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THE 
 
 OE C O N O MY 
 
 O F T H E 
 
 COVENANTS 
 
 BETWEEN 
 
 GOD AND MAN. 
 
 COMPREHENDING 
 
 A Complete Body of Divinity. 
 
 By HERMAN WITSIUS, D D. 
 
 Profe/Tor of Divinity in the Univerfities of Franeker, Utrecht, 
 and Leyden ; and alfo Regent of the Divinity College 6f 
 the States of Holland and Weft Friefland. ^ 
 
 Faithfully tranflated from the L A T I N, and carefully 
 
 revifed, 
 
 By WILLIAM CROOKSHANK, D. D. 
 
 To which is prefixed. 
 
 The Life of the AUTHOR. 
 VOL. III. 
 
 LONDON: 
 
 Printed for Ed w a r d D i l l y, in the Poultry. 
 
T O 
 
 WILLIAM III. 
 
 KING of Great Britain, 
 France and Ireland, 
 
 PEFENDER of the FAITH. 
 
 The P L O U S, 
 
 The AUSPICIOUS, 
 
 The AUGUST, 
 
 liereditary Stadt- holder 
 
 of the United Provinces, 
 
 COMMANDER in Chief of their 
 Armies and Fleets, 
 
 The F A T H E K of his Country, 
 
 D. C. Q^ 
 
 HERMAN W J T S I tj 5?. 
 

 DEDICATION. 
 
 ?*')^^^)5(*^ ERE none perm"tted to approach 
 ^ ^^ /?( your Majefty with any other acldrels, 
 5^ V W 5 ^ ^"'^ ^'"''^'^ "^^^ adorn'rd with elegance 
 ^^-^.^^ 'Q of language, and the o^auties of rheto-; 
 ^^^^^jd '''^' °^ ^'^^ fuch, as i^/Zwy thf* conful, 
 lavifliing all his eloq'iencc, p!cal"ed the 
 cars 0^ Trajan-, a Dutcbm^n, unarcufto.Tied to fami- 
 liar accefs to i-::ngs, and alhamedcn the ftrft opening 
 of his mouth, who bewrays his ignorance of the 
 world, and unacquainted with the n'lCthods of courts, 
 might well defpair of accels. But as that God, to 
 whole minillry I was fo early devoted, is pleafed, not 
 fo much with the accuracy of the addrels of h s wor- 
 fhippers, as with the innocence and holinefs of their 
 lives, and has a greater regard for him, who brings 
 to his temple a pure and fincere heart, than with 
 thofe, who prefcnt the mod fludied torm of words ; 
 in like manner your majefty, who is the moft lively 
 ijtiage of the lypreme being upon earth, mof^ of all 
 prefers to tjie gaudy pomr of tue mod elaborate 
 fpcech the candor of an ingenious brcaft, recom- 
 mending itf.lf by no manner ut arts. 
 
 The wifeft of kmgs has tajght us in his proverbs, 
 that there is a certain penetration in kings. This, if 
 ever confpicuou's in any kmgs, lince the begin- 
 nmg of the human race, does cer'ainly in a pecu- 
 liar manner difplay icfelf in your m.:je(ty ; who, with 
 an incredible, nay almofl a divine fagacity, pene- 
 trates into the inmoftreceiTes ^^'•^ moltlecret fprings 
 of the human breall:, as Icarce to be mipoled upon 
 bv any I;ind of liattcrv, 
 '■■■-■■■ Thefe 
 
D E D IC A T 1 O N. iii 
 
 Thefe confiderations Have greatly embdidened me 
 to addrefs your royal pcrfon, entirely relying on yoiir 
 gt>odners, that you vs'iJl grant me the fame favor noW' 
 you are king, which formerly you did, when you 
 was prince. For, tho', in point of eloquence, I be 
 inferior to many in the learned world, nay, in rcfpeft 
 of merit, to many of my fellow- citizens, efpecially thofe 
 of my own rank : yet I know of none, either iri 
 Holland, or your Britiih dominions, to whom I ought 
 to yield in point of duty, fubmiffioh and veneration 
 for your majefty. Believe me Royal Sir, fuch is 
 my attachment to every thing, that concerns your 
 perfon, that I think myfelf fo interefted in all your 
 deliberations, defigns and aftions, that in my publick 
 and private prayers, I duely recommend them all to 
 God ; being well afTured, that all yourdefires and coun- 
 cils folely aim at the Welfare of your country, whofe 
 guardian, and of the church, whofe defender you 
 are. 
 
 Wherever you fight for our fecurity, commanding 
 as a general, or aftingas a foldier, you expofe your 
 perfon, not only to the wicked ftratagems and treache- 
 ry of your enemies, but alfo to their fwords and other 
 Weapon's of war -, yet thither, tho' perhaps a mean 
 attendant, I follow you, not in body, but in mind ; 
 and trembling at every explofion of greater or fmaller 
 machines, as if clofe by your fide, ardently pray> 
 that heaven may propitioudy avert every difafterfrorii, 
 fo valuable a life. And whenever I behold you re- 
 turned in fafety from fo many dangers, or rathe'r 
 deaths, I think words then fail me, fail the whole 
 Proteftant church, fail all Europe in confederacy, 
 duely to celebrate- that divine providence, which ex- 
 pofed you fo often to fuch extraordinary perils, in ot- 
 der to difplay to the world your bravery, your con- 
 ftancy, your uninterrupted compofure of mind, ne- 
 ver ruffled by any Pcorms of adverfity •, but which al- 
 io fo foon refeucd you, in order to exchange our fo- 
 
 licitude 
 
DEDICATION. 
 
 licitude for your perfon, into joyful acclamation*! fof 
 your fafety, and fhow your very enemies, what a fa- 
 vourite of heaven you are. 
 
 Surely I fiiall never forget that day, on which the 
 river Boyne in Ireland had like to be diftinguifhed by 
 your fall, tho' by the bleffrng of God it was ennobled 
 by your viiftory. For while, according to your want- 
 ed attention and care, you went to take a nearer view 
 of the enemy's camp, a cannon ball, levelled at your 
 perfon, happened to graze your fhoulder : a wound* 
 which gave matter of greater joy to your enemies, of 
 apprehenfion to your own people, than of real harm 
 toyourfelf : a wound, which taught us, you was a 
 man, but a man above the common rank of man* 
 kind, a man dear to heaven ; a wound, in fine, 
 which, however great, prevented not your perform- 
 ing all the parts of a brave general, nor fuffered you 
 to take repofe to your own perfon, till you had pro- 
 cured it for others. O! the wiidom and goodnefsof 
 propitious heaven ! O ! a day for ever memorable 
 in our calendar ! How near were your enemies to 
 exult with folid joy, who, now deceived by the falie 
 reports of your death, made themfelves ridiculous to 
 the world by a theatrical and unmanly Ihowof indif- 
 crete rejoicing ? Great prince, with thefe eyrs I Jaw, 
 in thefe hands I held, to theie lips \ applied that mi- 
 litary tunick, whofe wide rent tellifitd the grcatnefs 
 of your wound. Thofe precious fpoils f faw purpled 
 with your blood, and I mixed my atVeciionatc tears- 
 with the royal gore. 
 
 Lately again your majefty, gave nev/ matter to our 
 anxiety in the battle of Lafido!. Bcin^-^ prevailed with 
 by no intreaties of your BritiJI^ or Bdyjik nobility, 
 to Day a greater regard to your valuable life, on which 
 all our fafety depends i nor fatisficd to !iavc done the 
 part of a general, by drawing up your army in battle 
 array, animating them to the fight, d-.irting eveiy 
 where your watchful eye-, commending the brave, 
 
 chidinn: 
 
^ DEDICATION. 
 
 thiding the daftardly, calling back to the charge, by 
 promifes, by threats, by example, thole that gave 
 ground ; your majefty fet a pattern to all, and re- 
 quired nothing from your foldiers, but what yourfelf 
 performed before them ; being well acquainted, how 
 to blend the general and the fellow-lbldier, without 
 derogating from the dignity of the former, h nd then, 
 where clouds offmoke intercepted not the view, they 
 faw you rufliing thro' fire and fword, and amidd the 
 enemy, turning afide their facrllegious points with 
 your drawn fword from your facred fide. But further 
 that day gave us an illuftrious proof of the divine fa- 
 vour towards your perfon : for while, laviih of your 
 own fafetv, all your attention Is employed on ours^ 
 or (if I may be allowed to fpeak out ; and v/hy (hould 
 I not, where every virtuous libertv is allov/able ?) 
 while for our fafety you hazard your own life, by ex- 
 pofing yourfelf to the cannon of the enemy. It was 
 not your prudence, in which in other refpects you may 
 vie with the Fahii^ and xht^dpios-^ but, as others would 
 fay, your good fortune, or what I reckon a more 
 religious way of fpeaking, God's own hand, that in- 
 tcrpofed between your royal bread and the fatal ball; 
 and fuffered it only to violate your military coat, and 
 make a flight contufion on your fide, to vvithdraw you 
 from flaughter, and delivered our hearts from grief, 
 had it been pofFible for us to furvive to grieve your 
 fall. Surely, all our wilhes unite to purchafe your 
 life at the expence of our own, and if it could be done 
 to take from our own days to add to yours. For what 
 true-born Dutchman does not glow with the warmeil 
 afFeftion for a prince, whom God, by conferring all 
 manner of accomplifhments, has rendered the delighu 
 of mankind ? Who like an aufpicious liar has (hined 
 on the world, deeply plunged and funk in darkncfs. 
 "Who, in a word, from the afhes of his father, is provi^ 
 dentially come forth to light, as the genuine phoenix 
 of our days, and appears to be born only for the wel- 
 fare of his country. 
 
 When 
 
ij D E D I C A T I O N. 
 
 When the Netherlands were trodden under fGot^ 
 diftrefled, and full on the brink of ruin, then heavert 
 appointed you to relieve, to deliver them and repel 
 the calamities. The diftrelTcd repuhlick flies for re- 
 fuge to your bofom, being only fure to find an afy- 
 lum there. Your Britifi iubjefls alfo, being almoit 
 ruined by the wicked defigns of their kings, had long 
 ago been chained enflaved, and become the prey of 
 lawlefs tyranny, had not your majefty haRened to 
 relieve them, while Ipreading out their luppliant 
 hands towards you -, nay and to relieve them with 
 that refokuion, prudence and constancy, and with 
 that luccefs, which their annals fhall declare, to the 
 amazement of pofterity, who will hardly believe it. 
 That expedition fhall (land tranfmitted through ages, 
 \vhich was laid with incredible fecrecy, notwichftand- 
 ing fo many piercing and watchful eyes, and under- 
 taken with that refolution, in the winter and end of 
 the year, amidfl: fo many fearful dangers of a teni- 
 pelluous ocean, did preierve and maintain to the 
 queen of Illands, her liberty, her laws, her religion, 
 and whatever is valuable and dear to generous breafts. 
 And is it to be wondered, that Britain, thus rei'cued 
 under God, by your majePcy's aid, now deftitute of 
 a ruler, her ill-advifed king James being expelled, 
 not by your majelly, nor by the people of England, 
 but by the fcings of his own confcience •, neither for- 
 ced away, but voluntarily flying, fhould gratefully 
 fubmit to her preferver and deliverer .'' Indeed to 
 your majefty, together with your mod religious con- 
 fort Mary AuguSta, by right of fuccellion, the 
 fceptre of the vacant kingdom devolved. And even 
 in thofe circumftartces, your maicHy had declined ad- 
 ceptmg it, tho' offered by both houfes of Parliament, 
 had any befides yourlelf and faithful conlort, been 
 found worthy to govern Britain, and capable to fet- 
 tle her diPcraiTted rtate, to maintain her liberty, and 
 quafh the efiorts of envy. So that, not the pleafure 
 and happincls of that ftation, but the thorns and 
 
 diffituities 
 
DEDICATION. vii 
 
 difficulties thereof : neither your ambition, but the 
 publick nec-effity, conitrained you to take the r ins 
 of aovcrnment. Of this can there be a more evident 
 proof, than that, when fettled on the tiirone of your 
 kingdoms, you never fuffered a d. y nor an hour, to 
 pals un.iiftingUifhed by cares, becoming a prince; 
 and manage.i with incom. arable dihgence, both at 
 home and abroad, whatever makes for the fecurity 
 of the pubhck good ? Againft private rivals of your ' 
 happinefs, who were ' nacquainted with your charac- _ 
 ter, you adhered clolely to your own virtue alone, 
 and made u!e of oblivion, as the moll certain remedy 
 againfl: injuries, inftead of that revenge, which, if you 
 pltafed was in your own power to take. Againft the 
 publick difturbers of the peace of Eurapc, you pro- 
 te<5t not fo much yourfelf as your people, by armies, 
 fleets and confederacies, and, which renders you moft 
 of all formidable to your enemies, by your inmate 
 prudence and magnanimity. And did not words, 
 equal to your merit, fail me, as it gives me (ingular 
 pleafure to fpeak of it, your piety above all things 
 ought to be celebrated, whereby you readily and 
 vv-ith jufticc, afcribe ail the honour and fuccefs you 
 are favoured with, to the goodncfs of the fupreme 
 being, and are ready, gratefully to lay down your 
 fcepter at the feet of him, who, encircled with the 
 rain-bow, fits on his heavenly throne : while you go- 
 vern with no other view, but that Jehovah may 
 reign, and Jesus rule throughout all your dominions : 
 whofe empire you promote and enlarge, not, as 
 others do in fupport of their fuperftition and cruelty, 
 by imprifonment, exile and ftripes, and every engine 
 of to.ture, the gibbet and fire ; not by depopulating 
 countries, not by the terrour and dreadful blafphe- 
 mies oi 'Oragoons^ but by meaknefs, and by the de- 
 monftration of the truth to every confcience ; and by 
 v/hat is moft of all prevalent, your own example ; 
 never offering any violence to the confciences of 
 thofe, who differ, in religious fentiments, from your- 
 felf 
 
viii D E D I C A T I O N. 
 
 felf. But in fine, what language can fet off, as it ought 
 b"e, that facred folicitude you difcovered atyour very 
 accefTion to the throne ? That your rubje(fts, laying 
 afide their difputes about lome points of Chriftian 
 wordTip and ecclefioftical government, might unite, 
 with the moft defireable harmony of minds, in bro- 
 therly fellowfliip, and uniformity of pravers and 
 rraifes to God. I own indeed, that I very much doubt, 
 whether ever this can be attained by any mortal, 
 amidft tlie innate blindnefs and obftinacy, that are in 
 the minds of men. But If there be any means to 
 bring this about, your majefly feems to be the only 
 perfon, by whofe authority, wifdom, and moderati- 
 on, fnch a happy coalition of different fentiments may 
 be effeifhed. May that day, which is the ardent pray- 
 er of To many pious perfons, at length appear, when 
 all names of difti nation being taken out of the way, 
 and buried in everlalling oblivion, the whole Chrif- 
 tian world •, from the riling to the fetting Sun-, may 
 with one heart and one mouth, worlhip and praife one 
 God, and, as it is in the prophecy of Zechariah, 
 Jehovah may be one and his name one in all the 
 earth ! As this certainly ought, to be the earneft pray- 
 er of all Chriftians, in an efpecial manner it ought to 
 be the endeavour of thofe, to whom Jesus the king 
 both of truth and peace has committed the office of 
 preaching the gofpel. 
 
 And as I rejoice in being one of their number -, fo 
 I imagine, I ought always to behave in fuch a glori- 
 ous miniftry of fo great a king, fo that while I at- 
 tempt to fet up the light of truth in the minds of 
 men, I at the fame pught to inflame their hearts with 
 the fire of love. To ftain the tongue with bitternefs, 
 to dip the pen in gall, to fcreen paffion under a zeal 
 for religion, to bring ftrange fire to God's altar, and 
 under pretext of maintaining the truth, to attempt 
 what is unlawful for the miniilers of peace, I judged 
 to be fo contrary to the fpirit of Chriltianiiy ; that, if 
 I did not religioufly guard againlt thefe things, \ 
 Jliould certainly account myfeif not only an unprofi- 
 table 
 
DEDICATION. 
 
 table, but alfo a perfidious fervant, and not efcape 
 the punifhment due to thofe, who betray the caufe 
 of the Lord. I was willing to give fome ipecimen of 
 this difpofition in thofe books, which were formerly 
 pub\\(hed concern'mg the Oeconomy of God's covenants 
 zvith men, and which I nowj with all due fubmifTion 
 and veneration, offer to lay at your majefty's feet. 
 
 What I may have contributed towards clearing up 
 the truth, with refpeft to the controverfies at this day; 
 and what towards cementing a peace, interrupted by 
 the violent defigns of others ; with what moderation 
 I may have treated every particular fubjed, by what 
 means I may have leffened, removed and decided 
 controverfies, which others have multiplied without 
 end, always confftently Vv'ith the faith, once delivered 
 to the faints, I would leave to the judgment of your 
 divines, fuchasyour majefly has of very diftinguifhed 
 characters both in England and Holland. 
 
 Suffer me folemnly to declare this one thing, that 
 it has been my fincere and utmoft endeavour, to form 
 my hearers, both by dodlrine and example, not to li- 
 tigious difputations, but to the evident knowledge 
 of the moft facied truth, to the upright and fincere 
 piety of antient and apoftolick Chriltianity, and to 
 the conftant practice of that facred peace, which the 
 dying Jefus both bequeathed to and purchafed for 
 his people ; and I have the pleafing hope, that thofe, 
 who come from under my inftruftions, not only the 
 natives of Holla -d, but tho!e of your kingdoms of 
 E}igland, Scotlai'd, and Ireland, of whom there is not 
 a few here, who will bring the fame fpiritand temper 
 to the churches to be committed to their charge, fliall 
 under your majefty's government, remarkably enlarge 
 the kingdom of Chriil. 
 
 Accept therefore. Royal Sir, with your wonted 
 goodnefs accept this pledge and token of a heart fin- 
 cerely devoted to your majefty -, and vouchfafe a 
 place among your friends to him, who next to the 
 Great and bieifcd God, would not choofe to belong 
 
 to 
 
DEDICATION. 
 
 to any other. But at the fame time, accept the moft 
 ardent prayers fent from the bottom of my heart. 
 May that God, at whofe footftool you daily fall down 
 as a fuppliant, may that God, who is the king of 
 kings and Lord of lords, make you always happy at 
 home, fuccefsful abroad, ever auguft, the guardian 
 of juftice, the maintainor of liberty, the defender of 
 religion, the author of C^wrW, the confolation of the 
 opprefled, the umpire of the whole Chrillian world, 
 and, at laft, crown your majefty his own vicegerent, 
 with the glory of his everlafting kingdom. 
 
 Utrecht, Oftobcr 
 the 15 th, 1693. 
 
 

 THE 
 
 OECONOM Y 
 
 O F T H E 
 
 Divine Covenants. 
 
 BOOK IV. 
 
 C H A p. IV. 
 
 Of the 'Decalogue* 
 
 i. F*^^^"^ RINGS had a quite different appear- under 
 S8^jw( IsL^ ance under M?/^j. What was fpoken Mofeswas 
 K"3E srS ^^^^ ^"^ thercj and delivered only by given the 
 k5^&^ word of mouth, was now enlarged with '*^'*'' 
 very many additions, digefted into one 
 body, and, at the command of God, configned tQ 
 lading records; which neither the rage of enemies, 
 nor fire, nor fword, nor all-confuming time (hall be 
 able to abolifli. But neither the nature of our defign, 
 nor our intended brevity will permit us to profecute 
 every thing at large, that comes under this head. In 
 this chapter we fhall treat concerning the giving of the 
 r8 Vol. III. A law^ 
 
Of the DECALOGUE. Book 4. 
 
 idiv, arid the covenant of God with the liraelites, 
 founded on that law. 
 
 II. It was the prerogative of the people of Ifrael 
 above other nations, that to them pertained the 
 covenants and the giving cf the law^ Rom. 9. 4. And 
 there were feveral kinds of laws given them, of which 
 there are principally three mentioned by divines. 
 
 The MORAL, or the DECALOGUE, the CEREMONIAL 
 
 and the political, or for ensick. The people of 
 
 7/r<^<?/ may doubtlefs be confidered three ways. ift. 
 
 As rational creatures^ depending upon God, as the 
 
 fupreme reafon or caufe both in a moral and natural 
 
 fenfe. And thus the law of the decalogui was given 
 
 them-, which, as to its fubftance, is one and the fame 
 
 with xhtldvo of nature., and binds menasfuch. 2dly. 
 
 As the church cf the Old Teflament^ who expefted the 
 
 promifed Meffiah and happier times, when he fhould 
 
 rnake every thing perfeft. And therefore they 
 
 received the ceremonial law, which really Ihewed, that 
 
 the Meffiah was not yet come, and had not yet per- 
 
 feded all things ; but that he would come, and 
 
 make all things new. 3dly. As a peculiar people^ 
 
 who had a polity or government, fuited to their 
 
 genius and difpofition, in the land of Canaan. A 
 
 republick conftituted not fo much according to thofe 
 
 forms, v/hich philofophers have delineated, but wnich 
 
 Was, in a peculiar manner, a Iheocracy^ as Jcfephus 
 
 fignificantly calls it, God himfelf holding the reins of 
 
 government therein. Judges 8. 23. Under that 
 
 view God prefcribed them political laws. 
 
 The law- III. We are firll to fpeak of the decalogue and 
 
 giver is jt^ promulgation. Mofes has accurately defcnbed it 
 
 ^^^' Exod. 19 and 20. The law-giver, or if you will 
 
 the Legiflator* is God himfelf. The one la-w-giver^ 
 
 who is able to fave and to deflro)\ Jam. 4. 12. Who 
 
 has a rightof dominion over the confciences of men. 
 
 As the ibpreme reafon or caufe, he is the rule of all 
 
 reafonable creatures -, and as the fupreme Lord, is 
 
 the ruler of ail, and, by taking Jj^r^^/ to himfelf for 
 
 2 a 
 
G/]ap.4. Of the DEC ALOGUE. 851 
 
 a people, in an efpecial manner fliewed himfclf to be 
 
 their God. In the firft words of the law, he aflcrts 
 
 his own divinity, proclaiming, 1 am Jehovah thy 
 
 God. 
 
 IV. But we judge it criminal for any to doubt, Andlnef- 
 
 that this is to be underftood of the whole undivided P^'^^^^ 
 
 . (. , . . . manner 
 
 trmity, whole equal majeity, m one iJeity, we arc ^^e Son. 
 
 all bound to acknowledge and woriliip. Neverthelefs, 
 
 as the Son of God was then, in a certain peculiar 
 
 refped, the king of the people of Tfrael and of the 
 
 church at that time •, the giving of the law is alio, 
 
 in a fingular manner, aicribed to him. For Stephen^ 
 
 inexprels words, declares A^s J. o,^. compared with 
 
 V. 35, that it was an Angela who fpoke with Mofes and 
 
 the fathers on mount Smai', even that very angel, 
 
 v/ho appeared to Mofes in the bulh, and faid, that 
 
 he was the God of Abraham., If aac and Jacob. But no 
 
 chriftian wi'l deny, that this wasChrill. And Chrift, 
 
 certainly, is he who afcendcd on high &c. P/ 68. 18, 
 
 compared with Eph. 4. 8. But he \(\m{t\'i went forth 
 
 before his people in the wildernefs., when the earth fJ^ook, 
 
 the heavens alfo dropped at the prefnce of God ; even 
 
 Sinai itfelfwas moved at the pre fence of God., the God of 
 
 IfraeU that is, at the giving of the law, Pf 68. 7, 8. 
 
 Certainly, the Apoftle, Heb. 12. 26, fays, that he 
 
 who [poke from heaven^ and whofe voice then (namely 
 
 at the glvmg of thelavv)y^(7(?^ the earth., was our Lord 
 
 Jefus Chrift to whom v./e are now alfo to hearken ; 
 
 as Zanchitis has learnedly obferved T. IV. lib. i. c. 
 
 I2. Who profefledly and at large proves, that he 
 
 who promulgated the law, was the Son of God, de 
 
 tribus Elokim, lib. 2. c. 3. 
 
 V. What the celebrated lac.Altingius has obferved An an- 
 
 on Deut. 5. 6, from a catechifm of the ancient Jews, cient ca- 
 
 very miich deferves our notice. The Jews fay, three ^"^'^"^ 0^ 
 
 fpirits are united in one -, the loweflfpirit., which is called on^^hir^ 
 
 the HOLY spirit: the rriiddle fpirit, which is the labjeft 
 
 INTERMEDIATE, and Called ^'ISDOM ^//^ INTELLI- 
 GENCE *, and this is the fpirit which proceeds from the 
 
 A 2 midlf 
 
852 Of the D E C A L O G U E!. Book 4.' 
 
 iriidjl of the mo fl confum-inate beauty^ with fire anmj 
 WATER : the fupreme fpirity ivhich is c.bfolutely in 
 filence^ in whom all the holy fpirits^ and all the bright 
 perfons^ conjijl, Rahanat. fol. 132. col. 3. They alfo 
 lay, that ''^^ ^nd nnx and sin, i arid thou and he, are 
 names of God, denoting three perfons, and, at the 
 feaft of tabernacles, they all profefs it in their prayers : 
 \3 N;^'*iyin Kim OK, I and he, fave I pray. Moreover, 
 they fay, that, when the law was promulgated, there 
 were two perfons. For, quite to the end of thcr 
 fecond commandment, the difcourfe runs in the firll 
 perfon, / the Lord thy God ^c. For I the Lord God 
 i^c ofthofe that hate me tffc, of thofe that love me l^c. 
 In the third and following commandments, God is 
 mentioned in the third perfon. Thoufialt not take the 
 name of the Lord thy God ^c. The fabbath of the Lord 
 thy God. Which having obferved, they proceed thus : 
 ihat the t-wofirji words or commandments, were fpcke 
 by the fupreme fpirit •, but the other words ^ hy his glory , 
 called EL scHADDAi, known to the fathers., by whom 
 the prophets prophe/ied, who is called jah, in whom is 
 the name of Gody the beloved of God who dwelt in the 
 temple., and the mouth of God^ and face of God^ and the 
 rock., and that goodnefs which Mofes faw, when he could 
 itot feeGoly Bechai fol. 88. col. 3, 4. Elfe where 
 they call him nJOC, the Scheki?iah, by whom there is 
 flccefs to God., by whom prayers are poured out to God: 
 who is that angel., who has the name of God in him., 
 v^ho alfo him/elf is called God and Jehovah. I enquire not 
 now, how folid thefe reafonings of the Jews are.. 
 It is fufficienr, to have mentioned thefe remarkable 
 records of an ancient catechifm concerning the 
 plurality of the divine perfons; of which there are 
 alfo indications in the Decalogue itleli". 
 To whom Yi Angels were prefent, as mimjlrrsy .it the 
 angels ^ ^y-jy-.^g ofihe law by the Lord Chrift. Whence 
 nifttrs. Stephen fays A^s^-]. c^, that the Ifraelites received 
 
 the law by the difpoflliOH of angels.,- "f e^alaya,- uyyiXwv. 
 
 Cretins o'blervcbj that '^diere fignifics amidft, and 
 
 chat 
 
Chap. 4. Ofthc DECALOGUE. 853 
 
 that ^^*!«7«? denotes troops, ranged in military order : 
 that the meaning is, the law was given in a magni- 
 ficent manner, am.idft many troops of angels, and 
 that there was a reference to Deut. 33- 2 : thefe things 
 ^re not improper. But others would rather take 
 ^iccrxyn for a commandy ordinance and fanSlion : as -fRom. 
 13 2. And they render ^k ^Z ; In which fenfe the 
 Son is faid to aft at the pleafure of the Father :Ludovicus 
 de Dieu has learnedly expreflcd that meaning; and 
 as his words tend to explain feveral paflages, we fhall 
 not fcruple to infert them as follows. '■ Stephen had 
 " faid V. 38, that the angel fpoke with Mofes in 
 " mount Sinaiy even the fame, who had appeared to 
 «' him in the bufh v. ^5, who, tho' he was in him- 
 ^' felf God, yet is here oeconomically confidered as 
 ** the angel of God, and the captain of the other 
 *' angels. He gave the law to Mofes, from the midft of 
 " the angels, who furrounded him on all hands. Of 
 *' which there was a figurative reprefentation in the 
 «* fandluary, where God fitting between the cherubim, 
 '' delivered his oracles — Hence P/. 68. 17, when he 
 «' had faid, the chariots of God are twenty thoufand, 
 *« even thoufands of angels, the Lord is among 
 *' them -, he adds, !i'"ip2 'i':^ Sinai is in the fan^uary : 
 <f to teach us, that as God, when formerly furrounded 
 <« on Sinai with myriads of angels, and riding on 
 «« them, as on chariots, gave forth the law, fo the 
 «« fanftuary refembles mount Si?mi, where God rides 
 «« on a chariot of Cherubims. Seeing therefore the 
 «' law came forth from an affembly of angels, whofe 
 « prefidentwas the fupreme angel Jehovah, the Apof- 
 *' tie juftly faid, that it was pronounced and ordained hy 
 " angels, Stephen, ' that it was received by the people 
 ^' by the difpofition of Angels, ^^ccrayn ^tA<^* is here the 
 
 t Whofoever therefore reilfteth the power, refifleth t? ^tarayS 
 the ordinance of God, 
 
 2 A3 " ^^^> 
 
Of the D E C A L O G U E. Book 4. 
 " fame thing, as r^'> ^i?^ the decree of the ivatrhers^ 
 " {'tt"i; nqx-^i, and the ivord of the holy ones^Bm. 4, 1 7. 
 "The decree and mandate of the angelic fcnate is 
 ** underriood, over whom the Son of God prcfided as 
 •' fupreme i in regard of whom the fame decree is 
 " called V. 24, N'^j; mu, the decree of the niofi high". 
 Thus far de Dieu. 
 
 Vil. But what kind of miniftry did the angels 
 perform to God at giving the law ? Firji, It is certain, 
 that, with their heavenly choirs they furrounded the 
 mount, and added to the majeftic pomp of the Law- 
 giver, and were witnefTcscfall that was tranlafted.The 
 confideraticn of this was capable of ftriking not only 
 terrour into the Ifraelites^ but fiiOuld alfo have inlpired 
 their minds with reverence, that the angels, in whofe 
 aflembly the law was given, might not be witnefies 
 of their perfidy. To this purpofe is Deut. ^^3. ^^Jcho- 
 njah came from Sinai^ he cr.jne with ten thcufands of faints ; 
 frctn his right hand ivent afery law for them. Secondly ^ 
 It is not inip.obable, that the found of thofe words, 
 in which the Jaw was conceived, was formed in the 
 air by the means of angels. For, God properly ufcs 
 not a voice : this is adegteeof im[ierfc(ftion : but yet 
 it is called the voice of God, formed in the air in 
 fome extraordinary manner, to cxprefs the mind of 
 God, for which purpoie he ufes the miniftry of 
 angels : namely, the law was given in thunder and 
 lightning ; the thunder indeed, which formed the 
 matter of the voice, which proclaimed the words of 
 the law, nuift certainly have had an articulation, 
 fuperadded, which was framed by the means of 
 angels. Philo, in ennaratine Dccclogi fays, God 
 fpoke, not by himfelf, but filling a reafonchle mind 
 iinth a diflinH knoz:- ledge, lihich moulding and dttenuating 
 the air., and changing it to a fiav.iiyigfre., he gave forth 
 an articulate found -, as breath does thro'' a trumpet. \ 
 know not, whether he intended the fame thing that 
 wc do. \Vc mean nothing, but what the Apoftle 
 
 laidj 
 
Chap. 4- Of the DECALOGUE.- 85 
 
 faid, when he calls the law, the word fpoken by angels^ 
 Heb. 2. 2. Not that it was any created angel, who 
 laid, I am Jehovah thy God. Thefe are the words of 
 God i but that the thunder, in which God fpoke, 
 was produced by the means of angels, and articu- 
 lated into words intelligible to man. They, who 
 underftand by angels^ only their prefence and attend- 
 ance, as 2 'Tm. 2. 2. Among many 'ujitnejfes^ too 
 much lefTen the force of the Apoftle's comparifon, by 
 which he prefers the Gofpel to the law on this account, 
 that this laft was promulgated by the miniftry of 
 angels, the former publiflicd by the miniftry of the 
 Son of God manifefted in the fleih. See Cameron and 
 Mefirefat on the place. Thirdly, It is probable,' that 
 the tables of teftimony, on which the law was written 
 by the finger of God, were delivered to Mofes by 
 the intervention of angels : and to this I refer Gal. ^. 
 19, the law was ordained by angels in the hand of a 
 mediator. 
 
 Vlil. Moses was the other minifler of God at theMiniflry 
 giving of the law. Mofes commanded us a law, even the'^^ Mofes. 
 inheritance of the congregation of Jacob, Deut. :^3. 4.. 
 T'he law was given by Mofes, John 1. 17. And 
 Mofes is that mediator -, in whofe hands, as we have 
 juft learned from Paiil, the law was ordained by angels. 
 We can by no means agree with a certain, learned 
 author, who denies, that Mofes was the mediator of 
 the moral law, and maintains, that by the law we are 
 to underftand the ceremonial only, and he thinks, 
 the hiftory of the promulgation of the ten words 
 or commandments removes Mofes to fuch a 
 diftance from the office of a mediator, that it places 
 him in the fame rank and order with the people, 
 Exod. 19. 25, fo Mofes went down unto the people ^c. 
 and Exod. 20. i, andGodffake Sec. Butif I miftake 
 not, the very learned perfon miftakes the cafe. 
 Mofes indeed went down from the mount, to put the 
 people on their guard, not to break thro' the bound- 
 ary, by coming up to Jehovah: and having exe- 
 
 A 4 cuted 
 
Of the D E C A L O G U E; Book 4. 
 
 cuted that commifiion, he, together with Jaron his 
 brother, went up again, at the command of God, 
 fome little way at leaft, E^od. 19. 24, and ftood 
 nearer, when God promulgated the laws. Which 
 done, he again fpoke with the Jfraelites. Very many 
 confiderations fway with us, thus to range thefe 
 matters. Let us, firlt, confider v. 9, and Jehovah 
 faid unto Mofes^ lo^ I come unto thee in a thick cloudy that 
 the fecple may hear when I /peak with thee^ and belin'e 
 thee for ever. From this it appears, that from 
 among the whole afTembly, God called Mofes by 
 name, and recommended him to the people, as the 
 meflenger of God, when he promulgated this law. 
 And Mofes himfclf declarer this Dent. 5. 4, 5, 6, 
 Jehovah talked with you face to face in the mounts out 
 of the midfl of the fire. {I flood between Jehovah and you 
 at that time^ to fhew you the word of Jehovah. For ye 
 were afraid by reafon of thefire^ and went not up into the 
 mount) faying, I am Jehovah thy God, ^c. And what 
 is plainer than that of Stephen : that Mofes v)as in 
 the wildernefs with the angel, which fpake to him in the 
 mount Sinai, and with our fathers, who received >-h^^ i^^f»y 
 the lively oracles, to give unto us, Acfsy. 38. Where 
 Beza fays -, // is not to be doubted, but Luke calls xoyw* 
 ORACLES, what the Hebrew calls cp*''iin> t h £ wo r D s , 
 and has an eye to God hiwfelf, who is faid to have -pronoun- 
 ced, and delivered them to Mofes, written wi'h his own 
 finger. And what appearance of truth is there, that 
 by ^°V« C^rra^ lively oracles we are only to undcrftand the 
 ceremonial laws, and not thofe precep'^s of the moral 
 law, which whoever does, fhall live in them f And 
 this very learned author himfclf has elfe-where ob- 
 ferved, that the words, CiODti'Di mm, cs'prt, Jaw^ 
 fiatutes and judgments are often fynonymous ; but 
 whenever they are thus joined together, vhey 
 are diftinguiflied from each other by a peculiar 
 lignification ; and that by mm is underftood the 
 moral law; by CD' pn* the ceremmial, and by crDsra 
 the forenfck law. But now thefc three arefojoined, 
 
 as 
 
Chap. 4. Of thefDECALQGUE. 857 
 
 as that each of them is afcribed to Mofes^ Mai. 4. 4, 
 remember ye *^2;r nii^'D min> the law of Mofes my 
 fervanty 'which I commanded unto him in Horeb for alt 
 Ifraely with the statutes and judgments. You 
 fee, that the law equally with the ftatutes and judg- 
 ments are afcribed to Mofes. In like manner, Lev. 
 26.46, thefe are the ST ATXJT-E^y aud judgments mtd 
 LAWS, which Jehovah made between him and the children 
 of Ifraely in mcimt Sinai ^ by the hand of Mofes. Mofs 
 therefore was the even mediator of the moral lav/, 
 and his inftitutions arc erroneouHy reftrided to the 
 ceremonies. 
 
 IX. The TIME of the publication of the law isThetjfre 
 fiippofed to be the fiftieth day from the departure of °, ^^'"5 
 the people out of Egypt ^ and from the celebration of 
 
 the pafTover. How to find out this number of days 
 fee Rivci on Exed. 19. i. And thus the Ifraelites 
 were taught, that they were not then to be at their 
 own difpofal, when they were delivered from Egyptian 
 bondage by a bountiful hand, lb as for the future ra 
 live at their own difcretion ; but to enter into the 
 fervice of God, and to apply themfelves to it v/ith the 
 greater earneftnefs, the more they were let at liberty 
 from the bondage of others : as Xachariah dXio prophe- 
 lies, Luke. i. 74, y^. That being delivered out of the 
 hands of Mir enernus ; we might ferve him without fear., 
 in holinefs end righteoufnefs before him^ all the days of 
 our life. God like wife ordered three days to be fee 
 apart for prrpararlon : becaufe none has accefs to 
 familiar converfe with God, but he who has duely 
 tonfecrated himfelf to him. 
 
 X. The PLACE was mount Sinai, fomtim.es alfo Theplacc« 
 called Hereby Dent 5. 2, Exod. 3:1, and fometimes * 
 the mciint cf God^ i Kirtgs 19. 8. The law was given 
 
 in the mount. Beda on Exod. 24, faysy that, from the 
 hei?jot of the -place, we may gather, how ftiblime, or how 
 different from human infitiitions^ the law was, which 
 Mofes received. That mvunt,dn was fituatcd in the 
 
 defarts 
 
858 Of the DEC A LOG U E. Book 4, 
 
 defarts of Ai'ahia, an uncultivated and barren (pot, 
 far from Canaan^ oppoled to mount Sion^ which was 
 greatly cultivated and very, pleafant, Pf. 48. 3, and 
 fituate in the heart of the promifed land, from whence 
 came forth the law of faith, Ifa. 2. 2, ^. For, the 
 jaw cannot give life to finful man, render him fruitful 
 in the practice of true holinefs, and inrroduce him 
 into the heavenly country. That is the province of 
 the Gofpel, which is the power of God unto falvation^ 
 Rom. I. 16. We are noc to dcfpile the obfervation 
 of Lud. Cappelus on Gal» 4. 25. l^hat mount Sinai 
 was fo called from the word n;D, which both in 
 Hc\breivznd Arabic fignifies a. thorn, btiJJj, briers. For, 
 God Ipoke here to Mofes from the bujh. Mount Horeb, 
 ni'rr, alfo denotes drynefs and dejolation: for' God 
 made choice oX fuch places and names in giving the 
 law, with a particular purpofe, that the names might 
 anlwer to the things \ and the things typified, to their 
 types. The law, confidered in itlef alone, is mere 
 dry and barren to finfiil-man than any rock or fandy 
 defart, fromvyhich not even a drop of true piety can 
 penetrate into the heart of man -, it alio forms a horrid 
 wafte and defolation by its threats and curfes, v/ith 
 which, as with fo many thorns., it pricks and wounds 
 the confcience of the fmncr. And what the moll 
 excellent Lightfcct has remarked, dcferves alfo to be 
 added, Mifcellan. c. 59. 5/^(? ceremonial I a"Jo., which 
 only regarded the Jews, was given (at lead, as to 
 a great pare of it) privately to Mofes in the tabernacle. 
 Lev. 1. I, and was demolilhed along with the taber- 
 nacle, when the vail was rent. The moral lam 
 concerns the whole world, and was publifiied in the 
 fight of all •, namely, from the top of a mountain : and 
 ought to lafc, as long as any mountain Ihall fland. 
 *T he judicial I aii', which is more indifferent and may 
 Ifand or fall, as fliall feem moft expedient for the 
 conimon-wcal •, was not publifhed lb openly as the 
 one, nor io privately as the odicr. 
 
 XI. Be fides. 
 
Chap. 4. Of ;h€ D E C A L 0;G U E. 859 
 
 XL Befidcs, tho' the people were, in their manner The 
 externally fanftified, yet they had not free accefs to "''^""f 
 the mountain. God cospmanded that the mountain ^^ ^y 
 and the people ihould be kept within bounds, and certain 
 threatned thole Vv^ith death, who fliould dare to go ^ounda- 
 iip to the mountain, or to touch any part of it. Exod. "^^• 
 19. 13. This command appeared fo fevere, that 
 Paul decjares, they could not endure it^ Heb. 12. 20. 
 And as it is truly delightful and good to draiv near to 
 God, Pf. y^. 28, fo it is unpleafant and melancholy 
 to be debarred from accefs to him. That command 
 was a prool-, that the Ifraelites were impure, and 
 imworchy of the prefence of God. The very animals, 
 appointed for their fervice. were reputed impure. 
 And therefore proclamation was made, if even a heaft 
 touched the mountain^ itjijould he fioned or thruji ihrow^h 
 ijoith a dart. To fuch a degree were all things brought 
 into the bondage of corruption by, and on account 
 of, finful man, Rom. 8. 21. 
 
 XII. There were likewife awful Jigns., fuch as loud Awful 
 peals of thunder, quivering, flaflies of lightning Ihin- ^S"^' 
 ing along the cloud of thick darknefs which covered 
 the. top of the mountain, black vapours of fmoke 
 afcending up to heaven, the earth-quake, the quaking 
 of the very mountain, as if fenfible of the approach of 
 God, and many. other circuinilances recorded, Exod. 
 19. 16, 18. 'Dciit, 4. II. Heb. 12. 18. Now to what 
 purpofe ' was all this apparatus? It was firft to 
 proclaim the tremendous majefty of the law-giver, 
 and to beget in the fouls of men a reverence for his 
 law-, God him f elf is conie^ — that his fear may be before 
 your faces:, that ye fin not., Exod. 20. 20. 2dly. To 
 difplay the nature.of the law, which, by demanding- 
 perfect obedience, and by the addition of dreadful 
 threatnings, wonderfully ftrlkes finners to the heart, 
 and, without any m.ixture of Gofpel grace, lead^; 
 to defpair, and is to them the rdiv.iftry of death avtd 
 condemnation., 2 Ccr. 3. 7, 9. But it is othei'wife v^ith 
 the Golpelj wliich, in this refpc:!:, is oppofed to the 
 
 law, 
 
S6o Of the D E C A L O G U E. Book 4. 
 
 law, Hch. 12. 18, 22. gdly. To put the faith and 
 conftancy of the IjVaelites to the trial ; whether this 
 terror of God v/ould bring them to humility and 
 obedience, or whether thro' forwardnefs they would 
 pour contempt upon him, or out of defpair rebel 
 again ft him, Exod. 20. 20, that he might prove you. 
 No vlfi. xill. But notwithftanding this difplay of maiefty, 
 f GoT ^^^ Ifradites faw no form or fimilitudeof God, Bent. 
 4. 12, 15. This was on purpofe to prevent them 
 from entertaining grofs conceptions of the God of 
 heaven, or corrupting them/elves and making to themfehes 
 a graven image ^ the fimilitude of any figure^ the Ukenefs 
 of male or female^ v. 16. For to what could they 
 liken him, of whom they faw no fimilitude ? Ifa. 40. 
 25, tc whom then will ye liken me^ orjhall I he equal? 
 Saith the Holy one. 
 The fuV XIV. The law, v/hich God, in this manner, 
 jed of ihepubiiihed, confifts of ten words or commandmemtSy 
 ^-■'^^' Exod. 34. 28, Deut. 4. 13. Wherefore the Greeks 
 »"^* alio called it ^ez^m^ the decalogue. Moreover the 
 contents of thofeten words are various, ift. There is 
 the prefcription of certain duties ^ and in this the 
 nature of a law, as fuch, properly confifts. 2dly. The 
 threatning of divine vengeance againft the tranfgref- 
 fors thereof, as in the fecond and third command- 
 ments : and this is the fandlion of the covenant of 
 , AVorks, from which all threatnings are derived, as we 
 explained at large BooklW. Chap. I. Se5l. 22. 3dly. 
 The propoliil of divine grace and favour-, and as 
 this is made to finners, and that under a condition, 
 not of perfcil, but of fmcere obedience j fo far ic 
 flows from the covenant of grace. 
 Is the law XV. All the duties, required by the law, are 
 vjflove. comprcherdej under this one, viz. love,^ which is 
 ihtrt^Qxc c^\\iidi\\iifulfi!ling of the laiVy Rom. 13. 10, 
 and the bof.'d of perfe^nefs. Col. 3. 14. Moreover, 
 keing love eiilier afcends to God, who, as the chief 
 good, is to be lovtd above all, and with all our 
 rirength i or eivtcnds itfelf to our neighbour, whom 
 
Chap.4. 0£ the DECALOGUE. Z6i 
 
 we are bound to love as ourfelves, fince he belongs to 
 God equally with ourfelves j therefore Chrift divides 
 the whole law into thofe two capital precepts, MrJ. 
 
 22. 37» 3S» 39- 
 
 XVI. The mofl: high God was not only pleafed to The law 
 publilh his laws to Ifrael with a loud voice, in the ^^hy writ- 
 prefence of the moft auguft aflembly of tlie whole ^^"* 
 people, but he likewife engraved them with his own 
 finger, on tables of ftone, polilhed by himfelf for 
 
 that purpofe, Exod. 24. 12, Exod. 31. 18. Deut. 9. 
 10. He chofe to write his law, in order to prevent 
 the oblivion of it, and to perpetuate the rnemory of 
 the giving and receiving it in Ifrael. And hence 
 thefe tables are called r^'iyn nim^, i/ye tables of teftimony^ 
 Exod. 31. 18. Excd, 34. 29. Both becaufe they 
 contained the declaration or teftimony of the divine 
 will, and becaufe the prefervation of them by the 
 Jfraeliies^ was a teftimony of the law given to, and 
 received by them at Sinai. This writing aho fignified 
 the purpofe of God, to write the law on the hearts of 
 his elecfl, according to the promife of the covenant of 
 grace, Jer. 31. 33. 
 
 XVII. Nor is it for nothing, that God himfelf Why by 
 v/ould be the author of this writino v/ithout makinorGod him- 
 
 fel 
 
 life ot any man or angel. For, this is t!ie meaning 
 of the Holy Spirit, when he fays, that the tables 
 y/ere written cd'H^k 3;n^«n ijolth the finger of Gody Exod. 
 31. 18, and that the writing was the writing of God^ 
 EfX^od. 32. 16. The reafons were, lit. To fet forth 
 the pre-eminence of this law, not only above all 
 fiuman, but alfo above the other divine laws, which 
 he permitted to be v/ritten by Mofes. 2diy. To 
 intimate, that It is the work of God alone, to write 
 the law on the heart, which is what neither man 
 himfelf, nor the minifters of God can do, but the 
 Spirit of God alone. And thus believers are the 
 tpijile of Chrift^ "Jirritten 71 ot with ink^ but with the Spirit 
 ef the living God, 2 Ccr. 3. 3. 
 
 XVIII. It 
 
t^i Of the DECALOGUE. Book <. 
 
 Why en- XVIII. It likewife merits our attention, that this 
 graven or ^y^|j.jj^ of God was not a dravvinc: of certain letter^ 
 on a plane, but nnn nnDQ, an cngraveh 'writing., by 
 incifion and f engraving, Exod. 32. 16. The term 
 rinrr, which occurs no where clfc, feems by a com- 
 inutation of the letters of the fame organ n and d, to 
 be from onn, which fignifies a graver., graving 
 inftrument or tool : fo that nnn fignifics he cuCs witl* 
 a graver oxfiyle., as R. SolomoM has oblerved. T.his 
 fignified not only the perpetuity of the law, in refpecl 
 of its obligation (for charaders fo engraved are with 
 much greater difficulty effaced, than lettersdrawnupon 
 a plane) but alio its deep engraving' in the inward 
 parts of the elect, which Sathan himielf, with all h.i§ 
 power and ftratagems, cannot eraze. If we confider 
 ourfclves, as corrupted by nature, ciir fin is ivritlen 
 with a pen of iron., andwith the point of a diamond.^ it is 
 graven upon the table of our heart .^ fer. 17. i. But 
 the grace of God will cancel that writing of fin, and 
 in the room of it, with the graver of his moii holy 
 fpirit, will engrave on the fame table of our heart the 
 characters of his law. 
 ^^^ t£ ^^^' ^^^"^ ^^^^ ^•'e omit, that Gcd would not 
 ^'^ftone. write his law in paper or parchment, nay nor 
 even on wood, but would engrave it on tables of 
 ffone. That was done, as Abrahcnel well remarks, 
 that the foundations of the law might always remain 
 incorrtipted., and this be a monument of the perpetuity of 
 the law. The other laws, which were to continue at 
 leafl: till the time of the reftitution, and vvhofe abro- 
 gation was at hand, for theweaknefs andunprofitablenefs 
 thereof^ Heb. 7. irf, were written by Mr^/i'.^ on a lels 
 durable material. But this law, which is of eternal 
 obligation, was engraved by God himJelf on Hone, 
 /ind why may we not, on this occafion, re Reel on 
 
 t The author fay?, per incijicnen et exccrjationetn, which la^ll 
 fignifjes a making holJow. . ' . ^ ' 
 
 the 
 
 Oi' 
 
'.r^ 
 
 J 
 
 Chap. 4. Of the D E C A L O G U K. 
 the (tony hardnefs of our own hearts-, on which, 
 however, the chambers of the divine law are imprinted 
 by the fpirit of fancliBcation ? Mufculus in Locis com- 
 munibus de Dccalogo fays : // iz^as not enough to hai-s 
 heard the voice of God, iinlcfs there was alfo a literary 
 monument, written by the finger of God^ for the benefit of 
 pofferity, and for the conviBion of the rocky confidence ofi 
 a hardened people , and therefore tables of ft one, and not 
 paper, zvere ufied. See alfo Jo. Gerhardi ; Loc. commun. 
 de lege, Se£i. V. §. 32. 
 
 XX. Thefc tables were two in number, enjoining Two in 
 the fan(5lification both of foul and body, the Jove""'^^^*; 
 both of God and our neighbour. They were alfo f"^^ JJ^"'" 
 written on both their Jides -, on the one fide and o;^ //?>^ both fides. 
 other were they written, Exod. 32 15. Which is 
 either to be underftood thus, that the tables fiiut or 
 clofed on each other like writing-tables, and v/ere 
 written on their two fides that faced each other : or, 
 
 what appears to be more fimple, that each table was 
 filled up with writing on each fide thereof, in the 
 manner of that, which the Greeks call oTrKhlycuCa. 
 opifthography. And thus provifion was actually made 
 againlt a polfibility of either taking from, or adding 
 any thing to this law : which alfo God exprefsW 
 charged upon his people. Dent. 4. 2, and Deut. 12, 
 1 3. Nor is it prepofterous to think, that, by this 
 means, the fandiification of the whole man v/as 
 iiiadowed forth. As there was no part of thefe tables 
 left unwritten by God, fo there is no part of the 
 believer, which the Spirit, by his fandlifying influ- 
 ences, does not pervade, i T'hefis. 5. 23. 
 
 XXI. But we cannot well determine, what number The num- 
 of precepts God infcribed on each table. For, when ^^'■o^P-'-'- 
 we refer the former precepts, treatino- of love toGod"^V.^M 
 
 •^ ^ . P eacli table 
 
 to the firil table ; and the fix following, which treit not To 
 of love to our neighbour, to the fecond table ; we clear, 
 do not fo much confider the manner of God's wricing, 
 as the natureof the things -, asChrift alio did, Mat. 22» 
 We have juft heard, that the tables were w/flttcn or^ 
 
 both 
 
8^4 Of the DECALOGUE. Book 4. 
 
 both Hdes: and that they were of equal fize is very- 
 probable. But the four former precepts greatly 
 exceiiding the other fix in Icngtl), it is fcarce crcd-* 
 ible, they were contained in one table. 
 Mofes bv XXII. When Mofcs came down from the mounts 
 a divine with the tables, written by God, in his hand, and^ 
 impulic ^j^ Y\\s approach to the camp of the Jfrdelites, obferved 
 firtt tables ^^^^ ^^^> which ^^Vc;f had call or founded at their 
 command, he was moved with a holy indignation, 
 and threw the tables out of his hand and broke them, 
 Exod. 32. 19. Deut. 9. 16, 17. We are by all means 
 to ccnclvide, that Mofcs, fired with a zeal for Godj 
 broke thefe tables confiiiently with his duty. For, 
 this conduct tended ift. To ftrike thcllraelites with 
 fhame and terrour, fince, by this alarming aftion^ 
 he much more effecflually convinced them of their 
 breach of covenant, than he could polTibly have donc- 
 by any vehemence or warmth of v,'ords *, by depriving 
 them of that ineflimable treafure, whereby they had 
 otherwife excelled all other nations of the v/orld. 2dlyi 
 To demonftrate, that, by their breach of the moft 
 folemn covenant, they made themfelves unworthy of 
 thefymbol of the divine prefence. For, the words of 
 the covenant were written on the tables, in order tof 
 their being placed in the ark, and that God might 
 dwell upon the ark in the tabernacle* Therefore^ 
 by this indignation of Mofcs,, God fo ordering it, it 
 came to pafs, that there was nothing, which could 
 be dcpoficed in the ark ; and ^o the tabernacle could 
 neither be ereded, nor the propitiatory or mercy- 
 feat be in the midft of i/r^^i:/. 
 And hews XXIII. Neverthclels God, being entreated by 
 other ta- MofeSy renewed the broken covenanr, commanded 
 bits like jif^y^j to hew two other tables, like the former, on 
 theformer.^.j^.^j^ God himklf might write the dime v/ord^s 
 Exod. 34. I. However he was plcaftd to maniftft 
 his grace, in fuch a manner, that fome token of Wis 
 difpleafure CiouJd remain, leaft the facility of pardoji 
 il)0uld produce indolence and Hoth. There was no 
 
 ait 
 
monntain. 
 
 Chap. 4. Of the DECALOGUE. 865 
 
 art of man ufed in the former tables •, both the tables 
 and the writing were God's. But now, fome part of 
 that fo great dignity was impaired •, fince Mofes was 
 commanded to bring the ftones. when poliQied by 
 the hands of man, that God might write the ten 
 words upon them. We are, however, taught, that 
 the moft holy perfons can, indeed, offer nothing to 
 God (if even they can do that) but fmooth tables 
 v/ithout any characfters; The whole writing is to be 
 entirely afcribcd to God the author of holinefs. 
 
 XXIV. Whilq thefe things were doing, God agiin On which 
 prohibited the Ifraditcs from coming near the ^^.^'^^^'^ 
 mount ; nor, indeed, did he fuffer either flieep or J!^"^"' 3." 
 oxen to feed in fight of it, Exod. 34. 3, becaufe, by gain de- 
 thcir idoltary, they had made themfelves abominable barred the 
 in the l^ght of God. We men perhaps, might have^°^y^ 
 •thought, that the miracle would have been more 
 illuftrious, if the writing had been made to appear in 
 an inftant on the bare tables in the fight of all: but 
 now the writing was performed in fecret, before 
 A'lofes alone, in order to leave fome room for faith, 
 to embrace even what it fees not. However, God 
 fufficienrly obviated the cavilling of carnal reafon ; it 
 being evident, that Mofes neither took any graving 
 tool with him, nor could find any in the mount: 
 For, God fo orders the difpenfation of his heavenly 
 doctrine, as to prove the obedience and docility of 
 believers, and ycc lo leave no room for doubting; as 
 Calvin has ingeneoufly obferved. 
 
 XXV. But thc^re was another way, by which God The ihiw« 
 aflerted the authority of his iaw ; namely by that ing of 
 extraordinary fplendcur, which gliftered in the face M^^^s's- 
 o^ Mofes, when he came down from the mount, with '^^^' 
 the tables of the teftimony in his hands, fo that the 
 Ijraelites were not able to look upon him, but he 
 was obliged to put a vail on his face, when he fpokc 
 with them, Exod. 34. 30 ■ This alfo was a 
 
 part of the ornament and glory of the law, as the 
 Apoftle intimates, 2 Ccr. 3, 7. For, \i Mofes him- 
 Vol. III. B felt; 
 
^*V . Of the DECALOGUE. 800^4. 
 
 felf, who was a minifler appeared in fuch eminent 
 glory, the minidration itfelf could not be lefs 
 glorious. Biudncethe tfraelites could not bear that 
 fplendour, that was to them an indication, how far 
 they had departed from God by their ingratitude, 
 who were fo much afraid at the fight of the fervant. 
 Tliis diftinflion therefore might realy humble them -, 
 finCe Mofes was favoured with a nearer view of the 
 glo. y of God himfelf, and with having the efTulgence, 
 of that glory in the fkin of his face; while they, 
 being (Iruck with tcrrour, ftarted back at the fight 
 of a mortal man. Moreover, it being faid, that 
 Mcfes^ when he fpoke to Tfrael, put a vail on his 
 face, this was a proof, that the great myfleries and 
 the true end of the law, which is Chriji for righteouf- 
 nefs, to every one that believeth Rem. 10. 4, were 
 concealed from them, 2 Cor. 3. 13. And finally, 
 the Apoftlc obfervcs, that the glory of the face of 
 Mofes was to be done away as ufelefs 2 Cor. ^. 7; \t 
 might be, that this fhining fplendour of his flvin 
 lafted not long ; at leail it vanilhed at death ; which 
 was a vifible proof, that the glory of the Mofaic 
 miniftration was afterwards to have a period, to make 
 way for the more eminent glory of the miniftry of 
 Chrift. 
 Thetables X'XVI. Thefe tables were depofitcd in the ark of 
 depofited ^j^^. covenant under the mercy-feat, Exod. 25. 16, 
 
 under the ^^^^^- ^^' 5' ^ ^^^^^^^ ^' 9* ^^^ ^hly to be kept there 
 mercy feat as a moft prccious piece of furniture, and a fymbolof 
 .the divine covenant ; but efpecially to fignify, that 
 Chrlft, who was typified by the ark, was to have 
 the law of God in the midft of his bowels, or v:tthin 
 his hearty Pf 40. 8, and to fulfill it perfcftly for his 
 people : likewife, that Chrift had not only the proti- 
 atory or mercy-feat, whereby our fins are covered but 
 alfo the law, which was to be the rule of fife and 
 diredorv of gratitude to thofe, who are reconciled with 
 
 . God. 
 
 XXVII. It 
 
Cli^p.4. Of the DECALOGUE. %e^ 
 
 ,,.^XVII. It has been formerly, and is to this daya J^^e law 
 matter of difpute in the church, whether the laws of '^S'^^^n 
 the two tables, as they were given to the people of ^^hithefof 
 Jfra,d hy Mofes^ are of perpetual oblgation, and perpetual 
 <?xtend even to us chriftians. Hieronymus Zanckius ^''^^^g^^oti 
 OpenmTim. IV. lib. i.e. 1 1. Maintains at large and 
 byfeveral arguments, that we chriftians have nothing 
 to do with the moral precepts, as they were given to 
 the Ifraelites by Mojes^ but only in fo far, as they 
 agree with the law of nature, common to all nations, 
 and confirmed by Chrift, whom v/e acknowledge to 
 be our king. And Mufculus writes to the fame 
 purpofe Loc. commun. de abrogaticne legis Mojaic^. But 
 while David Parens gives his opinion about the 
 oppofite opinions of Dominicus a Soto and Bellarmine^ 
 the former of whom denied, that we are fubjeft to the 
 law of the decalogue, as it was delivered by Mofes ; 
 but the latter, on the contrary, maintained, that the 
 law, as given by Mofes, was alfo binding on us ; tho* 
 he premifes {ad Ubr-, Bdlarmird de jujikaticne IV. c, 
 6), that it isof fitiail importance to difpute about the 
 miniftry of Mofcs, by which the law was formerly 
 ^promulgated, provided the law, and the obedience 
 '^-thereof, be in vigour or force in the church : yet he 
 fays, that BeUf.rmins''s opinion is to be retained, as 
 the fafer and more preferable. Rivet, in Explicat. 
 Decalog. thinks, that the diiterence is nor in the 
 thing, but In the manner of expreOlon : for all agree, 
 that all the moral duties contained in the law, are of 
 perpetual obfervance among chriftians, in fo far, as 
 they are natural precepts, imprinted on the minds of 
 all, by God, the author of nature ; and as by way of 
 inftruiflion they are contained in the written laws, 
 they are a great, nay a necefiary help to our weaknefs 
 ^. and ignorance. Yet he rather feems to incline to the 
 I fentiment of Zatichius and Mufculus. We fhall 
 comprehend our own opinion in the folio ^ring 
 pofitions. 
 
 B 2 XXVIII. I See- 
 
S68 Ofthe DEC ALOGUE. Book 4. 
 
 Thedcca- XX\TII. I feeing the decalogue contains the fum 
 logue, as of the law of nature, and, as to its fubftance, i,s one 
 ing the ^"^ ^^^^ ^^^^^ therewith, fo far it is of perpetual and 
 fum ofthe univerfal obligation. And tluis far all divines are 
 law of na- agreed, the Socinians themfclves not excepted. Sec 
 
 tare,binds y^ij^^i^ i^j^. jy^ ^. 
 311 2nQ lit 
 
 all 'times. XXIX. 2. We are not only to perform the duties, 
 
 l^otonly which it requires, becaufc they arc agreeable to 
 
 becaufe its reafon •, and to abftain from the contrary vices, be- 
 
 precepts ^,^^yf-g re^ilbn, declares them to be bafe and vile, but 
 
 able torea ^^f^ under this formal notion, becaufe God has 
 
 fon, but enjoined thofe duties, and prohibited thofe vices; 
 
 trom the j-f^aj- j-jjg authority as law-giver, may be acknov/- 
 
 ^"jjjg"^^ ledgcd, and our goodnefs have the nature of an 
 
 giver. obedience -, which, as fuch, is founded on the alone 
 
 authority of him who commands. And who can 
 
 doubt, that it is the duty of a rational creature, to 
 
 acknowledge God as his fupreme JLord and governour, 
 
 to whofe will, without any further examination, he 
 
 ought to fubmit •, faying, Lord, "johat ivouldji thou 
 
 have me to do ? 
 
 The Gen- XXX. 3. The Gentiles, who had heard nothing 
 
 *', of the giving of the law in the wildernefs, were not 
 
 thinoof bound to the obfervance of that law, as it was 
 
 the writ- publi!"hed to the Ifraeiiies, but only as infcribed on 
 
 ten law, their owtt confciences. Hence the Apoftle fays, 
 
 to^h«" that as mam as have ftnned ivithout' law, namely the 
 
 written on written law, fkall alj'o perlfh wilhout law Rom. 2. 12. 
 
 their con- Jhat is, ihall not be condemned in confequence of 
 
 fcience. the law, as delivered to i/r^^/ in writing, but of the 
 
 violation of the naturallavv. However, if any of the 
 
 Gentiles came to have any knowledge of the giving 
 
 of this law, tbey were to believe, that the precepts of 
 
 it were fpoken to them no lefs than they were to 
 
 Ifrael , nor could they neglect them without throw- 
 
 ingxontempt on God, and incurring the forfeiture of 
 
 falvation. 
 
 The pre- XXXI. 4. Tho' the precepts of common honefty, 
 
 v^ptsof in fomc fpccial manner, and with forae particular 
 
 commoh Circum- 
 
Chap. 4- Of the DECALOGUE. 869 
 
 circumftances, were originally appointed fofapecu- honefty 
 liar people, yet they are Itill binding, by a divine ^'"'|j''\ • 
 authority, on all thole, who come to kjiow, that God come'to ° 
 formerly enjoined them to their neighbours. Fortheknow- 
 inftance, what Paul wrote to the Romans^ is no Icfs ledg? of 
 binding on us, than it was on them; becaufe the '"' 
 obligation is founded on the manifellation or dif- 
 covery of tlie divine will and pleafure. When 
 therefore God has laid to any particular perlbn, that 
 this or that duty is incumbent upon him, as a 
 rational creature, who ought to bear a refemblance to 
 the divine image ; all other men, who bear this, are 
 as much bound to that duty, ;;s he to whom it was 
 firll propofed •, not only becaufe they apprehend the 
 matter of that precept to be confonant to reafon ; 
 but alfo, becaufe that co::irn.and was given by 
 God, no matter to vv^hom it was giCe^i at firi}. 
 
 XXXIL 5. Common precepts, which bind all, Commcfn 
 to wlioni thev arc made known, on account of the precepts 
 authority of him who enjoins them, may be picflbd "^^^^ f , 
 upon feme 1)\ certain peculiar reafons. For inlVance, finpular 
 the precept Concerning conftancy in the faith of the reafons. 
 Gofpel, might be prelfed on Jews and' Gentiles from 
 different motives •, and yet thv? precept remain 
 common to both. Thus when God publifhed the 
 decalogue to the Tfraeiitss^ he annexed fome reafons, 
 v/hich, according to the letter, were j:cculiar to them 
 alone: becaufe, what was a common duty to all, he 
 was pleafed in an efpecial manrv-^r, to recommend t^^ 
 them. Yet in his wifdom he pubiifliedthofe reafons, 
 in fuch a manner, as to concern others alfo, by way of 
 analogy, and in their n)yftical fignification. 
 
 XXXIII. 6. As the people of i/r^^/conftituted the The law 
 church at that time, and as Jefus Chrift the Son of God, of the 
 and king of the church, pre fcribed the decalogue to ^^^^f^l]' 
 them, it follows, that the fame law retains its force °"^^^"fg^ 
 in the church, till it be abrogated again by the king tains its 
 of the church. We are not to think, that the church force there 
 of the Old Teftament, which confiftcd of Jfraeliies, j"' "'^ »• 
 
87© Of thcDECALOGTJE. Book 4; 
 
 j>y ^^^ and that of the New, tho' for rhe gre.iteft part, made 
 
 *^'"^' up of Gentiles, were a quite c^ifferent people. They 
 
 ought to be looked upon as one kingdom of Chrifl:, 
 
 who made i?ctb oiie^ Eph. 2. 14, and who grafted 
 
 us, when wild olives, into that fat olive. Rem. 1 1. 
 
 ij. And confequently, the laws, which were once 
 
 given to the church by Chrill the king, are always 
 
 binding on the v/hole church, unl. fs Chrilt fhall 
 
 declare, that he has abrogated them by fome other 
 
 inftitution. But it is abfurd to imagine, that ChriO: 
 
 abrogated the moral law, in fo far, as he gave it by 
 
 the mediation of AiVyi'j to the church of //r^<f/, and 
 
 diredly confirmed the faipe law to the chiftian churcM 
 
 For feeing it is the fame law, of the fame king, in one 
 
 and the fame kingdom, tho' that kingdom is enriched 
 
 with new accefTions and new privileges-, why (liould 
 
 we fuppoie it abrogated, and ratified again almofl: in 
 
 the fame breath? Nay many connderr.tions perfuade 
 
 us to believe, that the law of the decalogue was giveh 
 
 to the church, in order to be a perpetual rule, froni 
 
 the manner in which it v/as given. 
 
 The rca- XXXIV. For, as thefe commandments were pub- 
 
 fon forthe lifhed before the affembly of the whole church, in 
 
 decalogue j.i^^ hearing of all, while the other precepts were 
 
 ji r laws given to Mofes alone in his facred retirement : as thev 
 
 v-rent. were engraved on tables of ftone by the finger of 
 
 God, to the end, that, as Calvin remarks, tlris 
 
 doftrine might remain in perpetual force : and fccirrg 
 
 - Wiey, and they alone, were put in the ark of the 
 
 covenant, under the wings and guaidianflfip of God 
 
 himfelf », God plainly fhewed by fo many prerogatives, 
 
 that the reafon of thofe precepts was far different 
 
 from that of the others, which were only impofed 
 
 on the church for a time. 
 
 The rafh* XXXV. From thefe things the rafl-nefs of a late 
 
 ncfsofa Catechift appears, who maintains, tl-a^: the ten com- 
 
 late au- _^jQandt3lents. Were written on -tables of ftone, to flr'w, 
 
 walked ♦ ^^^ ^^^^ vittQ. tO Continue in fc rje, while thofe tables 
 
 on. Uftcdi but that, when the tables were lofl, the law, 
 
 that 
 
Chap,.4. Ofthe DECALCGUEv 871 
 
 that was written upon them, was to be abrognted : 
 and that they were laid up in the ark of the cove^ 
 nant, to fignify, that they were of the fame nature 
 with that ark, and that covenant, that is, of a fading 
 or peridiing nature. But if this was true, it wit! 
 follow, that the Ifraelites^ from the deftrudion of the 
 firft temple, when the ark with the tables of the law 
 was loft, were fet free from the binding power of the 
 (jiecalogue ; and that there was no difference between 
 the decalogue and the other ceremonies, the arl 
 being, as it were, the centre of the ceremonie? 
 nay, that the decalogue was in this refpccc inferior t 
 the other ceremonies, as the latter continued to the 
 coming of Chrift, but the decalogue was abrogated 
 by the BabyloniJIo captivity. All which notions arc 
 fo falfe, and fo diftant from all found divinity, that 
 {hey have almoft an air of impiety. 
 
 XXXVI. We may add, that Chrift has declared, The ob- 
 he was not come to dejlroy, but to fulfil t foe Lt'jv, Mat. 5. Nervation 
 17. To deftroy, fignifies there, to abrogate, and "^^j^^^g ^' 
 to free men from the obligation of it, as appears prefled 
 from V. 19. But that Chrift fpeaks of the law of e^'en un- 
 the decalogue, we gather from what follows, where ^ffl?" 
 he explains the precepts of that law, and recommends ment for' 
 them to his difciples. And when P<^?// /^(?;w. 1^.9 the fame 
 and James chap. 2. 8, 11, inculcate the precepts of f^afonand 
 the law on chriftians, in the fame terms, in whic'i '," ^^^ 
 they were delivered by Mofes to Ifrael, they don't nerasfor- 
 infift npon this confideration, thac they were agreea- merly by 
 ble to the dictates of right reafon, or were ratified ^°^- 
 again by Chrift, but that they were thus formerly 
 pubhrned and v/ritten by God. Nay Eph. 6. 2, the 
 Apoftle not only infifts on the promile, that was 
 annexed to the fifth comrhandment, but alio on the 
 order of the precepts, recommending honour or 
 regard to parents from this argument, that this is the 
 firji Commandment with prcimfe. But if the decalogue, 
 as it was formerly delivered to the church oi Ifrmiy 
 ' B 4 ^i 
 
72 Of the D E C A L O G U K. Bocdc 2^. 
 
 did not concern chriRians, that argument of the 
 Apoftle (which be it far from us to fay) would have 
 no force with chrillians. 
 Nor is its XXXVII. Finally, if the decalogue, as it was 
 abroga- formerly given to the church, was not now binding 
 non any ^j^ ^^^ fame : it mull necefiarily have been revoked 
 mention- ^Y ^0^5 ^^'^ abrogated by Chrift: both which is '- 
 €jd. abfurd. For, who will be lb bold, as tofuppofe God '♦ 
 
 to fpeak in this manner: " It is indeed my will, that 
 *' vovi obferve thofe natural precepts, which I 
 *' formerly commanded the Ifraeiites in the Idw, that 
 " was publifhed wi:h fuch folemnity •, but for the 
 " future, I will not have you bound to thefe, becaufe 
 ^' of m.y command, but becaufe nature requires it". 
 And why Ihould Chrilt abrogate the precepts given 
 to the church o^ Ifracl, in order, dire(^i:ly to give the 
 very fame precepts again, to tlie chriftian church ? 
 Not to fc y, that there is not the leaft fign of any fuch 
 abrogation in thefacred writings. 
 Yet the XXXVIII. However, we do not refufe, that the 
 law ot the law of the covenant of works wasaboliQied by Chrill 
 covenant \n \x.% fed.ral ccnfideratlon. ift. j4s to its rigcur^ v/Iiich 
 ofworks j.g •jj.g^ of man himfclf an obedience in every part 
 
 abrogatea \ . ,- ry i i- • c ■ n.- r ■ 
 
 in its fe- ^"^ degree perreit, as the condition or ]ultincatJon, 
 deral rela- and that wichout any promifc of the .Spirit and of 
 tion. fan(5lifying grace. 2dly. Js to the rurfe^ which it 
 threatens againft all, who deviate from it in ihc 
 leaft. And in this fenfc Paid fays, that 'n-e are 
 TiCt under the \ov:^ hut under grace^ R.om. (^. 14, iho' 
 as to its normal relation, or as it is'the~ rule ©f life and 
 manners, it was not even for a mornent abiogited or 
 abolilhed by Chrift. Do ive then r,:ake "jcid the law 
 through fatthf. God-fsrhid^ yea ix)e ejlahhfo the lav:. 
 Rom. 3. ;.^i. In that refpeft chrifiianr. are no lefs 
 uider the decalogue, than the Jeivs v/ere formerly : 
 and thpx not only, -becaufe' the precepts of it are jufl: 
 and holy, but alfo be can fe they are commandments, . 
 .which were formerly promulgatv^d with fo much 
 .xnajefty and pomp: or, which is alir.oit the very 
 
 fame 
 
Chip. 4. Of the DEC A L O G U E. 8 y^ 
 
 fame thing, not only on account of the doftrine they 
 contain, but alio of the authority of the fupreme 
 governor, 
 
 XXXIX. Let us now confider the ufe of this law The abfo. 
 jin all ages of the world : and this may be confidered ^^^f^ "^« <^^ 
 cither abfoluicly and /;/ itfelf.^ or relatively^ with 
 refpeifb to a certain condition or fiate of man. Ii> 
 itfelf, the law is ift. A rcprefentation of true virtue, 
 a delineation of interna] and external goodnefs, and a 
 copy of that hollncrs, which is worthy of God. 2d]v. 
 A demonitraiion of the way, in which a rational creature 
 can com e to have glorious communion with God : 
 ivhich if a man do, he Jl jail live in them^ Lev. 18. a;. 
 The commandment which was ordained to life, Rom. 7. 
 10. None attains to life but by this law, which muic 
 be ful511ed either by man himfelf, or a fureiy for 
 lum. 3diy. A command of the fupreme ruler, binding 
 every -one to obedience^ under the threatning of 
 eternal death, Lev. 18. 2, ^^,4. Deut. 27. 26. 
 
 XL. The fcate of man, to which the law has its ^" ^-'^ 6r^ 
 peculiar relations, is threefold; viz his firji^ his • '*^'^' 
 fallen., and his reftcred Hate. In h Is /r/^ Hate, it was 
 to man, firft the rule of his nature and of all his 
 ai^tions, to which he willingly, and with the greateft 
 complacency of foul, conformed himftrlf. adly. The 
 moft excellent .beautiful ornament of man, as 
 itampcd and imprclTed by the creating hand of Goii - 
 on h:s mind. ^dly. The condition of the covenant 
 of works, which man himfelf was to perform in 
 order to obtain confummate blifs and happinefs. 
 
 XLI. In his fallen fiate it fcrves i to difcover and Fits fallen 
 convince man of his fm, Rom. 3. 20, by the lawis^^^^- 
 the knowledge; of Jin.. And the precepts of the law cio 
 this two ways. Firji as in a mirrour, they difcover 
 to man the vilenefs both of his iifs and adions, lam. 
 I. 23. Th:n by its irritating virtue, whereby, an 
 account of human deprayity, they ftir up fin, which 
 otherwife lay dormant •, fo that, like one gall'd by a^* . 
 
 bridle. 
 
S74 Of the DECALOGUE. Book 4. 
 
 bndle,the more ftridlly fin is prohibited and reftrained, 
 the more vehemently it refifts and makes oppofition, 
 every thing that would keep it under being ofFenfive 
 to it. The Apoftle excellently illuftrates this, Rom. 
 7, 7, 13. 2dly. To denounce the curfe again ft man-, 
 which it does by its comminations : now we knoiVy 
 that ivhat things fos'^.^er the lais; faiths it faith to them 
 ivho are under the law -, that every mouth 7nay\ he flopped, 
 and all the world may become guilty before God^ Rom. 3. 
 19. ^dly. To be a rellraint upon men, and bring 
 them to fomc external honeft deportment, in order 
 to preferve civil government, and prevent the 
 deftruftion of mankind by adulteries, rapines, op- 
 preffions and the like heinous crimes. The Apoftic 
 ieems particulary to intimate this office of the law^ 
 I 'Tim. I. 9, when he fays, that the law is not made 
 for a righteous man, hut for the lawlefs and difobedienty 
 for the ujigodly and for ftnners-, i£c. For, he fliews, 
 that it is a curb to thofe prevailing lufts of thefiefli, 
 which otherwife would be immoderately extravagant. 
 4thly. To bring fmners to Chrift: /<7r, Chrijt is the 
 end of the law for righteoufnefs to every one that believcth^ 
 Rom. 10. 4. 'The law was our fchool-mafter to bring 
 us to Cbrifl^ Gal. 3. 24. This is not only true of thc 
 ceremonial, but alio of the law of the decalogue, 
 which brings to Chrill thele two ways: firft, as it 
 really keeps an ele6l perfon, while in an unconverted 
 fiate, in Ibme meafure, in the way of his duty, that 
 he msy not obtVinatiy neglefl all concern for right- 
 eouiiiefs and his ibul. For, where the Spirit of Goid 
 
 ' does not yet bear rule, finful lufts break forth there, 
 
 in fuch a manner, that the foul, v;hich is obnoxious 
 to them, is in danger of fmkmg into forgetfulnefs 
 and contempt of God : And they would adlually do 
 this, did not the Lord put a bar thereto by this 
 remedy of his law. But principally the law brings 
 to Chrift, as it ftrips man of all confidence in his own 
 goodnefs and righteoufnefs, and, by an acknowledg- 
 ment 
 
chap. 4. Of the 'DEC A UO G U E. Sy^ 
 
 mcnt of his mifery, deeply humbles him, that fo he 
 may be thus prepared to endeavour after, what 
 before he thought he did not ftar.d in need of 
 
 XLII. In the {iai(^ of reji oration it teacheth be- Hisreftor- 
 lievers, ift. How perfedt the obedience was, which tdiUte. 
 Chrifl; performed for them, and how much they are 
 under obligations to him, fmce he, who was Lord of 
 the law, fubjecled himfelf to it for them, not only 
 to obey its precepts, but to endure the curfe, that 
 he might redeem them from the law. Gal. 4. 4, 
 5. 2dly. At what diftance they ftiJl arc from that- 
 perfeftion of holinefs, which the law requires ; in 
 order the better to bring them to humility, and to a 
 denial ail felf-righteoufnefs, Pbil. 3. 8, 9, and a 
 longing after a blefled perfedion. Rom. 7. 24. ^diy* 
 What is the rule of their gratitude, and the mark at 
 which they ought to aim, Phil. 3. 12. 1 'I'm. i. 5. 
 4thly and laftly, it bears witneis to, approves and 
 commends, the beginnings of fandification, and 
 comforts thofe as being true IfraelitcSy who delight in 
 the laiv of Gcd after the inward man. The law does 
 this, noc from its own authority, which can admit of 
 nothing but what is perfectly holy, and condemns 
 every thing, that is ftained but with the leall fpot; 
 but from the authority of the grace of Chrill, to 
 whom it is now fubicrvient, and at whofe command 
 it commends even the imperfeft works of believers, 
 declares them to be fmcere, and fo far approves of 
 them as conformable to itfelf ; and in that fenfe the 
 righieoufnefs of the law is fulfilled in thofe, %vho 
 walk not after the fiefh but after the fpirit^ Rom. 
 
 8. 4- 
 
 ^■^^'XLill. Upon thcTe ten words or comma-ndments A cove- 
 God cntred into 2i covenant with Iirrel. The Lord ^^'^■^ ^^- 
 oiir God made a covenant with us in Horel\ Dent. p.. 2. ^^^ ^T^' 
 
 •'•' upon the 
 
 So that the ten words are called i\\c: words', of the coven- decalogue 
 ant., Er>Dd. 34. 28: and the covenant itfelf,. Deut. 4. 
 13, nay the tables, on v/hich they were written, are 
 called the talks of the covenant^ Dcut. 9. 9: The 
 
 plan 
 
S76 Of the DECALOGU E. Book 4. 
 
 plan of this covenant is that contracfl, which God 
 cntrcd into with Ijrad, a little before the law was 
 given, Exod. 19. 5, 6^ 8. Its folemn ratification was 
 madeby thofefigns, which are recorded, £v.W. 24., 3, 
 
 feq- 
 In which XLIV. The Jlipulaticn on the part of God was 
 God ih- publifhed in thclb words, Exod. 19. 5.6, nozv there- 
 
 perfect o •^'^''^ '^-'^ ''"^^^' ^^'^^ ^^^^ "^oice indeed^ and keep my coven- 
 bedience. ^^-s thenye jhall he a -peculiar treafure unto r,:e ahcje all 
 'people :• for all the earth is mine. And ye pall be unto 
 me a kingdc7n cf priefiSy and an h-ly natio::. \Vc are 
 not to think, that God, by thefe words, required 
 Jfrael to perform perfect obedience in all parts and 
 degrees, as the condition of the covenant. For in 
 that cafe, the whole of this propofal would be 
 nothing, but an inti:ration of an inevitable curfe. 
 Seeing it is abfolutcly impoflible for finfui man to 
 give fuch a perfcdl obfervance, even tho' lie is re- 
 generated and fan6lified. But a conditional propofal 
 upon an impoflible condition, is equivalent to- an 
 abfolutc denial. It is indeed true, that the law, 
 confidered as a rule, cannot but enjoin a holinefs 
 abiolutejy perfect in every refpedl : Which we have 
 elfe where profelTedly proved : but the cafe is difrcr- 
 ent, when fomething is required as the condition of 
 a covenant. I'he man indeed is ftill bound to 
 perfect holinefs, fo far that the leaft deviation is a fm : 
 but yet fuppofing a covenant of grace, among the 
 benefits, of -.which is remiflion of fms, God (lipulaies 
 with his people Jn this manner; if, with Tincerity of 
 heart, you keep my precepts, and recover from your 
 '""fajlis- b)' renewed'-¥epentance,I will upon that give you 
 " an. evidence; That' I am your God. Here therefore 
 ', . "he: requires a ilncere, rho' not, in every rcfpeft, a 
 pev'£c(Fi-, obfervance of his commands. 
 And cpon, rXLV^.U-pon that Condition, he promifcs to them ^ 
 ditiop^pro '^^^ OP Iv 'temporal bleflings, fuch as the poflefTion of 
 miies the. land of Canaan^- nnd a peaceable life there, 
 lemfcra! aboundmg- v^ich all' plenty of every thing defirabls, 
 A.^ Escd, 
 
'^cShirp. 4. Of the DECALOGUE. 877 
 
 Exod. 20. 12, but alio ipiritual and eternal, when ^n^e'^'j 
 he fays, that he will be their God and they his "^ ^ ' 
 people, in that lenfe which he promiied the land to 
 the pious fathers: thai he may ejiabliji-y thee to day for a 
 people unto himfelj\ and that he may be unto thee a God^ 
 as he hath /aid unto thee, and as he hathfworn unto thy 
 fathers, to Abrahain, to Ifaac and to Jacob, Deut. 29. 
 13. Compare 7^r. 7, 22, 23. But that thefe words 
 comprife life eternal, and the refurreclion of 
 the body, we learn from our Lord, Mat. 23. 
 
 32. 
 
 XLVI. To this ftipulation of God the Ifraelites To which 
 agreed, Exod. 19. 8, and all the people ^///iy^r^ii ^.^^ Iirae- 
 together, and f aid, all that the Lord hath fpoken, wi? ""/" 
 "Will do. Wh:ch they repeated upon the publication * 
 of the law, Exod. 24. 3, and all the people anfwered 
 'u!ith one imce, and f aid, all the iz'ords, which the Lord 
 Joath faid, will we do. The pious among the Ifraelites, . 
 confcious of their own inability and manifold infirmi- 
 ties, humbly promifcd, depending by faiih on the 
 gracious influences of divine ftrength, an obedience, 
 not indeed perfeft (for that would be to incur th« 
 guilt of a lie,) but yet fincere, and by no means 
 feigned. The others, as they did not duly attend 
 either to the fpiritual perfedion of the lav/, or to 
 their own natural inability, ralhly and confufedly 
 bound themfelves to the obfervance of all the 
 precepts. Yet lb far thefe words were good and 
 acceptable to God, as by them they tellified 
 fome degree of readinefs of foul, Deut. 5. 33, 34. 
 
 35- 
 
 XLVII. Now concerning this covenant, made The doc- 
 upon.the ten eommandmencs, it is queried, whether '"neofthe 
 it was a covenant of works, or a covenant of grace ? ofworTs^ 
 We judge proper to premife fome things, previous repeated 
 to the determination of this -qucftion. And/r/?, we by the 
 obferve, that, in the miniilry of Mofes, there was a ^l^f^'^^f 
 repetition of the doctrine concerning the law of the ° '^ *''^'' 
 covenant of works. For, both the very fame precepts 
 
 ar«; 
 
875 Of the D E C A L O G U E. ^aokr^^ 
 
 are inculcated, on which the covenant of works was 
 founded, and which conftirutcd the condition of thac 
 covenant; and thac fe n ten ce is repeated, ivhich if a 
 man do he fhall Hve in them^ Lev. i8. 5, Ezek 20. 11, 
 13, by which formula, the righteoufnels, v;hich is 
 of the law, is defcribed, Rom. 10. 5. And the 
 terrour of the covenant of works is increafed by 
 repeated comminations •, and that voice heard, airfed 
 be he that confirmcth not all th( words of this law t$ do 
 them., 'Deut. %-].i6. Now the A pollle declares, that 
 this is the curfc of the law, as the law is oppofcd to 
 faith) or the covenant of grace. Gal. 3. 10, 12. Nay, 
 as the requirement of obedience was rigid under the 
 minillry of Mofes^ the promifes of Spiritual and 
 faving grace were more rare and obfcure, the meafure 
 of the fpirit, granted to the Ifraelites, fcanty and 
 Ihort, Deut. 29. 4 •, and, on the contrary, the denun- 
 ciation of the curie frequent and exprels •, hence the 
 miniftry oi Mofes is called, the minijlrfdioK of death 
 end condemn at ion .^ iCcr. 3. ■/, 9: doubtiefs bccaufe it 
 mentioned the condemnation of the fmner, and 
 obliged the 7/r^^///^j to lubicribe to it. 
 jf^nd that XLVIII. Secondly., we more efpecially remark, 
 by giving that, when the law was given from mount Sinai or 
 the law at //^^^^^ there was a repetition of the covenant of works, 
 mount - p^ thofe tremendous lio-ns of thunders and lieht- 
 nings, of an earth-quake, a thick Imoke and black 
 darknefs, were adapted to ftrike Ifyael with great 
 terrour. And the letting bounds and limits round 
 about the mount, whereby the Ifraelites were kept at 
 a dirtancefrom the prelence of God, upbraided them 
 with that fcparation, which fin had made between 
 God and them. In a word, IFhatever 'Lve read, Exod. 
 19, (fays CALVIN, on Heb. I2. 19) is intended to 
 inform the people, that God then afcended his tribunal^ 
 and manifefted him f elf as an impartial judge. If an 
 innocent animal., happened to appro achy he ccmmandtd it 
 to he thriijl through with a dart •, how much forer punijh- 
 ni£nt were fmner s liable to^ who were confcions of their 
 
 fins, 
 
Chap.4. Of the DECALOGUE. 879 
 
 fins^ nay\ and knew themjelves wdited by the law^ as 
 guilty of eternal death. See the lame author on Exod. 
 19. I, 16. And the Apoftle In this matter, Heh. 12. 
 18—22, lets mount Sinai in oppofition to mount Sion^ 
 the terrours of the law to the fweetnefs of the 
 Gofpel. 
 
 XLIX. "Thirdly^ we are not, however, to imagine, ygj^^^^J^""^ 
 that the doftrine of the covenant of works was works not 
 repeated, in order to fet up again fuch a covenant with then fee 
 the Ifraelites^ in which they were to feek for righteouf- "P' ^" ^^~ 
 nefs and falvation. For, we have already proved. fe"i^^°-„hj. 
 Book I. chap. IX Se5}. 20, that this could not pofli- eoufneis 
 bly be renewed in that manner with a finner, on thereby. 
 account of the juftice and truth of God, and the 
 nature of the covenant of works, which admits of no 
 pardon of fin. See alio Hombeck. Theol. Pra^. Tom. 
 
 2. p. 10. Befides, if the Ifraelites were taught to 
 feek falvation by the works of the law, then the law 
 had been contrary to the promife, made to the fathers 
 many ages before. But now fays the Apoftle, Gal. 
 
 3. 17, the covenant that was confirmed before of God in 
 Chriji:, the law, which was four hundred and thirty years 
 after, cannot difannul, that it fhould make the -promife of 
 none effe5f. The Ifraelites were, therefore, thus put 
 in mind of the covenant of works, in order to con- 
 vince them of their fm and mifcry, to drive them 
 out of themfeves, to fhew them the necelTity of a 
 fatisfaftion, and to compel them to Chrift. And fo 
 their being, thus, brought to a remembrance of the 
 covenant of works tended to promote the covenant of 
 grace. 
 
 L. Fourthly, there likewile accompanied this A repeu^ 
 
 giving of the law the repetition of fome things,, be- "°"°^ 
 
 longing to the covenant of grace. For, that God things, re- 
 
 fliould propofe a covenant of friendship to finful man, garding 
 
 call himfelf his God (at leaft in the fenfe it was faid to ^^^ ^^ '^' 
 
 the ele(5t in Ifrael,) take to himfelf any people, "^"^ °^ 
 
 fcparated from others, for his peculiar treafure, affign fompanil 
 
 to them the land of Canaan as a pledge of heaven, ed the giv 
 
 promife fg^^^^''^^ 
 * law. 
 
88o Cf the D E C A L O G U E. Book 4. ' 
 
 promife his grace to ihoie, that love him and 
 keep his commandinents, and circumrcribe the 
 vengeance denounced againlc defpifers vviihla 
 certain bounds, and the like •, thcfe things mani- 
 i'eilly difcovcr a covenant of grace : and without 
 luppofing the furetilhip of the M'T/^/c/^, it could nor, 
 confificndy with the divine juitice and truth, be 
 pjopofed to man a finner. Judicioufly lays Calvin ©n 
 Excd. 19. 17, by thefe u: or ds IV e a're taught i that ihefe 
 frodigies cr ftgns v:ere not given, to drive the ftople 
 from the prefi'iue of God •, nor "jjere theyjlruckiiith any 
 terror, to exafderate their minds iz'ith a hatred ijtjtruc- 
 tion -, hut that the covenant of God -zvas no lefs lovely^ 
 than aivful. I'or, they are commanded to go and meet 
 God^ to prefent themfehes vcith a ready affcoiion of foul- 
 to obey him. IVhich could not be, unkfs ihey had heard 
 fomething in the law befidc.s -precepts and threatnings. 
 See alfo Tilenns Syntagm. P. i. Dijp. 33. §. iS, 19/20, 
 28, 29. 
 The Ifra- LI. Having premiied thefe obfervations, I anfwer 
 eliiini CO- fo the queftion. The covenant made with Ifrael at 
 venantnot f^-,Q^^j^|. Sinai was not formally the covenant of works, 
 the cove- ^^' Becaule that cannot be renewed with the finner, 
 nant of in fuch a fenfe as to lay, if, for the future, thou 
 works. (]-j3;t perfectly perform every inllance of obedience, 
 thou flialt be juftified by that, according to the 
 covenant of works. For by this, the pardon of 
 former iins would be prefuppofed, which the covenant 
 of works excludes. 2dly. JBccaufe God did not re- 
 quire perfed obedience from Ifrael, as a condition of 
 this covenant, as acaufeof clamiing the reward -, but 
 iincere obedience, as an evidence of reverence and 
 gratitude. 3dly. Becaule it did not conclude Ifrael 
 under the curfe, in the fenfe peculiar to the covenant 
 of works, where all hope of pardon was cut off, if 
 they finned but in the lead intlance. 
 Vet the _ EH. However the carnal I/raelites, not advyrting 
 carnal li- ^.q (_;od's purpofc or intention, as they ou^ht, millook 
 received it ^^^ ^'"'"'^ meaning of that covenant, embraced it as a 
 asacovt- Covenant of v/orks. and bv it louohtfor righteoufnefs. 
 
 Paul 
 
Chap. 4. Of theDEC ALOGUE. 88i 
 
 P^/// declares this, Rom. g. 31, 32, hai IJrael zvhich <^o\tn^nt 
 followed after the la-iv of righteoufnefs^ hath not attained °^ works. 
 to the law of right eoufnefs •, wherefore ? Becatife they 
 fought it not by faith., but as it were by the works of the 
 law : for they fiumbhd at that fiumblingjione. To the 
 fame purpofe it is, that. Gal. 4. 24, 25, he compares 
 to the Ifhmaelites the IfraeliteSy while they tarryed in 
 the defarts oi Arabia^ which was the country of the 
 former, who are born to bondage of their mother 
 Hagar^ or the covenant of mount Sinai., and being 
 deftitute of triierighteoufners, fhall, With Ifhmael., be 
 at length turned out of the houfe of their heavenly 
 fither. For, in that place, Paul does not confider 
 the covenant of mount Sinai as in itfelf, and in the 
 intention of God, offered to the elect, but as abufed 
 by carnal and hypocritical men. Let Calvin again 
 fpeak: the Apofile declares., that., by the children of 
 Sinai., he meant hypocrites^ perfons who are at length 
 cafl out of the church of Gody and difinherited. What 
 therefore is that generation unto bondage^ which he 
 there fpeaks of? It is doubt lefs thofe, who bafely abufe 
 the law J and conceive yiothing concerning it hut what is 
 fervile. 'The pious Fathers., who lived under the Old 
 Teflament did not fo^ For^ the fervile generation of the 
 law did not hinder them from having the fpiritual 
 Jerufalemfcr their mother. But they., who Jlick to the 
 bare law., and acknozvledge not its pedagogy., by which 
 they are brought to Chrift.,but rather make it an obflaclejo 
 their coming to him., thefe are Ifhmaelites ffor thus, and 
 I think rightly, Morlorat readsj born unto bondage. 
 ThedefignoftheApoftle therefore,in that place, is not 
 to teach us, that the covenant of mount Sinai ^n 3.1 
 nothing but a covenant of works, altogether oppofite 
 to the Gofpel-covenant ; but only that the grofs 
 Ifraelites milunderflood the mind of God, and bafely 
 abufed his covenant-, as all fuch do, who feek for 
 righteoufnefs by the law. See again Calviyi on Ro7n. 
 10. 4. 
 19 Vol. Ill C LIIL Nor 
 
882 Of the DECALOGUE. Book 4. 
 
 Nor was LIII. Nor was it formally a covenant of grace : 
 " '"^^^'y becaule that requires not only obedience, but alfo 
 of grace, promifes and bellows ftreng':h to obey. For, thus 
 the covenant of grace is made known Jer. 32. 3^;, 
 and I zvill give them one hearty and cne wa)\ that they 
 may fear me for ever. But fuch a promife appears not 
 in the covenant, made at mount Sinai. Nay ; God, 
 on this very account, diilinguillies the newcovenant of 
 grace from the Sinaitic, Jer. 31. 31, S'^* 33- -^^d 
 Mofes loudly proclaims, Deuf., 29. 4, yet the Lord 
 hath not given you a heart to perceive., and eyes to fee, 
 mid ears to hear., mito this day. Certainly, the choien 
 from among Ifrael had obtained this. Yet not in 
 virtue of this covenant, which ftipulated obedience, 
 but gave not power for it : but in virtue of the 
 covenant of grace, which alfo belonged to them. 
 But a na- LIV. What was it then .'' It was a national covenant 
 tionalco- betv^een God and Ifrael., whereby Ifrael promifcd to 
 which fun- God a fincere obedience to all his precepts ; efpeci*' 
 pofed both ally to the ten words; God, on the other hand, 
 promifed to Ifrael., that fueh an obfervance would 
 be acceptable to him, nor want its reward, both m 
 this life, and in that which is to come, both as ta 
 foul and body. This reciprocal promife fuppofed a 
 covenant of grace. For, without the affiftance of 
 the covenant of grace, man cannot fmcerely promife 
 that obfervance •, and yet that an imperfefl obfervance 
 Ihould be acceptable to God is wholly owing to the 
 covenant of grace. It alfo fuppofed the dodlrine of 
 the covenant of works, the terrour of which being 
 increafed by thofe tremendous figns, that attended 
 it, they ought to have been excited to embrace that 
 covenant of God. This agreement therefore is a 
 confequent both of the covenant of grace and of 
 works •, but was formally neither the one nor the 
 other. A like agreement and renewal of the 
 covenant between God and the pious is frequent ;• 
 both national and individual. Of the former ffec 
 JofJj'. 24. 22. 2 Chron. 1 ^, 12. 2 Kings 23. 3. Neh. 
 
 10. 
 
thap. 4- Of the DECALOGUE. 883 
 
 16. 29, Of the latter, Pf. 119. 106. It is certain, 
 that in the pafTages we have named, mention is made 
 of fome covenant between God and his people. If any 
 fhould afk me, of what kind, whether of works or 
 of g'-ace .f* I fhall anfwer, it is formally neither: 
 but a covenant of fmcere piety, which fuppofes 
 both. 
 
 LV. Hence the queftion, which is very much '^^^ ^^'* 
 agitated at this day, may be decided : namely zvhther me"ntTp"ro 
 the ten words are nothing but the form of the covenant perly not 
 of grace ? This, I apprehend, is by no means an the form 
 accurate way of fpeaking. For, fince a covenant °^'^'^'^^^°"* 
 flridly fo called, confifts in a mutual agreement -, ^^"^'"'" 
 what is properly the form of the covenant fhould 
 contain the faid mutual agreement. But the ten 
 words contain only a prefcription of duty fenced on 
 the one hand by threatnings, taken from the covenant 
 of works; on the other, by promifes, which belong 
 to the covenant of grace. Hence the fcriprure, when 
 it fpeaks properly, fays that a covenant was made 
 upon thefe ten words, or *5'?y, after the tenor of thofe 
 words, Exod. 34. 27 : difringuilhing the covenant 
 itfelf, which confifts in a mutual agreement, from 
 the ten words, which contain the conditions of it. 
 The form of the covenant is exhibited by thofe 
 words, which we have already quoted fr6m Exod. 19. 
 5, 6, 8. I deny not, that the ten commandments 
 are frequently in fcripture called the covenant of God. 
 But at the fame time, no perfon can be ignorant, 
 that the term, covenant, n>")3, has various figniRca- 
 tions in the Hebreiv, and often fignifies nothino- 
 but a precept, as Jer. 34. 13, 14. Thus Mofes 
 explains himfelf on this head, Beut. 4. 1 3, and hi 
 declared unto you his covenant, which he com- 
 manded YOU TO perform, evcH ten commandments. 
 They are therefore called a covenant by a Synec- 
 doche, becaufe they contain thofe precepts, which 
 God, when he fet his covenant before them, required 
 
 C 2 th«j 
 
8S4 Of the DEC ALOGUE. Book 4, 
 
 the Tfraelites to obferve, and to which the faid Jfrael- 
 ites bound themfelves by covenant. 
 Much Icfs LVI. The ten words, or commandments there- 
 of the CO- fore, are not the form of a covenant properly fo called^ but 
 trenant of the rule of duty : much lefs are they the form of the 
 grace. covenant of grace : becaufe that covenant, in its (lri(5t 
 figniHcation, confifts of mere promifes, and, as it 
 relates to elect perfons, has the nature of a teftament, 
 or laft will, rather than of a covenant ftriftly fpeaking, 
 and depends on no condition •, as we have at large 
 explained and proved Book III. Chap. I. Se^l. 8 &c. 
 And Jeremiah has fhewn us, that the form of the 
 covenant of grace \ confifts in ablblute promifes, chap . 
 31. 2Z' And 32. 38, 39, 40. In like manner Ifaiah 
 chap. 54. 10. 
 Leaftof LVII. Lead of all can it be Hiid, that the ten 
 all nothing words are nothing but the form of the covenant of 
 f"m^of S''^^^* ^^ricc w^ n^^y look upon them as having a 
 the cove- relation to any covenant whatever. They may be 
 nant of confidered in a twofold manner, ift. Precifely, as a 
 grace. /^^^ 2dly. As an inflrnnient of the covenant. As a 
 law^ they are the rule of our nature and a(5lions, 
 which HE has prefcribcd, who his a right to com- 
 mand. This they were from the beginning, this 
 they ftill are, and this they will continue to be, 
 under whatever covenant, or in whatever Hate man 
 /hall be. As an inflrument of the covenaut they point 
 out the way to eternal falvation •, or contain the 
 condition of enjoying that falvation: and that both 
 under the covenant of grace and of works. But with 
 this difference; that under the covenant of works, 
 this condition is required to be performed by man 
 himfelf; under thecovenant of grace it is propol'cd, as 
 already performed, or to be performed by a media- 
 tor. Things, which thofe very perfons, with whom 
 we are now difputing, will not venture to deny. 
 
 CHAP. 
 
Chap, s- Of the D O C T R I N E, ££?<:. 88^ 
 
 CHAP. V. 
 
 Of the DoBrine of the Prophets. 
 
 J. fT^ H E plan, we formerly laid down, (hould to Jcfus 
 J_ now require to fpeak a little of thofe things SJ^^^'^ 
 from Mofes himfelf and the fuceeding prophets, phetswit- 
 which they have publifhed concerning the perfon, nefs. 
 natures, ftates, offices, and blefllngs of the Mejfiah. 
 And it would be eafy to fhew, that nothing remark- 
 able did befal our Jefus, nothing great was cither faid 
 or done by him, which the prophets did not foretel 
 was to come to pafs. The prophets, I fay, who 
 prcpheftid of the grace thatjhould come unto us \, fearching 
 whaty or what manner of time the Spirit of Chrifl vjhich 
 was in them didfignify^ whsn it tefiified before hand the 
 Jufferings of Chriji^ and the glory that fhould follow^ i 
 Fet. I. lo, II ; and who all, with one confent, give 
 witnefs to Jefus^ that through his ?iame, whofoever 
 hdieveth in him fhall receive remijfwn of fins ^ A^s^ i o. 
 43. The Apoftle FauU who protefted, he had not 
 fldunned to declare all the counfel of God^ A5i5. 20. 27-, 
 at the fame time protefbs, he fays none other things than 
 thefe^ which the Prophets and Mofes did fay fhould come, 
 \/lts 26. 22. .And certainly, the body icfelf fliould 
 exaftly agree with the picture, that was long before 
 prcfented to the view of the ancient church fince it 
 became the wifiom and goodnefs of God, to give 
 fuch an exad defcription of the Mefiiah, with all 
 his marks or chara6lers, that he might be known by 
 any thoughful and attentive mind, and diftlnguifhed 
 from all manner of impoftors, who fliould impioufly 
 pretend to,, or counterfeit his name. But this fubjedl 
 has been, both formerly and lately, confidered by 
 the learned, and treated with fuch accuracy, that I 
 have nothing to add. If any would have a compen- 
 dious 
 
8S6 Of the TYPE S, Book 4. 
 
 dious view of thefe things, he mayconfiilt the preface 
 to the New Teilamenr, drawn up, v/ith great judg- 
 ment, by our divines. 
 
 CHAP. VI. 
 
 Of the Types. 
 
 Infcrip-' I. ^ U C H is the inexhouftible copioufnefs of 
 turp not j^ ^^ j^q]^^. Scriptures, that not only the words, 
 
 w"rj^ 'but ^""^ ligni 'icative of things, but even the things, which 
 the things arefiilt fKniHed by the words, do likewife reprefent 
 themielvcs other things, v^'hich, they were appointed to prefigure 
 lu-nify \ri\\o before they happened. Chrift principally, and 
 ^ Paul have informed us of this, when tftey apply moft 
 of the things, which happened under the old difpen- 
 fation, to the Mefllah, and to the occonomy of a 
 better teftament. And indeed, if the old inftitutions. 
 of the deity had not their myjtical figmfications^ they 
 might defervedly be accounted chikiifh, ludicrous, 
 and unwoi^hy of God. Thcfe are things, which not 
 only chriitians require to be granted to them, but 
 alfo were acknowledged by the ancient ^Jews^ who 
 befides nviZ/D, a literal or plain meanings lought alfo 
 'd'"nf3, a myftical fetife in • jripture. And it was a 
 conTiant ami received opinion among them, that all 
 things wt're myftical in the law oi Mojes^ and there- 
 fore may be myftically explained. 
 Chilft thp I^- Their myftical fignification points to Chrift, in 
 foul of the his pfrfon^ ftates, ojjices^ and works, and in his fpirit- 
 whole Old ^al body, the church : for, Chrift is the end of the law^ 
 ^ Rom. 10. 4, the bcdy^ or fubftance of the ceremonial 
 
 fhadows, Col. 2. 17, and the centre of the prophefies, 
 A'ls 10. 43. The doftrine of Chrift is the key of 
 knowledge, Luke 11. 42. without which nothing can 
 be favingly underftood in A/,9/t'J and the prophets. As 
 is apparent in the Pharifees of ok\, and the Socinian 
 in our day •, who being tainted with falfe notions 
 
 ccnccrnirg 
 
.Chap. 6. Of the TYPES. 887 
 
 concerning the MeJJiah^ pollute, for themoft part all 
 the teilimonies concerning the common Salvation by 
 their impure interpretations. It was very well faid 
 by the ingenious Bijierfeld^ that the Lord Jejus Chrisf 
 was the Spirit and foul of the whole ^ both of the Old and 
 New 'Tefiamcnt. de Scripture eminentia. §. 40. 
 
 III. It is an unqueltionable truth, that the Old The old 
 Teftament believers, efpecially thofe, who were believers 
 favoured with a fuller meafure of the Spirit, applied if-"^:„ .i,, 
 
 ,.,. V 1 nim in tns 
 
 themiclves, with peculiar diligence, to find out the types, 
 myftical meaning of the types : in which lludy they 
 were very much afTifted by the prophets and divinely 
 infpired priefts. Thus David declared, that he had 
 feen God in the fan^uary, Pf. 63. 2, that is, that he 
 had, by the figures of the Levitical fervice, fearched 
 by holy meditation, into the very truth of the things. 
 This made believers fo chearfui in the a6ls pf external 
 worlhip •, not that they were very much taken with 
 thofe minute corporal performances, but that they 
 beheld in them the beauty of Jehovah^ and enquired in 
 his temple^ Pf 27. 4. They were not put off with 
 mere Ih ado ws, but \itxt fatisficd with Ibe goodnefs of 
 God^s houfe, even of his holy temple ; and tho' it was 
 but darkly, yet they heard himfpeaking terrible things 
 in right eouftiefs, Pf. 6§. 4, 5. 
 
 IV. Tho' Chrift and the Apoftles, in order to From the 
 illuftrate and prove the truth of the Gofpel, argued ^T^^^ 
 from the Typesby divine infpiration and the infallible the"Apoft- 
 guidance of the Holy Spirit : yet they did not lay the les proved 
 itrefs of thofe arguments on their ovv'n bare authority, the truth 
 becaufe they were infpired (for, that authority was t«t^^^°"" , 
 at times called in queftion, and upon fuppofing it, "^"^^' 
 
 all reafoning would almoft feem fuperfluous), but on 
 the evident demonftration of the truth to the con- 
 fcience, which plainly difcovered to an attentive 
 perfon, that it was worthy of God, to reprelent fuch 
 a truth by fuch types. 
 
 V. The (Irength of thofe arguments reds ou this Suppofino- 
 fuppofitionj that God was pleafed to give the chruch the'meni^ 
 
 Q 4_ at o^sb^*^ ^^'^- 
 
8g8 Of the TYPES. Book 4.* 
 
 trries of at that timr, in the memorable perfons of the Old 
 the^OId Teftament, to whom fomc remarkable things hap- 
 Dient, and P^"^"^ i" ^" extraordinary.way, and in the whole of 
 all the his instituted worfhip, a beautiful pi6ture, and bc- 
 cere^ coming the accuracy of fo great an artiil, in which 
 monies to chrift with his myftical body might be delineated, 
 picflure of'^^^^ Apoillc, when he argued with ihe Jews in his 
 the Mef- epiftles to the Galat'.cns and Hehreivs^ lays this down 
 fiah. as a fundamental truth ; and having laid that foun- 
 dation, direcftly proceeds, with a kind of divine fkill, 
 to the application of the types. For, when there 
 is any thing in the antitype refembling the type, it is 
 juftly affirmed, that God, who knows all things from 
 the beginning, ordered the type in fuch a manner, 
 that it might fignify before hand that tru h -, which 
 was in the antitype. Unlefs we would rather main- 
 tain, that the likenefs of an ingenious pidlure to the 
 original, was rather the efFe(5l of chance, than of the 
 intention of the artilT •, which is contrary to all rcaf^n. 
 It is in- ^'I- Jj: ^s not only lawful but the incumbent duty 
 
 cumben; of teachers, even tho' not infpired, to tread in this 
 en unin- ycry path, and to explain, in the fame method, the 
 ethers to ' ^VP^s of the Old Tcila.menr. For, we mull not 
 explain think, either that an infallible authority is necelTary 
 the types, to explain the types, or that all the types of the Old 
 Tefiament are explained in the New. Not the 
 former \ for, why fliould an infallible authority be 
 required in interpreting the types, rather than in 
 interpreting the prophecies and other dark exprelTions 
 in fcripture ? Since it is manifeft, that it was the will 
 nf God to inftrucf the church by types ; and the 
 explication of the types is now oftentimes far more 
 cafy, on account of the diftincl knowledge of the 
 a^ntitype, than of many prophecies, which it is far 
 •more difficult to determme to what they refer. Not 
 the latter for why fhould we believe, that all the 
 types of Chrift were explained rather than all the 
 prophecies concerning him ? Efpecially, as the 
 Apoftlc affirms, that he has not fpoken particularly 
 
 of 
 
Chap. 6. Of the TYPE S. 22^^ 
 
 of them all, Heb. 9. 5. We arc therefore to mantain, 
 that the infpired teachers have pointed out to us the 
 way and method, in which we ought to proceed in 
 explaining the types, and given us a key to open 
 thofe mylleries, which are contained in them. 
 
 VII. Now we fhall proceed in that way withRu'esfor 
 fafcty. I When we accurately confider the original, ^'[P ^'"'"2 
 even the Lord Jefus, who is now prefented to our ^ '^*'"* 
 view without a vail, and from thence, turn the eye * 
 of our mind to the type; then the greater, the 
 fuller, and the more efpecial agreement we obfervc 
 
 and difcover betv/cen both ; the greater glory we 
 afcribe to the wifdom and truth of God, who made 
 the type, fo exaflly to correfpond with him who is 
 figured by it. For, when we read the fcripcures, 
 we are to judge before hand, that then only we 
 underftand them, when we difcover in them a wifdom 
 unfearchable and worthy of God. 
 
 VIII. In every thing we are to proceed with 2, 
 caution, fear and trembUn^^ leaft v^^e devife myfteries 
 out of our own imagination, and obftinately pervert 
 
 to one purpofe what belongs to another. We do 
 injury to God and his word, when we would have it 
 owing to our fanciful inventious, that God feems to 
 have fpoke or done any thing wifely. However, tho' 
 there is a meafurc in al] things, I (l)ould think the 
 millake more tolerable in one, who imagines he fees 
 Chrift, where perhaps he does not difcover himfelf, 
 than of another, who refufes to fee him, where he 
 prefents himfelf with fuliicient evidence. For, the 
 one is an indication of a foul, that loves Chrift, and 
 is very much taken up with the thoughts of him, 
 when the very leaft, or perhaps no occafion is givea 
 him : the other argues an indolent foul, and flow to 
 believe ; fuch as difcoversitfelf in the Socinians^ and ir> 
 Grotius^ in other refpefls a great man, who generally 
 ki prevert very many pafiages, that they make them 
 appear to have no manner of regard to Chrift. 
 
 ^X. When 
 
830 Of the T Y P E S: Book ^; 
 
 3* IX. When ever it is evident, that any perfon or 
 
 thing is a type of Chrift, we are not to imagine, that 
 every circumrtance in that perfon or thing is typical. 
 For, it may be that, in the fame context, fome things 
 are peculiar only to the type, others only to the 
 antitype, and others common to both : for inftance, 
 2 Sam. 7, Sclo-nioHf is propofed as a type of Chrift. 
 But it agrees to Solomon and not to Chrift, if he 
 
 • ^ commit ijiiquit\\ I will chaften bim with the rod of men, 
 and 'with the ftripes of the children of mcn^ v. 1 4. To 
 Chrift, and not to Solomon in its full fignification, 
 I will Jlahlifa the throne of bis kingdom for ever., v. i^. 
 For the kinf::;dom of Ifrael became extinft in the 
 pofterity of Sclomon by the Bahyknifh captivity. And 
 it is applicable to both, he foall build an hoiife for my 
 Ttardc, ib. We may confider other inftances in the 
 fame manner. 
 
 4. X. Sometimes it is fufficient, that there be a very 
 
 faint refemblance in the type of fomcthing moft 
 excellent, in a moft eminent manner, in the antitype. 
 Nay, the more noble and divine, the thing fignified 
 is, the refemblance of it muft of necefllty be the more 
 {lender; becaufe of the immenfe diftance there is 
 between Chrift and the poor creature. For example: 
 there being no mention in Scripture either of the 
 beginning of the days, or the end of Melchifedec's life, 
 that was fuffieient to prefigure the eternity of Chrift. 
 Heb. 7, 3. And this, once for all, Ihould be a fixt 
 principle in our minds, that, when the fame things 
 are allerted both of the type and the antitype, they 
 are, in a more excellent manner, true in the latter 
 than in the former, fo that the truth of the thing, 
 in its full import, is only to be found in the anti- 
 type. Thus we are to explain t'jat of the Apoftie, 
 'Heb : 1 . 5. To which of the angels fiid he at any time, 
 
 thou art my Son / will be to him a Father., and he 
 
 fhallhr to me a Scn\ when it is evident, the fame was 
 faid concerning Solomon^ but in fuch a dim.initive fenfe 
 ■with refpedt to Solomon^ that when his whole dignity, 
 
 honour 
 
Chap. ^. Of Natural TYPES. B^ 
 
 honour and grandeur are compared with Chrift, it 
 is plainly ot no avail ; but it is true in Chrift, in fucli 
 a large and extenfive fenfe, that his dignity and honour 
 exceeds that of all the angels, and cannot be com- 
 municated to any creature. 
 
 XI. Finally, the learned have likewife obferved, 
 that a certain variation ibmetimes takes place with 
 regard to the fignification of the type, in fomuch 
 that in foniv; refpefts it may be applied to Chrift, and 
 in others to the church, which is his myftical body. 
 Let Abraham's offering up his Son be an inliance of 
 this. Ifaac^ in carrying the wood, in being bound 
 by his Father, and ready to fuffer death in obedience 
 to his Father and to God, was a type of Chrift, in 
 his carrying his crofs, being bound, and in obeying 
 his Father even unto death. But when the ram was 
 oFered in the room of Ifaac, the figure was changed, 
 and that ram reprefented Chrift, and Ifaac the church, 
 which is delivered from death by the death of Chrift. 
 Thefe things, I thought proper to premife in general, 
 becaufe they caft light on the whole of typical 
 divinity, and v/ill be of ufe to us in the fubfequent 
 obfervations. 
 
 XII. Moreover, the types are not all of one kind i Types cl- 
 but may very properly be divided into three claffes : ther na- 
 fo that fome are natural : fome historical ; and ^^^^} ^^^® 
 others legal. We ftiall out of a great number, j. 
 give a few inftances of each of thefe, according 
 
 to the three periods of time formerly mentioned. 
 
 XIII. By a natural type I underftand the '^*^^ .^""^ 
 creation of this vifible world, as Mofes has given us J^'^*^^^'"^ * 
 the hiftory of it ; which was a type of the new creation the new. 
 of believers and of the conititution of the church. 
 Hence t^he new man is faid to he after God created^ Eph : 
 
 4. 24, and believers are faid to be God's Tro'/^a, zT.o-eem? 
 si-xpKT w I^o-a workmayifm-p created in Chriji Jefus unto good 
 isjorks^^ih.: 2. 10. And the whole myftical body of 
 Chrift is called a new creature or creation 2 Cor 5. 17. 
 Nay the whole method of our reftoiation is exprefted 
 
 in 
 
S^z Of NATURAL TYPES. Book 4. 
 
 in phrafes and fimilitudes, from the mofl: part, taken 
 from the firll creation. Tho' Adam in his innocent 
 ftate could have no thoughts of that, nothing having 
 been made known to him, cither concerning his fall, 
 or his recovery; yet God fo wifely ordered his works 
 in the firft creation, that they might be, as it were, an 
 exemplar of the fecond^ and it is manifeft to any 
 attentive perfon, that they are fo; which will evidently 
 appear, by particularly comparing the one with the 
 other. 
 Which is XIV. The firfl: creation of the world was out of 
 ^,"j^^^"^j^Qf nothing ; fo nothing was prepared for the fccond, no 
 thecrca- g^^od, no virtue, no previous difpofitions in the 
 tionofthe fubjeifl: : yea fomeihing indeed v/as in being, which 
 world. }^^j j^Q place in the o'd, but that was only rebellion 
 and enmity making vehement oppofition to the al- 
 mighty grace of Go:i.--- The firit was performed at 
 the command and will of God, the fecond in like 
 manner. Of his ow7i will begat be us ivith the word 
 cf truth, that wc JJjotdd be a kind of firfi fruits of his 
 creatures Jam: i. i8.— The rudiments .of the firft 
 was an indigefted mafs. l^he earth uas without fojin 
 and voidy and darknsfs was upon the face cf the deep. 
 Gen: i. 2. In like manner, all things lie in bafc 
 confufion in the foul, when it is to be adorned by 
 the new creation : and depraved lulls arc violently 
 agitated every where, without any order. Thofe 
 things, which fhould poflefs the upper place arc 
 deprelTed to the loweft. There is alio a lurprifing 
 emptinefs of every thing that is good Rom: 7. 18. 
 Neither are all things only furrounded with the grofs 
 darknefs of ignorance, but the whole foul is nothing 
 but darknefs itfclf. K{'h. 5. 8. When God was 
 pleaftd to adorn the world he had created, he begun 
 -with the production of light, and he takes the lame 
 method in this other creation. Gody who commanded 
 the light to pine cut of darknefs^ hath fhined in our 
 heart:, to give the li^lt of the knowledge of the glory cf 
 Gcd in the face of j^fns Chriif, 2 Cor 4. 6— After 
 » tlic 
 
Chap.^. Of NATURAL TYPES. 
 
 the light, God made the expanfc or firmament, to 
 divide the waters 'from the waters, or the waters 
 under the firmament from thofe above it. He divided 
 alfo the waters from the dry land. So alfo he brings 
 every thing, by degrees, into order in our fouls. He 
 places reaibn, which was formerly deprefled by the 
 affeflions, on the chief throne, and commands the 
 affedlions to (land at the foot-ftool of reafon ; but 
 then in fuch a manner, that the fame Spirit, which 
 of old moved on the face of the waters, has the 
 management of all here likewife.— When the dry 
 land difcovered itfelf from the waters, immediately 
 flowers herbs and trees with their fruit>ere produced: 
 fo after every thing is properly arranged in the new 
 man, fruits meet for faith, and repentance appear, 
 and the churchof God isf a paradife of promegranates. 
 Cant id. 4« 13. When the rain is over* and gone^ the 
 flowers appear on the earthy the fig tree put teth forth her 
 green figs^ and the vines with the tender grape give a 
 goodfmelli Canticl. 2. 11, 12, 13.— But as God was 
 pleafed to divide the huge mafs of light into unequal 
 parcels, in order todiftinguilh years and days in their 
 feafons and the more commodioufly to cherifh all 
 things by a certain proportion of light and heat: fo 
 he likewife difpenfes his light in the church in diff'erent 
 degrees. She has the ftars of the prophecies twink- 
 ling in the midil: of darknefs; alfo the brighter day- 
 ftar of the Gofpel, the joyful harbinger of the perfedt 
 day, 2 Pet. i, 19 : fheisas the moon in the heavens 
 of this univerfe, and the more abundant rays (he 
 receives from Jefus, who is her fun, the brighter fhc 
 is. Canticl. 6. 10. Laftly, in proportion to the 
 approach or removal of her fun, fhe enjoins the 
 myftical revolutions of day and night, offummerand 
 winter, Canticl. 4. 6. and 2. 11. While the heavens 
 
 t Our verfion renders it an orchard , but the feptuagint and 
 feveral other vcrfions render it paradife. 
 
 are 
 
8^4 Of NaturalT YPES. Book 4; 
 
 are fpangled with fo many ftars, the inferior parts of 
 the creation are replete with various creatures, the 
 air with birds, the waters with fifli, the earth with 
 animals, as well reptile, as with feet. In the fame 
 manner, the grace of the Spirit of God quickens the 
 foul by his holy emotions ; fome fouls fccm to live, 
 as it were, in the waters of pious tears •, others again, 
 fuiting themfelves to meaner attainments, creep ori 
 the ground; others, like lions, held on a fteady 
 pace ; while others, in fine, like eagles, fonr alofr< 
 and waft themfelves on nimble pinions above all 
 heavens. 
 And more XV. But the Creation of man, which fucceeded the 
 efpccially former, difplays again new myfterie?. The whole 
 °*. J[^" trinity addrelTed themfelves to this by rriutual 
 aian. confultation. And manifefl themfelves in a fingular 
 manner in the work of the new creation. The Father 
 from eternity laid the plan of that work in his Son. 
 The Son, in our nature, purchafed our transformation 
 into the likenefs of God. The Holy Spirit executes 
 the counfel of the Father, and applies the merits of 
 the Son to his chofen people, in that new creation. 
 PVe are GoD^s •u^orkmanjhip^ creaud i?i Christ Jesvs 
 Epb.2.iOy and Icrn of the SPIRIT Job. 3.5.— In thefirll 
 creation, man was adorned with the beautiful image 
 of God : the fame is reitored to him in the fecond ; at 
 firft indeed, flill this image is foiled with fome ftains 
 however it cannot be loft, but fhall gradually be 
 perfected to the full likenefs of God. ---While ad am 
 was aflcep, out of one of his ribs Eve v/as formed, 
 whom he acknowledged to be flefh of his flefti, and 
 bone of his bone. The death --fleep of Chrift 
 gives life to his beloved fpoufe. This inyjlery of Adam 
 andEve/j^r^fi/, regarding Chrijl and tha churchy Eph. 
 5. 32.— The nrft man had dominion given him 
 over all things: which is reftored to him far more 
 glorious by grace, i Cor. 3. 22. And if perhaps 
 this world, as being fubjedl to vanity, might feem 
 unworthy of his dominion, God has framed another 
 
 for 
 
Chap. 6. Of ABEL and ENOCH. Bg^ 
 
 for his fake, in which dwelleth righteonrnefs, 2 Pef. 
 3. 13. 
 
 XVr. When God had thus created all things for ^j aJfo of 
 man, man for himfelf, and formed Eve for Adam, .^^^^'s reil 
 while he was aflecp, he then re§led from all his j}jf ^^^^^^ 
 work, and took pleafure in it as good, and adapted to mation of 
 difplay the glory of his perfections. In this manner man. 
 God IHII proceeds in the work of grace, till his Eve, ' 
 his church, Hiall be perfeftly adorned for our 
 heavenly Adcm, and the whole body of the ele(ft, 
 gathered together into one : and then, having 
 finifhed all his work, he will enter upon his moft 
 blcifed reil, and moil fweetly delight himfelf in the 
 new world of glory. And as on that day, on which 
 God reded, man, at the fame time, entred into the 
 reft of God; fo, in this other reft of God, the church 
 having happily gone thro* all her toils, fhall for ever * 
 enjoy, in like manner, a mofl holy and delightful 
 red. This is that [Sabat^fm'] refi, which remaineth for 
 the people of God, that they may enter into Gcd s rfi and 
 ccafe from their works, as God did from his, Heb. 4. 9, 
 10. And this Ihall fufHce concerning the natural 
 types. 
 
 XVII. Let us now illuftrate two historical abel a 
 types, In thefrji age of the world. And we have ^yp^. ^f 
 ABEL among the firft, v/ho was flain by his envious {r-^"^"Y 
 brother Cain, Gen. 4. ift. Abel in Hebrew fignifies Nation. ' 
 vanity and emptinefs -, and he was called by that name, 
 tho' he was a Son dear to his parents, a Servant dear 
 to God, and indeed the firft of all mankind, whom 
 we read of, that was honoured with the glory of 
 heaven. Thus alfo Jefus, tho' he thought it no 
 robbery to be equal with God, was to empty himfelf, 
 upon aflfuming the .nature of man, who is like unto 
 vanity, Pf. 62. 9. Nay fuffering himfelf to -f be 
 
 t The author refers to Pf : 22. 6, where the royal prophet, as 
 a type of the MefTsah, fays, hut I am a ^uorm and no man. 
 
 treated 
 
^6 Of A B E L and E N O C H. Book 4. 
 
 treated like a worm\ which is inferior to a man. 
 (2). Ahelv^?L% a (hepherd : fo the Mejfiah is that good 
 Ihcpherd by way of eminence, J^?-^^^ 10. 14. (3). The 
 religious fervice of Ahel was acceptable to God •, and 
 Chrift does alls: ays thofe things that pleafe him, John 8. 
 29. (4). Abel offered the choice of what he had to 
 God, of the firftlings of his flock and of their fat. 
 Chrift, having nothing better, through the cterna! 
 Spirit offered himfelf without fpot to God, Heb. 9. 
 10. (5). God gracioufly looked up on Abel's offering : 
 the offering of Chrift was for a fweet-fmelling Savour 
 to God, Eph. 5. 2. (6). Cain, tho' a full brother, 
 burnt with ungovernable envy againft Abel, With 
 the fame fury tne Jews were inftigated againft Chrift, 
 tho' they were his brethren on many accounts. (7). 
 Cain converfed wiih Abel, with a defign to entangle 
 him in his words. How often did the Pharifces lay 
 fnares and traps for Chrift by their deceitful confer- 
 ences? (8). Abel at laft was flain by his brother, 
 and, by a bloody death, cutoff in the very flower of 
 his age. Nor did the Jews ceafe, till they had cut 
 off Chrift by an accurfed death, nailing him to the 
 crofs. (9); The parricide Cain was accurfed and 
 baniflied from the prefence of the Lord. The deicide 
 jews are ftill under the fame curie being banifned 
 both from heaven, and their native foil : and the 
 blood of Chrift which they flied, calls aloud for the 
 vengeance, which they, with mad fury, imprecated on 
 themfeives and their pofterity : tho' in other refpects 
 the blood of Chrift fpeaks better things than that of 
 /IbeU Heb. 12. 24. 
 Enoch a XVIII. As //i't'/ typically reprcfented Chrift in his 
 ^/■f^f ftate of humiliation: fo Enoch was a type, of his 
 altcd. ^' glorific alien, (i). Enoch, liJn fignifies f itiftru^led^ 
 devoted, being one who was confecrated to God, and 
 
 f Ainrw«rth uys, it is in >kc M'.brew chunoch. lUat is iUdicand 
 •r caltchijcd, 
 
 from 
 
Chap. 6. Of A B E L and ENOCH. 
 
 from his early years, inftrii6ted in the do6lrine of- 
 godlinefs. Compare Pr^i;. 22. 6. on;; o ^Tny:^ "IIjH 
 irain up, initiats^ [injiru^] a child in the way he Jhould 
 go, inftill into him the firft principles of heavenly 
 wifdom. If ever any one, furely .Chrid was confe- 
 crated and devoted to God, and when he was fcarce 
 twelve years c)f age, he appeared as a do61:or amidfl: 
 the greatell doctors in Ifi'ael {1). Enoch walked with 
 God, that is, according to the Apoftle, Heb 11. 5, 
 pleafed God' This alfoChri{lperfec5lly did, in whom 
 the Father was well pkafed.{7^). Enoch prophefied of 
 the glorious coming of the Lord, with ten thoufands 
 of his Saints, yW. v. 14. Chrift often and very 
 exprefsly foretold this, and that even when he was 
 charged with blafphemy, and flood before the tribu- 
 nal, Mat. 26. 64. (4). Enoch, after he had vi'alked 
 with God, and declared the counfel of God to the 
 menof his generation, was taken up alive to heaven, 
 in foul and body, without feeing death, Heb. n. 5, 
 for he was not to conquer it for the Salvation 
 of others. But Chrift, having fuffered death for 
 the eled, and purged away our fins by himfclf, was 
 n^.ade higher than the heavens, and fat down at the 
 right hand of the majefty in the higheft, (5). E?ioch 
 was the feventh from Adam ; Chrift the feventieth 
 from Enoch, as appears from his genealogy in Luke, 
 (6). Enoch was the third perfon, that we read of, who, 
 departed this v;orId : Chiift the -f third of thofe, who 
 afcended to heaven (7). As in Abel we have an 
 inftance of a violent death, in Adam of a natural; 
 fo in Enoch, an example of that fupernaturai change, 
 which thofe of the ele(ft fliall undergo, v/ho fhall be 
 alive at the laft day. (8). And laftly, God was pleafed, 
 before the law, to give the world in E?ioch an inftance 
 of an afcenfion to heaven j under the law, in the 
 
 + Enoch himfelf was the firft, Eiij ah the 2d, and fo Chrift was 
 the third. 
 
 Vol. III. D perfon 
 
5^8 Of NOAH and the A R K/ Book 4. 
 
 pcrfon of Ettas \ under the Gofpel, in Chrift ; to 
 fhcw, that believvers, in every period, become parta- 
 kers of the fame Salvation. 
 
 XIX. Let us next, under the fecond period^ e^iplain 
 TioxH two types of the fame kind. The firlt is noah •, the 
 
 fecond isaac. Peler declares i Pet. 3. 20, 21, that 
 NOAH the Patriarch of the new world, the ark, which 
 he built, and the waters of the deluge, had all their 
 myftical fignification : where he teacheth us, that 
 baptifm is the antitype of thole things,which happened 
 under, and by the direction of, Noah. Antitype there 
 denotes a type correfponding in the fame fignification 
 to fome other type. For order's fake, we will diftindtly 
 confider three things. I. NOAHhimfelf.il. The ark. 
 
 HI. TheDELUOE. 
 
 XX. As to NOAH. ift. His name fignifies rejt. 
 A type of And as that was not altogether expefted in vain, i'o 
 Chnft. i^g could not be beftow it fully, and in a manner, that 
 
 was proper to anfwer the import of that name. But 
 Chrift freely bellows this on all thofe, who being bur- 
 with the loid of fin, and betake themfelves to him, 
 thencd Mat. 11. 29, having calmed the ftorm of divine 
 wrath, that was hanging over our guilty heads, brings 
 his church, amidft the florms and tempefts of adverfi- 
 ties, to the wiflied for hivcn of reft. (2). Noab was 
 ajufl man in his generation -^ Chrift was holy^ harmkfs^ 
 ttndefiled and feparate from finners, knew no fin, 
 neither was guile found in his mouth ; nay, he is 
 Jehovah our rightcoufnefs. (3'). Noab was z preacher 
 of righteoufnefs •, Chrift preached this much more 
 diftinftly, both that righteoufnefs, by which we muft 
 be juftified before God, and that, which we (hould 
 endeavour after as a teftimony of our gratitude. (4). 
 Noah^ in building the ark, prepared a lafe retreat for- 
 his family againft the impending waters of the deluge. 
 Concerning Chrift it is faid, Ifa, 32. 2, and a man 
 Jhall be as an hiding-place from the wind^ and a covert 
 fnm the tentpejl.. (5). Noah preferved his family, 
 which eonfiftcd only of eight fouls ; Chrift prefer vcs- 
 
 the 
 
Chap. 6. Of N O A H and the A R K. 899 
 
 the children, whom God has given him j who, in 
 comparifon of the great number of thofe that perifh, 
 are JDut a little flock. (6). As No/7b was the Prince of 
 the fecond world ; fo Chrift is the head of that new 
 world, which was formed by means of the ruin and 
 deftrudlion of the former. For as, whatever belonged 
 to the former world was deftroyed in the time of 
 Noab ; fo whatever takes its rife from the firft Adarrty 
 ought to be abolifhed, in order to give place to the 
 new creature, which is from Chrift. 7thly. Noab 
 offered to God a facrifice of a fweet Savour-, Chrift 
 offers that facrifice of a fweet fmelling Saviour, by 
 the virtue of which God is reconciled to the world, 
 8thly. After God had fmelled a fweet Savour from 
 the facrifice, which Noab offered, he promifed, that 
 he would no more deftroy the world by anew deluge; 
 but only colledt that quantity of vapours in the air, 
 which being beautifully painted with the folar rays, 
 might form in the heavens the variegated rain-bow. 
 By the efficacy of the facrifice, which Chrift offered, 
 God was reconciled to his ele<5l, and promifed, that 
 he would never punifh them in his anger ; but 
 only chaftife them with ftighter paternal ftripcs, 
 amidft which the rays of his grace would fhine. 
 
