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THE

COMMISSION

GIVEN BY

JESUS CHRIST

APOSTLES

ILLUSTRATED.

y ARCHIBAL D^M CLEAN3

ONE OF THE PASTORS OF THE BAPTIST

CHURCH AT EDINBURGH.

THE SECOND EDITION,

CORRECTED AXD MUCH ENLARGED.

4 ^ji?»V''?*?~;*B*— ~

GLASGO W:

PRINTED BY J. & A. DUNCAN.

AXD SOLD BT I. & A. DUNCAN. AND D. NIVEN, OLA:. .'

J. GUTHB.IE, AND J. OGLE, EDINBURGH; W. JONES,

LIVERPOOL; W. BUTTON, AND J. Ml'R-

CATROYD, LONDON; AND 1! Y

OTHER BOOKSELLERS.

1797.

r +

P R E F A

**hr^P

X HE deugn of this publication is to draw the
Reader's attention to that kind of Chriftianity which
was inftituted by Chrift himfelf, and propagated by
his infpired apoftles according to the commiiBon

which he gave them, and which is to be found pure
and unadulterated in the writings of the New Testa-
ment only.

It has been ufaal for writers on primitive Chrifti-
anity to collect the greater part of their materials
from the writings and records of the nrit three or
four centuries, from which they have exhibited a
picture of that divine and heavenly religion in many
refpedts very unlike the original.

The Chriftian religion began to be corrupted very
early. Faife teachers were propagating their jjerni-
cious doctrines even in the days of the apoftles. .In
the age immediately fucceeding, its original purity and
Simplicity were'much defaced by a mixture of vain
phiioibphy, error, myfticifm and fuperft-ition, adopted
and propagated by inch as were reputed the molt
pious and orthodox fathers of the church. In the
beginning of the fourth century it muft have been
ellentially corrupted, otherwife it could never have.

a a

IV PREFACE.

been accommodated to the nations of this evil world,
fric< rporated with the civil conflitution, and adopted
as the eftablifhed reus: ion of the Roman empire.
This union of church and Mate paved the way for
the kingdom of the clergy, which gradually advanced
to the fummit of its power and glory in the Romifh
hierarchy ; a kingdom as oppofite in all refpect s to
the kingdom of Chriit which i3 not of this world, as
the myftery of iniquity is to the myftery of godli-
nefs. A.s therefore we cannot form a proper judg-
ment of puie and genuine Chriftianity from any
records polterior to the apoitolic 3ge, much.lefs from
the modern forms of it which are at prefent efta-
bliihed among the nations called Chnjliant I have in
the following work confined myfelf entirely to the
facred fcriptures, which are the only pure, unerring
and unalterable itandard of Chriilian faith and
pradtice.

The objections of infidels to the truth and excel-
lency of the Chriftian religion, are many of them
founded on the corruptions of it, and the unworthy
< o.'jducr. of many of its profeflbrs, with which it has
iio concern. But if they would not deceive them-
ielves in fuch an important matter, they ought firft
to learn from the fcriptures what real Chriltianity is,
and then judge of it from its own evidence, preten-
fions, and meiits. If they confult the New Tefta-
jnent they may eafily perceive, that it was never
intended as an engine of ftate, a foundation for
prieftcraft, or to be fubfervient in any refpect cither
to the religious pride, or won'dly lulls of men : they

Preface. v

may alfo fee, that it was never defigned as a rule for
any form of godlinefs which in the prefent flate of
things the nations of this world, as fuch, may be fup-
pofed to afiurae; and that it is altogether impoffible
to apply it to fuch purpofes without effentially cor-
rupting it. Its great object is to make known the
way of falvation from guilt and mifery through a
crucified Saviour, and by this means to reconcile
men unto God, to feparate them from the commu-
nion of infidels and ungodly profeffors, to unite them
among themfelves in the clofeft union and mod fer-
vent love for the truth's fake, and to direct and in-
fluence them in their conformity and obedience to
Chrift in this world, that they may partake of his
glory in the next. In this view the New Teftament-
appears a plain, perfect and confident rule, but in no
other; ft>* its chief delign is to promote the interefts:
of that kingdom which is declared to be not of this
world.

The evidence of the truth of the Chriftian religion
does not reit upon human authority. It claims our
belief and regard as a revelation from God, and bears
fuch- evidence of- its divine origin, as will undoubtedly
leave every one who rejects it without excufe. It
clearly difeovers itfelf to be the exact and circum-
ftantial fulfilment of Old Teftament prophecies-, and
who but the omnifcient God could pofhbly forefee
or reveal before-hand fuch a- wonderful fcheme and
feries of events, fo remote, and fo different from the
ordinary courfe of things ?■" who but the almighty
Governor of the univerfe could fo over-rule the de--

a 3

-VI PRE FA CI.

: t runatioris of free agents, and fo order and difpofe
all things in a fubferviency to his purpofe, as to en-
fure and effectuate a circumftantial accomplifhment
of fuch predictions?— The miracles which at firft
attended the publication of the gofpel were fo many
diviiie atteftations of its truth, for none but the Al-
mighty could pofiibly perform them. They were fo
mighty, wonderful and numerous, and done fo openly
in the fight of multitudes, that the moil prying and
obftinate oppofers could not deny them; and though,
fome moft abfurdly afcribed them to the agency of
demons, yet others no lefs mimical to the caufe, were
conftrained to acknowledge that they were effects of
divine power; fo that it was referved for the infidels-
of later times to difpute the reality of them. — The
rcfivrreclion of Jefus Chrift from the dead is another
(LtemoniLrative proof of the truth of his religion. He
referred his enemies to this evidence of his divine
miffion, and the precautions they took to prevent all
impofition in this matter, ferved only to eftablifh
more clearly the truth of the fact. He mewed hiin-
ielf alive to his apoflles after his paflion by many
infallible proofs, and was alfo fecn of above five
hundred brethren at once, who were appealed to as
jiving witneffes of it many years after. As the
chofeu witneffes of this important fact had every
poffible means of fatisfying themfelves, io they could
not be deceived; and they confirmed the truth of
their teftimony to others by miracles, and demon-
ftrated the fmcerity of their own belief by fealing
it with their blood.— Befides tl^ic, the internal
racters of the Chriftian religion clearly demon-

P R E r A C E . Vll

flrate its divine original. It gives fuch a glorious
manifeftation of the true God, as infinitely tranfeends
all our heft natural conceptions of him. It exhibito
fuch an amazing plan of redemption, fo admirably
calculated to diiplay the divine character, and fo
well mited to the perifhing condition of guilty mor-
tals, that none but God could either contrive, execute
or reveal it. Its doctrines are fo fublime and hea-
venly, its precepts fo pure and perfect, its motives (o
noble and powerful, 2.nd the whole of it" fo worthy
of God, fo greatly furpaffing all that could have
entered into the heart of man to conceive, and yet,
when revealed, fo confonant to his enlightened reafon
and confeience, and fo conducive to his beft end and
intereft, that it clearly manifests itfclf to be from
heaven. Such, however, as have no difcernment
of divine excellence, nor any relifli for the things
of God, cannot properly perceive this laft kind of
evidence. " The natural man receiveth not the
" things of the Spirit of God, for they are fooliih-
" nefs unto him, neither can he know them, becaufe
« they are fpiritual'y dtfeerned." Hence the necef-
fity of divine illumination.

Those who profefs the Chriftian religion ought to
try their faith and pradlice by the New Teftamenr,
which is the infallible rule, and the only ftandard which
Chrift hath authoriied and eftabllihed in his kinp--

dom. So far as their profefiion does not agree with the
word of Chrift and his infpired apGitles it is undoubt-
edly falfe, however fanclioned by univerfal cuftom,
human fyitems, or national eftabliihments; " We are

V'lll PREFACE.

" of Go.l", fays the Apoftle, " he that knowethGocT
" heareth us; he that is not of God, heareth not us.
** Hereby know we the fpirit of truth and the fpirit
" of error.'*

If we take a view of what currently pafie's for
Chriftianity in what is called the Chriftian world, and
compare it with the religion contained in the New
Teitament we (hall fcarcely be able to trace a refem-
blance. The greater part think .they have a title to
be called Christians from their countrv, birth, or
what they call baptilm, though they know little more
of the religion of Jefus than Mohammedans or Pa-
gans do. Multitudes are zealouily attached to the
authorifed forms of their country,, whofe faith is
founded on human inftead of divine authority, and-
whofe fear of God is taught by die precepts of men. -

Among thofe who acknowledge in general that-
the word of God is the only rule of Cnriftian faith -
and practice, there are many who, in -direct oppofi--
tion to that principle, claim a liberty to add to, or
difpenfe with that rule, according as the difference of
times, eftablifiied cuftoms, or other circumltances
may, in their opinion, require. Many pafs high
encomiums on primitive Chriftianity, and profefs to
admire the divine purity of its doctrines, and tiie
beautiful fimplicity of its institutions, worfhip, or-
der and difcipiine, who yet freely cenfure every
attempt to revive it ::i. It is impoilible for candour

* Take for an inftance cf this, the cenfure which Dr. Mofheim
sad his tranflator pafs upon iExius for condemning the fuperftition-

PREFACE. IX

itfelf to reconcile this with a due regard for the word
of God, iinlefs we can fuppofe that they look upon
that word as calculated only for the firft age of
Christianity, or as authorifmg the fuperftitious insti-
tutions of fucceeding ages. Thofe who would be
thought liberal in their fentiments'defpife what they
call the little Singularities of parties, and they are
right fo far as theie Singularities are of human inven-
tion. They do not, however, Stop here, but treat
many things in the New Teftament itfelf as matters of
indifference or non-eflentials : but whatever may be
faid of the comparative importance of things, it is
eSTential to the character of a true Christian to confi-
der himfelf as indifpenfibly bound to believe and
practife all things whatfoever ChriSt hath revealed or
enjoined in his word, fo far as he understands it;
fo that no article of the faith once delivered to the
faints, nor any one of the leaft of Chrilt's command-
ments, however Singular and unfaShionable they may
be, can, in the fear of God, be treated as the tri-
vial noftrums of a party. True Christianity is the
moSt . benevolent and generous religion that ever ap-
peared on the earth; but at the fame time it is a very
Singular institution; it is not of this world, but quit©
oppofite to the fpirit and courfe of it: therefore Such
as unrefervedly follow Chriit, and confcientioufly
obferve his fayings, mult neccSTarily be distinguished
from the world, and looked upon as a party.

of his time, and attempting to reduce Chriftianity to its primitive
(implicit)', though they allow that the defign, considered in itfelf,
was noble and laudable. Eeelef. liifi. Vol. I. p. 314, 315. fecor.d
Edition.

X PREFACE.

Several additions have been made to this new
edition. At the end I have given a fketch of the
prophetic vifions of the Apocalypfe, with the corfef-
ponding prophecies in the Old Teflament, and marked
the diftinguiihed events in which many of thefe pre-
dictions feem to have been already accomplished.
I have aifo, taking the prophets for my guide, fet
forth in feveral particulars the happinefs of the Mil-
lennium period, without prefuming to fix the times or
feafons of future events.

As to the execution of this work, I leave the
Reader to judge for himfelf, and only requeft that
he would not haftily reject any thing advanced till
he has firft carefully confulted the fcripture autho-
rities referred to at the bottom of the pages: and in
fo far as it tends to promote the glory of God and
the caufe of pure and undefiled religion, I earneftly
pray that it may bs attended with the divine
bleffing.

&+<

C O N T E %«■%> % *'f>°"

\yF Chrifl's power and dominion, -Vv^j* -^rv 2
His power and dominion the ground and '

commiffion, -

Plain inferences from Chrift's power,
Of the aooilolic office, and what was peculiar to it,
The commiffion not confined to the apoftles,

PART I.

THE SENSE AND EXTENT OF THIS TART OF THE COM-
MISSION, HOW THE APOSTLES EXECUTED IT, AND
WHAT IT WAS THEY TAUGHT THE NATIONS.

That matheteuejn fignifies to make difciplcs only by-
teaching, - - - - - - 15

The extent of this part of the commiffion, - 17

How the apoitles executed it, 2 t
The fubjecli-matter of the apoftolic doctrine, viz. -the

gofpel, - - - - - « 26

Prefuppofes man's guilt and mifery, - ib.

Various epithets given to the gofpel, - - 29

A general idea of it from fhort fcripture fummaries, 30

Comprifed under a teilimony and promife, - 32

The testimony refpecta the perfon, million, and work
of Jefus, viz.

That he is the Christ, and what that imports, 35"

That he is the Son of God, and in what fenfe, 39
His work; which includes his miniftry and example

on earth, - - - - - 45

His death, which is 47
That obedience whereby we are made righteous, 48
A true and proper facrifice for fin, 49
By which the new covenant was made and de-
dicated, - - - - - 51

A fhort view of that covenant, - - 52

His burial, and its import, -" - - 56

His refurrettion, which demonftrates, - 57

That he is the Son of God, - - - 58

That his atonement was complete, - %b*

That his people ihall be raifed at the laft day, 59

Xll CONTENTS.

His afce/vfion, which imports, - - - 61

His victory over all enemies, 62

He afcended to beftow the Spirit, - - ib.
To take poffeffion of his throne and kingdom, . 63

To officiate as high-prieft, and 64.

As the forerunner of his brethren, - - 66
His fecond coming to raife the dead and judge

the world, ... 67
The promise of the gofpel, That " whofoever be-

" lieveth fhall be faved," - - - - 71
This promife an effential branch of the gofpel, - ib.
The falvation held forth in this promife, - - 73
The gofpel teflimony and promife niiiit not be fcparated, ib.
The nature of that faith which has the promife of fal-
vation annexed to it, 74
The evil of confounding it with its effects in the mat-
ter of juftiiication, 82
The declaration and call of the gofpel is unto all, 86
The promife of falvation reft rifled to him that believeth, 89
All who believe are immediately confcious of it, and fo

have evidence of their own particular falvation, 93
The fruits of faith an additional evidence of this to a

man's own confcience, - - - - IC2

How a man attains to the full affurance of hope, 1 oV*

PART II.

THE FORM, SUBJECTS AND IMPORT OF CHRISTIAN
BAPTISM.

■What baptizing is, - - - - - 108

The element, - - - - - - iir

The Name into which believers are to be baptized, 1 1 2

The fubjects of this ordinance, - - - 115

Arguments in behalf of infant-bnptifm anfwered, 119

The import and defign of Baptifm, viz. - - 129

To be a fign of regeneration, or the new hiith, i 30
Of the wafhing away of the guilt and pollution of

fin, -* 132

Of Chrifl's death, buiial, and refurre'etion, - 136
Of the believer's union and communion with him

therein, - - - - --. J38

Of his fpiritual conformity to him, by dying unto

fin, and rifing again to newntfs cf life, - 14 1

CONTENTS. Xiii

Of his complete conformity to Chvift in the death
of his mortal body, and refurrection from the

dead to inherit eternal life, - - 1 48

PART III.

THE COMMANDMENTS AND INSTITUTIONS OF CHRIST

WHICH THE APOSTLES TAUGHT BELIEVERS TO
OBSERVE.

Wherein thi*8 teaching differs from the former, - 158
The order in which thefe teachings are placed, not

aibitrary, ------ ib.

General import of the words, - - - 160
The commands 'and inftitutions of Chnft which the

apoftles taught the difciples to obferve, - ib.
The eternal rule of righteoufnefs, commonly called the

Moral Law, ----- ib.

The foundation of it, - ib.

The principle or fpirit of it, - - - 161

Written on Adam's heart as the law of creation, 162
Traces of it remaining in the natural confcience of

every man, - - ' - - - ib.
In what fenfe, and for what end, delivered in the

Sinai covenant, - tb.
Fulfilled by Chrill, and delivered in a more excel-
lent manner under the new covenant, - 164
The gofpel carries the rule of duty to a higher degree

of perfection than any preceding revelation, 167
Chrift's layings confidered, with refpeft to

Murder, 168

Adultery, - - - - - - 169

Swearing, - J 71

Retaliation and refentment, - - « 172

Forgivenefs of injuries, - - - - 17^

Love of enemies, - - - - - 178

Evil judging, - - - - - - 181

Almfgiving, prayer, and fading, - - 183

Laying up treafures, not on earth, but in heaven, 1 85

Anxious carefulnefs about the things of this life, 191

Self-denial and bearing the crofs, - - 1 95

Entertaining the poor, - - - - 202

XIV CONTENTS.

Refpeft of perfons, •- - - - - 203

Honour to whom due, and upon what grounds, 206

A fummary of Chriftian duty under three heads, viz. 212

Sobriety, "'■%'" " " " " 2I3

Righjfcoufnefs, Y\ - - - - - 214

Godlinefs, - - - - -_-' 219

The principles influencing the whole, - - 221

The feparation of Chriftians from the world, - 224

Their union in a vifible church-ltate, - - 231

Scripture idea of a church, - - - - 232

The nature and grounds of Chriftian union, - 234

The duties of church members in relation to each other, 239

Chrift's new commandment of brotherly love, - 240

Why called a new commandment, - - ib.

Its importance and excellence, - - - 245
Has a Special refpeft to the vifible churches of Chrift, 24 7

Effential to their union and edification, - 248
Tie practical exercife of this love in a church in the
various duties which reiult from

The nature of their union, - 249

The variety of their g;ifts, - - - - 250

Their different cond lions and circumftances, 255

The rules of difcipline in dealing with offenders, 261

Of private offences, ----- 262

Of public offences, - - - - ' - 266

The public ordinances of divine fervice, - - 272

The day appointed for obferving them, - - ib.

Confift of the apoftles' do&rine, - - - 275

The fellowfhip, - - - - 279

The breaking of bread, - - - 280

The prayers, - - - - - 291

The ringing of piaife, - 293
The Promise. Jir.d Io, I am with you alnray, &c.

This prorrile made in the firft place to the apoftles, 296

How it was accomplished to them, - - 298

Is made aifo to all his faithful minifters, - - 304

And to his church, ----- 306
Imports the fulfilment of all the prophecies and pro-
mises relating to his kingdom to the end of the

world, - - - - - - 309

GIVEN BY;

E SUS C HR I

TO II I S

APOSTLES

ILLUSTRATED.

Matth. xxviii. 18, 19, 20.
*•/#*/ y^J" came and /pake unto them, faying. All power .
is given unto me in heaven and m earth. Go ye
therefore and teach -all nations , baptizing them in the
name of the Father ; and of the Son, and of the Holy
Ghojl: 'Teaching them to obferve all things ivhatfoever
I have commanded you : and lo, I am auith you alivay
even unto the end of the world.

THESE words were fpoken by Jefus after he
had rifen from the dead, convinced his dif-
ciples of the truth of his refurreclion, and instructed
them in the things pertaining to the kingdom of
■God. They contain his laft and folemn charge or
commifiion to his apoftles refpecting the part they
were to a£t in fetting up and promoting his Kingdom
A

2 Christ's commission

in the world, now that he was about to leave them,
and afcend unto the throne of his glory.

Christ'j Power and Dominion.

This charge he introduceth by afTerting his uni-
verfal power, authority and dominion: " All power
" is given unto me in heaven and in earth."

All power in heaven is given unto him. There
his royal feat, the throne of his kingdom, is placed,
which he was then going to take pofTeffion of. The
faints who have died in the faith fince the beginning
of the world, and who are now in heaven, are all
his fubjecls; for he is Lord both of the dead and
Jiving a : he reigns before his ancients glorioufly,
whilft they cad down their crowns before him, and
worfhip the Lamb that was (lain b. Nay, the higheft
created beings, angels, authorities and powers, are
made fubjedl unto him c, and commanded to wor-
fhip him d. They are all fervants of the Son of man
to fulfil his pleafure, and minifter at his command
to the heirs of falvation e.

All power in earth is given unto him. For tho'
his kingdom is not of this world, nor promoted and
iupported like earthly kingdoms; yet the heathen is
given him for an inheritance and the uttermoft parts
of the earth for a poiTefuon f, that all people, na-
tions, and languages, fhould ferve him^: for he is
the governor among the nations h, and takes out of

a Rom. xiv. 9. b Rev. iv. 10, 11. and v. 9. c 1 Pet. iii. 22.
d Pfal. sxvii. 7. Heb. i. 6. e Heb. i. 14. f Pfal. ii. 8.

g Dan. vii. 14, h Pfal. xxiL 28,

TO HIS APOSTLES. §

them a people for his name ' •, having power given
him over all flefh, that he mould give eternal life to
as many as the Father hath given him k. His power
alfo extends over all the adverfaries of his kingdom
in the world, whether men or devils. He rules in
the midft of his enemies1; and makes all their de-
terminations and meafures, however wickedly in-
tended, fubfervient to his own glory and the real
good of his fubjetSls; and all who will not have him
to reign over them, he fhall break them with a rod
of iron, and dafli them in pieces like a potter's vef-
fel m. And though we fee not yet all things actually
reduced under him, according to the full extent of
the Father's promife; yet being crowned with glory
and honour at the right hand of God, and veiled
with all power and effective might to fubdue all
things unto himfelf, he is from henceforth expecling
till his enemies be made his footftool, and mud
reign till that be fully accomplished n.

This includes a power to judge the world. Ac-
cordingly, he is ordained of God to be the judge of
quick and dead ° ; he hath given him authority to
execute judgment alfo, becaufe he is the Son of
man p. On the appointed day q, therefore, he will
fummons before his awful and equitable tribunal the
living and the dead of all nations, judge them accord-
ing to their works r, and pronounce upon them the ir-
revocable fentence of everlafting happinefs or mifervs.

i A<5is xv. 14. k John xvii. 2. 1 Pfal. ex. 2. m Pfal. ii. 9...
n Heb. ii. 8, 9. Phil. iii. 21. Heb. x. 12, 13. I Cor. xv. 2j.
oAdbx. 42. p John v. 27. q A<5b xvii. 31. r Mat. xxv. 31, 32.
a Cor. v. io. Rev. xx. 12, 13. s Mat. xxv. 34, 4L
A 2

4 CHRIST S COMMISSION

What an amazing power is this! He terms it afl
power. It is immenfe in its degree, and unlimited
in its extent. None are exempted from it but He
who put all things under him l. It extends over
heaven, earth, and hell — angels, men, and devils —
the world which now is, and that which is to come.
It is various in its manner of -exercife, according to
its different objects in nature, providence, and grace;
but with unity of defign, which is to difplay the
Divine perfections in rectifying the diforders intro-
duced by fin amongft the works of God.

This power, he fays, was given unto him, viz. by
his Father; fo he elfe where declares, " All things
'* are delivered to me of my Father u." " The
*' Father (fays John) loveth the Son, and hath given
** all things into his hand x." It is in the economy
of redemption, and as connected with human nature,
that God hath conftituted him heir of all things y.
He was fore-ordained to this power and dominion
before the foundation of the world; he manifefted
his title to it, and was animated by the profpect. of
it in the days of his fiefh, when he appeared in the
form of a fervant2; but he did not obtain the full
and adlual poffeflion and exercife of this power, nor
of the glory, honour, and dignity connected with it,
till after his death and refurre&ion from the dead a.

t I Cor. xv. 27. Hcb. ii. 8. u Mat. xi. 27. x John iii. 35.

y Hcb. i. 2. and v. 5, 6. z Mat. xi. 27. Hcb. xii. 2. a Philip.
ii. 3, 0, 10. Luke xxiv. 26. Compare Pfal. exxxii. II. wkh A<fls
ii. 30, 31. and Pfal. ex. I. with Ads ii. 34 — 37- an(i Pla'- * h
with Ads xiii. 33.

TO" HIS APOSTLES. 5

His Power and Dominion the Ground and Reason
of the CommiJJion.

' When Jefus declares his power, and adds, " Go
" ye therefore," &c. he evidently, by the word («>)
therefore, refers to his power as the ground or reaion
of the commiflion. And an obvious reafon it is:
For if Jefus has all power in heaven and in earth j.
if all judgment \% committed to him, that all men
mould honour the Son even as they honour the Fa-
ther5; if every man is accountable to him, and fo
under his adminiftration, that he that believeth on
him fhall be faved, and he that believeth not fhall-
be damned c, — then it highly concerns every one to
know this, that they may believe and call on him as.
the almighty Saviour, and honour and obey him as-
their fovereign Lord and King : But " how mail they
** call on" and obey " him in whom they have not
" believed? and how fhall they believe in him of
" whom they have not heard? and how fhall they
** hear without a preacher? and how fhall they
" preach except they be fent" or commiflioned d ?■
Here, therefore, he fends forth Lis apoftles as he-
ralds, to proclaim to all die world the dignity of his
perfon and character, to publifh his falvation, and to-
make known to the fens of men the nature and ex-
tent of his power, and the glorious majefty of his
kingdom..

b John v. 22, 23. c Mark xvi. 16. John iii. 35, 36.

i Loirr. i. 14, 15.

Christ's commission

Plain Inferences from Christ'j- Power.

If Chrift is poffefTed of all power and authority,
he muft have an undoubted right to the obedience of
his fervants; and when he gives them a commiffion,
they muft be under an indifpenfible obligation to
perform it, whatever difficulties they may have to
encounter. " Though I preach the gofpel (fays
" Paul), I have nothing to glory of; for neceffity li
" laid, upon me; yea, wo is unto me, if I preach not
M the gofpel e."

If his authority is fupreme, and extends to heaven
:md earth, it muft neceflarily fet afide all adverfe au-
thority, either of men or angels, that would oppofe
the execution of this commifhon. Accordingly,
when the Jewifh council prohibited the apoftles from
fpeaking or teaching in the name of Jefus (which
was a principal branch of their commiffion), they
boldly rejected and disclaimed their authority, fay-
ing, " Whether it be right in the fight of God to
" hearken unto you more than unto God, judge
*' ye f." And again, " We ought to obey God ra-
« ther than men s."

If all power and authority be vefted in Chrift him-
felf, this excludes not only all rival but alfo all con-
junct authority. It admits of no arbitrary power in
his minifters over their fellow-fubje£ls in managing
the affairs of his kingdom. None are allowed to be
lords over the heritage in conjunction with him b,

e i Cor. k. 1 6. f Adls iv. 17, 18. g Ads v. 29.

h Mat. xx. 25. — 28. I Pet. v. 3.

TO HIS APOSTLES. J

for he alone is king. Even the apoftles, in execut-
ing this commiffion, had no authority to teach the
nations any other doctrine than what they had re-
ceived from him ' ; nor to baptize any in their own
name, but in his k; neither were they to teach the
thfcipks their own laws, but " to obferve all things
" whatfoever he had commanded them '." Nor
were they to enforce even thefe by their own au-
thority: " We preach not ourfelves (fays Paul), but
«« Chrift Jefus the Lord, and ourfelves your fervants
" for Jefus fake m." And left any fhould think the
exercife of the inftituted difcipline upon offenders a
ftretch of human authority, the apoftle on that fub-
je6t faith, " Not for that we have dominion over
« your faith, but are helpers of your joy V it being
a power which the Lord had given them to edifica-
tion, and not to deftru&ion G.

Again, if Chrift has all power and authority as the
great Prophet and Lawgiver of his church, this ex-
cludes all difcretionary power in his fervants to make
the leaft alteration either in his doctrine or ordi-
nances. The apoftles did not, under pretence of
decency, order, or conveniency, elude their Lord's
authority, and model the commiffion agreeably to
the corrupt inclinations of men; nor, by critically
(or rather profanely) torturing his words, did they
feek to explain them in a manner moft conducive to
their own worldly eafe, honour, or advantage. They
adhered as fcrupuloufly to the form and order, as to
the matter and fcope of the commiffion. They kept

i Gal. i. 8, 9. kl Cor. i. 13, 14, 15. 1 Mat. xxviii. 20.

m a Cor. iv. 5. n 2 Cor. i. 24. o Chap. x. 8. and xiii. 10.

I Christ's commission

nothing back as being redundant, fuperfluous, or of
little moment; nor did they add any thing to it of
their own invention, from a notion that it was in
any refpeet defective; it being every way contrary
to their commiffion to teach for doctrines the com-
mandments of men, which, in matters of religion,
muff, ever make the commandments of God of no
effect p. In fhort, every deviation -from, alteration
of, or addition to, this commiffion, upon the foot of
human authority or difcretipnary power, is in effect'
to deny that all power and authority is given unto
Chrift. It is to fay upon the matter, that his law3
are improper or imperfect, and may be amended by
erring mortals, as if they were wiier than he.

Of the Apostolic Office, and what was peculiar
to it.

Before we enter upon the commiflion itielf, wc
(hall confider the office and qualifications of thofe to
whom it was at fvrft delivered. It is plain, both
from this and the parallel place in Mark's gofpel qj
that Jefu3 is here addreffmg his apoftles whom he
had felected from the other difciples r. Apoftle
(aTrcroAor) is a Greek word, and literally fignifies om
•who is fent s. The term will apply as well to civil
as religious miffionaries, and even in the New Tef-
tament it is given to others befides the twelve, and
rendered m-ejfenger ' : yet the firlt felect minifters of

p Mat. xv. 4, 5, 6. q Mat. xxviii. 16. Mark xvi. 14.

r Mark iii. 14. Luke vi. 13. s John xiii. 16. t % Cor,

viii. 23. Philip, ii. 25.

TO HIS APOSTLES, 9

Chrift were called Apoflks by way of eminence, and
in diftin&ion from evangelifts, pallors, and teach-
ersu. It was effential to their office,

i. That they mould have feen the Lord, and been
eye and ear witneffes of what they teftified to the
world x. This is laid down as an effential requifite
in the choice of one to fucceed Judas y. All of
them could fay, " That which we have feen and
" heard, declare we unto you z." Paul is no excep-
tion herej for fpeaking of thofe who faw Chrift
after his refurredtion, he adds, " And laft of all he
was feen of me a". And this he elfewhere mentions
as one of his apoftolic qualifications: " Am I not an
" apoftle ? have I not feen the Lord b ?" fo that his
feeing that Juft One, and hearing the voice of his
mouth, was necefTary to his being a witnefs of what
he thus faw and heard c.

2. They mult have been immediately called and cho-
Jen to that office by Chrift himfelf. This was the

cafe with every one of themd, Matthias not excepted j
for as he had been a chofen difciple of Chrift before,
fo the Lord, by determining the lot, declared his-
choice, and immediately called him to the office of
apoftle e.

3. Infallible infpiration was alfo eiTentially neceffary
to that office f. They had not only to explain the
true fenfe and fpirit of the Old Teftament s, which

u 1 Cor. xiL 28, 29. Eph. hr. it. x John. xv. 27. y Acts i.
21, 22. z 1 John i. 3. a 1 Cor. xv. 3. b I Cor. ix. I.

c A&s xxii. 14, 1 j. d Luke vi. 13. Gal. i. I. e Ads i. 24 — 26.
f John xvi. 13. i Cor. ii. ic. Gal. i. II, 12. g Luke xsiv. 27.

A6b xxvi. %i, 23. and xxviii. 2J.

IO CHRIST S COMMISSION

was hid from the Jewifh doctors; but alfo to give
forth the New Teflament revelation to the world,
which was to be the unalterable ftandard of faith
and practice in all fucceeding generations h. It was
therefore abfolutely neceflary that they ihould be
fecured againft all error and millake by the unerring
dictates of the Spirit of truth Accordingly Chrilt
promifed, and actually bellowed upon them, the
Spirit — to teach them all things — to bring all things
to their remembrance whatsoever he had faid unto
them I — to guide them into all truth, and to (how
them things to come k. Their word therefore mull
be received not as the word of men, but (as it is in
truth) the word of God ', and as that whereby we
are to diftinguifh the Spirit of truth from the fpirit
of error"1.

4. Another apoflolic qualification was the power
tf working miracles n ; fuch as fpeaking with divers
tongues, curing the lame, healing the fick, railing
the dead, difcerning of fpirits, conferring thefe gifts
upon others, &c °. Thefe were credentials of their
apoflolic miffion; " Truly (fays Paul) the figns of
• an apoflle were wrought among you in all pa-
u tience, in figns, and wonders, and mighty deeds p."
Miracles were necefTary to confirm their dotlrine at
its firfl publication, and to gain credit to it in the
world as a revelation from God; and by thefe God
bare them witnefs q.

5. To thefe qualifications may be added the uni-

h I Pet. i. 25. 1 John iv. 6. i John xiv. 26. k John xvi. 13.
I I Theff. ii. 13. m I John iv. 6 n Mark xvi. 20. Asflsii. 43.

« I Cor. xii. 8 — II. p 2 Cor. xii. 12. q Heb. ii. a.

TO HIS APOSTLES. II

verfality of their million. Their charge was not
confined to any particular vifible church, like that of
ordinary paftorsj but, being the oracles of God to
men, they had the care of all the churches r. They
had a power to fettle their faith and order as models
to future ages — to determine all controversies s — and
to exercife the rod of difcipline upon all offenders,
whether paftors or flock c.

The Commijfion not confined to the ApoJIIes.

Though this commiflion was at firft delivered to
the apoftles, who have no fucceffors in their office,
yet the execution of it was not reftricted to their
perfonal miniftry, nor to perfons fo qualified. — Not
to their perfonal miniftry j for they had many fellow-
labourers in performing the different branches of this
commiflion u — Nor to perfons_/o qualified; for though
many of their affiftants were pofTefTed of extraordi-
nary gifts, fuch as evangelifts, prophets, &c. yet
none of them had the diflinguifhed and peculiar
qualifications of apoftles, who had the power of con-
ferring thefe gifts, and of directing the exercife of
them x. And befides thefe, there were paftors and
teachers appointed for the work of the miniftry y,
among whofe effential qualifications none of the ex-
traordinary gifts are mentioned z.

r 2 Cor. xi. 18. s Ads xvi. 4. 1 1 Cor. v. 3 — 6. 2 Cor. x. 8.
and xiii. IO. u A<fls viii. I, 4. and xi. 19, 20. 2 Cor. viii. 23.

Philip, ii. 25. and iv. 3. 1 Theft", iii. 2. Philem. I, 2, 24. x Adls
■viii. 17. and xix. 6. 1 Cor. xii. and xiv. y Eph. iv. IIj 12. I Cor.
xii. a8. z I Tim. iii. I— -8. Tit. i. 5 — IO.

12 CHRIST S COMMISSION

Infpiration was at firfl neceflary to reveal the gof-
pel, and miracles to confirm it. The apoftles were
eminently qualified in both thefe refpe£ts. But when
the gofpel-revelation with all its evidence was com-
pleted by their miniftry, and committed to writing,
there was no further ufe for thefe extraordinary gifts,
becaufe the Scriptures of the New Teftament anfwer
all the ends for which fuch gifts were originally be-
ftowed; and accordingly they have ceafed, as was
foretold a. The work enjoined in this commiffion,
however, was not to ceafe with the gifts of infpira-
tion and miracles, but to devolve upon a fucceffion
of faithful men who fhould be able to teach others b.
Thefe are the (landing and ordinary parlors and
teachers whom Chrift hath appointed as ftewards
over his he ufe c, and- who are to be engaged in ex-
ecuting this commiffion until his fecond coming d.
That this is a work intended for ordinary teachers,
and competent for them to perform, is plain from
the commiffion itfelf, and the promife annexed
to it.

There is no part of the commiffion itfelf which
men pofTefTed of ordinary gifts cannot now perform.
They can preach the go/pel contained in the Scriptures
to every creature, and produce the evidence by which
it was at firfl confirmed: they can baptize difciples
upon a proftffion of their faith; and they can form
them into churches in feparation from the world,
tt ■■ ' urg them to obferve ali things whatsoever Chrift
hath commanded in his word.

a I Cor. xiii. 8 — 1 1, b % Tim. ii. 2, c Tit. i. 7. d Luke di. 41— 4 f.

TO HIS APOSTLES. IJ

The promife annexed is, " Lo, I am with you al-
" way even unto the end of the world," This pro-
mife cannot be reflri<£led to the apoftles personally;
for thefe were not to remain on earth to the end of
the world: Nor can it be confined to a fucceffion of
men endowed with miraculous gifts ; for Chrift knew
that fuch gifts were foon to ceafe : Neither can it
refpect merely the apoftolic writings ; for though
thefe will continue to the end of the world, as a
complete and unalterable rule of faith and pra£Hce,
and have Chrift's bleffmg attending them to the lateft
pofterity, yet it cannot be faid that Jefus is here ad-
dreffing himfelf to writings, commanding them to
preach and baptize, and promifing only to be with
them. This pi-omife evidently refpe&s perfons who
mould be atlively employed in his fervice, and was
made to the apoftles in the firft place, and in them to
all fucceeding teachers who fliall faithfully profecut.-
the fame work to the end of the world, according to
the rules laid down in the apoftolic writings.

But it ought to be noticed, that this commiffion is
given only to teachers. AH Chrift's difciples are nc*
teachers d ; all have not the fcriptural chara&er and
qualifications neceffary to that office e. Though men
mould think themfeives qualified, nay, though they
mould actually be fo; yet, if they are not called and
•ordained according to the fcripture rule, they cannot
regularly execute this commiffion : for ** how fhall
« they preach, except they be fent f," either imme-
diately by Chrift himfelf, as the apoftles were, to

diCor.>;ii. 29. ciTim.iii.l — 8. Tit. i. 6 — 10. fRotn. x.15.

14 CHRIST S COMMISSION

which none can now reafonably pretend, or mediately
by fuch as he hath appointed to judge of their quali-
fications, and to fet them apart to that \vorkg?

g A<5b xiv. 23. Tit. i. 5. 1 Tim, iv. 14,

TO PUS APOSTLES. K

PART L

THE SENSE AND EXTENT OF THIS PAB.T OF THE
COMMISSION, HOW THE APOSTLES EXECUTED IT,
AND WHAT IT WAS THEY TAUGHT THE NATIONS*

Go ye therefore and teach all nations.

"W"E are indeed exprefsly forbidden to flrive about
wordsj but this prohibition refpe£ts only fuch
ftrife as tends to no profit, but to- the fubverting of
the hearers h. Every word of God is pure;, and as
the whole counfel of God is communicated to us by
words, fo our faith and practice muft be regulated by
the fenfe in which we underltand them. We cannot
therefore contend for the faith once delivered to the
faints, without contending at the fame time for the
fenfe of the form of found words wherein that faith
was delivered..

Jefus here commands his apoftles to " teach all
" nations." The original word /uaQnTiwar-t is rightly
rendered teach, and is never ufed in a fenfe which
excludes it. We have the fame word in Acts xiv. 21.
" And when they had preached the gofpel to that
" city, and (poSnTivvcLVTH;) had taught many." — Here
die means ufed determine the fenfe. They taught
many; how? the text informs us it was by preaching
the go/pel. We find this word alio in Matth. xiii. 52.

h a Tim. ii. 14.

B 2

i6 Christ's commission

" Therefore every fcribe (juahrivQac) ivho is inflruEled
« unto the kingdom of heaven, is like unto a man
" that is an houfeholder, who bringeth forth out of
« his treafures things new and old." Here the fenfe
is clear from the effett. The fcribe by being in-
ftrufted acquires a treafure of knowledge, from which
he bringeth forth inftru&ion to others. It no doubt
imports to make difciples * ; but (tutx%TKi;) difciple is not
an arbitrary defignation: it fignifies a learner s or one
•who is taught, which is expreffive of teaching as the
caufe ; fo that a perfon can no more be a difciple
without being taught, than he can be a convert with-
out being converted. To make difciples is neither lefs
nor more than to teach with (feci. It is plain there-
fore that paQyinviiv properly fignifies to teach, and it
only imports to make difciples as the effect of teaching.

And what demonftrates this beyond all poffibility
of doubt, is the parallel place in Mark's gofpel ',
where, inftead of the words teach all nations, the ex-
preffionis preach the gofpel to every creature. Indeed if
paQnTivaxn were not a command to preach the gof-
pel, the commiffion, as recorded by Matthew, would
be deficient as to the principal part of the apoftolic
miflion ; for the teaching afterwards mentioned,
verfe 20. does not fo much reipedt the doctrine to be
believed as the commands and ordinances to be obfervcd
by thofe who are already made difciples, as fhall be
fhown in its proper place.