 XXI. The ARK, which AW:? built, fignified both The a rk 
 Chrift and the church of Chrift. It was a type o^^^^'^^^ 
 Chrift J for ( i ). Ai; the ark fecured all, who cntrcd 
 into it, from the defcending rains, and from the waters 
 of the great abyfs, as they broke out from beneath : 
 io Chrift gives a fecurc rufuge to all, who fly to him, 
 both againft the wrath of God, v/hich is revealed 
 from heaven, and againft the rage of their infernal 
 enemies. (2). As it appeared ridiculous to the ungodly 
 world, who were hardened to their own deftrudion, 
 that the feeds of a new univerfe fhould be preferved 
 in fuch an ark j fo the glad tidings of falvation whicii 
 we are to feek for only in Chrift, is to the Jews a 
 ftumbling-block, and to the Greeks foolifhncfs. (^). 
 As the ark had its juft dimenfions of length, breadth 
 
 D ^ and 
 
Of N O A H and the ARK. Book 4. 
 
 and depth, and in a word, was fo large as to be able 
 to contaii: fo many animals together with their food : 
 fo in like manner, there is in Jefus Chrift that length, 
 breadth, depth and heighth of delightful love, which 
 is abundantly fufTicient for faving all the eledl for 
 ever. 4thly. That pitch, with which, according to 
 God's appointment, the joints of the ark were pitched 
 over, within and without, to prevent ail ingrefs of the 
 water, is callled in Hebrew ")i>'>2. CGphir, which likcwife 
 fignifies expifJion and a price of redemption. Was not 
 this an elegant and fine reprcfentation of the expiation 
 andrederiiptionof Chriil, to which alone we are in- 
 debted, for our being fecured from the deluge of 
 divine vengeance. 
 
 XXII. But this fame ark was alfo a figure of the 
 church, (i). As the ark contained all the hope of the 
 fecond world j fo in like manner, the church contains 
 that alTembly of the firft-born, who are to be the 
 heirs of the new world. (2). As the profane //^;^ 
 alfo entred into the ark with the godly, and many 
 imclean beafts with the clean : fo many impure 
 Jiypocrites creep into the external communion of the 
 church. (3). As the ark remained unhurt and 
 uniliattered amidft all the fliocks of florms and 
 tempeds, the tops of houfes and craggy chffs of 
 mountains and rocks : fo neither fhall the gates of 
 hell prevail againll the church, (ji,). As the ark 
 floated fecurely on the waters, without fails, oars, 
 or rudder, by the providence of God alone, evert 
 when Noah was alleep : fo the church, when deftitute 
 of all human aid, and whilethcy, towhofe care (lie is 
 committed, are often allccp, is guided by the 
 watchful eye of Chrift, and at lall: happily brought 
 into the haven of falvation. (5). As the ark, upon 
 the retiring of the waters again into their abyis, 
 relied upon the mountains of ^/tfr^/, where A'i?.2Z'>, 
 when he debarked and fct his feet on dry land, ofi^ered 
 facrifircsof thankfgiving to God : lO, in like manner, 
 the Church, after ic has paiTcdthro' the trials, dangers. 
 
 and 
 
>E 
 LUGE. 
 
 Chap. 6. Of N O A H and the ARK. goj 
 
 and oppofitions of this prefent world, flhal) reft in 
 the heavenly Zion, where, with uninterrupted thanks- 
 givings, flje will fing the praifes of her great God and 
 Saviour. 
 
 XXIII. Again, the waters of the deluge The myfti 
 
 have a reference both to Chrill and the church, (i). cal fignifi^ 
 
 As the waters, which defcended from heaven, and ^^"°" °^ 
 
 violently ifTued out from beneath, covered the ark, and 
 
 cncompafTcd it on every fide, fo Chrift was alfo to 
 
 grapple with the wrath of his heavenly Father, with 
 
 the bands of hell let loofe upon him, and with the 
 
 unrelenting cruelty of malicious men. In fiiort, the 
 
 forrows cf death compnjfed him., and the floods of\Belial\ 
 
 ungodly men made him afraid Pf. i^. 4. (2). As thofe 
 
 waters did indeed cover, but did not fink, the ark ; 
 
 nay the deeper they were, the more they lifted it up 
 
 on high, and brought it nearer to heaven ; fo Chrift 
 
 in like manner, was put to death in the flejh., hut 
 
 quickened by the Spirit .> 1 Pet. 3. 18. And the more 
 
 grievous his fufferings were, to the higher pitch of 
 
 glory did God exalt him, Pet. 2. 9. f^ h As the 
 
 waters of the deluge deftroyed the world of the 
 
 ungodly, but preferved the ark, i Pei. 9. 20, which 
 
 being lifted up on high was placed above the tops of 
 
 houfes and turrets, againft which it might be dallied, 
 
 while, in the mean time, all the devices and inftruments 
 
 of art were overthrown: fo the affliclions, which are 
 
 fent by God. are indeed to confume the ungodly, and 
 
 drive them headlong into'hell-, but appointed topur^e 
 
 and prepare the godly for Salvation, that they may 
 
 not perifli with the world, i Cor. 1 1. 32. (4). As the 
 
 waters of the deluge, by drowning finners, waftiedout 
 
 the crimes of the old world ; that the church be*mg 
 
 delivered from thefe notorious crimes, might/ v/ith 
 
 greater purity, ferve God (by which the fame thine- 
 
 Is fet forth as by the water of baptifm, i Pet., ^. 21). 
 
 So, by the blood and Spirit of Chrift, our fins are 
 
 walhed away, the old man mortified, that t^ie new 
 
 man 
 
901 Of I S A A C. Book 4. 
 
 man may, with the greater alacrity, be employed for 
 God. 
 And of the XXIV. Laftly, It is not for nothing, that notice is 
 DOVE, taken of the dove, which noah fent our, and which 
 returned in the evening with an olive-leaf plucked 
 off. For, (i). As Is'oah was a type of Chrilt, fo 
 thai dove was a type of the Holy Spirit, which 
 defccnded upon Chnft, when he was baptifed at 
 Jordan. (2). As that dove brought the olive-branch 
 ^o thofe, who were in the ark, from which they might 
 infpr, that the waters were now dried up ; \0y 
 in like manner, the Holy Spirit afiures thofe, that 
 are in the church, of the peace of God, the fymbol 
 of which was the olive-branch. (3). As the dove 
 carried that olive-leaf in her jnouth ; fo the Holy 
 Spirit publilhes that myftieal, or fpiritual peace by the 
 mouth of the prophets, Apoflles and evangclifts. (4). 
 As the dove came to the ark in the evening, fo, in the 
 evening of the woild, the gifts ot the Holy Spirit 
 arc more plentiful and abundant. 
 
 XXV. Omitting for the prefent, the illuftrious type 
 of MELCHiziDEK., which Piiul has accurately ex- 
 plained, Heb. 7. Vve fhall take a (hort view of the 
 hiilory of isaac, who was a type of Chrift. I. In his 
 perfon. II. In his offering. III. In his deliverance and 
 the glorious con'/equcnce thereof. 
 
 XXVI. As to his perfon. fi). He is called Ifaac 
 ocrfOT froni laiighmgi becaufe he was a fon of joy and exul- 
 
 ' tation to his parents, Gen. 21. 6. But Chrill is the 
 joy of the whole world, and at his birth the angels 
 proclaimed to the fhepherds good tidings of great 
 joy, "which {Ijall be to all people, Luke 2. 16. (2). Ifaac 
 was the Son of the pro;nife^ being dclcended in a mira- 
 culous manner from y/ir^^'^z/z, who was ohl, and from 
 iSV/r^i?, who was barren andpaft bearing, by the alone 
 efficacy of the word of God, v/hereby he calls things 
 that are not, as if they werty Rom. 4. 17. So Chrilt, 
 Tiot according to the order of nature, nor by virtue of 
 the gcncTal bleffing, cr>crcaf^ and m:d:':^h\ but by 
 
 the 
 
Chap. 6* Of I S A A C. 90^ 
 
 the efficacy of a gracious promife, was born of a 
 
 Virgin mother, by a ftrange and furprifing miracle 
 
 (3). Ifaacvizs the only Son of Abraham^ Gen. 22. 2 j 
 
 by a lawful and free wife, and in whom his feed was 
 
 to be called. Gen. 21. 12 ; tho* he likewife had IJhmael^ 
 
 and afterwards begat Sons of Keturah ; fo Chrift is 
 
 the only begotten Son of the Father, John. 3. 16; 
 
 tho* he alfo has Brethren, but of a far more inferior 
 
 order and condition, Rom. 8. 29. (4) Ifaac was the 
 
 head of Abraham's family, and, in his meafure, that 
 
 is, typically, theorig'n of the blelling. Chrift is the 
 
 head of God's family ; of whom the whole family in 
 
 heaven and earth is named, Eph. 3, 15. And. in 
 
 him we are blejfed with aUfpiritual bleffings, Eph. i 3. 
 
 XXVII. In the offering o^ Ifaac the Analogy, is in the In hl« of- 
 following particulars, ift. Abraham could not poffibly ferine 
 have given a more illuftrious inftance of his love 
 to God, than by offering to the death his Son, his 
 only Son Ifaac, whom he loved, in whom all his hopes 
 were placed. Nor was it poffible for God to giv« a • 
 more illuftrious difplay of his love, tp men than by 
 delivering up for therp his beloved and only begotten v/'^^/" 
 Son to the moft dreadful tortures of many deaths in :.h4'j 
 one. John 3. 16. (2). It was an extraordinary inftance 
 of Ifaac' s> obedience, to fubmit to his Father in fuch a 
 dreadful cafe, without a repining niurour. And who 
 can, as it juftly deferves, relate, with what cheerful- 
 nefs Chrift obeyed his Father unto the death, even ,.•►:-;' 
 the death of the crofs ? Phil. 2. 8. (3). As Ifaac went "V.-g 
 out of his Father's houfe to the place, which God 
 had appointed; fo Chrift went out oi Jerufalem y'm 
 order to fuffer without the gate, H?b. 13. 11. (4^ 
 Ifaac carried the wood : and Chrift carried his crofs. 
 (5). ij^^f's hands were tied: in like manner were 
 thrift's (6). Ifaac was laid on the wood : and Chrift 
 was nailed to the crofs. (y;. Ifaac was offered on mount 
 Moriah, which was either the fame with, or at 
 leaft near to Calvary, where our X^ord was crucified 
 D 4 XXVII. Wc 
 
9^4 Of I S A A C. Book 4. 
 
 In his de- XXVIII. We are further to obferve thefecoinceden- 
 liveiancc. ^^^ j^^ j^j^ delivcrantc. ift. Ifa.^c was already dead in 
 his Father's opinioq, and jibrr.ham received him from 
 the dead in a figure.-//^^. 1 1. 19. So Cbriil, being 
 truly dead was reflored to Hfe. idJy. Jfaac was dead 
 in his Father's intention, from the moment he 
 received the command to offer him up, until th^ 
 third day, on- vvhic'i he was forbid to by hands on the 
 lad. On the third day airoChriftarolc. 3dly. When 
 Jfaac was.reftored to Abraham^ he d^lt with his 
 Father, and became the parent of a numerous feed. 
 So, when Chrill role from the dead, he entrcd into 
 his Father's houfe, and law his Iced, Ifa. 53. 10. 
 Jhc !' t° ^^I^- W^'Cn a ram was fubftituted for Ifaac, who 
 ftf'the^^ was otherwife to have been offered j by inverting the 
 churSh. fig'^Jre, Ifaac reprelents the churchy and the ram is a 
 figure of Chrifi-.(T). Ifaac was, by the command of 
 God, brought to be offered, which v/as near put in 
 execution by Abraham. Thus the leverlty of the 
 divine judgment againft fin was {h::dowed forth-, 
 whereby, unlefs the fatisfadion of Chrift had inter- 
 poled, all mankind muft have perifhed (2). That ram 
 was not of Ahraham\ fold, but was fuddcnly at hand, 
 and got. ready for that purpofe, by a remarkable 
 dilpenfation of divine providence. Thus alio 
 Chrill was given by a peculiar gift of God to us, who 
 could never have found, among any thing belonging 
 to us, a facrifice fit for an expiation. (3). That 
 rim's being caught by the horns in the thicket, feems 
 to be a reprefcntacion of all thofe calamities, in which 
 Chrift was involved, thro' the whole courfeof his life: 
 and why m-ny we not here call to mind that crown of 
 thorns, which was put round his liead .? (4}. Abra- 
 ham did not fee the ram before he was called upon by 
 Gcd. None fees Chrift by faith but by the efficacy 
 ot the Gofpel call. C5). After the ram was offered 
 Ifaac was ii^t at liberty. Chrift having died for 
 the elca, they alfo IhalUive for ever. 
 
 XXX. Under 
 
Chap. 6. Of MOSES. 905 
 
 XXX. Under the Mofaic period^ no perfons were moses. 
 more illuftrious than moses himfclf, and aaron his 
 brother. But Mofes fuftains a two fold charadler or 
 relation, ift. That of a law-giver, whole office it 
 
 was ftridly to inculcate the law with its appendages. 
 2dly. Of an interpreter and teacher of the promifes 
 made to the Fathers concerning a Saviour and falva- 
 tion. In the former refped he is oppofed to Chrift, and 
 is a type of the law. In the latter, he remarkably 
 reprefents Chrift. 
 
 XXXI. To the former relation belong the follow- Repre- 
 ing particulars, ift His (low fpeech and ftammering^ents the 
 
 tongue, Exod. 4. 10, fignified, that the doftrine of ^^* 
 the law is diiagreeable and harfh to the finful man, 
 (quite the reverfe of the doflrine of grace, which 
 Chrift declares, whofe mouth is therefore faid to be 
 mofi fweet^ Canticl. 5. 16). and can by no means 
 juftify him, but rather condems him, that every mouth 
 may be Jiopped, Roin. 3. 19. 2dly. That the people 
 being forbid to draw near to the holy mount, on 
 pain of death, and their being fecluded from familiar 
 converfe with God, w^hilc he himfclf alone was 
 allowed a nearer approach to the deity, repreiented, 
 that his legal minlftry could by no means unite 
 finners to God, but was rather an evidence of that 
 feparation, which is betv/een God and man. (3). 
 When, being aduated by a holy zeal, he broke the 
 tables of the covenant, and ftirred up the treacherous 
 Ifraeiites to mutual llaughter, he adlually fliewed, 
 that his miniftry was the miniftration of death and 
 condemnation^ 2 Cor. 3. 7, 9. (4). That his covering 
 •his face with a vail, when he was to fpeak to the 
 children of Ifrael, was a figure, that the glorious 
 dodrine of grace was not a little obfcured among a 
 carnal people by the covering of his ceremonies,^ 
 for being wholly intent on the vail, they did not 
 penetrate into the glory, that was concealed behind it. 
 (5). Tho', among the many miracles he performed, 
 a variety of judgments were indeed, inPiided upon 
 
9o6 Of M O S E S: Book 4. 
 
 his enemies, by which they were deftroycd, but not 
 lb much as one was raifed from the dead. Is not this 
 a confirmation of what wejuft fald, that the law is a 
 killing letter^ 2 Cor. 7,. 6, in contradiftinclion to the 
 lav.' cf the Spirit of life, "jchtch is in Jefus Chris! Rom. 
 8. 2 (6). and laftly. That he himielf died in the 
 wildernefs, without being able to bring the people 
 into the promil'ed land, but was obliged to leave that 
 work to Jefus [Jofhiia] the Son of Nun. h not this 
 a plain proof, that falvation is not of the law ? But 
 is only to be looked for from our jesus, who is alib 
 the end of the law, which wis publiflied by Mofes, 
 and whom Moles recommended to the jjcople to hear, 
 preferably to Jo/hua. 
 And XXXII. But as in that refpedl Mofes was oppofed 
 
 Cbnft, to Chrifc, fo in another he clearly prefigured him, 
 J?'" ^" boch in h\s f>erfon ^ndojices. As to his peribn. (i). 
 * The birth both of Mefes and of Chrift was rendered 
 famous by the tyrannical flaughter of infants. (2) 
 Both of them having undergone, immediately on their 
 birth, a cruel perfecution from their enemies, did not 
 efcape but by a mi.'-aclc of the fingular providence of 
 God. (^). MofeSy when he might have enjoyed the 
 plcafures of the Egyptian court, refufed to be called 
 the S'jn of Pharaoh's daughter, choofing rather to 
 partake in the reproach of his brethren. In like 
 manner, the' Chriit thought it no robbery to be 
 equal with God, yet, vailing his majefty, he chofc 
 contempt and poverty, in order to honour and enrich 
 his people. (4). Mofes had not his eqjal among men, 
 formeeknefs, Nunih. 12. -2,. So Chriit left an example 
 of the molr perfect mecknefs to his people. Mat 11. 
 29. 5thly. When Mofes came from converfing 
 with God in the Holv mount, he dazzled the eyes 
 of the fpedtators, with a kind of radiancy ifiuing from 
 his face. Chriu is the hrightneCs of the father's glory, 
 Hcb. I. ;^, and we beheld his ^lory^ the glory as of the 
 cr.ly begotten of the Fa:hir\ John i. 14. And when 
 
 he 
 
Chap. 6. Of M O S E S. 907 
 
 he was tranffigured before his difciples, kis face did 
 Jbine as the fun^ Mat. 17. 2. 
 
 XXXIII. Mofes fuitained a three-fold office. I. That p^^^ •,„ 
 
 of a DELIVERER. II Of a MEDIATOR. III. Of a his offices. 
 
 PROPHET. In each he was a type of Chrift. He is 4* ^^~ 
 called ^^t^TrvT?!? a DELIVERER (redeemer), A5ls 7. ^S' 
 For, by the power of God, he delivered the people 
 from Egyptian bondage, by deftroying the firft-born 
 of E;iypt., by preferving the Ifraelites by the blood of 
 the palciial lamb, by enriching them with the fpoils 
 oi their enemies, and, in fine, by drowning Pharaoh 
 and all his holt. In like manner, Chriit redeems 
 ('clivers) his eleft from the tyranny of the devil, 
 overthrows all the power, which oppofes the liberty 
 of his brethren, taking fuch a vengeance on his 
 enemies, as contains an cxprefs charge of guilt : with 
 his own blood he fprinkles the hearts of the ele(5l, and 
 fcreens them from the deftroying angel, brings into 
 the church the glory and honour of the nations. Rev. 
 21. 26; and in a word, having fpoiled principalities 
 and powers, he makes a fnew of them openly, 
 triumphing over them. Col. 2. 15. 
 
 XXXIV. Mofes himfelf declares, that he was a As n^dia- 
 MEDIATOR, Deut. 5. 5, I flood hefjosen Jehovah and^^^" 
 you at that time: and he adled as a mediator in a 
 tsvofold refpeft. (i). As the meflenger of the coven- 
 ant, popofing the commandments and promifesofGod 
 to the people, and bringing the words of the people 
 back to God, Excd. 19. 7, 8, and in a folemn manner 
 ratifying the covenant in the name of both parties, 
 Exod. 24. 8. (2). As interceeding for the people 
 with God, praying, that, if divine juflice could not 
 otherwile be fatisfied, himfelf might rather be blotted 
 out of the book of God, and the people fpared, Exod. 
 32. ;^2. In all thefe things, Hereprefents Chrift, whoy 
 in a far more excellent manner,is the mediator between 
 God and man: not only the angel of the covenant, 
 and the meflenger of the everlafting teftament, but 
 aifo the fponfcr and furety of a bet^r covenant, than 
 
9o8 or M OSES. :600k 4. 
 
 th-it of Mej's, Ileh. 7. 22, not only in the name of 
 God undertaking with men tbr their falvation, and 
 all things appertaining thereto, but alio in our name, 
 iindertakino with God, to cancel by his death, to the 
 utmcft farthing all our debts ; and being admitted 
 by God to the dilcharge of that office, he by his death 
 and interceffion became thcprocurcr of an everlafting 
 peace. 
 As pro- XXXV. I^aftly. AsMofes was tlie greatcfl prophet 
 
 phet. of God's people, whole equal no age produced, 
 Deut. 34-. 10 ; lb Chrifl in this alfo was like to MofeSy 
 Deut. 18. 28 J nay, lb much greater than M<?/fj, as 
 a Son is greater than a fervant, and be ivho hath bnilded 
 the houfe^ than the hojffe^ Heb. 3. 5, 3, 6. More 
 efpecialiy. Firii whcreijs God made himfelf known 
 unto the other prophets in a vi/ion or a dream, with 
 Mofes he [poke tncuth to mouthy and gave him to behold 
 the fmilitude of the Lord, Ni'jnh. 12. 6, 7, 8. But 
 who did ever more clearly fee God, than his only 
 begotten Son, who is in the bofom of the Father, 
 and was therefore only qualified to declare the Father 
 unto us, John i. 18. Secondly- None of the prophets 
 were lo famoits for miracles and wonders as Mofes. 
 And vet Chrid, by his miracles, ftruck every one 
 ivith ailonilhment, and obliged even the moft refra^ 
 (Story Jews, to confef^, that nothing like or even equal 
 to them was ever ften in Ifracl, Mat. 9, 33. ^hirdly^ 
 Mofes made great alterations in the external polity 
 or form of v^'orfliip, and, at God's cammand, made 
 many additions to it. Chrift again, by the fame 
 will of God, having abrogated the former inftitutions, 
 made the church appear in a more excellent form, 
 and delivered thofc words, which God had referved 
 to be fpoken in thelaft davs. Fourthly. Mofes was 
 faithful in all the hovfe cf Cod, for a tejlimovy of thofe 
 th'm^s ii'hich were to be fpoken after, Ileh. 3. 5, propo- 
 fing all thefe things briefly and obfcurely, which wcrfr 
 to be fpoken and taught thro* the whole houfe of 
 God, in every period of time. But Chrift with his 
 
 Apoftks 
 
Chap. 6. Of A A R O N. 909 
 
 Apollles fpoke thofe things clearly, to which Mofes 
 bore witnefs as to things afterwards to be fpiikeii, 
 John 5. 46. Jcis. 26. 22. 
 
 XXXVI. To Mofis let us join aaron, whofe h^^ y^^_ 
 typical relation we cannot here, however, explain ron, pre. 
 without intermixing Ibme things from the legal figured 
 types,, Firjl, He, being born before Mofes^ was ^^"^ 
 fanftified, at God's command, to be the high prieft 
 
 of the people in things pertaining to God, Exod, 
 XXVIII. I. and 29. i. Heh. 5. i. In like manner, 
 Chrift the firft born among many brethren, and the 
 only begotten Son of God, is the high prieft of our 
 profejfion^ Heb. ^. i, who glorified not htmfelf to be made 
 an high frieji ; hut he that /aid unto him^ thou art my 
 Son^ to day have I begotten thee^ Heb, 5. 5. Secondly 
 Whtn.Jaron was to beinflalled in his office, he was 
 anointed with the moft fragrant oil, even with that, 
 which was appointed for the moft facred ufes. Exod» 
 29. 7, and 30. 31, 32. This was fo plentifully 
 poured on his head, that it run down upon his beard, 
 and to the fkirts of his garments, Pf. 133. 2. In like 
 manner, God anointed Chrifl: with the Holy Ghofi and 
 ivith pDisjer^ A^s 10. 38, not by meafure^ John. 3. 34, 
 and his gifts defcend plentifully upon all his choien 
 people, I John 2.20. Whence kis name is as ointment 
 poured forth, Cantid. 1.3: but the elect only partake 
 of it ; for the profane world recei-veth 710 1 this Spirit, 
 John 14. 17. 
 
 XXXVII. ^'hirdly, .Aaron was likewife cloathed xhe hoi; 
 with Holy garments, (r). He had a mitre of the fineft garment.- 
 linen on his head, to which was fadened on a blue 
 
 lace, a plate of pure gold, having engraven upon it 
 HOLINESS TO JEHOVAH, Exod. 28. 36, 37: and by 
 this was fignified the moftunfpottedholincls of Chrift, 
 both as to his divine and human nature, Heb. 7. 29. 
 And likewife that Chrift was the perfon, who bears 
 the iniquity of the holy thiiigs, v. 38, that is, .expiates 
 the fins, with which our moll holy adi-.ns are other- 
 wife polluted, (2). He was alfo cioarhed wirh a blue. 
 
 robCy 
 
9^^ Of A A R O N. Book 4. 
 
 •/(?«?(?, upon the hem of which were promegranates 
 and golden bells interchangeably, quite round, Exod. 
 ^ ?• 3 ^ > 33- Th^t repreknted the roh of right eoufnejs^ 
 \^'ith which Chrift was himfclf cloathed, and with 
 which he cloaths his people, Ifa. 61. 10, as alio the 
 mofl: acceptable found of the Gofpel, to be preached 
 by him, whithcrfoever he Ihould come, together with 
 the moft fweet ahd fragrant fruits thereof. (:^). He 
 aifo had on the f Ephod^ or fhort cloak of moft curious 
 workmanfliip, on the (boulders of which were joined 
 two onyx-ftones with the names of the children of 
 Ilrael, Exod. 28. 6, 9. By which was fignified, that 
 his chofen people would be very dear to Chrift our 
 High-Prieft, whom he was to carry^ as it were, on 
 his fhoulders into the heavenly fandluary^ Ifa : 40. 
 II, nay and to carry them with care, as a precious 
 ftone, n^Jt) fegiilkh a peculiar treafure,and as his own 
 inheritance. (4). There was likcwife the Holy breajl- 
 plate of judgment^ with twelve precious ftones let 
 therein, on each of which was a name of a tribe of 
 Ifrael, Exod. 28. 15, 17. Many are pleafed to call 
 this the Urim and Thummim, Lev. 8. 8. This fjgnified, 
 that Chrift is he, lODii'Drt i^i'vt'N whofe is the judgment 
 Ezek. 21. 27, to whom the father hath given authority 
 to execute judgment, John 5. 27, with whom is the 
 light of the moft perfect wifdom, and the perfeftions 
 of the moft confummate holinefs, and who bears his 
 chofen people on his heart, and prefcnts them by- 
 name, by his intercefTion with his Father. Nor has 
 it without reafon been obfcrved by the learned, that, 
 when under the New Teftament we likcwife read of 
 twelve precious ftones •, the jafper, which had the laft 
 
 f There was a common Ephod, which was not peculiar to the 
 High Prielh, but lo other Prieih alio. Wc lead that Doe^ the 
 Edomite flew ,85 perfons, who did wear a linnen Ephod, i Sam. 
 %x. 18, but our author here fp'ealcs of the facred Fphod, which 
 none but the Hijh Prlcft was to wear, and none wcr«to make any 
 like ft. • • • • 
 
 plic;: 
 
Chap. 6. Of A A R O N. ^M^ 
 
 place in the Old, has the firft in the NeWj kev. 21. 
 19, as if it was the band or connexion of both 
 Teftaments, intimating to us, that both having the 
 fame fcope •, namely ChrJlt, whofe cherifhing never- 
 failing grace is elegantly reprefented by the greennefsi 
 of the Jafper, (5) and laftiy. To omit other particulars, 
 Aaron^s Ephod, which otherwife hung loofe, was 
 bound clofe with a girdle of gold, blue &:c. interwove 
 with fine linen, in a moft curious manner, v. 8. 
 Which fignified with what alacrity and readinefs 
 together with the moft confiderable prudence Jefus 
 undertook his office. 
 
 XXXVIII. 4thly. The authority of Aaron's The bud- 
 priefthood was ratified by the miraculous buds, dinj: and 
 blofloms, and fruits of the rod, which was cut from ^^^^^^'J' 
 the Almond-tree, which was the only one of all the 
 other rods, that fuddenly budded. Numb. 17. That 
 rod fignifies Chrift, who not only came forth out of the 
 cut Stem ofjejfe^ Ifa. 11,1. but was alfo cut off out of 
 the land of the living, Ifa: 53. 8, yet budded again 
 immediately after his death, and became a tree of 
 life, having at the fame time buds, blofloms and 
 fruit, yielding new fruit every month. Rev. 22. 2. 
 It alfo reprefents the perpetual frefh and flourifhing 
 efficacy of Chrift's priefthood, who is a prieft^//^r the 
 pozvsr of an endlefs life., Heb. y. 16, rri r 
 
 XXXIX. 5thly. Aaron, by the legal facrificcs,|j'^^;* 
 (Txpiated the fins of the people, and by his prayers ntercef 
 intcrceeded for them. Numb. 16. 4^? efpeciaUy onifionof 
 the folemn day of expiation, when, with the blood ^^'■**"* 
 of the flain facrifice, he entred into the holy of holies. 
 So Chrift in like manner through the eternal Spirit 
 effered him f elf w'thout fpot to God, entred not into the 
 Holy places made with hands., which are the figures of 
 tht true., but into heaven itfelf, now to appear in the 
 prefence of God for us ; nor with the blood of others, but 
 with hisown^ he obtained eternal redemption, Heb. 9,14, 
 24, 25. 
 
 XL. The 
 
912 Of the ARK. Book 4. 
 
 *^^t/'^*^ XL. Thefeare a few inftances,"from among many, 
 of the hijlorical types; to which we fhall fubjoin two 
 of the LEGAL TYPES from a great number of others. 
 And in the firfl: place let us confider the myllery of 
 the ARK OF THE COVENANT, whjch is, as it were, 
 the centre and compendium of all the ceremonies. 
 The conflruction of this ark is defcribed Exod. 25. 
 10. Itjwasmade ofJJjiliimvjood^ or, as is generally 
 thought of, the moft excellent cedar. That wood, 
 when made into the form of an ark, was over-laid 
 within and without, with the pureit gold. The ark- 
 had a crown or cornilh of gold around it. Four, 
 rings of gold were put in the fides : and into thefe 
 two ftaves made of cedar v;ood, but overlaid with 
 gold, to carry the ark by, and were never to be taken 
 out of the rings, even v/hiie it remained in its place. 
 In the ark the tables of the tellimony were put : but 
 the covering mercy-feat, of pure gold, was placed 
 above on the ark. And two cherubims of gold, 
 made of one piece with the m.ercy-feat, covered it 
 with their wings, having their faces lb turned towards 
 each other, as, at the iame time, to look downv/ards 
 to the m.ercy feat. The figure of thefe cherubims is 
 a matter of much difpute among writers. The 
 deicription which Jofephiis gives of them is not amifs, . 
 yhliq, lib, 3. c. 6, when he fays, that they were 
 winged animals^ refenihling nothing that luas ever feen 
 by 'men. That they came the neareft to the Ihape of. 
 an ox, may be gathered from Exek. i. 10, compared 
 with Ezek, 10. 14. For, in the latter place what is 
 called \\\t face of a Cherub^ is in the former called the 
 face of iin »x. Further 3"!D, whence thejname Cheridim 
 is derived, fignlaes in the Chaldce, Syriac and Arabic, 
 to plough^ for which oxen were formerly much 
 employed. On the mercy- feat, between the two 
 Cherubim's, was the throne of the divine majelty, 
 from whence aniwers were given to the enquirers. 
 The ordinary place of the ark was v/ithin the vail, 
 in .the holy of holies, Esodj, 26. 33 •, but in fuch 
 
 a man- 
 
Chap. 6. ofthe COVENANT. 913 
 
 manner, that the crids of iheftaves were feen from 
 the holy place, towards the front of the holy of 
 holies. I Kings 8. 8. While the tabernacle ftood, 
 the ark was taken out of it, when the Ifraelites were 
 to march, that it might learch out a refting place 
 for them. Numb. 10. 33, and be to them as the 
 fymbol of the divine prefence, for their comfort ; 
 but a terror to their enemies, v. 34. 35. But after 
 it was once brought into the temple, it was not taken 
 from thence, till that was deftroyed, Pf. 132. i :?, 14. 
 2 Chron. 5. 9. Now kt us enquire into the meaning of 
 all this. 
 
 XLI. This ark principally fignified, or was a type A type of 
 ofChrift. I ft. Its w^//<?r, being partly of wood, and Chrilt. 
 partly of gold, was proper to reprefent the two 
 natures of Chriil : the wood might denote his human 
 nature, according to which he is the fruit of the earthy 
 Ifd. 4. 2. And that it was incorrupted , free from 
 all putrefadion, even when ir was dead and laid in 
 the grave, Pf. 16. 10, as Pliny afcribes eternity to 
 Cedar ^ lib, 13. c. 5. Gold was accounted a fymboi 
 of divinity, in refpecTt of folidity, purity, brightnefj^ 
 and value ; and fo that reprefentcd the eternity, 
 holinefs and glory of Ch rift •, and at the fame time, 
 Ihewed us, how valuable he ought to be in our eyes-, 
 even of fuch value, as to count all things elfe but lofs 
 and dung ^ in comparifon of him, Phil. 3. 8; But as 
 the gold only was confuicuous and not the wood which 
 was v/ithin and without, overlaid v;ith gold j did not 
 this fignify, that Chrift was not then manifefted in 
 the flelh, but his manifeftation, which had hitherto 
 been wrapped up in the nioft precious promifes of 
 God, was refcrved for a happier period ,^ 2dly. The 
 fcrm of the ark, by which it was capable to contain 
 a great treafure, denoied that Chrift was the perfon, 
 in zi-ihoni are bid all the treafures ofii^ifdom and knowledge^ 
 and of all manner of happinefs •, from isohofe fullnefs 
 the elect m^iy receive grace for grace, gdly. The cornijh 
 or crown of gold'' which encompaiTed the ark, feems 
 20 Vol. III. E to 
 
Of the ARK. Book 4. 
 
 to be a type of the crown and kingdom of Chrift 
 4thly. Ihe tables of the covenant, which were put 
 into the ark, fignified, that Chrift was to have ihc 
 law of God in the midft of his bowels, or within his 
 heart, and to fulfill all the righteoufnefs of it for his 
 chofen people. 
 
 XLII. 5thly: But the propitiator y covering, or 
 the mercy-feat^ in an efpecial manner, fignified Chrift, 
 as taking away the guilt of oiir lins. For, God is in 
 Cbrifi reconciling the vjorld to him j elf ^ 2 Cor. 5. 19. 
 Formerly that propitiatory or mercy-feat, being plac- 
 ed in the holy of holies of the tabernacle, or temple, 
 behind the vail, v^as concealed from the eyes of all 
 becaufe the expiation was not yet made : but God 
 has now fet forth Chrift, expofed him before the eyes 
 of all believers, and openly exhibited him to their 
 view, as a propitiation in his blood. Kom. 3. 25. The 
 mercy-feat being of pure gold, but laid upon the 
 ark of wood, teachcth us, what it was that added 
 worth and value to the obedience and fufferings of 
 the man Chrift -, namely the infinite dignity of his 
 God head. The tables of the law were covered by 
 the mercy-feat : which the men of Beth-fhemejh 
 venturing to look into, when the cover was but a very 
 little removed, brought a fearful deftrudlion upon 
 themfelvcs, i Sam. 6. 19. By Chrift's propitiation 
 all our fins are covered, Pf. 32. i •, but fhould we 
 venture to view the law without this, we fliould find 
 nothing there, but the fentence of eternal condem- 
 nation. On the mercy-feat God dilplayed the 
 prefcnce of his majefty, and from thence gave gracious 
 anfwers to iiis people. In Chrift a throne of grace is 
 erected, to which every believer may approach with 
 boldnefs; and be affured, that if he pray accorc^ing 
 to the will of God, he ftiali not pray in vain, but 
 there fnd grace to help in time of yieed^ Heh. 4. 16. 
 There God dwelt />? the cloudy Lev. 16. 2; a mid ft 
 the darknefs of which, the rays of divine effulgence 
 ftionc forth : which indwelling the Hebrew doctors 
 . . have 
 
Chap. 6. of the C O V E N A N T. giS 
 
 have exprefled by the famous term, nJOui', Shechinah, 
 and what elfe does this fignify, but the fulnefs of the 
 God head, that was to dwell bodily in the man 
 Chnft, and through Chrift gracioufly in us ? Col. 2. 
 Q. The ivcrd was madejle/h^ and yy-':vu<r'-v tabernacled 
 or dwelt as in a tabernacle (obferve the elegant 
 allufion to the Hebrew word) iv-ni^Tyjn, afmngus, John. 
 I. 14. 
 
 XLIII. 6thly. The CHERUBIM over the propitiatory y^c 
 ormercy-feat rcprefented the holy angels, who defcend- Cherubim 
 ed upon Chrift to minifler unto him, while in this f^" em- 
 world, John 1. 51. And with myiiads of whom he ^j^^^ ° |^^ 
 is now furrounded, while fitting on a throne of 
 glory, T)an. 7. 10. Ifa : 6. 2. Pf. 68. 17. They 
 were of the fame piece with the mercy feat, becaufe 
 Chrift, by his propitiation, has brought about a 
 coalition of the eled-, from among men, into one 
 heavenly fociety with the angels. For, by his m.eansj 
 we are come unto the heavenly 'Jerufalem^ and to myriads^ 
 an innumerable company of angels., Heb. 12. 22. The 
 Cherubim viev^ed the ark with their faces downv/ard 
 dejiring to look into the myfterics of our redemption, 
 1 Pet. I. 12. They were two in number, with their 
 faces towards each other, neverthelefs each might aifo 
 view the ark : this their pofition reprefented the 
 duty of believers, both of the Old and New Tefta- 
 ment, who, with eyes of a like precious 'faith and 
 niutual love, view one another, but they jointly fix 
 their eyes upon Chrift. For the angels are ofterl 
 propofed to us as examples, 
 
 XLIV. I dare not aftJrm with fome, that the Not of 
 Cherubim v/ere jiiredly an emblem of believers : it men- 
 being certain, tnat'.by them in fcripture angels are 
 reprefented. God*, committed the guarding ofparadife 
 to the Cherubim, Gen. 7,. 24. Riding upon a Cherub 
 he flies, Pf. 18. 10. But I have not yet feen any 
 fcripture-teftiniony, to prove that believers are called 
 Cherubim. The only one produced, with any {how 
 of probability, is that from Rev, 5. 8, 9, 10 j where 
 E 2 it 
 
Of the ARK. Book 4; 
 
 it is thought, that the fame Ibng is afcribed to the 
 fotTr living creatures, which are the Cherubim, toge- 
 ther with the four and twenty elders, in which they 
 proclaim their being redeemed by the blood of the 
 lan-ib out of every kindred : which is not true, of 
 angels but of believers. But I anfwer. ift. If, by 
 the four living creatures, believers aie here to be 
 iinderftood, I could wifh it was fhewn, why thefe 
 living creatures are generally placed before the four 
 and twenty elders, who are the patriarchs and 
 predecefibrs of the univerfal church •, nay, and who 
 lead and go before them in their facred fongs, as may 
 be feen. Rev. 4. 9, 10. As every reafon would 
 perfuade, that the Patriarchs of the univerfal churcli 
 ihould have the preceedency before the promifcuous 
 aifembly in celebrating the divine praifes. Alfo, 
 how the church of believers fhould introduce John, 
 to the vifion and knowledge of things to come, 
 which certainly knew nothing about them but by 
 means of Jchn : and yet they arc laid to have done 
 this. Rev. 6. 1,3, 5, 7. Certainly, angels, and not 
 men, ufually perform that office to the prophets. 
 2dly. The former claufe of vcrfe 8 ; namely, the 
 four living creatures, and the four and tzventy elders 
 fell dozvn before the lamb, is affirmed of both con- 
 jointly. But we need not underftand what follows, 
 having every one of then harps i£c. v. 9, And they 
 fmi^ a neix) fcng i^c. of any other, but the four and 
 twenty elders. I will not now fay, with a very learned 
 perfon, that th.s appears from the Greek conftrudion j 
 becaufe, as ^ycp'^'^i 'ly-xro^ having every cm, is of tlie 
 mafculine gender, it cannot be referred to 4^*, living 
 creatures, which is neuter •, for I know that is of little 
 weight : But J lliall coniirm this expofuion by fome 
 paflages altogether fimilar. l\ch. 13. i, 2, it is faid ^ 
 therein zvas found written, that the Ammonite and t)qe 
 Moabite fJjould net ccme into the congreotion cf God for 
 ever : becaufe they met not the children of Ifracl 'witb 
 bread and with vjater, but hired Balaam agai7ijl them. 
 
chap. 6. of the COVENANT. 9^7 
 
 t^c. the firft thing afferted, viz. That they met 
 not Ifrael^ is common both to the 1^'loahites and 
 Ammonites', but the latter, about hiring Balaam., 
 is appHcable only to the MooMtes^ as appears from 
 Numb. 2 2. 3. In like manner, Jer. 21. 7, I will 
 deliver Zedekiah king of Jtidah, and his fervent s and the 
 "People i^c. into the hand of Nebuchadnezzar king of 
 Babylon <^c. who fjjall fmitc them with the edge of the 
 fword. What i^ faid in the former claulc about 
 delivering Zedekiah and his fervants and the people 
 into the hand of Nebuchadnezzar., is true of all : but 
 what is afterwards added, who will fmite them with 
 the edge of the fword, muft be underftood of the 
 fer/ants and people of Zedekiah., not of himfelf, v/ho 
 died a na ural death, Jer. 52. ir. So in like manner 
 here, it is true, that both the living creatures and the 
 ciders fell down before Chrifr, whom angels as well 
 3S men adore. But the harps, and vials full of 
 odours and the fong belong to the elders, not to + 
 the living creatures. At leaft it cannot be proved 
 from this place. But let us return to the ark. 
 
 XLV. The STAVES, which were put into four Staves of 
 rings of geld for carrying the ark, fignified, that ^^e ark. 
 
 f There are many and various opinions concerning tliefe U-vivg 
 creatures. Several think, that they reprefent th^ angels : but iuca 
 things are faid of them, that feem to be inconfiltent with thij. 
 None of the angels could fay, that Chrill had redeemed them by 
 his blood, and made them kings and priells unto God. Beilde^s 
 Chap : 7. II, 12. It is faid, that all the angels flood round about 
 the throne, and about the elders and the four li-ying creatures, 
 which are confequently diflinguiihed from the angels. Oihcri 
 therefore, with greater probability, think, that the living creatures 
 were the reprcfentatives of the miniiters of the Gofpel, and the 
 24 Elders, the reprcfentatives of the whole church, both of the 
 Oid and New Tellament ; and thi* may account for the placing 
 the living creatures before the elders. Had our author therefore 
 taken things in this view, he v,ould have at once confuted the 
 cpinion he cppofes; tho' upon his own principles his reply i$ 
 judicious and ingenious, 
 
 E 3 Chrifn 
 
Of the ARK Book 4. 
 
 Ciirift with all his grace and glory fiiouid be, as it 
 were, carried by the preacliing of the Gofpel to the 
 ^ four quarters of the world. The faithful preachers 
 of the Gofpel may juftly be called XF'5'«?''>»> -j- bearers 
 of Chfijh Thefe Haves were never to be taken out of 
 the rings, even while the ark refced, after it was {^t 
 up in its place. The found of the Gofpel has never 
 been altogether fuppreficd : and no country can be 
 aHTured, that Chrift with his gofpel. may not depart 
 from it. The place in which the ark refted, wa?; 
 the holy of holies within the vail. The place of 
 Chrift's reft is in the fanfluary not made with hands, 
 Jicb. 9, 24, after he entred into that within the 
 vail. Heh. 6. 1 9, 20. But the ends of the ftaves being 
 fcen in the holy place, fignified, that tho' Chrilt 
 indeed is in heaven out of the reach of our bodily 
 eyes; yet he reveals himfclf to the eyes of our faith 
 by a manifeftation of his manifold grace. Thar, 
 during the Handing of the tabernacle, the ark v/as 
 carried fometimcs to one place, and fometlme? to 
 another, but was not removed from the temple, till 
 the deftruclion of it ; might not this fignify to be- 
 lievers, that Chrift Ihould afterwards come forth 
 from the fancluary of the divine decrees and promifcs, 
 and fo from heaven itfelf, and while he paffed thro' 
 the country of Ijrady was {ttn fometimes in one 
 place, and fometimes in another, but after he was 
 again received into heaven, he fliould continue there 
 until the time, in the 'vjhich the heavens pall pt-^fs azvay 
 whh a ^reat notfe^ and the elements Jfjall melt vAth fervent 
 heaty 2 Pet. 3. 10. Whom the heaven muft receive^ 
 until tpe limes of the rejiitution of all things^ A£is. 
 3. 21. 
 
 f Thus the Lord faid in vifion to Ananias, that Paul was to 
 bear Chrifl'-i, name before the Gentiles and Kings and children 
 ofchildren of Jfraei, 
 
 XLVl- It 
 
Chap, 6. of the C O V E N A N T. 919 
 
 XLVI. It was not without a difplay of divine I" the 
 wifdom, that there was to be a time, when the ark ^^^^^ 
 was not in the houfe of God-, namely, under the v^,hy no 
 fecond temple ; as Jeremiah foretold (hould happen ; aik. 
 they Jhallfay no more, the ark of the covenant cfjeho'vah : 
 7ieither JJjall it come to mind. Jer. 3. 16. For by this 
 they might be admonilhed, to expeft another, and 
 indeed, a far more noble habitation for God ; another 
 mercy-feat, far more excellent, to which the former 
 was commanded to give place, as the fhadow to the 
 body. However, it is not without a myftery, that 
 John faw again the tempXe of God opened in heaven^ and 
 that there 'was feen in his temple the ark of his tefiamenty 
 Rev, II. 19. And that, at the time, in which the 
 kingdoms of the world were become the kingdoms 
 of our Lord, and of his Chrift, v. 15. John faw thefe 
 things in heaven^ becaufe heaven was the place, where 
 he was favoured with thefe vifions. Rev. 4. i. Not 
 that every thing he faw was to be in heaven. For 
 furely that war, which he defcribes Rev. 12. 7, 8, 
 was not to be there*, but in the church on earth. But 
 what did he now fee ? The temple opened. Tliis, if I 
 miftake not, fignifies a free, open and unobftrufled 
 entrance for all into the church of Chrifl:. Into which 
 the nations of the world, or as P<?z// fpeaks, Ro}n. 11. 
 25, the fulnefs of the Gentiles had come in \ and whofe 
 doors now ftood open even for the Jews, againil 
 whom they had beenffhut for a great while. In that 
 temple he fees again the ark., which was a fymbol of 
 the covenant formerly entred into with the Je\Z)S : by 
 which is fignified a new habitation for Chrift among 
 the Jewifh nation, not by an external fmybol, but by 
 internal and fpiritual grace ; and as they ihall enjoy 
 this, they will readily and with gladnels be without an 
 external fymbol. Sctwhd.^ Jonas ie Buy, whom Bochart., 
 Ilieroz. lib. 3. e. 9, calls an excellent per f on and highly 
 Allied in thofc matters^ has wrote on this place. 
 
 E 4 XLVII. Near 
 
920 Of the G OATS. Book 4. 
 
 ThepotolT XL^'II. Near the ark was laid up the pot of 
 manna. manna, and Aaron's, rod, which budded, Numb. ., 
 17; ;?5. To repreicnt the incredible and pernnanent'^ 
 fweetnefsof that fpiritual food, v/hich Chrifl: beftotvs^'i 
 on his people, and which hi mlelf prefers, on fo many J 
 accounts, to the Manna, given by Mofes, John 6. 
 48 &c. and which, by an evident aliufion to whac 
 ■was contained in this pot, is called the bidden manna. 
 Rev. 2: 17. And, at the fame time, to fhew the 
 perpetual verdure and eternal efficacy of Chrift's 
 priellhood, by virtue of v/hich our buds alio may 
 come to blow, and humble fhrubs to fv/eat balfam. 
 So much Ihall fuffice concerning the ark of the coven- 
 ant. 
 The cere- XLVIII. Let US now confider the things, which 
 monies to the High Prieft was to perform on the Iblemn day 
 be obfer- oF EXPIATION, in Order to give another inftance of a 
 vedonthe j^g^j fypg j-j^g ceremonies of which are defcribed 
 
 G3V Or O -/ i ' 11" 
 
 expiation, ^ev. 1 6. Aaron was to put on the Imnen garments, 
 ' appropriated for that day, and only during thofc 
 minillrations, which were to be performed within the 
 fecond vail, v. 4. And after he was ordered to make 
 an atonement for himlelf and his houfe by offering a 
 young bullock, he was commanded to take from the 
 congregation of the children of 7/r^7^/ two kids of the 
 goats for a fin-offeriog, and a ram for a burnt-offer- 
 ing, V. 5. Thefe kids were to be procured at the 
 common expence of all, out of the treafury appointed 
 for defraying the charges of the iacrilices, and other 
 things neceifary for the worfliip of God. Both, 
 inftead of one offering, btlonged to one facrifice for 
 iin. Both M^ere an expiatory facrifice, in the room of 
 jjrael-finners, bearing their f/n. Thefe goats were 
 to be prffentcd to God before Jehovah, at the door, 
 of the tabernacle of the congregation-, they wer-e 
 l^acrcd to God and devoted to his worfliip, v. 7. Lots 
 Y/cre to be call upon both •, one lot for Jehovah, nnd 
 
 the 
 
Chap. 6. of E X IM A T I O N. 92* 
 
 the other for f Jzazei, v. 8 : this, according to the 
 Jews, was done in this manner. The High Prieft 
 Hood before the goats betwcenthe Sagan, or the Prieft 
 next the High prieft, and the head or chief perfon of 
 the principal family; then out of a box he drew the 
 lots, which were at firft of wood ; and under the 
 fecond temple of gold : on one of thefe was infcribed, 
 FOR JEHOVAH, on the other, for azazel: the lot, 
 drawn out widi the right hand, was put on the head 
 of the goat, oppofite to that hand •, and that drawn 
 with the left, placed on the head of that oppofite to 
 the left. See Ainsworth and Altrnghis. That which 
 fell to Jehovah, was to be prepared for a fin-otfering ; 
 which was directly done, not by killing immediately, 
 but by declaration. For, the lot being laid upon it, 
 the High-Prieft called it the sin for the lord, 
 that is appointed to be a facrifice for fin ; and he 
 offered it, that is, put it in the place of flaughter, 
 at the north fide of the altar. But what fell to 
 Azazel was again prefented alive before Jehovah, to 
 make an atonement over it, by confefiion and impofi- 
 tion of fins', v. 9,' 10. Then that which v/as Jchovah'j 
 was to be -killed for the fins of the people, and its 
 blood carried within the vail, with which blood the 
 Pli^h-Prieft was to fprinkle both the mercy-feat, 
 and before the mercy-feat. Thus an atonement was 
 to be made for the holy place, and for the tabernacle 
 of the congregation, becaufe of the uncleanefs of the 
 children of Ifrael^ v. 15.. 16. Then again the live- 
 goat, which by lot fell to Azazel, was to be brought 
 forth: and the High-Prieft laid both his hands on 
 his head, and confeiTed over it the iniquities of the 
 children of Tfrael •, generally in this form, according 
 to the Jev/s : Lord, I befeech thee, thy people, the hottfc 
 of Ifrael, have transgrejfed, been rebellious a?jd have 
 ftmied before thee. Lord, I hefeech thee, forgive no^y 
 
 t Or, as our tranflation renders it, for \\iZ fcafe-gcat. 
 
 the 
 
922 ©f the GOAT S. Book 4^; 
 
 ibe trefpuJTcs and nhciUcns and finSy ijchich thy people'* 
 the botife of Ifrael have trcjpajj'ed, and in ivhich they 
 hi^vc been rebellious j as it is written in the law of 
 Mofes thy fervanty bcciiiife on this day he in ill -make 
 c.tonement for yoUy to cleanfe you from all your fins ^ Joma^ 
 c. 6. And the Priefts and people, who flood in the 
 porch, upon hearing the name, nin', Jehovah pro- 
 nounced by the High-Priell, kneeled, with their 
 faces downward, adored and laid ; blejjed he the Lord^ 
 and let the glory of his kingdom be for ever. In this 
 manner all the iniquities of the children of Ifrael, and 
 all their treipaiTes of what kind foever, greater and 
 fnialler, fins againlt knowledge, or fins of ignorance, 
 were laid upon the goat, which was fent away by the 
 hand of a fit man into the wildernefs, bearing the 
 inquiries of the children of Ifrael, into a landnot i7ihab- 
 itedv. 21, 22. But the bullock, which Aaron offered 
 for himfelf, and the goat, which he offered for the 
 people, were to be carried without the camp, that 
 their (kins and their fiefh and their duno- mieht be 
 burnt, V. 27. Before we enquire into the myllcry 
 of thefc things, fome difficulties are firll to be cleared 
 
 Azazel XLIX. And firjl^ it is indeed very obfcure, what 
 
 according Vv'e arc to undcrftand by v;»:;% azazll: I have 
 
 to iome, j-i^i(.jQy met with four opinions ol the learned concer- 
 
 ih; name . ■', . , ,,,, r a. ■ 11 1 1 
 
 oiihe "^"S ^^^^ word. Ihe frji is, that by Azazel we arc 
 
 £oat. to underlland the very goat, which v/as fent forth 
 
 into the wildernefs. And they fuppofe, this may be 
 
 gathered from the etymology of the word, which is 
 
 laid to be compounded oi'^Vy ^goat^ and /fi^* "ivent 
 
 aivay. And according to them, the w'ords oi Mofcs 
 
 are thus to be underllood. One lot for Jehovah, 
 
 that is, for the goat to be offered to Jehovah ; the 
 
 other for Azazel^ that is, for the goat that was to go 
 
 into the wildernefs. But tho' the Hebrew word may 
 
 fjgnify a goat going away, yet it cannot thence be 
 
 concluded, that by that name the goat itfclf was 
 
 fignificd : as it is polfible, that, on occafion of the 
 
 goat's 
 
Chap. 6. of E X P I A T I O N. 923 
 
 goat's going tlvjzj^ the place, to which- it was led, 
 might be To called, which Kimchiin Radicibtis contends 
 for : tkat place ivas fo called^ fays he^ hecaufe the goat 
 went thither. But the main thing is, that this ex- 
 plication of the lots is very perplexed : whereas the 
 words of Mofes are clear, that the lots were caft for 
 the goat's to know which of them fiioiild fall to 
 Jehovah, and which to Axazel. Nor does it appear, 
 that one of the goats could be called Azazel^ unlefs 
 we fuppoi'e, the other goat was called Jehovah, which 
 is abfurd. 
 
 L. Thofe of the fecond opinion will have it, that According 
 Azaxel was a fteep and rugged mountain in the ^^ others 
 wildernefs. Thus Jonathan^ Saadias. Gaon. Jarchi^ ^ """gg^.^ 
 Kimchi, and moit of the Jews. But it has been well in the 
 obferved by others, ift. That Mcjf's no where wilder- 
 men tionsMj^i^^/^'/s^^zf/, as he m.entions, the Mountains ^^^^' 
 of Ararat, mount Aharim, mount Ehal^ mount Gerizim 
 &:c. idly. That it doL^s not feem probable, that, in 
 a country fo often travelled over, and fo exactly 
 defcribed, none fhould ever make mention of mount 
 Azazel, and point out its fituation. For, v^hat a 
 certain anonymous author mentions in Ahen Ezra, 
 that it was mount Sinai, will never have weight with 
 thofe, who know, what vaft defarrs lay between 
 Jenifalem and Sinai: whereas a goat was yearly led 
 from that city to Azazel. 
 
 LI. The /i'zW opinion is of thofe, who contend, According 
 that Azazel is the devil\ and they will have one of ^'^ others^ 
 the goal's to have fallen to the devil, not as if it was j^g^'iL 
 offered to the devil (for it was devoted to God, and 
 brojght before him to the tabernacle) but that, at' the 
 will of God, it was expofed to be tormented by the 
 devil. This fentiment is fupported by fjch arguments 
 as thefe. ill. It is the received opinion of the 
 Jews, that Azazel is one of the names of the devil, 
 juft as Sammael, Azael, and Machazael. In like manner 
 a chriftian poi:t thus fings againfl Marcus the difciple 
 
 of 
 
^24. Of the GOAT S. Book 4. 
 
 ofVokntimts^ who was thought to deceive the fpefla- 
 tor's by his juggling tricks. ; 
 
 A coi ^cfryet co^ vccrrf trecTa-v oca, 
 
 Hac tu iile Satanae/iv/z/j auxuio I'nr' .> 
 Azazelique /nira defignas ope. 
 
 Which thy Ftither Satan ever enables thee to perfcrm hy 
 the Angelic power c/ azazel. Thefe verles are cited 
 by E'piphaiiius, H^res.. 34. it. The etymology 
 favours this. For "^tx-;^' is nV?x t^'k ?;», the goat^ 
 'xh'ich went away \ that is, the creature which kept 
 not its firft efcate, but revolted from God. Elfcwhere 
 in fcripture the devils are c.dled nnn'ji'r, goats^ as 
 hcj. 17. 7. 2 Cbron. 11. 15. Kimchi in his Lexicon 
 gives the reafon of it : they are called goats ^ fays he, 
 bccav.Je they appear in thejloape of goats to their Votaries. 
 Maimonides in more Nebochim, lib. 3. r. 46, fpeaks 
 much to the fame purpofe. To this may be referred 
 the ancient mythology concerning Pan^ Faunus and 
 the Satyrs^ who were likewife called goats. Since 
 then devils have indifputably been called goats, elfe- 
 where, why may not the devil here likewife be emble- 
 matically fignified by A'zazeU that is the goat ^ which 
 went away ? Or as Ben Nachman fpeaks, the prince 
 who rules in defart places ? 
 Sochart LII. The /i?«r/).? Opinion is that of Bochart, who, 
 irom tlic tho' he owns, he can advance nothing certain on the 
 Arabic ^ Ujead, yet offers his conjedurc, which is thus : the 
 iTbv^r'e- Arabic verb azaU fignifies to remove and feparafe. 
 cefCon. Vfhich he proves by manyj'nftances. And he thinks 
 that Azazel is derived from that, and fignifies 
 reparation dind fcccjfion. The goat therefore, whofe 
 lot is /t? Azazel^ \.o fecejjicn^ was ihat, which by lot 
 was appointed for retreat, in order to be led into a 
 feparatc place of the wildernefs, which "j. 22. is 
 called nn;; vik, a land cut of or fcparatcd. 
 
 LIII. But 
 
Chap. 6. of E X P I A T I O N. 925 
 
 LIII. But leaving every one to judge for himfeif, The third 
 the third opinion pleafes me not a little, becaufe it "f^^jj^^^"^ 
 feems to rcll on the firmed grounds, and gives us a prcfera- 
 difcovery of a great myftcry : and I fcarce fee, what ble. 
 can be objeded to it, unlefs this one thing, which 
 Bochart advances : namely that U^ and !?rx agree noc 
 in gender, the former being feminine, the latter 
 mafculine : and therefore, fays he, the word could 
 not be made up of both. But that reafon is of no 
 o;reat weight: for: ift. In compound names, 
 grammatical analogy is not always regarded : for 
 inflance, in the word t'Kiriii', which at full fliould 
 be ^Mri^iKi:', ajked of God^ the letters i-* and 1 and^ are 
 flruck out, and ^ is joined with ^^' by a Schttrec^ 
 whereas analogically it ought to be joined by a tzsre, 
 Inltarices to this purpofe are numerous. 2dly. A 
 charige of genders is common among the Hebrews. 
 We have a fimilar inftance in Gen.'i^o. 38 i«2fn niDn't in 
 the feminine ; and v. -^c^, IN^'n lan-n in the mafcuhne. 
 Buxtorf has colle<5teda great many examples to this 
 purpofe in his fyntax. gdly. Tho' T»^ be feminine in 
 fignification, yet it is mafculine in termination, as al- 
 fo the plural cn'fj^; and therefore it is no wonder. It be 
 joined with a word of a mafculine termination ; which 
 is alfo done, Lev. 22. 27, n^nn^vnuN where a 
 double mafculine is joined to the word U^* But 
 neither is Spenfer's obfervation to be overlooked, 
 that ^i^^'^' may be explained by, the Jlro7ig one grAni 
 aivay. For, VJ fignifies/rfW'^. And as the true God 
 is faid P/ 24. '8, to be, '"s^'2y\\\{:j,Jtrong and mighty \ 
 fo alfo the devil was called Azizos by the Phenicians\ 
 in the Goipel huke 11. 2 f , the firong 7nan. 
 
 LIV. Secondly^ it is worth enquiring, what might The im- 
 be fignified by Jaran\ laying his hands on the head P"fi"on 
 of the go:it : which' was not doue here only, but alfo ^ ,^ ^" '' 
 upon other occa.';ons. Lev i. 4: Lev. 3. 2 : and Lev. 
 4. 4; and FIcrodctus fays, this was iikewife in \i^€i- 
 among the Egyptians^ lib. 2. r, 39, See Outrcm de 
 Sacrif. lib. 1. c. ij.§. iS \ and c. 22. §. s^^'^--^o harl. 
 
926 Of the G O A T S. Book 4. 
 
 if I mlllake not, has given us the beil explication of 
 the reafons of this. ili. The oiferer, by this rite, 
 delivered up the viftim to God, and, as it were, 
 manumitted or releafed it, profefnng, he gave up all 
 the right he had in that animal, exempted it tiom his 
 own dominion, and devoted it to the fervice of God. 
 Juft as the Romans formerly held in their hand the 
 Have, they were to fet at liberty, uttering thefe words, 
 / "aili^ that this man be free. 2dly. By this very 
 ceremony, the fmncr deprecated the wrath of God, 
 and prayed, that it might fall on tlie head of thac 
 vidtim, which he put in his own ftead'. By 
 this ce-emony, therefore the fins of all Tfrnd ^ncxq 
 laid on this goat, in order typically to bear them, 
 and carry them away far from Ifrcel. 
 The land LV. 'Thirdly, let us enquire, what is mr^'f-iK/;?)^ 
 ^^^^'^^^^^^Ivid of excijion or feparation, into which that goat 
 was to be carried. 1 dont think, that any particular 
 place was precifely fignified : for, it is not credible, 
 when thefacred fervices were performed at Jcriifalem, 
 that the goat was carried to the fame place, to which 
 it was carried, when Aaron performed that ceremony 
 for the firft time in the wildernefs. In general, 
 therefore, it fignifies a place remote from the refortof 
 men; ^n-a-^n^ a defolate place, (zys Jonathan-, n^ yiN 
 ^3ri> an uninhabited land, according to Ov.kelos: The 
 Greek call y^'a/^aToy it -K^^y^y} or inaccejfibk. Abarhanel 
 explains it, -a. land of the decree, meaning that country, 
 concerning which a decree was made, that the 
 captive Ifraelites fhould be fent away thither. 
 The fit , LVI. Fourthly, we may enquire who is that *T\^ ti">», 
 man, fit man, who was to carry away the goat ? We mc^et 
 Vkho? with the Hebrew word 'r)y no where elfe. The Greeks 
 render it "oljv.or, ready, r.y certainly fignifies time, the 
 fame that the chaldee i?3r. Hence they inferred, that 
 'nj; with the Hebrews, is the fame with the m?2t of the 
 Chaldees, ready, furnrfhed. It would not be improp- 
 erly rendered k-«.Vio; or ky-xipc, feafcnable, opportune. 
 Abarhanel will have it to be ^.n^i iJDtD h*Tj t"«, a man 
 
 4 
 
Chap, 6. of E X P I A T I O N. 9^7 
 
 cf great dignity in his age and time, at leaft in the 
 application of the type. Whatever be in this, it is 
 very plain, that God appointed no particular order of 
 men for this office. The Rabhins tell us, that any 
 one was fit for it, if he was appointed by the High- 
 Prieft i and that formerly fcarce any, but a Granger, 
 was employed in this fervice. 
 
 LVII. Lanl)\ we sre to enquire, what became of what 
 that goat at lafl. The Jewifli dodors have a coiillant be cl th« 
 tradition, that the pricft fiflened a piece of fcarlei ^^ape- 
 cloath in the fhape of a tongue, weighing two^°^^* 
 (iiekels, to the head of the Icape-goat, which the 
 eondu(fter of the goat, when he was come to the place 
 appointed,dividedin two, and failningone part to the 
 rock, to which he had driven the goat, and the other 
 to the horns of the goat, he puihed the goat down 
 from behind, which falling head-long, was crufhed 
 to pieces, before it reached half way down the 
 precipice. But Jonathan infills, it was pufhed 
 down by fome divine power. Moreover, if this 
 fcarlet tongue turned white, which they fay was 
 generally the cafe, they looked upon that as a happy 
 omenj and thence conjedlured, their fins were 
 forgiven; according to that, Ifa: i. i8, though youf 
 fins he as fcarlet^ ihey jJjall he as ijohite as fnoiv. But 
 thefe things are either falfe, or doubtlefs uncertain, 
 which borders upon f^ilfehood. Others therefore are 
 of opinion, that it was let loofe in the wilderncfs, to 
 feed where it lifted : and Bochart proves, that both 
 the ancient Greeks and Romans had animals confe- 
 crated to God, which v/ere called a^sTcrli:;^, animals let 
 hofe . and the words of the text favour this, i;. 22, 
 and he fl? all let go the goat in the •wihiernefs. 
 
 LVIIII. Let us now fcarch into the myPdcal The cere- 
 meaning of all this. That folemn day reprefents to us ?°" Jf^ '^* 
 Chrift's death, refurre^lion and afcenfion into heaven-, J^^pg.^^^'^ 
 and principally, our leconciharion with God, in Chri^c, 
 virtue of his fatisfadion and interceffion. Aaron^ we 
 fee performed, thofe facred rites in linen garments, 
 
 of 
 
9^8 Of the G O A T S: Book 4. 
 
 of lefs value indeed, yet whkc and very pure. 'I'his was 
 to rcprefent ChrilVs humiliation, which was never 
 lower, than v/hen he wa^ nioll engaged in making 
 atonement for our (Ins : and likewife Ihewed his molt 
 holy purity, unftained v/ith tlie fpot of the leait 
 fm. In this refpecft, our Lord is certainly greater 
 than Aarotiy and all the other High-Priells •, becaufc 
 he Hood in need of no offering for his own fins, for 
 he had no fins, on account of which an offering was 
 necelfary, Ileb. 7. 26, 27. When the Ifraelites faw 
 Aaron iirft: offering for his own fins, they might 
 thence eafily conclude the -ivsaknefs a',id uv.profitahlcnefs- 
 of that earthly prieflhood. For, what real good could 
 that prieil do the people, who, by a folemn expia- 
 tion, publickly declared, that he himfelf, together 
 with the people, was in the number of the guilty ? 
 But our Lord Jefus, having no occafion to offer for 
 himfelf, gave himfelf, as is evident, out of pure love, 
 for his people. 
 The goat \AX. Chritl, who is frequently in other places 
 tyT.ficd called the lamb, is reprefented here by the emblem 
 liauor. ot a goat, ror, as on account or his meekneis, 
 patience, and holinefs, he merits to be calledthelamb ; 
 fo on account of our fins, which, as furety he under- 
 took for, and of his coming in the likcnefs of finful 
 flefli, Rom. 8. 3, he is typified by the fymbcl of a 
 vile and v/antongoar. That goat was given to Aaron 
 by the people •, Chrift v. as given to men by God : 
 yet what he offered, namoiy his human nature, he 
 took from men, being railed up by God frora tbs 
 midjl of bis brethren, Dtut. i'^. 15. Chriit was bought 
 with thirty pieces of filver, which were taken from 
 the trcafury, in order, it fecms, to be an expiation 
 for the whole people. Ibth the gouts were prefcnted 
 to the Lord at the door of the Tabernacle of the 
 Congregation. Chrill wininn,)y prefented himlclf to 
 God i faring lo! [ccmc: I deii^hi- to dt thy icul, Q 
 my God, Pf. 40. 7, 8 : and his offering was made in 
 the vicvv' of the whclc uhurch, and al the in{b!<?^tion 
 
 Oi' 
 
Chap. 6. of E X P i A T i O N. $2c>- 
 
 of thofe, who were the principal men of the taberna- 
 cle. The gojt, which by lot fell to Jehovah, was 
 flain. But as divine providence alone undoubtedly 
 orders thedifpofal of the lot, Prov. i6. 9^. So Chrift 
 alfo was delivered to death, by the determinate counfel 
 of God, Aols 2. 23. ^^^7^4.28. The (lain goat was 
 burnt in the facred fire . Chrid, in like ipanner, was 
 fcorched and burnt, both by the fire of the divine 
 wrath, kindled againft our fins, for which he under- 
 took to fuffer, and by the flames of his own love for 
 us, and of his zeal for the glory of God. The 
 burning of the flefli and ikin of this goat was 
 performed without the camp : Chrift alfo fufi^ered 
 without the gate •, and we are likewife to go out td 
 him without the camp, bearing his reproach, Heh. 
 13. II, 12, 13; namely, we are courageoufly to 
 bear it, if, for the fake of Chrift, we are expofed to 
 lofe the advantages of this v/orld. Thus Chrill's 
 humiliation was typified by this goat. 
 
 LX. But let us alfo take a view of a type of his Aaron*s 
 exaltation. Aaron entred into the fandluary with the ^ntring 
 blood of the goar, which was riven by and for the ^^^^^J^-"^^' 
 people. Chrift having made an offering for our exaltation* 
 fins, entred into heaven, inA fat down on the right 
 hand of the majefly en high^ Heb, i. 3. Aaron entred 
 within the vail with the cenfer and incenfe. Chrift 
 afcended into heaven, to appear and interceed there in 
 the prefence of God for us, Heb. 9. 24, And there 
 was no entrance pofiible for Aaron without the blood . ' 
 of the expiatory facrifice : neither did Chrift enter 
 into the Holy place without blood^; blood, I fay, not 
 of goats or bulls, but his own, v/hereby he obtained 
 eternal redemption for us, Heb 9. 12. Nor is there 
 any other way, by which we can enter into the 
 fanftuary, but by ' the blood of Chrift, whereby he 
 hath confecrated for us a new and living way thereto, 
 Heb. 10. 19, 20. The vail, which gave way to the 
 Prieft, who was to reprefent the atonement made, 
 returned to its former place and ufe, v/hen he went 
 
 Vol. III. F out 
 
930 Of the GOATS Book 4 
 
 out again-, becaufe, an expiation was made for fin, 
 not in reality, but in figure only, Heb. 10. 4. Bur, 
 when Chrift was to enter into the heavenly fancluary, 
 the vail not only yielded to him for a time, but was 
 rent by the hand of God, Mat. 27. 50, 51, having 
 obtained a redemption of eternal efficacy and value. 
 The blood of the gcat was to be fprinkled on and 
 before the mercy-feat ; and ib that blood remained 
 in the holy of holies. Chriil appears always in 
 heaven with his blood, v/hich is the blood cf fprinkling 
 f peaking better things than that of Abel^ Heb. 12. 24. 
 Hence it is, that John faw before ^the throne a lamb 
 fiancUng^ as if it had been JlaiUy Rev. 5. 6. For, tho* 
 Chrift was once dead and liveth for ever more, Rev. 
 I. 18 ; yet he is reprefented in heaven as flain, on 
 account of the virtue and efficacy of his death, vv'hich 
 is ever freih. Nor is the interccffion of Chrift any 
 thing elfe, but a continual reprefentation of his 
 merits and death before his Father. But that an 
 expiation was to be made by blood for the holy place 
 itfelf, and for the tabernacle of the congregation, 
 fignifies, that God's indwelling in the fmner man 
 cannot be in a holy m.anner, without the facrifice and 
 blood of Chrift -, and that heaven itfelf would be 
 polluted, if, which is im.poffible, finners were to be 
 admitted there without an e:^piation. Thus Paul 
 aflirras, Heb. 9.^ 23, the heavenly things are purified 
 ivith better facrificss. Not that there is any impurity 
 in heaven, but that it is not coniiftent with the divine 
 holinefs to admit finners, uncxpiated by the blood of 
 Chrift-, into the communion or participation of his 
 glory, nor for him to dwell in rhcm. Thefe 
 things concerning the firft goat are fuiiiciently evi- 
 dent. 
 The mrf- LXI. There is greater difficulty about the myftery 
 tery ofthe of the icape-goat : concerning v/hich v/e may modeftly 
 fcape- propofe, v/hat we imagine comes nearcft the truth, 
 ^°^^' without prejudice to any. And here I find two 
 different opinions among divines, that deferve our 
 
 conlideration. 
 
Chap. 6. of E X P I A T I O K 93l 
 
 confideration.. For, ic is not worth while, to 
 trouble ourfelves, in refuting the opinion of thofe 
 who, by the fcape-goat, undcrftand Barabbas or 
 J-itichriJi; the' Cornelius a Lapde ridiculoufiy fays, 
 that fuch Jpak more diftm6lly and pertinently, than 
 others concerning this figurative reprefentation. But 
 fo me learned men think, \hat, by the fcape-goat, the 
 rebellious Jews were prefigured . otiiers will have ic 
 to be a type of Chrift. 
 
 LXIT. The former fpeak to this purpofe. Whereas AppHcd 
 the fending the goat away into the wildernefs,vvas done ly fome 
 after the p\irification of the tj.bernacle, and it did not '",.^^,:. ,,^ 
 
 fall into "the Lord by lot •, fo the difobedient people, j^^,^^^ 
 and not the mediator of the teftament, feems to be 
 fet forth by the baniQied goat. For, the wicked .are 
 called goats, Mr.t, 25. 33. I'hey controverted 
 Chrill's right of accefs to God. The determinatioii 
 between both was made by a divine lot. Chrift, 
 by his blood, was introduced into the heavenly 
 fanftuary : over the others hung that curfe in Dent. 
 29. 21, cud Jehovah fljall feparate hini unto evil out of 
 all the tribes of Ifrael. Are not alfo the Jews fenc 
 away and difperfed among the nations ? They are 
 given up to Azazel, or, according to the ancient rab- 
 bins, they are fallen as a portion to Sammael (for the 
 Serpent may eat the dufl. Gen. 3. 14). In a word, 
 they are given up to the povv-er of the devil. And 
 how juftly arc the veffsls of urath., f aid to bear the 
 SINS OF TFiE FAITHFUL. PEOPLE, isevidcfit. For, tho* 
 there is no procuring caufe of jufijfication in them., yet in 
 them the feverity of God is feen; thus all the blood fhed 
 f-om the beginning of the world., and fo every fm., at any 
 time covimitcd,. is avenged. For, they, who refuse 
 TO CONFESS THEIR OWN SINS, iu crdcr to fuhmt to the 
 pijiice of God., make the fins of all others their ozvn. 
 What is faid of the goat to be fentaway, namely, its 
 being to h& prefcnied before the Lord to make an atone- 
 ment., fignifies, that they alfo,"' as fanftified in the 
 root, areprefented to God by Chrif the Pr lefty that even 
 F 2 from 
 
93^ Of the GOATS Book 4. 
 
 from them tnayavKesiboIyfeedJfa. 6.1^, and children 
 of the promifc. In a word, that the time fliall come, 
 when all Ifrael ihall be faved, and at lafl: be expiated 
 by Chrift the Pried, Rom. f i. 26, 27: 
 This LXIII. It always did and, flill does appear ftrange to 
 
 fjreign tome, after the clofeft and moll Ibllicitious meditation, 
 the ap- j.|^^^ learned men could ferioufly give into fuch idle 
 anddefit^n imaginations i than which] apprehend, nothing could 
 of that befpoken more foreign to the myftery of this cere- 
 tlay. mony •, becaufe it is altogether inconfiftent with the 
 
 end and facred intention of this day. For, who car> 
 think it probable, that, on the folemn day of propi- 
 tiation, which was fet apart, for making an atonement 
 for all the fins of the whole people, the rejecfhion of 
 the fame people (liould be fo folemnly inculcated by 
 an anniverfary fymbol ? The whole people fall, afflid: 
 their fouls, confefs their fins, pray for the forgivcnefs 
 of them : the High-Prieft is wholly taken up in 
 procuring an expiation : God promifes to the whole 
 
 CONGREGATION OF ISRAEL ; YE SHALL BE CLEANSED 
 f ROM ALL YOUR SINS BEFORE JEHOVAH. Can WC 
 
 believe, that, at the fame time, and by the very fame 
 facred riles, the Pligh-Priefl and the believers among 
 the people, fhould be commanded to lay their fins by 
 direful ceremonies on the goat, reprefenting the far' 
 greateftpart of their brethren according the flefli, in 
 order to be punifhed in them, by a moll fevere inftance 
 of a divine curfe •, the like to which was never 
 afterwards feen among men ? I allow, that the 
 punifhment of the rebellious Ifraelites was foretold in 
 awfuU prophefies : nor would I deny, that there were 
 fome Mofaic inflitutions, which prefigured that 
 punifliment. But at that time when the typical 
 expiation of all Ifrael from all their fins was to be 
 procured by thofe rites, it appears to mc of all things 
 the mod improbable, that, at the fame time, and by 
 the very fame ceremonies, the dreadful curie of God 
 for the fins of all, which could not be feparated from 
 the impofition of fin, was reprefented as refting on 
 
 the 
 
Chap. 6. of E X P I A T I O N. 933 
 
 the greatell part of Ifrael^ and that according to the 
 imprecation of the expiating Prieft, and of believers 
 who prayed for expiation. I know, it is faid, that 
 i.be godly, who were mixed with the ungodly among this 
 people, might have the cojifolation of beholding, on this 
 day, a fign, or token of their happier lot beyond Ihs 
 difobedient. But none, I imagine, will deny, that 
 even this confidcration mufh have yielded thegreateft 
 grief, which would have been an exceeding damp to 
 the joy :heyhad conceived from the pardon of their 
 fins-, and that the pious would rather interceed in 
 behalf of the periihing, than lay their ov/n fins upon 
 them wi^h an imprecation. Certainly, Jefus himfelf 
 deplored, with bitter tears, the impending deftrudion 
 of the mod abandoned city. And Paul calls not 
 only his conlcience, but alio Chrift and the Holy 
 Spirit to witncfs, that he had great gr-ief and continual 
 anguifh of heart, when ever he reflefted on the 
 deplorable ftate of his bethren, according to the 
 flefh •, and was fo far from wi(hing to make them a 
 curfe for himfelf, by the impofition of his fins, that 
 he rather wifhed himfelf feparated from Chrift, to 
 become a curie for them,, Rom. 9, i, 2, 3* 
 
 LXIV. Moreover, as the interpretation, we are Almoft 
 now examining, is foreign to the end and intention of all the 
 that day, fo almoft all the ceri:monies, that were then "tesare^ 
 ufed, ftrongly diffuade us from it. ift. Aaron was ^^^^^^^ "' 
 commanded to receive both goats from the congre- 
 gation of the children, oflfracl, and zh^t for Jin, that 
 IS, to expiate and take away fin, v. 5. But the goat, 
 which was given by the people, Jhews that what was 
 from them, is offered for them : as thefe learned men 
 themfelves fpeak veryjuftly. Jf that be true of the 
 one goat, why may it not be laid of the other, even 
 that it reprefented it's being from the people, in order 
 to take away fin ? For, io far both are on a level. 
 Both being from the people ; boih bought at the 
 common expence •, both of them for fin : thus far 
 there was no diftindtion in the types. W-hat can then 
 F 3 conftrain 
 
Of the COATS Book 4. 
 
 condrain us to imngine, there was fo great a difference 
 in the fignification ? Is it confonant to rcaron, that 
 what was appointed to reprefent their eternal curie, 
 was bought at their expence •, that is, with their 
 coriient and approbation ? And was the rebelhous 
 nationVof the Jews given to the reft for fin ^ that, in 
 this rfefpedl, they might be joined together with the 
 Lord Chrift ? Be it far, fays the learned perfon, 
 they fhould thus be joined along with Chrift, for 
 whcfe hov.oiir "xe are too much concerned, to fpcak fo im- 
 f);runently. We are thankful to God, that he jpeaks 
 ib far pioudy. But he denies, that one of the goas 
 was taken for fin. He fays, that is afferted of both 
 wh:ch is true only of one. Before the lot dtflinTuifhed 
 them that could he affirmed collectively cf hoth^ which 
 after th' lot, zvas to he the cafe only cf one. But I think, 
 we are by no^menns to depart from the p'ain meaning 
 of the words •, nor to underftand only of one, what 
 is nffi/iTied of both. Tho' we are to underftand, 
 with forne difference, what the following words of the 
 law intimate : namely, both goats were for fin, which 
 the law exprefsly affirms •, yet witli this difference ; 
 the one was fin, becaufe it was (lain for fin; the 
 other, becaufe by bearing the fins of the people, it 
 took them away. To fam up all in a ' word, the 
 whole of this facred expiation confiftcd of tv;o parrs: 
 firft, the flaying the one goar, whofe blood was flied 
 to expiate the fins of the people : and then the 
 fending away the other goat, which took away the 
 fins which v/ere laid upon it, by virtue of the facriiice 
 juft offered. Both therefore concurred, in their plaje 
 and order, to the foiemn atonement. 
 
 LXV. Secondly Aaron was commanded to prefent 
 bc-h before Jehovah at the door of the tabernacle of 
 the congregation v 7. By which both were declared 
 to be equally devoted to God, Without a' 1 controvert'/ 
 Aaron is here a figure of Chrift as Prieft -, the goat to 
 be (lain, fignificd Chiift as the facrifice. For, he 
 pi-efcnied himfeif to God, when he went up to Jernfakni, 
 
 that 
 
Chap. 6. of E X P I A T I O N. 935 
 
 that all things^ that are written hy the prophets concerning 
 the Son of many might he accompli frjed, Lu\e i8. 31. 
 But how did our High Priefl, when he was ^bout 
 to tnake an atonement, at the fame time prefent 
 before God the rebellious Jews, v/ho were to be given 
 up to the devil? To fay, that they were pr'efented 
 before God, fo far as they were fanctined in the root, 
 and were to be the Fathers of the Sons of the 
 promife, is quite from the purpofe. For, the 
 rebellious Jews, configned to the devil, are to be 
 •wholly diftinguilhed from the holy root, from which 
 thofe degnerate branches took their rife, and from 
 the children of the promife, who were to defcend from 
 them, in their appointed time. Thefcy certainly, the 
 Prieft daily prefented to God in the names of the 
 twelve tribes, which he wore on his bread : the very 
 ■fame he ailb now prefented to" God, tho* without that 
 fymbol. But it cannot be explained, how the High- 
 Pried, when making atonement, could prefent thofe 
 to God, if by this goit they vi^ere reprefented, as the 
 portion of the Serpent. 
 
 LXVI. :^dly. After both the goats, which were 
 purchafed for God at the comriiOn expence of the 
 whole people, were confecrated to God, by bringing 
 them before Jehovah, to the door of the tabernacle of 
 the congregation, Aaron was commanded to find out 
 by lor, which was for JEHOVAH, and which for azazel 
 becaufe this was unknown both to the people, eind 
 the Prieft, till the lot. determined it. But it fcarce 
 admits of a favourable meaning, if that, which fell 
 to Azazel^ was the figure of the rebellious Jews. For, 
 that fortition, or decifion by lot, muft be referred 
 either to the figure, or to the thing reprefented. 
 That it cannot to the thing reprefented is plain. For 
 the If'racliles neither ought, nor could have any doubt, 
 which fiiould fall to the devil, Chrlil or the rebellious 
 Jews, fo there was no need to make a trial of it by 
 Jot, What rious ears would not be offended, to 
 .hear any perfon ailerr, that the High-Prieil, at the 
 
 F 4 command 
 
930 Of the G O A T S Book 4. 
 
 command of God, cafl: lots between Chrift and the 
 rebellious Tews, whether he or thev fnould be offered 
 to the Lord? I imiigine none will contend with me 
 On this point. I'ho' the wicked Jews had a 
 ControvvTl'y with Chrift concerning the priefthood, 
 yet it was not proper for that to be decided by lot," 
 but, as was really done, by a dcmonlb-ationfrom the 
 , facrcd writings. It therefore follows, that the 
 
 cafting'of lots here, regarded the goats themlelves, 
 fince it was unknown, what each cf them was to 
 prefigure. Moreover, as both v/ere piirchafed at 
 the coninion expence, tor the benefit cf the whole 
 people of Ifraei, and confecrated to the fervice of 
 God ; neither the one nor the other feems adapted 
 fymbolirally to reprefent thofe, who were to be given 
 up to the devil. For, tho' the goat fell by lot to 
 Jzazel, yet it ceafed not to be the Lord's. The very 
 learned Frifmuthus fpeaks to the purpofe de hirct^ 
 Euiijfar. Dijj'ert. 2. §. 14. ^^e muji not think, that 
 the former goat alone was confecrated to God. For as 
 both 'ujere iifually prefented before hitn, it is evident^ that 
 the goa\ fn which the Jot fell for Azazel, was alfo the 
 herd's as even R. Nachman has granted. But that 
 ike one, on which the lot fell for the Lord, did peculiarly 
 and by fpccial right become the Lord's, was becaufe it 
 wosflain upi.n the altar. Such afacrifce offered in honour 
 cf God is called, in the Hebrew phrafeology, (he bread of 
 Gcd, Lev. 21.6. IVhich appellation could not be given 
 to the other., that was to be fent to Azazel^ it being 
 appointed to be feparaied from the flocks and carried to 
 remote places, to be expofd, perhaps, to the teeth of 
 wild heafis. The goat iheiefore, which is, and in 
 the whole ceremony, remains confecrated to God, 
 feems not adapted to be allotted for a fymbol of 
 thofe, who on all accounts were to be the flaves of 
 the devil. 
 
 LXVH. 4thly. A flrong argument may be taken 
 llkewife from the impofirion of the hands of the 
 Prieft, and of the fins oi Ifrael, with thofe prayers of 
 
 the 
 
Chap. 6. of E X P I A T I O N; 937 
 
 the High Priefl and applaufe of the people, we 
 mentioned Sefi. 48. which are very eafily applied 
 to Chrift, when he bore, according to his own 
 and his Father's wilj, and the wiflies of all the 
 godly, the fins of the whole nnyftlcal Ifrael. And if 
 any thing was to be reprefented ro the Jews, on 
 the day of expiation, certainly this was the thing, 
 which is the alone foundation of a true expiation. 
 But very difficultly, nay indeed in my judgment, on 
 no account, can that which is iignified, in the facred 
 ceremonies, by the impofuion of hands and of fins, 
 be referred to the rebellious Jews^ whom the faithful 
 Jfraelites never conftituted to ftand in their room and 
 ftead. Do they, the moft abandoned of mankind, 
 who pleafe not God, and are contrary to all men i 
 Thefs. 2.15, bear the iniquities of all Ifrael^ laid upon 
 them by the Priefl, into an uninhabited land, carryino- 
 them far away from Ifrael ? Why do we yield fo much 
 to that moft peftilcnt feft the Socinians^ as to o-q to 
 overturn an argument for the fatisfadion of Chrift, 
 hitherto happi)y defended from this rite, by this 
 (Extravagant fiftion. 
 
 LXVIII. In fine, who can digeft fo hard a faying ? Nor can 
 
 JT APPEARS, HOW JUSTLY THE VESSELS OF WRATH ^^e Jews 
 MAY BE SAID TO BEAR THE SINSOF THE FAITHFUL. ^ ^^^\ ^^ 
 
 Which of the prophets, or Apofties ever faid, fo ? finsVf Oie 
 Is this to fpeak with the Scriptures ? Who has to faithful, 
 this day ever heard, th^t those make all the ^^ ^^^ 
 
 SINS GF ALL MEN THEIR OWN, WHO REFUSE TO ^°^V^~ 
 CONFESS THEIR OWN ? Or, that ALL THE SINS EVER bore ^ 
 COMMITTED, ARE AVENGED ON THE REBELLIOUS the«. 
 
 JEWS ? This is an imputation of fin, altogethernew 
 and unknown in the fchools of divines. Certainly, 
 our modefty forbids us to difpute againft that right 
 of God, whereby his puniflies the fins of parents in 
 their children, and pofterity, which he himfelf, fuch 
 is his clemency, ulually confines to the third and 
 fourth generation of thofe that hate him. Nor is it 
 lawful for us to deny, that the leverity of God's anger 
 
 may 
 
)3? Of the GOATS. Book 4. 
 
 may at times burn to a farther degree, if the fins are 
 above mcafu re atrocious; and poft'^rity fliall, for a 
 long feries, not only equal, but even exceed their 
 anceftors in wickednefs. God was pleafed to give us 
 an example of this in the wicked Jews, according 
 to that tlireatning prophely of Chrifl:, Mat. 23. 35;. 
 Luke 1 1 . 50. So that from this infiance hi: irrath 
 might be ftcn^ Imrni??^ from the beginning cf the world 
 agaiiifi hypocrites^ enemies of right ectifnefs^ nnd murderers % 
 as the learned perion very well Ipeaks cjfe where. 
 But, that all the fins of all men ere jmnifljed in fome 
 one -perfon cr 'people^ I don't remember, that I ever read 
 or heard till now : neither tluu the wicked bear the 
 fins of the faithfid. I know that, when God, in 
 pathetic language, Jfa 43. 3, 4, commends his love 
 towards Ifrael^ he decl.ires, that he gave the Egyp- 
 tians, Ethiopians', and Saheans for their ranfom, and 
 other men and people for their life. But, as our Calvin 
 judiciouOy oblcrves, the prophet borrowed that way 
 of rpcaking from the common method of men, as if 
 he had faid, *' tlie Egyptians., Ethiopians and Saheans 
 " have been fubrtiiuted for thee, and, as it were, 
 *' by way of exchange, forced to undergo that 
 *' deftruction, which was hanging over thee : for 
 *' that 1 might fave tliee, I have deftroyed them ; and 
 *' turned againil them the power of the enemy, that 
 " was ready to fall upon thee ". Or, to return to 
 the Ivrarned p^rlon's own word's : the r,>caiting of that 
 pafjageis -, fuch is my cficeni for thee., that I am to^brin^ 
 to nought the great cjl and tuoji fiourifjin^ empires of the 
 worlds in order to relieve and comfort thee. This 
 certainly, is quite different from bearing the fins of 
 live faitiiful, as was t/pically done by the goat. 
 ^i» Some- LXIX. It is with joy we learn from Paul, that the 
 tiiiies de- fiQ^e will come, when all.T/W:^/, Ihall be faved, afrer 
 ,^thefulnefs6f the Gentiles is come in. But we think, 
 this cannct be inferred from thcfe words, the fcape- 
 gnat jhall be prefented alive before Jehovah vbv :^D">7, to 
 tiicike ai; atommejit with it. The learned perfons 
 
 themlclves 
 
 nr tcs an 
 inllrumc 
 
Chap. 6. of E X P I A T I O N. 939 
 
 themfelves teach us that ^I^ fomctimes fignifies an 
 iffjlninienf, as Gen. 27. 40. Deui. 13. 3. And why 
 not here ? That the meiming fhonid be, to make a;} 
 dtonement zvtthor by it. We fhall prefentiy fiievv, how 
 this is done by the live goat. 
 
 LXX. Others therefore, and, if I can form any j^^^^.^ 
 judgment, to better purpofe, affirm, that this fcape- bablc, its 
 p-oa*, noiefs than that which was killed, was a tvpe being a 
 of Chrirt. Butthefe again run into different fentiments. y p,^ ■« 
 Some maintain, that here are reprefented the two 
 natures of Chrift, tiie huir-an, to beexpofed to mifery 
 and torment; the other the divine, as being 
 impalnble, to remain free and to live for ever; 
 which Cornelius a Lapide relates, was the opinion of 
 ^heodoret^ Ifychius and Cyril. Others fay, that the 
 twofold ilateofChriltjbefore ahd after his refurreflion, 
 was here fee forth. Thus the flain goat was the ^5"^^^ 
 type of Chrili, lifted upon the crofs, but that f<^nt '^-^e j^'^J^ 
 away alive, of the lame Chrili, rai fed from the dead, 
 and living for evermore. Of this opinion, after 
 Augujtin and Procopius., were Bochart and other 
 celebrated divines. Yet two things feem very much 
 tooppofe this fentiment : lit. That the fins of i/r^7t^/ 
 were laid upon the live goat ; bur Chrift rofe from the 
 dead, and entred into c[orY iznthottt Jin^ Heb. 9. 28. 
 2dly. 1 hat the fame goat, as loaded with fin, was 
 accounted unclean, \~o that the perfon v/ho conveyed 
 ic into the wil-.^-rnefs, flood in heed of cleanfing, v. 
 26. But no uncleanefs can 'io much as be conceived 
 to be in Chrift after his refurreftion. 
 
 LXXI. Others therefore, to whom I readily But as 
 
 yield, imagine that a twofold relation of Chrift the encoun- 
 
 mediator is fio-nified ; the one to God the iodo-e, to ^^-"u^l 
 
 I ,- • r ?- • 1 11 1 ^ ^ . ;lwith the 
 
 whom lat!sraction was to be made by the merit of devil, and 
 
 his death ; the other, to the devil his enemy, with taking 
 
 whom he was to encounter by the efHcacy of his life. ^^^^>' ^"'"* 
 
 With rc-fped to the former, the goat, to be (lain, fell 
 
 to God : in the latter refpc(5l, the live croat fell to 
 
 Azc.zcL Let us add, that, in the fiain goat, a true 
 
 expiation 
 
94® Of the O O A T S Book 4, 
 
 expiation of fin was reprcfented, which is performed 
 by fliedding of blood and undergoing punifhment : 
 but in the oiher, the effediof this expiation -, namely, 
 the removing and taking away of fin, by the bearing 
 it away To far as never to come into the fight of God 
 againli us. And tliis feems to be the reafon of the 
 order, why, after flaying the former goat, fins were 
 laid on the other, to be carried a great way off. 
 Becaufe there could be no taking away of fin without 
 ftKdding of blood. Both indeed was done in the ordinary 
 facrifices : but, becaufe the latter was not fo evident 
 in the other facrifices, God was pleafed to let it forth 
 by a peculiar fymbol in this folemn fcftival, for the 
 greater confolation of his people. And thus the 
 riches of the divine goodnefs and vvifdom manifeftly 
 appear, when he laid before the eyes of his people, 
 by different types, ail the relations of Chrift the 
 redeemer, which could not be diltinftly exhibited in 
 one fingle piece or picture. 
 The ana- LXXII. But let us more particularly illuflrate 
 jo^^y of ^j-jg analogy, ift. The fins of Ifrael were laid on 
 this goat that he might bear them. Chrift truely 
 bears, and by bearing takes away the fins of the 
 whole world. And as Aaron laid both his hands on 
 the head of the goat, fo the hand of God lay vftry 
 heavy and grievous on our furety. 2dly. This goat 
 was appointed by lot for Azazel: not that this brute 
 creature, which was confecrated to God, might be 
 offered to the evil Spirit, but expofed to be tormented 
 by the devil, v/ho very much refides in folitary places, 
 MaL 12.43. Nowthcfirli promife fliews, that Chriff 
 alfo, by the divine will, was to be given up to the 
 Serpent, who deceived Eve, Gen. 3. 15, thoujioalt 
 hruife bis heel. And Chrift himfelf fays, John 14. 
 ::;o, 31-, the prince of this ivorld conieth., and hath 
 vo thing in mc, but that the ivorld may kno''JL\ that I lovs 
 the Father \ and as the Father gave me comojandmenty 
 evatfo I do. That is, " the devil, indeed, has no 
 *' rigbit in me, who am, and as I am, perfectly holy, 
 
 " nor 
 
Chap. 6. of E X ? I A T I O N. 942 
 
 •' nor can he ever prevail againd me: yet he Is come 
 " out to combat with me, to vex and even to (lay 
 *' me, becaufe I have interpofed in the room of thoie 
 " who dcferve death. But I go out cheerfully to 
 " meet him •, to the end, my obedience and love to 
 '* my Father may appear to all the world". 3dly. 
 The goat was to be fent to a wildernefs, and a land 
 not inhabited : and fuch was the whole Vv^orld, fuch, 
 above all was Jiidea^ when Chrift cam.e to fuffer 
 there. Scarce any harveft of faith, truth and piety 
 was to be found there; nothing but unfruitfulnefs, 
 every where the thiftle and prickly thorn arol'e. And 
 -why may we not apply to this, what Matthew relates 
 concerning Chrift, when he was carried by the Spirit 
 into the wildernefs, there to be tempted by the devil ? 
 Mat, \, T. For the wildernefs, into which the goat 
 was driven, could not lefs typify the v^^ildernefs in 
 which Chrift v/as tempted, than the wood on which 
 the Serpent was raifed, typified the wood, on which 
 Chrift was lifted up. 4thly. The hand of a fit man, 
 by which the goat was fent away (which, by a 
 conftant tradition of the Jews, might be done as well 
 by a ftranger as by an Ifraelite) feems to denote the 
 power of thofe, who rofe up againft Chrift, namely, 
 the Gentiles and j)eople of ifrael^ Auls 4. 27 ; and above 
 all, Pilate^ \N[\p had caufed Chrift to be carried 
 without the gate, loaded with the crofs, the fymbol 
 of a curfe, when he was to encounter with the devil 
 for the laft time. 
 
 LXXIII. I acknowledge I have learned thefe Tunc 
 things, partly from ■\ turretin, partly from ^j^^*^^' 
 
 coccEius^^""^;. 
 
 f 7'«r;Y^#« concludes § 5 with thefe words. But, as I formerly 
 faid, it feems to be more fimple, that the two goats fignify 
 nothing, but the perfeifi expiation, which Chrift made, who not 
 only bore our fins in his death, but took them away by his 
 refurreiftion j not only fatisfied by the oftering of himfelf, but 
 
 demon Ilrated 
 
Of the GOATS. Book 4. 
 
 coccnius himfelf; the former explains this opinion 
 in a large dikoiirfe, and with cogency and fucceis de- 
 fends the argument deduced it from, for the fatisfac- 
 tion of Chrill againfi: the Sociniam^ de Verit. fatisfaof. 
 Chrifti, P. 3. §. 22, 23. But the words of the latter 
 in Comment, ad Heb. c. 9. §. 25 Seq. as far at leaftas 
 they are to our purpofe, very v/ell deft-rve, to be 
 inferred here. He fays, "it is evident fro.n Ezek. 20. 
 " 35, That Chrift was to come to Ifrael, when Ifrael 
 *' was, as it v/ere, in the 'ivildernefs^ but that was, wlien 
 " J^/^c-^ was a Roman province, imd had a Roman 
 " governor : for then it was a part of the wilderness 
 *' cf i}?e -pecple. And it is plain enough that, by the 
 *' DRAGON Re'-j. 12. is reprefented tlie Roman people. 
 '* He made himfelf ready to devour Chrid, as foon 
 " as he was born. Moreover the firft prcinife declares^ 
 "Gen. 3. 17. That christ was to be given 
 
 " UP INTO THE HANDS OF THE DEVIL, ivho deceived 
 
 " E"JC^ under the appearance cf a Serpent. The Jews 
 " afcribethis to Sammael. As therefore the flaying of 
 *' the one goat reprefcnts t!ie death of Chrift, and 
 *' the fhedding of his blood : so the sending away 
 
 *' OF THE OTHER GOAT INTO A PEACE UNCULT.I- 
 *' VATED AND DESERT, DENOTES THE DELIVERING 
 " OF CHR 1ST INTO THE HANDS OF THE DEVIL, WHO 
 *' HAS THE POWER OF DEATH^ IN ORDER TO VEX AND 
 
 " DISQUIET HIM ; and that by the hands cf finners., and 
 " of juch men., to zvhan the land was fubjeel^ like the 
 *' reft of the ivildernefs cf the people, and a part thereof. 
 " That this was done by the appointment and will cfGod^ 
 " Chrift himfelf declares, John. 14. 30, 31. Js if he 
 '''' fhotild fay, the j)rince of this world, who has nothing 
 
 demonllratcd the perfedlion and truth of In's fat'sfaf^ion bv ]n"s 
 difchargc, whereby we are a^'cired that our fins, being tranHated 
 from us and laid upon him, are carried away, fo that there is now 
 ro condemnation iheni wlio are Chrift (Jcfu.s. Rom. 8. i. and that 
 of Paul is fulfilled ; that he was delivered for our offences and 
 /aifed again for our jtijlifcatkn, Rom. 4.25. 
 
 *' in 
 
Chap. 6. of E X P I A T I O N. 9^3 
 
 " inme^ is come to exercife his cruelty upon me; which 
 " ^ill happen, to the end that rny obedience m ay appear 
 " to the ivorld. Wc have therefore a figure of a twofold 
 «' delivering up of Chrifl. Fiyf, of that, by which he 
 ^^ delivered up hirnf elf, as Pricfl. Secondly, of that, hy 
 " zvhich he was given up into the hands of /inner s, or the 
 « Gmtiles '* Thus far Cocceins. To the like purpofe, 
 the very learned Momma, Occonom. I'emp. T. i . lib. 
 2.C. II. §. 36 Seq. 'Where after explaming the 
 fame opinion with neatnefs and elegance, and proving 
 it from Scripture, he then fubjoins : we might refi 
 contented with thefe things, and proceed to others. Let 
 therefore none be offended, that being fatisfied with 
 thefe thino-s, Vv?hich exhibit a doftrine found and 
 certain, I pafs over other things, in which I find 
 neither tlrat foundnefs, nor that certainty. 
 
 LXXIV. Very lately were publifl-i.ed the Vcria k degref- 
 Sacra of the very i-^vc.owsjohn Van der Waeyen, in which ^lon con- 
 are two delTertations concerning the goat Azazel -, the ^^l^^^f^^, 
 former of which is principally levelled at me. But I yen. 
 would neither have my reader, nor the illuftrious 
 author ignorant, how much I have profited by the 
 perfual of that differtation. By it I was really brought 
 under a kind of necefTity, to confider more accurately 
 the whole of this fubjed. Which I have alfo 
 endeavoured to do v;ith a mind fo free from, and 
 diveiled of all- prejudices, as If I had never written 
 any thing on the point before. Nor do I conceal, that 
 from thence 1 had aii opportunity to explain fome 
 things more clearly, others alfo more diftmctly, and 
 to fet a keener edge on my arguments, than I had done 
 in the former editions of this book. On that account 
 therefore, if he will accept of it, T return him my 
 thanks. But then-he muft fuirer me to fay, that I have 
 not found reafons cogent enough in his differtation to 
 render his opinion more probable, or mine lefs fo. 
 V/hile he oppofes my fentiment, and feems to charge 
 it widi many inconvenicncics, he oppofes what Dr. 
 Cocceius himfelf has dextcrouOy explained, and con- 
 firmed 
 
944 Of the G O A T S Book 4; 
 
 firmed by Scripture tefti monies, and, as far as I know* 
 never condemned or difapproved •, tho' he fuperadded 
 another opinion. But I could never yet think it 
 probable, that one and the fame ceremony fhould 
 Ilgnify things fo very remote from one another. A3 
 for my particular, I leave the entire decinon of this 
 controverfy with the equitable reader •, who, if he is 
 not wifer than us both, may profit by our writings. 
 But as to the manner, in which the illuflrious pcrfon, 
 manages, the difpute, I imagine, I have very weighty 
 grounds of complaint. Whoever happens to enter 
 the lifts with him, contend indeed on unequal tefms. 
 While he thinks, he may fay what he will againll 
 others, he gives no quarter to any exprefiion of his 
 opponent, if it has but the lead appearance ofharfhnefs 
 in it •, and affuming to himfelr, what is the prero- 
 gative of God alone, canvafTtrs not only the heart 
 and inmoll principles of the thoughts, but alfo boldly 
 pronounces what fentence upon them, he thinks 
 proper. Indeed, I fhould appear ridiculous, was I 
 ferioufly to ward off from myfclf the grudge conceived 
 againft Cocceius, as the origin and the caufe of this 
 diflcntion. Every page in my book fliews my 
 cfteem for that celebrated perfon. And tho' I cannot 
 aflcnt to him in every particular with an implicit 
 faith, yetl never once dreamed of charging him with 
 herefy : much lefs in this controverfy, where the 
 difpute is not fo much about a doflrinal point, as 
 about the myftical fignification of fomc Mofaic 
 inftitutions, without any detriment to our common 
 faith. In which kind of fubjects if I may hot be 
 allowed, for John Vander Wacyen., the liberty to 
 diffent, in what pray fhall I be allowed it } But I 
 will fuffer no mortal, ever to deprive me of this 
 liberty. But, good fir, whenever I am to difpute, I 
 defire my method of writing may be as difi^erent froni 
 yours as pofTible. While your language breathes 
 nothing but harfhnefs, mine fliall be all mildncfs. As 
 in this difpute I have ftruck out every word, that 
 
 had 
 
Chap. 7. -of the SACRAMENT S, £ffr: 945 
 
 had biic the leaft tendency to harfiinefs, and fabftituted 
 Ibfter. And let this fufHce, by way of fpecimen, 
 concerning the types. 
 
 C H A P. VII. 
 
 Of the Sacraments of grace do%mi to Abraham, 
 
 I. Tl[7" E have explained with what wifdom and The 
 
 y V condelcenfion, God faw it proper to confirm covenani: 
 and fcal the promifes of his covenants by certain ° ^J^^^n 
 facred fymbols. As he did this under the covenant of cecono- 
 works, 'Lo efpecially he was iikevvife pleafed to do the liues not 
 fame upon introducing the covenant of grace. To ^^'^^'''^^ 
 which, under whatever ceconomy it flood, he appen- * ^^^^' 
 ded, as it were, certain peculiar iigns and leals, which 
 the church has, now for many ages paft, been 
 accuftomed to call sacraments. In fomeofthe 
 types, which we have already explained, and in others 
 of the like nature, there v/as alio, indeed, fomething 
 facramental •, as they prefigured the Mefiiah and the 
 fpiritual benefits he was to procure for his people: 
 yet more efpecially we call by the name of facraments, 
 thofe things, which v/ere given by God to man, to be 
 fealsofhis covenant, or earnells and pledges of his 
 favour. 
 
 II. And thefe again were, indeed, very different ; And tliefe 
 conlifting either in thin2;s natural, on which God variouflv 
 infcribed that character in order to be vouchers and^ '"S* 
 feals of his teftaments. To which Calvin refers 
 Noah's ark, Inflit. Uh. 4. c. 14. §. 18. Or in things 
 miraculous •, fuch as the manna, which was rained 
 down from heaven, and the water iffuing out of the 
 rock, which condituttd the miraculous meat and 
 drink of the Ifradites in the wildernefs: or in certain 
 CEREMONIES, and facrcd rites, inftituted by God to 
 reprefent fp. ritual things. Some were alfo extraor- 
 20 Vol. III. G dinary^ 
 
■546 Of SACRAMENTS. Book 4. 
 
 (finan\ in favour of fome certain {XM-funs, and but of 
 a (bort contini'.ance. Others, ordinary ^ given for 
 the ufc of the whole church, and not to ccafc but 
 with that particular oeconomy of the covenant. And 
 hence it is, that in reckoning up the facraments of 
 the Old Tcftament, divines are not agreed ; for fome 
 take the term in a larger extent, and others in a more 
 reftricled fenfe. We are not inclined to confine 
 ourielvcs within too narrow bounds : but fhall freely 
 and calmly confidcr, according to our capacity, what 
 has any relation to a facramcnt, in every period of 
 time. 
 The ejec- HI. Some would have the firfl facrament of the 
 ''^"^"' "^'covenant of grace to be the eje^ion of man out of 
 to'''^be "°V^-^'^^V"^'' ^"^^ blocking up his accefs to the tree of life, 
 reckoned JcDil i^c fliould put forth his hand and eat of it, 
 among thinking that he fliould thereby obtain eternal life, 
 them. Pqp j^-,^,^ being deprived of this lacrament of works, 
 was, at the fame time, given to know, that righteouf- 
 neis was to be fought for from another covenant ; 
 and thus he was led by the hand from the covenant of 
 works to the covenant of Grace. But we cannot be 
 fatisfied with thcfe things, id. Becaufe man's 
 ejection cut of paradife, and exclufion from t!ie tree 
 oY life were the effecls of the divine wrath and venge- 
 ance ar^ainft his Hn, as appears from that truly holy, 
 bur ftinging irony -, behold the man is become as one cf 
 us. But the infuitution of a lacrament is an acl of the 
 hichcit goodnels and mercy. We deny nor, that man 
 was already received into favour, and had the hopes 
 of eternal life : neverthelefs, fome things were inflicted 
 \]pon him becaufe of his tranfgreffion, th^t he might, 
 bv his lofs, experience the direful nature of hn, 
 and God's hatred of it. Among thele was this 
 ii^nominious eiccdon out of paradife. It was an inftance 
 of c^ace and favour, that God placed him in paradife 
 immediately upon his creation, butofwraih, that he 
 turned tiim out, wlicn he had linned. 2dly. This 
 cjeclion doubtld'o dLclarcd, that man could not now 
 
 obtain 
 
Ghap. 7. to A B R A H A M. 947 
 
 obtain Salvation by the covenant of works, and that 
 he, who was deprived of the thing fignified, was 
 unworthy to ufe and enjoy the fign; and that it was in 
 vain, and to no purpoie, for him to pleafe himfelf 
 with the thoughts of it. But it by no means fliev/ed, 
 that there was another covenant, by which righteoui- 
 nefs could either be fought for, or obtained. Adam 
 was to know, and he did know this elfewhere. ,^dly. 
 Every thing, upon the ruppofition of the promife of 
 the covenant of grace, that, by convincing man of 
 his own impotency, leads him to that covenant, is 
 not to be efteem'd afacrament of it. For then every 
 demonftration of God's wrath from heaven againfc 
 iinners, and every lign, which is proper to give us ani 
 intimation of the curfe of the covenant of works, in 
 a v/ord, every chaftifement, as all thefe are appointed 
 to bring the eledl to Chriif, fliould be called facra- 
 ments of the covenant of grace. 
 
 IV. According to my judgement, the learned have The coat* 
 much more probably ranged them in this manner: of fkms, 
 chat God firft of all dealt with fallen Adam about ^^'^^ 
 
 1 • I I r r 1 Ltoa ?ave 
 
 iacramcnts, that is-, when the aprons or ng-leaves, to^j,i,^prc 
 which man fev/ed together, were not at all fufficient much bet- 
 to cover the (hame of his nakedncfs, he himfelf ^^J" reckoa 
 cloathed Adam and his wife wiih coats of fidns. Gen. f, /"^'^"S 
 3. 2 1. And it Is very probable, thefe were the fl<;ins 
 of thofe beads, which were flainfor facrifices. Biit it 
 is a vain controverfy, v/hich fome make about the 
 matter of thofe garments : fince the Hebrew word 
 "ifJ^is never ufed in Icripture to fignify any thing, but 
 the outward fl<in of animals. And as this is the moit" 
 fimple and plain, lb it is the moft antient kind of 
 cloathing. ' Sue Jok 31. 20. Prov 27. 26. Herict; 
 the antient heroes among the Greeks were cloathed 
 with the fl<ins of a wild boar, or a tyger, or a lion, 
 or the Ikin of the Lybeen boar, or the fkin worn by 
 the Bacch^ or female Priefts of Bacchus^ which was 
 that of a fox. And who now is ignorant, that the 
 progenitors of the Romaris were cloaLhed Vv'ich fkins, 
 G 2 and 
 
94? Of the SACRAMENTS, y-:. Book 4. 
 
 and were of a rude difpofition of mind. See Vojfw.s^ 
 
 de Idolclatria. lib : g. Cap. 70. It is a curious ob- 
 
 fervation of Mr. Cloppenbur^ Schola Sacrifidorum. p. 
 
 12. Here we may fee the original of that law in 
 
 Lev'\ 7. 8, by which the fkin of any man's burnt 
 
 of ering is appropriated to the Priell, who offers it. 
 
 And who wili deny, that God's cloathing our firft 
 
 parents was a fymbolical a6l ? Do not Chrift's own 
 
 words very clearly allude to this? Rev: 3. iR. / 
 
 coiinfel thee., to buy of me white raiment, that thou may eji 
 
 he clcathedy and that the jhame of thy nakednefs do not 
 
 appear. Compare. Joh. HenriciUrfird Anale3a lib : 6. 
 
 Cap. 15. 
 
 The myf- ^* '^^"'^ myftical fimilitude of thefe things is thus. 
 
 ter^ of ift. As that cloathing, which man contrived for 
 
 thefe hi'mfelf, could not cover him, fo as to appear before 
 
 things. j.j^g ^^^^ q£ QqJ^ Jpj ijj^e manner, nothing, that a 
 
 finncr can work or toil by his own indufirj'-, or wifdoni 
 falfely fo called, can produce any thing, that can 
 procure liim a juft and well grounded confidence, by 
 which he may appear before the tribunal of God. 
 Their webs, which are fpiders zvebs, Jhall not become 
 garments, neither jhall they cover themf elves ivi'h their 
 ivorks. Jfa. ; 59. 5, 6. 2dly. Proper garments for 
 men, were the gift of God's mercy, and fo that 
 righteoufnefs, by which our fins are covered, is of God 
 Phil. ?. 9. contrived by God, perfeCled by Chriil, who 
 is God, and applied to us by the Spirit of God through 
 faith, sdly. The bodies of our firft parents were 
 covered with the fpoils of mortality and the flcins of 
 of flain animals. The garm.ent of grace, whereby the 
 body of fin is covered, is owing to the very death of 
 Chrifi:, v^iihout which that righteoufnefs, which 
 makes us acceptable to God, could not have been 
 performed. 4thly. That fimple cloathing of tlic firil 
 man was, in its appointed tirr. , to be changed for one 
 more convenient and fine. And this garment, which 
 we have from God, while wc are under the crofs and 
 partakers of the death of Chrift, and which in external 
 
 appearance 
 
Chap. 7. Of S A C R I F I C E S. 945 
 
 appearance Is mean and defpicable, fliall afterwards be 
 changed. For fince we fhall be partakers of Chrift's 
 relurrecSlion, no longer in hope, but in reality ; fo the 
 garment, which now appears to be mean and contemp- 
 tible, fhall be then moft neat and beautiful, and 
 worthy to be accounted the nuptial robe. See Peter ' 
 
 MARTYR andMUSCULUS. 
 
 VI. The other facrament of that firfi: period were Sacrifices 
 the Sacrifices, which were fiain at God's command, J"i^i'^^e<i 
 after the very firft promuls;ation of the covenant of-'?* ^^^^' 
 grace, as appears, ift. Bccdiuic Abel offered by faith ^ xoxk. 
 Heb. II. 4. That is, he knew, that himfelf and his 
 facrifice were acceptable to God, and in his offering 
 he looked by faith to the future offering of the 
 Mefnah. But fuch a faith plainly prefuppofes the 
 divine inflitution of facrifices, and a revelation about 
 their fignification. 2diy. Becaufe God gave that 
 teftimony to the facrifices of the ancient Patriarchs, 
 whereby he declared they were acceptable to him, 
 ibid. But, in the matters of religion, nothing pleafes 
 him, but what himfelf has commanded. AH wili- 
 worfhip is condemned. Col. 2. 23. 3dly. Becaufe 
 there was a diilindion between clean and unclean 
 animals before the deluge, which was not from nature, 
 but from the mere good pleafure of God, and has a 
 particular refped: to facrifices. And it is probable, 
 that this was the cafe of every kind of facrifices, even 
 of thofe, that were of propitiatory nature, by which 
 the promifes of the covenant of grace were more 
 clearly and diflinftly ratified, than by all the others. 
 For, while Mofcs fhews, that the Patriarchs offered 
 fuch facrifices, as he himfelf offered, and that they 
 were adapted to fignify the fame things, il is not for 
 us to reltrift, what is faid in general, to certain 
 particular kinds, in exclufion of others. Certainly, 
 Job oflered ni^i;;, burnt offerings for the fins of his 
 children and friends. Job i. 6 and Job. 42. 8 ; which 
 doubtlel's were propitiatory. 
 
 G 5 VII. But 
 
950 Of SACRIFICES. Book 4. 
 
 Which ^'ir. But thefe fiicrifices were icals of God's coven- 
 
 were alio ^^^^^ ^'oy^ tho' there is a dlfferenrf between facrificcs 
 mems. and f.icr^; :cnts formally confidered ; becaufc facra- 
 menti are given by Gbd to men, but facrificcs are 
 off.rjid by men to Cibd : nevcrthdefs, there is no 
 3"eafon, why the conildtM-ation of a facrament and 
 facrifice may not, in different refpecls, concur In one 
 and the fanie thing. For, even facrahces are given 
 by (jod to rnen, that is, are inftituted by divine 
 aurhnrity ; that, by thefe ceremonies, the coming of 
 the Son of God in the flelh, and his bloody death, anil 
 the rcmifTion of fins thereby, might be fignificd and 
 fealed. And beUevers, in the nfe of them, declared 
 for that worfiiip and veneration, that is due to God. 
 ylngiiftin, de Civit. Dei^ lib. 10. c. 5-, fays, the 'vifible 
 [aL-rifice is a facramsnt., that is., a [acred fi^n of an 
 invifible facrifice. To make this more evident, let iis 
 diftindlly confider, I. The Prieft offering. II. The 
 animal offered. III. The ceremony of offering. IV. 
 The empyrifm, or burning it by fire from heaven. 
 V. The exjiation, which is the confeqiient db 
 th.e facrifice. VI. The facred feaft, annexed to facri- 
 ficcs. 
 _. VIII. The Vricfts were, in a manner, typical 
 
 print's ty- fureties, in fo far as they approached to God in rhe> 
 juc-aliure- name of the people ; being ordained for 'men in things\ 
 tics. j)c;-taining to God, Heb. 5. i. And they became 
 ftircties, when ever they took upon them to of.'cr 
 facnfices for fin. For, by that offering, they per- 
 formed what God, at that time, required for the expia- 
 tion of fins. Lev. I. 4 and Iav. 4. 26 &c. and Lev. 
 16. 34. And thus believers were aff'urcd, that 
 Chriit is the furety of an eternal tefliament ; who, 
 immediately, on man's firft fin, undertook to fulfil 
 the whole will of God, at the appointed time, and ro 
 offer a facrifice, which (hpuld be the caufe i^.ot of a 
 tvj)ical, as formerly, but of a true and faving expia- 
 tion. By which will of Gud and of Chriil zvc rsc 
 Lm^fied, I Lb. 10. 10. 
 ' IX. In 
 
Chap. 7- o{ SACRIFICES. 95r 
 
 (X. In the ammal, v/hich is offered, we (hould The facri- 
 confider, ill. That it was to be clean, without Ipot ^^^^^^^ ^^ 
 or blemifh : that It might fignify that mod unfpotted chrift. 
 purity of Chriil, as of a lamb vnthout blemijh and 
 'ivtthout [pot ; I Pet. I. 19. 2dly. That it was to be 
 fuch, as was given to man for food, by the ufe of 
 which food, man continues to be what he is. And 
 therefore fuch an animal might be fubftituted for man 
 himfelf,>nd, in the typical fignification, be a fponfer, 
 partaking of the fame fiefli and blood with us. 3dly. 
 That it was to be fuch, as men {^i a great value upon : 
 "The goats are the pice cf the field, Prov. 27. 26. Of 
 old, flocks and herds were the only or principal riches. 
 Accordingly Columella, in Prefat. lib, 7, conjedures, 
 that the nQ.mc.s pecuma, (money) and peculium (private 
 property) feem to be derived from pecus (a beall), 
 which not only the ancients poffeffed, but are, at this 
 day among fome nations, reputed the only kind of 
 riches. By this was reprefented, that Chrift was to be 
 offered for men ; and as he is the choice and beloved 
 of his Father, and his blood infinitely more precious 
 than gold and filver •, fo he fhould alfo be moji precious 
 to us, ivho believe, i Pet. 2. 4, 6, 7. 4thly- That it 
 be an animal, dumb before its (hearer and flayer, in 
 order to be an hieroglyphic of that unfpeakable 
 patience, which was illuitnous in Chrift. 5chly. That 
 the finlUngs were mod acceptable to God ; which 
 therefore Ahel offered, and God afterwarJs required ~ 
 under the law, Exod.'i^. I'z. By this emblem we 
 may difcern th^at prehemiiience of Chriil, whereby he 
 is the firll-born among many brethren, both as to 
 inheritance and dignity. For, none comes to the 
 inheritance but by Chrift, nor to any other inherit- 
 ance, but what was his before 
 
 X Thefe follov/ing particulars belong to the rite ^hc mvC- 
 of offering, ift. The Pricft laid upon the propitia- tery or ot- 
 tory lacrifices the fins of thele, for whom they v/ere i<^fi'-^i- 
 to be offered, which is plain from the names, nsDn, 
 ^n, CwK, gMJlt^ by which the facrificvrs thcmlelves 
 G A ar« 
 
952 Of S A C R I F I C E S. Book 4. 
 
 arc ufually called, and the thing itfelf ihews it. For, 
 as in reality none but the guilty are puniflied ; fo in 
 the type alfo, that, which is appointed to die for 
 fin, is typically under the guilt of fin. And thus far 
 the Prielts reprefented God, as laying fin upon Chrill ; 
 an^i'the facrifices were a figure of Chrift, as fuffcrinor 
 for fin. 2dly.The blood of thefacriiices waslhed, when 
 they were flain, to be a fymbol of Chrift fliedding 
 his blood, when he was put to death, ^diy. The 
 flain facrifices were burnt on the altar. This repre- 
 fented, that Chrift was to be confumed by the flames 
 of his love for his Father and his eleft, and, at thc^ 
 fame time by the flames of the divine wrath againll 
 fin, which he had undertaken to bear. 4thly. 1 oge- 
 thcr with the flames and fmoke, there was a fvveet- 
 fmelling Savour, that afccnded up to heaven ; on 
 which account, facrifices are fa:d to be acceptable to 
 God ; nay, alfo the food of God. This fhadowed 
 forth that moft grateful fragrancy of Chrift's facrificc, 
 by the efficacy of which all the feverity of the divine 
 vengeance is changed into the moft tender love for 
 theelcdl. 
 The ac- XI. TY:t .p.ccenfion^ or miraculous confuming the 
 qeniion. facrifices by fire, feems to be cotemporary with 
 facrifices themfeives : and the opinion of fome excel- 
 lent divines is very probable, that God had fuch a 
 regard to AbeW gift, as in this manner to fet it 
 on fire; while Cain's was neglefted. For, at the 
 time, when facrifices were in ufe, God generally 
 teftlfied, by fire from heaven, that they v/erc 
 acceptable to him, when off^^red in faith. ^ btirning 
 lamp paffed betzveen the peces. Gen. i. 5. 17. See alio 
 Lev. 9. 24. Judges 6. 21. 2 Chroji. 7. i. And this 
 burning of the facrifices by fire from heaven, being 
 the moft certain token of the divine acceptance, was 
 prayed for Pf. 20. 7,^ remember all th offerings ^ "in^iyi 
 nrd'T and accept (reduce to aflies) jthy burnt-facrifne. 
 This fire from heaven fignified the Holy Spirit, by 
 whofe flames whatever is not fet on fire, cannot be 
 
 an 
 
Chap. 7. Of S A C R I F I C E S. 95^. 
 
 an acceptable facrlfice to God •, and by which Chrifl: 
 alfo offered hi mfelftQ God v/ithout fpot; by which, 
 in fine, he baptizes his people, that both they, and 
 their actions may be pleaung to God. We may fee, 
 what John the baptift fays ; he /hall baptize you with 
 the Holy Ghofi and with fre^ Mat. 3. 11. For, this 
 burning of the facrifices, we arc now fpeakingof, was, 
 in all refpefts, atypical baptifm of fire, that came 
 fuddenly from heaven, after the other typical baptifm 
 of water, '^vherein the hands and feet of thofe, who 
 approached the altar, were wafned, Exod. 40. 30,31* 
 32, as Cloppei-iburg has ingenioufly obferved, Schol. 
 Sacrific. p. 65. 
 
 XIL When the facrifice was duely performed, The typi- 
 the expiation followed; which confided in this, thatcal expia- 
 God was farisfied with the facrifice, which he graci- tion. 
 oudy accepted, and that, when the guilt of the fin, 
 laid on the ficrifice, was, together with the facrifice, 
 typically abolifned, the wrath of God was appeafed, 
 the raging plague flaid, and God gave tokens of his 
 favour to the finner. For this reafon, the atonement 
 for the foul is afcribed to the facrifices. Lev. ij. 11 ; 
 namely, a typical and facramental. See what we 
 advanced Se£i. 8. Sacra-msntal, I fay, becauie thac 
 typical expiation v/as a facrament or fign of the true 
 expiation, which all believers obtain in Chrill. And 
 thofe types prefigured, that God, from the very firft 
 notification of the Golpel, acquiefced in Chrift's 
 undertaking to make fatisfadlion for fins, in the 
 fulnefs of time, by which they might be truly- 
 expiated. And in this fenfe, Paul declares, that the 
 blood of Chrifl: purges the confcience from dead 
 works •, as the blood of bulls and of goats fandtified 
 formerly to the purifying of the fiefli, Heb 9. 12,13. 
 For this laft prefigured and fealed the, former on 
 fuppofition of the faith of the Offerers: 
 
 XIII. There was, lafc of all, a facred feaji kept The fa- 
 before Jehovah, upon the offered gifts and facrifices, cred feaft. 
 which were not entirely confumed by fire : this under 
 
 the 
 
954 Of SACRIFICES. Book 4. 
 
 the Mofaie law, was the cafe efpecially with thofe 
 facrifices, which were called QTS^ii', peace-cffsrirjgs^ 
 Lev. 7. 15. Which word the Greeks have rendered 
 upri»y-ci; the Latins, pacijiia: others prefer, Et,;^»p-tzji. 
 But coiifejfwn^ r\rMr\, or thank%r:ing^ is one of the 
 kinds of this fort of facrifices, Lev. 7. 12, and thefc 
 were alfo prcpiatcry •, n.s appears from the impofition 
 ot hands, which denotes the impolition of fins, Lev. 
 7,. 2, 8, 13. And therefore, it has not been improp- 
 erly obferved by a learned pcrfon, that the reafon 
 and notation of the name feems to be -, that, in this 
 fac ri ace, there was in fome meafure a perfeoiion., a 
 confurmnation. For, burnt-offerings were entirely 
 confumed, and no body eat of them: of the others 
 the Prieft eat \ of the laft, even any private perfon, 
 whofe facrifice il was, Dnit. 12.6, 7. To which the 
 Apoftle has an eye, 1 Cor. 10. 18, are not they., which 
 eat of ^the facrifices., partakers of the altar ^ This was a 
 facranient of communion, which they who approach 
 to God, have with the altar and tlie true priclt : and 
 a fymbol of that communion, which all believers 
 have among themfelves in Chrift -, whereby Chrift 
 and all his benefits, and all the gifts of every believer 
 in particular, are the gifts of all, as belonging to the 
 fime body. Paul intimates, that to this feaft, the 
 Holy Supper anfwers, as an antitype, i Cor. 10. 16., 
 17, 18. In this manner the grace of God and the 
 benefits of Chrill were fignified and fealed to believers 
 in the facrifices. 
 There was XIV. But there was in them no lefs a reniirJin?^ of 
 aifo in ^^^ ijj^ ^fj[y which believers owe to God, and to which 
 a confef- ^^^V bound tliemlelves by the ufe of the iacrifices, 
 lion or fin Firft^ There was in facrifices a confefllon oF fin and 
 and of guilt. For, there were no facrifices before the fall. 
 *^"' ^* And the animals, which the offerers fubftituted for 
 themfelves, as oxen, flieep, goats &c. fignified fome 
 fault. For, the ox is an emblem of ignorance, Ifa. 
 I. 3i the flieep, of wandring Ifa. (\'^. 6 -, the goat of 
 petulance and mifchievoufncfs, Mat. 25. 33. And 
 
 the 
 
Chap. 7. of SACRIFICES. 955 
 
 the flaying and burning the flicrifices extorted from 
 man a conteffion, that hedeferved eternal death, and 
 to befcorched in the flames of divine juiVice. 
 
 XV. Secondly^ there was likewife in facriRces an And an 
 excitement to the praftice of holinefs and real ^-'^^'^^' 
 goodnefs. ift:. It was not lawful to offer any thing ^^^" ^^^^ 
 to God, but from among clean animals, which wercticeof 
 given to man for food. Thus, pure religion and piety, 
 undefiled before God and the Father, is this, to keep 
 himfelf unfpot ted from the world. Jam. 1. 27. 2dly. 
 Nothing was to be offered, but what was found, 
 without blemilh, or defeat in any part, not the 
 blind, the deaf, the maimed, the lame, the languid 
 
 and thefick, Mai. 1. 13. Thus, which will alfo be 
 a thing acceptable to God, we ought to ferve him 
 with all our faculties, with all attention and intention, 
 with a right judgment, d. found heart, a chcarful will, 
 and to confecrate all our members to him : becaufe 
 God requires perfection. Mat. 5. 48. 3dly. The 
 animals, appointed for facrifice, had fomething pecu- 
 liarly adapted toreprefent thofe virtues, which ought 
 to be in thofe, that approach to God, Oxen are both 
 patient in labour, and obftinately refift what is hurtful 
 to them : fheep and goats know their iliepherd, and 
 h>ar his voice, without liitening to that of a fl:ranger, 
 John. 10. 4, 6. Polyhius^ lib. 12, not far from the 
 beginning, relates a remarkab'e ftory concerning 
 goats, with refpefl to this particular. And then they 
 are led to the ilaughter, without a murmur or noife, 
 U^'- 53' 7- All thele things {hould in a fpiritual 
 fcnie be in thofe, who are devoted to God. 
 
 XVI. Thirdly, by the offering of the facrifice is 
 fignified, id. That our old man with all his lulls 
 (hould be ilain to the honour of God. 2dly: That it 
 is equal and juft, that the whole man, who endeavours 
 to pleafe God, Ihould prefent himfelf before him in 
 the exercife of faith and love, and with his heart 
 inflamed, or a deHre to have ii; inflamed with seal, 
 
 29 
 
^56 Of the R A I N-B O W. Book 4. 
 
 2L% a living facrifice -i holy and acceptable unto Gcd^ Rom. 
 12. I. gdly. As facrifices confumed with flrange 
 fire, were difplcafing to God : \'o is every afl of 
 worfaip, that has not the Spirit; of Gad for its author, 
 or does not proceed from heavenly love. They who 
 kiiuUe a fire, and compafs themf elves about with [parks ^ 
 Jha.l go into the fire, and the f parks they have kindkd, 
 Jfa. r^o. 1 1. T^(?' onefijould 7ive his body to be burned, 
 and has not charity, it profit eth nothing, \ Cor. 13. 3. 
 4thly. That we ought to co'nfecrate to God not 
 only ourfelves, but alfo our all : for, as we hinted 
 above, riches formerly confided chiefly in herds and 
 flocks, and Paul tells us, that the doin^ good and com- 
 municating are facrifices, ivith which God is well pleafed, 
 Heb. 13. 16. 5i:hly. That our very lives ought not 
 to be dear to us : but when God calls us to it, we are 
 willingly to lay them down for his glory, Phil. 2. 17, 
 yea, and if I be offered upon the facrfice and fervice of 
 your faith, I joy and rejoice with you all. 
 The XVII. We are riext to fpeak of the rainbow. 
 
 Rain- which was given for a fign of the covenant made with 
 
 BOW. A'ijj^, Gen. 9. 12 16. And here we are, fir ft to 
 
 con fide r, what covenant it was : and then, how the 
 rainbow was a fign of the covenant. 
 Thecove- XVIII. Concerning the covenant, we obferve the 
 nantfeal- following thinsirs. ift. That it was not formally and 
 ed by "^^prccilely the covenant of grace. For here, there is 
 was not "O mention of a fpiritual and laving benefit ; and then 
 formally the promifes of this covenant are not only made to 
 the Cove- ]<[q(p]j jmd his elecl feed, but to all men, to every living 
 "^^°^ creature without exception, fowl, cattle and every 
 ben.lt of the earth •, an univerfality this, not to be 
 found in tiie covenant of grace. Goil indeed fays, 
 when he fpeaks of the covenant of grace made with 
 the church, Ifa : 54. 9, for this is as the waters of 
 Noah unto me i^c : neverthclefs by thefe words, God 
 docs not declare, that the covenant made with the 
 church was, in every refpedl, of the fame nature with 
 
 that 
 
 na 
 Grace 
 
Chap. ,7. of the RAIN-BOW. 957 
 
 that univerfal covenant, which fccured the world 
 from being deftroyed by a deluge. Pie only runs 
 the parallel between both, with refpefc to pernrjan- 
 cncy and ftability : juft in the fame manner, that he 
 compares his covenant made with Ifrael, with the 
 covenant concerning day and night, Jer. 35. 25. 
 