* yizP'/irivto, of ftavtixvia, to teach or learn, whence comes (j.a.$r,rrn,
difciple, i.e. a learner, fcholar, or one taught; even as the Englifh
■word difciple comes of the Latin verb d\fccrc, to learn.
i Mark xvi. 15.

TO HIS APOSTLES. IJ

Further, the word in this place cannot fo properly
be rendered difciple .as teach, becaufe it refpecls all na-
tions, and our Lord well knew, that all the nations of
this world, would not actually be made difciples ac-
cording to his own defcription of fuch k. He can
therefore only mean, that they mould teach or preach
the go/pel to all nations, and by this means make dif-
ciples among them.

The Extent of this Part of the CommiJJion — All
Nations.

When Jefus formerly fent forth his difciples to
heal difeafes, and preach that the kingdom of God
was at hand, he reftridted their commimon to the
loft fheep of the houfe of IfraeJ, and forbad them to
go into the way of the Gentiles l. To old Kvael, in
diftinction from the nations, belonged the adoption,
and the glory, and the covenants, and the giving of
the law, and the fervice, and the promifes j and of
them, as concerning the nefh, Chrift came m. There-
fore the promifes which God had made unto their
fathers were to be accomplifhed to them in the firib
place nj and fo Chrift was a minifter of the circum-
cifion for the truth of God, to confirm the promifes
made unto the fathers °. Hence, in reference to his
perfonal miniftry upon earth, he fays to the woman
of Canaan, " I am not fent, but unto the loft fheep
" of the houfe of Ifrael p." Though the gofpel had

k John viii. 31. x. 27. xiii. 35. xv. 18. and xviii. 37. Luke xiv. 27.
1 Mat. x. 5, 6. m Rom. ix. 4, 5. n Acls iii. 25. and

s";- o2> 33- o Rom. xv. 8. p Mat. xv. 24.

B 3

1 8 CHR.IST*S COMMISSION

been preached before to Abraham refpe£ting the na-
tions q, and though the Jewidi prophets had foretold
that God would call them to partake of the bleflings
of the Median's kingdom r ; yet this could not take
place until Chrift by his death had abolifhed the old
peculiar covenant with Ifrael, and eftablifhed the new
covenant in his blood with his people of all nations s,
and until he had afcended on high, and taken poffef-
fion of his kingdom, which came in place of the
jewiih theocracy, and included the heathen for an
inheritance '. Till then the Gentiles were without-
Chrift, having no hope, and without God in the-
world a. But Chrift, having made peace by the
blood of his crofs, and broken down the middle wall
of partition between Jews and Gentile* x, fent forth
bis apoftles with a more extendve commiflion,
preaching peace to them that were afar ofF, as well
as to them that were nigh y. He commanded' them
to go into all the world, and not to Judea only; to
preach the go/pel to every creature, and not to the Jews
only; to teach all nations^ or to preach repentance and
remidion of fins in his name among all nations, begin-
ning at Jerufalem 2.

But though their commiflion to preach the gofpel
extended to all nations without exception, yet we
mud not hence infer, that Chrift intended to take all
the nations of this world, or any one of them, as
fuch, for his church and kingdom; for he hath ex-
prefsly declared, that his kingdom is not of this

q Gal. iii. 8. r Ifa. xlix. 6. s Rom, is. 8, 24> 25, 26,

t Pfcl. ii. 8. u Eph. ii. 1 1. x Eph. ii. 14, 15. y Eph, ii. 1 7,
z Murk xvi. rj. Luke xxiv. 47.

TO HIS APOSTLES. ig

world % as earthly nations certainly are, whatever
fhape they may affume. He diftinguifb.es his people
from the world as not of it, but chcfen out of it b,
and foretels they mall be hated of all nations for his-
name's fake c. The promife made to Abraham of
blelling all nations in his feed (Chrift), does not re-
fpecl fuch political bodies of men as conftitute earthly
nations, but only the nations of them that are favedd;
a great multitude, which no man can number, of all
nations., and kindreds* and people, and tongues e. Old
Xfrael were indeed the church and kingdom of God,,
though a nation of this world \ but, as a nation, they
were only a figure of his true church and kingdom^
and the old temporal covenant whereby they were
related to God, was but a type of the new covenant
in Chrifl's blood. The nations cf this world are
neither typically nor fpiritually related to God as his
church and kingdom. Not typically; for that rela-
tion was peculiar to the flefhly feed of Abraham by
the old covenant, which is now done away f : — Nor
fpiritually; for that ispeculiar to the fubjecTis of the
new covenant; who are defcribed as all knowing the
Lord from the leaft to the greatefl, as having his law
in their hearts, and their iniquities forgiven s. When
our Lord foretels that the kingdom of God fhould be
taken from the Jews, he does not fay it mould be
given to any ether earthly nation fuch as they, but
" to a nation bringing forth the fruits thereof V
The chofen generation, royal priefthood, holy nation,

a John xviii, 36, ■ h John xv. 19. c Mat. xxiv. 9.

d Rev. xxi. 24. e Rev. vii. 9. f Heb. viii. 9. 13. Gal. iv.30,

g Jer. xxxi. 33, 34. Heb. viiuio, ii;i2, h Mat. xxi. 43,

20 CHRIST S COMMISSION

and peculiar people which come in place of old
Ifrael ', are defcribed as " ele& according to the fore-
« knowledge of God the Father, through fan&ifica-
f( tion of the fpirit unto obedience, and fprinkling of
" the blood of Jefus Chrift k." They are indeed
termed a holy nation as being the antitype of the na-
tion of Ifrael, but they had no earthly national form
or eftabliihmentj on the contrary, the apoftle calls
them " ftrangers fcattered abroad !, — ftrangers and
« pilgrims," and exhorts them, as fuch, to have their
converfation honeft among hQnmr) the nations, and
to imitate Chrift in patiently fulfering their hatred m.
The words of the prophets refpecling the -nations
began to be accomplilhed when God did vifit them,
not to take them in grofs, or by nations, but
{xa£tiv t% ttiruv kolcy) " to take out of the nations a people
« for his name n." Chrift therefore has his nation
of redeemed ones among all nations of the earth.
For them he prays, and not for the world-, and de-
fcribes them as believing on him through the word
of his apoftles °. — For their fakes he commands the
gofpel to be preached to every creature; and to them
he exprefsly reftricts the faving benefit of it: u He
V that believeth, and is baptized, fhall be faved; but
i( he that believeth not, fhall be damned p."

From thefe hints we may learn what to think cf
national or political eftablifhments of Chriftianity;
and judge how far they confift with the nature cf
Chrift's kingdom, which is not of this world, or with

i Compare Exod. xix. 5, 6. with 1 Pet. ii. 9. ki Pet. i. Z.

1 1 Pet. i. 1. m 1 Pet. ii. 11 — 25 n Acls xv. 14, ij.

0 John svii. o, 20. p Mark xvi, 16.

TO HIS APOSTLES. 21

that vifible feparation from the world in religious fel-
Jowihip to which he calls his difciples q.

Though the heathen is given to Chrifl for an in-
heritance, and the uttermoft parts of the earth for a
poffeflion; yet he will not actually inherit all nations
till Satan is bound, and all oppofing rule, authority
and power is put down a. Then indeed " the king-
" doms of this world will become our Lord's and his
« Chrift's; and the kingdom and dominion, and the
" greatnefs of the kingdom under the whole heaven,
" (hall be given to the people of the faints of the
«* Moft High, whofe kingdom is an everlaiting king-
" dom, and all dominions fhall ferve and obey himb."
But this kingdom in its moft extenfive and profperous
ftate will not change its nature, but will ftill be fpi-
ritual and heavenly as at its firft erection, and fo
eflentially different from worldly kingdoms, and the
dire£t oppofite of that kind of fpiritual domination
which claims the fan£tion, fupport and enforcement
of civil power.

How the Apojlles executed this Part of the Commifflon.

IT will be allowed by all Christians, that the
apoftles (at leaft after they were fully inftructed by
the unerring Spirit) both underftood and executed
their Lord's commiilion according to its true intent
and meaning j and if fo, their practice will furnifh
us with the belt comment upon it.

q A&s xix. 9. a Cor. vi. 14 — 18. Heb. xiii. 13, 14.

a Rev. xx. 1 — 5. Chap. xix. 19, 20. I Cor. xv. 24, 2J.

b Rev. xi. ij. Dan. vii. 27.

22 Christ's commission

On the day of Pentecoft, the Spirit was poured out
upon them from the rifen and glorified Jefus, as he
had promifed. Immediately they began to fpeak with
tongues as the Spirit gave them utterance ; fo that
the vail multitude from all nations, then, at Jerufalem,
were amazed when they heard the illiterate Galileans
fpeak to each of them the grand tilings of God in
his own tongue wherein he was born r. This mira-
culous gift of tongues was a qualification aufwerable
to the nature and extent of their million ; for they
could not teach all nations without fpeaking their
different languages.

Being now qualified for their work, they began
their miniftry at Jerufalem as they had been com-
manded5; and Peter's firft difcourfe was attended
with the converfion of three thoufand K Soon after
Peter and John preached in the temple to a numerous
audience with ftill greater fuccefs u ; and being ap-
prehended and brought before the Jewifh council,
becaufe they taught the people, and preached through
Jefus the refurre£tion from the dead, they ftill went
on with their work even in the prefence of the coun-
cil, and refufed to defift, notwithftanding all their
threatenings x. Again they were apprehended and
imprifoned; but were fet at liberty by an angel,
who commanded them to fpeak in the temple to
the people all the words of this life y. "While
thus engaged, they were brought a fecond time be-
fore the fanhedrim, and charged with having filled
Jerufalem with their doctrine; but inftead of being

r Ads ii. 3 — 12. s Luke xxiv. 47^ t A<5b ii. 29 — 42.

u Chap. iii. 1 2 — 46. x Chap. iv. 1 — 23. y Chap. v. 1 7 — id.

TO HIS APOSTLES. 23

intimidated, they boldly difclaimed the authority of
their judges in that matter, and openly avowed their
fteady refolution to perfevere. Though beaten, they
rejoiced that they were counted worthy to fufFer
ihame for Chriit's name. Though ftrittly prohibited
from fpeaking any more in the name of Jefus, yet
daily in the temple and in every houfe they ceafed
not to teach and preach Jefus Chrill z. Stephen the
deacon taught with fuch evidence and energy, that
none were able to refill the fpirit with which he
fpoke a ; which fo exafperated his adverfaries, that
they foon brought him to feal his teftimony with his
blood b. This was the commencement of a great
•perfecution againit the church at Jerufalem, by, which
many of them were fcattered abroad throughout the
regions of Judea and Samaria, and went every where
publishing the gofpel c. Of thofe teachers fome tra-
velled as far as Phenice, Cyprus, and Antioch, preach-
ing the word to none but unto the Jews only d j for
•as yet they did not fully underftand the extent of the
commiffion, till God directed Peter to preach the
gofpel to Cornelius and his houfe, and teflified his
acceptance of them by giving them the extraordinary
gifts of the Spirit e. This convinced the apoftles and
Jewifh converts that God had alfo to the Gentiles
granted repentance unto life f ; and though they con-
tinued afterwards to make their firft addrefTes to their
countrymen s, yet they no longer confined the gof-

z A<5ls v. 27 — 42. a Chap. vi. 8 — 13. b Chap. vii. 59, 60,

c Chap. viii. 1, 4„ d Chap, xi.19. e Chap. x. 20 — 48. and

xv. 7 — 10. f Chap. si. 18. g Ads xiii. 5 — 14. xiv. 1..

yvii. 1, 2, 10, 17. xviii. 4, 5, 19. and xix, 8,

24 Christ's commission

pel to them, but publifhed it to every creature, to
the Jew flrft and alfo to the Greek h.

We have a particular account of the travels of
Paul and his fellow-labourers in teaching the nations.
Paul was in an efpecial manner chofen to that work '.
He preached the gofpel firft at Damafcusk; after-
wards in Arabia ', Jerufalem % Syria, and Cilicia m ;
then at Antioch in Pifidia n, Iconium °, Lyftra,
Derbe p, Perga q, Philippi r, Theffalonica s, Berea c,
Athens", and Corinth31; at which laft place he and
his companions continued a year and fix months
teaching the word of God y. After this he preached
at Ephefus near three years; fo that all they who
dwelt in Afia heard the word of the Lord, both Jews
and Greeks z. Reciting his own travels and labours,
he fays, " From Jerufalem, and round about unto
" Illyricum, I have fully preached the gofpel of
"Chrift3." He had not then been at Rome; but
being afterwards fent there a prifoner, he continued
two whole years in that city preaching the kingdom
of God, and teaching thofe things which concern the
Lord Jefus Chrift b.

Sacred hiftory does not furnifh us with fo full an
account of the labours and travels of the other apoftles
and their affiftants; but we may be fure they profe-
cuted their million with unwearied diligence and

h Rom. i. 1 6. i A£ts ix. 15. xxii. 21. and xxvi. 17, 18.

Rom.xi.13. kAdlsix. 20— 23. lCal.i.17. aAdtsix.29.
is Gal. i. 31. n Aclsxiii. 14— 49. o Chap. xiv. i. 3.

p Chap. xiv. 6, 7, 21. q Chap. xiv. 25. r Chap. xvi. 9, 13, 32.
s Chap. xvii. 2, 3, 4. t Chap. xvii. 10, 11, 12. u Ver. 17, &c,

x Chap, xyiii. 4, 5. y Ver. 11. z Chap. xix. 8, 10. and xx. 31.
a Rom. xv. 19. b Ads xxviii. 30, 31.

TO HIS APOSTLES. 2$

fidelity in different parts of the world *. Peter
writes his fir ft epiftle from Babylon0; and the gofpel
was received at Rome before Paul went there, and
fo muft have been publifhed by fome others d. Our
Lord foretold, that the gofpel of the kingdom fhould
be preached in all the world, for a witnefs unto all
nations, before the deftruction of Jerufalem e, i. e.
within forty years; and about nine years before that
dreadful event, Paul tells the Colofliaus that this had
actually been accomplifhed f. So rapid and univer-
verfal was the fpread of the gofpel, that the fame
apoftle applies what is faid of the heavenly luminaries
to the publifhers of it: " Their found went unto all
" the earth, and their words unto the ends of the
" world s." Thus we fee how the apoftles and their
afiiftants executed the firil part of the commiffion in
teaching all nations.

* It appears From the moft' credible records, that the gdfpel was
preached in Idumea, Syria, and Mefopotamia, by Jude; in Egypt,
Mamorica, Mauritania, and other parts of Africa, by Murk, Simeon,
and Jude; in Ethiopia by the Eunuch and Matthias; in Fontus, Gala-
tia, and the neighbouring parts of Afia, by Peter; in the territories
of the feven Afiatic churches by John; in Parthia by Matthew: ui
Scythia by Philip and Andrew; in the northern and ■weft-era parts of
Alia by B.trtholomew, in Perfiaby Simeon and Jude; in Media, Car-
mania, and feveral eaftern parts, by Thomas; from Jerufalem to Illyri-
cum by Paul, as alfo in Italy, and probably in Sr ain, Gaul, asid Britain.
In moft of which places Chriftian churches were planted in lefs than
thirty years after Chri-ft, and ten before the deftruction of Jerufalem,
Ar, Your.g en Lfoijiry,Yo\. ii, p. 2l6 — 234»

c i Pet. v. 13. d F.om. i. ic — 14. e Mat. xxiv, 14,

£ CoL i. 6, 23, g PfaJ, six, 4. Rom x. 18.

16 christ*s commission

The Subject-matter of the Apojlolic Doclrmey er
ivhat it was they taught the Nations.

Thet were commiiTioned to go into all the world,
and preach the gofpel (/'. e. to publifh the glad tidings
of falvation) to every creature h — to preach repent-
ance and remiflion of fins in Chrift's name among all
nations s. As pardon has no meaning but in relation
to guilt, nor falvation but as it refpects danger or
mifery, it will be needful here to premife a few
things.

That man was originally created upright and hap-
py, the word of God clearly teftifies k; that his pre-
ient ftate is the fad reverfe, experience as well as
fcripture fufficiently evince. But how this change
took place can only be learnt from revelation. This
informs us, That by the one offence, or difobedienc«
of the firfl: man, fin entered into the world, and death
by fin; and fo death pafied («c) unto all men (e<p c!>)#
in whem all have finned *: — That hereby the whole
of Adam's poflerity are become naturally finful as
well as mortal, being fhapen in iniquity and con-
ceived in fin m; alienated from the life of God
through the ignorance that is in them, bec3ufe of
the blindnefs of their hearts"; enemies to God in
their mind* by wicked works0; walking according
to the infligaticns of the prince of the power of the
air, the fpirk that worketh in the children of dif-

h Mark xvi. 15. i Luke xxiv. 47. k Oen. i. 26, 27.

Eccl. vii. 29. 1 Rom. v. 12. m Pfal. li. 5. n Eph. iv. 18.

o Col. i. 21.

TO HIS APOSTLES, 2'/

obedience p, by whom they are blinded and taken
eaptive at his willq: And being thus dead in tref-
paffes and fins r, and wholly corrupted in their fen-
timents, difpofitions, and practices, they are not only
deprived of a fenfe of the Divine favour, fubje£ted
to the toils and miferies of this life, and doomed to
return to the duft, according to the fentenee pro-
nounced upon Adam's one offence s, but are alfo liable
to the curfe of God's violated law c, and to be pu-
niflied with everlafting deftruction from the preience
of the Lord, and from the glory of his power in the
world to come, for their own many offences u.

All mankind without exception are by nature in
this guilty, helplefs, and miferable ftate. The Gentiles
by finning againfl the manifeftation of God in his
vifible works, and the natural notices of his law in
their confeiences, were worthy of death x. — The
Jews, though more highly favoured than the former,
in having the written law of God, were In no refpect
better than they; for by tranfgrefiing that law, they
dishonoured God, and fo were equally obnoxious to
his juft difpleafure y. The law, which demanded
per feci love to God and their neighbour, ma ni felled
at the fame time their guilt and the curfe due to
every the leaft failure z ; fo that, inftead of justifying
them, it gave the knowledge of fin, made the offente
abound, and miniftered death and condemnation a.

p Eph. ii. 2. q 2 Cor. iv. 4. 3 Tim. ii. 16. t Eph* ii. 1,

s Gen. iii. 16. t Gal. iii. 10. u Eph. v. 6. a Theff. i. 9.

Mat. xxv. 41, 46. x Rom. i, 18 — 3 a. y Chap. ii. 17 — 25,

and iii. 9—20. z Gal. iii. lo, a Rom. iii. ao, and v. 2©,

2 Ccr. iii. ;, 9.

C 2

28 Christ's commission

Thus the fcripture concludes all the world, both
Jews and Gentiles, under fin, and unable either to
atone for their palt offences, or to obey perfectly in
time to come; and fo are condemned by the law,
imd obnoxious to the everlafting wrath and righteous
jud ment of God.

The defign, however, of this melancholy but juft
reprefentation, is to make men duly femible of their
guilt and wretchednefs, and by this means to recom-
mend to them the righteoufnefs of God in justifying
♦he ungodiy freely by his grace thro' the redemption
that is in Jefus Chrift b. Were there no revelation
of mercy, the knowledge of our loft condition could
ferve no other purpofe than to increafe cur mifery.
Hence thofe who believe not the gofpel are averfe to
admit the fcripture account of fin and its confequen-
ces, became it lands them in abfolute defoair. None
can have a juft view or estimation of the gofpel- fal-
vation, but fuch as have a proper conviction of fin
and its demerit; for thefe are relative, and anfwer to
each other like difeafe and remedy. Every attempt,
therefore, to extenuate the guilt and wretchednefs of
cur natural ftate, muft in proportion derogate from
the great falvaticn, and betray our ignorance of, or
difaffection to it. None will really believe or love
tie gofpel but fuch as abfolutely defpair of relief
irom any other quarter, and are fhut up to it alone
as exhibiting the fole and all-fufficient remedy. Such
only can difcern the wifdoni, necefilty, and fuitable-
nefs of that glorious plan of Divine mercy and grace,
and find all their falvaticn and defire in it,
t Rom. ill. 21, %&.

TO HIS APOSTLES. 29

Having premifed thefe things, let us now fee what
the apoilles taught the nations.

THE GOSPEL,

The fubjecl: of their raeflage has feveral epithets1
given to it in fcripture, which are all expreflive of its
general nature. It is called (ayasyysAw) the evangel
or go/pel ; which Ggnifies a good meffage or glad
tidings, as the fame word is fometimes rendered c'
— The go/pel of peace d 5 becaufe it proclaims peace
with God to guilty rebels through Jefus Chrift. — «
The word of reconciliation e; becaufe it {hows how
God is reconciled to fmners, and contains the great
motive or argument for reconciling their minds to
him f. — The go/pel of falvation ss becaufe it holds:
forth falvation or deliverance to the loft or ^inferable.
■ — The go/pel of the grace of God h; as being a declara-
tion of God's free favour and unmerited love and
good-will to the utterly worthlefs and undeferving. -
— The go/pel cf the kingdom '; becaufe it proclaims
the power and dominion of the Meffiah, and the
nature and privileges of his kingdom, which is not of
this world. — It is termed the truth k, not only as be-
ing the moil important of all truths, • and the tefli-
mony of God who cannot lie ' ; but alfo becaufe it
is the accompiifhment of Old Teftament prophecies m,
and the fubftance, fpirit, and truth of all the (hadows
and types of the former economy n.

c Lukeii. 10, Adsxiii. 31, d Rom. x. J. e 2 Cor. v. 19.

: Ver. 20, %i. g Eph. i. 13. h Afis xi\ 1,4. i Mat.

xxiv. 14. k j0hn xviii. 37. z Thfiff. ii. 13. I John ii. ;r.

- 1 Jclm v. 9. a Rev. xix. 1 c. n John i. 1 7. C.Y-1. •>. 1 7.

3a Christ's commission

A general idea of the gofpel may alfo be formed
from the fhort fummaries given of it in various parts
of the New Teftament. Jefus ferns up the gofpel
to Nicodemus thus: a As Mofes lifted up the ferpent
ts in the wildernefs, even fo muft the Son of Man be
s< lifted up, that whofoevcr believeth 011 him fhouid
*' not perifh, but have eternal life. For God fo
" loved the world, that he gave his only-begotten
w Son, that whofoever believeth on him might not
" perifh, but have everlafting life °." Paul gives
feveral brief compends of the gofpel, from which we
ihall felect the following : ft Moreover, brethren, I
"■* declare unto you the gofpel which I preached
** unto you — by the which alio ye are faved —
« how that Chrift died for our fins, according to
" the fcriptures-, and that he was buried, and that he
•* rofe again the third day, according to the fcrip-
« tures p." — " God hath given to ue the miniftry of
« reconciliation, to wit, that God was in Chrift re-
" conciling the world to himfelf, not imputing their
**■ trefpafles unto them. For he hath made him
" (kuuertKf) a fin-offering.* for us, who knew no fin,
u that we might be made the righteoufnefs- of God f
« in him *." — ** This is a faithful faying, and worthy

* To make a beaft a fin-offering is, in the facrifkal flyle of the law,
( swe*v ccfitzgrixi) to mptt it Jin, £_-e LXX. Lev. iv. to. Numb. vi. 1 1 . and
viii. 12. which is the very expreflion here ufed by the Apoflle, and
n»uft therefore fignify that Chrift was made a facrifa for our fins,

f To be made the rigltsotrfnefs of God in him, is to be pardoned, jufti-
fied, or accepted through his facrifice or blood-fhedding; fo it is faid;
" By the obedience of one fhall many be {_Mtrct$a§r,toiTxi) curfituUd
" righteous." Rom. v. 19.

0 John hi, 14, 15, 16. p I Cor. xv. I— J. <J % Cor. v. ro, %x.

TO HIS APOSTLES. 3 1

«« of all acceptation, that Chrift Jefus came into the
« world to fave finners; of whom- I am chief r." —
John gives the fubftance of the gofpel-tellimony in
theie words : " This is the record {petpv^ut, witnefa
« or teftimony), That God hath given to us eternal
« life ; and this life is in his Son. He that hath the
" Son hath life s."

In the hiftory of the Ac~t3, we have three remark-
able fermons of the apoftles, which may ferve as a
fpecimen both of their doclrine and of the beautiful
and artlefs Simplicity with which they delivered it.
As every one has a Bible, I fliall not here transcribe
them j but the reader is defired to perufe them with
attention at his leifure. The flrft is Peter's difcourfe
to the Jews at Jerufalem on the day of Pentecofl,
when the Spirit was poured down from the glorified
Mefhah. Chap.-, ii. 22 — 40. — The next is Peter's
difcourfe to Cornelius, his houfe, and kinfmem, when
God at the firft did vifit the Gentiles to take out o£
them a people for his name, and made choice among
the apoftles, that by Peter's mouth they fhould hear
the word of the gofpel, and believe. Chap. x. 34 —
44. — The lad is PauPs fermon, firft to the Jews, and
then to the Gentiles at Antioch in Pifidia. Chap,
:tiii. 23 — 42. Thefe difcourfes contain a few plain
facls refpe&ing Jefus -r fuch as, that he Sprung from
David according to the flefh, and was the royal feed
promifed to him t : — That he was approved of God
as the Media h by the miracles, wonders, and figns
which God did by him u :■ — That he Suffered the

riTim. i. 15. s 1 Jchn v. 11,12. t A&s ii. 30. and xiii. 23.
«, Chap, ii, 22. and x. 38.

32 Christ's commission

death of the crofs x, — was buried y, — was ralfed
again from the dead on the third day z> — and ex-
alted at the right-hand of God, being made both
Lord and Chrift a : — That he was ordained of God
to be the judge of quick and dead h; and that who-
foever believeth on him fhall receive the rermffion of
tins and eternal life c : — All which particulars are
ihown to be the exact accomplishment of the predic-
tions of the Old Te (lament d.

As thefe apoftolic fermons were dictated by the
unerring Spirit of truth fent down from heaven, and
were attended with remarkable fuccefs in the conver-
fion of multitudes ordained to eternal life, we may
reafonably conclude, that they contain every eflential
article of the one faith, and all that is abfolutely
neceflary to be believed unto falvation. And here
we might clofe this branch of our fubject: But as
there is dill much room for true believers to go on
to perfection, and to grow in grace, and in the know-
ledge of the Lord and Saviour Jefus Chrift e, we (hall1
confider the import and connection of thefe nrft prin-
ciples as more fully opened and explained in the reft
of the apoftolic writings.

The whole gofpel may be coinprifed under the
two following, heads:

I. A Testimony reflecting the perfon, miffion^
and work of Jefus Chrift.

x A6ts ii. 23. x. 39. and xiii. 27, ■%%. y Chap, y.iu. 25.

2 Chap, ii, 24 — "j. x. 4<D>4i. and xiii. 30, 31. a Chap. if.

33 — 37- an(* x- 3 6* b Chap. x. 4a. c Chap. ii. 38 — 41.

4. 43, and xiii. 38, 39, 46, 47. d Chap. ii. 25 — 36. x. 43,

andxiil^a— $. cH?b. vi. r. ?,Pa iii. ;§, J?ph. iv. 12 — sO,

TO HIS APOSTLES. 33

II. A Promise of the remiflion of fins and ever-
lafting life to all who believe on him.

I. The Testimony concerning the per/on and
tnijfion of Jefus is frequently contained in one fhort
propofition; fuch as, " That Jefus is the Chrift the
" Son of God." This is the grand foundation truth
of the gofpel which fupports all the reft, and in the
confirmation of which all the lines of evidence unite.
To this truth gave all the prophets witnefs f ; for as the
defcriptions they gave beforehand of the Mefliah ex-
actly apply to Jefus, and to him only, they clearly
prove him to be the Chrift the Son of God. When
he actually came in the flefh, John the Baptijl (the
meflenger who went before his face to prepare his
way) proclaimed this truth as the fubftance of his
teftimony : " And I faw and bare record, that this is
" the Son of God s." It was alfo the principal fub-
ject of the apojlles' teftimony. John, giving the fcope
of his gofpel, fays, " Thefe are written, that ye
" might believe that Jefus is the Chrift the Son of
" God V Peter funis up his difcourfe to the Jews
thus: " Therefore let all the houfe of Ifrael know
" afluredly, that God hath made that fame Jefus
" whom ye have crucified both Lord and Chrift '."
The fcope of Paul's preaching was to prove, " That
« Jefus was very Chrift— the Son of God V This
is the truth teftified by the Divine Three '. The Fa-

f Adh x. 43. g John i. 34. h Chap. xx. 31.

i Afts ii. 36. k Chap, ix. ao, 22. and xviii. J. 1 I John

v. j — 10.

34 CHRIST S COMMISSION

ther proclaimed from the excellent glory that Jefus-
was his beloved Son, and determined him to be fo
by railing him from the dead m. Jefus himfelf wit-
neffed the fame confeffion n, proved it by his miracles0,,
and fealed it with his blood p. The Holy Spirit alfo
concurred in this teftimony, by descending and abid-
ing on Jefus q^ revealing this truth to the apoftles r,
and confirming the declaration of it with his mira-
culous gifts s. — This truth is that rock upon which.
Chrift promifes to build his church r, which his dif-
ciples confeffed as their faith, and with the belief of

which falvation is connected u. We fhall now

confider its import.

I. The declaration that JESUS is the Chrift evi-
dently points out that particular perfon whofe name
is Jefus, even Jefus of Nazareth, the Son of Mary, as
the promifed and expected Meffiah, in diftinclion
from every other man. The Jews believed that the
Meffiah was to come, and were looking for him about
the time in which he appeared x; but they did not
believe that this Jefus was the perfon, and fo their faith
was of no avail ; for he tells them, " if ye believe
K not that I am he, ye fhall die in your fins y." It
was not enough to believe that Chrift was to come,
or even that he had already come, unlefs they alfo
believed that Jefus was he.. Without this they might

m Mat. iii. 17. and xvii. 5. Rom. i. 4. n John 17. 26. ix.

35* 37- and x. 36. o John x. 25. p Mat. xxvi. 63 — 67.

JLuke xxii. 66—71, John xviii. 37. with xix, 7. q John i. 32, ii'
A&s x. 38. r John xvi. 13. s John xv, 26. A&s v. 32.-

Heb. ii. 4. t Mat. xvi. 8. u Mat. xvi. 16. John vi. 69,

Acts viii. 37. x Luke iii. 15. John iv, 25, 29. and vii. 41, 4».

AAs xxvi. 7. y John viii, 24.

TO HIS APOSTLES. 35

ftill be looking for another, or embrace an impoftor,
inftead of him whom the Father fanctified and fent
into the world. The apoftles therefore teftified and
proved to the Jews, that Jefus was the very Chrift
whom they were expe&ing, in whom all the prophe-
cies were fulfilled z j that that very individual Jefus
whom they had crucified was he &: and, to cut off all
their expectations from any other, Peter fays, " Nei-
" ther is there falvation in any other: for there is no
" other name under heaven given among men
** whereby ye muft be faved a."

2. When of this Jefus it is affirmed, that he is the
CHRIST, or Anointed, it imports his mediatorial
character and offices. Under the law men were con-
fecrated to, and inverted with offices by pouring upon
their heads the holy oil, which was prepared by Di-
vine appointment, and kept facred to that ufeb: hence
they were called the Lord's Medians or Chrifts, /". e.
anointed ones c ; in which character they typified
God's true Chrift, Jefus of Nazareth, whom he hath
anointed with the Holy Spirit and with power d, with
the oil of gladnefs above his fellows e, as head over
all things to his church.

He is the anointed Prophet or Teacher fent from
God, by whom he has fpoken unto us in thefe laft
days f. So when he opens his prophetic million, he
fays, " The Spirit of the Lord is upon me, becaufe
•' he hath anointed me to preach the gofpel to the

z A&s ix. 22. g Chap. ii. 36. a Chap. v. 12.

h Exod. xxix. 7. and xxviii. 41. 1 Sam. x. I. and xvi. 13. ci Sam.
xxiv. 10. and xxiii. r. Pfal cv, 15 d A#s x. 38. e Heb,

i. 9. f Heb. i. a.

36 Christ's commission

" poor; he hath fent me to heal the bi-oken-hearted,
" to preach deliverance to the captives, and recover-
(< ing of fight to the blind, and to fet at liberty them
(< that are bruifed; to preach the acceptable year of
f( the Lord g." This is that prophet whom the Lord
promifed to raife up like unto Mofes, and whom we
are commanded to hear in all things whatfoever he
fhall fay unto us h.

He is the anointed Higb-Prieft over the houfe of
God '; who having laid down his life once as a facri-
fice for the fins of his people k, hath rifen from the
dead, and entered into the heavenly holy place with
his own blood ', being, by the word of the oath which
was fince the law, confecrated for evermore an im-
mortal High-prieft in the heavens after the order of
Melchifedec j where, he continues to officiate as a
minifter of the fan&uary and of the true tabernacle;
and is able to fave them to the uttermoft that come
unto God by him, feeing he ever liveth to make inter-
ceffion for them m.

He is the anointed King whom God hath fet upon
his holy hill of Zion n, and to whom he hath given
all pewer and dominion in heaven and in earth °. In-
deed it is to his kingly character that the title Chrijl
or Mejfiah more efpecially applies. It comes origi-
nally from the covenant of royalty which God made
with David, wherein he fwore unto him with an
oath, that of the fruit of his loins according to the

g Ifa. lxi. 1. Luke iv. 18, 19. h Deut. xviil 15 — to.

A<5b iii. 22. i Heb. x. 21. ki Pet. iii. 18. 1 Heb.

ix. 12, 24. m Heb. vii. 20 — 28. and via. 1, 2, n Pfal, ii. 6.

o Matxxviii. 18.

TO HIS APOSTLES. 37

flefli he would raife up Chrift to fit for ever on his
throne1'; and fo David gives him that title, when
foretelling his fufferings and his following glory and
dominion q. All the fucceeding prophecies of the
Mefliah, as a king, have a retrofpect to this promife
made unto David; and are juft fo many renewals,
enlargements, and illuftrations of it r. The gofpel
applies the whole directly to Jefus, teflifying that he
is the Chrift or royal feed promifed unto David, in
whom the prophecies have their accomplifhment s.
The Jews did not believe this teftimony; they under-
ftood not the prophecies concerning the humiliation
and fufferings of the Mefliah c, and fo were preju-
diced at the mean appearance of Jefus". Thofe
which foretold his exaltation, kingdom, and govern-
ment, they applied to a kingdom of this world; and
finding nothing in Jefus anfwei'able to their car-
nal expectations, but every thing the reverfe, they
rejected him, as was alio foretold x. But in the New
Teftament account of Jefus, the moft lofty and fub-
llme predictions of trie Mefliah are, without any hy-
perbole, realized in their fulleft fenfe; the confiftency
and connection of his lowed abafement with his
higheft glory are clearly unfolded, as well as the im-

p 2 Sam. vii. n — 17. 1 Chron. xvii. 9 — 15. q Pfal. ii. 2.

A&s iv. 26, 27. r Pfal. lxxxix. 3, 4, 35, 36. Pfal. exxxii. 11.

11a. ix. 6, 7. ::i. I — 10. andlv. r — 5. Jcr. xxiii. 5, 6. and xxxiik 1 4 — 26.
■ xxxiv. 23, zj. and xxrvSi. 24, 25. Hof. iii. 5. sLuke i.

T1- .":- 33j 62, 69, 7a Acts ii. 30 — 37. and xiii. 23, 33, 34, 35.
Heb.1.5— io. tPfal. xxii. Pfal. Ixix. Ifa. Iii. 14. and liii.

] .;. ix. 26. Zech. xiii. 7. u Pfal. bdx. ,8, Ifu. liii. 2.

x Chap. viii. 14, 15. and liii. 3. John i. 10, II. Rom. ix. 32, 33,
A&siv. 11. Pfal. ex viii. 22.

38 Christ's commission

portant ends of both : Ends, the moft worthy of
God, honourable to Jefus, and beneficial to men,
and fuch as infinitely tranfcend all the natural con-
ceptions of the human mind. " For it became him
" for whom are all things, and by whom are all
" things, in bringing many fons unto glory, to make
" the Captain of their falvation perfect through fuf-
** ferings y." And in purfuance of this gracious de-
fign, the Divine Word (mvtov ix.tvm<n) " emptied
" himfelf" of the form of God wherein he originally
exifted, t( took upon him the form of a fervant, and
" was made in the likenefs of men; and being found
« in fafhion as a man, he humbled himfelf, and be-
tf came obedient unto death, even the death of the
«* crofs. For this caufe God alfo hath highly exalted
" him, and given him a name which is above every
" name; that at the name of Jefus every knee fhould
" bow, of things in heaven, and things in earth, and
cc things under the earth ; and that every tongue
tl fhould confefs that Jefus Chrift is Lord, to the
" glory of God the Father z." Thus he " who was
(i made (£§«#" n) a little while lower than the angels,
" for the fuffering of death, was crowned with glory
K and honour a, angels, authorities and powers being
" made fubje£t unto him b;" and thus the promife
to David was fulfilled when God raifed up Jefus from
the dead to fit for ever on his heavenly throne c, and
faid unto him, " Sit thou at my right-hand, until I
« make thine enemies thy footftoold." In this ex-

y Keb. ii. ra Z Fhi'ip. ii. (1 — 12. a Heb. ii. 9,

h 1 Pet. iii. 22. c Adh ii. 24—37. ajid xiii. 32—38.

d PfeL ex. i. Ads ii. 34, 35- Kcb. i. 13.

no his atosiiles. 39

alted ftate he is inverted with fovereign power over
all flefh, that he fhould give eternal life to as many as
the Father hath given hime; and mutt reign till he
hath put all enemies under his feet f, and judged the
quick and the dead according to their works s. His
kingdom is not of this world, like the ancient king-
dom of David, which was only its type; nor is it de-
fended or promoted by the fword, but by bearing
witnefs unto the truth; and his true fubjects are only
fuch as are of the truth and hear his voice h.

3. When Jefus the Chrift is declared to be the
SON OF GOD, it imports,

That he is truly God. The Jews who faw him a
man, but did not believe him to be God, charged him
with blafphemy in calling himfelf the Son of God;
which they rightly underftood to be making himfelf
equal with God, or, being a man, to be making him-
felf God '. As they called themfelves the fons of
God k, and their rulers were termed gods in their
law !, they could not charge him with blafphemy
for faying that he was the Son of God either in a fe-
deral or official fenfe; but when they heard him
affirming that he and his Father were one ra3 that he
did the works peculiar to God n, and fo claiming the
fame divine honour with his Father °, they con-
cluded, that he called God his Father in fuch a fenfe
as would be blafphemy in any mere creature; and fo

e John xvii. 4, f 1 Cor. xv, 25. g A&s x. 42,

Rev. xx. 13. h John xviii. 36, 37. i Chap. v. 18. and x. 23

k Chap. viii. 41. 1 Exod. xxii. 28, m John x. JO-

n Chap. x. 37. 9 Chap. x. 23.

D 2

40 CHRIST S COMMISSION

condemned him to die by their law againft blafphe-
my, " becaufe he made himfelf the Son of God p."
His diiciples alfo, in confeiling their faith, exprefa
their higheft notions of his perfon by calling him the
■Son of God q, and worshipped him as fuch r. Every
thing whereby the true God is made known or diftin-
guifhed from his creatures is afcribed unto the Son. —
i. Every divine name is given unto him, excepting
fuch as ferve to mark the other two perfonal diltinc-
tions. He is expreisly called God: "Make itraight
*( in the dtfert a way for our God s." — " Say unto
" trie cities of Judah, Behold your God c." — " In the
" beginning was the "Word, and the Word was with
" God, and the Word was Godu." — « Feed the
" church of God. which he hath purchafed with his
" own blood x." — « God was manifeft in the flefh *."
— " Thy throne, O God, is for ever and ever z."
And that he is God in the ftricleft fenfe, is evident
from his being called the Mighty God a, — the great
Godb, — over all God blefled for ever c. The incom-
municable name Jehovah is given unto him. " Pre-
f pare ye the way of Jehovah e." — ** Jehovah of
«« hefts f." — " Jehovah our Righteoufnefs g." By
what names or titles ftiail we know t!ie true God if
ihefe diftinguifh him not? 2. Every eflential and in-
communicable divine peifetfion is afcribed to him;

p John xix. ". q Mat. xvi. 16. John vi. 69. A&s viii. 37.

v J'hn ix. 35— 39. slfa. xl. 3. t Ver. 9. 10. u Jolui i. I.

x A(5>s xx. s8. y I Tim. iii. 16. z Heb. i. 8. atta.ix.it

b Tit. ii. 13. c Rom. ix. 5. e Ifa. xl. 3. with Luke iii. 4.

f Ifa. \i. 3, 5. with John xii. 41. g Jcr. x^iii. 6.