 XIX. 2dly. However, it v/ould not be confiftent^'L^^^^'P" 
 with the divine perfections, to make fuch a covenant ^^^gj^^^j^'^^ 
 with every living creature, but on fuppofition of a of Grace, 
 covenant of grace, and with a refpe6l to it. For, all 
 
 the patience of God, in the prefervation of the 
 world, which was ftained with fo many crimes, and 
 of men, who more than dcferved an avenging deluge, 
 was ordained for the eleft, whofe Salvation God 
 intended, and for whofe fake all other things are 
 preferved, to be fubfervient to the promoting their 
 Salvation, 2 Pet. 3. 9. // is a qtiejlion, fays Parens, 
 ivhether it is a different covenant from the former in Gen. 
 6. 18, and from the covenant of grace? Anfwer : 
 certainly it is another with refpeci to the earthly promife 
 izthich is common to men, heafts and the earth, and as to 
 its peculiar Cign. Tet the fame as to origin and grace \ 
 for God would not have adopted the Sons of Noah into 
 that covenant, tinlefs he had firft received them into the 
 covenant of grace. It is therefore an ap-pendage of the 
 covenant of grace with regard to an earthly promife^ 
 
 XX. sdly. Nay, in this covenant there is a con- And con- 
 firmation and a typical reprefentation of the covenant ^^'"^^^"'^ 
 of grace. I fhali here ufe the words of Peter Mortyr.l^^^^"^^^ 
 This we are carefully to remark ; tho* in this covenant, 
 
 God promifed to deliver men, as to their bodily Ufe, that 
 theyfoQuld not perijh in the waters ; yet in this there was 
 a fhadozv or type of the deliverance from eternal death-, 
 namely, "they JJ.iotdd not be overwhelmed with eternal 
 damnation. And befidcs, as this is held forth by a fljadow, 
 believers may alfo form an argument to this purpofc : if 
 God thus provides for thofe that trufi in him, as to give 
 them affurance, without doubting of their deliverance from 
 the waters \ how much more will b,' deliver their fonts, - 
 
 their 
 
cj55 Of the R A I N-B O VV. B6ok 4. 
 
 iheir better part, not (rem a moment ar)\ hut from an 
 eternal death. If he is fo careful in thefe things of lefs 
 moment, how much fnore, about what concerns thefurn of 
 cur happinefs? See Owen's Theologumena. lib. 3. 
 c. I. And fince we (hould obferve, that, previous 
 to this, there was a fymbol of the covenant of grace, 
 whofe antitype was baptifm, 1 Pet. 3. 21, in the 
 deluge and the ark of Noah, which contained, as it 
 were, the univerfal feeds of the whole world: why 
 fhould we not take notice of a confirmation of the 
 covenant of grace in the promife, that no dcluge.fhould 
 any more come upon the earth ? 
 The rain- XXI. Concerning the rainbow we remark thefe 
 bow not following things : ilL As that covenant, of which 
 Sacra- ^^'^ rainbow was given to be a fign, was notprccilely 
 mem. and formally the covenant of grace, fo the rainbow 
 fhould not be accounted a facrament, Itridly and 
 properly fo called •, and it is alfo very impertinent, to 
 call it a third facrament of the New Tcftament. 
 However the figns of the covenant of grace, in a 
 way of proportion, bear the very lame relation, that 
 the rainbow bore in fealing or ratifying this covenant : 
 and therefore our writers effeftually argue from this 
 topick againll Bellarmine, who obftinacely denies, that 
 the promifes of the covenant arc feaied, or ratified by 
 the iacraments. 
 Yet an XXII. 2dly. But then, as this covenant prefup- 
 
 hicrogU- pofed, and, in its univeriality, implied the covenant 
 ?^^*h\ f of grace, we are not to deny, but the promifes of it 
 divine ^^''"^ ^^'^^ fcaled to believers by the rainbow, ilence 
 grace in John mentions a rainbow. Rev. 4. 3 diwdRev. 10, i. 
 Chrift, Which he fzw round about the throne and the head of 
 Chrijl : that v:e vuiy arknozvleikj, f lys Rivet, Exercit. 
 60 in Gene/in, that^ Chrijl^s throne is encompaj/ed witk 
 mercy, and that he floew^ it on his countenance, whenever 
 he mnnif(jis*hi>nfelf. Bv.t efpecially, that in his face we 
 have that rainbow, by which zve are afjurcd, not only 
 that the waters OoaU no more overflow the whole earth •, 
 /'/// efpccialh^ that we arc not to bi afraid of the delude 
 
 'of 
 
Chap. 7. of R A 1 N -B O W. 959 
 
 of divine wrath^ f^^ing Chrijl has reconciled the Father^ 
 Jo that while God beholds kirn, he remembers his mercy 
 and his fro7nifes, which in him are yea and Amen. Chriji 
 therefore appears crowned with a rainbow., as the 
 meffenger of grace and peace. For he is the prince of 
 peace, and our peace, Ifa. 9.6. Eph. 2. 14. 
 
 XXIII. 2dly. Every liorn thoiild have ibme analoory ^'-. S"?^" 
 i> J JO _ _ oj cation IS 
 
 v/ith the thing fignified. This, in fuch facred figns, ^f di^,^^^ 
 which, by divine inllitution, reprefent lijch and luchinftitu- 
 things, doLibtlefs chiefly depends on the good plea-"°"' ^"' 
 lure of the inftitutor. However fome natural coin- ^PP°J''^^ 
 cidence or agreement with the Ipiritual thing fignitiednalogy. 
 is generally fuppofed, as appears from an induction of 
 all the ordinal y facraments. What is natural to the 
 rainbow, was likewile fo + before the flood -, but its 
 virtue of fignifying and fealing the promifes was 
 fuperadded to it by divine inftitution. We are 
 therefore to take notice of fuch things in the rainbow, 
 2S are proper to reprelent the patience and grace of 
 God : and they are ehher ge/ie?'al ov more efpeciaL 
 
 XXIV. Miifculiis has judicioufly taken notice ofwhich 
 the general analogies, ift. God would have this to^°^^ *" 
 be tZ2byj nnn an everlasting covenant., to continue to^^""** 
 the end of the world : and therefore appointed a fign, 
 which not only 'Noah and his family might view at 
 
 t Some have thought, that there was no rainbow, before the 
 the flood, becaufe it had been fmall comfort and aifurance to the 
 new world, to fee that which had been feen before ; but accord- 
 ing to others, it is not likely, that, in the fpuce of hxteen cen- 
 turies, which were expired before the deluge, the Sun fi^iould ne\'er 
 have darted his rays upon the water in the cioudt, in fuch man- 
 ner as was neceflary to produce a rainbow. Behdes, it is not ef- 
 fe:uial to an arbitrary fign, that the matter of it did not fubfift, 
 before its eftabiifhment ; it is enough, if it did not fubfift as a 
 fign. The rainbow therefore might have often appeared before 
 the flood, VxxK. God had never joined to it that idea, which he 
 communicated to Noah, viz. that it was appointed, for the future, 
 to feal the covenant he had made with him, and in his pejfon 
 with all mankind. Saurin. 
 
 that 
 
r)6o Of the R A I N- B O W: Book 4. 
 
 that time, but alio his poftcrity have before their 
 ' eyes, while the covenant itfelf endured. 2dly. That 
 
 covenant has the nature of a teflament and laft will, 
 is abfolute, without depending on any condition of 
 our righeoufnefs and piety. And therefore he hath 
 alfo added fuch a f]gn to it, which we can neither 
 make nor repeat, but can only be produced in the 
 courfe of the feafons, and, being formed by himfelf, 
 be propofed to the view of our eyes only, and the 
 meditation of our minds. 3dly. We are alfo to 
 confidcr, ubcre he placed the Icw^ the fign of his 
 covenant ; and when he produces it. For he placed 
 it, where it may be fecn by all', namely, in the heavens : 
 not in any place of the heavens whatever, but in the 
 clouds-, he does not produce it but only in time of 
 rain, when thick clouds hang over the earth, and 
 either threaten or actually pour down thjir Ihowers. 
 Here we muft be obliged to acknowledge the fingular 
 providence of God; whofe goodnefs calls aloud to 
 every one from thofe very watry clouds •, " be from 
 " henceforth not afraid of them ; behold in thofe very 
 "clouds, the rainbow, the fymbol of my favour, and 
 *' the fign of the covenant between me and all fiefh : 
 *' what was formerly the inftrument of my vengeance, 
 *' fliall now prelent you with a token of my perpetual 
 " grace". 
 And more XXV. ButP^/^r Martyr alTlgns a more efpecial 
 efpecially analogy from the Jewip doctors, as well in the 
 is affign- fcrure as in the colours. The bow, lays he, is a 
 
 CQ In Its 1 
 
 £?ure military inftrument. Upon making leagues, and 
 concluding a peace, neither arrows, nor the firing 
 bent, are to be fecn ■, but the foldiers carry it, v/ith its 
 horns or extremities down to the earth; but it is 
 otherwife in the time of battle : then they draw its 
 horns together towards their face, that, aiming with 
 the eye, they may throw their arrows at the enemy. 
 In like manner, God being reconciled, has taken out 
 the ftring, removed the arrows, and turned its horns 
 
 down 
 
Chap. 7- of the RAIN- BOW. 961 
 
 down to the earth ; thereby affuring us, that his 
 anger is appeafed. 
 
 XXVI. Concerning the colours he goes on as Andco- 
 follows : from the matter, which is water, and from ^°""- 
 the nature of the colours, which reprefent both the 
 light and darknefs of water, it appears to be a fuitable 
 fymbol. For, by this, God has promifed, that for 
 the future, he would lo order the waters, that they 
 foould not deftroy all things : but what reprefTes or 
 reftrains waters more than heat, both contained in, 
 and fiornified by lig-ht? Thisfio-n, which is mixed with 
 water, has fomething to gis'e it a check, I mean the 
 light of heaven, whereby God retrains its violence. 
 6>^/ii:/j obferves, that the three colours of the rainbow 
 reprtfcnt the feverity, mercy and goodnefs of God. 
 Another learned perlon thinks, that the colours of 
 the rainbow, red, fiery, and green, fignify a mixture 
 of holinefs, and mercy by means of blood ; that both 
 thefe being manifeded by the fliedding of blood, may 
 render God venerable and lovely in our eyes on 
 account of thefe perfections of his nature. The fame 
 perfon cliewhere would have us behold in the rain- 
 bow the colour of fire, blood and green grafs, and 
 in them to reflect on the zeal of God, the blood of 
 Chrift, and on mercy and life : for, the zeal of God 
 is unto life, by the blood of Chriil. Another likewiie Jonas le 
 has obferved, that the rainbow, v.'ith which John^^y^^ ^"^ 
 faw the throne of God encompafied, was only of one P"'" ^P* 
 colour, in fight like unto an emerald. Rev. 4. 3. To 
 fet forth, that God's gracious covenant With the 
 church is different from the general covenant made 
 with all mankind after the flood. For in this covenant 
 God, indeed, promifed, he would no more cover the 
 whole earth with' water; yet, at times, "he hath 
 reduced whole countries to afbies by avenging flan>es : 
 and therefore the fymbol of this covenant was painted 
 out in various colours, the red or fiery colour flafhing 
 out between the bright and green. But the ^iqn of 
 the covenant of grace made with the church is oTone 
 
 Vol. III. H colour 
 
q(jl Of C I R C U M C I S I O N. Book 4* 
 
 colour only ; namely, green or emerald ; to reprefent, 
 that this covenant was always one, and always 
 yielding joy tothoic who are truly in covenant. For, 
 in the kingdom of God there is nothing h\M peace and 
 joy in the IlolyGhoji^ Rom. 14. 1 7. Thefc obfervations 
 of learned men, are curious and judicious, and may 
 be matter of pious meditation : but I doubt whcrher 
 they will meet with the affent of thole of a difficult 
 and nice tafte. It is enough, that we have relaced 
 them. Let the prudent and pious reader judge tor 
 himfelf. 
 
 CHAP VIII. 
 
 Of Circimidfion. 
 
 Circum- ^- T E T US now fpeak of circumcision. 
 
 cifion. I J concerning which we fhall taice notice of the 
 
 following things. I. The outward ceremony. II. 
 The divine inftitution. III. The fubje^t of it. IV. 
 The necemty. V. The minifter. VI. The time. VII. 
 The fpiritual fignification, VIII. Its abrogation. 
 
 Its rite. II. The RITE of circamcifion was, according to 
 
 God's appointment, as follows : the extreme cuticle 
 or thin ficm of the glans was cut off with a fharp 
 knife. This, from its natural ufe, was called n^iy 
 by the Hebrews, Gen. :?4. 14, from the verb ^^V to 
 clofe o^ftcp up. The Greek interpreters of the Old 
 Tcftament, and the writers of the New, exprefs it 
 by an elegant term ^"-p^^r'M, becaufe to Ly.pi t?; (SxXum 
 /Si», /V covers the extremily of the glans. Gomarus ad 
 Luc, 1. 21, has made many learned remarks on 
 this word. The Latins call it praputium^ a word of 
 uncertain derivation. On account of circumcifion, 
 the Jews were, by way of contempt, and in derifion, 
 called Apelike and Recutiti, becaufe they had not that 
 pellicle or Ikin. But it plcafed God, in order to 
 
 confound 
 
Chap. 8. Of C I R c u M c I s I o n; 963 
 
 confound all the vvifdom of the flefli, and to try the 
 faith and obedience of his people, to give them for 
 a fign of his covenant a rite, fo much to be blulhed 
 at, and almoft afhamed of; juft as he alfo laid the 
 ground-work of all our Salvation in what appears no 
 lefs (hameful to flcfh, namely, the Crofs of Chrifl-. 
 
 III. The INSTRUMENT of circumcifion was anyThein- 
 knife they could procure, made of any matter, that ftrumcnt. 
 was fit to take an edge -, namely, of ftone, glafs, or 
 wood. Yet Buxtorf m Synagoga Jtidaica fays, that it 
 
 was generally one of iron, and that very fliarp, as 
 Surgeon's inrtruments ufually are ; fome think, that: 
 knives of ftone were formerly ufed, becaufe the 
 inftrument of circumcifion, mentioned £;W. 4. 25, is 
 called "ii^t, which in Ezek. 3, 9, denotes a jicne : 
 and in Jcjb. 5. 2, the knives of circumcifion are called 
 tiDnii: n)3'^n, fwords of fione. But that inference is 
 not fo certain. For, nif fignifies not only a ilone, 
 but alfo an edge-, as is manifeil from Pf. 89. 43, 
 3n~in "Tiif :i'\L''r), thou haft turned the edge of his fword : 
 nor formerly did they fight with Iwords of ftone. 
 Hence the Chaldee paraphraft tranflates Jojh. 5. 2, 
 foarp knives. 
 
 IV. The ftrft institution of circumcifion Gen.i-j. The infli- 
 1 1, was in the houfe and family Abraham, about the ttuion, 
 year of the world f two thoufand. Circumcifion was ^'^ '°^ 
 not immediately given, to be a publick and univerfal uJ-^^"/^J^ 
 facrament to the whole church in thole times, but was defcen- 
 confined to Abraham's family. The remnant of the dants of 
 ancient Fathers, fatisfied with their facrificial facra- Abraham, 
 ments, could exercifc their faith, and pleafe God, in 
 imcircumcifjon, without being obliged to fubmit to 
 
 this rite. But, after the expiration of about four 
 centuries, when the vifible churches, without Abra- 
 
 f According to the chronology of the learned archbidiop Uiher, 
 circumcifion was inftltutedin the year of the woild z^oy and before 
 Chrill 1897. 
 
 H 2 ham's 
 
9^4 Of Circumcision. Book 4. 
 
 ham's family, gradually apoftatifed to heathenifm, 
 the godly remnant being removed to the heavenly 
 afiembly •, and when the rcpublick of Ifrael, in thi 
 mean time, wondei fully ericreafed, and the meafure 
 of iniquity among the nations being now full, the 
 church was conhned to Ifrael^ and the reft of the 
 world was rejeded ; and all, that feared God, were 
 bound to join'themfclvcs in communion with them, 
 by a paiticiparion of the fame rites. Well fays 
 Mcinnonides, in IJJure Bin, ^- i3- J'^henever any Gentile 
 would betake bimfclf to the Ifraelitijh covenant^ and put 
 bimjelf under the wings of the divine majejt)\ and take 
 . upon him the yoke of the la'-Ji\ there were required 
 circumcijicn^ haptifm and a voluntary offering. From 
 that time, circumcifion became an univerfal facrament 
 of the church. Thus the Lord Jefus diftinguifhes it, 
 as it was of theFather^s^ to them it was a family infti- 
 tution, 2ind^ 2iS given by A'lofes^ an univerfal facrament 
 of the church, that was to be conllituted or. fet up, 
 John 7. 22. 
 To it all V. Moreover, c'rcumcifion was not only enjoined 
 the de- upon Abraham and Ifaac^ but alio on all the defcend- 
 ^TaI^"^^ antsofyiZ'n/y^^'.'W, whtxhcr by Sarah^ Hagar or Kcturah, 
 ham weie ^"^ tven on all his domeltics, bought with his money, 
 bound. and llrangers. Gen. ly. 25, 26, 27. For iho', even 
 at that time, God had determined to form a peculiar 
 people to himfelf from the poflerity of Ifaac alone, 
 not indeed from all of them •, neverthclefs the time 
 was not yet com.e, when he would have his church 
 confined to one particular people. Nor are we to 
 doubt, but he had hischofen people among the other 
 Sons iind defccndants oi Abraham. And nothing is 
 more certain, than that, within the com pals of the fe 
 four centuries, circumcifion, and with it, the viGble 
 church, was propogated among all thole eaflern 
 people, who derived their origin froni Jflmiacl., from 
 the Sons of Ketiirah., from Efau, and the profelytes 
 who were circumcifed in Abraham's family. But 
 I would obfcrve by the way, that molt of the Jewifli 
 
 Rabbins 
 
Chap. P. Of Circumcision. 965 
 
 Rabbins will have it, that Kelurab was Hagar her- 
 ielF, while oihers of them, fometimes deny it, and at 
 other times call it in qneflion. As maybe feen in Selden^ 
 de Synedr. Lib. 2. c. 3. Thole churches therefore, 
 which, from among Abraham''^ pofterity, had the fign 
 of circiimcifion, as well as the uncirctimcifed churches, 
 from the pious remnant of the other Fathers, together 
 with the Ifraelites^ whom God began to claim to 
 himfelf by a nearer relation, made up the univerfal 
 church of thofe times. Nor fiiould they, in the 
 mean time, be accounted ftrano-ers from the covenant 
 of God, confirmed with Abraham in Chrift, but rather 
 brethren, and fellow-profeflbrs of the fame relgion. 
 To this purpofe v/e may apply Dent. 23. 7, thou Jh alt 
 not abhor an edomite, for he is thy brother. And as 
 circumcifion was at firfb enjoined even on ftrangers in 
 Abraham's family, this ought afrer>vards to have put 
 the Ifraelites in mind of the future calling of the 
 Gentiles. 
 
 VI. Mean while, among the nations that defcended Many of 
 from Abraham, the ufe circumcifion of continued much "^^^J^ 
 longer than the true religion, For, while they crrcumci- 
 revoked by degrees from the God of their Fathers, fion longer 
 fo they polluted themfelves with horrible idolatries, than the 
 and were rejected by God, and banifhed from his '''."^ '^^''' 
 covenant: but ftill they retained circumcifion. Ac- 
 cordingly authors of every kind fpeak pf m.any cir- 
 cumciied nations, befides the Ifraelites. Gr otitis has 
 drawn up a catalogue of them, in Notis ad lib. 1. de 
 Veritate Relig. Chrijtian^e. And Selden, in a place already 
 t^uoted, has much to this purpofe. 
 
 VII. It i§ then certain, that other nations, befides Other na- 
 the defcendants of Abraham, were circumciled ; as 'ions re- 
 Herodotus in Euterpe tcilifies of the Egyptians., the reived cir- 
 Ethiopians and the inhabitants of Colchis. Grotius^^^^^^'^^* 
 indeed fays, that the Ethiopians were defcended from 
 the poflerity oi Keturah -, and that the Colchia?is and 
 neighbouring people, are the defpendants of the ten 
 tribes, which were carried away by Sahnanajfar. But 
 
 H 3 Bochart^ 
 
9^^ Of C I R c u M c I s I o y. Book 4, 
 
 Bocbart, Gecgraph Sncr. Lib. 4. c. 26 and 31, has 
 m^de it appear, by cogent argumenrs, that both the 
 Ethiopians and Cohhians owe their origin to the 
 Egyptians. And 'Diodorzts Siculus, whofe fidelity on 
 this point Grotius vainly attempts to weaken, relates, 
 that the rite ofcir umcifion paiTcd from iht Egyptians 
 to their colonies, and antient off fpring^ as Ammiamis 
 Lib. 2. calls the Cdchians. The lame thing we arc to 
 believe concerning the Colchians. What Ambrcfe., de 
 Tatriarcha Abrahnmo lib. 2. c. 11, relates of the 
 Egyptians.^ is both remarkable and fnrprifing. Ike 
 Egyptians., fays he, ciraimcife their males., at fourteen, 
 years^ and at the fame years., their females. Namely., 
 hecaufe at thofe years., the fafjions of the jnale begin to 
 ra^e, and the monthly courfes of the females to take their 
 rife. But Gomarus, ad Luc, 2. 21, Has jullly ob- 
 ferved : that we may very well doubt of the truth of 
 that narration (unlcis he probably fpcaks of his owq 
 time), on account of its difagreement with ancient 
 hidory. Befides, we can fcarcely allow the leafl: doubt, 
 that the Egyptians had learned circumcifion from the 
 Jfraelites., when they dwelt among them, and were 
 acceptable guefts at firft. 
 Which the VIII, Here it feems proper to fay fomething con- 
 Ethiopian cerning the circumclHon ot theEthicpians., which they 
 Chnfti.iris ^[\[ retain, notwithftanding their having embraced 
 Petrus "' chriflianity. Zaga Zabo^ an Ethiopian bifliop, and 
 della Val ambaffador from his prince at the court of Pc tugal., 
 le Iti- aTcrlbes the firft rife of it to the quten Maquedn. He 
 ""'■ J ^' will have her to be theflime whom thef^crecl writings 
 late^ thc"^" '^^^^ ^^' came to Solomon, being excited thereto by 
 fame from the fame of his wifdom. He fays, that being with 
 the mouth (^hiid by Solomon, flie brought forth a Son, called 
 f »^" '^' Metlech. When he was grown up, ihe lent him to 
 piieil.' Jerufalem to his father, to be inftrofled in the law of 
 God. After Solomon had carefully performed this, he 
 folemnly anointed this his Son, before the ark, king 
 of Ethiopia., changing his former name to that of 
 David. After his return to his own country, with a 
 
 great 
 
Chap. 8. Of C I R c u M c I s I o N. 067 
 
 grear retinne, among which was Azarias the Son of 
 Zcidok (who preparing himrdf fur the journey flolcout 
 oftheaik, and, for the lake ot the new king, carried 
 away witt iiim the tv/o tables of the law, and perfi- 
 dioLifly placed faile ones in their room) the Gynecocracyy 
 or government of women, was entirely aboiifhed, and 
 it was ordained, thatti.e male defcendants alone, in a 
 right line from this Davids fhould fway the fceptre ; 
 that circumcifion Ihould be introduced, that of the 
 \vj nen being added by the queen Maqiieda. But they 
 proiTll, they retain ;i, not from any religious view, 
 buL :^? an hereditary and political fymbol of their 
 nobility. 
 
 IX. But who does not fee, that thefe are foolifli But wlth- 
 and trifling ftories ? Not to mention other things, the °"^^'?^,- 
 abfurdity and grofs taifehood of which lie open to ['y" 
 view of every one. They arrogantly brag, that it was 
 their queen who went to Solo',non^ when it can be 
 eafily proved, that it was iht queen of Arabia Felix. 
 ift. She is called in rcr:pture the queen of Sheba, i ^^^^}^ 
 Kings, 10. r. But Philofiorgius ia.ys^ that this ivr.s Solon. on 
 the name^zvhich ihe Greeks gave to Arabia the Great and ^^aj^ not 
 Happy. It is otherwife cpJled Horneritis, from an ^^^ queen 
 Arabic word. The Nabian Geographer relates, that ^'-^^ j^*^ 
 this queen reigned there, whom he calls i^^//^/j, and of Arabia' 
 the -wife oi Solomon. 2d]y. Chrift calls her the ^«^^« Felix. 
 of the fouth. But Sheba, or Arabia Pelix, is not only 
 fouth of the land of IlVael, but is alfo in Arabic called 
 \\yb^ Aljeman^y that is, the Southward^ as Dnifms, ad 
 Mat. 12. 42, has obferved from Judceiis Salmanti- 
 cenfis and Aben Ezra. And Benjamin, in his Itinerary, 
 p. 73, fays, p'^^j K-n xn-iL' 5/6^^^ \^ Aljcman. When 
 Chrift therefore called' her queen of the fouth, which 
 m Syria c, is ^<^Dm ndd^d queen of fTzwi^^^, he fpoke 
 after the vulgar, fo that he might eafily be underftood 
 by any one. 3dly. Chrift adds, that this queen came 
 from the utterms^ parts of the earth-, v/hich much 
 better agrees to the Sabeans, than to the Ethiopans-\ 
 for the moft extenfive countries lie beyond Meroe, the 
 H 4 metropolis 
 
9^8 Of Circumcision. Book 4. 
 
 metropolis of Ethiopia \ whereas the Sabeans occupy, 
 
 on the ocean, the utmoft parts of yjrabia to\«ards the 
 
 fea, confequcntly of the earth. 4thly. 7'hcre is 
 
 much greater pier, ty of Gold and Spices, with which 
 
 this queen is faid to have loaded her camels, i Kin^^ 
 
 10. 2, in Arabia, than in the country of the Ethiopians^ 
 
 and therefore called by the Greeks Afoix^ilot^cp^y^fp/ce- 
 
 , yielding. 5thly. What Jofcphus fays, yhitiq. lib. 8. c 
 
 2, concerning the queen of the Ethiopians^ and her 
 
 royal city, formerly called Saha, afterwards Meroe^ 
 
 is not only uncertain, but alio bewrays very great 
 
 ignorance in hiftory, as Bcchart^ who may be conlul- 
 
 ted on this head, has invincibly Diewn, Gco^raph, Sacr 
 
 lib. 2. c. 24. As therefore tlie queen of the South is 
 
 not the queen of the Ethiopian , the modern Etki- 
 
 opium vainly boaft, that they received circumci- 
 
 fion, and therewith Judailm, on occafion of that 
 
 queen. It is much more probable, they received it 
 
 long ■ before that time, from the Egyptians., wholi: 
 
 delc;endant3 they are : but it is more likely, the 
 
 Sabeans, who according to Philcjlcrigus., were circum- 
 
 cifcd the 8th day, were taught it by their qi;ei;n, xvho 
 
 vifited Solomon. 
 
 Ciicamc- X. It is intolerable, by whofoever introduced, that 
 
 fion veiv iome attempted, out of a hu nan device, to obtrude 
 
 abinrdly ^ \^\i\d of circumcifion, or fomeihinn; analogous 
 obtruded , • n. i j 
 
 on wo- thereto, on women: as we juit herd concerning 
 men. Maqueda^ that fiditious queen of the £/i'/<7/f;Vzj/j, and 
 the Egyptians. For, God enjoined ciicumcifion 
 exprelsly to the males only : women are accounted 
 in the men, and in and with them reckoned to be in 
 covenant. Nor was this without its myllL^ry. lit. 
 Thus they were taughr, that Salvation depends not on 
 circumcifion. 2dly. It fignified the imperfection of 
 that oeconomy, which was afterwards to give place to 
 one more perfed, in which perlons were to be initi- 
 ated by a m.ore eafy and common lacrament, of vv'hich 
 women thcmi'Vlves were aifo to partake. 
 
 XI. But 
 
Chap. S. Of C I R c u M c I s I n; 9^9 
 
 XI. But in all other nations, who were ftranger*: NecefTity 
 to the true worfliip of God, circumcifion was nothing ^.j^q^ 
 but a mere luperftitious • praftice, and a wretched 
 imitation of a facrament given by God to his cove- 
 nant people. But he would have thole in covenant 
 with himfelf, ftridly to be bound by this tie, Gen. 
 17. 14. nnd the uncircumdfed man cbild, whofe Jie/b 
 of his foref'iin is not circumafed, that fctil Jhall he cut off 
 from his people^ he hath broken my covenant. I am not 
 now inclin d to tranlcribe what the learned have long 
 ago obferved on Ji'^o, or the cutting off a foul from his 
 people. Among many others may be feen Fagius ad 
 Exod. 12. 15. Aniama in Antibarbaro., lib. 3 towards 
 the end. Seldenus de Synedriis, lib. i. c. VI. and de 
 jure Naturali lib. 7. c. 9. Uempcreur in notis ad 
 Bertramum de Republ. Hcbr^cr. lib. i.e. 2. And Hen. 
 Ainfijorth ad Num. 15. 30, 31. Hctt:ngerus ad juris 
 Hebraic, pt^ceptum 227. Oiven inproleg. ad Hebr. p. 
 289. And very lately John a Mark., Exercit. Juvenil. The cut- 
 Dij'p. I and 2. I don'r think it improbable, that the^^"g ^^ ^ 
 cutting ofFa foul from the people fignifitd a feclufion, ^jspeo- ' 
 or fcparation, from the church, and from the Solem- pie, what, 
 nicies and prerogatives of the people of God, to 
 which is oppofed nin' br^\)'2 nd to enter i?ito the congre- 
 gation., or church, of Jehovah., Deut. 2:^. 2. To this 
 purpofe is Exod. 12. 19, even that foul fJj all be cut off 
 Sxi'iL?' m>*D from the congregation of Ifrael., that is, 
 fnall be removed from the feIlowfl:ip of the Saints. 
 Ezek. r 5- 9^ they foall not be 'ny ^loa in the council., or 
 myilical adembly, of my people., 7ieither fjjall they be 
 written in the writing of the houfe of ifrael: namely, 
 he who "^''iJri has broken my covenant, v^'hich '^"^"^ I 
 made v/ith him, T\'-\2^ Jhali be cut offfi-ocn among this 
 covenant - people, and Ihall not partake of their 
 privliges. Eefidcs this ecclefiailical death, there 
 fometimes was added to it death by the fentcnce 
 of the Judge, Lev. 20. 6, compared with ^'. 27; 
 fometimes by the immediate hand of God, and other 
 grievous calamities iniiicted by him. See Exod. 4 24, 
 
 2^ 
 
 ■D ■> 
 
97<^ Of C I K c u M c I s I o N. Book 4.'' 
 
 25"-, fomctimes a being childlefs, Lev. 18. 29, com- 
 pared with Z-^i;. 2o< 2®, 21; and at laPi, unlefs the 
 finner repf^nted, the eternal deftruftion of his foul. 
 Aharbanel does not fpeak amifs, as his words are 
 quoted by Uempereur : the foul Jhall be cut off from that 
 fupreme bundle of life., andfhallnot obtain the fplendor 
 of the divinity t that is^ the pleafure and reward rf afoul. 
 And why may we not Include all thefe in this general 
 exprelTion ? But by this threatning, God would guard 
 the command of circumcifion, Icaft a facrament, in 
 other rcfpcifls full of fliame and pain, fhould be either 
 flio-hted or neglected. It was hi ; will, that his covenant 
 fhould be in fuch efteem, that its yoke, tho' hard, 
 mi;Sht be cheerfully fubmitted to. Aben Ezra 'las 
 oblerved,that, in the whole facred Scripture, he finds 
 twenty three places, where God threatens riiD, exter- 
 rai'nation to thofe who tranfgrefs the negative pre- 
 cepts ; but with refpeft to the pofitive he only found 
 ri")D with retrard to the precepts of circumcifion, and 
 the due folemnizing the pafTover. From which it is 
 evident, it was the will of God to bind his people to 
 thefc facraments by the ftriclert tic. 
 Adult? ^'^il- ^^^t y^'^ ^^^ ^''^' °" "^ account, fo to underftand, 
 
 not in-' thefe things, as if all infants, dying uncircumcifed after 
 fants, j-j^g ei'^hth day, were co:^Iigned to condemnation j 
 bound by ^|^j^}^^ j^f^^j. ^^^^ popifli writers, I wonder that 
 mination^.' Chamierus fhould have adopted, lib. 3. de Sccrem. c. 2. 
 But the meaning is, as Perkins has well obferved, ^raM: 
 de Sacram. BaptifrJ, whoever has not been circunicifed 
 in his infancy., and being come to years of difcretion and 
 knowledge., fJoall then refufe circumcifion., his foul fo all be 
 cut off from his people. And therefore this is faid of 
 aduks, not of infants, who cannot break the covenant. 
 There are the following reafons for this explication : 
 I ft. Becaufe the words of the original text are adive, 
 Tui'D r.x '710' k'? "i*ii't<, he who fl) all not have circumcifed 
 thef.tfj, of his forefJdn. Where rix, the fign of the 
 accufative, fhews, that the word ^^^2' is not here of the 
 form 7rphal^ from /io> but of the form Kal, from ^^33- 
 
 Whence 
 
Chap. 8. Of C I R c u M e I s I o N. 971 
 
 Whence I conclude, thefe words are not addrefled to 
 him, who, in theaft ofhis circumcifion, unknowingly 
 lufFers any thing •, but to hiin who can procure his 
 own circumcifion, and yet deliberately negle6ls it. 
 2dly. Becaufe it is added, he hath broken my covenant, ' 
 "iDirnhiinx. In which words he is charo-ed with a 
 culpable aftion, who only before could be charged 
 with a culpable deficiency. But an infant, who is 
 without circumcifion, not thro' his own default, does 
 not thereby render the covenant of God of no effect. 
 3dly, The occafion and end of this fanction lead to 
 this : namely, circumcifion was enjoined to Abraham^ 
 when <^^ years old, to his fervants and domeftics, 
 when grown up, to Ifmael^ a lad 13 years old. But 
 as it would have been difficult to perfuade grown 
 perfons to that a6l of cutting away, or of mutilation, 
 conjoined with fo much ihame and pain; for this 
 reafon that threatning was added, that, for fear of a 
 greater evil, they might obfequioufly fubmit to the 
 command. As this could only be ferioufly confidered 
 by grown up perfons fo it regards them only. 4thlyi 
 We may add this inconvenience ; if infants dying 
 uncircumcifed after the eighth day, are, on that 
 account, configned to conciemnation, as covenant 
 breakers ; there can be no reafon, why the fame thing 
 may not be fud concerning the infants of chriftians, 
 who die before baptifm ; becaufe baptifm, no lefs 
 than circumcifion, is a fign of the covenant. And 
 that this was alfo the conllant opinion of the Jews, 
 fee in Seiden de Synedriis^ lib. i. c. 6. 
 
 XIII. The MiNi^fER of circumcifion was every j-j^g 
 mailer of a family. Gen. 1 7. 23 : or any other perfon, nifter. 
 qualified for that office, and fubftituied in the mafter's 
 place. N©r does It appear, that Zacharias^ tho' a 
 priefr, circumcifed his Ion John with his own hands, 
 Luke I. 59. At leaft, it appears not, that God 
 coniintd the adminiftration of this ordinance to any 
 particular order of men. But yet, that women were 
 not called to do it, may be gathered from the example 
 
 of 
 
 irn- 
 
97^ Of C T R c u M c I s"i N. Book 4. 
 
 of Zippora, Exod. 4, 24, 25. Becaufe amidft the 
 contunon, arifing from a prefcnt danger, neither (he 
 nor Moj'cs feem fufficiently to have attended, by 
 whom circumcifion was to be alminiftrcd, if it was 
 only done. And it is plain, that God really approved 
 that circumcifion ; but it does not appear, that he 
 approved the manner of it. 
 The day. XIV. The DAY ajipointed for circumcifion was 
 the eighth from the birth. Tho' the principal reafon 
 of this is, the will of him who commands ; yet other 
 reafons arc likewife probably added, ifl. That thus 
 a regard might b? had to the tender (late of infants, 
 who, before the eighth day, are fcarcc able to bear 
 the pains of circumcifion, under v/hich grown perfons 
 thenilelves almolt link, Gen. 34. 25. 2diy. Becaufe 
 infants juil born, are with their mother, accounted 
 unclean till the eighth day. This reafon R. Simeon^ 
 the Son ofjachi^ gives in Peftkta^ fol. i(>. col. 3. Why 
 has the law appomted circumcifion on the eigih day ? 
 Circumcifion is put off^ till the ivoman in child- bed be 
 tkanfed from her unckanefsy Lightfoot ad Luc. 221. 
 And this reafon feems to be grounded on Lev. 12. 2, 
 ^. Certainly the infant was initiated by circumcifion, 
 and offered up, as it were, to God by the fhedding 
 of his blood. And it v/as after the fcventh day, 
 before God admitted of any facrifices from among 
 brute animals, Exod. 21. 30. Lev. 23. 27. ^dly. 
 This was lb appointed, that we might not imagine 
 Salvation depended on an external fign ; tor other- 
 wife a frood and gracious God would not have 
 deferred it till the eighth day, before which time 
 many muft needs have died. Upon this account alfo 
 Abraham himlelf wasjuilified in uncircumcifion, Rom. 
 4. 10. 
 Thr.t the; XV, I will not fay with fome (who yet, I own, can 
 day of defend tliemfelves by the authority of Cyprian and 
 *"V^'^' * fixtv fix bifhops a0emblcd by him in a council. See 
 tinn was Cxpriau's cptllles, lib. 3. Epiji. H, which in Famcl's 
 thereby tditicii is the 59th) that this myllery prefigured the day 
 
Chap. 8. Of C I R c u iM c I s I o N. 97g 
 
 of Chrift's refurreftion, which in the order of the days prefigured 
 is the eighth, and on which the true circumcifion and '^ '^°^ 
 our Salvation were entirely compleated and perfected, 
 I ft. Becaufe Chrift is no where faid to have rifen on 
 the eighth day, but either on the third from his ^ 
 
 death, or on the firft day of the Vv'eek. But this day, 
 with refpedl to circumcifion, is no more the eighth 
 than any other day. Nor is it ufually called the 
 eighth from the firft day of the preceeding week, aS 
 the week is clofed with the feventh day ; from which 
 the firft of the new week is reckoned, zdly. Bccaufc 
 circumcifion was not a type fo much of the refur- 
 reftion, as of the fufferings and death of Chrift -, as 
 we fiiall direftly fliew. ^-^dly. Neither docs it feeni 
 an accurate way of fpeaking, to fay that the true 
 circumcifion, and our Salvation, were entirely com- 
 'pleated and perfecfted on the day of Chrift's rcfurrec- 
 tioFi. For, as to the impetration or purchale of our 
 Salvation, that indeed was perfected by the death of 
 Chrift. The compkat application of the purchalcd 
 Salvation not only requires the refurredion of Chriil 
 from the dead; but his afcenfion into heaven, and 
 waits for his return to the general judgment. There 
 is therefore no reafon, why thefe days ouglit not, as 
 much as the day of his relurredion, to be prefigured. 
 We are carefully to be on our guard, not lO run Lnto 
 extremes in allegorizing. 
 
 XVI. The fpititual signification of circum- rrs figni- 
 cifion is as exc?.llenr, as the fign irfcif feems mean and ficarion in 
 alnioft fhameful. In general it was a Ji^n of the g'^'^^''^' 
 covenant of God v]\t\\ Abraham^ Gen. 17. ir. And 
 therefore, by a facran^enual phrafe, it is called the 
 covenayit itfelf, v. 10, 13. Nay it was not only a 
 fign, but alio xfeal-. for net oniy Paul has declared 
 this. Rem. 4- i i, but alfo the Jewlfh mafters, Light- 
 foot ad Mat. 28. 19, Whole words, from the 
 Jerufalem Talmud, Tract, Berachct are as follows: 
 Blcffed he he, zvho fan^f-ified the beloved from 'the 'u;omh, 
 and put afj^n inbisflejh, and %s,al&d his Sons vjith the 
 
 SlGfi 
 
974 Of C I R c u M c I s I n: Book ^i. 
 
 SIGN of the Holy covenant. God promifed to give the 
 
 Mejp.ah, and with him all manner of blellings, earthly, 
 
 fpiritual, heavenly, to Abraham and his feed, and 
 
 that all thele fhould come from his ktd. God required 
 
 of Abraham by covenant, that he fliould walk before 
 
 him. Circumcifion was the fign and feal of this 
 
 covenant ; fo that all, who duly fubmitted to this, 
 
 according to God's prcfcription, were folemnly 
 
 declared by God himfelf to be partakers of the promifes 
 
 made to Abraham : and, at the fame time openly 
 
 avowed, that, by a lively faith, they ri ce ved the 
 
 promifed {Mefftah^ and expected from him bleflings 
 
 of every kind. And thus circumcifion became to 
 
 them a feal of the righteoufnefs of faith, Kom. 4, 1 1. 
 
 And the circumcifed perfon was faid to enter^ and to 
 
 have a fafe Jlation^ under the wings of the divine majejiy. 
 
 And by the fame ad, they alio bound thcmfclves to 
 
 the fincere obfervance of the whole of religion, and 
 
 confpqjcntly of all the precepts of God, as became 
 
 thofe in covenant with the fupreme being. It is not 
 
 to be doubted, but from the remains of ancient 
 
 piety is that prayer, which the Jevos., at this day, 
 
 llill ufe in the circumcifion of their young infants, 
 
 Buxtorf. Synag. Jud. c 2. As thou hafi made this 
 
 young child to enter., or hafi received him, into the 
 
 covenant of ylbrcham our rather •, fo make him enter 
 
 into the law of Mofes, into the fiat e of matrimony., nsin, 
 
 {vMch Selden de Jure Nat. lib, 2. c. 2, r^^nders, into 
 
 protection or fafe-guard) and into good i^orks. 
 
 Morefpe- XVII. More efpecially thefe three principal heads 
 
 ^^^^' of the whole of our religion are held forth by the 
 
 figure of circumcifion: namely, our misery, our 
 
 REDEMPTION, and our returns of gratitude. 
 
 Man's XVIII. Man'j misery confifts partly inT?//, paitly 
 
 mifery fet -^^ i\^q ptinifJment of fin. Both thefe are fignificd by 
 
 drcum-^ circumcifion. For the foreflvin, that is, the extreme 
 
 cilion. pellicle of the generative member, which v;as to be 
 
 cut off bv circumcifion, denotes that vicioufnefs or 
 
 corruption of the whole rnun, inherent in him from 
 
 his 
 
Chap. 8. Of C I R c XT M c I s t N. 97 
 
 his very firll origin, and frequently in Icripture is 
 called the forefi^in of the heart, or an uncircumcifed 
 heart, Deut. 10. 16, Jer. 4. 4-. Lev. 16. 41. Jer. 9* 
 26. And the painful cutting away of that flefliy pare 
 fignified, that the whole man deferved to be feparatcd 
 for ever from the communion of God and all his Saints, 
 with exquifite and intolerable torments both of foul 
 and body. /. 
 
 XIX. Here the redeemer and the redeempion ^^^^ 
 of men are no lefs clearly difcovered. For, tl]is ^^^^^^^ 
 facrament fignified and fealed, lit. That from demption. 
 Abraham^ now circumcifed, was to arife Ifaac^ Gen. 
 17.16, the Father of that blefied feed ox o1i\\tM2j[iah., 
 who was to take upon himfelf, and to expiate, all our 
 fin and all our guilt. 2dly. That this Mejjiah was to 
 filed his blood for men, without which the covenant 
 of grace could never be fealed, and to commence his 
 fufferings from the very beginning of his life. gdly. 
 That he was to partake of the fame flefii and blood 
 with us, Heh. 2. 14 ; to be cut ofi^from the land of 
 the living, Ifa. 53. 8, in order to the prefervation of 
 his body, the church, Eph. 5. 23 ; as in the carnal 
 circumcifion a part of the body was to be cue away, 
 that the whole man might not be cut off from his 
 people. 4thly. That he would freely enable us to 
 cut away and to put ofl:"" the fins of the flefii, by 
 regeneration and fanflification, which are perfedled 
 in glory. Col. 2. 1 1. This, I imagine, was the meaning 
 of the ancient Jewifn doftors, when they faid, that, 
 %vhenever one becomes a Profelyte., he is like a new-born 
 child. This being fo very common in the mouths of 
 their mailers, Chrifi: jufi:ly replied to Nicodemus., 
 when he fo impertinently enquired about being born 
 again, art thou a rnajier cf Ifrael and knowefi not thefe 
 things? John. 3. 10. They taught, that a new 
 foul, which came under the wings of the divine 
 majefiy, and was received into the embraces of the 
 lupreme being, dropt down from fome heavenly 
 palace on him, who was circumcifed. By fuch dark 
 
 and 
 
97^ Of C I R c u M c I s I o >:. Book 4. 
 
 and myfterious exprefTions it is probable, the ancient 
 Jewifli doftors deicribed fpiricual regenerat'orii \vhich» 
 not being underftood by the more modern, was by 
 them changed into mere empty found : fee Selden, de 
 jure riat. lib. 2 c 1 1 . 
 Andduties XX. Laftly, by the ufe of this facrament, 
 ofgrau- tf^ey ^yere put in mind of the duties of a becoming 
 ^" ^' - GRATITUDE. I ft. That they were to apply them- 
 felves to internal, fecret and fpiritual piery, juft as 
 tircumcifion was performed on a fecret member of the 
 body, which is to be vailed, Rouj. 2,28, 29. 2dlyi 
 To mortify their members, which are upon the 
 earth. Col. ;:^. 5, that is, to renounce their lulls, even 
 thofe that formerly were moft dear to them, and beloved 
 by them. ,^dly. To have no longer any intimate 
 friendfliip with the world, which lieth in v.'ickednefs -, 
 as the defendants of Abrahah\ were feparated by 
 circumcifion from otht^r nations, and renounced 
 their frindfliip : as appears from the open declaration 
 of the fons of J6't<j/', Gen. 34. 14, 15. Tho' indeed, 
 they fpoke this from an evil fntenrion, yet what 
 they faid, was right: compare /I'ds [o. 2^. A 
 circumcifed perfon, fay the Jews, has ivitbdraivn 
 hhiif elf from the ivhole body of the nations. And indeed, 
 circumcifion was a great part, and as it were, the 
 foundation of the middle wall of partition. 4thly. 
 They were cheerfully and willingly, at the command 
 of God, and for his glory, to fubmit to every thing, 
 however difficult, grievous, and painful, and how- 
 ever improper, foolifh, and ridiculous, in the eyes 
 of the Vv'orld : not to account their reputation, nor 
 even their life, dear, in companion thereof. 
 ']"hc till- XXI. God has determined tlic dtratiov of 
 ration of circumciHon in thefe words. Gen. 17. 13^ und my 
 circumci- covenant pall be in your fiefJj c:^'?i>^ nn:^''?, for an ever^ 
 T^ ,^°^ lallin? covenant. This is not to be underftood of a 
 the time p'rpetual duration twcn to the end of the world. 1 he 
 ofthe Old dillinftion is v/ell known of nrn rz^hrj, of dis age., as 
 Telia- ^[^(.y fpoke formerly, which comprized the whole 
 °^*'"^* ceconomy 
 
Chap. 8. Of Circumcision, y/y 
 
 cecQnomy of the Old Teftamennt, and of ^?^n C3?ij;, 
 of the age to ccn.'e'i which by the Apoftle Hrb. 2 5 
 is called ° i^^y^>'uv ukJ'v tic age to come^ or hixn^.i^ti lyAyjMo-a, f^e 
 ivcrld to ccme^ to which age belong the days cf the 
 Mejfiah. But the prophefies " conitantly fay, that 
 what was inftituted for the covenant of the former 
 age muft not be extended to the latter age, whofe 
 face or fcate and ceconomy were to be quite differ- 
 ent. 
 
 XXII. Moreover, that circumcifion was to be But to he 
 abrogated in the days of the morejoyfvil difpenfation abrocatcd 
 of the covenant may thus appear, ift. Becaufe it is ^^ ^^^ 
 a part of thofe (hadows, which,becaufe they prefigured 
 the body that was to come, ought now to give place 
 to it, fince it is come. Col. 2. 17. 2diy. Becaufe it 
 v/as a great part of that middle wall of partition, which 
 feparated the Jews from the Geiuiks, and vv^hofe 
 enclofure was to be broken down by the death of 
 Chrift, having abolijioed in hisflefo the enmity^ even the 
 lazv of commnndments^ contained in ordinances : for to 
 make in himfelf^ of tvimin^ one new man., fo makin<y 
 pejce, Ebb. 2. 15. It v/as certainly foretold of old 
 time, that the Gentiles were to be fellow-heirs, and 
 of the lame boJy with Ifrael., and partakers of the 
 fame promife, Eph. 3. 6: fee Dent. 32. 43. Ifa. 19. 
 24, 25, and Ifa. 6p. 3, &c. But this ccnccrporation., 
 or being of thefame body, was not to be brought 
 about by enclofing the Gentiles with Ifrasl, within 
 thefame enclofuie of rites and ceremonies (for that 
 encloJure was appointed to eflablidi a feparation and 
 enmity) but by deftroying the fame : /i?r, /// Jefus 
 Chrijl neither circumcifion availeth any thing., nor 
 uncircumcifion., hut faith -zvhich worketh by love., Gal. 5. 
 b. They which are of faith., whether circucmcifed or 
 not, the fa/r-ie are the children of Abraham., Gal. 3. 7. 
 gdly. Becaufe circumcifion plainly fhewed, that the 
 blood of the New Teftament was not yet fned, that 
 the Meffmh was not yet born of the feed ai Abraham., 
 or at leaff not yet cut oiffor the Salvation of his 
 21 Vol. III. I myilicai 
 
97? Of ■ C I R c u M c I s 1 N. Book 4. 
 
 mydical body. But when the world was made to 
 know, by the preaching of the Gofpel, that the(o 
 things were done ; it was nei:e(rary, that .what 
 tellified they were not yet done, (hould be abroga- 
 ted ; leaft any ini;itution of God fhould be found to 
 bear vvitnefs againlt the truth. To this rurpoJe is 
 tint of Paul Gal. 5. 2", 3, 4, behold, I Paul fay unto 
 you^ that if ye bs circumcifed, Chrijt Jhall profit you 
 nothing : fof\ I tejiify again to every man that is circiim- 
 dfed, that he is a debtor to do the ivhcle law. The 
 liieiining is •, whoever fubmits to circumcifion, as a 
 necelfary part of God's inllituted worfhip, or as 
 a niean of juftification, thereby renounces Chrilt. ift. 
 Becaufe he would have that fign to be ftill necefTary, 
 which tellifieth, that every thing is not yet accom- 
 plifhed by Chrift. 2dly. Becaufe, as circumcifion 
 cannot be feparated from the red of the ceremonial 
 law, to which it was as the porch, fo he who fubmits to 
 circumcifion, thereby binds himfelf to the obfervance 
 of the whole ceremonial law. But that is in effect to 
 deny the coming of Chrifl, and the time of refor- 
 mation and liberty. 3dly. Becaufe, as the righteouf- 
 nefs of man before God muft either depend wholly on 
 his own works, or wholly upon Chrill, and thefe 
 two cannot be conjoined, Gal. 2. 21, and Gal. 3. 12, 
 1'^ \ whoever feeks for righteoufnefs in circumcifion, 
 as his ov/n work, is fallen from the righteoufnefs of 
 Chriil; and 'Lo., if he would obtain Salvation, it is 
 neccfiary, that he keep the whole law : which being 
 impotTible for him to do, he knows, he is cut off from 
 all hopes of Salvation. 
 ]&iit was XXIIL But the abrogation of this rite of circum- 
 
 ^° ^^ ciPion had its feveral degrees. It was firll in a 
 done, gra. J •^- j^ n ^.j^^^^^ j^. ^^^ ^^^^j ^^^ .^^ j^^^ ^^_ 
 
 dually and » ^ • n i u ' 1 -n l 
 
 coniidcr- came pernicious, lit. It began to languilh at the 
 
 accly. circumcifion of Chrill, who, by fubmitting himfelf 
 to the law for the eledl, and folemnly teftifying that 
 lubjcdion by taking upon him the fymbol of circum- 
 cifion, made it appear, that he was that fingular feed 
 
 of 
 
Chap. B. Of Circumcision. 97^ 
 
 of Jhabam, whofe future nativity circumcifion was 
 originally appointed to prefigure. From the time 
 therefore, that he appeared, circumcifion, which fig- 
 nified that he was to come, loft a great part of its figni- 
 fication. 2dly. It was further wvjakened, after Chrift 
 had, in the thirtieth year of his age, manifefted 
 himfelf to Ifr^el, and was pointed out by John, as the 
 lamb of God which taketh away the fins of the 
 world, and was publickly owned by the Father as 
 his beloved Son, to whom all were to hear and obey. 
 For, then the Gofpel of liberty and of the kingdorrt 
 began to be preached, and baptifm, a fign oppofed to 
 circumcifion, was ufed, as a facrament of initiation 
 into a better covenant, whereby circumcifion came 
 to lofe much of its dignity. 3dly. It began to die, at 
 the death of Chrift. For, when he was cut off from 
 among his people, for the Salvation of the whole 
 myftical body, and had fealed the New Teftament by 
 his blood, every thing relating to the future Mefliah, 
 which circumcifion prefigured, and to which Chrift 
 by his own circumcifion bound himfelf, was fulfilled. 
 And thus the hand-writing, which was againft Chrift 
 the fuiTty, and againft believers, was torn afunder in 
 his crofs, Col. i. 14. 4thly. It came to be quite dead, 
 after Chrift, by his refurreclion from the dead, had 
 received from the Father a difcharge, in witnefs that 
 the fulleft payment was made, and exhibited it to the 
 view, as it were, of the whole world. Yet believers 
 had lo little knowledge of the liberty purchafed for, 
 and offered to them, that Peter himfelf wanted to be 
 taught it by i heavenly vifion, A^s id. 28, 34, 'iiS-* 
 47. 5thly. It was not yet deftru(ftive, but fo long 
 as the church was not fufficiently inftrufted in her 
 liberty, it might at times, to avoid givmg offence to 
 the weak, be prudently, yet freely ufed, not from a 
 principle of cOnfcience, but from the di(^ates of 
 charity and prudence, leaft the Jews, who were too 
 tenaciousof their pecular and paternal rites, fhould be 
 alieflated from the chriftian religion: juft 2Alimothy 
 
 I 2 was 
 
«5'So Cf C 1 n -c u M c I 5 I N. Beck 4. 
 
 was circumcifcd, being the Sonof aJcji'efSf A£Is \(.. 
 ■1. ^. 6th]y. But after the nation of the Jews, on 
 rejefting the Gofpel, were call off by God, and 
 continued obllinarcl)^ to infift on circumcifion, as a 
 neceiTary part of religion, nay of ri^hteourncfs, and 
 the church was fufficiently intruded in her own 
 liberty, circumcifion came to be deltructive, as being 
 ' a chamber of fupcrftition and a badge of JewiHi 
 infidelity, arid a renunciation of chrdliin liberty, 
 as we have fhewn from Gal. ^. 2, 3. 
 The Jews, XXIV. 'I'is not now difficul: to determine that 
 whencon- queflion ; namely whether the nat'.on of the Jeu;s, 
 verted to ^vhcn they fliall in thelaft times be fully convened to 
 will re- Chrifi:, will rcligicufiy retain t|ie circumcifion of 
 nouncc- infants? Without any hefitation, I think, we are to 
 circuni- anfv;er this queftion in the negative, for the reafons 
 ciiion. jj^j^ given. As they are fuch, as evince that not only 
 the Gcnfiies, hut alfo the jcivs, were made free, 
 under the liberty of the New Teftament, from cir- 
 cumcifion, which is the band of the whole yoke. 
 And in every rcipei5l the reafon of both ought to be 
 iiltogether the iame. Tho' !he prehe;ninence of the 
 Jew was formerly great, yet nov/ he has none at all. 
 None under Chrift has wherein to glory : Paul 
 accounted it as lofs and dung, Phil. 3. 7, 8. In Chrill 
 there'is no difference of Jtic; and Greeks of circumci- 
 ficji a^^d uncircumcifion : but Chrill himfelf is all in 
 all, CgL 3. 1 1, all prcheminence of whatever nation 
 being totally removed. Henceforth^ faith the Apoflle, 
 2 Cor. 5. 16, knozvzveno man after the fcjh., thnt is, 
 we have no greater efteem for him on account of his 
 predigree from the Holy Fathers-, yca^ tho ijoe have 
 kncjon Chrijl after the fcft.\ that is, tho' we have 
 looked upon our carnal relation to" Chriit, a.? any 
 prerogative •, yet noiv henceforth knoiv rev him ne mere ; 
 we novv' p>a>:e all our happinefs [not in that but] in 
 our fpiritual union v^ith him by faith. Aud fince 
 God is novv in no \^p.'[i^ a refpc^cr of pcrfons., Aofs 10. 
 34, ws can n^vcr be allowed to have the- faith of our 
 
 Pord 
 
Chap. t. Of C I R c u M c I s I n.- 9St 
 
 Lord Jefus Chriji the Lord of glory ^ ivith refpecf of 
 perfons^ Jam. 2. i : or, in the kingdom of Chriil", to 
 put a greater value on the deicendants of Ahraham^ 
 as fuch, than on Barbarians or Scythians, who have, 
 oht'iimd like -precious faith ivith us, 1 Pet. 1. 1; In a 
 word the ciixumcifion of the believing Ifradites, in 
 the lad time?, would be either a future privelcgc, or 
 a burden and yoke. But caa be neither : not the 
 latter \ becaufe that v/ould be repugnant to the 
 liberty purchafed by Chrift , which, as is meet, fnould 
 be exceeding glorious in that happy period : not the 
 former ; becaufe the Gofpei of the kingdom, hath 
 removed all preheminence of one above another,/;*^//^ 
 7nade both one., Eph. 2,14. 
 
 XXV. Yet I have heard of two arguments againp!: Jheopin- 
 this, which have the appearance of ftrenc^th and but\°" ^' , 
 the appearance, only. The one is taken from the "payi con- 
 New Teftament, the other from the Old. From rhecernltig 
 Nev/, that fpeech of James and the elders to P.-///, circum- 
 JlP.s 21. 21, has been propofed to my confideration'^^ ^°"' 
 by a learned perfon : and they are inforr,ied of thee., 
 that thou teachefl all the Jezvs., zi\bich are among the 
 Gentiles., faying., that they ought not to circumcife their 
 children., neither to walk after the ciifioms. But vv'hen 
 this made a great commotion arriong thofe, who v.'ere 
 zealous of the law, and yet believed in Chrift, James 
 authorifed Vaul to do fuch things, from vv-hich all 
 nfight know, that thofe things., whereof they were 
 informed concerning him., were nothing., but that Paid 
 hinifelf afo walked orderly., arJ kept the law., v. 24. 
 Paul complied v/ith this advice. From this it might 
 be concluded^ that the true fenie of Paul's doftrine 
 was ; that tho' the Gentiles., were not indeed, bound 
 to circumcifion, 'and the other ceremon'e^, yet 
 the Jews., even after they embraced the faith of 
 Chrift, were to circumcife their children, and to 
 walk after the cufcoms •, becaufe Paril., at the 
 periuafion of jamcSj by this compliance removes 
 
 I z from 
 
Ol Circumcision. Book 4, 
 
 from himfelf the fufpicion of his teaching a contrary 
 dodcrine. 
 
 XA'VI. But we are here toconfider didin^iy three 
 things, ift. The true doftri:ie of Pat:l. 2diy. 'J he 
 calumny invidioufiy fixed upon him. sdly. The 
 prudential advice fuggefted to him by Jamts atid the 
 ciders. Indeed /"W, who was an excellent prea-her 
 of chriftian liberty, fti, both Je-jcs and Geniiles^ who 
 had fubmitted to the Gofpel, at liberty from the 
 neceflfity of fubmittmg to circumcifion and the other 
 ceremonies ; for he proclaimed to all, that circum- 
 cifion is 7iothing^ and uncircumcifion is nothings but the 
 keeping of the commandments of God, i Cor. 7. 19. 
 And he compares the law to a tutor, under whole 
 tuition the Old Teftament church was placed, being 
 then in a ftate of bondage: but, now the kingdom of 
 heaven being fet up in the world ; he declares that the 
 fame church v/as come to age, which no longer. 
 Handing in need of a tutor, was not again to be givea 
 up to bondage under thofe firll elements of the world. 
 Gal. 4. I. Which certainly comprife hoxhjeics and 
 Gnitiles. He every where publifhed this previlege of 
 the New Teframent freely and openly. Neverthelels 
 he was not againft mjaking fume allowances for the 
 weaknefs oi thtje^ui-ifjj brethren, in the exercife of 
 that liberty, in cafe there was not a Spirit of con- 
 tention, nor an opinion of necefTity and righteoLirncfs, 
 in {landing up for the pradlice of the ceremonies. 
 Calumny put a quite different conftru.'"i;on on this 
 conduct-, as if he aded thus to the leprcach of the 
 law, and taught apoftafy from Mcfes, and did not 
 ar^ree, in this do6lrinal point, who vvith others, main- 
 tained the chrillian faith. But the cafe was cer- 
 tainly the reverfe : for, it is no reproach put upon 
 the law, to teach, thatChrift n^aJe fatisfact:on to it : 
 any more than it is a reproach put upon a hand- 
 writin<y, that, on payment being made, it is cancelled. 
 Nor is it any apoftafy from Alofes, to preach that 
 Chri^ is the beilower of liberty, fince Mcfes himfelf 
 
 commanded 
 
Chap. 8. Of Circumcision. 
 
 commanded him to be heard ; nor did Paul difagree 
 with the other Apottles ; becaufe they alfo taught, 
 according to the decree of the Synod of Jenifalem^ 
 an immunity from that yokej and PauU in the 
 cxercife of ti.at Jiberty, by no means difowned, that 
 charity and prudence were to be regarded. Never- 
 thelefs the calumny gained ground ; and many of the 
 brethren, who were not truely informed of the 
 Apoftle's doftrine, entertained groundlels fufpiclons 
 of him. Hence arofe the advice, that he himfelf 
 Ihould openly perform fome certain ceremonies : not 
 in order to create any prejudice to that chriftian righf 
 and liberty, which he had preached-, but to fnew 
 publickly, that he had done notliing inconfideratcly, 
 v/hich could give rife to any juft indignation : 
 that it was a vile cnlumny, by which he was 
 defamed, as entertaining lefs reverent thoughts of 
 Moles, and teaching the Jews a contempt of the 
 law. With this advice the Apoftle complies, not 
 that he approved the violence of thofe zealots, but 
 to wipe off a calumny, and to fuit himfelf prudently 
 and fritndly to the weak. Thus, unto the Jews he 
 became as a Jew^ that he might gam the Jews ; to them 
 that are under the lavj^ as under the law^ that he might 
 gain them that art under the law^ i Cor. 9. 20. Thefe 
 things being duely confidered, it is evident, nothing 
 can be concluded from this pafiage for the continu- 
 ance of circumcifion among the converted Ifraelites. 
 
 XXVII. From the Old Teftament is objtdted The 
 E'zek. 44. 9. Where the Lord, defcribing the ft ate circumci- 
 of the church after the converfion of Jfrael^ thus poes f'^'^ ^" , 
 
 /I ■ r J ■ 1 s ■ heart and 
 
 on ; no jtranger^ uncircumcijed in hearty ncr unciraim- ^^^^ 
 
 cifed in flejh jhall enter into my fan£tuary. By which what. 
 
 words, all who have a right to enter into the fanctuary, 
 
 are required to have the circumcifion both of ticlh 
 
 and heart. If the quellion was about uncircumcifion 
 
 in general, we might very plainly explain it of the 
 
 depraved difpofition of the unregenerate heart. Nav 
 
 if the uncircumciiion of the fleih was exprcfsly 
 
 I 4 memioned. 
 
 un- 
 
Cf C r R c u M c I s r o M. Book 4.^ 
 
 mentioned, notl-iing cOuld hinder us from taking a 
 prophciick exprefiion, borrowed from the rites of 
 the Old Tellan-ient, in a fpiritual fenfe. But when 
 the uncircumcifion both offiefh and heart is diftincrly 
 mentioned, it feems altogetiier neceflary, we fliould 
 underftand the one, certainly, fpiritually, but the 
 other literally. 
 
 XXVIII. In anfwer to this reafoning I offer the 
 following confiderations. ift. That the whole con- 
 text of Ezckiel concerning the building of a new 
 temple, is myftical and allegorical, and is exprefTcd 
 by fimilitudes, borrowed from the Old Teiiamenr, 
 all \vhich, as is fuitable to the ftate of the New 
 Teflamenr, are to be explained fpiriiuaily. 2dly. 
 That tho' the uncircumcifion of fielh and heart are 
 diflinft, yet they are both myfiical. Surely uncir- 
 cumcifion myftically fignifies any depraved diijofition 
 of man. Hence we read of tinciraimcifed lips^ Excd. 
 6. 12, and f^r.r, Jer. 6. 10, A5?s 7. 51. Nay, any 
 impurity, even of thofe fruits, which God had forbid 
 tobeeaten, iscallcd uncircumcifion, \ Lev. 19. 23. 
 The uncircumcifion therefore of the heart, in the 
 j-nyfticai language of Ezekicl, fignifies the impurity 
 of the heart and inward affections -, the uncircumciiion 
 pf thfc fledi, the impurity of the outward actions,, 
 performed by the body, according to the dillin- 
 dtion of PciiU 2 Cor. 7.' t. Botli kinds of impurity" 
 are to be laid afide by him, who would be reckoned 
 to belong to the communion of the people of God. 
 JVhoJhall afce-nd into the hill of the Jehovah ? And who 
 fcalljland in his holy place ? He that hath clean hands 
 
 + The words are, and njohcn yc JIjo.U eome into the land, and 
 Pall haue planted all 7iiav.ner of tre'.s for fr^od, then ye Jkall count 
 'the fruit thereof as umi'rcumefed: three ycarsy it Jhall be as 
 nncircumcifed unto yoiiy it pall not be eaten of. The meaning in 
 general is, it fhall be unclean, and not Xo be taten of, but caft away, 
 and counted abooiinab;c, as the fcrelkir.s were. 
 
 and 
 
Chap. 9. Of the P A 3 s o V E R. 9^5 
 
 ^iid a pure heart, Pf. 24. ,:?, 4. But we are efpeci- 
 ally to take notice, that the difcourfc here is not 
 Concerning the Ifraelites^hui concerning the itrangers, 
 who were to be admitted into the fanctuary; They 
 certainly, fliali have their proper place in this new- 
 temple, Jfa. 56. 6, 7 -, and not have renfon to com- 
 plain ; Jehovah hath utterly feparated me from his 
 ■people, V. 3. Bur to impofe upon them, in the latter 
 days the neccfHty oi: circiimcifion, from which they 
 v/ere free, ali the intermediate time, is, as has been 
 fnewn, diametricaliy oppolite to the doftrine of the 
 Apofdes. 
 
 CHAP IX. 
 
 Of the Fafjover. 
 
 I. ^T^ H E whole doiflrine of the^PASsovER has The fum- 
 
 \_ been learnedly and copioufly, above what mary of 
 can well be expreffed, unfolded by the very laborious T^^'^-j^ ^^ 
 Samuel Bo charts Hierozoic. lib: 2. c. 50. But.becaufe 
 that moft excellent and invaluable book is rarely to 
 be found in the hands of the youth, under our 
 tuition, we have thought proper in this chapter, to 
 exhibit, what he has handled at large, in a com- 
 pendious way. Yet in luch a manner, as to follow at 
 times our own judgment, and now and then inter- 
 fperfe what obfervadons we have made from othec 
 authors. We will therefore briefly run over thefe 
 feven particulars. I. The appellation of the pafTover. 
 
 II. Its time. III. Its place. IV. Its minifters. V. Its 
 guefts. VI. Its rites. VII. Its myttery. 
 
 II. The NAME PAscHA is Chaldee, as Philo jufi:ly Pafi* 
 obferves. In Hebrew it is called nDD, Pcfach, by the %niflcr- 
 antients Phcfc and Phafec. The root noD fignines to ^^°" °^- 
 pajfover. JofefhiU V'^ndevs \t iTTipiSucrKx, : Pbilo, o.«/2«T:^pa. 
 jult as there were tilfo famjices called for pajfage at 
 
 LacederaoUy 
 
9^6 Of the Passovir. Book 4. 
 
 Lacedemon^ that is, for the happy progrefs of an 
 expedition. But it is thus called, Pafcha, becaufe 
 God, while he flew the firfl: born of the Egyptians^ 
 pnjfcd ever the doors of the Jfraelitcs^ on reei:^g the 
 pods thereof iprinkled with the blood of the iamb. 
 Exod. 12. 13. Thus ]/a. 31. 5, God delivers 
 JerufrJcm, by pajjlng ever it, while he takes due 
 vengeance on other people. But the term Pafcha is 
 of various acceptations, denot'pg. ill. The paffing 
 over of the angel, who, while he fmote the firft-born of 
 the F.^yptian$^ pafTed over the houfes of the Ifnuliics. 
 2dly. The la;nl\ which was flain in memory of tliis 
 deliverance, Excd. 12. 21, kill the pajj over \ Luke. 
 22.7, then came the day of unkavmed bread, v:hm the 
 ^ajfover mujt he killed, 3dly. Tlie facrifices then 
 Lifuaily offered to God along with the lamb, Dcut. 1 6. 
 2. ^hou fljalt facrifice the pajjhver unto the Lord thy 
 God, of the flock and the herd. 4thly. The feftival days, 
 on which thefe things were folemnized, Luke 22. i, 
 noiv the feaH of unleavened bread drew flight zvhich is 
 called thepafj'over. Seeing Chrid our Lord fufFered at 
 that time, hence fome of the ancients, who were not 
 acquainted with Hebrew literature, derived the 
 name, Pafcha fvom the Greek '^a^o-x"' Ifuffcr. 
 The paf- ^^^' ^^^ TIME is exprefsly fpecified. Lev. '23. 5, 
 chal in the fourteenth day of the firfl 'month, at even^belweiin 
 
 month, the two evenings) is the Lord's paffover. W! e e 
 obferve (i). The month. (2). Tiie day. (3J. The 
 Abib. hour or time of the day. The month, Abib is 
 mentioned Exod. 13. 4: elfe where called Nifan^ 
 Neh. 2. I. EsJ. 3. 7. :i'2i<, ^.fZv^ iigniftes in Hebrew 
 an ear of corn, as ycifrcfh or green. Hence was tlie 
 name of the month •, becaufe in thofe warmer coun- 
 tries, and efpecially in Judca, in that month, which 
 anfwcrs partly to our March, partly to our April, 
 the (landing corn neceflary for the fupport of life, 
 are, acco'-ding to Pkilo, beginning to ripen •, and at 
 that tin-je, the Ifraelites began to put the fickle to the 
 {landing corn, Deut. 16. 9, and on the fecond day of 
 
 the 
 
Chap. 9. Of the Passover. 987 
 
 the Pafchal folemnity, they offered to God a handful 
 of the firft fruits. But why the fame month is in 
 Chaldee called P'^, Nifan^ is not fo evident. A great Or Nifan. 
 n^au conje6l:ures, it ought to be written Nijjari a . is 
 done by Jojepbus •, or tlie dagefch ilruck our of the 
 latter D to be made up by a long vcwei ; as i*D'3» 
 NJfin is often put for ]*D3, Nijin^ that is, jlandards. 
 And thus the appellation Nifan is very properly 
 taken from the war-like enogns or ftandards, with 
 which, in that month, they lirft took the field. And 
 this very time the Jews underftand to be intended, 2 
 Sam. II. I, ^^nd it cu-.ne to pafs, that after the year izas 
 expired^ at the time when Kings go forth to battle. 
 For a like reafon, the two former fpring months were 
 called by the Bithynians STpaT^o? and "ApE*©-, as by the 
 Romans martius from Mars. But this month is Firft 
 called the firji •, namely, of the facred or ecclefiaftical "J°"^^ °^ 
 year, from the exodus out of Egypt ; being other- ^^^^ 
 wife the feventh of the civil year, whofe biginning 
 \yas about Autumn, and whofe firft month was called 
 Tifri. And there was the exprefs command of God 
 for this, Exod. 12. 2, this month, namely y^Hby 
 compare Exod. 13.4, /hall be tint y on the beginning of 
 months ., itfhall be the fir jl moyith of the year to you. 
 
 IV. The DAY of this firft month, fet a part for the The 14111 
 paftbver, was the fourteenth. The hours, or time *^^y het- 
 
 of the day, was between the two evenings; the one oi '^^^^ ^ ^ 
 ■' ^ two even*" 
 
 which was a little paft noon, when the fun began to locrs. 
 defcend, the other a little before the fetting of the 
 fijn. Not only the Hebrews diftinguiftied their 
 evenings in this manner, as may be ktn in Buxtorf^ 
 lexicon under the word, ^"iV; but alfo fome of the 
 Greeks.) according to the teftimony of Eufiathius, ad 
 lib. 1..7. Odyfs. Jc cording to the a7tcients the evening is 
 twofold: for., the late evening.^ according to them^ is the 
 latter -part of the evening towards fun- fet : the other the. 
 early evening, the firft of the evening, follozvingjufl upon 
 noon. See alio Hefychius under the word Asi?.^. Within 
 the compafs therefore of that time, in which the fun 
 
 begins 
 
S-8 Of the P A s "5 o V E R.' B-Jok 4 
 
 begins to decline, and in which he fets, the pafibve^ 
 Nvas CO be flain and roafted, that it might be eaten on 
 the beginning of the fifteenth day, which was at iun 
 fct. Jofephus fays, that the Pafchal lanribs were 
 killed, frofn the ninth hour till the eleventh^ that is, 
 from three m the afternoon nil five, Bell. Jud. lib. 
 7. c. 17. 
 The'^lace V. As to the place \ the pafibver was celebrated 
 °hepi(r-° '^^^ ^''^ ^^^^ ^" ^yp^- Excd.. 12. 21 ; then in the 
 ov,j.. " wildernefs of Sinai, Numb. 9. 5. And in Egypt^ 
 indeed, every one fiew it in his own houfe, a.s there 
 was no altar, no place fet apart for God there. 
 But after the Exodus, none were allowed to kill the 
 paiTovcr any where, but in the place, which God had 
 chofen : as is cxpreisly enjoined, Deut. 16. 5, C 
 But that place was not Jerufakrn only, after Sci^::i(a 
 built the temple there, butalfo the very court of tl^e 
 temple, where they ufually killed x.\\t other fiKriBces. 
 I or God placed his name, an.l caufed it to dwelt not 
 fo much in tlie v/hole city, as in the temple. The 
 Jews all agree in this : they kill the pajfover as they do 
 ether facrifices., cnly in the court of the temple^ fays 
 ■Maimonides, lib. de Pafch. c. i. 6V/7. 3. And a very 
 learned Englifli author has Hicwn, that this is confeiT- 
 cdly the opinion of the Karaites or fcriprurarian doctors 
 of the Jews. 
 Whether VI. And the reafon is obvious ; for every one 
 .ihe paiT- knov/s, it was not allowed to kill the facrinces but in 
 over uas ,-{^g court of the temple. But that the passover was 
 i'acn'ic'' ^ ^^"^^ sACRiFiCK, is evident from the following 
 arguments. lit Becaufe the llripture in exprefs 
 words calls its ^2\, fdcrijice, Excd. 12. 27, it is the 
 SACRIFICE of Jehovah's pcffcvcr. Tho' this word, 
 in otlier places, denotes any feafi: vvhatever, made up 
 of Hain animals, as Prcv. 17. i. yet that it is here to 
 ,be taken in its molt common and facred fenfc, we 
 gather from this •, becaufe nn?, the pafchal facrifice, 
 was a type of that rnoft real facrifice of Chrifi, con- 
 cerning which, Pmd fays, i Cor. 5. 7, Chrifi cur 
 
 pr.ffovtr 
 
CImp. 9. Of the Passover, .98^ 
 
 jjajjbvef ^9t'9f, is fccrificed for tis. JofLphus and Philo 
 likcvvife everywhere call the pafchal lanbs, ^va'^iov 
 hvi^^u, that is, according to the interpretation of 
 Ruffimis, hofiio', facrifices. loiy. Becaufe the perfons, 
 celebrating the paiTover, are faid to offer the offering to 
 Jcho'vah, Numb. 9. 7, 13. 3diy, Becaufe the blood 
 of thepafchallamb, as of a true facrifice, was offered 
 to the Lord. Which may be gathered from the 
 Vv'ords oi Mofes^ Exod. 23. 18, thou [bait 7ict offer the 
 blood of ray sacrifice xviih leavened bread, neither 
 JhaJl the fat of my sacrifice remain until the morning ; ' 
 of my facrifice, that is, of my paflbver, as even 
 Onkclos has it the blood of my facrifice, and Jonathan, the 
 blood of the libatipn of my paflbver. Add a parallel 
 paifage, Exod. 34. ic,., thou fij alt not offer the blood of 
 iny facrifice with leaven, neither fhall the sacrifice 
 OF THE FEAST OF PASSOVER he left lint the morning. 
 4thly. Becaufe the blood of the pafchal lamb was , 
 fprinkled as well as the blood of the other facrifices- 
 In 2 Chron. 30. 16, fpeakiiig of the pafFover, it is 
 faid, that the Pricfts fprinkled the blood, v/hich they 
 received froni the hands OlI\\q Levites : alfo chap. 35. 
 II, and they killed the paffover, and the Friefis fprinkled 
 the blood from their hands. And none is ignorant, 
 that this belongs to a facrifice. Maimcnides obferves 
 well on this occafion, that the fprinkling is of great 
 importance, as being the foundation of the ofi^ering. 
 And Peter alluding to this, fays, that we are eledled, 
 unto fprinkling of the blood of J efus Chrift., i Pet.'i. 2. 
 As therefore we have a more clear reprefentation of 
 the facrifice of Chrift in the paflbver, befides fo many 
 arguments, it. is plain, we are by all means to afllfrc, 
 that the pafl'over was a true ficrifice. And if fo, it 
 could not be properly killed any v;here, but in the 
 court of the temple. 
 
 Vil. The ftraitnefs of time and place is in vain Nor could 
 bbjec5ted : as if it was i;iot poflible, within -the compafs the ftrait- 
 of the two evenings, to prelent and offer at .one altar, "inil^/nd 
 fo many thoufand iambs. Concerning the prodigious piace'hia- 
 
 number 
 
g^6 of the Passover. Book 4^ 
 
 er the number of thefe, fee an extraordinary hiftory or fable 
 paflbver \n Ligh tf 00 i on John 12. 12. For, that the court of 
 killed in ^^^e temple was very extenfivc appears from the twenty 
 the court two thoufand oxen, and a hundred and twenty thoii- 
 ofthe far^(3 (hcep, which SGlomcn offered there at the dedi- 
 fer^ofe- ^^^^^" of the temple, i Kings 8. 63, and the facrifices 
 phus de without number offered by the reft of the people, 2 
 Bell. Jud. Chron. 5. 6 : moreover, there were very many and 
 ^''^^ 7- c. 7 expeditious Prlefts at leafure, for four hours, if 
 circumftanccs fo required, to be employed in offering 
 thefe lambs. And thofe very perfons, who tell us, 
 there was fuch a prodigious number of pafchal lambs, 
 at the fame time tell us, tliat the number could not be 
 afcertained, but by the calculation made by the 
 priefts, who offered in the court. 
 The min- VIII. The ministers here were (i) The common 
 ifters. people. (2) The Levites. (3) The priefts. It belonged 
 The com- j.q ^]^^ COM MOW PEOPLE not Only to bring the pafchal 
 SellW- fat^i'ifices to the priefts, but alfo, if they plealed, to 
 ed to kill kill them. Which Pbilo^ after the manner of Ora- 
 that and tors, exaggerates, when he writes, lib^ de decalogo : 
 ^^^^J that at the feaft of the pajjover every one indifcriminately 
 fices." facrificcd^ the laiv granting^ on one etaraordinary day once 
 a year ^ the office of priejl to the 'ujhole pec-ple^ to offer 
 facrifices for themfehcs. God himfelf feems to have 
 granted that privilege to all the people, Exod. 12.6, 
 and the vjhole affembly of the congregation of Jfraelfijall 
 kill it. Nor v^as this peculiar to the paffover, as 
 Philo fpeaks^ but allowed to the common people in 
 the cafe of any other facrifice, namely to kill the 
 facrifices, even the moft holy, whether for themfelves, 
 for private perlbns, or for the whole congregation; 
 as Maimcnides has more accurately obfcrved than 
 Philo., ds Ingrefs. Sacred. i;t Scnoi. c. 9. §i 14 : and the 
 thing is clear from fcripture. See concerning the 
 burnt-offering, l.ev. i. 3, 4, 5: concerning the 
 peace-offering. Lev. 3. 2 : and concerning the fin- 
 offering, Le-v. 4. 24. 
 
 IX. But 
 
Chap. 9. Of the P A s s o V E r: 991 
 
 IX. But when private perfons did not choofe to Y'et the 
 kill the pafTover, or were not allowed on account of ''^^" ,^^ 
 uncleanels, the levites were lublt'.ruted tor tnis iti^^j-j^j 
 work, in their room, becaufe they vverc mOrc (kilful for them, 
 and expeditious. We have an example, 2 Chron. 30. 
 
 1 7, /(jr, there were many in the con^rc^,ntion that ivere 
 not fan5iificd\ therefore the Levites had the charge of 
 the kVting of th^ pajfovers^ for e'Very one that was not 
 clean, to fa\8ify them unto the Lord. Similar to this 
 is the paflage Ezr. 6. 20. 
 
 X. The bufincfs of the priests was to fprinklc at -p^g ^uli- 
 the altar the blood received from the common people nefsnfihe 
 or the Levites, as we have already fnewn from 2 P"efts 
 Chron. 30. 16 and 35. 11. Theyalfo alone burnt the J^^^ [^ 
 fat on the altar, as the Jews conftantly alTert. the blood 
 Inllead of all others let us only hear Maimonides, de and bum 
 pafcha.,c. i. §. 14. Who, after he had defcribed a ^^^^ *^^^- 
 long circle of prieils around the altar, with bafons of 
 
 gold and filver, adds, when any of them had killed 
 the paflbver, the blood was received in a bafon bv 
 the next prieft, who was to deliver it to a fecond, and 
 fo on, till it came to the prieft next the altar, who 
 poured it out at once at the bottom of the altar, and 
 returned the bafon empty, which he had received 
 full. After the blood was poured out, as he fays 
 elfe where, 5. 6, they ftrip the pafchal lamb of his 
 n<in, and opening his belly take out the fat on the 
 inwards and burn it leifurely as in every facrifices 
 Which they might do, during the v/hole night, till 
 the morning dawn. Which is a further confirmation, 
 that the paflbver was a true ficrince. 
 
 XI. As to the GUESTS i they were, in the firil ^he 
 place all true born Ifraeiites, if they wt- re net exclu- guefts. 
 ded by legal uncleanefs. For, Exod. 12. 6,47, all -^"^^ ^\^ 
 the congregation of Ifraelh commanded to folemnize ^^^'^^ Y d 
 the paffover. And then the Profelytes, who ii^ere and not 
 circmncifed and became Jezvs, Eft. 8. 17: v^hether unclean, 
 they were bond-men born in the houfe, or. bought 
 
 with money, or niercenary, or inmates of the land 
 
 of 
 
men. 
 
 992 Of the Passover. Book 4. 
 
 of Canaan, fubjcft ro co bondage, or in fine, thofe, 
 whom tiKy called Frofelytes of righteoufnefs, who 
 upon being-circumcifed alfo, Iiad a right to cat the 
 paPtbver, Exod. 12 48, and ivhen a fir anger jh all 
 fojourn '•jjith thee^ and ivill keep thepajjo'ucr lo Jeho'vah^ 
 let all his males be drcurncifed^ and then let him come 
 near and keep it % and he /ball he as one^ that is born 
 in the la?id : for, no uncb'cuncijed per/on Jloall eat thereof. 
 Alfo wo- ^I^- It 13 a queftion, whether women were like- 
 wife excluded by the fame law, that the uncircum- 
 cif d werci cfpecially as the law commanded the 
 mah-3 only to repair to the three feilivals, Exod. 23. 
 17; and :?4. 23. Dcut. 16. 16. It would feem, 
 they -were not. lih Becaufe women cannot be 
 numbered among the uncircumcifed, nor accounted 
 as kich, for circumcifion, did not belong to them, 
 bur they were reckoned along with their circumcifed 
 parents, or hufbands. 2dly. Becaufe all the congre- 
 gation oi Ifrad, as we have juft fnewn, is commanded 
 to celebrate the paffover. But the women make a 
 part of this congregation. Dent. 2<.). 11. ^dly. Than 
 the women together with the men celebrated thefe 
 folemn fciVivals, appears from the example of £/A"^- 
 nah, who yearly -carried with him his two wives, 
 with his Sons and daughters, to Shiloh to the folemn 
 feilivals, i Sam. i. 3, 4. Jofeph alfo and the holy 
 virgin repaired yearly to Jerufalem to the feaft of the 
 paffover, L/^A'^ 2.41. From which it appears, that 
 the fame thing may be concluded concerning all the 
 pious women in thofe times. 4thly. From a parity 
 of reafon : becaufe in other euchariliical facrifices, or 
 CD'D^i:' peaCe-offiMings, women alfo had their portion : 
 thus Elkanah gave to his wife Pemnnah, and to all 
 her Sons and daughters, parts of the facirfice ; but 
 to Hannah., whom he loved, a worthy a double 
 portion, \ Sam. \ . A^-^ S- When D^r/i/ likewife ofiered 
 eucharilVical facrifices, he dealt out a part of them to 
 •c'WlfracU as well to the women as men, 2 Sam. 6.18. 
 And the daughttts of the prieils-ate of the facred 
 
 food ; 
 
Chap. 9 Of lUe P A s s V E r: 993 
 
 food; Numb. 18. II, i^). 4'knd why may we not 
 fuppofe, that women ailb partook of the paffover, 
 which was a kind of eucliariilical f^acrificc, or peace- 
 offering? 5th]y. We add the teftimony of Af^;/«£?- 
 mdes^ who iays, that women were not only admitted 
 to the pafchal fcafts, but alfo at times there was a 
 company, which confided only of women, de Pofch. 
 c. 2, §. 5. 
 
 XIII. We mufl nor, however, omit here the ob- But their 
 fervation of the Rabbins, who diflini^uiiii between P^''"^;^"^ 
 the command concernmg the pallover, and con- credo- 
 cerning the not eating leavened bread. They fay, nary, 
 that all were abfolutely boand to thislalt, females, as 
 well as males. This law, not to eat leavened bread, 
 Exod. 13. ^, is, fay rhey, at every time ami m 
 every place^ ^equally binding en males and females . See 
 Hettinger, jus. Heir. Se5l. 4. §. 22. But the command 
 concerning women's appearing ^ijerufdera to keep 
 the paiTovcr is no where to be found in exprefs term«. 
 Hence it is faid in Tr.Im. Hierofcl. Iraol. Kiddv.Jchin^ 
 fol. 61. col. 3, the pajjover cf ivo7nen is a difcrcticnary 
 thing: But thofe women, who were led by a zeal for 
 religion, were accuftomed to prefcnt themfelves before 
 God, in order to partake of this fachfice, Lightfcot. 
 ml. Luc. 2. 43. 
 
 XIV". The guefts, v/ho partook of the pafch.il lamb, The num.' 
 are commanded to meet, by houfcs, or families, ber of the 
 Exod. 11. 3, thiy JJj all take to thcM every man a lamb., gi^ells. 
 according to the houfe of their Father's., a lamb for an 
 hoiife. But if a houfe had not a number fuificient to 
 confume a lamb, the neighbours were to be called in, 
 till a juft number was made up, v. 4. The Jewiih 
 mailers took care, that the number of guelts lliould 
 not be under ten, nor above twenty. Which Jena- 
 thanes' paraph rafe on Exod. 12. 4, and Jofephus. de. 
 Bell. Jiid. lib. 17. c. 7, obferve. In thofe companies 
 or Societies, called ?'pV"^ by j£?y2'j!;,!;^j, by theHebrews, 
 hnnn, men and women fat down together, old men, 
 and young, whole and fick, mailers and kryants-, 
 21 Yol. III. K lA 
 
^f)4 Of the Passover. Book 4. 
 
 in Cine, every Jew, tiiat could eat a morfel of fleQi, 
 
 hot exclnding even young children. 
 The nn- ' XV. They, who were legally unclean, whether by 
 clean c.\- touchinfJ" a dead bodv, or by a leprofy, orwhofeleed 
 
 til Jj - • f 
 
 ciuaea. y^^^^^ from them, or by any other accident, and 
 women in their monthly courfcs, were debarred 
 from the paflTovcr, I^umb. 9. 6. Perfons thus pollu- 
 ted, till the time for their purification v;as clapled, 
 were not periifitted to talle the flffh either of the 
 pafchal lamb, or of any peace-offering, under pain 
 of ei Fig cut off. Lev. 12. 3, &c. And therefore i\\e 
 Jews, being i:o ect the pafibver, would not enter the, 
 judgment hall, lead they fnould be polluter", yckn. 
 18. 28. But, under king Hezckiah, m?.:\y iv'xbts of 
 Ifrael broke this law, for a great part of them had not 
 fanctified themfelves as they ought. Yet God, being 
 appeafed upon the prayer of the pious king, forgave 
 thofe who were truely, converted, 2 Chrcn: ^o. 
 17. &c. 
 For whom XVI. But leifl they v/ho were unclean, at the 
 the fecond time of that paffover, lliould be deprived of fuch an 
 paflover ^j^-^-^Uent facrament, for a whole year, a fecond 
 med' to paffover was, at God's command, appoinicd for them 
 which in the fecond month ; on which a pe.fcn on a journey 
 perfons on ^^fg J. QfT vvas bound to attend, if he was not able to 
 a journey q^^^^^^xo .Jci-i-falc:n, at the ifated time of the pafTover, 
 bourtd. Numl^- 9- I o, 1 1 . The Jewiili mailers fix f a journey 
 afar off, at fifteen miles v.iihout the walls of Jcriifa- 
 lei:i\ fo, that a perfon, at that diftance from the city 
 on the fourteenth day of the month, might lawfully 
 
 t A!«J~>-^'t»th makes the following remark upon this. The 
 Kdbrew of tills word nfar ^^"hath extraordinary pricks over jc for 
 fpicial ccnf;deraticn. Hereby the Lord might figi.ify, that we 
 Gentiles who were unclean, even dead in trefTpafTes, and fins, and 
 eifor cff, Epn: 2. i, 13, fliould be made nigh by the blood oi- 
 Ch:itt, ana fo partakers of him, the fecond paffover, who now « 
 jacrif.cecft.tus, 1. Cor. 5. 7. 
 
 keep 
 
CH^p. 9. Of the P A s 5< b V E r; f)95 
 
 keep tlie rc;ccnd paijbver. B'lit why {lioutlcl he- not 
 rather let out on the prcceetiing day, in order to be at 
 the feaft, and not luffcr himfelf to be ftraitned ia 
 tirae ? For, ir any one, wlio let out on a journey, 
 was retarded by the invincible flov.nels of his beail:^^ 
 or by adiforder in his feet, or any accident of the like 
 nature, fuch a perfon vva; not accounted to be on a 
 journey afar off, bur to be D?:i<, detcincd by force, 
 Philo therefore, de, vita. Mofts, lib. 3, leems to have 
 better underftood the meaning of th;s law, when he 
 applies the following things to thofe, ^ujho, on account 
 of a journey cfar off., are hindred from facrificirig ■zsjilh the 
 refl of the nation. For., lays he, they ivho travel., and 
 hvCy tn other parts of the "joorld., are not guilty of any fin., 
 for ivhich they are deprived of the common horiotir zvith 
 the reft. Efpecially., as one country cannot contain fo 
 jyoptilous a nation., but is obliged to fend out coLrdes into 
 many places. Concerning this fecond palTover, of the 
 unclean, there are fine things in Scldeii., de^ Synedriis, 
 lib. 2. c. I. 
 
 XVII. In the rites prefcribed by Alrfs, there "^^^^ """^^ 
 are five things to be obferved. (i). The appoint- 
 ment of the pafchal iamb, (2), The preoaration. 
 
 (:^). The flaying. (4). The roaftiiig. (5). The 
 eating of it. 
 
 XVIII. The pafchal beafl Vv'as to be nil', a fmall The paf- 
 catlle or beaft., a lamb or kid., Exod. 12. 3 : for, that ^^'-'i^ be.-ifi-^ 
 name is common to both, Bcut. 14 4, ye fhall eat a f J'''""" °^ 
 fmall beafi., of peep., and of goats : thus aiio, Exod 12. 
 
 5, it is emphatically added, ye fJj all take it out from the 
 fheep.) or from the goats. However it is probable, that 
 the pious ufcd this liberty, in fuch a manner, that 
 they more frequently offered a lamb, as a more 
 acceptable lacrifice to God, becaufe, in flieep there 
 is a greater degree of meeknefs, docility, and inno- More fre- 
 cencc. And therefore it is, that thougli Chrilf, is in q'J(--Jidy a 
 fo many diiferent places, propofed to us, under the ^'*''^'^* 
 type of a lamb, yet we never once obferve, that he is 
 pointed cur, under the denomination of a kid. Anl 
 
 K 2 ih.crefore. 
 
'tiX)6 Of the P A s s o V e'A. Book 4. 
 
 therefore, T'heodoret^ ^ieft. 2^^ in Esod. feems not 
 to have given a bad explication of the meaning of the 
 Law-giver: that he who hr.s a Jloeep^ Jhould cffer it % 
 hit he vjho has none, Jhouid offer a kid. 
 Not an ox XIX. We are not to think, that oxen were made 
 ufe of in the pafchaf facrifkc, flriftly fo called -, tho' 
 in i'cripture,' even they are called by the name of the 
 P^ijfcver : as Dent. 16. 2, thoii Jhalt therefore facrificc 
 thcpajjo^jcr unto the Lord thy God, of the f 01 k, and the 
 herd', and 2 Chron. 35. 8, they gave unto the Priejis 
 for the paffover-oferings tipo thcnfand and fix hundred 
 fmall cattle^ and three hundred oxen : and again v, 9. 
 thei ^c"js unto the Levites, for pnffover- offerings, free 
 thoitfand fmall cattle, and five hundred oxen. The 
 appellation paflbvcr, when it comprehends oxen, is 
 taken in a larger fenfe, and then denote^ thofe peace- 
 orferings, which were killed at the paflbver feftival, 
 in orJer to feaft on them Avith joy, before Jehovah. 
 Thus, in the folemn palTover under king Hezekiah, 
 they did eat throughout the fcaff, feven days, offertn'^ 
 peace-offerings, 2 Chron. ^o. 22. To this aifo, it 
 feems, v/e fhould apply, what John relates, Johf! 
 18. 2cS, that the Jews would not enter the judgment 
 hall, leaft they fliould be defiled •, hit that they might 
 cat the paffcvcr : not, certainly the pafchal lamb, 
 ivhich they had eaten, at the fame time that Chrifl: did, 
 the day before •, but the facrifices, that v/ere ufually 
 offered, for the feven days of the feaft, which were 
 hence alfo called P^//^i;(f;x We therefore infer, thac 
 the iacrifice appropriated to the paflbver, confiftcd of 
 a lamb, or a kid only. 
 There- XX. The Law-giver requires three things, in the . 
 quifites of Jamb, or kid, to be offered •, that it be found, a ritale, 
 ^K^i^r^"' and ^///^<?//y^ w.^?*, Exod. 12. 5. To bey^iY/;^/ figni- 
 c^a facri-j^^^^ to be without defect, and blcmifh. Lev. 22. 19. 
 20, 21. The blemiflies in a facrifice are defcribcd at 
 larrre, v 22. God would have a w-r;/<f, becaule the 
 more excellent things arc to be offered to him •, but 
 a male is more excellent than a female, Mai. i 14. 
 
 la 
 
Chap. 9. Of the Passover. 997 
 
 In fine, it was to be nJiz; p, the Son of ayea"i\ or of 
 the firft year. By which exprefiion is not meant a 
 lamb, come to, but (hort of his ilt, year. For every 
 bcaft was, irqm its eighth day, pure, or fit for facri- 
 fice, Exod. 22. 30: Lsv. 22. 27. From the eighth 
 dav therefore, if we regard this general law, a lamb 
 might be offered, till it .compleated its firll year. 
 After which the Jewifh mailers exclude it from 
 facrifice. Yet to me it feems more natural, by a 
 Iamb of the firil year, to underfland that which is 
 almoii a year old, at which time it is come to its 
 proper fize, and its moll: grateful relifli. Nor can I 
 imagine that the ancient believers were fo miniltely 
 nice, in calculating the time, thatthey accounted their 
 lambs prophane, direclly on the commencement ot 
 the fecond year -, or that they fet down the nativity 
 of their cattle, in journals, kail they Ihould miflake 
 in a minute. 
 
 XXI. The PREPARATION of the pafchal lamb, ^^ ^^s to 
 confiftcd in the keeping it up, or fetting it apart, ^ ^ ^ 
 which was done, on the tenth day, and continued days be- 
 untii the fourteenth, on which it was to be killed, fore kill- 
 Exod. 12. ^. The Jews give the following reafons ^"S- 
 for this command, ill. Lead they Ihould forget it, 
 
 if they delayed it, and took no care about it, till the 
 v^ry moment of their departure, fmce they would 
 then be hurried with a variety of bufinefs. 2dly. 
 That they might more exa£lly obferve, whether 
 the Iamb had any blemilh. 3dly. That they 
 might have an opportunity, from the fight of the 
 iamb, to convcrfe together concerning their redem- 
 ption out of Egypt. 4thly. That they might have 
 time to prepare themfelves for keeping the approach- 
 ing folemnity. 
 
 XXII. The KILLING of the lamb, followed upon The man- 
 its leparation. Exod. 12, 6. ^nd the whole emigre- ^^J ^'^ 
 gat ion of the children of Ifrael Jiodl kill it. The blood ^^^"'S i^* 
 was to be received in a bafon, and a bunch of hylTop, 
 
 to be dipt therein, with v/hich they were to flrfke, or 
 K 3 fprinkle 
 
99^ Of the Pa«sove r. Book 4. 
 
 fpirnkle the lintel, and the twofide-pofls of the houl'tt 
 V, 22. The lintel, I lay, not the threfnhold, leail 
 thoib that pafied, fhould trample under foot the 
 iacred blood, which was inftead, both of a facrificc, 
 and a facrament. For, vviiy fhould not true religion 
 have the fatne eiTeft on tliem, that fuperllition had on 
 the people of JJJjdod^ wlio, for a long time, would 
 not tread on the threfhhold of their temple, after 
 Dcigon had fallen on his face upon it ? i Sam. 5. 5, 
 God himfelf fnews the reafon of this fprinkling, 
 ExoS,. 12. 13, and the blood flj all be to you., for a token 
 wpon the kcufes, where you are : and ij^hm I fee the 
 blcodt Iivillfafs over you ^ and the 'plague fiidl not be 
 upon you, to deftroyyou^ ijohen I fmile the land of Egypt. 
 Not that there was any natural efficacy in the blood 
 of the lamb, or that God ilood in need of a fign, to 
 cihlinguiih his own people: 2. Tim. 2. 19. But this 
 fign was given to the Hebreivs, that thereby, they 
 might be confimcd and affured of their deliver- 
 ance, Heh. II. 28, through faith, lyiofes kept ihe 
 paffover, arid the ^fprinkling of biood, leaf he, that 
 deflroycd the firfi-hcrn^ fjould touch, them. 
 Reading XXIII. God g^ve a command about ROASTING it, 
 it. Excd. 12. 9, cat notof it ra%:<J^ n.cr fcdden at all luilb 
 
 ivaier, but rcaji 'mi th fire. Firfi, God forbids the 
 eating it rnvj. Not that this is to be undcrltood of 
 v/hat is quite raw : for, the Ifraelites knew this of 
 themlelves. • They were not fo voracious, as ufually 
 to i<:tC] on fiefii, altogether xindreiTcd. It is theretore 
 meant of th it, wiiich is not fodden,or ^oaftcd enough, 
 as the Jewifli mtfters well cxpkin it. For, in that 
 great hurry, with which the (irll padbver was en- 
 forced, and in fo great a number of pafchal lambs, 
 it mirj'it eafily happen, thatfome of them might be 
 only halt done, orfcorched, unlcfs the laiv-giver had 
 provided againfl ii:, by an exprels command. A thing 
 not without its myflery, as we fnall pre-ently fee. 
 But it was not fufticicnt to have the lanib p -^cdly 
 done, unklb aifo done in that mariner, wiuch Gcd 
 
 prefciibcd. 
 
•Chap 9. Of the Passover; 999 
 
 preicribed, namely, roaficd^ not hailed. This was 
 quite otherwIf<;, than in the other pcace-otTerings, 
 vvhofe flefa was cufiomarily boiled, in crcicr to be 
 eaten, both by the people and tiie pviefts, even at the 
 pafrhal folemnity. Wherefore 2 Chron^ 35- "13, thefe 
 things are accurately diiiingulibcd : and they roasted 
 the pajjover ivith fire, according to the ordinance, hut 
 the ether holy offerings, fod they in pets, and in caldrons., ■ 
 a',idinfans. Where obftrve, that in both cafes the 
 v/o'-a 'i^ii'^ is nfed, to ^\->.(t^^, that it is applied both to 
 boiling and roailing, according to the nature of the 
 fubjed]:. 
 
 XXIV. The roafling is followed by the eating E^J^^git 
 it. Where firft, we Jire to obferve the drefs or attire of ^'^ 'S>P^.* 
 thofe, who were to eat it, which they were to do, 
 with their loins girded, their fnoes on their {^tx., and 
 their Itaff in their hand, Exod. 12 11 : which is the 
 drefs of travellers, and of thofe, who undertake . 
 fomtlhinn; laborivUis. For, the jj;a^ments of the ^^ ^ ' 
 orientals, being long and flov/ing, and generally 
 nngirded, were to be tucked up, when either they 
 addreffed themfelves to a journey, or fome laborious 
 work, that they might be no impediment to them. 
 2 Kings 4. 29. And a.perfon girded, does notfeldome 
 denote an induftrioiis perfon, whom the Greeks call 
 iiio:v(.: uvr.f, ^ ^iian "xcll glrdcd, and the Hebrews X^r\. 
 And none is ignorant, that ?i fi^ff h proper for a^^^'"S-^ 
 journey, as travellers are thereby fupported in danger- '^"^* 
 ous places, and defend themfelves with it againft 
 aggrefTors and wild beafts ; fee Gen. 32. 10. Mark 
 c,. 8. Nor was the rod of Mofes, vi^hich is fo 
 celebrated, any thing but a traveller'j {lafi, Excd. 
 4. 2. ^ \ 
 
 XXV- Their being commanded to eat the paff- js^^^ ^^^^ 
 over, vi\x.\\fboes on their feet, feems to be to the fame 
 purpofc. ¥'cr it is probable, while the Ifraelites 
 where in E-^ypt, they vvere generally v^ithout (lioes ; 
 at leaft they did not ufe them daily, during their 
 fevere bondage. As in the- fiou rill 'ing ffate of the 
 
 K 4 Jews, 
 
loop Of the Passover. Book 4. 
 
 Jews, we have examples of perfons being unlhod, 
 even in Judea. As this want of fhoes, was lefs 
 hazardoLis to the Ifraelites in E^ypi-, God was 
 pleafed to provide them with fiioes, when they were 
 now to undertake a tedioiis, h^ii'd, and rough journey: 
 In otiier cafes, ones being barc-toored, was a fign ot 
 fubmidion and devotion, Excd. 3 5. Hence that 
 faying of the Pythagoric fclioal, do thy religious 'wor/Jjip 
 and c.dorc.lion hare-faotedi And Berenice^ tlie fifter of 
 king /Igrippa^ came hare- footed before the tribunal^ to 
 prefer her fLsI'" to Flcrtis, who exercifed grcic cruelties, 
 againil the Jews, Jofeph. dc Bell. Jud. Lb. 2 c. 15; 
 T his putting-on of fhoes, was not therefore a part of 
 religious vvoifhip, but a fyrnbol of their approaching 
 journjy. 
 \Vhy the XXVI. We (hall not grudge to fubjoin, becaufe 
 Lthio- ofthe affinitv of the fubicd, \v\\-M Zaba Za^o^ relates, 
 \vhen'thcy i" Damiani'.s a Gees, concerning the miiniiners of the 
 enterd Ethiopiafis. He afTirms, they cannot enter their 
 their^ churchcs, but unfiiod. Becaufe, iays he, the Etii- 
 ^'^'^P'^' C;/>/V/^ churches are not like that country, where the 
 uiifhod. people of //?.'?£'/ aie the pafchallamb, 0[\ their depart- 
 ure out of Egypt, in which place God commanded 
 them to ear it with fuoes on their teet, and their 
 loins girded, on account of u::^ defilement of the 
 country •, but qvc like nvjunt Sifhii, v.here God fpoke 
 to Mcf-s, faying, Mofts, Mofes, put cffihyfboes, from 
 cjj thy feol^ for the "place ivherecn thou sJa^h'lsft is holy 
 ground. And this mount Sifiai is the parent, from 
 v.'hich our chuches have dciired riieir origin *, jv,[\ as 
 tke Apollle's- from 'the prophets, and the New 
 Tellament, from the Old. Tho-. far he : but tlie 
 obfervation appears to rtiC, to be idle and ffily : 
 like th'jfe to V. iiich thcciirieriis arc too much addict, 
 cd. . 
 The paff- XJ^'VII. But to .letuin from this digrelnon- 
 over to be ^^^J^.^y^,^,^._^ r:.Q^| -v as, /.'.W.I 8., pleafcd to command 
 cat-n\v!;.i ^j^^_^ to cr.t ihe L'>e p.iflbver, wah wdkaz-efied breeds 
 ed'hicid, and biUcr herbs. Finfc.rcb relates, that, amorg the 
 
 Rnd bit.or Roma.-lS, 
 
 herbs. 
 
CHap. 9. Of the P A s s o V E r; iooi 
 
 Romans, the FUwien Dialis, or Tprkik of JupiUr was 
 forbid the ufe of leaven, in ^ta'fl. Roman. Becaiife 
 as leaven arifcs from a ftate of conupuon, fo alfo 
 v;hen it is mixed, it corrupts the lump. Nor was 
 only the pafchal j-iinb to be eaten, with unleavened 
 bread, bui Go i coirmandcd the Ijraelitcs^ to obfcain 
 from leaven, for whole {Qvcn. days, Exod. 11 15. 
 Since the five inLerir>edIate days of thefe feven, were 
 working-days, God ordered the hrft and lad to be 
 accounred Jeftival : for, a.s on the firft they were 
 fet at liberty, frem fuc!> a hard and grievous bondage, 
 fo on the feventh, the red-fea fv/ailowed up Pha- 
 and all his hou. And this divine inllitution was 
 ferved to perpetuate the meTiory of bodi thefe 
 among his people. But of vvhat fort thefe bitter 
 herbs were, we are neither much inclined to enquire, 
 nor is itofgrcai importa^ice. Vx'^hoever would know 
 the opmions of the Jewifij mafters on this head, may 
 confiak our greac author {Eochart). \Ve haflcn to 
 other matters. 
 
 XXVIIL God alf:) forbid them, to break fo much ^^^ "^^^^^ 
 as a bone of ihe pafchal lamb, Exod. 1 8 46. Numb, "\^.e^\^ a 
 9. 12. This law feems likewife to have a reference bone of it. 
 to their being ccmmanded to eat it in^iafte; for they 
 vv'ho are in hurry done fpend time in breaking and 
 takir.g the marrow out of the bones. But a myftery 
 alib lay conce.iled'in this law, of which prefently. 
 
 XXIX. There was another law, not to leave any N^"^ °^ 
 of the licHi of the lamb until the morning, but to J'^r ° ^!m 
 burn what remanied thereof, Exod. 12 10. Of this the mor- 
 Ivind, were the lavvs, in all lacred feafts, fee Excd, ning. 
 16. 1.9: Le'j. .7. 15, and'Z^"-!;. 22. 30, excepting 
 only the fiefh of the ofiering of a vow, or a voluntary 
 offering. Lev. 7. 16V17. The dengn of thefe laws, 
 was to preferve the facred food, from corruption, 
 and from being put to profane ufe.v In the lamb, 
 they were to take fpecial care, that its remiains fliould 
 neither hinder nor clog the I'fraelites, who vvcre now 
 ■to depart ; nor yield matter ol derifion to the Egyptian 
 
 nor 
 
1002 Of the P A s s o V' E r: JBcck 4. 
 
 nor become a prey to ciog5. And perhaps alfo to 
 prevent their becoming an object of idolatry, as the 
 brazen fcrpent was. 
 ^.^l^ XXX. Moreover, God comm:indcd, that none 
 
 Jiight not n ^ J I J r I • > . mi 
 
 to go out 'bould go out at the door or his horu-, until tne 
 of their morning, Exod. 12. 22 ; leall they fiioulJ meetVv-ith 
 houles. the deltroying angel, who, indeed, could have 
 diftinguifhed the Ifrceliics^ even out of rheir houlcs ; 
 but they were to be taught, that their fafety coniiired 
 ]n keeping tiiernfelves, as it were, under the protec- 
 tion of tlie blood of the lamb, with which they had 
 fprinkk'd the polls of their doors. If they hjd rejec- 
 ted thi.-; facrament of their fecurity, they would 
 thereby have alfo rendred th.^mfelves unworthy of 
 the grace, that v/as repreknted by that fign. 
 Itwneto XXXk In fine, it was ordained to be eaten, in 
 be wholly one houfe, and ro.ie of the fiefh to be carried out, 
 coiiiumcd ]£;,;o(l^ 12, 46. This law fecms to be jo. -"' with, v. 
 houie 4' inwhkhthofe familits, which v,-c;e lo :..'a!l, as 
 not to be able to cat a v/hole lamb, are comiu.:v.ied 
 to join witli their neighbouring fan^i'lies. J3u-l here 
 leil any flioukl tlfink, th^t the lamb couki be iialved, 
 ^nd one half carried our to tlie abknr family, the law 
 direds, two fa::>ilies joining together, to cat the lamb in 
 one houfe, and carry none of its flefh broad, kecavife 
 fo falutary avi!ftim,could not be divided: and nothing 
 but an enfire lamb, in every houfe, could refcue 
 that iioufe, from the immini-nt defiruiflion. 
 Some of XXXIk But wcare to vjbferve, that fome of thole 
 theie rites ceremonies, v/ere perpetual ; as the killing, roafling, 
 perpetual, and eating the lamb, with unleavened bread, and 
 
 -^■1'5 "^^"^ bitrcr herbs, without breakino; a bone, &:c : otiieis 
 in bcrypt. . .- j . j 1 1,- i • 
 
 agam were U;C(.l oniy once, and no where el!c but in 
 
 Erypt. To this may we reckon. ilh The law 
 
 concerning the keeping up the lamb for the Ipace of 
 
 ' four ckiys, before it was to be killed. God wouki have 
 
 this done in Eivti-, leaft the Ifraelices, when amon^r 
 
 tlu^ir ehrnged enemies, fnoukl not have lambs, if 
 
 ti)cy were obliged to kok out for them, only at the 
 
 very 
 
Chap. 9. Of the Passove r.' 
 
 very lad : but in JuJca they had rK)thing to fear of 
 this kind : 2nd it would have been no eafy matter 
 for thofe, who came a great way to the city, to provide 
 themfelves precilely at that time, as the greatell part, 
 did not come till the preparation for the feail, or at 
 rnoa, the day before, and then purchafed from thole 
 who ufuaily expofed lambs to fale in the temple. 
 John 2. .17, [4. It alfo appears, from the hiftory of 
 Chrift's iafc palTover, that the difciples aflced their 
 mafter, only on the firll day of unleavened bread, 
 where zvili thou that we go and prepare^ that thou 
 mayeji eat the JMJp-Jcr ? Mark 14. 12. Confequently 
 they had not kept up a lamb four days before. 
 2dly. I'he law concerning ftriking the lintel, and 
 fide-polls with the blood of the lamb : becaufe the 
 reafon whicJi God gave for this command, could only 
 refpect Ei'^ypt^ Exod, 12 12. i^. And from 2 Chron. 
 'p. 15,16, and chap. 35. 5, 6, 10, ji, we learn, that 
 in Jtidea^ the paichal lambs were killed in the court of 
 the tcmple,and there their blood v/as poured out. Nor 
 does it appear that any part of this blood was carried 
 into private houfes, to be fprinkled on their door- 
 poiis. sdly. The law concerning the eatino- the 
 p:'.(rovcr, with their loins girded, with fhoes on their 
 feet, a ftaffin their hands, and v/ith haltie. Becaufe 
 the'e things had a refpect to that long and tedious 
 journey, tliey were in a few hours to take: but after 
 they had performed that journey, they ate it quietly 
 and ungirded, not (landing, but fitting, not in 
 hade, but at leifure ; as is plain from the example 
 of- Chrift, who fat down on a couch, i;a an upper roora 
 with his Difciples. 4thly. The lavv not to (tir abroad 
 out of their houfes, lead they fhould meet the 
 deilroying angel : as in like manner appears from the 
 example of Chrifl", and his diiciples, who, in that 
 very nighr, in which they kept the pafTover, repair- 
 ed to the mount of Olives, Mat. 26. 30. 
 
 '" XXXIIL It 
 
'0^34 Cf the Passover. Book4. 
 
 Two be- XXXIir. It now remains, that we explain, and brief- 
 lliadowcd b' ^^^cv/, the MYSTERY of tlie pafTovcr, and to what all 
 forth by this pomp of ceremonies tenJed. And in general, it 
 the pail- is, certain, that two benefits were Ihadowed forth 
 over. thereby; the one temporary, and peculiar to the 
 pfoplc o^ Ifrael\ the ether eternal, and common to 
 all true believers in Chrill. On the former we fiiall 
 curibrily hint a few things: on the latter be more 
 diilincl and explicite. 
 Onecf XXXIV. And. ifl:. The very name Pafcka, 
 toem pe- ^yjjj^^iT ^5 ^^^ have faid, fignifies a pafTino- over, 
 the ifrjcl- reminded the liraelites cf the angel, who pafTed 
 ites. over their houfes, without touching them, in that 
 
 night, in which he fell on the Egyflians^ in fiich a 
 manner, that not a houfe was free from the (laughter, 
 Exod. 12. 30. 2diy. The bitter herbs, with which 
 they were to eat the lamb, fignihcd, the hitter life 
 they had led in Egvpt, under hard bondage^ hi mortar^ 
 (zud in brick^ Exod. i. 14, lb that they jultlymighc 
 cry out, as they afterwards did in the RabyloniOi 
 captivity. Lam. 3 i.";, that they ivere filled rvith 
 titternefsy end v:ade drunken isjilh ivonnui-oc/d. This 
 they teftified in the paflbver, fayir g to each other, as 
 Mniraonldes de Faf>:b. f. 2. §. 40, relates, -<£ d" have eaten 
 that bitter things bccanfe the Egyptians embittered the 
 life cf our Fathers in E'^ypt^ as it is ^.vritten., Esod. i . 
 14: ."^dly. The unleavened bread alio, which was 
 but little grateful to the palate, was eaten for the 
 fame end. Wherefore the mailer of the family, 
 when he difVributed the pieces of it to his domcfiicks, 
 addreffed them thus : this is the bread cf rffitlion^ 
 'luhich eiir Fathers did eat in the land cf Egypt., in the 
 very words o^^ Mofcs., Dent. 16. 3. They therefore 
 let down the unleavened bread only in pieces, 
 becaufe not whole, but pieces' of bread are given to 
 the poor. 4thly. Moll of the other rites fignified to 
 tiie Jfraelites., that, being now called to liberty by 
 Got/, they were as foon as pofllble to betake them- 
 fciVes out of that flare of bondage. And therefore 
 
 they 
 
Chap. 9, Of the Passover. 1005 
 
 they Tire commanded to cat in a (landing podiire, 
 with thc!r loins girded, with fhoes on their feet, and 
 leaning on "their ilave.i, and in hafte, becaufe that verv 
 moment they were to depart. They were, not to 
 eat it boiled, but roafld, tliat being fooner done : 
 and with unleavened bread, that they might not flip 
 the opportunity of departing, Ihould they ftay, till 
 the lump was leavened. S^l^ly- However, as it is 
 neceflfary to explain dumb figns by words ; fo, 
 when their children afKed, what this ceremonv 
 meant, they v/ere commanded to anfwer; tljs is the 
 facrifice of the Lord'?, pujfover, who pajj'ed over the 
 houfes of the children of Ifrael in Egypt, %vhen he fmote 
 the E/jptians, and delivered our houfes, Exod. 12. 27. 
 
 XXXV. Rut a deeper myrtery was vailed under '^^"'^ ^'^'^f 
 thefe things, or v.hich we are now to fpeak. And ^°"y,7" 
 
 1 1 • • i ^ /- to all ne-* 
 
 that we may doit with greater exadnefs, we v;ili lieveii. 
 fhew, tiiat four things are reprefented by this facra- 
 ment. I. The very perfon of Clirift. II, The 
 fufferings he bore for us. III. The fruits of his 
 lufferings. IV. The manner we are made partakers 
 of them. 
 
 XXXVJ. The fcripturcs frequently reprefent the "^Iis ^ai"^^ 
 PERSON of Chriil under the type of a lamb, /^/^'A-, ''ff''"''''"^" 
 I. 29, 36, On account of his meeknefs and humility, QfQ^^air 
 Mat. 11.29, ^^^^ fimpUcity of his manners, i Pet. 
 I. 19, his extraordinary patience, Ifa. 5:^. •^. 
 which was the more amazing in him, that tlio' \\t 
 was able to take vengeance and deliver himfelf, yet 
 he voluntarily fubmitted, and, by anaitoniHiing r.^anl- 
 formation from the lion of the tribe oC Judah' 
 became a lamb : and thus Samfon's riddle was ful- 
 filled in Cnrift, cut of the eater came forth meat, and 
 out cf the ftrong came forth f-xeetnefs^ Judges. 14 14, 
 This fame lanib feeds us v/ith his flefli, gives us his 
 blood to drink, and in fine, cloathes us Vvith his wcJol 
 Rom. 13. 14, Gal. 3. 27. But the,'^e were peetiliar 
 tirciimrtanccs in ilu- p'afchal iamb. 
 
 XXXVIf. For 
 
ioo6 Of the P A s s V E r , Book 4. 
 
 Andef- XXXVil. For fir iJ, as the lamb was taken out of 
 
 pecially ^^^ flock, fo alio was Chrilt from among his brcrhren, 
 
 challamb, ■^<?-^^- 1 8. 1 5, being a pariaker of Jle/h^ fjid bloody and 
 
 by a re- in all things like unto his brethren^ Heb. 2. 14, 17. 
 
 markable Secondly. The lamb v/as to be perfc6l •, Chrfl in like 
 
 a"2ogy- manner, \i a lamb "-joithout blenriJJj and -without Jpot, r 
 
 Pd"/ I. 19, 'ucho through the eternal Spirit, offered 
 
 himflf irithciit fpct to God^ Heb. 9. 14. Thirdly, The 
 
 fame lamb was to be a male, a fymbol of vigour, 
 
 llrensjrh, an.i excellency. So Chrift alfo is thac 
 
 jjian, Jer. 31. 22, the man-child. Rev. 12, 5. Fourthly, 
 
 It was to be of the firll year, that is, young and of a 
 
 moft grateful favour, and of the greatell vigour : 
 
 in order to reprefenr. (i). That Chrift was not to 
 
 continue long among men, but to be cut off in the 
 
 flower of his as^e. (2). That he is the fweeteft food 
 
 of the foul, beyond all the dainties of this world, 
 
 Canlicl. 5. 16. "(3). That his facrfice h of perpetual, 
 
 and of the greatell efficacy, fifthly. Nor is it 
 
 in vain, that the lamb was, for the fpace of four 
 
 days, feparated from the fold. Thus alio it was with 
 
 Chrift, if we reckon prophetic days, for years : fee 
 
 Ezek. 4 6. For at his thirtieth year, he left his 
 
 mother's houfe, as a fold, where he was born and 
 
 brought up, and was crucified the fourth after. But 
 
 it likewifc deferves oblervation, that Chrift came to 
 
 Jerufalern to the fcaft, and to his laft pafibvcr, on that 
 
 very day, on which God had commanded the lamb to 
 
 be kept up in Egypt •, namely, the tenth of the month 
 
 Nif<^n. For, fix days before the paffover, he cam/c 
 
 to Bethany, John 12. i. That i?, on the ninth of 
 
 the month Nifan: the day after, he went to Jeruja- 
 
 km, v. II, to prcfcnthimfcU" to be offered tJ God. 
 
 XXXVIII. Let us now confider the sufferings 
 
 of Chrift, ihe manner, place, and time, thefe being 
 
 fai.cHno..^^^»<'S^^»ied by the paffover. , ^, , , 
 
 As to the XXXIX. As to ihz manner, ift. The lamb was 
 
 nanncr, to be kified, and that by the whole multitude of the 
 
 congVcgar.on of Jfracl. So the Priefts, Scribes, and 
 
 Fharifees, 
 
C'lap. 9. Of the Pa s s o v r. r. 1007 
 
 Fharlfees, with the whole body of the pepplecon- 
 fplred to the flaying of Chrift -, for not being fati.sfied 
 with mockings, fmicings, and fcourgings, they 
 ceafed not, till he was oriven ud to death, Luke 22. 18, 
 and they cried out^ all at once, faying^ away ivith this 
 man, id\y. There is likewife an argument as to the 
 kindof death. For, astheblood of the lamb, fo that 
 of ChriPr v/as alio (lied : both for the people. Nor 
 was the blood of the lamb poured out on the ground, 
 but, as fomcthing precious, received in a bafon •, 
 becaofe it reprefented the precicus blood of Chrlft, as 
 of alamb •■u:ithoiU fpot i Fet. i. 19. For, that blood 
 is the perpetual treafure of the church, which Chriil 
 even at this day ofiers to the Father, and is for ever 
 to offer, or prefent. ^dly. The Iamb was not to be 
 eaten raw, or not fufficiently done. Chriil was ah'o 
 to fuifer indeed, and not in a fuperficial manner. 
 His cup was not to p.-ifs, till it was drunk up to the 
 bottom, 4thly. The roafliingof the lamb at the fire, 
 expreifes the burning heat of divine wrath, juftly 
 kindled againfi: finners, with which Chrifl, v/ho . 
 preiented himfelf as furety for finners, was to be 
 fcorched. Hence thofe complaints, Ff 22. 14, 15, 
 my heart is like zvax\ it is melted in the midjl of my 
 h.owels : my ftrength is dried up, like a polftjerd, and my 
 tongue cleaveth to my jaws. See what we have obfer- 
 ved concerning the peculiar manner of this ro?dling, 
 Bco\ 2. Chap, 10. §. 26. 
 
 XL. T\\t place, where both the palTover and Chriil ^''^^** 
 v/:is fl.iin, is exaftly the fame; For tiie pafch:d iamb, 
 was, from the days oiDavid^tohz killed at Jcrufalemr, 
 tiie place which God had chofen for himfelf, to caufe 
 his name to d .veil there. But it was there that Chrifu, 
 fuffered, as himfelf foretold. It cannot he, thai a 
 Prcpbet -perijlj cut of Jcrufalem, Luke 1-5-33. And 
 I^uks 18. 31, beheld y we go up to Jerufakm, and all 
 things, that are written by the prophets concerning the 
 Son of man, (hdl he accorn^'Ujhcd. 
 
 XLI. There 
 
TooS Of the P A s s V E K. Book 4. 
 
 Time. XLI. . There i:] alio a ninnifelt fimilitude with 
 
 refpeft to the tme. The palTover was killed in the 
 
 middle of the month. Nifan^ at the full moon, 
 
 between the two ever-ngs, that ]S, according to 
 
 Jcfephus, Yom the ninth to tht eleventh hour. On 
 
 that very rnonth, clr^v and hour, Chriit v/^-.s cut off; 
 
 as is remarked, not withe Jt reafon, by Mattheiv, chap, 
 
 i-j.^S^i^o. Some obierve, that, in the month A^/vj;^, 
 
 after the equinox, the days come to be longer than 
 
 the nights •, to fignify that a new light then arofe 
 
 upon the world, when Chrift difpelled the darknefs 
 
 of error, and ignorance. And there arc others, who, 
 
 by the full moon, will have the fulnefs of time, and 
 
 by die two evenings, the evening of the world, and 
 
 the laft times to be Ihadowed forth, in which Chrift 
 
 offered himfelf a facrifice, according to that of the 
 
 Apoftle, Hek 9. 26, once in the end of the world hath 
 
 he appeared, to put avcay fin by the facrifice of himfelf. 
 
 Which, are at leaft ingenious, if not folid retlec- 
 
 tions. 
 
 The fruits XLII. It now follows, that we confidcr the con- 
 
 crifice ^" fequchces and fruits of this facrifice; and indeed, 
 
 1, The they are moft excellent and abundant. For, /r/?, the 
 
 deliver- pofls and linteh of the T/^YZj.'V/rj werG fprinkicd with 
 
 ance of ^.j^^ blood of this lamb, that they might avoid 
 
 believers , . • i • ,~ j~ r ^i 
 
 from ^^'^^ common calamity, and be prelcrved irom the 
 death eter deftroying angel: to teach us, that the juilice of 
 ♦^sh God fpares ail, whole confciences are fprinkled with 
 
 the blood of Chrift, Ifa. 52. 15, hcjhallf\mnkk mam 
 nations. This is m-xi fprinkling of the blood of Chrift, 
 this is that blood of fprlnkling, fpoken of by Peter and 
 Pauh I Pet. 1.1. Heb. 12. 24. V/e are therefore 
 no longer to dread the fword of the avenging angel. 
 For, whether an angel of darknefs, Gcd hath deiii-ered 
 us from the power of darknefs.^ through the blood of his 
 Son, Col. I. 13, i/| : or an angel of heaven, having 
 made peace through his hlsod, ke hath reconciled all things 
 
 nnto 
 
chap. 9- Of the Passover; 1009 
 
 Unto himfelf^ ivhether they be things in earthy or things 
 in heaven^ ^'. 20. 
 
 XLIII. Sk'condly^ on the night the lamb was flain, ^- ^iber- 
 the Ijraelites received full power to deliver theai-*^" 
 felves from the 'Egyptian bondage : to teach us, 
 that Chriil, by his blood, has redeemed us from the 
 bondage of the devil, the world and fin, in order to 
 call us to the glorious liberty of the Sons of God, 
 Heh. 2. 14, l^. John 8. 36. 
 
 XLIV. thirdly^ in that very night the God of 3- The 
 
 Ifrael infliifted his iudo-ments on the Gods of the '^=^''"^.- 
 
 tion or 
 Egypitians^ Exod. 12. 12. Ntimh. 33. 4: namely, jdoisj 
 
 four judgments, if we may credit Joiiathan^ whofe 
 words in his paraphrafe are thefe : their molten im- 
 ages were melted down, their idols of if one cut down, 
 thofe made of earth, ground to powder ; in fine ^ thofe of 
 wood reduced to afhes. Tho' we cannot avouch this 
 for truth, as the Scripture is filent-, yet it is certain^ 
 God's threatnings were not without their elTctt. 
 And whatever they fignified, we fee an illuftrious 
 fulfilment of them in the death of Chrift; whereby, 
 the middle wall of partition being broken down, by 
 vyhich many narions, who had been feperated from 
 the Jews, being called to the knowledge of the true 
 God, call their idols to the moles, and to the bats, 
 tfa. 2 20. 
 
 XLV. Fourthly, as the month AUb, before the 4- A new 
 inftitution of the pafTover, was the feventh month of ^'■^^'■'' 
 the jewifli year: but when God inftituted the pafT- 
 over, he commanded, that it fhould for the future, 
 be accounced the firft, and from it begin to reckon 
 their facreJ or ecclefiaftical year. Tiiis month becraa 
 with the fpring; at which time, when God fendetli 
 forth his Spirit, all things are created, and the face 
 of the earth is renevyed, Pf 104. 30. And this may 
 alfo be applied to Chrill, who introduced a new age, 
 and abolished old things, in order to change them 
 for the better: behold, fays he, Imake all things new. 
 Rev. 21. 5. So that now wejuftly reckon time, not 
 22 Vol. ill. L from 
 
loio of the Pa5sove"r. Book 4. 
 
 from the fir ft creation of the world, which feems to 
 
 have happened on Tifri, the firft month of tl^e civH 
 
 year, bat from the rifing of a more aufpicious ftar, 
 
 at the illuftrious epiphany or manifeftation of oar 
 
 Saviour: for, fuch new miracles of divine goodnefs 
 
 cauie former things, in comparifon of tbefe^ not t» 
 
 he remembred^ nor come into mind^ If a, 65. 17. 
 
 The man- XLVI. Moreover, we are to fhew, in what 
 
 tainine ' MANNER the Ifraelites were made partais-ers of the 
 
 thofe ben- benefits, they obtained by means of the lamb. And 
 
 *^"' here two things were required, ift. That they were 
 
 to fprinklc the lintel and tloor pofts of their houfes 
 
 with the blood of the lamb. 2dly. To eat its flefli. 
 
 For if any of the Ifr(ielites neglcfted, cither of thefe, 
 
 they thereby rejetfted the grace, annexed to thefc 
 
 commands. 
 
 What the XLVII. By the door-pofts of the houfes are meant 
 
 ?/tbe'^"^ our hearts, becaufe God fprinkles thefe with the blood 
 
 door- of his Son, Heb. ic. 22, our hearts fprinkkd from an 
 
 ports fig- evil confcience. And the hearts of men lie as open 
 
 nified. before God, as the door-pofts of our houfes to us, 
 
 I Sam. 16. 7 : the doors of our hearts are to be let 
 
 open, that by them the king of glory may come in, 
 
 Pf 24. 7. Rev. 3. 20. But we may befaid toi|)rinkle 
 
 our hearts with the blood of Chrift, when, by a 
 
 lledfaft laith, wc embrace the dodrine of the crofs, 
 
 and apply to ourfelves the merits of his fufferings. 
 
 And of the w^ are however to take care, that we do not iprini^lc 
 
 ^'"^^^' on the threfliold, what we are commanded to fprin- 
 
 kle on the lintc!, and poits of the door, that it may 
 
 not be trampled under foot, lealjt the Apoitle'j 
 
 threatenings ihouki be executed on us, which he 
 
 denounced againft thofe, who tread under foot the Son 
 
 of Godt and account the blood of the coverianty zvhcrc^ 
 
 with they "^crefanciifed, ctn unholy things Heb. 10. 29. 
 
 The ea- XLVllI. By the fame faith alfo, the tiefn is to be 
 
 ting per- ^^ten For why hall thou teeth, and a ftomach I 
 
 f^fr'^^^LIs it not to eat]? Believe, and thou hail eaten. 
 
 This eating is abiblutely ncccfiarv to Salvation, 
 
 Johii 
 
Chap. ^. Of the P A s so V E r: lOit 
 
 yohn ('). 53. Verih\ ver:I)\ I fay unto -^ 011^ except yi ent 
 ibc flefij of the Son of man., ye have no life in you. 
 
 XLIX. The fie(h of the lamb was to be eaten And re- 
 neither altogether raw, nor half-c^one. And they ^"'^" ^"^ 
 are guilty or this cnnTr, wno djgelt net thele myft- ofadili- 
 eries by proper and diligent meditation : meditation gent me- 
 is to the foul, what concodion or digeftion is to the Citation, 
 ilomach. Hence according to Petronius^ to publlQi 
 to chepublick. indigelled thoughts^ is to publidi things 
 not yet properly conco6led and digefted by an atten- 
 tive medication. 
 
 L. The whole lamb was likewife to be eatf n, that Whole 
 nothing might remain : neither is it fufficient to ^^"i^ ^p 
 receive Chrift in part : as if one would be willing to ved b^'^^' 
 enjoy his glory, but not partake of his fuiTerings. faith. 
 Or to have him tor his redeemer but not for his law- 
 giver and Lord : or as if one, not thinking it fuflicicnt 
 to truil in the merits of Chrill, (hould place his hope 
 of Salvation partly in his own works, or in the 
 intercelFion and mediation of others. 
 
 LL What remain'd that could not be confumedj Whynonc 
 becaufe of the fmall number of gucfis, was not°^V^^* 
 fullered to be rcierved to the next day j but was to be fervedfor 
 burnt with fire. This may be npplied partly to the the mor- 
 type, partly to the thing fignified. The type was '■°W' 
 not to be referved to another time. From the day 
 the light of the Gofpel appeared, what regarded the 
 fliadows, v./as to ceafe and be abolifncd. As to the 
 thing fignified, whoever feeds upon Chrift by a true 
 faith, will not be found empty, or hungry on the 
 morrow, nor does he Hand in need of a nevv/ Chrift, 
 or a new"§frering of hirn. For as by one offering he 
 hath p£rfe£fed for ever them that are fan5iijied., Heb. 
 JO. 14 ; ^ohe that comet b to him., frmll never hangir.^ 
 end he that heiieveth en him, ff?all yitver thirfl, Jok7i 6. 
 2S- Wherefore thou art under no neceffiry, toreferve 
 any thing of thine own, for thykif, v/ith v/hich to 
 make up a deficiency in Chrift, when thou haft once 
 apprehended him by faith. 
 
 L. 2 LII. In 
 
JOI2 Of the P A S S O V E R. Boolc 4. 
 