TO HIS APOSTLES, 4?

fuch as, eternity11, — immutability1, — omniprefencek,

■ omnipotence l, omnifcience m, knowing the

thoughts", and fearching the reins and heart0.

3. Every divine work is attributed to him; fuch as,

creation p, upholding all things q, railing the

dead1", — judging the world s. Now creation is the
exclufive and immediate work of God c, and by this
the eternal power and Godhead of the Firlt Caufe are
clearly feen u. It is God who quickeneth the dead*;
it is God himfelf that is judge y. 4. Religious ho-
nour and divine ivorjf/ip belong unto him ; this he
claims even as- the Father z. Chriftians are denomi-
nated callers upon his name a,- and they actually did
fo b. Stephen and the thief on the crofs commended
their departing fpirits unto him c. The higheft or--
der of created beings are commanded to worfhiir
liim d ; accordingly he is worfhipped in heaven in
conjunction with the Father e. Yet divine worfhip
and honour belong only to God f. Whatever elk,
therefore, is imported in the name Son of God, it im-
plies in the firft place that he is really a divine perfon.

h lfa\ xliv. 6. with Rev. i. 8. and xxii. r.3.' Mic. v. 2. Col. i. if.
I Tim. ;. 17. i Heb. i. 12. and xiii. 8. k Mat. xviii. %o.

and xxviii. 20. 1 Rev. i.-8, m Johnxxi. 17. n Mat.

ix. 34. Mark. ii. 6, 8. John ii. 24, 25. o Rev. ii. 24. p John

u 1 — 4. Eph. iii. 9. Col. i. r6. Heb. i. 2, 10. Rev. iv. ir.
q Ikb. i. 3. 1- John v. 21, 2S! s 2 Tim. iv. 1. t Ifa.

xliv. 2-4. u Rom. i. 19— 21. x Rom. iv 17. yPfal.

1-6- zi John v. 23. a-A6ts ix. 14,21. I Cor. i. 2.

b Mat. via. 23. x>. ;;. an '. \r. 25, 28. Luke xvii. 5. John ix. 38.
Rom. i. 7. 1 Cor. i. 3. . 7, Theft ii. 16, 17. c Luke xxiii. 42.

'• 59- d P£aL :c;:vii. 7. with Hjb. i. 6. Ifa. xlv.

-- — 25- with Rom. >::v. io, 11. Philip, ii. o, 10, n. e Rc :.

v. c: : f Mat. iv. 10.

»3

/j.2 Christ's commission

It alfo imports that he is truly man as well as Goo*.
The fcripture clearly holds forth the eternal pre-
exiftence and Godhead of his perfon, as has been
fhown; but it does not feem to give us a view of his
ioniliip altogether abftracl from his humanity. He
is exprefsly called the Son of God on account of his
incarnation. The angel, foretelling the birth of him
who was to be called the Son of the Higheji^ thus ex-
plains to the Virgin his divine generation : " The
6( Holy Ghoft mall come upon thee, and the power
*( of the Higheft fhall overfhadow thee ; (ho »#<) and
" therefore that holy thing which fhall be born of
■* thee (hall be called the Son of God s" Here is
a plain reafon given for his being called the Son of
God. That holy thing conceived and brought forth
fcy the Virgin was not a human perfon, but Emma-
nuel, i. e. God with us h. The child born and fort
given was the Mighty God ', — the Saviour Chrift the
Lord *, — the Word made flefh ', — God manifefted in
the flefh m. If fuch was the perfon born, then this
paffage gives the reafon, not why his human nature
alone, but why his whole perfon, now conftituted of
both natures, is denominated the Son of God. We
perceive not the chief glory of this great myftery of
godlinefs, if we view it only as a miraculous concep-
tion of his human nature. The Holy Ghoft came
upon the Virgin, and fo fhe was with child of the
Holy Ghoft" j — that which was ty&t*8tr) begotten
in her was of the Holy Ghoft °. — The power of the

g Luke i. 31, 32, 35. h Mat. i. 23. with Ifa. vii. 14.

ilfa. ix. 6. k Luke n. II. 1 John i. 14. m I Tira,

iii. 16. & Mat. i. 18. 0 Ver, 30,

TO HIS APOSTLES. 43

Higheft overshadowed her. By the Highejl is meant
the Father: for a little above it is faid, that Chrift
fhould be called the Son of the Higheft p; and, ad-
drefling the Father, he fays, " A body haft thou

*« prepared me q." Laftly, the eternal Word (ssn-

>.xp5*vtrxi) took upon him, or took hold of, the hu-
man nature thus prepared for him of the feed of
Abraham, in fuch a manner as to make it his own r,
Thus he took part of the fame ilefh and blood with
the children which God had given himsj and the
refult is, that his perfon thus conftituted is the Son
of God r. Though the eternal and unchangeable
Word did not hereby ceafe to be what he was before,
yet he was made _flefl?3 and in this refpect is the only
begotten of the Father in a fenfe peculiar to himfeif u;
for never was a perfon fo begotten or conftituted be-
fore, nor ever will be, whereby two diftin£t natures
fo infinitely diftant as the divine and human are
united in one individual self. From this reafon of
his fonfhip given by the angel, it would appear that
it lies neither in his divine nor human nature fepa-
rately considered, but in the union of both in his one
perfon.

He is aifo the Son of God in refpe£t. of his being
begotten from the dead, and of the confequent glory
and dominion conferred upon him. As in the firft
creation he was before all things, and the Firft-born,
or fupreme Lord *', of every creature, fince by him

* Chrifl isftyled (■arcvrjnx.os -stavr,; xnertcos) tie Flrji-born of every
ire.iture, Col. i. 15. not becaufe he was the firft created of all the

p Luke i. 33. q Heb. x. 5. r Chap, ii, 16. s Ver. 14.
t Luke i, 3 j. V John i, 1 4.

44 Christ's commission

were all things created as their caufe, and for him as
their end x; io in the new creation he is. the Begin--
ning f, the Firft-born or Firft-begotten from the
dead i \ and that not only as being the Firft-begotten
of all the children of God, confidered as the children
of the refurrecVion z, and who are alio waiting for
this adoption or fonfhip, to wit, the redemption of
their bodies a ; but alfo in refpecfc of his fovereignty
and dominion as Lord and Heir of all things b, being
God's Firft-born c, to whom, by right of primogeni-
ture, belongs the excellency of dignity and the excel-
lency of power d: " For to this end Chrift both died,
" and rofe, and revived, that he might be Lord both
f( of the dead and living e." It was when Godraifed-
him from the dead, and conferred upon him the king-
dom and priefthood, that he faid unto him, " Thou
<c art my Son, this day have I begotten thee f." It

creature?, but the reafon given is, bccaufe by hin icfre all things crs-
ated, ver. 1 6. therefore it muft refpect his dominion as Lord over all,
which was the right and prerogative of the firfl-born; and fo to give
one the dominion is to make him firft-born, Pfai lxxxix. 27. akhoug'A
he was not fo by birth, Gen. xxvii. 3 7.

f The titles of Chrift which are prefixed to the er>iftles to the
feven churches of Afia in the Revelations, are all taken from chap, i,
though the language is fometimes a little varied": i'o that " the Anierf,
" the faithful and true W;tnd.s, tij JftfgiripMg of the creation <./ '
chap. iii. 1.4. anfwers to " the faithful AYhue:.-, tie Firjl-begotten o£tit
" dejj, and the Prince of the kings of the earth* cb^ip. i. 5.

x Ci 1. i. 15, 16, 17. y Col. i. 1 3. Rev. i. J. and iii. 1 4,

Z Luke xx. 36. A&s xxvi. 23. I Ccr. xv. ;c. a 1

vii:. : '. b Heb. i. 2. c Pfel: lxxxix. 27. Heb. i. St

d Gen. xlix. 3. e Rom. xiv. o. f Pf.il. ii. 7, with A&a

V*. 33- Heb. -• 4>$'9a&v.S.

TO HIS APOSTLES. 45

was then that the prbmffe made to David concerning
him was fully accomplished : " I will be to him a
" Father, and he ihall be to me a Son •>. This laft
view of his fonihip fuppofcs the divine dignity of his
perfon, as before fet forth, and is founded upon it 5
for who but the mighty God could fuftain fuch a go-
vernment upon his ihoulder h, or manage the key of
David ', the keys of the invilible world and of death k?
Who but he was worthy to receive all power in hea-
ven and in earth as the Father's heir, and to be the
object of all that divine homage, honour, and wor-
ship, both from men and angels, which is connected
with it ' ? Thefe are fome of the leading fenfes in
which Jefus is declared to be the Chrilt the Son of
God j but I pretend not to have given the whole im-
port of that gofpel proportion.

"We fhall now proceed to confider more particu-
larly what the gofpel teftifies concerning his work as
the Saviour of loit hnners.

During his perfonal miniftry upon earth he preached
the glad tidings of falvation as the great Prophet of
his church"1; and for this he was commifiioned of
the Father and infpired by the Holy Spirit", accord-
ing to the promife, " I will put my words in his
" mouth, and he fhall fpeak unto them all that I (hail
" command him °." This Jefus applies to himfelf
when he fays, " I do nothing of myfelf; but as my

g 2 Sam. vii. ij. Pfal. lxxxix. 26, 27. with Hcb. i. 5. h Ifa.

ix. 6. i Rev. iii. 7. k Chup. i. 18. 1 John v. 22, 2 j.

Philip, ii. 9 — 12. Heb. i. 6. Rev. v. 9 — 14. m Heb. ii. 3,

>i Luke iv. 18. o Deut. xviii. 18.

46 Christ's commission

" Father hath taught me, I fpeak thefe things : — The
" word which you hear is not mine, but the Father's
" who fent me: — I have not fpoken of myfelf, but
** the Father who fent me; he gave me a command-
" ment what I mould fay and what I mould fpeak p."
«' The Jaw," which both condemned the fmner and
typified the gofpel, " was given by Mofes ; but
" grace," inftead of condemnation, " and truth"
in place of fhadows, " came by Jefus Chrift. No
*l man," no not even Mofes, " hath," like him, " feen
" God at any time : the only-begotten Son, who is
" in the bofom," and fo privy to the whole counfels
and will « of the Father, he," as the true prophet,
* hath declared him V

To confirm his miffion and doctrine, he, by the
fame Spirit r, performed miracles, wonders, and fignss;
fuch as inftantaneoufly healing all manner of difeafes,
ejecting demons, controuling the elements, raifing
the dead, &c. r; by all which he was approved of
God the Father as the Meffiah his Son. To this proof
he refers the Jews: " I have greater witnefs than
" that of John ; for the works which the Father hath
" given me to finifh, the fame works that I do bear
" witnefs of me that the Father hath fent me." —
" The works that I do in my Father's name, they bear
«' witnefs of me." — " Say ye of him whom the Father
" hath fanctified, and fent into the woild, Thou blaf-
w phemeft; becaufe I faid, I am the Son of God? If
w I do not the works of my Father, believe me not.

p John viii. 28. xii. 49. andxiv. 44. q John i. 17, 18. and

xvii. 6, 8, 26. r Mat. xii. 28. 8 Ads ii. 23.

t Chip. x. 38, 29.

TO HIS APOSTLES. 47

" But if I do, though you believe not me, believe the
" works j that ye may know and believe that the Fa*
" ther is in me, and I in himu."

He hath alfo exhibited in his life a pattern of the
mod perfect holinefs, patience, humility, and felf-
denied obedience, even unto death; and he hath left
his difciples this example for their imitation, that
they, having the fame fpirit of faith, might follow
his fteps y, and walk as he walked z.

But the gofpel chiefly infifts upon what Chrifl hath
done as the fitbftitute and reprcfentaiive of the guilty j
fuch as, that " he died for our fins, according to the
" fcriptures; — that he was buried, and that he rofe
H again the third day, according to the fcriptures a j"
that " he afcended up far above all heavens5," and
" fat down on the right-hand of the Majefty on
11 high c," where he continues to make interceflion
for his people d. We mall briefly touch at each of
thefe particulars, and {how their import.

i. The Death of Chrifl is fuch an important ar-
ticle of the gofpel which the apoftles preached, that
their whole doctrine is denominated " preaching
u Chrifl crucified e — the preaching of the crofs of
" Chrifl; f." Paul " determined not to know any
" thing," either as the foundation of his own hope and
glorying, or as the fubje£t of his preaching to others,

u John v. 36. and x. 25, 36, 37, 38. Y 2 Cor. iv. 13. 1 Pet.

ii. Zi. Mat. xj.. 29. and xvi. 24. John xiii. 15. and xv. 12.
z 1 John ii. 6. a 1 Cor. xv. 3,4. b Eph. iv. 10.

c Heb. i. 3. d Rom. viii. 34. Heb. vii. 25. e I Cor. i. 23.

f Chip. i. 18.

48 Christ's commission

" fave Jefus Chrift nd ' ;m crucified s" And no

wonder, if we only confider the import of this fact.

(i.) ChrifL's death is that obedience which (lands op-
pofed to the difobedience of the firfl man h. Adam
is exprefsly called the type of him that was to come ',
he being the public reprefentative of his pofterity,
even as Chrift the fecond Adam is of thofe whom the
Father hath given him k; and the obedience of Chrift
is contrafted with the difobedience of Adam in thefe
words : " For as by one man's difobedience many were
ff made tinners; fo by the obedience of one (hall many
" be made righteous '.'' By obedience here is prin-
cipally meant his laying, down his life, for that is the
fubjtel upon which the comparifon of Adam with
Chrift is introduced171. Chrift's death was a voluntary
act of obedience to the commandment of his Father;
fo he fays, " Therefore doth my Father love 'me, be-
" caufe I lay down my life that I might take it again.
" No man taketh it from me, but I lay it down of
" myfelf. I have power to lay it down, and I have
" power to take it again. This commandment have
« I received of my Father *." The will of God
which he came to do, and by which his people are
fanctiflcd, was the offering up of his body once °. By
this act of obedience he at once fulfilled the law to
the utmoft, exercifing the perfection of love to God
and man, and fatisfying all its penal demands ur^n

g I Cor. ii. 2. Cal. vi. 14. li Rem. v. 19. i. Vet, 14.

k 1 Cor. xv. 45. I-Ieb. ii. 1.:. 1 Rem. v. 19. m See

the connexion of ver. 9. 10, 17,12. ' J; John x. 1 7, 1.8.

o Heb. x. o, ic.

TO HrS APOSTLES. 4Q

hi-s guilty people p. The fpotlefs holinefs of his heart
and life qualified him for this obedience, and the di-
vine dignity of his perfon gave it infinite worth and
efficacy q. This is that (iv hx-xtu^x) one right eoufnefs,
which is not only an adequate oppofite to the (sv -arx^x-
<7rruy.!t) one offence r, but (zs-o>.Xa> pxXXov) much more abun-
dant in its merits and effects: for it juftifi.es not only
from that one offence, but alfo from our own many offences;
— redeems not merely from the death which came by
Adam, but alfo faves from the wrath to come, or
the fecond death, — and intitles to a life far more ex-
cellent than that which was forfeited, — a heavenly
life from the dead, fuch as Jefus now enjoys s.

(2.) The gofpel exhibits Chrift's death as a true and
proper facrifice for fin. A facrifice is a victim fub-
itituted in the place of the guilty, flain for their fins,
and prefented unto God as an atonement for them,
with a view to fatisfy his juftice and procure his
favour c. Sacrifices have in all ages, and by almoft
all nations of the world, been looked upon as indiC-
penfibly necefTary to render the Deity propitious.
The heathens, though they had loft the knowledge
of the true God, ftill retained fuch a fenfe of this,
that fome of them facrificed their own children for
that purpofe. Whether this universal notion, that
the Deky was to be appeafed by facrifice, took its
rife from an original revelation, or was fuggefted by
confeious guilt, and a dread of the Divine difpleafure,
is not perhaps very material to know. It probably

p Gal. iii. 23. q 1 Pet. i. 19, ii. 22. and iii. 1 8. Heb. ix. 14.

A6ts xx. 28. r Rom. v. 18. 6 Chap. v. 15, 16, 17,20, 31.

t Lev. i. 3, 4. and iv. 37,-35.

50 CHRIST S COMMISSION

originated from the former, and was continued un-
der the influence of the latter. Whatever be in this,
it ferved to make the doctrine of Chrift's facrifice
eafier underllood when it came to be preached among
the nations. Sacrifices were inftituted by Divine
appointment immediately after the entrance of fin,
to prefigure the facrifice of Chrift ; accordingly we
find Abel, Noah, Abraham, &c. offering facrifices
in the faith of this. Under the law, the Lord ap-
pointed divers kinds of facrifices for the children of
Ifrael : The pafchal lamb u •, — the holocauft, or whole
burnt-offering x ; — the fin-offering, or facrifice of ex-
piation y; — and the peace-offering, or facrifice of
thankfgiving z •, all which emblematically fet forth
the facrifice of Chrift, being the inftituted types and
fhadows of it a. Accordingly Chrift fet them all afide
when he offered his facrifice : " Above when he faid,
" Sacrifice, and offering, and burnt-offerings, and
" offering for fin, thou wouldft not, neither hadft
n pleafure therein (which are offered by the law) :
" Then faid he, Lo, I come to do thy will, O God.
" He taketh away the firft, that he may eftablifh the
«* fecond. By the which will we are fan&ified
«* through the offering of the body of Jefus Chrift
» once for all b."

As in the comparifon with Adam, fo on this fub-
je£t the Apcftle fets forth the excellency of Chrift's
facrifice above thofe of the law. The legal facrifices
were only brute animals; fuch as bullocks, heifers,

u Exod. xii. 3. x Lev. vii. 8. y Chap. iv. 3, 4, Sec.

1 Chap. vii. 11, 12, &c. a Hcb. ix. 9 — 15. and x. I. I Cor. v. 7.

b Heb. x. 8, 9. 10.

TO HIS APOSTLES. <?I

goats, lambs, Sec. c ; but the facrifice of Chrift was
himfelf d, a perfon of infinite dignity and worth. The
former, though they fanclafied to the purifying of the
flefh from ceremonial uncleanncfs, yet it was not
poffible for them to expiate fin, or purge the confei-
ence of the worfhipper from the guilt of it, and fo it
is faid that God was not well-pleafed in theme; but
Chrift hath effectually and for ever put away fin by
the facrifice of himfelf, having made an adequate
atonement unto God for it ', and thereby alfo purges
the confeieuce from dead works to ferve the livinn-

God g. The firft were offered year by year continu-
ally, which fhowed their infufficiency, and that God
was ftill calling fins to remembrance h: «but the laft
needs not to be repeated, becaufe it hath fully and at
once anfwered all the ends of facrifice; upon which
account God hath declared that he will remember
the fins and iniquities of his people no more. " Now,
" where remiffion of thefe is, there is no more offer-
« ing for fin '."

(3.) By the death of Chrift the old covenant was
fet afide, and the new covenant made, dedicated, and
confirmed.

The old or firft covenant is that which God made
with the nation of Ifrael at Sinai by the mediation of
Mofes k, in purfuance of his promife to Abraham
reflecting his fieihly feed '. This covenant was but

c Heb. ix. 12, 13. d Heb. 1. 3. ix. 14, 25. and x. 10.

e Chap, x. 4, 5, 8,11. f Chap. ix. 26. Eph. v. 2. g Heb. ix.
14. and x. 22. h Chap. x. 3. i Heb. vii. 27. and x. 14 — 19.

k See Exod. chap. xix. to xxiv. 1 Deut. xxix. 12, 13,

E 2

52 CHRIST S COMMISSION

a temporal earthly fhadow of the new and better co-
venant which was to be made after thofe days.

The new or fecond covenant is that which God
made by the mediation of Chrift with the true Ifrael,
the fpiritual feed of Abraham, confiding of Jews and
Gentiles, according to the promife he had made him
©f bleffmg all nations in his Seed, which is Chrift m.

Thefe two covenants * were allegorically repre-

* Many view thefe two covenants as only different difpenfations
»f one and the fame covenant, though the Apoflle exprefsly calls
them two, Gal. iv. 24. Had they been one covenant, then it behoved
the mediator, people, prieft, facrifice,fan<5tuary, and inheritance, to be
the fame alfo, or at leaft of the fame kind; but in all thefe the fcrip-
ture makes fuel* a difference as is between flefh and fpirit, earth and
heaven, fhadow and fubftance, things temporal and things eternal.
This miiiake leads them alfo to contraft the new covenant with a
covenant fuppofed to have been made with Adam ; whereas the
fcripture always fpeaks of it with reference to, and in diftincrion
from, the old covenant made at Sinai, which was its type. The law
j^iven to Adam is not held forth under the notion of a covenant, that
being applied in fcripture to God's entering into a friendly relation
•rvith Rnful men, which could not take place but by fhedding the
blood of facrifice: hence the original expreffion for making a cove-
nant fignifies to cut off a purifying vici'im, as explained Jer. xxxiv. 18.
and exemplified Gen. xv. 17, 18. Exod. xxxiv. 5,11. but for this there
was no cccafjon while Adam flood naturally in friendfhip with his
Makef. Yet the law given to Ifrael, in the Sinai covenant, repre-
sented and called to mind, in feveral refpeet-, the original law given
to Adam; and in this view it was the miniftration of death and con-
demnation to inners, and is oppofed to the promife, Gal. iii. 18 — to
grace, Rom. xi. 6. — to faith, Gal. iii. 12, — to the righteoufnefs of
faith, Rom. iv. 13. and r. 5, 6. It was given to that people with a
view to make them fenfiLle of their fin and danger, and of their need
cf falvation by the promifed Seed, and fo was fubfervient to the pro-
mife. See Rom. v. 20. and vii. 13. Gal. iii. 18 — 25.

m Heb. viii. andix. 15. andxii.24. Rom. iii. 29>30. andix. 6— J..
Gal. iii. 7 — 19.

TO HIS APOSTLES'. 53

fented in Abraham's family ; the firft by Hagar the
bond-woman, the laft by Sarah the free-woman; and
the people of thefe covenants were reprefented by
their refpective fons Ifhmael and Ifaac "«

The old covenant and the new could not be both
in force at the fame time, becaufe the former was the
type of the latter. They were alfo incompatible with
each other in this refpect, that the firft included only
the nation of Ifrael, and fhut out the Gentiles as
aliens and foreigners ° ; whereas the laft comprehends
believers of all nations, whether Jews or Gentiles p.
It is evident, therefore, that the new covenant could
not take place till the firft was made old and ready to'
vanilh away0-. The Lord had promifed of old to
make this new covenant r; but it was not actually
made till Chrift by his one offering had fet afide the
legal facrifices, and perfected for ever them that are
fanttifiedj, for this is what the Apoftle gives us as the
accomplifhment of that promife s j fo that it was made
upon Chrift's facrifice. The firft covenant' was not
dedicated without blood: "For when Mofes had
" fpoken every precept to all the people according
" to the law, he took the blood of calves and of goats,
" with water and fearlet-wool and ■hyflbp, and fprin-
" kled both the book and all the people, faying, This
st is the blood of the covenant which God hath irr-
" joined unto you c." Jefus fhows what anfwers to
this in the fecond, when he fays, " This is the new
" covenant- in my blood u)" or, " This is my blood ■

n GjI. iv. 42, 31. o Eph. in 12, - p' Chap. ii. 13 — 17.

.Col. ii. 14. q Hib. viii. 13. r Jer. xxxi. 31 — 25'

§-K«b. x. / -J). t Heb. ix. 18, 19, 2<j» u Luke xxii, 20,

E 1

54 Christ's commission

*< of the new covenant, which is fhed for many for
*' the remiflion of fins x •" plainly intimating, that the
new covenant was made in or by his blood ; and hence
his blood is called " the blood of fprinkling 1" « the
" blood of the everlafting covenant z." It is through
Chrift's blood that all the promifes of the new cove-
nant take effect. By it he redeemed or pttrchajed the
people of this covenant out of every kindred, and
tongue, and people, and nation a, and fanctified or
confecrated them unto God, as a royal priefthood, an
holy nation, and peculiar people b. Thus the cove-
nant relation took place, as exprefTed in the promife,
*« I will be their God, and they fhall be my people." —
By this he alfo made a complete and everlafting atone-
ment for their fins c, and upon this ground the pro-
jnife is fulfilled, « I will forgive their iniquity, and I
fi will remember their fins no more d." — It is only in
the atonement that the true character of God is ma-
nifefted as the juft God and the Saviour e ; and hereby
nil the people of this covenant " know the Lord from
*< the leaft of them unto the greateft of them."— It is
through the application of this blood by the Spirit,
that the confcience is purged from dead works to
ferve the living God f ; and the faith of it working by
love s, is the accomplifhment of that promiie, " I will
f{ put my law in their inward parts, and write it in
«* their hearts." Thus they are " elect according to

x Mat. xxvi. 28. y Heb. xii. 24. z Chap. xiii. 20.

a I Pet.i. 18, 19. Rev. v. 9, 10. b Heb. xiii. 12. 1 Pet.,

ii. 9. c Mat. xxvi. 28. Heb. ii. 17. 1 John ii. 2. d Heb.

x. 14, 17. e Rom. iii. 25, %(). Ifa. xlw 7,1, f Hcb. X. 14.

g Gal. v. 6. and vi. 15,

TO HIS APOSTLES, $$

« the foreknowledge of God the Father, through
" fanctification of the Spirit unto obedience, and
« fprinkling of the blood of Jefus Chrift. a." It was
the blood of Chrift which confirmed the covenant, and
ratified all the exceeding great and precious promifes
upon which it is eftabliihed. It is the ratification of
promifes that gives them a covenant form: in this
refpect the new covenant is compared to a tefta-
ment *, which is of force by the death of the teftator,
but of no ftrength at all whillt he liveth h. When
God made promife to Abraham he confirmed it by
an oath; not as if his word had been infufficieiif,
but that he might more abundantly mow unto the
heirs of promife the immutability of his counfel, and
give them ftrong confolation '. This was the higheft
confirmation that words could give, for he could
fwear by none greater than himfelf. But the new
covenant is confirmed in a Hill more finking and
wonderful manner, even by the precious blood of his
own Son; which, as it is the meritorious ground of
the promifes, and the higheft demonitration of the
Divine love and good-will to men, is fuited to remove

* Aix0y,Kt) fignifies either a covenant or tejtamint; but when that
■word is exprefiive of the old or new economy, it ought always, in my
opinion, to be rendered covenant. Even in Heb. ix. 16, 17. it may be
fo tranflated, if infbeud of tertater, ha9ifuW( be unuerftcod to-
fignify the appointed facrifice by which covenants were ratified, and
t-rt ny.poic be rendered, not after men are dead, but literally, upon the
dcad,v'\z. facrifice or animals; for the Apoftle is evidently fpeaking of
Chrift under the character of mediator and bigb-friefi, and of the blood
of his facrifice ; which do not properly belong to the idea of a teftament '
or latter-will, but to that of a covenant betwixt God and finful men.

a I Pet. i. u h Hib. ix, 16, 1 7. i Chap. vi. 1 3 — rj,

$6 CHRISTrS COMMISSION

every ground of fufpicion from the human heart, and
to give the ftrongeft affurance of all ftipulated blef-
fings; fuch as the remiffion of fins, the adoption of
children, and the eternal inheritance k : for if " God
f* fpared not his own Son" (a perfon of infinite dignity
and worth, and the object of his fupreme love), "but
" delivered him up for us all, how fhall he not with
<( him alfo freely give us all things ! ?" and efpecially
when we consider that he was delivered up for this
very encL Thus we fee how the new covenant was-
made and ratified in Chriil's blood, or upon his
facrifice..

2. Another fact recorded in the gofpel is the bu-
rial of Chrift ra. It v/as predicted that he fhould
make his grave with the wicked,, and with the rich
in his death", and alfo typified by Jonah in the
whale's belly °. It is an article of the gofpel which
the apoftles preached unto the nations. Paul preach-
ing at Antioch, fays, " When they had fulfilled all
u that was written of him, they took him down from
u the tree, and hid him in a fepulchre 'V and he
mentions it among the other particulars which he de-
livered to the Corinthians firft of allV The burial
of Chrilt was,

(1.) A ftrong evidence of the reality of his death.
His enemies indeed had made fure work of him by
piercing his fide with a fpear, after they faw that he
was dead already r; but his being wrapped up in

k Rom. viii. 33, 34. Gal. iv. 4, J. Heb. ix, 15. iRom.vi-iL

32. m Mat. xxvii. 57 — 61. Mark xv. 43 — 47. Luke xxiii.

50 — 54. John xix. 38 — 42, n Ifa. liii. 9. o Mat. xii. 40,

p Aits xiiL.29, <j 1 Cor- xv. 4. r. John xix= 33, 34.

TO HIS APOSTLES. 57

linen clothes, with his mouth and noftrils filled with
ipices, as the manner of the Jews was to bury s, and
in this fituation lying three incomplete days in a cold
fepulchre, is a farther demonftration to all the world
that he was really dead, and that there was no latent
principle of life remaining in him.

(2.) It affords a ftrong proof of his refurrec~Uon ;
for the precautions taken by his enemies to fecure the
fepulchre, by fealing the ftone and fetting a watch,
cut off every poffibility of deceit in that matter c.

(3.) It was the laft and lowed ftep of his humilia*
tion. The laft part of the curfe denounced againft
Adam was, that he fhould return unto the ground
from whence he was taken u ; and fo the grave is the
houfe appointed for all living x. To redeem from this
curfe, the Prince of life fubmitted to be brought into
the duft of death y, and to be retained for a while in
the gloomy manfions of the dead. " Death and the
'* grave (as one beautifully obferves) might be proud
f( of fuch a tenant as this." But he (loops thus low
that his victory over both might be the more con-
fpicuous and complete; for hereby he became the
plagues of death, defpoiling it of its (ting and power,
and the deftruction of the grave, by burfting afunder
its gates, and opening a pafTage through it to everlaft-
ing life z.

3. The resurrection of Chrift from the dead Is
another article of the gofpel a. This fact holds fuch
an important place in the gofpel fyflem, that the truth

s John xix. 40. t Mat. xxvii. 63 — 66. u Gen. Iff. 19.

x Job xxx. 23. y Pfal. xxii. 15, z Hof. xiii. 14. 1 Cor. xv.

54> 55' a Ads ii. 24, 32. x. 40, 41. and xiii. 30, 31,

58 Christ's commission

of the whole (lands or falls with it b. The chief end
of the apoftolic office was to bear witnefs to it c ; fal-
vation is connected with the belief of it d, and by it
believers are begotten again to the lively hope of the
heavenly inheritance e.

(1.) By his refurrettion he was determined to be the
Son of God with power f, according to what was fore-
told of him in ancient prophecy 8. Jefus himfelf re-
fers his enemies to his refurre&ion as the decifive
proof of his character and million h; and fo gave them
the faireft opportunity to fatisfy themfelves as to the
truth of that fat!:, and to guard againft every impofi-
tion '. Had his body remained in the grave, all his
pretentions would have been refuted; but his refur-
reclion from the dead on the appointed day, juftined
all his claims, and demonftrated that he was the true
Mefliah, the Son of God, the Saviour and Judge of the
world k, who had thus received power from his Father,
not only to lay down his life, but to take it again l.

(2.) His refurredtion proves the perfection of the
atonement which he made by his death for the fins of
his people, and that God is fully and for ever well-
pleafed in it. Had he continued under the power of
that death which he fuffered for our fins, we could
have no evidence that he had made full fatisfaction :
On the contrary, his remaining in the prifon of the
grave would have fliown him unable to pay our debt

b 1 Cor. xv. 14 — 19. c A&s i. 22. iv. 1$. and x. 40, 41.

d Rom. x. 9. e I Pet. i. 3,4. f Rom. i. 4. g Pfal. xvi.

10. with Adb ii. 24 — 29. Pfal. ii. 7. with Ads xiii. 33. h Mat.

xh. 38 — 40. John ii. 18 — 12. i Mat. xxvii. 62 — 66. kA6U

xvii. 31. ljohax. 18.

to his aposti.es. 59

and obtain remiffion. " If Chvift be not raifed (fays
" the Apoftle), your faith is vain; ye are yet in your
" fins m." But in his refurre£tion we fee him obtain-
ing a full difcharge in the name of all for whom he
died, and juftice acquitting him from all further de-
mands; for the God of peace, in bringing him again
from the dead by the blood of the everlafting cove-
nant which was fhed for the remiffion of fins n, raifed
him again for our juftification °, and removed the
curfe. Thus he was juftified by the Spirit p quick-
ening him from death, the wages of our fins q ; fo
that none can lay any thing to the charge of God's
elect, feeing « it is Chrift that died, yea rather, that
« is rifen again r."

(3.) It is the evidence^ earne/I, and example of the
refurrection of the faints at the laft day. The con-
nection which believers have with Chrift in his refur-
rection is compared to that which they have with
Adam in the death which came by his fin : " For
(t fince by man came death, by man came alfo the
" refurrection of the dead. For as in Adam all die,
" fo in Chrift fhall all be made alive s." Chrift in
his refurrection is compared to the firft-fruits under
the law, which being offered to the Lord, confecrated
the whole harveft, and was a fample as well as cer-
tain pledge and earneft of it ' : " But now is Chrift
" rifen from the dead, and become the firft-fruits of
" them that flept — Chrift the firft-fruits, afterwards

m 1 Cor. xv. 17. n Heb. xiil. 20. o Horn. iv. 2j.

p I Tim. iii. 16. q 1 Pet. iii. 18. r Rom. viii. 33, 34.

5 i Cor. xy. 21,22. tLev. xix. 24. Deut. xxvi. 2.

6o Christ's commission

" they that are Chrift's at his coming u." He is alfo
in this refpect called the F'ujl-borti, the Fhjl-begotten
from the dead x ; which imports his connection with
many brethren who fhall in their order fucceed him
in that birth, and be the children of God by being
the children of the refurrection ?. This is that adop-
tion or fonfhip which the Spirit leads them to wait
for, to wit, the redemption of their bodies z. Chrift
was raifed from the dead as the vital head of his body
the church, and the Spirit which quickened him is
communicated to all his members a ; fo that thofe
who partake of the Spirit of the rifen Jefus, and are
tliereby quickened from death in trefpaffes and fins
to a new life of conformity to him in this world b,
have the very quickening principle already dwelling
in them which raifed Chrift, and which fhall alfo
raife up their mortal bodies at laft : for, fays the
Apoftle, " If the Spirit of him that raifed up Jefus
«' from the dead dwell in you, he that raifed up Chrift
" from the dead fhall alfo quicken your mortal bo-
" dies by his Spirit that dwelleth in you c." In fhort,
fuch is the conne&ion between the refurrection of
Chrift and that of his people, that to deny the latter
amounts to a denial of the former: " Now if Chrift
« be preached that he rofe from the dead, how fay
« fome among you that there is no refurrection of
** the dead ? But if there be no refurrection of the
" dead, then is Chiift not rifen d." Thus we fee

« I Cor. xv. 20, 23. x Col. i. 18. Rev. i. 5. y Luke

xx. 36, 38. z Rom. viii. 23. a Chap. viii. 9.

b Chap. vi. 4. Col. ii. 12, 13. and iii. 1. c Rom. viii. u.
d I Cor. xv. 12,13.

TO HIS APOSTLES. 6"l

that they (land or fall together, fo that we cannot be
more certain of Chrifl's refurrection from the dead
than we are of the refurrection of thofe that fleep in
him e. With regard to the nature of the refurrection
body, we are allured that Chrifl's rifen and glorified
body is the original and pattern of it. As in this life
the faints bear the image of Adam in their earthly-
mortal bodies, they mall then bear the image of
Chrift in having their vile bodies changed and
fafhioned like unto his glorious body f. The body, as
derived from Adam, is fown, not only into the grave,
but alfo into this world, (^^«w) an animal, cor-
ruptible, difhonourable, and weak body; but in the
refurrection it (hall be raifed, like Chrifl's, a fpiritual,
incorruptible, glorious, and powerful bodys. — Thus
thev lhall not only fee him as he is, but be like him h.

4. Another article of the gofpel-teflimony is
Chrifl's ascension into heaven and glorification
at the Father's right-hand '. Of this fact the apoflle^
were witnefles k. They could not indeed with their
bodily "eyes fee him enter- into the higheft heavens
(though fome of them had afterwards viuons of him
in his glorified Hate '); but this was fully proved by
his pouring down the Spirit according to his pro-
mife m, which could not take place till he was glori-
fied n. This was fuch an evidence as fell under the
examination of mens fenfes ; for (fays the Apoflle)

e 1 Theff. iv. T3, 14. f 1 Cor. xv. 45 — 50. Phil. iii. zx.

giCor. xv. 4a — 46. h 1 John iii. %. i Alark xvi. 19.

k Acls i. 10. 1 Ads vii. 36. 1 Cor. xv. 8, Rev. i. 13 — 16.

in John xvi. 7, n John vii. 39.

6a Christ's commission

** he hath fhed forth this which ye now fee and

" hear °."

(i.) His afcenfion into heaven imports his victory
over all his and our enemies. Having in his own
perfon overcome the world p, expiated fin q, ipoiled
principalities and powers ', and abolifhed death s, he
aicended on high arriidft thoufands of attending an-
gels, making an open (how of his enemies, and lead-
ing captivity captive ', like a mighty conqueror re-
turning from battle, and gracing his triumph with
fpoils of war and captives in chains. Well might the
gates of the celeftial temple be addrefTed on this trium-
phant oecafiori : " Lift up your heads, O ye gates,
" and be ye lift up, ye everlafting doors, and the King
" of glory (hall come in. Who is this King of glory?"
" The Lord ftrong and mighty, • the Lord mighty
« in battle u."

(2.) He afcended that he might beftoiv the Spirit
upon his church. While he was on earth the Holy
Spirit was not yet given in that manner and degree
that was fuited to his New-Tcftament kingdom, « be-
« caufe he was not yet glorified*:" And fo he tells
his apoftles, " It is expedient for you that I go awayj
" for if I go not away, the Comforter will not come
" unto you ; but if I depart, I will fend him unto
" you y." This promife began to be accomplifhed
when, " being by the right-hand of God exalted, atid
i( having received of the Father the promife of the

0 Afts ii. 33. p John xvi. ^3- q Heb. ix. 26.

r Cnl. ii. 15. S 2 Tiin. i. 10. t Pfal. Ixviii. 17, i3. Ep.h. iv. 8.

u Mai. ssiv. 7, 8. x John vii. 38, 29' y Char. xvi. 7.

TO HIS APOSTLES. 6$

" Spirit," he (heel him forth upon his difciples ".
Thus " he afcended on high, and gave gifts unto
"men3," like a victorious prince, who, upon his
triumphant entry into his capital, fcatters liberal do-
nations among the people. As head of influence to
his body, he gave to fome the extraordinary gifts ot
apoftles, prophets, and evangelills ; to others; tht
ordinary gifts of paftors and teachers-, and all for the
purpofe or (xisroj^T«7>e4«v) bringing into joint the faint.:",
for the work of the miniftry, for the edifying of his
body the church b. This Spirit, which acts as the
Spirit of the truth, and the animating foul of the
whole body, he communicates alfo to every individual
member ; for " if any man have not the Spirit of
" Chrift, he is none of his c." Hereby they are en-
lightened d, regenerated e, fan£lified f, and com-
forted s-, have the knowledge' of their adoption h, the
earned of the inheritance ', and are fealed unto the
day of redemption k.

(3.) He afcended to take poffeffim of his throne and
kingdom. This kingdom was promifed under the Old
Teftament ', typified by the Jewifh theocracy mj and
proclaimed at hand in the days of his fiefh n ; but he
did not actually take poffefhon of it till he afcended
far above all heavens, and fat down on the right-hand
of the Maieftv on hi-.-h. It was then that God his

2 Acts ii. 33. a Eph. !v. 8. b Chap. iv. 11, ia.

c Rom. vjii. 9. d Eph. i. 17, 18. e John hi. 5,

f 2Theff. ii. 13. 1 Pet. i. 2. g Rom. v. 5. h Chap, viii-

1.--, 16. Gal. iv. 6. i Epb. i. 14. k Chap. iv. 30,

lPnl. exxxii. 11. Ifa.ix. 6, 7. Dan. vii. 14. m Luke i, 32,33,
11 Mat. iii. 2. Luke x. 9.

F 2

64 Christ's commission

God anointed him with the oil of gladnefs above his
fellows °; crowned him with glory and honour r; fet
him as king upon his holy hill of Zion q, faying unto
him, " Sit thou at my right-hand until I make thine
«« enemies thy footitoolr;" and commanded all the
angelic holts to worfhip him5. It was in conitquence,
■fend as the reward of his voluntary humiliation and obe-
dience unto death, that God thus highly exalted him,
and vefted him with fupreme dominion over all things
in heaven, and earth, and under the earth ', and alfo
beftowed upon him the higheft joy and bleffednefs.
Hence we find his royal enthronement and happinefs
connected : " Thou prevented him with the bleffmg
•* of goodnefsj thou fetteft a crown of pure gold
i( upon his head. He afked life of thee, and thou
*( gaveft it him, even length of days for ever and
*' ever. His glory is great in thy falvation : honour
" and majefty haft thou fet upon him. For thou
" haft made him moft bleffed for ever : thou haft
" made him exceeding glad with thy countenance u."
This is that joy which was fet before him, and for
which he endured the crofs, defpifing the fhame *.

(4.) He afcended to officiate as high-priefi in the
heavenly fan&uary. We are exprefsly told, chat " if
i( he were on earth, he fhould not be a prieft," i. e.
he could not on earth complete the fervice anfwer-
-able to his appointment as high-prieft ; and the reafon
is given, " feeing that there are priefts that offer gifts
*'. according to the law, who fcrve unto the example

o Heb. i. 2, 9. p Heb. ii. 9. q Pfal. ii. 6. r Pfal.

ex. i. A6ls ii. 34, 35. s Pfal. xcvii. 7. Heb. i. 6. t Phil,

ii. 9— 12. u Pfal. xxi. 3, 4, 5, 6. r. Heb. xii. 2.

TO HIS APOSTLES. 6$

" and fhadow * of heavenly things y." The law apf-
pointed no earthly priefthood but one, which was
reftricted entirely to the tribe of Levi and order of
Aaron z ; but Chrift having fprung of the tribe of
Judah, had no appointment to the fervice of the
earthly fan£tuary a, and fo could not be an high-prieft
on earth. He indeed fufFered on eaith as a facrifice
for fin ; but the mere flaying of the facrifice did not
complete the atonement even under the law. In or-
der to this, it was neeeflary that its blood fhould be
brought within the vail into the holieft of all, and
there fprinkled upon' the mercy-feat, after having
offered the incenfebj and this was a fervice peculiar
to the high-prieft. Jefus could not thus officiate on
earth, there being no holy place appointed for hirri
there in which he might offer his gift and facrifice;
He was conftituted a high-prieft- by the word of the
oath which was fince the law c, when the Lord fware
unto him, " Thou art a prieft forever after the order
" of Melchifedec d:" but this oath does net make him
a prieft on earth, but in heaven*, for it connects witli
thefe words, " Sit thou at my right-hand, until I

* " The (Ixoieiyftct), exemplar and fhadow of- the heavenlies,"
is the tabernacle and all that pertained to it, where the high-prieft
performed the fervice, and which is afterwards called the vTohHyfixru, .
patterns or exemplars of things in the heavens, crap. ix. 20, 23.; the
holy placts made with hands, the figures of the true, ver. 24. For it
was concerning the tabernacle and its uteniils that the Lord faid to
Mofes, " See that thou make all things according to the patter 1
" fhowed thee in the mount," Exod. xxv. 40. with Ails vii. 4,4,
Heb. viil. j.

y Heb. viii. 4; 5. z Exod. xl. 15. a Heb. vii. jj,

b Lev. Jtvi c Heb. vii. 28.- d Pfal car. 4.

66 Christ's commission

" make thine enemies thy footftool V' which did not
take place till having rifen from the dead, he afcend-
ed into heaven, and fat down at the right-hand of
God f. And fo the Apoftle fums up his explication
of that oath thus : " We have fuch an high-prieft
" who is fet on the right-hand of the throne of the
" Majefty in the heavens-, a minifhcr of the fanetuary,
ff and of the true tabernacle which the Lord pitched,
%l and not man s." His afcenfion into heaven, there-
fore, correfponds with the entry of the high-prieft
into the moft holy place on the great day of atone-
ment j and this the Apoitle exprefdy declares: " But
" Chrift being come, an high-priefe of good things to
" come, by a greater and more perfect tabernacle,
u not made with hands, that is to fay, not of this
" building j neither by the blood of goats and calves,
" but by his own blood, he entered in once into the
" holy place, having obtained eternal redemption for
" us: — For Chrift is not entered into the holy places
" made with hands, which are the figures of the
*< true; but into heaven itfelf, now to appear in the
<f prefence of God for us h." In this exalted itate,
the oath declares him a prieft for ever; not fubjecl to
mortality, as in the days of his flefh, nor dying out of
his office like the mortal fons of Aaron, but made a
pried after the power of an endlefs life; and as he
ever liveth to make interceffion, he is able to fave
them to the uttermoft that approach unto God by
him '.

(5.) Laftly, He afcended into heaven as the fore-

e. Pfal. ex. 1. f Acb ii. 34i 35- g Hcb. -.iii. I, 2,

h Chap, ix.il, 11,24. i Heb. v:i. 21 — j'>,

TO HIS APOSTLES. 6j

runner of his brethren k. Agreeably to this he fays
to his difciples, " I go to prepare a place for you j
«' and if I go and prepare a place for you, I will come
" again and receive you to myfelf, that where I am
" there ye may be alio l." This hope he gives to all
his followers: " If any man ferve me, let him follow
" me ; and where I am, there mall alfo my fervant
" be1"." For this he prays to his Father: " Father,
" I will that they alfo whom thou haft given me be
•* with me where I am ; that they may behold my
** glory which thou haft given me n." As foon as
they are abfent from the body they fhall be prefent
with the Lord0 j and when their bodies fhall be ran-
fomed from the grave, they lhall in their complete
perfons be caught up in the clouds to meet the Lord
in the air, and i"o they fhall be ever with the Lord p.
5. Chrift's feconfd coming to raise the dead and
judge the world at the lad day, is another moft
important branch of the gofpel revelation, and is
ranked among the foundation principles of if. In-
deed the whole mediatorial economy refers to this,
and without it the juflice of the Divine administration
could not fully appear, for there is no proper retribu-
tion in this life. As there cannot be a general judg-
ment without a refurrettion of the dead, fo the
power of both is veited in Jefus. " As the Father
" hath life in himfelf, fo hath he given to the Son
" to have life in himfelf ;" and " as the Father raif-
" eth up the dead, and quickeneth them, even fa

k Heb. vi. zo. 1 Jokn xiv. a, 3. m Chap. xii. a<5.

U Chap. xvii. 24. o a Cor. v. S. pi Thcfi". iv. 16 , i;,

t± Heb. vi. 3.

68 CHR'lSTfS COMMISSION

« the Son quickeneth whom he will r." With this
Hands connected his power to judge the world :
if For the Father judgeth no man," ;'. e. immediately
by himfelf; " but hath committed all judgment to
" the Son — and hath given him authority to exe-
" cute judgment alfo," i. e. to difpenfe rewards and
punifhments, " becaufe he is the Son of man * s."
Therefore he commanded his apoftles " to preach
" unto the people, and to teftify, that it is he
•* who was ordained of God to be the judge of
« quick and dead t." Accordingly they declared^
that God now " commandeth all men every where
" to repent, becaufe he hath appointed a day in the
« which he will judge the world in righteoufnefs
« by that man whom he hath ordained : whereof
« he hath given afiurance unto all men, in that he
« hath raifed him from the dead u." On that ap-
pointed dayr " the Son cf man fhall come in his
« glory, and all the holy angels with him, and fhall
« fit upon the throne of his glory. Before him fhall
«* be gathered all nations x •" " for we muft all appear
« before the judgment-fear of Chrift y." The quick
who are alive and remain at his coming z, and the

* Not merely becaufe he is a man, for that is no proper reafonj
but becaufe he is that very perfon fpoken of in Dan. vii. 13, 14. under
the defignation of the- Son of man, who was to come with the clouds of
heaven, and to whom the dominion, glory, and kingdom is given, -
that all people, nations; and languages, mould ferve him. See Mac
x?:vi. 64- Rev. i. 7.

r John v. 21, z6. s Ver. 22. 27,. t Ads x. 42.

u Actsxvii. 3c, 31. x-Mat. juw-3» yzCor, v.icv

z 1 Theff. iv. 1 7.

TO HIS APOSTLES. 6$

dead fmall and great of all generations a, even all
that are in their graves, (hall hear his voice, and fh.ill
come forth b. Then will he judge the world in
righteoufnefs c, i. e. by the mod juft and equitable
rule of procedure ; not reaping where he hath not
lowed, nor gathering where he hath not ftrawed d,
but according to the advantages and talents bellowed
upon every one refpedtively, fo will he demand an
account in the judgment e. Tire heathens will b-e
judged by the natural law written in their conference,
whereby they knew the judgment of God ?j the Jews
by the law of Mcfes s; and thofe who enjoy the light
of the gofpel will be judged according to their iupe-
rior privileges; " for to whom much is given, of him
" (hall be much required h." During the accepted
time and day of falvation, enemies are reconciled,
and ungodly finners pardoned and received into fa-
vour, through faith in Chrift's blood, without works';
but then he will judge every man according to his
works k. To difplay diltributive juftice in rewards
and punifhments, it feems neceiTary that a foundation
for both mould appear in the characters of thofe who
are judged. And though none can be acquitted in
the judgment by that law which requires perfect per-
fonal obedience as the condition of life l, and de>-
nounceth a curfe upon every failure m; yet Chrift,

•a Rev. xx. IS. b John v. 28, 29. c Ads xvii. jr.

d Mat. xxv. 24, 26. e Ver. 14 — 31. f Rom. i. 32. and

ii. 12, 15. g Chap. ii. 12. John v. 45. h I-ukexi;. 4S.

i Rom. iii. 28. and v. xo. k Mat. xvi. 27. Rom. ii. 6.

a Cor. v. 10. 1 Pet. i. 17. Rev. ii. 23. and xx. 12. 1 Rom.

iii. 20. and x. 5. m Gal. iii. io.

JO CHRIST S COMMISSION

having redeemed his people from the law in this re-
fpecT: n, and given it to them as a law of love and
liberty fuited to the new conftitution of grace efta-
blifhed in his blood, he will judge them by this law
according to their work of faith and labour of love to
his name °, and approve of them as good and faith-
ful fervants who have well done p. Laftly, He will
pafs the final and irrevokable fentence upon men ac-
cording to their works-, and then fhall the wicked go
away into everlafling puniihment, but the righteous
into life eternal q.

This doctrine contains the ftrongeft motives not
only to induce all men every where to repent r, but
alfo to ftimulate believers to u labour, that, whether
" prefent or abient, they may be accepted of him s ;"
and " feeing they lock for fuch things, to be diligent,
" that they may be found of him in peace, without
" fpot, and blamelefs £ ;" that they " may have con-
" ticlence, and not be afnamed before him at his
" coming u."

The judgment of the world is the finifhing work
of Chrift's mediatorial reign; for " then cometh the
i( end, when he fhall have delivered up the kingdom
" to God, even the Father ; when he fhall have - at
14 down all rule, and all authority, and power. For
" he muft reign, till he hath put all enemies under
" his feet. The laft enemy that fhall be deflroyed is
«« death. — And when all things mail be fubdued unto

n Rom. vii. 4. Gal. iii. 13. o James i. 25. Mat. xxv.

35—41. Heb. vi. 10. p Mat. xxv. 21, 2,3. q Caap. xxv.

34, 41, 46. Rev. xx. i'i — 1£. r Ads xvii. 30. s 2 Cor. v. 9.

t 2 Pet. iii. 14. u 1 John ii. 28.

TO HIS APOSTLES. J I

** him, then (hall the Son alfo himfelf be fubjecl: unto
" him that put all things under him, that God may
« be all in all x."

Thus we have confidered the gofpcl tejllmony with
its import-, which is all fummed up in this, That Je-
fus is the Chrift the Son of God; and that he was
delivered for the offences, and raifed again for the
j ultification of finners > '.

II. The gofpel alfo contains a promise, That who-
foever believeth this teftimony fhall be faved.

This promife is an efTential branch of the gofpel,
and fo we find it included in the commiffion to preach
it: " He that believeth, and is baptized, (hall be
" faved2." I fhall juft add a few other paffages to
the fame purpofe. " He that believeth on the Son,
" hath everlafting life a." « This is the will of him
" that fent me, that every one that feeth the Son, and

* believeth on him, may have everlafting life ; and I
" will raife him up at the Lift day. Verily, verily, I
" fay unto you, He that believeth on me hath ever-
" lading life b." " To him gave all the prophets wit-
" nefs, that through his name whofoever believeth

* in him fhall receive the remiffu-n of fins c." " Be
x< it known unto you, therefore, men and brethren,
" that through this man is preached unto you the
" forgivenefs of fins; and by him all that believe are
" juftified from all things, from which ye could not
" be juftified by the law of Mofes d." " Believe on

x r Cor. xv. 24 — zo. y |olin xx. 31. Rom. iv. 25. 1 Cor.

xv. 1 — 5. z Mark xvi. 16. a John iii. 36. b Chap.

Yi. 40, 47. c Acts x, 43. d Chap. xiii. 38, 39.

72 Christ's commission

« the Lord Jefus Chrift, and thou fhalt be faved, and
" thy houfe e." « But what faith it?" {viz. the gof-
pel declaration of the righteoufnefs which is of faith),
¥ The word is nigh thee, even in thy mouth and in
« thy heart ; that is, the word of faith which we
M preach; that if thou fhalt confefs with thy mouth
" the Lord Jefus, and believe in thine heart that God
** raifed him from the dead, thou fhalt be faved : For
4< with the heart man believeth unto righteoufnefs,
" and with the mouth confeffion is made unto falva-
41 tion; for the fcripture faith, Whofoever believeth
" on him fhall not be afhamed '."

Thefe and fuch like paflages clearly fhow, that the
fame faithful God who teftifieth that Jefus is the
Chrift his beloved Son, prcmifeth with equal cer-
tainty, that whofoever believeth this fhall be faved;
for " this is the promife that he hath promifed us
" (viz. who believe), even eternal life s." If men
believe not this promife, they can have no true faith
in Jefus as the Chrift the Son of God. The revelation
of his Godhead is to fhow him mighty to fave. He is
called Jefus, becaufe he faves his people from their
fins h; — the Ckrijl, becaufe he is anointed to and in-
verted with all faving offices. To believe that he is
the Chrift, is to believe not only that he is able to fave
(which is a truth though he mould never fave any);
but alfo, that whofoever believeth on him fhall cer-
tainly be faved by him. Salvation is the end of his
incarnation, death, and refurre<ftion from the dead l.
The defign of declaring him the Chrift the Son of

e A&s xvi. 31. f Rom. x. 8 — 12. g 1 John ii. 25.

h Mat. i. ai. i Heb. ii, 14-— x8, Rom. iv. ZJ.

TO HIS APOSTLES. J*

God is, that men might believe it; and why believe
it? " that believing they might have life through his
" nameV' Without this, their believing could anfwef
<c no end. " We have believed in Jefus (fays the
<« Apoftle), that we might be juftified by the faith of
« him1." Our Lord declares the gofpel thus: " God fo
Sf loved the world, that he gave his only-begotten Son,"
• — for what end ? — " that whofoever believeth on him
" might not perifh, but have everlafting life In." With-
out this, where would be the love? or how could the
gift of his Son be fuch an amazing expreflion of it? In
ihort, falvation is both the import and end of all that
the gofpel teftiries concerning the perfon, million, and
work of Chrift; and therefore there is no believing
the gofpel tefiiiKony without admitting the promlfe%
that whofoever believeth it fhall be hired : for God
hath declared the one as well as the ether; nay, hath
declared the latter as the end and import of the
former.

The falvation held forth in this promife is a deli-*
verance from the guilt, power, and cor :s of

fin; and confifts in the free remiffipn oi fins and ac-
ceptance into favour n, the adoption of for..'; °, the
fancliiicntion of the Spirit, victory over death"?, and
eternal life with Jefus Chrift in the heavenly flatc '.

The gofpel iefrlmony and promife cannot be fepa
without deftroying both. Take away the tefiimom^
and you remove the foundation of the promife; for
if Jefus is not the Chrift the Son of God, who hath

k John xs. 31. 1 GaL ii. 16. ra John iiL i5. n Eph.

i- 61 7- o Gal. iv. 5. pi Pet. i. j. 1 Car. >;v. ; j ,

<i 1 Joha ii. 2S.

74 Christ's commission

finiihed the work of redemption, there can be no fal-
vation to the believer in him. Take awav the pro-
wife t and the teftimony will be no longer glad tid-
ings; for unlefs he that believeth fliall be laved, it is
of little confequence to the guilty whether Jefus be
the Chrift or not.

OF FAITH.

Much has been faid and written on the nature of
that faith to which the promife of falvation is made,
and various have been the definitions given of it,
many of which have ferved no other end than to per-
plex the fubject.

Every- body knows that faith or belief, in the ordi-
nary feme of the word, is that creioit which we give
to the truth of any thing which is made known to us
bv report or teftimony, and is grounded either on the
veracity of the fpeaker, or on the evidence by which
his words are confirmed.

But many are of opinion, that justifying faith muft
be fomething more than this *. They do not think

' Si me profefs to admit, that " faith IsercJence and nothing die,'*

. the f;:me time affirm, that " there are fome truths which

" cai npt be known or believed without a correfponding temper of

" heart." By a. corre/poi diirg temter if heart cannot he meant ionic

g< od difpolition frevi v to faith; for as the queftibn relates to fai.h

itfelf, th.at would he foreign to the point; and it is certain that true

faith does not exift previous to the knowledge of the truth, for it

cometh by hearing the wcrd cf God. Rom. x. 17. Nor can it be

I ts tei ipei of heart Is the immediate and inseparable

h; for thai is freely granted, and -J-"> but

pet pf faith that is the point in queftion. The meaning

TO HIS APOSTLE*. *J $

that mire belief, be its object what it may, contains
in it any real virtue or moral excellence, that may
rationally account for a Tinner's being juitified, and
therefore include in its very nature the exercife of

therefore mull be this, that faith in its very nature is a temper or
difpolitioa of heart corrTponding to the trath believed; which is
to maintain that it is fomJtL-ing elfi than creden;e, and io to retract
What was before grained.

That this is rhe ferife is ckar, for it is argued in fupport of it, that
'• if faith was a mere exercife of the understanding, it would contain
" no virtue, and if faith contained no virtue, unbelief could contain
" no fin.'" By a mere exercife of the ur.JerjLuiding mut be meant a.
believing exercife of it, otherwife it is not to the point. To affirm
that this " contains no virtue" when it has Ood or his word for its-
object, is rather too bold, confidcring how highly the fcripture
fpeaks of it, representing it as the root or principle of all Chriilian
virtues, Gal. v. 6. i Tim. i. 5. as that which gives glory to God,
Rom. iv. 20. and without which it is impoffible to pleafe him, Heb.
xi. 6. Surely it is right to believe all that God fays.

But though we Ihouid grant the unfounded affertion, that mere
belief contains no virtue, it would not follow that " unbelief could
•' contain no fin:" for iuch an argument proceeds upon this princi-
ple, That if there is no virtue in a thing, there can be no fin in its
oppofite; hut this does not hold true in innumerable instances.
There is no pofitive virtue in abstaining from many crimes thab
might he mentioned; yet the commiflion of • them, or even the no
gleet of the oppofite duties would be very fuiful. There is no mo-
ral virtue in taking food when hungry, but wilfully to ftarve one's
11 If to death would be filicide; And, to come nearer the point, there
16 no moral virtue iri believing the teltimony of a friend, when i have
every reafon to do fo; yet, in thefe circumilances, were I to difcredit
)i:s word, he would feel the injury very fenfibly. Now, fuppofing
there was no more virtue contained in believing the witnefs of God
than in believing the witnefs of men, to which it is compared, it.
does not follow that there would be no fin" in unbelief, which is to
make God a liar, 1 John v. ro. To deny that faith is the exercifj of
r virtuous temper of heart, is to refule fome prajfe to the creature;.

G 2

j6 Christ's commission

Jove and other holy difpofitions of heart. Yet they
would not be understood to mean that finners arc
juftified by the exercife of holy difpofitions, or (as
they fpeak) by faith conudered as a luork. A caution
which intimates an apprehenfion that their idea of

but to deny that unbelief is a fin, is to impeach the moral character
•f God.

But why fo folicitous to find virtue or moral excellence in faith?
Is it -with a view to account for the efficacy afcribed to it in juftiri-
cation? This defign is difavowed, for we are told, " That though
" faith be a moral excellency, yet it is not on account of that excel-
" kney that jnftificaticn is afcribed to it; for if we were juft:fied by
** faith as a -virtue, we might as well be juftified by love, &c. cither
" would be juftifkation by our oiun rigbteeufneft" The queftion then
returns, Of what ufe is it to contend for the moral excellence cf faith
in point of juftifkaticri ? The anfvver given to this is, " That if faith
" includes the acquiefcence of the heart," i. e. of the will and affec-
tions, " and fo be a moral excellency,* then there is a fitnefs in God's
*' juftifying thofe perfons who thus acquiefce." But as this Jitneft
in God's juftifying is placed upon faith's being a moral excellency, it
jnuft be fuch a fitnefi as is between virtue and its reward, and fo
this is only a round-about way of faying, that we are juftified by
faith as a virtue, which is above acknowledged to be juftifkaticn by
eur oivi: rigbUoufnefs.

It ij argued, that " hope implies defire, and defire includes love,"
and that " believing the lovelinefs of an object and loving it arc the
" fame." If fo, then to be juftified by faith is the fame as to be
juftified by hope and love, which is alfo admitted to be juftification
by our own righteoufnefs. To avoid this obvious conclufion, it is
alleged, that " though hope and love be moral excellencies as well
" as faith, yet none of them have that relation tc Chrift which faith
" has." But if faith, hope and love be all one, or included in each
ether, as is alleged, then they inuft all have the fame relation to
Chrift, confequently the fame place in juftification. Indeed it is lim-
ply impoffible to point out any diJiinSlion in the relation which faith,
hope and love have to Chrift, without admitting that they are
dijii/iil in them/elves, v. hich is to give up the argumeu t.

TO HIS APOSTLES. jj

faith is very liable to fuch a mifconilruftion •, an J
indeed if faith be a work at all, it is not eafy to con-
ceive how fmners are juftified by faith without works.
The apoftle Paul, however, never gave any fuch cau-
tion, becaufe he did not look upon faith as a work,
but, on the contrary, oppofetli it, both in its own
nature and in point of juftification, to all works of
every kind, and makes it to correfpond with pure
grace a.

The word ar«7£, faith or belief is evidently ufed by
the illfpired writers in the fame fenfe in which it is
commonly ufed and nnderftood among men in or&i-
nary cafes. They never gave the leaft hint that they
had any uncommon idea annexed to that term, nor
did they give any directions how to believe or act:
faith, though they infill much upon ndhst men are
to believe, and upon the div'm&vuiderice of its truth *
It is alfo remarkable, that we do not find any of fihe
firft converts enquiring what faith is, or in what
manner they were to believe. Hence we may rea-
fonably infer, that the apoftles ufed the word faith
in its ordinary fenfe, which required no explanation,
and that their hearers did in fadf. fo underftand them.

The writer of the epiftle to the Hebrews- define*
faith in this manner, « Now faith is the (k«f«j-«)
•« CONFIDENCE * of things hoped for, the (eAsy^as)

* 1 hough the word /" tjlance comes nearer the etymology of
umtasi$t yet its ufe in fcripture ought chiefly to be coufuked. The
Seventy I -equ \.;ly ufeitto exyrefs confidence, or confidence of 'exf>cci.uLn,
Ru&iia. Pf*L xxicii, i. IT;: eh. xis.j. It occurs five- tunes in the

a Ron?, iii, %%. Cfep. 'yr.'Sjld* Ejph. ii. ?,-).

G i

78 Christ's commission

" conviction f of things not feen." Chap. xi. r.
Faith is here exprefTed by the two words confidence
and conviction, and its objects are things hoped for ■,
things not feen. Tilings hoped for muft be future
good things revealed and promifed; and confidence in
relation to fuch things muft be a confidence of perfua-
J'on, founded on God's faithfulnefs and power, that
what he hath promifed he will undoubtedly perform;
for it is explained thus, — a being perfuaded of the pro-
mifes b — a fudging him faithful who hath promifed0 — ■
a being fully perfuaded, that what God hath promifed,,
lie is able alfo to perform d. This confidence of faith
in divine promifes is infeparable from hope; for it is
the confidence of things hoped for, and fo is faid to
be a believing in hope c, viz. of obtaining the good
things promifed^ Again, faith is here defined more
generally, the conviclioit of things not feen* Things
not feen- include not only things promifed,, but things

New Teftament, in three of which it is tranflated canfi'Jcnce, viz.
2. Cor. ix. 4. chap, xi.17. Heb. iii. 14. and even in this place the
tranflators have fo rendered it in the margin.

•f- The fubftantive sXsy^o^tranfiated evidence, occurs only in one other
place in the New Teftament, viz. a Tim. iii. 16. where it is trans-
lated reproof, br.t without any neceffity. Many render it conviction
both there and in this place, and this heft agrees with the fenfe of
the verb t\t«t ■%&-, which is generally tranflated convince, as in John:
viii. 9. AcRs xviii. xSL 1 Cor. xiv- 24. Tit. i. 9. James ii. 9. Jude
verfe 15. as it {hould alfo be in John xvi. 8. 2 Tim. iv. a. Though
tkty%ef fornetimes fignifies the evidence, proof, or diemtHtftraiim which
produccth conviction, yet when expreflrve of faith it muft neceff.irily
mean conviction itfdf, whfch is the effect of. evidence upon the mind..

I) Keb. xi. 13. c Yet. 11, dR.orn.iv.il. C Yer, l8»

TO HIS APOSTLES. 79

tellified f ; not only good things to be hoped for, but
evil things to be dreaded s? not merely things future,,
but things paft and prefent h: All of them, however,.
fo far as they are the bfaje£fcs of faith, mult be things
not fieri} for faith is oppofed to fight ', it being a con-
viction of the truth and reality of things made known
by revelation, and is grounded on the authority of
that revelation, ccnfidered as the word of God k. To
illuftrate and confirm this finrple notion of faith a lit-
tle farther we may obferve,

1. That the gofpel is held forth as a (um^v^x) %v\tncfsy
record, or tcfiimony concerning this great truth, That
Jefus is the Chrift the Son of God, and that God
hath given eternal life in him to all who believe '-..
Thofe who were fent to teftify the gofpel of the
grace of God are termed luitnejps : John Baptift
" came for a witnefs to bear witnefs of the Light™:.'*
The apoftles were " chofen witnefles" to teftify this
truth unto the world": Not only lb, but the Father,
the Word, and the Holy Spirit are reprefented as
three concurring witneffes to the fame important
truth ° j and hence it is termed the ivitncfs or tejlimony
of Gad p.

2. The immediate defign of all teftimony or wit-
nefs-bearing is to produce a kd'iej 'of the truth of what
is teftified. This is the declared defign of teftifying
the gofpel. John " came to bear witnefs of the
" light* that all men through Mm might believe q."

f John iii, 33. a TheiT.. i. 10. g Heb. xi. 7. h Ver. 3, 6,
1 2 Co^v. 7. k 1 TheiT. ii. 13. 1 1 John v. 5 — 13.
m John 1. 7. n John xv. 27. Aels x. 3.?, 41. o 1 John v. 7.
p Vcr. o. 1 Ccr. ii. 1, <j. John i. 7.

8o Christ's commission

- — " He that faw it bare record — -that ye might be-
" lieYe r." This is alio the defign of the miraculous
works by which the gofpel teftimony was confirmed :
■ — " Say ye of him whom the Father hath fanclified
<< and fent into the world, Thou blafphemeft, becaufe
u 1 faid I am the Son of God? If I do not the works
*f of my Father, believe me not: But if I do, though
" ye believe not me, believe the works, that ye may
« know and believe that the Father is in me, and I
" in him 5." — " The fame works that I do bear wit-
f* nefs of me, that the Father hath fent me V — -
*< Thefe figns are written, that ye might believe that
" Jefus is the Chrilt the Son of God u." Agreeably
to thefe obfcrvations,

3. Faith is defcribed to be a belief correfponding
10 tliat which is fpoken, teftified or preached. Abra-
ham, whofe faith is fet before us as an example,
" believed according to that which was fpoken V
.Such alfo was the faith of the Theffalonians, " cu?
" teftimony among vou was believed y»" and of the
Corinthians, " i'o we preached, and fo ye believed 2."
"We all know what it is to receive or believe the wit-
nefs of men in the moll important affairs of human life,
and by this the apoftle John gives us an idea of that
faith which the gofpel requires, without making any
difference whatever in the nature of believing, but only
fubitituting the teftimony of God in place cf men's,
u If we receive the witnefs of men, the witni:
sc cf Gcd i? greater1." We receive men's tefti-

r John xi'x. 3j. s Chap, x. $6, 37, 3?. t Chap. v. j6.

u Ch.o- :'x. 31. x Rorr.. iv. iS, 7 i TJieffi i. JO,

■1 : Cor sv. 11. a j Joha v. 5.

TO HIS APOSTLES. 8l

mony by believing that they are true in what they
declare; fo " He that receiveth his teflimony, hath
" let to his feal that God is true b." In the former
cafe we believe men, in the latter, God ; but this
difference refpects only the object, the nature of be-
lief being the fame in both cafes. The witnefs of
God is greater than that of men ; but this does not
alter the nature of belief, but only increafeth the de-
gree of it, by giving us greater affurance; for men
are fallible, and may be deceived themfelves, or wiih
to deceive us; but neither of thefe is poffible with
God, to whom omnifcience and faithfulnefs are ab-
folutely effential. That by receiving the witnefs of
God, the apoftle means nothing more than limply
believing it, is clear, for he expreffeth its oppofite
thus, " He that believeth not God hath made him
" a liar, becaufe he believeth not the record that
« God gave of his Son c." From the whole, there-
fore, it is evident, that faith is neither more nor lefs
than belief, and that faving faith is a belief of the gofpeIs
or of God's teftimony concerning his Son.

This knowledge and belief of the truth as it is in
Jefus, though a duty incumbent on all who hear the
gofpel, is neverthelefs the fpecial gift of God d, being
the effect of divine teaching by means of the word e,
and peculiar to the elect f: So that whatever appear-
ances there may be of it in falfe profeffors, they have
not at bottom the fame perception of the truth, nor
that perfualion of it upon its proper evidence which
real believers have. But as we cannot difcern the dif-

b John Hi. 33. 1 1 John v. 10. d Eph. ii. 8. Philip, i. 2?,

c John vi. 4j. Rom. x. 1 7. f i John v. I.

82 Christ's commission

ference by the confeffion of the mouth, when that
confeffion accords with the form of found words, it is
therefore neceffary that true faith fhould be diilin-
guifhed by its genuine effects upon the heart and life.

As to its effects upon the heart, fuch is the impor-
tant, interefting and falutary nature of the faving
truth teftified in the gofpel, with its fuitablenefs and
freenefs for the chief of fmners, that it is no iooner
perceived and believed than it takes poflefEon of the
will and affections, and becomes in the foul the
ground of its hope, truft and reliance; the object of
its defire, acceptance, efteem and joy, and the prin-
ciple of every holy, active and gracious difpofition of
heart.

But thefe effetls of faith, or, which is the fame, of
the truth believed, ought not to be confounded with
faith it/elf, as is commonly done. Though faith is
the confidence of things hoped Jbr, and alfo worketh
by love; yet it is neither hope nor love, for the
Apoftle diftinguifheth it from both *, " And now

* Some affirm, that " faith, hope and love are three conGdered only
" in refpect of their oije£h ; the object of faith being revealed truth
" — of hope, future goad — and of love, the holy amiabienefs of God,
*• and of whatever bears his image." But the Apoftie is not fpeaking
of the objecis of faith, hope and love, but of themfel-ve*; and if they
are not tliree as diftinguifhed from each other, their objecis can
never make them three. The .Apoftle fays, " the greateft of thefe
" is love;" but love is not greater that faith and hope in refpeift of
its objeel but in its oivn nature, which fhows that faith, hope and love.
are different from each other, and properly termed three- Mr.
Sandeman accurately diflinguifh.es them thus;. " The gofpel prefents
" a faithful teftimony to be believed, exhibiting an amiable object to
" be loved, and goad things to come to be hoped for. Faith then re-
" fpects the truth of the teftimony, love what is amiable in it, and
M hope the good things in profpeeV*

TO HIS APOSTLES. 83

« abideth faith, hope, love, thefe threes" The
fame may be faid of all its other effects upon the
heart; for whatever is more than belief is more than
faith, and ought to go by another name.

It will perhaps be aflced, Why fo nice in diflin-
guifliing here? What harm can arife from including
in the nature of faith fuch holy difpofitions, affections
and exercifes of heart as are confeffedly infeparable
from it? In anfwer to this let it be confidered,

1. That unlefs we carefully diftingulfh faith from
its effects, particularly on the point of a finner's ac-
ceptance with God, the important doctrine of free
justification by faith alone will be materially affected.
The fcriptures pointedly declare, That God juflifies
finners " freely by his grace, through the re-
" demption that is in Jefus Chrift h," and that this
j unification is received " through faith in Chrift's
M blood '." Faith in this cafe is always diftinguifhed
from, and oppofed to the works of the law k; not
merely of the ceremonial law which was pecidiar to
the Jews; but of that law by which is the knowledge
of fin ', which fays, "Thou {halt not covet"1," and
which requires not only outward good actions, but love
and every good difpofition of heart both towards God
and our neighbour n; fo that the works of this law
refpecr. the heart as well as life. The diftinction
therefore between faith and works, on this fubject, is
not that which is between inward and outward con-
formity to the law; for if faith is not in this cafe dif-

g I Cor. xiii. 13. h Rom. iii. 24. 1 Ver. 25. k Ron:,

iii. 2C, 27, 28. Chap. ix. 32. Gal. ii. 16. Chap. iii. 9 — 15
I Rom. iii. 20. Hi Chap. vii. 7. n Mat, xxii. 37 — 41.

84 Christ's commission

tinguifhed from, and oppofed to our confoi'mity to
the law both outwardly and inwardly, it cannot be
laid that we are " juftiued by faith without the deeds
" of the law °," or that God " juftifieth the un-
" godly p." Faith indeed, as a principle of action,
" worketh by love-," but it is not as thus working
that it is imputed for righteoufnefs; for it is exprefsly
declared, that righteoufnefs is imputed " to him that
" WORKETH NOT, but BELIEVETH Oil him that jufti-
" fieth the ungodly q." — " It is of faith that it
"might be by grace1"," and grace and works are
reprcfented as incompatible with each other8; for
" to him that worketh is the reward not reckoned
" of grace but of debt r." Now, when men include
in the very nature of juftifying faith fuch good dif-
pofitions, holy affections and pious exercifes of heart
as the moral law requires, and fo make them necef-
fary (no matter under what confideration) to a Gnner's
acceptance with God, it perverts the Apoftle's doc-
trine upon this important fubje£t, and makes juftifi-
cation to be at leaft " as it were by the works of the
« law."

2. The effect of fuch doctrine upon the mind of
an awakened finnef is obvious. He who conceives
that, in order to his pardon and acceptance with God,
he muft fir ft be poffeffed of fuch good difpofitions
and holy affections as are commonly included in the
nature of faith, will find no immediate relief from
the gofpel, nor any thing in it which fully reaches
his cafe, while he views himfelf merely as a guilty

o Rom. ili. 28. p Chap. iv. 5. q Ibid. r Chap, iv, 16.

s Chap. xi.6. t Chap. iv. 4.

TO HIS APOSTLES. g^

firmer. Inftead of believing on him that juftjfieth

the ungodly, he believes, on the contrary, that he
cannot be iuttiiled till he fuiiains an oppoiite charac-
ter. Though Chrift died for fimiers — for the iwgod/y;
vet he does not believe that Chrift' s death will be of
any benefit to him as a mere firmer, but as ponefled
of holy difpoiitions; nor .does he expect relief to hi-:
conicience purely and directly from the atonement,
but thr.ongh.the medium of a better opinion of hifj
-own heart or character. This fentiment, if he is
really concerned ?.bout the falvation of his foul, m
fet him upon attempts to reform his heart, and to do
fomething, under .the. notion of acting faith, thnt'he
■ may be juftified; and all his endeavours, prayers and
religious exercifes will be directed to that end.

The religion of thoufrnds confifts in a train of fuc-
ceflive attempts of this kind throughout the whole
courfe of their lives, while they .are agitated by alter-
nate hopes and fears.s according ;^s they apprehend
they h.ave been fuccefsful or not in fuch felfe-juftify-
isg labours. And as, upon this plan, thev c;m re-
ceive no relief from the atonement tui thev perceive
fome favourable fymptoms about themillve-s, thofe
whofe confeiences are the moft tender, and who hare
the quickeft fenfe of their guilt and depravity, will be
the moil uneafy and diitreiJed^ in which cafe k has
been thought neceilary to extraa comfort to them
from their very convictions, doubts and perplexities,
to keep them from abfolute defpair. But' mould
others, lefs pinched upon the fcore cf guilt, work
themfelves up to fome degree of hope and peace by
exertions of this kind, fuch hope does net ariie SrqjTi
H

85 Christ's commission

the work finished by the Son of God, as alone fuffici-
eiit to juftify the ungodly, but from fome fuppofed
change wrought upon their own hearts entitling
them to truft in him. So that the effect, of this prin-
ciple is either tormenting fear, or felf-righteous con-
fidence, and therefore it is equally inimical to true
peace and real gofpel holinefs.

The Declaration and Caia. of the Gcfpe! is unto all.

Jesus commiffioned his apoftles to go into all the
world and preach the gofpel to every creature z. They
were to except to none on account of their country
or defcent; " For there is no difference between the
#' Jew and the Greek; for the fame Lord is rich unto
« all that call upon him V Nor were they to make
any diftindYion of • condition or Jexj but proclaim it
equally to poor and rich, bond and free, male and
female b. Neither were they to pay any regard to
the difference of characters among men. The whole
world are declared guilty before Godc; and they
were to proclaim falvation to the chief of finners, as
well as to the more decent and ftrict. Chrift came
not to call the righteous, but finners to repentance d ;
for he fuppofed none righteous before God, but in
their own conceit : hence he carried a more benign
und inviting afpecl to felf-condcmned publicans and
harlots, than to felf-righteous Fharifees e. While
the gofpel fets afide every claim to the Divine favour

z Mark xvi. 16. a Rom. x. 12. b Gal. iii. 28.

c Ron., iii. 19. d Mat. i*. 13, c Mat. sxi. 31.

Luke xviii. 9 — 15.

TO HIS APOSTLES. 87

founded upon a man's own righteoufnefs, It alfo re-
moves effectually every reafon of defpair from the
moll guilty and awakened confcience,by prefenting an
all-fuffkient remedy. There are inftances on record
of the mod notorious finners obtaining mercy, fuch as
Mary Magdalene f, the thief on the crofs5, fome of the
very betrayers and murderers of the Lord of glory h.
Several of the Corinthian converts had been fornica-
tors, idolaters, effeminate, abufers of themfelves with
mankind, thieves, covetous, drunkards, revilers, ex-
tortioners, &c. '; and Paul confeffeth that he was a
blafphemer, a perfecutor, and injurious, yet he ob-
tained mercy k. Thefe inftances are recorded, not to
encourage men to continue in fin that grace may-
abound, nor yet as extraordinary ftretches of divine
grace, which none have now any ground to expect;
but that in them " Jefus Chrift might (hew forth all
" long-fuffering, for a pattern to them who fhould
f* hereafter believe on him to life everlafting '." The
gofpel declaration, therefore, is to all of every nation,
condition, and character, without any limitation or
reflriclion whatever.