 ^'^y its_ ^LII. In ihe mean time, they were i'o to eat the ficQi 
 
 nortb^be" of the lamb, as not to break a bone ot it. To 
 
 broken. I>fe^ak the bones of the lamb, is to pry and fearch into 
 
 things, that exceed our cap-icity. Asif.it v/;.s not . 
 
 fuiFiCient for faith to be ted with things obvious, 
 
 unlefs we attempted to fearch into thofe things, 
 
 the knowledge ofvhich is forbidden, and the dif- 
 
 covery dangerous. 'Jo pry into fuch things, is to 
 
 come OiT with damage in the attempt. This brings 
 
 to mind th-t faying ot Alofcs, Leut. ig. 99, the fecret 
 
 things helcH'i unto the Lord our God ; but th-:-^t things 
 
 which are revealed^ belong unto us and to cur children 
 
 for ever: and that excellent faying of JiTf^/z/i*, Prov. 
 
 25. 27, tho' not fo agreeable to the Hebrew, the 
 
 curious prisr into his majcfiy, Jhall be cverwhehiod with 
 
 his gl'-ry. 
 
 Theea- LIII. The bitter herbs, with which the Iamb was 
 
 ting bitter to bc egten, fignify the necefiity of communion with 
 
 rotes tlv' ^"'"^ ^" ^^^^ fufferings, Phil. 3. 10, if we would have 
 
 commur.I-CO'^JT^^inion with him in his glory: we are to wear a 
 
 onofihe crown of thorns with Chrilt, that a crown of glory 
 
 fuffennns may fuccccd ', if'ii;efuffer, iveffjall alforciin with him, 
 
 2 ^iui. 2, 12. Nor are thefe things to be applied 
 
 only to the external ailiiclions of the body, but alio 
 
 to the internal diP.refTes of the vexed foul, grieving 
 
 for fin, in a godly manner, fearing the wrath of 
 
 God •, v/iihout which the fweet confolations of the 
 
 Lord Jefus, which he applies only to the mourners 
 
 in Zicn, Ifa. 6r. 3, are ufualiy neither tailed TiOf 
 
 felt. 
 
 And the l.^y . Nor is it in vain, that leaven is fo often, 
 
 removal and fj exprefsly forbid tiiofe, who are invited to eat 
 
 of leaven of the laiib. For, in Scripture leaven is the fymbol 
 
 ^^^^^j^^^jj"^ of corruption, and efpecinlly of hypocrify, Luke. 12. 
 
 norals. I- ^^-^^^ ^^^^ writ very properly to this purpofe, i 
 
 Cor. S^.7-> ^» ChriJ} cur pajh'cr is facrificed for us : 
 
 there/ere Lt us keep the jeajl, not with old leaven., 
 
 'iidthir with haven of malice^ and loickednefs j but iviih 
 
 the unleCiVcned uread of fmccrity and truth. Leaven 
 
 might 
 
 e 
 
 mora 
 
.Chap. 9. Of the Pa ssover. ioI| 
 
 might alfo be applied to pride, becaufe the leavened 
 lump direftly riles or pulfs up j or to hatred and 
 animofity, which embitter the foul. Now whoever has 
 communion with Chriil, ought doubtlefs to be purged 
 from all thefe vices ; becaufe he, in whofe mouth was 
 found no guile, i Pet. 2. 22, cannot endure hypo- 
 crites ; nor he, who became obedient even unto the 
 death of the crofs, Phil. 2. 8, the proud; nor he, 
 who is our peace, Epb. 2. 14, the contentious ; and 
 therefore he offered himfelf, in order to reconcile us 
 both to God, and to one another. 
 
 LV. But ilrangers, the defiled, the uncircumcifcd The im- 
 were, excluded from the pafchal Iamb : becaufe rlgh- ?^J^ are 
 teoufnefs hath no fellowfhip with unrieheoufnefs, nor !^l'^^-^'^^ 
 
 ' Criin It 
 
 light any communion with darkne's, nor Chrift any 
 concord with belial, 2 Cor. 6. 14, 15. Neverthelefs 
 whoever he be, that, from a fenfe of his own unclean- 
 nefs, humbly has lecourfe to the grace of God in 
 Chnll, ought not therefore to defpcnd : for, the good 
 Jehovah pardoneth every one^ that prepare th his heart to 
 feek God, Jehovah the God of bis Fathers^ though he be 
 not cleanfed according to the purification of the [an^uary^ 
 2 Chron. 30. 18, 19, 
 
 LVI. Again, the Ifraelites in Egypt were com- And there 
 manded to eat the lamb, girded, rnod,and leaning on ^^ ^ "'>'^* 
 their ftaves. To which rites we may fee frequent j^'bit of ^ 
 allufions in .Scripture. Chr:!!, Luke 12. 35, Paul, theeaters. 
 Eph. 6. 14, and Peters 1 Pet. i. 3, command us to 
 have our loins girded about : to fignify, that the fouls 
 of believers are to be girded about Vv'ith tjuth and 
 fobernefs-, to be ready for the heavenly journey, for 
 the work of the Lord, for the ccnflidl with fpiritual 
 wickedneffes in heavenly places ; to all v/hich under- 
 takings, flowing, and trailing garments, are an im- 
 pediment. Paid, Eph. 6. 1 5, fpcaks of feet Hio d 
 with the preparation, or promptitude, of the gofpel of 
 peace. For, the gofpel is to be preached' with 
 chearfullnefs, and ccnfeifed and walked in without 
 liumbling. God himfelf is the believer's ftafi', on 
 L 3 whom 
 
J 01 4 Of the Passover". Book 4. 
 
 whom he leans, and to whom he commends his foul* 
 Faith nlfo is inftead of a ftafr, becaufe by it we are 
 faid to (land, Rom. ii- 20. i Ccr. 16. 13. But we 
 are to take particular notice, that this is the attire of 
 travclJers, which is the condition of all, who are 
 partakers of Chrift. For, in this life they are ftran- 
 gers, and in their way to a better country, Pf. 39 13. 
 1 Pei. 211. 
 We are to LVII. T!ie Ifraelitcs were alfo commanded to cat 
 the com- ^'^ in ha!le, becaufe there was danger in delay f.om 
 jnunionof the Egypltcius^ who v/ere foon to piefs them to be 
 Chrift. gone. And this is alfo applicable to us •, bc^caoffr 
 many enemies have a defign upon us, the journey 
 is long, tiie time fhort, and we feeble and eaPiIy ape 
 to flag. Wherefore, as Lot was to go out o'i Scdom^ 
 and the Ifraelites out of Egypt^ fo we arc commanded 
 to make hafte, to ftretch every nerve, in order to 
 cfcapc the jaws of the devil, imitating thofe violent, 
 who take the kingdom of heaven by torce. Mat. 11. 
 12, and remembering Let's, wife, who periflied by 
 ' her deUy, Ly.ki 17. 32. 
 No com- LVlli. Ladly, we are to obferve, that the lamb 
 inumon ^,^5 to be eaten in one houfe, out of which it was 
 Chrjft but "^"^ lawful to go, for fear of meeting the angel of 
 ip his death. This houfe is the church, out of which there 
 church, js j-jo Salvation, no communion with Chrift. Let 
 the falfe Nicodemijls take notice of this, who imagine 
 they cm fculk in fafety among Egyptians, and think 
 it fufncitinr, if they believe in their heart, tho' with 
 their mouth they confefs not the Lord Jefus, ft-para- 
 ting what the Apoftle has joined together. Rem. 10. 
 9. And therefore, if they be v.ife, let them not 
 forfake the aflembling themfelvcs together with us, 
 Heb.'' 10. 25. And hav'Dg once entred this houfe, 
 let them never leave it, lealt they be condemned for 
 Apolb.tcs ; concerning whom Pr.nl fpeaks. Heh. 6. 
 4, 5, (i, ^nd c, jc. 3B, 39; and Peter, 2 Pet. 2.. 
 
 - C II A R 
 
Chap. 10. Of the Extraordinary, dsfr. loi r 
 
 C H A P. X. 
 
 Of the extrao?'dmary Sacraments in the Wildernefs, 
 
 I. y) E S I D K S the ordinary and tmiverfal Sacra- E^traor- 
 
 j[) mcnts of circumcifton and the pajfover, fome d^^^ 
 extraordinary fymb.ols of divine grace were granted ments in 
 to the IfracUtes in the wildernefs, which, in the the wil- 
 Ncw Teftament, are applied to Chrift, and his*^^'""^^'^ 
 benefits, and faid to have the fame fignification with 
 o-ur Sacraments. And they are in order thefe : 
 
 I. The PASSAGE in the cloud thro' the red sea. 
 
 II. The MANNA which was rained from heaven. 
 gdly. The water iifuing out of the rock.. 4thly. 
 The BRAZEN SERPENT ereded by Mofes fof the cure 
 of the Ifraelites. 
 
 II. The facred hiftory, Exod. XIV, very particii- The pafT- 
 larly relates, hew Pharaoh^ w'wh mad rage at the head ^S^ '^^^'^' 
 of a vaft army, purfued the Ifraelites^ who were juftj-g^'^^ 
 departed from Egypt ^ and as he imagined, were 
 ent^J.ngbd on every hand, thro' a miftake of the way, 
 in unpafiabie deferts : how in the firil place, a mirac- 
 ulous cloud, interpofing between them and the 
 Rgypians^ protected the Ifraelites^ who were trem- 
 bling v/ith fear, and calling out to heaven for help : 
 next how the channel of the weedy or red fea, was 
 made paiTable, as on dry land, by the waters giving 
 way on each hand, being divided by the rod oi Mofe<s 
 and by a ftrong eaft wind. How, in fine, the 
 Egyptian Monarch did not delay to purfue them 
 clok as they retreated, entred the Tea as- it opened 
 a way for them, and was deftroyed with all his army, 
 the waters immediately returning upon them. For 
 the better undenlanding of all this, we fhall briefly 
 explain thefe five heads. I. Why that fea, which 
 Mofes ^- Exod. 13. 18 -, and 14. 4, called 'I'l^ ^i:', or the 
 'W4!edyfea ; is by Paul, Heb. ii: 29, and generally by 
 
 L 4 writers. 
 
101 6 'Of the Passage. Book 4. 
 
 writers, called '; «r^ ^^xc^ca., /,^^ redfca ? I]. Whether 
 that drying up of the waters was natural, or altog/rher 
 miraculous ? III. Whether the Ifraeiircs palicd 
 Qvcr the wholcibrcadLh of that fea, and landed on ihe 
 Arabian friore over againft Egypty or only marched 
 as far thro' it, as was enough to overwhelm the 
 Egyptians, and returned again on foot, by taking a 
 femicircular compafs, to the fame (hore .'' IV". In • 
 what fenfe the Apoftle might fay, the Ifraeliies were 
 ba'ptifed unlo Mofes^ in the clctid and in the fea V. 
 "What may be the myflical fignihcauon of thefe 
 things .'' 
 Tiiat fea HI. The reafon is obvious why this is called the 
 why called ^^gg^^y fea; namely, becaufe ot the plenty of lea 
 ^we.-ds, with which it abounds, he.:ps of Vv'hich being 
 raifed like mountains near the fhorc, and laid dole 
 together by the coniinual heat of the fun, afford the 
 convenience of houfes to the inhabitants there, v/ho 
 ^ from their eating of fitli are called Jchthycphagi. And 
 ' j^gatharcides fays, that fome of them live under ike ribs 
 ' of fifljy covered over with fea zveed. Bochart in Pbaleg 
 Lib. 4. c. 22, rr^ay be confulted on this fuijjccl. 
 Why the IV. Why it is called the red or Erythrean fea, was 
 red Ha. fcH-merly not fa well known. The ancients generally- 
 referred it to the colour of the v/ater ; which fomc 
 think was derived from the rclleclion of the fjlar rays; 
 orhers.from the circumjacent mountains being made 
 red by the fcorching heat, from which waters 
 impetuoufly defcended into the fea, and tinged it of a 
 like colour ; others, in fm.?, from the red fand that 
 lay on i:s fnoic, or channel : not to mention any 
 thing now about the fable of Perfcus^ who, after 
 having killed the fea-monller, to which the daughter 
 o\' Cepheus had been expofeJ, is faid there to have 
 wallied av/ay the blood, with which he was a 1 over 
 llaincd: But the undoubted experience of Marmers 
 flixrws the faliehood of all this. Ludoviais Varto- 
 mammSy who lailed over the whole of it almoftirom 
 its cxtrcaiity to the moudi of the ftrciglus,, fays, // 
 
 is 
 
Edom the 
 ryi 
 
 e an- 
 
 Chap. lo. through the RED-SEA. 101.7 
 
 h a thing fufinently confsjfed by all^ that the faid fea is 
 not rcd^ hut like other feas. Navig, Uh. 1. c. 21. The 
 fame thing Pietro della Voile ^ a noble Roman^ an 
 eye witnefs, teftines ; v/ho fays i\\e. waters are clear, 
 tranfparenc and blue, and the land of the ufual 
 colour, nay, whiter than ours, Ltiner. P. 1. c. 30. 
 Diodorus Siculiis writes, th.^t in colour it is altogether 
 green. Not that fuch is the nature of tJie water, 
 but on account of the quantity of mo(s and Sea-weed 
 floating thereon. What is therefore iaid ot the red 
 colour is all fable, this prejudice having arifen 
 from an erroneous interpretation of the name. 
 
 V. They come nearer the truth, who derive its ^'^^^ 
 name from king Erythras or Erythrus, who had this p T 
 fea within the bounds of his empire. But who this of ^^ 
 Erythras was, all the profane v/rirers are abfoiute- dents 
 ly ignorant. The Scriptures alone inform us of 
 this: from which Nic. E idler, Mtfcellan. lib. 4. c. 20, 
 boafts that he made the firft dilcovery : namely, 
 that this Erythras v/as Efau, furnamed Edojn or 
 Red, both f"rom the hairy rednefs, with which he 
 
 was born, Gen. 25/25 ; and from that red pot- 
 tage, for which he fold his birth - right, v. 30. 
 This Edom^ who, according to the genius of thofe 
 times, having the whole authority in thofe parts, 
 gave name to the country reduced under his domi- 
 nion and power, fo that it v/as alio called the land of 
 Edom, and even fimply E 'o?n, namely of thefemip-ine 
 gender, Jer. 49. 17. His poflerity, proud of fo 
 greac an Qriginal of their nation, lived on the borders 
 of the fea, we are now treating of; and hence it had 
 its name : the Hebrev/ Edojni or Idnynean fea, the 
 Greek Eft^F'"'^''' and- the Latin Ma.re rubrum differ 
 therefore only in language. See among others 
 Voffius de Idololat. Uh. i. c. 34. 
 
 VI. We are on- no account to imagine, that what T^^ '^'^''" 
 we are here told, befel the waters cf the red fea, was ^^"^ the 
 either altogether, or for the greateft part natural : as to^eYher-' 
 yi Mofesy who had great fkill in the knowledge of mfracu- 
 
 nature, ^^"^- 
 
10 j8 Of the P A s s A G E. Book 4^ 
 
 n^r.jrc, took the opportunity of an ordinary reflux, 
 which, on the blowing of an eaft wind, was both more 
 i{77petuoiis and lading than iifual ; ventured in the 
 prefent imminent danger, to attempt the paflage, and 
 peribacled the Ifrnelitcs to follow his example : but 
 Pharaoh^ who was ignorant of ihefc things, and 
 dchyingtoo long, was drowned on the return of the 
 fiood. For, the whole of this hiftory is full of miracles ; 
 which none but the enemies of the Scripture^ as Scnliger, 
 da StibtilHat. Excrcit. f;2, juflly calls them, can 
 doubt of. ill. It was a miracle, that the cxtraor- 
 dinavy cloud, which went before, and pointed out- 
 thd way to the Hebrews, fhould now place itfelf in 
 the middle, between them and the F.g'ptia??s, Krod. 
 14. f 9'. 2d!y. It was a miracle, that when Mofes 
 lifted up his rod, and frretched out his hand, the fca 
 ihouid not only go back, but was alio divided j 
 :!nd giving vv^ay on each hand, yield a lafe pafiage to 
 Ifracl amidft the waters, v. 16, 21, which never was, 
 nor could be done by any natural reflux. 3dly. It 
 is a miracle, that the waters, naturally fiuid, fhould 
 be collcfted together into very high heaps, rnd fland 
 like a wall on the right and left of the Ifraeliles^ v. 
 22. 4thlv. It was a miracle of miracles, that when 
 Mofcs attain ftretched out his hand and rod towards 
 th-Jt part of the fc-a, v/here the Egyptians were puriu- 
 ing them, the waters fliould return to their natural 
 force, and drown all the Efypians\ while the children 
 of Ili'ael had now cither almoft finifl'.ed, cr were ftill 
 profecutingtheir journey on dryland, thro' the midll 
 of the feu\ V. 2(\ 27, 29. Can any mortal have fo 
 much impudence, as to dare to compare the'e things 
 with the d.;iiy flu:-: and reflux of the lea ? It is in:leed 
 true, that Ciod here made ufe of the wind, but it is 
 alio evident, that the fame God exerted an extraor- • 
 dinary power, both by raifmg the wind fo feafonably, 
 and'bv executing fjch things by it, as could not be 
 effected hv rnv natural caufe, by its own virtue. 
 / ' And 
 
hap. ic. through the R E D-S E A: loj^ 
 
 And therefore the Ifraelites defervedly admired in 
 this work, ^'>'\'^^'^ ts rix, that great hand of their Gody 
 V. 31. 
 
 VII. The inhabitants on the coafl o^ the Aral/ianT'^^ "^-^ 
 gulf, tho' barbarous to the highell degree, prcferved borderers 
 the memory of this prodigy for many ages after ; as on that 
 Diodorus Sicidus vouches lib. 3, where he writes as coaft pre* 
 follows. The neizhbourinz Ichthycjjhap-i have an ancient '^'■^^" ^he 
 
 - X o ij^ cm or V 
 
 tradition^ handed dozvn to them by their ancejlors, that, of this' 
 upon a certdn great recefs of the fea, all the ■parts of this prodigy. 
 hay being dried up, and the fea falling back to oppo/jte 
 parts, the cha'anel appeared of a green colour, and that 
 again the fea, returning with a firong tide, was rcftcred 
 to its former place. In thefe words, who does not fee 
 that this miracle of M<7/?J is defcribed, the memory 
 of which thefe barbarians did, tho' fome what obf- 
 cureiy, propagate to their pofterity? 
 
 VIII. But it is a more intricate point, which is Whether 
 even at this day made the fubjefl of debate among f^^ I^'^ael- 
 the learned ; whether the Hebrews pafTed the fea JjfJ j?^ 
 llraight forward, from the fhore of E^ypt, to the ftrait on 
 oppofite coaft o^ Arabia-, or whether they fetched a from fhore 
 femicircular compafs in the midft of the fea, and ^° ^°''^' 
 returned to the fime fliore, from which they fat out ? 
 
 The former opinion is by far more commonly receiv- 
 ed ; and refts on thofe arguments, colledled by Rivet 
 in Exod. 14. 21. I ft. The words of the hiftoryfeem 
 to bear this meaning ; and it tends very much to 
 fhew the greatnefs of the miracle. The Scripture 
 fays, that the Ifraelites paffed through the red fea; but 
 what others alledge, was not a tranfit or pafTao-e, 
 but a circuit. 2dly. It appears from the map of the 
 country, that it muft have been fo. P'or, in order . 
 to come fro mEifj^;/ to mount 5/;?^/, as the red fea lies 
 between that mountain andEg-y/)/, it muft of neceffity 
 be palled over. For, tho' the foot paiTage from 
 P^amefes to ^inai is direft, leaving the red fea. on one 
 fide, yetfo blocked up, and every where fo rough on 
 account of rocks, as not ^0 be fit fo^ th? journeying of 
 
 ' ■ fo 
 
com 
 
 I02O Of the Passsage Book 4. 
 
 fo great a pc^ople. 3<Jly. The fame is concluded 
 from Numh. c^^. 8, and they de-part cd from before 
 Pi hahirotb^ and pajfsd through the mid§i of the fen into 
 ' the tDiidernefs \ which feems to denote quire a dilTerenc 
 thing, from their rcLurning by a circuit, or coaipafs 
 to the wildernels. /^thly; Add the authority of 
 Jofphus^ who declares, that the Ifraelites pafled 
 over to the oppolite {hore,^f;i//^. lb. 2. c. nit. 
 Or whs- IX. But the contrary opinion has alfo great names, 
 T -r they j,j^,j ^^ mean arguments to lupporc i-. iil» They 
 tot ef.me ^^'cfie US to ta!>e- notice of the intent of the pafiage 
 ihore by thro' the fea : which was, the drowning of the 
 taking a E^yptians^ and by tliat means to manifell the glory of 
 pab. Qq^I to the people all around. And therefore it is 
 probible, the Egyptians were thrown out on that part 
 of ti^.e Diore which was neareft to Egy-pt^ that the 
 judgment of God might be manifeftcd to t!iat king- 
 dom, adiy. They obierve, that the part of the red 
 fea, vv'hich the Ifraelites paiTed over, is diftant from 
 the oppofite fr.ore at leaft fix, others fay, fifteen 
 leap^ucs :. which journey, it fecms, could not pofTibly 
 be accompiiilied by fo great an army, together with 
 their children, women, and baggage, in tiiecompafs 
 of a fnort night, as was done here, v. 21, 23. ^dly. 
 It appears from Excd. 13. 20, that before the Ifraelites 
 entred into the fea, they encamped in the wildernefs 
 o^ Etham., in the border of the wildernefs. And yet 
 after their coming out of the fea, they again proceeded 
 to the wiidernels of Ethar,t^ Numb. 23. 8. I'hey 
 confequently returned to the fame fiiore, but at a 
 greater diliance from the place, from which they 
 iiit oiic. This argument cannot be aniV/ered, but 
 by faying, either that there were two \ iLicrneiles of 
 the fame ii;ime, 011 each fide the red fea, winch Lyraniis 
 does, or that the v/hole country, quite to mount Sinai^ 
 \vcnt up.di-r the fame apy;ellatian, according to Rivet: 
 but whcrher this can be proved, is matter of enquiry. 
 4thly. They add, ihac the red fea does not lie 
 between Eg-i)t and mount ^/;|.7z, but that the journey 
 
 by 
 
Chap. 10. through the R E D -S E A. 102I 
 
 by land is directly performed with camels and otlier 
 cattle. Of this maybe feen the Itinerarium if della 
 Valle p. I. c. 27, 28. 5thly. The argument for the 
 contrary fcntiment, taken from its being iaid, that 
 the Jfraslilcs ,pc!jfed thro' the r,ed feems to be of 
 little v/cight. For, the facred hiPiory ufe^ very 
 'general terms, i^^i^'i, and they went into the mdji of 
 the fea, Exod. 14. 22 . "i^J^n^ they walked ution dry land 
 in the midjl cf the fea^ v. 29: it is, indeed, .faid 
 l-Jumh, 33. 8, '>~'y>i, and they pajfed through. But 
 befides, that "in;; fometimes i-.mply fignifies /^^<7 C/V 
 hfo}-\ as Gen. 33. 3. i^noD^ nn;; Kim and he plfTed 
 over (went on) before ; the Ifraelltes may ve y pro- 
 perly be faid to have paOed thro' the waters of the 
 iea, tho' by taking a femicircular compafs they 
 returned to the fame fhorc. For in every journey 
 there is an ititer mediate paffage from the "term from 
 which, 10 the term to which. Nor is it necefiary, 
 that every pafTage fnould be in a dire6t line. 6thly. 
 Nor is it more convincing, that they are faid to have 
 walked in the midfl of the fia^ tho' others oppole this 
 very reafon. For, certainly they, who had the fea 
 both on their right and left, muil'have walked in the 
 midfl of the fea by what way foever, nr whither- 
 foever they went. So that it appears, no!:hing certaiii 
 can be brought, from Scripture for the oppcfite 
 opinion. The declfion of the queftion depends 
 principally on an exa6t plan or map of the country. 
 V\^hoey.er wants more on this head may confuic 
 Fagius in Exod. 4 ; and Chrifiian. Schctanus, my hon- 
 oured predccePfor in the chair at Franeker, Biblioth, 
 Scur. 1". 2. p. 14.2; add Genehrardus in Ghroh. p. t6. 
 Grrgcr. Turon. Ilifi. lib. \.c. 10, Ahulenfls^ and Grotius 
 on i\-\z place, and who i.^, mo.'-e full on the fubjeci', 
 Ludovitv.s de Tcna ad ILhr. 11. Dijfcxt. 19, "and 
 laftly, Ufjer, Fpift. 105. 
 
 X. 'iht Apollle alluding, i Cor. lo. i, 2, to thisjnwh.^t 
 hifcory, fays- that r.il the Fathers were tindtr //^^ ler.fe ti)e 
 chiid^ and all pajfjd thro" the fea, and were all hadtifed^^'''-"^^"' 
 
 ■' ■■ ^ raay be 
 unto ■• : . 
 lata :o 
 
T022 Of the Passage Book 4 
 
 undeMi*" ^^^^^ ^'^'^■^^^ ^'^ ^^^ ^^^^^^ ^^^^ "^ thefea. Here arc three 
 cloudV^'^ ^difficulties to be cleared up: firO, it is etKiuired, 
 how the Apoftle could write, that they were under 
 the cloudy fince the facrcd hiflory declares, tiiat the 
 cloud went behind than, Exod. 14. 19. But this is 
 of little weight: for, it was behind them in fuch a 
 manner, that it hung a great way over them, and 
 extending to" a vaft breadth, and height, encompafled 
 them under its protection : as there is an allufio^i to 
 this, Ifa. 4. 5, and Jehovah vjill create upon every dn'cl- 
 Itn^ place of mount Zion, and upon her ajfemblics a cloud 
 by day. 
 And bap- XL The other difficulty is fomething more con- 
 the^cloud ^'^cr^tile ; namely how the Ifraelites could be baptized 
 and in the ^^^ ^^^ cloud and in the fca, fince they were not dipt in 
 fea. the water of the fea, nor wetted by the cloud. But 
 
 "we are to know, ill. That the Apoillc uies the 
 term baptiim, here, in a figurative fenle. For, 
 becaufe the Corinthians gloried of baptifm, the Apoftle 
 applies the name of baptifm tothofe things, of which 
 the JJraelites might glory, as much as the Corinthians 
 could of baptifm, and which were to them inilead of 
 baptifm. 2dly. There is alfo fome fort of agreement 
 in the external fign . a cloud differs very little from 
 water, and the fea is water already : the cloud hung 
 over their heads, fo alfo water hangs over baptized 
 perfons. Compare this with what we fhall prefcntly 
 advance from Gregory of NyJJa, concerning the 
 cloud. The fea furrounded them on all fulcs ; lb 
 docs water alfo, thofe that are baptized, sdly. This 
 fign fignifies the fame that baptifm does: and fo 
 baptifm is the antitype of it, as on a like fubject 
 Pt'/^rr laid, i Pet. 0^. 21. See Cameron in i Cor. 10. 
 And the antient Jews have obferved, that, in the 
 baptifm of the Ifraelites, there was indeed a peculiar 
 rclpe^l had to tlie pillar of cloud. In Pirke K. Eliez. 
 4 • 44, R. Zacharias fpeaks thus : the pillar of cloud 
 furrounded the camp of the Ifraelites., as a ivall furrcunds 
 a tQU,'n : «^r cauld an enemy or fot appro a J? to them. 
 
 But 
 
Chap. 10. through the R E D - S E A. 1023 
 
 Bur, the dorhl preferved ibcife^ ivho luanted t'/us hnptif))!, 
 even 'without the camp^ 'which zvas holy. Giil. Vo"fi:iis 
 has ingeniouriy compared this paiiage v/irh this place 
 or' the Apoftle. But what wc have laid concerning 
 the pafiiige of the Ifraelitei' thro' the Tea, and the 
 baprilm therein, appears much more probable to us 
 than the judgment of Seiden^\r( other refpeds a learned 
 man, who by d'x^ Tea underdands here any receptacle 
 of v/ater, and will have the paffing thro' the Tea to be 
 the iame, as to be dipt in water, de Synedr, lib. i. c. 3. 
 But this intricate way of fpeaking fccms not to agree 
 with the fimpiicity of the Apoftle. 
 
 XII. Thirdly, it is proper to enquire, in what fenfe And that 
 they may be iaid to be baptized unto Mofcs ; fince that"^^". 
 feems to be too great an honour to be coi;ferred on a ^"^'"'^ 
 lervant, oranv mere man i' 1 Cor. i. 13. 1 anfvver. 
 It is one thing to be baptiied unto apirfon\ another, 
 to be baptized in the name of a per Jon. In whofe 
 name foever we are baptized, v/e are baptized by his 
 authority and command; we acknowledge him for 
 our king, who alone can inilitute publick leals-, we 
 devote our obedience and worfnip to him, fo as fnr 
 thc future to be called by his name j'from him we, hi 
 faith, expecl that fpirit.ual grace, which is lcak%i ov 
 baptifm. Pcad carefully dilclaimed this jjortoor, 
 becaufe it was greater than became a ninn- To be 
 baptized unto any perlbn, is by far of a lower degree: 
 for, either it hgnifies fimply, to be baptized bv the 
 miniftry of any one; or- thus, that bv receivin^^ 
 baptiim, we acknowledge fuch a perfon to be a 
 faithful Servant of God. Both mnv be here with 
 propriety joined together, '^hcy zvere baptized unto 
 Mofes, that is, according to the Sx.'iacyby ^he band i>f 
 Mofes ; or, as /lugiijiin reads on Ff. 77, /v Alofes. 
 For, Mofes^ by his prayers, obtained for tlieni this 
 protection of the cloud, and this pafikge thro' the lea, 
 Alofis^ by ilreiching out his rod, divided the Vv-ircr, 
 Mofis ^v[\ entrcd the channel of the lea, and br..ih 
 led and encouraged the reft to venture w;ih birr!. 
 
1024 ^^ ^'"'^ Passsage Book 4. 
 
 And thu5 they were baptized by the means cf Mor.s. 
 But there is more implied in this manner of fpcaking. 
 As thefe miracles were facraments of 'divine grace 
 to the true and fpiritual Ifracl^ fo they were alfo 
 fymbols, by which God coniirmed the minidry of 
 Mafes, and pnn'ed him to be a typical deliverer and 
 mediator. And therefore in the place, where we 
 read of their palling thro' the fea, the people is faid 
 to have beliei)ed Jebovah and his few ant Mofes^ . Exod 
 14. 31 : and in fo fjr the people did well-, for, Exod. 
 19. 9, when God himfelr fee forth the authority, he 
 had bellowed on Mofes^ he fays, /(?, 1 come into thee 
 in a thick cloudy that the -people 'may hear ivhen Ifpeak 
 "v.ith thee, and believe thee for ever. And thus they 
 were baptized unto Mofes., becaufe by this fign God 
 taught them to acknowledge Mofes for a faithful 
 prophet, and an eminent type of the Meffah^ .by 
 vvhofe intervention thofe benefits fhould be conferred 
 upon them, which were borh great in themfelves, 
 and carnefts of the greateil bleOlngs to be conferred 
 by the Meffiah. And in this relpe6t Mofes had 
 fjmething peculiar above oiherminiiters. 
 tlic mvf- XIII. This very pailage oi Paid leads us to medi- 
 y^t-j . tare on the myftery of this fign: for, it teaches us, 
 that, in its fignification, it anfwers to our baptifm. 
 'Temullian, lib. de Baptifmo fays; firjl, -ivhen the people 
 ivent out of Egypt., and, by pafpng thro" the 'ivater, 
 efcaped the tyranny of the king of E'^ypt, zvho ivith all 
 his hofts '•joas over-vahelmcd. Wh'ch figure is more evident 
 in the facrament of bapt/fn. The 7iations are delivered 
 from the worlds namely by the water ^ and leave the devil, 
 their old Tyrant, funk in the water. But let us defccnd 
 to particulars. 
 Of the XIV. This miraculous cloud was; id. A fymbol 
 
 cloud. of God's gracious prefence : For, God zvas in the cloudy 
 Excd. 13. 21, ^nd the angel rf God,- Exod- 14. I^^.: 
 namely, the angel of the covenant, the angel of his 
 ■prefence, v/ho had appeared to Mof.s in the bufii, 
 and led the Ifraclitcs throut^h the wikiernefs, Jfa. 63. 9. 
 
 2dly. 
 
Jiap. i6. through the RE D-S E A. ^^025 
 
 2dly. It prefigured the future incarnation o^ the 
 Son of God : for, as the Son of God vailed the 
 infinite glory of hismajefty in tins cloud, fpokc from 
 It, wrought miracles, and protefted his people, fo in 
 like manner He was, iri due time, to conceal his 
 majefty under the affiimed form ofafervaht, Ph'L 2, 
 7 ; but in fiich a manner, that the rays of his glory, 
 might at times fhirie forth in his divine dicourfes and 
 miracles, which no age ever faw either like them, 
 or equal to them. John 1. t4* 3<^ly« It lio-nified 
 God's proteiflion towards the ele<5l, and his pointino- 
 out the way, thro' the wildernefs of this world, to the 
 heavenly Canaan. For, at 'Gregory of Nyjfa fineK^ 
 fays of this cloud, de Vita Mofis. It -was fuch d 
 miracle^ that^ "johiiethe jhining rays of the f tin vscre lot 
 and fc arching., it defended the people like an interpofm? 
 fcreen, andteinpered, with its pade and the gentle drops 
 of deWy that were dijfufed, the heat of the air ; but 
 in the night it became a firc^ and by its own light afforded 
 the IjracUtes^ as it were a torch or fla mbeau froth 
 evening till the rifing of the fun. Such is the protediorl 
 and guidance, that v/e have in Chrifl, who, by hi^ 
 fliadov/, fcreens us from the heat of divine wrath 
 Ifa. 4. 5, 6, and enlightens us b) his word and Spiritj 
 as the light of tae worlds which whoever follow eth, 
 fhall not walk in darknefs., John 8. 12 •, who, iri a 
 word, is the Author and finifoer ofourfaith^ Heb. 1 2.2. 
 4thly. Asthiscloud place itfelf in the middle between 
 Jfrael ^nd the Egyptians-, lb Chrifl takes upon him- 
 lelfrhofe evils^ which threaten Ins people, ^nd the 
 glory of the Lord is their reward, Ifa. 58" 8. 
 
 XV. We may obferve in the passage thfo' the OfFBafa-. 
 fed fea, the follov/ihg things. Pharaoh and the "^'^ ^^"^ 
 EGYPTIANS are the figure or emblem of the devil j!^^ ^sy?-* 
 and Gn, who ufe their utmdft c^;deavour, to keep the 
 ele(5l under their yoke of bondage, and when ever 
 with a generous mind, they afpire to liberty^ to pull 
 them back again. But they Ihall lofc their lahoUrj 
 and in the end dearly pay for their wickednefs, in a 
 
 tians. 
 
 22 Vol. III. M wa 
 
 ay 
 
1025 Of the P A s s A G E Book 4. 
 
 way anfv/erable to their crimes. Becaufe PharacB 
 
 commanded the young children of the Ifraelites to be 
 
 drowned, in the river, Exod. i. 22, himfclf with all 
 
 his hofts is, by the law of retaliation, drowned in the 
 
 fea. The angel of the waters publifhes a fimiliar 
 
 procedure of divine juftice, Rev. 16. 6, becaufe they 
 
 have/foed the blood of Saints and Prophets^ thou hah 
 
 given them blood to drink : for^ they are worthy. 
 
 OfMofes. XVI. MosEs was a type of Chrift, our deliverer 
 
 and Saviour. (1). Af<?y^j, by his prayers, interceded 
 
 for the people, and obtained for them this great 
 
 Salvation. Chrill is our advocate with the Father ; 
 
 and all the good, that befalls us, is owing to his 
 
 interceffion. (2). Mofes with his rod, as a moral 
 
 inllrument, divided the waters : Chrift, with the wood 
 
 of his crofs, hath opened a new fand living way to 
 
 heaven. ('3). Mojes was fhe leader of the people, 
 
 and went before them, thro' a way, by which none 
 
 ever went before. Chrift, alfo went before us in the 
 
 road of fufferings, leaving us an example^ that vce 
 
 Jhould follow his fleps., 1 Pet. 2. 21. (4). Mofes \v\z\\ 
 
 the rod, with which he divided the waters, that the 
 
 Ifraelites might thro', got the waters to return and 
 
 drown the Egyptians. The fame crofs of Chrift, 
 
 which unto them which are called, is the power of God, 
 
 is unto the Jews a Jiwnhling-block, and to the Greeks 
 
 foolifljnefs, i Cor. i. 23, 24 : to thefe the Savour of 
 
 death unto death -, but to thofe the Savour of life unto 
 
 life, 2 Cor. 2.19. 
 
 Of the XVII. The WATERS of the red fea fignify afflic- 
 
 watcrs. tions, and even death itfelf ; fo iikewife do the waters 
 
 of baptifm, the feliowfnip in the fufferings, death and 
 
 burial of Chrifl:, Rem. 6. -^,4.. But as the Ifraelites 
 
 marched to their deliverance thro' the midil of the 
 
 waters, as thro' the midfl; of death •, fo, in like 
 
 manner, the fufferings, which we undergo for Chrill, 
 
 work for us a far more exceeding weight of glory, 
 
 2 Cor. 4. 1 7, and^death itfelf is the palTage to^etcrnal 
 
 life, John. 5. 24; The watei-s, which faved Jfrael, 
 
 dcllroycd 
 
Chap. Id. through the R E D-S E A; 1027 
 
 defbroyed the Egyptians. The death of our body, 
 which prefents our fouls pure before God, as a flock 
 oi fheep newly {horn, which come up from the 
 wafhing, Canticl. 4. 2, entirely deftroys in us all the 
 remains of the devil and of fin, in fo much, that our 
 eyes fliall never more behold thofe enemies, to whofe 
 troublefome and malicious aflaults we have been 
 expofed everi to the very lail. 
 
 XVIII. That ftrong east wind, which by its Of the 
 violence drove the waters before it, for the benefit of ^^^"^* 
 the Ifraelites, was an emblem of the Spirit of ChrifV, 
 Joh?i 3. 8. of Chrifl, I fay, who is -j- the daiji:ning^ day- 
 fpring from on high, Lukt \. 7 8, and applies to us, by 
 the efficacy of his Spirit, the virtue of his merits ; 
 by removing all hindrances, nay direfling them to 
 the Salvation of his people : not ly mighty nor by 
 pozver, but by my Spirit, faith Jehovah of hofts, Zech. 
 4. 6. By the fame Spirit of his mouth he will hereafter 
 confume that wicked one, who oppofes his kingdom, 
 2 Thefs. 2 8. 
 
 - XIX. The ISRAELITES, when jufl come out of OF the 
 Egypt, are a figure of believers, whoj havino- no ^^'■^^^^'"« 
 fooner renounced the devil, and by the power of 
 Chriil recovered their liberty, are immediately ex- 
 pofed to the perfecution of Sathan and the world, 
 who endeavour to bring them back again to bondage. 
 And tho' they have now happily furmounted the ' 
 fiift danger, yet they have ftill a wide fea to crofs, 
 lofty tops of mountains to pals over, and in fine, an 
 unpalTable wildernefs to go thro', before they obtain 
 that full Salvation, which is the mark they aim at and 
 defire. When every thing feemed to be given uu 
 
 t The word avc^oXn, which our tranflators render day-fpHnp- 
 is the fame, which the feptuagint ufe, fer: 23. c, 2^ec^. }. g* 
 and 6.8. Where the Mefiiah is fpoken of under the aame of the. 
 branch. 
 
 M 2 for 
 
t02S Of the M A N N A. Book 4, 
 
 for lofl, and no way of cfcape appeared, then God 
 came to Ifracl's help, and opened a way thro' the 
 midft of thefca. vSo in an efpecial manner, he comes 
 by his grace to the reHcf of his church, when fhe is 
 deftitute of all human afTidance, and nothing but the 
 moft certain dtflrudion feems to hang over her. 7/2/. 
 43. 2, When thou fajjeth through the 'waters^ I ivillhi 
 inith thee -, arid through the rivasy theyjhall not overflow 
 thee. This deliverance happened to Ifrael, , when 
 they did nothing at all towards it, Exod. 14. 14, Je- 
 hovah jh all fight for you^ and ye floall hold your peace/^ 
 but only believed, and beheld the mighty hand of 
 God : IIcl). II. 29, hy faith they pajfed through the red 
 tea. 'Tis thus alio, that God works out eternal 
 Salvation for us -, for us, I fay, not ivorking, hut 
 believing in him, that jiiflificth the ungodly^ Rom. 4. 5- 
 Xhe Ifraelites, after their paflage thro' the fea, and 
 the deitruflion of their enemies, lung a joyful fong 
 of triumph to the praifc of God their deliverer : thus 
 •dWo John in the revelation^ chap. 15. 2, 3, faw the 
 Saints, who, having got over the lea ofglafs, which 
 was mixed with fire, fung the long of Alofes the 
 Servant of God, and the fong of the lamb. And 
 thus far of the paflage thro' the red lea. 
 The man- XX. Vn'c are next to ipeak of the manna, where 
 ^^* we are to confidcr. (1). l"he name. (z). The thing 
 
 iticlf. (3). Its origin. (4). Its adjuncts. (5). 
 The duties of the Tfraelites concerning it. (6). Their 
 fHi. (7). The myllery of it. 
 MAN in XXI. The furprize of the Ifradites gave rife to the 
 Hebrew ^lame. When they firft faw it, tiiey laid to one 
 ^Tif"°^ another, E%od. 16. 15, Kin no i^n' n7 -2 Nin p, mam 
 t'Sll/f Hu, it is manna \ for they vjifi not., ma hu, ivhat it 
 v)as^ and v. 31, and the houje of Ifrael called the name 
 thereof tnajina. We can on no account aflent to 
 thofe, who render Nin lo, ivhat is this ? For, |f3 never 
 fignifics in UehrezVj what., and here it is very exprefsly 
 diftingui filed from HD : nay, it is not very common 
 Iq Chaldcc taken in that fenie, as they ufually lay p of 
 
 a perfoj] 
 
Chap. 10.' Of the M ANNA. 102^ 
 
 a perfon, not of a thing. I will not however conceal 
 it, that they fpeak with greater freedom, thaii they 
 ought, who abfolutely deny, that \o in Chaldee is 
 applied to a thing* Brttfms ad Job. 6. 31, hath 
 given Tome examples to the contrary. But the 
 Ifraelites fpokc then in Hebrew^ not in Chaldee. 1 know 
 nor, whether they are in the right, who affirm, that l-^ 
 is anEgypiian word, and is equivalent to an interroga,- 
 tive pronoun ; but tho' they are, yet it does not feem 
 probable, that the Ifraeliles would exprefs a thing fo 
 ikcred by a term borrowed from a nation fo odious, 
 Rot only in that firft furprize, but alfo ever after. 
 And then, it is altogether trifling to fay, that the 
 food which God gave to the Ifraelites, was always 
 called WHAT ; only becaufe, when at firft they did 
 not know, it they afl<ed, what is this ? 
 
 XXII. It is much more agreeable to derive the But an 
 word from n3U, he prepared, appointed, determined : ^'^^"ed 
 and hence the name n^D, manna, portion, even of the prepared, 
 food, allotted for any perfon, i Sam. I. 4, 5. Neh. 8. portion.* 
 10, 12, and generally elfe where. But from manna 
 'tis eafy to form man by an -j- Apocope, efpecially in 
 the exclamation of perfons under a furprize, and when 
 be is the next letter that begins the following word. 
 And this is the more probable, as fuch an Apocope is 
 often to be met with in the word manna\ once in the - 
 imperative, p ri:3Ni iDn, prepare (or appoint) mercy 
 and truth, Pf. Ci. y ; and again, in the* preterite, 
 Jon. I. 17, lf3'i, and Jehovah prepared a great fijh \ 
 and what comes nearell to the point in hand is, when 
 an allotment of food is fpoken of as in Dan, 1 5, po, 
 and the king appointed them a daily provifion. As 
 
 f A figure which takes away the !.ifl fyilable, or letter of a 
 word. 
 
 * The Authors words are indeed, iterumque m future., and 
 in the future, byt I imagine; there i.- certain a miflt-ike, as the 
 words quoted are rendci-.'d, ia the preterue tenle. 
 
 M 3 therefor^: 
 
1030 Of the M A N N A. Book 4. 
 
 therefore both the form of the term agrees to it, and 
 the fignification is very fuitable -, what remains, but 
 that we fay with the moft learned of the jeiis^ that 
 jnan figniftes the food appointed, prepared for, and 
 given to Ifrael as their portion ? Such a name became 
 this miraculous food. And what is added is no 
 objeftion ; namely that the Ifraclites knew not what 
 it was. For, in general, they knew from the pre- 
 P diction of Mofes^ that they were to be fatisfied with 
 
 manna, bread, V. 12, from which they conjeiflured, that 
 v.hac. what they faw, v/as the portion, which was intended 
 for them from heaven-, and this they exprefftd by 
 the name, maiy But they did not diflindly know, 
 what it would be, nor had they any peculiar name, 
 by which to exprefs it. To this the author of the 
 book of wifdoTn fcems to have alluded, when Chap. 
 16. 2c, he calls manna^ bread prepared fi cm heaven. 
 And therefore this name has fo far prevailed, that 'it 
 has remained unvaried in all languages, and is even 
 given alfo to things, which have any fimilitude with 
 that food of the. Ifraelaes. 
 
 XXIII. As to the thing itfelf, naturalifts weH 
 Ivnow, there are three things reckoned among watry 
 meteors ; namely dew, honey, and manna. But the 
 learned are not agreed about the original of manna. 
 ChriftQphorus Vega e,pud Jonjionum de c.dmlrandis 
 Metccrcrvjiu r. 10, is of opinion, that the manna of" 
 the fhops is the work of certain fmall bees, like 
 thick-bodied gnats, from v/hich, as they fit in 
 cluilers'on trees, fomething liov/s down in drops, 
 like a kind of fvveat. Vojyais Phyfiolog. Chrijhm^^ lib. 
 5. c. 21. Says, it is the fap of the larch-tree, or of 
 the aPn, and that Matthiis Lokdius was the very firft 
 v/ho faid fo. The more common opinion is, that it 
 is a kind of aerial honey iprinkled with dew, which, 
 in the fummer months, during the fcorching heat of" 
 the fu.i in the day-time, runs together by the noc- 
 turnal cold into cluitcrs, and is rounded into grains, 
 from the fiov^ing down of the dewy humor, and from 
 
 the 
 
Chap. lo. Of the M A N N A. 1 031 
 
 the moifture of the air ; and generally fettles on trees, 
 herbs, and ftones, as Lemnius de herbis Biblicis^ c. 3, 
 defcribes it. But it has a kind of medicinal virtue, 
 by which it loofens, and gently purges. 
 
 XXIV. Now the queftion is, whether the manna Whether 
 of the Ifraelltes was of the fame fpecies and nature |j^^ f ^""^ 
 with the common ? It is fufficiently agreed on, that jfraeiites 
 fome miraculous circumdances attended the manna of was of the 
 the Hebrews •, but there is no folid reafon to conclude ^^me fpe- 
 from this, that the thing itfelf was altogether new, ^^^^' 
 a.nd was never produced by natural caufes at any 
 time, or in other places : fince God could fo multiply 
 the dew conveyed in great plenty from fome other 
 quarter, to be matter fit for the produdlion of manna, 
 as to be fulficient for the daily fupply of that great 
 multitude -, and fo difpofe it, as to be endowed with 
 thofe wonderful adjunfts,we are hereafter tofpeak^of. 
 It is certain, Jofephtu thought it was a natural manna, 
 and relates, that in his time, it ftill continued to be 
 plentifully rained down about mount ■]■ Sinai ^Antiq.lib. 
 3. c. I. And Francifcus Vallefius Philofoph. Sacr. c, 
 57, infids at large, that the manna of the IfraeliteSy 
 was altogether the fame with the common. Cardatt 
 alfo de Subtilitate^ lib. 21, relates, that in the defert 
 ot Trag a in Lybia^ there is fo much of it gathered iri 
 a day, efpecially about the town Agadez^ as that a 
 pound, of 28 ounces, is fold for two pence; and 
 adds, the inhabitants by eating it, live found and 
 healthy, tho' the air be peftilential. They, who are 
 of this opinion, likewife obferve, that they do not 
 undervalue the favour granted to the Ifraelites, in iuch 
 an extraordinary manner, when they fearch into the 
 natural caufes of things ; but praife the infinite 
 wifdom of God, who difpofes all things in fuch a 
 
 t They have, fais he, in that country to this very day, certain 
 dews, and rains, that feem to fome what of refemblaace to this, 
 .•that fell upon the interceflion of Mofes. 
 
 M 4 way. 
 
jc>^2 Of die MANNA, Book 4, 
 
 wiy, that even the moil extraordinary, may in a good 
 mealure fceni to have happened according to the 
 ordinary courfe of nature •, as VaUefna fpeaks in the 
 place above quoted. Others again think, that the 
 manna of the Ifraeliies yfSLS fomething extraordinary, 
 never feen before, and after it ceafed, w:is never 
 after to be met with ; and when it is called angels 
 food, and every where fpokc of, in the Holy Scrip- 
 ture, as prepared by the fpecial hand of God, they 
 think a natural caule ought pioufly and rcligioufly 
 to be excluded in this cafei thus Rive/ in Exod, 
 16.13. 
 Tt liad, XXV. Our judgment is, that there is no reafon, 
 
 indeed, why we may not conclude, that God, in the produc- 
 iiati;ral jj^j^ ofthis manna, made ufe of natural caufes, as he 
 but thofe ^^^ before ufed the wind in drying up the red fea. 
 «,orking And it is very probable, this manna took its rife 
 in an ex- from the fame, or the like caufes, from which the 
 traordi- ordinary is produced r and fo far it may be called 
 "g^^"^^"' natural. Yet the continued and daily concurrancc 
 of thofe natural caufes, for the produdion of it, in 
 Aich quantitie?, was miraculous, and akogether 
 extraordinary : thus far then I jay, it was miraculous. 
 "VVe add, that, at this dav, no manna is known, 
 Avhich, in every refpeiV, is^ of the fame nature with 
 the manna of the Jfraelitesr For, to omit other 
 things, the manna of the Ifraelites vi2iS of a confident; 
 fubllance, funplied the place of corn, and v»as given 
 to the people for food. The common manna is a 
 medicine, not a food ; and cannot be the ordinary 
 food of any people, without a miracle. 
 The ucv/ XXVI. To the manna of the JfraeUtes, the Polijb, 
 comes neareft, which was not long ago found 
 comes flrewed in the fields, it was fmail and like fugar-, 
 cearell to and when it is boiled up with butter and a little fugar, 
 \\' may eanly vie with the moft delicate Italian jellies or 
 
 dainties, as Keckcrraan ddcribes it, Phyfic. Hi/. 6. c. 
 \o. A lapide in Exod. 16. 21, treats more largely 
 on this, and declares, that from the conflant accounts 
 /' " of 
 
Chap. lo. Of the MANNA; ^o^^ 
 
 of the Poles^ it rains down in the nights of the monthg 
 
 -of June, and July, and fettles on the herbs like ^ 
 
 dew : that, before the fun is up, it is gathered in 
 
 fieves, fifted, pounded, mixt with water, and made 
 
 into a kind of hatty pudding. But if the fun begins 
 
 -to be hot, the hulk of it difiblyes, and the grain of 
 
 the manna, inclofed therein, is loll. He adds, that 
 
 he had feen the grains, and that they refembled 
 
 millet, are only longer and of a ruddy colour, and 
 
 found the tafte of it like that off panick. But even 
 
 this ^mannn. is different from that of the Ifraelites. 
 
 jft. In figure, for it is oblong •, whereas that of the 
 
 Ifraelites was round like coriander feed. 2dly. In 
 
 colour, being ruddy, whereas the other was white. 
 
 ^dly. The Polfjh, is included in a huflc, whereas the 
 
 other had none. 4thly. The manna of the Hebrews 
 
 melted before the fun, and vanifhed*, only the hufk 
 
 ^;pf the other is difiblved, but the grain is hard and 
 
 ' falls to the ground. 
 
 XXVII. However, there are many concurring 'pj^gj^^jra, 
 circumftances, which here proclaim, that a miracle culouscir- 
 mud by all means be admitted. For, (i). The cumiUa 
 manna^ which is commonly known, is gathered only ^^^' 
 ^t certain feafons of the year ; but this came down 
 daily. (2). During fo long a time, none fell on the 
 fabbath, but in a double quantity on the day before, 
 (3). It was found daily in fuch quantities, as to 
 fuffiice to feed fo many thoufands. (4). If it was 
 kept till the next day, it fpoiled j except that which 
 was the portion of the fabbath. (5). And yet that 
 part of it, which God commanded to be laid up, 
 .remained untainted forfome ages after. (6). It fell 
 in all places, where ever the Ifraelites encamped \ 
 but was not knqwn among the neigbouring people, 
 at lead not ufed for food, much lefs for their daily 
 -food. (7). it ceafed, after they paffcd over Jordan^ 
 
 •j- This 13 a grain like unto millet, with a knob fall of corn. 
 
 and 
 
J ^34 ^f f^^ MANNA, Book 4. 
 
 and they had got a full fupply of ordinary bread : 
 
 and perhaps there are more circnmftanccs 10 the fame 
 
 purpole. 
 
 Theori- XXVIII. The Crispin of the mnnna was from God, 
 
 gin of the ji5 tJ-je principal cauie. It is every where afcribed to 
 
 J"^""^, d '^^"^' ^^ ^ fingular privilege, which be bellowed on 
 
 out ofva- his people Ifrael^ Exod. 16. 4, 8, 16. Deut. 8. 3, 16. 
 
 I^ours. Neh. 9. 15, 20, 21. But God formed this bread in 
 
 the air, from the vapours or exhalations, properly 
 
 prep^ired by the fun, and by the other ftars, if they 
 
 contribured any thing towards it. Whence it is 
 
 fiid, th.Tt he commanded the clouds froin above^ ani 
 
 cpened the doors of heaven^ and gave them of the corn of 
 
 heaven^ Pf 78. i'^^ 24. But the air, which is the feat 
 
 of meteors, is called heaven-, as the fowls of heaven \ 
 
 anfl in Lucretius^ the air ijuhich is called heaven. And 
 
 as the angels are miniftring Spirits, Heb. i. 14, whofe 
 
 minillry God very frequently ufed in the whole oeco- 
 
 nomy ofthe OldTeftament, and who upon other oc- 
 
 cafions fupplied God's Servants with food, i Kings. 
 
 19. .^. 6, 7, I fee not, why a celebrated expofitor of 
 
 our day, who in other things makes the church of that 
 
 aoe fubjecT: to angels, can deny, that this food was 
 
 prepared by angels. Suidas fays, manna is a food 
 
 fupplied from above. And is called the bread of angelsy 
 
 bccaufe they fupplied them 'with it. 
 
 By tlie XXIX. And yet I doubt, whether any fufRcient 
 
 miniftryof argument can be formed from Pf. 7 8. 25, for the 
 
 miniftrv of angels in this particular. We there, 
 
 indeed, find anox anS which the feptuagint 
 
 tranflate «?'<='■ hy'^>-<^''^ the bread of angels : juil as the 
 
 author of the book of wifdom calls it ■^f'^'P':'' «-yyi^ojv, 
 
 chap. 16. 20, angels food, y^nd R. Solomon in like 
 
 manner nzi2h?'7n en'?. But firft, we are under no 
 
 neceflity to underftand angels by CTSk, which 
 
 fign'.fies theftrong. For that is a general name, and 
 
 . is applied to men of valour, or Heroes among men, 
 
 Jer. 46. 13. Lar,i. i. 15. Let it therefore be called 
 
 the 
 
 anee.s. 
 
chap. lo. Of the MANNA. 1035 
 
 the bread of tbefirong, bccaufe it made the Ifraclites 
 robuft and ftrong -, as fupplying the place of ordinary 
 bread, by which the heart is fupported, tho', at firfh 
 fight and tafte, it might feem light ; or, what I 
 would choofe, the bread of UeroeSy that is, fuch as 
 even the greateft nobles would reckon delicious. 
 God is alfo called T35<. the \Hero\ mighty one of Jacobs 
 or oilfraeU Gen. 49. 24, Ifa: 49. 26. Nor is it 
 unufual in Scripture, when fpeaking of God, to ufe 
 the plural number; of which they, who have but a 
 fmall fhare of learning, are not ignorant. Why may 
 we not therefore be allowed to explain it of the bread 
 of God, which the Hero of Jacob gave them, and 
 which alfo fpiritually was a reprefentation of himfelf ? 
 Druftus alfo has obferved this on John. 6.31. Again, 
 ihould we grant, that angels are meant, yet I do not 
 recoiled, that they are called d'TON in Scripture, 
 but I well remember, that they are reprefented as 
 ri):^n)2:ii, excelling in frength, Pf 103. 20; yet the 
 matter would ftill remain undecided, fince it might 
 be called the bread of angels, becaufeof its excellence 
 and fpiritualfignification : for, it fignified, that God, 
 who is the life and joy of angels, was to defcend from 
 heaven, in order in like manner to become the food, 
 that is, the joy and life of men. 
 
 XXX. Mo/es here alfo a(5led his part; who, it is Therein- 
 very probable, interceeded v/ich God by prayer, that ^f"^^^^" Y. 
 he would give food, to the llarving people. Jofephus try of 
 fays, thefe were poured forth on a high rock, Mofcs. 
 adding of his own fancy, that the manna firft fell, 
 and thickned on the palms of his hands, as they 
 were (Iretched out to heaven, when he returned 
 thanks to God : and that Mofes, lufpe6ling what it 
 was, tafied it, and joyfully, upon the difcovery 
 fhewed the people the favour God had beftowed on 
 them. That the pedple, having feen their food rained 
 down from heaven, imagined it fnowed, the feafon 
 of the year comporting with this. But theie things 
 neither agree with reafon, (for it is beyond all pro- 
 bability, 
 
f056 Of the M A N N A. Book 4. . 
 
 babiiity, it fhould fnow in that hot cUmcUc in the 
 
 month of May, whtn theie things happenetl) nor 
 
 with Scripture, which fpeaks exprcfsjy of Tome 
 
 perfon?;, who went out cf the camp at break of day, 
 
 and Hrfi: obferved the manna. Exod. 16. 15. 
 
 Whovet XXXI. The Gemanfts go too far, when they fay 
 
 uas no^ in Taanilh., Fol. 9. ccl. i : 'That the Ifraelitcs had 
 
 incntori fj',fce gcod ^'Cpherds^ Mofes^ Aaron^ end Miriam-^ and 
 
 ' three benefits given them by their hands', the fountain y 
 
 the cloud aud the manna. The fount ain, for the merits 
 
 of Miriam : the 'pillar ^ cf cloud for the merits of Aaron^ 
 
 and the 'luannafor the merits of Mofes, But what Chrift 
 
 fays, contradifts this afiertion. John. 5.32. Verily^ 
 
 rjcrily., I fay unto you., Mofes gave you not that bread 
 
 from heaven : but my Father giveth you the true bread 
 
 from heaven. Nor was the typical bread from Mofes., 
 
 but from God. Mofes was only the meifenger, not 
 
 the meritorious caul'e of the divine gift : and much 
 
 leCs did tlic antitype Chrift, with his grace, the bread 
 
 which came down from the third heavens, proceed 
 
 from Mcfes. This, however, Mofes did ; having 
 
 by his prayers obtained the favour of God, he told 
 
 the people in God's name, v/hat fhould happen v/ith 
 
 jefpetl: to their food, and explained the whole defign 
 
 of the manna. Philo has pn.idcnt!y obi'erved, that 
 
 God, indeed, gave his people comfort, but difcovered 
 
 it fir ft to Mofes: the one., indeed, on account cf his 
 
 jiaturcd benignity and affection towards men, but the ether 
 
 beraufe he vjould put honour en the leader, -ivhom he him- 
 
 felf had appointed. 
 
 Thefigure XXXII. The ADJUNCTS of the manna are either 
 
 of the internal or external. To the former belong the 
 
 nianna. figure, colour, tafte. Of the figure it is faid, 
 
 ift. That it was a fmall thing, as hoar -fir c§l en the 
 
 ground., Exod. 16. 14: fmall, indeed, at firft fight, 
 
 yet precious in itfelf, and of the greateft efficacy ; as 
 
 God ufually difplays his wonderfull power in the 
 
 fm ailed things, 2dly. That it was dddhd ; a word 
 
 which we no w'lere elfc meet with in Scripture, and 
 
 therefore 
 
Chap. 10. Of the MANN A: i^Sl 
 
 therefore dlverfcly explained. The ^z//"-^/^ has, qmji 
 pilo tufum^ as if 'pounded by a pe/ile, that is oflncli 
 minutenefs, that it feem'd to be brought to that 
 fmallnefs by fome art, and as in a mortar. Others 
 tranflate it, decorticatum^ peeled ; Junius^ rotioidwh^ 
 rounds as alio Erpenius Arabic interpreter ; and Khzchi 
 fays, it fignifies the fame thing as ^W- round. Ochei* 
 Jews tranflate it r^/^^/'^//'», difdofed-, and imagir^e, the 
 hianna was fhnt up in the dew, which was over and 
 under it, as in a coffer, and the upper dew afccnd'* 
 ing, by the more advanced elevation of the fun abova 
 the horizon, the manna appeared in fight. But alt 
 this, to fpeak in the fofteft manner, is uncertain. 
 3dly. That zV ivas like coriander feed^ v. 31. Not in 
 colour, fmce coriander feed, is black •, but becaufe 
 it was fmall and round. Well fay the lalmudijls in 
 Jo-ma c. 8. fol. 'j'i^, col. a, round as coriander^ end white 
 as pearl.' 
 
 XXXIII. With refpeft to its colour, it is faid ^'s colo- 
 Exod. 16. 31, that it was 'ujhite, and Numb. 11. y, '^'^^ 
 the colour thereof as the colour of bcdola., but what that 
 was interpreters are not agreed. The Jews infill, 
 it was a kind of precious ftone : but are oppofed by 
 Junius and Marcus Marinus Brixianus ; becaufe Gen. 
 1. 12, it is faid, there is bedola and the onyx -fi one \ 
 wherefore, as the name flone is, by way of ditlindion, 
 added to the word onyx, they conclude, that 
 Bedola cannot be a ftone. Others imagine, it was 
 cryjial.^ and confequently the colour of the manna 
 was bright and traniparent. Moll of the moderns, 
 following Jofephus^ from the affinity of the word, 
 contend, that It was bdellium ; concerning which 
 Serapion, quoted by Drujius, fays, that the Jewifh 
 bdellium is the gum of a tree, that grows in Arabia : 
 and that the better fort., is that of a good favour ., tough 
 within:, and foon di[jolving, inclining to while., not 
 having any bits of wood or other impurities in it 53c. 
 P//;.n' adds, it is tranfparent, and like to wax, lib, 
 12.9. See Salmr.s, Excrcit. Plinian p. 8c 6, and de 
 
 homcnymis 
 
1038 Of the MANNA. Book 4 
 
 homonyinis hyles latrecq. c. 109. From this they 
 conclude, that the grains of the manna were tranf- 
 parent and of a whitifli call: which is a fign of its 
 great purity and perfe6l digcftion. But I muft not 
 conceal, that Bochart in Hiero'zoic. P. 2. lib. 5. c. 
 5, has by his arguments convinced me, that bedola 
 is z, pearly for which they ftill very frequently fifh in 
 that place, which Mofes has defcribed Gen. 2. 12, as 
 Patrus Texeira an eye witnefs, and Benjamin in 
 Itinerar. p. 105, teflify. Befides, both the manna 
 and the pearl arc of the fame colour, namely white : 
 and both of them are round : nor is the obfervation 
 of Junius or Brixianus to the contrary of any weight. 
 Since it does not follow, that becaufe the onyx is 
 called a ftone, bedola is not a (lone likewile. Not to 
 mention now, that the lawyer alfo excepts pearls from 
 the clafs of ftones and gems, lege., qiium aurum 19. §. 
 Gemma autem, 17 andfeq.ff. De aiiro and argento legato. 
 And tho' pearls are ulually called ftones by the 
 Hebrews, yet they are of a quite different kind from 
 thofe ftones, produced in the earth ; fuch as gems 
 properly fo called. They who contend for bdellium, 
 have fcarce any other argument but the affinity of the 
 appellation, which is often fallacious : in other 
 relpedls bdellium and manna have no fuch agree- 
 ment, 
 itstalle. XXXIV. Its SAVOUR or tafte is likewife highly 
 commended, £W. 16, 31, '^:i'T:i nn'Dii-2 Sicut epichyli 
 ex mellc, 2iS Euni us tranftates, as cf a wafer made of 
 honey., or according to the Vulgate^ quofi ftmiU in 
 melle^ as of fine flour in honey. And, Numb. 11. 8, 
 t?2i:'n nti'"? d^idd as the tafte of frefb oil. As the Scrip- 
 ture thus determines the tafte, the fidions of the 
 Jews arc very trifling, which the Papifts too greedily 
 catch at, the better to puc a varnifti on their monftcr of 
 tranfubftantiation •, as that the manna had all kinds 
 of taftes, and that every individual Ifraelite tafted in 
 it whatever he pK-afcd •, young men, bread •, old men, 
 honey \ young children, oil : as the Jewilh mafters 
 
 triflle 
 
Chap. 16. Of the MANNA.' i^B^ 
 
 triflle mSchemoth Rahba Sc£f. is- with whom the 
 author of the book of wifdoni, chap. 16.20. feems to 
 aoree. It is aftonilhing, wirh what nicety the 
 Papifts difpute on this matter ; namely, whether this 
 was only the privilege of the pious, or common to 
 them with the wicked •, lirinus^ after Augiifihti 
 Ahuknfts^ and Hugo Cardinalis^ fiands up for the 
 former •, but is oppofed by Corn, a Lapicle. This 
 being obferved, there are other queitions alfo darted •, 
 and among the reft, whether the manna changed not 
 only its tafte, but alfo its fubftance, at the defire of 
 thofe who eat of it, fo as to be turned into an egg, a 
 pullet, or lamb, as often as fuch things were longed 
 for •, or whether a change only was made in the quali- 
 ties ? In either of thefe ways, they find fomething in 
 the manna to fupport their dodrine of tranfubitan* 
 tiation. For, if the former, as has feemed good to 
 doctors of great reputation, we have an evident 
 example of a tranfubftantiation. If the latter, with 
 the Jeluit aLapide, hence at leaft may be concluded, 
 that accidents may remain vv^ithout their fubftance*, 
 becaufe, as a different tafte ufually accompanies a 
 different fubftance, the fubftance of the marina 
 remaining, the tafte was changed at v/ill, and proved 
 nourilliing: whence it follows, that the accidents of 
 bread may alfo remain, and prove nourilhing in the 
 tranlubftantiated v/afer. But thefe are the dotages 
 and fond fportings of men, who fnamefully abufe their 
 wit, and are overturned by three arguments from 
 Scripture- ift. As it accurately defcribes the pecu- 
 liar tafte of the manna, 2dly. As it mentions the 
 induftry of the Ifraelites in the different ways by 
 which they prepared it for their more convenient " 
 ufe. 3dly. As it gives an account of their loathing 
 it, Numb. i-i. 6, which could not happen, did the 
 manna yield the palate any tafte at pleafure. 
 
 XXXV. However, we have not yet got over all Kow the 
 the difficulty : for, as the tafte of honey differs from manna 
 the tafte of oil, we may enquire, how manna can be could have 
 
 ' ' ^ ' J the taue 
 
 compared ^^^^ ^^ 
 
1046 Of the MANNA. Book 4I 
 
 honeyand compared to both in taile? Bat this difficulty ma/- 
 ^''' be obviated three ways : if we fay firft, that the taftc 
 
 of the manna was fomcwhat different, when it was 
 eaten in a plain manner, from what it was, when 
 differently dreffed and prepared by the Ifraelites ; 
 the one may therefore be undcrftood of manna 
 iindrefs*d •, the other of that which was boiled. And 
 again, which I would prefer, it might, in a different 
 refpe(5l,*be compared both with honey, and with 
 oil : not that in all refpeds the tafte of it relembled 
 either oil or honey •, but partook of fomething of 
 both, the fweetncfs of honey, and the fatnels of«oilj 
 in general a tafte mixed of both. It might be added ; 
 as honey is * x.\\t chief of fweet things, as the Son of 
 Syrach fpeaks ; whatever things are fwect to the- 
 tafte, may be compared with honey. And fo 
 manna may be faid, to have the tafte of honey, that 
 is in general, to be very fweet. Wherefore the 
 author of the book of lViJcio?n^ chap. 19. 21, calls it 
 a kind of f Ambrcftal, fdod that could edjily melti 
 
 ithaplice XXXVI. l"he external adjuncts or circumftances 
 are place and time. The place, where God fed the 
 J/raclites with manna, v/as the wildernefs. The 
 favour of heaven fupplied them with what the barreri- 
 ne!s of the foil denied : and wlicn they were deftitute 
 of ordinary bread, produced from the earth, they 
 were fatisfied, with bread, which came down from 
 heaven. Finely fiys Jofcphus •, y?? divine and admir- 
 able zvas this food, that it fupplied the -want of all others 
 to thofe that partook of it : and truly believers may go 
 every where with fafcty, when God leads the way, 
 £ven thro' the wildernefs, and a land not fov/n, Jer, 
 
 • The author of Ecciefiaftrcus, fpeakir.g of :hc be?, fais, Icr 
 fruit is the chief cf fvjtet things. 
 
 •f- Our englilh veriion renders it ^ kivid of kcsvenly meat, tTi«i; 
 wa? of nature apt to ir-clt. 
 
Chap. io. Of the M ANN A* 1041 
 
 2". 2. The young Imis do hck and ftiffer hunger: hut 
 they that feek Jeho'vah^ Jhall not want any good things 
 Pf. 34. 10. . 
 
 XXXVII. We are to obferve the following things The time. 
 Concerning the tii^e when the manna was given. 
 
 As ill. That the Ifraelites had none, before they 
 left Egypt : Then they happily exchanged 'hrir 
 cucumbers, pompious, garlick, and every fervile 
 food, for the bread of heaven, and the dainties of 
 angels. 2dly. That this bread was for the firft time 
 rained down from heaven, when there was nothing 
 in tiie land to flay their hunger. Thus God ui'ually 
 provides for his own people in due feafon, and where. 
 Ordinary means fail, employs extraordinary. While 
 a famine raged in all places, th,e rapacious Ravens 
 carry a daily portion to Elias^ I Kings, ij. 6. 3dly. 
 That the manna v/as rained every day, except on the 
 fabbath-, when none was to be feen on the ground : 
 but a double portion was gathered the day before* 
 for the fupply of the following: Thus the goodnefs 
 of God is nev/ every day: neither will the oblervancc 
 of his commands, efpecially that of the fabbath, 
 prove detrimental to any. 4thly. That the manna 
 continued forty years, till the Ifraeliics came into 
 Canaan \ where they could eat ofthetruits of the 
 land, Jos. 5. 12. For where ordinary means are 
 within our reach, we are not to defire, or expert 
 extraordinary. 
 
 XXXVIII. The Ifraelites were to perform the The Ifra. 
 following DUTIES with refpecSt to the manna, ivri?, ^^''"to 
 They were to gather it very early, becaufe it would nfa^na ^'^ 
 melt, when the fun was more advanced. So hateful dawn. 
 
 to God is (loth, that when raining down brcaJ frgni 
 heaven upon his people, without their labour, he 
 commands them to rife with the fun to gather 
 it. Man was not fuffcred to be idle even in para- 
 dife. 
 
 XXXIX. Secondly, They were to gather it by a "^P a cer- 
 certain meafurc, an hpmer for each ; a auanuty, jt J?'"'^'-*^'*'' 
 22 Vol. III. N ' is ^ ^' 
 
I 
 
 1042 Of the MANNA. Book 4. 
 
 IS probable, fufficicnt to fatisfy even the moft robull, 
 and thofe of the largeft' appetite. For, an homer 
 \\r.s a larpc meafurc, concerning which may be leen 
 Wr.ferus as Aitiq.'Mevfur. lib. i.e. 3, where he Ihews, 
 that an homer contains as much as forty three fhelis 
 of eggs and a halfe. lirinns has computed, the 
 allowance of each to have been about fifcyofouv 
 ounces. God "ftinted them to a certain meafure, to 
 fet bounds to their excefTive appetite : but indulged 
 them in fuch a n:ieafure, as would fhew the riches of 
 his bounty. 
 About XL. But the account here given by Mofes de|erves 
 
 \vhich particular confidcration, namely that fomc of the 
 ^,JJj^^jjljjg3 7/r<r?^///d'j gatJiercd more, others lefs : but that after- 
 are refolr v/ards when it was, meafurcd by the homer, he who 
 ved. had gathered more, had nothing over, and he who 
 
 had gathered lefs, had no lack, Exod. 16. 17. Some 
 have conceived a twofold miracle here •, one, about 
 the gathering of the manna ; the other about the 
 confuming it. They imagine, if any had gathered 
 ]c(s than the appointed quantity, before it came to be 
 meafured, what was lacking, was miraculoufly added 
 by an angel ; but if more, the overplus was taken 
 away by an angel, and invifibly added to what others 
 gathered. They alio imagine, that ever}' one con- 
 fumed an entire homer of manna a day: but as this 
 was not'poflVole in fuch a divc-rficy of ages and health 
 without a miracle, they boldly pronounce, God 
 v^ry unequally attempered the nutritive efficacy of 
 the manna in equal quantities to the ilrength and 
 appetite of every perfon : and befides, heaped the 
 manna clofer in the homer for the more voracious, 
 but loofer for the vveakcr and the yoimg. 
 Tngatlier- XLI. But ail thefe things are framed at pleafure -, 
 ing the pot are we to multiply miracles v/ithout neccility. 
 manna jnp ^5 ^^ fj^^, <-ro.therinp;, . the manner, of it leems to have 
 lousen- been thus, i.very one gathered as much as he could : 
 crcafeor and, as is ufual in fuch cafes, fomc gathered more, 
 dima.u- others lefs, as fon^ev.-cre. more, diligent than others.- 
 
 tjon. • -n,.^ 
 
 XJUt 
 
Chap. lo. Or" the M A NN A. 104.3 
 
 But what was colic. Tied by all, V/ho lived under the 
 iame tenr, feems to have been thrown into one heap ; 
 from which the tnafttr of the fimily taking the 
 appointed nneafiire, fodiflributed to each his portion, 
 v/ithout paying any regard to the labour or diligence 
 employed, but to the divine appointment, fo that 
 each had an equal portion. For, fo much could 
 with eafe, be jointly gathered, as that every one 
 might have an equal portion. Thefe thoughts have, 
 in my opinion beenjudicioufly fuggefted by themoft 
 excellent Rive I i and may be confirmed from 2 Cor: 
 8. 14, 15 : where Paul exhorts the, rich to fupply 
 the wants of the poor out of their abundance, by this 
 argument; hecznie it is written^ he that had gathered 
 much, had nothing over -, aiid he that had gathered little^ 
 had no lack. As if he had faid, *' ,as form.erly it was 
 " the will of God, that, among the Ifraelites, they 
 " v/ho had gathered much manna, fnould fupply 
 f-*^' the wants of thofe, who had gathered lefs, that 
 *' there might be an equality : fo among chrillians, 
 " it is but juil, that thofe, who, by the bounty of 
 " God, are pofTcfTcd of an affluence of good things, 
 " fhould fuppiy the wants of thofe, for v/hom a more 
 " fcanty provifion is made". 
 
 XLIi. I am alio oi Rivet's opinion with refpeft to Allnot ' 
 .their eating the manna; namely, that every one had t^^^'^^t^ 
 really fuch a quantity allowed him, as was fufficient *^'"^,^ 
 
 r 1*1 n ■ • 1 1 equal mca 
 
 even tor the largeic appetite, yet that each was fare, 
 at liberty to eat as much as he pleafed : and therefore 
 that molt of them had more food, than either neceffity 
 required, or than they could well eat. But that, as 
 they were not allowed to keep what was over, till the 
 next day, they might throv/ it away towards 
 evening; that fo they might profefs their faith and 
 confidence in God, who, they were perfuaded, would 
 grant them a frefn fupply, the foilp'.ving day. And 
 the throwing away. , the fuperiluous manna_ was nd 
 fjop f.f 1 ()i^ If n^nr • nnv .more than t!vr burn'""^ wha'" 
 
 N 2 was 
 
IC44 Of tlie MANN A. Book 4 
 
 was left of the pafchal lamb -, but rather an evidence* 
 of a finccrc rrult and confidence in God. ^ 
 
 Unlawful XLIII. The //j/W duty was, to refcrve noneofthil 
 to refcrve manna for the morrow, v 19; Not that every pcrforf 
 any for the ^^^ obliged to confume their meaiure daily, and forcer 
 it upon their loathing ftomach beyond their appetite i 
 for, this, as I haVejuft hinted, was inconfiflenc with 
 the holinefs, wifdom, and goodnefs of God. It was 
 enough, if nothing was rcferved for the ufeofrhc 
 following day. What remained might either ht'. 
 burnt in the fire, or buried in the earth, or given t^' 
 the cattle, or deftroycd fome other way. But, God, 
 by this method, was pleafed to try their obedience,. 
 Exod. 16. 4, and to cxercifc their diligence evcr^ 
 day, and teach them contentment, and to inculcate^ 
 faith and truH: upon them, that, depending alone otl^ 
 his providence, they might wholly commit to hitn^ 
 the care for the morrow, MdL 6. 25, 31. ' 
 
 A double XLlV. Fourthly, the day before the fabbath the)r[ 
 quantity Were to gather a double quantity, v. 7. And were* 
 tobega- allowed to lay up whatever was left of that till tne 
 ^i^^h'^r^^ next day, v. 25 : which neither ftunk, as what was^ 
 thcfab"'^'^ rcferved on other days, nor had any worm therein/ 
 bath. V. 26. By this God intended, that on the fabbath,^ 
 they (hould dcGft from every work, that regards the^ 
 care of this animal life, devote thcmfelves to him" 
 alone. And in fa(5l he fliev/ed, that he would add 
 other things to thofe that feek his kingdom andi 
 rifrhteoufnefs i and that it would prove no detriment ' 
 to any, if laying afide the care of the body, they at 
 flated times laid thcmfelves out for God: as alfo,^ 
 that during the fix days of this life, we are to gather 
 thofe things, which may be of fcrvicc on the fabbath j"! 
 for, on the feventh day, that is, after this life, therd^ 
 will be no longer time for working: JVhatfofver thy' 
 handfmdcth to do, do it zvith thy might \ for there is nt 
 '•jjork nor device^ nor bwivledge, nor '•jjifdom in the irave,''^ 
 vjhither thou f^oejl, Eccles. 9. 10. We are far froni' 
 thinking, that this here was the firft inftitution of thc^ 
 
 fabbath. 
 
Cliap. lo. Of the MANN A. 104^ 
 
 fabbath, but rather that it was a folemn renovation 
 of what was indituted from the beginning of the 
 world, but had been interrupted by the bondage in 
 Egypt, and a confirmation of it by the miracle of the 
 manna. For^Mofcs, vcrfe 3, fpeaks of the fabbath, 
 as a^ thing formerly known hy the Ifraelhes^ this 
 i;s that which Jehovah hath faid^ to morrow is the r*?/? 
 of the holy fabbath unto Jehovah^ i^c. We are not 
 Ignorant of what the great Selden, defiire nat. and 
 Gent. <^c. lib. 3. c". 9, /^jy, has largely, and learnedly 
 indeed, oppofed to this j but it is not of that weight, 
 as to fway with us. 
 
 XLV. Fifthly^ and laftly, God commanded an Some offt 
 homer of manna to be laid up in a golden urn or pot, J.^ be re- 
 fer a perpetual meniorial thereof, , and placed be- ^^"^^^ ^°^ 
 fore his face through all the gpnerations of Ifrael, tual me= 
 Aaron did this accordingly ; namely, at the due morial. 
 time, when the tabernacle, and ark were reared up. 
 For thefe things are related here ; by an evident 
 prolepfis or anticipation, on occafion of this hiftory. 
 V, 33, tho* as Is very plain it was not done till after- 
 wards. God, indeed, would not have the memory 
 of fo great a miracle die away among the Jfraelites : 
 and therefore he not only took care to have thefe 
 prodigies recorded •, but the remains of the miracle, 
 great beyond all exception, and adapted to ftrike every 
 Que with amazement, to furvive. Nevcrthelefs, to 
 prevent their being made on occafion of fuperftitiop. 
 pr idolatry, wifely ordered them to be laid up in the 
 mod holy place, and removed from the ufe of the com- 
 iiion people. 
 
 XLVI. We mufl: here, by the way, remove an ap- Paulreco:i 
 parent contradidion. Mofes fays, Exod. 16, 34, died with 
 that a pot with manna, agreeably to the divir^c com-^lp^^^. 
 mand, was by jicron laid up before the testi- 
 mony to be kept. But the tcftimony is either the 
 ark, fo called, becaufe the tcftimonial tables of the 
 covenant were laid up in it, or the tables themfeives 
 tj^at were in the ark : but Paul writes, Hch. 9, 4, in 
 
of the'MAKT^A. "Book 4. 
 
 'ivhich (the ark)' i^a's 'the goBen /;;/, that had mann^ 
 cjid Aarcn'% red that hitdded^ a^d tie tables cf' the.- 
 tcvcna:-it : v^here he places the prt v/Ith the manna in 
 the ark, as well as the rabT^V of the covenant. This 
 difnculty is (q much ihe greater, ifwc compare i 
 Kings 8. 9, and 2 Chrcn. f{. 10, where it is expreFsly 
 iaid, that there was nothinig in th& ark, but the two 
 tables of the law. Many things have been ingeni- 
 OLifly devifed by the learned, to rake off this ap- 
 parent contradidlion. T own, I ambeft plcafed with 
 the obfervation 0^ Drufms on E^od. 16. 34, that the 
 particle IN v/ith the Hebrews, and thofe that adopt 
 their way of fpeaking, fometimes denotes, at, near, , 
 By. To prove this, he quotes jcjb: 10. 11, and 
 Judges 18. 12. Another learned author has very 
 properly added Jcfh. 5. 1,3. i Ki'>7g5 li. 3. Jer. 13. 
 f;. Co/. 3. I.' And therefore, inwhich^ here denotes, 
 qt or near the ark. Yet Brujiits himfelf ftarts a 
 difficulty; Vhiih he owns he is not able to remove. 
 Every thing would anfiver'ii-dh'hys^ he, wile fs there 
 followed^ the tables of the CQVi^nznx.: fort)^ef€':vere 
 within the -arh But that the frepfnion in p3ciild 
 fignify tivo .different things in the fame place, is not ^very 
 prohahk: take care therefore^ hoiv you believe this. 
 But we are not fo foon to lofe heart. We have at 
 Jeafi found this, that in foinetimes denotes uich a 
 latitude of place, that it even comprehends tliofe 
 things ■ whicSrare near snt^ by. Moreover the ark 
 was fo framed, that fome things might be placed on 
 the fides of it v.ithout," as appears in the cafe of the 
 volume of the law written by Abfes, -which was 
 placed in thefideof the ark cf the covenant of the Lcrd^ 
 Deut. 31. 26. All the things therefore mentioned by 
 pa:d\\'CTe in the ark., that is^'Lui thin the compafe of the 
 /7r)t,tho'rome of them were v/ithin it mo're than others. 
 Nor could Taul fpeak ]t(s properly thus, than we do, 
 when, for.inllance, we fay, in'th^ human body there 
 ^rc n.in, a.ad ficfn, and^'boncs and IdowcIs : where 
 
 in 
 
Chap. lo; Of, the MANNA. 1047 
 
 n is ufed in the fame {^iSc, and yet with fome lati- 
 tude. 
 
 XLYII. There- are three fins of the Ifraelites recor- The fins 
 ded with refped to the manna. . il\. That feveral of °^j!'^^ ^'''- 
 rhem, Contrary to the exprcfs command of Gpd, ^j^q^^ ^i^j. 
 referved fome of it for the morrow. Exod. 16. 20. manna. 
 With fuch infolence does the wifdom of the fiefh fee " 
 itfelf in direct oppofition to God, tho', by.his al^on- 
 iihing goodnefs, he renders himfelf amiabie, and at 
 the fame time venerable. And this obftinacy of 
 corrupt nature, is not be fabducd by any miracles. 
 But what was referved, began to fwarm with worms, 
 and was putrified. To teach us, that whatever is 
 unjuftly an^l covetoully referved, contrary to the 
 command of God, fiinks before God and men ; and 
 hence worm^ arife, that is, various kinds of evils, 
 cfpecially tiie worm of confcience : whereas, .on the 
 contrary, whatwas referved againii the future fabbath, 
 proved permanent and incorruptible. Mat, 6.720. i 
 2"'/;». 6. 19. 2dly. That they went forth on the very 
 fabbath to feek for it; however then they found 
 nothing, 1; 27. God juRly frufcrates the defires of 
 thole, and renders their labours abortive^ , who 
 undertake any thing contrary to his command. Nor 
 liave fuch any reafon to expedl the divine blefHng on 
 their labours, \y ho, on the day of the Lord's reft, are 
 employed in things,'that regard their own fubfifrence, 
 while they omit the worfl^iip of God, Ifa. 58. 13, 14. 
 ^dly. That at lad they loathed and difdained the 
 manna, tho' it was the fwecteft and mofl wholefome 
 of all food, cfpecially in comparifon of the cucum- 
 bers, the melons, the leeks, the onions, arid" the 
 garhck, Nunih. n. ^, 6. Thus men ufually pref^T 
 the carnal refufe of this world, to the trcafurcs of 
 heaven, tlie huf]s:s of the earth, to the dainties" of 
 angels. And that nothing on chii earth is fo deliglit- 
 ful, but that one time or other it begets a loathing : 
 even the moil exGellent j^ii't^.of God, natxiralVs Well 
 as fpirituM, on account* of this perverfencfs of 
 ■ N 4 our 
 
1043 Of the MAN N A. " Bock 4. 
 
 our minds, thro* ciiflom, lofe their value in our efA 
 teem. '^ 
 
 XLVIII. Now let us confider the mvste?.y of'^ 
 the manna: Paul teacheth us, that this food was-^* 
 facramental, i Cor. 10. 3, where he calls it fpi- 
 ritnal meat: but it w^s fo, not in its own nature, '. 
 for it was appointed for the fupport of the animal'i 
 life, btit in fignification, wherein it anfwers to ourf 
 n-iylHcal fuppcr. Augujiin on Pf. 77. i, fays^ ir^ 
 tvas fplrittialy that is^ it fignif.ed fame thing fpirituaL- 
 And Chrift declares John, 6. 32, himfelf was tliatf'' 
 true bread, which came down from heaven, and'wasd 
 prefigured by the manna. The Jews however blind, ■• 
 promife to _themfelves a new manna by the Mejfwh.^ 
 For thus in Midras Cohelet.fjL 86, ccl. 4, thejirji' 
 redeemer caufed the manna to defcend^ fo alfo the latter 
 redeemer will make the mamna to defcevd-. as ii is writ- 
 teuy and there jhall he an handful of corn in the earthy 
 Pf. 72. 1 6- Tho* their expectations were really 
 carnal and corrupt, yet they are^the remains ot ancient 
 and fpiritual inftruflion. So likewife in Midras 
 tajitici^ fol. 1 6. c. 4. The lofi redeemer fhall he revealed 
 to them. And ijohither ixnll he lead them ? fome fa)\ to^ 
 the iinUlcrnefs of Judah : others^ to the icildernefs of 
 S'hcn, and Og •, and he "-lvHI cciufe the manna to defcejid /# 
 ihcm. But it is to be obferved, that Chrift frequently 
 fed the multitude in the deitrts oi Judea, and in th& 
 ivildernefs ol Op, with the food of his word, which is 
 more excellent than any manna •, and when there was" 
 occafion for it, ftayed the hunger of the body with 
 bread, which he multiplied no lefs miraculoufly, than 
 the manna formerly was. See other tcili monies of 
 the Jews in Vicga on Rev. 2. 17. But accor- 
 dinc! to the method prefcribed, let us come to parti- 
 culars. 
 
 XLIX. Manna denotes that food, which was 
 
 i'ff^ 
 
Ch:&p. i-oV Of -.the M _A 'N N ■ A. ' is 49 
 
 giftr^ foreordahtdd by God,- i B<^. i. 20, and by his 
 unipeakable goodnefs beftowed on the true Ifrae!y 
 foi- fheir portion^ Pel. lo» 16, by ivbicb tkey fiwiild 
 live: thus Jefus himfelf declares, John 6. ^\y 1 am 
 
 the-li-vinghr£dd^ which cams ^.cj:^ from heaven : Jf any 
 
 mm eat of this bready he- (hall' live for ever, — x — r— The 2. It was 
 
 manna was- given to the hmeiites^ when thev were ^*^^" ^^ 
 - - D- • ^ . ' . / [tie un— 
 
 le-tift- cencerned about the bieffings of God, and, put a worthy* 
 g-reater-, value OH the "good things.of £fy^/, and had 
 again ^ tempted God. Chriil carne.into the. world, 
 when it was n^ofi corrupted, and offered his fpiritual 
 bkfiings, at a time, when the very belt- could fcarce 
 
 afceiid above earthly and carnal things. IfracL^' Tho* 
 
 did- not know the manna, when it was firft given, promifed, 
 t^p' proaiifed by Mofes. Tho' Chrift was lb often ^^J^°^ 
 promifed by Mofes and all the holy Prophets, and ' 
 
 citfcribed to the life, yet when he came into the 
 ^ypfidj ;t'he -vvofid knew him not, John i. 10. 
 
 ^f^. Tho' the origin of the manna was from heaven, 4. It came 
 y^^,'th<? yappurs or exhalations, from which it was downfrom 
 congeard-togeL her, were jaifed from the earth by the and^a"the 
 efficacy- of the fun. Chrift feveral times repeats ic, fame time 
 that he came down from heaven, to give life to the had its 
 Svorld, John 6. He, who is the day-fpring from on °"§^" 
 high, Luke 1. 78, is alfo the fruit of the earth, Ifa. 4. . i 
 
 2.. We have already obferved, that angels were emoloyed 
 
 employed about the defcending manna. A great aboutit. 
 multitude of .the heavenly holi, lung the birth-day 
 fong, when Chrift firft came into the world. Luke, 2. 6- ^^.4 
 17. — Mofes, indeed, could not mvethe manna, ^^^ ^^^'~- 
 
 ' .*-• - xnon V Of 
 
 yet he promiied it, and exphuned the nature of it, Mo(e>, 
 So neither was he the author of true Salvation, but 
 teilined of Chrift, and taught that the life of the foul 
 confiils in comm.union w^th him, John 5. 46. 
 
 LL The manna v/as, in its form and figure, fmall 7. Fj«<^ure 
 and minute, pFofrjifing nothing great at firft fight : ftnaUr. 
 thus alfo Chpifti when he was fee n pnlyAvith the eves , : 
 
 of flelh, had neither form nor comelinefs, that 'we ^' ^^^^-''^ 
 
 fhouldydefire; him,- .^a.-.^a; 2>- r.yet the -white ';,';,7;^^;^^- 
 
 .-'";' colour pe-nr!?,. 
 
x°6^ Of the M A N N A. Book 4. 
 
 colour of the manna, and ufually that of pearls too, 
 reprefented the mofu excellent purity of ,thc Lord 
 Jefus, and the gloryof the divine irSfijciiy Jjji}2i?2g ionh 
 
 9. Very, in the aflumed form of a Servant. '1 he taftc of chc 
 
 uftT ^" ^"anna, that was fo very fweet, like honey,-, and the 
 
 moft excellent oil, fignifies the unfpeakable delights 
 
 oi- that grace, we obtain by Chrift, whofc fwectners 
 
 _■ ' none underhand but they v;ho tafte it. Ff. 34. 8. 
 
 d% M-d" — ' ^'^ order to ^q a moreproper food for I/rael, 
 
 baked, i^ ^as ground in mills, or pounded witii peftlcs, or 
 baked in ,p$ns. Numk ir. 8. Chrift was alio 
 prepared by .various fufferings, that he might be moft 
 lv?ee£ and vvliolcfome food to our loul. 
 nVncci '^^ LIl, The manna was rained down in the wilder- 
 down, In ne^fs : and Chrift came into the world, and to the 
 the v.'il- pq<;>plc -of Ifrael^ when, like .a wildcrnefs, it v/as 
 deriias. oyergT.o^Ti jvith.thiljles, and thorns, and moft barren 
 of good fruit: and by his coming ccmfortjsd. all the 
 ■A-) 'A fvaffe places of Zion^ and made bar ivildernefs like 
 ■ ! - ■ 'Ed£ih <i'id ^^V ' defari like the gar dm of Jehcvah. If a. 
 
 12. .loa.:^ j^ ^ _^ jj. ^,^3 then, that the Jfraelites obtained 
 
 extreme ^'"'■" ""^^""3^ when all that they had brought out ot 
 want. E-iJpi-) was fpenu, and they faw they mult inevitably 
 periih by famine, unlefs they were relieved by the 
 unexpeded favour of heaven. Chrift beftows his 
 grace only on thole, who fenlible of their want, and 
 rjejevfling every worldly comfort, choole to owe their 
 Salvation to him alone, Luke 1. 53, he filled the him^ 
 gary with good ihings, and fent the rich empty avJay. 
 
 ^ Nor can any one hope for the confolations of 
 
 xiis'ine grace, unlefs they firft q.uif the £Q/;Aof this 
 \M9rld, and the prilbn of fin, and pafiing thro' the red 
 feji of fqrrowfuil repentance, he gives himfclf up to be 
 ]c(.] and d.ireded by theHoly Spirit, in the y-'ay to th«. 
 Jieave,nly CamaHy Ifa. 32. 1 6,; 1 7^ 
 worniiTw^' : -LliJ. I'he manna Came down every day, and when 
 titly. ever the morning dawned, prefentcd itlell frefti to 
 tl)c, lf:(icllt.a.^' 'X'hus alfo. the grace arid tender 
 "merciL^ of the.Lord are nevv every mornirvg, Lcm. 3. 
 
 2:?. 
 
 M 
 
 Aftfr 
 
 the 
 
 E>:6- 
 
 dus 
 
 
 14. "Every' 
 
Chap. 10. Of the M'AN'NA. 1051 
 
 2^ Yet this bread was in fuch manner given »5- ^'°^ 
 
 for fix days, as none if it was to be fccn on the"^^ f^'^^" 
 feventh. This feems tofignify, that Chrifl: would in vaitiiday. 
 his appointed time appear among the Ifraeliles, and 
 convcrfe daily with them; but afterwards would 
 Neither be Teen, nor fought for, any whete on earth, 
 nor be imagined, to be either in this or in. the other 
 place. But becaiife that day Avas the feventh of the 
 v/eek, this fet forth, he fhould ceafe to be feen by 
 men on the feventh -, But on the ftrft day of the week, 
 when he returned from the grave, he would prcfent 
 him.felf tothe^ view of his people almoft as early as the 
 
 fun. When the Ifraclites were come into Can- i ,' " 
 
 f,an, the manna ceafed j every thing which regards .^e arrival 
 the ftate of the church, wandering in the wildernefs inCanaaa 
 of this world, ccnfequently every healing grace, and 
 every thing, which flows to us from Chrift:-, as 
 mediator, and fuppofes any defe6l fnall cq?Sc after 
 the lail day, when God himfeif Hiall be all in all 
 to his church, when introduced into the heavenly 
 country, iCor. 15.28. •jvif)-- 
 
 LIV. The manna was not beftov^^ed on the Iirael- ^7- Bef- 
 ites, as the efte6t of their fowino; or culture, cr of If^^?r -^"^ 
 
 I -jn I t 1 • -r- y- , the liraei- 
 
 any human induitry, but by the gratuitous gift or theites, widi- 
 divine good nefs and bounty alone: the only thing out 
 required of them, v/as to receive, to gather and make j^''^""'', 
 
 ufeof that gift of God. Thus in like manner- the of^^t'hfr. 
 life and Salvation, we have in Chrift the Lord, is notiv.g It. " * 
 of him that 'ivillcth, 7ior of him that runneth, but of God 
 that fheweth mercy^ Rom, 9. i'6. And his grace is as -3 
 
 a de-zufromjehcvah, as theflDOTvers upon the grcfs, that 'V 
 
 t-arrieth not for man, jicr waiteth for the Sons of men, 
 Mic. 5. 7. It is however our duty, by faith to re- 
 ' ceive, and apply to ourfelves the offered grace. A nd 
 this was v;hat our Saviour meant, when he jaid, 
 John 9. 27, labour not for the meat which: per iffjeih, 
 but for that meat which endti'reth unto everJafir.g life, 
 
 ivhich the SonofrAan/loall giz-euntcyou.'' = — And this, 18. And 
 
 i-iidced, was to be done early in the morning, nbt ^'^^'^^^'X' 
 
 Jetinrr 
 
1052 ' Of the M A N N A, Book 4, 
 
 leting flip the opportunity, Ifa. 51^. 6, fiek ye tf/ 
 Lord, mobile he is near. Pf. 63. 1, Gody thou art my 
 
 35, V.'ith. Gody early "ivill I feek the. The Ifraclites were 
 
 out the jQ gQ ;^.ij;hoLit the camp, in order to have the manna. 
 
 ^' Wholoevcr labours to find Chrift, muft not indulge 
 
 too murh theeafe of the flefli. When the fpoule 
 
 ■ fought her beloved in her bed, fiie found hin^i not 
 
 Canf-icL 3. i -, but v;hen flie had gone a little further 
 
 fne found him, 'nj, 4. ^ . ^^J,,]] 
 
 20. Given LY^ Tha'God gave the manna in a certain (lihtcd 
 
 tccf hut n^^^^^^'^j y^'t i^i ^ quantity fufficicnt for thofe of 
 
 ample the largcfl appetite •, Cljrift deals out a portion of his 
 
 nie;i%c. grace to each, in fuch a manner, as nothing may be 
 
 wanting to their Salvation, 2 Cpr. 12.9. His grace, 
 
 Iiowever is equally let before c-11 theele<5t, that eaci 
 
 may takf* of it to his full latisfacfLion. Canticl. 5. i. If 
 
 they open their mouths wide, they fliali be filled 
 
 z\. )Liber with the goodnefs of the Lord, Pf. 81. ,10. Pf. ^6. 
 
 ally com- g^ ^^ Our eftecm and longing for the djvine 
 
 inumca. rjrace can indeed never be to excels -, nor are .we for- 
 
 ptters, bid to ftrive after more: let each account it faid tQ 
 
 who had himfclf, i Cor. 12. 3 1, co'vet earnejlly the pelt gifts. 
 
 }^^^' But yet every one ought to be content with the moll 
 
 free and wife diipenfation of q\.\x Father, humbly 
 
 confefiingourfelves unworthy evenof the Icaft. But if 
 
 any, by the blefljng of God, is found to have gather-- 
 
 ed more than others, his duty is to lay out his 
 
 abundance for the common benefit, and fupply the 
 
 wants of others from the plenty of his gifts. 
 
 f2. Kept LVI. The manna, that was kept to the following 
 
 tothenext ^^^y^ became tainted, and ceafed any longer to be 
 
 {'\ d either the ufuai, much Icfs the facramental bread. 
 
 ^ * Thus alfo the euchallical bread, the antitype of the 
 
 manna, after the time is over, when it is diftributed 
 
 to be eaten, lofes the virtue of a Sacram.ent i and if 
 
 it be kept contrary to the command of God, indead 
 
 of being a fpiritual food, will be found tainted with 
 
 2-i,' Col- the maggots of a bale fuperftition. — ■ — A double 
 
 K<>cd the n^^.^pjj.y ^,;as cathered the day before the fabbath,' 
 
 dayi)eforc ^ " ^ • -^ r ' I 
 
 tne fab- •"• 
 
Chap. 10. Of the WATER, ^^^. 1053 
 
 for the ufe of that day of reft : on the fame day of 
 the week, the labour of Chrift's foul being redoub- 
 led, fuch an abundance of grace was purchafed for 
 the elc<5t, even enough to fitiate, and make them 
 happy thro' an eternal fabbath. Nor are \ve to 24.It'src- 
 apprehend, the fpiritual gifts, laid up for that day, UJ,''t'fpoi|\ 
 
 can be tainted by any corruption In a word, 25. The 
 
 the keeping the manna in a golden pot, and the golden 
 laying it up in the tabernacle, before Jehovah and P.°'L^°1.f, 
 the teftimony, fet forth, that he, who came down ^ ^"^ *<i 
 from heaven, to be the bread of life to finful man, 
 Ihould again betaken up into heaven, and continue 
 in the fan<5luary, not made with hands, and in a 
 Hate of uninterrupted life before God -, whence alfo 
 the communion with Chrift in glory is called the hidden 
 
 inanna^ Rev. 2- 17. However, v/e are, ^^ove all j^^^^'^^T^® 
 
 things, to be on our guard, leaft, with the ungrateful of the 
 Ifraelites, we loath the incomparable delights of the manna to 
 heavenly grace, and prefer the hufks of this world ^^ ^void,,^ 
 before them, and fo incur the juftcll vengeance of a ^ * ■• i'"'U 
 defpifed deity. "^^'° 
 
 , LVIf. But for as much as the favour of meat is The wa^ 
 ncthi-ng^ if there be no drinky zs Jofepkus introduces ^" ^^°"J 
 Mofes fpeaking to God •, and becauJc the fuperabun- ^ ^ ^^'^ » 
 dant fulnef;, which is in Chrift, was to be; ihadowed 
 forth to the ancient people, as well as to us, the 
 divine goodnefs indulged the murmuring Ifraelites 
 likewife with drink, which was] as miraculous as their 
 meat. For, the people being parched with thirft, ^ 
 and finding no water, either for themfelves or children, ''l^,, .,/,"„^ 
 much Icfs their cattle in the parched v/ildcrnefs, 
 Mcfes^ at God's command, ftriking with his rod, 
 the rock, which- was in Hereby on whole fummit the 
 glorious majerty of the divine prefcnce v/as ^ccn^ 
 opened large vains of water, Escd, 17. 1-^6. This 
 mirack* is celebrated in many places oi' Scripture, Pf, 
 78. 15. 16, he clave the rock's in the zvildernefs^ and 
 gave them drtnki as out of the great depths : he brought 
 Jirsams aifo out cf tb:' mck, and cat-fid '-.u at irs to run ■ 
 
 down 
 
1054 Of the W A T E R Book 4:. 
 
 down like rivers. Some imagine the rock itfjlfwas 
 turned to dreams of water, from P/ 114. 8, where 
 the vulgate tranflates, qui convcrtii petram in ftagna 
 f.quanun, and riipem in fontes aquc.rum^ which turned 
 the rock into a {landing water, the flint into a foun- 
 tain of waters -, the feptuagint, tC Tp/4.a>%^, g^^t tl^^5 jj 
 a poetical hyperbole, as if v/e fhould fay, heavca 
 itfelf was dilllolved into fliowers. Nothing is more 
 ridiculous, than to bring this in lupport of the moniler 
 of tranfubllantiation. But whether Cjod firft miracu- 
 louHy produced the water in that place, or whether, 
 when Mofes fmote the rock with his rod, he fudddenly 
 fct open the veins of water, whicli had been there be- 
 fore,' but had been fhuc up till then, is not for us to 
 dete'rmincjfince the Scripture is fiicnt. What the Jews 
 fieign, that the rod of Moles was made of adamant, 
 and hence penetrated the rock by the ftroke; and 
 that therefore Mofcs is faid not to have ilruck, "ii2f ^;r> 
 i.pon the rock, but, *>ia'2, in the rock, v 6, is trifiing 
 to the higheft degree. 
 ■'Vhich in LVIII, As there is no great difficulty' in tins hif- 
 ^.•'"''^ "^^"" tcrical account, we haften to the confideration of the 
 n-.yuic.il. niyllery ; fct forth i Cor.^ 10. 4, and did all drink the 
 fardc fpirilunl drink. Spiriiuyl, not fu rely in its own 
 nature, but in its fign'ification, as we have intimated 
 concerning the meat. For they drank of the fpirititual 
 reck that followed them, that is, the v/ater of the rock, 
 which followed them in a plentiful iheam. in the 
 v/iidernefs. yind that rock ivas Chrijl, that is, as 
 TertuUian, de Patientia, fays well, fignifcd Chrifi : 
 with whom Aw^vfiin agrees, .%'</?. 57, in Leviiicum, 
 the rock ivas Chrifi, not in fuhftance, hut Jignifieaiion. 
 Let us take a furvey of the limilituue. 
 Cnnft a \^\\i. It is certain, Chrill is often called a reck in 
 
 rock on „ . r \ • i i • rr 
 
 fcveral ac- Scripture -, on account or his eternal duration, JJa.. 
 'ounts, 26. 4, and impregnable ftrcngih, Pf 31. 2, and, 
 but here ^vvliich is the conlequcnce of tha[,a moll 'ii'ic habitation, 
 tl!e rl'rcum ^'/ 7 '• '^- ^-^^^ ^ imagine thefe refpcdh do not come 
 ot uatr. und^r cur prelent conlu'.eration. Chrilt is here 
 
 reprcfented 
 
Chap. lo. From the ROCK. 105^ 
 
 repreicnted by a rock only, as that gave water to 
 quench the thirft of the Jfraslitcs. 
 
 LX. The true fimilitude is this. ift. This rock The ana 
 hath its nsitriefrom z. -parched dry Tasfe [for this is the ^^%y- 
 meaning oiHoreh in Hebrev/), and Teemed to promife ^^^]^,^ ^^^ 
 nothing lefs than what it produced, namely itreams, its name 
 for giving water to fuch a number of people with from dry- 
 their cattle. Is not Chrift 2}So as a root out of a dry ^^^''' 
 p'ound, Ifa. p,^!- 2 •'' And is it not fomething above 
 a prodigy, that he, who complained of third on tiie 
 crols, fhould call out to others, if any man thirft let 
 him come unto me and drink. He that believeth on me 
 as the Scripture hathfaid, cut of his hellyfi?allflow rivers 
 cf living vjater, Johnj. 37, 38 .? 2dly. The rock ^:^^|^^';^J 
 did not produce v/ater till it was fmitten. Thus alfo allilruck!" 
 it became God to make the captain of our Salvation perfeu 
 through fufferirgs^ Heh. 2. 10. When his fide was 
 pierced with the fpear, immediately there ifllied out 
 blood and water, John 19. 34. And by this means 
 he became a fountain opened to the hcufe of David, and 
 to the inhabitants of Jerufalem for Jin, and for unclean- 3- And 
 7iefs, Zach. 13. i. 3d]v. Nor was it lawful to fmite ^1^^^ "'1^^^- 
 the rock wira any otner mltrument than the rod ot f-,^ t , 
 tae Law-giver; to intimate, that Chrifl was to giver, 
 undergo the fame fufferings, and the fame curfe, 
 threatened by. the law to the fmner man. Gal ^. j:?. 4- In the 
 4th]y. The fmicing cf the rock was performed in the ^'.S^'l.^f 
 fight of the Elders of the murmuring people. At of^iig^j^^.J 
 the loud clamour of an enraged multitude, and at murin<> 
 the defire of the Elders, many of them alfo ftandino- people, 
 by Chrift, v;as nailed to the crofs. Mat. 27. 41. -. Qo<? 
 5!:hly. Tlie majefty of the fupream being diJplayd i^ood on 
 icftlf on the top of the rock. When Chrift fuffered, ^''^ ^°P »^ 
 did he not even at that time, fo vail himfelf as if he ^''" ^^^^' 
 was void of divine glory ? But they who v;ere moft 
 ur^willing to ov/n it, were obliged to confefs it. Mat. e. ftrenr... 
 27. 54.. 6thly. Such a quantity of water flowed i'oilo.^ed 
 from the rock, that v/as fuiFjcient not only to quench i^'i^aeiin 
 
 * ,_ the wiid. 
 
 ims 
 
J ^5^ . Of the WATER, ^V. Book 4; 
 
 the thirft of the IfraeliteSy but alfo to follow them ift 
 ftreams, whitherfoever they travelled in the wilder- 
 nefs, Pf. 78. 15, 20, Pf. 105. 41. Thus alfo the 
 abundance of grace, that is in Chrift, makes our c Up 
 to overflowy and goodnefs end mercy to follow us all the 
 days of our lifc^ P/ 2 3 . 5, 6. 
 
 The myf- LXI. What we have recorded, NUmh. 20. 8". Is 
 
 tical ex- different from this hiltory, and is likewife myfticpj. 
 
 plication Xhere Mofes \% commanded, indeed iiot to fm'ite the 
 
 fimilar to before the eyes of the ifraelitcs\ in order to its 
 this. producing water. By which it fecnris was Hgnified, 
 that Chrilt ought to fuffer but once, and that his on'e 
 offering v/as fufRcieht for perfec'^ing believers. Ucb, 
 9.27,2s. Heb. 10. 14. The efficicy of which v/as 
 to be difpenfed to the eletfl by the preachiiig of the 
 Gofpel. But Mofcs, contrary to :hc will of the precept, 
 tho' according to the will of the divine decree, in 
 fmiting the rock twice, was a type of thofe, who 
 vvickcdlv indeed, but by the determinate counfel of 
 God, pcrfecutc ov^cr again, and evil enrrcat Chri'fl-, 
 after once fuffering on the crols, in U\s myftical 
 body, A"s 9. [4. Col. I. 26. As out of the rock, 
 v/liich v/as fmittin tv/ice, there iffued out much water, 
 •and the congregation drank. Numb. 20. 1 1 ; fo in 
 like manner, even liie afflidions of believers have 
 turned out to the advantage of the church, Pkil. i. 
 3 2-, the blood of the Martyrs, like a fructifying 
 rain, has watered the paradife of God •, and the 
 fparks, flying every way from their funeral piles, 
 have far and near kindled a new light of faith, and 
 iiew flames of love : fo that the church never ex- 
 perienced a greater abundance of divine confolationK,- 
 than when (lie vva-^. forced to endure the heavieft 
 {'trokes of periecution. Yet as Mcfcs himfelf, wha 
 was lb faithful, fo dear to God, was for this very 
 thing excluded the land of Ccnacn^ Numb. 20. if, 
 fo none of i\v^'\'^ pcrfccutors fliall go unpunilhcd for 
 
 this 
 
Chap. lo. Of the BRAZEN SERPENT. 1657 
 
 this their rafh prefumption. Pf. 105. 14. 2 Thefs. 
 
 I. 6. 
 
 LXII. There now remains the facrament of the The hif- 
 BRAZEN SERPENT, whofc hiftory recorded -^^^^^^' b^/^entcr 
 2r. 6^'—Bochart has diftindlly explained, lii^^ozoic. ^^^^^ " 
 P. 2. lib. 3. c. 13. The fum of which is this. The 
 Ifraelites, for murn:iuring againil God, and againlt 
 Mofes^ and Tpeaking with contempt of the heavenly 
 manna, incurred the heavy difpleafure of the deity. 
 And therefore ferpents were lent among them, to 
 bite the people, and immediately cutoff many by ah 
 infeflious calamity. The Scripture calls thefe Ser- 
 pents a'DiiiS Seraphim), which name they have jn 
 common with the moft exalted Angels, and is deri- 
 ved from burning : but are fo called, becaufe they 
 fend a flame out of their mouth, and burn by their 
 venomous breath. The Greeks call fome Serpents, 
 from their heat, wfJir-flpa? and aavamctq. But whether 
 Saraph here denotes a water-Serpent, or an amphi- 
 bious Serpent, which is Bochcrfs opinion, or any 
 other fpecies of Serpents, is neither fo very certain, 
 nor much our concern to know. It is more profit- 
 able to confider, how the divine mercy, importuned 
 by the complaints of the people, and the confeffion 
 of their fin, and the prayers of Mofes^ afforded a 
 prefent remedy for fo great an evil. At the direc- 
 tion of God a BRAZEN SERPENT was framed by 
 Mcfes^ and put upon a pole •, that whoever looked 
 upon it, when it was thus erected, might find a 
 moft infallible cure for the mortal bites of the Ser- 
 pents : which alfo the event plainly proved. Three 
 things are here diftindly to be obierved. (i). The 
 mifcry of the people. (2). Gods favour and good- 
 nefs. (3). The duty required of man, in order to 
 his partaking of that goodnefs. 
 
 LXIII. In the mifery of the people, we are to^"^|'^^'" 
 confider both the fin and the puniihment of it. ° p^e^^g 
 It was a fin, to throw contempt upon the manna, lee a 
 and to murmur againft God and againft Mofes. fpccimen 
 ^3- Vol. lit O The^^^' 
 
1058 Of the BRAZEN SERPENT. Book 4, 
 
 The depraved corruption of Jiature fcarce any where 
 more plainly fhews itfelf, than in the people of Jfrael\ 
 who, the' loaded with fo many benefits by God, fo 
 often challired with paternal rods, yet inceflantly 
 returned to their natural diipohtion. Nor do they 
 rife up againft Mefes alone, by whofc means they 
 had efcaped fo many dangers, but againft God him- 
 felf, who was prefent among them, by fuch extraor- 
 dinary figns of his majefty : and with a frantick 
 wantonnefs loath the manna, even the heavenly 
 inanna, which they had lately received with fo much 
 eagernefs. Does not this plainly argue the uncon- 
 querable depravity of our nature, and the incredible 
 abufe of the divine beneficence in man, when left 
 to himfelf ? And as we are all of the fame frame, we 
 inay behold a fpecimen of our own perverfenefs in the 
 Ifraelites. 
 
 LXIV". The puniiliment, confequent on the fin, 
 was the bites of fiery Serpents -, by which it is not 
 improperly imagined, are fhaddowed forth the fug- 
 geftions of the devil, when he tempts to defpair, 
 and which Faul calls the fiery darts of Sathan^ Eph. 6. 
 16, and which fpread their poifon thro' every part. 
 For the devils are truely Seraphim ; wno, as in their 
 firft creation, they flione fair with the flames of divine 
 love, fo after their fin, became horrid and fcorching 
 Serpents. As themfelves are fcorched with the fire 
 of divine vengeance, {o they burn with rage againft 
 God and his people. And indeed, they are juftly 
 given up to the vexacions of Satan, who contemptu- 
 ouQy rejed the word of the (jofpel, and the grace of 
 God in Chrift, which is Tweeter than any manna-, 
 or blafpheme againft God himklf, as Hymeneus and 
 Alexander^ i 1'ini. i. 20. 
 
 LXV. But as thofe Ifraelitej who found the bites 
 of the Serpents mortal, not being careful to obtain 
 a cure, are an emblem of the impenitent, who, 
 dcfpeife the grace of God, and fo die in their fins : 
 fo they, v,'ho"had recourfe to Mofcs^ confffting their 
 
 fins. 
 
Chap. 10. Of the BRAZEN SERPENT. 1059 
 
 fins, and imploring the grace of God, plainly fignify 
 thofe, v/hom a ky\(e of fm, and dread of divine 
 judgment, excite to wifer relblutions ', fuch as thole, 
 who were pricked in their heart, and faid to PeUr 
 and the other Apoftles, men and brethren^ what Jhall 
 we do? Acls. 2. 37, and the Jailor, A^s 16. 29, 30. 
 But for their fake, God commanded ATofes to put a 
 brazen Serpent on a pole, andpromifed, that as many 
 as were bitten, Ihould, by looking to it, be cured. 
 Indeed, 1 make no manner of doubt, but this Ser- 
 pent was a reprefentation of Chrift : for he himfelf 
 afferts, John 3. 14, ds Mofes lifted up the Serpent in the 
 wilder nefs^ even fo muji the Son of man he lifted up. 
 This type reprcfents the antitype fevcral ways. 
 
 LXVI. Firft, as to the f^/rm. That the Serpent The bra-" 
 was a type of the devil, not of Chrift, is aflerted by zen Ser- 
 a learned author without any probable reafon. Tho' P^""^* 
 the Serpents, which deftroyed the Ifraelites by their chHa. 
 venemous bites, were a figure of the devil, yet all i. As to 
 circumftances loudly declare the brazen Serpent, its form, 
 which was made at God's command, and ordained 
 to cure the bites of the other Serpents, was a facra- 
 ment of Chrift. Nor is it more improper to reprefenc 
 Chrift, by the figure of a Serpent, than, what the 
 learned author fo often inculcates, by that of a 
 wanton goat. The fimilitude confifts in the following 
 things; ift. That Chrift, tho' himfelf free from all 
 fin, came iH the likencfs of fmful fiefi. Rom. 8. 7^. 
 adly. That by a voluntary covenant-engagement, he 
 fubftituted himfelf In .the room of thofe, who by- 
 nature, like all others, ^'CQ Si generation of vipen^ Mat. 
 3. 7. 3dly. That by virtue of that engagement, by 
 .bearing their fins, he was made ftn and a curfe^ 2 
 Cor. 5. 21. Gal.' 3. 13. And fo had truly the figure 
 of a Serpent, without its poifofi. 
 
 LXVII. Secondly, as to the 7natter of it, whereby-- ^'^° 
 in difi-erent rerpce4s, were reprcfented both the vile- ^'^^ ™*^' 
 nefs of the human nature, the excellence of the divine, ^^^' 
 and the efficacy of the Golpel, as the learned have 
 
 O 2 obferve^. 
 
lo6o Of the BRAZEN SERPENT. Book 4. 
 
 obferved. jft. The Serpent was not of gold, but of 
 brafs, which is a meaner metal, to hold forth Chrift 
 to us, as one in whom there is noform^ nor comdinefs, 
 no heauty^ that we Jhoulddejire him, Ifa. 5^. 2. 2dly. 
 To fignify the divine power of Chrifl: by the firmnefs 
 and durablencfs of brafs. Whence y<7(^ 6. 11^ is my 
 firength the Jirength of §lones ? Or is my fleJJj of brafs ? 
 And in the Poet, a monument is faid to be mi^re lafting 
 than brafs. gdly. As among merals brafs is the moll 
 founding. Whence Paul 1 Cor. 13. i, I am become 
 as a founding brafs. Thus Chrift crucified feems to be 
 rightly fet forth by brafs, as alfo the preaching of 
 the crofs, whofe found went into all the earthy Rom. 
 10. 18. 
 fhetiftin LXVIII. rhirdly, as to the lifting up. This lifcing 
 up_ ^ up of the Serpent on a pole, prefigured the lifting up 
 of Chrift, not his glorious exaltation in heaven, 
 buthis ignominious lifting up o-n the crofs, John. 3; 
 14. As John himll-lf explains that phrafe, John 12. 
 32, Q7,. For, according to the Syriac and the lang- 
 tiage of the T-argicn, to lift up., lignifies to hang up en a 
 free. Both aclions are denoted by the fame term 
 ^,PN And as B^chart has learnedly obferved, that 
 manner of fpeaking feems to have taken its rife from 
 the decree of king Darius\ at leaft it may be confirmed 
 J?y that, E^ra'6. 11, whofoever fljall alter this word^ let 
 timber he '^nUed down from his houfe^ 'n 1 /i' Nnorr r|-pj, 
 iind being -fet upy let hr,n he hanged (put to death) 
 '4her^on : fet tjp., that is hanged up. But holocaufts, 
 "or v.'hole burnt offerings, called in Hebrew ^\^'7VJ, 
 •that^is, elfvations, becaulethcy were carried upwards, 
 "fignified, that Chrift, when offering himfelf for fin, 
 Ihould be lifted upon the crofs. Nor is it for nothing, 
 xhdt God would have the Serpent lifted up by Alcfes. 
 Becaufe it was in confequence of the curie, thundered 
 put by the law, given by Mofes, that Chrift was 
 nailed to"the crois. 
 fhcbcilc- l-'^^^^- ^ourihly, with refped to the benefit', as 
 fit from the Serpent the Ifraelitcs obtained the cure of 
 
 their 
 
Chap. 10. Of the BRAZEN SERPENT. 1061 
 
 their mortal bites ; fo in the wings of Cnnft there is 
 healings Mai. 4. 2 -. he healeth all our difeafes^ Pf, 
 103. 3' Wherefore as the Jews, depending on fufh 
 a prelent help, little dreaded the bites and (lings of 
 the other Serpents; fo the believer, who relies upoa 
 Chrift, and makes nothing of the aflaults of devils» 
 cries out with full afllirance, O death, where is thy 
 fling? I Cor. 15. 55. 
 
 LXX. In order to partake in fo great a benefit, The look 
 God required nothing of the Ifraelites, but to look to ^"S *o ^^^ 
 the brazen Serpent : julV fo a bare look to Chrift, denote' 
 lifted up on the crofs, pcrfecftly cures the v;ounds faith in 
 given by the devil -, namely, a look of faith, by Chrift. 
 which Mofes favv him, who is invifible, Heb. 11. 27. 
 Thus Chrift himfelf explains it, John 3. 14, 15. As 
 Mofes lifted up the Serpent in the wilder nefs, evenfo mufi 
 the Son of man be lifted up : that who/oever believeth in 
 him., fhould not perifh^ hut have eternal life. If there- 
 fore any among the Ifraelites were blind, or volun- 
 tarily turned away their eyes, there remained no 
 hope of Salvation for them ; fo neidier at this day 
 for unbelievers, or for thofe that rebel againfl the light. 
 Job 24. 13, or for thofe, whofe min^s the God of this 
 world hath blinded., leaji the light of the glorious Gofpel 
 of Chrift , fbould fljine unto them, 2 Cor. ^. 4. Yet as 
 even a weak fight might be faving; fo a faith ftill in 
 a ftate of weaknefs, if it be genuine and fincere, 
 refcues us from death : and as whoever was once bic 
 and cured by the fight of the Serpent, if agiin bit, 
 he was to have recourfe to the fame remedy : fo if af- 
 ter our reftoration, we fall again into fin, the fame 
 faith fuccours, as before. 
 
 05 
 
 CHAP. 
 
ic6a ©f the Bl E s s I N G s. Book 4. 
 
 CHAP. XI. 
 
 Of the Bleffings of the Old Tejlament. 
 
 Whatever LAS the Old Tefiament is nothing, but the 
 
 belongs to £\^ covenant of grace, as it was dilpcnfed before 
 
 ant of Chrift came in the flelli, it is neceflary, that all the 
 
 grace as bleffings or good thing;?, which were promifed by the 
 
 fuch, was (-Qy^riQf^t of grace, as fuch, have likewife a place in 
 
 enjoyed ^^ qj^ Teftament. But the benefits of the covenant 
 
 uuderthe of grace are eternal vSalvation, and whatever has a 
 
 Old Tef- neceflary connei^lion therewith; fuch as, regener- 
 
 tament. a^ion, vocation by the word and Spirit of grace, faith, 
 
 juftification. Spiritual peace, adoption, and, in a word, 
 
 all the particulars explained in the prececding book. 
 
 Tho' moft of thefe are much more eminent under tlie 
 
 New Teftament, yet all of them, as to their fubftance, 
 
 were conferred even under t!ie old, as this is evident 
 
 from the nature of the thing, and from what we have 
 
 proved before. We fhall only treat of the good things 
 
 peculiar to the Old Teftament, efpccially under the 
 
 Mofaick difpenfation. 
 
 The bTef- II. And they are five. I. The election of the Tf 
 
 finjijspe raelites for a peculiar people. 11. The inheritance 
 
 tolheOld °^ ^^^ ^''^"^ °^ Canaaji. III. The familiar demonftra- 
 
 Teila tion and inhabitation of the divine majefty. 1V^ The 
 
 ment. fliadowing forth of divine myfteries, and daily fealing 
 
 them by a religion of ceremonies. V. An almolt 
 
 uninterrupted fucceftion of infpired Prophets, 
 
 I. The jij Yi was certainly a great benefit, that God 
 
 cfthe^if- SHOULD CHOOSE the people of Ifrael, above all other 
 
 radites. fiatlons of the world, to have communion with him- 
 
 felf in a moft ftedfift covenant. Ciod him^fclf declares 
 
 this in thefe words, Deut- 7. 6, for thou art a holy 
 
 jieople mi to Jehcvah thy God. Jehovah thy God hath 
 
 chcfen thee to be a fpecial people unto himfelf above all 
 
 people that are tipon the Jace of the earth. In confe- 
 
 qi'encc 
 
Chap. II. Of the OLD TESTAMENT. 1063 
 
 quince of this eleftion, it was. ift. Thatlfrael was 
 called thefirft-horn Son of God, Exod. 4. 22. That is, 
 above all other people, whole fouls, the fame God had 
 made, and to whom he gives life and breath and all 
 things •, a fingular people, his only beloved. Lord 
 of all the rell, having a double portion of the blefTing, 
 an inheritance, not only earthly, but alfo fpiritual.^ 
 2dly. That they (hould be the pecoliar property of: 
 God, his treafure, T.-f^y^l* and as it were, his royal 
 riches, which he boafts of in the world, and glories 
 in, ryb^yacD)}, ashis SsguUah, concerning the emphafis 
 of which v/ord, fee what we have faid Book 3. Chap. 
 12. §. 7. and cbaf. 13. §. 19. gdly. That they again 
 might glory in God, as in their portion. For, when 
 God took them for a people to himfelf, he,^ at the 
 fame time, gave them a nght to call him their God, 
 and to have him for their portion : as thefe things are 
 joined together, Detit: 26. 17. 18, thou haft avouched 
 Jehovah this day to be thy God; and Jehovah 
 hath avouched thee^ this dry to be his peculiar people, 
 Jer 10. 16. The portion of Jacob is the former of 
 all things', and Ifrael is the rod of his inheritance. 
 4thly. That they fhould have a right to exped 
 the Meffiah, from' the midfl: of them, as one of their 
 brethren, Deut. 18. 15, 18. 
 
 IV. In thefe things certainly, great was the advan- Which 
 tage of the Jew., and^miich the profit of circuriicifion, much '''?^]^'^^" 
 Jfay^ every way. Rom. 3. i, 2. Hence the Apoflle, grTat'prg, 
 Rom. 9. 4, 5, in ftrong terms amplifies that advantage hemi- 
 ofthe Jews; who are Ifraelites^ to whom pertaineth nsnce. 
 the adoption, and the glory, and the covenants, and the 
 giving of the law, and the fer vice of God and the prom- 
 jfes : zvhofe are th-e Fathers, and of whom as concerning Yet of it- 
 the flejh Chrifi came. Yet none of thefe things, nay, |5^^^".°'^^ 
 not all of them together, if we only confider the^^'saiva- 
 external confederation, was fufficient to them for tion, 
 . Salvation : for, they are not all Ifrael, which are of 
 Ifrael : neither becaufe they are the feed of Abraham, 
 are they all children, Rom. 9. 6, 7. Very many of 
 
 O 4 . them 
 
ig64 Of the B l e s s i n c s. Book 4. 
 
 them, notwithflanding they were the children of the 
 kingdom, were caft out, Mat. R. 12. Yet in this 
 ekdiion of the whole body of the people to the com- 
 munion of a very clofe but yet external covenant, 
 there was a certain type of thoie, who were a6lually 
 chofen to grace, and glory : and the godly among 
 the Ifraelites, befides thefe outv/ard prerogatives, en- 
 joyed the faving favour of God and the privilege cf 
 the myftical covenant, in and by them. 
 
 V. The Second benefit or privilege of the Old 
 2. The Xellament was the land of cannan. This God 
 Canaan. ^^^ promifed to Abraham and his feed. Gen. 12. 7. 
 
 Gen: 13. 15 and Gen. 15. 7 •, nay, and affigned it to 
 them by oath Gen. 26. 3, 4. Exod. 33. i. Ezek. 20. 
 6. This promifc, confirmed by oath, God calls 
 riHD, a covenant^ dnthy-r„ a iejtament, that is, the laft 
 and irrevocable difpolal of his will, Gen. 15. 18, /;; 
 ibfit fame day Jehovah made a covenant with Abraham, 
 fayingy unto thy feed have I given this land. And be- 
 caufe, in ccnfequence of that teftament, the feed of 
 Abraham was to poflefs that land, it is therefore 
 called their inheritance. Lam. 5. 2. Heb. 11. 8. 
 
 VI. But we are by no means to underfland this. 
 Yet not as if that typical inheritance made up the whole 
 ^'^herit"^'^ inheritance of the Old Teftament, or that we are to 
 anceofihe give fuch a confined definition of the Old Teftament, 
 oftheOld as if it was only the will of giving the land oi Canaan. 
 Tciia- Much lefs are we to fay, that they, who deny this, 
 "^^'"^' either admit no Old Teftament at all, or confound it 
 
 with the new. For, the Old Teftament, as I have 
 feveral times repeated, is nothing but the very tef- 
 tament of grace, as propofed under the vail of types, 
 which were afterwards to be abrogated. But heaven 
 and Salvation, and God himfelf are the inheritance 
 of thechildren of God, by the teftament or covenant 
 of grace : and as that telUment is invariable, the 
 fubltance of the inheritance cannot be on^* thing under 
 
 the 
 
Chap. IT. Of the OLD TESTAMENT. io% 
 
 the old, and another under the new oeconomy of the 
 fame teflament. The difference of the oeconomies 
 confifts in this, that the lame inheritance is held forth 
 different ways: in the New Teflament clearly and 
 without any vail; in the old, wrapt up in types and 
 earthly pledges -, among which, after the covenant 
 was made with Abraham^ the typical inheritance of 
 the land of Canaan was the moft eminent. In the Old 
 Teflament it was conjoined with bondage ; in the new 
 with liberty ; to which the inheritance of the Gentiles 
 is likewife added. 
 
 VII. That this inheritance was typical, both reafon But was 
 declares, and the Scripture atteils: For, as the typical as 
 whole habitable world cannot be the happinefs of the jj^'°'^ 
 foul, and is fubjedt to vanity, by reafon of fin, there 
 is no country, confidered in itfelf, of fuch value, as 
 to deierve to be called the inheritance of the people 
 of God. And certainly, God's covenant-people have 
 fomething more to expe(5l from him, than what even 
 the wicked may poffefs. Nor is there fo vaft a differ- . 
 ence between Syria^ Egypt and Canaan, if we confider 
 only the fertility and pleafantncfs of countries, as that 
 the poffeffion of the Ifraelites^ unlcfs fomething higher 
 v/as implied, (hould be fo much commended, as to be 
 the f envy of all other nations. In fine, if all their 
 happinefs confided in the fields, which they poffcffed, 
 what became of thofe pious perfons, who, at the rifk 
 of this life, and this earthly inheritance, willingly 
 laid dov/n their lives for the love of their God ? and 
 what was the reafon, why Mofes^ jufl on the confines 
 of death, exprefl'd fo great a defire after that land, 
 at leaft to fee it with his eyes, Dent. 3. 25, but be- 
 caufe he eagerly wanted fome way or other, to tade 
 that pledoe of heaven which he v/as debarred from 
 enter. no: in.o. 
 
 t The authors words are tarn in-vid'oie pTesdicanda fit, which. 
 €ould not, I coacsive, be ren-dered, buc h^ a perphrafis. 
 
 VIII. But 
 
io66 Of the Blessings ^ook 4.. 
 
 And fcrip VIH. Biit Scripture alio very plainly declares the 
 ^ur« tcfli- f-ime thing. \VhentheungrArel'ul7/Jv7^///^jhad,by theii* 
 murmurings, provoked God, hefware in his wrath, 
 /? J truely as I Iroe, they Jljall net fee\ the /and, zvhich I 
 fixjare unto their Fathers^ Nwnh, 14: 2 1, 23. It is thus 
 exprclTeJ Pf, 95. 11, taito ivhom I fit' are in my wrath, 
 that they JJjouId fjot enter into my rejl. Which Paul, 
 Jleh. 4. I — II, refers to the kingdom of the A'lejfi ah, 
 and to the fpi ritual and heavenly reft, purchafed by 
 Chrill: : intimating, that the quiet pofTefTion of the 
 land of C^;/^^w, into, which Jcyus, or Jo/hua the Son 
 of Nun, introduced the children of thole Rebels, was 
 a type of the fpiritual reft, purchafed for the cleft by 
 Jeliis the Son of God, and of Mary. 
 It was IX. The analogy or fimilitude confifts in the fol- 
 
 pleafant lowing particulars, ift. The land of Canaan was 
 and fruit- eminent for its fituation, pleafantnefs, fertility, and 
 for the excellent fruits of the earth, above very 
 many other countries of the world; whence it is 
 fo often called a goodly land, a land flowing ivith milk 
 and honey, a phrafe uled even by Poets as well Greek 
 as Latih ; the pleafant land, Pf. 106. 24. Zech. 7. 14, 
 and in a word, the glory of all lands, Ezck. 20. 15 : 
 where the inhabitants zvere made to fuck honey out of 
 the rock, and oil out of the flinty rock, and butter ofkine, 
 and the pure blood of the grape, Deut. 32. 13, 14. It 
 therefore reprcfented the delightful pleafantnefs and 
 abundant plenty of the Spiritual bleffings in the 
 kingdom of Chrift, both of grace and of glory : con- 
 cerning which Jeremiah prophefied, chap. 31 12, 
 therefore they fhall come andfing in the height of TJon 
 andfhall flow together to the goodnefs of Jehovah, for 
 "jcheat, and for ivine, and for oil, and for the young of the 
 flock, and of the herd : ajid their foul flo all be as a '■watered 
 garden, and they fljall not fcrroiu any more at all -. com- 
 pare Joel I. 18. 
 The hnd X. 2dly. The land of Canaan was, in a peculiar 
 vah*^'^°' "^^""f''} Jchcz'ah\ land, Hof 9. 3, where himlclf 
 
 intended 
 
Chap. II. Of the OLD TESTAMENT. 1067 
 
 intended to dwell, Pf. 8g. 12. Whence it is called 
 the place, ivhich Jehovah had made for himfelf to dwell 
 in, Exod.i^.ij, and his holy habitation, V. i'^. But it is 
 called fo, not only becaufc God was to have a temple 
 in that land, and to difplay fome peculiar fymbols of 
 his prefence, but alfo becaufe in that land, he was to 
 fend his Son to them, and to anoint him in the midft 
 of them, both king and Lord, by pouring out his 
 Holy Spirit. The Tfraelites therefore, in their land, 
 which in a peculiar manner was the land of God, had 
 a pledge of the revelation of the MeJJiah in the midft 
 of them. That nio'^i', o-xj^cwc-k, inhabitation of God in 
 Canaan was a fymbol of what Joht defcribes. Rev. 
 11. 3, behold, the tabernacle of God is with men, and 
 he will dwell (tabernacle) ^with them. And in the laft 
 place, Jerufalem, which was the throne of glory in the 
 land of Canaan, Jer. 3. 17, was a pledge of heaven, 
 ■which is the habitation of the holinefs and glory of Gody 
 Ifa.67,.15. 
 