The gofpel holds forth a free falvation, without
any confederation of mens good works or qualifica-
tions, either to merit it, or prepare and fit themfelves
for it. Salvation in general, and in all its parts, is
everywhere afcribed to the fovereign free grace of God.
" By grace are ye laved m." " Not by works of
" rightcoufnefs which we have done, but according

f Luke vii. 37—50. g Chap, xxiii. 43. h Adb ii.

37 — 40- i 1 Cor. vi. 9—12. k 1 Tim. i. 13. 1 Ver. 16.

mEpfuii. j. n Tit. iii. 5.

H 2

$S Christ's commission

« to his mercy he faved us n." Election, justifica-
tion, adoption, and the heavenly inheritance; are all
declared to be cf free grace ° j and grace and works
are ftated in direcfb opposition to each other in this
matter p. Solvation is indeed by faith-, but faith is
alfo onpofed to works11, and correfponds with grace;
for « it is of faith that it might be by grace r." We
are faved by grace through faith; and that not of our-
, it is the gift of God s.
The gcfpel alfo calls all men every where to faith
and repentance, and invites them in the mod earned
manner to partake of a full and free falvation c. Jefus
himfelf calls linners to come unto him u ; and repre-
fents the preaching of the gofpel under the notion of
inviting gueils to a marriage fupper, where all things
were ready prepared,' and free for their xik. Ail forts
of guefts are commanded to be invited, and particu-
larly thefe who might be apt to fuppofe themfelves
excluded; inch as the poor, the maimed, the halt,
and the blind ; and that from every place that could
be funpofed the haunts of the miferabie and the defti-
tute; fuch as the ftreets and lanes of the city, the
hedges and highways of the field ; nay, the matter

ins his fcrvants to " compel them to come in,
" that his houfe may be filled with guefts x." This
iureiy means more than a mere declaration of the

el-teitimony ; it imports alio the moil earned
calls and preiling invitations to believe the gofpel and

n Tit. iii. 5. o Rom. xi. 5. anJ iii. 24. Eph. i. 5, 6. Rom.

iv. 16. pR.om.xi6. q Chap. iv. 5. r Chap, iv.16.

.- Eph. i. 3. t Ifa. Iv. 1—8. ii Mat. xi. aS. John vii.

37, 38. s Luke xiv. 16—24.

T6 HIS APOSTLES. 89

partake of its bleffings. Accordingly the Spoftfes, in
Executing their 'cdmmiffioh, not only declared " That
*« God was in Chrifl reconciling the world to him-
" felf, not imputing their trefpaffes unto thenar-," but
alfo urged it home with the raoft earnefl calls and
intreaties ; " Now then we are anibaiTadors for
'« Chrifl, as though God did befeech * by us 5 we
ts pray * in Chrifl's {lead, Be ye reconciled unto
" God V They declared, that God « now com-
(l mandeth all men every where to- repent z-," and
teftified " both to the Jews,, and alio to the Greeks,
" repentance towards God, and faith towards our
* Lord Jefus Chrifl a." So that they not only de-
clared the gofpel-teflimcny, but called every one to
believe it unto their falvation; and urged this call by-
every motive and argument which the gofpel fur-
nifhed them with, and which are the flrongeft that
poifibly can be propofed to the human mind.

The Promise oj '■ Salvation is reft rifled 'to Urn that'
bel'wveih.

Though the gofpel declaration and call be univer-
sal to every creature, yet the pmhffe of faivaiion is

* The jiroBiiim you is not in the Greek. The Apoftle is not here
urging the believing Corinthians So be reconciled Unto God, for he
confidered them as already rccaaciled; but he is Sitting before them
the apol'tolic meffage to the world at large, Lis appears fr "\ ■ ■

foregoihg verfe; and therefore the fupplement ou?r ,

, , " ^ .^to Lc mem op

the lyorta,

y 2 Cor. v. 18— 2r. , ,-n .. . '..,

S'j. xx. 2x, and xx .^cv f

F. a

go ckrist's commission

only to him that beiieveth: u He that belie vr.TH, and
« is baptised, {hail be faved." — " If thou flialt con-
{i fefs with thy mouth the Lord jelus, and flialt
" believe in thine heart that God hath railed him
*« from the dead, thou flialt be faved V The gofpel
does not declare that all fliall be laved, nor indeed
that any fliall be £aved who do not believe y on the
contrary, Jefus fays, " He that beiieveth not fliall be
" damned:" — " If ye believe not that I am he, ye
"fliall- die in your fins c." Neither does it reveal
who in particular fliall believe and be faved : but it
declares the teftimony of God concerning his Son,
and the falvation that is in him, calls upon all man-
kind to believe that teftimony, and promifes falvafion.
to every one that beiieveth it, but to none elfe. The
gofpel promife of falvation, therefore, is not univer-
fal, but reftvicted to him that beiieveth. Hence it
is plain,

That the gofpel does not hold forth an * univerfal
'« grant or gift of Chrift made to ail mankind •" nor
does it contain " a promife of eternal life to finners
t( of mankind as fuch" Confequently, the faith
which it requires of all its hearers at firft hand is
not " my being verily perfuaded that Chrift is miney
" upon the grant and offer of him in the word to me
u in particular, believing that he loved ;;/*?, and gave
" himfeif for me; — that / fliall have life and falvation
" by him; and that whatever he did for the redemp-

Rom. it. o. c Mark xvi. 16. John

"fill. 24-

TO HIS APOSTLES. 0 1

« tion of fmners, he did it for me *" For the gof-
pel does not declare to every man that he Ihail have
life and falvation by Chviit, nor is it a truth with
refpect to a great part of mankind ; and therefore
cannot be that which all mankind are called to be-
lieve unto their falvation. That which men are. called
to believe is a truth in itfclf independent of their be-
lief, and will always continue a truth though they
mould never believe it ; for their unbelief cannot
make the faith of God without efFec~t. It is a truth
openly teftified to all, That Jefus is the Chrift the-

* Tins and the foregoing quotation is from the AfTociate Synod's
Catechifm, Part II. On faitb in Jefii Chrijl. But it is not ealy to
conceive, how God fhould make a gift to all, which conveys nothing
but to fome; and promife eternal life to mankind fmners <u fucb, yet
n:ver beftow it on any who do not believe. As to their definition of
juftifyir.g fcith, I would obferve, That if ail mankind are called to
Believe that Chi HI is theirs, that he loved thein and gave himfelf
far them-, and that they- ihall have life and falvation by him, then it'
muft either be true or falfe. If true, then all mankind muft be
i'..ved; if falfe with refpec"l to a great part cf mankind, then the
gofpcl can never propose it as a truth to be believed by all. False-
hood can never be converted into truth by believing it; nor can merv
be reafanably called to believe any thing 'without evidence, and
which is not equally true whether they believe it or not. They en-
deavour to qualify this by faying, " That faith is not a perfaafion
" that Chrift is mine in pejffjlon, or that I am already in a flate of
M grace; but a perfu^fion that he is mine in the gift ef God, and offer
" of the gofpel." But this diftin&iozi only ferves to form another
contradiction: for how is it pofiible for me to believe " that Chiifl
" loved mc, and gave himfelf for me; that / fhcill have life and
" falvation by him; and that whatever he did for the redemp-
" tion of fmners, he did it for mej" and yet " not be perfi:aded
" that he is mine in pojfffwn, or that I am already in a flate of
* grace i'v

92 CHRIST'S COMMISSION

Sou of God, that he hath finifhed the v/ork of re-
demption, and that whofoever believeth this mail be
faved: but it is- not true " that Chrift is mine," or
" that / mail have life and falvation by him," unlefsl
I believe the former*, for the promife is only to him
that believeth. Further,

As the gofpel does not promife falvation to any but
believers, nor tell any particular perfon, exprefsly and
directly, that he himfelf is a believer; fo the aflurance
of a man's own juftiiication is not founded merely
upon the difeil tejllmony of God *, but alfo upon the

* Mr. John Barclay (the author of a new appropriating fcheme)
afferts, ' That the affurance of faith" (by which he means the
aflurance of a man's own juftification) " is eftabliihed, along with the
" rcfurreeiion of Jefus from the dead, upon the direSi'teJiimmy of God,
" believed in the heart." Affuranie of Faith Vindicated, title-page.

A direel tefiimony is that which abfolutely af&rms', in lb many ex-
prefs words, the truth of the particular thing teftificd. He mult
therefore mean, th.it God hath absolutely, pofitiveiy, and exprefs.y
teftified in the gofpel, " that John Earciay in particular is juftified;"
for fuch is the nature of the teftimony given to the refurreclion of
Jefus from the dead, and he affirms it to be precifly the fame with
that. " Thus verily before God (fays he), by whatever evidence I
" hold the rcfurjtfiion of Jefus for a truth, by the fame precife evi-
" dence I mult hold it for a truth that I am juftified, clfe I do ve-'
11 rily hold God for a liar; for God himfth" hath equally .uferted both
•* the one asd the other in words of tufeparabk connexion." AJ'.r-
ance of Faith Vindicated, p. 66. And, in A Letter on the Ajfu ranee of
Faith, vol. iii. p. ac8. he fays, " I fee the- faint evidence precife/y, that
•* the law is fulfilled for me, even for me myfelf, by Jefus, as that
M there is a law at ail: the fame rvidexce that I am palVtd fjom death
" unto life, as that ever 1 was under a death, and Deeded a life;
M the fame t ■ . m r, t rifely, that CLiiil is lr.ade to me of God, wit
" dorr., righteouf . s3 fonctificafcion, ai.d rn!'.-: ptien, . - that there
" is a God at ah." — As theiefore the truth c: ;.:: pariicuLir juilui-

TO HIS APOSTLES. g$

teflimony of his own confcience, bearing him witncis
in.tlie Holy Spirit, that he believes the gofpel-teftimony
concerning Chrift, and \o is justified, according to the
tenor of the gofpel-promife.

All who really believe the Go/pel have Evidence of their
ovjn particular Salvation.

There are two important and intereiling queflions,
which ail who are truly concerned about their Calva-

eation {lands upon the fame precife evidence with the refurredtion of
Jefus and the exiftence of God, the additional words " believed in
" the heart," are altogether redundant: for as Chrift's refurre. icn
and the being of God are truths in themfelves whether he believe
©r not; fo muft his juftification be, if, according to him, it ftand
precifely upon the fame ground.

This is io abfurd that it fcarce needs any refutation. The refur-
rection of Jefus is a foundation principle; a truth which Hands inde-
pendent of my believing, and is the fubject of direel teftimony,
which I am called to believe abfolutely. But my particular purifica-
tion is not declared to be a truth until I believe the former; " If thou
" (halt believe in thine heart that God hath raifed him from the
" dead, thou fhalt be faved," Rom. x. 9. I cannot therefore know
that I in particular urn juflified by any thing openly and directly tefti-
fied, till I know that I believe; for it is only thofe who believe that
are declared to be juftified, Acts xiii. 39.

But after all that this author has advanced in order to eftubliib.
the affurance of his own particular juftification upon the direel tefti-
mony of God, he is obliged at lull to depart entirely from that prin-
ciple, and draw his juftification as an inference from his believing,
thus; " All who believe the record are juftified. I believe the re-
" cord; therefore I believe I am juftified." Affurance of Faith Vin-
dicated, p. 38. Here the affurance of his juftification turns out to
be the conclujion of what logicians call a iyllogifm; in which the fe-
cond prof ofition (viz. / believe the record)- is not the direel teflimony of
Cud, but that of his own confeiened

94 CHRIST S COMMISSION

tion will be anxious to have folved. The firft is,
How may I, a guilty and condemned (inner, be jufti-
fied, or find pardon and acceptance with God? The
gofpel anfwers this directly, declaring, That God
juitifies finners " freely by his grace, through the
" redemption that is in Jefus Chviilj whom God hath
<( fet forth to be a propitiation through faith in his
** blood, to declare his righteoufnefs for the remiffion
" of fins d." As this exhibits the foundation of
hope, fo all who believe it muft neceffarily have hope
from it.

The other queftion is, How fhall I know that I
am already juftified and in a ftate of falvation? To
this the gofpel anfwers in general, " If thou believeft
" with all thine heart" — " By him all that believe
" are juftified from all things." It affures him that
believeth of juftification ; but it leaves it with every
man's confcience to fay whether he really, believes or
not. But then,

All who really believe the gofpel muft be inftantly
more or lefs confcious of it. We are fo conftituted,
that we cannot hear, feel, or fee obje&s without
knowing it. The impreinons which objects make
upon our fenfes, and our confcioufnefs of thefe im-
preffions, are infeparable. Our minds are alfo fo
framed, that we cannot believe the truth of any re-
port without being immediately confcious that we do
fo. Whatever produces belief, excites at the fame
inftant an inward confcioufnefs of it; and, in all or-
dinary cafes, we cannot be more fure that a thing is

•
d Rom. iii. 24, 2j.

TO HIS APOSTLES. 95

trite, than that we ourfelves perceive it h be fo. This
everv man knows by experience. When therefore
the light of the glorious gofpel fhines into the heart
of a (inner with divine evidence, fo as to produce
convi£tion that it is the truth and teftimony of God,
it muft neceffarily be accompanied with a prefent
confeioufnefs in his mind that he believes it, and is
affected by it.

The fcripture fuppofes, that a believer is immedi-
ately confeious of his faith; for it calls him at the
very firft to confefs it with his mouth unto falvatione.
Jefus afks the man whom he had cured of blindnefs,
» Doll thou believe on the Son of God f ?" He alfo
afks his difciples, " But whom say ye that I am s?"
And Philip fays to the eunuch, " If thou believest
*< with all thine heart V The confeffion demanded
is that of a man's own belief, which no man could
make in fmcerity and truth without knowing that he
believes. Accordingly, the fcripture con fe (lions run
in this manner; " We believe, and are fure that thou
" art that Chrift the Son of the living God '." —
" By this we believe that thou cameft forth from
" God k." — « Lord, I believe l." — « I believe that
« Jefus Chrift is the Son of God m." — Thefe con-
feffions exprefs not only their belief, but alfo their con"
Jcioufnefs of it; and, if we allow them to be fincere,
and not fpoken in ignorance or hypocrify, they clearly
prove, that thofe who believe the gofpel, know im-
mediately that they do fo, and can fay, / believe. The

e Rom. s. 9. f John ix. 35. g Mat. xvi. 15. h A(5b

viii. 37. i John vi. 69. k Chap. xvi. 30. 1 Chap. ix. 38.

m A<5b viii. 3 7.

96 Christ's commission

moil of thefe confeflions were made upon their firit
believing, and before their faith had been evidenced
by their works. This was evidently the cafe with
the man whofe fight was reltored, and with the
eunuch: while as yet they had done no good works,
they declared, without hefitation, that they believed.
Indeed, none were then admitted to baptifm (the very
firir. ordinance of the gofpel) without making the
fame declaration. They could not, perhaps, anfwer
all the metaphyfical queftions that men have fnce
agitated about the nature and different kinds of faith;
its various acts; the dift.iucr.ion between believing with
the head and with the heart ; the different mannei
in which devils and men believe the. fame truth : what
faculties of the foul are engaged in it; how, or by
what manner of operation the Spirit works it in the
heart, &e. any more than the blind man could phi-
losophize upon the nature of light and virion, or tell
how Jefus opened his eyes; yet like him they could
fay, and with the like confeioufnefs, " One thing I
** know, that whereas I was biind, now I fee ''.''
The power of Jefus in giving fight to the blind man,
made him inilantly fenfible that he law, and left no
room for reafpning upon the fuhicct: even fo, when
the import and evidence of the truth fhines into the
heart by the enlightening Spirit, it has at once the
double effect of producing btli-f and r.he conf- kufihjs
of it. This cenfeioufneis of faith is the hi ft :.\ d
radical evidence to a man that he ib jjjftified accord-
ing to the gofpel prcmife, and upon this muit ail

n jdhn i*. 25,

TO HIS APOSTLES. ft

additional and fucceeding proofs of it ultimately reft;
for eopd works cannot prove to him that he is juftified,
unlefs he is at the fame time confcious that they are
the fruits of faith and love.

It is recorded ao matter of fact, that the firft con-
verts to Chriftianity were filled with peace and joy as
foon as they believed the gofpol °. Peace with God,
and rejoicing in the hope of his glory, are immedi-
ately connected with being juftified by faith p. The
" belief that they m iy be juftified," or " the hope of
" being made juil *," though a relief from defpair,

* Mr. Glas admits, that " the word of God" not only " teftifies
f abundantly the fufficiericy of Chrift's sighteoufnefs to juftify the
" ungodly," but alfo " allures him thatbeiieveth pf jtiftification;" yet
he denies * that he v. ho is certain of the fufficiericy of Chrift's righfce-
" oufnefs to i 'aft" (which is jtiftifymg faith), *! is yet affured

f that this righteoufnefe is imputed to him, and that he is made
" juft by it;" ana the lvafoii he gives why a believer is not allured
of what the word of God affures him, is, that " it does not affure
''him thai ' ( of juftification, but die contrary/' — Remakes

the believer to corifider his juftificatHfn merely as a thing pojfible and
future: " V. hen* we believe (fays he) on him that railed up (Thrift.
f for' the juftifii ttioB of the ungodly, we-believe that we may bejufli-
uJied by this:;" and he defcribes the hope arifmg fconi this faith to
be " the. hope of being mail i;Jl, or of becoming Jiifi by the imputa-
,; tion of tl 1 1 -> righteoafoefs;'1 whereas the wo.d of God affures him
that believedi, not only tliat he trr.y be, but that he n&ttalk is jufti-
fied, }o!mi iii. 36'. Acts xiii. 39. He admits that the knowledge of
a man's o*s n juftifieation is attainable; but he fays, " It cannot ap-
" pe.-.r atiy other wisy-that God imputes this righreoufnefs to us, but
*' by cur faith •tvsriitig with our zborks, as Abraham's faith did with
" his works, when he was declared to be juft," Gias's Works, vol.
.ii. p. 73. Edtu. edit.

o Acts ii. 04. \iii. 39. x. 43, 46. xiii. 48. and xvi. 31 — 3J. I Thfiffi
1- S: 6. p Rom. v. r, 2.

(jS ckrist's commission

will not fully account for this peace and joy. Be-
lievers enjoy peace with God in proportion to the
evidence they have that their fins are forgiven them;
and their joy is defcribed to be a joy in God through

If is fn.e!y granted that gcod works are an evidence to a man of
fcis ov. n jufl ifieation, cdi 'il'umal to v. hat he had -when he frfi believed;
but they are neither the only nor firjl evidence of this. A man ni'.ft
be : t he believes before his faith Work with his works;

•and in proportion to the degree of this confeioufnefs rnuft he the
affurance of his juftification from the promife, Abraham was jufli-
fied when he believed God's promife, Gen. >.v. 6. and it cannot he
fuppofed that he bad not the leaft intimation or enjoyment of this
until abcut forty year? after, when his faith wrought with his works
in offering up Ifaac (James ii. 2r, 22.) ; for long before this God
affurcd him of bis bleffing, Gen. xii. 2, 3. — declared himfeif to be
bis fnield and exceeding great reward, chap. xv. 1. and pave him the
f:gn of circumcifion, a foal of the rigbteoufnefs of the foith which Le
bad while he was yet uncirctimcifed. Fern. iv. 11.

Mr. Sandeman admits, that " rhe f.rft effect of faith is joy and
« peace with God;" but then be fays, " If the nature and ground of
« this joy be inquired into, it will appear that it does not proceed
" on any perfuafion that I sm a juftified perfon, or that righteoufnefs
" is imputed to me." £fjft. Corrcfp. Let. iv. The wiiole ground of
this peace and joy, according to him, amounts to this, That there
i.- a poflibility of lalvation, or that God is able to fave the moil guilty,
if be pleafes. Accordingly, he terms the gofpel, " The Divine
" truth, affording hope to the vileft that he may be j/.f fieri, that ha

" mry efcape the curfe and fir.d favour with God. The revealed

" polfikWity of deliverance," &c. Lett, on T/j^tch, Sic. vol. ii. p. 76.
All who are not fatisficd with the bare poffibility of their falvation, he
charges with ignorance of the Divine juftice, and coiitempt of the
Divine fovereignty. Ignorance of the Divine jifice, as " imagining
" that fometbing befides this bare truth may contribute more or left
" to their efcape." — Contempt of the Divine fvvcriignty, " becaule this
" tiuth leaves a man, even in the full affurance of faith, — entirely at.
" the mercy of God for his falvation, — without having any claim
0 vrcn Ccd whatfoever, or findirg ar.y rcafon v, 1 y God fhould re»
'■ gard him mere than thofe who rcriih." Id. p. ~(\ 83. h:dced if

TO HIS APOSTLES. 99

the Lord Jefus Chrift, by whom they have now re-
ceived the atonement Q. The confcience is laid to
be purged, or made perfect, by the blood of Chrift r.

the gofpel revealed only a pojihility of falvation, without any promife
of it to him that believeth, no believer of this bare truth, even in
the fuller! affurance of faith, ccuid have any knowledge of his own
falvation in this life. But if God haspaffed his word, that" he that
" believeth fhall be faved," is it any contempt of his fovereignty to
believe him, or to fay, that his faithfulnefs is pledged to make it
good ? His fovereignty, juftiee, and faithfulnefs, perfectly harmonize
in their fulleft exercife; fo that a believer, having the cleareft view
of the Divine juftiee, and the greateft reverence for, and fubmiffion
to the Divine fovereignty, may at the fame time have the moll
joyful hope of his own falvation from the Divine promife. But this
author maintains, " that the Divine promife leaves it as much a
" fecret who fhall be faved, as the Divine purpofe or election does."
Id. p. 87. The promife indeed leaves it a fecret tuba fhalt believe;
this is unknown till it actually takes place. Bat when once a man
believes, it leaves it no fecret that he fhall be faved, for this it ex-
prefsly declares; fo that be has as much evidence from the promife
of his n-.cii falvation, as he has that he really belie-ji-s the laving truth.
To fhow that a believer, even in the. full affurance of faith, has no
evidence that God is willing to fave him, both he and Mr. G'm
produce the faith of thofe who applied for bodily cures, which
appears tc be only a perluafion of Ghrift'saJi/%. Id. p. yo, 91. GLts's
iVoris, vol. ii. p. 74. But the anfwer is eafy. There was no uni-
verfal declaration made that Chrift wnrttftf heal all the difeafed who
believed his power. Such a declaration would have removed all
doubts of his ivitiingnefi from thofe who believed his ability, and
have left no room for faying, " If thou ivilt thou canft make me
M clean." But thegofpei openly declares it to be the luill of God,
" that every one that feeth the Son, and believeth on him, fhould
" have everlafting life." John vi. 40. And Jefus fays, « Him thar
" cometh unto me I will in no wife cat out," vcr. 37. This gives
the believer a claim upon his jaitLfulu.fi , and leaves him no room tp'
filfpecl his iv'Mingnefs,

q Rom. v. 11. r Heb. he. 14, and s. ?r

I 2

ICO CHRIST S COMMISSION

The feme of guilt in the. conference is a (lire and* p&*
fonal thing, and the pain occafioned by it is the fear
of Divine wrath upon the individual. The atone-
meht a/one, or without more, is fufficient to remove this
fear, perfect the conference, and give peace with God;
but it does net produce this effect upon the cbnfcience
while the (inner views it only as a pojfible relief, or
that by which he may be juftified, and remains en-
tirely uncertain whether he is, or ever Jkall be jufti-
fied by it or not. A concealed pardon cannot fully
relieve or cleanfe the conference. A purged confer-
ence, and the confeious fenfe of being purged, are
one and the fame thing. This is ftated as a pre-re-
quifite to our ferving- the living God with freedom
and acceptance s, and fuppofes that we both believe
the truth, and are-confeious that we do fo.

The Spirit cf adoption is alio reprefented as the com-
mon privilege of all believers; for as they are " all
" die children cf God by faith in Chrift Jefus l," fo
li becaufe they are fons, God hath fent forth the
** Spirit of his Son into their hearts u." By this
Spirit they know their filial relation to God ; for it
witnefTeth with their fpirits, that they are the children
of God, and emboldens them to cry, Abba, Father x.
Agreeably to which, Chrift hath taught his difciples
to pray, " Our Father," &c. y.

Another immediate effect of believing the gofpel
is love to God, which fuppofes the knowledge of his
love to us. It" is indeed admitted, that when v.e
perceive his good- will towards finners in general, as

s Heb. ix. 14. t Gal. iii. %6. u Chap. :v. 5.

x Rom. viii. ;;, 16. y Mat. ii. 9.

tO HIS APOSTLES, IOt

manlfeited in the gofpel, and know that there is for-
givenefs with him fo as to hope in his mercy, it will
reconcile us to his character, lead us to efleem and ri*
verence him, and de/ire his favour above every thing,
though we fliould not yet be affured of his love" to
ourfelves in particular; and this, no doubt?, is love.
But that love which is of the nature oi gratitude^
cannot take place without fome degree of perfuafioh
that we ourfelves are beloved or benefited by the ob-
ject of it. Accordingly the Apoftle fays, " We love
" him, becaufe he hrii loved us z j" i. e. beeaufe we
know this-} for he had faid before, '< We have known
" and believed the love that God hath to us 2."

Obedience is another effect of the belief of the truth*
But believers are exhorted to obedience from- the con-
federation of their being redeemed, and- already in a
juftified ftate, They are commanded to love ont
another, and to noalh in love, becaufe God hath loved
them, and even as Chrift loved them, and gave him-
felf for them-5; — to forgive one another, becaufe
God for Chriil's fake hath forgiven t-hemc;— to libe-
rality in alms-giving, becaufe they dcnow the grace
of the Lord Jefus Chrift, that though he was rich,
yet for their fakes he became poor, that they through
his poverty might be rich d; — to abjlain from fornica-
tion, becaufe their bodies are the members of Chrift,
and the temple of the Holy Ghoft e;— to glorify God
in their body and fpirit winch are God's, becaufe
they are not their own, but bought with a price f; and

i i John i'v. 19. a Ver. 16. b John xin. 34. 1 Join

iv. 11. Eph. v. 2. c Eph. iv. 37. Col. iii. 13. d i Cor.

HiL 9. e 1 Cor. vi. 15, 10. f Ver. ao.

102 CHRIST S COMMISSION

to be holy in all manner of converfation, pa fling the
time of their fojourning here in fear ; forafmuch a3
they know that they were redeemed with the preci-
ous blood of Chrift, as of a lamb without blemifh
and without fpot s. Thefe motives evidently fup-
pofe that believers know they are in a ftate of falva-
tion; and that not as a confequence of their obedience,
but as a ground or reafbn of it ; for motives, in the
order of .nature, mult be known and believed previ-
ous to the conduct which is influenced by them.
The knowledge of their falvation, therefore, muft
originate in, and be constantly fupported by the
gofpel itfelf Handing true in their minds, and fo
drawing forth the teftimony of their confcienee that
they believe it.

This teftimony of confcienee will be more or lefs
explicit, according to the degree of faith which is
the fubjeel of it; even as fairh itfelf is weak or flrong
in proportion to the degree of light and evidence with
which the gofpel by the Spirit fhhies into the minds.
which is the foundation of both.

The Fruits of Faith are an additional Evidence to a
Man's Confcienee of his oiun Salvation.

But this firft and radical evidence which a man
has of his own falvation in believing the gofpel, does
not fuperfede every other proof of it to his own con-
science. It ft ill leaves room for additional evidence,
not that God is true, but that he himfelf is a true

gi Pet. i. i5~aa.

TO HIS APOSTLES. IO3

believer*-, and for this the feripture refers him to
the genuine effects of the gofpel on his heart and life-.
The word of God fuppofes that, men may deceive
themfelves in this important matter &j and repels the

* No doubt the truth of God is more and more confirmed to a
"believer as he experiences the effects of his word, and the accompiifh-
ment of his promifes: but the point in hand is the evidence of a
man's own falvation; and it is one thing to know that God is true,
and another to know that I am a true believer.- Mr. Barclay always
confounds this diftin&ion, and nvikes the leuft doubt of my own
juftiikation to be myholding God for a liar. He alio ablbhitely denies
that the fruits of faith are any evidence to a man's own confeience,
that he is juftified: and though the word of God plainly and repeat-
edly declares, that by diefe ive hioiv that we are of the truth — that'
he abideth in us — that we dwell in him — that we have puffed from
death unto life, &c. 1 John iii. 14, 19, 24. and iv. 13.; yet he boldly
wrefts thefe paffages, and impofes upon the ignorant, by turning the
words (j/?«jt££n and 'yivao-xofi-v) ive know, into ire acinotvledge, con-
trary to the fenfe of the original, the plain fcope of the paffages, and
ail propriety of language. He thinks btlievers are exhorted to the
fruits of faith merely to make their Juftification manifest to others,.
i. e. to gain the good opinion of their fell ow-men. But Paul thought
man's judgment a fmall thing to him in this matter, 1 Cor. iv. 3.
His rejoicing was the iefHmony of his confeience, not merely to the
foundnefs of Lis belief, but alio to the fimplicity and godly Jincerity-
of his cowverfation in the world. 2 Cor. i. 12. Re fuppofes that a
man may deceive bimfilf by thinking himfelf to be fomething when
he is nothing; and therefore exhorts every believer to prove his own
work, that he may have rejoicing (in mens good opinion of him;
nay, but) in himfvlf atone, and not in another, Gal. vi. 3, 4. Peter
exhorts believers to give all diligence to make their calling and elt8i M
jure, by adding to their faith, virtue, knowledge, temperance, pati-
ence, godlinefs, brotherly kindnefs, and charity; and adds, " For if
" ye do thefe things, ye fhall never fall; for fo an entrance fhall be.
" aiiniilered unto you abundantly into the evtrlaflingly kingdom of

g Gal. vi. 3. Jaraes i. as, 26,

io4 Christ's commission

vain pretenfions of fueh as fay they believe, know7
God, and have fellowfhip with him, whilft they walk
in darknefs and keep not his commandments h: Nay,
it fuppofes that men may be enlightened, receive the
word with joy, for a while believe, know the way of
righteoufnefs, and even efcape the pollutions of the
world through the knowledge of the Lord and Savi-
our; and yet after all fall away irrecoverably '. Thefe
things are fet before believers with a view to guard
them againft prefumption, and to awaken in them a
cautious fear left they mould grow barren and un-
fruitful in the knowledge of Chrift, and depart from
the living God through unbelief k. — On the other
hand, Jefus faid to thofe who believed on him, " If
« ye continue in my word, then are ye my difciples
<* indeed." — u If ye keep my commandments, ye (hall
" abide in my love V His beloved difciple writes
in the fame {train: " But whofo keepeth his word, in
** him verily is the love of God perfected : hereby

" our Lord and Saviour Jefus Chrift," 2 Pet. i. 5 — 12. But it does not
follow, that becaufe others may think our calling and election fure,
therefore we faa.\\.nei'er fall but obtain the heavenly kingdom : he niufl:
therefore mean, that we fhould make our calling and election fure to
eurfelvesi to our own coifciences in the fight cf God. The Apoftle
John oppofes this affurance to our heart condemning us as delutute
ef the fruits of faith, particularly love to the brethren; and makes it
to confill in confidence towards God, the affurance of our hearts before
him, knowing th.it we are of the truth from its genuine effects
upon us, 1 John iii. 18 — 22.

h 1 John i. 6. and ii. 4, 5. James ii. 20. i Luke viil. 13.

Heb. vi. 4, 5, 6. and x. 26. 2 Pet. ii. 20, 21. k John xv. 2, 6.

Rom. xi. 19 — 28. 1 Cor. x. 11,12. Heb. iii. 12. 2 Pet. iii. 1 7.
3 John vcr, 8. : John viii, 31. and xv. ij,

TO HIS APOSTLES. I05

u know we that we are in him. — "We know that we
'* have palled from death unto life, becaufe we love
u the brethren. — Hereby we know that we are of the
" truth, and mall allure our hearts before him. — And
** he that keepeth his commandments dwelleth in
*f him, and he in him: and hereby we know that he
" abideth in u's> by the Spirit which he hath given
" us m." Thefe and fuch paflages clearly fhow, that
believers know their connection with Chrift, not
merely by confeious belief, but alfo by faith working
by love, and influencing them to keep his command-
ments. Accordingly they are exhorted to give dili-
gence to make their calling and election fure, by-
adding to their faith, virtue, knowledge, temperance,
patience, godlinefs, brotherly kindnefs, and charity nj
and to fhow the fame diligence to the full affurance
of hope unto the end °.

When the gofpel firft fhines into a man's mind
with divine light and evidence, making itfelf manifeffc
in his confeience as the word of the living God, it does
not leave him in painful uncertainty either as to his
faith or ftate *, though he be not as yet confeious of

* It is affirmed by fome, that when we believe the gofpel, and
even " rejoice in hope of the glory of God, — it will yet admit of a
" jealoufy left we have deceived ourfelve3, miftaken the truth, or
" believed in vain." Letters on Theroa and Affiajto, vol. ii. p. 305.
It indeed not only admits, but promotes felf-diffidence, and a cauti-
ous fear of fin and its conferences; for rejoicing in Chrift Jefus im-
plies our having no conjidence in our own righteoufnefs or ftrength;
and rejoicing in hope of the glory of God confifts well with the

m r John ii. 5. and iii. 14, 19, 24. n % Pet. i. 5 — 12»

o Heb. vi. 11.

io6 Christ's commission

ah thefe effe&s by which he muft afterwards try his
faith. But when his faith works with his works,
brings forth the fruits of the gofpel, and purines his
foul unto the unfeigned love of the brethren, he fees
it diltinguifhed from that faith which is dead, being
alone p. "When it overcomes the world, and raifes
him above the prevailing influence of the cares,
riches, and pleafures of this life, his confcicnce bears
him witnefs that he does not clais with the thorny-
ground profeffors q. "When it fupports him under
tribulations and trials, fo that he does not faint or

conftant perfuafion, that without holinefs no man fhall fee the Lord,
and that if wt draw back from the faith, or live after the flefn his
foul {hall have no pleafure in us, we fhall die. This cautious fear,
which is l.ot tormenting, but holds that place in the fpiritual life
which the principle of felf-prefervation does in the natural, is one of
the very means of cur {lability and perfeverance. But then, if I
fufpecl; that I am deceived or miftaken as to the truth itfclf which
is the foundatio of faith and hope, it is evident, that, while this
fufpicion remains, I am not believing the gofpel. 1 may indeed
have fome genera! perfuafion that the gofpel contains the faving
truth; but what that is, I cannot with certainty fay; for any thing
I know, all I perceive of it may be a deception. This, in the very-
nature of it, is sneonfiftent with believing; for no man can believe
any thing with certainty while he fufpects it to be a miitake, far
lefs can he have joy or hope from it till that fufpicion is removed.
It is a perfecl: contradiction to affirm, that a man is believing the
gofpel while he is fufpeccing he has believed in vain; for, according
to the Apoflle, believing in vain is to believe a faifchood which can-
not profit, as the gofpel would have been had net Chrift rifen from
the dead, I Cor. xv. i, 2, 14. If the gofpel is true, no man can be-
lieve it in vain; and if he fufpects he may, he is not believing it, nor
rejoicing in hope of the glory of God.

p James ii. *;, 20, 26.. q Luke viiL I4»

TO' HIS APOSTLES. IOJ

give way, this trial of his faith working patience,
and being attended with Divine fupport and confo-
lation r, gives him experience that God is with him,
and that he is diftinguifhed from thofe who receive
the word with joy, and for a while believe, but in
time of temptation fall away s. By this his hope is
confirmed that he (hall endure unto the end, and
that his faith will be found unto praife and honour
and glory at the appearing of Jefus Chrift l. So that
as he continues in Chrift's word, and grows in con-
formity to him, his experience of the love of Gotl is
enlarged, and the teftimony of his confcicnce
ftrengthened, by the Holy Spirit the Comforter
giving him additional manifestations, and more
abundant fellowship with Chrift in his joy, as the
earned of the heavenly inheritance u.

r James i. 3,4. Rom. v. 3, 4. sLuke viii. 13. t I Pet.

1. 5, 7. u Rom. v. 5. John siv. 21, 23. nndxv. o — 12. F.ph,

1 13» 14-

io8 christ*s commission

PART II.

THE FORM, SUBJECTS AND IMPORT OF CHRISTIAN
BAPTISM.

i— — Baptizing them in the name of the Father, and of
the Son, and of the Holy Ghofl.

'"THE next branch of the ccrmniffion which follows

in order, is a command to baptize: " Baptizing

« them." Here I fliali inquire a little into the

outward form, the fubjects, and import of this

jnftitution.

What Baptizinc is.

The ACTION enjoined is baptizing; but the
epiefticn is, What kind of action is that? Is it warn-
ing, pouring, fprinkling, or dipping? Many will tell
us, that it is any of them we pleafe; which indicates
r.o great reverence for Chrift's Jfathority. He furely
mull have meant one kind of action, and have ufed
a word fuflkiently determinate to exprefs the manner
i>f it, and to diftinguifh it from' every ether. It is of
importance to know what particular kind of aclion
he intends by baptizing. No lefs depends upon it
than obedience to his command ; for any other action
is not his ordinance at all.

Baptize (,3oi7rli^cj) is a Greek word which our trans-
lators have only anglicifed, but' never tranflated, when

TO HIS APOSTLES. IO9.

ex pre (five of this ordinance. It fignifies properly to
dip, plunge y or immerfe; and that in diitinction from
every other mode of wafhing, as well as from sprink-
ling or pouring, which are expreiied in the original
bv other words. This fenfe of the word is admitted
by all the Pedobaptifts of any note; and no inllance
has vet been produced, either from fcripture or any
ancient Greek writer, where it mult necefiarily bear
another fenfe.

Neither the words pour nor fprinkle make fenk
when fubftituted in the place of baptizes for the ori-
ginal cxpreilion is always baptizing in or into a thing.
For inftance, — en or eis, /'// or into Jordan c ; — en,
in water, in the Holy Ghoft J: — eis into the name%
into Mofes f , into Chrift g, into his death b. Eis can-
not be tranflated unto or towards in the cafe of bap-
tifm; becaufe it would be nonfenfe to fay, that John
baptized unto or towards Jordan. Nor can en be ren-
dered by in this cafe, for it would be awkward to fay,
John baptized by Jordan. Neither can it be rendered
tvithy for the reafon juft now mentioned, and alfo
becaufe eis, which is ufed indifferently with it on
this fubjeel:, cannot be fo rendered. As, therefore,
. baptifm is always represented as being performed in
or into a thing, it muft be inimcriiou, and not fprink-
ling or pouring; for perfens cannot be fprinkled or
poured into water, though they may be dipt or im-
merfed into it.

The Englifti reader may be fully fatisfied from other
circumftances, that baptifm is immerfion. Jefus,

c Mat. iii. 6. Mark i. 9. d Mat iii. it. e Chap.

xxviii. 19. f 1 Cor. x. 2. g Gul. iii. 27. V Rom-.vi. 3.

HO CHRIST S COMMISSION

having been baptized in Jordan, went up out of the
water, which {hows he had been down into it '. Af-
ter Philip and the eunuch had already come unto a
certain water, we are told, they went both down into the
water that he might baptize him; and when this was
performed, they came up out of the water*. John
req'-.ired a large quantity of water to baptize in, and
fo we find him ufing the river Jordan for that pur-
pofe l. He alfo baptized in Enon near to Salim, for
this very reafon, hecauje there was much water there m.
Now there was no need for much water, or for go-
ing down into it, in order to pour or fprinkle a little
of it on the face; but thefe circnmftances were abfo-
Jutely neceiTary in order to dip or immerfe the whole
body, which therefore mud have been the aftion ori-
ginally performed, as all the judicious and candid
Pedobaptifts have acknowledged.

The allufions made to baptifm as the fign of a burial
and refurreclion, clearly point out the manner of ad-
miniftring it. Believers are faid to be baptized into
the death of Chrift, to be buried with him by baptifm,
and therein alfo to be rifen with himn. Now, in
whatever fenfe Christians are buried and rifen with
Chrift, it cannot be in baptifm, if there is no ex; ib>
tion of a burial and refurre£t.ion in that ordinal v,
but if baptifm is a burial in, and refurrectio
water, then the fign flrikingly correfponds
thing fignified, and the allufion to it is ; and

juft. Upon the whole, therefore, it is char, that
the aftion enjoined is immerfon; and th it any other

i Mat iii. 16. Mark i. io. k Afis viil. 36, 3?, 39- I Mark
I 5. " ta John lii 2 J. n Rom. vi. 3, 4- <~°!- «• « h

TO HIS APOSTLES. Ill

action is not merely a different mode of baptifm, but
a different thing altogether. It is not baptizing, and
to not ChviiVs inftitution.

The Element.

The body is to be buried or immerfed in Water.
This admits of no difpute. John fays, " I baptize
" you in water °." lie baptized in the river of Jor-
dan, and at Enon, becaufe there "was much water
there p. The Apoitles underilood their commiffion
as a command to baptize in water •, for when the
Holy Spirit fell upon Cornelius and his- kinfmen,
Peter fays, " Can any man forbid water that thefe
" mould not be baptized, who have received the Holy
" Ghoft as well as we ? And he commanded them to
" be baptized q," &c And here I cannot but no-
tice how widely the Apoftle differs from iome mo-
dern profeffors, who maintain, that if they have what
they call the baptifm of the Spirit, it is of little con-
fequence whether they are baptized in water or not.
Cornelius and his friends had really obtained what
our Lord calls baptifm in the Spirit^ yet Peter was
fo far from confidering this as fuperfeding baptifm
in water, or rendering it needlefs, that he, on the
contrary, makes the former an argument for the
latter, and looks upon it as withftandmg God to for-
bid water to fuch as had received the Holy Spirit s.

o Mat. Hi. II. p John iii. 23. q A&S x. 47, 48.

r A&s i, j. with chap. xi. Ijj 16. s Chap. xi. 17.

K a

- 112 CHRIST S COMMISSION

The Name into which Believers are to be baptized.

Our Lord here commands his apoftles to baptize
the difciples (us) « into the name of the Father, and
" of the Son, and of the Holy Ghoft." The phrafe
in the name, fometimes figmfies for the {ale of, in the
frength of, by the authority of, invoking the name of,
Sec. and doubtlefs baptifm ought to be adminiftered
with a view to God's authority, depending on his
r.fnftance and bleffing, and calling upon his name
for that purpofe. But here, I apprehend, the ex-
preffion into the name, chiefly fignines into the faith of
the gofpel. Old Ifrael are faid to have been " bap-
*< tized into Mcfes in the cloud and in the fea'j"
that is, into the religion eftablifhed by the miniftry
of Mofes. So Chriftians are faid to be baptized, into
Chrift u; that is, into the faith or religion of Chrift:
And this is frequently called his name. Philip
preached the things concerning the name of Jefus
Chrift Y ; the apoftles rejoiced that they were counted
worthy to fufier ihame for his name * ; Paul thought
he ought to. do many things contrary to the name of
Tefus2; he was a chofen veffel to bear his name be-
fore the Gentiles % Sec. In thefe paffages it evi-
dently means the faith or the doclrine of Chrift. So
]m himfelf explains it: « Thou holdeft fail my name,
« and haft not denied my faith b:"— « Thou haft kept
«< mv ivords and haft not denied my nam*-" Here

t I Cer. x. 7. « Gal. iii. 2J. x Adts viii. 12. Y A&s

v, 4i. z Chap, xsvi. 9. a Chap. ix. ij. h Rev, U, 13.

c Chap, iii Sv

TO HIS APOSTLE?. 1*3

his name fignlfies the fame thing with his faith or
•word; which may very properly be called his name,
as it makes him known or reveals his true character.
Agreeably to this he addrefles his Father, faying, " I
'* have manifefted thy name unto the men whom thou
" gaveft me out of the world." — And he fhows how
he did {o; " For I have given unto them the words
u which thou gaveft me d." To baptize, therefore,
" into the name of the Father, and of the Son, and
" of the Holy Ghofl," is to baptize into the faith or
doctrine of the gofpel, which is teflified by the Di-
vine Three who are one e ; which reveals them in
their diftinct and relative characters, and manifeft
their glory as acting their refpective parts in the
economy of redemption; the gofpel being a revela-
tion " of the myftery of God, and of the Father, and
« of Chrift f."

Christians are to be baptized M into the name of
" the Father and of the Son" in distinction from ido-
latrous heathens, who do not acknowledge the one
true God, but have many falfe gods and lords: « For
" (fays the ApoStle) though there be that are called
*' gods, whether in heaven or in earth (as there be
" gods many, and lords many) ; but to us there is
" but one God, the Father, of whom are all things,
«« and we in him; and one Lord Jefus Chriftj by
" whom are all things,, and we by him »." And alfo
in diftinction from unbelieving Jews and DeiSts; who-,
though they acknowledge one God, yet deny the Son,
and confequently the Father, who is revealed oi

d John xvii. 6, 8. e i John v. 7, t Col. ii. 2,

g 1 Cor. viii. 1, 6,

K 3

ii4 Christ's commission

by and in relation to him; for " whofoever denieth
" the Son, the fame hath not the Father ;" and,
*.' whofoever tranfgreffeth, and abideth not in the
" doctrine cf Chrift, hath not God." But the true
^believer " acknowledgeth the Son" in the dignity
of his perfon, million, and fupreme authority, as the
one Lord, and fo " hath the Father alfo;" as he
«' abideth in the doctrine of Chrift, he hath both the
" Father and the Son V The faith of the Father
nnd Son muft: therefore be profefTed in baptifm, for
it is a baptifm into that faith; and fo the Apoftle
connects with the one baptifm, the one faith which
refpects one Lord, and one God and Father of all '.
They muft alfo be baptized into the name of the Holy
Ghojl, who is the Spirit of the Father and of the Son,
and whofe office it is to teftify of Chrift, and apply
his falvation to men, by enlightening, convincing,
comforting, fanctifying, and fealing them unto the
day of redemption k. The Holy Spirit was not given
ill a way peculiar to the gofpel-difpenfation during
John's baptifm 1i nor till Chrift was glorified171; but
when Jefus afcended on high, and received of the
Father the promife of the Holy Ghoft, he poured
him forth upon his church, both in his gifts (fome
of which were extraordinary and miraculous, for re-
vealing and confirming the gofpel at firft), and alfo in
his favinp- influences, which are common to all the
faints n. And as the foul in the natural body is the

h i John ii. 23. 1 John ver. 9. i Eph. iv. 5, 6. k John

xvi. 7 — t6. Rom. v. f. 3 Theff. ii. 13. Eph. i. 13, 14. and .v. 50.
1 Mat. iii. 11. Ads xix. 1, 3. ' in John vii. 38, 39. n AcU

• Eph. iv. 7— 14. Gal.v. aa — aj Roxn.viii. 9.

TO HIS APOSTLES. IIJ

principle of life, atlion, and unity; fo the Holy Spi-
rit, communicated from Chrift the rifen and living
head, is as the common foul of his rnyftical body the
church, which animates and actuates every particular
member, diffufes a mutual fympathy through all the
parts, and unites the whole as it were into one living
i'yilem °. Thus by one Spirit they are all baptized
into one body, and are all made to drink into one
Spirit p. Now as this is fignified to them in baptifm,
fo they are baptized into the name of the Hoiy Cihoft,
the Spirit of truth, holinefs, and confoiation. Ac-
cordingly we find the Apoftle connecting the one
Spirit with the one baptifm q.

The Subjects of this Ordinance,

The Subjects of baptifm are fignified in the com-
miffion by the word them: — " Baptizing them." Not
every individual in the nations; but only fuch as they
fhould previouily teach with effect, or make difciples
by teaching. The word (autous) them in the ori-
ginal is mafculine, and docs not agree with (panta
Ta ethne) all nations^ which is neuter; but refers to
(mathi.tas) difciples, which is included in the verb
(matheteuein) to teach or difciple. So the fenfe is,
Teach all nations, baptizing them that are taught or
ks. This is clear from the parallel place
ill Mark, which reilricis baptifm to him that be-
lieveth: "He that believeth and is baptized." It is
plain, therefore, that none are commanded to be

O l Cor. xii. Eph. iv. i5. pi Ccr, xii. 13. q Epn. iv. 4. 5

n6 Christ's commission

baptized, but fuch as are firft taught or made difci—
pies, and profefs to believe the gofpel.

But what puts this beyond all poflibility of doubt,
is the uniform practice of the infpired apoftles in ex-
ecuting this commifiion, who never baptized any till
once they had made them difciples by teaching. Pe-
ter on the day of Pentecoft began with preaching the
gofpel to the Jews, and none but " they who gladly
" received his word were baptized r." He firft taught
Cornelius and his houfe, but he baptized none of
them till the Holy Ghoft fell upon them, and they
magnified God, having their hearts purified by faith9.
Philip in the firft place preached the gofpel to the
Samaritans; but it was not till " they believed Philip,
'* preaching the things concerning the kingdom of
" God, and the name of Jefus," that " they were
" baptized, both men and women '." He alfo preach-
ed Jefus to the Ethiopian eunuch, but did not bap-
tize him till he made an explicit profeffion of his
faith u. Paul and Silas fpoke the word of the Lord
at Philippi to Lydia and others; but they did not bap-
tize her till the Lord opened her heart to attend unto
the things which were fpoken. Her houfehold alfo
were baptized in confequence of their believing, for
they are called, brethren^ and were camfarted by the
Apoftle and his company at their departure x. They
alfo " fpake the word of the Lord unto the Jailer and
** to all that were in his houfe," but they baptized
none of them till they believed; for we are told, that

r Ads ii. 41. s Chap. x. 44 — 48. and xv. 9. t Chap,

viii. 1%. u Ver. 35, 37, 38. x Chap. xvi. 13, 14, 15, 40,

TO HIS APOSTLES. 117

he " rejoiced, believing in God with all his hcufe y *."
Many of the Corinthians were baptized; but we are
cxprefsly told that it was in confequence of their
hearing the gofpel and believing it z. We read aifo of
two houfehoids being baptized at Corinth ; one of them
was that of Crifpus the chief ruler of the fynagogue, of
whom it is faid, that he " believed on the Lord with
all his houfe a : the other was the houfe of Stephanas b \
and that thefe were believers is evident from the
Apoftle's account of them a little while after : " I
" befeech you, brethren, (ye know the houfe of Ste-
" phanas, that it is the firft fruits of Achaia, and that
u they have addicted themfelves to the mini/Iry of the
« faints J, that ye fubmit yourfelves unto fuch, and
« to every one that helpeth with us and labourethc."
I might alfo mention the baptifm of Paul himfelf d,
and of the beloved Gaius his hofte; but I fuppofe

* The adverb «»«« (of «■<?? alt, and atxn; houfe) is rightly rendered
tvitb all his houfe; for in this fenfe the LXX. ufe that word in Exod.
i. 1. " Now thefe are the names of the children of Ifrael, which came

0 into Egypt, every man ("irvai, -ffavoi-Ai) and his houfe" or with all hit
houfe. Jofephus alfo, fpeaking of the law refpe&ing the offerings-
allotted for the priefts' maintenance, fays, it was appointed " that
" they (iravsixi), vpiik their ivhole families, might eat them in the
" holy city." Antiq. b. iv. ch. iv. § 4. The law he refers to runs
thus: " In the moft holy place fhalt thou eat it. — I have given them,
imto thee, and to thy funs, and to .thy daughters with thee, by a fta->
tute for ever; every one that is clean in thy houfe mall eat of it."
Numb, xviii. 10 — 30.

y Acts ii. 3a, 33, 34. z Chap, xviii. 8. a Chap, xviii. 8.

1 Cor. i. 14. b 1 Cor. i. 16. c 1 Cor. xvi. 15, 16. d A&s,
Jx 18. e 1 Cor. i. 14. Rom. xvi. 23. 3 John vej. I — 7,

1 1 8 Christ's commission

none will, queftion that they were believers previous
to their baptifm.

Thefe are all the inftances of baptifm, in confe-
quence of our Lord's commiffion, which are exprefsly
recorded in the fcriptures; and we fee it was admi-
niftered to none but profefled difciples. I had al-
moft forgot the baptifm of Simon Magus; but this is
no exception; for, previous to his baptifm, it is faid,
" Then Simon himfelf belie ved alfo f; which imports,
at leaft, that he profejfed "to believe; and this was a
fufficient warrant for Philip, who could not know his
heart, to adminifter baptifm to him. Whether,
therefore, we confider the plain words of the com-
miffion itfelf, or the uniform pra<5tice of the infpired
apoftles in executing it, it is evident to a demonftra-
tion, that baptifm does not belong to profeffed infi-
dels, ignorant perfons, or mere infants, but only to
profeffed believers of the gofpel.

What has been faid may fatisfy any fimple unpre-
judiced perfon as to the fubjecls of this divine ordi-
nance; but as many fophiftical arguments have- been
invented in fupport of infant-fprinkling, ' it may be
proper to take notice of thofe of them upon which
the chief ftrefs is laid.

The Pedobaptifts in general confefs, that there is
neither exprefs precept nor indifputable example in the
word of God for the baptifm of infants ; yet they
think it may be eftablifhed by analogy and inference*
But it fhould be carefully remembered, that baptifm
is not like natural or moral duties, which are founded

f Ads viii. 13,

TO HIS APOSTLES. II(J

in, and may be inferred from the nature and relation
of things. It is a pofitive inftitution, which depends
entirely upon the will of the Inftitutor, both as to its
nature and all its circumftances; and it becomes our
duty, merely by the revelation of that will, either in
exprefs precept, or in fuch clear and approved prece-
dents as ncceflarily infer that fuch a precept was ori-
ginally given. If neither of thefe can be produced
for the baptifm of infants, all argumentation on the
fubject is vain; for a pofitive inftitution can never be
made out by mere reafoning. Further, if the com-
mimon reftricts baptifm to profefTed believers, and if
it was adminiftered only to fuch, as has been fhown,
then every argument for the baptifm of infants muft
be falfe, becaufe infants fall not under that defcrip-
tion; and this as clearly forbids their baptifm, as their
inability to examine themfelves, or difcern the Lord's
body, prohibits" their admiffion to the Lord's fupper.

1. It is argued, that as the infants of Old Ifrael
were circumcifed, therefore the infants of believers
fhould be baptized.

But circumcifion and baptifm materially differ in
many things, and therefore we cannot infer the latter
from the former. Circumcifion was annexed to the
peculiar covenant of proinife made with Abraham,
which refpecled two future covenants; the old, made
at Sinai with his flefhly feed %\ and the new, made in
Chrift's blood with his fpiritual feed of all nations '':
but it was appropriated to the firft of thefe covenants,
which was temporal and typical, and accordingly

g Deut. x:;ix. 13. h Gul. iii. and iv. Heb. viii. 7 — 13,

i2o Christ's commission

was fet afide along with it; whereas baptifm pertain*
only to the new covenant, which is the antitype of
the former. Circumcifion belonged to the natural
feed of Abraham as fuch, without any diftinction, or
regard to the fpiritual birth'; and accordingly Ifh-
mael was circumcifed k: but baptifm belongs only to
fuch as appear to be the fpiritual feed of Abraham by
faith in Chrift Jefus, and heirs according to the pro-
mife '. And fo we find John the Baptift fetting afide
the Jewifh claims founded upon their defcent from
Abraham m; for though this was a valid plea for cir-
cumcifion, it could not avail for baptifm, which be-
longs only to thofe who appear to be regenerated or
born again". Circumcifion was reftricted to males y
whiift it was extended to a man's Jervants and flaves°\
but baptifm extends to ft males as well as males, to
Jew and Greek, bond and free, without difference,
whiift it is reftricled to fuch of thefe as believe9. The
circumcifion made by hands in the fie fa of Abraham's
natural feed, prefigured the circumcifion of the heart
of his fpiritual feed, the circumcifion made without
hands in putting off the body of the fins of the fkfiV1;
but baptifm prtfuppofes the fubjedts of it already cir-
cumcifed in heart, and fignifies their communion
with, and conformity to Chrift in his death, burial,
and refurreclion r. Much ftrefs has been laid upon
' circumcifion being termed a feal of the righteoufnefs of

i Gen. xvii. 9 — 15. k Ver. : ..-. 1 M irk xvi. 16.

Acls viii. 37. Gal. iii. 26 — 29. and iv. 28. m Mat. iii. y.

n John i. 12, 13. and iii. 3, j. o Gen. xvii. ic — 15. p Adfcs

vhi. 12. Gal. iii. 27, 28, 29. . q Rom. ii. 29. Col. ii- II.

1 Rom. vi 3—8. Col. ii. 12, 13.

TO HIS APOSTLES. 121

the faith s, as if it had been fuch a feal to the infant
feed of Abraham. But the whole weight of this ar-
gument rcfts upon the found of words taken out of
their connection. The Apoftle is mowing that faith
was reckoned to Abraham for righteoufnefs in uncir-
cumcifion c, and that " he received the fign of cir-
" cumcifion, a feal of the righteoufnefs of the faith
" which he had yet being Uncircumcifed;" i. e. Abra-
ham himfelf was jufliiied by faith before lie was cir-
cumcifed u, and he received circumcifion afterwards
as a feal that he was thus juftified, and that the Gen-
tiles fhould in like manner be juftified in uncircumci-
fion *. But he did not receive it in this fenfe as the
father or reprefentative of his natural feed as fuch,
but only as the father of all who like him fhould be!:.
whether they are Jews or Gentiles ; for the Apoftle
exprefsly tells us, that Abraham was juftified by faith,
and then received circumcifion as the feal of it, for
this end, " that he might be the father of all them
IC that believe, though they be not circumcifed (/. e.
" of believing Gentiles), that righteoufnefs might be
-" imputed unto them alio; and the father of circum-
« cifion unto them (viz. believing Jews), who are not
" of the circumcifion only, but a fo -walk in the jieps
" of that faith of our father Abraham which he had

* The original is, atygxyiba. rr,s ^iKv.ioiruins <rtis zri<?n»; iv va
axsr/turtx., " a feal of the righteoufnefs of that faith \v i h is in
." the ur.circumcifion," i. e. of God's juftifyiug the heathen throagfa
faith without circumcifion, as he did Abriiiam.

s Roin. iv. ix. t Ver. 9, id. « Gen. xv. 6.

I -2-2 CHRIST S COMMISSION

" being yet uncircumcifed x." If, therefore, circum-
cifion was net a'feal of the righteoufnefs of faith to
Abrahapij in relation to his natural feed as fuch, no
argument can be drawn from it for the baptifm of
the natural infant feed of believers. If we admit the
icripture doctrine concerning the different ftate of
things under the two covenants, and the diftinction
of Abraham's twofold feed y, the argument from
analogy muft fland thus; That as under the firfl co-
venant circumcifion belonged to all the natural feed
of Abraham, who were known to be fuch in infancy
by their flefhJy birth; fo, under the new covenant,
baptifm belongs to all the fpiritual feed of Abraham by
faith in Chrift Jefus,. who are known to be fuch only
by their profefiion of that faith. So that it does not
conclude for the baptifm of infants, but the contrary.

2. Jefus fays, " Suffer the little children to come
«•' unto me, and forbid them not; for of fuch is the
*< kingdom of God **" From this it is argued, that
fince the infants of believers belong to the kingdom
of God, they mud have a right to baptifm.

But this naffage does not dijlingiiiJJj the infants of
believers from thofe of infidels, nor conclude for the
baptifm of the former more than for that of the latter.
The kingdom of God, to which little children are de-
clared to belong, is his real invfble kingdom, which
will net truly appear until Chrill's fecond coming3;
for it is that kingdom which none can enter but fuch
as receive it as a little child b, and are really converted

x Rom. iv. II, 12. y Chap. ix. 6, 7, 8. Gal. iii. and iv.

Htb. viii. z Mark x. 14. a a Tct. i. 11. 2 Tirr.. iv. 1.

b W.zfk x. 15. •

TO HIS APOSTLES. tQ>$

and born again c. But baptifm belongs to the prefent
viftble appearance of that kingdom in this world, which,
includes many fahe profelTors, becaufe men are un-
able to diitinguiih them d ; and as this appearance is
only to be feen in the outward profeffion of the faith,
fo infants being incapable of that profefhon, are not
•viftble fubjecls of his kingdom, and fo have no right
to baptifm, which belongs only to his kingdom as it
is •viftble to men. But there is no room for mucil.
reafoning on this paflage. Either thefe infants were
baptized, or they were not. If they were, the con-
troverfy is at an end ; if they were not, then they
ought not. That they were not then baptized is evi-
dent: They were not brought for that purpofe, but
" that he mould put his hands on them and pray e."
Jefus himfelf did not baptize them, for he baptized
none f ; nor did he order his difciples to do it; nor
would they have forbidden infants to be brought unto
him, if they had known any thing about infant-bap-
tifm. If, therefore, while Jefus was rebuking his
difciples for forbidding infants to come unto himj"i£
while he was declaring infants to be of his kingdom,
taking them up in his arms and blefiing them; if while
he had fuch a fair opportunity of being explicit as to
their baptifm, and of fetting an example of it, that
might have prevented all the difputes "which lie fore-
faw would arife on that fubje£fcj I fay, if on fuch an
occafion, he neither baptized them himfelf; nor com-
manded them to be baptized, nor fo much as gave
the leaft hint of his will that fuch fhould be baptized

c Mat. xviii. 3. John iii. 3. d Mat. xiii. 47, 48. ami xxv. 35.

Ads viii. 13. e Mat. xk. 13. f John iv. 2.

L 2

124 CHRIST 3 COMMISSION

in future j what can we reafonably infer from all this,
but that infant-baptifm is no institution of his, nor
■was ever intended by him? We may alio learn from
this paflage what fome do not feem to underftand,
yiz. that infants may be acknowledged of Chrift's
kingdom, brought unto him, and obtain his bleihng,
■Without being baptized.

3. Peter, addrefling the convicted Jews, fays, " Re-
" pent and be baptized every one of you in the name
" of Jefus Chrift, for the remiffion of fins, and ye
•« fhall receive the gift of the Holy Ghoft. For the
" promife is unto you, and to your children, and to
" all that are afar off, even as many as the Lord our
« God fhall call s." Hence it is pleaded, That fince
the promife of falvation is made unto the infant
children of believers as well as to themfelves, there-
fore they ought to be baptized.

But this argument is grounded upon a complica-
tion of miftakes. The promife here referred to is not
the promife of falvation in general, but the promife
of the Spirit in particular, which he had before cited
from Joel ii. 28 — 32 h, and which includes the ex-
traordinary gifts which were peculiar to the firit age
of the gofpel. This promife began to be accomplifhed
on the day of Pentecoft, as the Apoftle fhows, verfe
16, 33. and was made in the firft place to the Jews
and their children, to whom he directly applies it as
an encouragement to repentance; for he did not pro-
perly underftand till afterwards that the Gentiles were
to partake with them in thefe extraordinary gifts '.

g A£b ii. 38, 39. h See A&5 ii. 16 — 5». i A&s x.

%4 — 48. andxi. 15,16,17.

to h:s apostles. i SJ

The children to whom this promife is made rmift: of
neceffity be the very fame that are mentioned in the
promife itfelf, and who are there termed your j
and your daughters k; and therefore cannot fignify in-*
fant children, for they are fucli as mould prophefy Upon
receiving the Spirit, as we fee was actually the ea-e'1.
When our Lord fays, "If I by Beelzebub call oat devils,
" by whom do your children cafl them out m r" By your
children, he neither means infants nor the particular off-
spring of thofe he is immediately addrefling. Noris this
promife reftricted to the children of believers* for many
of the children of unbelieving Jews received the Spirit.
Neither does it extend to the whole Jcwiih nation,
"but only to whomever Avail call on the name of the Lord
and be delivered, whether in mount Ziion, or in jferu*
fait in, or in the remnant tvhtrm the Lord Jl: all calln> as
the apolllePaul alio obferves °. If this, therefore, is
the fenfe in which Peter nnderftood and applied the
promife of the Spirit in Joel, as it evidently is, then
it can furnifh no argument for infant-bapt-ifm, be--*
caufe infants are not intended in this pailage. But
though we fliouid, for argument's fake, take the pro-
mife in the moft extenfive view, as fignifying the
ordinary influences of the Spirit which are common
to all Chriftians to the end of time pr and as extend-
ing both to Jews and Gentiles with their offspring;
yet unlefs we alfo expunge the limiting c/aufe, it will
never conclude for their baptifm while infants. The
original promife is reftricied to " the remnant whon>

IcA&iLi:. Joelff. i%. I A&s ii. 4. x. 46. xix. 6. and

xsJ. 9. 1 Coivxii. 8 — 12. m Mat. xii. 27. n Joel ii. 3'%,

A&s ii. 21, 39. o Pvcm. :'•:. z~ . and xi. 5. p Rom, ^ tii. ,,

nS Christ's commission

i( the Lord fhall call V or, as Peter quotes it, " even
f( to as many as the Lord our God mail call r :" but
mere infants, while fuch, cannot manifeft that they
are actually called of the Lord or partakers of his
Spirit; and therefore have no right to baptifm upon
that ground. Had this promife refpected infant
children, and been underftood as a warrant for their
baptifm, then they muft have been immediately bap-
tized with their parents : but we read of none re*-
ceiving baptifm on this occafion, but fuch as gladly
received Peter's word, were the fame day added to the
church, and continued ftcdfaftly in the apoftles doc-
trine and fellcivjhip, and in breaking cf bread, and in
prayers* ; even as the multitude baptized in Samaria
are exprefsly declared to be believing men and tin-
men r» It is the extremity of folly and perverfenefs-
lo argue againft plain facets.

4. The Apoftle fays, " For the unbelieving huf-
•* band is fanftified by the wife, and the unbelieving
** wife is randtified by the hufband : elfe were your
** children unclean; but now are they holy u." The
argument from this is, That as the children even of
one believing parent are holy, as being in covenant
with God; therefore they ought to have the feal o£
that covenant in baptifm.

But the Apoftle had no fuch thing in hb eye; nor
would this fenfe of the pafiage have fuited his pur-
pofe, or have fatisfied the fcruples of the believing
Corinthians. Their quellion was not, Are our
children pofieffed of new-covenant holinefs, and fo

q Joel ii. 32. r Afl's ii. 39. s Chap. ii. 41.- -\Z>

t Chap. vlii. 13. u 1 Cor. vii. 14.

TO HIS APOSTLES. 12J

intitled to baptrfm ? but (as appears from the anfwer)
it was this, May we lawfully retain our unbelieving
wives, or mud we put them away as Old Ifrael were
obliged to do by the law of Mofes x ? To this he an-
fwers, " If any brother hath a wife that believeth
" not, and flie be pleafed to dwell with him, let him
u not put her away," &c. And he gives this reafon
for it, »< For the unbelieving wife is fan£tified by the
" hufband." — This fanclif cation of the unbelieving
wife to the believer, being oppofed to the legal un-
cleanncfs of an alien to a Jew, muft relate purely to
the marriage relation, and fignify that fhe was a law-
ful ivife to him, even as the meats formerly held
unclean by the law of Mofes were now fandtified to
him, or made lawful for his ufe y. And what other
fanciification or holinefs can we fuppofe an unbe-
liever, while fuch, capable of? He farther obferves,
that unlefs their unbelieving wives were thus fan6ti-
fied, their children would alfo be unclean : " Elfe
" were your children unclean." — The uncleaimefs of
the children being ftated as a confequence of the
fuppofed unlawfulnefs of the unbelieving party, muft
neceffarily fignify illegitimacy ,• for though they were
begot in marriage, yet upon fuppofition that the
marriage itfelf were unlawful, they muft of confe-
quence have been an unlawful iffuc. — " But now are
" they holy." This holinefs of the children can fig-
nify nothing more than legitimacy; becaufe it is oppofed
to their uncleannefs, as above explained ; and becaufe
it is ftated as an effeEl of the fanttification of the ua-

S Deut. vii. 3. Ezra x. y 1 Tim. iv. 3, 4, r,

128 Christ's commission

believing parent, without which, the Apoftle affirms,
they would be unclean: it muft therefore be a holi-
nefs of the fame kind ; for fpiritual holinefs can never
depend upon, or Mow from, the fancYification of an
unbeliever. As the unbelieving party is fanctified,
or made holy, only in refpecfc of her being a latvful
wife to the believer, fo the children can have no ho-
linefs in confequence of this, but that of being a law-
ful ijfue, which affords no argument for their baptifm.

r. We read that Lydia was baptized and " her
" houfehold z '" — that the Jailer " was baptized, he
« and all his, ftraightway a •" and that Paul " baptized
" alfo the houfehold of Stephanas V Thefe paffages
are urged as exhibiting examples of baptizing infants,
taking it for granted that thofe houfes contained
infants who were baptized upon the faith of their
parents.

But this is only begging the queftion In debate. It
muft firft be proved that there were infants in the
houfes mentioned", for there are many houfes without
them; and though this were done, which it never
can, it (till remains to be proved that they were bap-
tized; for the univerfal expreffion all the houfe, fome-*
times fignifi.es only the adult part of itc.- But the
fcripture account of thefe baptized houfes demon-
ftrates that they were not infants-. . Ail the houfe of
Cornelius- feared God, and received the' Holy Ghojl d.
Lydia's houfehold were comforted as brethren e. The
■word of the Lord was fpohen to all in the jailer's
houfe f ; and they all rejoiced, believing in God as well

z A(Sts xvi. 5. aVer.33. biCor. i. 16. cjudg.ix.6,

<d Ads x. ii. 44, 47- e A.is xvi. 40: i V- r 3?.

TO HIS APOSTLES. J2g

as himfelf s. All the houfe of Crifpus believed on the
Lord h, and the houfe of Stephanas addiEied them/elves
to the miniflry of the faints '. Now if thefe things,
which are affirmed of all the baptized, will not apply
unto infants, then it is plain there were no infants bap-
tized in thofe houfes. Let us now conhder,

The Import and Design of Baptism.

This is a branch of the fubject which has been too
little attended to by many. The univerfal practice
of foriukling infants, with the principles adopted and
arguments ufed in fupport of that human invention,
have not only fet afide the fubjecls and form of
C, li Vs inftitution, but in a great meafure obfcured
and p:vv:rted its fignif cation ; fo that it is amazing
to obferve the ignorance which prevails among pro-
fit Ibrs on this head, though they have the New Tef-
tauient among their hands. Some look upon it as
little more than the ceremony of giving a name to
their child. Many confider it a chri/lening, or making
them Chriftians : hence their anxiety to have them
fprinkled betimes left they mould die Pagans. Others,
who pretend to more knowledge, view it as a fign
whereby their infants are initiated into the vifble
church, though they are neither agreed as to what
that church is, nor admit them into the full commu-
nion of any vifible church. They alio look upon it
as the feed of fome covenant, which, they fay, is made
with a believer and his natural feed; yet they are not

g Afta xvi. 34, h Chap, xviii. 8, i 1 Cor. xvi. 15,

I30 CHRIST S COMMISSION

agreed as to the nature of that imaginary covenant,
or whether it entails falvation, or only a right to fome
outward privileges. Many view it as the parent's
dedication of his child to God, accompanied with a
vciu or engagement to bring it up in the nurture and
admonition of the Lord ; while -others, disclaiming
dedications, vows, and engagements, make it to be
a fign to the parent that Chrilt is as able to fave his
child as himfelf, and that he mud enter the kingdom
of God as destitute of any good qualification as his infant
is. Thus every one annexes a Signification to bap-
tifm agreeable to his own favourite hypothefis, whilft
all of them have been accommodated to the baptifm
of infants. But as the fcripture contains no fuch in-
stitution, fo neither does it give us any of the above
views as the defign of baptifm. If we confult the
word of God, we fhall find that this divine ordinance
is intended,

1. To be a fign of regeneration, or that the perfon
baptized is born of the Spirit. Jefus fays to Nicode-
mus, " Except a man be born of water and of the
" Spirit, he cannot enter into the kingdom of Godk."
Water here undoubtedly means the water of bap-
tifm *, for it is distinguished from the Spirit; fo that

* So this paffage andTit. iii. 5. were univerfally underftood until the
days of Calvin ; fince which time fome modern writers, with a view to
fet afide the neceffity of baptifm to falvation, and the horrid doArine
of the Romifh church concerning the ftate of unbaptized infants, have
explained the expreffions torn of water and the Liver of regeneration, of
the purifying operations of the Spirit, which are indeed fometimes
fpoken of under the metaphor of water, Ifa. xliv. 3. Ezek. xxwi. 2J.

k John iii. 5.

TO HIS APOSTLES. 131

to be born of ivater is to be baptized, even as t'o be
born of the Spirit is to be regenerated ; and as the former
is connected with the latter, and termed a birth in
reference to it, it muft be the vifible fign or repre-
fentation of the fpiritual birth. This is farther evi-

John vii. 37, 38. But this glofs converts thefe paff.iges into the moil
unmeaning repetitions. Surely our Lord could never mean to fay,
" Except a man be born of the Spirit, and of the Spirit;" or his
infpiied Apoftle to affirm, that " he faved us by the renewing of
" the Holy Ghoil, and the renewing of the Holy Ghoil." They
produce Mat. iii. 11. as a tautology of the fame kind: " Baptize you
" with the Holy Ghoft and with fire.'' But the cloven tongues like
as of fire, to which this refers (Acts ii. 2, 3.), were only the vifible
fymbol in which the Spirit, who is in-vifibte, defeended upon the
Apoftles; and fo is no tautology, becaufe diflinguiihable. As to the
nceeffity of baptifm to falvation, it is not ftronger expreffed in thefe
paffages than in fome others, concerning which there is no difpute;
fuch as, " He that believeth, and is baptized, fha'l be faved,'' Mark
xvi. 16. " The like figure whereunto baptifm doth alfo now fave
" us," &c. 1 Pet. iii. 21. — " Be baptized and warn away thy fins,"
Acts xxii. 16. If it be faid that the chief flrefs is here to be laid
upon believing, and the thing fignified in baptifm, the fame may be
faid of the paffages under confederation, without excluding baptifm,
ltfelf, which is evidently intended in them. Baptifm cannot be ne-
ceffary to infants, for whom it was never intended, who can neither
obferve nor reject it, any mare than they can believe or difbelieve
the gofpel, and fo are entirely out of the qutftion. Nor is it abfo-
lutely neceffary to fuch as never heard of it, or who cannot poflibly
obtain it. Chrifl requires no impoffihilities. It is not the mere want,
hut wilful contempt or neglect of it, which condemns men; for it is
the thing fignified which faves. But fhould they make light of bap-
tifm, knowing it to be a franding inflitution of Chrifl:, and neglect it
when it is in their power, however high their pretenfions may be in
other refj,ec"!s, we are warranted from our Lord's words to tell
them, they cannot enter his kingdom without repentance; and this
is no more than what may be faid of the like treatment of his other
to-iimandmait,. . .

132 CHRIST S COMMISSION

dent from Tit. iii. 5. M According to his mercy he
« faved us, by the warning of regenerat' «i, and re-
" newing of the Holy Ghoft." Two things are here
pointed at, One is baptifm, called the ivafhing, or
rather (xar^v) /aver of regeneration, becaufe it is the
fign of it. The other is regeneration itfelf, or the
renewing of the Holy Ghoft, which is the thing fignified
in baptifm. Our Lord makes this ordinance neceflary
to our entering into the kingdom of God; which im-
ports at leaft, that as none can really enter that king-
dom without being born of the Spirit; fo none can
infibly enter it without being born of water, nor in-
deed have they ground to think that they mall enter
it in any fenfe, if they wilfully defpife this ordinance,
and throw contempt upon the authority of its Infti-
tutor, which is exprefsly declared to be no lefs than
" rejecting the counfel of God againfl themfelves V

2. It reprefents to the repenting believer the re-
miffion or nvafJjing aivay of his fins in the blood of
Chrift. Accordingly Peter exhorts the convicted
Jews, " Repent, and be baptized every one of you
" in the name of Jefus Chrift, for the remiffion of
" fins ra." Ananias, in his addrefs to Paul, exprefies
this ftill ftronger: "And now why tarried thou?
" Arife and be baptized, and wafh away thy fins,
«* calling on tl e name of the Lord n." This manner
of fpeaking will appear very extravagant to many now-
a-rdays, who look upon baptifm as a mere empty rite
or arbitrary precept. To be baptized for the remiffion
cr nvafhing aivay offns, plainly imports, that in baptifm

1 Iyi-ke vii. 29, 30. m A<5h ii. j3. V> Chap. xxii. 16, •

TO HIS APOSTLES. 13^

the remiffion of fins is reprefented as really conferred
upon the believer. The gofpcl promifes in general,
" that through Chrift's name, whomever believeth in
«* him fhnll receive remiffion of fins °." Baptifrn.
applies this promise, and l-eprefents its actual aec'om-
pli foment to an individual believer; alluring him, that
all his pall fins are now as really wafted away ha
the blood of Chrift, as his body is wafted in water.
Baptifrn reprefents the atoning blood of Chrift, not
merely as Ihed upon the crofs when he bore the curfe
for us p; but as obtaining deliverance from that curfe,,
and the reward of eternal life from the God of peace
in his refurreclion q, (he being railed again for our
fuftification r), and alio as carried with him into the
heavenly fancluary, and presented unto God, where,
as our High-prieft and Advocate, he appears with
acceptance in the Divine prefence for us s. It is th
manifeiled and applied to the conference that peri;
or purges it from dead works to ferve the living God,
which the legal purifications could not dc z; and a;
baptifrn is the vifible reprefentation and application
of this, Peter calls it (esvmwev) the antitype of tl
falvation of Noah and his family from waiter by tin
lifting up of the ark, while he alio contrails it with
the ceremonial cleanfings which fanclified only to
purifying of the ilelh. His words are: a The- an
" type of which, baptifrn, doth alfo now fave us, (not
a the putting away of the filth of the flefli, but the
" anfwer of a good confeience towards God), by the

o Afls x. 43, p Gal. iii. 13. q Heb. xiii. Jb«

r Rom. iv. aj. ? Heb. ix. 12, 24. t Chap. ix. 1 3, 14,

134 CHRIST S COMMISSION

" refurreaion of Jefus Chrift; who is gone into hea-
*f ven, and is on the right hand of God u," &c.

Baptifm alfo reprefents the warning away of the
Jllih or pollution of fin both from the heart and future
life of a Chriftian. Hence the Ap?ftle connects with
it the " putting off the body of the fins of the
" flefh*;" the deftrudion of the body of fin, that
henceforth we fhould not ferve it f, Confidered
therefore as a luajhing or chaffing, ic reprefents both
our jtififi 'cation from the guilt of fin by the blood of
Chrift, and our fanclification from its inherent pollu-
tion and power by his word and Spirit. That bap-
tifm imports this twofold cleanfing is clear from Eph.
v. 25, 26. " Chrift alio loved the church, and gave
« himfelf for her, that he might fancrify her (x*0«?i-
A< trees tu ast£» ra laxrog tv fattxTt), having cleanfed in
« the laver of water by the word, that he might pre-
« fent her to himfelf a glorious church, not having
<( fpot or wrinkle, or any fuch thing, but that fhe
« fhould be holy and without blemifh."

Three things are here mentioned in fanctifying and
cleanfing the church. 1. Chrift's giving himfelf for
her, that he might fan&ify or cleanfe her from the
vuilt of fin, and dedicate or confecrate her unto
God by his own blood. Thus, " we are fanctified
« through the offering of the body of Jefus Chrift
*c once for all2;" and thus " Jefus, that he might
« fan£tify the people with his own blood, fuffered
'* without the gate a." He alfo gave himfelf for her
to cleanfe her from the pollution of fin, and free her

u 1 Pet. Hi. 21, 22. x Col. ii. II. y Rom. vi. 6;

z Hcb. x. 10. a Chap. an. 12.