 XI. gdly. The land o^ Canaan was given to Freel yand 
 Ifrael in virtue of the teltament of grace, not for any '^X '^^"^" 
 merit or worth of theirs, but by the mere favour of queathed 
 God, Dent. 7.7, 8, 7iot becaufe ye were more in number to Ifrael. 
 
 than any people but becaufe Jehovah loved you, and 
 
 becaufe he would keep the oath, which he had fwore unto 
 your Fathers, hath Jehovah brought you out with a 
 mighty hand; compare Deut. 4. 37, 38. Ezek. 16. 60. 
 and £2;^-^. 36. 32. Thus alio the inheritance of hea- 
 ven comes to believers from the moft free grace of 
 God alone, and the moft free teftament of God the 
 Father and of Chrift, Luke. 12. 32, Eph. 2. 8. But 
 yet Ifrael was to travail thro' a large and great wild- 
 ernefs, and to confiift with the Canaanites, in various 
 and fevere battles, before they could enter upon the 
 polTeffion of the promifcd land. They alfo, to whom 
 a full right to heaven is freely given, thro' the grace 
 of Chrift, are to walk in that narrov/ way, befet with 
 briars and thorns, and to fight valiantly' againft the 
 
 2 enemies 
 
io68 of the Blessings. Book 4 , 
 
 enemies 6f their Salvation, and take the kingdom of 
 heaven by violence. 
 Mofcs led XII. Laftly, Tho' Mofes indeed, brought Jfrael 
 the peo- out of Egpypt^ yet he could not bring them into the 
 pie to it, promifed land: that office was referved for Jojhua. 
 but Jofli- j^^^ certainly when the law is fubfervient to the coven- 
 them in ^^t of grace, it tends to drive the ele6l out of them- 
 pofleffion felvesjby making them acknowledge their vilenefs and 
 ^^ i^* mifery : neverthelefs it is by Jefus only, that we are 
 introduced into a ftate of grace. Mofcs is to begin 
 the work and prepare the ioul, and lead the people 
 round thro' the wildcrnefs : but it is the otBce of 
 Jefus to put the laft hand to the work, to fay, it is 
 Jinijhed, and procure true reft to the Ibuls of his people. 
 Mat. II. 28. 
 3. The XIII. The third bleffing of the Old Teftament, is 
 **'^PW.<^^the familiar and clear demonstration or difplay of 
 ma'eftvl" "^"^ divine majesty: fuch as was made in the 
 appearances of angels, when they declared the will of 
 God ; nay, and of God himfelf, when he prefcntcd 
 himfelf to the view of the Patriarchs and prophets 
 under a vifible appearance. But that glorious 
 epiphany or manifeftation of God before the af- 
 itmbly of the whole people, when he came to 
 give his law, and to eftablifli his covenant, is 
 of all others the moft remarkable. 11iis preroga- 
 tive of Ijrael was indeed fo great, that no people on 
 earth ever enjoyed any thing like it. Dent. 4. 32, 33. 
 For ajk now of the days that arc fasi, isjhich v)ere before 
 t.hee^ fince the day that God created man upon the earthy 
 and afi from the one fide of heaven unto the other, whe- 
 ther has been any fuch thing, as this great thing is, or hath 
 been heard like it ? Did ever people hear the voice of God 
 fpeaking out cf the rnidji of the fire, as thou haft heard, and 
 live? There werelikewife the confpicuous fyinbolsof 
 the divine prefence in the pillar of cloud and fire, in 
 the facred and heavenly fire, in the cloud of the 
 fa^.duary, and many other things of a fimilar nature : 
 wherefore God is laid, to have had his f re in Zicn and 
 
 his 
 
Chap.' 1 1. Of the OLD TESTAMENT. 1069 
 
 his furnace injerufalem. Jfai.'^i. 9. Which vifible 
 fymbols of the divine familiarity gradually ceafed upon 
 the manifeilatlon of Chrill in the flefli, of which 
 they were appointed to be type and figures. 
 
 XIV. The fourib bleffing of the Old Tcftament 4.The 
 
 cere- 
 
 confiited in the ceremonies and in 'the daily "fe ^^^^^^^^ 
 of them. I own, that, in n. certain refpeft, the 
 ceremonies were a grievous yoke, and belonged to 
 the faults or defeds of that teftament : but there was 
 likewife a remarkable reprefentation of Chrift in them 
 and of the grace, that was to be obtained by him. 
 And becaufe God was pleafed in thofe times to fet 
 his myftcries before them in riddles, parables and 
 figures -, it was the extraordinary happinefs of Ifrael^ 
 that they had continually before their eyes thefe pic- 
 tures of the divine goodnefs,and of a Saviour to come, 
 while other nfations were left to themfelves. And ths 
 rather, as the elefl were inftrudted by the Patriarchs, 
 and the Prophets, and by thofe, who had been taught 
 by them, in their myftical fignification, according to 
 the meafure of thofe times. And in them they had 
 not only a prefiguration, but alfo a confirming feal of 
 the coming of the Mejfiah, to whom they all led as 
 by the hand, and without v;hom they had been a 
 ludicrous farce, and unworthy of God, i PeL i. 
 
 10 12. 
 
 XV. And for this reafon it is, that the Scripture The 
 fo often mentions this, thing, as a great bleffing granting 
 granted to the Ifraelites. Pf. 147. 19, 20. He floe'wed''^^^^ -^^ ^ 
 bis word unto Jacobs hisjlatutes and his judgments unto certain 
 Ifrael: he hath not dealt fo ivith any nation. Ifa. 42. 21. refpedl, a 
 Jehovah is well -pleafed for his righteoufnefs fake., that g/eatblef- 
 is, for his truth and goodnefs, he will I'lKn mm 7'TJ, ^^^"^^ ^ 
 magnify (him by) the law and make it (him) honourable: 
 Hos. 8. 12, I have written to him '^"^"^^ ^^"^ the great 
 things of my law. W^hich is not only, nay I may 
 venture to fay, not principally, to be underllood of 
 the moral, or even the forenfick or judicial law ; but 
 chieBy, of the do6lrine of grace, which was prefi- 
 gured 
 
1070 Of the Blessings Book 4. 
 
 gured by the ceremonial law. For, the principles of 
 the moral law, implanted in man at his creation, ftill 
 remain in the conlcience of men, tho' no new revc' 
 lation had been fupcradded : and for the fafety of 
 bodies politick, many things have been happily 
 deviled by wife men. But as to the myfteries of the 
 ceremonial law, thefe were the peculiar privelege of 
 the people of God; and, on account of them, the 
 Jfraelites look'd on themfelves as having the prehcmi- 
 nencc above aJlother nations. 
 And at XVI. For the fame reafon, the godly afllfted at 
 which the thofe ceremonies with fo much delight and chearful- 
 Sikdvvit'h "^^^ ^^ ^'^^^^' ^"^ °" ^'^^ contrary accounted it the 
 the great- grcateft part of their unhappinefs, if at any time they 
 ed alac- were banifned from their country, and forced to live 
 -">'• at a diftance from thefe holy things, for it was their 
 continual prayer, that they might be allowed to live 
 in the houfe of God for ever; See Pf. 23. 6. Pf. 27. 4. 
 Ff. 42. 2, 5. Pf. 84. 2, 3. Pf. 89. 15. As with- 
 out all doubt, they learned from thofe ceremonies, 
 their uricleannefs and guilt, which tended to the fa- 
 ying humiliation of their foul; fo in them alfo they 
 beheld the expiation of guilt and the fan6lification 
 from fin, the abfolution or purging of the confcience^ 
 True thar was only typical by the ceremonies, but it 
 was true and fpiritual thro' him, who was pre.- 
 fiurged by them* 
 Atnd there XVII. Which things being fo, thofe perfons feem 
 fore not j.^^ much to depreciate thofe falutary inftitutions of 
 cn^nfider-*^ God, who fcarcely ever confider them, but as an un- 
 ed as a fupportable burden, and a hand-writing contrary to 
 burden, i\\o\t: who obfervcd them, and as the penalty of breach 
 ^"5 ^'r of covenant -, and infift, that what God declares Ezck. 
 erace. 20. 25, is to be applied to them, namely, that he 
 oaye Jfrael stati^tes ihat were not good, and 
 judgments whereby they fnould not live. But the 
 celebrated Dr. Jchn a Marck^ v/ho was formerly my 
 intimate colkgue, has vidicated this paflage in fuch 
 a manner, as eiitirdy to fuperlede any defence of 
 
 'm.'np. 
 
Chap, II. Of the OLD TESTAMEN. 1071 
 
 mine. We aeknowledo;e, thrit there was romething 
 iti the ceremonies, which was both grievous, and 
 teflified their imperefdionj and that the expiation of 
 fin was not yet perfefted j but of thefe things wc 
 fhall fpeak in their place. But at the fame time, we 
 infift, that they had a reference to the Gofpel, and 
 were a picture of Chrift and his benefits, and feals of 
 grace ; neither are vv'e to think, that they were etfefis 
 of his wrath in fuch a manner againft Ifrael, as if they 
 v/ere not given as tokens of a fingular favour to that 
 people. The Jev/s themfelves really .were, and at 
 this day are fliil fenfible of this ; for tho' they ack- 
 nowledge, they cannot find out the reafon for thefc 
 ceremonies, yet they affirm, that a more fecret wif- 
 dom, is contained in them, than they can perceive. 
 To this purpofe 4^arbanel\n Legem. Fol. 197. col. 2. 
 writes concerning them : Lo! the "principal intention in 
 them^ is lo he as a hook of fuhlime vjifdom and divins- 
 do£irine^ which ftudents in the law may contemplate, 
 till thsy perfect their fouls by thofe' apprehenfions and 
 notions. 
 
 XVIII. The fifth and laft bleffing of the Old v .^ <"^c- 
 Teftament/is an almoft uninterrupted successiont of ^^j!^?^" °^ 
 INSPIRED MEN, by whom the church in thofe daysmen, 
 inftrudtcd in all their doubts were without any ha- 
 zard of being deceived. For, in the firft ages, the 
 Patriarchs might be confuked, to whom God im- 
 mediately revealed himfelF, and who, in a flate of 
 fuch longevity, were generally many at a time, or at 
 leaft were almoll contemporary v^^ith one another. 
 After them fucceded Mofes. He was followed by a 
 long fucceflion of prophets, even to the time of the 
 Bahyloyiifo captivity, .if we except fome very few and 
 Ihort intervals, fach as are mentioned, i S&m. 3. i, 
 and 2 Chron. 15. 3. Under the Babylonift) captivity 
 fiour.ihed Ezekiel and Daniel: after this laft came 
 Ilaggai, Zachariah and Malachy, not to fay any thin o- 
 now of Nehemiah and Exra. And after the Holy 
 S^.irit ceafed tp d. ft arte things re be wricten for the 
 
 canon 
 
1072' Of the IMPERFECTIONS. Book 4. 
 
 canonof the church o^ Ifrael, yet even to the coming 
 ofChrift, he ceafed not to move, in an extraordinary 
 manner, the minds of Tome by his divine infpiration, 
 as is evident in Sirnecn^ in Zachariah the Father of 
 John the baptift, and in Anna the prophetefs. But 
 under the New Teftament, after the canon of 
 Scripture was compleated by the Apoftalic wriiings, 
 thofe Prophetic enthufiafms or impulfcs gradually ex- 
 pired. 
 
 CHAP. XII. 
 
 Of the lmperfe5lio7is falfely afcribedto the Old 
 l^ej] amenta 
 
 I. ^■'T^ pi a T the Old Teilamer/t required no 
 The Old JL deficency to be kipplied, appears even from 
 Telia this, becaufe otherwife a place would not have been 
 ^^ j\f'^' fought for a fecond : as the Apoftle, lleb. 8. 7, proves 
 ^ " ^ ' to a demonflration. Having therefore treated of the 
 bleflings and priveleges of that tellament, it is proper, 
 that wc now confidcr its imperfect ions and defects. 
 Not that we would dctrad any thing from the divine 
 grace, as it was difplayed in the times of old, (be- 
 caufe the ancient Fathers both acknowledged and ac- 
 tually experienced, that it was fufRcient for their 
 Salvation) but that we may fet a higher value on the 
 infinite riches of the divine bounty, which were 
 rcfcrvcd for the more aufpicious age of the New 
 TefLamcnt. 
 In alTign- II. But in handling this, two prudential precautions 
 ing them, ^j-^ to be prcmifcd. I If. That, in order to overvalue 
 **^'"''^'^ our own condition, wc do not too much undervalue 
 
 to b" ; 
 
 avoided. ^^^'^ ^'^ ^^'^^ ancicnts. 2dly. That, by duely ack- 
 nowledging our own priveleges, lefs than they 
 defer vc;^ wc ii'iay be found unihankfully to undervalue 
 
 the 
 
thap. id. FALSELY afcribed. ■ 1073 
 
 the grace of God. And becaufe fome have errred In 
 both chefe extremes, we propofe to manage this 
 fubjeft in the following method. In this chapter 
 we Hiall confure what fome perfons, who in other 
 refpefls arc learned and orthodox, feeni to have ad- 
 vanced with too little caution againll the Old Teila- 
 ment : and then flicw from Scripture, in what thing's 
 it was really defeclive. 
 
 . III. We here pafs over unregarded the herefy of '^^^ "^i'- 
 the Socinians^ who aflert, with the utmoll ef/rontery, [j^,.g^u ° 
 that there v/as no promife of eternal life in the Old to be 
 Teftament; that Jefus Chrift was the firft and only moJeftly 
 preacher of that important truth: a blafphemy v/c ^•'^'-'^* 
 have already confuted. At prefent our bufinefs is with 
 brethren, whom we efteern in the Lord ; only we mud 
 always give the preference to the facred truth. It does 
 not become us nor any chriftian, to multiply difputes 
 without caufe, and to wreft things, well or tolerably 
 faid, to a worfe meaning than they will bear, and 
 when we have wrefted them.invidioufly to ex-pofe them: 
 a manner of procedure this not to be ufed with 
 enemies, much lefs with brethren. It is, however, 
 incumbent on all, to endeavour to fpeak with the 
 utmoft caution, and perfpicuity they are able ; nor 
 Ihould any one take it amifs ; if things, which are 
 fpoken improperly and harlhly, and lefs confiftently 
 with the truth, are modeftiy, calmly, and without 
 any party zeal, taken notice of and corre(5led : efpe- 
 ciaily if they have efcaped from perfons of character 
 in the church j and are urged by fome with a warmth 
 not to be commended, as if they excell'd the common 
 doctrine of the reformed churches by the commen- 
 dation of a purer and more fu bli me k no v»?ledge; fo 
 if any perfon that does not aiTent to them in all 
 refpedls, is fcarce accounted a learned and unpre- 
 judiced divine. 
 
 IV, In the firfl: place I imagine, that thefe follow- ^^^^ ^nci 
 ing v/ords of a celebrated interpreter have juftly given P'^''"'f-' 
 oilence to learned men ; the fcopc of thefe iv&rds is to neflts,and 
 2 ;j. Vol. III. P /hezVj even fal. 
 
io-4 Of IMPERFECTIONS. l^ook 4 . 
 
 vation it- Jhcizj^ that tho' very great temporal benefits ivere bejloiveu 
 
 d t^' ^^ ^^^ Jfrnelites^ yet before tbelafl times, none that '•jjtre 
 
 haveJjeen 'i^'-'E AND PERMANENT-, NOR WAS SALVATION 
 
 bedowed ITSELF ACTUALLY dtfcovcred to them. Coccei. Ult.Mcs. 
 
 oi\ and p^ g86. 
 
 tfth^e"^ V. Who that, reads or hears thefe words, would 
 .indent ri^t be led by theif very found to imagine even this, 
 JewiQi Fa that tho' the Ifraelites really enjoyed temporal privi- 
 rhers. legcs, fuch as poifefiion of the land of Canaan, a pea- 
 not^tobe ^eable government, a fiourifhing kingdom, profpcr- 
 approved. ity as fubjc(5ls, long life, and the like, yet they had 
 no benefits, that were true and permanent ; by which 
 one can fcarce forbear thinking, that they had no com- 
 munion with the Mejfiah^ nor part in his peculiar blef- 
 fmgs, as reconciliation with God, peace of confci- 
 tnce, reformation after the image of the divine purity, 
 forctaftes of the joys of heaven, and a happy removal 
 of the foul from this to an immortal life ? Iror, thefc, 
 if any, are defervedly and ufually called true and 
 perm.anant benefits, and Salvation itfelf. Whoever 
 therefore affirms, that very great temporal privileges, 
 and, in the fame breath.denie?, that iuch as were true 
 and permanent were bellowed on, and Salvation itfelf 
 difclofed to the Ifraelites, fpeaks in fuch a manner, as 
 to fuggell 10 the mind of the reader, that the fpiritual 
 bleflings of the Ibul, and eternal life were neither 
 beftowed en, nor difcovered to them. 
 Jifpecially VI. And it is alfo fcarce polfible for the reader not 
 ^V,^ j^ to be confirmed in that fufpicion^ if in another part he 
 that the reads, tliat the only delight the Ifraelites had, was 
 Only con- that they could extend their meditations to the felicity 
 iblationofQ^ the latter timcs, which yet they were not to fee 
 • ^T v/ith their own eyes. But the fame author's preface 
 lievers" to the Pfalms inculcates this in a let, premeditated 
 confided difcourfe, not far from the beginning. '•This, indeed, 
 '" ^^5 i-j as their only folace : for, -iv bile they "joerc finging mofi of 
 tkjn on' ^^^ jfcilms, they were, in the type of David, €ith:rfmg- 
 the fu- in'^ before hand the affliclions and exaltation of Chrijt, or 
 ture bap- reaching forivards to the latter times ; and deptoriyjg their 
 pinefs. prefent 
 
C!';3p."i2. FALSELY afcribed. 1075 
 
 fbrefent forlorn cafe^ ivere endetivoiiring to chr,n^e it into 
 the joy of the jutiire .time, nay, c^ffiimin^ the difpofition, 
 the joy, the zeal, andfho.ring in the combats and vici cries 
 of thofe^ ivho zvere to fee zuhat the^^ifelves did not, to 
 hear, what them f elves did not hear. Th is, i say, v/as 
 
 THEIR OWLY COMFORT. FoR, N EITHER WHAT THEY 
 SAW COULD Yir.LD THEM ANY DELIGHT; BECAUSE 
 THEY WERE SHADOWS: NOR WHAT THEY HEARD; 
 •BECAUSE IT WASONLY, PARTLY A PROMISE, PARTLY 
 AN ACCUSATION OF StN AND GUILT, WITH WHICH 
 MAN IS BORN, BUT WAS NOT THEN ABOLISHED AND 
 BLOTTED out: NOR WHAT THEY POSSESSED; BE- 
 CAUSE THEY WERE TO LEAVE THEM, OR BECAUSE 
 THE WICKED ENJOYED THEM AS WELL AS THEY: 
 jt-N FINE, BECAUSE TH £ Y WE R E NO R E AL BL ESSI NGS, 
 CAPABLE TO SATISFY THE SOTTL. Who maV DOC 
 
 gather from this, that, in ih^ Ff alms ol David, the 
 prefent blefTings of faving grace were neither fo!e:old, 
 commended or celebrated; and therefore iht Ijraelites 
 did not po-lR-fs them, tho' not only the hopes of thefe 
 bieffings, b'jr a'fo the actual poflcifion of thfni, have 
 ^been, in all ages, the fubjecl and caufe of unfpeakable 
 4oy. For, if David, in his Pfalms, can celebrate 
 even fuch fpiritual blefTings, which are connected 
 with eternal Salvation, as himfelf and other believers 
 enjoyed even at that time ; with v.'hat defjcm can it be 
 faid, that their only Iblace and comfort conHfted in 
 meditating on the joy cf the time to ccme, and that 
 they poifciTcd blei'fings, which were neither real, nor 
 fufficient to fatisfy the foul? Who, on reading thefe 
 things, could imagine he was perufing the writings 
 of a reformed dodor-? 
 
 VII. But I v/ould not have ycu to believe, that this Yet hence 
 very learned author, tho' he writes in ihis ftile, is no fufpi- 
 gone over to the Scci?iians, whom, in almoft all his ^'^" ?^ . 
 writings, he has ilrenuouily oppofed, and happily ^^^'"^^5!^ 
 confuted, Ke repeats it a thoufiind times over, and entertain- 
 makes it appear, by cogent arguments againft thole ^^l- 
 moll peftiicnt Hcreticks, that the promife of the 
 
 P 2 fpiritual 
 
io'76 Of TRUE and permanent ]^ook 4. 
 
 fpiritual and heavenly inheritance was made to the 
 Fathers of the Old Teftament, and the pofirefTion of 
 it granted to them in confcquence of the teftament 
 of grace. And in the very place we firft quoted, §. 
 8(^5, he writes: that Jehovah vjas the Father of that 
 people \ for he pur chafed and made them^ and bcjioijed all 
 good things upon them, ii-hich is to be underflood not only 
 in a figurative fenfe^or izith refpetl to any external favour -, 
 hut with refpe^f to the benefit of redemption^ the new 
 creation^ and the donation of vll things necejfary for life 
 and godlinefs, by ivhich he is in truth manifefted to be th: 
 Father of that people^ v:ith refpc^ to his ele^ children^ 
 ivho were at all times contained in that people^ as in a 
 feminary^ but lefs frequently in the great multitude of the 
 Ifraelites of that age. So far well : I could wifh, he had 
 itopped here. 
 Tho' Vlll. But thefetwo afTertions are fb different, that 
 
 difficult they feem to be even contradidlory. For, as the 
 to be re- blefllng of redemption, the new creation, and the 
 coiici e . ^^j^^j-JQpj Qf ^ things neceffary for life and godlinefs, 
 and in fine, to have God, not in figure, but in truth, 
 for their Father, are indifputably true and permanent 
 bleffings, and are even Salvation itfelf. Whoevet 
 alTerts, thatthefe things were beftowed on, and dif- 
 covered to the Ifraelites., and yet denies, that true and 
 permanent bleflings had been conferred upon, and 
 difcovered to them, fcems to involve himfelf in a 
 manifelt concradidion. 
 Which IX. "What then .? Did memory, did judgment, 
 
 yet a did Ibundnefs of mind fail this very learned author, 
 iearned wlien he advanced things fo contradictory? But his 
 perlon at- acknowledged learning torbids us to lufped any fuch 
 ""^ ^' thing. Let us then declare the matter as it is. By 
 true and permanent benefits, which, he fays, were 
 not beftowed on the Fathers of the Old Teftament, 
 he means the bleflings peculiar to tlic new, as the 
 truth is oppofed to the type, and what is permanent 
 to the (hadov;, that was to cvanifh. And Salvation 
 with him denotes complcat Salvation. 1 le has fcHind 
 
 an 
 
Chap. 12. BLESSINGS. 1077 
 
 an interpreter and Apologift in a divine of very great 
 name, who, with great confidence, tells us, that this 
 afTertion is for the moft part in Scripture terms; 
 which might have been better underftood by divines, 
 if they had taken as much pains, to read and meditate 
 on the writings of God as of men : and he endeavours 
 to fhew, that fomc of the things peculiar to the New 
 Teitament, as fuch, are fometimes held forth by the 
 name of Salvation, and of true and permanent bene- 
 fits. For tins purpofe he quotes, Heb. 2. 3, where 
 Salvation is faid, at the fir §i to have begun to be fpoken 
 by the Lord: that is, the work of Salvation, which 
 Chrifl: now began to perform; or even that clear and 
 effeftual do6lrine of the Gofpel, which calls us to 
 Salvation. He further obferves, that thofe benefits 
 arefometimes called true^ which are oppofed to thofe 
 which v/ere typical, as John i. 17, the lazv was given 
 by Mofes, but grace and trurh came by Jefus Chrifi : 
 and as the blotting out the hand-writing, which was 
 againft us, and that glorious degree of adoption, 
 mentioned. Gal. 4. 5, are faid to be true benefits ; 
 he afTert?, that they arc juftly called permanent, in 
 contradifti nation to the covenant of grace, as it was a 
 covenant with the Ifraelites, which was neither fault- 
 lefs, nor permanent, Heb. 8. 7, 9. From all which 
 he concludes that it is to fpeak agreeable with the 
 Scriptures, to (dy, that true and permanent benefits, 
 and Salvation irfelf were not bellowed on, and difco- 
 vered to Ifraei. 
 
 X. Thefe things require a particular confidera- '^^'^' ■<* 
 tion. it is my real judgment and perfuafion, that [^^J^^ ^^^ 
 thefe learned men wouW have afted a far more prudent haps been 
 and generous part, if fometimes, for the fake of more ho- 
 truth, tlu'V had. abandon'd thofe, whom they have nourablc 
 fet up as heads of their party ; confefiing, both that - 
 they were men, and that fometimes their thoughts and 
 difcourfcs were lefs accurate ; and not firQ: to excvife 
 every thing, however uncautioufiy fpoken, vv'ith 
 great confidence, and then to defend it as moft 
 
 P 3 genuine 
 
1078 Of TRUE and prRrvfAKEKT' Book 4. 
 
 genuine, and mod cxa?l!y agreeable to Sciipture 
 language, tho' but with very indifferent furcefs, 
 and at the expence of the repiitatioa of their bre- 
 thren 
 The Scrip ^ XI. But let US confidcr thr. ronfi:c';nt tenor gf rh« 
 ture mca facrcd writings. Thefe call tiic Tpi ritual bleiTings 
 
 mvgof of the foul, TO aXr.Siv.'v THE TRUE, Ltike 16. IT, JIl 
 true and ^ . , . , i r i,- 
 
 pemi- oppoiition to the unrighteous man,in-)on, or the ralle 
 nent be- richcs of this World : and the grate, granted to the 
 nt-fits and elecl, as fuch, T^^ u>.r,9'n x^pv -h dii ij^g /;-vt' grace of God^ 
 ofSalva- rj-hsrein they jiand^ i Pet. 5. 12. Whether we under- 
 -' '' Hand this of the doctrine of grace, or of that favlng 
 grace itfelf, which, by that doctrine, is offered to, 
 apd conferred on the elect, which i\ IQ, was called 
 the eternal glcry of God, it is very evident, that true 
 grace is cppolVd to any falfe perluafion whatever 
 concerning Salvation. 'I'hey are alio exprefsly called 
 PERMANENT blcflings, Hdl?. 10. :^4, knoiving in 
 yoiirfdves, that ye have in heave -da bet t €7- and an endur- 
 ing f Lib fiance, which is not op^jofed to types and 
 f]}adovv>:, but to the good things of this world, which 
 are fading, and fubjed to fpoiling or rapine. ""^'^'^fl'* t^^^'-v^fc^^^ 
 enduring fubjiance, ani'wers ro the Hebrew word"^ 
 rrC'inand Li", which fignify, a true, fclid and permanent 
 Jtibftancc. Bi^t this what the fupreme wifdom has, 
 irom the beginning, promifed to, and bcftowed on 
 thofe who oi3ferve hjgr, Prov. 2. 7, H'ulMjn CD'nii"^ 5£y', 
 ke layeth up found ivlfdom (IviblUnce )/«:;- the righteous y 
 and Prov. 8. ? i, !^" onN^mnp, to caufc thofe that Icve 
 w", to inhcr't fihjiance. Our L.ord calls thefe very 
 benefits trcafures in heaven, phere neither mcth nor rvji 
 doth corrupt, and where thieves do uQt break through 
 and fieal. Mat. 6. 20. Now the believing Jfrae'ites_ 
 weie undoubtedly adcnitted to the pofTcQion of rhcle. 
 The learned author himlelf writes, Jadagnt. Natur. 
 ^abbat. §. 4, &i:M holy pcrfcns, iiU:o L-ehcved iheprcmife, 
 ^,nd CKpet'ied ^:lraticn, hcd the (rndment oj a meek and 
 quiet Spirit. Which no one doubts, are pcrrtiantnt* 
 In q worci, what does salvation itself nicrecom- 
 
 mcnly 
 
Chap. 12 Of BLESSINGS: 1079 
 
 inonly fignify, than that happinefs of the foul, which 
 is begun here upon earth, and will be perfeded in 
 heaven, and is the end of our faith ? Of which i Pet. 
 1 . 9, receiving the end of your faitl\ even the Salvation 
 of- your fouls. The Salvation of the foul is its deliver- 
 ance from the condemning and domineering power 
 oF fin, and its delighting in God as the founiain of 
 happinefs. And this is the end of faith, not only 
 under the New, but alfo that which obtained under 
 the Old Teftament. Which was, indeed, difcovercd 
 to Jacobs and by hitn to his children, when he faid, 
 I have waited for thy Salvation^ Jehovah, Gen. 19. 
 J 8. As therefore fpiritual bleffings are called in 
 Scripture true, permanent, and Salvation itfelf i and . 
 the brethren dare not refufe that thefe were granted 
 and difcovered to the ancient Ifraelitcs : muft we not 
 acknowledge, that whoever, %s, that true and 
 permanent benefits, and Salvation itfelf were not 
 granted and difcovered to the IfraeUtes, does not fpeak, 
 according to Scripture ? 
 
 XIL Moreover Ihould we allow, that fome bene- Particular 
 fits were peculiar to the New Teftament, "which may "°'/°^^ 
 
 , '• 1 11 1 1 ^ ) c 1 made uni- 
 
 be eminently called true and permanent, and Sal- ^^^^,^1 
 
 vation itfelf-, yet it docs not follow, that he fpeaks pofidons. 
 truely and advifedly, according to the rules of logic 
 and divinity, who, without reftriftion, denies that 
 true and permanent bleffings were granted to Ifrael ; 
 fince, befides thofe benciits peculiar to the New 
 Teftament, there are others alfo which ra-e true, 
 permanent and Saving. An univcrfal negative pro- 
 pofuion docs not exclude fome one, but every fpecies 
 without exception. It is one thing to fay, that Ifrael 
 had not fome degree or meafure of true and perma- 
 nent benelits; another, that they had not the bleffing-* 
 themfclves. He who would ailert the former, which 
 is true, fhould not ufe words, that fignify the latter, 
 which is abfolutelv falfe. 
 
 P 4 -XII. Bu{;, > • 
 
io8o ©f TRUE and term/vnent Book 4 
 
 The Sal- XIII. But let us take a more diftinfl view, how 
 hT",' "^^'^^^ ^^^'^ brethrert maintain their ground by Scripture, 
 notopl^ I ft. We allow, that the Apofllc, Ilcb. 2. 3, by Sal- 
 pofed to vation underftands that great happinefs, whofe caufe 
 temporal ^-^5 then prefent, and the Goipel in its perfect ftate, 
 benefits yj^jiei-ein the Salvation, now begun to be imperrated, 
 promiteof ?-^^ foon to be fully fo is declared : and it is certain. 
 Salvation. Salvation in that fenfe was not before the manifefta- 
 tion of Chrifc ; nor did the Ifraelites enjoy it. But 
 he, that would illuftrate this,rnoulddiftingufli between 
 this Salvation, already impetrated, or obtained, and 
 Salvation about to be impetrated ; or between Sal- 
 vation, and the promife of Salvation : and nor, as our 
 author does, between Salvation and temporal bene- 
 fits. For certainly eternal Salvation was given and 
 manifsfted to Ifrael, tlio' the caufe of Salvation, as it 
 now appears, and the work of Salvation, as already 
 begun, could not be preached to them. Becaufe, 
 ■what Chrift had promifed and engaged was at that 
 time fuiTicient to procure Salvation, to be manifefted 
 and beftov/ed. 
 Not only XIV. 2dly. None will deny, that true benefits 
 typical ^j.g fometimes oppofed to typical : but this obfervation 
 ;':^ue\kf- ^^ altogether foreign to the cafe in hand ; unlefs the 
 fingswere brethren mean, that the Ifraelites enjoyed only typical 
 bcitowed oood things, but were dellitute of thole true or fpirit- 
 on Jfraej. ^^j blelTings, which were fignificd by the typical. 
 What we juft quoted from thepYeface to the Pfalms, 
 and v/hich I own, I do not fufficiently underftand, 
 feems to tend to this. But let thefe things pafs. 
 Let us go on with what is perfpicuous. Mofes 
 indeed, who was a Servant, could not beftow thofe 
 true bledings. Yet Chrift, who was the fame yef- 
 tcrday and to day, bcftov/ed on believers even under 
 the Mofaic cccconomy true benefits, in and with 
 the typical. And when they deny, that true benefits 
 were beftowed on Ifrael^ I cannot think, they will 
 re.kon remifiioi] of iins, and redemption, and a nev/ 
 creation, 8e;c. among the number of thofe, which were 
 
 typical i 
 
chap. 12. BLESSINGS. 1081 
 
 typical •, and they own that thefe were beftowed oa 
 ifrael. To what pnrpofe then is the inculcating here 
 a didinftion between true and typical benefits ? But, 
 fay they, the blotting out the hand-writing, and that 
 glorious degree of adoption are true benefits. Are 
 they fo ? And is not alfo remifiion itfelf, the hand- 
 writing not being yet blotted out, and adoption 
 itfelf, tho' not in that degree, to be reckoned among 
 the true benefits ? Did the types of the I/raelites only 
 prefigure that meafure of grace, peculiar to the New 
 Teftament ; not faving grace itfelf, which is commoa 
 to both difpenfatlons ? Were their facraments figns 
 only of this grace, which is freely beftowed on us, 
 and not alfo of that, of which they themfelves were 
 made partakers ? -Let the learned authors tell me I 
 pray, whether the new creation, redemption, remif- 
 fion of fins, adoption, friendfl:iip with God, and the 
 Salvation of the foul, both in heaven and on earth, 
 and the like fpiritual blefilngs, which the Ifraelltes 
 enjoyed, belong to the law, and are given by Mofes^ 
 or to the truth and grace, which came by Chrift ? 
 if they affirm the latter, as i imagine they will, I 
 again beg of them to explain, what the pafTage quoted 
 from John makes to the purpofe : as from that it is 
 clear, that true benefits, as oppofed to typical, were 
 bellowed even • upon Ifrael : which yet the words, 
 now under examination, deny. 
 
 XV. gdly. Tht main point is, that the oeconomy perma- 
 of the Old Teftament was not permanent and ftable, "entblcf- 
 iike the oeconomy of the New. In the former there ['"^^J J?^'^^ 
 is the removing of thofe things that are fJoakeu, that, in jovved 
 the latter, thofe things ivhich cannot he Jhakoi^ may under an 
 remain^ Heh. 12. -27. But it is wrong to infer from ceconomy 
 this, that under a mutable oeconnmy, wliich was, in "^^'°' 
 due time, to be changed, there were no permanent 
 blefilngs either beftowed or made known. Eecaufe 
 the bellowing and manifcfting permanent benefits 
 proceed not from thofe tircumllanccs, • which are 
 tiiutable, but from the very covenant of gvacc, which 
 
 is 
 
IcSz Of the CIRCUMCISION Book 4.. 
 
 is Gods creinil teltament. Then again granting^^ 
 tiicrc is fome permanent benefit under the New 
 Teftamcnt, which was not under the Old, I cannot 
 therefore indeterminately affirm, that permanent 
 bleilings were not beftowed on Ifrael. I fliall give a 
 palpable indi^ncp. The ApolHe fays even to believers 
 under the Nev.' Ttftamenr, while they lojourned on 
 this carrh, HeL 13, 14, here have "Ji'e no continuing 
 city. The celebrated interpreter fays well on this 
 place: ;'/ is pecu'iar to chrrjliansy and thofe idIo. 
 join thenifehes to Chrifiy that they have not here a ciiy. 
 'They are iJDithout a city in the world. Seme may fay ^ the 
 A-poftle denies not that tjpcy ha've a city, but they have no 
 abiding one : nay., he denies^ that we have a. city here^ 
 becaufe no city is abiding. Can I therefore be allowed. 
 to afierr, that no permanent benefits are bellowed, 
 on believers of the New Teftament ? I cannot think 
 it. I conclude : It had been much betlcr, the bre- 
 thren had frankly owned, that the learned author, 
 while he was writing thefe things, betrayed human 
 frailry, and fpoke unca,utioufly, than, by far fetch'd 
 pretences, to palliate things, which the reformed 
 churches will never acknowledge as their do6trine. 
 To deny, XVI. Secondly. The excellence of the Old Tef-. 
 
 that cir- lament is too much leiltncd by afiercinff, that tie 
 cnmcifion -' • ■ j -n. " 
 
 of the CIRCUMCISION OF THE HEART, mentioned, Dsut. 
 
 heart be- ?>o. 6, was a blcffing peculiar to the New Teiiament. 
 
 lon'gd to Ic is v^orth while to hear, how the learned author 
 
 ^f '^^OM ^^P^^'^s himfelf. Firft, he defircs us to obferve, 
 
 Telia- ^^^^^ this verfe treats of the time of the Meffiah., the 
 
 uient- forgoing figns of whom are explained in the prer 
 
 ceeding verfes : and therefore he enum.erutes circum- 
 
 cifion of the heart, mentioned here among the 
 
 blefTrngs of the New Tellament, de focd. §. 352. 
 
 Confequently he Hiys, that God hence prcmifed a kin4 
 
 oj circumcificn of the heart .^ which he would not give till 
 
 that time. Sum. 1'hccl. c. ^^, §: 7. But what is that 
 
 circumciuon of the heart here prcmifed ? Let us hear 
 
 the 
 
Chap. 12. of the H E A R T. 1083 
 
 the learned author himfclf, when profefledly com- 
 menting on this place. By circumcifion of the heart we 
 are here to underjland, 'ujhatever anfwers to circumcifion, 
 as a figure^ and is contained in God's covenant^ except 
 thofe things^ that do not belong to this life^ Ultim. Mos. 
 §. 334. And more clearly ftill: to [urn up the whole 
 briefly^ the circumcifion cf the heart here promifed v. 6, 
 is regeneration by the Spirit of adoption. Aboz-e all it 
 Jignifies regeneration^ or fanutification by the Spirit of faith 
 and the love of God. Secondly., it denotes confolation in 
 hope of eternal life., by the expiation of Chriji. Ibid. §. 
 336, 337, 338. From thefe quotations, if duely 
 ccnnefted, ariles this argument : The circumcifion of 
 the heart promifed Deut. 30. 6, is a benefit of the 
 New Teilament, which God did not bellow till then : 
 but regeneration by the Spirit of adoption, or fanifli- 
 fication by the Spirit of faith and of the love of God, 
 and confolation in hops of eternal life by the expiation 
 of Chrid, is the circumcifion of the heart there 
 promifed : therefore fuch regeneration or fandlification 
 and confolation in hope of eternal life is a benefit of 
 the New Teftamenr, which God did not beftow 
 before that time. This conclufion necefiarily follows 
 from the premifes, when placed in due order. But 
 the premifes are the very words of the learned au- 
 thor. 
 
 XVII. And yet he does not admit the conclufion: And 
 but protelis againfi: it, And the Fathers had both : againto 
 for., they cculdnot. without the Spirit of God i Cor. 12. f^f ''V^ 
 3, and troe creation of a clean heart., Pf 51. 10, ^^.'Z //^^ to them, 
 circumcifion of the heart, call Christ Lord., as David cannot be 
 does, Pf 1 10.. I. And thev had the hope and joy of Sal- ^^"^'^ ^■'^'^^ 
 
 vation^Gen. 49. 19^/51- 12, P/ 17. 15. P/49- 'd- uadiaio'n. 
 Ibid. §. 339. If any can reconcile thefe things ; I 
 own, I c:;nnot. There is only one way ofgettino- 
 clear : namely, by making a diftinclion in regener- 
 ation, fanftification, and confolation in hope of eter- 
 nal life : ^s that there is a certain regeneration by the 
 Spiri; of adoption j another from foniething elfe, 
 
 than 
 
io8$ Of the CIRCUMCISION Book 4. 
 
 than from that Spirit : a certain fanftification by the 
 Spirit of faith and love of God ; another not : a 
 certain confolation in the hope of eternal life by the 
 expiation of Chrift j another from fomc other way. 
 The former of thefe ^re indeed peculiar to the New 
 Teftamcnt ; and the latter belong to the Old. But 
 thefe very learned perfons mufi: exciife me, if I 
 confidently affirm, I never learned from Scripture of 
 any regeneration, but what is from the Spirit of adop- 
 tion, any fanctification, but what is from the Spirit 
 of faith and love ; any hope of eternal life, but what is 
 by theexpiation of Chrift, either to be made, or already 
 made. 
 V"''^"^" XVIII. What does he then intend, when he denies, 
 the heart ^^^^ ^^^ Fathers had circumcifion of heart ? I know 
 laid to not whether, in what I am 10 fiyy I fhall exprefs the 
 denote^ whole of his meaning: but I had rather err on this 
 t ^^^ 'irig p^cj^ jf^ P^Qj- favine the whole, than in charging the 
 
 away the , •' ^ , ' , o cd 
 
 vail and author with what either he has not laid, or I have not 
 yoke, fufficiently undcrftood. // appears^ fays he, that 
 here a fprit'ual grace is fignified^ in feme meafure common 
 to tbofe under hot}) teftaments, but in its fullnefs jieculiar 
 to thofe Under the new : and that thus fometbing is 
 promifed to, be fuperadded to -zvhat they had received^ 
 j)eculiar to the Neiv I'effamcnt, ibid. §. 335. They 
 had therefore regeneration, fandiBcation and con- 
 folation, but in fome meafure only. But what is 
 there to be fuperadded to v.'hat they had received ? 
 That mud be fome third thing, even that which the 
 circumcifion of the heart denotes ; namely, the 
 remo'u'nig the vail from the eyes, a?id the.yctke from the 
 ionfcicnce^ in order tojewe God without the fear of death 
 in liberty and joy. tcr^ in circumcifion the taking away 
 the fief jy fubfiance doubtlefs fignifes freedom from the yoke 
 cffucb a law^ ibid. §. 340. 
 ij^l , XIX. But we diftinclly offer the foUov^ing confi- 
 
 .Scripture derations againll: fuch intricate notions, ill. Thus 
 it denotes the cucumcirion of the heart is a bicflingof the coven- 
 
 oply fan- jrj* 
 
 fiif.caiior^ 
 
.Chap. 12: Of the HEART. io?5 
 
 ant of graC« as fuch, and equally belongs to believers 
 of both teiiaments. Which we make appear thus. 
 The foreikin of the heart always figniSes in Scripture 
 that impuricv and depravation, which is naruraliv 
 inherent in the foul, and is increafed by repeated evii 
 actions : but the circumcifion of the heart is nothing 
 but the taking away that forefkin, that is, that 
 depravation; which is done by regeneration and 
 fanctincation. This Mvfes declares, Deu:. iz>. \6 
 circttmcifg tberefcre the fort fkin of your heart ^ a'/id hi ;;<• 
 more Jiiff-necked. And P^:^.', m like manner, C5.''. 2. 11, 
 defcribes the circumciGon of the heart, which is done 
 without hands, to be the putting off the hcdy cf the fins 
 of tbefiefh. But that this v.-as the privileoe of belie- ^^*^ *' 
 vers in all ages, appears troni this, becaule without to be- 
 it none can be ajezv^ rzhcfe prcife is cfGcd, Rom. 2. lieve-s cf 
 28, 29. But none will dTv^y, that, in confequence of ^^ ^S^' 
 tne covenani of grace, there were always fuch. And 
 as circumcifion of the heart, is this very regeneration 
 and fanctification, without which none can fee God, 
 we muft of neceffity fay, that it is the privilege of ail 
 thofc, that were faved at any time. A greater or lefs 
 Gcgree of lancriiicanon alters not the fpecies. Nor 
 do I imagine, any behever at tiiis time will, even ss 
 to the degrees of fanctincation claim to himfeif 2 
 fuperiority above, Dazid, cr Mcfes, or Abraham. 
 \>iho will afcribe the circumci {ion of the heart, to 
 himfeif, and refufe i: to thofe heroes, who were alfo 
 parrakers or the lame grace with them, tho' net in an 
 equal degree. 
 
 XX. 2dly, Bef:ccs> to --ndenrand, by circu.Ti- Nerer 
 cifion of the heart, the removing the vail and yoke, ^•S'^^v 
 or, which is the fame, the abrogation of tiie cere- \JJ^"/ 
 monies, is contrary to all found divinity and resfbn. voke. 
 For, ] ft. Let but one lingle teftimony of Scripture 
 be produced, where the Holy Spirit thus explains it. 
 3dly. We are, on the contrary, taught, thaccircum- 
 ciLon was, as it were.the entrance to the observance of 
 Aar law, in which it w*5 a yoke. Gal. 5. 3. Kow 
 
 ihea 
 
io86 Of theClRCUMC iSlON Bobk 4. 
 
 then coiild it fignify to the Ifr.ielites^ on their receiv- 
 ing it, the abrogation of that yoke ? 3dly. Circum- 
 cifion itfelf was a great part of the yoke, Acts 15. 5, 
 compared with v. 10. Befides, what is moreablurd, 
 than that the receiving the yoke fliould fignify the 
 removal of ii ? What facramental analogy is there 
 here ? 4thly. As there is a relation between circum- 
 cifion and uncircumcificn, if circLimcifion be the 
 abrogation of the ceremonies, it necelTarily, follows, 
 that the ceremonies themfelves art^ the forefkin, or 
 uncircumcifion of the heart, than which what can be 
 more contrary to Scripture language ? 5thly: If it 
 be objcfled, that the ceremonial law is called a carnal 
 commandment^ Heh. 7. 16; therefore its abrogation 
 was fitly prefigured by cutting away a fmall pare of 
 theflefh. I fhall invert the argument, and conclude; 
 therefore it hath its confirmation in that adl, which, 
 if any thing, fhould be accounted among the carna), 
 as it was performed in the flefh % wherefore it is alfo 
 called the covenant of God in //^«?j^^ of thedeibendants 
 ^i Abraham, Gen. 17. i:^. For, the Apollle calls 
 that commandment carnal, which, as to the external 
 ritcs, is performed not in the Spirit or mind, but in 
 the members of the body. Otherwile ic mii^ht, with 
 equal reafon, be faid, that the killing arjd burning 
 the facrifices prefigured the abrogation of the carnal 
 ceremonies : which is unworthy divines. There was, 
 indeed, that in circumcifion, as alfo in the other 
 cercnionies, which might dilcover impcrfcdion, and 
 give hope of a more joyful time, and preiignify, that 
 when that time fliould come -, the ceremonies wc-re 
 to be abropated ; vet the thing; fisnified was not the 
 abrogation of the fame. 
 Andleafc XXI. ^dly. And tho' fometimes circumcifion of 
 ?- the heart, v/as the fame thini: as takin.:;; away the vail 
 
 ^^ ' ■" and yoke; yet it is not promiled in that ienle, Deuc. 
 ;^o. 6. For, God himfelf explains it othervvifein the 
 following words, which run thus : a?!d Jekoi'ab thy 
 Cod zvill circumcife thine hearty and the heart cf thy 
 
 feed. 
 
Chap. 12. Of the Writing, 6fr. toS-J 
 
 feed^ to love Jehovah thy God vnth all thine hearty and 
 ^t^ith all thy foul ^ that thou maycji live. That circum- 
 cifion therefore, is meant, vvhofe immediate effeft is 
 the finccie love of God, and the more remote, life or 
 Salvation. Now what is this but regeneration, or 
 fanftification, without which there can neither be 
 the love of God, nor life. But both may be, where 
 the vail and yoke of ceremonies are not yet removed. 
 The Jev/ilh do6lors alfo agree, that here laniftincation 
 is meant; tho' they give it t^o great an extent, and 
 think that a perfed: fanclincation is here promifed. 
 We iliall notfcruple to tranfcribe a itwr thinpjs out of 
 Mofs Genindenfis. ^heir heart will dfjfrre notbin^y but 
 what^ in every refpe^^ is virtuous. And this is the 
 urcumcifion^ mentioned here, For concupi fence and 
 appetite are the foreflzln of the heart : but to circumcife the 
 heart is to fet it free from that appetite and concupif- 
 cnce. 
 
 XXII. 4thly. If we grant, that fomething is here whatever 
 promiied, v/hich was to be performed to the elect is prom- 
 Ifracliles in the time of the Mcfjiah: yet this by no ""^^ ^^ 
 means proves, that this benefit was peculiar to that ^^°' ^"'y' 
 time, and was not bellowed on their anceliors before, wantin^r 
 
 I (hail not go far, to Ihew the weaknefs of that con^ to their 
 lequence. In Verfe 8, God promifed convcrfio.i to '''"ceftors* 
 the Ifraelites of that time, that they might hearkefi 
 to the voice of Jehovah, and uo all his comm.and- 
 ments. Yet luch a converfion is no peculiar benefit 
 of the New Teilament : becaufc in aimoil the fame 
 \vords, the Lord afcribes to the Jews in the Bahylonifh 
 captivity i;. 2, Therefore we conclude, that they by 
 lio means fpeak according to S;;ripture, v/ho deny, 
 that circumcifion. of the heart, in whatever ienfe- 
 performed, had place under the Old Teltamcnt. 
 
 XXIII. thirdly. In the fame bale manner, they ^^"''"g 
 make the writing the law on the hlapt, ^^'^^'''^ 
 bleffing peculiar 10 the New I'eliamcnt : becaafe heart, 
 Hcb, b. 10 it is laid from Jer. 31. 34, for- this is /ivc-'-'fJa 
 
 ,.-.. ,„ ,..f. benefit of 
 thr: New 
 Tefla 
 meat. 
 
loSa Of tile Wilting of the Law Book 4. 
 
 coijcnant^ that I will make with the houfe of Ifrael after 
 thofe days^ faith the Lord \ I will put my laws into their 
 , fnind^ and write them in their hearts : that is, lays our 
 
 author/// Jer. 31. §. 61, I will caufc them to receive my 
 lawy delight therein^ and not forget i^ If thefe word:J 
 be taken as they he, it follows, that the ancient be- 
 lievers, who hved before the times of the New Tefta- 
 ment, did not receive the law of God, nor delight in 
 it, but forgot it. But that thefe things are mod 
 eminently falfe, appears from the example oi David 
 alone : who profelTes, that he received the law, when 
 he fays, Pf 119. 1 1, thy word have 1 hid in my heart : 
 and adds v. 16, I will delight myfelf in thyftatntes^ 
 I will 7wt FORGET thy word. How then is this a 
 bleiung peculiar to the New Tellament, in which 
 David c\dams an intereftin lb many words ? 
 In a new XXIV. But there is fomething elfe implied. Here, 
 kiik. fays the celebrated interpreter, the law of the love of 
 God is fpoken of. But that commandment thou 
 fhalt love the hord thy God^ Dent. 6, could not, under 
 the Old Teftament, have its full efficacy on the 
 hearts of believers : becaufe where there is fear (which 
 they who differed Jiothing from Servants^ could not be 
 without Gal. 4. i,) there is -no -perfe^ love^ i Johri 
 4. 1 8. And when the love of God is fioed abroad in the 
 heart by the Holy Ghofl^ Rom. 5. 5, and the love of 
 God is not bedowcd with fadnefs, as formerly, buc 
 v/ith the exceeding joy of Sons, it is excellently, and 
 as it were, peculiarly faid, that the law of God is 
 written in the heart. All this we may find m Sum. de 
 foed. §. 352: 
 And tote XXV. But I don't meet with thefe things in the^ 
 condcm- facred writings-, for they declare that even the ancient 
 ned. believers /ci'^<i God, Pf. 18. i, and Pf. 116. i. And 
 x\\2.x. as their father t Ifa. 63. 16: and with the f.vfff^/w^ 
 jiy of Sons, Tf. 43. 4 : and without any fear, that did 
 not become the children of God, Ff. 46. 2, and P/. 
 23. 4: nay, that they had ajoyful fenfe of the love 
 of God, fijcd abroad in their hearts, Pf. 4. 7 : and 
 
Chap. 12 on the HEART. 1089 
 
 heard God, faying to their fouls ^ I am thy Salvation^ 
 Pf 35. 3. In a word, th2.i they delighted themfelvesm 
 Gods commandmefUs, which they loved^ Pf iic). ^7. 
 What can now remain as a reauilite towards writing 
 the law on the heart ? 
 
 XXVI. But yet yon will fay, fomething is here \"hat coJ 
 promired,to be obtained by virtue of. the New Cove- venams 
 nant, v/hich the old cou'd not give, in the place of^^^°^' 
 which the new was lubftituted on account of its \^^\j '3^ 
 imperfe(5lions. I anfwer : the Apoftle does not here 10. 
 bppofc the covenant of grace, as it is difpenfed after 
 the coming of Chrift, to the fame covenant of grace, 
 as it was difpenfed before : but oppofes the covenant 
 of grace, as in its full efficacy under the Nev/ Tefta- 
 ment, to the national covenant made with the Ifraelites 
 at mount Sinai-, and as a fpiritual covenant to a 
 typical. In which covenant the people, proinifed. 
 obedience to Godj and God promifed the people, 
 that, if they performed that obedience, he v/ould accept 
 imd reward it; but did not promife, to give them a 
 heart to obey : as may be feen in their firil ensao-infj- 
 in covenant, Exod. 19. 5, 6, 8, and in the foiemn 
 confirmation of it, Exod. 24. 7, 8, where there is no 
 promife made ot a new heart. And therefore, in 
 tonfequence of this covenant, the law was not writ- 
 ten on the heart .of the people of Ifrael. And hence 
 it was, that they broke that coverant by their apof- 
 tafy, and made it of noefFed : And that God refufed 
 to be called their God, and to acknowledge them 
 for his people •, and that in contempt he called them 
 the people of Mf'/fJi rather than his osvn, Exod. 32. 7. 
 Here a better covenant is oppofed to that Ifraelitifh 
 covenant, which is not formally the covenant of grace, 
 but is only confidered v/ith refpefl to its typical or 
 fhadowy pomp, the effeifl of which is the writinj^ 
 the lav^ on the heart, and communion with God, as 
 the fountain cn Salvation, Moreover, that coven- 
 ant is referred to the days of the Mejfah, not that ic 
 was only then to exift ia thofe effcdsof it ; but that; 
 23 Vol III. Q^ at 
 
1^90 Of Justification Book 4 
 
 at that time it would be exceeding glorious, and 
 
 produce efFeds very conlpicuous. However, the 
 
 eledl from among IJraeK even in the ancient tinies^ 
 
 befidcs their engagements by the Suiaitic covenant, 
 
 were joined to God by the covenant of grace, which 
 
 he had folemnly renewed with Abraham. And from 
 
 that covenant they had every thing, that the writing 
 
 the law on the heart comprizes, and God himfclf for 
 
 their God, that is, the fountain of Salvation. As the 
 
 covenant of grace, under which the ancients were, 
 
 is not to be confounded v/ich, fo neither is it to be 
 
 feparated from, the Sifwilic covenant : neither are we 
 
 to think, that believers were without all thofe things, 
 
 which were not promifed by the Sinaitic covenant, 
 
 and which the typical covenant, hecanfe of its '•joeaknefs 
 
 and unprofitablenefs^ could not beftow •, as they were 
 
 likewile, partakers of the Ahrahamic covenant, 
 
 which was a pure covenant of grace: and hence 
 
 were derived the fpiritual and laving benefits of the 
 
 Ifraelites. 
 
 RemlfTion XXVII. Fourthly. The Godly, who are zealous 
 
 and jui I- £ j^^ truth, are not without caufe offended, when 
 
 under the they read in exprels terms, u\2Xjiijlijication ts promifed 
 
 Old Tci\- in Scripture, as a blejpng not of the antient, but cf the 
 
 ament latter times. Sum. Theol. c. 69. §. 3 : that remij/ion is 
 
 ^"'^ * promifed, as a gift of the New ^eft anient, de fotd.. ^. 
 
 353. That, before Chriji came, there was no 
 
 REMISSION, Indag. nat. Sabbat. §. 3. And in a word, 
 
 that no fin ''joas properly forgiven under the Old 'Tefla- 
 
 ment. Sum. Theol. c. 96. §. 26. 
 
 But in a XXVIII , But he who fpeaks {o, underflands, by 
 
 reilreaed remiffion of fins and byjullification, Ibmtthing more 
 
 '^"^*^ than the will to remit the puniQiment of fin, and to 
 
 beltov/ eternal life for the fake ot the mediator, 
 
 received by faith. He means by thefe terms, that then 
 
 the 'ivill to punijhfin is excluded, by appointing a Jacrifice 
 
 for fm-i and the declaration and tefiimony. included; that 
 
 jin is blotted out and expiated : as he explains himfelf in 
 
 Animad i\ ad. ^u^fl. %i, ^^<^fi' 68. 1 his he has 
 
 cxpreilcd 
 
thap. 12. under the O l d T e s t a m e n t. 1091 
 
 exprefled more clearly Sum. Theol. c. 51. §. 9. As to 
 that jn^ificaiion^ which is the difchargc andperfeding 
 of the confcience, or the confolation arifing on 
 account of the caille of righteoufnefs being now 
 
 manifefted. they had not that formerly. He has 
 
 accurately and bri&Hy explained the whole of his 
 meaning in Comment, ad Col: 2. §. no. In fum., tht 
 difference ofremiffon, according to the times, is thus : (i). 
 There was a remiffion cfjlns, and indeed a confejjlon of fin 
 not as yet expiated^ and of righteoufnefs not as yet 
 brought -in, but without bondage and a yoke; et; en before 
 the law : previous to which fin was mt imputed. (2), 
 "There was a rcmfjiion of fins with bondage, a yoke and 
 ordinances, which exa^led a hand-writing contrarv to 
 them, both evident and plain ; a?id that under the law. 
 (3). There is a remiffion of fins, tvith a declaration of 
 righteoufnefs being brought in, and of the death ofChy-ifi, 
 for the doing away of fin, even on account of the blotting 
 out the hand-writing, and that u?ider the New Tefta- 
 ynerd. 
 
 XXIX. Againft all this I offer the folIowinr> Scripture 
 confiderations. As the Scriptu re afferts, in exprefs ''*^*^".''^* 
 terms, tiiar the ancient Fathers had rehiiffion of fins Tj'-^fr 
 and jullification, it is neither laudable nor prudent fication to 
 to deny it. For, in what fenfe foever you doit, jt^hearcU 
 , looks at leaft like an attempt, to gainfay God, and^"'*" 
 corredt his language. Which ought to be very far 
 from every one, that loves and reveres God. JBe- 
 fides, the Scripture is ejcprefs ; as concerning remifiiori 
 
 of fins, Pf. IC?0. 4, but THERE IS FORGIVENESS 
 
 v/iTH THEE, Exod. 34. n, forgiving iniojiity and 
 tranfgreffmi of fin; {o concerning jultification. 
 
 Jam. 2. 21, ABRAHAM OUR FATHER WAS JUTIFJED^ 
 
 and Rom. 4. 2, 3-. As God has declared, that thefe 
 had remifHon and juilification, to Vv^hat purpofe then 
 is this denied ? You will alledge, you have done lo in a 
 diffeicnt fenfe : but let us now confider whether in a 
 fight and a good one. 
 
 0^2 XXX. By 
 
1C92 Of Justification Book 4. 
 
 Whether XXX. By remiffjoa cf fins and juflification you 
 
 }uf;ifica- underftand abfolution, on account of the payment 
 
 remiirion ^^i^S aftually made,together with an entire difcharge 
 
 precifely from the hand-writing ; fiich, as certainly did not 
 
 iignify exift Under the Old Tcltament. But I do not remem- 
 
 abfoluiion ^^^^ ^^^^ ^^y j^^g proved, that the term j unification 
 
 count ofa '^ ^^^^^ '" ^^^^ i^cnk any where in Scripture, to 
 
 fatisfac- diftinguifh it from that abfolution, which th© ancients 
 
 tion enjoyed. For, what is faid yl^s, 13. 39, by him all 
 
 ^*^jt /i?^/ believe are junified from all thijigs^ from imhich ye 
 
 could not be jujlified by the lavj of Mofes^ is not to the 
 
 purpofe. There it is fhewn, we have the truth in 
 
 the faving grace of Chrill, of whichthey had only the 
 
 ihadow in the external ceremonies of the law of 
 
 Mofes. There is no oppofition made in that text 
 
 between the Old and New Tellamenr, only between 
 
 iiiternal communion with Chrift and the external 
 
 ceremonies. But it is beyond all controverfy, that 
 
 believers, even under the Old Tcftament were; 
 
 partakers thereof. We have the term, ei^fo-K, remiffioriy 
 
 once in that fenfe Htb. 10. 18, but once only, that 
 
 } know of. In other refpefls a<?£o-K is frequently afferted 
 
 of the ancient Fathers, as we fhall prefently (hev. 
 
 Seeing therefore the Scripture frequently declares, 
 
 that the ancient Fathers enjoyed remiffion of fins ; and 
 
 either once^ or but rarely afcribes rcmifiion with any 
 
 annexed limitation to the Ncvv Teftament, contradif- 
 
 tinguiflied from the old \ it does not appear confident 
 
 with chriftian prudence, fo often to deny a remijfion 
 
 under the Old. ft had been better, in order to 
 
 prevent offence, to fay plainly and dftinftly, that 
 
 fuch a viiode or manner of remifuon did not obtain 
 
 under the Old, as does now under the New Teita- 
 
 ment. Nor can any plead in excufe Rich Scripture 
 
 exprenlons, which lays, that the Old Tellamcnt had 
 
 not beneiits in fuch abundance, a.s John 7. 39: for 
 
 thele expreffions are not fo common. And whoever 
 
 in his difcourfcs attempts to render Scripture more 
 
 jnteiligible to the Icis experienced, ought not to 
 
 frame 
 
Chap. 12. under the Old Testament. ^^^93 
 
 frame his exprefTions, by what; is both more rare and 
 obfcure, but by the ordinary tenor of Scripture, 
 in order to throw a light on the more obfcure pafiages 
 and phrafes. 
 
 XXXI. In fine, we cannot approve his faying, that The 
 the liand-writing was not exafted of the Fathers hand 
 before the law of Mofes. For facrifices, and cir- ^^'"""^ 
 cumcifion, which is not of Mofes but of the Fathers^ ^hg 
 John. y. 22, belong to the ordinances, and v/ere Fathers 
 types of Chrift to come, and implied a confeHlon of before 
 guilt which, was not then expiated, but are abolifhed ^'^^"• 
 Idv the crofs of Chrift. And if they made no 
 
 part of the hand-writing, is there any reafon, why 
 they may not be obferved under the New Teflamenr, 
 at leaft in the manner, in v/hich they were obferved 
 before Mofes ? The brethren make the ftate of the 
 Jfraelitifh church too fervile, beyond the other 
 periods, ' both the preceeding and the followijig. 
 But thefe things do not properly concern this contro- 
 verfy. 
 
 XXXII. Many have alfo been offended, that Dodrinal 
 Pfilms 32, 51, 103, and the like, which exi6l!y P^'^'n^ser- 
 defcribe remiffion of fins and the juftification ofa'°"5°"^J 
 finner, fliould be thought to contain a prophecy propheti- 
 conccrningrheNewTeflament times, as if thePfalmift cai. 
 
 on that occafion, delighted hi mf elf in the anticipation of 
 the joys of the New Teji anient times. Sum Theol. c. 69. 
 §.24 and frequently elfe where, efpecially in his 
 commentaries on thefe pfalms. Thefe things fceni 
 very difagreeable, nor are they thought poffible ta, 
 proceed but from one, who denies that the Fathers 
 had remifiion of fin, together with that holy fecurity 
 of foul, which delights itfelf in God. Yet it is not to. 
 be denied, that the brethren elfe w^ere loudly protefl, 
 that they afcribe to the ancient Fathers that remifiion 
 of fins, which begets a full afilirance of hope con- 
 cerning happinefs and a confoiation, and a glorying 
 even in death. And charity, v;hich thinketh no 
 evil, obligeth us to believe, that they fpeak thus from 
 
 0.3. the 
 
•1094 C)f Justification Book 4. 
 
 the heart. However I look, upon that method of 
 interpretation to be very indecent, whereby things of 
 a doftrinal nature, which have no refpecft to the 
 dififerefjt ceconomy of times, are raflily transformed 
 into prophecies concerning the New Tetiamen^ 
 And I find nothing in thofe pfalms, at lead fo far as 
 they dechue the grace of God in the remiffion of fin-, 
 which may not be applied to David^ and to believers, 
 his cotemporaries. Nor does any thing occur in the 
 New Ttflament, which auth.orizes believers of the 
 lall times to appropriate thefe things to themfclves 
 beyond others. Let us confider each of them. 
 Wich is XXXin. There is nothing in Pfal. 32, that 
 ^.^f " r fiivours of prophecy. I'he title fliews, it is + <7 doc^ 
 pea to tnn.i.l ode^ contammg the doctrine concerning the true 
 VL 32. happinefs of a finner, a^, coiiim-jn to every age. And 
 declares, that this confifts in renHlfion of fins. More- 
 over, by his own example, he fliews to v/hom that 
 happinci's belongs, and after wh:U manner it may be 
 obtained. This he propofcs v. 5, for the imitation 
 of others, and preiTes it v. K, and the following in 
 very ftrong terms. Who, but one blinded with 
 prejudice, can find a propheiy In all this.? And 
 certainly, when D^x'/W pronounces the perfon blefied, 
 in:to 'ivbom Jeho-Dnh imputeth not im^uih\ i^c. I would 
 fiiin know, whether he includes himfelf in that 
 blcnednefs. If he does, it is no prophecy of the New 
 Teilamenc times, which is what I contend for. But 
 if he excludes himfelf from that happinefs, he alfo 
 excludes himfelf from the benefit of that jullification, 
 •which is obtained by faiih ; but Paul brings in this, 
 happinefs of Davids Rom. 4. 6, to prove the doftrine 
 of jullification by faith, and fnews that Abraham was 
 made partaker of it: but this I imagine none of the 
 
 t A Pf'dm ofDa'vl- ^^"'-'v/, that i?, giving inllruclion. 
 
 brethren 
 
Chap. 1 2. under the OldTestament. log 
 
 brethren will fay. I would alfo fain know, what 
 perfon fpeaks v. 3, 4. Is there here any kind of 
 profopopoeia reprefenting to us a believer of the New 
 1 edament ? But what proof is there for fuch a fiction ? 
 What demon ftration have wc for it ? Cr docs David 
 himlelf fpeak ? Certainly, the title of the pfalm leads 
 us to this : and there is nothing in thefe words, which 
 are not true concerning David; and which he does 
 not elfe where affirm of himfelf -, fee Pf. 6. 2, 3: 
 But if the prophet affirms of himfelf what is there 
 fpoken of the grief and anxiety of a foul not yet 
 fenfible of God's being reconciled, he certainly alfo 
 fpeaks of himfelf v. 5, a?id thou for ^av eft the iniquity 
 of my fin: for, thefe words cannot be feparated from 
 the forgoing. I entreat the pious reader to compare 
 this commentary, by which, fuch a plain pfalm is 
 turned to I know not what kind of drama, where, 
 under the mafic of David, quite different perfons lie 
 concealed ; with the clear and favoury commentary 
 oi Calvin^ and if I am not miflaken, he will evidently 
 fee the mafl<: fall off. 
 
 XXXIV. Ofthe fame nature is P/ 51. Theinfcrip- AndPf. 
 tion and occafion of it there mentioned, prove, that it ^"'' 
 is lb evidendy applicable to Davids that it is fuperflu- 
 ous to add a fmgle word. The learned author himfelf, 
 in his commentaries, applies many things to David. 
 And on the title of the pfalm he exprefsly fays, // is a 
 ■prayer of David to God, after his converfation with the 
 ■prophet Nathan. And on v. i : all are bound to have 
 recourfe to grace, and lay hold on that, and confequently^ 
 WITH DAVID, to apply to themfelves the grace of God. 
 Why then does he elfewhere wreft thefe things to the 
 New Teftament times ? Is it, becaufe v. 7, he fiys, 
 fprinkk ine 'with- hyffo-p •, by which ceremony the 
 atoning ficrihce of Chrift was reprefented .^ But is 
 not that very expreflion more applicable to a believer 
 under the Old, than under the New Teftament .? 
 How could he more effedlually exprefs the aftivity of 
 the ancient faith, which takes a diftant profpeft, of 
 
 0^4 a Saviour 
 
1096 Of Justification Book4. 
 
 a Saviour to coma thro' a thick cloud of ceremonies •'' 
 The man- of God kn-jw^ fays Muf cuius ^ that th^. 
 expiation of Jin cciijlfis not in ceremonial atlions ; hut is 
 rather hy the grace and Spirit of God in Chrijl to come. 
 Or is ic becaiife v. iS he fpeaks cf the facrihc.^js of 
 righteoufnefs, wliich were to be offered aft-r the 
 rebuilding of y<'r/(/'^/(:;», or of the Hicrifice of Chrift, 
 •whereby he made the fulleil fatisfacflion to the juftice 
 of God ? But what can be inferr'd from this ? Couki 
 not believers of the Old Teftament fing praifes for 
 the benefits bcftowed on them, and, at the lame time, 
 make mention of the future fatisfaiflion of Chrill, in 
 virtue of which they obtained thofe bkilings ? And. 
 then why may we not, with Buccr and Mufculus^ 
 iinderftand by thefe facrificcs, thofe fpiritual facrifices,' 
 of which Peter fpeaks, i Pet. 2. 5, and which are 
 abundantly offered to God, when he does good to 
 Zion &c. that is, enriches his church with his fpiri- 
 tual grace, as well under the Oid, as under the New 
 Teftament? Unlefs, with Calvin^ MoUerus^ Pifcator^ 
 the Dutch commentators and others, we had rather 
 explain it of the legal facrifices themfelves, but offered 
 in a proper manner according to the divine prefcrip- 
 ticn, and by faith : which is ftill farther from the 
 (znumQVxt oi Co Cecil! s. 
 . , p^ XXXV. The hundred and third Pfahn contains, 
 nothing, which regards only the New Teftament 
 times. And the v- 19th 2 2d verles are to no purpofe 
 produced, as if they treated concerning the 
 kingdom of liberty and grace, which was to extend 
 thro' all the world. For, it is not certain, that thefe 
 words are to be referred to the kingdom of heaven 
 linder the New Teftament. There is nothing in them 
 which may not be applied to the kingdom of God's 
 power or providence. Jt is plain., fays Mufcidus^ thefe 
 things ae tiot fpokcn concerning the kingdom of grac^^ 
 hut ofthekingdcni of God's poner., authority and dcininion. 
 But was it notlikevvife tnie under the Old reftamenr, 
 :hat Jehovah hath, prepared his throne in the heavens ; 
 
 and 
 
 :o^. 
 
Chap. 12. under the O l d Testament.' 1051^7. 
 
 and that his kin^dofn ruleth ever all? Was the ftate 
 of the New Teftament times reprelented to Micaiah^ 
 when he faw Jehovah fitting on his throne, and all 
 the hod of heaven uanding by him ? i Kings. 22. 19. 
 Did Nebudchadticzar alfo prophefie of the New Telia- 
 ment times, when he called God king of heaven^ and 
 afcribed to him an everlafiing kingdom over all the 
 inhabitants of the earth? Dan. 4. 36, ^y. Can it be 
 faid under the New Teftament alone, blefs the Lord 
 all his ivorks? But the pfalmlft P/ 148, even under 
 the Old Teftament, united every thing in heaven, 
 and in earth to that duty. I omit other paflages, 
 kaft, in a thingfo plain, I fliould be charged with a too 
 fuperftitious exadinefs. Plowever, I will not deny, 
 that thofe things, which are fpoken concerning the 
 kingdom of God's power, which extends itfelf over 
 the whole earth, and concerning his eminent majefty 
 over all creatures, do illuftriouily fhine forth in the 
 kingdom of liberty and grace, as Mj/Zifr^j has like- 
 wife obferved. But yet there is no reafon, to turn 
 all this into a mere prophecy concerning the tmie to 
 come. "Well {-^ysAinyraldAis in his preface to this pfalm; 
 there is nothing here^ which can be properly typical, or 
 which, by any myfiical interpretation, can he referred to 
 the fulnefs of time. But fhould we grant, that the 
 prophet, filled with the abundance of divine grace, 
 was, from the fenfe thereof, moved to fing, towards 
 the clofe of the pfalm, concerning the kingdom of 
 liberty and grace ; does it therefore follow, that what 
 he had before fung of the bounty of God towards 
 himfelf and of the pardon ot all his fins, was not 
 applicable to himfelf, but only to believers under the 
 New Teftament? 
 
 XXXVI. V/hat has alfo perplexed fome, is that The dlftin 
 laboured diftindtion, and fo often inculcated, of'^'°"l°^ 
 ^AfE<7»cr, paffmg by, and fc^o-K, 'pardon, which is ufually and"aDhe- 
 pretended to be of extraordinary ufe in divinity, fis. 
 But they generally explain it dius,- that wipo-K denotes a 
 '^affing-Gver^ a paffvag by, a concealing,. ' whence it 
 
 Q^^ comes. 
 
*^9^ Of J u s T I r I c A T I M Book 4. 
 
 comes, that God does not punifh fins, nor has a 
 purpofe of exacting them of the Hnner •, neverthelefs 
 he does not declare, that fatisfaflion has been made, 
 but on the contrary referves to him.felf a power to 
 call the finner before him, that is, to remind him, 
 that the debt is not yet cancelled, and to exatft 
 of himfelf the hand-writing, by which he may 
 own, as by the fubfcription of his own hand, that 
 guilt is not yet aboiidied and expiated. This the 
 Scripture would call Tap;'»*», to fnfs h)\ to which 
 anfwers w'nnn, iohefilent^ Ff. 50. 21, and EJih. 7. 
 4. They diftinguifn this pnjfing by two ways. ift. Before 
 the law of Mo/es^ when God was altogether filenr, and 
 fin not mpuled, by exacting the hand-writing. 2dly. 
 After the law, when God called the finner before 
 him, and demanded the hand-writing. But by "■'P'-^k* 
 properly fo called, they underfland that pardon of fin, 
 by which God decl ires, that Chrifl: has made farisfac- 
 tion to his jufticc, and pronounces the meritorious 
 caufe of the right to life to be now aflually in being, 
 affirms fin to be blotted out, tears the hand-writing, 
 and finally gives a difcharge •, as if he fliould fay, 
 I have received^ I zvill net give in pledge. All this wc 
 f)nd in de foed. §. 339. Sum. 'Theol. c. 51. §. 11. Ani- 
 madvcrs. dd ^lajl. 83. ^i'sfl. 6S. Jd Rom. 3. §. 72. 
 More Ncbo p. 65. i^c. 
 Makes ro ;s^xXVI[. On this I obferve, that in the main 
 
 real con- 11 r -r • 1 n j 1 1 " 
 
 xrovii{y. there can be no controveriy, ir it be allowed, that the 
 guilt of fin did not lie upon believers, in fuch a 
 • manner, that.they, on fuppofition of Chrift*s fureti- 
 Ihip, fliould be forced to fear the punilhrnent of 
 it in their own pcrfon. So fiir, indeed,, they were 
 obliged to renTembcr, ift. That according to the 
 laiv, /a'.^ are debtors. 2dly. Tho' on account of the 
 covenant -engagement of the Alejfiah^ they a.''e 
 abfolveil froiii the penalty, yet as that engagement 
 was not yet aiftually fulfilled, fo far their guilt was 
 not yet expiated •, but that it continues to lie on him, 
 v/ho was iiiil their furct^\ from whom it willdemand- 
 
 fufierings 
 
Chap. 12. under the Old Testament. 1099 
 
 bufferings and death -, and as they thenifelves, by the 
 decree of eledion, are one myftical body vjith the 
 furety, fo far it lies upon them -, to give facisfadlion, 
 not in their own perfon, but by the furety. Juft as 
 the catechifm fpeaks : ive are to make payment by 
 ANOTHER. If fo, as I apprehend, this is what the 
 brethren mean, none will diiTent from them. But 
 then their boafting of the extraordinary ufefulriefs of 
 their diftinclion will appear groundlefs : fince they 
 fay nothing, but what all orthodox divines either have 
 faid, or would fay. 
 
 XXXVIII. Moreover that difiindion cannot be Nor has 
 proved, from the terms wapEsr;? and atpeo-ir. j.'or, it is ^"^. ^°"""* 
 certain, that «^^^k is afcribed to believers before the Script^ure, 
 actual expiation of fin, Lev. 5. ic, y-a.^ oi^*^-n<7iron avr^, 
 and it Jhall he forgiven hira, and fo in other places. 
 And leatl any ihould cavil, that this is meant of a typical 
 forgivenefs (which yet was thefymbol of the true, and 
 to which the augull term, *?h^k, feems lefs applicable 
 than to that real forgivenefs the ancients enjoyedj 
 
 I add from Pf. 85. 2, «?'?>'-asT t^? ii;o,iAi«c t« a«5 o-«, tJ^Qii 
 
 hajt forgiven the iniquity of thy people. I deny not, that 
 this pfalm was to be fung by the Ifraelites^ when they 
 >vere to be converted to Chrift the Lord ; but I think 
 it cannot be proved, that it was not fung by believers, 
 when they returned from the Bahylonifij captivity, 
 y/it;h an application to their condition at that time. 
 To omit other confiderations, it is beyond all excep- 
 tion, that Chril^, before his fatisfaflion, beftowed his 
 a?£a-K, forgivenefs., on Come Mat. 9. 2. ^T^^nu^ al^ i. i/xafli«» 
 ^«' thy iins be forgiven thee. In like manner, Luke, 
 y-47- 
 
 , XXXIX. But we have not yet feen it proved, that Nor In 
 a-a,-..-., fignifies paffwg by, concealing, filcnce. Budaus, approved 
 indeed, \n Comment. Ling. Gr^c. p. 2^6, Qiews, that '^"'''°'''* 
 ^r^pj.^. is fometimes to pafs-Gvcr]-, but that is in a quite 
 difterent fenfe, for he quotes a paffage from Zenophon, 
 
 Lib. 4. Hellen. 'f^^v uvtu iJi-noha. 'nra^fuvcct h; (^y.foxoXn, ^ ^rt;«, 
 
 mending him not to pafs or fend ever any into the 
 
 citadel. 
 
Of Justification Book 4, 
 
 citadel. Moreover, he fays, thst Ta^-iAa., is to indulge 
 to promife, to forgive: and Helychius ipcaks to 
 
 the fame purpofe. napir,;x. is aty;)^«p _y«/-!/ «?»»;p, r^rw//.- 
 and he explains T.-^f'="'5 ^Y ^f^^'?* remifficn, av^x'^fr.ciu concejfion, 
 
 pardon^ fo far are thefe words from being diftinguifhed, 
 that the one may be explained by the other. I am 
 aware, that a certain author fays, that the authority 
 of Hefy chilis does not move him, hecaufe he had before his 
 eyes this pciffage of Paul, and explained it from thefubje^ 
 matter itfclf, on 'xbich Paul isfpeaking, Mor. Nebo. p. 
 29. But neither do I iman^ine, the celebrated perfon 
 would have us to be moved by his own authority. 
 Ilefychius is no contemptible author. Let us hear the 
 judgment oi Dan. Hcinftus, Anjiarch. Sac. p. 9, Edit, 
 8 vo. In Hify chins is contain\i not only the learning of 
 all Greece, but alfo of the eafl, p. 14. yi Grammarian 
 cf furprifing and profound learning, p. 18. yJ Gram- 
 marian, who is an abyfs of the ancient erudition, p. 1 1.6. 
 Ilefychius is no mean author, whofe gloffes are, certainly 
 for the moft part, adapted to explain the Greek authors,, 
 and efpecially the feptuagint. And if Ilefychius had 
 this paflage of Paul before his eyes, and explained it 
 from the fubjed matter, and from his acquaintance 
 with a language, whirh was his mother tongue, 
 certainly he has not explained it amifs: 
 
 XL. The learned author, indeed fays, that 
 7r«p£vai anfwers to li'nnn, to be filent \ but does noc 
 prove ir. He quotes Efth. 7. 4 •, but Tra^piiai is not 
 there, in the copies I have. That of Walton and the 
 London in 8vo, A. 1653 have ^apz-'aa-a. However 
 that I may not conceal any thing, I have been made 
 tounderlland, that it is in another copy. But fuppofe 
 it was in them all, what is it to the purpofe ? For, 
 I had been filent, does not there fignify, 1 had pafTcd 
 over that injury unpuniihed, but I had in filencc 
 fubmitced myfelf to that indignity, nor troubled the 
 king wiih any petition of mine. By which our 7^j^f«o-if 
 gains noihlng. And then alfo when God Pf. 50. 21, 
 
 fays 
 
Chap. 12. under the O i. d T e st a m e n t. iioi 
 
 fays to the wicked, theje things hasf thou done, and I 
 
 kept filence, which iht feptHa?Jiit tranflate -r^vr^. iit^mx^ 
 
 xocl iff'iyncrco ; there is no luch thing intended by that 
 
 term, Hke that ■^^po-K remiffion^ which Paul delcribes 
 
 and the brethren inHil upon. For, that is the 
 
 abfol'Jtion of behevers from the penalty, on account of 
 
 Chrid's furetifhip. But this filence is the deferring 
 
 the punifhment of the wicked, in order to compenfate 
 
 its flownefs by its feverity ; things widely different. 
 
 I cannot conceive, with whatjudgment the celebrated 
 
 author quotes, thefe things here, in which tho' even 
 
 the word, w«f.£o-.j, was to be found, yet certainly, not 
 
 the thing itfelf, which he would have figniBed by that 
 
 term. 
 
 XLI. The learned author fhould have alfo more Nor Is It 
 fully explained, in what manner God kept fdence in ^^^cient- 
 former times. For, he did not keep filence with refpect '^cdThlw'^ 
 to fin, when he demanded the hand-writing of the God kept 
 finner, and charged him with guilt not yet expiated, ^l-nce irt 
 v/hich, according to this famous author, was done by ^^^P-^'^ 
 thelaw of Moles-," but as I think, by the firft """"* 
 inftitution of facrifices -, and if thefe were types of 
 ChrilVs facrifice, as doubtlefs they were, they at the 
 fame time fignified, that the true expiatory facrifice 
 was not yet offered. Neither did God keep filence as 
 to pardon, but proclaim'd the teflament of grace, 
 whereby he affured believers, that, on account of 
 the Mejfiah\ covenant-engagment, he would never 
 require them to pay a ranlom for their own fins. 
 What is then that important filence, on account of 
 which that a6l of God towards the ancients may be 
 called TrapEo-f?? 
 
 XLII. We conclude, that the diftinaion of ^^p^,,- q^j^^ 
 and i^£<7.5, fo much commended, is not of that im- peace cF 
 portance, as, on that account, to fet on fire the aca- ^'^^ 
 demical chair, the pulpir, and the prefs now, for fo norto\e 
 many years paft, and the giddy vulgar rent intafac- dmur°bed 
 tions thereby. Since it cannot be denied, that the f''^'- that 
 remiflion, which the fathers enjoyed, may, from the ^^'^^"^^ 
 
 ' ■ ■ r- ■ ion. 
 
 pradticj; 
 
^ ^ 02 Of J u s T I F I c A T I o hr Book 4* 
 
 praiftice of the Greek language, be caiied, and was 
 a(5tually called by Greek authors a^£c^.,-: andno paf- 
 fage can be produced, where it is called 'r^pri,-, in ihe 
 fenfe now forced upon us. 
 Altingus'i XLIII. But the illuftration given by the excellent 
 tion^" 7^'«'^-^ ^/^/>^/w, merits our regard ; who Heptad. 2. 
 Dijfert. 2. §. 92 Seff^ fpeaks almoft to the following 
 purpofe: Three things are required to a full and 
 perfe(ft a<?=-o-'?, forgivenefs \ namely, the taking 
 
 AWAY, THE TRANSFFRRING and the EXPIATING 
 
 of fm. The taking away of fin is that acfl, whereby* 
 the guilt is removed from the offender ; that tho* 
 he has finned, yet he is not under the obligation to 
 punifnmcnt. This is pointed out by the term, xri, 
 when it fignifies to remove^ and take awav^ Exod. 34. 
 7. Pf. 99- ^- Pf' 32. 5. Pf. 85. 2. Pf. 25. 18. The 
 transferring of fin is that ad, whereby the guilt, which 
 is removed from the offender, is transferred to the 
 furety, that he may be obliged to anfwer for it : as 
 was done in the cafe of a facrificc, by the impofirion 
 of hands, which then bore and car'ried the guih. 
 1'his, he thinks, was pointed out by the word "I'^i^rr, 
 he cauftd to fafsy he transferred -. 2 Sam. 12. i^^ when 
 David faid, I have Jinncd^ or I am guilty, againfi the 
 Lord: Nathan anfwers, Jehovah alfo noyn, hath put- 
 aivay (catifed to -pafs) thy fm., guilt, thou fnalt not die. 
 And the angel, the Lord, Zach. 3. 4, fays; behold, 
 ♦mni^n, / hai:'e can fed thine iniquity to jnifs from thee. 
 Which words afcribe this transfcrin'g to Gcd^ as the 
 Creditor^ and to Chrift^ as ihtftircty. But it is alfo 
 what the Debtor may clairn : whence David prays for 
 It, 2 Sam. 24. 10, <ind now I hcfeech thee, O Lcrd^ 
 "i3vn, take azvay (caufe to pafs) the iniquity of thy 
 Servant. And Solomon., Eccl. 11. jo, be^aule we 
 muH: give an account of all our actions to God, as the 
 lad judgment enjoins us "isyn, to put away (caufe to 
 pafs) evil from thy fiefh. Which cannot othcrwiie be 
 done, (as the evil done can on no account be undone) 
 
 than 
 
Chap. 1 2. under the O l d T e s t a !*i e n t, i 103 
 
 than by transferring or tranfporting fin. And he 
 
 imagines, that this transferring is what the Apoftle 
 
 calls TTccficci; remijfwn. The expiation cf fin is that a(5l, 
 
 by which, the guilt, removed from the offender, and 
 
 transferred to the furety, is expiated by him, who 
 
 ■bears all the piinifhment, to which the finner was 
 
 bound, fo that divinejuftice fliall have nothing more 
 
 to demand, much lefs to inflidl. This is exprefs'd 
 
 by the word "id3> to expiate^ to cover with the blood 
 
 of payment, that the writing of fin may be cancelled, 
 
 and no longer appear. This laft adt is at length 
 
 followed by a compleat «?s<r.j, remijfwn^ which abfo- 
 
 lutely difcharges from every demand, either upon 
 
 the debtor, or the furety: fo that after this, there is 
 
 no further any occafion for a facrifice for iin, Heb.- 
 
 lo. 18, all remembrance of it being entirely effaced, 
 
 V. 3, compared with v. 17: Having thus explained 
 
 thefe things, the very learned author proceeds as 
 
 follows. Under the Old Teftament, believers were 
 
 without this laft degree of cxpiaticn, becaufe the 
 
 time appointed was not yet come, and confequently 
 
 the a?sc-K, forgivenefs^ which follows upon it. Their 
 
 jQns Vv'ere not expiated, and the hand writing remained 
 
 in its full force uncancelled, as alio the remembrarxe 
 
 of tranfgrelTiOn was often repeated &g. All which 
 
 Were at length abolifiied by the death, crofs, and the 
 
 blood of Chrill's crofs. But yet thefe believers were 
 
 not without the two former degrees, of taking away 
 
 and transferring •, which are elegantly joined together 
 
 by Job chap. 7. 20, 21, 1 have finned^ what jh all I do 
 
 unto thee^ O thou preferver of men ? Why haft thou fet 
 
 me as a mark againfl thee^ fo that lam a burden to myflf? 
 
 >^^V rix Tn:^m >j;-^d xtz/n n^ h-di, and ivhy doff thou not 
 
 pardon (take av;ay) my tranfgrejfion^ and take an: ay 
 
 (caufe to pafj) mine iniquity ? Take away from me the 
 
 guilt, under the weight of which I I'hall otherwife 
 
 faint and fink j and transfer it to another, who is 
 
 able to bear it ; namely, the furety \ feeing, by all 
 
 means fatisfidion muH be made. The very learned 
 
 author 
 
S0O4 Of the SPIRIT. Book 4; 
 
 author profecutes this fubject at further length, ac 
 which none will repent their having perufed. And 
 indeed I always look'd upon the fubjedl thus explained 
 to be true and found dodrine, which I likcwife 
 publickly teftified. My only fcruplc was, whe- 
 ether this clear and explicite doftrine relating to 
 the transferring of fin to the fcoreofthe Mejftah, 
 could agree with the firnpliclty of the Old Teftament, 
 and was generally thus known to the ancient belie- 
 vers ; and likev/ife whether it could be folidly proved 
 by the wordi'^^'n. Should any think me too fcrupu- 
 !ous in hefitating about this, I am not now inclined 
 obflinately to contradict him -, but have I, on that 
 account, defervedlb unkind a treatment ac the hands 
 of the learned author, as may be feen Heptos. 3, 
 DijJ'ert. 4. §. 27, ^nd Hepos 4. Dijfert. 3. §. 14? I 
 am indeed, forry, that fuch refentment dwells in 
 heavenly breafts, however, I think, that I mufl take 
 tare leaft either the paflions of others, or my own, 
 Ihould at any time cloud my mind in the difcernment 
 of trutli. Sacred candour! defcend and gently glide 
 into our foul, that, with the greatefl: cheerfulnefs, 
 v/e may receive what is well faid, even from thofe 
 who are difpleafed with us •, and with equal readinefs 
 difclaim what we ourfelves may have lels accurately 
 advanced. 
 Tho' XLIV. Fz//M'. We dare not deny, that ADOPTION, 
 
 adoption Jn a certain refpeft and in fome degree of eminence, 
 J""y ^"^ may be accounted a bleffing of the New Tellament -, 
 deoree of fo ^^t", namely, as it imports that condition, not 
 eminence whereby believers are diilinguiilied from the children 
 be faid ro of i; he devil and of wrath, and conftituted heirs of 
 b n^fitof *^^^"^^ grace and glory, (which is a dignity common 
 the New t:o all bclievcrs in all ages) but whereby believers of 
 Telia the New Teilament arc preferred to children, who 
 went, dificr not much from Servants. In which fenfe the 
 Apoftle afcribes adoption eminently to the fulnefs of 
 
 time. Gal. 4. 4 7. Where Calvin comments 
 
 thus on V. 5. Icr even the Fathers uyder the Old 
 
 Tejiameiit 
 
Chap. 12. under the O L d T e s t a m e n t. i 105 
 
 Tejiament were affured of their adofticn : hut did not 
 then fo fidly enjoy their priveiege. Here therefore 
 adoption is taken^ jufi as redemfticn^ Rom. 8. 23, /cr 
 poffe[pon itfelf. For^ as at the lafi d.ay^ we fhall enjoy 
 the friv.t of our redemption ; fo now we enjoy the fruit of 
 adoption, of which the holy Fathers, I ef ere the corning of 
 Chrifi, were not partakers. And on verfe y^zvherefore 
 thou art no more a Servant but a Son : that is, in the 
 chri^ian church there is no longer any flate of fervitude, 
 hut the condition of Sons. He again therefore fpeaks of 
 the difference between the Old and New Tefiament. 
 Even the ancients were the Sons of God, and heirs thro" 
 Chrifi : but we in a qidte different manner ; hecaufe we 
 have Chrift prefent, and therefore enjoy his benefits. 
 Confult what we have more largely explained Book 3. 
 Chap. 10. And if I miflake not, this is the very- 
 meaning of the brethren, in commenting on Gal. 4. 
 §. ^6: Let it only be ohferved, that adoption is not 
 faid to be fo peculiar to the New left amenta as if the Old - 
 was entirely defiitute of it. For the Apoftle prefuppofes, 
 that even thofc, that were in bondage under the elements of 
 the world, were heirs. 
 
 XLV. But what is faid elfi where, dcfced. §. 352. Va the ' 
 is very harfn .' tho" the Saints under the Old Teftament ^^l^^^ 
 received the fanctifying Spii it, yet he did 7iot work in ^^^ ^^ -^^ 
 them thai affeHion^ which was either vjortly of God, as denied 
 a Father, cr of them, as children ; but there was in them that afFec- 
 a Spit it of bondage to fear. On the contrary, they who "°" ^^°''* 
 (ire under the Nezv Teftamejit, do, immediately, upon God as a 
 ielievitig, receive the pro mi]} of the Holy Spirit, Gal. 3. Father. 
 14, that is, the Spirit of Sons, which was promifed^ 
 and whofeit is to cry, Abba Father, Rom. 8. 15. 
 
 XLV I. On which I obferve, ill. It is fuppofed The 
 without proof, that the Spirit of bondage was peculiar Spmrof 
 to the Old Teftament. For even under the new, °"^^^^^_ 
 thofe effcfts of the Spirit are oblervable, v/hich are jj^r to the 
 CO be referred to fear and to bondage. Even at this Old Tetta 
 day, it engenders terror in the e!ed:, becaufe they ^'"^'^^ 
 look upon themfelvv'-s to be in very bad condition, 
 2d Vol. III. R while 
 
iio6 Of the Spirit of Adoption, ^c. Book^ 
 
 while they live in fin, nor can poffibly be otherwife, 
 till by a true faith they are reconciled to God, Luke 
 15. 17. Moreover, by this terror it drives them to 
 lay hold on the fortrefs of Salvation in Chrill, 2 Cor. 
 fy. II. By the fame terror alfo itreftrains them from 
 fin, and extinguiflies the defire of finning in them. 
 In fine, it very often redoubles this terror, racking 
 their confcicncc with anguifh dnd pain, and It-ading 
 them in a way, juft by the brink of hell, in which 
 rarely with joy and exultation, generally with a kind 
 of anxiety of a trembling heart, yet in fincerity, 
 thev can ferve God. Jufl as at this day thofc, whoi'e 
 office it is familiarly to enquire into their ftate, find 
 believers very often affeded. It cannot be denied, 
 that in all thele there is fear j nay, that there is 
 fomeihing, which proceeds from bondage, and is, 
 in fome meafure, different from that ingenious per- 
 formance of duty, which only arifes from the chear- 
 tullnefs of a heart a<5luated by love. Why then may 
 not the Spirit who works thele things even under the 
 New Teftament, be called the Spirit of bondage to 
 fear. 
 Nor :irc XLVII. 2dly. It is alfo falfeiy aflerted, that 
 theaftec j.j-^q|-^^ afieiftions, which the Spirit of bondage for- 
 worksin nierly wrought in the Saints, were unworthy of Godj 
 the Saints as a Father, and of the Saints, as children. For, 
 unworthy as thole affcdions were holy, and the effcdts of the 
 ^^ ^^'^r fanftifvinq; Spirit, whom God bellows upon none 
 Q.j^ but his ov/n children, nay, as they were molt certani 
 figns of their adoption, and of their right to the 
 inheritance, it is to entertain unworthy thoughts of 
 God their Father, and of his children, to account 
 them unworthy of both. True indeed it is, that in 
 thofe affections of the Saints, tliere was a kind of 
 relation, like that of Servants to a mailer; yet thst 
 by no means deftroyed, bur only in fome meafure 
 modified, the relation of Sons to a Father •, as even 
 
 at 
 
Chap. 12. Of Peace, y<:. ii::; 
 
 ^c this day God is held forth to us under bpth thcfe 
 
 ^yfelations. 
 
 o* XLVIII. 3dly. The fanftifying Spirit, abfolutely The Tanc- 
 
 .-<a's fanftifying, which was in the ancient believers, ^^^^'}^S 
 ought to be diPcinguidied from the Spirit of bondage, j^^'" \^^ 
 as it precilely begets fear, l^ho' therefore the afTec- i-e ditiin- 
 
 •oitions, produced by the Spirit of bondage, as fuch, pi:ii>:cd 
 
 x-were inconfillent with the mod free condirion of Sons ^''""l ^^^ 
 
 rlef God ; yet the effefls of the fanditying Spirit, in all bondage. 
 
 bithe eIe<St, are a fincere love to God, and obedience 
 arifing from that love, with a complacency and 
 
 . delight in his commandments ; now can there be any 
 
 brealbn, why thefc may not be declared highly worthy 
 
 ^Ipf the Saints, as Sons of God ? 
 
 t-' XLIX. 4thly. It is contrary to all reafon to fay, The an- 
 that the ancients had not the Spirit of Sons, whereby ^'5"^f ^'^^ 
 they cried Abba Father. For this Spirit is not fo Spirit of 
 contrary to the Spiric of bondage, as if it was not Sorii, 
 pOiTible for both to refide together. The contrary 
 to which we haveproved already. Book 3. Cht^p. r 1. §. 
 9. As this Spirit therefore, is always opentrive 
 fuitable to its condition ; fo it wroui^ht thofe afFec- 
 tions even in the beliej/ers of the Old Teftament, 
 •which were worthy of God, as a Father, and 
 iikewife taught them to cry, t.-iy Father, Job 34. o^G. 
 
 ,i/"^. 63,16. 
 
 ^' ■ L. Sixthly. It is not confillent with that divine Peace of 
 orace, vv'hicn was beitowed even on the ancients, to conscience 
 deny, that they had peace ofconscience. On which J^"'^^ '^ 
 head we find written, on Heb. 10. ^. 15, as follows: Jent be- 
 Confcie?ice cannot he eafy<, befcre a mar. is expiated by a litver.s. 
 facrifce^ (i^oith and by ivhich we ought to approach unto 
 God) and knozvs^ .that in confidence of that facrifice he 
 approaches to God. For it is by this^ that the ccnfc^eitce is 
 at lafi calmed end perfected. And till then a man miifl of 
 necefjity have a conjcience^ both accufiag him befon 
 Qod, and fepartiting from all cor/irrtunion .with him. 
 
 LI. And yet the fan'x' perfon, who fpeaks thus, And yet 
 openly protefts, that he by no oicans deprives the ^'^^^ ^^'f^* 
 
 R^ ' • ance ot 
 
 2 ancien 
 
iio'i Of P E A c E Book 4> 
 
 hope af- ancient believers of their aflarance of hope, and thc^ 
 
 cnbedco joy of a confcicncc, that gloried in God. For, he; 
 
 ™' thus fpeaks elfcwhere, on P/ 51. §. 15. Jhisis th^^ 
 
 ivifdom of God. that he fufers not fmful man to perijh. 
 
 anil for that piirpofc^ he gi-ves the [inner a tejtimony 
 
 of his ri^hleoufnefs, and the ajfurance of the hope cencer- 
 fimg eternal happinefs : fo as 'With an uninterrupted jc^ 
 to bear all crojfes and affictions., and gldrify God^ and 
 
 give him thanks^ in life and in death, ^his wifdom 
 
 of God, as Nathan had notified to him ( David )i*y thi 
 ivord, fo God had fealed it to him in his very inmof^ 
 fold. 
 Tiling-; LIT. Thefe indeed, are things very difficult, if at 
 uith difii- all pofliblc to be reconciled. For, where there is rf 
 ^^'*y^?^^confcience of fin, accufing man before God and 
 led!""' fcparating from ail communion with him, how, in* 
 that cafe, can there be a teliimony of righteoufnefs 
 given the finner by God ? Again, where there is the- 
 alTurance of hope eoncerning eternal happinefs 
 and an uninterrupted joy, what can there be wanting 
 in that calc to a calm::d and perfeded confcience ? 
 Bmt let us explain, what we are to det-ermine con- 
 cerning the former affertion. 
 .v.,-tnr^ Fill- I ft. The Scripture no where fays, that th«' 
 gives ancient believers had not peace ot conlcience ; bur 
 ihem the on thc contrary, that, from an alTurance ^i the 
 teilimony f^y^^j. of God towards them, they flept fe-eUre, Pf 
 of con" 3- 5 V th^^ ^vi'^h f^'^^ affurance of faith, they gloried 
 fcience. in their prefent grace, P/. 4. 3, and with the fame 
 affurance of hope expecled future glory, P/. r;. 15. 
 2dly. Nordoesitany where fay, that believers under' 
 the Old Tellamenthad the confcience of fin, accufing 
 them before C7od, and feparating from all communion- 
 with him. But on the contrary, that confcience. 
 bore them witnefs, that fin was forgiven^ Pf ^1. 5, 
 and P'C 103. 3, 10, 12. And how could fin accufe 
 them belbre God, and feparate from his communion-, 
 feeing it was charged to thc furety, and was to be 
 cxacT^edof him I j^diy. The fame Scripture tcftifies, 
 
 tr.at 
 
Chap. 12. Of C ON sc I E N c E. U09 
 
 that believers under the Old Teflament acled, what 
 the redeemed a<5l, and gloried and rejoiced in God. 
 Pf. 116. 7, 8. Return i?iio thy rejl, 6 my foul ^ for 
 Jehovah hath dealt bountifully zvith thee. Thou hafi 
 deliver cS. my foul from death .^ mine eyes f rem tears and my 
 feet from falling. 
 
 lJ[V.^Heh. io. I, is here mifapplied : for, the Which 
 Apoftledoes not there deny, that the ancient believers ^^^^^^"^ 
 had a confcience perfefted : only denies, that there "he cT^- 
 was perfeftian from the law, which had but the monks, 
 ihadow of good things to come: denies, that the 
 iacrinces, which were offered year byyear continually, 
 could make the comers thereunto perfeft, that is, 
 as Pareus fays well, fan^lify and fave them. But 
 what the law could not, the grace of the furety,> 
 of which they were partakers, both could and 
 adually did effeft. fthly. The corifcience of fin of 
 which V. 2, is not of fin as accufing before God, and 
 excluding from all communion with him (for, the 
 furetyfhip of Chrift apprehended by faith, was a bar 
 to fm's eireding that), but it is a confcience of fins, 
 as not yet aclually expiated, and which were not to 
 be expiated by the facrifices of beafts.. Thefe were 
 tiherefore repeated, that believers might teftify, that 
 they only ufed them as fymbols, which God appointed, 
 but did not expert to obtain remiflion but from the 
 furetifliip and and future facrifice of the Mcjfiah. 
 
 LV. 6Lhly. Believers under the Old Teftament But from 
 had not, indeed, that calm or peace of confcience, ^1'^.'"'^'"^- 
 whlch arifes from the ranfom being fully paid by the p^'^Pp'^^ 
 furety, nor fuch a difcharge, as by the refurreftion 
 of Chrift from the dead. Yet they had in Chrift's 
 furetifliip engagent,tr"j!y and fully what was fufficjent 
 to calm the confcience, for by that they might be 
 afibred, all their fms were blotted out of their account, 
 and laid to the charge of Chrift, who had alfo takea 
 them upon himfelf, and made himfelf a debtor to 
 undergo the puniftiment of ihem : and indeed, in 
 i"uch a manner, that they (hould nevtr afterwards be 
 
 charged 
 
Mio Of Subjection Book 4, 
 
 charged to believers, nor God ever have tiny will to 
 punijh their fins in their own ferfons^ as the learned 
 autiior jpcaks, S>Hm.Theol. c. j^c^. And why were nor 
 thef:; things fufficient to produce a like compofure of 
 mind, nay and a tranquillity almoft equal to that< 
 which arifts from the ranfom actually pail? Fof 
 believers aie as much exempted from all obligation 
 to perlbnal fatisfaclion, whether the ranfom was 
 to be paid, or was adually paid by the fuieiv. 
 Til r no- LVI. Seventhly^ It ieems likewife to"^ tend to 
 th"e"(kj- imdervalue the Old Teftament church, that it is faid 
 minio'i to have been, in an efpecial mann.^r fubie(5t to the 
 tfan^ds DOMINION OF ANGEL"?. Concernino: this, he favs 
 J.^^ '" on Heb. 2. §. 39. ^ he former worlds that is, the 
 the Old P<^^J>1^ of the land of Canaan was fubject to angels, hcin^ 
 'l>lb- fubject to the word fpoken by angels, and to the difpofiiions 
 nient. and appointments of angd.\ as well the heavenly, as 
 thofe, that fat in Mofes\feat, and who, in like manner, 
 are called Gods. For, the heavenly angels, zvho affifled 
 at the promulgation of the law, were the avengers or 
 defenders thereof, as they zvere the guardians of the 
 authority of the elders Here then they prefent us 
 .with two forts of angels; the heavenly, who are 
 Spirits; the earthly, who are men fitring in the feat 
 6^ ]\Iof:s. The people of Canaan is faid to be fubjeft 
 to both : to the heavenly, ift. as the 'aw was pub- 
 liflied by them. 2dly. As they were condituted the 
 avengers or defenders of the law. 3dly. As the 
 guardians of the authority of the elders. To the 
 earthly ; as the pec^ple was obliged to apply to them, 
 to leek theteftimony and the law, and to obev them, 
 juft as if God himfelf in perfon had publifhed his 
 commands with an aiidil^le voce. And on account 
 of this dominion, both the earthly and the heavenly 
 angels were called God?. 
 Ilifoun- LVII. I anfwer, the fource of this error is a 
 dcd on rrjifinterprcftation of what the Apoftle fays, Heb. 2. 5. 
 Heb. 2.5. \V here, indeed, it is denied, that th;s habitable 
 \VOi'i.'\ is put in fubjedion unto angels; but this is 
 
 no 
 
Chap, 12 to A.N G E L S. mr 
 
 no ways aflcrted of the for-ner.. And from, the 
 denial o? the one, the affirmation of the other cannot 
 be concluded. The Apoftle's whole difcourfe is 
 with a view, to gain the greateft authority to the 
 do(5lrine of ChriO:. For this purpofc, he had, in the 
 foregoing chapter, dele ri bed in magnificent encomi- 
 ums^thc excellence of his perfon : he then eftablifhed 
 the great preheminencc of the Gofpel above the law, 
 Ancfnow he urges, that Chrift was to be obeyed, 
 becaufe the Father had given him the government 
 of the whole world, which is an honour not at aU 
 conferr'd on angels. He fpeaks of the world to 
 come, not in contradilHnution to the pafh, as if 
 angels exercifed dominion in that, as Chrift does in 
 thil : but becaufe, it is a part of Chrift's exalcation, 
 to be appointed Lord of that world by God, a world 
 f;.r more excellent than the paft. This then is the 
 Apoftle's reifoning. V/e are, with the greateft 
 reverence, to attend to the word of Chrift, becaul^ 
 he is appointed L;Ord of the whol-e v/orld \ and indeed, 
 cfpecially at that time, wherein the ftate of all thi^ngs, 
 and particularly o( the church is the moft perfed : 
 but no angel had everfuchan honour conferr'd upon 
 him. How do you torture the word, when you exrort 
 the fubjeftlon of the ancient church unto angels from 
 
 this text. p 
 
 LVIII. 2dly. The lav/ publi(Tied by angels, was ^^^"''"'^ 
 the decalogue •,\vhich v^e are bound to own as the ^^j^^^^g 
 rule of our obedience, equally with the Israelites, proved 
 Are we then alfo on that account fubjetled to angels: concer- 
 3dly. The part, which the angels acted, in^promul- "^"f^V^f 
 gating the law, was purely minifterial, and therefore oid 'YtU 
 implies no dominion; Johnv^SiS not therefore fubjc^^ tament 
 to an angel, becaufe the apocalyps was fent^ and ch^y^ch, 
 fignificd to him by an angel. Rev. i. i. 4thly. l^^Hl ^^^ 
 cannot fee, how it can be proved, that the avenging ^i^o ^^ 
 the law was enjoined upon angels under the Old thb ciay, 
 Teftament by any fpecial command, which is revo- 
 ked under the New. And the brethren themlelvcs 
 
 H 4 ^'^'^^^ 
 
Of S u B J E c T 1 o N, i^c. Book 4 
 
 will not deny, that the words Pf. ^S- jj ^> belong 
 even to the times of the New Tcflament and to the 
 enemies of ChriH:, The puniuTmcnt of Rebels, the 
 chaftifement of the mifcarriages cf the righceous, the 
 defence of thofe under unjiiil opprefilon, argue, 
 indeed, the miniftery, not the empire of angels. 
 And what peculiar has tlie Old Tcflament in this 
 refpccl, to which the New cannot fliew the like ? 
 For, here alfb the Apolllc, i Cor. ii. lo. i Tim: 5. 
 2 1. urges the obfervance of decency in the church 
 becaufe of the prefence of the angels. But it is 
 v;orth while to hear Cocceius himfelf, commenting to 
 this purpofe on Jokn i. 5?.. Moreover, that angels 
 zvere preftnt ivith the chrifiian eburch, appears from 
 .the pftefcr'uction, enJargeme.-^t and purgiftg cf the chrijtian 
 churcr\ and from the ajionipiag prcteclion of ihoje, that 
 came out cf Bahyhn. And a little after : As hofuhje5Is 
 £ur members to our will^ and infpires us with a good 
 will i fo he alfo makes his -zc'/// kovon to his angels, and 
 f'Mctifics their will, and if there be any thing that regards 
 the ^od of man, he inclines them to it. Thus irhile he 
 rei^'iis in the church, he reigns in the angels -, and the 
 fame Spirit is in the angels, which is in the church : as 
 in the vifion cf EzekicI, the fame Spirit ivas in the 
 wheels, which was in the living creatures, Ezek. i. 20. 
 Let us add what he fays in Difput. ad. Mat. 24, 
 Thes. 38. 'The angels affifi the preaching of the Gofpel, 
 no kfs than they were foUicitcus, that the law (hould be 
 ohferved for the determined time. 5thly. I know not 
 on what ground, it is fo confidently afferted, that 
 angels were formerly, in a peculiar manner, guard- 
 ians of the authority of the elders-, unlefs perhaps 
 on that general one, that God ufua'ly employed them, 
 to keep up the order he had eflabhlhed upon earth i 
 but they ceafe not to do this under the New Tefla- 
 ment. 6thly. They are called Gods, becaufe of the 
 excellency or their nature apd office, and of" the 
 image of God in thatrefpefl; not becaule of any 
 empire they lud over the people of God, of which 
 
 they 
 
t^hap. 12. Of the F E A R, £if<:. iii^^ 
 
 they are now deprived: for, Paul, in his time, 
 called them thrones^ dominions^ principalities and 
 poivers, CoL i. 16. 
 
 LIX. 7thly. 'Tis fcarce needful to mention any Earthly 
 \hing about men fitting in the feat oiMofes^ who are^"K^'* 
 called earthly angels. For, who will deny, that, in here'n^/n^ 
 the common wealth of Ifrael^ which was a royal tioned. 
 priefthood, God appointed a magiftracy, that v/a? 
 both civd and ecclefiaftical, with proper authority, 
 in order to fee to the due obfervance of his hv/ ? 
 And I fhall cafily grant, that this magiftracy received 
 authority, to deal fomewhat more feverely with the 
 church, while fhe was an infant heir, under tutors 
 and guardians, than can now wellfuit with an advan- 
 ced age, and days of greater liberty. But I don'c 
 fee, who can prove, that the Apoflle in the quoted 
 pafiage to x\\tHehrews^ treats of them under the name 
 of angels : efpecially as in the whole of this difcourfe 
 he conftantly means, by angels, thofe miniftring Spi- 
 rits, whom God commands to be ready to ferve 
 his beloved people, Heb. i. 14. And then et'en 
 the New Teftament church hath its angels, of which 
 in the Revelation:. Shall wc alfo affirm, that therefore 
 it is fubjefl to angels ? 8thly. and laftly, The name 
 Gcds^ is common to any civil magiflirate, v/ho 
 difpenfes juiiice in the God's name, even in pecuniary 
 caufes -, as appears from Exod. 21.6. and Exod. 22. 
 28. DeuL 19. 7. That norion therefore, about the 
 church of the Old Teftamcnt being in a peculiar 
 manner fubjeft to angels, falls to the ground, 
 
 LX. Eighthly. It alfo deferves our enquiry, Fear of 
 whether we are to reckon the continual fear of death in 
 temporal death, to which believers of that timc^ ^'^^"/^ 
 were all their life fubjefl among the defeats of the faj^ to 
 Old Teftament? Concerning this fear the brethren have 
 argue to this purpofe. They dillinguiih between a '■^^?"^<^ 
 good and an evil fear of death. This lad is attended nM^Taf- 
 with a horrour, and hatred of the holinefs of God tamen.:. 
 proceeding from an evil confcience, in every unre- 
 
 Kcnerace 
 
IIJ4- Of the F E A R. Book 4. 
 
 generate finncr, who knows and refle<5ts, that God is 
 judge: the former again is twofold : either common 
 or peculiar in the Saints under the Old Teftament : 
 common in all thofe, that account this life, and 
 freedom from mifery, to be an extraordinary gift of 
 God, and which may be profitable both to themfelves 
 and others. This fear is not unbecoming the pious, 
 nor renders them miferablc. That which in an 
 efpecial manner belonged to the IfraeUies^ the inhab- 
 itants of the land of CaJiaan^ arofc from caufes, which 
 . were peculiar to them : namely, ift. From an affec- 
 tion for the land o{ Canaan, which v/as given them, 
 with a promile of long life therein, as a pledge of 
 the heavenly inheritance. And therefore it was 
 neceffary, that believers fhoukl defire to enjoy that 
 pledge. 2dly. From a defire and hope of feeing, 
 in cjue time, the Saviour in that land. ^dly. From 
 the bondage to the elements of the v^orld, to which 
 they were tied down by that law, that if on fet purpofc 
 they negle(5i:cd it, they became, as tranfgrefTors of 
 the law, obnoxious to temporal and eternal punifb- 
 ments •, but if, thro' infirmity or thoughtleifnefs, 
 they afled againft the ordinances, they had reafon 
 ro apprehend immediate death to be infli(51:ed upon 
 them by the hand of God : terrible examples of which 
 were fometimes let before their eyes. This fear was 
 good, proceeding from the love of a good confcience 
 and of the grace of God-, and made tiiem, with 
 diligence and care, periorm the fervice of the cere- 
 monies : for the godly had this all their life long. 
 Kut they were delivered from it by the death of 
 Chrifi:. And this Paul is thought to have declared, 
 He^. 2. I ^. This is thefum of what is almor: every 
 where repeated, and more fummarily explained, 
 /lnir,:ad v. ed Slli^Jl. ik V. and N. T. ^'^fji. 3 1 . 
 There LXI. For my own part: I will not dilbwn, that 
 
 WIS. there was fomething in iht; rigour of the MojVic polity, 
 fomeVinjr '^'^^^'^ hid a tendency to make them afraid of fomc 
 in ti,f- dreadful death, Ihb, la. zS.- Hs that defpifed Mofes 
 
Chap, 12. the Father^, 8zc. IH5 
 
 law, ' died without mercy ^ under two or three zviinef- policy apt 
 fes. God himfelf commanded, that fuch as thcfe ^''J^''''^^ 
 fhould be puniliied with death. Lev. 24. 16. Nitmh. ^^adj ° ' 
 15. 34: and Ibmetimes made examples of thole, 
 who had not very carefully obfcrved fome circiim- 
 llantials, by a death altogether extraordinary Lev. 
 
 ,10. 2. I Sam. 6. 20. 2 Sar,i. 6, 7 9. This, efpe- 
 
 fltially if it was juft before th.cm, or had lately hap- 
 pened, could not but ftrike a terror, and excite the 
 righteous to take diligent head, lead they fhould 
 fpiit on that fock. But it is not probable, that they, 
 who walked in a good confcicnce before God, and 
 knew they had to do with a moft merciful Father, 
 were tormented all their life, with the continual 
 dread of death: for, Gxamples of fuch rigour were 
 rare; but inilanccs of paternal indulgence common 
 
 fiand confpicuous before their eyes. 
 
 ' LXII. True it is, long life in the land of Canaan Ye^ th^? 
 was a pledge of eternal life in heaven-, and it was ^°^*''g ^^^ 
 
 inecelFary to love this pledge, as it pleafed God to P'^^SC' 
 gfant the enjoyment of it. But I cannot conceive, lo enjoy 
 how the taking away of the external and perifhino- a greater 
 pledge, was to be fo much dreaded, when thev were -^'^°^' "^ 
 CO obtain, an eternal good in its room, of which f^i^v^*" 
 they had only an earnelt in the pledge •, fince the .^-odly ** 
 
 were afTured of receiving the heavenly inheritance, 
 immediately upon, and even by death. For, the 
 exchange of the typical for the true and heavenly 
 inn^rr tance is not to be dreaded, but rather to be 
 deiired and longed for. 
 
 LXIII. Pious perfons under the Old Teftament, why the 
 who deprecated an untimely death, are not faid to godly 
 have done lb from any fond love to the earthly ^^^^etimes 
 pledge, but from a defire of dorifyin.Q: God ^7'^;^'*, 
 among the living, Ff. 6. 4, 5. ]fa. 38. 18, 19. 
 This exercife of piety made the Pfaimifl-'s life agree- 
 able Slid truely worthy bf the name of life, Pf. \ 8: 
 17. Andthen'they were publick perfons, who were 
 fond of longer leali of life, not fo much out of 
 
 z^' a regard 
 
■» 1 1 6 • Of the F E A R Book 4. 
 
 a regard to themfelvcs, as to the kingdom and 
 church, whofe advantages they watched over. How- 
 ever, it isnottobedoubrcd,bucalltheSaints,whenever 
 they confidered th^mfelves feparately, and compared 
 the imperfe(5lions of this hfe with the perfcc1:ions of 
 the future, defired to be diflblved, and be with God 
 in glory. For this was then to them, as it is now 
 That the to us, far better. 
 
 dcfireof LXIV. The people of Ifrael in general, had hopes 
 Chril on°^^*^^'"S Chrifl in their own land j but this was not, 
 earth the cafe of every individual. Nor was it lawful fort 
 produced thofe, who lived in Canaan many ages before the^ 
 thefearof ^Qj^ing of the Mcjfial\ to cxpecl iuch a long term of 
 the and ^^^^-t ^^ ^° ^^P*^ ^'^ ^^^ Chrill's day j nor be flrucjc: 
 ents, not with horrour at the thoughts of a death, that perhaps 
 proved, might cuc off all thofe hopes. Thofe, who were 
 actuated by a higher Spirit, had more exalted appre--- 
 henfions than the vulgar, longed, indeed, to fee 
 thofe things, which the Difciples of Chrift faw. Mat. 
 i^. 17, fearched diligently what, or what manner 
 of time, the prophetick Spirit, which foretold thofe 
 things, fhould happen, i Pet. i. il. But I know 
 not from whence the Breihren could have learned, thqi;; 
 every one in particular, whom they make fubjecl. 
 to the fear of death, or that the generality of believers, 
 without diRincftion, cxpeded perhaps, in their time- 
 the coming of Chrid, and hence arofe their horrour of 
 death. Pc-Z^r fpeaks the contrary, v. 12, that it ivas 
 revealed unto them^ thai net unto themfchcs, but unto m 
 they did minijlcr thofe things. Can the brethren then 
 mention fo much as a fingle inftancc of any, who, 
 Heb. 2. Q,^ that account, is laid to have been afraid of death.'' 
 notofThe LXV. Thefe hypothefes are groundlcfsly built on 
 'Jfraelites f^e faying of Paul., Hcb. 2. 15, where the fruit of 
 9lone in Chrid's death is faid to be the delivering theuiy ubQ 
 Canaaan. through fear of death were all their life tme fuhje^ to 
 br.v.dige. For, irt. What reafon can pcrfuade, nay 
 admits that tlie fruit of that death, for undergoing 
 which it was ntceffary Chrift Ihould become mao, 
 
 ihould 
 
Chap. 12. of D E A T H. 1 1 1 7 
 
 ftiould be rcftrained to the Jews alone, the inhab- 
 itants of Canaan ? For the benefit of Chrift*s death 
 belongs to all the eled from the beginning to the 
 end of the world, and the Apoftle is here treating 
 of all thofe, that arc fan6lified by Chrift, whom 
 Chrift calls his brethren, and the children given him 
 by the Father; 
 
 LXVI. 2dly. It is without proof inferred, that jj^f^ 
 thofe here defcribed are confidered as believers that are 
 already-, fince it is more fuitable to imagine, that confid- 
 the moft miferable ftate of the ele6t is here delineat- "^<^ ^' 
 cd while they were themfelves out of Chrift. believers* 
 For, during all that time they muft needs be tor- 
 mented in a fearful manner with the dread of death, 
 whenever they think of God as a judge : and unlefs' 
 the death of Chriit had intervened, that dread 
 would continue upon them all their life long. 
 
 LXVII. 3dly. We are here by bondage under ^^°7/'^^^ 
 no necelTity to under aand bondage to the elements of tb the 
 the world \ for as the Apoftle a little before had faid, elemeni: 
 that the devil is deftroyed by the death of Chrift, <^^^^'^ 
 what is more natural than to explain, what he now ^^°^ ' 
 (peaks of bondage, concerning that wretched con- 
 dition of men, when under the tyranny of the devil ? 
 And furely it is a much greater blcffing to be delivered 
 from the bondage of the devil, than trom that to the 
 elementsof the world; and as both is a fruit of Chrift's 
 death, why fhall we reftrift the Apoftles meaning to 
 the leaft, and exclude the greateft ? Befides there is 
 no iuch difierence between the fear of death, and the 
 bondage of the devil, as to make it improbable for 
 them to be joined together in the fame difcourfe : 
 for the one is cherilhed by the other : the bondage of 
 the devil begets the fear of death : and the fear of 
 death, in an unfan<5i:ified conlcience, heightens the 
 hatred of God, and confequently the bondage of fm 
 and the devil. 
 
 LXVIII. Athly. The term death, is moft unreafo- Nor of 
 nabiy reftriited 'to temporal death. The Apoftle ^^"^p°'"^ 
 
 ^ deatii, 
 
 argues only or 
 chiefly. 
 
n 1 8 Of the F E A R Book 4. 
 
 argues in this manner: It was neceffary for Chrift t^ 
 become man, becaufe he was to die. He was to die. 
 (i). That, by his death, he might deilroy the devil, 
 who had the power of death. (2). That he might 
 deliver his people from deatli itielf, and from the 
 fear of it. What can be more plain, than that the 
 whole of that death is here meant, over which the 
 devil has power, both temporal and eternal, efpecially 
 the laft. The fear of temporal death, as the brethren 
 defcribe it, was good and holy in itfclf, only lome 
 what troublefome and uneafy : and can it be thought 
 probable, ,that the Apoille, when Ipeaking of the 
 effects of Chrift's death, fhould explain in very 
 inagnificent terms the freedom from a thing, good 
 and holy in itfclf, becaufe it produced lome un- 
 eafmels, and omit the deliverance from that which 
 comprehends all evils and miferies ^ And yet fo forn> 
 his difcourfe, as if he feem'd to have fpoke rather of 
 that which is the grratell, than of that which is the 
 lead evil, and what he alone intended .'' 
 Not fuffi- LXIX. 5thly, and lallly, I could alfo wifh it was 
 *^L''T ^ A explained, what is that univcrfalicv of Saints, denoted 
 
 explained t ' „ i • i /-.i -n S i- \ r 
 
 who thole by the term, '^^o*. which Chrill delivered from the 
 
 arc, fear ofloling the pledge by death. Were the Saints, 
 
 whom ^j^Q ^Ij^j bcibre Chrilt, ot this number? That does 
 
 freed ^^- appear \ for they are iuppoled to be troubled by 
 
 from the the fear of death all their life time. And yet, if I 
 
 fear of miitakc not, they were delivered from this, when 
 
 ^^^'■'g^'^^once they died. What then did the death of Chrift 
 
 ^ ' profit them in this rcfpe6l ? Are we then to under- 
 
 lland thofe Saints, who lived at the time of Chrilt's 
 
 death.? The brethren fecm to intend this, when 
 
 they fay : <<j m/i)7y as hore bondage lu'ith that dijpofition^ 
 
 were delivered ly Chrifi ivben he died; Ad. Heb. 2. §. 
 
 89. But who are thole.'' Not believers of the 
 
 Gentiles, who had no country given them for a pledge. 
 
 i-c mult then be the Jews. But it could not be all of 
 
 them.* i-or, many of them lived out of the land, in 
 
 a, vo^uiitaiy txiiC, without enjoying that pledge. 
 
 Ho\7 
 
Chap. 12. of DEATH. 1119 
 
 -How greatly then is this fruit of Chrift's death limited ? 
 Let us fuppofe, it was they, who, after the death of 
 Chrift, received Chritl by faith in the land otCanaan^ 
 that conftituted this univerfaliry. But how were 
 thefe delivered from the fear of lofing the pledge ? 
 -Was it becaufe, after Chrift's death, the land ceafed 
 -to be a pledge, and v/as fhortly to be given up to the 
 Gentiles to a total deftrudtion .? Is this the n-.eaning 
 of the brethren ? How flat and mean ! Well fays 
 the celebrated interpreter on Zech. 9. §. 23. They 
 'Voluntarily renounced the inheritance of the land cf 
 Canaan, and exchanged it in order to partake of the 
 heavenly Jerufalern, and the inheritance of the world. 
 But neither will this remove all the difiicuky : for, 
 Paul fpeaks of thofe who, all their life time v/ere fu bjecc 
 to the fear of death, which the brethren themfelves, 
 at other times, urge ; but they, whom v/e fuppofe to 
 ;be delivered by Chrift, ceafe not to live, when 
 delivered from the fear of death. I beg of thefe 
 learned perfons, again and again to confider, in what 
 intricate perplexity they entangle themfelves, while, 
 without any juft ground, they quit the trodden, piaia 
 .road. . 
 
 ..?.. LXX. Ninthly. It is moft of all grievous, and ^^^,1^^^.^^ 
 tends to ftirupthe refentmentof the meekefc pcrfon, were 
 that believers under the Old Teftament are often, under 
 and that at ereat lensch, laid to have been under ^'"^^^'^^'^'-^ 
 WRATH AND THE CURSE. And indeed, this aflertion 
 is ihocking to tender eirs, and unufuai in the reformed 
 churches. The brethren took occafion to Ipeak thus 
 from Gd. 3. 10, as many as are of the ''Morks cf the law 
 are under the curfe.. Which paffage they think is to 
 be explained, as if it v/as there laid ; whoever are 
 fubjecl to the ceremoyiial law, bear teftimony, that 
 the curfe is not yet removed by Chrift, nor the bleffing 
 yet aftually obtained. For, tho' they are free from 
 the curfe belon2;ino- to the v/ickcd, and ourtakers of 
 tile bleiTing of the Sons of God, yet^ by the uk of 
 .ti^deremonies, they openly avow, th.ic the mcrit- 
 -ii orious 
 
,i2o Of the FATHERS. ■ ook 4. 
 
 U w/htt orious caufeof the bleffing was not yet come. Biic 
 
 ^^"^^ , let us hear their own words. /« Comm : ad Gal. c?. «. 
 affirmed ., . 7 , , . ,. , 
 
 bv fome. ^°4- -^ ^-^^ ancient interpreters have here departed a little 
 
 frcm the meaning of tke Apofllc, not adverting, how 
 believers and the Saints of the Old Tcflament could he f aid 
 to be under the iurfe, for they think, it neceffarily follows., 
 that it is not pofjible for hijn who is under the curfe., to be 
 faved — In this they are mijtaken. For., according to the 
 Jpojile, to be under the curfe, fignifies here not to be 
 without the covenant of Grace., but to undergo feme thing 
 on account of the curfe, which was not yet h let ted out by 
 the payment of the price : either for the fake of the hand- 
 vjriting againfi themf elves on account of Jin, and of the 
 curfe annexed thereto, and fo far the fake of God, who 
 neither did, nor was to punijh their /ixs, as if he was to 
 pardon them -, and who had promifcd Ufe to believers j 
 that he might be fanolified by declaring his right eoufnefSj 
 which he was to ttianifeft in Chrifi. 
 Butbe/ide ^ LXXI. But the' this explication fufficiently pro- 
 nieaning V^^^ ^°^ ^^^ Salvation of the Father's; yet I think 
 cf the it harfh, and very tar from the fcope of the Apofile, and 
 rf'ipoille. the language of Scripture, ^he fcope of the Apoille is ta 
 refute the opinion of the falfe Apoftles, by which- 
 they difturbcd the quiet of the churches of Galatia, 
 as if faith inChrift alone was not fufficient'to juftifica-' 
 lion, but that the Gentiles were bound toobferve the 
 Moiaic ceremonies, as a part of that righteoufnefs- 
 and holinefs commanded by the law. For, certainly, 
 the Jews were, and iViW are, at this dav, tainted with 
 the hereiy, that the ceremonies contribute to juiiifi-- 
 cation. The Apodle brieBy lets the truth in op- 
 pohtion to that falfe notion, Gal. 2. 16-, which he 
 conlirms by fcveral arguments. After many others 
 he .mckes ufe of this. For as that fandion, by which 
 the curie is threatned again'"!: tranrgre{rors,is annexed 
 to all C/od's lav.'s-, and as there is none, who ought 
 not to confcfs, that they have one time or other tranf- 
 greficd ionie one law ofdod-, lb far then can any 
 hope for life fror.i any.oblVrvance of any law, that, 
 
 on 
 
Chap. 12. U N D E R T H E Cur SE. 1121 
 
 on the contrary, as many as are cf the -zfjcrks cf the 
 law, that is, who take part with thofe, who would 
 bejullified by v^orks^ are under the cur fe^ Gal. 3,10. 
 This inference is folid and clear, and m Paufs xiiuzX 
 manner. See him arguing the lame way, Rom, 3, 
 19, 20, 
 
 LXXII. But many things prove, that nothing is ^^^o 
 meant by thecurfe, but the curie of the cove nant of ^^f^e '^ 
 works, which excludes man from communion with curfe of 
 God, and is oppofcd to the bleffing of the covenant the cove- 
 of grace, ill. He does not fpeak of that curfe, which "^"' °^ 
 hangs over the godly, becaule and in fo far, as by ob- ^^'^ ** 
 lervation of the ceremonial law, they fubfcribe a hand- 
 writing againft themfelves, but that, which hangs over 
 the proud trangrefibrs of the law." For the apoftle 
 does not fay, that the godly of old confefled, that 
 they were under the curfe, becaufe they obfervcd the 
 ceremonial law; but thofe who are of works •, jufti- 
 eiary or felf- righteous workers, who endeavour to 
 eftablifli their own righteoulriefs ; thefe are they who 
 are under the curfe, becaufe they have not obierved 
 the law as prefcribed. 
 
 LXXIII. 2dly. P^«/ means here the fame curfe, of which 
 that Mofes did ; from whom he quotes a pafiage for Mofes, 
 eftablilhing his do6lrine, Deut. 27. 26. But fince P,^'"^- ^7* 
 that Mofiiic formula, which undoubtedly contained " 
 the fandtion of" the covenant of works, fpeaks of 
 that curfe, which all finners naturally are under, be- 
 caufe they cf:)ntinue not in all things commanded by 
 the law, and which is oppofed to the favour and fa- . 
 ving grace of God. Flad the apoftie meant another 
 curfe, he would have trifled, and not argued, but this 
 is far from his charac^ler. 
 
 LXXIV. 3dly. "He fpeaks here of that curfe, Prom 
 from which Chrill has delivered his people. But he de- which 
 livered them, not only from the hand-writing, de- 9^"^ ^^." 
 daring the ranfom not yet paid, but from all guilt p^p^^"* 
 and condemnation, from all that curfe, which we 
 deferved en QccQiint cf fm. 'Tis a bad pradice. 
 Vol. IIL S which 
 
' I Z2 Of !he Fathers" Book. 4 
 
 which tli^ celebrated Cocceius every where jiiftly con- 
 demns ill the Socinians, lb to wrell the divine words 
 offcripture, as to put a low and mean fenle upon 
 them. And is not this done, when that divine 
 Icntence, Chrijl hath redeemed us from the curfc of the 
 laiv^ is brought lo low, he freed us from tiie yoke 
 of the ceremonies. This, certainly, is among the 
 t very lead of the blcflliigs, which acrue to believers 
 from the redemption of Chriff. 
 And LXXV, 4thly. Moreover the curfe, we are deliver- 
 
 y'.^^'^^^^edfrom, is of the fame kind with that, which Chritt 
 undtr- ^^nderwerrt for us ; he therefore underwent it for us, as 
 went. ^" expiatory facrifice in our flead, becaufe it lay up- 
 on us on account of fin. But Chrift was made a 
 curfe tor us, not as he obferved the ceremonial law, 
 • -but as he bore the wrath, the fury, the indignation 
 *of God againft our fins. He complained, that he was 
 forfaken of his father, grappled hand to hand v;ith 
 'dreadful horrours and anguilb of Ibul, and with the 
 'infernal powers themfelves. In a word, he endured 
 ''*-all the curfe, that the law threatened againft finners, 
 he was not only acciirfed but even a curfe ; which was 
 (hewn by crucifixion, as the fymbol. 
 Notbe- LXXVI. In the laft place, I do not imagine, that 
 licvers, either of thefe can be proved from any pafTage of 
 but feif- fcripture: either^ that thofe can be called the true and 
 ]^*J ^^°:^ggfpirii:ual fons of Abraham^ ivho are of the '•ivorks of the 
 are of the lazu I cr, that thofe, who, in faith and a good confci- 
 works of ence, obfcrve the precepts of the cerc-monial law, 
 the law. ^^^^ Q^ ^l^af ygj-y account be faid to be umkr the 
 curfe. I find Rom. 4. 16 is quoted as a proof of the 
 former : to the end the promife mi^ht he fure to ail the 
 fecdy nol to that only -which is of the law ^ but to that 
 alfo which is of the faith of Abraham y who is the father 
 cf us all. But the caie is very different: for, lil. 
 That expreffion to be of the lazv, and that, to be of ths 
 works of the law : are not in all rcfpeds the fame j 
 for, thofe may fi'mply be faid to be of the law, to whc^ii 
 pfrtaincd the gi'uing of the lazv^ Rom. 9. 4, that is, 
 - ' the 
 
Chap. 12. undertheCurse. 112 
 
 the Jewifli nation, to whom the law of God was de- 
 fi-Jivcred, and who, in ccnfequence of that giving of 
 nt the law, and of the covenant founded thereon, be- 
 ^ncame what they are, a people peculiar to God. But 
 ^^^ 'feeing works, in the bufinefs of Juftification, which 
 * ^'was the difpute an-jong the Gcllatlons., arc always fet in 
 direct oppofition to faith, thofe who are of the v/orks 
 of the law, cannot be of juftifying faith. If you ob- 
 L-(5l, that the law is in like manner oppofed to faith \ 
 i anfwer, the law has a twofold relation', i legale 
 M. ilri(5lly fo called, as it contains the condition of jufti- 
 ^fi ncation, by a perfonal and proper obedience •, and 
 an evangelical^ as, by its types and ihadows, it leads 
 > to Chrilt. Whoever, according to the lormer rela- 
 w;tion, arc of the law, 2.rc not hdvs. Rem. 4. 14; but 
 whoever were of the law, fo as to difcover in it the 
 .. .gracious promlfcs of the gofptl, belonged to that 
 f^i'-feed of Abraham., to which the promife was declared. 
 And, according to this diiicrent relation of the kw, 
 .'-•-the apoLtle in a different fenfe fays,, that fome are of 
 ,?.itthe law ; fome who, becaufe they want to be of the 
 sfivlaw, are not heirs •, namely thofe, who reckon their 
 works as a condition of righteoufnefs with God, ei- 
 ther for purification or facisfaction : and fome again 
 ■who are of thQ law, and yet are heirs ; nam.ely thofe, 
 who fuftcr themfelves to be led by the law, as a 
 fchooimafter, to Chrifc. But works contradifiin- 
 guifhed from faith, can have no other than an oppo* 
 lice relation in juftification. 
 
 LXXVII. To thi^ purpofe I formerly v/rote with 
 the generality of interpreters, and evtn Cocceius him- 
 felf ; who lb explains the words o^ Paul., that he di- 
 vides into two clafTes all that feed, to which hQ 
 maintains the proniife was made fare ; one of v/hich 
 ckfles is faid to be of the law % the other, cf the faith' '^ 
 of Abraham: the one, of the Ifraelites., to whom per- 
 tained the giving of the la'm; ; the other of the Gen- 
 tile belivers. who, v/ithout eircumcifion, but only 
 in imitation of his faith, become the feed ai Abraham. 
 S 2 But 
 
of the F A T H E R s, &:c: Book. 4. 
 
 But I afterwards met with the dlfcourfes of James 
 AiingiuSy wlio obferves, that the Greek of Paul y 
 
 "Tram Tui ff"7rsp/>iaTi, a t<D ck ri toy-H im^vhyi ccX^u xxt ru ix. 7rj;£«{ Ap^ttjXf 
 
 is not necefTarily to be trandated, io all the feed^ not 
 to that only ivhich is of the laz:\ but to that alfo which 
 is of the faith of Abraham \ fo as to apply the rettric- 
 tive particle only to the feed j but is more properly 
 tran dated, lo all the fecd^ 7iot to that ivhich is of the 
 law only^ i^c: So that the reftriclive particle Ihould 
 be joined to the law, not to the feed. And he thinks 
 this verfe is to be compared with ■:;'. 12, the father of 
 eircumcifion to them^ ivho are not of the circwncifion on^ 
 ly^ hut alfo ivalk in thejleps^ i^c. That the meaning 
 is, that thofc are the feed of Abraham, to whom the 
 promifecnn belong, not who, by eircumcifion only, 
 or any other carnal precept, in which they vainly 
 glory, may in fome mealure refembie Abraham •, but 
 who rcfcmble him in faitli. Thus both members be- 
 long to the Jews, and thofe are excluded from par- 
 taking in the bleffing, who are only of the law, 1:. 
 14. Thole only being admitted who are of the faith 
 of Abraham. But thofe defcendants oi Abraham^ who 
 received the covenant propofed to them by God, as 
 a covenant of works, and eircumcifion as the facra- 
 ment offuch a covenant, are of the law, and indeed 
 only of the law. Thefe things arc at large and with 
 accuracy deduced by the very learned author. But 
 if this interpretation holds, the brethren are fo tar 
 from finding any fupp^.rt in this palTage, that rather 
 every thing is againft them. 
 
 LXXVIII. For the proof of the latter, it is alled- 
 ged, that the time of the Old Tcftament is called 
 the time of CDrr, '•j^rath and feverity, Ifa. lo. 25, 
 Ban. 8. 19 -, and that Mofes^ the minifter who gave 
 al law, on the law, is called the minijier of death a?td condemna- 
 that ac- ^^Qjj^ 2 Cor. 3, 7, ^, 'dud tlmt the lazi^u-orketh "ivrath, 
 derlhe "' ■^''^'' ^- ^5' ^'^^^ ^^' impofcth fomething, which 
 curfe. pioceeded from fm and guilt, and fo from wrath. 
 But thefe things are not to the purpofc. Tor, ift. 
 
 There 
 
Chap. 1 3- Of the Defects &c. ii25 
 
 There is nothing there concerning a curfe or execra- 
 tion, which conftantly In fcripturc denotes the deplo- 
 rable condition of the wicked, efpecially if any one 
 is faid to be under it. 2d]y. Ifaiah and Daniel Ipeak 
 not of the time of the Old Teltament in oppofition to 
 that of the new ; but reprefent that period of time, in 
 which God more feverely punilhed the fins of his peo- 
 ple : which he likewife does fometime-s under the 
 K€Wi;; gdly. Mofes is called the minijler of death and 
 eohdemnation^ becaufe his miniftry, for the moft part, 
 tended to terrify the finner, and convince him of his 
 fin and curie. 4thly, In the fame fenfe the law is 
 faid to work wrath ; which is not to be underftood of 
 the ceremonial law alone, but alfo, and indeed, 
 chiefly of the moral law, whicl), by it's moft accurate 
 precepts, difcovcrs fin, and, by the dreadful commina* 
 tions of divine wrath againft finners, raifes in the 
 foul a fenfe of wrath. But thefe things are no proof 
 that believers of the Old Teftament were under the 
 curfe. 
 
 CHAP. XIIL. 
 
 Qfthe real defe5is of the Old 'Tefl anient. 
 
 I. TT O W E V E R the Old Teftament had real- The 
 
 J~J_ h ^^^""^ peculiar defefls, on account of defers 
 which It is found fatdt with^ lieh. 8. 7, 8 ; and be- °^ ^^^ 
 ,caule of thele, it was to make room for the New. ' 
 When we lay this, we do no injury to the divine gue no-* 
 wildom, as if it was inconfiftent with that, to make ^^^i"g "«- 
 the firft covenant with his people, fuch as would af- "'°^^^^y 0^ 
 teiwards want corredion. For as God, -in the firft 
 creation of the world, began with things, that were 
 more rude, and by degrees, as it were, firft rouo-h- 
 hewed them, then polilhcd and exaflly fquared them, 
 
 'till 
 
1126 Of the Defects Book 4. 
 
 till they attained to that beauty, in v/hlch he acqui- 
 efced : io^ in like mp.nncrin the formation of his church, 
 he would have the beginnings to be more unpnliOied, 
 which, in the regular courfe of things, were to arife, 
 in procefs of time, to a more btautitt. 1 fymmerrv and 
 proportion, till he fhould put the laft hand to them, 
 ac the confummation ol" the world. And if i. was 
 not unworthy of God, to have made fomethmg im- 
 perfc<ft in the kingdom of grace, whi^h fnall be 
 brought to abiolute perfeflion in the kingdom of 
 glory: neither is it unworthy of him, to have gran- 
 ted fomething more fparingly under the Old Te -n- 
 ment, which he mod liberaily vouchfafed und.f ti; : 
 New. Nay, by ihr. v-ry thing hedifp1:.ycd liis ma- 
 nifold wildom, in that he diftingui&ed the 'dlverfity 
 of times by proper : nd luitable irjarks or figns. 
 .P/?^^/ reprefentcd the Jews ^ as refembling child 1 en ; 
 Chriftians, grown men. What irregularicy is ihere 
 in God's thus ordering m itters, that he fhould con- 
 fine the former to the rudiments, as being more fui- 
 table to their meafure of age, 2nd train up the ht- 
 zer in a more hardy, and as it were manly difcji- 
 pline. 
 I. Under ]{_ But let US particularly reiiearfe in order the 
 Teft - things, in Avhich the Old teftament was defedive. 
 ment the 1*^^^ FIRST is, that the fathers under the Old Tef- 
 cauieof tam.ent Had not the cause of salvation present, 
 lalvation j-nuch lefs coMPLEATED. They had the figure of 
 rot con- (2}^j.jf^ jn various appearances, as preludes of his fu- 
 rure mcirnation, in the pjllar or cloud and firt-, in 
 the tabernricle, the temnle, in the pictures of the ce- 
 remones, the riddles of the prophecies : bur they had 
 not the priviledge cf beholding him prefent among 
 them. The prophets of thole times propbfficd of the 
 grace that Jl.wtild come unto us. And unto jbcjn ii-as 
 revealed^ that not unto thernjehes, but unto us they did 
 minijitr the things, vjhich are now reported unto us con- 
 kerning the /offerings ofChrrft^ and the giotj that JIjOuU 
 follow, I Pet. I. lo, 11, J 2. 
 ■ ' III. And 
 
XThap. li. of the Ot-D Test AM-ENT. 1127 
 
 III. And as the caiife of ialvatron did not then ap- Nor tjiat 
 pear, namely, God manifefted in the fieHi, neither did ^^ ^™ 
 right eoufnefsy or that on account of which we areju^ified. 
 jullified. Kecaufe the captain of their falvatimivj 2iSV^ot 
 
 yd m A perfe^ through fufferings. Help. 2, 10 •, that 
 in which the expiation of our fins confiii:s, did not 
 then exiil, and confequently, everlajiing right eoufnefs 
 was ?wt yet brought in^ Dan. 9. 24. Eor as the ran- 
 ibm was not yet paid, the debts were not aftually 
 cancelled, that day had not yet fliined, on which God 
 removed the inic[uity of the earthy Zech. 3. 9. The 
 fathers, indeed, had a true and a fufficient remif- 
 fion of fins-, yet had not that:,^for which fins are 
 juftly, and in a manner worthy of God, remitted; 
 namely, the fatisfaction and expiation of Chrill:. 
 Parens i'z.ys well, ad Heb. 8. 18, the expiatory of-' 
 feringw2S not yet made, in which the remiffion of Jlns, 
 wherewith they were favoured^ was founded. 
 
 IV. In this refpedl it is no abfi^irdity to fay» that And- 
 the fins of Believers remained^ and ftill exijled^ till they tj^ereforc 
 were cancelled by Chrifl'sfatisfa6lion. For, they exited bejie^ers 
 in the accompts of the furety, who was to anfwer for remained. 
 them; nor were they blotted out, till after the^^payment 
 
 was made. We are not to think, they fo lay upon 
 believers, as that they went to heaven loaded with 
 the guilt of them ; than which nothing can be more 
 abfurd ; nor are we to maintain, that they were en- 
 tirely cancelled out of the book of God's accompts : 
 for, in that cafe, Chrift's fatisfying for them had been 
 fuperfluous. But they remained as debts upon the 
 furety, which he was to pay. And therefore God, 
 who had, already before hand, remitted very many 
 fins, exaded them of Chrift at the time appointed. 
 If a. 53. 7, to declare his righteoufnefs for the remiffwn 
 of fins that are p aft, Rom. 3. 25. P^r-J/zj again /. c. 
 In the mean time therefere fms, even remitted without 
 true expiration^ remained, till they were at length expia^ 
 ted by the death of the rae dialer •, which expiation being 
 mad?y b^th their fins and oun wsre ct /^,/?truely 
 
 AEOLisnea 
 
Gf the Defects Book 4. 
 
 ABOLISHED in the judgement of God. Cahin uies the ^ 
 fame way of fpeaking, Injiit. Lib. 2. c. 7. §. 17.- 
 For which rcafon the the apcjile writes, that the re- 
 mijjion of the fins^ which remained under the Old ^ 
 ^ejlament, was at length accomflijhed by the intervention '\ 
 of Chris's death. This then was the firft defect of 
 the Old 1 ellatnent, that it had not the caufe of fal- 
 vation con^ pleated, and confcquently not a true ex- 
 piation of fins. 
 
 V. The SECOND defect was theoBRcuniTY of the 
 oki ceconoiny. This follows from the preceeding. 
 What can there be at moll but twilight before the ri- A\ 
 fing of the fun ? The Lord therefore difpcnfed the 
 light of his word to them, in fuch a manner, that they 
 could only view it Hill at a diftance and ob.'curely. 
 Tctcr has elegantly reprefented this, by comparing 
 the prophetic language uv.to a lawp that fljineth in a 
 dark place. 2 Pet. » . 19. When he calls it a lamp, 
 he intimates the abfence o{ the fun •, and when he 
 fpeaks of a dark place, he reprefents the condition of 
 the antients, which, amidft the darknefs, had the 
 glimmering fmall light of a burning taper, and no 
 more than a taper, which is ufed only in the night 
 time, not in the full day. To this purpofe alfo is 
 the faying of Chrift, Mat. 11. 13, that the law and 
 the prophets were until John. From that time the king- 
 dom of Qodr was preached. What did th^law and the *r 
 prophets difcover to Lhofe, who lived in their days ? 
 certainly nothing but a tafte of that wifdom, which 
 ■was afterwards to be clearly difplayed, by foretelling it 
 as Ihining at a dillance. Whenever Chrift can be poin- 
 ted out with a finger, the kingdom of God is difclofed. 
 The ce- VI. There v. as certainly in the ceremonies, an in- 
 remonics (\i:ution concerning Chrill's perfon, offices, and bene- 
 fits. And therefore it was a diftinguilhing favour, 
 that God Ihould honour Ifracl alone, above all other 
 people, with that kind of inftrudion, as we h-ave for- 
 merly intimated. But, as the ceremonial rites were 
 vaitiy increafed, and the repetition of the promifes of 
 ' grace 
 
 were a 
 vail. 
 
Chap. Tg. of thcOl-D Te ST A M E NT. 1 1 29 
 
 grace was in the mean time moreiparing and iincomr 
 mon ; the very great number of rites was iike a 
 vail, by which the naked fimplicity of the ancient 
 promil'e was very much clouded. And the evenr 
 fhewed, that the greatell part of the Ifraelites cleaved 
 to the ceremonies themfclves, fought for juftification 
 and expiation of fin in them, and did not penetrate 
 into thefpirituai myflieries, which were hid under the 
 vail, with the eyes of the underftanding and of faith. 
 This, indeed, was their own fault ; but that method 
 of teaching was not fo well adapted and effeftual for 
 the correding of it. This is alfo reprefented by the 
 tvpc of Mofes^ who put a vail over his face, that the 
 children of Ifrael could not iiedfajily look to the end cf 
 that which is now ahoUjhed^ as ufelefs^ z Cor, ^.' 13. 
 There the apoftle by way of allegory propofes the 
 perfon oi Mofcs^ to reprefent the oeconomy of the 
 Old Teftament. It had, indeed, the light of the 
 promifes of grace, as the face of yVofes had an extra- 
 ordinary glory, "z;. 7. But while Mofes fpoke with 
 the Ifraelites^ he covered this glory with the vail of 
 the ceremonies, which he had introduced •, the end of 
 which, indeed, was Chrifl: and his grace; h^t Jfrad 
 being intent on -the contemplation of thefe, fattsfied 
 themfelves in them, and forgot co look to that, toWhich 
 had they turned their mind, as became the-m, they 
 would have been led by the ceremonies the^w(clves. ■ 
 And this is that vail^ iv'hich,, in the reading of the Old 
 fTefiament, mt heing taken away^ fiill remaifitib m If- 
 xaeU v, I A, '•'■ ^..Vb vht^b -^r o' ebi£wi33ib ?..• '• 
 
 VII. To the f^.mc pnrpofe, was the vail of theta- To which 
 bernacle and temple, which kept iht ffraelites from anfwers 
 entering and beholding the facred things. Thcfe two ^'^ J^^ilof 
 vails may be thus compared together. By rhe vail of x.\is.Ty. 
 the temple they were reminded of fomething, which 
 they were nor yet fuffered to behold, becaufe fome- 
 thing ftood in the way ; namely, guilt, which was 
 removed in the flelh df Chrift, Heh. 10. 19,. and that 
 the way to the heavenly fan-iluary was not yet fet 
 
1130 of the D E F E c T s Book 4. ' ' 
 
 open to them, Heh. 9. 8. By the vail over the face ''"^ 
 of Mt/jj, they were put in mind, that the eyes of 
 their underftanding w^re weaker, than that they 
 could bear the naked declaration of the truth. For, 
 if it was thus at that time with Chrift's apoftles, Jc/^« 
 16. 12, how m-j.ch more with ancient Ifrael^ 
 
 jefus him- VIII. It is remarkable, that the Lord Jefus himfelf, 
 
 uuaht by ""^ ^^*^ ^^y^ °^^"*'^ ^^^' ^"^^^^ ^^^ doctrine to that 
 parables, more obfcure difpcnfation ; and laid before the pro- 
 milcuous multitude, the mylleries of the kingdom of 
 heaven, fcarce in any other manner than under the 
 vail of parables, the meaning of which was to be ra- 
 ther gueffed a^ than t!ioroughly underftood. And 
 himlelf gives this reafcn for it. Mat. 13. 10, ii, 
 when hisdiibiplcs afked him, -jjhy fpeakejl thou unto "- 
 them in parables ? He anfwered, becaufe it is given un- ^ 
 to you to knoiv the jnyjleties of the kingdom of heaven^ 
 hut to them it is not given. And 1;. 13, therefore fpeak 
 1 to them in parables, becaufe they feeing, fee not ; and 
 hearing., they hear not, neither do they underjland. 
 But as the time of his conlummation was drawing 
 nearer, he more clearly, and without further circum- 
 locution, propoied the truths of falvation, John 16. 
 25; which the difciples themfelves obferved. 1;. 29. 
 3Q. defect IX. The THIRD defect was the great rigour and 
 yigo^ur unrelenting feverity of that oeconomy, on account of 
 the threatenings of the law, which fo often occur, 
 and of the promlfes of grace, which are more feldom 
 and more obfcurely repeated. To this purpofe is 
 what wc have Heb. 12. 18, that believers are not 
 now come to the Mount thatmight be touched, and 
 that burned with fire, unto blacknefs and darknefs 
 and tempeif, v.-here nothing was to be heard or fecn, 
 but what was apt to ftrikc the mind with dread and 
 terror, fo that Mofes himfelf quaked and feared : 
 v/here the terrible voice Ibunded in their ears, which 
 ail of them intreated, they might not hear any more, 
 10 all which he oppofcs the mild fweetnefs of mount 
 Z-*:^/, and of the heavenly Jerufalem. Neither was 
 
 thac 
 
Chap. 13- of the Old T E ST A M E N T. 1131 
 
 than rigour and terror without reafon ; for, it was 
 fcarce poffible, by any other meaas, to conquer the 
 frowardnefs of the Ifraelites^ whom Mofes and the 
 prophets fo often reproached as a llilf necked genera- 
 tion, and a people, whofe heart was like an adamant: 
 
 X. 1 ne FOURTH defe6lof the Old Teltament was 4- "^^^ 
 
 the BONDAGE under' THE ELEMENTS OF THE bondage 
 
 WORLD, of which Paid fpeaks. Gal. 4.. 3, 9. By r^jj^Q^iej* 
 tht elements of the 'xorhl^ he underftands the ceremo- 
 nies of the oLi Oeconomy i which he calls «o»%"«, 
 elements, bccaufe of their rudenefs andimperfecTcion ; 
 by a twofold metaphor •, the one borrowed from na- 
 ture, the other from art. Nature hath her elements, 
 that is bod'es more fimple and rude, from whofe va- 
 rious combination and mixture others more perfect 
 are generated. And the rudiments of art or the tirft 
 more eafy precepts, fuited to the capacities of chil- 
 dren, are ufually called elements, Paul himfelf ufing 
 this term in that fenfe, Htb. 5. 12, the fir ft principles 
 {tXcmtnis.) of the oracles of God. He adds, the ele- 
 ments of the 'ti'/jr/^, either becaufe they were earthly, 
 borrowed from the world, and from thofe things, 
 which even wordly men have in common with the 
 pious, and which contain not in themfelves the ble.f- 
 fmgs. and priviledges of the inheritance : or becaufe 
 God being willing to inftrufl the world, that is, the 
 inhabitants of the world, began, froni thefe flender 
 principles, having firft kt up a lower form or fc hool, 
 as. it were in one corner of the world only. The 7/"- 
 raelitcs were in bondage to thefe elements. For, God 
 had alfo given thefe elements with a fevere commina- 
 tipn, iealt they ihould be either negleded, or.ufed 
 any other way, than' he had prefcribed : and they had 
 prmces and ekiers, with fufficient authority, and fit- 
 ting in Mofes's feat, to keep and conftrain them to 
 the obfervance of the rites. In fine, the obiervance 
 itfelfhad an air of fcrvility inconfillcnt with, the full 
 liberty of fons. 
 
 XI. 
 
1*132 Of the Defects Book 4, 
 
 Jn winch XL But let us take a more particular view of 
 there^was ^^^^ ""''-^^ ^^^^ ^"^ unplcalant in this bondage, ift, 
 a yoke. There was, in that vafl multitude of rite.s which were 
 enjoined upon Ilrael under fuch a fevere threatning, 
 a grievous burden^ and a yoke hard to be borne, AcJs: 
 15. 10, which the apoftle calls the yoke of bondage. 
 Gal. 5. I. Circumcifion, which was, as it were, 
 the firii undertaking of the yoke, caufed fuch pain, 
 that even adults were heavily affiicfted with it, Gen, 
 34. 25, The number of the other ceremonies ex- 
 ceedingly fatigued the people, and involved them in 
 difficulties. They were not allowed to light a fire on 
 the labbath •, nor to fovv on the fcventh year. AU 
 then* males were obliged thrice a year to go up to 
 Jerufcihrn. The paying the nrll-fruits and tithes was- 
 ro be fcrupuloufly obferved. They were put to 
 great expence in all kinds of facrifices. Moreover 
 there were lb many wai'hm_^s, diftinctions of meats, 
 legal polutions from the touch of a dead body, and 
 of any unclean thing whatever, and pollution ia 
 fleep. And all thefe things wherewith they were 
 harraffjd, were but zveak and beggarly elements^ Gal. 
 4. 9, which could not make the comers thereunto per^ 
 /(?/?, Heb.^ 10. I, and, in the obfervation of which, 
 of themfelves, there was no holinefs, nor the image 
 of God, nor a rcafonable fervice, Rom. 12, %. How- 
 ever their myftical fignification, and the relation they 
 bo'-e to the Mcjfiah and his grace, made believers 
 cheerfully undertake, and joyfully bear, that yoke, 
 gn<;vous in:itfelf, and beggarly and ufclefs feparately 
 i?6m Chrill. 
 ^". "P" - -Xlpt. -2dly. There was alfo, in that bondage, there- 
 with d fid ^''^'^^'^^ ^/ ^"M^^i?^^ ; for it was wholly pedagogical, 
 ^cod. 01 adapted to children, Gal. 4. 2, which coi/iifted 
 of little, minute precepts and ordinances, fuch as are 
 ■prefcrlbed to young children, tctuh not^ tafle not^ 
 hanule not,\Ccl. 2. 21. On which place Theophylacl fays 
 elegantly, fee alfo how he tacitly upbraids them, fay- 
 ing^ ye are fubjed to ordinances, v. 20. You fii as 
 
 children 
 
Giap'. - f'3. of the O l d T e s t a ?j e r? r. 11^3 
 
 childr-en fays he^ as juji beginnim^ their elemenls^ who 
 require what they ought to do to be faid bejore and -pre- 
 firthedto them. 
 
 XIII. sdly. There was alfo the middle wall of par- And the 
 tition^ not only feparating them from all other nati- ^'^^'^'e 
 ons, and depriving them of the joy, which, in other ^".[^.^j^ 
 refpeds, would refult, from the Gentiles being taken 
 into communion with God, but alfo, in fome mea- 
 fure, fccluding themfelves from familiar accefs to 
 God, Eph. 2. 14, 15. The apoftle feems to al- 
 lude to the double wall, or enclofure of the temple. 
 The Jews, who were clean, met for worfliip, within 
 the outermoft of thefe, which had a fence or breaft- 
 work, on which fmail pillars were ranged at equal 
 diftances, inicribed v/ith Greek and Latin charafters, 
 to fignity, that no firanger was allowed, under pain 
 of death, to pals over that bread- work, and break 
 into the inner enclofure. In like manner, there was, 
 in the inner enclofure, another breaft-work like the 
 former, v/hereby the people were excluded from en- 
 tering into the the temple, and the porch of the priefts., 
 who were there employed in facred fervices ; which 
 Lud. Capelks has obferved on this pafTage from. Jc- 
 fe-phusi'-^m "S^hi^Gonfi. I'eniperew has ad tifut Mid" 
 doth^ Cv 2. §. 3, and Selden dejure Natur. Lib. g. 
 c, 6. With both thofe walls or breaft-works . the 
 apoftle ingenioufty compares the ceremonies, which 
 fcparated the Gentiles from the Jews (on which ac- 
 count they rcfcmbied the breail-\vork of the firft en- 
 clofure) and the Jews themfelves^ in fome meailire, 
 from God, and familiar accefs to him. For ..they 
 themfelves were commanded to ftand at adiftjiBcc, 
 while God kept himfelf, asit v;ere, concealed in the 
 inner fantluary, and to treat with him, about the 
 expiation of fms, only by the intervention of a prietl. 
 And in this refpect the ceremonies are compared with 
 the latter enclofure, 
 
 XIV. 4thly. Befidcs this, the apoftle calls thelaw And eri- 
 ofcpmmand meats, contained in ordinances, emnity^^^^Y- 
 
 becaufe 
 
Xi7^ Of the n F F E c T s Book 4. 
 
 becaufc, in a certain refpeft, they were a fymbol of 
 the enmity both between God and miin, and between 
 Jfrael and the Gentiles. For the ceremonies, in 
 their kj^al confule-raticn, were figns of that hatred, 
 wherewith God, from the rightcourncfs of his nature, 
 piirfues finful man : becaufc our guilt was typified by 
 thefe, and man behoved to be expiated and purged 
 by thofe rites, before he could be allowed, with hope 
 of pardon, to have' accefs to God. I'hey alfo begat 
 a mutual hatred and contempt between Jews and 
 Gentiles. The Jews being proud of the ceremonies 
 of God's inftitution, defpifed theGenriles, who were 
 enflaved to human, or even diobolical fuperftitions. 
 The Heathen, on the other hand, looked upon many 
 of the Jewifh ceremonies, as is plain from Tacitus 
 and others, as hateful, ridiculous, and abfurd. And 
 hence arofe a mutual and national hatred and enmity : 
 by no means commanded, far be it, but yet, as it were 
 rivettcd by that law of diTcriminating rites. And 
 this alienation of minds was at fuch a height, that 
 the godly themfelves judged it a crime in a Jew to 
 come near, or approach to a liranger, Atls^ 10. 
 •28. 
 And laflly XV. 5thly, and^ladly. There was a hand-ivrititjg 
 the hand- jj^ |.j-,g religion of ceremonies t-TTfiavlioy, cc/itrary (i/i part) 
 '"" to thofe zvho loved aud ohferved them^ Col. 1. 14. On 
 which Calvin particularly has learnedly difcourfed, 
 as well in other places, as in his Injlitutions Lib. 7^. 
 c. 7. §. 17. In his commentary on C^/. 2. 14, he de- 
 clares, that no one had given him any fatisfadion in 
 plaining this matter. But I t'rujl^ lays he, / have 
 reaihcd the genuine me^fjing, if it be only granted me as 
 a truths iiuhat yh'gufiine has fcmewhcre very truly ijorit- 
 ten •, imy ivhich he deduced from the plain -words of the 
 apoftle^ that^ in the Javijh ccrc?ncines^ there was ra- 
 ther a confejfon^ than an expiation of jins^for^ -what elfe 
 did tbty by their facrificcs^ than confefs their hcing'con- 
 fcious tothCufe.ves^ that they"Joerc ivorthv of deaths ivho 
 in their cnn. f,e<;d fubfMuted defpicable animals ? What^ 
 
 by 
 
Chap." 13. of thr O L D T E S T A M E N T. . ll^S 
 
 by their purificatJGns^ but to tejtify thetr uriLkannefs ? 
 SOi tipon this^ they renezved the hand-zvrititig of th'eir 
 guilt and impnrity. Tet in that declaration there ivas 720 
 wanner of ■payment. Jtiftly therefore does the apoJUe 
 call them hand-writings., contrary to thofe -zchc loved and 
 cbfer'ued them \fince.^ by thein they openly declared their 
 '^■o-wn condemnation and unclea?incjs. 
 A , XVI. But this, on no account is to be fo underftood, Which yec 
 
 as if believers were, bound, in pare by the exa^bing of )''"'^* °"^>' 
 i,-this hand-writing, to fatisfy divine juiiice in their ^."j.^^",^^^, 
 p'.own perfon ; for that would be contrary to the pro- toliiati. 
 
 mife of grace, which was founded on the irrevocable 
 
 „<< fureti(hip of Chrift, and accepted by the Father^ 
 
 ■^^-whofe infeparable fruit is the difcharge of the princi- 
 
 i^rpal debtor. But by this hand-writing they acknow- 
 
 bijedged two things, ift. That they were unclean, 
 
 : and deferved utter deftruftion, if confidered in them- 
 
 5-jielves, and could not efcape deftruftion, unlefs fa- 
 
 h'tisfadion was made to divine juftice. 2dly. That 
 
 1: this fatisfadion was not yet accomplifned j norths 
 
 true expiation, in virtue of which they were to be 
 
 juftified, yet performed ; thus far that hand-writing 
 
 was contrary to them. But becaufe, as I have often 
 
 •3t«,fObferved, the ceremonies hadii befides a legal, alfo 
 
 an evangelical conlideration, believers were, at the 
 
 fame time, confirmed, by the ufe of them, in the 
 
 faith of the Mejfrnh., who v/as to come and fatisfy 
 
 for them. And thus the hand-writins; was only m 
 
 part contrary to them, ^'.-oail.'w. For, tho' it fncwed, 
 
 that fatistadlion was not yet m?.de, a circumftance 
 
 •which v/as againft them, yet it afTured them, that 
 
 fatisfad:ion was never to be demanded of them, but 
 
 ■was certainly to be performed by the furety j which 
 
 -certainly was very much for them. 
 
 i XVIl. The FIFTH thing, in which the Old Teila- 5th de- 
 -mentwas inferior to the new, was a fpirit fuited to J.^^:/\^ 
 thau fervile oeconomy ; vrhich Paul, in his epiftle to k '1j ° 
 the Ror/mnSy a-jap. 8. 15, calls tae spir-it of bon- 
 dage. For ye haz'e not rccci'-jcd the ftnnt of bondage 
 
 again 
 
1 13 G Of the Defects Book 4. 
 
 again to f^ar. Where the particle, again, denotes 
 adlllinc^lion, by which the prefcnt condition of the 
 Chriilian church is contradiltinguiflied from the pre- 
 cceding condition of the church of Ifrael, as inter- 
 preters g':nerally obfcrve. But they do not by this 
 explain the full force of that particle. I take it in 
 this light. The RomoMS^ having now become be- 
 lievers, were united into one body with believing 
 Ifrael. Efb. ;^. 6. For in Chrift there is a gathering 
 together of all in one. Eph. i. 10. He made loth 
 onCy Eph. 2. 14, and would have believers both 
 of the Jews and of the Gentiles le accounted one feed. 
 Cal. 3. J 6. And therefore what was formerly 
 granted to JjraeU was accounted to have been alio 
 granted to them. And if the Gentiles, after the li- 
 berty of a more joyful teftament was proclaimed, 
 Hiould put on the ancient fettersof the //r^^f/zV^j, they 
 were faid to return to bondage •, hciD turn y^ (back) 
 AGAIN to the weak and beggarly elements^ "j^jherennto 
 
 K defirCy TTxXiv ayahv, RETURNING BACK TO THE 
 
 FORMER, to be in bondage? As Paul chides the 
 Galatians. chap. 4. 9. In this fcnfe therefore it 
 might alfo be faid to the Romans. You, who are 
 now believer*, living under the New Teftament, 
 have not received again the fpirit of bondage or the 
 fpirit of bondage again to fear ; fuch as believers of 
 the Old Teftament had, with whom you have been 
 incorporated, and fuch confequently as you had in 
 and with them. 
 Which XVIII. Moreover, that fpirit of bondage, as we 
 
 work':d now confider it, is the good fpirit of God, working 
 greater j^^ thofe, that belono;cd to the Old Teftament, in a 
 cheariul- Planner fuitable to that fervilc oeconomy, It is plain, 
 nef;. that, under the Old Teftament, the things, which re- 
 garded the law, and its terrors, were very often and 
 clearly inculcated upon them, and confirmed by ex- 
 traordinary prodigies, and by fearful judgments, 
 ftril<.ing the eyes of all j but the other thmgs, which 
 belong to the gofpel, and were adapted to beget 
 Elial boldnefs and alacrity, were propofed more Ipa- 
 
Chap. 1 3- of iheOLp Test AME N T. 1107 
 
 of God cKiGVoaWy propofed, and to render them in- 
 ternally effectual, fiiired himfelf to that difpenfation, 
 and comraonly rather wrought terrour by the law, 
 which daily founded in their ears, than cheerfulnefs 
 by the dodtrine of grace, which was more fparingly 
 and more obfcurely preached unto them. 
 
 XIX. Befides, as it is a great degree of bondage, ^"'^ ""- 
 
 to fatieueonefelf in carefully keepinq; the law of a ^ t epi- 
 
 1 1 L o • • P '*ous to un- 
 
 carnal commandment ; the Spirit, who made them dergo the 
 
 undergo with complacency and in faith this bondage, yoke of a 
 deferves in a peculiar manner to be called the fpirit """"^^ . 
 of bondage. But, its operations in believers were f^'^j"^' ^^ 
 thefe following, ill. He taLTght them, that it was jufi; 
 in itfclf, good for them, and glorious to God, fuita- 
 ble to the oeconomy of hi.s covenant, v/illingly. to fub- 
 mlc to the bondage of the elements of the world, 
 which God commanded them. adly. He ftirred 
 them up to dive into the myllery of that bondage, 
 and not to cleave to the outfide of the ceremonies, 
 gdly. He inclined the wills of believers, to be thus 
 willingly and faithfully in bondage, and, in the mean 
 time, to long for the liberty of a happier pe- 
 riod. 
 
 XX. This Spirit, which wrought thefe things In '^'^^.^ 'P*' 
 them, was indeed, an emminent gift of God, fuita- pood ^ift 
 ble to that age \ yet a much inferior gift, than is ot God, 
 the fpirit of pure grace and liberty, which declares, y^t inferi- 
 that the yoke is broken, the hand-writing torn ; and ?'^.^° ^^^^ 
 excites to a reafonable fervice, which alone it enjoins £^{\ 11]^^^^ 
 to perform with joy and chearfulnefs. ty. 
 
 XXI. We would again have it rem.embered, that A caution 
 v;e fpeak not thefe things, as if we thought, that the 
 
 Spirit of God was only a fpirit of bondage in the be- 
 
 ^lievers under the Old Teilament, or as if he wrought 
 
 ^'iiothing, that may be called fervile in its meafure, 
 
 [in believers of the New Teilament, againft which 
 
 we argued with care in the lad chapter. Neither 
 
 do we imagine, that all the operations of tlie fpirit 
 
 of bondage, arc to be confined to thofe, v/ejufi: re • 
 
 Vol. II. T cited 
 
1138 OftheDEFECTs Book 4. 
 
 cited ; becaiifc; thefe alone made, for our prcfent 
 purpofe. What v/e mean, is, that the operations of 
 the Spirit of God, under the Old Tctlament, com- 
 pared with the operations of the fame Spirit under the 
 New, favoured commonly fomev/hat more of bondage 
 than what can be fuitable to the full liberty of the 
 Sons of God : in a word, were accommodated to that 
 condition, in which the infant heir differed not mucli 
 from a fervant. We willingly conclude this point in 
 Calvin's words ; to which we heartily fubfcribe, In- 
 Jiit. Lib.i. f. IT. §. 9. But the 'whole comes to this^ 
 that the Old T'ejlament Jtruck horrcur and dread into the 
 confciences of jncn •, but, by the benefit of the Nezv, thefe 
 are fct at liberty, and tnade to rejoice. That the former 
 bound the confciences to the yoke of bondage ; zvhich, by 
 the bounty of the latter, ivere fet at liberty. But, if ths 
 cafe of the holy fathers of the people of Ifrael be cbje£icd, 
 who ivere evidently partakers of the fame fptrit of faith 
 with us ; it follows, they were partakers of the fame li- 
 berty and joy : we anfwer, that neither was from the 
 law. And then, we deny, they were fo endowed with the 
 fpirit of liberty and fc cur ity, as not to experience, in foviie 
 mcafure, both a dread and a bondage from the law. Sec 
 what follows. 
 6th defeft XXII. SIXTHLY. There was alfo) under the Old 
 
 a more Tcllament A MORE SCANTY MEASURE of thc gifts of 
 
 fcanty c R A c E ; both with refpedt to * extent and de?res. That 
 
 mealureof , r .1 r l c j 
 
 grace. As ^^^ extent ot thcie was very much confined, appears 
 
 to extent from thcie. ift, Becaufe God communicated himfelf 
 to the nation of Ifrael alone, who yielded themfelves 
 to him, as his portion, and the lot of his inheritance : 
 Deut. 32.9, and, in the mean time y«^t7r^ other na- 
 tions, as if they had no concern or intercourie with 
 him, to walk in their own ways -, Aols 14. 16. fo that, 
 as they were aliens from the commonwealth of Ifarely 
 
 * The author's words are, tarn qucad exlenf.oiiem, tarn quoad 
 inttnjioriem, J-iterall)', botli as to extenjkn and inta:'.i(.n. 
 
 they 
 
Chap. 13- of the Old Testament. 1139 
 
 they were alfo ftrangers from the covenants of promifc, 
 having no bope^ and without God in the 'world. Eph. 2. • 
 I 2. Barknefs covered the earthy and grofs darknefs the 
 people \ while Jehovah did arife, andfhine upon Ifrael 
 alone. Ifa. 60. 2. '2dly. In that one nation oi Ifrael^ 
 very few were partakers of faving grace; i Ccr_. 10. 
 5, "With many of them God was not well pleafed : and 
 therefore Mofes laid to the whole people, with a re- 
 ference to the generality of them, Deut. 29.4, Jeho- 
 ^oah hath not given you a heart to perceive., and eyes to 
 fee^ and ears to hear : for, they who were favoured 
 with that ?race, compared with the reft, were incon- 
 fiderable. 
 
 XXIII. If we confider the degree, the meafure of the and ds- 
 grace was commonly fmall ift. With reipefl to the S^-^s. 
 knowledge of fpiritual myfteries. Fbr, it was pro- 
 per, fince the fun of righteoufnefs was not yet rifen, 
 that there Qiould be neither that clearnefs of revela- 
 tion, nor thatquicknefsofunderftanding. And there- 
 fore P^jz/ZcxpreiTes this (lender nefs of conception by the 
 term childhcod. Inftances of grofs ftupidity are ail .along 
 obvious in the very difciples of our Lord: If 42. 19, 
 iVho is blind, but my fervant? Or deaf., as my mejfcnger that 
 Ifsnt ? Who is fo blind as he that is perfe5i., and blind as 
 J eh ovals' s fervant ? 2dly. With refpefl to the abun- 
 dance of fpiritual confolatlons. This is a necefiary 
 conlequence from what we have faid before, concern- 
 inn- the condition and manner of that oeconomy, and 
 the operations of the Spirit, who fuited himfclf to 
 that difpenfatio.n. 3dly. With refpecl to hoiinefs : 
 And this alfo depends on the preceding two. For, 
 where ther.f is a fmaller degree of fpiritual light, a lefs 
 abundance of the love of God ftied abroad in the 
 hear:, a lefs meafure of familiarity and friendihip 
 .with God, It Is rcafonable to believe, that there was 
 alfo a fmaller degree of hoiinefs. 
 
 XXIV. However, v/e by no means fpeak thus, as if Baton a 
 we would reprefent tlie ordinary believers of the New compari- 
 I'eilaTient, eiiher as preferable, or even as on a le- Ton duly 
 
 T 2 vcl, «'a^*- 
 
1 14-0 Of the Defects Book 4. 
 
 vel, with thofe ancient heroes. For, how few in the 
 Chriftian church are found comparable to Abraham 
 in excellence of faith ? In light of knowledge to the 
 prophets, who, even at this day, enlighten the whole 
 \iniverfe ? in abundance of confolations, and emi- 
 nence of holinefs, to David^ who was both a man 
 according to God's heart, and fo often chanted forth 
 thofe moft delightful odes, with a foul exultino; in 
 God ? For, the quertion here is not. What meaiurtt 
 of grace the Lord beftowed on a few -, but, What 
 ordinary difpenfation he obferved towards the whole 
 body of the people ? It.-is proper to compare church 
 to church, prophets to apoftles, ancient heroes to 
 , martyrs of the New Teftamcnt, and ordinary believ- 
 ers to their like. 
 The kaft XXV. It will not be from the purpofe, to explain, 
 in the qh this occafion, that faying of our Lord, Matt. 
 ing om jj_ jj^ Verily, I fay unto yott^ among them that are 
 Matt. 1 1! ^'Orn of women, there hath not rifen a greater than John 
 II, docs the Baptifi : notwithflanding, he that is leafi in the king- 
 ^"^H^}^y dcm of heaven, is greater than he. Little regard is 
 heaven -'^ ^° ^^ ^^^ ^^ thofe, who, with fome of the ancients, un- 
 derftand, by the kingdom of heaven, the flate of the 
 church triumph;int •, and tell us, that this is the 
 meaning of Chrift's words : the lead of the bleiled 
 in Heaven is greater, that is, more happy, perfe6l, 
 excellent, and glorious, than John, who was ilill in 
 a flate of mortality, and a traveller. For, who can 
 be ignorant, that the flate of the heavenly country is 
 far more excellent than that of travellers en the earth? 
 This being fo evident in itfeif, there was no occafion 
 for our Lord to fpeak it with uich folemnity, as if 
 he afferted fomething extraordinary. 
 But, ra- XXVI. They come nearer to our Lord's meaning, 
 l^T f h ^'^^' ^y ^'^^ ^^^^ '" ^^^ kingdom of Heaven, think 
 apoflles, Js intended the leaft miniflcr in the Chrillian church, 
 or mini- who is cntruftcd to preach the Gofpel in its perfcdl 
 Hers of the (]- jj-p^ Hc is compared to John, not in rcfpecl of 
 tanr '^^^~ ^'■J^^^^'^'ge, holinefs, and gilts of the like nature i 
 ' **^ ' - but 
 
Chap 13. of the Old Testament. .1 Hi 
 
 but in refpeaof his miniftry, as John himfelf was 
 compared to his predeceiTors the prophets. For, 
 Jg/jjivjuS greater than all of them, becaufe he was 
 the immediate harbinger, and brideman ot the 
 APfiah ; and pointed him out with the finger, as 
 prefent, or come. Again, any preacher of the Goi- 
 pd is greate than John, in that refpeft, who declares, 
 Chrift not only born, but alfo dead and rifen, and 
 afcended to heaven, and as fitting at the right hand 
 of God, and as having happily ereded the kingdom 
 of liberty. The com.parifon therefore is not lo jnuch 
 of perfons in their ablolute qualities, as of their mi- 
 niftry. The miniftry ot Mofes, and the other pro- 
 phets, may not improperly be compared to the night, 
 diftinc^uillied by many prophecies concerning Chritl,^ 
 as to many interlucentconftellations. The miniftry ot 
 John to the dawn-, when, the fun not being yet 
 rifen yet drawing towards the horizon, the heavens 
 brighten with fome light : but the gofpel to the 
 day'', when, the fun being rifen, fills all things with 
 the brighteft and pureft light. , , r>i, -^ 
 
 XXVII. It may, however, feem ft:^,"g^v'>' '^ hlnSf 
 Lord Jefus,. who, in the whole ot his difcourfe, ^'"^ ^' 
 fpeaks fo many excellent things concerning John, 
 fliould prefently, when one could have leaft expefted 
 it, reprefent him as lefs than the leaft of his diici- 
 pies And, therefore, fome of the ancients think, 
 there is a comparifon rather made between John and 
 Chrift, who calls himfelf the leaft in the kingdom 
 of heaven •, either becaufe he was really fo, in the 
 opinion of men •, or rather, becaufe he was younger 
 than he, and pofterior to him in the miniftry. In 
 which fenfe, Jaiin^s, the fon of Jipheus, was called 
 ibe Lefs •, Mark 15. 40 : that is, the younger in re- 
 fpea of James, the fon of Zekdee, who is called the 
 cHcr What Chrift then intended was, that, tho' 
 7^^^« was truly far greater than all the other prophets, 
 yet he was not that great prophet, not the MeJ^ah 
 ^ X 3 which 
 
1142 of the Defects Book. 4. 
 
 which fome, but falfely, imagined; Luke 2. 15. but, 
 that himfelf, though inferior to John in age, and 
 pollerior to him in preaching the kingdom of hea- 
 ven, yet very far excelled him in dignity. And thus 
 this laying of Chrift would very well agree with the 
 teftimony of John concerning himfelf and Chrift •> 
 John I. 15. He that comet h after nie^ is preferred be-- 
 fore me ; for he was before me. To this fame purpofc, 
 almofl:, Epiphanius adverfus gnoficos^ Chryfo/lom, "Iheo- 
 phylacly EuthyjniuSy Clarius, Zegerus^ Sahnero., J^-''^f<^- 
 mus., and others, from whofe opinion, I own, J ani 
 not -j- averfe. 
 7t}i de- XXVIII. Seventhly, All thefe things, joined 
 ^K^ft"^*"' together, excited an ardent dcfrc in the ancient 
 after 'a ^ church, and a kind of hunger and thirfl after a better 
 better Condition, which God had promifed with the coming 
 condition, of tlie Mcjfiah. For, as inoll of all the things hi- 
 therto beftowed upon them, were evidences of their 
 imperfeftion, and, in the mean time, better things; 
 were pointed out to them at a diftance, they could 
 nor, without throwing contempt on the grace of 
 God,' but defire thcfe things. Whatever the mercy j 
 of God had thus far beftowed on them, efpccially o 
 •when more precious promifes were added, tended 
 ■ rather to raife than quench their thirft. Even Abra- 
 ham, to whom God fo familiarly revealed himfelf, 
 rejoiced to fee Chrijfs day : John 8. c^6: The whole 
 church cri-ed out, Ob that thou zvouldff rent the hea- 
 vens., that thou ''j^ouhifJ: come dovjn! Ifa. 64, i. O 
 that thou 'ujcrt as my brother, that fucked the breajis of 
 my mother ! Canticl. 8. i. That is, O that thou waft 
 made partaker of flefti and blood, that thou wouldft 
 fhew thyfelf familiarly in the midft of our congrega- 
 tion, in the communion of the fame worPnip ! We 
 
 f The generality of our Englifh commentators incline to the 
 fcnfe given in the iaft fcdiop. 
 
 cannot 
 
Chap. 13. Of the Old Testament;' 1143 
 
 cannot have a better interpreter of this their defire 
 than our Lord himfelf, Matt, \^. ly. Verily I fay un- 
 to you ^ many prophets and righteous men have dejired. to 
 fee thofe things which ye fee^ and have not feen them ; 
 and to hear thofe things which ye hear, and have not 
 heard them. The ancient fathers certainly enjoyed the 
 grace of God, with a quiet and joyful iheart, know- 
 ing, that it was fuflicient for their falvation ; they 
 glorified God, and gave him thanks on that account: 
 yet, as a better condition was made known as at a 
 diftance, they reached out alio in defire after it. 
 Thefe all died in faith, and therefore calmly and hap- 
 pily ; yet, Jtot having received the promifes, but feen 
 them afar off^ and -were perfuaded of them, and embraced 
 them. Heb. 11. 13. 
 
 XXXIX. I dare not, for this purpofe, wrcfl: Beut. Anewex- 
 29. iQ, n^ni'n nx nmn riiDD u^dS to add the drunken^V^^^^^^^^^^ 
 or, the watered, to the thirfiy : as if a two-fold flate of ^^^^^ ^^^ 
 the church was imitated here ; that of thirfl, under Mofes, to 
 the Old ; and of watering, under the New Tefta- adddrunk- 
 ment : and to add the watered to the thirfiy, vv^as to re- ^J"^^ '* 
 duce the church, when fatisfied with the exhibition^ ^"^* 
 of the promife^ to the order or rank of the thirfting 
 church •, to load the believers of the New Teftamenc 
 ■with the ancient ceremonies : and, from another 
 fignification of the word niDD? to defiroy the fatiated 
 with the thirfiy •, to endeavour the deftrudion of 
 thofe in covenant with God, firfl, while they cxpeft . 
 the falvation of God ; and then, when they have re- 
 ceived the gofpelof falvation. To thefe interpreta- 
 tions, we have a third to this purpofe, that the full 
 pall defiroy the thirf.y \ tliat is, that thofe, who falfely 
 think themlelves full, fhall, at the time expefted, 
 opprefs rhofe that are thirliy ; and, afterwards, har- 
 rais thole that are filled. And thefe things are fo 
 joined, as, taken together, to complcat the full 
 meaning of the words. See Ult. Mofis, §. i n — 138;, 
 and Lexicon ad vocem ^'\'\. But I think, that as • 
 thefe things are altogether new ; fo they are remote 
 
 T 4 froin 
 
14+ Of the Defects Book 4. 
 
 fro'm the meaning ot Mofes, for the following rea- 
 fons. 
 Difproved XXX. ift, Eecaufe in thefe words, Mofes defcribes 
 the language of an idolater, whofc heart is turned 
 away fron:> the Lord God, togoairer the worlliip of 
 the Gods of the Gentiles, and who, '.aving renounced 
 all fear of God, flights the folemn ^ n :agtments of the 
 covenant, and, notwithftanding ihii,, proiriiles peace 
 to himfelf, v. 16. 2S ; fuch as wee thofeof whom 
 Jer. 44. 17. But furcly fuch an idolater as this can 
 £^ive himfelf no trouble to force N''w refi-a'nent be- 
 lievers, who are free, to fubmi to the yoke of the 
 Mofaick bondage, which he hi niclf his fliaken off, 
 and has m abhorence. 2dly. The pc^ion, whom 
 iV/(?/^j here reprefents, is one of abandoned impiety,, 
 ■which he himfelf does not fo much as conceal, and 
 an avowed defpifer of God and religion : but they, 
 ■whom the celebrated interpreter imagines to be here 
 po.nted our, put on a great appearance of fanftity, 
 and, in ail their anions, made religion a pretence ; 
 as IS well known from the gofpel-hiftory, 3dly. |f 
 the thirjly fignifies the church of the Old Feftament, 
 and the iratercd^ the church of the New ; ta add the 
 -watered to the thirjly^ can only fignify-, to add the new, 
 Tejlament churchy to that of the Old, and Join both to- 
 gether: which the fcripture declares was done by 
 Chrill, Eph. 2. I 3, and Eph. g. 6. But it is on. thing, 
 to add the fat: at ed to the th:rf.y -, another, to red.'.ce the 
 fatiated to the condition of the thivfly. The obitinate 
 zealots for the ceremonies are no wher^faid to have, 
 joined to themfelves the free Chrillians -, but rather 
 to have (eparatcd them irom themfelves, and expel- 
 led them the fynagogucs, Jfa. 65. c, and Jfa. 66. 
 5. 4thly. As there can be only one literal, ienfe, it 
 is afTerted, contrary to all rules of right interpretation, 
 that the word ri?DD can, in the very fame propofition 
 betaken for, partly, to drfrcy, or c on fume ; partly, 
 t^joiit, and unite -, and the participlrr rix, partly, for 
 V^^t with; partly, for the fign of the Accufative, 
 
 -It 
 
Chap. 13. of the Old Testament. '^45 
 
 it is one thing, under the general fignification of one 
 word, t-o comprize more things pertaining to the 
 fame fignification, which often takes place in ex- 
 plaining Scripture: another, to afcribe to the fame 
 word, at the fame time, different, or oppofite fjgni- 
 fications ; which is contrary to all reafon. IfriiDD 
 fignifies here to join, it cannot fignify, to d^roy. If 
 Dx fignifies with^ it cannot be the fign of the accu- 
 fative. 5thly, What is more abfurd, than, after 
 having efcablifiicd at large, that the /z/// fignifies the 
 church of the New Teftament, to underiland by the 
 thirjly^ that which is cppreffed ivith the ceremonies \ and 
 immediately to undo all this, and turn the words to 
 this meanings that: the full flj all dejlroy the thirjly \ that 
 is, the Jews, who are zealous for the difcarded cere- 
 monies, who feem to themfelves to be full, fnall per- 
 fecute thofe, that pant after Chrift. What is it to 
 put white for black, if this is not? Can any thing 
 more abrurd be devifed, than that one word fhould 
 fignify, at the fame time, the Chriftian church, which 
 fuffers perfecution, and, the congregation of the ma- 
 lignant Jews, who perfecute her ? And yet learned 
 men fondly pleafe themfelves with fuch inventions. 
 
 XXXI. What then, you will fay, is the genuine The ge- 
 meaning of the words of Mcfcs ? I really think, it »aine 
 is plain and obvious. When, any perfon commits, "leaning, 
 with pleafure, the crim.e he has conceived in his 
 mind, he is faid, proverbially, to drink iniquity as 
 water. Job 15. 16. When a perfon ruminates on 
 impious projeifls in his mind, he is as one that 
 thirfteth after evil. But when he executes his pre- 
 meditated defigns, he furfcics himfelf with diabolical 
 delights, and becomes, as it were, fauated, or 
 drunk. Finely fays the celebrated Cocceius, on Zech. 
 9. §. 14. Outrageous, favage men, are faid to thirfi 
 cfter Mood, and, while they fjjed it with pleafure, are 
 faid, to drink it. Rev, 16. 6. What anyone is de- 
 lighted with, is faid to be his meat, and he is faid to 
 drink it as water, John \, 34. Job.. 15. i6. and ^^^^ 
 
 34- 
 
114^ Of the De? E CT s, Sec.' Book 4. 
 
 54. 7. To add, therefore, the drunken, or the fa- 
 tiated, to the thirfty, is, not only to burn with an 
 eager defire to commit wickednefs, but alio to ac- 
 compliQi it by abominable aftions, and to follov/ 
 after ir, till his mind, which is bent upon evil, is 
 fully fiitisfied. This the defpifcrs of the Deity do, 
 who, fecure in their crimes, call the proud happy, 
 and give way in all things to their unbridled lufts. 
 And thefe, are they v/hom Aiofcs here defcribes. 
 Should thefc things give lefs fat is faction, I recom- 
 mend, above others, the difcourfes of the very 
 learned Lud. D£ Dieu, who is large on this paf- 
 fage. 
 Zech. 9. XXXII. They alfo feem to be as far from the 
 11. ex- meaning oi Zecharialy^ who think, that lie compares 
 plained, ^j,^^ condition of the fathers of the Old Teftamenr, 
 to the pit zvherein is no zvater^ Zech. 9. it. For, ift, 
 Thofe very fathers fung, Pf. 23, 2. he maketh me 
 to lie down in green fafiiires^ he leadeth me i?ejide the fiill 
 ivaters. Which is quite different from the pit, 
 wherein is no water. 2dly. We admit, as a moll 
 certain rule of interpretation, which the brethren 
 ufua^y infill upon, that the words, unlefs any thing 
 fhouid hinder, are to be taken in their full import. 
 E'Jt the emphafis is far greater, if, by the pit with- 
 out water, we underftand the condition of an unre- 
 generate fmner-, who, while in himlelf, he is with- 
 out Chrifl, is wholly deftitute of all thofe things, 
 which can yield him confolation, and quench his 
 thiril after happinefs. And there is no reafon, why 
 we may nor thus explain it. For, the prophet 
 fpenks concerning, what is impetrated by the blood 
 of Chrid, which is the blood of the covenant, or 
 New Tellament, and Ihed, not only to remove the 
 yoke of' ceremonies, but efpecially to abolifii the 
 bondage of fm. Why fhall we confine what is 
 fpoken, to that which is the lefs, fince the words 
 may not only bear, but alfo perfiiade, nay almoll 
 conlirain us, to interpret them of what is greater^ 
 
 3dly; 
 
Cbap. 14. of the Ab R OG ATioN, &c. 1147 
 
 qdly. The prophet here comforts the mourners in 
 Zlon^ and promifes them deliverance from that evil, 
 with which they were mod of all opprefTed, and for 
 which they expeded a remedy from the Mejfiah, \v\\o 
 was to corne. But that evil was not the bondage of 
 ceremonies, which yielded little or no comfort •, but 
 rather the abyfs of fpiritual mifery, into which fin 
 had plunged them. The yoke of which, under the 
 Devil, who exads it of them, is infinitely more 
 grievous, than that yoke of ceremonies, that God 
 laid upon them. 4thly. Though the ceremonies, 
 confidered in themfelves, and feparate from Chrift, 
 could not yield fo much as a drop of comfort : yet 
 the fathers were not, on that account, in a pit, 
 wherein is no water. For, what they could not 
 draw from the ceremonies, they drank out of the 
 ftreams of divine grace, flov.ing from Chriit, an 
 everlafting fountain, to whom they looked by their 
 faith. We therefore dare not fay, the ancient con- 
 dition of the fathers, was a pit, wherein is no water : 
 though, with fcripture, we maintain, that they had 
 a third after better things ; neverthelefs they were 
 not deftitute of the waters of faving grace, for their 
 neceflary confolation. 
 
 C H A P. XIV. 
 
 Of the Abrogation of the Old Tejlamenf, 
 
 T now remains, we fpeak of the abrogation The fum 
 of the Old Teftament, or of thofe things, of what i^ 
 which were formerly fuperadded to the covenant oP° '^^^^'>'^' 
 grace, as fhadows, types, and fymbols of the Mef~ 
 fiah to come. For the more exaft profecution of 
 this fubjeft, we fhall proceed in the following order. 
 I. Shew that the ancient ceremonies were of fuch a 
 nature, that, in a way confiltent with the honour of 
 
 God, 
 
114S of the Abrocatiou Book 4. 
 
 God, they might he cilrcgated. 11. Prove, that they 
 were really and actually to he abrogated. III. Make 
 it appear, that they cnght, one tinie or other, to be 
 abrogated; and that it was not polFible the cafe 
 ihould be otherwife. IV. Explain the progrejs itlelf, 
 and the various degrees of their abrogation. 
 The mo- ^^- '^^ begin with the first. The foundation of 
 ral laws the moral laws, whoie perpetuity and unchangeable- 
 founded nels is an unqueftionable truth, is of a quite differ- 
 ""\^h"r* ent nature, from that of the ceremonial inftitutions, 
 nefsofthe ^^ appears from the following confiderations. ifl. Be- 
 Deity;the caufc the former are founded on the natural and im- 
 ceremoni- mutable holinefs of God, which cannot but be the 
 ^' '".. J '^ exemplar to rational creatures; and therefore can- 
 not be abolilhed, without abolifning the image of 
 God: but the latter are founded on the free and ar- 
 bitrary will of the Lawgiver. And therefore only 
 good, becaufe commanded ; and confequently, ac- 
 cording to the different nature of times, may be- 
 either prefcribed, or otherwife prefcribed, or not at 
 all prefcribed. This diftinftion was not unknown 
 to the Jev/ifh doclors ; and hence v,^as framed that of 
 Mainionid.'S, in pr^efat. Abhot. c. 6. fcl. 23. eol. 3. into 
 intelleEJual precepts, whofe equity was felf-evident to 
 the human underftanding-, and into thofe appre- 
 hended by the hearing of the lazv, whofe entire ground 
 is refolved into the faculty of hearing, which re- 
 ceives them from the mouth of God. Concerninfr 
 
 o 
 
 the former, the wife men have faid, tlmt if they ivere 
 
 7wt ijorittcn it was jujl they fhoiild: concerning the 
 
 latter, Mainicnides affirms, that if the laiv had not 
 
 been declared, thofe things, ii'hich are contrary to thern^ 
 
 ivould not have, en any account, been evil. 
 
 The mo- HI. 2dly. Becaufe God himfelf frequently, on 
 
 '^1, ^^ many accounts, prefers the moral to the ceremonial 
 
 preierred p^ccepts •, and as the fame Mainiomdes, More Nevoc. 
 
 tothece P. ^. c. 32. has wifely obferved, God very often, 
 
 jemouial. by the prophets, rebukes men for their too great 
 
 fondnefs and exccITive diligence in bringing offerings, 
 
 in- 
 
Chap, 14. of the Olx> Te stament. 1149 
 
 inculcating upon them, that they are not intended 
 principally, and for themfelves, and that l-wmfelt has 
 no need of them. Thus 6',^;^^//.''/ fpeaks, i Sam. 15. 
 22. Has the Lord as great delight in burnt- offerings and 
 facrifices^ as in obeying the voice of the Lord ? In like 
 manner, 7/1 1 . 1 1 . To what purpofe is the multitude of 
 your facrifices unto me? faith the Lord. And, Jer. 
 7. 7.2, fior I [pake not iLHto your fathers, nor commanded 
 them in the day., that I brought them out of the land of 
 Egypt., concerning burnt-offerings or facrifices : but this 
 thing commanded I ihem., f^y^^^-> obey my voice., and I 
 -will be your God, andys foall be my people. On this 
 place Maimonides obferves. It feems ilrange, how 
 Jeremiah fliould introduce God fpeaking in this man- 
 ner, fince the greateft part of the precepts is taken 
 up about facrifices and burnt -OiTerings : but he 
 anfvvers, the fcope of thefe words is thus. The firlt 
 intention certainly is, that ye cleave to me, and noi: 
 ferve another, that I may be your God, and you 
 my people. But this precept concerning offerings 
 and my houfc, is given you to the end, you might 
 learn it hence for your advantage. The parallel 
 
 places are many, Pf r-^o, 9 11. Jer. 6. 2. Hos, 
 
 6. 6. Jm. 5. 22. If God, therefore, when thefc pre- 
 cepts were fiill in full force, rebukes men for their 
 too great attachment to them, v^e fpeak nothing un- 
 wortiiy of God, when we affirm, that, for very 
 weighty reafons, it was poffible, he fnould entirely 
 abrogate them. 
 
 IV. gdly. We add, that the church, without any The 
 preiudice to religion, was, for many ages, deiticute^'*"'''^''' ^ 
 of the greateft part of the ceremonies ; as the Jevvs^^"| ^"^^ 
 themfelves reckon two thouiand years before the many ce- 
 giving of the law. Why then couid ihe not, with- remoniss- 
 out detriment "to religion, aftervv^ards want the fame 
 ceremonies; in the practice of wiiich, there was no 
 intrinfic holinefs, nor any part of the im,\ge of God ? 
 This at lead is evident, that they arc not of the ef- 
 fence of religion, and that it was cncnely in God's 
 
 power 
 
1 1 50 Of the A B R o G AT I o ff Boak 4, 
 
 power to have made them either fewer or more in 
 iiinnbcr, with even a llrifter obligation ; or again en- 
 tirely to abolifii them. 
 "I hi n go at V, Nor ought this to fland In the way as any pre- 
 one time judice •, that it was indeed convenient, that God 
 tvifdy ap- j[j^Q,j]j^i fometimes inftittue new ceremonies, to render 
 may at' religion moie neat, graceful, and pompous; but not 
 another be fo proper to abrogate what he had once inftituted •, 
 wifely a becaufe both the inllitution of rites, which are after- 
 brogate . ^y^j-jg Vy-ilely abrogated, and the abrogation of rites, 
 which were wifely inftituted, equally argue fome 
 defed of wifdom. But we are to have quite different 
 conceptions of thofe things. God, indeed, in this 
 matter, has difplayed his manifold, and even his 
 Unchangeable wifdom, which is ever moft con- 
 liftent with itfelf, in fuiting himfelf to every age of 
 his church : a more plain and eafy kind of worlhip 
 became her firft and moft tender infancy : but a 
 ftridler and pedagogical difcipline was better fuited 
 to her more advanced childhood, but yet a child- 
 hood very unruly and headftrong. An adult and 
 manly age required an ingenuous and decent liberty. 
 Our heavenly Father therefore docs nothing incon- 
 iiftent with his wifdom, when he removes the peda- 
 gogue, whom yet he had wifely given his fon during 
 his nonage; and treats him, when he is nov/ growni 
 up, in a more free and generous manner. 
 Efpecially ^^' Moreover, as the ceremonies were not infti- 
 if the rca- tuted for themfelves, but for fomething clfe, as vve 
 fonceafes, i^^vc iuft heard Mair/ionides confefnnor the fame wif- 
 lor w.iicn (^rj(^^ wherewith they were inftituted, requires, that, 
 tutions v/hen the reafon of the inftitution ceafes, tliey Ihould 
 were ceafc allo. But when the Mejfiah is once manifeftcd, 
 ir.adc. ^ve ftiall in its proper place make it appear, by invin- 
 cible arguments, that thofe reafons ceafed, for which 
 th^ Geremonics were inftituted. I am only now Ihcw * 
 ii>g, that the ceremonies may h^ abrogated without 
 any, even the leaft blemifh on the wifdom and un- 
 -charifreablencfs of God. 
 
 VII. 
 
Chap. 14." of the Old Te ST AM E NT. 1.151 
 
 VII. Blic let us now proceed to the Second head ; Ceremo- 
 namely, that God really intended they ^^uld "j^'^^''^^^^ 
 ceafe in their appointed time. This is evident from o^g ^a- 
 the following arguments: Firft^ The very inftitution tion with 
 of the ceremonies leads us to this : for, fince they ^.''"^'ta- 
 were given to one people, with a limitation to thcr "^^^"3!°^ 
 particular (late, country, city, and temple, the logil- time and 
 iator never intended, that they (hoiild be binding on place, 
 ^//, whom he favours with faving communion with 
 himfelf, and at fM times end in all places. But this 
 was really the cafe. And the Jews have always 
 boalled m this, that the body of the Mofaic law was 
 only given to their nation, roen ths inherit a-ia of the 
 congregation^. of Jacob. Beut. 33. 4. And God con- 
 fined it to their generations. Gen. 17. 7. Lev. 7. 36. 
 and Lev. 24. 3. But as thefe generations are now 
 confounded, and the Levites, by no certain marks, 
 can be diftinguifhed from the other tribes, or the 
 -defcendants of Aaron from the other Levites \ it fol- 
 lows, that the law ceales, which was confined to the 
 diftind'ion of generations, which almoll all depended 
 en the tribe of Levi, and the family of the pricfts. 
 God alfo appointed a certain country for the obferva- 
 tion of the ceremonies, Deut, 4. 14. Beut, 6. i. and 
 Dent. II. 31, 32: a certain city and houfe, Dent. 
 12. 5, 13, 14, 16. Since therefore the prophets 
 all along foretold, that the church fliould afterwards 
 be enlarged, by having many nations added to it ; 
 who as they belong not to t!ie generations of Ifra'el, 
 fo neither couid they inhabit the fame country with 
 them, nor meet in the fame city, much lefs houfe ; 
 it is evident, that the lawgivcp never intended, that 
 his people mould, at that time, be bound to the 
 practice of the ceremonies. For, as we fhall more 
 fully prove in thefequel, the condiclon of the Ifrael- 
 ilts could not then be different from the other na- 
 tions, fmce all v/ere to be u.iited in o.'ie body with 
 fjrael.^ 
 
 -. VIII. 
 
1152 Of the A B R o o A T I o N Book 4 
 
 And have VIII. This arf^nmmc will have further ftrencich 
 reaions vvi^f.^ we fli ill have obferved, that the reafons of mod 
 
 ffcncrallv • 
 
 rc'jj'.iar O'' ^^^ ccremonies were altogettier peculiar, and ta- 
 to t-.oie ken from the fpccial confideration of thofe times, 
 times and and of the cou.itiics bordering on that, of thedef- 
 at peo- cendants of Ahyaham^ from whofe errors and worlhip, 
 God would have his own people to keep at the 
 greateft diftance. Abraham^ the patriarch of the na- 
 tion of Ifrad, .came forth from among the Zahians, 
 God therefore generally fo framed his ceremonies, as 
 to be directly oppofite to the rites of the Zabians. 
 Maimomdes has frequently infilled upon this, and "ac- 
 knowledges, that he came to know the reafon of ma- 
 ny laws, from the alone knowledge of tl» faith, rites, 
 and worlliip of the Zahians. For inftance, thefe ido- 
 laters offered only leavened bread •, rqade choice of 
 fweet things for their oiferings, which they ufed to 
 anoint with honey, but madeufe of fait. God there- 
 fore prohibited to offer cither leavened bread or ho- 
 ney, but exprefsly commanded, that fait Ihould be 
 ufcd in all facrifices, Lev. 2. 13 . Again, when thefe 
 woriliippers of the fun, vverc to pray, they turned 
 themfelves to the Eall : and hence the Holy of Ho- 
 lies was placed in the Weft. Again, the Zdbiatjs 
 did eat blood, tho' they looked upon it as a moll 
 impure thing •, for they imagined it was the food of 
 devils, and by eating it, one might attain to fame 
 familiarity with them i God therefore, under a fevere 
 threatening, prohibited the eating of blood. Lev. 
 17. 10. Nor did God prefcribe rites, contrary to 
 the Zabians alone, but alio to the other neighbouring 
 nations. The Egyptians worfliipped the iign of the 
 ram, and therefore were forbid to kill Iheep. Euc 
 in the facrifices of the Ifraelites no bcalls were more 
 acceptable, and more frequent than flieep. Plutarch 
 alTures us, that rabbits and hares, on account of their 
 fwil'uiefs and the perfection of their natural fenfes, 
 v;erc iacred to the Eiiyptiiins. But God would have 
 his people to account all ihele unclean "and prophane- 
 
 The 
 
Chap. 14- of the Old Testamjint. 1153 
 
 The worfhippers of Baal-peor adored their idol by un- 
 covering their nakednefs : and hence the priefts of 
 God are commanded to make to themfelves breeches 
 to cover their nakedneii, Exod. 28. 42, with many- 
 other things to the fame purpofe, which Maimoinides 
 has collefted in ?Aore. p. ^. c. 45, 46 : And after 
 his example Hotti/iger in Hiji. Oriental. Lib. i. c. 2. 
 and Selden de Jure vat, ^c. Lib. 2. c. 7. i\nd we 
 now quote them, to make it appear, that thefe and 
 the like commandments were given to one nation on- 
 ly, for reafons peculiar' to them, and appropriated to 
 thofe times, without affe6ling other nations in fuch 
 a manner, or having now that weight as formerly, the 
 madnels orthe ancient fuperflitions being now long 
 fmce abolillied. 
 
 IX. Secondly, we argue from the prophecies, by Deut. iS; 
 which the abrogation or the ceremonies is very clear- ^)» '.^• 
 jy foretold : but thefe are either more general, or ^^^ ^^'^^ 
 more fpecial. In general, Mofes himfelf has pro- 
 pliefied concerning this thing, Deiit. 18. 15, ib\ 
 Where God and Mcfes, in God's name, promife to 
 Ifrael a prophet from among their brethren, like un- 
 to Mofts himfelf : into whofe mouth, God fays, he 
 would put his words, and threatens to take vengeance 
 on the perfon, who Ihould no: hearken to the words 
 of that prophet. 
 X. For underfianding that place, and the force of our God pro. 
 argument taken from it, we muft obferve the follbw- ni'^^^ a 
 thix-gs. ift. Mofes forbids Ifrael to have any com- P'^P^''^' 
 fnunion with foochfayers and diviners, holding forth 
 himfclf and recommending the lav/ given by his mi- 
 niftry, which contained every thing necelfary to be 
 known for that time. And leaft they Ihould pretend, 
 that, upon h:s removal, fomething more would be 
 granted them in this matter, he intimates, that his 
 law Would be fufficient till God fhould raife up ano- 
 ther prophet, like unco himielf, to whofe words they 
 were afterwards to give diligent attention. 2dly. 
 That prophet was to be like unto Mofes-, but k is with- 
 25 Vol. II, U out 
 
1154 Of the A E R. o o A T I N Book 4. 
 
 Like or ©ut all difpute, that there was never any in Ifrnel cq\izl 
 equal to ^^ |^j^^ except this, of whom we arc now fpcaking. 
 Molca. j)^-j^f^ 2^_ lo. Moreover thaclikenefs and equahty 
 were not to confift in iome minute circiimflances, or 
 fuch qiralities, as the following prophets had in com- 
 mon with Mcfes •, but principally in the authority 
 and exercife oi" the prophetical office. As Mofes by 
 the authority of God had polilhed the more grofs wor- 
 fhip of the ancients, and redticfd it to a more perfe<fc 
 form •, fo himfelf was to change that carnal worfhip 
 of Mofes into another more fpiritual. 3dly. God pro- 
 In wliofe mifcs, that he would put bis 'ujords into the mouth of 
 niouththc ,.|^^j. prophet, not only in that fenfe, in which all the 
 words of ^^^^ prophets fpoke the words of God, as his faituful 
 miniiters j but thofe words, which God had referved 
 to be fpoken by himfelf in the hft: days, and which 
 none but God can fpeak, ittjohn 3. 35. Hence it 
 follow?, that prophet was not to be a bare interpreter 
 of the law of Mofes^ but the true Lord of the law, 
 and to fpeak thofe words of God, which were not hi- 
 This is therto fpoken in that manner. 4thly. Tha: prophet 
 the Mef- can be none but the Mejfiah^ whofe prophecy, ac- 
 ^'^* cording to Aharbanel in Prophet, fol. 27. col. i, was 
 in the highelt pitch of prophetic degrees ; and who, 
 according to the faying of the Rabbins^ which hefub- 
 joins, is more e salted than Abraham^ higher than Mo- 
 fes., and more fublime than the minislring angels. Com- 
 V/ho was pare A5!s. 3. 22. 5thly. The fcnpture all along 
 to bring infifts upon it, fee Ifa. 42. 4, and the Hebrew doc- 
 in a liew fors do not deny it, that the Meffiah was to bring in 
 ^f'^.^*" anew form of dodrine. Sec. Ifa. 42. 4, Jonathan 
 
 aoctrinc. , i r rr i n n ■ 
 
 thus paraphrafes on IJa. 12. 3, and w/ HJali receti-e 
 a HiL^N DOCTRiNF vjith joy from the chofenfrom among 
 the Juft, Kimchi gives a remarkable reafon, why 
 the paraphraft called this dodrine nz w : hccaufe re- 
 ally that do^riae ivill he mm .\ and then they fbalL learn 
 heard°in ^■^^-'' ''i7:o':vledge of the lord in fuch a manner., as none ever 
 iWihin'oi. leaned before thai time. 6thly. God commands them 
 talicitken to thai prophet, and to lubduc and cap- 
 . . tivate 
 
Ghapv'fi4- of the-OcD Te-stament. 1^5^. 
 
 tivate every thonght, which exalts itfelfagainfc him. 
 Baal Hatturim has obfervcd, that i;. 15 contains ten 
 words, to fet forth, that he is to be obeyed equally with 
 the decalogue. Tho' this obfervation be a fpeeimen 
 of Jewifli fancy, yet the thing is certain : for, the 
 the words of tiiat prophet are as much the words of 
 God asvAthe' decalogue. „ ythly. God threatens to-otherwlf- 
 take vengeance on every one who fhould difobey the ven- 
 him. The itubborn and rebelHous Jews have expe- eeance of 
 rJenced this j^ for they obilinately contended for the Go<i ^^' 
 discarded ceremonies of Mofes againft Jefus and his ^"'^""^'*° 
 difciples. All this tended, to recommend to Ifrael 
 another prophet, who was to inftitute a new form of 
 worftiip, juil as Mofes had done before. 
 • XL Let us now take a view of the principal excep- ^ ept- 
 tions of the Jews. ift. This promife contains God's ^^j^ 
 gracious anfwer to the prayers of the Ifraelites at Ho- 
 reb^ when they entreated, that God would fpeak to 
 them by a mediator, lead perhaps the glory of his 
 majefty ihould overwhelm them. But it is certain, 
 that at Horeb they did not afk for a prophet, to fubfti- 
 tute another law, when that of Mofes was abrogated. 
 Thus Lipmajmiis Sepher Nitzachon, Nv. 137. 2dly. 
 By the prophet is here underftood the whole order of 
 prophets in every age, and who may be laid to be like 
 unto JV/(!?/^j in point of authority and faithfulnefs, as 
 they declared the words of the living God, as Alofes 
 had done : and the IJraelites had fuch a number of 
 them, that they had no occaiion, in doubtful cafes, 
 to confult foothfayers or diviners. 1'he fame author. 
 ■7^d\y. If any one is pointed out in particular, he wasei- 
 \.\\txJo{huah^ of whom it is faid, Z)^^^/. 34. 9, and the 
 children of Ifrael hearkened unto him^ as leems to be the 
 opinion of y^i'f« Ezra and Bechai ; or Jeremiah ^.hcc2Lu(Q. 
 the words, 2--)n^ o*pN «oj, / i^ill raife up a prophet to 
 ihem, d.vehy the Gematria, tqazWn number to thefcin^D"i» 
 ini this is Jeremiah, accordmg to Baal Hatturim. And 
 jdberbanel de pr^efat. ad Perenniam, k-aft he lliould be 
 thought he had nothing to lay, runs the parallel be- 
 ■ •■^^■' U 2 tvvecn 
 
1156 ;v,'; Of the Abrogation Book, 4, 
 
 vv^en Mefes and Jeremiah^ in fourteenparticulars. 4thl7. 
 Our Jefus cannot be here intended, becauiV, neither 
 according to us, nor according to the 7^:e'J, was he 
 like unto Mofes. Not according to us, becaufe we 
 believe him to be God: but Mofes was a mere man : 
 not according to the Jews, who firmly maintain, that 
 there never afterwards was a prophet equal to Mofes. 
 But it is abfurd, a lefs (hould abrogate the ordinan- 
 ces of a greater, Lipmannus. 5thly. The fame au- 
 thor likewife fays, that our explication contradicts 
 the words of Chrift, who protefted, that he came 
 not to deftroy the law, Mat. 5. 17. 
 God^an- xH. To ihtfirfl of thcfe we anfwer, ift. God, 
 fomewhat^'^'^^^^' by this prophecy, anfwers the petition of 
 more than the Ifraelites ; for tho* they did not direftly pray for 
 the ifraeU the abrogation of the Mofaic manner of worfhip \ yet 
 ues alkcd. f j^jjj was no reafon, why God might not promife a 
 prophet, who was to do and teach, what they had not 
 once thought of in their petition. For God frequent- 
 "crf iy hears the prayers of his people, io as to grant 
 - ; them more than they had either alked or thought of. 
 ThtJfraelites had prayed, that for the future God 
 would fpeak to them by a mediator: he promifes 
 that he would not only do this, but alfo, -f- by giving 
 the charader inftead 01 tiie proper name, he promifes 
 them a certain prophet equal to Mofes^ who would per^ 
 form as great, nay greater things for the true Ifrael. 
 We are to confider well, what was tranfafted, when the 
 Ifraelites prefented this their petition to God : they 
 certainly expedled, after hearing the decalogue, that 
 God would publifh more laws, and ftatutes, which 
 they were as yet ignorant of, and in a word, give them 
 a model of a new and compleat formulary of religion, 
 Deut. 5. 33. They prayed, that thefe might be de- 
 clared to them, not as the decalogue was, by an 
 
 t This I apprend, is the feufc of tbe aothor, whofe words are, 
 nfrc;2;/«,-iyZr pollicctur, 
 
 awful 
 
Cliap. 14- of theOLD Test AME NT. '157 
 
 awful an immediate manifeflation of the divine ma- 
 iefty, but by the intervening miniftry of Mofes, 
 God complies with their requeft, -u. 37 : but does 
 not ftop there : for he promifes to deal with them in 
 a like manner, when a like cafe fliould fall out. As 
 in forming the old (Economy he made ufe of the mi- 
 niftry oi Mofes \ fo at the time, when the new Ihould 
 fucceed the old, and be much more glorious than the 
 former, he promifes to make ufe of an interpreter, 
 who (bould vail the awful majefty of the deity, and 
 deal with them in a way of grace and mercy. As 
 "God therefore conftituted Mofes a mediator, when he 
 was refolved, in the place of the ancient plain way of 
 religion, to inftitute a more burdenfome kind of wor- 
 ship i fo when he promifes another prophet, equal to 
 Mofes^ he intimates that by him he would do fome- 
 thing, like what he had done by Mofes^ in reforming 
 theMofaic ceconomy : which remarkable goodncfs of 
 God Mofes here inculcates. 
 
 O' XIII. To the fecond I anfwer. That indeed forProphct 
 *ordinary, Ifrael was not without prophets, whom they ^^"°tes 
 
 • L • n J r r 1 r 1 ^L • l not here a 
 
 might more pioufly and lately conlult, than cither ruj-ccffiou 
 foothfayers or diviners, or the like impoftors : cfpro- 
 neverthelefs this was not? abfolutely perpetual, i Sam. phets. 
 3, I. 2 Chrm. 15. ^. But there is nothing faid 
 hereof a mutual fuccelTion of prophets •, but concern- 
 ing fome prophet eminently fo called, and diftinguifh- 
 ed by his chara6ler ^ fince it is allowed, that, in the 
 whole feries of prophets, none came up to Mofes. 
 But it is unplealaiit minutely to purfue feigned re- 
 femblances of a perfon, who puts not a due value on 
 the greatnefs of God*s promife ; or which is Hill 
 . worfe, knowingly depreciates it. But I would have 
 ^tthe mutual coherence of the context well obferved, 
 -:which reprefents the matter thus. Mofes diffuades 
 the people from giving ear to aftrologers and diviners 
 by this argument, becaufe God was to raife up a 
 prophet, equal to himfelf, to whom they were to 
 hearken in all things. But yoij ^wjUJ^i that was 
 
 U ^ rtf't3;,l-.>o -• not 
 
1158 ■C)/tTi^'Vxy?o^o*9?Yo-w Book. 4 
 
 not to be till after m;^ny ages. What then ? They 
 had a written law, which ' was abundantly fufficient 
 for them, till the time of that prophet. This, upon- 
 any doubt arifing, was to be conrulted, Ifa. 8. 19 
 20, For ordinary they were to' have prophets, to in- 
 terpret that law, who were familiar with God-. 
 And when the common prophets ceafed, and ti-j« 
 period of the law was drawing towards its final con- 
 clufion, that great prophet wa5 to arife, at whofc 
 mouth they were to enquire, and in whofe ordinan- 
 ces they were to acquiefce. What probable reafon then 
 could make them have reeoUrfe to aftrologers of 
 diviners.'' 
 Nor Jo. XIV. I anfwer to the third. The facred text evi- 
 ihuah. dently fhev/s, that the prophet here pointed out is 
 T\o\.JoJhuah^ Deui. 34.9, 10 ; for, after he had told, 
 that Jojhiiah fucceded upon the death of Mofes^ it is 
 immediately and exprefly fubjoined, mid there arofe 
 not a -prophet fine e in Ifrael^ like unto (as) Mcfes : as if 
 God would purpofely take care, that none fhould 
 imagine Jojlouah to be the prophet, he had promifed 
 to give them, Dent. 18. What is added, and the^ 
 children of Ifrael hearkened untd' him^ can not confirm 
 fuch a confiderable point without farther proof. 
 Aherhanel being to prove, that Jeremiah is here meant, 
 contends for it by an argument of quite contrary na- 
 ture, and makes the (imilitude to confiil in this, 
 that, as his countrymen oppofed and rcfifted Mofes^ 
 fo they alfodid Jeremiah. But both is abfurd. It was 
 the common lot of all the prophets, to be fometimes 
 liflened to, but more frequently to be rejeifled ; to 
 have fometimes pious hearers, who trembled at the 
 words of the living God ; fometimes profane delpi- 
 fcrs and fcofPers, who made a jell of them. You 
 •will no where find a more perfect fulfillment of this 
 ■ word than in the L,ord Jefus himfelf, of vvhom the 
 father proclaimed from heaven, hear ye inM,M^/. 
 
 XV. 
 
Chzp. -14' Of the Or.D Testamen.!!. 1159 
 
 XV. Much lefs are we. to explaia thefe things of ^f JcJ'c- * 
 Jeremiah, to whom the things that have been faic! be-'"^'^^' 
 fore are no more appli'^able, than to any other of tlie 
 prophets. For, ill. The Cabbaliftical Gematria, 
 
 which is the entertainment only of idle minds, has 
 perhaps now and then, fomething ingenious, but 
 nothing folid. We may juflly fay of it, what, in a 
 fimilar cafe, Ahen Ezra fays on Ifa. 7. 6, P^P- nj"]' thts 
 is vanity. For, the mailer of the Cabala exprefly 
 contradi(fls himfelf : fince he had a little before decla- 
 red, that the prophet here promifcd would open all 
 the fifty gates of intelligence, becaufe the 15th verfe 
 begins and ends with the letter nun, which is the 
 numeral charadler of fifty. But to fay this oi Jere- 
 miah is altogether contrary to the hypothefis : for, 
 in that cafe, he would be preferred to Mofes, to 
 whom, as they foolifhly talk, forty-nine gates of in- 
 telligence were fet open. The fimilitudes affigned by 
 ylberhansU are trifling; for, either they are common 
 to Jeremiah with the other prophets, or only taken 
 from external circumflances, or even fome of them 
 falle. And then among the prophets there were 
 -Others, whom he himfelf greatly prefers to 7(?/r;;7/^i?. 
 In his preface to Ifaiah, he at large contends, that he 
 is the next to Adofes in the excellence of the prophe- 
 tic qualifications : nay he even prefers Ezekiel in ma- 
 ny refptifls to Jeremiah. 'Tis therefore aftonifliing, 
 he fhould feledt him from the reft of the prophets ra- 
 ther than fome other. '_^ 
 
 XVI. To the fourlh I anfwer. This prophecy is But the* 
 on all accounts to be applied to the Lord Jelus, \yho ^^^^^'^•. 
 was like to Mofes in the exa(ft knowledge of divine 
 things, in familiarity with God, in miracles ; in fine, 
 
 in every preheminenc, by which Mofes excelled Vh<: 
 other prophets. He was of their brethren ; who Ipoke 
 fuch words, as God had referved to be declared in 
 the laft times •, to whom the father bore teftimo"ny 
 from heaven, with an exprefs charge to hear him in 
 all things. Nor is it any objedion, that we afB'rm 
 U 4 him 
 
u 6o Of the A B R 7g a t t on Book ^ 
 
 him. to be greater thin Mofes. For, hs who '.^'great- 
 er, has tvei7 thing that is in the le4s, and thus far 
 is ,like and equal unco the lefs, Befides Mnfes did 
 not intend an abfolute eqnrJity between himlclt and 
 that prophet, who was promifed ro be given thenn ; 
 but that at leaf: he was not to be lefs than himielf. 
 But the greater he is, the ftronger is the argument, 
 and the ftri<fter reftraint is put upon idle curiof:ty» 
 The general afTcrtion, that a prophet did not arife 
 like unta M^^J, is improperly objedlcd : for, what is 
 fald of the time pad is not to be underftood in preju- 
 dice of the future ; and it is fclf-evident, that faying 
 puts no bar to the excellence of that prophet, whom 
 i*'' Mofes himfelf affirms, was in all refpeds to be equal 
 jiisn*'' to himfelf. 'Tis alfo irnproperly urged, that the lefs 
 cannot abrogate the ordinances ot the greater : for, 
 befides, that the doctrine of the prophets has not its 
 aathority from them, but from God, Chrill: was fi 
 much greater than il<fi?y^j, by how much the fon is 
 greater than the fervant, and the builder than the 
 houfe, Heh. ^. 3, ^, 6. 
 ^Vho vet X^^^' 1 anfwcr to iht fifth, ift. When Chrift fays, 
 came not he Came not to dellroy (he law and the prophets, he 
 to dellroy principally means the moral law, for, this is what he 
 the lav., there explains, vindicates and inculcates : and he fub- 
 joins to the fum of it, which he tife where publifhes, 
 en thefe tizc commandments hcng all the lew <ind the pro- 
 phets. Mat. 11. 50. Whence we learn, what our 
 Lortl-means by the law^ and the prophets. 2dly. 
 Ka1«?«*r^k To» iwM, does not fignity to abrogate the law, 
 ■whfen it had performed its part, but 10 overturn, de- 
 -ili'oy it, loofen its frame, cither by perverting its 
 true meanin^^, or abolifiiing its fcope, or in fine by 
 fallifying aiid rendering it inefi'cdual. In which 
 fenftour lord fays, John 10. 35, the fcri-pture canmt 
 he broken: That is, what the fcripture fiays cannot 
 i>ut be ttue. BiieHy, to defu/jy the law and the 
 prophtts, is to contradid them, either in do<5trineor 
 pratfticc. And it h certain, our Lord came not ki 
 '}."' . this 
 
Chap. 14- of the Old Testament'. ii6i 
 
 this manirer-todeftroy the law and the prophets, not 
 even the ceremonial i fince, on the contrary, he ac- 
 comphlhed, in the mod exad manner, whatever tlir 
 law commanded, mod faithfully explained its genu- 
 ine lenfe, and moil: exaftly fulfilled, whatever either 
 the ceremonies prefignifiedjOr the prophets predi6led. 
 ^dly. That abrogation of the ceremonies, which we 
 fay was made by Chrift, is their glorious confumma- 
 tion and accomplilhment, all their fignification being 
 fulfilled; not an ignominious de(l:ru<5tion, which our 
 Lord juftly difclaims. 
 
 - XVIII. The prophecy of Jeremiah concerning the jer. oi. 
 abrogation of the Old Teftament, Jer. 31. 31 — 34,31* what 
 is no Ids remarkable than illuftrious. Where ob- ^^ ^^'^ 
 feive, lit. That, by the Old Covenant, is meant, J^°J^^;*°* 
 that, v/hich God made with xht Jfraelites on their de- 
 parture out of Egypt, the tenour of which Mofes has 
 fully fet forth, Excd. 24. 3. and following verfes. 
 Thus Mofes rehearfed not only the Decalogue, but 
 alfo many judicial and ceremonial precepts, which 
 are declared in chap. 20 and the following, at the 
 command of God to the people, and ftipulated obe- 
 dience from the people. Which ftipulation being 
 performed, he proceeded to the folemnity of the 
 covenant, and, on the day following, ereded an 
 Altar, reprefenting Chrifl-, and twelve pillars, which 
 reprcfcnted the twelve tribes oi Ifrael, And then, as 
 God's ambaflador, he readout of a book, in their 
 hearing, all thofe precepts, moral, judicial, and ce- 
 remoniak The people anfwered, that they would 
 perform all that v/as read before them: Then Mofes 
 iprinkled both the altar of the Lord, and the twelve 
 pillars of the people, with the blood of the facrifices. 
 This blood he called the blood of the covenant. 
 Where we are to obierve, that all the folemnities of 
 that covenant were entirely ceremonial ; the altar, 
 the facrifices, the blood, the fprinkling. And there- 
 fore that covenant itfcif, which confided in rites, was 
 ceremonial too. Hch. 9. i. — For, though thefe were 
 
 only 
 
iiCz Of the Abrogation Book 4, 
 
 only the accidents of the Covenant, or at leaft ap- 
 pendages thereto •, yet, becaule they were the inftru- 
 ments of its adminiilration, they are called the Cove- 
 nant. And therefore, in fum, the Iblemn manner of 
 ratifying this Covenant, confifting in ceremonies and 
 facrifices, is, in this place, called the Old Covenant. 
 What the XIX. 2dly. To that Old Covenant is contradiftin- 
 New? guifhed the New, which can be no other, but God's 
 agreement with Ij'rat'l, without the vail of ceremonies-, 
 in which there can be nothing typical or fhadowy, 
 but all things real and fubftantial ; the facrifice not 
 brutal, but rational ; the blood, not of beafVs, but 
 of the McJ[iah\ the iprinkling, not of an altar of 
 earth on one hand, and of pillars reprefenting the 
 people on the other ; but of heavenly things, which 
 are reprefenied by earthly, on the one, and of the 
 confciences on the other hand. As the apoftle fet-s 
 the one over againft tiie other, Ueh. 9 and 10. 
 The Old X^« 3^'y- The Old Covenant is here found fault 
 Covenant with, acculed, and charged with defects : not only 
 charged bccauTe the New is promifed, for which there v;ould 
 fcd' °^' have been no place, had nothing been deficient in 
 the former, Heb. 8. 7 ; but alfo becaule the former 
 is faid to have been made void by Ifrael, It had not, 
 therefore, at leaft, as old and fliadowy, and as ex- 
 plained by Mofes in the faid place, the promifc of 
 fanclifying grace. It had the decalogue engraven 
 • on tables of llone, the reft of the laws written down 
 in a book : but in the whole folemnity of the covenant, 
 there is not the leaft mention of writing the law on 
 the heart. The Old Covenant was, therefore, of 
 fuch a nature, as to leave room for a new, and a 
 better. 
 Inferior tp ^^^' 4thly. The New Covenant, that was pro- 
 the New. milcd to fucceed the Old, has the following fupcrior 
 privileges, ift. It Ihall be lure and ftable, becaule it 
 was not to-be external, but fpiritual •, engraven not 
 on tables of ftone, but on the flefhy tables of the 
 ■ heart. 2dly. Clearly propofed, and made known, 
 
 by 
 
Ch«£p.'''"T4» of the Ol D Testa M E N t; ti£^ 
 
 by a more plentiful unflion of the Spirit, fo that 
 t he !»(!? 'would be no necpffity for one to be taught by 
 another, i John^ i. 27, as formerly ; when the myl- 
 teries" of falvation were exhibited to be guelTed at, ra- 
 ther than contemplated, gdly. It (hall have a true 
 expiation and remiffion of fms, v/hich the Old QEco- 
 nomy, as legal, excluded, and, as typical, could 
 not give. Whence it appears, that the New Cove<- 
 jiant, which is here promifed, confifls in mere pro- 
 mifes of an irrevocable grace, is held forth to us 
 without the vail of ceremonies, and has the reality of 
 thofe things, of which the types were only the 
 Ihadows. 
 
 5' XXII. 5thly. From thefe things, moreover, it is Promffed 
 iitjw eafy to conclude, that the New Covenant was J° ^^ ^^ 
 ji'ot promifed to ftand, together with the Old, and ^^j.^^^^ 
 be fuperadded, to fupply its defefts ; but to come 
 in the place of the former, when that, as obfcure 
 and typical, fhould be entirely removed; as is plain 
 from thofe words. Not according to the Covenant^ that 
 I made zvith their fathers^ &c. In that he faith, a 
 •■'New Covenant, he hath made the firft old : now, 
 that which decayeth and waxeth old, is ready to vanijh 
 ^way, Hch. 8. 13. 
 
 XXIII. The exceptions of the Jews againft thisExcep- 
 ftrong argument, are very weak. ift. That thetions. 
 eftabiilliment, and not the renewal of that Covenant, 
 is here promifed: \h^^s, Kirnchi. 2dly. That it does 
 not necelfarily follow, from the mention of the New 
 Covenant, that the Lord will give a new law, only 
 renew the former on their hearts. For whatfoever 
 was not fufficiently manifeft at firft, when afterwards 
 more fully declared, is faid in Scripture to be New. 
 Thus Samuel fays to Saul, i Sa7n. 11. 14, come and let 
 us go to Gilgal, and renezv the kingdom there. Where 
 it is plain, there was no new kingdom given, but 
 only the old confirmed: Thus Menajfe Ben Ifrael^ 
 ^aji. 7, in L«vit. 
 
 x:xiY. 
 
1 1 64 Of the A E p. o c A T I o N Book V 
 
 The in- XXIV. I anfwer, to thefirjl: \\\. That it is beg- 
 troduflion ^^^^ j.|^g qucftion. 2dly. A dircd contradifhion of 
 New i» God's word. God lays, I will make a New Cove- 
 the abro- nant, not like the former, which was -made void : 
 gation of man ventures to anfwer, it is not an eftablifliment of 
 the Old ^ New, but a repetition of the Old : artd lb far the 
 rant 'and New Covenant confirmed the Old ; yet at the fame 
 at the time this was its abrogation ; becaufe the prefencc of 
 fame time j.|^^ truth, and of the body, is the removal of the 
 
 '^}^ *^^"' fieure, and the fiiadow. JBut thele thincrs the Jew 
 lirmation. "& j o j o ^ 
 
 did not iinderitand. 
 
 The New XXV. To the other : We fay, That here is no pro- 
 Covenant mife of a new law ; becaufe none can be better and 
 iiotim- more perfed than that of the ten commandments : 
 porting a however, we have a promife of a New Covenant, not 
 
 new law, _ ,- , ' r 1 » 1 r 
 
 7et the a Covenant or works, or or the law, but or grace; 
 abroga- promifing to write the fame law on the heart, which 
 tion ofthc [^fQj.j»^yas^vf-jct:en on ftone. 2d}y. That the rene\Vll 
 cerenao- ^^ ^j^^ Covenant does not confift only in a clearer V?:^ 
 petition of the law, or inlcription on thf! heart. Foi% 
 the New Covenant is o-^|X)rcd to tiie Old, and fubfti- 
 tutcd in its place, and'bompleats it, fo as likcwife to 
 put an end to it, as we*havejuft noivfliewn. ^dly. 
 That the two cafes are not parallel : 'for, Samuel fays 
 not to Saul, let us go to Gi'gai, and I will give thee 
 a new kingdom, unlike to the former ; as God fpeaks 
 here to Ifrael. Thele are things very different, I 
 will renew with thee the Covenant which I made; 
 and I will make a new Covenant, not like unto the 
 former. 
 Jer. 3. 16, XXVI. Let us now defcend x.o particulars : Where 
 »7- the firll thing, that offers, is the prophecy concern- 
 
 ing the removal of the Ark of thb Cove m ant, 
 not only out of the world, but alio out of the me- 
 mory and heart of believers*, expreffed Jer. •^. 16, 
 17, in the follov/'ing words : yiW itjhall come to fafSy 
 iL^henye be multiplied and encreafed in the land •, in thofe 
 days, faith Jehovah, they Jloall fay no wore, the ark of 
 the. Covenant cf Jehovah-, neither fl:all it come to mind, 
 • ■ -• • neither 
 
Chap. 14. of the Olx>.^^Tj;3tament. 1165 
 
 neither fl^all they remember it, neither (hall they vifit it^ 
 neither Jh all that he done any more : at that time they 
 Jh^allculljerufalem the thrcneofjeho'vah^ and all the nc" 
 tiom Jhall he gathered into it. 
 
 ^ XX'VII. On this prophecy we obferve, ift. That The ark 
 the ark of the Lord was the centre and compendium the ccn- 
 of all the ceremonies. It was the holieftof all lacred ^^^ °^^^^^ 
 places, to which they looked in all their ceremonial ^f^*""' 
 worfhip, and before which they were alfo to adore, 
 2 Sam, 6. 2, and to facrifice j the throne of God, 
 ere6linga prieftly kingdom : in fine, it was the prin- 
 cipal fymbol of the whole typical covenant : whence 
 it is alio called the ark of the covenant., both here, and 
 in many other places ; becaufe in it, at leaft in its 
 fide, was kept the book of the covenant, Deut. ^i. 
 26, 27 : and the ark of the teftimony^ Exod. 26. 3^, 
 or alfo the teftimony itfelf. Lev. 16. 13, becaufe it 
 teftified concerning the covenant of God with Ifrael, 
 of which it was a pledge. 2dly. That the entire re- 1^^^ zhnii- 
 moval of the ark is here foretold, not only out of the ^'"" ^'^'"*" 
 world, but alfo from the memory, love and defire of ^ ' 
 .believers : all opinion of typical holinefs, which for- 
 merly the ark was eminently poireiled of, being era- 
 fed out of the minds of Gods people. To this pur- 
 pofe is that repetition, by way of, climax or gradation, 
 ihey fhall fay no more, mither (Jjall it cane to mind^ 
 neither fhall they remember it, neither fJoall thsy vifit it^ 
 or feck it, neither fball that he done anymore. They (hall 
 not make a new one, when the old fhall be loft, or 
 have it m any efteem. Poor Aherhanel looks on this 
 repetition with a kind of aPtoniihqient. ^dly. That ^nd thaf 
 it is not here foretold in the form of a. threatening in fign of 
 of mifery, fuch as was the lofs of the ark,-, while the happier 
 ceremonies were in force -, but as a promife of the ^'"*^^- 
 nioft happy times, in which the church fhall have 
 that in reality, v.'hich formerly- fne had typically in 
 the ark ; and while (lie enjoys the fubilance will bear 
 the lofs of the (hadow, not only v^jth equanimity and 
 compofure of mind, but alio with giadncfs of heart. 
 
 4thly. 
 
1 166 Of the Abrogation- Book 4. 
 
 All Jeru- 4thly. It is added that all Jcrufalem^ and not thcco- 
 falem to y^j. of the ark only, as formerly, fhould he thethrone- 
 ih ^neof of glory. For^ all JeT.iifakm JhaU obtain a degree cf- 
 glory. the. ark in hoUnefs and glcry^ hy^ Aberbanel. That is,^ 
 Godwin manifeft himfelf, by much more glorious in-- 
 dications of his grace , in the vvhol church of believing- 
 Jews, and converted Gentiles united together into ons 
 holy city, tiian he did formerly within the enclofurc 
 ot the ianftuary : words which overturn the typical- 
 Under the holinefs of places. 5thly. Ihat all thofe benefit.^ ac- 
 kingdom company the coming of the Meffiah, whofe diftin- 
 Mefliah. guifhing charafters are the multiplying and the in^ 
 creafingof the people in the land, fee Deut^ 30. 5, 
 even above their anceftors, after having fubducd 
 and incorporated Edom with themfclves •, the giving- 
 of pallors according to God's heart, who, as Kimchi 
 interprets, are the rulers of Jfrael, zvho JJmU be the at- 
 tendants on the king Meffiah. We call theie the apoftles 
 of the lamb, and their faithful afilftants and fucceflTors, 
 V. and in fine, the gathering together the Gentiles into- 
 the church i who could neither be burdened with ce- 
 remonies, as we fliall prefently fhcw ; nor, while the 
 religion of ceremonies continued, live perceably in 
 the fame holy city with the Jews without them. The 
 fum of the whole comes to this, that when the Mef* 
 fiah fliould difcover ihofe things, which were fignified 
 by the ark and the other ceremonies, he would then 
 abolifh all the holinefs of the ark and the like types, 
 as well in reality, as out of the minds, of belie" 
 vers. 
 . „ XXVIII, It is excepted, 1 ft. that the ark which 
 ons^^^^"*^ was wanting in the fecond temple, is to be reftorcd 
 by God under the Mejfiah. Thus Sephar Afkat Ro- 
 chel refuted by Hulfius on the tenth fign of the Mef-- 
 fiaFs coming. 2dly, That the meaning of this pro- 
 phecy is, that, during thcle profperouscircumftances^ 
 Ilrael v/ould have no realon to lear the envy of the 
 other n.-vrioiis i for they Hiould not make war, fo as 
 vj be obliged ic goout,'Aad take the ark of the cove- 
 ^^ .'^ ;m\\ -vj-X.-j 'i'-W ui<;u ,^ij ,*:• -^ nan£ 
 
 ons. 
 
Chap. 14. of the Old T^sTAAffiNT. 1167 
 
 nant v/ith them, as they ufually did, ih the day? of 
 Eliy and as often as war happened to break out. And 
 theretore, there was no prediflion of the remoyai of 
 the ark fimply, but in fome refpeft, namely, as ro 
 its fpecial ule in time of war. Thus Jcnathan^ Kim- 
 chi^ and Mencijfe ^tieji. 2 inLevit. and others. 3dly, 
 That the abrogation of the ceremonies cannot be in- 
 ferred from the abfence of the ark, fmce it is withour 
 controverfy, that thefe remained in force, tho' the" 
 ark has been wanting ever fince the Babyionifli cap- 
 tivity. 4thly. That the ten commandments, former- 
 ly enclofed in the ark, are even at this day accounted 
 and regarded by all as eternal, Menaffe^ ibid. 
 
 XXIX. I anfwer to the firff, that it is a mere Jew-'pj^g ^^.j, 
 ifh tradition, without any foundation in fcripture, and not to be 
 diredlly contrary to this prophecy o{ Jeremiah. rcHored 
 
 XXX. To thefecond, ift. That it is fuppofed with- ^^^^^ 
 out proof, that the principal ufe of the ark was in Herethi 
 time of war. They took it with them to the field of queftlon 
 battle in the time of Eli, but with bad fuccefs, be- is not 
 ing found to have in vain put their confidence in the ark, r^?^\ 
 Jofeph. Antiq. Lib. 5. c. 11. 2dly. That, afcer the j^'^c"^'"^ 
 dedication of the temple, and thefolemn introdudion thcfiddof 
 of the ark into it, it was never any more moved from baitic. 
 
 i ts place, and carried out to the field of battle, i Kings 
 8. 8. 2 Chron. 5. 9. Therefore the temple is cal- 
 led the refiing place of Jehovah, and of the ark of his 
 ftrength^ 7. Chron. 6. 41 : and an hoiife of reft for the 
 a^k of the covenant of Jehovah, i Chron. 28. 2, lb that 
 the Leviles were relieved from the burden of carry- 
 ing it, 2 Chron. 35. 3. V/hat nevr thing then 
 could Jeremiah foretel here, Ihould he prophecy, 
 that, in the tim.e of the Meffiah, the ark v/as not 
 to be carried out to battle, as ail knew, thac 
 was prohibited fo many ages before ? '^dly. 
 That reiterated repet.tion of phrafes plainly indi- 
 cates an entire removal of the ark : And juftly faid 
 Aherhanel of this expofidon. All thefe things are fo-r 
 nign to the purpofe, there is not afrd/le zvordin the test 
 concerning wary and the clhsr ikmgs of which theyf'peak, 
 
 Gnd. 
 
ji68 Of the Abrogation" Eook 4 
 
 and therefore f cannot he fatisfied '■juith this expli- 
 cation. 
 Such an XXXI, To the third % the abfcnce of the ark in the 
 abolition fecond temple, which was to be honoured with the 
 of the ark pj-^fence ot him, who was prefigured by it, did even 
 au abro- ^^^" fignify the future abrogation of the types in due 
 gation of time. 2dly. We don't argue from the bare abfencc 
 the cere- of the ark, but from its being foretold, that it was 
 roomes. j^^ither to be in the world, nor fo much as have a 
 place in the mind, love and defire of believers •, and 
 this was promifed as a great bleffing, as a token and 
 evidence of the liberty purchafcd by the Mejjiah : 
 which was not the cafe before the coming of the 
 Mejfmhy when the memory of the ark was llill dear 
 to the godly among them. 3dly. We likewife argue 
 from this •, namely, that the Kolinefs and glory of 
 the ark may be faid to be imparted to all -f- Jerufa- 
 lem, inhabited by Jews as well as Gentiles, in the fenfc 
 we have juft explained. Whence the abrogation of 
 that typical holinefs, which the ark formerly had 
 above all, is moft evidently concluded. 
 Mot the XXXII. 7o the fourth: ift. The laws of the co- 
 abrogati- venant, of which the ark was the fymbol, were not 
 ^"^'^'"^ only the ten commandments, but all the laws of 
 in hsTo"! Moles. Accordingly the book which contained them 
 inai capa- was placed in the fide of the ark. I'hat fymbol 
 '^''^y' therefore of the covenant being thus abolilhed, both 
 the covenant itfelf, and the laws, fo far as they com- 
 prized the conditions of that covenant, are abrogated.- 
 idly. The cafe of the laws of the decalogue, is dif- 
 ferent from the reft : for, they were engraven on ta- 
 bles of ftone, and laid up in the ark, to reprefent, 
 that they were to be the perpetual rule of holinefs, 
 and continually to be kept in the heart both of the 
 Meffwh and of his myltical body -, while the others 
 
 f i. e- To ti:c wliole cliuich made up of Jews and Gentiles 
 
 were 
 
Chap. 14. of the Old Testament. 11^9 
 
 were only written on paper or parchment, and placed 
 in the fide of the ark. Their abrogation therefore 
 would be ill concluded from the removal of the ty- 
 pical ark J feeing their being engraven on ilone, and 
 kept in the ark lignified their indelible infcription on, 
 and continual prefervation in, the hearts of be- 
 lievers. 
 
 XXXIII. David prophefied concerning the abro- ^^' ^^^' 4 
 gation of the priesthood Pf^ no. 4, the Lord 
 
 hath [worn and will not repent \ thou art a prieji for 
 ever after the order of Melchifedec. From which place 
 the apolUe long ago argued, thus, Heb. 7. 11 — i :^. 
 If therefore perfe^ion were by the Leviiical ■priefihaod, 
 (for under it the people received the law.,) what further 
 need was there ^ that another prirft fhould rife after the or- 
 der of Melchifedec^ and not be called after the order of 
 Aaron ? For, the priejlhood being changed, there is made 
 of necefjity a change alfo of the law : for he, of whom 
 thefe things are fpoken, pertaineth to another tribe, of 
 which no man gave attendance at the altar' The fol- 
 lowing obfervations will fnew, that this reafoning is 
 folid and conclufive. 
 
 XXXIV. I ft. The infcription proves, that the obferva- 
 author of this pfalm was Bavid^ a pfalm of David, dons on 
 which is no where found in the titles of pfalms com- ^^^^^ P*^' 
 pofed by another. 2dly. The perfon, to whom both ^^^^* 
 the kingdom and priefthood are promifed, is not 
 David himfelf, but the Lord of David, as appears 
 
 from the connexion of v. 4 with 1;. i. ^dly. The 
 Lord of David is not /Ibraham, but the Meffiah. Be- 
 caufe the things aflerted and declared in this pfalm, 
 as the fitting at God's right hand, the fending the 
 rod of his ftrength out of Zion, the making all his 
 enemies his footftool, his eternal priellhood &c. do' 
 not agree to the former, but to the latter.. 4_thly. 
 AH are agreed, that the Meffiah is not of the tribe of 
 Levi, to which, by the law of Mofes, the pri^tlj^d 
 was limited •, but of Judah, and of the family cfi)^- 
 vid. But by the iMofaic law, that family v/as not al- 
 25 Vol, III. X lowed 
 
iiyo Of the A B R o G A T I o N Book 4. 
 
 lowed to exercife the priefthood, 2 Cbron. 26. 18. 
 5thly. A priefthood, even an eternal priefthood is pro- 
 mifed to the Mejfiah^ and that by an oath, fee Zech^ 
 6. 13. Which cannot be, while the Molaic law con- 
 cerning the prieftliood remains in force. 6thly. That 
 priefthood is of another order than that of Aaron, 
 i\?i.mt\y oi Melchifedec: whicli caiUiot fubfift at the 
 fame time with the Levitical both for other rcafons, 
 which it is not to the piirpofe now to unfold, and 
 cfpecially en account of the diverfity of dcfcent. 
 7thly. If the Aaron; cd priefthood had been perfeft, 
 and could have perfected the confciences, there nei- 
 ther had been, nor ought there to be a place for this 
 change. But the v/eaknefs and unprofitablenefs 
 thereof made way for an amendment. Sthly. With 
 the change of the priefthood is conjoined the change 
 of the law. Becaufe the priefthood is not only a great 
 part, but alfo the foundation of all the ceremo- 
 nies. 
 Except!- XXXV. The Jewifti interpreters wonderfully per- 
 ons. plex themfelves in darkening this illuftrious paflage : 
 
 but it is not worth our v/hile to difcufs all their mif- 
 interpretations here •, they zre both fo many and fo 
 impertinent. V\^e (hall only run over fuch excep- 
 tions, as arc more plaufible, and direclly contrary to 
 what we maintain. It is therefore obje(5led, ift. 
 That this is not a plalm of David's, but compofed 
 by fomeinfpired finger in commendation, and on the 
 account of David : and that the infcription is no ob- 
 jc(flion b fometimes, even in the infcription of pfalms, 
 is the fign of the dative cafe, and fignifies the fame 
 thing, as "iii^ya, y^r, as P/ 72. i, no^"^"7, /<?, for, or 
 concerning Solomon : nay, that we have the fame in- 
 fcription "inb prefixed to fome pfalms, of which he 
 does not feem to be the author, as Pf. 20 and 21. 
 Where the finger prays for the prefervation of the 
 king; under v/hich name it is not very likely, that 
 David Vaou\i\ pray for him.felf. 2dly. That therefore 
 the finger means David by his lord : whom he calls 
 
 not 
 
Chap. 14- of the Old Testament: U7t^ 
 
 not Adonai^ a facred name ; hv\\.rAdoni-, a human and- 
 common appellation, gdly. That the .term iHD Co- 
 /&(?« does not here fignify a priejl^ but a king and prince 
 as 2 5<2W 8. 1 8, where the fons of David ave called 
 CD'in^, that is princes of the court \ and 2 6'(3;;2. 20. 26, 
 where 7r^ the lairite is called a prince of David. Ac- 
 cordingly even the Chaldee has tranflated it, thou art 
 conjlituted a prince. 4thly. That pTJf'D^D 'mmt'i^ fig- 
 nifies, hecaufe thou art the king ofrighteouf?iefs^ as if the' 
 meaning was, ihou fhalt be a prince for ever, (halt 
 feign by a long fuccefHon of defcendauts, not as 
 Saul^ whofe government was execreable and of Hiorc 
 continuance, hecaufe of right eoufnefs^ for thcu art a 
 righteous king^ as the C/?'^/^^^ paraph rafes; If this be 
 a true explication, nothing is here faid about the 
 change of the priefthood. 
 
 XXXVI. I anfwer to xhtfirjl. ift. If you fay, rp^js 
 that this is not a pfalm of David, you cannot prove pfalmDa^ 
 him to be the author of any pfalm, that has the fame vid's. 
 infcription. 2dly. The ancients a]lacknowlege,that it is 
 David's. If it had not been fo, Chriil would not have 
 aflerted it as a thing of undoubted truth. Mat. 22, 
 45, and the Pharifees might eafily have eluded that 
 argument, by which they were conftrained to hold 
 their peace. The Chaldee alfo has it, a hymn by the 
 hand of David. 3dly. We allov/, that the leter ^ is 
 fometimes thefign of the Dative •, but we deny, that 
 here, or clfewhere, when the title runs "^y^^ "iiDi?3, V 
 fignifies the fame with "in>'n, nor, by any other defr 
 cription, are thofe pfalms diftinguifhed, which we all 
 believe to be David's, in confequence of that infcrip- 
 tion. 5thly. Theinftances mentioned, do not prove 
 any thing to the contrary : for in P/i 72; we read not, 
 n?i7ti'^ niD??3 a pfalm for Solomon, but no^ti'^ abfo- 
 lutely, for Solomon., and then there is noreafoni why it 
 may not be a pfalm of »S'(7/^//7(3;2V, which he received, as it 
 were, from David's mouth •, fince he iikewife wrote fe- 
 eral proverbs from the mouth of his mother, Prov. 01. 
 I. And there is as little reafon, why-Pfalms 20 and 2 1 
 X 2 niay 
 
11^2 Of the Abrogation Book 4. 
 
 may not be accounted David's. Eor, as God had 
 appointed him to the office of a prophet, hejurtly 
 alfo dictated to the people thole forms of prayer, 
 with which they were to incerceed for their king^ 
 And that he might fing this in one fpirit with them: 
 it is not without reafon, that he Ipeaks of himfelf as 
 kinp- in the third perfon. And thus he might pro- 
 perly name himfelf j but he could not call himfelf, 
 £>is Lord, whether finging by himfelf or with others. 
 Befides the appellation king, even in thofe pfalms, 
 mr.y look further and be applied to the Meffi ah. For- 
 how could the church in after times, by finging, pray 
 for David and his pofterity, when they were extindt ^^ 
 And in what fenfe fliould Ilie fing thefe things of an 
 Earthly king, when there was no fuch king in 
 Jfrael .? 
 David's XXXVII. To the /t^^c;;^ we reply, ift. It is affir- 
 l^^ is med without proof, that thefe things were foretold, 
 ?t ^^^^' concerning David, when David fpeaks them concer- 
 ning his Lord. 2dly. David's Lord is the Mejfiah ; 
 for David was his iervant. He Tits at God's right 
 hand, having the next degree of honour to God; all 
 the other things, which are declared in the pfaim, em- 
 phatically belong to him. 3dly. As he could be 
 called Adonai by David on account of the excellence 
 of the divine elfence ; fo he is alio juftly called Ado- 
 ni on account of the eminence of his power and do- 
 minion. 6thly. The more antient Jews themfelves 
 explained this pialm of the Mejfiah, from whom 
 we have teftimonies in Munfterus on this pfalm, and 
 m Cocceius on Heb. 7. §.12. 
 Thefi nl-' XXXVIIl. Tothe//(7/r^wefay, ift. Tho' the term 
 firJu'c^n oiV^ Cohen Tn2iy ioxntumts denote a political dignity^ 
 the term yet royal majefty is never exprelTed by that word. 
 jnj'j Cohen, as Ahen Ezra has well obferved, fijnifies 
 rvs''tir:iy a minijler, who is next to the king. But there 
 is a king, who has power over confcience, and God 
 only is iuch a king : and there is a king, who has 
 power over the body,- and fuch are the lupreme ru- 
 lers 
 
Chap. 14' Of the Old Testament: 1175 
 
 lers of this world. Therefore there is a twofold 
 Coken, namely, with refpeft either to God, or to 
 kings. With refpeft to God, fuch are called Co- 
 hanim, who were over the people in performing 
 divine fervice, becauie they appear to be next to 
 God. With refpefl to kings, thefe are Cchanim, who 
 are next to them. In that lenfe, Ira the lairite is cal- 
 led David's Cohen^ and David's fons Cohanim. That 
 is, as it is explained, i Chrcn. 11. 15. captains, or 
 principal men next to the king. And if we may believe 
 the Jews, becaufe Ahfolom was not admitted to par- 
 take of this dignity, he therefore took occafion to 
 form his unnatural confpiracy. But in none of thefe 
 'fenfes could David be called Cohen : not in the for- 
 mer, becaufe the priefthood was confined to the def- 
 cendants of Aaron alone : nor in the latter, for thus 
 he himfelf had his Cohanim. But the Mejfiah is in 
 fuch a manner a king, as, at the fame time to be 
 prieft; juft like Melchifedec, who diftindly difchar- 
 ged both offices, for the Holy Spirit direds us to 
 this. 
 
 XXXIX, To the fourth we anfvver, that there is a Melchlfe- 
 miftake, thro' the misinterpretation of thefe words, dec a pro- 
 pny->D^D Ti-im b;;. For, ift. P^^ obD Melchi-zedeck^^'^ n^'"^- 
 is always in the facred writings a proper name. The 
 Hebrews fliould appellatively call, king of rightcouf- 
 vefs, pTi* "1^?3- 2dly. mn"] b]^ never fignifies becaufe, 
 but when it is placed, as here, according to the order 
 ov 'manner, Eccl. 3. 18, and £<:f/. 8. 2, if ti* follows 
 in Hebreiv, or n in Chaldee, it fignifies with that in- 
 tention, or deftgn, as Eccl. 7. 14. Dan. 2. 30. and 
 Dan. 4.. 14. Seeing then neithel" hdimD, nor p"Ti'"0^f3, 
 nor 'nnm b-j fignify what the Jezvs would have, our 
 argument remains in its full force, 
 
 XL. And indeed, the event has confirmed thisTheLevi- 
 prophecy : for about the time, when our true Mf/- tical pHeft 
 fhifedec began his prieftly office, the Levitical had ^^^^ ^oft 
 lolUts dignity, riilitwas'at laft entirely aboHffied, ^1^ ^'^'^'^^" 
 Without any iiopes or a reitoration, all the diftmftion the time 
 of tribes being confounded. And the Jews them-of Cbrift. 
 X 2 felves 
 
J J 74 Of the A B R o G A T i o N Book 4 
 
 lelves have taken notice of this, whofe opinion w^ 
 have in the Mifna^ tit. Sota^ c. 9. FrGm the death of 
 Riibbi IfmaeU the fon cj Phchi^ the fpUndor of the prieft- 
 hoodhas ceafed. Eut this man was made High Prieit 
 by Valerius Gratiis^ prefident of Judea under Tiberi- 
 us C^efir. About that time, this moft lacred office 
 was tofled about and fported with, like a ball, and 
 any of the moft profligate, as he favoured and made 
 prcfents to the Roman prefident, grafped at it by the 
 fouled ambition and the bafeft arts. And matters at 
 length came to fuch a pitch of profanenefs and wick- 
 ednefs, that the high priells were not only chofen by 
 lot, but even the high priefthood fell by lot to one 
 Phannias ; who not only was a worthlfs High-Prtefi^ 
 but alfoy thro" his grofs ignorance^ incapable to dijVinguifh 
 what was the nature of the high-priefthood^ Jofep. de 
 Bel. Jud. Lib. 4. c. 12. Yet from the utmoil con- 
 tempt and dcrifion they conftrained this man, whom 
 they forced even againO: his will from the country, 
 and brought him on the ftage like a kind of arlor, 
 and clothed in the facred veftments fo 2cl the part 
 of High Pried, who like a. child had prompters al- 
 ways at hand, to remind him how to behave, and 
 maintain his charadlcr. Which iv/ipiety., as Jofephus 
 juftly calls it, fufficiently fhews, that God no longer 
 regarded that of^ce •, after the true prieft according 
 to the ordcv of Melchifeder had once appeared. 
 Ban. 9. XLI. From the priefthood let us proceed to the 
 SACRIFICES. Darnel ipc-Jiks of the ceafing of thefe 
 Chap. 9, laft verfe, and he fijall confirm the cove- 
 nant with many for one week : and in the miifiofthe 
 iveek.^ he fhall caufc the facrifice and the oMation to 
 ceafe. 
 The time XLII. We are here to obferve, ill. That the pro- 
 of the phet fpeaks concerning the times of the Meffiah^ who, 
 Mefnah ,y ^^\ jg called the Mefj'r.h the prince., by way of 
 defcnbed. ^j^j^jej^cc, and withrefpcft to his charader and of- 
 fice : compare Jfa. 55. 4. His office was to fi- 
 iiidj (reft rain) x.\\c tranfgt-cjfion, and make an end of 
 
 (leal) 
 
 2 
 
Chap. 14. oftheOLD Test AMENT. 1175 
 
 (leal) fins^ and to 7nake reconciliation for (expiate) ini- 
 qnity^ and to bring in everlafting righteoufnefs, v. 24: 
 Thefe are the offices and benefits of the true Meffiab 
 
 alone. - , ^ .- 
 
 XLIII. 'idly. That the abolifhing of the iacrifice To whom 
 and oblation is foretold, to be done by the Meffiah : '^^f^l^^""^ 
 for, he, who confirmed the Covenant with jnany, whom \-^^^^^l^_ 
 Paul calls, thefiireiy of a better Covenant^ tieb. 7. 22, crifices. 
 even he Ihall caufe the facrifices to ceafe. But what- 
 ever the Af^^ij does is undoubtedly right: fince at 
 lead he is a prophet, and faithful in the houfe of 
 
 God. 
 
 XLIV. gdly. That this abolifhing was both juft, Both of 
 and aftualiy took place. It was juft, by reafon of the "s'l^^"^ 
 introdudion of a New Covenant, which was con-" ^ ' 
 firmed, not by facrifice and the blood of brute beafts; 
 but by the offering of the Meffiah himfelf, that lamb 
 without blemifh, whofe blood is the blood of the 
 New Teftament, flied in order to procure, or ob- 
 tain, true remiffion, for jnany. Accordingly the 
 future abolifhing of the facritices was foretold to 
 be in the midft of that week, in which the Meffiah 
 wsis to be cut off, when he was to make his foul an of- 
 fering for fm^ If 53' 10. His facrifice put an end 
 to typical facrifices. And the abrogation of the fa- 
 crifices" is joined with the confirmation of the New 
 Covenant: for, that being fealed by the facrifice of 
 Chrifl, and preached by the apoflles, and confirmed 
 by the eftufion of the Holy Ghoft, and by very 
 many miracles •, the facrifices of beafls, which con- 
 ftituted a great part of the Old Covenant, imme- 
 diately lofl all their efficacy and dignity, and fo were 
 juftly abrogated. It actually took place not long 
 after, on the deftru6lion of the city and temple •, for, 
 all the facrifices ceafed upon that. Jofephus relates, . 
 that "titus anfwered the priefts, who begged for their 
 lives, after the burning of the temple -, that that was 
 de/troyed, on account of which he would have juftly faved 
 them i but that it was proper for the friefls to prifh 
 
 X 4 ''^i^h 
 
iiyS Of the A B R G A T I N Book. 4 
 
 iviih the temple. And what Chryfojlom relates, Orat. 
 3. contra Judaos^ agrees with this, that the Jevss 
 ihould have faid to Julian^ when he exhorted them 
 ^ to facrifice in the ancient manner-, if you ivould fee us 
 facrifice^ reflore our city^ rebuild our temple^ and ive will 
 facrifice even now as before. As the profane emperor, 
 from the hatred he bore to Chriftianity, attempted 
 this, and furnillied the expence out of the pubHck trea- 
 fury, God prevented it by his almighty hand-, there- 
 by fhewing, that he had no pleafure in new facri- 
 fices. Not only our own writers have this hiftory, 
 but alfo Ammianus MarcelUiius Lib. 23, among the 
 Gentiles, and Zemach David^ P. i,p. 36. among the 
 Jews. Both thefe kinds of the abrogation of facrifices 
 may be afcribed to the Meffiah. He had a right to 
 do it, as a prieft, who had offered a better facrifice ; 
 and as a king, who appoints religious ceremonies for 
 his church. He adlually did it, as the afferter of his 
 ovv'n majefty and grace, which the rebellious Jews 
 trampled under foot j for which end, he made ufe of 
 'titiis and his armies, as his minifters. 
 "Which XLV. 4thly. That the removal of facrifices and 
 
 imports ^ offerings infers the abrogation of the whole ceremo- 
 the aboh- ^^^ worfhip. Not only becaufe facrifices conftitute 
 
 tionofthe . . ,^ r ^u • j r 
 
 whole CO- ^ principal part or the ceremonies, and we may fay 
 remnnial the fame of things oF a like nature •, but alio becauie 
 vorihip. the whole external worfhip is fometimes exprelTed 
 by the nzmt facrifice^ as Hos. 6. 6, n'^i 'nifDn ncn o 
 n3j,y"(?r I defired mercy and not facrifice : ion, which the 
 Septuagint here tranflate by '"^fo?. as alio Matthew^ 
 chap. 12. 7, fignifies ojioV/?,- (a word very plainly de- 
 rived from the Hebrew mi'Dn, or iheChaldee Kni-j'Dn) 
 or a dilii^cnt love of God. But oyisrv?? is that internal 
 purity and holincfs of heart, which comprehends all 
 thole virtues, or graces, v/hcrein the image of God 
 confilh. And therefore n^t, in order toa jufl oppo- 
 fition, will fignify the whole external and ceremonial 
 worfiiip. Which Kimchi iiimlelf feems to have ob- 
 fjrved, who explains facrifice by the zvorf/jip of the 
 
 Lord 
 
Chap. 14. of the Old Testament. 1177 
 
 Lord in the houfe of his fan5iuary. The interpreta- 
 tions, which the blind and foolifh J^wj give of this 
 prophecy of Daniel^ are fo foreign to the words of 
 the text, to the defignation of the time, and to the 
 hiftory of the events, that they confute and over- 
 throw themfelves. Whoever defires to fee them ex- 
 ploded, may confult Conft. VEmpereur on Daniel^ and 
 the celebrated Cocr^/z/j, hhrnbeck zx\di Hulfnis^ in their 
 writings againft the Je'ws. 
 
 XLVI. The Spirit, which fpoke by the prophets, Many 
 not thinking it fufRcient to foretel the ceafing of ^^i"g5 
 the ceremonies, foretold alfo, that, in the days of the ^'*^'''!?^'? 
 Mejfiak^ fuch rites Should be inftituted, as are entirely fjhj*jj ^^^^ 
 repugnant to the ancient inftitutions : that he would repugnant 
 take for himfcif Priefts and Levites out of all nations ^o ^^*^ ce- 
 without diftindlion, Ifa. 66. 20, 21. That in air^"'°°'"- 
 places incenfe and a pure offering fliould be offered 
 to his name, MaL i. 11 : that there fhould be an 
 altar, acceptable to himfelf in the midft of the land 
 of Egypt, Ifa JCf. 19 : that on the bells of thehorfes 
 fhould be engraven, holiness to Jehovah •, which 
 was formerly engraven only on the golden plate fatt- 
 ened to the mitre of the high-prielt ; and God has 
 gracioufly promifed, that all the pots in Jerufalem^ 
 and in all Judea, fhould be holinefs unto him, Zech, 
 14. 20, 21. Thefe things cannot be reconciled with 
 the ancient privileges of the priefls and levites, and 
 with the earthly fan6luary, and the prerogatives 
 of the land of Canaan, and with the fpecial holinefs 
 of the pontifical pomp. God intimates, that he 
 would be worfhipped in the ufe of other facred or- 
 dinances, which fhould not be confined to any forms 
 of the ancient ceremonies, but be duely performed, 
 in fpirit and in truth, by every believer, in all places 
 whatever. 
 