TO HIS APOSTLES. Ijf

from its dominion and fervitude, that fo Hie may be
without fpot or wrinkle, holy and without b'emiih.
Both which ends of Chrift's death are alfo mentioned
in Tit. ii. 14. " Who gave himfeif for us, that he
" might redeem -us from all iniquity, and purify unto
« himfeif a peculiar people, zealous of good works.'*
— 2. This twofold cleanfing is here faid to be (t*<
Aa7g«t» ra &5*t«s) in tie lavvr of lOater^ i. e. in baptifm;
becaufe it is the outward fign of it, whereby it is
vifibly reprefented as actually taking place upon the
believer. This is that one baptifm which Chrifl has
inftituted to be as it were the nuptial warning of his
one bride the church, for which he gave himfeif, and
which he hath appointed to continue until his feconcl
coming0. — 3. Laftly, this fanctification or cleanfing
of the church is alfo (« fnftent) by the word, i. e. the
word of the truth of the gofpel; without which we
cannot know any thing of Chrift, and of the ends o£
his death and refurre&ion, or be benefited thereby d.
It is in under/landing and believing this word by the
Spirit, as it teftifies of Chrift, that we are actually
connected with him, regenerated, receive the remif *
fion of fins, and have our hearts purified e. It is
this word which gives a meaning to baptifm, which
pronounces the believer clean by what is therein figni-
fied, and which furnifhes him with every motive to
holinefs in heart and life. Thus we may fee the im-
port of Chrift's declaration, " Now ye are clean,
« through the word which I have fpoken unto

c Mat. xxviii. 19, 20. d Rom. x. T4, 15, i6r< c Chap,

x. 8, 9. 1 Pet. i. 23. Adls xv. 7, 8, 9.

M 2

136 Christ's commission

« you V and of his prayer, « Santtify them through
« thy truth; thy word is truths." To be fan&ified
by the word or through the truth, is the fame as to be
fanctified by the Spirit; for the Holy Spirit is the
Spirit of the truth h, and exerts his enlightening and
fanciifying influence, not feparate from, but by
means of the truth. Hence the fame effects are
afcribed fornetimes to the word, and at other times
to the Spirit, though both muft always be under-
ftood.

Tims I have confidered baptifm as it reprefents a
wajHng cr cleatijing; but that is not the only, nor in-
deed the principal view of this ordinance. It holds
forth the believer's connection with Chrift in a man-
ner {till more c'ofe, linking, and complete, than any
thing included in that idea. For,

3. It exhibits the death, burial, and refurreclicn of
Chrift, whereby he fulfilled all righteoufnefs, toge-
ther with the Chriftian's communion with, and confor-
mity to him therein. This the Apoftle exprefsly
declares, and chiefly infifts upon: " Know ye not,
« that fo many. of us as were baptized into Jefus
" Chrift, were baptized into his death ? Therefore
" we are buried with him by baptifm into death, that
«* like as Chrift was raifed up from the dead by the
11 glory of the Father, even fo we alio fhould walk in
iC newnefs of life *," &c. He gives the lame view of
it in Col. ii. 12, 13. " Buried with him in baptifm,
« wherein alio you are rifen with him, through the
•k faith of the operation of God, who hath railed him

f John xv. 3. g Chap. xvii. 1 J. h Chap. xv. 26. aid

KVJ. 13. i Rom.vi. 3, 4.

TO HIS APOSTLES. tjj

(i from the dead. And you being dead 'n your fins,
« and the uncircumcifion of your rlelh, hath he quick-
" ened together with Chrift, having forgiven you all
« trefpaffes." — From thefe paflages we learn,

(i.) That baptifm reprefents Chriit's death, burial^
and refurreclkn ; and fo exhibits in a figure what the
gofpel declares by way of teftimony, viz. That he
" was delivered for our offences, and was railed again
« for our j unification k." This is what was repre-
fented by his own baptifm, as appears from the rea-*
fon he affigns for it to John ; " Suffer it to be fo
" now; for (*r») thus it becometh us to fulfil a!l
" righteoufnefs ' :" q. d. u Permit me to be baptized 5
for my baptifm is- a figure of the work which I have
undertaken to fmifh; for in like manner as I am bin
ried under, and railed again out of the water, even ft
it becometh me to fulfil all righteoufnefs by dying
and rifmg again from the dead." Accordingly, this
being tranfacTed in a figure, the whole exhibition was
completed when («»«&)) he afcended up from the water,
and the Holy Ghofl defcended upon him, accompa-
nied with the Father's voice from heaven announcing
him his beloved Son, and declaring his good ph-afur<r
in himraj which was fully verified at his refurrection
from the dead n, and afcenfioiv to the right-hand of
God a. The myftery of Chrift's baptifm, therefore!,
appears to be this: The ivnter, which is the emblem;
of diftrefs, and an inftrument of ftiffocatron and
death, denoted the vindictive juftice of God, or the

k Rom. iv. i$. 1 Cor. x-r. 3, ,1. 1 IVfat Hi. 15. RtVif

16, 17. n Rom. :. 4 o A&s ii. 3 j.

U 1

138 Christ's commission

indifpenfible punifhment due to fin, according to the
fanction of the divine law p. — His itnmerfion under
the water, fignified his taking this punifhment upon
himfelf, and bearing it in his own fufferings and
death, whereby he made a complete atonement, and.
fo removed the curfe q. — His emofion, or rifing again
out of the water, reprefented his refurreclion from
the dead, wherein he was juftified or acquitted, as
having fully fatisfied all demands, and alfo obtained
eternal life, dominion, and glory, as the reward of his.
obedience unto death r. Thus he came by water and
blood sj and this is the myftery of his baptifm con-
cerning which he fays, " I have a baptifm to be bap-
f( tized with, and how am I ftraitened till it be ac-
*' coiviplifhed c!" From the forecited paffages we
alfo learn,

(2.) That the baptifm of believers reprefents their
union and communion ivith ChriJ} in his death, burial,
and refurrtction. The expreffions " baptized into
« his death — buried with him in baptifm — wherein
" alfo ye are rifen with him," &c.*, evidently imply,
That, by a gracious divine eonilitution, Chrift fuf-
tained the perfons of all the elect, in his dying and
rifing again j that they were fo comprehended in, and
accounted one with him, as to have died in his death,
been buried in his burial, and raifed again in his re-

* The original compounds are exceedingly exprefllve on this
fubh<£; c-yvTa^svre? uvru, contombed iiilb him; fo alfo au^aiv^oo^Kiy
vunyeicoi/.a.i, ffv^wo&ouv , &C.

p PTal. lxix. 1, 2. Gal. iii. ic. q Ifa. liii. 5, 6, 8. I Pet,

iii. 18. Ga!. iii. 15. r Phil. n. o, 10, 11. 1 Tim. iii. 16.

liCb. i. 3. I Pet. iii. 21, 35fc s 1 John v. 6. t Luke xii. JO;

TO HIS APOSTLES. 1 39

furreclion; and that now, upon their believing the
gofpel, this is fignified to them by their baptifm,
wherein Chrift's death, burial, and refurrection arc
reached in a figure upon their own perfons. The
fcripture abounds with this delightful doctrine.

As to communion with Chriji in his death y the Apoftle
fays, "We are dead to fin — dead with Chriftu;"
viz. as having been comprehended in him wnen he
died. In the fame fenfe he affirms, " that our old
f* man (rwiruv^fa) was crucified with him x." For
underftanding which it may be proper to notice, That
by our old man is meant not merely linful inclinations
and actions, for thefe are its luffs and deeds yj but it
fignifies the whole of our natural ftate which we de-
rive from Adam, with all that pertains to it ; fuch.
as — Jiiiy both in its guilt whereby we are liable to
condemnation, and in its indwelling power by which
it has infected our whole conftitution, and fubjected
us to its fervice z. — Our connection with the law as
the killing letter, which demands of us perfect obe-
dience for life, gives the knowledge of fin, and de-
nounces the curie upon every failure a ; the effect
of which upon the carnal mind is to irritate the
(zra.6r,fi»Tit) paffions of fins, excite the fear of wrath,
and fo increafe our natural alienation from God b. —
Death alfo belongs to this ftate, it being the cuife
threatened in the law, and the wages of fin ; for the
end of thefe things is death0. This is that ftate

u Rom. vi. 2, 8. x Ver. 6. y Eph. iv. 22. Col. iii. 9,

Z Rom. iii. 19. and vi. 20. Eph. ii. 2, 3. a Rom. vii. 1. x. 5.

and iii. 20. GaL iii. 10. b Rom. vii. 5, 8. iv. 15. and viii. 7,

C Rom. vi. 21, 23. vii, 5. and viii. 6, 13,

140 Christ's commission

which is called the old man, or the fiefo: a 'date un-
der the dominion of the condemning law, fin and
death; for "the fling of death is fin, and the ftrength
'* of fin is the lawd." When, therefore, it is faid
'« that our old man was crucified with him," it im-
ports, that Chrift by his death hath freed us from
the law as the condition of life, by fatisfying all its
claims upon us in this refpe£l; that he hath expiated
our fins by bearing the puniihment due to them in
our (lead, with a view to free us alfo from the in-
dwelling power and fervice of fin; and confequently
hath delivered us from that death which is the wages
of fin and the curfe of the law. The fame doclrine
is taught, 2 Cor. v. 14. "The love of Chrift con-
«« ftraineth us, becaufe we thus judge, that if one
" died for all (ct»a, ol zravn? ce.Kibtx.voi).) then all have
" died," viz. in Chrift's dying. Accordingly the
Apoftle fays of himfelf e, " I through the law am
" dead to the law," i. e. through the law by which
Chrift died, or through the body of Chrift flain for
his fins f, he was dead to the law , fo that it had no
farther claim upon him for fatisfaction, or in point of
juftification, (for " he that is dead is- freed from fmg,")
he having already fufFered its utmoft penalty in the
perfon of his Subftitute when he bore the curfe fc-r
him, which he terms his being crucified with Chri/J.

As to communion with Chri/l in his refurreclioti, the
fame Apoftle fays, " God, who is rich in mercy, for
" the great love wherewith he loved us, even when
«« we v/ere dead in fins, hath quickened us TOCE-

dlC0r.xv.56. e Gal. ii.19.. S.O. f Rcm.vii. 4. gChnp.vj. t.

TO HIS APOSTLES. I4I

« ther with Christ, (by grace ye are faved), and
" hath raifed us up together, and made us fit toge-
" ther in heavenly places in Christ Jesus V For
when Chrift was difcharged from the guilt of his
people for whom he died, and was raifed up from the
dead to the enjoyment of eternal life and glory, then
they alfo were quickened and raifed \ip together with
him, being included in him as their head. Accord-
ingly believers are exhorted to reckon themfelves
thus connected with Chrift both in his dying and
living: " For in that he died, he died unto fin once;
" but in that he liveth, he liveth unto God. Likewife
" reckon ye alfo yourfelves to be dead indeed unto
" fin; but alive unto God (e») in Jesus Christ our
u Lord '." And this reckoning anfwers to what was
juft a little before declared to be the import of their
baptifm k; for their burial in, and rifing again out of
the water, exhibited what Chrift underwent, not
fingly, but as involving them in it, nay, as pafling
upon themfelves, even as if they had undergone it in
their own perfons. Such is the intimate connection
between Chrift and his members in his dying and
rifing, and fuch is the reckoning which believers are
called to make of their baptifm ; the faith which
anfwers to the myftery of it according to the word of
God. As the ef?e& of this,

(3.) Baptifm alfo imports the believer's fpiritual
conformity to Chrijl in his death and refurreStfon ,by dying
unto fin, and rifing again to a new life of holinefs.
This is a necefiary confcquence of the former, an

h Erh, ii. 4. — 7, i Rom, vi. 10, 11. k Rom. vi. 3, 4.

142 Christ's commission

eflential and important branch of the falvation by
Chrift, and produced by a communication of his Spi-
rit, v hereby they are made to perceive, believe, and
love the truth, and fo to fall under its habitual and
prevailing influence. It confifts of two things; the
mortification of fin, or putting olF the old man with
his lufts and deeds*, and a refurretlton to a new fpi-
ritual life, or putting on the new man, which after
God is created in righteoufnefs and holinefs of the
truth.

That immerfion represents the death or mortifica-
tion of fin, is clear from the paffages already men-
tioned. The chief fcope of the Apoftle in Rom. vi.
is to fhow, that believers muft not " continue in fin
" that grace may abound-," for, fays he, " how (hall
" we that are dead to fin," viz. by Chrift's death,
<( live any longer therein," namely, in our own per-
fons, as was the cafe before we knew the grace of
God in truth ■ ? He reminds us that our death
unto fin by the death of Chrift was fignified by
our baptifmj wherein we " were immerfed into his
« death, — buried with him," or " planted together in
" the likenefs of his death m ;" by which we were
given to " know this, that our old man was crucified
" with him, (<»«) to the end that the body of fin
" might be deftroyed (viz. in us), that henceforth we
« fhould not ferve fin n." Agreeably to thefe princi-
ples, he, in the firft place, directs Chriflians to reckon
themfelves to be dead indeed unto fin in Chrift Jefus,
or by his dying for fin once0, and then urges them

iRom. vi.1,2. m Ver. 3,4, 5. . nVer. 6. oVer. 10, 11.

TO HIS APOSTLES. 143

from that confideration to throw off" the fervice of
fin: " Let not fin therefore reign in your mortal
" body, that ye fhould obey it in the lufts thereof;
** neither yield ye your members as inftruments of
" unrighteoufnefs unto finp." And he encourages
them in this by the advantage which their new fhate
in Chrift gave them over fin, being freed from the
condemning law which gave ftrength to it: " For
" (fays he) fin fhall not have dominion over you;
" for ye are not under the law, but under grace q."
The mortification of fin is alfo held forth as the im-
port of baptifm in Col. ii. 11, 12. " In whom alfo
" ye are circumcifed with the circumcifion made
" without hands, in putting ofF the body of the fins
f< of the flefh, by the circumcifion of Chrift; buried
" with him in baptifm," &c. The " body of the fins
" of the flefh" is the whole frame of indwelling fin,
which is both influenced by the flefhly body, and alfo
exerts itfelf by means of it, ufing the members
thereof as its inftruments in fulfilling its various de-
fires and lufts, which are wholly earthly, fenfual, and
devilifh. To be governed by this body of fin is to be
in the fiejh, to mind the things of the flefh, and to
live after the flefh1"; and fuch are termed (4"j#mm<)
fouli/h, animal, or fenfualy in oppofition to their being
fpiritual, or having the Spirit s. Now our burial in
baptifm reprefents the deftruction of this body of fin,
or our putting it off, as the body is put off by death;
for " they that are Chrift's have crucified the flefh
" with the affections and lufts '," and " through

p Rom. vi. 12, 13. q Ver. 14. r Chap. viii. 5, 8, 13.

s 1 Cor. ii. 14. Jude ver. 19. t Gal. v. 24.

144 CHRIST S COMMISSION

" the Spirit do mortify the deeds of the bodyu."
Peter alfo confiders this as fignified in bnptifm, and
an effect of Chrift's death and refurreclion. He
fays, " Chrift alfo hath once fuffered for fm?, the juft
" for the unjuft (that he might bring us to God), be-
** ing put to death in the flefh, but quickened by the
" Spirit x." And having obferved that baptiim doth
now fave us by this y, he mows that the influence of
Chrift's death upon us muft be mortification of fin,
and conformity to him in his fufferings: " Forafmuch
** then as Chrift hath fuffered for us in the (ieth, arm
" yourfelves likewife with the fame mind; for he that
" hath fuffered in the flefh hath ceafed from fin;
" that he no longer fhould live the reft of his time
" in the flefh to the lufts of men, but to the will of
" God z." But as Chrift's death will not have this
effect unlefs it be publifhed and made known, he
adds, " For, for this caufe alfo was the gofpel
" preached to the dead," viz. in trefpaffes and fins,
" that they might be judged according to men in the
" flefh," i. e. mortified as to their former lufts, though
they fhould be judged and condemned by carnal men,
" but live according to God in the Spirit a." So Paul,
fpeaking of the effeel: of Chrift's crofs upon himfelf,
fays, " by which the world is crucified to me, and I
" unto the world b." In fliort, baptifm reprefents the
old man to be (lain, put off, and buried in fuch a
manner as that he fhall neither ever rife in judgment
to our condemnation, nor any longer exercife domi-
nion in our bodies that we mould obey his lufts.

u Rom. viii. 13, x i Pet. iii. iS. y Ver. ac, 21, 2i.

e Chaj>. iv. z, 2. a Ver. 6. h Gal. vi. 14.

TO HIS APOSTLES. I45

Our revivifccnre, or refurre&ion to a new life of
holinefs, in conformity to Chriil's refurretlion from
the dead, and by virtue derived from it, is alfo re-
prefented in baptifm by our rifmg again out of the
water. This view of it is likewife held forth in
the forecited texts : " We are buried with him by
" baptifm into death, (kit*) to the end that like as
« Chrift was raifed up from the dead by the glory of
" the Father, even fo we alfo mould walk in newnefs
"of life0." Chrift was railed up from the death
which he fuffered for our fins by the glory, i- e. bv
the Spirit of the Father1', called alfo the power of
God e, his mighty power f; and it is the energy of
that fame iSpirit which quickened Jefus, and dwells
in him as the rifen head, that begets us to the faith
a by the word, unites us to him as living mem-
bers of his body, and fo quickens ?.nd raifes us up to
a new life of conformity to him in holinefs. Thus
by participating of the Spirit of life in Chrift Jefus,
we are " married to him who is raifed from the dead,
" that we fhould bring forth fruit unto God S."
Anfwerable to this import of baptifm, the Apoftle
exhorts believers to " yield themfelves unto God
" as thofe that are alive from the dead; and their
*s members as inftraments of righteoufnefs unto
" God h." In his epifrle to the Coloihans, having
ihown that they were " buried with Chrift in bap-
f* tifm," he adds, " wherein alfo you are rifen with
€< him through the faith of the operation of God who

c Rom. vi. 4. d 1 Pet. iii. 18. t - Cor. x'.li. 4,

f Eph. i. 19, »b. g Rom. vii. 4. h Chap. vi. 13.

N .

146 christ*s commission

" hath raifed him from the dead. And you being
*' dead in your fins, and the uncircumcifion of your
«' flefh, hath he quickened together with him, hav-
" ing forgiven you all trefpafles '." This explains
the nature of our fpiritual refurrection with Chrift
in baptifm ; it is " through faith," or believing on
God as having raifed up Jefus our Lord from the
dead, who was delivered for our offences, and was
taifed again for our juftification k; and this faith is
not of ourfelves, but " of the operation of God,"
being produced by the fame divine power " which
" raifed Chrift from the dead *." When therefore
the Holy Spirit which quickened Chrift, by his al-
mighty and inexplicable energy, makes men perceive
the import and evidence of the golpel-tefiimony re-
ipedling Chrift's death and refurreclion, fo as to be-
lieve it in their heart as the teftimony of God, whofe
glory fnines forth therein, then they who were dead
in their fins by a legal fentence of condemnation, and
alfo in the uncircumcifion of their flefh by the domi-
nion of the body of fin, are quickened together with
him; being not only forgiven all their former tref-
paffes, but alfo furnifhed with the principles of a new

* " The operation of Cod" is here mentioned either as the pro-
ductive caufe otfaitb itfelf, according to Eph. ii. 8. or of drifts
refurreS'wi, as in chap. i. 19, 20. which is the ol-ject of faith, Pom.
x. 9. I have taken in roth femes; and in either view it proves to a
demorflration, that none are tentfited by baptifm, or raifed 'with
Chrift therein, but fuch as have the faith of the operation cf God
h raifed Chriit ; i:or can they have any vifible light to that or-
dinance till they proLfs this faith.

i Col. y. 12, 13. k Rom. iv. 24, 2J.

TO HIS APOSTLES. 1 47

life of holinefs. For fuch is the nature of the gofpel-
teftimony, that if we believe it, it mud produce in
our minds peace with God, joy in him, and the hope
of his glory l; and this mult be attended with hve to
him for his great love therein commended towards
finners m. And as the life which we now begin to
live in the rleth is not by our own righteoufnefs, but
by the faith of the Son of God, who loved us and
gave himielf for us °j fo this love of Chrift will con-
ftrain us to live unto him, " becaufe we thus judge,
" that if one died for all, then all have died ; and
«' that he died for all, that they who live fhould not
* henceforth live unto themfelves, but unto him who
" died for them and rofe again0." Such motives
prevailing in our minds through the power of the
Holy Spirit, and exciting our fupreme affection and
joyful hope, muft neceffarily influence us to live no
longer the reft of our time in the flefh to the luits o£
men, but to the will of Godpj whilft, at the fame
time, we will often find it needful, in this imperfe£fc
ftate, to attend to the cautions of the fame Spirit,
not to be " high-minded but fear V' and that " if
" we live after #the flefh we fliall dieF." The Apoftle
fays to the believing Galatians, " For as r»any of you
" as have been baptized into Chrift, have put on
" Chrift s." Baptifm reprefented their putting on
Chrift as their righteoufnefs, in whom they have ac-
ceptance, the adoption of children, and a title to the
inheritance, and, in confequence of this, their putting

1 Rom. v. 1,2, ii. m Ver. 8. I John iv. 19. n Gal,

ii. 20. o a Cor. v. 14, 15, p 1 Pet. iv. 2. q Rons.

xi. 20, 21. r Chap. viii. it,. s Gal. iii. 27,

N 2

148 Christ's commission

on conformity to him in his holy chara&er and life:
and fo the phrafe " putting on the Lord Jefus Chrift"
is oppofed to " making provifion for the fiefh to ful-
" hi the lufts thereof1;" and it is equivalent to our
" putting on the new man, which is renewed in
« knowledge after the image of him that created
*< him.'' This is that fpiritual refurre£tion winch is
reprefented in baptifm, wherein believers are rifen
with Chrift through the faith of the operation of God
who hath railed him from the dead, that like as he
was raffed up by the glory of the Father, even fo
they alfo fhould walk in newnefs of life. And in re-
ference to this, the Apoftle exhorts the believing
Coloflians, « If ye then be rifen with Chrift, feek
" thofe things which are above where Chrift fitteth
" on the right-hand of God. Set your affections on
*< things above, not on things on the earth." This
he enforces by motives drawn both from their pre-
fent ftate and future glory: " For ye are dead," viz.
to the law, fin, and the world, by communion with
Chrift in his death; « and your life," to which ye
are rifen with Chrift, and enjoy at prefent by faith
and hope, " is hid with Chrift in God." But " when
*< Chrift who is our life {hall appear, then (hall ye
" alfo appear with him in glory u."

(4.) Laftiy, Baptifm ultimately fignifies the death
of this mortal body, and our refurre&ion from the
dead to inherit eternal life; which is our complete
conformity to Chrift, who was " put to death in the
" flefh, but quickened by the Spirit x."

t Rom. xiii. 14. « Col. iii. 1 — 5 x 1 Pet. iii. 18.

to his apostles, 14*9

As to the death of the body; it has been already*
obferved, that immeriion reprefents a d^ath and bu-
rial, which imports an entire extinction of life, and
fo figniftes, not a partial, but total defiruclion of the
body of fin y; and that not merely as to its reigning
power over us, but as to its very being and exigence
in us. It reprefents our putting it off, as we put off
this earthly tabernacle by death2. Now this will
never be fully accomplished until we actually put off
the body itfelf, in which it remains as a few hi the
members warring againit the law of the mind a : for
while believers are in this life, « the flefh lufteth
•' againft the Spirit, and the Spirit againit the flefh j-
" and thefe are contrary the one to the other ; f j
" that they cannot do the things that they would b."
Though our old man was crucified with Chrifl in hi9
death, as to his power to condemn c; and though be-
lievers, through the Spirit of Chrift dwelling in them,
have already put him off in refpeel: of his dominion
and ruled; yet the remains of him ftiii lurks and ftirs
hi their flefh; fo that while they are in the body they
have always need to be exhorted to "' put off,, con-
" cerning the former converfation, the old man which
" is corrupt according to the deceitful lulls e." Paul,
during the whole eourfe of 1ms Chriftian race and
warfare, had to keep under his body, and bring it
into iubjectionf, and did not expect a complete free-
dom from the law in his members till he fhould be de=»
livered from the body itfelf ; and therefore exclaims*

y Rorn. vi. 6. z Col. "1. II. with z Pjt. i. 14. a Roniv

vii. %if 22, 23. b Gil. v. 17. c Ron-., vi. 6. d Gol,

iii. •)., 10. e Eph, iv. %%. f 1 Gor. ::•:, . j

N %

150 CHRIST S COMMISSION

<* O wretched man that I am, who fhail deliver me
« from this body of death?" i. e. from this mortal
body s. He confidered fin fo inveterately rooted in
Ids fiefh, that, like the fretting leprofy under the
law h, it could never be entirely eradicated till the
earthly houfe of this tabernacle was pulled down-, and
for this, as for other reafons, he groans, being bur-
dened, to be abfent from the body'. As, thereiore,
immerfion ngniilcs the entire destruction of indwell-
ing fin, it muit refer ultimately to the death of the
mortal body, when the following words Avail be veri-
fied not only in their fpiritual, but full and literal
fenfe, " He that i3 dead is freed from fin k," " he
<£ that hath fufFered in the flefh hath ceafed from
" fin '." ChrifYs immerfion in Jordan was a figure
of his being put to death in the flefh, as well as of
his being quickened by the Spirit, in allufion to
which he terms his death a baptifmm; and as he in-
forms Nicodemus, that a man muit be born of water
in order to his entering the kingdom of God n, fo he
alfo intimates to his difciples, that they muft undergo
the baptifm of death before they can enjoy the ho-
nours and happinefs of his heavenly kingdom0; for
flefh and' blood cannot inherit itp. Though believers
are already juftified through faith in the blood of Chrift,
and quickened to a new fpiritual life by his Spirit
dwelling in them ; yet ft ill " the body is dead becaufe
M of finq," it being under the fentencc of death de-

g Rom vii. 24. h Lev. xiv. 44, 45. i 2 Cor. v. 1 — 9

i Rom. vi. 7. I I Pet. iv. I. m Luke xii. 50. n John

iii. 5. o Mat. xx. 22, 23. ]> 1 Cor. xv. 50k q Rom,

viiL ir.

TO HIS APOSTLES. l$l

nounced uport the tranfgreluon of Adam r. The re-
demption by Chrift does not prevent the execution of
this original fentence upon the body, but converts it
into a benefit s-, for hereby they are entirely freed
from all their remaining connection with, and con-
formity to the firft man, in order to their being com-
pletely conformed to the fecond c.

That baptifm alio fignifies the refurrection of the
faints from the dead to inherit eternal life with Chrift,
is plain from i Cor. xv. 29. " Elfe what dial I they do
" who are baptized for the dead, if the dead rife not
P at all? why ai-e they then baptized for the dead?"
Some among the Corinthians denied the refurre£tiori
of the dead u. This error, the Apollle fhows, fub-
trerted the whole gofpel which he had preached unto
them*; implied that Chrift himfelf was not rifen,
confequently, that they were yet in their fins ; and
that they who are fallen afleep in Chrift are pe-
rifhed y. In the words above quoted, he intimates,
that by denying the refurrection they fet afide the
crowning defigti of their baptifm, and rendered it of no
confequence, making it merely a baptifm for the deadi
i. e. for, or in the name of Chrift, confidered only as
in the ftate of the dead, without any reference to his
having rifen as the fir ft fruits of them that flept, or
to their own refurreclion in confequence thereof*;,

* This feems to be the meaning of " baptized (uarsj run vixgw)
u for the dead" But whatever be the precife fenfe of that expreffiori,
the fcope of the paffage, and the cpeftions, " What fhall thty do
" who are baptized, if the dead rife not at all? why are they theft

rGen.iii.19. Rom. v. i%. siCor.iuLaa. Rev.xiv.13. tiCcr,
XV. 47. 4^>49- ulCor.xv.J7,. xVer.i— u, yVer.13 — 19.

152 Christ's commission

whereas baptifm reprefents not only Chrifl's death
and burial, but alfo his rifing again from the dead,
and our refurredtion by him. It has been already
obferved, that baptifm is the fign of regeneration, as
that word is commonly taken for converfion or the
new birth, according to John iii. 3, 5. But the fcrip-
ture fenfe of the word (?r«A<yysvsc-<«) regeneration
is more comprehensive. It occurs but in two place*
of the New Teftament; in one of which it evidently
fignifies the refurredtion of the juft, or the reftitu-
tion of all things. Thus when Peter faid to Chriit,
" Behold, we have forfaken all and followed thee,
** what fhall we have therefore? Jefus faid unto them,
« Verily, I fay unto you, that ye who have followed
" me *, in the regeneration when the Son of man
" fhall fit upon the throne of his glory, ye alfo fhall
" fit upon twelve thrones judging the twelve tribes of
'.' Ifrael z." q. d. Ye who have forfaken all and fol-
lowed me in this world, fhall, in the regeneration, or
at the refurredtion, fit upon twelves thrones, &c. for
that is the time when they fhall be recompensed a.
The refurredtion is a regeneration in the moit proper
fenfe, and is that to which our baptifm and Spiritual

" baptized?" evidently {how, that the ApofMe cenfidered ba; ::fm as
a pledge of the refurredtion, and was at a lol's to aflign any nicun-
icg or end to it upon fuppofition that the dead rife not at ill.

* By inferting a comma after the words foilo-ived me, as' is done in
a great many Greek an other copies, regennration"w'M feter to the
time " when the Son of man fhall fk upon the throne of ins glory,''
and the fenfe appear at once.

Z Mat. six. 2~} 38. > Lu..e xiv. 14.

TO HIS APOSTLES. I53

regeneration ultimately refer; for " he faves us by
« the laver of regeneration and renewing of the Holy
'* Ghoft — (/ws) to the end that we fiiould be made heirs
" according to the hope of eternal life b." Though
believers are now the adopted fons of God c, and
regenerated of the incorruptible feed of the word by
the Spirit lt, yet itill they are " waiting for the adop-
" tion, to wit, the redemption of their body c," when
they lhall be regenerated from death, in conformity
to Chrift the fir It-begotten of the dead f, and be the
children of God as the children of the refurreclion &,
having the body of their humiliation changed and
fafhioned like unto Chrift's glorious body h. — The
Apoltle, diftinguilhing the prefent from the refur-
reclion body, fays !, " There is an animal * (or foul-
" ifli) body, and there is a fpiritual body," i. e. a
body refined from every grofs and corruptible quality,
and quickened by the Holy Spirit : and he gives
Adam as the pattern and original of the former, and
Chrift of the latter: « And fo it is written k, The firft
" man Adam was made (iymro became) a living foulf j"

* Not tpvtrinov, natur j.l, but if,u%ixov, foalijb, animal, OT fcnjitivi; hence
the mere fons of Adam, with their higheft endowments, whether
natural or acquired, are termed ($ii%ix.ei) fenfual ox animal, as not
having the Spirit of Chrift, Jude ver. 9. and fo the fame word ihould
alio be rendered in 1 Cor. ii. 14. and in ver. 44,46. of this chapter.

f "4"JXr1' /"■''■'> here, is his proof for the (fa/ax i$v%ikm) foulijb or
fnimalbufy mentioned above; and is oppofed to the (-xhu^x) Spirit
which is the quickening principle of the (ffupx muvfteirtiiov) fpiritual
body,

b Tit. Hi. j, 6, 7. ci John iii. %. d 1 Pet. i. 23. John

iii. 5. e Rom.viii. 23. f Rev. 1.5, g Lukexx. 36.

h Philip! iii. 2i. i 1 Cor. xv. 44, 45. k Gen. ii. 7.

154 Christ's commission

his body, formed of the duft, being quickened by the
breath of God (»?) into an animal fenfitive frame,
fitted for the functions, and enjoyments of the earthly
life. This was the. quickening of all his poflcrity in
their root, the original of that life which animates
them ror a feafon, but is now loaded with much trou-
ble, and forfeited by his tranfgreffion '. But " the
'< lalt Adam was made (or became *) a quickening
u Spirit;" being not only quickened by the Spirit"1
to a heavenly and immortal life from the dead n, but
alfo pofle fling this life in himfelf to quicken whom he
will °. Thus he is the beginning of the new creation
of God p, the fource of a life infinitely tranfcending
that which was forfeited even in its bell eflate. This
Spirit of life which is in jefus the rifen head, he
communicates to all his members to quicken them to
a fpiritual life of conformity to him in this world,
and it is in them a well of water fpringing up into
everlafhng Hfe1*; being not only the firfl fruits and
earnefl uf it r, but the very living principle that fhall
quicken their mortal bodies at the laft day, and fully
conform them to the image of the heavenly man s.
With this agrees what the Apoflle fays to the Ro-

* This fuppkment agrees better with tyinro in the former claufe.
Adam, by the breath of life breathed into him, became a living foul,
and the fource of natural life to his pofterity: Chrift being quick-
ened from death by the Spirit, bec.ime the fource of a fpiritual, hea-
venly and eternal life to as many as the Father hath given him,
John xiv. 19, and xvii. 2^

1 Gen. iii. 17 — 20. m I Pet. iii. 1 8. n Rom. vi. 9.

o John v. 21, 26. 2 Cor. iv. 14. p Rev. i. 5. with iii. 14.

q John iv. 14. r Rom. viii. 23. Eph. i. 14. » 1 Cor. xv. 49.

TO HIS APOSTLES. 1 55

mans in chap. viii. 9, 10, 1 1. " But ye are not in
" the flefh, but in the Spirit, if fo be that the Spirit
" of God dwell in you. Now if any man have not
" the Spirit of Chrift, he is none of his. And if
" Chrift be in you, the body is dead becaufe of fin;
" but the Spirit is life, becaufe of righteoufnefs.
" And (h) if the Spirit of him that raifed up Jefus
" from the dead dwell in you, he that raifed up Chrift
" from the dead fhall alfo quicken your mortal bodies,
f by his Spirit that dwelleth in you." Chrift is re-
prefented as the Bridegroom of his church, whom he
loved and purchafed by giving himfelf for her, hav-
ing cleanfed in the laver of water by the word. It
has already been fhown that baptifm is here referred
to, and it is confidered under the notion of a nuptial
waihmg or purification c, in the view of her being
prefented to her hufband, or, " that he may prefent
" her to himfelf, a glorious church not having fpot
*< or wrinkle or any fuch thing, but that fhe mould
" be holy and without blemifh u." This muft ulti-
mately refer to the time of Chrift's fecond coming,
when the whole chofen company whom he hath
wafhed in his blood, and fancf ifled by his Spirit, fhall
be delivered from the bondage of corruption, re-
deemed from the grave, and prefented faultlefs before
the prefence of his glory with exceeding joy x. For
then, in the fulleft fenfe, mall the marriage of the
Lamb be come, when his efpoufed wife, having made
herfelf ready, fhall be prefented unto him prepared as

t See Efth. ii. 3,9. u Eph. v. 25, 26, 27. x Jude ver. 24,

156 Christ's commission

a bride adorned for her hufband y, a glorious church,
not having fpot or wrinkle, but perfectly free from
all fin, blemifh, or deformity of every kind. Then
fhall the royal nuptials be celebrated with never-
ending gladnefs, and the bleffednefs of the faints be
complete in being ever with the Lord, beholding his
glory, in being made like unto him, and in partaking
with him in his fulnefs of joy and pleafures for ever-
more e.

Thus I have endeavoured to fet forth^the import
or fignification of baptifm ; and from the various
pafiagts of Scripture where it is mentioned, we have
feen, That it is the fign of fpiritual regeneration, or the
new birth, without which we cannot enter into the
kingdom of God; — of the wafhing away of Jin, both
as to its guilt and pollution, or of juftification and
fan&'ification ; and efpecially that it reprefents the
deaths burial, and refurretlion of Chrift as the ground
of hope — the believer's union and communion with
him therein— his fpiritual conformity to him, in dying
unto fin and rifing to a new life of holinefs — and his
full and complete conformity to him in the death
of bis mortal body, and in his refurre£lion to a hea-
venly and immortal life from the dead. So that this
divine ordinance is pregnant with the richeft mean-
ing, and is wifely and gracioufly appointed as a means
for Strengthening the faith, confirming the hopes, ex-
citing the love, and promoting the holinefs and con-

y Rev. xix. 7, S, 9. and xxi. 2. z Jchn xvii. 34. I Johp

ill 2. Pfai. xvi. 11.

TO HIS APOSTLES. I57

folation of believers, for whom only it is intended,
and who alone can reap any benefit from it.

I have dwelt rather too long upon this head; but I
imagine the importance of the fubjedt, and the gene-
ral inattention paid to it, will plead my escufe.

158 Christ's commission

PART III.

THE COMMANDMENTS AND INSTITUTIONS OF CHRIST
WHICH THE APOSTLES TAUGHT BELIEVERS TO

CI3SERVE.

"■Teaching them to obferve all things ivhatfoever J have
commanded you.

'T'HE teaching here enjoined differs from that men-
tioned in the preceding verfe, and fo is no tau-
tology. It is not only expreffed in the original by
another word ()tScctntovlis), but is diftinguifhed from
it in feveral other refpects.

The firft teaching has for its object all nations; but
the object of this is baptized difciples gathered out of
the nations. — The fubject of the former is the go/pel*,
or glad tidings of falvation ; but the fubject of the
latter is all things ivhatfoever Chri/l hath commanded^
I. e. his laws and institutions. — The defign of the
firft is to make difciples, or profelyte unbelievers to the
faith of Chrift ; but the Sefign of the laft is to in-
ftruct difciples (tjj^v) to obferve, keep, or obev, his
commandments. — By the former, men are to be
taught what to believe; by the latter, what to praclifs
in confequence of believing.

The apoftles ftrictly followed the order in which
the different parts of the commiffion are arranged; for

a Mark xvi. IJ,

TO HIS APOSTLES* $59

that order is not arbitrary or accidental, but founded
in the very nature of things. Though they called
all men every where to faith and repentance b; yet
they never imagined that any could truly obey the
fayings of Chriit till once they believed the gofpel,
and had their minds furnifhed with proper principles*
As they made no account of that obedience which
does not fpring from love, a pure heart, a good con-
fcience, and faith unfeigned0; fo all their practical,
inftrucfions are addreffed to profejfed difciples, and en-
forced by arguments and motives drawn from the prin-
ciples of the gofpel which fuch are fuppofed already
to believe. They did not urge the peculiar precepts
of the gofpel even upon difciples till they were bap-
tized-, for baptifm itfelf was the very fir ft ordinance
which they called believers to obferve, whereby they
initiated them into the obedience of the reft, and
from which they drew arguments for their walking in
newnefs of life d.

The words, " Teaching them to obferve all things
" whatsoever I have commanded you," import,
I. That the apoftles were to make no addition to his
commands. They were not to make laws of their
own, and impofe them upon the difciples, nor to
teach them the doctrines and commandments of
men c ; but only to teach what Chrift had commanded
them, or fhouid afterwards reveal unto them by his „
Spirit, which laft are alfo to be acknowledged as the
commandments of the Lord f. 2. The words alfo-

b A&s xx. 21. and xxvi. 20. . c 1 Tim. i. 5. Heb. xi. 6,

d Rom. vi. Col. ii. 11 — 14. and iii. r, &c e Mat. xv, p.

Col. ii. 8, 2o> 21, 22. i 1 Cot. xiv. 37.

O 2.

160 Christ's commission

clearly import, That they were to keep back nothing
which he had commiffioned them to teach ; but to
inftruct the difciples to obferve all things whatfoever
he had commanded, without exception; not holding
any of his precepts as a matter of indifference, or dif-
penfmg with the lead of them s.

I do not here propofe to give a full detail of all
things whatfoever Chrift hath commanded; but only
.to mention fome leading particulars, which include
others, and notice the general fpirit of the whole.

Of the Laiu of Creation, or eternal Rule of Right eouf-
nefsy commonly called the Moral Law.

Christ hath adopted the eternal rule of righteouf-
nefs, or moral law, as the law of his kingdom^ and
delivered it to his difciples to be the rule of their
obedience and conformity to him, and that in a fuit-
ablenefs to the more perfect ftate of things under the
new covenant.