 XLVII. Let qs now come to the third thing They 
 propofed, and fhew, that the ceremonies ought to ought to 
 be abrogated in the time of the Meffiah, and that it*^^ ^^'■°" 
 >vas not poinbie, the cafe fhould be othcrwife. This^^'^'^* 
 
 raav 
 
1 178 Of the Ab R oc A Ti o >r Book 4 
 
 may be fhewn two ways : Firft, if we confider the 
 material^ or matter of the ceiemonies, as they are 
 ad:s of the obedience, prefcribed by the lavv^ of ordi- 
 nances: fecondly, their formal^ or elTence, as they 
 were types and fiiadows : but in neither of thck way^ 
 can they have place in the kingdom of the McjJ'iab. 
 I make the firil of thcfe appear thus. 
 Unt^erthe XLVIII. It is evident from the prophecies, that 
 ivjtffiih jj crreat multitude of the Gentile^ would be called bv 
 tiles were ^^^^ Mejfiah to communion with God and Ifrael. That 
 to be cal- God would diWuT t J iiphethxo dwell in the tents ofShem. 
 led. Gen. 9. 27 -, that m the feed oi Abraham all nations of 
 
 the earth (liould be bleffed. Gen. 22. 18 j that unio 
 . the Mejfiah fliould the obedience of the people be. 
 Gen. 49. 10 ; that xhz E^ptians and Babylonians fliould 
 be mentioned among thofe, who know Jehovah-, 
 and that it fhould be faid of the Philifiine., the Tyric-i, 
 and the Ethiopian^ they were born in Zicn, Pf. 87. 
 4. And that all nations lliould flow to the mountain 
 of the houfe of Jehovah, If. 1.2 \ and that Ifrael 
 Ihould be the third of Egypt and Ajjyria ; and that the 
 Lord fhall fay, blelled be my people the Egyptians, 
 and the work of my hands, the Affyrians., and Ifrael 
 mine inheritance. If. 19. 24, 25, and numberlcls 
 other palTages, which frequently occur in Scripture to 
 the fame purpofe. 
 Who are XLIX. Moreover, Ifaiah declares, that both Ifrael 
 to obey and the converted Gentiles fliould obey the fame 
 the lame j^Y^^g, and be bound together by the fame religious 
 
 liVaelites. ^^^^» ^^^^T' 4^- 4» ^^^ ^^^ IJles Jball wait for his (the 
 Meffiah's) laivs. Again, Ifa. 2. 3, and many people 
 Jljall go and fay., come ye and let us go up to the moun- 
 tain cf the Lord, to the houfe of the God of Jacobs and 
 he 'will teach us of his vjays., and ive zvill ii^alk in his 
 paths: for cut of Zyon fijall go forth the law, and the 
 vjord of Jehovah from Jerufalem. And he adds, no 
 ftranger who hath joined himfelf to Jehovah., fhall 
 fay, Jehovah hath utterly feparated me from his 
 people: but on the contrary, even unto the eunuchs 
 
 fliall 
 
Cl7ap.-i4- of the Old Testament. .1x7^ 
 
 fhall be given, in the houfe of God and within his 
 walls, a place, and a name better than that of fens 
 and of daughters, Ifa. 56. 3, 5 ; that is, that the 
 converted Gentiles ihould, in matters of religion, be 
 on an equal footing with the Ifraelites. To this pur- 
 pofe is that of Zephan, 3. 9, 10, for then will I turn. 
 to the people a pure language, that they may all call 
 iiprn the name of Jehovah^ to ferve him with one confent : 
 from beyond the rivers of Ethiopia^ my fuppliants, even 
 the daughters of my difperfed Jhall bring mine offering : 
 and Zechar. 14, 9, and Jehovah Jhall be king over all 
 the earth : tn that day Jhall there be one Jehovah, and 
 his name one : one (hall be the worlhip, and one the 
 veneration of the one God. The Jews themfelves alfo 
 frequently declare, that, in the time of the MeJJiah, 
 many nations Ihall be converted to the God of Ifrael, 
 and that then they (hall walk in the dc^rine of that 
 law, as the Chaldee fpeaks on If. 2. 3, 2ii\d. Jhall em- 
 brace one common law with the Ifraelites, as Menaffe 
 fpeaks, de Refur. Lib. 2. c. 3, and fo fliall incorpo- 
 rate into one people with Ifrael, and be partakers of 
 the fame privileges, as being profelytes of righteouf- 
 neis. 
 
 L. Whenever this (hall come to pafs, it is plain, At which 
 that the ancient ceremonies cannot poffibly be ob-^'"^^"^'* 
 ferved by all the fubjefts of the Mejjlah. For hov/ "jbie^^hc 
 is'it poflible, the paying of vows andtythes, the pre- ceremo- 
 fenting the firft-born, the obfervation of the paflbver, nies 
 pentecoft and feaft of tabernacles, which v/ere con- ^^l"'^ '^'^ 
 fined to the place, which God had chofen, fhould be ^ ^l\\\\^g 
 binding on thofe, who are to be at a great diftance fubjeasot 
 from Judea? And how can men, who dwell in the MelV 
 the ourmoft parts of the earth, come to Jerufalem, ^'^'^• 
 to offer facrifice for every fin, and every pollution, 
 in order to avoid the curfe ? How could women, 
 newly delivered, undertake fo long a journey, and 
 prefent themfelves in the place chofen by God, to 
 perform the offerings commanded I Where could 
 fo many beads, fo many prielts, fo many altars be 
 
 found. 
 
ii8o Of the Abrogation Book 4.. 
 
 found, fufficient for all the facrifices ? What extent 
 of country, much lefs town, could be large enough 
 to hold luch numbers ? ' Memijfe^ if I rightly re- 
 member, idly talks, that then the gates of Jerufa- 
 km fliould be extended to Damafcus ; but had he ex- 
 tended them, which he might with equal eafe, be- 
 yond the Porta Cafpia;^ or pafs of Tefiis^ he would 
 have more commodioufly provided for To prodigious 
 a conflux of people, flocking from all parts to the fa- 
 crifices. Put the cafe of the leprofy, and of a houfe 
 infected v.'ith that plague, of which Lev. 13 j muft 
 the priefts make incurflons to the Scythians^ the Sar- 
 matians and the Indians j to the Britons feparated from 
 the refl: of the world, and to the outmoft Thule, to 
 form a judgment of the fcab or fcall ? To omit many 
 other conliderations, which might with equal pro- 
 priety be urged ; and which Eufebius among the an- 
 cients. Demon ftr. Evangel. Lib. i, and among the mo- 
 derns, Spahemius^ Duhior Evang. P. 3, Dub. 112, 
 have fully and learnedly done. 
 Nor can LI. You may pofTibly alledge, that God will grant 
 f"^b^'^"f ^ ^^""^ ^^ difpenfation of, and relax thele impofTible 
 figned, laws. But where is there any promife to that pur- 
 why dif- pofe ? Have not thefe laws been made by the fame 
 ferent authority with the others ? is not their duration in 
 &o"ld be ^'^^^ manner extended Cj^i>^^, for ever., which in other 
 binding refpects is fo much objec'T:ed to us ? Do not thefe, 
 on differ- and the like laws, conditute the principal part of 
 ent per- (-[^^ ceremonial ? And if the confcience can be fee 
 °"^* free from the obligation of thefe, why not alfo from , 
 
 that to the others, which are of the fame nature ? 
 The oh- LII. Shall they not ceafe to bind, becaufe the ob- 
 feivation fervation of them is impofllble, any more than we 
 of the ce- f^^^-j-, ^{^^^ ^h(. moral law is binding, thouc!;h we alloiv 
 and the ' ^^^ perfeft performance thereof to be a thing impof- 
 perfecl fible ? But who does not fee a very wide difference 
 perform- ii^re ? That tlie moral law cannot now be pcrfecflly 
 the^ "^al performed, is a thing accidental, owing to our cor- 
 Jaiv,indir-rtipti,on. That thei'c other laws cannot be obferved 
 
 under 
 
Chap. 14. of the O L t> T E s T A M E ^ T. 1 1 g i 
 
 under the kingdom of the Mejfiah, arifes from the ferent re- 
 nature of the laws themfelves, -without any default of ^P^^^ '"^- 
 man: And thus we have demonftrated, that the ce-^° ^* 
 remonies, in fo far as they are a6ts of the obedience, 
 prefcribed by the old law, cannot be obferved in the 
 univerfal church, gathered together from among 
 Jews and Gentiles, under the king Mejfiah. 
 
 LIII. This will be more manifeft, if we, more- what is 
 over, confider the formal of the ceremonies : thus typical m 
 there was a yoke in them, that muft be broken off; ^^e cere- 
 a pedagogy, and an accufation of childhood, which JJJT'^\ 
 cannot take place in a more advanced age. There obferva- 
 was a partition-wall to be broken down, when, on tion of 
 removing all diftinftion of nations, the Mejfiah is to them to be 
 be all in all ; an enmity, to be abolifhed at the time, afte^fh^^^ 
 in which the Meffiah is to publifli to the Gentiles, accom- 
 that they (hould have peace both with Ifrael and with pHfliment 
 God. There was, in fine, a hand- writing, bearing °^^^^"^^'* 
 teftimony concerning guilt not yet expiated, and Jj ^^^"^^ ■ 
 payment not yet made. This, when all things are 
 fulfilled by the MeJJiah, is to be taken out of the 
 way, leall any inftitution of God Ihould be found to 
 teftify againft the truth and Son of God. Such are 
 either ignorant of, or overturn all the fignification of 
 the ceremonies and their true efficacy, who bind the 
 obligation of them on the coniciences, after the Mej- 
 fiah had perfedted all things. 
 
 LIV. There now remains the fourth head, The de- 
 namely, to explain the progrefs and the various de- giees of 
 grees of this abrogation, which we digeft in the fol- ^^^ shoW- 
 lowing order : j^. When Chrift came and was ma- ceTemo'-^'^ 
 nifeited to Ifrael^ the ceremonies loft much of their nies. 
 fplendour, as when the fun in the heavens extinguiih- 
 eth the ftars. Neverthelefs they were binding, while 
 Chrift was not yet made perfed by fufferings, but 
 yet their abrogation was drawing near : Jefus faith 
 unto her, V/oman, believe me, the hour cometh, when 
 ye Jhall neither in this mount a. n, nor yet at Jerujalem 
 vjorjhip the Father. But the hour tcmethj and now is, 
 
 when 
 
82 Of the Abrogation Book 4. 
 
 ivhen the true worjhippers jljall ivorjhip the Father in 
 f pit it and in truths John 4. 21, 23. To this purpofe 
 is that proclamation, which Joh>2 levcral times pub- 
 liihed, that the kingdom of heaven is at hand. _ 2dly. 
 They v/ere abrogated in point of right by the death 
 of Chrift-; for, all their typical prefignification being 
 fulfilled in Chrift, and the blood of the New Tefta- 
 ment being fhed, and the guilt expiated, which they 
 were appointed to be a charge of, with what right 
 could ceremonies lately difcarded claim any longer 
 to keep their former ftalion ? Hence Chrift is faid, 
 to have taken the hand-ivriting out of the zvay^ nailing it 
 to his crofs^ Col. 2. 14, and to have aholijhed in his 
 f.^Jh (on his flefh being broken by death) the law of 
 commandments^ contained in ordinances. Eph. 2. 15. 
 Certainly the flelh of Chrift was the vail ; and while 
 that was ftill entire, a new and living way was not 
 opened to the heavenly fanftuary, Heb. iq. 20. For, 
 while Chrift was not yet made per.^efl by fuftcrings, 
 the ceremonies which required that perfeftion or con- 
 fummation, were in full force. But whenever the 
 utmoft farthing was paid by the death of Chrift, the 
 vail and cnclofure of the ceremonies being taken 
 down, there was a free accefs to God •, which was 
 figniiicd and confirmed by the renting the vail of 
 the temple upon the death of Chrift. J^ly. God 
 * declared, confirmed, and fealed this abrogation by 
 the refurredion of Chrift from the dead, and his 
 afcenfion into heaven, and the plentiful efiFufion of 
 the holy Spirit. For, the hand-writing was then dif- 
 charged. He, who hitherto was in bondage to the 
 elements of the world, equally with the other wor- 
 fhippers of God, was placed with his people in 
 heavenly places, where no fiich bondage takes place j 
 and the Spirit was given, as the ieal of a more de- 
 lightful difpenfation of the Covenant. 4thly; But 
 this liberty was forfome time not fufficiently known, 
 even to the apoftles themfelves, till Peter was in- 
 ftruded therein by a heavenly vifion, AcJs^ lo. 11. 
 
 5thly, 
 
Cliap. 14. of the Old Testament. 1183 
 
 ^thly. Then, by a folemn decree of a fynod of the 
 apoitles, under the prefidence of the holy Spirit, it 
 was ordained, that a yoke was not to be put on the 
 neck of the difciples, befides thofe few things necef- 
 fary for that time-, namely, to ahftain from meats of- 
 fered to idols ^ and from hlood^ and from thinz^s fir angled \ 
 to which was ,fubjoined, though of a different kind, 
 fornication^ ABs^ 15. 10, 28, 29. 6thlj. Afterwards 
 P^7^/ preached freedom from thefe things alfo, except- 
 ing fornication, that being contrary to the moral law, 
 1 Cor. 8. 4, 8. and i Cor. 10. 25-— 29. 7thl>l. ^ec 
 becaufe the Jews, who were converted to Chriflr, 
 having been accuftomed to the ceremonies, were 
 with very great difficulty draw^n from them, the 
 apoftles and other believers with them, that they 
 might not offend the weak, according to the rules of 
 Christian charity and prudence, freely ufed thofe ce- 
 remonies, not with any opinion of holinefs ; but ia 
 order not to wound tender confciences, accommo- 
 dating themfelves to all, to gain fome to Chriil, fee 
 Ads 21. 2 2' — . Sthly. But after that the church 
 feem.ed now to be fufficiently inftruftcd in her liberty, 
 and the fondnefs for the ceremonies was no longer 
 a degree of weaknefs but of obftinacy, Paul would 
 not give place by fubjedlion, no not for an hour, and 
 fharply rebuked Peter^ whofe condu6t was rather too 
 remifs. Gal. 2. 5, 14, and exhorted every one in par- 
 ticular to (land fall in the liberty, wherewith Chrift 
 had made us him free, and not to be entangled again 
 with the yoke of bondage, nor to make Chrift of no 
 effect to themfelves, Gal. 5. i, 2. 9thly and laftly. 
 All the ceremonies were actually taJTeiT away at the 
 deftru£lion oijerufalem and the temple, and buried as 
 it were in their ruins, never to be revived any more. 
 See what we have faid concerning circumcifion, Chap, 
 Z. §. 21, &:c. 
 
 C H A P. 
 
1184 C)f the B E N E ? I T s Book 4. 
 
 CHAP. XV. 
 
 Of the BeJiefits of the New Tejlament, 
 
 Tranfiiion ^« A ^ ^^^ darknefs of the night is only difpelled 
 
 to the be- ±\, by the beams of the rifing morn, fo the 
 
 nefits of Old Teftament was abrogated only by the introduc- 
 the New r ^d .' j 
 
 Tefta- '^^^ °^ ^^^ New. But at what time this firil began 
 nient, to take place, by what degrees it advanced, by what 
 intervals of time it was confirmed and compleated, 
 we have explained in the third chapter of the fore- 
 going book. We are now, in the fird place, to 
 treat of the benefits of the New Teftament: then 
 of the Sacraments : the other particulars are ob- 
 vious, from what we have fpoken concerning the 
 Covenant of Grace, fimply confidered, and by com- 
 paring with them, what we have more largely treated 
 of concerning the Old Teftament. 
 The reci- II. We rehearfe the benefits of the New Tefta- 
 talofthem ment in the following order : I. The firft is the ex- 
 hibition of the MeJJiah made perfedl. II. The Gof- 
 pel "t under another name or defignation; III. The 
 calling of the Gentiles. IV. A more aboundant and 
 delightful meafure of the Spirit. V. A greater and 
 better liberty. VI. The reftoration of Ifrael. VII. 
 The revival of the whole church, as from the dead, 
 iflbencfit. Ilk The FIRST fpring of our glorying, and the 
 the exhi- fum of our felicity, beyond thofe, that expe6ted the 
 bition of confolation of Ifrael^ is, that Chriji Jefus came into 
 \^, the world, i ^im. i. 15: He, v/ho was promifed 
 
 from the beginning, lliadowed forth by lb many 
 types, fo ardently longed for, and for io many ages 
 expe(5ted, came forth in the fulnefs of time, in that 
 
 \ The author's words are, Evangelium a^ro^c-tartv-t^:, which I 
 Icnovv not how to render othtrwilc to niiikt it intelligible to the 
 tpelilh reader. 
 
 place 
 
Chap. 15. of the N E w T E s T A M E N T. 11^8^ 
 
 place, from that tribe and family, in that manner 
 from a virgin, and appeared in the flefli, juft as the 
 holy prophets had long before prophefied hefhould 
 come. Through the tender mercy of our God^ wherely the 
 day-fpring from on high hath nnjited us^ Luke i. 78 : 
 we have found bim, of whom Mofes in the law, and the 
 prophets did ivrite^ Jcfus of Nazareth the f on of Jofeph 
 John I. 45. This, as the angel told the Oiepherds of 
 Bethlehem, was matter of great joy, and not only 
 Mary and Zacharias and Simeon, but alio the whole 
 choir of the heavenly angels celebrated this in their 
 fongs : fee Zechar. 9. 9. 
 
 IV. And the Meffiah was not only exhibited, but Madeper- 
 2\{q made perfect through fufferings, Heb. 2. 10; and ^""^ ^^y 
 thus being madeperfeif, he became the author of eternal ^"^"^"^g'* 
 falvation unto all, H^b. 5, 9, For, in the fufferings 
 
 and death of Chrift, there is a true expiation, a can- 
 celling, a blotting out of our fins, a bringing-in of 
 everlafting righteoufnefs, a tearing and removing of 
 the hand-writing, nay, there is an eternal redemp- 
 tion. 
 
 V. But this was not all ; for he was alfo received And re- 
 up into glory, and . being placed in the throne of his ceived up 
 majelly, he brought the kingdom of heaven to us, '"'^^ s'o^^ 
 having removed every thing, by which the fpiritual 
 
 and myftical government of God over the confcience, 
 which is the government of liberty, was formerly 
 obfcurcd. While T)a,vvd in fpirit had this kingdom 
 of the MefTiah before him, as in a figure, he joyful- 
 ly Tung, Jehovah reigneth, let the earth rejoice, let the 
 multitude of ijles be glad, Pf c^y, 1. Jehovah reigneth^ 
 let the people tremble, Pf. 99. i. This is that king- 
 dom of heaven, which the Baptift fo often proclaim* 
 ed was at hand -, and concerning which our Lord de- 
 clared, that there were fome of his hearers, which 
 Jhould not tajie death, till they faw the fon of man com^ 
 inginhis kingdofn. Mat. 16. 28. It cannot but be 
 moft delightful to all, that love the Lord Jelus, 
 to fee him crowited with glory and honour, who was made 
 25 Vol. III. Y «/«;//* 
 
(I'B^ 0£ the B E N E F I T s iBook 4, 
 
 a little lozver than the angels^ for the fuffcring of deaths 
 lleh. 2. 9. This great benefit the apoftle has let 
 forth in tliefe important words, i Tim. g. 6, God 
 made manifejl in the fleJJj^ jujlified i;i the fpirit^ feen of 
 angels^ -preached unto the Gentiles^ believed on in the 
 luorld^ received up into glory. And our Taviour him- 
 felt has taught us, that a great part of our happincls 
 confifts in the enjoyment of this bleffing, Mat. 1 3. 
 ;6. 17. , 
 
 2d bene- VI. The SECOND benefit is the gofpel of the kirtg- 
 fit, the dom, ivhich God had protnifed afore by his prophets in. 
 S°^Pjl°^ the holy Jcriptures^ Rom.- 1. 2. Namely, the gol-pel 
 dom.^"^ as compleated, which, at the firft^ began to be fpcken 
 by the Lord., and ivas cojifirmed unto us by them that 
 heard him^ Heb.- 2. 3. For, this myjiery luas kept 
 fecrct fince the '■jijorld began : but now is made ra:inifejl, 
 and^ by the fcriptures of the prophets., according to the 
 commandment of the everlajling God, made knoivn to all 
 nations for the obedience of faith, Rom. 16. 25, 26. 
 Not that they had no gofpel before: for. even unto 
 the ancients was the go^^^X formerly preached, Heb. 
 4. 2. But that this proclamation of future gr«ce 
 was ''^■fsi'jxyyiXuTiyli the gofpel preached before. Gal. 3, 8. 
 And the preaching of the prefent grace is eminently 
 the gofpel now. Hence it is mentioned as an argU" 
 men: of the prefence of the Meffiah^ that the poor 
 have the gofpel preached to them. Mat. u. 5. 
 Its prehe- VII. Moreover, the gofpel of tlic New Teftament 
 minence. has the following excellencies above the old. ift. 
 That it fets forth Chrift as come, and declares that 
 all thofe things are fulfilled, which were formerly 
 foretold, to come to pafs long after, i C.^r, 2. 7—7 
 10. 2dly. That it declares in clear terms, every 
 thing relating to the common ialvation, without the 
 covering of figures, or the labyrinthaof dark fayings, 
 2 Cor.3. 14. 3dly Ihat it now allures tlie hearts of be- 
 lievers with the Ivvee'Lefl, and mofl abundant confola- 
 tion<^, and v.'irhout that feverity, which,, according ' 
 to the old legal difpenfation, mixed the words of 
 
 grace 
 
Chap. 15- of theNETjv TrsTAf^iENT. 1187 
 
 grace with fo much rigour, whence it is called the 
 minijiration cfrighteonfnefs^ 2 Cor. 3. 9, and the ircrd 
 of reconciliation, 2 Cor. 5. iS. The mouth of our he- 
 loved is moft fweet^Ca?lticL 5. 16. And If ciiah pro- 
 phefied concerning his fervants. Chap. 52. 7, how 
 beautiful wpon the mountains are the feet of htm., that 
 bringeth good tidings ! Iffc. Add Ifa. 40. i — and 
 Jfa. 61. i — and Ifa. 66. 10— -12. 4thly. That 
 it dwells now more abundantly in us, and is preach- 
 ed more fully and frequently, and with a greater de- 
 monftration of the fpirit, and a deeper infmuation 
 or finking into the confcience, Rom. to. 8. 
 
 VIII. The THIRD benefit is the calling of the 3^^ benefit 
 Gentiles by the gofpel, which followed upon the ?^^^i 
 Mefftah's being made perfeft : according to the pi*6- gc° tiles. 
 mife, Pf 2. 8. J/k of me, and I fhall give thee the hea^ 
 then for thine inheritance^ and the outerniofi parts of 
 the earth for thy pojfeffion : likewife Ifa. 49. 6, Lukd 
 2. 40. Paul, as in other places, fo efpecially Eph. 
 2 and 3, has, in a magnificent manner, fet forth the 
 perfe61:ions of God, as being illuftrioufly difplayed in. 
 this admirable work, and, above all, the unfearchable 
 riches of the patience, goodnefs, and manifold wif- 
 dom of God in Chrift. And, indeed, who can but 
 fiand amazed at fuch a furprifng thing, (we m^y juftly 
 exclaim with Eufebius) to fee thofe, -mho, from the he- 
 ginning, "paid divine honour and wcrfhip to Hocks and 
 flones and devils, to ravenous hcafis feeding on human 
 fiefh, and to venomous reptiles, to fire and to earth, to 
 the very inanimate eJemeyits of the Univeffe •, to fee, Ifay., 
 fuch calling on the mofi high God, the creator of heaven 
 and earth, the very Lora of the prophets, the God of 
 Abraham and his ajiceflors, after the coming of oar Sa- 
 viour ? Pray, read what follows ; as it is too long 
 to be here tranfcribed. This very circumllance af- 
 fures us, that the Lord Jelus is the true and only 
 Meffiah, by whofe word, fpirit, and miniftrv, fo af- 
 tonil'hing a work was accomplifiiedj the like/or equal 
 
 y '2 'to 
 
ii38 Of the B E N E F I T s Book 4. 
 
 to it was never feen or heard, were we to go back to 
 the remoteft antiquity. 
 Brbfight IX. But we are to obferve, id. That thefe things- 
 about by ^,gj.g accomplifhed by the apoftles of Chrift, and their 
 tles^with- ^"^^^ow labourers, who were not remarkable, either 
 out any tor any excellence of worldly wifdom, or furniflied 
 human with any charms of Greek and Roman eloquence, or 
 *"^* fupported by any human affiftance ; but by the nti-"* 
 
 ked demonftration of an admirable and almoft incre-^ 
 dible truth to the conlcience, while the gates of hell^ 
 raged, the lords and dreaded tyrants of the world 
 oppofed, and the fchools of conceited philofophers- 
 clamoured : that the glory of God and his Chrilt 
 might fliine forth with the greater luftre and bright^ 
 nets, the meaner and lefs adapted for the work, were/ 
 the inltruments he ufed, i Cor. 2. 4, 5. ^ 
 
 With an X. 2dly. That the kingdom of Chrift was fet up 
 ailonifii- among the Gentiles with an aftonifliing quicknefs, 
 ingquick- p-Qj,^ ^^ ^^^ lightening, that lightnelh out of the one -part 
 ■ ' under heaven^ jhineth unto the other part under heaven^ 
 fo Jhall alfo the Son of man be in his day Luke 17. 24, 
 Ifaiah h2iA foretold this with a kindof aftonidiraenty 
 chap J 66^ 7, 8. Before fie travailed (Jje brought forth ; 
 before her pain came flje was delivered of a man-child. 
 Who hath heard fuch a thing? zvho hath feen fuch things ? 
 fhall.the earth be made to bring forth in one day, orfial! 
 a nation be born at once ? For., as focn (is Zion tra-- 
 Extend- vaiied, Jhe brought forth her chihh'en. \^ 
 
 jng far XI. sdly. That this calling extended very far. 
 
 and near jio,n, lo. iS. Their found went into all . the earth, and 
 their words into the ends of the world: Col: 1. 6, 24^ 
 Mark 16. 20. Tertullian adverfus Jud^ecs fays., c. f. 
 In what ether perfon bcfdes have all the Ge'ntilcs belevcd 
 but in Chrifi, who is now come ? On whom elf have the 
 Parthians believed, the Medes, Elamites, the inhabitants 
 of Mefopotavnia., Armenia, Phrygia, Egypt., that part 
 of Africa beyond Cyrene -, the Romans j the Jews then' 
 in Jerufalem^ and other nations •, and at this day, the 
 various tribes of Gctulians\- many parts of Mefopotaynia, 
 Spain inall its extent, the different natiojis of Gaul^ and the 
 
 parts 
 
chap. 15. of the N E w Testament. 1189 
 
 Parts of Britain unaccejfibk to the Ronum arms, made 
 fubje^J to Chrijt ; the Sarmatians, Dacians, Gennans 
 end Scythians^ many nations yet iindifcovered, many pro- 
 vinces and ijlands unknozvn to yotty and which we cannot 
 enumerate ? among which the name of Chrijl, as now 
 come^ prevails. In a like ftrain has Jerome celebrated 
 this abundance of heavenly grace, in Epitaphio Nepo- 
 tiani ad Heliodorum^ and in Epijl. ad Lee tarn, and in 
 general, the other fathers, exulting in fo great a hap- 
 pinefs of the New Teftament. Yet we are not to think, 
 th^t there was nocorner of the world, where the name 
 of ,Chrift was not preached : nor to believe, that the 
 apoftles failed over to America, and to countries then 
 unknown to the reft of the world ; thefe univerfal 
 exprelFions only intimate, that the gofpel of Chriit 
 was extenfively propagated, without any diftindlion of 
 countries or people, on each fide of the fun's courfe. 
 §ee the expreffionsi^w;?. i. 8. Luke 2. 5 
 '', XII. 4thly. The gofpel did not reach to the Gen- Came not 
 tiles, till atter it was rejeded and defpifed by the to the 
 Jews. Through their fall fahation came to the Gentiles, ^.^""l^ 
 'The fall of them was the riches of the world, Rom: 11. 11, [^^ by'' the 
 12. We have an expofition of this palTage, A5is. Jews. 
 \ 3 46, 47, where Paul and Barnabas fpeak thus. 
 h was neceffary, that the word of Godfjould firfi have 
 beenfpoken /(?j)Wi! (the Jews) Bat feeing ye put it from 
 you, and judge ycurfelves unworthy of everlafting life, 
 lo^ we turn to the Gentiles: for,fo hath the Lord com-^ 
 manded us, i^c. We may add A^s. 18. 5. 
 
 XIII. 5thly, However the polity of the Jews was Yetbefore 
 not overturned, before the kingdom of the Meffiah '^^ o^"" 
 was made illuftrious amoni? the Gentiles. Mat. 24. ^^^T ■. 
 14. And this gofpel of the kingdom fhall be preached in polity. 
 all the world, for a witnejs unto all nations, and then 
 fballthe end come, namely, of Jerufalem- and the tem- 
 ple : which was very wifely fo ordered : for by this 
 means, ift. The ungrateful Jews had not the leaft 
 fliadow of cxcufe left ; for what cxcufe could they 
 have for continuing in their hardnefs, who had feen 
 
 y 3 his 
 
J I g Of the Benefits Ecok 4 
 
 his power in a very fliort fpace of time, flilning like 
 lightning thro' the whole world ? This is Chryfoftcm's 
 obfervaiion, Scrm. j6 in Matth^um. 2dly. By the 
 preachingof the gofpel, he would have all the world 
 know the crimes of the Jrj.s^ the guilt they had Con- 
 tracted by the parlcide of Chrift, and their obiiinate 
 and invincible malice, in ftubbornly rejecting all of- 
 fers of mercy •, before he would execute fo terrible a 
 vengeance on a people, who were under fo many obli- 
 gations to him : that all nations might be obliged to 
 adore his jufticc with trembling. 3d]j^. He would 
 not call off his ancient people by an ultimate deflruc- 
 tion, before he had gathered, from among th,e Gen- 
 tiles, another people for himfelf Nor make the ma- 
 terial temple an Anthema, till he had built a fpiritual 
 temple of lively Hones. For, it was never intended, 
 that Chrift fhould be a king without a kingdom. 
 4th bene- XIV. The fourth benefit is a more abundant and 
 fit, a more jgiij^htful meafure of the Spirit, frequently foretold 
 
 abundant , ? , i r . i • l j 
 
 and joyful by the prophets, to be lent together with, and pour- 
 fpirit. ed out on the church by Chrift. To this purpofe, if 
 I miftake nor, is Zech. 9. 12, even to day nrwfDTaD 
 ^ another declarer do I render' unto thee. That day is 
 meant, on which the king of Zicn had, by the blood 
 of the covenant, fet at liberty, thofe who were 
 bound in Zion^ and was delivered from death. At 
 that time, T^i^ a declarer^ difccverer, or Jloewer forth , 
 is promifed, the participle being uled as a noua : 
 and he is indeed another difccverer. The firft is the 
 Son of God, and v;ho is the other, but the Holy 
 Spirit .'' who 13 alio a difcoverer^ as he teaches the 
 Elect, and brings all things to their remembrance. 
 
 * Our verfifin render?, -zy.'// / rentier trouble unto the*. Double, 
 fays a modern commentator, ftgnifies any thing large, fufficienr, 
 plentiful, Ifa. 40. 2, and 61. 7, pariicubrly the Spirit and his 
 grace. See Gill, in Loc. our auihor heie follows Cfcceius. 
 
 John 
 
Chap. 15' of the New Test AME N T. li^i 
 
 'Jchn 14.. 2 6, the next to Chrift^ or another comforter^ 
 <v. 16. Him God promifes /c* ^zV^, that is, in place 
 of the Son, after he was gone to the Father, Jobn 
 16. 7. To this lii^ewife I apply, what ih^ Mejfiah 
 lays, Ifa, 48. 16, nmon'?ii^mn"n«, which is very 
 properly tranflated, the Lord God hath fent me and his 
 Spirit. Add the like promifes Ifa. 44. 2,3 and Ifa. 
 35. 7, and Joel. 2. 28. The fulfillment of which 
 is in L'hrifl:, who baptizeth his people zvith the Holy 
 Ghoft and 'xith fire^ Mat. 5. 11, compare John 7. 
 38, 39, of which paffagcs we have fpoken elfe- 
 where. 
 
 XV. The effe6ts of this fpirit are : ifl, A more EfFeas 
 clear and diftinft knowledge of the myfteries of faith, ^^^^^^^' 
 Ifa. II. 9 and Ifa. 54. 13. Jer. 31, 34. i John 2. 
 
 27. 2dly. A more generous, a more fublime, and 
 
 cheerful degree of holinefs, Ifa. ^2- 24 and Ifa. ^^. 
 
 9. and Ifa. 60: 21, 22. Zecb. 10. 5 and Zech, 12. 
 
 8. 3dly. A more delightful confolation, Ifr 40. i, 
 
 2^ znd Ifa. 60. T, 2 and Ifa. sS- n, and 7/2?. 66. 
 
 ■fl2, 13, 14. John 14. 16. ABs (). 31, £/)/?. I. 13. 
 
 ^kCor. I. 22. 4rhly. A filial boldnefs, which is now 
 
 'the greater, as adoption itfelf, and its effedls are more 
 
 ^feonipicnous, Gal. 4. 6. 5thly. The extraordinary 
 
 '^i^nd altogether miraculous gifts, which were plenti- 
 
 "" fully beftowed at the beginning of the gofpel, not 
 
 only on the apoftles, but alfo often on other minif- 
 
 ters, nay, on common believers, and even Virgins, 
 
 Mark. 16. r6~ 18, A5fs 10. 45, 46 and A^s ig, 
 
 ^t^ and A^s 21. 8, I Cor. J2. 7— ii. But in what 
 
 *^rnanner the New Teftament is to be compared with 
 
 "the Old, we have frequently fhewn already. 
 
 XVI. The Fifth benefit \s>CbriJiian liberty^ which -th bene 
 Paul., the moft diligent interpreter of, and warmeft ad- fn, Ch:i( 
 vocate for, ufually fo confiders, that he makes it ge- ^'^" ^V- 
 nerally to confifl: in a freedom from that bondage, ^'^'^^■ 
 which the Jews were under ; and he rarely treats of 
 
 jt, unlefs wh«n he compares Chriftians with Jews^ 
 "^hd lets the Old difpenlation in oppof^tion to the 
 
 Y 4 New, 
 
1 192 Of iheB E NE F I T s Book. 4 
 
 New. Yet divines have prudently obfcrved from 
 Paul himfelf, that Chriftian liberty may be confidcr- 
 ed, either as common to believers in every age; or as 
 a fpecial immunity of the children of God, v/holivc 
 under the New Tellament difpenfation. 
 ConfidcT- XVII. This common liberty confifts in a manu- 
 ed.ascom- j^^jjjjQj^ Qj. fj-getjonr^^ ift^ From the tyranny of the 
 
 all belie- ^^"^^A vvhofe deftrudliion was promifed, as early as in 
 vers. paradife. Col. i. 13. 2dly. From the reigning and 
 condemning pozver of fin, Rom. 6. 14, Rem. 8. i. 
 ^^dly. From the rigour o{ tbe laixjy fafar as it is con- 
 tradiftinguillied from grace, Rom. 6. 14. For, thus 
 far it is to the fmner the la^JJ of fin and deaths oppofite 
 to the law of the Spirit and of life in Chrijl Jefus^ Rom. 
 8. 2. Moreover this rigour confifts, (i) In the fe- 
 vere demand it makes of obedience, without a pro- 
 mile of fanftifying grace. (2) In requiring a moft 
 perfedl holinefs, to be performed by man himlelf, as 
 the condition of eternal life. (3) In threatning, 
 the curfe, for the leaft deviation. For, lb far the 
 Jaw belongs to the covenant of works, which in re- 
 gard to all believers, is abrogated, by the introduc- 
 tion of the covenant of grace. 4thly. In a freedom 
 from an accurfed deaths both of body and fctd. For, 
 tho' the hdyof believers is dead becaufe of fin. Rom.- 
 %. 10, yet death has loft its fting, j Cor. 15. 55,. 
 and is become the period of fin and mifery, and the 
 palTage to eternal life, John 5. 24. And thus far 
 believers are freed from that death, with which God. 
 threatened finfull man, as a punifhment properly fo 
 called, and the effect of his dreadful difpleafure, 
 John 8. 51, 52. Nor is xk^t formal nature of pu- 
 nifhment only removed from the death of believers ; 
 but whatever belongs to the remains of death, will 
 at laft be deftroyed by a glorious refurredion, i Cor. 
 15. 54. As therefore liberty wifh refpecl to fin, as 
 to its right, is adjudged to believers m juftification, 
 and as to its power, performed gradually and by 
 fome certain fleps j the lame alfo is the cafe with rcf- 
 
 peft 
 
Chap. 15. of the New Te s t a ivi fi n t. IT 93 
 
 pefl to corporal death •, thccurfe and penalty of which 
 fo to ipeak, are removed, as Too n as the perfon is in- 
 grafted into Chrift by faith, who is the fountain of 
 life, but at the laft day, all its power will be fwallowed 
 up in vidlory. 5thly; From human empire^ or con- 
 ftrainr, with refpedt to divine worfhip, and the ani- 
 ons of religion, as fuch : For, God alone has domi- 
 nion over the confcience, James \, 12. Nor is it law- 
 ful for the fons of God, who know themfelves to be 
 bought with a price, to become the fervants of men, 
 \ Cor. 7. 23. Mat. 15. 9. Col, 2, 18, 22,23. Tho* 
 formerly the Scribes and Pharifees fat in Mofes's 
 chair, yet God never gave them a power, to load the 
 confcience with new inftitutions, beyond and befides 
 the law of God, to which all were equally bound. 
 Deut. 4, 2, and Dent. 12. 34. AH the authority of 
 the do6lors of the law tended to keep the people to 
 the obfervance of the law of Mofes ; Chrift juftly re- 
 buked them, when they went beyond that. What- 
 ever man has devifed from his own invention, in mat- 
 ters of religion, has ever been difpleafmg to God. 
 6thly. From the obligation to things indifferent^ whicli 
 are neither good nor bad in themfelves, and which 
 God has neither commanded, nor forbidden. When 
 the knowledge and fenfe of this liberty is wanting^ 
 the confcience, in that cafe, is difquieted. andfuper- 
 ftition has neither meafure nor end, Rom. 14. 5, .14, 
 23. The poffeffwn however, is to be diftinguiflied from 
 the ufe -, the right from the excercife of it, the former 
 ought ever to remain inviolable to the confcience, 
 the latter to be circumfcribed by the rules of pru- 
 dence and charity, to avoid giving offence to weak 
 brethrcnv i Ccr, 6. 12, znd lCor.^ii6:'^'l'^.''Rom, 
 14, 19. ^ \- ^*' " 
 
 XYIII. The liberty, w^ have thus defcribed, ab- Which 
 folutely belongs to the benefits of the covenant of y" ^^^^^ 
 grace : and fhould not be reckoned among thofe, Xefta- 
 which are peculiar to the New Teftament. Unlefs fo was fome- 
 far, as it is more clearly explained, more frequently what 
 
 iafiftcdr!:'^\'- 
 
 itrained. 
 
II94 Of the Benefits "Book 4. 
 
 infirtecl upon, more effrclually and abundantly ap- 
 plied by the Spirit of Chrift, and infinuated into the 
 ronfcience for the greater confolation and joy, and 
 finally dernonftrated by m'orc glorious effects. And, 
 as I imagine, none will queftion, that the rigour of 
 the old cecononiy greatly obfcured the fenfe and joy 
 of that liberty, which believers in other refpecls en- 
 joyed. At leaft none will deny, that the liberty, ss 
 to things, in their own nature indifferent, was greatly 
 diminifiied by the infViturions of Mofes. 
 Or as pe- XIX. That liberty, therefore, whicli is peculiar 
 culiar to to the New Teilamcnt is, itl. A difcharge from the 
 the New loj^il^^g QJ- ij.g elements of the ivorld, or of the ancient 
 mcnt. ceremonies, from whofe religious obligation, as of 
 things neccfiary, the confciences of men were firil 
 fet free, A^s 15. ro, though their arbitrary ufe con- 
 tinued for fome time, and might with prudence be 
 advifed, y/^j 21. 24. Afterwards their ufe was en- 
 tirely forbid, fo that now we are to abftain from 
 ihcm ahogether, Gal. 3. 25. Gal. 4. 5, 26, and 
 Gal. 5. 1. For, from being in force, they firft lofe 
 their vigour, of neceffity become arbitrary : after- 
 wards, from being dead they become hurtful and 
 deadly, and from being arbitrary become unlawful, 
 never to be revived, after the full promulgation of 
 the gofpel, and the deftrucflion of the temple of Je- 
 riifalem, which was the feat of the ceremonies. 2dly. 
 Liberty with refpeft to many things in differ cat in their 
 o\cn nature, the ufe of, or abftinence from which 
 was formerly enjoined the Ijraelites^ 'Tit. i. 15. CoL 
 2.20, 21. \ Cor. 10.25. 3^^^y- Immunity from the 
 fore.nCic or judicial la-ivs of the Ifyaelites\ not as they 
 were of univcrfal, but as of particular right or obli- 
 gation, made for the Jews as fuch, dillinguifhing 
 rhem from other nations, adapted to the genius of 
 the people and country, and fubfervient, for the 
 preatc ft part, to the I ,evitical priellhood, with which 
 jilrnoft the whole polity was interwoven. 4thly. 
 Ihere is a clearer and more perfeft promulgation, 
 
 knowledge 
 
Chap. 15. ol the New Te-stament. Hp^ 
 
 knowledge and pradice of Chriftian liberty, in all 
 it? parts and degrees." 
 
 &,-XX. Sixthly. We may reckon among the be- 6th bene- 
 nelits of the New Teflramenc the reftoration of the fit> there- 
 Jfraelites^ who were formerly rejeded, and the bring- ^p ^^g^'j"^ 
 iiig them back to the commmunion of God in raeliws, 
 Chrift. Paul has unfolded this myftery to the Gen- 
 tiles, Rom. II. 25 27. For^ Iwould n^i^hrethreriy 
 
 that ye Jhcidd be ignorant of this myftery {left ye fhould 
 he "ivife in your oivn conceits) that blindnefs in part is 
 happened to Ifrael, until the fulnefs of the Gentiles be 
 come in. And fo all Ifrael fhall be faved : as it is 
 written., there fhall come out of Sion the deliverer^ and 
 fJoall turn away ungodlinefs from Jacob. For this is my 
 Covenant unto them., tuhen I fhall take away their Jins. 
 
 XXI. On this place obferve, ift. That the apoflle That is, a 
 here explains Ibme myfiery ; that is, a fecret thing, my^ery- 
 not known but by revelation, and taken notice of by 
 few, and happening beyond the expedation and 
 judgement of reafon •, in fine, the whole method and 
 manner of executing which, lies in a great meafure 
 concealed: fee i Cor, 2. 7, and i Cor. 15. 51, and 
 Eph. 3. 3. 2dly. That it is the interell of the Gen- ^^ ^^ 
 tiles to be acquainted with this myftery, to prevent made 
 their entertaining higher thoughts concerning them- known ts 
 felves, and lower concerning the Jfraelites : we are ^'^^ ^^^* 
 therefore to take care, to enquire diligently, and *' ^^' 
 with attention, into what the prophets have foretold 
 concerning this matter. 3dly. The apoftle here 
 fpeaks of the people of Ifrael, not figuratively but 
 properly fo called ; who were at this time blind, ob- Blindnefs 
 durate, ftupid, and hardned, of which ■:;. 7. Ifai- is hap- 
 ah foretold this judgment of God againft j^-^z^/ at r?"ed to 
 large, Clmp. 6. 9. 10, compared with ABs 28. 26, Ifa. ' 
 29. 10, II. To this alfo feems applicable, /^^/ 
 whirlwind of the Lord., that fury., and continuing whirl- 
 i^ind., which fhall abide on the head of the wicked, of 
 which, Jer. 30. 23. In fiiort, this is that forelorn 
 condition of the blinded nation of Jez:^s, which taking 
 
 its 
 
ng^ 
 
 Tolafttill 
 thefulnefs 
 of the 
 Gentiles 
 be come 
 in. 
 
 Which 
 being 
 come in, 
 all Ifrael 
 fhall be 
 faved. 
 
 Of the B t N E F I T s Book 4, 
 
 its rife in the apoflles time, continues to this oup 
 
 day. 4thly. That this bUndnefs is in part happened 
 
 to Ifrael. The whole nation, from its firft origin 
 
 even to the end of the world, is confidered as one 
 
 whole ; a certain part of which are thofe, who either 
 
 have, or now do, or hereafter fhall live in the days 
 
 of the wrath and indignation of God : blindnejs has 
 
 feized that part only. 5thly. That blindnefs is to 
 
 continue upon them no longer, than till the fullnefs of 
 
 the Gentiles be come in ^ that is, till the gofpel is 
 
 preached among all nations of the world whatever. 
 
 Which, indeed, began to be done by the apoflles 
 
 and their fellow-labourers ; but could not be done 
 
 perfedlly, both on account of the extent of the world, 
 
 and the fhortnefs of human life, and likewife becaufe 
 
 many nations (as all the American) were at that time 
 
 unknown. This therefore flill remains to be done 
 
 fucceflively ; God in his admirable providence paving 
 
 the way for his word. The offer of grace was firit 
 
 made to the Ifraelites. When they refufcd it, it was 
 
 fent to the Gentiles ; but when the fullnefs of them 
 
 fhall be brought in, it will be again given to the, 
 
 Ifraelites ; that the laft may he firfi^ and the firjl laji^ 
 
 Luke 13, 30, fee Luke U^ 24. 6thly. Thr^.t when,' 
 
 the fulnefs of the Gentiles is brought in, all Ifrael 
 
 fhall he favcd : that is, as our Dutch commentators 
 
 well oblerve, not a few, but a very great number, 
 
 and in a manner the whole Jewifli nation, in a full 
 
 body. Veter Martyr has judicioufly explained the 
 
 fullnefs of the Gentiles, and the whole body of Ifrael, 
 
 in the following words. But we are to undevfiand a 
 
 Umited fulnefs^ and a fixed or determined coUe^ion :. 
 
 -which is therefore called fullnefs ^ becaufe there will he 
 
 an e'^atl and a very great number of beH'evcrs^fo thai 
 
 the church fJjall be publickly ownedy and had in great 
 
 e/leem among the Gentiles^ juft as all Ifrael is to be taken 
 
 for a great number of Jews^ among whom Chrijl fJjould 
 
 he publickly 'acknozvledged: not that /^r.'f, as zv^ll of the 
 
 Gentiles as yewsy fiall not he lofi. 
 
 XXII. 
 
Chap, 15. ' of the New TesT A M,EN T. 1197 
 
 XXII. From what we have faid before, it appears. Not the 
 that they depart from the apoftle's meaning, v/ho, "ly"^^" 
 by all ifrael, underftand the myfiical Ifrael, or the j ^ut aUi 
 people of God, confiding both of Jews and Gentiles, fo the ua- 
 withoiit admitting the converfion of the whole Jewith^ural, 
 nation to Chrift, in the fenfe we have mentioned. 
 Notwithftanding this may be confirmed by the fol- 
 lowing arguments, ift. The apoftle fpeaks of that 
 IfraeU to whom he afcribes his own pedigree, 1;. i ; 
 whom he calls his flefh, that is, his kindred, v. 14, 
 
 and the natural branches, v. i\ \ whom he conftantly ■'\ 
 
 diftinguifhes from the Gentiles -, to whom, he tefti- 
 fies, blindnefs is happened. All this is applicable to 
 tfrael properly fo called. 2dly. He lays before us a 
 myftery : but it was no myfliery, that a very few Jews 
 were converted to Chrift together with the Gentiles; 
 for wc have daily inftances of that. 3dly. He re- 
 minds the Gentiles, not to exuk over, or defpife thdi 
 Jews, from this argument, that, as they rhemfelves 
 were now taken in among the people of God, fo, ir\. 
 like manner, the Jews were in due time to be taken in 
 again. But if the apoftle meant, that the body oC 
 the JewiOi nation was to continue in their hardnefs ;; 
 and but a few of them to be faved, who, joined to the 
 Gentiles, (hould form a myftical Ifrael^ the whole of ^, ^^ 
 that difcourfe vi-onld be more adapted to the com- 3ni03 
 mendation of the Gentiles, than of the Ifraelites •, and '|* 
 
 encourage rather than reprefs the pride of the Gentiles. .'^, 
 
 4thly. As the fall and diminifhing of Ifrael, verfc 
 12, and their caftingaway, verfe 15, are to be under- 
 flood; fo likewife the receiving and faving them; 
 for here the rules of a juft oppofition mull be ob- 
 ferved. But the fall, diminifl:iing and caftingaway 
 of Ifrael are to be underftood of the generality of the 
 jewilh nation : therefore the receiving and faving of 
 Ifrael in like manner. 
 
 XXIII. From which it is evident, that Grotius jvjot fal- 
 trifies, when he is pofitive, that this prophecy was filled a- 
 fulfiUcd, at that time, when the ido.ls and military en- ^°"' ^^'9 
 
 r ^inie of 
 
1 198 of the New ITe s ta m e n t. Book 4. 
 
 the cle- figns of the Romans were openly feen in the temple •, 
 flruflion becaufe, tiut then many, who had embraced ChrifH- 
 ?aiem!^"* ^'lifV, together with thofe, who had been Chrillians 
 before, were exempted from the following calamities. 
 To which was added, the converfion of many Jews^ 
 upon the deflruction of the city and temple, fince 
 now the truth of Chriit's predictions appeared in a 
 much clearer light, and the galling yoke of perfonal 
 bondage had broke the obltinacy ot many, as Vefpa- 
 tian and Titus put no bar in the way ; for proving 
 this he quotes a pafTage from Jujiin, adverfus Trypho- 
 nem. But fuch abfurd imaginations are contrary to 
 the light of all hiftory. For, during the fiege, the 
 whole of the Jewiih nation, which was ail over plun- 
 ged in their guilt and perfidy, were made to fuffer 
 the juil: punifhment of their fins. Which is very far 
 from that falvation, which Paul here aflflires us of.- 
 If any joined the Chriilans at that time, their num- 
 ber was fo inconfiderable, compared with the refl, as 
 that it is ridiculous to give them the name of all 
 Jfrael. Ju^an fays nothing, but that some of theyn^ 
 heiHg daily infff'ucled in the ?iame of Chnjl, had quitted 
 the ''May of error : which difi^ers very much from all 
 Jfrael. We may add, that by that fancy of Grotius, 
 the times of cafting away and receiving are entirely 
 confounded. For, never was the breaking off^; and 
 cutting away the natural branches more palpably feen, 
 according to the Baptift's prophecy, Mat. 3. lOy 
 than at the time, that Grctius imagines they were graf- 
 ted in. 
 If. 59. 20. XXIV. In fine, the prophetic tefl:imony, alledged 
 by the apoftle from Ifa. 59. 20, confirms our expla- 
 nation ; where the Hebrew words properly denote ; 
 the Redeemer Jloall come ivvb to Zion •, or according to 
 the Septuagint, "''"'' 2^"^"' on account of Zion ^ and unto 
 them that turn from defection in Jacob. Paul^ gene- 
 rally following the Septuagint, has rendered the 
 words lon-!c\v!iat dlfi'ejtiuly, bur to the fame puri 
 
 pole unci mcunins?: 
 
 XXV. 
 
Chap. 15. Of the Benefits 1199. 
 
 XXV. Obferve, ift. That the apoftle here very Zion and 
 juftly explains Zion and Jacob of the Jews-, f^'"? "^^ the^~ 
 thefe are the natural fons of Jacobs natives, citizens vvhcie 
 
 of Zion ; the others are only naturalized, that name Jewifhna- 
 fherefore primarily and of itfelf agrees to them. And ^^o"- 
 then aifo he fpeaks of thofe, with whom the covenant 
 was made i as it is faid in the text, 1;. 21. ihis is r/iy- 
 covenant ivith them : but that teftament and covenant 
 belong to Ifrael; ivhofe are the covenants and p'o'mifes, 
 Rom. 9. 4: fee Lev. 26. 44, 45. Moreover, Zion 
 and Jacob denote, not fome few of Ifrael, but the 
 v\?hoie body of that nation, as Gen. 49. 7. For, in 
 Zion all the tribes had a right, Pf. 122. 4. 
 
 XXVI. 2dly. The ^i<u Goel is promifed to Zion, The Go 
 that is, the Kinfman-Redeemer, v/ho can juftly fay, ^^ protn^- 
 tbefe are mine, and that in right of confanguinity^ ^ 
 
 fpr I am the neareft kinfman. True it is, Chrift may- 
 be called the Goel and near kinfman of ail nations, 
 on account of his being of the fame human nature 
 with them, which he aflumed : yet he is chiefly and 
 firft of all the Goel of Ifrael., becaufe of them are the 
 fathers, of whom as concerning the flefh Chrift came 
 Rom. 9. 5. And therefore, perhaps, the apoftle 
 faid, the redeemer fhall come out of Zion : for as the 
 relation, which is exprcfled by the term, Goel^ could 
 not be fet forth by the Greek, ?yo>w? he was willing, 
 by this means, to make up the imperfection of the 
 Greek language, by intimating, that the .'■edeemer 
 was In fuch a manner to come to Zion., as at the fame 
 time, with refped: to his human nature, to come out 
 of Zion. The advent of the deliverer fuppofcs aifo 
 fuch a time, in which other Lords, beiides Jehovah, 
 were to rule over Z/c«, T/'^. 26. 13, from w^ hole il- 
 legal dominion he was, v.?ith a ftretched out arm, to 
 fet free and deliver his people. 
 
 XXVII.- gdly. The work of this redeemer will be To turn 
 to turn a'uoay iniquity from Jacob. In the Hebrew it ^^^^y'*^^* 
 runs, he fhall come to thofe that return from defection. Y'olv- 
 The meaning is the fame; he will import his grace coT 
 
 and 
 
1 200 Of the B E N E t" 1 1 s Book 4 
 
 and falvatlon to thofc, who, by a true faith and re- 
 pentance, fliall return unto God, And as they 
 cahnot give this repentance to themfelves, the re- 
 deemer will beftow it upon them, {tc Acts e^. 31. 
 Not only the Greeks have thus rendered the words of 
 the prophet, but alfo the Cbaldee^ and to turn the r*?- 
 hellious of the houfe of Jacob to the la--J0. And to this 
 purpofe is what follows in If ai a h. clisip. 59. 21, con- 
 cerning giving the Spirit of God in Ifrael, and the 
 putting his word in their mouth. The fum of the 
 whole is, that, by the efficacy of the redeemer, the 
 Jews are in due time to be converted from theit rebel- 
 lion and tranfgreflions. 
 Which XXVIII. 4thly. As this is not yet accomplifhed, 
 
 "erfeftl ^^ ^^ ^^^ whole body of the Ifraehtes, and yet the 
 accom- fcripture muit be fulfilled, the apoftle has juftly in- 
 plifted in ferred, that in the laft times, it will be perfeftly 
 the lad fulfilled. For, feeing the foundation thereof is- 
 ^^^* God's covenant with Ifrael^ and this a firm covenant,' 
 liable, immutable, and fufpended on no ambigious 
 condition (for what condition could that covenant 
 admit, which allots both remiflion of fins and repen- 
 tance to Ifi-ael ^) it is not polTible, but that every 
 thing ("hall happen exaftly, according to thepromiie 
 and predidion. A^id this is my covenant with them, 
 faith God. But concerning this covenant he fpeaks as 
 follows, Ifa. 54. 10, For the mountains fhall depart y 
 and the hills he removed^ but my kindnefs /hall not depart 
 frofn thee^ yicither fhall the covenant of my -peace be remo- 
 ved., faith Jehovah^ that hath mercy on thee. And again 
 Jer, 33. 25, 26, Thus faith Jehovah., if tny covenant 
 be not with day and nighty and if I have not appointed 
 the ordinances of heaven and earth : then I ivill cafl 
 away the feed of Jacob., and David my fervant. Add 
 Pf 105. 8, 9, and Deut. 4. 31. All this being ad- 
 drefled to the whole body of the nation, it muft of 
 Nor pcf- necefilty be fulfilled at the appointed time, 
 fibleto be XXIX. 5thly.But becaufe fomc perhaps might think, 
 u.adc that thole horrid crimes, of which the Lraelites had 
 been guiltv, might hinder that blcfling of God from 
 
 co;-nin3: 
 
Chap. 1 5. of the New Test a m e n t. 120 i 
 
 coming to them : the apoftle adds a teftimonv., where- void by 
 by God promites to take away their fins -, which can- ^ '!?.^ , 
 iiot but be accompanied with repentance and faith ^^^^^ 
 in the Mejfmh^ and the communication of his grace. 
 True, indeed, it is, w=e have not thofe words in Ifa. 54, 
 But yet they are vulfa. 27. 9, where the Greek ver- 
 
 fion has the very words, o-rai- a<?£>.i.'A:ai T«?a;/.«^T»«;<it)T^)', 
 
 It is not unufual with the apaftle to colled leveral tel- 
 imonies into one, and to explain the words of one paf- 
 fage by thofe of another. And indeed this obfervaLiori 
 was ofgreatimportance : for, if any thing fhouid feem 
 to (land in the way of the reftoration of they^-K^.r, ir v/as 
 their extreme impiety. Wherefore there are frequent 
 promifes concerning the expiation of the crimes, they 
 had committed, as Dciit. 32. 43. Jer. 33. 8, and J^r. 
 50. 20. 
 
 XXX. Soiie per'iaps may fay, are there not Why the 
 clearer expreflions in proof of this matter in the ^poft'^^ 
 prophets .'' Why then does the apoftle pitch upon "learer''^ 
 thefe, the fo"cc and cogency of which does not tcilimo- 
 at firft fight appear ? 1 anfwer, there are fuch, which nies 
 
 we iliail prcf^ntly produce: but here the fupreme and 
 admirable wifdqm of the Holy Spirit fnines fdrtli, 
 partly, becaufe by feieding thefe, he would bring us 
 to confider entire prophecies, which as it v/ere^ he 
 points out to us, and of fuch a nature, as to give full 
 conviflion of this matter. Partly, that by arguing 
 from prophecies lefs evident, he might conltrain us to 
 give credit to fuch as are more clear, and cxprefs. 
 For, who will take upon him to wrell: to a dilje- 
 rent meaning fuch evident teflimonies, as by the 
 very found uf their v/ords lead to this fenle, when 
 he obferves, that Faul draws his reafons from fuch 
 fls feemed much more remore from the purpofe ? 
 
 XXXI. SJiould any one defire clearer teftimonies, Ma4iv 
 we offer the follov/ing to his confideration t from fii;h'ex- 
 MosEs, Ls-v. 26. 41 — 45. Deiit. 4. 30, 31, D.cut,'^^'^^' 
 30. 1—6 and Dent. 32. 43. From the (\sAlms, 
 
 Pf. 102. 14—18, and P/. %c^. 9, 10. r'lom Isai- 
 26 Vol. III. Z ATI, 
 
1202 Of the Benefits Book. 4 
 
 An ^ If a- II. II, 12. Ifa. 19. 24, 25. 7/"^. 49. 14 
 &c. 7/^. 62 throughout. From Jeremiah, Jer. 
 3. 18, &c. Jer. 31. I, and from 1;. 31 to the end. 
 Jer. 32. 37, &c, Jer. 33. 24 — 26, From Ezekiel, 
 Ezek. 36. 24 to the end. £21?^. ^j^ throughout, 
 efpecially from v. 15. Ezek. 39. 25 to the end. 
 Add Hose AH 3. 5. All thefe promifes are more fub' 
 lime, than that the time can be afiigned, in which they 
 can be fuppofed to have been as yet fullfilled. From 
 the New Testament, add Af^i/. 23. 29. Luke 21. 
 24. 2 Ccr. 3. 16. The reader may pleafe to fee 
 what we have faid on this head in a particular book 
 concerning the ten tribes of Ifrael, from chap. 9, to 
 the end •, where he will find moft of thofe prophe- 
 cies carefully, and at greater length explained. 
 Theihiig XXXII. As from all this it is evident, we are to 
 itfelf tobe expe6l the general con verfion of the Ifraelites in time 
 maintain- ^^ ^ome, not indeed of every individual, but of the 
 reft to be v/hole body of the nation, and of the twelve tribes, 
 left to We choofe not to multiply minute queftions, either 
 God. out of curiofity, or incredulity, concerning the time 
 place, manner, means, and the like crrcumltances of 
 this myfterv, which God has referved in his own pow- 
 er. Let us maintain the thing itfelf, and leave the 
 manner of it to God. We Ihall then bed of all un- 
 derhand thofe obfcure prophecies which deicribe it, 
 when we fhall be abJe to compare the event with 
 them. - Our Calvin, as his manner is, fpeaks with 
 prudence and gravity. IVhen ever the longer delay is apt 
 to throw us into defpair, let us recoiled the name myfier)\ 
 by ivhiih Paul clearly puts us i'n mind, that this confer- 
 fwn is not to he in the ordinary or nfual r,iar.ncr : jind 
 therefore they aU amifs, zvho attempt to meafure it by their 
 own private fentiments. For., what more perverfe, than 
 to account incredible, luhat falls not in ivith our opinion ? 
 £ei;/g therefore called a myjlery, becatije inccmprehenftble, 
 until the time of its revelation. Mm-eover, it is reveal- 
 ed to us., as it :vas to the Romans, that our faith, acqui- 
 ^cin'r in thcu-ord^ miiy fupport our expectation, until the 
 
 effect 
 
Chip. 15' Of the New Testament. 1205 
 
 effect itfelfbe made manife^. We (hall conclude thefe 
 things with the wiQi and v^^ords of MrJmoinides Rt the 
 end of his More Nevochim. But may the great and gcod 
 God himfelf purify all Ifrael^ according to hispromife : 
 then the eyes of the blind will he opened. The people fit- 
 ting in darknefs have feen a great light : to thofe who 
 fat in the fJjadow of deaths the light is arifen. 
 
 XXXIII. Lastly. To this reftoration of Ifrael 7^^^tnc- 
 fhall be joined the riches of the whole church, and as ^'}^^ 
 
 it were, life from the dead, i?i7W. 11. 12. Now ^/[hediurch 
 the fall of them he the riches of the world, and the di- and life 
 minifhing of them the riches of the Gentiles j how much from the 
 more their fnlnefs ? and 1;. 15, For if the cafiing away ^^^^' 
 of them he the reconciling of the world \ what fhall the 
 receiving of them he^ hut life from the dead? The a- 
 poftle intimates, that much greater and more exten- 
 tivt benefits (hall redound to the Chriftian church 
 from the fulnefs and reftoration of the Jews, than 
 did to the Gentiles, from their fall and diminution : 
 greater, I fay, intenjively, or with refped to degrees, 
 and larger with refpedt to extent. 
 
 XXXIV. As to intenfenefs or degrees, it is fuppo- Rkhes 
 fed, that, about the time of the converfion of the both in 
 yews, the Gentile world will be like a deadperfon, in ^^^?^^ °^ 
 a manner almolt as Chrift defcribes the church of ^^ * 
 Sardis, Rev. 3, i, 2 : namely, both that light of 
 faving knowledge, and that fervent piety, and that 
 
 lively and vigorous fimplicity of antient Chriftian- 
 ity, will, in a courfe of years, be very much im- 
 paired. Many nations, who had formerly embra- 
 ced the gofpel with much zeal, afterwards almoft 
 to be extingui(hed by the venom of Mahomeranifm, 
 Popery, Libertinifm and Atheifm, would verify this 
 prophecy : but upon the reftoration of the Jew^s, 
 thefe will fuddenly arife, as out of the grave : a new 
 light will Cn'inz upon them, a new zeal be kindled 
 up ; the life of Chrift be again manifefted in his my- 
 ftical body, more lively, perhaps, and vigorous than 
 ever. Then, doubtlefs, many fcripturc -prophecies 
 
 Z 2 will 
 
1204 
 
 And of 
 the num 
 bers that 
 enjoy 
 them. 
 
 James 
 doclrinc 
 concern- 
 in:: this. 
 
 Of the Benefits Book 4^ 
 
 will, after thijir accomplifhmcnr, be better I'mlerftood, 
 and fuch as now appear dark riddles, fl-iall then be 
 found to contain a mod d!llin(^b defcription of faifls 
 many candles joined tO[jethcr give a greater light : 
 a new fire laid near another, gives a greater heat. 
 And fuch will the accefTion of the Je-ivs be to the 
 church of the Gentiles. 
 
 XXXV. And not only fo, but alfo many nations, 
 among whom the name of Chrill: had long before 
 been forp^otten, fiiall be feen to flock arrain to the 
 flandard of filvation then eret^ted. For, there is a 
 certain fulm-fs of the Gentiles, to be gathered toge- 
 ther by the fuccefllve preaching of the gofpel, which 
 goes before the reftoration of IfraeU of which v. 2(^\ 
 and another richnefs of the Gentiles, that comes af- 
 ter the recovery of Jfrael. For, while the gofpel, 
 for many ages, was publi Tned now to this, then to 
 that nation, others, gradually departed from 
 Chrifl: : but when the fulnefs of the Jews is come, 
 it is altogether probable, that thefe nations will 
 in great numbers, return to Chrift. An almoft 
 innumerable multitude of Jews refide in JJia^ and 
 Africa^ among the Pcrfians, Turks, Indians, Cbinefe, 
 Japonefe, and Tartars. Wlien therefore, by the al- 
 mighty hand of God, thefe fnall be broiiglit to the 
 communion of the Mejfw.h, their love to hina will be 
 the more ardent, as their hatred againft him had been 
 formerly more bitter. And is it not more than pro- 
 bable, that the nations, among whom they live, be- 
 ing excited by their example and admonitions, fhall 
 come into the fellowfl-sipof thefame faith ? Certainly 
 the words of the apoltle lead us to this. 
 
 XXXVI. Agreeably to which James has faid, 
 A5ls 15. 15 — 17, And to this agree the words of the 
 pro-phets ; as it is written, after this I will return, and 
 will build agctin the tabernacle of Davids which is fal- 
 len down, and I will build again the ruins thereof, and 
 I 'irill fet it up : that the rejdue of men might feek after 
 th3 Lord, and all the Gentiles upon whom my name is 
 
 called 
 
Chap. 15. ofthcNr wTestament. 1205 
 
 called, failh the Lord^ 'wlo doth all thefe things. The 
 reparation of the fallen tabernacle oi David (ignifies 
 the reftoration of true and fpiritual worfhip, among 
 the Ifraelites. And when that fhall come to pafs, the 
 reft of mankind, who never gave up their names to 
 Chrift, and the nations, upon whom his name was 
 formerly called, but who, by their thoughtlefsnefs, 
 lo(t the benefit of the gofpel, v/ill then with emula- 
 rion fcek the Lord. 
 
 XXXVIl. And what is more evident than that Ifaiah's 
 prophecy in Ifaiah ? The prophet chap, 59. 20. 2r, prophecy 
 having foretold the reftoration oi Jfrael, according to i°"*^the' 
 the apoftles commentary, imm.ediately chap. 60. i, famething 
 exclaims, arife., Jljine, for thy light is come, and the 
 glory of Jehovah is rifen upon thee : -z;. 3, and the Gen- 
 tiles (hall come to thy light, and kings to the brightnefs 
 of thy rifing, \^c. Moreover, the riches of the church 
 at that tirne are defcribed v. 1 7, for hrafs I will bring 
 geld, and for iron I will bringfilver, and for wood, brafs, 
 and fgr Jlones iron ; the moft magnificent words to 
 the fame purpofe, follow thefe. From the confide- 
 ration of which Peter Martyr has faid ; that, indeed, 
 according to ahnofi all the prophets, efpecially Ifaiah, 
 the happinefs of the church will be great : ■ which it has 
 not yet attained to, but it is probable that it will then 
 (on the converfion of the Jews) attain to it. We have 
 not indeed, the leall doubt, that there are many pro- 
 j^hecies both in the Old and New Teftament to this 
 purpofe, the full meaning of which we ardently pray 
 the fupreme being may teach his people by the event, 
 the only undoubted interpreter of prophecies. Tis, 
 however our duty to be modeft on the head, and not 
 rafhly intrude into the fecrets of providence, nor bold- 
 ly abufe, what we are neither allowed to. know, nor 
 luffered to fearch into. 
 
 Z 3 C M A P; 
 
i2o6 OfBAPTisM. Book 4 
 
 CHAP. XVI. 
 
 Of Baptifm. 
 
 Baptirm I. A g AH E ordinary sacraments of the Nevr 
 
 and tne ^ Teitament are only two-, baptism and the 
 
 fupperthe Lord's SUPPER. Thcfe are fignalized by theexprefs 
 
 onlj-facra- infticution of our king. Thele were made ufe ot 
 
 roen^ts of by our Lord liimfelf, to fet us an example, and by 
 
 the New jj^J3 yfg j.}^f.y ^y^^g confecrated to the elect. Thefe 
 
 n-icnt.* ^^^ recommended to the CorinthianSy2iS excellent pri- 
 
 vilcdgcs of the New Tellament church, and two iike 
 
 them, but of an extrrordinary nature, were granted 
 
 to Ifrael in the wildernefs, i Cor. lo. i — 4. Thefe 
 
 are held forth by the apoftle, i Cor. 12. 13, as facrcd 
 
 feals of the union and communion of believers, both 
 
 with Chriit, and with one another ^ and if there were 
 
 any more of the kind, the apoftle, according to his 
 
 tjfual accuracy and diligence, would not have pafled 
 
 them over in filence. Thefe in ihort, are fufficient 
 
 to fignify and feal the fulnefs of giace we have in 
 
 Chriit. For, as two things arc rcquifite to complete 
 
 pur happinefs : firft, our being abfolved from our 
 
 fms, and waflied from our pollution •, that we may 
 
 be regenerated by the communication of the fpirit of 
 
 Chrift to a new life of grace : and then nourilhed in 
 
 that life of grace, that is, fuftained, ftrcngthened and 
 
 encreafed therein, until we be promoted to the life 
 
 of glory : both thefe are fufficicntly confirmed to us 
 
 by thefe two facraments. Our firft engrafting into 
 
 Chrift, and our regeneration by his fpirit, are fct forth 
 
 by baptifm ; and the nouriftiment of our fpiritual life 
 
 by the holy fupper. 
 
 ^?^'y, n. Concerning both thefe Sacraments of the New 
 
 \\\tk *'^ Teftanr.ent, we are to obferve, that fomething cor- 
 
 but of ec- refponding to them, but only of ecclefiaftical ufe, not 
 
 of divine inftitution, was pradifed by the ancient 
 
 Jfr a elites. 
 
Chap. 1 6. Of Baptism. 1207 
 
 Jfraelilfs. And herein the Lord Jefus difcovers his clefiaftic 
 exceeding great wifdom and goodnefs, that he would ^^"''"•- 
 not difcompofe the weak minds of his people, by too tained 
 much innovation, but retained the antient rites, efta- among 
 bliflied them by his own authority, and rendered f^e Ifrael- 
 them more illuftrious, by their fignifying the moft "^^* 
 noble and myfticai things, which depended wholly on 
 his own inftitution. 
 
 III. And with refpedl to baptism, of which we A two- 
 are firft to fpeak j it appears, that there was a two- fold bap- 
 fold baptifm in ufe among the Jews-, the one of "^"^• 
 which they called m3 n>nD, the baptifm of uncle annefs^ 
 or of Liifiraiion^ whereby legal uncleannefs wsswafhed 
 away ; the other, n"i~)J DPOID, the baptifm of Profelytifm> 
 or initiatio}2^ whereby thofe of the Gentilei^, who were 
 converted to Judaifm, were initiated into the church 
 of Ifrael. Omitting the former, which is not fo ma- 
 terial to the prefent fubjedl, we fhall mention a fevy 
 things concerning the latter. 
 
 IV". When a Gentile was received into the Ifraeli- That of 
 tilh covenant, and, as the Jei^s fpeak became a Profe- theinitia- 
 lyte of righteoufnefs, three ceiemonies of initiation ^*^"''/ 
 were ufed, without which even the Ifraelites them- ^ 
 
 felves, according to their received notion, could not 
 enter into that covenant -, to wit, X^'^P^ n^OD n^'Q 
 CIRCUMCISION, BAPTISM, and sacrifice; And 
 the Jewifh m.afters have fixed it as a law, that this 
 baptifnris fo neceffary, that without it, as much as vv'ith- 
 out circumcifion, there can be no profelytifm ; but 
 this along with facrifice is all the iniation, that is ne- 
 ceffary in the cafe of a female Profelyte. 
 
 V. The manner of baptifm among ^^^ Jfraelites rY]^^^^^^, 
 was this. ift. They examined the profelyte, who ner of it. 
 was to be initiated, with refpeft to the fmcerity of 
 his converfion to Judaifm : w.hether he defired to 
 make a profeffion thereof, from the hopes of riches 
 or honours in a flourifning republic; or from fear; 
 or from an affedion for an Ifraeli tefs •, or any other 
 fuch like motive that was not good. And after he 
 declared, that his motive was the alone regard he had 
 Z 4 for 
 
Of B A p T I s M. Book 4. 
 
 for God, 2n:1 an iinf':!gned!ove to the divine law, 
 they indruLLcd him in ihe fovcral arcicks thereof; as 
 concerning the unity of God, the abominable nature 
 of idolatry, tlie reward of ()bedienc<% and concern- 
 ing ihc future world, and other hea^^s of their di- 
 vinity. Which after he loleinnly profciTed to re- 
 ceive, without the lead exception, he was direftly 
 circumcifed. 2dly. After the wound of circumcifion 
 ■was perre(5llv healed, he vvas led to baptiTm • whitli 
 was nor performed, but in the preIc>nceof Triunvirs, 
 or thre^ m.en, who were the difciples of the wi'e 
 P^t'? CD'-.il'n, luho could cxcrdfc jud^a'tients^ that i5, Jf- 
 ftieltes of t'le purefl blood. It was their bufinefs 
 not only to take care, that every thing was duely per- 
 formed, and to teuify concerning this due perform- 
 ance, according to the practice of their anccftors ; 
 but further to inilrudl: the perlbn to be baptized, and 
 already placed in the water, concerning fome more, 
 and fome lefs, important p!ecep:s of the law. Such 
 Triumvirs are generally in Scripture called Elchim. 
 Chrift in like manner declares, that, in the banrlfm 
 of i\'it New Teftament, the Elchim are prell-nt, Mat. 
 28 19, who are called the three witnefTes in heaven, 
 1 John 5. 7. ^d'y. It was unlawful to adminifter 
 Baptifin but in O'D iT'pD a natural currsfit^ or ccUeC' 
 tion cf waters -, as a river, hke, fountain : becaufe, 
 according to them, none could be duelv baprifed \v\ 
 water fetched from any phce, and received in arti- 
 ficial receptacles. 4thly. The entire body v;as to 
 be plunged at once: ib; if but the tip of a finger 
 was unilipt, fuch a perfon was a'cconnted to remain 
 Oill in his uncleanncfs. Yet ir v/a*; not nereffary, 
 that the pcrfon to be baptized Pnould put off all his 
 clothes, provided they were luch, as t;ie water could 
 eafily penetrate, gthly. But we are efpeciidly to ob- 
 fervc, that even little children were bcptized, gene- 
 rally at the faine time wirh their parents. For thuj 
 It is laid in Talmud. Bahylcr.. Tit. Erub. fol. 1 1, r. r. 
 
 They 
 
Chap. 1 6. "Of Baptism. 1209 
 
 ^hev hiiDtize the little young -profelyte, in confeiuence of 
 the mind of the Sanhedrim. 
 
 VI. The effect of this initiation was, ift. That the And cf- 
 perfon fo baptized, bein°: taken out from among the body^^^- 
 
 of the Gentiles, was accounted nnn p a fon of the 
 Covenant^ who was permitted to come, and have a fafe 
 retreat, under the wings of the Divine Majejly. 2dly. 
 He wn.i? look'd upon as one that was new born. 
 Hence that common faying in ;he 'Talmud', when ever 
 one becomes a profelyte, he is accounted an infant newly 
 born. For, they fuppofe, that fomc new foul, in- 
 ftead of his Gentile foul, is fent down, from fome pa- 
 lace in heaven, into the body of the profelyte, after 
 he is once come under the wings of the Divine Ma- 
 jefty, and honoured with his kifs, Aflertions, which 
 either have no meaning, or enigmatically fignify re- 
 generation by the Spirit of God. 3dly. The confe- 
 quence of this regeneration was a new kindred -, fo 
 that he was not to look upon his former relatives 
 (as brothers, fillers, parents, children) as belonging 
 to him •, nay, after this regeneration, he was to have 
 no more any heathen kindred, or (land related to 
 t!io!e born in the time of Gentilifm ; jail as, by the 
 imperial lav>^, all fervile relation ceafed upon manu- 
 miffion. Hence Tacitus fays, Hiji, Lib. 5, nor do 
 they entertain any notion more than that of making no 
 account of their parents, children, brethren. With 
 which may be compared I.nke 14. 26. 
 
 VII. They make the firft practice of this baptifm Its origi- 
 to be very ancient. Some afcribe it to the patriarch"^'* 
 Jacob, v/hen he received into his family and domeftic 
 church the Shechemitc young women and other Gen- 
 tiles, who refided with him : becaufe it is faid. Gen. 
 
 35. 2, then Jacob faid unto his houffwld, ajid to all 
 that -were with him, put away thefirange Gods that are 
 among you, 'r\T\l^\^, and be clean, and change your gar- 
 ments. Where y^ben Ezra explains the words, be 
 dean, by the wajhing of the body. Others derive thd 
 firlt teftimony, or praftice, of this baptifm, from what 
 
 is 
 
1 2 10 Of B A p T I s ivi. Book 4. 
 
 is faid to M<?/t'j, Exod. 19. 10. Go unto the pecple and 
 Ja'/icfify them to day and to morro-u), and let them ivajl) 
 their clothes. And again, -z;. 14, and he favMijied the 
 people^ and they wajhed their clothes. 1'hus they 
 •would have the wafhing of the perJons to be inclu- 
 ded in, or fet forth by, the wafaing of their clothes. 
 But thcfe things are uncertain. They would have 
 jpoken more to the purpofe, had they obferved v/ith 
 Paitl^ that the IfraelUes 'were baptifed unto Mofes in the 
 cloud and in the Jea^ 1 Cor. 10. i, 2, of which we 
 have formerly fpokcn at large. It is more probable, 
 what they fay elfewhere, that, in the time of David 
 and Solomon., when the republic of Ifrael was in its 
 nioft floariHiing ftate, a great number of profelytes 
 was initiated by baptifm. Whoever would know 
 more of this baptifm, and learn the teftimonies of 
 the Jeivs themfelves, may confult Selden^ dejiire Nat^ 
 y Gent. Lib. 2. c. 2 and 4 ; as aifo, de SucceJJioni^us a^ 
 leges Hebr^eor. c. 26. And again, de Syned-.'is Lik% 
 I. f. 3 i and Lighifoct on Mat. 3. 6. Alfo Altingii 
 differ t at. de Profelytis^ Thef. ij.feq. 
 Baptifm VIII. But whatever be the cafe as to the anticjuityi 
 without of that rite, no divine inllitution can be afTigned 
 any di- ^-^^j. -^ pj-JQi. jq John., the harbinger ot Chrift, who 
 thoiity' '^-^5 **^'""^ '^y ^^'■^ ^^ baptize. For, this was exprefly 
 before given him in charge, the ivord of the Lord came unto 
 Jchn. John., Luke 3. 2, John i. 7,'^. From this, however, 
 it appears, whence it came, that the Scribes and 
 Phanfces are never faid to have found fault with 
 John for his baptifm, but that they only aO^ed him, 
 by what, and whole authority, he baptized ? John 
 1. 25 : hence alfo it was, that fuch numbers of people 
 flocked to his baptifm : for, he was cek^brated both 
 for his piety and doiftrine •, nor did he ufe a new 
 rite -, he taught, that tlie kingdom of heaven, which 
 vvas ardently longed for and expeifted by all at that 
 time, was at hand ; exhorted every one, that came to 
 him, to fuffer himfelf to be initiated therein, as it 
 was ncv; at the door, by taking upon him his bap- 
 tifm, 
 
chap. 16. Of Baptism; 1211 
 
 tifm, and by a profefTion of repentance. From that 
 time baptifm was of divine inftitution among the 
 
 IX' But it was not yet a facrament of the New Not yet a 
 Teft.Miient : for, as the whole of John's miniftry Sacrament 
 wa .. as it were, fomething intermediate between both NewTet 
 7 citaments, and tended to prepare the way for the tament. 
 Lord, the author and herald of the New Teftament : 
 fo, in like manner, his baptifm initiated the penitent 
 and believing into the kingdom of heaven ; which. 
 Indeed, was near, but not yet aflually come, Mark 
 I. 2— »8. Hence ^ertuilian, adverfus Marci- 
 onem^ Lib. 4. c. 33, calls John the boundary fet be- 
 tween the Old and Neu\ at which yudaifm jJoould ter- 
 minate., and from which Chrijiianity jhoidd begin. Na- 
 zianzenus alio, Or at. 39, quce eft in Sanct alumina, czWs 
 him the middle per/on between the Old and New Tefta- 
 ments. 5fet his miniftry belonged rather to the New, 
 than to the Old Teftament : as a forerunner is right- 
 ly judged to be of, and with that king, whom he pre- 
 ceeds. Whence the baptifm of John is by the author 
 of ^iieft. ad Oathodoxos, which we have in Juftin 
 Martyr's works, ^/^-j?. 37, called the /r(7f;/'2 or in tro- 
 duftion to the go/pel of grace. To which that baptifm 
 came neareft, which John adminiftred imto the faith 
 jof the Mejfiab, now prefent, and manifefting himfelf 
 to Jfrael, John 1. 29, 31. 
 
 X. I take the firft baptifm of the New Teftament But that 
 to have been that, which was adminiftred by Chrift's adminif- 
 difciplcs, at the command of their mafter, for a con- pf^-^f 
 fefiion of the prefence of the Mejfiah, John. 3. 22. ^jjj-^" .g. 
 Yet at that time it was confined, for the moft part to unto the* 
 the Jezvs. But it was made a facrament of the Univer- faith of 
 fal church, after the New Teftament was fealed by Jl'^^^^^- 
 Chrift's blood, and confirmed by his refurreflion, preiim!^ 
 to be preached all over the world by the apoftles, who was fucL. 
 were very foon to be baptized with the Holy Ghoft, 
 Mat. 28. 19. 
 
 XI. 
 
J 2 f 2 Of B A p T I s M. Book 4 
 
 Wherein XL JoIjk' s b^\^ili'm differed from that adminiftred 
 the bap- {,^. Chrilt's dilciplcs, not in cflcnce, but in tlrcum- 
 John and i^-inces only. For, ii\. Both were from heaven, and 
 ofClirift «:rounded en God's command : which we ar^! lure of 
 agiees cr with refpeft to Chi;iil's baptilm, and as iojoh;i's s^p- 
 duagiecs. pj^o^s fiom Job^ I. 33, Luke 7. 30, Mat. 21. 25. 
 2d\y. In both there was a dipping in water. Mat. 3. 
 I r, A6ts 8. 36. ^dly. Both adminillered into. the fairh 
 a!id confeHion of Chrill, .'/tYJ 19. 4, 5. 4thly. Both 
 were a fign and fcii of the remifuon of fins, ilJat. 3. 6, 
 J.Aike ^. 3. Acts 2. 3S, 5thly. In the participation 
 ot both, there was an obligation to jepcntance on 
 the perfon : fee the lall text. Nevcrtheltls they dif- 
 fer, 1 (1. In that Johti's baptilm was indeed from God, 
 but not from Chrift, as the incarnate medluor, ac- 
 ting as the king of his church. 2dly. In that, as we 
 have faid, it was rather a preparation for, than a fa- 
 rrament of the New Teftament. Bpfd in his treatifr, 
 quoiiiodo hapti'zetur aliq^uis hapttfmate^ quod eft rt Kvan- 
 pclio Dcmini nrfirij'fu Chrijfi. How a perfon is bap- 
 tized With the bapiifm, wiiich is in the Gofpcl of our 
 Lord Jcjus Chrill, diibnguilhing between John's and 
 Chritl's baptifm, ingenioufly writes, the haptifm of 
 the former -zvas introductory^ or initiatory •, that of the 
 latter perfective, ^dly. In that God communicated 
 therein a ri)ore fparmg meafure of the Spirit; where- 
 as in the beginning of the Gofpel, the gift of tongues 
 and piophecv, which in fcripture comes under the 
 appellation Spirit, was qonferred on very many, who 
 were biprized with Ch rift's baptifm. 
 Wbsf in xn. But we are principally to treat concerning this 
 bai tifmto U)_jpj-iCj-j-,^ which has Chrift for its author. For the 
 becoiiii- iTj^jj^pj. underllanding of which, we are diftincftiy to 
 explain, I. The external Sipi. II. The fpiritual thing 
 ■ Jr^nijhd. In the Sign we are to diilinguifli between 
 the ekment and the ceremony^ or facred rite employed 
 about the t-lemenr. The element here to be ufcd, is 
 tri.ie,' plnin, natural water : fuch as John baptized 
 "With, M>':t. 3. 6, 16, Jchn 7,. 23 ^ the apollles and 
 
 others 
 
Chap. 1 6. Of B A f* T i s M. 1313 
 
 others, as Aits S. 28, anj Acts ic. 40. According'y 
 Eph. 5. 26, ic is called the luaJJjing of ivater. . Tlw, 
 facrcd rire confifts, J. In the appKcauon of the water 
 to the body of the pcrfon to be baptized. II. Jp pro- 
 nouncing a Cf.rMin form of words. 
 
 XIII. Concerning the former it is queried, whe- Tho'tV.e 
 ther baptifm maybe duly adminiftred by i;;w/7if;;/f^/7 ancients 
 only, or alfo by effufion of the water out of a vefTel, b.iptizcJ 
 or by Afperfion or fprinkling ? To which we anfwer ^^^ ^ 'P" 
 in the following pofitions. ift. It is certain, that '''" 
 both John 2indi the difciplesof Chriil, ordinarily ufed 
 dipping: whofe example was followed by tl^e anci- 
 ent church : as Vqffius, Difput. i. de haptifmo, I'kef. 
 6, and Hoornbeck de baptifinc Veierum, Sect. 4, have 
 fliewn from many teiTimonies both of the Greeks 
 and Latins. 2dly. It connot be denied, but the na- And that 
 tive figniticaticn of the words, S^tt^v and SccTPAtjm is to nte fcems 
 plunge or dip : fo as to be altogether fomething more ^° ^'^'^ °" 
 than l7j-t7ro,\a(^£j», io float on the furface\ but lefs than ^g^'^^j^'^^ 
 ^mif, to go to the bottom andpcrifli : as /'<9/^;/i remarks 
 'Thes. I. ibid. Ho'Vever, I have obferved, that the 
 term y-^^^^i^^^ry going to the bottom., is frequently ufed 
 by the antiento in the matter of baptifm. Athanffms, 
 
 ^Uefi. Q4. '^^ xccTudvaui T& Traidiot If tj? x.ohvfA,^r,^pci',, l^c. the 20- 
 
 ingdoivn or dipping of the child in the bath. And Sozo- 
 men, Lib. 6. c. 26, has charged £i^«(?;»/«.f with a he- 
 refy, for teaching, that the facrament of baptifm ought 
 to be performed by once dipping. Similar examples are 
 every where to be met with. Salmafius, in his obfcr- 
 vations on Sulpitius Severus, de Vita Martini., c. 15, 
 has made the following obfervarion, BLaln^^ff-Qyn which 
 Bixini^nv, fignifies immcrfwny not afperfion : nor did the 
 Ancients baptize any but by dipping., either once cr 
 thrice : except clinicks^ or 'perfons confined to a fick bedy 
 becaufe thefe were baptized in a manner they could bear ; 
 not in an entire font^ as they -who put ther head under 
 water., but their body was fprivkled all ever. Cypr. 4. 
 Ep'iji. 7. Thus zvhen Novatus in his fnhufs., received 
 
 baptifm 
 
I2I4 Of Baptism. Book 4. 
 
 hapttfm, he was but fprinkkd all ever, Enfeb. 6. Hiji' 
 c. 43. Nor arc we to conceal, 3dly. That there is a 
 greater copioufnefs of fignification, and a fuller fimi- 
 litnde between the fign and the thing fignified in im- 
 merfion : as wc fhall (hew, when we come to that 
 point. 4thly. Nay, that immerfion may be perform- 
 ed in cold countries, without any great danger of 
 health and life, appears from the example of the Ruf- 
 fians^ who plunge the children that are to be baptized 
 three times all over : not believing, that baptifm can 
 be ducly performed any other way \ and never ufe 
 lukewarm water, but for perfons infirm. As the 
 Mufcovite writers relate at large, in Gcorgitts Fenla- 
 vius j^nnotationes ad Enchiridion Chrijlophori An^eli ds 
 Statu hodiernorutn Gr^eccrwrn, p. 470, Seq: 5thly. But 
 that if cold water fhould be thought more inconve- 
 nient or dangerous, it may be warmed : which 
 the faid Chrijtophorus Angdtis teftifies c. 24, is done 
 among the Greeks. The Greeks, fays he, keep 
 in their churches a kind of large leffels called Baptifieries, 
 that is, vejfelsfo large, as are fufficient to admit the infant 
 to be plunged all over therein. "When therefore any child 
 is to be dipt in this font, the relations of the infant 
 firft of all warm the "xater with fome odoriferous herbs. 
 And if the water was in like manner, warmed in our 
 climate, there would feem to be no fuch great hazard 
 in the dipping of perfons to be baptized. 
 Yet bap- XIV. 6thly. But then we are not to imagine, that 
 tifrnduely jji-i^orfjon is fo neceflary to baptifm, as that it 
 P^jJ"""" cannot be duely performed by pouring water all 
 perfion or over, or bv afperfion •, for, both the method of 
 pouring, pouring, and that of afperfion are not without ar- 
 guments for them. ift. Tho' we find the apoliics 
 dipped, it does not follow they always oblerved this 
 method. It is more probable, the three thoufand, 
 who were baptized in one day, Acts 2. 41, had the 
 water poured or fprinklcd on them, rather than that 
 they were dipt. For, it is not likely, that men, who 
 M ere fo much employed in preaching, as the apofdes 
 
 were, 
 
Chap. 1 6. Of Baptism. ' 1215 
 
 were, could have leifure for fo tedious an immerfion 
 of fo many thoufands. Nor is it probable, that 
 Cornelius y Lydia and the Jailor, who were baptized 
 in private houfes, with their families, had baptide- 
 ries at hand, in which they could be plunged all 
 over. Inftancescf pouring the water over perfons 
 are brought from antiquity by Vojfms Difput. i. de 
 Baptis. 'Th. 9. Which Jojlmah Arndins^ without 
 mentioning VoJJiuSy has inferted in the fame order in 
 his Lexicon Antiq^iiitat-. Ecclefiaft. p. 66. 2dly. Tho* 
 ^a.irrll^M properly fignifies to plunge or dip, yet it is 
 alib more generally ufed for any walhing, as Luke 
 II. 38. Well therefore fays Domimcus a Soto^ Dif' 
 tinct. 3. ^left. un. Art. 7. In haptifm there is fotne- 
 thing ejjentialy ^s the wajhing^ according to E'ph. 5. 
 26, where the apoftle calls Baptifr/i the wafhing of wa- 
 ter : fomething accidental^ namely ^ the wajhing in this 
 or tie other manner. 3dly. The thing fignified by 
 baptifm is explained both in the Old and New Tcf- 
 tament by the terms of pouring water over, and of 
 afperfion; Concerning pouring water over, fee Ifa. 
 44. 3: concerning afperfion, i/^. 52. 15. Ezek. 36 
 ?5, Heh. 12. 24, I Pet. i. 2. 1 deny not, that, 
 in thefe quotations, there is an illufion to theLevitical 
 fprinklings •, yet from them it appears, that the appli- 
 cation of the blood and Spirit of Chrift, which belie- 
 vers of the New Teftament enjoy, is properly fha- 
 dovved forth by the rite of afperfion. To this the 
 spoftle leads us in exprefs terms, Heh, 9. 13, 14, 
 for if the blood of hulls and of goats ^ and the afloes of an 
 heifer y sprinkling the unclean^ fanctifieth to the pu~ 
 rifying of the fief? ^ how much more fhall the blood of Chrift 
 purge your confcitnce from dead works ? 4thly. We 
 add, that the whole nature of the New IXtamenr, 
 which is wholly mad,e up of mildnefs and liberty, frees 
 the tender age of infants to be baptized, efpecially 
 in northernly climates, from the necefiity of beinor 
 ftripped naked and plunged all over. Tf-.o' that pof- 
 fibly might be done v;i:hout hazard of life, yet not 
 
 without 
 
12 1 6 Of B A PTir.M. Book 4. 
 
 without fome other inconvenience, fthly. Others add, 
 that, in antient times, in which candour an4 fnn- 
 plicity flourifhed niorc, the perfons to be baptized 
 were, without any indecency, llripped n^ked : yr.t 
 afterwards, as the lewdnefs of others, fo of thofc, on 
 whom it was incumbent to adminifler baptifm, en- 
 creafed, experience ck-arly tefcifying it to the whole 
 world, this could no longer be don^ with decency : 
 and therefore, for five centuries back, that cuflom 
 has been gradually difcontinued almoll all over the 
 Weil:. See Vojf.us in the place already quoted. Who 
 has Liiis from "Joje-phiis Vicccomes^ dc ritibus Baptifmiy 
 Lib. 4. c. 10, 15. To v/hom, however, Gijbcrt V.oe- 
 tiuSy a divine of immortal memory, oppofes his learn- 
 ed confiderations, Pclit. Eccles. 1. p. 690, proving, 
 by no contemptible arguments againft Vicecomcs and 
 Vojfius^ that perfons to be baptized, quite naked, did 
 not obtain in the ancient church. But tho' this afl of 
 Gripping fhould be more relerved and modeft, than is 
 iifually reprefented by painters; yet on account of 
 the depravity of men, the rite of afiufion or afperfion 
 feems to be fafer, for which no fuch naked expofure 
 cf the body is requifite. From all which we Con- 
 clude, that the Latins \\Q.XQ very unkindly, and there- 
 fore without reafon, called by fome Greeks in the 
 council of Florence^ Abaptifls, becaufe they did not 
 go into the water and were plunged. See the hiftory 
 of that council. Sect, 9. c. 9. 
 Dipping, XV. Whether immerfion or afpernon be done 
 whetiier oncc or thrice, I take not 10 be material .- as we have 
 no precept of our Lord concerning this. Yet the 
 trine inmierfion was more ufual among the ancients : 
 Vi'ho alib therein placed fome myftery. For tliereby 
 they would have it to fignify, ift. A confefTion of 
 the adorable Trinity, in whofenimc baptifm was fuh- 
 mitted to. 2dly. The death nnd refurrectiGn cf Chrift 
 after three daySy as /ItLmnafius fpcaks, ^lefi. 94. 3d- 
 ly. Amhrofc adds a third reafon but of Icfs v/eight. 
 
 Lib, 
 
 once or 
 thrice im- 
 material 
 
Chap. i6. Of B A i> T I s M. iziy 
 
 Lib. 2. deSacram. c. 7. Tbou hafi jjlun^ed for the third 
 time., that the third confejjion might ivipe away the ma- 
 nifold failures of thy former life. But afterwards in 
 Spain., while the Ariam numbered the im.merfions, \{\ 
 order to divide the divinity, Leander^ bifhop of Sc^ 
 viile, confuked Gregory II. bifliop of Reme., about the 
 queftion concerning the trine, or fingle immerfion ♦, 
 who anfwcred, that tho' the church of Rome dipt 
 thrice, yet the church of Spain would rather be con- 
 tent with a fingle immerfion : and it was decreed in 
 the fourth council oiT'bledo in the year 633, that ic 
 fhould be fo ; where Canon 5, or according to ano- 
 ther edition, Canon 6, both is accounted right, and both 
 irreprovable in the holy church of God. Yet -f one re- 
 ligious cereniony of a fingle facrament is preferable ; 
 that every one may fee the unity of the Godhead, and 
 the trinity of peribns, therein, ^he Unity, "juhenwe 
 dip once \ the trinity, ivhile zve baptize in the name of 
 the Father, the Son and the Holy Ghofi: See Voffius, 
 Difput. 2. de baptis. And Forbes, Lib. 10. c. 5. 
 §. 48, Se^. 
 
 XVI. Indeed, it is not proper to adminifter bap- chrht 
 tifm without fome words, by which the myflery of bound us 
 it may be briefly explained : according to that well to no form 
 known faying of Auguftin, take away the word, and p^ ^'O'"'^^ 
 what is the water, but water only ? Yet we are far ^^^^ " 
 from thinking, that Chrift prefcribed a form of Words, 
 which all were to make ufe of at all times, and in 
 all places. Chrifi, indeed^ commanded to baptize in 
 the name of the Father,- Son and Holy Gholl, but 
 not precifely to fay, I baptize thee in the name of 
 the Father, &c. The apoftles are faid to have bapti- 
 zed in the name ofjefiis. Acts 2. 38 and A:h 8. 16, 
 Acts 19. 5 : and yet it does not follow, that they ufed 
 this form, / baptize thee in the name of Jefus, But as 
 
 t This I apprehend, is the (enfe of the authcxr, whofe words 
 
 itiCi Jimpli tamea mfjieriumjacramenti pra-firtu r, 
 
 26 Vol. III. A a baptifm 
 
Of S A p T I s M*. Book 4 
 
 baptifm ought, by all means, to be performed in the 
 name of the facred Trinity, to whofe obedience and 
 worlhip we are confecratcd by the waftiing of water, 
 it alfo feems neceflaay, in the adminiftration of it, to 
 make either an explicite, or at lead an implicite men- 
 tion of the Trinity. Nor is it to be doubted, but he 
 maintains fome mifchievous error, who refufes to fol- 
 low acuftom received by all the Chriftian world, and 
 probably derived from apoftolic example. But I dare 
 not abfolutely condemn the baptifm adminiftred and 
 received in the name of Chrift, without any mention 
 of the Father and Holy Spirit, both becaufe the bap- 
 tifm of the apoftles is defcribed in thofc words by 
 Luke^ and becaufe, as Bqfd has ingenioufly obferved, 
 de Spiritu Sancto ; to name Chrijl is to confefs the whole 
 Trinity : for this Jets forth both God who anoints^ the 
 Son who is anointed, and the unction, even the Holy 
 Ghoji. We have fometiiing like this in Amhroje, de 
 Spir. Sancto, Lib. i, c. 3, quoted alfo by Peter Lom- 
 bard, Sentent. Lih. 4. Dijlinct. 3, where he treats of 
 the form of baptilm. Neither is it an improper ob- 
 fervation, that there is fome difference in the cafe 
 of baptized perfons, who, from Judaifm, and of thofe 
 who from Gentilifm embraced Chrillianity : for, it is 
 proper, that the Gentiles, who are converted from 
 Idols to the true God ; to that God, I fay, who, by 
 the diftinftion of the three perfons in one efTencc, is 
 difcriminated from thofe that are not God'?, fhould be 
 baptized into the exprefs confefuon of the Trinity : 
 but as the God of the antJent Ifraelites and of the 
 Chriftians is one and the fame, the profclTing the Lord 
 Jefus fcems to have been fufBci-nt in the baptifm of 
 the IfracUics. And it is, pofTibly, for this rcalbn, 
 enjoined M^/. 2S. that the Gentiles fhould be bap- 
 tized in the name of the Father, Son and Holy Gho(t •, 
 but the Jews either fuch by birth, or formerly be- 
 come fuCh by profefllng the Jewifh religion, are faid 
 to be baptized in the name of Jekis, 
 
 XVII. 
 
Chap. 16. Of B A p T I s m; 1 2 19 
 
 ,. XVil. Peter, i Ep. 3. 21, gives us to know, that Baptifm* 
 baptifm is a kind of type or figure, which fignifies to ^ ^y^^' 
 commemorate and teach fomething more heavenly 
 and fublime. And therefore having explained what 
 is external and fenfible, we are now to treat of the 
 Spiritual thing fignijied \ which may be confidered 
 ciihtr generally^ or ■particularly. 
 
 XVIII. The thing fignified by baptifm zn genei'ai^ And fig- 
 is the reception into the covenant of grace, as admin if- "i^^* 
 tred under the Ne-iv Tcjiament. As circumcifion was "^°^f, ^^*" 
 the fign and fealof the Old Teftament, Gen. 17. ir. therecep 
 fo baptifm, which fucceeds circumcifion, Col. 2. 11, tion into 
 is the fign of the new covenant, and, as Bajil fpeaksj 'he cove- 
 the inviolable Teal thereof. Moreover that reception "^"^ °^ 
 
 1 c • 1 . ^ / ?race un- 
 
 into the covenantor grace imports two things, ift. derthe 
 Communion with Chriil, and his myflical body, and NewTef- 
 confequently a participation of all his benefits. 2dly. '^"^e"'« 
 An engagement to incumbent duty. Both are figni- 
 fied and It^aled by baptifm. in refpecb of the former, 
 we are faid to be baptized into one body., i Cor. 12. 13 ; 
 VLTidfaved by baptifm., Tit. 3. 5, i Pet. 3. 21. With 
 refpedl to the latter, baptifm is called o-wfi^^a-cw? ayaS^j 
 iiri^u-miAu fK Qiovf the an fiver of a good confciencc towards 
 God, I Per. 3. 21. 
 
 XIK. A pafi:age certainly that merits an accurate ^ p^^^ 
 [plication. Therefore wc fhall firfl (hew what is 21, e'x- 
 «!z good confcience : then what £5rjpT»5,aii« anfwer, imports : piained. 
 
 lattly to what the words «'s ®^^^ towards God., are to be 
 referred, whether to f'^rtf^in^cc, anfwer or to a good con- 
 fcience. A confcience is good in a twofold refped : ill. A good 
 Sincerely good., when it faithfully, in God's name, lays confd- 
 before a man what is to be done, and what to be ^"^^ ^^^' 
 avoided, and continually excites him to the careful 
 pradice of holinefs. 2dly. Chearfidly good., when it 
 makes him joyful, by giving him the teftimony of 
 a fincere holmefs. And therefore to have a good 
 confcience, as our apoftle fpeaks v. \6, is to live ac- 
 cording to the didatcs of the mind in fuch a manner, 
 
 A a 2 ihat^ 
 
i2io Of Ra p T I s 1,1. t)Ook 4 
 
 that you may be aflured that you do well and pleafe 
 God. This Paul calls -VfocDtsB-iv ai-.u^r^an, a confcience 
 void of offencCy A5is. 24. 16. 
 tiri^vT»ifi« XX. 'Hie word i^rifi^rr/xa (w'hich we tranflate an- 
 what. fwer^) is varioufly explained by the learned. Oecu- 
 menius explains it by m«-B^-*, lyiyj-iov, and a7r&^ii|K earnejti 
 pledge, and dcmonjlratioii' Which the celebrated 
 Gocceius has adopted, who generally Infifts, that 
 iiti^^rifAM denotes an argument, a ground of afking 
 God as a father •, and a fign and feal, which we may 
 ufe with boldnefs, and when we draw near to God 
 may beg his faving graces without fear. But this 
 explication does not feem to agree with the origin of 
 the word : and I doubt, whether any example of fuch 
 a fignification can be produced from any approved 
 author. Vojfiiu^ in my opinion, obferves much better, 
 that tw£§^Ti;/xa does not fimply fignify an interrogation, 
 but that which is anfwered to another interrogation. 
 For, the perfons to be baptized afk of God, whether he 
 will be their God: and God, on the other hand, afks 
 and reftipuhtes, whether they themfelves will main- 
 tain a good confcience towards him. Grotias's anno- 
 tations here are very learned : he obferves, that 
 j7reg«T»nAa is a law term, and generally ufed in Iheopbi-^ 
 lus, and the other Greek interpreters of the Roman law 
 for zjlipulntion : as alfo in the Gloflary, s^rEjiTi, IJljpu- 
 late. But adds, that, by a metonomy, as is often 
 the cafe in the law, an anf-jjer^ ov promife is compre- 
 hended under the name, jlipulation. Hence in the 
 fame Gloflary, »'r£?'>'~^//'^M //;r<7W7y^, I engage. \i Beza 
 had attended to this, pofllbly he would not have laid, 
 that it was harfii to tranQate ^'^■''S"^*' to nnfiver, as 
 Erafmus has done. 
 What the XXI. But which of thefc fignifications, whether 
 words /o- that of flipulating, orof promiiing, fliould here takff 
 <u.'«r^.Go«' place, depends very much on the conlbuing the 
 ^^^,^"^^' vf orf\s> towards God. \Vhich may either be fo con- 
 nected, as that a good confcioice may be faid to' be tQ- 
 wards Cody that is before God, or rcfpeding him m 
 
 all 
 
Chap. i6. Of Baptism. 1221 
 
 all its anions ; as ^^s 24. 16 ; or To, that Itti^^tw-* 
 may be faid to be toivards God. If the former, it 
 feems more agreeable to tranflate '"^^i^-^i^^} ftipulatipn, 
 as Beza has learnedly done. For, it is God who ftipu- 
 lates with, or requires of the Chriftian, that he main- 
 ^ good confcience towards him. But fhould the lat- 
 ter be more agreable, and the confcience itfelf, or the 
 Chriftian, confidered as i'^'-e/'ru^ giving an anfwer to 
 God concerning a good confcience ; it is plain, an- 
 fwer or profnije is the more proper fignification. And 
 both fo beautifully agree with the apoft:le's defign, 
 that I can fcarce tell which to prefer. 
 
 XXII. For, there are thefe two things in baptifm. inljap- 
 Qodftipulafes, or requires a gocd confcience towards tifm God 
 himfelf -, and the confcience anfwers and promifes to ^ip^lates 
 God^ that it will endeavour to be fo ; or which feems confdence 
 more plain, mar. engages to keep a good confcience. towards 
 Formerly the bifhop, or fome other perfon in his himfelf, 
 name, interrogated thus, or which is the fame thing. ^"*^ "?^'* 
 ftipulat.ed, A7rcT«cr(7^ tw Yocramdoft thourenouuce the devU? \^^q qq^^ 
 Tne perfon to be baptized made anfwer, 'ATroTao-cro/xa. 
 'Jdo renounce. Again being aflced dojt thou confent to 
 Chriff ? He anfwcred, I do confent : Tertu/Iian deBap- 
 tifmo calls this the engagement offahation. And de refur- 
 rectmie carnis fays, the foul is eftahlifhed not by waflnngy 
 hut by the anfwer. Cyprian called it the interrogation of 
 ^apfifm. Epift. 76 and 80. To the very fame pur- 
 pofe are the y/ords o^ Peter : for, it is probable, that 
 if not the very fame, yet at leafl a hmilar form of 
 afking and engaging, and of the fame import, was 
 ufed in the fufception of baptifm, even from the days 
 of the'apoftles. And tho' there had been no exprefs 
 form of this ; yet baptifm, being the firft entringinto 
 covenant, virtually contains fuch a ftipulation and 
 
 en8:ao:emenr. 
 
 XXIII. But we gre likevafe more particularly to Thewater 
 
 explain : firft, what may be fignified by the water ofbaptifm 
 
 in baptifm ; and then what by the rites., commonly ^1^"°^?^ a 
 
 ufed about the water. And the water certainly de- \^^ g^^f^ 
 
 A a j notes of Cbriil. 
 
1222 Of Baptism. Book. 4 
 
 denotes both the blood and Spirit of Chrifl:. It is 
 plain, fuch effefls are, in the facred writings afcribed 
 to thefe, as to the myitical water, that iignify and 
 feal the communication of them by baptifm: namely, 
 to the blood, as the impetrating caufe : to the Spirit as 
 the applying caufe, Paul, Heb. 12. 24, and Peter 
 lEpift. I. 2, fpeak of the blood of Chrid, with 
 which we are fprinkled. But the Spirit is exprefsly 
 reprelented by the term water, Ifa. 44. 3. Ezek^ 
 _, 36. 25—27. 
 
 The ana- XXIV. The analogy or fignification of this facra- 
 bS.° rnent principally confifts in thefe three things, ifl:. 
 Water is of all things moft proper, either from the 
 nitre, with which it is replete, or from fome other 
 quality, to wafli away the filth of the body. But the 
 blood of Chrilt waflies the foul from all the pollution 
 of fin, 1 Join I. 7 ; becaufe by his fufferings he cer-^ 
 tainly merited, that we fliou|d be prefented pure be- 
 fore God, Eph. 5. 25, 26. And the Spirit of Chrifl:. 
 who applies the merits of his blood, actually cleanfes 
 us, I Cor, 6. II. 2dly. Water alfo has a power to 
 drown and 10 fuffocate : the fame efficacy is exerted by 
 the blood and Spirit of Chrifl:, for the mortifiation of 
 the old man •, of which we fliall hear more prefcntly, 
 and, on this account, Gregory Nanzianzen called bap- 
 tifm the delugi of Jin. With which A'mbrofe agrees 
 de Initiandis, c. 3, the ivater is that, in '•jjhich thefejh 
 is drc'iV7ied, in order to ivcip away all fin. 3clly. Wa- 
 ter is ihe principle of very many living things, and in 
 their creation the Spirit brooded on the waters, Gen. 
 i: 3. The earth fcarce produces any living thing, ei- 
 ther of the vegetable or reptile kind, unlcfs impreg- 
 nated with water, Pf. 6=,. 10. The very generation 
 t)t the humr.n fcetus; is faid to be from water, Ifa. 48. 
 I. Pf 68. 27. Thus in like manner, the blood and 
 Spirit of Chnlr, as the myfl:ical waier, are the prin- 
 ciples of our regeneration snd new creation, John 3. 
 3. And a^that is fignified by the water of baptifm, 
 
 fd 
 
Chap. i6. - Of B A p T I s m; 1223 
 
 fo baptifm itfelf is called. Tit. 3: 5, the wajhing of 
 regeneration., and renewing of the Holy Ghoji. 
 
 XXV. With refped: to the ceremonies in the ad- The myf. 
 miniftration, we are dillindly to take notice, I. Of!*^^^^"'^* 
 the immerfion into the water, and the wafhing, that^j^m^^' 
 is the confequence of it. II. The continuing iindcri- 
 
 the water, j^dly. The emerfion out of rhe water. 
 Thefe rites referred either to the rememhrance of thofe 
 things, which Chrift underwent, or fignify the bene- 
 fitSy which Chrifl beftows upon us, or put us in mind 
 of our duty. 
 
 XXVI. Firfl therefore, xht immerfion into the wa- Partly re- 
 fer, reprefents to us that tremendous ahyfs" of divine juf- ^^ff.\ ^° 
 tice., in which Chrift was plunged for a time, in fome 
 meafure, in confequence of his undertaking for our 
 
 fms : as he complained under the type of David^ Pf 
 69. 2, I fink in deep mire, where there is no flanding : 
 J/ira come into deep waters, where the floods overflow me. 
 But more particularly, an immerfion of this kind de- 
 prives us of the benefit of the light, and the other en- 
 joyments of this world -, fo it is a very fit reprefenta- 
 tion of the death of Chrifl. The continuing how fhort 
 foever, under the water, reprefents his burial, and the 
 lowefl degree of humiliation, when he was thought to be 
 wholly cut off, v/hile in the grave, that was both fealed 
 2nd guarded. The immerfion, or coming out of the wa- 
 ter, gives us fome refemblance of his r^y^^rrf/?/i?;z, or 
 victory, obtained in his death over death, which he 
 vanquifhed within its inmoll recefTes, even the grave : 
 all thefe particulars the apoflle iptimates, Rom. 6. 
 
 XXVII. Moreover, baptifm alfo fignifies thofe p^r^j^^ 
 benefits, which believers obtain in Chriit : and thefe the bene- 
 are either _^rf/c'/7/ ov future. Among the pri?/^'^/, the fifs flow- 
 principal is, fellowfhip in the death, burial, and re-^"Sfj^oin 
 furreftion of Chrift J and the confequence of it, viz. ^joj^ * . 
 the mortification and- burying of our old man, and fent, 
 the raifing of the new, by the efTicacy of the blood 
 
 and Spirit of Chrifl, For, the immerfion into the 
 '-% A a 4 water 
 
1224 Of B A p T I s M. Book 4. 
 
 water, reprefents the deo.th of the old man^ even in 
 fiich a manner, that it c:in neither Hand in judge- 
 ment to our condemnation, nor exercife dominion 
 over our bodies, that we (hould ferve it in the lufts 
 thereof. In the former refpedt, the death of the old 
 man appertains to juftification •, in the latter, to fanc- 
 tification. The rff«/w«/;/ifunder the water, reprefents 
 the burying oi the body of fin, whereby ail hopes of 
 a revival are cutoff-, fo that after this, it is neither 
 able to condemn, nor rule over the Elefl. For, as 
 in burying, the dead body, which is covered over 
 with earth, is removed from the fight of men, and fo 
 weighed down by the earth thrown upon it, that, 
 fhould we fuppofe fome life to have remained in the 
 buried perfon, to be bellowed upon him anew by a 
 miracle, yet it C!annot fail to be ftifled by the load of 
 earth lying upon it, nor recover to any degtee of per- 
 manen-^e. In the iame manner, when in baptifm the 
 perfon funk under the water, is for fome time detain- 
 ed therein •, this fignifies and feals to us, that our 
 fins are removed from the view of the divine jullice, 
 never to be imputed to our condemnation : ox as 
 "Micah fpeaks, c. 7. 19, he ivill fubdue our iniquities^ 
 and caft all our fins into the depth of the Sea : like wife 
 that the power of fin is fo deprefifed and we akened, 
 that it can no longer drive us at it's pleafure. or hin- 
 der our fah'ation, or be able to rcfume the power, 
 which it has once loft, in order to bring us again un- 
 der its dominion. The emerfion out of the v/ater is a 
 jymbol of the revival of the new man, after our fins 
 are now funk, to a Spiritual life by the refurreetion 
 of Chrift. And this alto the apoftle declares, Rom. 6. 
 3' — 6, and Cal. 2. 11, 12, where he intimates, 
 that ourbp.ptifm isfuch a memorial of the things that 
 happened to Chrill, as at the fame time to feal our 
 communion with him m all thefe things, and our 
 union as ic were intjo one plant, 
 
 and future XXVUJ. 'hwt future hlrjf;»:';s ire alfo fignified by 
 baptifm. For as in br.pciia^, atier we arc immerfed 
 
 ill 
 
Chap. 1 6. Of Baptism. 1225 
 
 in the water, we directly come out of it in fafety ; 
 fo in like manner, it fliall be, that the' we may be 
 prefTed with affliftions in this life, yet we fhall not 
 be overwhelmed by them, but being at laft deliver- 
 ed from them,lliall be tranQated into everlafting joys. 
 That calamities m fcripture are compared to waters 
 appears from many paflages, as Pf, 18. 4, Pf. 32. 6, 
 Pf. 42. 7, Pf. 144. 7. And affliclions are ibme- 
 times called by the nume of baptilm. Mat, 20. 22. 
 Mark 10. 0,2. Luke 12. 30. Therefore the coming 
 out of the water, or the wiping off the water figni- 
 fies, that we fhall happily furmount all the difficul- 
 ties of this life. Sec I P^/. 30. 20,21. IVbej'ein (\n 
 the ark of Noah) /<?•«.', that is eight fouls werefived by 
 water. Ihe like figure zvhereuntOy even haptifm, doib 
 alfo novj fave us. And as the Ijraelites when they en- 
 tred the red fea, under great apprehenfions of dan- 
 ger, were, upon the Egyptians being drowned, 
 amazed, that at length they came fafe to land ; fo in 
 like manner, believers having furmounted all the mi-!- 
 feries of this life, and (landing on the fea of glafs, 
 fhall fing the fong of the lamb., Rev. 15, 3, faying, 
 he brought me up alfo out of an horrible pit, out of the 
 wiry clay., and fet my feet upon a rock, and eflablifhed my 
 goings., Pf. 40. 2 
 
 XXIX. Moreover, as in baptifm are fet forth the And a 
 death, burial and refurredion of Chrift : but his re- S^^"^^^ 
 furreflion is a pledge of our glorious refurrcftion : Jion"^'^' 
 we may learn from our baptifm, that after being buri- 
 ed, as it were in the water, we diretflly rife out of it, 
 
 fo at the lad day, we fnall be raifed out of our oraves, 
 to eternal life. Hence ^heodoret fays of baptifm. 
 // is an earntft of good things to come, a type of the fu- 
 ture refurre8ion, a communion in the fufferings, and a 
 partici'pation of the rcfurre^iion of our Lord :. Aorce- 
 ably to the v.'ords of Chrift, Mark 16. 16, he 
 that believeth and is baptized, fhall befirjed. 
 
 XXX. From what we have faid, it appears, that Things 
 the rite of immerfion into th^ v/ater* upon which fotncwhat 
 
 A a :; eip^rfion 
 
1 2 26 Of Baptism. Book 4^ 
 
 snore emerfion follows, as was generally thepraclice among 
 clearly fi- {[^g antients, has Ibme fignificancy and analogy to 
 Hnmerfi- reprefent both the effcft and the caufe of that effed: : 
 on, but yet we are not to imagine, that all analogy is deftroyed 
 yet fuffi- by the pra6licc of afpcrfion, or pouring-on the water, 
 ciently by p^ j.|^g pourins: OUT, or afperfion of the water, anfwers 
 to the immeruon into it, and perhaps it would be 
 better, if it was fo copious, as to run over the whole 
 face, and as it were cover it : by which means, the 
 emerfion out of the water would be anfwered by the 
 dilUpation of it. But the face and head reprefcnt, as 
 it were, the whole perfon •, fo that what things are 
 done in that part, may be accounted as done in the 
 whole body ; and as the face is covered with the wa- 
 ter^ the whole perlbn may feem to be immerfed •, and 
 with the running off of the water on every fide, the 
 whole perfon may be accounted as taken out of it ; 
 and the communion in the thing fignified fhould not 
 be rated by the quantity of the external fign. A very 
 fmall portion of v/ater may no iels feal the abundance 
 of the divine grace in baptifm, than a fmall morfel of 
 bread, and a more fparin^ draugiit of wine in the 
 hoJy fupper. 
 THemyf- XXXI. Thus far concerning the ritcs of immcrfion 
 tery of ^^^ emerfion •, let us now conlidei the ablution or 
 abiution. wafliing, which is the effedl of the water applied to 
 the body. In external baptifm there is ibe putting 
 away the filth of the flefio^ i Fet. 3. 21: which repre- 
 fentsthe ablution, or wafliing away the filch of the 
 foul contra(5lcd by fin. Aols 22. 16. Arife end be bap- 
 tized^ and "jof.fh away thy Jlns^ calling on the name of 
 the Lord. But the filth oi fin may be con fide red, ei- 
 ther wi:h refnefl to the guilty whicli i^: annexed to the 
 filth or Ham, and fo it is removed by remiffion, which 
 is apart of juftinca-non •, or with refped; to thcfiain 
 itfelf, or fpiritual deformity and diffimilitude to the 
 image of God, and fo it is taki-n away by the grace , 
 of the ianclifying fpirit : and both are fealcd by bap- 
 tifm. Of tl.c iormcr Peter fpcaks, j£ls. 2. ;^8; Ife 
 
 baptized 
 
Chap. 16. Of Baptism. 1223 
 
 baptized every one of you in the name of Jefus Chriji, for 
 the rcmiffion of fins. Concerning the latter Paulv/mts 
 Eph. 5. 25, 26, Chrifi loved the church., and gave 
 himfelf for it : that he might fan^Jify and ckanfe it with 
 the wafhing of ivater, hy the word. And they are laid 
 before us both together, i Cor. 6. 11, hut ye are 
 WASHED, ^z// ^^ ^rfi- SANCTIFIED, hit ye are justi- 
 fied in the name of the Lord Jefus., and by the Spirit of 
 our God, Tc are wafhed., facramentally in baptifm, 
 which waflilng is a fymbol of the myftical wafhing : 
 but the myftical wafhing comprehends both jufiifica- * 
 
 tion z.n<\ fanolification •, both which is performed in the 
 name of the Lord Jefus., that is, by the efficacy of his 
 merits, and by the Spirit of our Gody which effeftualiy 
 applies the merits of Chrifi to the Eleft. 
 
 XXXII. But becaufe we, who, while polluted In bap- 
 with fins, were plunged in the water, come out clean- tifm therej 
 fed, and encompalTed wiih the lif?ht of the holv Spi- ^^ ^^!° ^ 
 
 • - 7 r) - • i- • J •■' r putting. 
 
 rit, as v/ith a Ihming garment; we are laid m that ^j^ ^f- 
 baptifm to put on Chrift, Gal. 3. 26, 27, for we Chriil. 
 are all the children of God hy faith in Christ Jefus : for 
 as many of you., as have been baptized into Chrijt^ have -put 
 on Chrifi. This putting-on of Chrift, may be explain- 
 ed two ways •, either as by the Spirit we are ingrafted 
 into Chrift, and fo, by this, our union with the only be- 
 gotten and natural fon of God, we become the fons 
 of God by grace : or alfo by the Spirit of God we are 
 inwardly renewed to a new life, and therewith cn- 
 compafied as with a fhining garment, fo that the na- 
 tive ftains and wrinkles of the old man may be co- 
 vered, and inftead of them piety and holinefs fhine 
 forth in our converfation and lives. Thus the baptized 
 are like a flock offheep., that are even fhorn., which come 
 up from the wafhing., Canticl. 4. 2. And their cafe is 
 the fame, as was formerly that of Jofhiiah the prieft, 
 whofe filthy garments were, at the command of God, 
 changed for iplendidrayment ; adding, behold J have 
 caufed thine iniquity to pafs from thee., Zech. 3. 3 — r.,. 
 In token of tliFs, the newly baptized among tbe an- 
 cients 
 
12 28 OFBaptisj^i. Book 4 
 
 cifints put on white garments, which they wore the 
 whole week after baptifm, and did not put them off, 
 till the eighth day after Eafter or Whitfuntide ; which 
 was therefore called Donimca in Albis^ as the candi- 
 dates, or thofc in white, were called Alhati. Mod of 
 what we have faid, BafiL bifhop o{ C^[area, has em- 
 phatically'and briefly comprifed in Exkortatione ad bap- 
 iifmum, where he calls baptifm, the remijjion of our 
 debts, the death cf fin, the regeneration of the fcuJ, the 
 fbining garment, the inviolable feal, the chariot convey- 
 ing up to heaven, the procurement of the kingdom, the 
 grace of adoption. 
 AlH) a re- XXXIII. There now remains the third fignification 
 minding of baptifm, which Is to admonifh US ot our i/z^/v ; and 
 of duty, thi^c is threefold, towards God and Chrift, ourfelves 
 
 and our neighbour. 
 Go^"^' XXXIV. And as we are baptifed in the name fo 
 we are confecraeed to the worfliip and fervice of the 
 Holy Trinity, and renouncing the devil, the world, 
 and the lulls of the flefh, arc taught to devote our- 
 felves wholly to God. Hence thefe things are joined 
 together, Mat. 28. 19, 20. Goye therefare and teach 
 all nations, baptizing them in the name of the Father, of 
 the Son and of the Holy Ghojl, teaching them to cbfervi 
 all things whatfoever I have commanded you. 
 J XXXV. And as we are efpecially baptized into 
 
 Chiifl. Chrift, we are alfo commanded to acknowledge him 
 for our Lord, husband and head, E^nd to frame the 
 whole of our lives, Jn fuch a manner; that we may not 
 be found a difsirace to him, with whom we are fo 
 clolely united, nor to his Spirit, the bond of that 
 Union : but on the contrary, that the fandtifying ef- 
 ficacy both of his blood and Spirit may appear in the 
 wholr tenourof our converlarion. In fine, as we are 
 moft ei'pccially baptized into the communion of the 
 death and rciu.rffbion of Chrift, both which fet before 
 lis a'l cxc'.iiordinary pattern, to the lik^ncfs 0^' 
 which wc iliould be conformed. For as Chrift, when 
 he lull'crcd death, was de-prived of the enjoyment of 
 
 the 
 
Chap. iS. Of B A p T I s m. 122^ 
 
 the light, and of the funclion of his fenfes, and of 
 all the other operations of life, and thus was broke 
 off from all commerce with the world, that he might 
 have nothing farther to do with it. In like manner, 
 it behoveth us, if we v/ould have any true union with 
 Chrift, to ceafe from all thofe works, to which we 
 were formerl;^ addided, and to renounce the world, 
 almoft as if we were dead. And as Chrift, when he 
 arofc, commenced a new kind of hfe, quite different 
 from that natural life, which he enjoyed in this world 
 before his death -, fo it becomes us, if we would have 
 any communion with him in his refurredlion, to rife 
 to a new life, and altogether different from that 
 life, which was corrupted and ftained with fm, to 
 which we were given before our calling : as thofe 
 things are urged by the apoftle. Rem. 6. 3—6; 
 
 XXXVI. As to ourfelves, we are reminded in bap- Towards 
 tifm i that, being once walhed, we do not again pol- °^''^^lv^^- 
 lute ourfelves with the filth of fins; nor being bap- 
 tized into Chrift, we do not again mix with, or im- 
 
 merfe ourfelves in the world : leaft /'/ fhoiild happen 
 unto us according to the true proverb^ the dog is turned 
 lo his ozvn vomit again : and the fow^ that ivas. w^Jhed^ 
 to her ivailo-iving in the mire, 2 Pet. 2. 22. ,jt\i Vu> 
 
 XXXVII. Befidcs, feeing by one Spirit w^ are all Towards 
 baptized into 07ie body, i Cor. 12. 13, we are aUo re- P"'^ "^'^ 
 minded, as members of one body, to love one ano- 
 ther, and keep up brotherly concord ; being careful 
 
 to maintain the unity of the Spirit, in the bond of 
 peace: For, there is one baptifm, Eph. 4, 3, ^. Li 
 a word, as baptifm is the feal of God's covenant, by 
 the fufception thereof, we bind ourfelves to that ho- 
 linefs of life, which becomes God's covenant-peo- 
 ple. 
 
 XXXVIII. To all thefe things very great weight 70 be 
 is sdded, in that baptifm it is adminiftred in the name baptized 
 of the Father Son and Holy Ghoft. For thereby God J^ ^^-^ 
 the father promifes to thofe, who aretrueiy baptized, ^',^^^ °^ 
 :-hat, with refped to them, he will luffer nothing to^ ^ u. er, 
 
 be 
 
J23C 
 Ton, and 
 Ho.ly 
 Ghoft. 
 what it 
 Cleans, 
 
 Vofllus 
 and others 
 quoted. 
 
 Jnfant- 
 l^apii(m 
 
 Of Baft f stvI. Book 4. 
 
 be wanting, which they can rcafonably expe<5t from 
 a mod affectionate fatlier : God the Ton, in hke manner 
 promires, to execute in their behalf all the offices of 
 a moit perfect Saviour : the Holy Ghoft likewile ap- 
 points lor them, both fanftification, confolation, in- 
 dwelling and perpetual conlervation. And they, who 
 are thus baptized, not only profefs their faith in the 
 mvltery of a Trinity, which we have treated of more 
 fully clfe where; but alfo bind themfelves to filial 
 obedience to God the father : give up themfelves to 
 Chriil, as a prophet, to be his difciples, as a king to 
 ferve him •, and as a prieil, for the expiation of their 
 fins. In fine, they bind themfelves to the Holy Spi- 
 rit, not to grieve him, but reverently to obey all his 
 infpirations and motious. 
 
 XXXIX. What we have thus far faid concerning 
 the fignification of Baptifm, we have borrowed for 
 the moft part from Vojfms's difputations, which we 
 have already often commended ; as I likewife obferve 
 others have done before me. Things alfo fimilar to 
 theie, and fometimes almoft in the very fame words, I 
 find in Gcmarus Thefes. But which of thefe learned 
 rTiCr. firft led the way to fuch very accurate and folid 
 conceptions, i cannot now lay. Ihe other ufual dif- 
 putes about baptifm, have been fully dilcufled by our 
 •writers, and are generally to be met with in their 
 Loci ccmmtaies, and unncccfiary to be repeated iiere. 
 Should any be defirous to l;now the rites of the anci- 
 ent church about baptilm, they may confiilt JofepM 
 Vicecomitis Obfcrvcitioms Eccleftajticas dc Aittiqii'S bap- 
 tifmi ritibiis : and among our writers, Vojjius, and 
 Foetius's FoiiL Eccl- />. 1. Lib. 2. 'Tr. 2, Forbefius, 
 Lib. 10, and licornheck in Difpiit. de bapt'fmcVcterum, 
 Georgi-us Fehlavius, ad cap. 24. Cbrijiojwori Angeli 
 de Slant hodiernoriim Grcacorura^ has collected from 
 different authors, the ceremonies uled by the Greeks 
 and Mi{fcG"jiics in baptifm. 
 
 XL. There is one thing that, I think, ought not to 
 be ommitted liere, f.-cing it is of very great mumcnn 
 
 to 
 
Chap. i6. Of Baptism; 123^ 
 
 to our confolation : namely, that baptifm is, by the 
 will of God, to be adminiftred not only to adult be- 
 believers, but alio to their children. The grounds 
 for this, and thofe beyond all exceptions, are to be 
 met with in fcripture : fo that there is no neceffity, 
 with the Papifts, who (hamefully prevaricate in a good 
 caufe, to have recourfe in this matter to unwritten 
 tradition. 
 
 ' XLI. We readily acknowledge, that there is no And 
 exprefs and fpecial command of God, or of Chrift, g''0""°2<* 
 concernmg mrant-baptim : yet there are general com- general 
 mands, from which this fpecial command is deducedcommand 
 by evident confequence. For, to begin with what is both of 
 moft general -, God declared to Abraham^ that it was ° ' 
 his conftant and unchangeable will, that the fign of 
 the covenant fhould not be denied to thofe in covenant 
 with him, when he faid. Gen. ly. 13, and my cove- 
 nant ftoall he in your ficflj for an everlasting covenant. 
 By thefe words, he commands the fign of his cove- 
 nant to be in the flefh of all the pofterity of Abraham^ 
 with which he had entered into a covenant of grace. 
 Ftom this "general injunflion, he infers, v. 14, the 
 neceffity of circumcifion, becaufe he then gave it as 
 a fign of the covenant. When therefore, upon the , 
 change of the QEconomy, he fubftituted, in the place 
 of circumcifion, another fign of the covenant, in con- 
 fequence of that general command, all thofe in co- 
 venant are bound to take upon them the new fign. 
 Moreover, believers under the New Teftament belong 
 to the Spiritual pollerity oi Abraham ^ and are, if v/e 
 confider its fubflance, partakers of the fame gracious 
 covenant, Rom. 4. 16, 17; not adults only, but alfo 
 their children, as we fhall prefently fhew. Whence 
 it follows, that the fign of the covenant in their body, 
 is not to be denied to the young children of believers, 
 any more than to believers themfelves. 
 
 XLII. There is another command of Chrift, Alat. andChrifl 
 ^8' ^^i go ye tkerefgre, andj tJ-cchrivaart, difcijyle all na- ^ ■'^' ,\ 
 
 tions *'""'^'"''- 
 
i27t Of Baptism; Book 4- 
 
 ticns. baptizing them, i£c. There ChriRr commands 
 difciples to be gathered into his Ichool, and fealed,, 
 as perfons in covenant with him, with the feal of 
 baptifm. But it is evident, when parents become 
 the difciples of Chrift, their children are alfo accoun- 
 ted in the number, of difciples. Juft as among the 
 Jews, together with the profelyte parents, their young 
 children were initiated in the Jewifh rites. It was nou 
 therefore necefiary, that Chriit lliouW exprefsly men- 
 tion the baptifm of infants. For, as it was a received 
 urtom among the Jews, that, together with the pa- 
 rents, who gave up their names to the God of Ifrael, 
 their young children fhould be baptized (as we have 
 Ihcwn above,) the apollles being fent to baptize the 
 nations, and accuftomed to the rites of their own coun- 
 try, could not but think, that, together with the pa- 
 rents, who made a profeifion of the faith of Ghrift, 
 they ought to baptize their infants, unlels Chritt had 
 repealed the received cultom by a contrary command: 
 Which as wc no where read he did, we are abfolutely 
 to conclude, that v/hat we have now explained was 
 our Lord's intention. 
 And by XLIII. Peter fuppiies us with another argument, 
 Peter's y^^s 2. 38, 39, be baptijed every one 0/ you in the 
 x^r^fon^ne ^^^^ ^f J^fi^^ Chrift^ for the rcmijfion of fins, dndyefloall 
 both Ads receive the gift of the Holy Ghoft. For the promife is 
 38, 39. unto yen, andtoyonr children^ tyc. Where the apoftle 
 argues thus : they to whom the promife of grace was 
 made, are to be baptized, we fubmit , but the pro- 
 mife of grace was made not only to parents, but al- 
 fo to their children : it therefore follows, that not 
 only parents, but alfo tiit:ir children are to be bapti- 
 z;:d. Both propofitlons are tlie apoftle iV/i.;''j. Now 
 the whole difficulty confits in this •, who are we here 
 to undcrltand by the children, who partake oi^ the 
 piomile of grare : whether Adults only aduaily cal- 
 led, who are capable of makmg a profelFion ot their 
 faith i or alfo younger children and infants ? 'I'hf 
 
 Orthodox 
 
 2 
 
Chap. i6. Of B A p T I s M* 1223 
 
 Orthodox juftly affirm the lad ; not only becaiife men- 
 tion fimply is made of children, without ditlincflioa 
 of age ; but alfo becaufe God exprefsly promifed to 
 Abraham^ to be the God of his feed, which he applies 
 to an infant eight days old. Gen. 17. 7, \^^ We 
 add as that Chrift permitted little children to come to 
 him, laid his hands upon them, and declared, that of 
 fuch was the kingdom of heaven, TVfi^/. 16. I3_i5. 
 But whom Mntthezv calls 'r«:dai, Unle children^ Luke^ 
 chap, 18. 15, calls %>^> infants ; which word, accor- 
 ding to Eujlathius^ properly fignifies a new born child 
 at the breafl. Hence "alio Feter fays, ^i 4fT«y£»»!T<i4 
 %?«. as New-horn babes^ i Pet. 2. 2. And here it 
 appears we are, by all means, to keep to the proprietty 
 ©f the terms, both in the noun i^^eipo?. and the verb. 
 Tr^otr^fgEt:/ ; whctt it is faid, 7!-jo:rsp£ffo> ^i uvvZTu0^:^y., and they 
 brought unto him alfo infajits^ they appear to have been 
 carried in arms. It is therefore evident, that to in- 
 fants are alfo made the promifes of grace and falva- 
 tion. 
 
 XLIV. Let the fourth argument (land thus: it And Acls 
 is unjuftifiable to exclude from baptifm, thofe who ic 47« 
 are made partakers of the Holy Spirit ; for, thus Pe- 
 ier^ A^s 10. 47, can any man forbid water ^ that thefs 
 fijould not be baptized^ which have received the Holy 
 Ghoft^ as well as we ? True, indeed it is, that the Holy 
 Sp:rit difcovcred himfelf in thofe, of whom Peter there 
 fpeaks, by fome extraordinary gifts, which of them- 
 felves wc.f-e not fiving : yet the principal argument 
 for the right to baptifm cannot be drawn from 
 hence The apoflle therefore confiders thofe extra- 
 ordinary gifts, as the eftecls of the fanftifymg Spirit, 
 bedowed on all the Eled j and as fpecial indications 
 of the divine bounty tov/ards them : whereby the 
 truth of the gofpel v/as fealed in them, and the fin- 
 ccrity of their faith adorned ; compare Gal. 3. 2 j 
 and thence, as from the thing Ilgnified, he argues to 
 the participation of ihe ngn. We moreover fubftime ; 
 26 Vol. ill. JB b everi 
 
12 34 Of B A p T I s M. Cook, 4 
 
 even the children of believers have received the Hoty 
 Spirit: For, otherwile they could neitiier be holy^ 
 which yet Paul declares them to be, i Cor. y. 14, 
 nor le Chrift^s, to v;hom none belongs, who has not 
 his Spirit, Ro7n. 8. 9, nor fee the kingdom of hea- 
 ven, to which none i", a^imitfed, but he who is born 
 of water and of the Spirit, John 3. 5. Whence it 
 follows, that water cannot be forbid, that infants 
 fi-iould not be baptized. 
 Infants XLV. Fifthly. They who belong to the church of 
 make a God, have a right to baptifm. The reafon is. Be. 
 
 part ot caufe baptifm is the fign of affociation with, and leal 
 the 
 
 church ^^' initiation into the church. Acts 2. 41, they i:'jere hap- 
 
 which is tized ; and the fame day there were added, namely to 
 
 purified the church, about three thousand fouls. And then it 
 
 by the jg rfprefented as the privilege of the whole church, 
 
 wattr^'' ^^^^ ^^ ^^ dcanfcdby Chrift -ivith the -dcafhing of water, 
 
 h the word., Eph. 5. 26. Bur that infants belong to 
 
 the church, appears from this, that when God com- 
 
 . manded his church to be gathered together, he di4 
 
 not fufFer their little ones, andthofe that fitcked the breafts 
 
 to be ahjent. Bent. 29. 10. 11, Joel, 2. \6, and 
 
 protefts that they were born unto hir.:, Ezck. 16. 
 
 20. 
 And bnp- XVI. Sixthly. We argue from this, that baptifm 
 iiim fuc- i^jj^ fucceeded in the room of circumcifion. The 
 ar'cumd- apoftle declares this. Col. 2. 11,12, w^here he proves 
 fion. the abrogar'jn of the ceremonial lav.', and ■efp;'cially 
 of circumc"uy;n with refpeft to believers of the New 
 Teftament, from this confideration, that the Spiritual 
 thing formerly fignified and fealed by circumcifion, 
 is now fTgnificd and fealed by baptifm ; intimating, 
 that what circumcifion was to the Oid Teftament- 
 church, the fame now is baptifm to the New, and in- 
 deed in a far more eminent and pcdccl manner, Be- 
 taufe baptifm is an introdudion, at once into the liber- 
 ty and grace of the NewTeflamenr, whereas circum- 
 cifion contained the prcfefiion of a bondage and 
 
 yoke: 
 
chap. 1 6. Of B A p T I s m; 1235 
 
 yoke. But it Is evident, that circumcifion was admi- 
 niftred to infants : it thcrcrtore follows, that we are to 
 have the fame f^ntlment concerning haptifm. And 
 indeed nothing can be advanced againft the baptifm 
 of infants, v^hich may not equally militate againft their 
 circumcifion. 
 
 XLVII. Here certainly appears the extraordinary Th3<rv. 
 love of our God, in that as foon we are born, andjuft traordina- 
 as we come from our mother, he hath com.manded ^J ^°^^ °^ 
 us to be Iblemnly brought from her bofom, as it were ^°^^^^ -^^ 
 into his own arms, that he fliould beftow upon infrant- 
 iis, in the very cradle, the tokens of our dignity bapiifm. 
 and future kingdom j that he fbould put that fong 
 in our mouth, thou didft make me hope, when I 
 was upon my mother's breaft : I was caft upon thee from 
 the womb : thou art my God from my mother's belly ^ . 
 Pf 22. 0, lo, that, in a word, he fhould join 
 us to himfclf in the moft folemn covenant from 
 our mod tender years : the remembrance of which, 
 ^it is glorious and full of confolacion to us, fo in 
 like manner it tends to promote Chriftlan virtues, and 
 the ftrideft hoiinefs, through the whole courfe of our 
 lives. 
 
 XLVIII. Nothing ought to be dearer to us than ufefu! al- 
 to keep facred and inviolable that covenant of our fo to cx- 
 youth, that firfi: and moft folem engagement, that cite to the 
 was made to God in our name. Nor is it any objec- P[;^*^;^^^ 
 tion, that we were firft bound in that covenant with- b^t^h'chil- 
 out our knowledge. For, no Adult perfon, when dren, 
 he is informed of the excellency of that holy facra- 
 ment, which was beftovved in infancy, can be offend- 
 ed, that, according to the will of God, he was devo- 
 ted fo early by his pious parents to the fupreme being -, 
 Linlefs, at the fame time, he is refolved to renounce 
 entirely the nanie ol a Chriftian, and all his hopes of 
 eternal falvation.. 
 
 XLIX. It cannot alfo fail to be very delightful to and pa- 
 Godly p.'rents, to prcfent to Go.d and his Chrift their ler.ts. 
 deareft pledges, jull: began to enjoy the light, ahd 
 B b 2 confecraltKi 
 
1236 Of Baptism. Book 4 
 
 confccrated in the water of the inyftlcal font, or as 
 Vionyftus the Pfeudareopfi^ite elegantly exprelTcd it, 
 in the dii'mc fytnhols of a divine biith^ and recommend- 
 ed to the grace of God by the prayer of the whole 
 church. Let this be the firfl: care of their piccy. 
 Gregory Nazianzene, Orat. 40 in fanclum baptifmay 
 fpeaks as follows : haft thou a child ? give not time to 
 vice to gain upon hiin : let him be fan^ified from a childy 
 and confecrated to the Spirit from his tender years. And 
 certainly, if no other benefit accrued from infant- 
 baptifm, every prudent perfon will own it to be very 
 great, that it lays the moft inviolable ncceflity on 
 parents, carefully to train up their children, which 
 they have fo early devoted to God, in the myfleries 
 of the Chriftian religion, and the pradice of true 
 piety, both by initruftipn, admonition and good ex- 
 ample. They incur the guilt of an impious robber or 
 thief y as Bucer has gravely obferved, dc R'gno Chrijliy 
 Liby 2. f. 9, who are not at the greater pains to 
 bring up and form thofe they bave confecrated by baptif^ 
 to the Lord Chriji, to the obedience of Chrift. For^ by 
 this negkol^ as much as in them lies^ they again rob God 
 cf the children tbey gave up to him., betray and enjlave 
 them to the devil. See what we have more fully writ- 
 ten on Infant -baptifm in a particular dilfertation. 
 A lauda- L. And therefore it was a very laudable pradlice 
 ble prac- q£ j|^^ Bohemian hvtihvtny who were wont toprefenc 
 Bohemi-^ their children at about twelve years old, in the church 
 ans. to the Pallor, in order to make a publick profefTion 
 
 of their faith, and to Ihe\v, whether the Parents had 
 done their duty in inftru(51ing them, to which they had 
 bound themfelves at the baptifm of their children, as 
 Lafitius relates, de Moribus. ^ inftitutis Fra'nun Bo' 
 hemormn, c. 12. §. 28, 29. Which, with the fo- 
 lemnity they ufually performed this, is related at large 
 in Ratione difciplince Ordin- Trat. Bohcm. p. 4 6. Cal- 
 vin, Inftit. Lib. 4. c. 19. §. 4, has hinted that a 
 Jike practice obtained in the antlent church, and that 
 from hence, in later times, arofc the imaginary lacra- 
 
 ment 
 
Cfiap. 17. Of the Lo R d's S u p p E R. 1237 
 
 ment of Confirmation. And Durel^ in Vindiciis Ec- 
 cleftce Anglicance., obferves, that the like cuftom is 
 ftill retained in the church of England. 
 
 CHAP. XVII. 
 
 Of the Lord' 4 Supper. 
 
 I. rrA H E other facrament of the New Teftament j^g g^ 
 J^ is the Holy Supper of the Lor d ; which per Wie- 
 the Lord Jefus inftituted immediately after his lafl; ceeding 
 paflbver, becaiife it was to fucceed the PafTover, from ^^^ ^^^" 
 which he transferred alfo to this moft of the rites and 
 phrafes, ufed by the antient Jews in their paflbver. 
 As this has long ago been obferved by the learned, 
 fo it will appear from the brief explication, we are 
 now to give of this facred fymbol. 
 
 II. This facrament is called AEinNON the supper, "^'^y^"* 
 I Cor. 1 1. 20, not becaufe its celebration is neceflarily *^^ ^ ' 
 confined to the evening or night. For, tho' in the 
 ancient, church this was frequently done; yet that 
 v/as owing not {b much to the religion of Chriftians, 
 as to the cruelty of perfecutors, who, by their tyran- 
 ny, obliged believers to meet together privately, and 
 in the night time : but becaufe the Lord inftituted 
 this feaft after the paflbver, which was to be flain be- 
 tween the two evenings, and eaten in the night. Ic 
 was likswife inftituted in the very night in 'which hcivas 
 betrayed^ i Cor. 11, 23. and which was the laft be- 
 fore his death •, hence this moft facred feaft was con- 
 ftantly called the Supper. Befides the moft fumptuous 
 entertainments among the Ancients, efpecially in the 
 jewifti nation, at leaft their nuptial feafts were gene- 
 rally in the evening; as appears from the parable of 
 the ten virgins. Mat. 95. And therefore It was pro- 
 per, that that f^ft, which reprefents the unfpeakanle 
 
 B b 3 daintie 
 
1238 Of the Lo R d's S.app E R. Book 4. 
 
 dainties of heaven, sp.d is an carnefi: of the Mcr- 
 riage-Suppir cf the Lamb^ Rev. 19. 9, fnould beheld 
 forth to us under the name, and emblem of afupper. 
 Nor i'. it for nothing, tliai P^?//obfcrves thatCtirifl: 
 gave the fuppcr to the church, in that night in zvkicb 
 he \^' as betrayed. For, befides that, we have in this 
 an illuflirious difplay of ChYifl's infinite love to men, 
 in that he fnould vouchfafe ro have fuch an anxious 
 concern for us, efpecially at that time, when his mind 
 was othcrwife fo much taken up, and diurefil'd vvirh the 
 horror of his approaching liifferings j but what, above 
 all, ought to make it facred to us, and very highly 
 valuable, is, that it was indituted by our Lord, jud 
 as he was preparing himfeif to die. 
 ^Vhvthe ^^^' -^g^i"' itiscallod ktpiakon ^^r-n^ov the Lord's 
 Supper of Supper, i Cor. 11. 20, both bccaufe the Lord was 
 the Lord the author of it, and becaufe the whole of it acirees to 
 the Lord, and to the remembrance of him •, fo that 
 the Lord himfclf, in the fight ufe of it, is exhibited, 
 to believers ': and laflly, becaufe it ought to be cele- 
 brated by us, according to the v^iil and prelcription of 
 the Lord. ' 
 
 Defined. IV. Eut thc Lord's Supper, to pafs on from the 
 name to the thing, is the facram.ent of education, or 
 nourifhment, in th«;- New Tefl"ament church, wherein, 
 by the fyiribols of bread broken, and wine poured 
 out. thi^'dreadful fufferihgs of Chrill arc-^reprcfcnted 
 to believers •, andthc promil^S of the NcvV Telfamenc 
 and enlivening com'munioji .vyirh Chrifi:,- made per- 
 fefl by fufferings, both'in g'ttice and glory are fignii'.ed 
 find frraled unto uhc-m. ' 
 Why V. For the'illuflratioft'of this dcfcripnbn it will be 
 
 chri.'l ufeful, we ^J^ft dlftiniftly'COnfidcr the external signs •, 
 
 ^bvead and ^'^"^^ ^^^^ -^HING SldKltitD by them. The SIGNS 
 
 ujr.eas are cither' the '^-■sYMBOils themlelves, or certain ac- 
 
 f Tlicfe are frequently calfed wan us, tbc Cr.;...:;.crtal cleir.cnts 
 :nd ihc ijacr^in.cntal atiions* - 
 
 TIOKS. 
 
C/iap. 17. Of the Lor d's Supper. 1239 
 
 TioNS about the Symbols, 1 he ■.Symbol is twofold, thefym- 
 ER£,AD and. wrNE.; and both of .(hem are joined to- ^ '' 
 gether, to Ggnifv' thcfuperabundant fiilnelswe have 
 in Chrifc. Here we are to adore the divine provi- 
 dence, Vv'hich hath given to Iiis church things fo fim- 
 pic and eaf:lv obtained, as pledges of things heaven- 
 ly : and kveral reafons may be affigned. id. That 
 this facrament might, in all places,, even to the end 
 of t'lc, world* be in perpetual ufe among the faithful, 
 it was fuitable, fuch fymbols fhould be inftituted, as 
 might, in all places and at ail timcfc, be ready at hand 
 for the churches ufe. 2dly. It is more confiilent with 
 the SpiritLial ceconoray of the New Tedament.^ to 
 be led by fome plain and ordinary fymbol, v;hich 
 fnould neither detain the eye nor the mind, prefently 
 to behold, meditate on, receive the thing fignified, 
 than to be fo dazzled by fome illuilrious and mira-, 
 culous fjgn, like what was granted to the Ifradites in 
 the wildernefs, as to be made to give lefs attention to 
 to the myfdcal fignificQtion. 3dly. And then, the, 
 danger of fuperftition, which can fcarccly be altoge- 
 ther avoided in the cafe of bread and wine, would hav-e 
 been far n;reater in that of a miore illufcrious ficrn 
 4thly.Nor is iifrom thepurpofe, that Chrift has not 
 again, given us.c/ie ficfh of (lain animals, nor bloody 
 meals, luch as t\\Q, fathers formerly eat in their facred 
 feafts i but has fu.rniQied out hisj:a!;'le vvith plain bread 
 and wine. For Chrifc's blood, by which all our debts 
 arc cancelled, and the fire ot divine wrath is quench- 
 ed, being once i)ied,.. it became a crime any longer 
 to fia-ed any bloodrinihe facred rices of Chriftians. 
 
 VI. Common. and prdinary.BRE AD is.to be made Thebread 
 ufe_pf, as Chriil ufed that which; lay before hin),. whether 
 'Mat.,.z6. 26. But it was an old fubjecSt of., dei;y4tp '" ^^ ^"^' 
 betvv'.cen the Greek and Latin churches, v/hether it ^^"^'^°*' 
 
 T I 1 ■ , ' 1 ■ II,.;-, unleavcn- 
 
 ougr.t to be leavcnea or unlea>^ened, both oi .theiTi ed. 
 appealing to the example of our Lord. The'^t-atins 
 infift, that Chrift ufed unleavened bread, bcciiufe itn- 
 piediatciy aucr the p.icai feall he inHituted thtfup- 
 
 pcr 
 
Of the L o R d's S l' r p e r. Book 4 
 
 per i at which time it was altogether unlawful for 
 any leaven to be fcen among the Ifraeliles. J 'he 
 Greeks^ on the other hand, contend, that Chrift eat 
 the pafcal lamb, the day before the Jsvl's celebrated 
 their paflbver •, from which chey infer, that the days 
 of unleavened bread were not yet come, when our 
 Loid celebrated the firil fupper, and therefore it is 
 mod probable, that our Lord ufed leavened bread, 
 which, before the days of unleavened bread came, 
 was moft commonly made ufe of. And indeed, as to 
 Chrift's example, we make no manner of doubt, 
 but the Latins have the better of the Greeks in this 
 argument. For, whether our Lord celebrated the 
 paflbver on the fame, or on a different day from the 
 oiher Jews : what v/as the day of the paflbver to Mm, 
 was alfo to him the day of unleavened bread: v/hicii- 
 the Kvangelifts exprefsly affirm. Mat. 26. 17, Marh 
 14. 12. Luke 11. 7. Nor is it fj certain, that Chrift 
 celebrated the paflTover before the Jcws^ as Gerard- 
 VoJfuLs imagines with the Greeks. The difputes of 
 the celebrated John Cloppenhurg & Lud. Capellus have 
 already laid before the learned world, v/hat probably 
 may be faid on both fides of the quefl:ion. Nay, the 
 oppofite opinion feems to be much better founded, 
 AS Bochart^ whom we have alieady fo often quoted, 
 has made out by cogent arguments, who feems to 
 have taken off all the difliculty of this queftion,- 
 Ilierozoic. Lib. 2. c. i. However, we agree not 
 with the Latins., who would have the example of 
 Chrifl, in fo flender a circumfl:ance, to retain the 
 force of a perpetual law. For as thi> is no part of 
 the effenceof the facrament, fo the ule of either fore 
 of bread at this facred feafl:, as occafion fhall offer, 
 is indifferent and arbitrary \ (ince Chrifl, without any 
 decifion of this queftiion on either fide, ufed that bread 
 which was then at hand. Wherefore it is a matter 
 both Ct'i attoniibment and grief, that the Greek and 
 Latin churches fliould have difpured, with fo much 
 pagernefs and warmth, now for above five hundred 
 
 vcars 
 
Chap. 17. Of the L r d's S u i» p e r. 1241 
 
 y^ars about fuch a trifling matter. Du Plejis de Eucha- 
 rijlia^ Lib. 2. c. 5, may be confuked on this fub-' 
 
 VII. But we can by no means approve of the fmall Wafers 
 round things, made of meal, commonly called hojis rejeaed. 
 or 'Wafers^ fuch as now the Romifh church is pleafed 
 to make ufe of. ift. Becaufe they are moft difagree- 
 able to the inftitution and practice of Chrift. For it 
 is very probable, that Chrift ufed fuch an unleavened 
 cake, as the mafter of the family, in whofe houfe he 
 kept the paffover, laid before him>, according to the 
 cuftom of the Jews. But thefe cakes were fomething 
 large, in Older to be dillributed in pieces among the 
 guefts at the table.; they were alfo thin and broad, 
 but yet of a moderate thicknefs like our fweet and 
 round cakes, that they might be adapted for the 
 nourifliment of the body. As to their matter, form, 
 and preparation, fee Biixtorfs Synagogajudaica, c. 11. 
 2d]y. Becaufe in that cafe, there is cither no analogy, 
 or an obfcure one, between the fi^n and thins fisni- 
 fied. Neither is there that ferviceablenefs for 
 fupporting life, nor that nouridiing quality, nor 
 fweetnefs of flavour in thofe wafers, as in common 
 breads by which both the ferviceablenefs, and nou- 
 rilliing eliicacy and grateful fweetnefs of the grace of 
 Chrift are reprefented. 3dly. Becaufe they were un- 
 known in the church for near a thoufand years. 
 Vqffnis in his Thefes de S. ccen^e Dominicce Symbolis has 
 laid open their origin from Honorius Auguftodunenfis, 
 His v/ords are thefe. It is /aid., that formerly the priefts 
 received from every houfe or family^ a quantity of meat ^ 
 which ciijlom at this day the Greeks Jiill obferve^ and of 
 that made the Lord's bread., -which they offerred for the 
 people., and after conjecration, diflribuied among them. 
 But after the church really enereafed in numbers., but 
 abated in holinefs : it was decreed., on account of the 
 Carnal.^ that fuch as could, fhould communicate every 
 Lord's day., or every third Lords day., or on the highfef- 
 tivaiSi or thrice a year. And becaufe the people did not 
 
 communicate., 
 
1242 Of the Lord's Supper. Book 4. 
 
 comviunicafe^ there -iv as no occafton to make fo large a 
 cake^ it ivas decreed to. make it in the form cf a penny. 
 This is the true reafon, why "the hoft has the form of 
 a penny: but afterwards men of fubtlety fought, as 
 ■ is ufual in fqch cafes, for a myllcry, where there 
 wus none.: wh^,n'Ce,he immediately fubjoins j and that 
 the people^ infiead of offering mealfhouU offer a penny, 
 as en, acquittance for receiving the Lord. Durandus in 
 RuiiGnaii, Lib. 4. c. 14, has words alfo to the fame 
 purpofe. //, is prepared in. the. for in of a -penny., both 
 huaufe the bread of life ivas betrayed fcr pennies, and 
 I^cc^aufe a penny_ 'was giv^n as wages to toe labourers in the 
 t^lKy.nrd.-. Thele are foolifft conceits, and foreign 
 ta the aqguil myfliery of the holy i'upper. 
 rv-i ■ VIII. The other fymbol is wine: wiiich the evan- 
 uftd by gelius call Y«r.;A:a. Tv;? c/x^Ei?^, the jriiit-cj the vine, m 
 Chriil conformity to the Hebrew phrafeology, iSJin 'nD. 
 whcrher j^,y^j^_ 26. 29 : Mark 14. 25, Luke 22. 18. But. 
 w nrc or j^ does not certainly appear, whether it was red or 
 white. The Jews ordered the belt and moft gene- 
 rous wine to be purchafcd forcelebrat'.ng the palfovcr 
 Buj: in that country the red was generally accounted 
 fqch, Frov. 2,2- 3ij ^f 27. 3. Plmce in the ytT«- 
 Jblew-Tajmi'.d, T'/'u^t. de ^abbatOy foL 11, it is com- 
 manded^ that red.ii^^ne bc_ ufed for that purpofe. But if 
 it appeared, that' the white was better than the red,, 
 the preference was given to that, ic is therefore pro- 
 bable, and only probable, thatClirift ufed red wine. 
 And it feems wc ihouid not altogether overlook the 
 fimilitude there is between the blood of the grape, byr 
 which name red wine is chicSy intended, and the 
 blood of Chriil. 
 ^^^ .^l-o. IX. And with no greater certainty can we deter- 
 iiicr i-.cat mine, whether Chrilt ui'ed pure neat wines, or wine 
 or iiiii:cd. nfixt with watef; Thofe fpe^ik too freely, who 
 aSrm, that ii; was the cuilom of that country, in or- 
 der to model ate the llrcngth of their wine, to mix it 
 with water, that all might drink of it. For, that 
 
 this 
 
chap. 17. Of the Lo r d's Su p p e r. 1243;- 
 
 this v/as left ;to the dijcretion of the Jews^ as a mat- 
 ter of indiffcrency, on the very folemnity of the paff- 
 over, appears from Sephcr Mitzvoih Haggadol^ fol. 
 118. col. i^ The meafure of the cup is a quart ofwitie 
 either new or old •, either neat or diluted. On the other 
 hand, the argument of thofe is alfo weak, who con- 
 tend, that Chrift ufed pure wine, becaufe it is called 
 the fniii of the vine : but the vine produces wine not 
 water. We have ihewn above, that Chrift fpealcs af- 
 ter the manner of his country. But the Jews called 
 the wine, even that mixed with water, in their fo- 
 Icmn blefiings over it, IDiinD the fruit of the vine, 
 having a regard to the greater and better part of it. 
 Thus the JewiPa mafters exprefsly write in Talmud. 
 Babylon. Tit. Berachot, fol. 50. col. 2. They pro- 
 nounce not the hleffng on the w'rie., in which no water is 
 mixed., faying., bleffed be he, -wbo created the fruit of the 
 vine -tree, but blejfed be he, who created the fruit of the 
 tree. 
 
 X. Nothing therefore can herewith any certainty, Wliy tHe 
 be affirmed concernins? ChriUs praftice. Yet it has ^".ci""'^^ 
 
 , , .,. ^,-5 f ^. . ,, mixed 
 
 been the prevamng cuilom or the ancients, ..as weil j},^^,. y^.jj,j. 
 
 the v</e{lem as eaftern church, if we except the Ar- with wa- 
 menian, to mix the wine with the water ; becaufe, af- ter, 
 ter the fupper, they kept their A^cea, or love-feails, 
 with the fame wine, not choofing to give any handle 
 to the Gentiles, as if they ufed pure wine to excefs. 
 They add a threefold myftery in this, inframing'which 
 they have given two much Icope to their own fancy, 
 ift. That by the wine and water might be held forth 
 the blcod and water,which flowed from the pierced 
 fide of Chrift. 2dly. That by that mixture the union 
 of the two natures in Chrift might be reprefented. 
 3dly. That, fince in the revelation of 5/. John, the 
 people are called vv/ater, the union of the lame faith- 
 ful people with Chrift, the head is exhibited by that 
 mixture. And as it is the way of human nature, to 
 be fond of its own fancies, x\\e Greeks put not only 
 v/atcr, but alfo boiling water into the wine, and lealt 
 ic fnould, on any account, cool before they receive 
 
 it. 
 
1 244 ^^ ^^^ L o R D*s Supper; Book 4 
 
 it, rliey do not pour it in till after the elevation : to 
 fignify, fay they, that, from the Tide of our Lord on 
 the crof>, flowed hot blood and wat^rr, as quickening 
 thing:^ from a quickenintr body : or evcq (adds Caba- 
 J'tlas tn Expofit. hiturg. c. 37) to fantiify the dejcent of 
 the Holy Spirit upon the churchy vjho is otherwife com- 
 pared to fire. Nor did the rafhncfs of their determin- 
 ing and allegorizing ftop here. In the fynod of I'ri- 
 lur., under the emperor Amulphus^ in the year 895, 
 or according to others, 899, it was provided, that 
 iwjie JJjould perform the holy myfiertes., ivithout mi>:!yig 
 limine and water ; but that two parts fhould be wine : be- 
 caufe the majefly of the blood of Ckrifl is greater than the 
 iveaknefs of the people. 
 Thcufeof XI. Our judgment is this: it does not appear, 
 ptire or whether Chrift mixed the wine, or drank it pure. 
 '".'^^. ... Yet we erant the former to be probable-, becaufe it 
 ferent. ^^^ ^ morc irequent practice among the Jews, on ac- 
 count of the generouinefs of their wines : hence, in 
 the rubrick of the feftivals, when they fpeak of the 
 wine, they always ufe the phrafe, they mix him a cnp. 
 There are alfo thofe, wlio forbid pronouncing a blef- 
 fing over the cup, before th(' wine is mixed with 
 water. It is probable, Chrift did what feemed to be 
 moll fuitable to the rules of fobriety. However, we 
 imagine it cannot thence be proved, that Chrilt 
 would prefcribe any thing by this his example, efpe- 
 cially to thofe people, whofe wines are not fo gene- 
 rous, as to require mixing in common ufe. For 
 every thing, that Chrift did, according to the cullom 
 of his narion, and on occafion of the pafTover, does 
 not belong to the effence of the lacrament, r-T has a 
 iDyftical fignification, nor in all its circumftances ob- 
 tains the force of a perpetual law. The allegorical 
 interpretations of the ancients appear fomewhat in- 
 fipid, and without any foundation in the facrcd 
 writings. Nor is the pradice of the ancient church 
 v> bi' too much infifted upon m this cafe : for, as the 
 thing is indifferent, the modern church has the fame 
 
Chap. 17. Of the Lo R d's S u p p E R. 124 
 
 right, that the ancient had. In fucb things, the li- 
 berty, which Chrift hath left his people, ought to re- 
 main inviolable-, who are to loolc on nothing as bind- 
 ing and necelTary, but his word only. Nay, after 
 the rite of mixing began to be accounted necefiary, 
 it was prudently done in the reformed churches, for 
 the preiervation of liberty, to prefer pure wine. Juft 
 as if ever the neceffity of pure wine fhould begin to 
 be eflablifhed, it would be, perhaps, better to re- 
 turn to the praftice of mixing it. Certainly thofe 
 plainly (hew, that they put a greater value on their 
 own imaginations, than on the very indicution of 
 Chrid, who have thought it fuperfluous to ufe 
 wine in the holy fupper, which, by the command 
 and prefcription of our Lord, is a necefiary part : 
 but on the contrary, have judged w^ater necefiary, 
 which is of human appointment, as if we weie 
 left to our own liberty by the divine infi:itution. 
 
 XII. But as it is pofllble, nay, frequently hap- What is 
 pens, that, in fome countries, neither bread norp'^^'^""^ 
 wine are »:fed, as in America., and other parts of the ^". ^°'''"' 
 world, where, infi:ead of bread, they have a food where 
 prepared of pulfe, or herbs, or of the fruits or even there is 
 the barks of trees: and inftead of wine, their diink neither 
 is made of honey, or fugar, or other aromatics, or !^ ^"^^ 
 even the juice of the coca-tree. It is jultly queried 
 whether, in thofe countries, they are wholly to ab- 
 ftain from the Lord's Supper, or whether, infiead of 
 bread and wine, it may be lawful to ufe that food in 
 the fupper, which anfweri the purpofes of bread and, 
 wine, and is adapted for (Irengthening the body 
 and cheering the heart. Indeed, we think, that no 
 rafli innovations Ihould be made in the ufe of the fa- 
 craments : but then necefilty has no law. And ic 
 fcems very hard, Ihould any one take upon, him to 
 order, that the natives and the foreigners in thofe 
 fpacious countries of the world, fiiouki be deprived 
 of the Lord's fupper, and their chriftianity maimed 
 without the facramental food. Erpeci.illy, as the 
 
 principal 
 
1246 of the Lord's Supper^ Book 4. 
 
 principal thing in the analogy is retained, when that 
 food and drink is made life of, by which the body 
 may be properly nouriflicd and the heart made glad. 
 Thus much for the Symbols or elements. 
 The aai- XIII. Let us now confidcr the actions with re- 
 ons about jpgjC^ ^Q the fymbols. And iliey are cither thofe of 
 boU.^'"' Christ, to be performed, afcer his example, by his 
 MINISTERS ; or of the DISCIPLES, to be imitated by 
 the GUESTS or communicants. The actions of 
 Christ are either words or deeds, and both thefe 
 again either about the bread, or about the wine. 
 Chiift XIV. With refpecl to bread, there are four 
 
 took the things mentioned, which Chrift did. ift. He took 
 bread. ^^^ bread ; namely, into his hand. For, it was pro- 
 vided, by an exprefs canon of the Jewifli law, that 
 the mafter was not to pronounce the blciTing, till he 
 took the bread into his hand, that all might fee, over 
 what he pronounced the bleffing. 
 Blefled it. XV. 2dly. He blejfed it. This aflion is in the 
 Evangelifts called f^Aoyi*, blefilng. Mat. 26. 26. Mark 
 14. 22; at other times Ef^aprja, giving of thanks, 
 Luke 22. 19. It is a fine faying of the JeivSy men- 
 tioned by Btixtorf Oi\ this occafion : man is fcrlid to 
 enjoy any thing in this world 'ivithout a hlejfmg. But the 
 iilual form of bleflang pronounced over the bread, 
 was this : BkJJed be thoii^ Lord cur God^ king of the 
 worlds who producefi bread out of the earth. Yet it is 
 more probable, Chrift ufed a peculiar form, and one 
 adapted to the prefent cafe, whereby he confecrated 
 the bread to be a facred fymbol of his body. For, 
 as in other refpe6ls, Chrift fandified, by blcfting an<l 
 giving of thanks, bread and other food for natural 
 life, Mat 14. 19. Luke 9. 16; fo, by this blefilng 
 and giving of thanks, he dedicated the bread, as he 
 did afterwards alfothc wine, fjt them a part from their 
 natural ufe, to be facraments of his body and blood. 
 Broke It. XVI. jdlv. He broke the bread. Andthisalfo 
 after' the manner of the Jews. For tlius, ihe Talmud, 
 tit. Beradot^fol. 39. col. 2 2 ; he (the mafter of the; 
 
 family) 
 
Cl.ap. 17. Of the Lor d's S u p p E R. 12.^7 
 
 family) blcjfes a;id afis7'zvards breaks. This the apoflles 
 alio carefully obferved : hence, i. Ccr. 10, 16, the 
 breads which we break. And therefore this is a myf- 
 tical rite, and, as it were, efTential vo the holy kipper; 
 at leaft fo necefiary to the purity and compieatnefs 
 of it, that this whole feaft is therefore called the 
 breaking of breads Acls 2. 42, and AEls 20. 7. Nor 
 do they iufricicndy clear themfeives of a violuticn of 
 the Lord's inftitution, who, keeping their bread (if - 
 it may deferve that name) whole, maintain, that they 
 have fulfilled its purport, becaufe with them the lump 
 is divided into many fmall wavers. For that break- 
 ing of the lump is culinary, not myflical, being per- 
 formed in the kitchen, not in the church, and dene 
 before the facrament, not at the adminiilration of ir. 
 It is to no purpofe objeLied, tliat breaking among 
 the Jc-zvs is fometimes equiva'cnt to difrributing, as 
 Ifa. 50. 7, deal (break) thy bread ,t(} the hungry, and 
 Sam. 4. 4, the young childrr^ ajk breads and no man 
 breaketh unto them. For, to break is there a meta- 
 lep/is taken for that diftribution, which is made after 
 the breaking. But that none Hiould' feign any fuch 
 metalep/is in the words of the fupper, thefe two adions 
 of Chrill are diuinftly mentioned, be broke^ and he 
 mve. 
 
 XVIL 4thly. The bread broken he gave to the Gave it to 
 DISCIPLES, Mat. 26,- 26. And this alfo was ac-l^jscilf. 
 cording to the ancient cullom of the Jeivs, of whom'^'?^"^* 
 there is an exprefs canon on this head in Maimonides: 
 Breaking it^ he fets a piece before each, and the other (to 
 whom it is given) takes it tip in his hand: nor is it al- 
 lowed to put it into the hand of the eater, iinlefs he is 
 mourning. If therefore it v/as not a Jewiih cuftom 
 to put the piece broken off into the hand of the eater, 
 but to lay it before him, th.at he fnighftake it up 
 with his own hand : hov/ much lefs probable is ir, 
 that Chrift put that morfel into tl-(^'mohrh'sof his'' 
 difciples ? They'vvho, at .thi-s day," t(*ofcr7ethar cuf- 
 tom, depart both from the praf^ice of Chrilr and 
 
 from 
 
i24S Of the Lo R d's S u p p f r. Book 4, 
 
 from the purer entiquicy ; For, believers were for- 
 merly wont to reach out their hands to take the [acred 
 food, as Bionyfius Alexandriniis fpeaks in Eiifehius Lib. 
 7. c. 8. But the other CLiflom of putting the bread 
 into the mouth feem-; to have begun about the year 
 600 •, and was owing to nothing but a fuperilitious 
 venerariori for the figns, which at length degenerated 
 into Artolatry or bread worfhip. SttVcJfius de S. 
 Ccen. Symbol. Difput. 3. §. 4, 5. 
 Chrifl's XVIII. Thele then are the actions of Chrift 
 preceptive about the bread. Let us now confider his words. 
 
 rbout\he "^"^ ^^^y ^^^ twofold ; cltllCr PRECEPTIVE OF EX- 
 
 bread. PLiCATORY, The preceptive either fimply enjoin 
 fome acls, or at the fame time point out the end of 
 thole a6ls. The former are contained in thefe words: 
 TAKE, namely, that which is broken, and fet before 
 you on the table, eat : exadly as in the pafcal Ib- 
 lemnity ; whoever is hungry, let him come and eat of 
 this bread of affii^ion. The latter, in which the end 
 is fet forth, are thefe : do this in remembrance 
 OF ME. To do, does not here fignify, to make the body 
 of Chrift, or tofacrifice, as mFirgil, cumfaciam vitu- 
 la, as fome ridiculouQy contend for: but is to be re- 
 ferreti, partly to what our Lord did ; the like to 
 which was to be done by the apoftlcs in the difcharge 
 of their office •, partly to what he commanded the 
 difciplcs, as communicants, to do ; and regards both 
 the difpenfing and the receiving. And this command 
 ought to be compared with that concerning the palT- 
 ovcr, Exod. 12. I4t, Andye Jhall obferve this thing for 
 an ordinance to thee and to thy fans for ever. Moreover, 
 what he recommends concerning the remembrance^ 
 of himfelf, is alio borrowed from the pafcal ceremo- 
 nies. For, the whole paflbvcr was celebrated y^r ^z 
 memorial of their miraculous deliverance out of 
 Egypt, Exod. 12. 14. And almoll every circum- 
 ttrncc, even what the later Jews added to the divine 
 inllitution, had their peculiar memorial. But how the 
 
 fupper 
 
Chap. 17. Of the L o R d's Supp£p. 1 249 
 
 flipper is a memorial of our Lord, (hall be afterwards 
 conHdered. 
 
 XIX. The EXPLICATORY words, in which the Explkato 
 myftery of the iacrament is explained, arc thefe : ry words. 
 THIS IS MY BODY. Mai. 26. 26. Mark 14. 22, 
 which is given for you, Ltih 22. .19, znd broken for 
 yoUf I Cor. 11. 24. And thefe things arc alfo bor- 
 rowed from the Jev^^ifli antiquities and the pafcal 
 phrafes. For, when the Ifraelites did eat their pafcal 
 bread, they were wont to fay : this is that bread of 
 affli^ion^ which your fathers did eat in the land of Egypt. 
 And what feems to come nearer the purpofe, they 
 called the roafted lamb, which was ferved up in the 
 pafcal Supper, the body of the Paffover. But no one 
 underftood, or even dould underftand it otherwii'e, 
 but that the bread, which they yearly eat on the fef- 
 tival day, was a fymbol and memorial of that bread, 
 which their anceftors were formerly fed with in Egpyt. 
 In the fime fenfe therefore, the bread of the holy 
 Supper is called the body of Chrift. Hitherto they 
 had flain and eat the body of the pafcal lamb, which 
 was a type of the body of ChriR, afcerwards to be 
 delivered up to death for them : at prefent, Chriil, 
 inftead of the pafcal lamb, gave them bread, for a 
 fymbol of his body -, in the partaking of which holy 
 bread, they were to have, for the future, not a kind 
 of type of things to come, or a memorial of a typi* 
 cal deliverance, but the body of Chrift, Ccl. 2. 14, 
 the very fubftance, as it were, of things already done, 
 and of a folid and eternal deliverance. It is therefore 
 evident, that they' have wandered a great diftance 
 from thefcope of our Lord's words/ who would in- 
 fer from them a change of the fubftance of the bread 
 into the body of Chrift : becaufe as this is moft con- 
 trary to all reafon, fo alfo to the nature df facrambnts 
 and facramental language. Thus much concerning 
 theaflicns and words of Chrift, wiih refpedt to the 
 bread. 
 27 Vol. Ill, Co XX. 
 
1250 Of the Lord's Supper. Book 4^ 
 
 Chrift XX. Now follows what he both did and said 
 
 took the ^-jj^ refped to the cup. There are three things 
 "^' Chrift did with refpedl to this : ift. He took the 
 cup, as the mailer of the family ufually did among 
 the jfews, taking ii in both his hands., before he pro- 
 nounced the blefling over it. 
 ^^L^r^ XXL 2dly. He gave thanks : feparately over 
 the cup. For, tho' blefiing the bread confecrates all 
 other kinds of food and liquors without any further 
 confecration •, yet according to the dodtors of the 
 Jewifii law, that does not ferve for the wine •, but 2 
 peculiar ilejfmg is appointed for it on account of its fin- 
 gular excellency. The ordinary form of blefling was 
 thus : blejfed be thou, O Lord our God, king of the 
 world, who creatcfl the fruit of the vine. But we are 
 here to maintain, what we aflerted concerning blefling 
 the bread, that it isconfiftent with truth, that Chrift, 
 at this time, made ufe of a peculiar form of confe- 
 cration. On account of this blefling, Paul calls it 
 the cup of blejfmg, i Cor. lo. 16, probably in imita- 
 tion of that cup, which the Jews called the cup of 
 hleffmg the table, or of thankfgiving, with which the 
 feaft wasclofed. And this cup Chrift alfo took after 
 flipper, I Cor. 11. 25. 
 And gave XXIL 3dly. He GAVE it to them ; namely, his 
 \'y° J difciples. For, it was the cuftom of the Jews, that 
 all the guefts, after the mafter of the family had taf- 
 ted it, fliould drink fome of ic. Hence it is proba- 
 ble, that Chrift after blefling, firft drank of the cup ; 
 which thofe words feem to intimate, which we have 
 in Mat. 26. 29^ Twill not drink henceforth of this fruit 
 of the vine, i^c. then diftributed k among his dif- 
 ciples. 
 Why no XXIII. We might here enquire, t\^hy nothing is 
 mention faid of POURING OUT the wine, which, in other ref- 
 '"^^^ °^. . pcds, anfwers to breaking the bread. But Buxtorf 
 pouring 1 ^.^^ £x^rc2tat. de prim^ coen<eritibus^ forma^ by which 
 I gratefully own I have profited very much on this 
 fubjcd, learnedly afligns the reaibn yf that, namely, 
 
 thaC 
 
Chap. 17. Of the Lor d's S u p p E r: 1251 
 
 that the Jews, in their ordinary entertainments, ob- 
 ferved no peculiar rice about pouring out the wine. 
 This was done promifcuoudy by a lervant, or any 
 other perfon, as occafion offered. But in the feall 
 of the paiTover, they ordct that, if by any means it 
 can be done, the rilafter of the family do not pour it 
 out himfelf, but endeavour to get it done by another j 
 becauie every thing at this feafl ought to be done 
 Ivith an air of magnificence, to denote their liberty 
 from Egyptian bondage, to which they were rcftored. 
 And therefore it is very probable^ that neither our 
 Lord himfeif, nor his apoftles, but fome fervant at- 
 tending at the fe aft, belonging to the family of him, 
 who gave the furniflied room to Chrift, poured out 
 the wine at the command of our Lord. Whence it 
 appears, that our churches alfo in in this refpe6l come 
 neareft to antiquity, in which the Elder's or Deacons 
 {>erform that office. 
 
 XXIV. Chrift's words with refped to the cup, Chrift 
 correfpGiid with thofe he had fpoken about the bread, ^'^^'^^ 
 and they are, firft, fimply preceptive, drink yc all c/^'^ ^ 
 it. Mat. 26. 27, where that univerfal particle has the cup. 
 its peculiar emphafis : then he (hews the end, ibis do 
 ye, as oft as ye drink it, in remembrance of me^ i Cor. 
 II. 25 : all which is clear from what was aforefaid. 
 The EXPLiCATOR y words are •, this is nty blood of the 
 ■Ne-w Tefiament, which is fhedfor many for the remijjion 
 ef fins. Mat. 26. 28* That is, the wine, contain- 
 ed in this cup, is the fymbol of blood, not the typi- 
 cal blood, as was that of the pafcal lamb, but of my 
 blood j by which is ratified ^ hot that fame Old Tef- 
 tament, which the blood of the lamb, they had now 
 eaten, did ratify and confirm -, but a new and a better 
 teitament, which brings not a typical, but a real re- 
 milfion ; conjoined, not v/ith the rigorous demands 
 of the hand -writing, but with the giving a difcharge 
 in virtue of my blood, very foon to be ihed, not to 
 a few among the Jfraelitss, but to very many nations 
 
 C G 2 all 
 
1252 Of the L o R d's Supper. Book 4 
 
 all over the world. Thus much concerning the ac- 
 tions OF Christ about the fymbols. 
 Theac- XXV. Next follow the actions of the disci- 
 ^'°"1 °n PLES, and confequently^of the other guefts. And thcfe 
 1 To re- according to Chrifts appointment, are three : firfl:, 
 ceive the TO RECEIVE both the bread and the cup : but each 
 bread and leparatelv : for fo Chrift diftributed them : in this 
 ^"P* manner he commanded his people to take them : thus 
 the body of Chrift, as broken for us ; his blood as 
 poured out of his body, are more diftindly reprefent- 
 ed : and in fine, as a compleat entertainment requires 
 both meat and drink, fo this moft complete fpiricual 
 repaft, which we have in Chrift, is thus moft excel- 
 lently reprefented. And therefore we cannot fo well 
 approve of that cuftom, which prevailed in Cyprian^s 
 time, to give a piece of bread dipt in wine, to infants 
 and the fick : which was the pracftice in fome places, 
 about the year of Chrift 340, in the publick and or- 
 dinary celebration of the facrament. The fame judge- 
 ment we are to pals on the cuftom of the Greeks^ who 
 crumble the confecrated bread into the wine, and 
 take it out with a fpoon. 
 2. To cat XXVI. The other aclion of the guefts is to eat 
 the bread the bread taken : for this is the immediate end of 
 its being diftributed and taken. Whence it follows, 
 that thofe deftroy the end of the facrament, who take 
 the bread or hcji, as they call it, that they may keep 
 it honourably in a py:< or box. This is altogether 
 contrary both to the inftitution of Chrift, and the 
 cuftom of the antient church. For, Chrift has ex- 
 prefsly commanded, they fhould direftly eat. And 
 indeed, as the antient Chriftians under Heathen em- 
 perors, by realbn of the danger of perfecution, could 
 not at all times have priefts, eat part publickly, and 
 part they carried home : yet they, by no means kept 
 it in a religious manner, in order to adore, but to 
 eat it on the next occafion. To this purpole is the 
 decree of the council of Saragofa^ which was held in 
 the year 381, Ciaon 3. If any per/on is eon'vincedy 
 
 that 
 
CHap. 17. Of the Lord's S u p p E R. 1253 
 
 ^hat he has not tifed the received grace of the Euchartft, 
 let him be Anathema for ever. For that piirpofe alfo, 
 the Eucharift was publickly kept by the prieft, to be 
 carried out of the ordinary courfe, to the fick, act 
 to be adored, but eaten. But in the earheft times, 
 as the Sacrament was celebrated every day, it was to 
 no purpofe to lay by the Eucharift ; but, when the 
 Supper was publickly adminiftred, it might be fent 
 by the hands of the Deacon to the fick, or to thofe 
 who were abfent on fome other account. Which 
 Jujlin. Apolog. Secunda, mentions, was often done 
 in his time. But what was left of the Supper, or 
 not made ufe of, was either thrown into the fire, or 
 given to the fchool-boys to eat •, as P'ojfius has proved 
 from the fecond^ council of Mafcon, from Hefychi- 
 us and Evagrius Schoiafmus, Difput. 3, de S. ccsn^ 
 Domin. Symbol. §. 8. 
 
 XXVII. The third adion of the guefts is, to . 
 DRINK the confecrated wine out of the cup. It is drink the 
 remarkable, that our Lord faid concerning the cup, ^^'"^• 
 not only 7^^-^ this, and divide it among your [elves y Luke 
 22. 17 J but likevvife added a mark of univerfality, 
 drink ye ALL of it. Mat. 26. 27. And we are told how 
 they complied with this command, Mark. 14. 24, 
 and they all di^ank of it. As if the Lord Jeius pur- 
 pofeiy Intended to obviate the facrilegious boldnefs 
 of thofe men, who deprive the Laicks, as they call 
 the common people, of the confecrated cup. Tis 
 an infipid exception, that the all ought to be re- 
 ftri6led to the apoftles, to whom our Lord is there 
 only fpeaking. ' For the apoftles, in that cafe, re- 
 prefented the whole church. And unlels the Papifcs 
 will own this, whence will they ever prove, that the 
 eating of //??^ ^r^<^i belongs to the laity or common- 
 people : efpecially, as no univerfal particle is added 
 to that conimand. We add the authority of the 
 apoftle Paul, who diffuades the whole church of Co- 
 rinth by this topick from the worfliip of idols ; be- 
 caufe, lays he, ye cannot drink the cup of the Lord end 
 
 the 
 
Of the L R d's S u p p e f . Book. 4 
 
 the cup of devils^ i Cor. 10. 11 \ and again writing 
 to the whole church, as often as ye eat this bread and 
 drink this cup., ye do fhew the Lord's death., Sc. Where 
 he all along joins the eating of the bread and the 
 drinking of the cup, as aftions to be alike performed 
 by the fame perfons. i Cor. 11. 26 — 29. 
 
 XXVIII. But who are they on whom it is incum- 
 bent to oblerve thefe duties according to Chrift's com- 
 mand. Paul has briefly refolved this, i Cor. 11. 28, 
 29. Let a man examine himfelf., andfo let him eat of that 
 breads and drink cf that cup : for he that eateth and 
 drinketh univorthily^ eateth and drinketh damnation to 
 bimfelfi not difcerning the Lord's body. In which words 
 he Ihev/s : ifl. That no perfon fhould approach the 
 table of the Lord, but he who, having a knowledge 
 of the facred myfteries, can difcern the Lord's body, 
 ^nd, in fome meafure at lead, underftands the ana- 
 logy between the facred fymbols and the thing figni- 
 fied by them, and on that occafion can fliew the 
 Lord's death, sdly. That there is alfo required in 
 the communicant that experience of the ways of God 
 about the Ele£t, as to be able to examine himfeif; 
 whether, befides the external profelTion of faith, he 
 hath alfo the genuine marks of the Holy Spirit dwel- 
 ling in him, or, which is the fame thing, of a fincere 
 and internal chrillianity: fuch as, the forrow of a pe- 
 nitent heart, which is after a Godly manner-, a lively 
 fiith relling on Chrift, as the alone author of life: 
 in firie an unfeigned love towards God and his neigh- 
 bour, joined with an efTedlual purpofe of reformation 
 of life. Whoever, upon a previous examination, 
 finds thefe things in himfeif, is not to account him- 
 feif a"5 an unacceptable gueft to the Lord. 
 
 XXIX. Thefe things were carefully obfcrvcd ir> 
 the ancient church, 'while zeal was fervent, and dil- 
 cipUne in its vigour. How diligent they were in 
 inllrufling the Catechumens, with what circumfpec- 
 tion they adhed in admitting them to the holy facra- 
 ment, car, not be unknown to thofe, who hare but 
 
 jull 
 
Chap. I/. Of the Lo R D*s S u PPE R.' 1255 
 
 juft looked into the writings of the fathers. And 
 that none but the worthy might come to the com- 
 munion, the Deacon called out with a loud voice to 
 all, before the adminiftration, Sancta Sanctis holy 
 things to the holy: and the prieft, Surstim corda 
 to heaven with your hearts. To which words the faith- 
 ful an fwc red, habemus ad Dominum, we haveraifed 
 them to the Lord. In Clement alfo Confiit. Lib. 2. c. 
 6i, the deacon diiely, at the beginning of the com- 
 munion, fays to the people, let none have a grudge 
 againji another^ none he in a fiat e of hypocrify. Ajid 
 the cuftom of the Greeks, at his day, differs not from 
 this i among whom they, who are to communicate, 
 turn themfelves to every fide of the church, and on 
 bended knees addrefs thofe around them ; forgive us 
 hrethren., we have finned both in word and deed. To 
 which they who were prefent anfwered in this man- 
 ner ; brethren, God will forgive us. Moreover juft 
 when the communicant was to partake of the facred 
 feaft, he addreffes himfelf to Chrifl in thefe words ; 
 1 ivtll not kifs thee as Judas did, but, after the example 
 of the thief, I confefs to thee : Lord remember me, when 
 thou comefl into thy kingdom. Thefe things we have in 
 Chriftophorus Angelus^ de Statu hodiernorum Gracorum, 
 f. 23. 
 
 XXX. We may eafily gather from what we have The an-, 
 quoted from Pauly what tc think of the communion tients for. 
 of infants. It appears to have been a cuftom in the ^^^f^y.^^d 
 antient church, to put the fymbols of the holy Supper \J^ "y"" 
 into the mouths of infants jull after baptifm. A prac- the fupper 
 tice Hill obferved by the Orientals. I will here fub- to infants 
 join thc^ words of Metrophanes Critopulus, Hieromona- ^' ^^^'^ 
 chus, confefs. c. 9. " But even infants thernfelves ' * 
 *' are partakers, beginning imrnediately upon their 
 *' baptifm, and afterwards as pften as the parents 
 *' will. And if any one fhould blame us for the com- 
 *' munion of infants, we can eafdy Hop his mouth. 
 " For, if he be an j^ahaptift, we ufe this faying 
 " againft him : fuff'^y fittje children^ a7}d fovkid them not 
 
 to 
 
12^6 Of the L o R d's S u p p E R . Book 4 
 
 *^ to come unto ?;?<?, Mat. 19, ic;. Alfo that other : 
 '* except ye e/it the fleflj of the f on of man, and dnnk his 
 ^'^ bloody ye have no life in you ^ John 6. 53. But the 
 " prophctefs Anna makes very much for us, who de- 
 " cheated Samuelfrom his early infancy to God •, who 
 ** alfo requires the firffc-born of the Jews to be given 
 *' up to him, from their very birth, tho* not yet en- 
 *' dowed with a competent meafure of underllanding. 
 *' But if our adverfary be no Anabaptijiy we will alio 
 " ufe the very fame arguments againft him, which 
 " he ufes for infants againft the AnabaptiHs -, that as 
 "they ought to be baptifed, fo alfo to be madepar- 
 *' takers of the Lord's Supper. And thus with the 
 ** help of God we have got the better of our argu- 
 *' ment.'* Thus f a.r Metrophanes. 
 Butnotfo XXXI. But we are of a quite different opinion. 
 jy%; Per, all the words of our Lord's command, [with 
 refpeft to this Sacrament] are fo exprefled, that they 
 cannot belong to infants, who can neither receive 
 the bread, nor eat it, unlefs it be chewed for them 
 or foaked. For, babes are fed with milk^ and not with 
 meat, 1 Ccr, 3. 2. Heb. 5. 12. Infants cannot ex- 
 amine themfelves, nor diicern the Lord's body, nor 
 (hew his death, all which we have juft heard, the 
 apoftle requires of communicants. 
 The op- XXXII. The arguments of Metrophanes are very 
 pofiterea-e^niy refuted. For, ift. It does not follow, becaule 
 Ions an- q^j. Lord was willing, that young children fhould 
 ^^"^^ * come to him, and declared, that theirs was the king- 
 dom of heaven, that they are to partake of the fisp- 
 per. Chrift is there fpeaking of Spiritual and myici- 
 cal communion with himfelf, which does not imply 
 any Sacramental communion whatever -, but that only, 
 of wliich the fubjecls he is fpeaking of, are capable. 
 2dly. The nature of baptifm and of the fuppcr is 
 different. Baptifm is the facrament of regeneration 
 and ineraftino; in the church: in the adminiftration 
 of which, the perfon to be baptized is merely pafilve : 
 to the receiving of thac, the Scripture does not fo 
 
 univerfiUy 
 
C^ap. ly. Of the Lo R d's Su p p E R.' 1257 
 
 univerfally require felt-examination, and the (hewing 
 the Lord's death. And therefore it may be proper- 
 ly apphcd to young children. But the Supper is the 
 .facrament of nutrition, by means of afolid food; to 
 .the partaking whereof, the communicants are requi- 
 red to perform certain aftions both by the body and 
 the foul: of which infants are incapable, and there 
 fore it belongs to thofe, who are come to the years of 
 difcredon, and not to little children, gdly. Our 
 Lord, John 6. 5:^, is not treating of a facramental, 
 but of a Spiritual andmyfticai eating by faith. For, 
 neither was the Euchariil then inftituted or known : 
 nor will anyone readily urge fuch an abfolute necefTi- 
 ty for the Euchariif, as that without it none can be 
 faved ; which yet our Lord afierts of that eating of 
 his flefh. 4thly. The example of the prophetefs An- 
 na^ who confecrated 6'i77;2a^/ a htde child to God, is 
 •not at all to the purpofe. For nothing can be con- 
 - eluded from that, but that it is a part of the duty of 
 parents, to give up their children, as early as poflible, 
 to the odedience and fervice of God. 5thly. And 
 v/hat they pretend concerning the dedication of the 
 firil-born of the Jews to God, is itill more imperti- 
 •nent. For, that dedication of the fird-born, previ- 
 ous to the fetting apart the tribe of Z-m, fnewed that 
 they were God's, and to be employed in his fervice : 
 in them the other children were accounted to be con^ 
 fecrated, and even the whole family ; and in a word, 
 •they were types of Chrift, in whom, as the firft-born 
 ■amjong many brethren, all the families of the earth 
 •are bleiTed. All which has nothing to do with the 
 participation of the Eucharht. 
 
 , XXXIII. In the ancient church, the communion of Thefre- 
 the Lord's Supper was far more frequently celebrated quent 
 ,than it is at this day. It is the advice of Bafil to Ca- comma-, 
 faria Patricia^ Epiji. 289. Certainly^ to communicate ^^^^^^^^^ 
 every day^ and to partake of the holy body and blood of enis. 
 ' Chriji, is a good and ufeful pra^ice. Thus alfo Auguf- 
 tin relates in his former epidle to Jannariiis^ that fome 
 
 communicated 
 
'253 Of the Lord's Supper. .Book 4 
 
 communicated every day. And to this fcnfe fome peo- 
 ple wrefted the daily breads mentioned in the Lord's 
 prayer : as Fortunatus ; but the ajking our daily breads 
 feems to infmuate, that we Jhetild every day, if pojfible^ 
 reverently take the communion of his body. Afterwards 
 the church increafing in numbers, but abating in zeal, 
 the clergy communicated daily with their prieil, while 
 the people thought they had done their duty, if they 
 communicated every Lord's day. But neither did 
 they Ifop here : for, the people knowing no meafure 
 to their ntgiedV, it was decreed in feveral Synods, 
 that whoever did not communicate every third Lord's 
 day at lead, fhould be cutoff from the church. At 
 lalt matters came to that pafs, that the people fcarce 
 communicated.on any other days, than the moil folemn 
 feilivals; eli3ecially on the Eaitcr holy-days. Com- 
 pare what we have already quoted, Sect. 7, from 
 Honorius Auguflodunenfis. This neglect of the com- 
 mon-people was frequently reprimanded with feveri- 
 ty by the holy men of God. But that cuftom, which 
 enjoins the communicating once a year, was fo dif- 
 pleafmg to Calvin., that he did not fcrnple to call it a 
 moft certain devife of the devil; and thinks, we are by 
 all means fo to order matters, as that no meeting of the 
 church be ivithout the word., 'prayers and partaking of 
 the f upper : gathering from A^s 2. 42, that fuch 
 was the practice of the apoitolical church ; where Luke 
 fays, that x.\\q faithful continued Jledfaflly in. the apojiles 
 do^lrim.^ and fellow fhip., and in breaking of bread., and in 
 ■prayers. He at leall imagines, the Supper may be 
 moft decently adminiftred, if each week at leaft it be 
 fet before the church. See Jnfiitut. Lib., 4. <:. 17. 
 §. 4g — 47. Alas ! what a departure is there at this 
 day, from the fanclity and zeal of the ancients ! yet, 
 as our Lord has determined nothing as to the tmie, 
 and in general only recommended frequent communi- 
 on, by that word, as oft., 1 Cor. 11. 25, 26, a cer- 
 tain medium, cfpeciallv amidft fuch a corruption of 
 manners, fliouid feem to be obferved j leaft, either 
 
 by 
 
Cliap. 17. Of the Lor d^s Su p p e r. 1259 
 
 by the too frcqnent nfe, this Sacred food fhouldbe 
 difefteemed, or we fhould flight or negled:, that au- 
 giill table of the Lord. 
 
 XXXIV. Let us now come to the mystical sic- ivfyi^j^.^! 
 NiFiCATiON of the Supper, and introduce the be- fignifica- 
 loved fpoufe of Chrift into the inner bed-chamber, V^no^th* 
 where Ihe may delight herfelf, not with any outward ^'^PP"* 
 appearance or figure, but exult and melt away in the 
 
 moft defireable embraces of her husband, and in the 
 pleafures of the pureft love ; and forgetting the world, 
 forgetting herleif, but full of Chrift, (he may difTolve 
 away in reciprocal returns of mutual fondnefs. For 
 this purpofe the holy Supper is to be confidered. I. 
 As a SIGN, TEACHING US by the inftitution of Chrift. 
 II. As a SEAL, RATIFYING the promifcs of the Ncw 
 Teftament. III. As a stipulation, or folemn en- 
 gagement, binding on us every duty of piety and 
 Jove. 
 
 XXXV. If we confider the Supper as a sign, The ana- 
 given us for inftruftion -, it exhibits a remembrance of logy be- 
 Chrift, and a lively reprefentation of moft of <?'p:^T^y Jween 
 TV!? Iva-i^iiKo- r,jx.Sii> lAVTxf.o^ the aivful myfferies of our religioit, ^^\ j" 
 as the Greek fathers often fpeak. The bread fig- of Chriil, 
 nifies the body of Chrift. For, as bread Jirejtgthen- 
 
 eth main's hearty Pf. 104. 15 : fo the fiefh of Chrift, 
 and the Spiritual bleffings and graces, purchafed for 
 us by Chrift, when he v/as incarnate, are the food of 
 our foul, fupporclng and ftrengthening it in the Spi- 
 ritual life, into thehope of life eternal, lam the li- 
 ving bread, ivhich came doivnfrom heaven. If any man 
 eat of this bread, he fhall live for ever : and the bread 
 that I will give, is my fleflj, which I will give for the 
 life of the world., John 6.51. Again, as corn, from 
 which bread is prepared, is ground to meal, kneaded 
 to dough, and ' baked in the oven, before it can be 
 agreeable and wholcfome food for man ; fo in like 
 manner, the captain of our falvation was made perfeft 
 through various fuffcrings, //^^. 2. io, and fcorched 
 
 both 
 
12 6q of the L R d's Supper. Book 4 
 
 both in the fire of the divine wrath kindled againfl: our 
 
 fins, and in the flames of his own love. 
 
 A? alfo XXXVI. The WINE fignifies the blood of Chrift. 
 
 etween p^^. ^^ \f/\nQ allavs the thlrft, revives ihe aniinal fpi- 
 
 wine and ., ,•', _,- _, ^^ 
 
 blood. rits, cheers the heart, Ff. 104. 15. Prov. 31. 6> 
 ■J, and makes the maids cheerful (eloquent) Zach. 9. 
 17 : fo in like manner, the grace purchaicd by the 
 blood of Chrift, allays the thirll of our foul, abundant- 
 ly fatisfying ail our holy longings, John 4. 14, to a 
 kind of a holy andmyftical ebriety, Pf. ^6. 8. Can- 
 ticl. g. I i it fupports and fuftains the foul, when 
 fick of love, Caniicl. 2. 5, and puts gladnefs into the 
 heart, more than in the tir,ie that the corn and wine of 
 wordly men arc encreafed, Pf. 4. 7 : in fine, catifes 
 the lips of thofe that are njleep to fpeak^ Canticl, 7. 9, 
 and to become eloquent in the praifes of God and of 
 his Chrift. And hence it is, that the Lord compares 
 the participation of his grace to a feaf? of fat things, 
 a feaft of wines on the lees, of fat things full of marrow, 
 cf wines on the lees well refined, Ifa. 25. 6. And we 
 muft not omit, that as wine is fqueezed with much 
 force from the grapes, when trodden in the wine-prefs ; 
 fo in like manner the Lord Jefus was ^raitened, Luke 
 12. ^o, and opprefted with much anguifti, that the 
 blood might flov/ to us from his bleffcd body, and 
 his fpirituai grace with his blood. 
 The ac- XXXVII. When the difpenfer of the myfteries of 
 tionsof^ God, TAKES the bread and the cup of blefting into 
 the minif- \^\^ hands, before the eyes of the faithful, that feems 
 thefym-' ^^ Ultimate, that Chrift was thus conftituted and ta- 
 bols what ken to be mediator, 2.ndi fet forth to believers, to be a 
 they fig- propitiation through faith in his Hood, Rom. 3. 25. 
 miy. The BLESSING and THANKSG I viNG pronounced over 
 the bread andjvine, teach us, that Chrift is that 
 bleifed feed of Abraham, in whom God hath blejfed us 
 with all spiritual bleffwgs in heavenly places, Eph. i . 
 3, and the grcateft gift of divine bounty, for which 
 ^k to all eternity we fliall not be able to render fuita- 
 .^ '' ble 
 
Ghap, iy. Of the Loi d's S u p p e r." 1261 
 
 ble thanks : nor are we to let about this iacred feafV, 
 otherwife than by devout prayers, and a gratehil ac- 
 knowledgement of that infinite mercy, which the 
 Lord vouchfafcs to us, who are fo unworthy. The 
 BREAKING of the bread reprefents the breaking of 
 Chrift's body, efpecially that by death -, for, the foul Is 
 the band, by which all the parts of the body are prc- 
 ferved united. But on its departure, the carcafc is 
 nothing but a heap of dufty particles, which are foon 
 to be feparated upon its putrefaftion. Which would 
 alfo have been the cafe with the dead body of Chnft, 
 had not a fpeedy refurreaion prevented that holy one 
 of the Lord from feeing;" corruption. The pouring 
 OUT of the wine reprefents the (bedding of Chrift's 
 blood, that efpecially, which was done on the crofs, 
 for the confirmation of the New Teftament. And 
 thus in the holy Supper, there is a commemoration 
 of the death of Chrift, not in words only, but alfo by 
 thofe myftical rites. The distribution of thele 
 facred pledges is a figure or emblem of that gratui- 
 tous offer, by which ►the Lord Jefus, with all his fa- 
 ving benefits, is prefented to the elecl, with the molt 
 alluring invitations to accept of him : nor offered onr 
 ly, but aftually reached out, and freely given to be- 
 lievers for their eternal faivation. In the preaching 
 of the gofpel, there is alfo a certain, but a more gene- 
 ral offer of Chrift made to all, who feriouGy long af- 
 ter his o-race. Bat in the diftribution of the facra- 
 ment, Tmuch more particular ofl^r and communica- 
 tion of Spiritual grace is given to every believing 
 communicant. 
 
 XXXVIII. But when believers receive tne bread What the 
 and wine, they declare by that aftion, that they re- f^°^^^^ 
 ceive by a true faith Chrift himfclt, and all he is,^^^;,,^., 
 that they may have a right to become the- fons ot denote. 
 God, John. 1. 12. But the eating the bread and 
 DRINKING the wine fignify fomething more. Andjirji 
 they really fet forth the devote and lively employment 
 of the foul, engaged in holy meditationson Ciinft, who 
 
j 2 52 Of the L o R d's S u p p E R . Book 4*- 
 
 is all its define that it may derive from him every- 
 thing, it knows to be needful for its fpiritual life. For,^ 
 what feeding is to the body,, that meditation is to the 
 foul : whereby, from the things, the thouglus are 
 employed about* it fucks a fuitable aliment, as the 
 body is nourifhed by eating. J^ain, thele adlions 
 alio fignify that intimate union, which fubfifts between 
 Chrifl and believers : as meat and drink, when put 
 into the mouth, are not only received into the fto- 
 inach, but alio converted into the very fubftance of 
 the perfon. This union the fcripture calls an abode, 
 Jokn i^\ 23 ; ajcining^ 1 Cor. 6. 17 : the fame hody^ 
 Eph. 3. 6. Laftly, they reprefent that fweeteft de- 
 light, which the hungry and thirlty foul enjoys from 
 the fruition of Chrift and his grace : not only belie- 
 ving, but feeing and tailing, that the Lord is good, 
 Pf. 34. 9. I P^t, 2.3* And as all are partakers of 
 ONE bread and of one wine, this is a figure of that 
 amicable unity, whereby they, who partake of the lame 
 facred feaft, are united together, as domefticks of the 
 fame Lord : for we being many are one bread and one 
 lody : for we are all partakers if that one bread, i Cor, 
 , 10. 17. 
 In the XXXIX. But in the holy Supper, we have fomo- 
 
 Supper tiling niore than an inftructing fign. It is likewife a 
 alfo'^afeal- SEAL RATIFYING to US thepromifes and graceof God. 
 ing of the And frjl it really fcals all the promifes of the covenant 
 promifes of grace, which was formerly lealed to believers by 
 of the CO- ^j^g pafibver, and all thofe other facrifical feafts, to 
 gracTand which thcy were admitted. Jgain, more efpecially, 
 NewTef- the promifes of the NezvTeflament, better than thofe 
 .tazftent. of the Old, which the fathers were obliged to be fa* 
 tisficd with And in this refpeft the Supper of the 
 Chrift ians greatly excells the paflbver. Thii is tny 
 Hood of the New ^ejiament, which is fhed for many fcr 
 the remijfwn of (ins. Mat. 16. 28 -, in order to a real 
 ?,nd not a typical expiation of fin, blotting out the 
 h.:nd-wri:;ng, quenching our thirir, and enjoying a 
 fullnels of delight in d perfect liberty. In fine, it 
 
 moll 
 
Chap. 17. Of the Lord's Supi*br. 12^3 
 
 mod efpecially feals hmt faving bleJfmgSy both of this 
 life and of that to come, 
 
 XL. The bleflings of this life^ which are fealed to And of 
 ns by the fupper, are principally three, ift. Intimate fo^e fa 
 union and communion with Chrift, as made perfecft ^"^^^"1! 
 by fufferings. Had it pleafed our Lord, to give to of this 
 his difciples a piece cut off from his body for them to life, 
 eat, orfome drops of his blood to drink; even that 
 of itfelf would not be fufficient to falvation, nor have 
 accomplilhed a faving communion with Chrift, which 
 is not a carnal, but a Spiritual thing: yet the difci- 
 ples would thereby have had a very effedual fign of 
 the myftical union. But now he fubftitutes bread in 
 place of his body, wine in place of his blood, when 
 he fays, this is myhody ; this is my blood: and bids us 
 be no lefs afllired, by that pledge, of his myftical 
 communion, than if we took his very body and blood 
 into our hands and mouth. 2dly. The confervation, 
 and nourifhment, the ftrength and cncreafe of Spiri- 
 tual life, which flow from communion with Chrift. 
 As by the ufe of bread and wine, he who communis 
 cates, experiences his bodily ftrength renewed ; fo at 
 the fame time it is intimated to the believing foul, 
 that he ftiall not want that grace of Chrift, v/hichj^z- 
 'ueth power to the faint ♦, and to them that have no might 
 encreafeth ftrength, Ifa, 40. 29. ^dly. A fatisfying 
 fulnefs of every defireable good, which neither the 
 world could beftow upon any, nor the beggarly ele- 
 ments of the world, feparated from Chrift, furniftt 
 the ancient Jews with : while the Lord Jefus, pre- 
 fenting thefe fymbols, calls out to believers ; ho! eve- 
 ry one that thirfteth, come ye to the waters, and he that 
 hath no money ; come ye, buy and eat -, yea, come, buy 
 wine and milk without money and without price. Where- 
 fore do yefpend money for that which is not bread ? and 
 your labour for that which fatisfieth not? harken dili- 
 gently unto me, and eat ye that which is good, and let your 
 foul delight itfelf tn fatnefs, Ifa. §^: i, 2. 
 
 XLI. 
 
1 264 of the L o R d's S u p p f r. Book 4: 
 
 And of XLI. The bleffing of the ///^ /o fc;;;f, an earnetl of 
 that to vvhich Chriil gives us in the lupper, is that moll 
 abundant fatisfadory fulnefs of glory, both in foul 
 and body, vvhich the pfalmift has defcribc^d Pf. 16.. 
 II. and Pf. 17. 15 : and which is frequently repre- 
 fented under the fimilitude of a marriage-feaft. 
 The fup- XLII. Lalt of all, with refpeift to us, the holy 
 perim- Supper is a kind of SOLEMN engagement, ftrongly 
 Jl3'j"3"jo^ binding us to every duty of piety and love, both to 
 to various Chrift and to our neighbour. It binds us to Chriftin 
 duties of feveral refpecfts. i. In general, on receiving this 
 piety, to- earneft of the covenant of grace, in which Chrift joins 
 Chrift himielf to us in a marriage covenant, we, by that ve- 
 ry thing, promife and openly declare, and avow, by 
 an oath, that we fliall fulfil every duty of a chafte 
 faithful and loving fpoufe tov^^ards him. Every 
 one of the communic^.nts, by thispublick and folemn 
 feaft, which is appointed for confirming this myftical 
 marriage, makes an open profefTion of that before 
 God, angels and the whole church. Whoever par- 
 takes of the bread broken, and v/ine poured out, fays 
 toChrift, if not in plain words, and an explicite medita- 
 tion on the thing, yet in the implicite meaning of his 
 act •, as " I defire. Lord, to be a partaker of thy body 
 " broken, and blood fhed for my falvation , fo I de- 
 " clare, that I deferve to have my body, no lels than 
 *' this bread, broken or torn in pieces, to have my 
 " blood, no lefs than this wine, poured out, if, in 
 *' the renewal of this covenant, I fhall, with an evil 
 " and perfidious heart, break my word to thee". 2dly. 
 Befides, as in the communion of the holy fuppcr, the 
 greateft, and an almoft incredible inftance of the love 
 of the Lord Jelus towards us, is held forth not only 
 before our eyes, but exhibited to our tafte -, in like 
 manner it is proper, that the flames of ouriove towards 
 him, be, in the participation of that feaft, kindled up, 
 and the love of him beyond all other love kept invio- 
 late and become the object of our admiring thoughts. 
 
 In 
 
Chap. 17. Of the Lord's Supper. 1265 
 
 the fame breath, rhat the fpoufe was fecring forth the 
 love of her beloved to be beter than wine; and in-' 
 finitely preferring the klfles of his mouth to all other 
 things, the moft defireable in other refpefts ♦, llie al- 
 fo adds, Canticl. i. 2, 3, therefore do the virgins love 
 him. 3dly. As the holy Supper is efpecially inllitu- 
 ted in remembrance of our Lord, and in commemo- 
 ration of his death, believers, in the ufe of it, are bound 
 to have always frefh in their memory the Lord Chrid, 
 and the dreadful fufferings he underwent, which are 
 the mod lolid foundation of our hope, and the only 
 matter of our confolation •, and to efteem Chrift cru- 
 cified, as a bundle of myrrh^ b^^S ^^^ night betzvixt our 
 hreafis^ Canticl. i. 13. 4thly and laftly. As a great- 
 er mark of familiarity, our Lord defires a mutual fup- 
 per, Iwillfup with him and he with me^ Rev 3.20. Ic 
 is therefore proper, that they, who are entertained by 
 our Lord, with fo magnificent a feaft, fliould be care- 
 ful to give him a becoming entertainment in return: 
 invite him to come into his garden., and eat his pleafant 
 fruits., Canticl. 4.16; and give him to drink of fpiced 
 ^nne, and of the Juice of their pomgranate, Canticl. 8. 2. 
 That is, they fhould give him delight by the fincere 
 pradice of internal Chriftianity ; than which neither 
 fpices, nor the honeycomb; nor milk, nor wine, can 
 be fweeter to him. 
 
 XLIII. To conclude, by the ufe of the Supper we And of 
 arc alio bound to the pradice of brotherly concord, '' ^^ ^? 
 and the rmcercll love towards our brethren and fifters, ^"''■"^'S 
 partakers with us of the fame table : that in the hear- 
 ing, and with the applaud of angels, may be fung 
 in the church of God, with one mouth and one heart, 
 behold ! how good and how pleafant it is., for brethren to 
 dwell together in unity., Pf 13 3. i. Thus the apofto- 
 iick church both fet us an example for our imitation-, 
 and they continuing daily with one accord in the temple 
 and breaking bread from koufe tohoufe, did eat their meat 
 with gladncfs andjin'^lenefs of heart, A5is 2. 46. To 
 27 Vol. III. ' ' D d this 
 
1266 Of the Lord's SL-rrn?.. Book. 4. 
 
 this purpofe was the holy kit's, by wlueh thcv, on all 
 occafions, kepc up a mutiud peace ; of wiiich frequent 
 mention is made in ferlptLire, pnd of which, efpeci- 
 aliy in thefe rites of the Supper, the innocent ufe was 
 forfome time continued aipuno-Chritlians. God sraiit 
 we may in kich a manner folemnize this myftical Sup- 
 per on earth, that we n:.iy eternally feaft with Chrill 
 in heaven. 
 
 AMEN. 
 
 E R ]l A T A. 
 
 Pajje S^:^. 1, 4. r. {niji"! rni';i:' I. 12. r. it/j-el' our. 1. 19. 
 r. pismiiia. 8.8. 1. 17. r. M/rj p. s'lo. !. \2. r. with -iE1D p. 
 854 J. 32. r, enharratic'.ic p, 806. I. 34, 35. r. propitiatory, p. 
 875 1. 14. r. of all p. 885. 1, z^. r. churcl), fince p. 889. 1. 24 
 r. inventions p. 897. 1. 2. r. n-iT p. 80S. 1. 20. r. being bur- 
 thened. 1. 21 dele, and U 22. dele, ttiened p. 907. 1. 27. r. pro- 
 poling p. 924. I. r. Valentinu< p. 9^,-. I, 19. r. n^CfTf L 2 1. r. 
 \V '; 25. r. n^v 'D, p. 927. 1. 31. r. L'^^iTx p. 9^S. 1. 38. r. 
 •^DD? p. 942 1. 3. r. tiom it. p. 063. 1. 20. nin y. 67;. 
 1. 3. r. r. oiK-c iXirr, p qSz ]."2z. t. pri'.ilege. I. 3:.. r. with others, 
 who p. 984.1. 6. r, certainly underliand the one p. gS^. 1. 33. r. 
 pais over p. cjB?- 1. 7- r. J'DJ /Y;^//^. p. 991- 1. iS. r. large circl:. 
 p. 995. 1. 8. r, 'C^m p oqS. 1. 19. r. confirmed p. IQCO. i. 37. r. 
 JExoti. 12, 8. p. jooi. 1. 22, r. £Ai?fl'. 12. p. lozj. 1. I3r. For, as 
 r, 103 J. note 1. 2.r. to have p. 1034. 1. 354. r. ri;DN /?2 p. 1055 
 1. 3 I, r. by, P. J 070. run : 'lit : dele Ot p. 1086. 1. 18. r. thing 
 fliould p. IC92. 1. 35. r. lay p. no;. 1 3. r. 770.'; kk p- I IC9. 1. 35 
 r. cngnge-nent p. 1125. 1. 21. r. Chap. XIII. Marg. r. ot the 
 
 <.yid p. 1155. 1.36. r. in'r2":' nj p. 1171. 1. 8. r. 'nim ^r p. 
 
 1203. 1. 18. r. others giadualy p. 120-'. 1. I4. r. nn^p. I2i3. 
 ). 2^. r. God.<5 p. 1229. 1. 36. dele it p. 123:. I. 1 1. r. cullom, 
 1. zq. r. iubfume p. 1237 '• v^^- ''• "^^^'- ^S- P- '259- 1- 21. r. 
 
 f5»;iru.> p. 1265. I. 29. tOWUids. 
 
 I N D E X. 
 
I N 
 
 E X. 
 
 INDEXllNDEX 
 
 o F 
 
 HebrewWords, 
 
 EXPLAINED. 
 
 mn 
 cz:n 
 
 n3 
 po 
 
 K 
 
 my 
 
 '>? 
 V? 
 
 bin-:; 
 
 618, 619 
 986, 987 
 
 659 
 
 795' 796 
 
 159, i6z, 163 
 
 40, 41, &c. 
 
 391,1199 
 
 511 
 
 1082 
 
 792» 793 
 
 — 424 
 
 544 
 
 — 808 
 
 — 811 
 
 — 1 172 
 
 969 
 
 — 267 
 102, J 03 
 837, 838 
 
 - 8oo 
 698, 7C0 
 
 — 987 
 631, 652, 713 
 
 220, 938 
 
 - — • 629 
 
 — 261 
 
 — r-* 162 
 
 464 
 
 - 794 
 
 716 
 
 — 813 
 
 V 1057 
 
 Greek Words, 
 
 EXPLAINED. 
 
 Appctput 
 
 'aL.' ' "^ 
 
 AvTra 
 *A^«ffK . - . 
 
 T'n>e<rGce,t 
 
 AtKSiiccrv-.ri 
 Awfiaif — 
 
 E7\.ey^o^ 
 
 ETTspir/'/jjua 
 E^ u >— 
 
 Xa^4^(Kr6«» 
 
 7i<5> 717 
 
 729 
 
 446 
 
 61Q 
 
 1097, Sic, 
 
 1213' 
 
 1215 
 
 596 
 
 — 42 
 
 5?, 59 
 S43» 544- 
 423, 424 
 
 — 506 
 596 
 
 1229 
 
 186, &C. 
 698, &C. 
 
 436 
 
 1097, ScCi 
 67^1, 713 
 
 71? 
 
 505 
 
 432' 433 
 278, 279 
 
 245 
 
 Vpi.flL 
 
 E? 
 
 IN D E X 
 
E Y 
 
 I N ju' ii> j\. 
 
 Of the 
 
 TEXTS OF SCRIPTURE, 
 
 More or Icfs 
 
 Explained in this WORK. 
 
 
 GENESIS 
 
 
 Ci:.-iD. 
 
 V'cift:. 
 
 Page. 
 
 Chap. 
 
 Verfe 
 
 Page. 
 
 xvin. 
 
 rg. 
 
 4^4> 
 
 II. 
 
 2, 3* 1 
 
 43' ^44 
 
 XXllU 
 
 •»3- 
 
 623, 629 
 
 
 1 
 
 16, 17. 
 
 57. 15^ 
 
 -^6, 7, 
 
 >EU'?ER N. 
 
 
 ^7- 
 
 96, a; 
 
 ^ 
 
 - 3- 
 
 424, 425 
 
 III. 
 
 I—: 169 
 
 i70,vxc. 
 
 ?% 
 
 15, i3. 
 
 iiv^ 
 
 
 14,15. 7 
 
 f'S' ''7^^^ 
 
 Xa\ 1. 
 
 17- 
 
 49 
 
 
 19. 97, 
 
 98, &.- 
 
 XXiX. 
 
 12. 
 
 47 
 
 
 20. 791 
 
 792,&-c. 
 
 
 19. 
 
 1143 
 
 
 21 
 
 947 
 
 
 20. 
 
 47 
 
 IV. 
 
 '• 794 
 
 795, &:c. 
 
 
 
 
 
 25. 
 
 798 
 
 JOSHUA H. 
 
 
 26. 
 
 799 
 
 XXIV. 
 
 19. 
 
 116, 117 
 
 V. 
 
 29. 
 
 800 
 
 
 
 
 VI. 
 
 3- 
 
 806 
 
 2. 
 
 KINGS. 
 
 IX. 
 
 12, 16. 
 
 26, 27 
 
 856 
 
 809 
 
 XXIII. 
 
 25. 
 
 6n3 
 
 XVII. 
 
 14. 
 
 969 
 
 2 
 
 C HR 
 
 \^ 
 
 XVIII. 
 
 I, 2. 
 
 8j8 
 
 XIII. 
 
 5- 
 
 45 
 
 XXV. 
 
 
 832 
 
 XV. 
 
 12. 
 
 695 
 
 XLIX. 
 
 ID. 
 
 833, &c. 
 
 
 
 
 
 18. 
 
 35^9 
 
 
 JOB. 
 
 
 
 21. 
 
 835 
 
 VII. 
 
 20. 
 
 837 
 
 
 
 
 XIX. 
 
 25—27. 
 
 39o» 39 • 
 
 
 EXODUS 
 
 
 xxir. 
 
 25- 
 
 824 
 
 IV. 
 
 22. 
 
 592 
 
 XXXIII. 
 
 23, 24. 
 
 83b' 
 
 XIX. 
 
 5. 
 
 631 
 
 
 
 
 XXIV, 
 
 8. 
 
 4S 
 
 p 
 
 S A L M 
 
 S. 
 
 XXXIV. 14. 
 
 11 J 
 
 V. 
 
 4. 5'<5. 
 
 I '5 
 
 
 
 
 XYL 
 
 2. 
 
 219 
 
 
 L E V I T. 
 
 
 MX. 
 
 1—4- 
 
 463 
 
 X. 
 
 ^^ 
 
 n6 
 
 XWII. 
 
 8- 
 
 47 
 
 XVI. 
 
 5, c^-C. 
 
 920 
 
 xr,. 
 
 6, 7. 8- 
 
 263 
 
 
 
 
 XLV. 
 
 7- 
 
 244 
 
 
 N U M 15. 
 
 
 
 13- 
 
 657 
 
 XiV. 
 
 .: I. 
 
 112 
 
 
 
 L. 
 
Chap. 
 
 Verfe 
 
 L. 
 
 5- 
 
 
 21. 
 
 LI. 
 
 n. 
 
 LXIX 
 
 , 5- 
 
 
 '28. 
 
 LXXVIII 
 
 15. 
 
 
 24. 
 
 cm 
 
 . 14. 
 
 CVI. 
 
 5°> 
 
 ex. 
 
 3. 
 
 
 4- 
 
 16. 
 
 [ N ^D 
 
 Page. 
 
 115 
 719, 721 
 
 268 
 
 452 
 
 • 1053 
 
 J034 
 98 
 
 53 » 
 
 657,658 
 . 1169 
 
 E K. 
 
 ECCLESIAST. 
 
 XII. 
 
 I. 
 
 IV. 
 VIII. 
 
 SONG. 
 
 9- 
 
 16. 7 
 2 i 
 
 746 
 
 659 
 1265 
 
 V. 
 
 XXVII. 
 
 XXVill. 
 
 XXXVIII. 
 
 XLIII. 
 
 L. 
 
 LIII, 
 
 LIV. 
 
 LVIII. 
 
 LIX. 
 
 LXIII. 
 
 ISAIAH. 
 16. 
 
 5- 
 
 21. 
 
 14. 
 
 r. 
 
 5- 
 10. 
 
 7- 
 
 20, 21. 
 iO. 
 
 »S9' 
 
 116 
 
 510 
 
 212 
 
 163 
 361 
 267 
 711 
 1250 
 II98, <Sic. 
 
 7?2 
 
 JEREMIAH. 
 III. II. 
 
 16, 17. 1164; 
 
 9, 29. 
 
 II. 
 
 532 
 &c. 
 
 V. 
 
 XIIT. 
 XVII. , 
 XXX. 
 XXXI. 
 
 XXXII. 
 
 XXXIII. 
 
 XXXIV. 
 
 21. 
 
 22. 
 
 31- 
 
 20. 
 iS. 
 
 -34- 
 -40, 
 
 14. 
 
 119 
 113 
 704 
 212, 261 
 
 253 
 
 1161 
 
 71X 
 
 41 
 
 42 
 
 43»44 
 
 E Z E K I E L. 
 XLIV. 9. 
 
 983 
 E e 2 
 
 Chap. 
 XLVII. 
 
 Veffe. 
 
 12. 
 
 
 DANIEL. 
 
 IX. 
 X. 
 
 XIL 
 
 27. 
 
 ^3- 
 2. 
 
 3- 
 
 1 1 74 
 
 ' -27.8 
 
 •392' 393 
 
 533 
 
 VL 
 
 VIL 
 
 III. 
 VL 
 IX. 
 
 X. 
 
 H O S E A H. 
 
 6. 
 
 1176 
 
 MI.CAH. ..: 
 3. ■ . . /639 
 
 ZE CHAR I AH.: 
 
 9- 
 
 13- 
 
 , II. 
 
 J08 
 
 213 
 
 11J.6 
 
 660 
 
 . M A L A C H I. 
 IE 15. ,169 
 
 MATTHEW. 
 
 IIL 
 V. 
 XI. 
 XVL 
 
 XiX. 
 
 xxrr. 
 
 xxrv. 
 
 XXV. • 
 
 XXVI. 
 
 XXVIII. 
 
 I-l. 614.615 
 
 17. II56, 1160 
 II. IJ40 
 
 18. 7l^7I^ 
 14. ' 1256 
 
 31. 32* 3^4 
 
 24. 707, 708 
 
 34- 439' 44P 
 
 41. ,Jo8 
 
 28. ; 1262 
 
 29. 1242 
 
 19. 20 .1228, 1231 
 
 in. 
 
 XV. 
 XVL 
 XX. 
 XXIIL 
 
 IIL 
 
 V. 
 
 L U K E. 
 •38. 
 
 7- 
 22. 
 
 38. 
 43- 
 
 I O H N. 
 
 .594 
 '695 
 
 756 
 
 • .750 
 
 ' 754 
 
 29. 
 
 3- 
 39. 
 
 340. 
 493. 
 
 -595 
 ,344 
 .494 
 
 ■383 
 VL 
 

 I 
 
 N D 
 
 E 
 
 X: 
 
 Ctiap. 
 
 V<Tfe. 
 
 Page. 1 
 
 Chap. 
 
 Ver(t. Parre. 
 
 VI. 
 
 51- 
 
 340 
 
 
 9- ^vS 
 
 
 53- 1256, 1257 1 
 
 
 19. 30>i 
 
 X. 
 
 15,16,17 
 
 348 
 
 VIII. 
 
 . . »6- 47- 
 
 XIV. 
 
 16, 17. 
 
 709,710 
 720 
 
 
 G ALAT." 
 
 XVII. 
 
 15, 20. 
 ACTS. 
 
 714 
 
 III. 
 
 6.7,8. 826 
 10. 1119 
 16,17, 211, 212 
 
 n. 
 
 39. 
 
 1233 
 
 
 £22,827 
 
 
 42 
 
 1247 
 
 
 23. 402 
 
 IV. 
 
 IZ. 
 
 40© 
 
 IV. 
 
 4 — 7. 602 
 
 X. 
 
 47. 
 
 »233 
 
 
 3»9- ^^P 
 
 XV. 
 
 IX. 
 
 15—17 
 
 396* 397 
 1204 
 
 
 EPHES. 
 
 XX. 
 
 7- 
 
 1247 
 
 I. 
 
 13. 72S 
 
 
 28. 
 
 345 
 
 ir. 
 
 1,2. 477 
 
 XXI. 
 
 21. 
 
 981 
 
 ly. 
 
 24. 57 
 
 
 ROMANS. 
 
 
 PHILIP. 
 
 I. 
 
 3*. 
 
 118 
 
 I. 
 
 23. 74^.750 
 
 JII. 
 
 24- 
 
 543*544 II- 
 
 9' =43.-44 
 
 
 *S- 
 
 325*326 IV. 
 
 3- 437- 
 
 IV. 
 
 ^3' 
 
 6q6 
 
 
 
 16. 
 
 I122 
 
 
 G GLOSS. 
 
 V. 
 
 12. 169.184,185 
 
 IK 
 
 11,22. 1235 
 
 
 16,19. 
 
 269, 170 
 
 
 14- J 134 
 
 VI. 
 
 3. 
 
 643 
 
 HI. 
 
 3. 7-4' 725 
 
 VII. 
 
 23- 
 
 641 
 
 
 10. 57 
 
 viir. 
 
 2. 
 
 545 
 
 
 
 
 3- 
 
 279 
 
 ; 
 
 2. THES S AL. 
 
 
 4- , 
 
 203' 544 
 
 II. 
 
 13- 446 
 
 
 15,16. 
 
 617,618 
 
 
 
 
 30- 
 
 526 
 
 
 1 TIMOTHY. 
 
 XI. 
 
 25—27 
 
 119s 
 
 I. 
 
 9. 71 
 
 XIV. 
 
 23 
 
 663 
 
 II. 
 
 4' 6' 337j 33* 
 
 1 
 
 CORINTH. 
 
 III. 
 
 14. i74 
 
 16. 301 
 
 ▼I. 
 
 II. 
 
 528 
 
 
 
 X. 
 
 i> 2. 
 
 1021, 1022 
 
 
 2. TIMOTHY. 
 
 XI. 
 
 20. 
 
 J237 
 
 I, 
 
 2. 442 
 
 
 2. 
 
 1237 
 
 
 10. 395 
 
 
 28,29. 
 
 1-53 
 
 IT. 
 
 13. Ill 
 
 XV. 
 
 i9'3o»3 
 50. 
 
 1*32. 754 
 764 
 
 
 19- 727*7-3 
 
 T 1 r u s. 
 
 2 
 
 CORINTH. 
 
 I. 
 
 2. 444 
 
 I. 
 
 21,. 22. 
 
 727 
 
 II> 
 
 II- 349 
 
 in. 
 
 »3- 
 
 1129 
 
 
 14. 631,73* 
 
 V. 
 
 I. 
 
 753 
 
 III. 
 
 7- 527 
 HEBREWi*. 
 
I N 
 
 HEBREWS. 
 
 Chap, 
 II. 
 
 VII. 
 VIII. 
 
 IX. 
 
 X. 
 
 XI. 
 
 XIII. 
 
 II. 
 I. 
 
 Verfe. 
 3- 
 
 5- 
 io. 
 
 i6. 
 6. 
 
 22. 
 
 6. 
 lo. 
 
 15- 
 18. 
 
 I. 
 
 20. 
 I. 
 
 6. 
 
 lO. 
 2. 
 
 Page. 
 
 395 
 11 lo, &c, 
 
 277» 278 
 
 247, 248 
 
 320 
 
 2X1 
 
 395 
 
 1088 
 1046 
 396 
 398 
 421 
 1 109 
 280 
 505, 506 
 662 
 388 
 821 
 3<58 
 
 P E X. 
 
 Chap. 
 II. 
 
 lH> 
 
 III. 
 
 I. 
 II. 
 
 11. 
 
 Verfe, 
 
 9- 
 
 24- 
 
 18. 
 
 191 2t>. 
 21. 
 
 Page. 
 
 715 
 28 1 
 a8o 
 
 1219 
 
 ; PETER. 
 
 3. 736 
 
 29. J 128 
 
 1 . 702 
 5. 804 
 
 X JOHN. 
 
 2. 34», 
 
 JAMES. 
 21. 
 
 I PETER. 
 
 5SS 
 
 71 
 494 
 
 
 J \J X^ *!• 
 
 7- 
 
 t07 
 
 
 14, IJ. 
 
 789» 79a 
 
 REVELATION. 
 
 IV, 
 
 3- 
 
 958 
 
 VII. 
 
 2. 3» 
 
 63 a 
 
 X. 
 
 I. 
 
 958 
 
 XIII. 
 
 8, 
 
 440 
 
 XIV. 
 
 »3« 
 
 75i»75« 
 
 XXH. 
 
 2. 
 
 i3*l- 
 
 
 M^ 
 
 S^* 
 
 £e* 
 
 ISiDl^?S 
 
I , N D' ■ E ..X 
 
 Of the Principal Matters. 
 
 ^s-ARONaty^*ofChria 
 ^ p. Qcg, 6cc. See Prieft- 
 
 Abba fathef 6j7. 
 
 Abel a type 6f-€^i lift's hu- 
 jvAti'^iion 895. 
 
 Ablb, \vai;ace, ib. called. 
 9S6. ^ • - ^i / . 
 
 "Abrabntn, God's" covenant 
 \\<iK 822, •'^ct. Whether 
 the tijnity appeared 818, &c. 
 Hb fartHS'3i: HW-<et(\?,2fj. 
 \^hy mentioned in the fingu- 
 jar number 827.' His hofoiTJ 
 
 Ylbrcp;ation of the coven iivt 
 cFWbrks'ic^C) Sic. Unhappq- 
 i^ explained by -foiTie 202. 
 S<^t^iArk-, Covenferit, New 
 Tcftarncnt, Sacrifices. 
 
 Adam how confidered 5-^, 
 62. Not at firil the adop:ed 
 fon of God, nor had a right 
 to the inheritance 79, 80. 
 Without paradise when crea- 
 ted 128, 152. Not ignorant 
 of the trinity 54, &c. Nor 
 fall on the day of his creation 
 156 Was iiimfelf feJuced 
 ^74» '75' ^'^^^ obliged io 
 what was fimply irripofiible 
 182,183. W^asfreeiH;:?. 
 
 Add drunkenefs to thirft 
 what 1143, &c. 
 
 Adoption 591. The privi- 
 lege of bothTellaments com- 
 mon to believers in all but 
 different as to degrees 598, 
 c;99, not to be dei.;cd to Old 
 l-cfEimeAttelievers 1004 S:c. 
 
 Adoption Spirit of 610. 
 ages 611, ICC4.' &;c. ^J* 
 operations 612. More p!en- 
 tilTjl in the begin.ninj of the 
 Nevu Teftament 616." Sanc- 
 (Stifies as well as, comforts 
 ,226,^ 627. Sec Abba, Tef- 
 tjmony. 
 
 ,Arrc5Iions corrupted 640. 
 Sanitiued- 646. 
 I Agony of Chrift in the gar- 
 ^'ens282- 
 
 ; ,Aftn£;.-l interpreter 838, &c. 
 ' Af!gel ftrengthenjngChriff 
 ho reafon v/hy hi", fulferings 
 in the garden'\vere nbt fatis- 
 faeloiy 3C2, 373, 
 
 Angel's rniniltry ?.t the gi- 
 ving of tlie-' law 852^ 853, 
 aboirt the manna. i''>34. 
 Their fpecial doaiinion in the 
 O'd Teilament church re- 
 jecT'-d mo &c. 
 
 Aphefis and parefls 1007. 
 
 Apou.icy neither total nor 
 final, can befall believers 
 7c6. 
 
 Appearances divine give 
 fufiicient evidences of their 
 divinity 817, 818. 
 
 Ark of the Covenant de{- 
 cribed gi2. My^ical figni- 
 hcation 913. Center of the 
 cere.'-nonies, 1165. Removal 
 of it promifed as a fjgn of the 
 mofr nappy period 1165, &c. 
 and imports the abrcgafiori 
 of all the ceremonies 1168. 
 None in the fecond temple, 
 and why John fav/ none in 
 heaven Q19. 
 
 Ark of Ncah a type both 
 of 
 
I N D 
 
 ©F'Chj-lft and the church 899, 
 (job. ■ 
 
 Articles of jufiification va- 
 rious 556, 
 
 AiTent of faith, 504. Some- 
 times ftagg-ered, 507* 
 
 AfTurr^Dce of elediicn attain- 
 able, 45^3, Manner of it, 454. 
 importance of it to promote 
 godiinefs, 4^ ;• The intercfl 
 
 of the elect 
 
 Affurance of faith, 505. Of 
 faivatioh, 742. 
 
 Afiurtj reliever meditation 
 
 cf, 45 <^- 
 
 Ar.w.:I, what, 922. Myf- 
 tery, 950, 6tc. 
 
 B. 
 T>Aiaam not Elihu, 842. Kis 
 ' prophcfie, 842, 843. 
 
 Eaptifed into Mofes, what, 
 1023. 
 
 Baptifm, Chriil fubmittcd 
 to ii, 365. Of the Ifraelites 
 the manner, 1207, &c. In 
 the cloud and in the fea, 102 1, 
 ^::. Ujito Mofes, 1023, &c. 
 Of the Jews, twofold, 1207. 
 (3f John, 1210. Compared 
 with the NewTeftament bap- 
 tifm, 1212. V/hether by im- 
 inerlron or afpsrfion, 1 2 1 3,&c. 
 By one or three applications 
 of water, 12 16, &c. Form 
 ofwordstobeuied, I2i7,&c. 
 Myftery, 12 19, &c. Of in- 
 fants, defended, 1230, &c. 
 Succeeded circumcif!on,i234. 
 Is of practical ufj, 123^. 
 
 Beginning from the, what, 
 446. 
 
 ' Benefits of the Covenant 
 cf Grace, 431. See Old, 
 New, Teilament. 
 
 Bodies of believers raifed 
 the fame in fubfcjnce, but 
 different in qualities, 763, 764. 
 
 Body, the fortrefs of iin, 
 
 641 , How fancliiied, 647. Sic. 
 
 . -t e 4 
 
 E X. 
 
 Bohemians. Their cuftom 
 in baptifmg infants, 1236. 
 
 Bondage fpirit of, v/hat ? 
 and why afcribed to the Old 
 Teftament? 1135, &c. 
 
 Bone of the pafibver not to 
 be broken, 1012. 
 
 Book of Life. To be blot- 
 ted out of it, what, 492. 
 Writing in it various, 433. 
 Original ofthat way of (peak- 
 ing, 437» 438. 
 
 Book of fcripture and of 
 Confcience, 454. 
 
 Bread common to be ufed 
 in the Lord's Supper, 1239. 
 V/heiher leavened or not, 
 1240. Blefling of it, what, 
 
 1246. Breaking necelTary, 
 
 1247. Giving and eating 
 what, 1247, 1248, Myjftery of 
 thefe rites, 1259, &c. How a 
 rcfcmblancc of Chrift's body, 
 i2)'9. Not to be kept in a 
 box, 12^2. 
 
 Bruife the ferpent's head, 
 what, 779. 
 
 C. 
 
 (]^AIN, whence his name, 
 794. See Eve. 
 
 Call external and internal, 
 460. See Nature. 
 
 Calling efFedual, 457. In- 
 ternal effe<£fed by divine pow- 
 er, 471. Confillent with hu- 
 rnan liberty, 472. Of the 
 Gentiles, 11 87, &c. 
 
 Canaan a type of the hea- 
 venly inheritance, 1065, &c. 
 
 Ceremonies a privilege to 
 Ifrael, 1069. Not a burthen 
 only, but fcals of grace, 1070. 
 A vail, 1128. Elements of 
 the world, 1x31.' A yoke 
 and a fign of childhood, 1132. 
 A wall of partition, 1133. A 
 hand- writing, 1134. 
 
 Cherubim. Their figure 
 and fhape, 912. An emblem 
 of the angels, 915. 
 
 Chil- 
 
I N D 
 
 Children of God, marks, 
 621. Excellent condition, 
 603. See Sons. 
 
 Chrift why man, 247. 
 ,Holy, 246. Born of a virgin, 
 249. True Qod, 255. I'he 
 Son, 257. God-man, zjS. 
 How inferior to the Father, 
 ZiSr Could not iin, 237, &c. 
 Whether he merited for him- 
 fclf, 244, 504. A prieft from 
 the beginning of his life, 
 295. 7 he author of falvation 
 from the beginning;, 395. 
 Concerned Id fanitihcation, 
 652. To be imirated, 671, 
 &c. Ccnfidcration or' him a 
 mean of fancrification, 681. 
 The foul of the Old Tefta- 
 ment, 886. Socinians deny* 
 that, in any rcfpecS:, he lived 
 after his death, 7^6. Sec 
 Agony, Death, Juflification, 
 Law, Obedience, Rightc- 
 oufnefs, Sacraments and Suf- 
 ferings. 
 
 Church built on a roc!:, 
 
 Circumcifion, f)f>z. A do- 
 meftic facrament at firft,963. 
 Of women, 968. Neceffity, 
 969, The miniftcr, 971. The 
 myfiery, gji. Sec. Dura- 
 tion, 976. Abrogation, 977, 
 &c. Will be renounced by 
 the Jews after their conver- 
 fion, 980. A yoke, 420. Of 
 Chrif^, what itfignified. 364. 
 Of the heart under the Old 
 Teftament, 1082, &c. See 
 Egyptians, Ethiopians. 
 
 Cloud in the wilderncfs, 
 J024. 
 
 Coats of fkins,_947. 
 
 Concurrence divine, 177, 
 &c. 
 
 Conflict between the Hefli 
 atld the fpiiit, 6S9, 69c. 
 
 Confciencc good, v/hat, 
 1219. Anfvver of, i22r 
 
 E X. 
 
 ! 70, Sec. Orthodox do(5n'riC 
 promotes both piety and com- 
 ^"«-, 731, 75'-- The objca: 
 of It, 702, Fart of Chrift's 
 purchafc and interceirjon,7 13, 
 714. 
 
 Covenant, fignifications of» 
 4^- To cut or ftrike, 4;, 43, 
 T o be renewed, 685. Of 
 fait, 45. Twofold, 50. Of 
 the Decalogue, 875, 6cc. 
 
 Covejiant of Grace defcri- 
 bcd, 209. Between the Fa- 
 ther and the Son, 210. Pe- 
 riods, 226, &c. Law, 229. 
 Has no prcrjcr conditions, 
 37^ 373. tVith the elea,, 
 360. One in fubihnce, 381. 
 Sec Son, Thjeatninos. 
 
 Covenant of Works, 52, 
 &c. Abrogation, how, 191, 
 Sec. Not to be renewed, 
 2CI, 202. Sec Fromifes. 
 
 Cicatioji, the firft a type 
 of the fecond, S91. 
 
 Crucifixion of Chrift, how 
 reprefented by the palfovcr 
 365. 
 
 Cup, the taking and giving, 
 what, 1259. Signification, 
 1251. To be received by all, 
 
 Curfe, the fathers not un- 
 der 1 1 19, I J20, Sec. 
 
 Cutting a foul off from hi^ 
 people, what, 969. 
 
 D^X 
 
 D. 
 
 Confervaliou of believers. 
 
 ,''ID not cut off from 
 Chrilt by his adultery, 
 719. 
 
 Dead to ifin, what, 643. 
 Death contairis the miferies 
 of this life, loi. Of the body 
 threatncd in Gen. z. 17. p. 
 qg. Spiritual, loi, 102, 476* 
 Sic. See Spiiituiil, Eternal 
 threatncd, 103. Not confined 
 to the defpifcrs of the gofpel, 
 103, &c. 
 
 Death 
 
I N D 
 
 Death of ChrlJl fatisfac^o- 
 ry 22^. An accurfed death, 
 300. 
 
 Decalogue, ^49. Given 
 by God, efpecially the Son of 
 God, 850, 851. Time, man- 
 ner, and place of its publica- 
 tion, 857, &c. The law of 
 love, 860. See Angels, Cove- 
 nant, Law, Mofes. 
 
 Declaration of God relates 
 either to the a«Stions or ftate 
 of men, 5*0. Founded in 
 inherent rightcoufnefs, 534. 
 
 Deluge, the myftical fig- 
 nification, 901. 
 
 Dove of Noah, the myfti- 
 cal fign location, 902. 
 
 J^AT the dull, what, 773, 
 Egyptians, circumcifion of, 
 
 t\e&, their privileges be- 
 fore effc£lual calling, 309. 
 Kow confidercd in the cove- 
 nant, 370. See AiTurance, 
 Satisfaiiion. 
 
 Election both of Chrift, 
 and of thofe to be faved, 432. 
 Dcfcribed, 432. From eter- 
 nity, 438. Moft free, 449. 
 Immutable, 450. 
 
 Enjoyment gracious of 
 God, 741. 
 
 Knmity between the fer- 
 pcnt and the woman, and be- 
 tv/cen their feed?, 780. 
 
 Eiioch. a type of Chrift's 
 exaltation, 896, 897. Pro- 
 phefy of, 799. 
 
 Epirus, whence it-s name, 
 
 Eternity of puniQiment 
 from whence, 123. 
 
 Ethiopia not fubjeft to the 
 queen pf the South, 967. 
 
 Ethiopians, their circum- 
 cL^i©n, 966. Why they en- 
 
 E X. 
 
 tered their temples without 
 their Ihoes, 100. 
 
 Eve why fo caird,7g2,793. 
 The name ^iven her after the 
 fall, 791. The mother of all\ 
 living, how, 793. Whether 
 fhe thought Cain was the 
 Mefliah, 795, 796. Or that 
 the Mefiiah was to be born of 
 a virgin, 79S, ^'c. 
 
 Evilinfinite, 123, 124. See 
 Sin. 
 
 Examples of faints to be 
 imitated, 670. 
 
 Expiation. Fcaft and ce- 
 remonies, 920, &c. Alyilery 
 of, 953- 
 
 pAculties. See Soul. 
 
 Faith in the Mefliah, none 
 faved without, 399, Sic Its 
 place in the Covenant of 
 Grace, 379. Hiflorical what, 
 and if rightly fo called, 514. 
 Teniporary what, and how 
 it differs from faving, 51J. . 
 
 Faith faving, very compre- 
 henfive, 497. Not in one fa- 
 culty, 498. Yet there is one 
 principal juftifying adl, 501. 
 Plerophory, Hypoftalis and 
 Elenchus, what, 505, &c. 
 No falfehood in divine faith, 
 507. Receives and relies on 
 Chrift, 509, 310. Submits 
 to him as Lord, 511. The 
 fyllogifm of, 512. 
 
 Faith's relation to juftifica- 
 tion, $48, &c. Alone jufti- 
 fies, 547. Confifts not in 
 obferving the commands of 
 the gofpel, nor comes in the 
 room of perfect obedience, 
 548. Nor juftifies as our a<Sl, 
 550, Nor the proper condi- 
 tion of juftiflcation, 5^2. In- 
 cludes not the adts of the 
 other graces, 552. Juftifies^ 
 how, 5S5. 
 
 Faith fometimes fignifies a 
 per- 
 
INDEX. 
 
 parfvyafion of the lawfuJnefs 
 of a thing, 6^.3, The origi- 
 nal of holincfs, 662. 
 
 Fall foreknown and fore- 
 ordained, 176. Was certainly 
 to be, 177. God not the au- 
 thor of it, 1S3, See Adam. 
 
 Father call'd Chrifl'sGod, 
 216. 
 
 Fathers of the Old Tcila- 
 mcnt had the prornifcs of the 
 rcfurrecSlion and eternal life, 
 3^4> 385. Saved by Chrilf, 
 396, 3C)7. With wijoni they 
 had communion by faith, 400, 
 lie. Had not full liberty be- 
 fore Mofes, 417, 418. En- 
 joyed true and permanent be- 
 nclits, io-:3, Sic Sec Adop- 
 tion, Circumcifion, Curfe, 
 luflification, Peace, Spirit, 
 Writing. 
 
 Fear of death, ancient be- 
 lievers fubjccc to it how far, 
 ij 13, he. 
 
 Vcafls federal, 43. 
 
 Fi^iiihed, in what Tcnfe 
 Ch iJl laid it is, 300. 
 
 F;rc, facrifices-confumcd 
 by.^9,-2. 
 
 Forgiven. Chrifl not, 561. 
 
 Foundation of God fure, 
 727, 728. Of the world from 
 the, 439, he. 
 
 Fricndfhip with God what, 
 57^^1 When interrupted, how 
 renewed, 58S. 
 
 QArments of Aaron, 909. 
 (rates of Hell, what 717.' 
 
 Gentiles, fulnefs and riches 
 of, 1-03., occ. Sec Profe- 
 lytes. 
 
 Glorification, 736, Both 
 in thi& and in the future life, 
 7..s8, .^c. _.Jn, this life. See 
 /•vii'urance, FnjoynKnt, Ho- 
 iintfs, Joy, Viiion. In the 
 future iifc, viz. of the foul. 
 
 743, occ. Of the body, 763, 
 iScc. Degrees of it, 76*?, J69. 
 
 Glory of God the e/id of 
 our actions, 67;. 
 
 God hovvconfidcred in the 
 covenant of works, 58. In 
 the covenant of grace, 369, 
 370. -To be called the Cod 
 of any imports a ccfvcnant, 
 216 ; ' ind includesV^terijal 
 life, 384, 385. ''■ •/ I 
 
 Godlincfi. promoted by the 
 dofirine of juftification, 571. 
 
 Gofpcl firit promife xplain- 
 ed, 773, &c. 
 
 Grace and vi'orks oppofite, 
 54J. 
 
 K. 
 r_T And -writing; ceremonies 
 fo called, why, 1134. 
 Exafled of the fathers before 
 Mofes, 1093, 
 
 Head, bruifing the fer- 
 pent's, 7jg. _ 
 
 Heart, Vv'ith the whole 
 v/har, 693. _ 
 
 Heathen,' their excellent 
 exprclnons concerning the 
 orip,inal of virtue, 654, 655. 
 
 rieel, to bruife, what, 
 786. 
 
 Hind let loofe in Gen. 49. 
 22. what, 835. 
 
 Holinefs Ghriftian, prefer- 
 able to heathen virtues, 661, 
 he. 
 
 Holinefs, God's eflential 
 does not fuffer fui to be un- 
 punifhed, H2, 113. And 
 righteoufnefs di(lingui{hed, ' 
 5S, ^9. A port of ^Icry, 73S. 
 
 Holy, elect iwhy""' Called, 
 CzS, he. 
 
 iiorfe of divine majcfty, 
 what, 660, 66 i. "■ • 
 
 Humility promoted by the 
 docShine of juftification, 569. 
 
 Hunger and thirft after 
 Chrirt, 509. 
 
I N D E X. 
 
 J. 
 
 JACOB ?.nd Efau examples 
 J of" predcftiiiation, 832. 
 
 Jacob's prophecy, 389. 
 
 James and Paul harmoni- 
 ous in the dpdtrine of jufiifi- 
 cation, 534, 545. 
 
 Japheth whence called, 
 811, 812. Whether he or 
 God dwell in the tents cf 
 Shem, 813. 
 
 Jews, therr reftoration, 
 1 105, Szc. ■ 
 
 Image of Gcd in its whole 
 extent.6i.Conrfi-ed in righte- 
 oufnefs, 57, &c. 
 
 Imitation of Chrifl, 671, 
 680. 
 
 impofition of hands en the 
 facrifice, 925. 
 
 Infant-baptifm, 1230, uCc. 
 
 Infinite, the malignity of 
 fih how, 123, 124. 
 
 Interpretation, rules of, 
 221. 
 
 Job's confeffion, 390. His 
 Noztcr. 837. 
 
 Joy fpiritual, 742. . 
 
 ifaac a type of Chrlft and 
 the church, qo2, &:c- 
 
 Ifrael call'd God's firft- 
 born, 592. All in Rom. II. 
 26. What, 1 1 96, Sec. ' 
 
 Ifrael ites duty as to the 
 manna, 1041, &c. Sins, 
 1047, &c. See Jews. 
 
 Judgement defcribed in 
 Mat. 25. univej-fcil, 109. 
 
 Juftice vindictive- fufFers 
 not lin to go unpunifhed, 117, 
 &c, 
 
 Juflification, importanceof 
 the doctrine and fignification 
 of the word, 522, &;c. Mori 
 than a bare declaration, 529. 
 Confiders man as in himfelf, 
 or in Cluifi, 532. Of a fin- 
 ner as in Chrift, 536. Every 
 thing neceflary performed by 
 him, 537. The parts of it. 
 
 539. The judge, 539, 540. 
 The matter, 541. 1 he mean, 
 •;.;7. Articles, 556, &:c. In 
 the next world, 559, &c. 
 the fulnefs of the doctrine, 
 567. The privilege of Old 
 Ttllrament believers, 1090. 
 See Rightecufnefs. 
 Juiiified,- how Chrifl v/as, 
 
 Juftify does not always fig- 
 nify to declare, 52c. 
 
 K. 
 ^Nowledge cf faith attain- 
 able, 519. Sorr-ctimes 
 difficult, 520. Expedient, tho' 
 not neceiTary to falvation, 
 521. 
 
 Kno'.vledgc belongs to 
 faith, 501. Which in many 
 is very implicit, 502. 
 
 LAMBS mofi: frequently 
 ufed in the paffover, 995. 
 Reprefented the perfon of 
 Chrift, 1005. 
 
 Land of Canaan not firft 
 promifeJ at Sinai, 424. 
 
 Law threefold, 850. See 
 Decalogue. To what and 
 how far Chrift was fubjedl, 
 22Q, &c. N't abrogated by 
 Chrift's furetifhip, 265. But 
 only as a covenant of works, 
 
 873- 
 
 Lav/ of the Decalogue, by 
 whom written, why and how, ' 
 86r, 862. Of perpetual obli- 
 gation, 867. Ufeofit, 873. 
 
 Law of God, why the law 
 of fm and death, 541^. 
 
 Law of nature, 65, &c. 
 Was before the fall, 67. Its 
 precepts founded in the na- 
 tiircofGod, 72, &c. Obe- 
 dience due to it, 78. 
 
 Leaft in the kingdom of 
 heaven, who, 1140. 
 
 Leaven not to be ufed by 
 the 
 
I N D 
 
 the pricfl of Jupiter, looi. 
 Kqt in the pafl'ovcr, 1012. 
 Liberty, Chriftian, H91, 
 
 Liberty,God's concurrence 
 and predetermination not pre- 
 judicial to Adam's, 183. Of 
 the will not infringed bycon- 
 vertiing grace, 472. 
 
 Life eternal promifed in 
 the covenant of^ works, 83. 
 To be enjoyed in heaven, 87. 
 Not obtained but by perfect 
 obedience, 200. Promifed to 
 the cleft from the beginning, 
 38^. See Spiritual. 
 
 Lord's fupper, why fo call- 
 ed, 1:37. ^^hy Chrift ufed 
 bread and wine, 1238, &c. 
 The ufe of wafers condemn- 
 ed, 1241. Sacramental ac- 
 tions explained, 1 246. Words, 
 1248, &c. Rites compared 
 ^vith thofe of the pafibver, 
 1548. Ufes, ends, and myf- 
 ticalfignification,i2:;9. Whe- 
 ther to be adininillered to 
 children 12,-5. How often. 
 !i>7- Preparation 1-54. 
 
 Love belongs to faith, 508. 
 Of" Chrift a motive to hoii- 
 nefs. 6S2. 
 
 Lo'.-e to God, the principle 
 of hoiinefs, 664. To our- 
 fclves (hould center in and 
 flow from this, 666, 667. And 
 to our neighbour could not 
 but be required, 72, 73. With 
 all the heart, what, 693. 
 
 M. 
 V|ANNA, why fo called, 
 ■'■^ 1028, &c. Of the If- 
 raelitcs, compared with the 
 Holifh and the common, 10^ i . 
 Why called CD'-)'3K tmnby 
 1034. Figure, colour, tafte, 
 &:c. 1036. Place and time, 
 1040. Myftery, 1048, ^c. 
 Sic Ifraclitcs, Mofcs. 
 
 E X. 
 
 Mean, or inftrument of 
 juftiHcation, 547. 
 
 Mediator,requilkes of,247. 
 Inferior to the Father how. 
 
 Mortification of the old 
 man, 642. 
 
 Mofes, the dining of his 
 face, 862. Miniftry about 
 the manna, 1035. Repre- 
 fents both the law andChrifl-, 
 905, 906. A mediator, 907. 
 Type of Chrift-, 1026. See 
 Baptifed, Decalogue. 
 
 N. 
 Js^Aphtali's blefling, 83^, 
 
 Nature invites men to 
 feek after God and hc.ivcnly 
 things, 460, 461. Yields 
 fome hope of enjoying God» 
 462. Teacheth that purity 
 of heart is raquifitc, 463. Its 
 invitation ufeful, but infuffi'* 
 cient, 465. 
 
 New man, 643, Sec. 
 
 New Teftament, different 
 epochas of, 414. Peculiar 
 benefits, U84, See Pro- 
 mi fcs. 
 
 Nifan, whence fo called, 
 987- 
 
 Noah, whence fo called, 
 800. What Lamech expected 
 at his birth, 801, &c. A 
 preacher of righteoufnefs, 
 804. Type of Chrift, 898". 
 See Ark. 
 
 O. 
 
 r)ATH, believers devote 
 thcmfelves to God by, 
 
 633- 
 
 Obedience perfeft the on- 
 ly meritorious caufe of eter- 
 nal life, 200. Chrift's aftive 
 and paflivc imputed, 232, 
 268, 269. How different from 
 ours, 241. It's relation tq 
 
 the reward, -42? "43- 
 
 Oeca-* 
 
INDEX. 
 
 Oetonomles of the cove- 
 nant of grace two, 402, 403. 
 Not three, 417. See Tefta- 
 ment. 
 
 Old man, 637, &c. 
 .Old Teftament, beginning 
 of, 405. Its feveral periods, 
 41 1. Confifts not in the ap- 
 pointment of Canaan alone. 
 42 u Covenant afcribed to 
 Mofes, 413. Laft things of 
 it coaleice with the firft 
 things of the new, 416. De- 
 fers, 112), &c. Peculiar 
 bleflings, 1062, &c. Are true 
 and permanent, 207, &c. 
 Abrogation, 1147, &c. See 
 Adoption, Angels, Circum- 
 cifion, Curfe, Fear, Juftifi- 
 eation, Peace, Writing. 
 
 Onenefs of the covenant 
 of Grace, 38 1, &c. 
 
 Oxen called pajibvers,why, 
 996. 
 
 P. 
 
 pAradife a type of heaven, 
 M°» ^33* Eje£lion out 
 of it not a facrifice, 946. See 
 Adam. 
 
 Pafiage through the Red 
 Sea, 1015, 
 
 Paflbver, what it fignified 
 to Chrift, 365. Name, 985. 
 Time of its celebration, 986. 
 Place, 988. A real facrifice, 
 988, &c. Minifl-ers and guefts, 
 990, 991, A fecond for the 
 unclean, 994. The vidim, 
 996. Preparation, killing, 
 roafting, eating, 997, Sec 
 Other ceremonies peculiar to 
 Egypt* 999> &c. Myftery, 
 100,-. Celebrated by Chrill, 
 when, 1240. See Crucific- 
 tion, Egyptians, Women. 
 
 Peace of confcience under 
 the Old Teftament, 1 107, 
 &c. 
 
 PeacewfthGod, 57^. With 
 confcience and with the 
 
 friends of God, 580. "Wltli 
 the creatures, 581. Spiri- 
 tual to be fought after, pre- 
 ferved and renewed, 583,^^0. 
 Senfe of it often interrupted, 
 58), Sic. Diflers from car- 
 nal fccurity, 590. Conferred 
 on believers under the Old 
 Teftament, 590, 591. 
 
 Perfedl, nothing avails in 
 juftification, but whatis, 544. 
 Perfe<Slion threefold, 78. Va- 
 rious kinds of it in fcripture, 
 691, 692. Abfolute not at- 
 tainable in this life, 687. 
 
 Pharaoh's chariot, the 
 church compared to the 
 horfespf, 659. 
 
 Pharifees falfely commendr 
 ed, 387. 
 
 Pillar of cloud and fi.^e, 
 1024, 10Z5-. 
 
 Pit wherein is n© water, 
 1146, 1147. 
 
 Pofliblc, if it be, what, 
 708, &c. 
 
 Pot of manna, 920. How 
 faid to be in the ark, 1045^ 
 1046. 
 
 Prayer a mean of fan<5lifi- 
 cation, 683. 
 
 Preparations to regenera- 
 tion confidered, 4S0, i>cc. 
 
 Priefthood of Aaron abro- 
 gated, 1169, &e. 
 
 Promifcs of the covenant 
 of v/orks, 81. Flow from 
 the nature of God, 88. See 
 Life. Of the covenant of 
 grace, 371. Of the Nev/ 
 Teftament better than thofe 
 of the Old, 39^. 
 
 Prophet in Deut. 18,15, 18, 
 
 V/ho, 11)3, ^c- 
 
 Profelytes, their initiation, 
 how, 1207. 
 
 Pfalms 3 2d, .; ift and 103d:, 
 not prophcfies concerning 
 the ivleffiah, 1093-, Scc. 
 
 PunifnmeriL of Jiii from the 
 nature of God,, iio. Etsr- 
 
1 N r> E 
 
 tial due, i?-3. or lofs at- 
 tended with that of fenfe,i04. 
 Punifliments convincing 
 and compenfatory, warlike 
 and judiciary, 287, 5cc. 
 
 R. 
 "D Ainbow, a flgn of what 
 covenant, 956, &c. Sym- 
 bol of fi'vine grace in Chrifl, 
 
 Red Sea, Its nnmc?, ^015, 
 Sid. • ' Mi*-;'Cu!oufiy divid'^c, 
 1017. PafTed thro' by the ] 
 Jupelltcs, how, 1019.-- Myf- | 
 tery of that paflbg?, I024. 
 
 Regeneration viiiioafiy ta- 
 ken, -4S5, &c. -Defcribed, 
 476. Myfterious, 475. in 
 a moment without any in- 
 termediate Oate, 478^ 479. 
 Who to be accounted in this 
 ftate, 491, 492. The au- 
 thor 492. The caufe, 493. 
 The feed, 494. Means to 
 be ufcd, hov/, 496. 
 
 Rtmiflion of lino under tlie 
 Old Teftament, 'IC90, t:c. 
 
 Repentance, icveral kinds 
 of, 695. 
 
 Repenting fmner gives joy 
 in heaven, why, 968. 
 
 Reproof to be born, 686. 
 
 Reiurredion of the tle:'d 
 promifcd under the Old Tef- 
 tament, 384, &c. 
 
 Reward promifed to Chrift, 
 242, kc. 
 
 Righteoufnefsand holinefs, 
 whether, ?.nd how diftinguilh- 
 cd, 58, Sic. Of Chrift, the 
 matter of juflihcation, 54 J, 
 C>ic. Imputed to the linner, 
 when united to Chriit, 5 58. 
 Of God in Rom. 3. 21. what, 
 32s. Not his veracity, 327. 
 
 Rock, giving water, 1053. 
 M'litiy, 1055. Another, 
 
 Rod, Aaron's, thaCbiidt cd, 
 511. 
 
 S. 
 
 OAhbath inflituted, when, 
 14", 156, Sec. Nature of 
 the tiril, 144, &c. lyiyflical 
 fignitication, 150. 
 
 Sacraments, the ufeof, iz'6. 
 O.' the covenant of works, 
 I27'. Seals' of deaths to whom, 
 142^ Ufl-d by Ch rife, 218, 
 31; J. 'What they fignified to 
 
 Ji"^' 5>7? .p5.^» .359- His 
 faith confirmed by ihcm,362) 
 363. Before i^braham, 945. 
 Eiftraordinary iii the wilJcr- 
 ncfs, IC15: UndcrtheNew 
 "I'cltament onfy tyyo, izo6'. 
 ■ Sari'ifices, myflxry of their 
 oblation, 951. ' Sacramei-.ts, 
 how, 990. Before the law, 
 949. ^IV'dical fjgnification, 
 95 I. Contaihcd a confefTion 
 of fin and guilt, 951. An 
 excitement to piety, 955. 
 Abrogation of, U74. Im- 
 ports that of the whole -cere- 
 monial worfhip, 1 176. 
 
 Salt, covenant of, 4^. 
 
 Salvation, hew believers 
 may have an eye to it in the 
 exercife of duty, 677. Re- 
 vealed under the Old Teila- 
 ment, io3o. 
 
 Sanftification belongs to 
 glorification rather than to 
 juftification, 526, 527. Dif- 
 tinguifhed from regeneration, 
 cfFeftual calling and juftifica- 
 tion, 634, 635. BoLh a blef- 
 fing and a duty, 636. Parts 
 ofit,636. Ordcr,6jO.Where- 
 in it confifts, 651. .Appro- 
 priated to thefpirit, 65 I, 652. 
 Means, 679. Impcrfcil.in 
 this life, 687. See Chrift, 
 
 Sathan's death,- 775. 
 
 Satisfidion, efficacy of 
 Chrift's, 304. "WlKit it pro- 
 cures, 31c, &:c. Ncccffity 
 of if J 319, &c. For whom, 
 336, 
 
1 N D E X. 
 
 336, &c. Advantages the re- 
 'prOL>ate reap from it, 336. 
 
 Scap,e-^o,at.^ See Azazel. 
 
 Sealed, believers are, hov/. 
 
 Scaling of the rpirjt;, 756. 
 
 Security carnal, diitci's from 
 fpiritual peace, 590. 
 
 Seed of the ferpents 789. | 
 See Abraham, Woman. 1 
 
 Serpent the feducer, who, 
 169, 170. A type of the De- 
 vil, does not feed on the dud 
 only, ,■ 774- Why curfed 
 above ail cattle, 776. W^hy 
 coHvlemned to go on his bel- 
 ly and eat duft, 777. Brazen, 
 the hiftory of, 1057. Myi- 
 tery, 1058, &c. 
 
 Seth, whence the name, 
 798. His children, 844. 
 Sheba, queen of, 967. 
 Sin ini'initely evil, how, 
 123, 124. How deprived 
 
 of its twofold power, 545, 
 546. 
 
 Sin the firft violated the 
 v/hole covenant, 168. Why 
 afcribedto Adam, 169. Juftly 
 imputed to his poflerity, 184. 
 His firfl only imputed, 190. 
 See Fall. 
 
 Singular piety, what, 630, 
 Sinner ftill under obliga- 
 tion to obedience, 191. Even 
 to that which is perfedl, 198. 
 Son, neceility of his being 
 furety, 257. Covenant with 
 the father, 210, &c. Whe- 
 ther he could refufe to under- 
 take, or withdraw from the 
 covenant, 236. 
 
 Sons of God, who, 592. 
 Believers hov/, 595, &c. Un- 
 der theNewTeftament, 601. 
 Teftament of, 605, 606. 
 
 Soul, faculties of not real- 
 ly diftinifl, 499. 
 
 Souls, liate of after death, 
 according to the Socinians, 
 744. Survive death, and have 
 
 thepovirerof perception, 745, 
 740. -Are-received into heav- 
 enly joys ai)d manlions, 7,3. 
 Change their place as w^ ell as 
 their ifate, 758, Enjoy hap- 
 pinefsj'75'9. Which wiirbe 
 perfect- at -the lafl day,* 761. 
 Place of thdfe who w<ire fo^u 
 to be ^reunited .to theif ;b6- ■ 
 dies, 759.;" ^V' '•■■' ' ''• ^ 
 
 S p i r it , • h ol y d wel Fs ' j'h' '^ s 
 elect 720. Confirms and Teals 
 believers',- 727. An enemy to 
 the Ifracljtes, 722. See'-A- 
 doption. ■ ■ 
 
 Spirits in prifon. Sec, S^c. 
 Spiritua-r death, degrees of, 
 480! See Death. 
 
 Spiritual life, the prngrefs 
 of, 4B9, &c. Of a believer 
 compared- with the life of 
 Adam'iii his innocence, 723, 
 kc. 
 
 Star out of J?cob, S.rj. 
 Strike or cut a covenant, 
 what, 42, 43. 
 
 Sufferings, warlike and j li- 
 diciary not proper, 286, 287^ 
 Of Chrift all fatisfaaory, 
 272, &c. 
 
 Supper, Chrift partook of 
 it? 35 5» 35^- What it fig- 
 nified to Kim, 366, 367. See 
 Lord's. 
 
 Suretifhip of Chrift, 261. 
 Surety, Chriit why man, 
 247. And God, 295. Both 
 in one perfon, 258. 
 
 T. 
 
 ^ABLES of ftone on 
 which the lav/ was writ- 
 ten, two, 862. The firfl 
 broken, and two .others re- 
 newed, 864. 
 
 Temporary faith, 515. See 
 Faith. 
 
 Temptation h[{{ explain- 
 ed, 171, &c. 
 
 TeftameiU, whrther three 
 
 oeconomies, 41;. Old anl 
 
 New, 
 
INDEX. 
 
 Kcw, and the difference be- 
 tween them, 403, &c. See 
 Benefits, Old, New. 
 
 Tcftimony of the [fpirit 
 concerning our adoption,6zo. 
 Has the marks of its divinity. 
 625. Comforts only the bro- 
 ken in heart, 626. See A- 
 lioption. 
 
 Threatnlngs of the cove- 
 rant of works, 96. All from 
 the law, none from the co- 
 venant of gn^e,fl:ri6lly fpeak- 
 ing, 380. 
 
 Times of wrath not thofe 
 of the Old Teftamenr,! 1 24. 
 
 Tranquility of foul from 
 faith, 5 1 2. 
 
 Tree of knov/ledgc of good 
 and evil, why fo called, 76, 
 77. Why prohibited, and 
 and whether but one, 77. 
 ^Vhcther a facrament, 137, 
 ^c. Of life, why fo called, 
 find whether but one, 134. 
 A type of the fon of God, 
 
 Trinity. See Abraham. 
 
 Types, dodlrine of, 886. 
 May be explained by unin- 
 fpirtd men, 888. Rules for 
 explication, 589, &c. Di- 
 villon of them, 591. 
 
 U. 
 
 TjNMerftanding, how cor- 
 rupted, 637, 6iS. En- 
 lightened in fan(itification, 
 
 644. 
 
 W. 
 
 V. 
 
 Vic 
 
 [olatinn of the covenant 
 of Works, 168. 
 Virtue, beauty of 683. 
 Vifion of God in the light 
 of grace, 739, 74c. 
 
 "y^Ater rcprcfcnts the blocid 
 and fpirit of Chrift,how, 
 1222. 
 
 Will, not really different 
 from the underftanding, 499. 
 How corrupted, 639. How 
 renewed, 64^. 
 
 Wine rcprefents the blood 
 of Chrifl:, how, 1260. Whe- 
 ther white or red, pure or 
 mixed, 1242, &c. Why mixed 
 by the ancients, 1243. May 
 be fupplied, by countries who 
 have it not, 124,'. The 
 fruit of the vine, 1242. Wliy 
 nothing is faid of pouring it 
 out, 1250. 
 
 Woman's feed, 782, 783. 
 
 Women, palTovcr of, ar- 
 bitrary, 992, 993. 
 
 Word of grace publifiicd 
 from the beginning, and fuf- 
 facient for the ele6l in all 
 ages, 468. Never univerfaMy 
 publifhed through the world, 
 489. Requires all to obey 
 the command of faith, 470. 
 
 Works oppofed to faith in 
 juflification, 553. All ex- 
 cluded there, 542, 553. Will 
 be allcdgcd as vouchers of 
 faith. Sec. at the laft day, 
 560, 561. Yet not then de- 
 clared to have been perfcft, 
 565. See Covenant. 
 
 World, fignifies that of 
 the eleft, 34.1, 342. Befdre 
 it began, what, 442. Pof- 
 feflion of, 606. 
 
 Writing the law on the 
 heart not peculiar to the New 
 Tcllamciit, 10S7, 5cc. 
 
 Z. 
 
 2 ASIANS, iis^- 
 
 Zaleucui's laW, 39, 4», 
 
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