This law is not like pofitive or temporary inftittt-
tions, which depend entirely upon the will of the In-
ilitutor; but is founded on the very nature of God,
being a tranfcript of his holinefs, juftice and good-
nefs; — on cur relation to him as his creatures, and
the fubjects of his moral government; — and on our
relation to one another, as pollened of the fame com-
mon nature, and connected by various ties. It (lands
upon the immutable and effential diftinction between
moral gcod and evil, right and wrong; and fo, for

g Mat v. 19. James ii, 10, iu

TO HIS APOSTLES. l6t

fubftance, muft remain the fame under every dif-
penfation.

The principle or fpirit of this law is perfect love
to God and our neighbour. Our Lord fums it lip
thus, " Thou fhalt love the Lord thy God with all
" thy heart, and with all thy foul, and with all th\r
" mind. This is the firft and great commandment.-
f* And the fecond is like unto it, Thou fhalt love thy
" neighbour as thyfelf. On thefe two command-*
" ments hang all the law and the prophets ''." As
God is poffeffed of every perfection and excellency
in himfelf, and is the author and end of our Wing.,
and the fource of all our happinefs; fo the firft and
great commandment of the law requires, that we
fhould love him in the firft place, with a fupreme,
perfect, and undivided affection, poffefftng our whole
heart, foul, and mind ; and therefore this love is not
compared with that which we owe to ourfelves or to
fellow-creatures. But the fecond command of the
law, « Thou (halt love thy neighbour as thysiilf,"
makes the love of ourfelves the rule and mcafure of
our love to others. Upon this principle our Lord
eitablifhes a plain and ccmprehenfive rule to direct
us in the practical excreife of love t-o our neighbour':
" All things whatfoever ye would that men fhould <>>
" to you, do ye even fo to them ; for this 19 the lav and
" the prophets '." Love is the end cf tiie command-
ment k, the fulfilling of the law; and the different
precepts are juft fo many directions Co the proper
ami practical exercife of love l: fo that " whofoa .•

h Mar. xxii. 37— 41. i M .t. vH. 1 2. kiT!:..: 5

lRom.xiii.8 — 11. Gui. v. t.<. James '■■'■■■ .',9.

162 Christ's commission

« fhail keep the whole law, and yet offend in one
,{. point, he is guilty of all'11;" for, in that inftanee,
he violates the common principle which pervades the
whole, namely, love. -

As Adam was originally made upright n, and cre-
ated after the image of God °, he muft have had
this law written on his heart as the law of creation,
'mfwerable to the manifeftation he had of God in the
paradlfaical (late.

Notwithstanding the fall, there are (till traces of
^his law remaining, in the confeience of every man
fufficient to conititute him a firmer, render him in-
excufable, and condemn him 5 and from thefe natural
notices of God and his law, the Apoitle convinceth
the heathen of finp.

When God feparated the fiefhly feed of Abraham
from the nations, redeemed them out of Egypt, and
entered 'into a covenant with them at Sinai, he deli-
vered them this law as the very words of that cove-
nant*1, and wrote it with his own finger in ten com-
mandments upon two tables of ftone r. But here
the Apoftle diftinguifhes the law into fepj or letter,
and fpirit. — 1. As it ftood in- that peculiar covenant,
it was fuited to the manifeftation which God made
of himfelf to that earthly nation as their God who had
redeemed them out of Egypt s. It bound them to
obferve all the Statutes and judgments, ceremonial
and judicial, contained in the book of the Mofaic law;
for thefe were the explication at large of the ten pre-

m J;.mcs ii. 10, ti. n Eccl. vii. 29. o Gen. i. 26, 27.

p R< m. i. 20, 32. and ii. 14, 15. ^ Exocl. 7.x, r Char.

;i::-. i§. s Cfcr.p. x:;. ;.

TO HIS APOSTLES. 1 63

eepts of the covenant, as applied and adapted to the
peculiar (late of that people ; fo that in breaking any
of thefe, they tranfgreffed the law written on the
tables. Thus it was the rule of their national righte-
oufnefs, according to which they enjoyed the good
things of the earthly inheritance r j and it was fanc-
tioned by temporal rewards and punishments, fuited
to that worldly eftablifhment u, wherein God flood
related to them as their political Sovereign. This
was the letter of the law; and touching the righte-
oufnefs which is in it, the Apoftle fays he was
blamelefs x. — 2. But when we confider this law as
requiring perfect love to God and our neighbour ?,
forbidding every lull and irregular motion of the
heart z, promifing eternal life upon condition of per-
fect obedience *, and denouncing the curfe of God
upon every the ieaft failure5; it is evident, that nei-
ther Old Ifrael, nor any of the finful race of Adam,
could ever personally (land in covenant with God, or
obtain eternal life upon fuch terms c. And fo the
Apollle, who had been blamelefs as to the outward
righteoufnefs of the letter, found himfelf condemned
by the precept againfl covetoufnefs, which led him
to fee the Spiritual extent of the reft d. The law in
this fenfe, therefore, was given to convince of fin and
its demerit e, and with a view to the promifed Seed,
who was to come of that people, to be made under

t Deut. v. 31, 32,33. u Chap, xxviii. x Philip, iii. 6.

j Deut, vi. 5. Lev. xix. 18. z Exod. xx. 17. a Rom. ii.

13. andx. 5. Mat. xix. 16 — 22. Luke x. 28. . b Gal. iii. 10.

t Pfal. cxxx. 3. Eccl. vii. 20. Rom. iii. 9 — 23. d Rem. vii..

f — 14. e Rom. iii. 20. and v. 20. Gal. iii. io»

j 64 Christ's commission

this law, fulfil it, and bear its curfe for his guilty
people of all nations f, and thus obtain for them the
remiffion of fins, and the eternal inheritance ». This,
with the law written on the hearts of the true Ifraelh,
is the fpirit of that law which was delivered to Ifrael
according to the flefh, in the peculiar covenant made
with them at Sinai.

Accordingly, when Jefus began his public mi-
niftry as the great Prophet and Lawgiver of his
church, he faid to his difciples, " Think not that I
« am come to deftroy the law or the prophets: I am
" not come to deftroy, but to fulfil. For verily I fay
« unto you, Till heaven and earth pafs, one jot or tittle
" fhall in no wife pafs from the law, till all be ful-
« filled a." He came to fulfil all the types of the ce-
remonial law, and to accomplifh all the predictions
in the writings of Mofes and the prophets refpe&ing
himfelf, fo that not the leaft iota or tittle of them was
to pafs away till all was compleatly accomplilhed in
him. He alfo came to fatisfy all the demands of the
moral law upon his guilty people by his own moll
perfect obedience unto death ', whereby he hath freed
them from that law in refpcdr. of its curfe, and as it
is the condition of their acceptance to life •, not by
abolifhing it in thefe refpetls, but by fulfilling it in
their ftead k, and fo becoming the end of the law
for righteoufnefs to every one that believeth '. At
his baptifm he profefled his undertaking to fulfil all

f Pfal. xl. 6 — 9. Gal. iv. 4, 5. and iii. 13, 14. g Rem. v.

59. Gal. iii. 16 — 24. Htb. ix. 15. h 2 Ccr. iii. 3. Heb.

viii. 10. a Mat, v. 17. i Gal. iv. 4,5. Heb. x. 5, 6, 7.

k Gal. iii. 13. Rom. v. 19. 1 Rom. s. 4»

TO HIS APOSTLES. 1 65

V'ighteoufhefs, and that ordinance was a figure of
the manner in which he was to do fo, namely, by
his death and refurre&ion from the dead"1. Thus the
law (lands eternally honoured and magnified by the
obedience of the Son of God, in which Jehovah de-
clares himfelf well-pleafed n.

But as the holy law of God is the unalterable
ftandard-of righteoufnefs and true holinefs; as with-
out holinefs no man fhall fee the Lord, or, in the
very nature of things, be capable of enjoying him °j
as fin is the tranfgreliion of the law, and as Chrift
was manifefted to take away our fins, and to fave us
from the power as well as guilt and puniihment of
them p — fo our Lord's words may probably import,
that he came not (*«T«A«/«r*<) to dijfolve the moral
law as a rule of life, or to relax the ftandard of holi-
nefs, as the Jewifh doclors did by their corrupt
glories and traditions ; but («■/»»§«;«■«*) to Jill up, or
explain it fully * in its higheft fenfe, and deliver it to

* The word wA»^«&; is frequently tranflated to Jill, or Jill up, as in
Mat. xxiii. 32. Eph. iv. 10. 1 Theff. ii. 16. John xvi. 6. A6ts ii. a.
and fometimes to preach fully, Rom. xv. 19. Col. i. 25. marg. In
this pr.ffage it refers hoth to the law and the prophets. As it relates
to prophecies, types or promifes it fignifies to fulfil or accomplish them;
but fo far as it refers to the moral law, which is the main fubject
of this difcourfe, it muft fignify either to do it fully, or to teach it
fully. Our Lord mentions both doing and teaching, ver. 19. and it i3
certain he himfelf did both; but as he taught as one having autho-
rity, chap. vii. 29. or as the great Prophet and Lawgiver of his
church, it is natural to understand zt>.r,^u<nti in this place as more

m Mat. iii. 15. Rom. vi. 3, 4. n Ifa. xlii. 21. o Hek

Jul. 14. p 1 John iii. 4, j. Tit. ii. u — 15.

166 Christ's commission

his followers as the rule of their obedience and Con-
formity to him: At leaft this fenfe agrees well with
the defign of that admirable difcourfe, and affords a
clear reafon for what he fays, ver. 19. " Whofoever,.
" therefore, fhall break one of thefe leaft com-
" mandments, and fhall teach men fo, fhall be called
K the leaft in the kingdom of heaven; but whofoever
" fhall do and teach them, the fame fhall be called
" great in the kingdom of heaven. For I fay unto
•* you, That except your righteoufnefs fhall exceed
'* the righteoufnefs of the Scribes and Pharifees, ye
u fhall in no cafe enter into the kingdom of hea-
" ven V Here the moral law is eftablifhed by the
authority of the Lord Redeemer as the law of his
-kingdom, and none of the leaft of its precepts is per-
mitted to be broken ; and fo we find his apoftles,
through the whole of their writings, teaching the
difciples to obferve this law, both in its general prin-
ciple and particular precepts r. James terms it the
royal /aiv, the perfect laiv of liberty >, and exhorts
Chriftians fo to fpeak and do, as they that fhall be
judged by it s.

In the new covenant, this law is given in a more
excellent manner than ever it was before, either to
Adam in Paradife or to Ifrael at Sinai ; being deli-
vered by Chrift to his redeemed people under the

immediately exprefiive of his work in the capacity of a teacher or
legifkitor; for it is cppofed to his authoritatively dijfoliing or abro-
gating the law.

q Mat. v. 19, 20. r Rom. xiii. 8 — 11. I Cor. vi. 9, 10.

Gal. v. 14. 1 Tim. i. 5— 12. s James i. 2j. and ii. 8 — 13.

TO HIS APOSTLES. l6f

covert of his own blood, as was prefigured by
fprinkling the book of the law in the firft covenant
with the blood of the facrifices z : — written not on
tables of (tones, but by the Spirit of the living God
on the hearts of his fubje£tsu; — recommended by
the endearing example of Chrift himfelf x; — enforced
by his redeeming love, and the rewards and punifh-
ments of a future (tate?. In this covenant it is a law
of liberty, no more binding them under the curfe z,
keeping them in bondage through fear of death a, or
irritating the paffions of finb; but fuited to their
ftate of libertv, as the children of God made free by
the Sonc, and influenced by the free-moving princi-
ple of love to keep his commandments'1.

Under the gofpel, the rule of duty is carried to a
higher degree of fpirituality and perfection than in
any former revelation of the mind of God. It is ac-
commodated to the kingdom of Chrift, which is not
of this world; and fo contains a perfect fyftem of
non-conformity to the world, enjoining mortification,
felf-denial, and crucifixion to it in all its lufts and
favourite purfuits c. It is fuited to the fubjetls of
the kingdom of heaven, confidered in the fituation of
ftrangers and pilgrims on the earth as Chrift was,
and, like him, fuftaining the oppofition and hatred
of the world; anfwerable to which, it enjoins poor-

t Heb. ix. \y, zo, 23. u 2 Cor. iii. 3. Heb. viii. 10.

x Mat. xi. 29. 1 Pet. ii. 21. 1 John ii. 6. y John xv. 9, 10.

Mat. v. 3, io, 12, 29, 30. Rom. vi. 16, 22, 23. z Rom. viii. 1.

a Rom. viii. 15. Heb. ii. 15. b Rom. vii 5, 6. c Gal. v. I.

John viii. 31 — 3 7, d % Cor. v. 14. 1 John v. 2,3. e 1 Johxj

ii IJ, 16.

1 68 Christ's commission

nefs of fpirit, humility, meeknefs, patience, non-re-
fiftance of evil, forgivenefs of injuries, love of ene-
mies, &c. its great and leading defign being their
conformity to Chrift in this world, that they may
fhare with him in his glory when he appears f. Our
Lord fays to his difciples, " Except your righteouf-
u nefs fhall exceed the righteoufnefs of the Scribes
u and Pharifees, ye fhall in no cafe enter into the
" kingdom of heaven s." The Scribes and Pharifees
were the ftridteft feci: among the Jews •, yet their
righteoufnefs at bed was but the righteoufnefs of the
outward letter of the law, as adapted to that earthly
nation j but the righteoufnefs which Chrift requires
of his difciples is conformity to the fpirit of it, as
explained by his fayings and exemplified in his life.
To illuftrate this, we fhall collect: fome of his fav-
ings from his difcourfe to his difciples on the mount
and elfewhere, which are but too little attended to by
many of thofe who profefs his name.

i. " Ye have heard that it was faid (ron «^«<u<?)
" to the people of old, Thou (halt not kill: and who-
" foever fhall kill, fhall be in danger of the judgment.
«' But I fay unto you, That whofoever is angry with
" his brother without a caufe, fhall be in danger of
" the judgment *; and whofoever fhall fay to his bro-
w ther, Raca, mall be in danger of the council*-.
*« but whofoever fhall fay, Thou fool, fhall be in dan-
s'of \ell-fire V

* By the judgment and council he alludes to the courts of judicature
among the Jews as a figure of eternal judgment.

f John xii. 25, 26. Rom. viii. 17, 18. I Pet. iv. 12, ij.

g Mat. v. ao. h Chap. v. 21 — 23.

TO HIS APOSTLES. 1 69

The law prohibited actual murder, or taking away
life, under pain of death, to be mil idled by the
judges ': But here our Lord {hows, that all caufelefs
anger, and words expreflkve of contempt and hatred
of a brother, make a man liable to the judgment of
-God as a murderer. The Apoftle John teacheth the
•fame do&rine, " Whofoever Tiateth his brother is a
*' murderer; and ye know that no murderer hath
" eternal life abiding in him k." Jefus fuppofeth that
ihis difciples may find -thernfelves coming fhort of
the perfection of this precept ; and therefore adds,
" Therefore, if thou bring thy gift to the altar*, and
M there remembered that thy brother hath ought
t( againft thee; leave there thy gift. before the altar;
*5 firft be reconciled to thy brother, and then come
'" and offer thy gift1." Hereby he teacheth his dif-
ciples, that if they harbour any ill-will againft their
.brother, J or hpve given him any juft caufe-cf offence,
•ihey can have no accefs to God; he will not accept
their fervices., nor, hear their-prayers, until they re-
.pent and give fatisfadtion to their -injured brother.
This he.urges as the firft thing to be done, and that
without delay, left Divine juftice Jhould take hold of
them m.

■2. " Ye have Jieard that it was £aid to the people
?* of old, Thou fhalt not commit adultery: But I fay
"funto you, That whofoever looketh on a woman to

* By thc^{/> ^:ad the altar he alludes to the Jewifh manner of
•worlhip.

»i Exod. xx. 13 r.nd xxum — i.e. .k'i John i;'-. Tt .

i Mat. v. 23, Z4. m Chap. v. tSt«>6*

I70 CHRIST S COMMISSION

« Ui ft after her, hath committed adultery with her
i( already in his heart n."

The letter of this precept forbids all outward acts
of uncleannefs0; but here our Lord fhows, that every
impure thought, or unchafte delire, is the com mi (lion
of adultery in the fight of God. And as he knew
that this and other flefhly lufts would ft ill war in the
members of his people, he urges them to fubdue and
mortify them, whatever uneafinefs it might occafion,
and that as they would avoid the fire of hell. " And
" if thy right eye offend thee *, pluck it out, and caft
*< it from thee; for it is profitable for thee that one
** of thy members fhould perifh, and not that thy
tc whole body fhould be caft into hell. And if thy
(< right hand offend thee, cut it off, and caft it from
" thee; for it is profitable for thee that one of thy
" members perifh, and not that thy whole body
(( fhould be caft into hell p. The fame thing is in-
culcated by his apoftles: " Mortify therefore your
** members which are upon the eaorth ; fornication,
" uncleannefs, inordinate affections, evil concupif-
" oence, &c. for which things falokthe wrath of
<c God cometh upon the children ofttUbbedience V
w Dearly beloved, I befeech you, aSftrangers and
" pilgrims, abftain from flefhly lulls', which war
«' againft the foul r." Upon this head our Lord for-
bids all divorces among his difciples, except for the

* Gr. Scandalize tbee, i. e. caufe thee to fin, Humble, or fall. See
Chap, xviii. 6 — ic.

n Mat. v. 27, 28. o F.sod. xx. 14. p Mat. v. 29, $0,

o Col. jii. 5, 6, r I Pet. ii. 11,

TO HIS APOSTLES. 1JX

caufe of fornication *, as being the occafion of adul-
tery s.

3. " Again, ye have heard that it hath been faid
to the people of old, Thou flialt not forfwear thy-
felf, but flialt perform unto the Lord thine oaths:
But I fay unto you, Swear not at all ; neither by-
heaven, for it is God's throne; nor by the earth,
for it is his footflool ; neither by Jeruialem, for it
is the city of the great King; neither (halt thou
fwear by thy head, becaufe thou canft not make
one hair white or blade. But let your communi-
cation be Yea, yea, Nay, nay ; for whatfoever is
more than thefe cometh of evil c."
The law given to Ifrael forbad the taking of God's
name in vain by fwearing or vowing fallely u. The
Scribes and Pharifees taught, that men did not break
this commandment if they only fwore by heaven, the
earth, Jerufalem, the temple, the altar, their head,
&c. x. But Jefus prohibits all manner of fwearing,
whether true or falfe, by any kind of oath whatever,
in common converfation, as a taking the name of
God in vain; and enjoins that the communication of
his difciples mould be only by funple affirmations or

* It is my opinion, that our Lord here, and in chap. six. 9. fpeaki
of equal marriages. Paul refers the Corinthians to our .Lord's words
■when treating of the fame fubject, 1 Cor. vii. 10, n. but in the cafe
of unequal marriages, i. e. believers v> ith unbelievers (of which our
Lord had faid nothing, ver. 12.), the Apoftle fhows, that not only
fornh.rtion, but alfo the obftinate and irreclaimable dejtrtioti of the
unbelieving party, ftts the believer at liberty, ver. 15.

s Mat. v. 31, 32. t Mat. v. 33—38. u Exod. xx. J,

Lev. xix. 12. Deut. xxiii. 21 — 24. x Mat. xxiii. 16 — 23,

r 2

I72 CHRIST S ■ -COMMISSION

denials, bccaufe whatever exceeds thefe is of evil,
or {ix. tv Tror^a) of the evil one. The Apoftle James
ftrongly inculcates this faying of Chrift; " But above
" all things, my brethren, fwear not, neither by hea-
*' ven, neither by the earth, neither by any other
" oath j but let your yea be yea, and your nay, nay;
*• left ye fall into condemnation yJ'

4. " Ye have heard that it hath been faid, An eye
(t for an eye, and a tooth for a tooth.: But I fay unto
" you, That ye refill not evil; but whofoever fhall
*' fmite thee on the right cheek, turn to him the
" other alfo. And if any man will fue thee at the
" law, and take away thy coat, let him have thy
*' cloak alfo. A-nd whofoever fJiall compel thee to
«' go a mile, go with him twain. Give to him that
«* afketh of thee; and from him that would borrow
" of thee, turn not thou away z."

By the law of Mofes injuries were to be punifhed
in kind by the judges, in eafe the injured party in-
fifted for it1; fo that if a man, for inflance, loft an
eye or tooth by a blow, he might demand the eye or
tooth of the offender *. This law was fuited to a
nation of this world, and intended to deter lawlefs
men from the commiffion of fuch injuries, and alfo
to prevent the more dreadful effects of private re-
venge. But Chrift admits of no fuch law in his-

* Tie Hebrew canons admitted of. a compenfation in money or
goods for hurts, blemifhesr or lofs of members.. See Ainficorth on.
Lev. xxiv. 19, jo.

y James v. 12. z Mat v, 38 — 43* a Exod. xxi. 24, 2£»

Lev. xxiv, 20. Deut six. 21.

t6 tits a£ostl£s. 173

kirrgdom, It being entirely incompatible with the ge-^
nius of his religion ; and therefore he abfolutely for-
bids his fubje£ts to refift evil, or retaliate injuries, iw
any manner of way whatever.

The heart of man naturally rebels' againft thij pro-*
hibition; and various have been the attempts to ex-*
plain it av/ay by a number of diftinctions and ex-*
ceptions, all tending to make way for the keeneffc
refentments in what is- called a lawful way. Many
flricr. profeffbrs' would reckon it perfectly ridiculous"
to underftand our Lord as he fpeaks,. and are ready
to demonftrate, that the conduct here enjoined wouM
be prodiidtive of the worft confequences' to. fociety.
Yet the hiftory of all ages will teftify, that mankind
have never fuffered fo much by patience> meeknefs,.-
and non-refiftance, as by their oppofitee. The pecu-
liar laws of Chrift,- however; were not made for
worldly focieties, but for his difciplesas dtftinguifhed'
from the world, and bearing its' hatred; nor can thty
be interpreted by their conducivenfcfs to worldly eafey
honour, or advantage,, for thefe are not their objects;-
Our Lord's words here are beib explained by his own-
example, which' h fet before his difeiples' for their'
imitation: « But if when ye do well>- and fuffer for'
" it, ye take it patiently, this is' acceptable with
"God: For even hereunto were ye called ; becaufe'
" Chrift alfo fuffered for us, leaving us an: example,.
« thac we fhould follow his fteps: who did no fin,-
" neither was guile foumhin his 'mouth: who when-
" he was reviled, reviled not again; when he fuffered, .
**'he threatened not; but committed himiVlf to him

P 3

:I74 CHRIST S COMMISSION

" that judgeth righteoufiy b." As this is fo contrary
to corrupt nature, it is repeatedly preffed upon the
difciples: " Recompenfe to no man evil for evil0.'*
— " See that none render evil for evil unto any manv
" but ever follow that which is good, both among
" yourfelves, and to all mend." — "Not rendering
" evil for evil, or railing for railing ; but contrari-
" wife, blefllng •, knowing that ye are thereunto
" called, that ye mould, inherit a blefiing s.'; —
V Dearly beloved, avenge not yourfelves, but rather
M give place unto wrath; for it is written, Vengeance
ft is mine; I will repay, faith the Lordf."

This prohibition refpe£ts not only private revenge
taken at our own hand, but alfo avenging ourfelves
at law under colour of public juftice; for fuch was
the demand of an eye for an eye, and a tooth for a
tooth. If a difciple, for inftance, is tricked of his
coat at law, though he may reprefent the injury, yet
he is forbid to retaliate it in that or in any other way,
or even to enter into a contentious law-fuit for the re-
covery of his property; but rather be difpofed to yield
his cloak alfo. Paul blames the believing Corinthians
for going to law one with another, inftead of referring
their differences to their brethren, and afks, " Why
" do ye not rather take wrong? Why do ye not rather
" fuffer yourfelves to be defrauded gi* As to liimfelf,
when falfely accufed,and treated injuriously in his per-
fon under colour of law, though he made his defence,
and pleaded his privilege as a Roman citizen h; yet

b i Pet. ii. 20 — 24. c Rom. xii. 17. di Theff. v. 15.

e 1 Pet. iii. 9. f Rom. xii. 19. g I Cor. vi. 7..

h A&5 svL 37. chap. xxii. xxiii. xxiv. xxv. xxvi,

TO HIS APOSTLES. 1^5

in no inftance did he feek to avenge himfelf by fuing
for retribution. Like his Mafter, he committed his
caufe to him that judgeth righteoufly, to whom alone
vengeance belongs, and who hath promifed to redrefs
the wrongs of his people.

This precept alto requires, that Chriftians mould
be of a yielding difpoiition in things indifferent ; and
rather comply even with the unreafonable demands
of others, when they can do it without fin, than quar-
rel with them, or refill by force, ver. 41.

5. " And when ye Hand praying, forgive, if ye
•* have ought againft any, that your Father alfo who
" is in heaven may forgive you your trefpafies: But
" if ye do not forgive, neither will your Father who
" is in heaven forgive your trefpafies '." Again,
•< For if ye forgive men their trefpafies, your hea-
" venly Father will alfo forgive you: But if ye for-
«c give not men their trefpaffcs, neither will your
» Father forgive your trefpafies k."

In Mark's gofpel, this precept of forgivenefs comes
in upon an exhortation to faith in prayer: " Therefore
" I fay unto you, What things foever ye defire when
•* ye pray, believe that ye receive them, and ye ihall
" have them." And in this connection it imports,
that we cannot exercife this faith, or expert the an-
fwer of our prayers, if we do not forgive thofe who
trefpafs againft us. In Matthew it Hands connected
with the form of prayer which he taught his difciples,
and refers particularly to the fifth petition of it, viz.
" And forgive us our debts, as we forgive our debt-

i Mark :.i. 2J, 26. k Ala:, vi. 14, 15.

176 ckrist's commission

« ors." He had before forbid them to offer their
gift unto God while they remembered that their bro^.
ther had ought againft them, for which they had
not given him fatisfac~lion ' ; and here, if, on the
other hand, they have ought againft any which they
do not heartily forgive, he allures them that God»
will not grant their petition for pardon to themfelves.
Indeed he hath fo framed that petition, as to cut out
any expectation of Divine forgivenefs from the per-
fon who ufes it, while he is confcious that he is not
difpofed to forgive others. In the mouth of fuch a
perfon it turns into a requeft that he may not be for-
given; for it is a prayer that God may forgive us our
debts, as we. forgive our debtors.

Though men are juftified freely by God's grace
through the redemption that is in Jefus Chriii, when-
ever they believe the gofpel, having the remuTion of
fins that are paftm, or being purged from their old
fms n ; yet they are daily finning and coming fhort of
the perfect rule °. Our Lord fuppofes this, and
therefore directs them to pray daily for forgivenefs,
even as for their daily bread. For this continued par-
don there is abundant provifion made in the new cove-
nant. Jefus is the propitiation, whofe blood cleanfeth
from all fin p ; he is alfo the High-prieft and Advo-
cate with the Father, making continual intercefliorv
for his people 1 > and a throne of grace is eftabliihed
in heaven, to which they have free accefs through
him, that they may obtain mercy, and find grace to

1 Mat. v. 23, 24. m Rom. iii. 24, 25. n 2 Pet. i. 9.

e James iii. 2. i John i. 9. pi John i. 7. and :i. i, <j Heh.

vri. 2 j. 1 John ii. 1

TO HIS APOSTLES. 1 77

help in time of needr; fo that if they confefs their
fins, God is faithful and juft to forgive them their
fins, and to cleanfe them from all unrighteoufnefs s.
But as they do not obtain this forgivenefs without
tonfeffion and repentance ; fo neither have they
ground to expect it, unlefs they forgive thofe who
tvefpafs againft them. Our Lord illuftrates this iub-
jedt by a parable of a certain king who freely forgave
his infolvent fervant the enormous debt of ten thou-
fand talents ; but that fervant, inftead of being moved
by his lord's compaffion towards himfelf, takes his
fellow-fervant by the throat, who owed him the fmall
fum of an hundred pence, and, regardlefs of all his
intreaties, caft him into prifon till he fhouid pay the
debt. "When his lord was informed of this, he called
him and faid, " O thou wicked fervant, I forgave
" thee all that debt, becaufe thou defiredft mej
" fhouldft not thou alfo have had compaffion on thy
" fellow-fervant, even as I had pity on thee? And his
" lord was wroth, and delivered him to the tormen-
" tors, till he fhouid pay all that was due unto him."
The application is this, " So mail my heavenly Fa-
" ther do alfo unto you, if ye from your hearts
" forgive not every one his. brother their tref-
« panes ^

But there is a difference between our forgiving an
unbeliever and a Chriftian brother. Though the fir ft
fhouid not repent, or make any acknowledgement of
his offence, we muft forgive him, i. e. we muft har-
bour no refentment againft him ; but, on the con-

r Heb. iv, 1 6. s i John i. 9. t Mat. xvlil 23 — 1$,

lyS Christ's commission

trary, bear him fmcere good-will, do him all the
good that lies in our power, and wifh him repentance
and forgivenefs of God. But this is not all that is
incumbent upon us in forgiving a brother; we muft
alfo reftore to him our complacerrtial love or charity
for the truth's fake which dwelleth in him, winch
cannot take phce till he confefs his fault*, and fo our
Lord makes this forgivenefs to proceed upon the offen-
der's profeffion of repentance u.

6. " Ye have heard that it hath been faid, Thou
fhalt love thy neighbour, and hate thine enemy.
But I fay unto you, Love year enemies, blefs them
1 that curfe you, do good to them that hate you,
' and pray for them who defpitefully ufe you and
perfecute you, that ye may be the children of your

* Father who is in heaven : for he maketh his fun to
« rife on the evil and on the good, and fendeth rain

* on the juft and on die unjufi x."

The fum of the fecond table of the law is, "Thou
" fhalt love thy neighbour as thyfelf y." The Scribes
and Pharifees feem to have explained the word,
neighbour by the phrafe the children of thy people 2, re-
ftricting it to thofe of their own country, kindred, or
religion, and confidered it as implying a command to
hate their enemies ; and by this partial and limited
view of the law they endeavoured to juftify them-
felves. But our Lord, in the parable of the good
Samaritan, fhows, that the word neighbour muft be
understood in an univerfal fenfe a: and, in this place,
he not only forbids his difciples to hate any one, but

u Mat. xviii. 15 — 18. Luke xvii. 1, 4. x Mat. v. 43 — 46.

y Rom. xiii. 8, 9. z Lev. xviii. 19. a Luke x. 25 — 38.

TO HIS APOSTLES. 1 79

pofitively commands them to love even their mod
malicious enemies. Not indeed with a love of com-
placency or delight in their charaiter or conduct,
for this would be to approve of their wickednefs, and
is inconfiftent either with the love of God or of our-
felves; but with a love of benevolence, or good- will
to their perfons, as appears from the various expref-
fions of it condefcended on: — " Blefs them that curfe
" you." This is fmcerely to wifli them all true hap-
pinefs: fo the Apoftle exhorts, " Biefs them who
" perfecute you; blefs, and curfe notb." — " Do good
" to them that hate you." We are not to reft fatis-
fied in mere good wifhes, however fincere ; but alfo
to exert ourfelves in acls of beneficence and kind-
nefs towards them, according to their need and our
ability: " Therefore," fays the Apcftle, " if thine
" enemy hunger, feed him ; if he thirft, give him
" drink c." — " And pray for them who defpitefully ufe
" you and perfecute you." We are not only to re-
turn them bleffing for curfing, and good offices for
evil; but to have fuch a real concern for the falva-
tion of their fouls, as will lead us to put up our fin-
cere and fervent requefts for them at the throne of
grace; and that whilft they are infulting, maltreat-
ing, and perfecuting us. This is not a {trained in-
terpretation of our Lord's words; but is confirmed
by his own example, who prayed for his enemies
when they had nailed him to the crofs: " Father,
" forgive them; for they know not what they dod."
Stephen imitated the example of his divine Malterj

b Rom. xii. 1 4, c Ver. zo. d Luke xxiii. 54,

1 8® Christ's commission

and while his murderers were ftoning him to death,
he kneeled down, and cried with a loud voice, " Lord,
«« lay not this fin to their charge e." The fame fpirit
breathed in the apoftles uuder all the ddpiteful ufage
they met withf.

Few of thofe who bear the Chriftian name will
admit this and the two foregoing precepts even fo
much as in principle, and fewer ftill make any con-
fidence of obeying them, though efl'ential to the cha-
racter of difciples. The greater part would afcribe
the conduct here recommended to a mean, cowardly,
pufillanimous difpofition, or, in the modern phrafe, to
want of fpirit; becaufe they love not the character
of Jefus, nor favour the things that be of God ;
whereas patiently bearing infults, forgiving injuries,
and loving enemies, difcovers the moft exalted gene-
rofity, greatnefs, and fortitude of foul, that can poffi-
bly be exhibited in human nature. When the wrongs
received from our enemies kindle our rcfentment,
extinguifh our benevolence, or induce us to retaliate,
they have conquered us, we are then overcome of
evil: but if we freely and heartily forgive them, and
return them bleffmg for curfing, good for evil, and
love for hatred, this is to overcome evil with good £;
which is a conqueft infinitely more noble, honour-
able, and glorious, than ail the vi<£tovies of Alexander
and Csefar, thefe fcourges of mankind, who were
themfelves overcome of evil. Our Lord fays, " If
u ye lcvethem who love you, .what reward have ye?
f* do not even the publicans the fame? And ii ye fa*

c &&s vii. 6o. f l Cor. iv. 1 1, i J, g Rom. xii. 2X.

TO HIS APOSTLES. rg -

« lute your brethren only, what do ye more than
" others? do not even the publicans lbh?" Gratitude
and natural arreclion, however commendable, do not
diftinguifh Chrift's difciples from the world; but the
love of enemies (hows them to be partakers of the
divine nature, the children of their Father who is in
heaven; for hereby they imitate his mercy and un-
deferved goodnefs, who is kind unto the unthankful
« and to the evil j;" and « maketh his fun to rife on
« the evil and on the good, and fendeth rain on the
" juft and on the unjuft k."

7- "Judge not, that ye be not judged. For with.
. « what judgment ye judge, ye fhall be judged; and
" with what meafure ye mete, it fhall be meafured to
" you again. And why beholdeft thou the mote tljat
" is in thy brother's eye, but confidereil not the beam
« that is in thine own eye? Or how wilt thou fay to
" thy brother, Let me pull out the mote out of thine
" eye; and behold, a beam is in thine own eye? Thou
" hypocrite, firft caft out the beam out of thine own
" eye; and then fhalt thou fee clearly to call out the
" mote out of thy brother's eye V

Our Lord does not forbid his difciples to form a
juft and candid judgment of men, according to their
avowed principles and outward conduct; for a little
after he lays, « Beware of ialfe prophets who come
" to you in (beeps clothing, but inwardly they are
" ravening wolves. Ye (hall know them by their
« fruits i:" by thefe they were to detect and judge of
them. He alfo enjoins them to hold an oftendiiv

h Mat. v. 46, 47. { Luke vi. 35, 36. fc Mat. v. 4j, 48.

hMat.vi: : Luke -i. 37. fMaUii. 15,16.

182 Christ's commission

impenitent brother as an heathen man and a publi-
can k, which imports their judging and cenfuring
him ': But the judging here prohibited is rafli, un-
juft, and evil-judging, upon groundlefs fufpicions, or
from a cenforious, malevolent, unmerciful difpoiition,
which is gratified in detecting, magnifying, expofmg,
nnd condemning the faults and infirmities of others,
without any view to their good. This is not only
oppofite to charity but to common benevolence, and
is frequently maflced under a cloak of zeal for the
truth1". The apoftle James alfo forbids this evil-
judging, " Speak not evil one of another, brethren.
*l He that fpeaketh evil of his brother, and judgeth
ec his brother, fpeaketh evil of the law, and judgeth
" the law: but if thou judge the law, thou art not a
" doer of the law, but a judge. There is one Law-
«c giver, who is able to fave and to deftroy: who art
cc thou that judgefl another n?" To fpeak evil of, and
judge a brother unjuftly, is practically to do the fame
to the law itfelf, in as far as it allows what he con-
demns in others, or forbids what he allows in him-
felf. By this he fets himfelf up in place of the one
Lawgiver, and aflumes the office of a judge and cen-
for, inftead of being a humble fubje^t, or doer of the
Jaw °.

Chrift's words alfo intimate, that he who is invidi-
ously intent upon fpying out the faults of others, is
cuite inattentive to his own, and whilft he feverely
iudges and condemns his brother for the fmalleft fail-
le Mat. xviii. 17. 1 1 Cor. v. 3, 13,13. 2 Cor. ii. 6.
tn James iii. 14 — 17. n Chap. iv. II, 12. ' -rf jp Sec alfo
Rem, xi\. 4, io,n, is, 13. iCcr. iv.5. James iii. I.

TO HIS APOSTLES. iSj

ing, indulges himfelf in much greater. Therefore
he terms him a hypocrite, and directs him to begin
at home, and firft caft the beam out of his own eye,
and then he ihould fee clearly to caft the mote out of
his brother's eye: for till then he is incapable of deal-
ing with his brother with judgment, confcience, and
affection, or to any good end; but, on the contrary,
expofes himfelf to judgment and condemnation. This
faying of our Lord can never be too much attended to
by his difciples.

8. " Take heed that ye do not your alms before
u men to be feen of them: other wife ye have no re-
w ward cf your Father who is in heaven. Therefore
<{ when thou doeft thine alms, do not found a trum-
" pet before thee, as the hypocrites do, in the fyna-
u g°gues> ana< i" tne ftreets, that they may have glory
f< of men. Verily, I fay unto you, they have their
'* reward. But when thou doft alms, let not thy left
" hand know what thy right hand doethj that thine
" alms may be in fecret ; and thy Father who feeth
" in fecret, himfelf fhall reward thee openly p."
The fame directions he gives as to prayer q and
faftinff r.

Almfgiving; prayer, and fading, are here fuppofed
to be duties incumbent upon Chrift's difciples. The
two firft are much inliited on both by our Lord and
his apoftles s. The laft, he intimates, would alfo be
obferved by his difciples, when he, the Eridegroom,

p Mat. vl. 1—5. q Ver. 5 — 7. r Ver. 16—19.

s Chap. xk. 21. Luke xi. 41, and xii. 33. Rom. xii. 13. Hcb.
xiii. 16. i John iii. 17. Luke xviii. 1. and xxi. 36. Rom. xii. 12.
Eph. vi. 1 8. Col. iv. 3. 1 Theff. v. 17.

0.2

»$4 Christ's commission

fhould be taken from them1. But here he chiefly infifts
upon the right manner of performing thefe duties; and
particularly cautions them againft oftentation, vain-
glory, and hypocrify. Ads of liberality and devotion
tire both public church-ordinances u and private duties
of individuals. Our Lord here fpeaks of them chiefly
in the latter fenie: and though oftentation is equally
criminal in either; yet when that which ought to be
done in fecret, is induftrioufly expofed to view, it
ftrongly indicates hypocrify and vain-glory. The
Pharifces did their alms in fuch an open oflentatious
manner, as if they had fummoncd people by found of
trumpet to witnefs their liberality. Their prayers
were put up in the mod public places, where there
was the greateft concourfe of people to obferve them.
And when they kept a fait, they took care to let it
be known by a Uovenly dirty appearance, and a rue-
ful dejec?ted countenance. Thus they did all their
works to be iecn of men, that they might be ap-
plauded, admired, and revered for their liberality, de-
votion, and mortification. This was their higheft
aim, and it was all their reward. Jefus alio tells' his
difciples, that if they performed their alms and devo-
tion with fuch views, they mould have no reward of
their Father who is in heaven ; and therefore directs
them to perform them in fecret, without the leaft
wiih of being obferved or applauded by men, but in
fingleneis of heart, purely as in the fight of their
heavenly Father, being fully fatisfied with this, that
he alone fees them, approves and accepts of thele

t Like v. 33 — j6, u A&s ii. 42. x4ii. %. I Ccr. xvi. r.

TO HIS APOSTLES. iS.-*

fruits of their faith and love, and will at I'aft openly
acknowledge, and amply reward them before men and
angels x. All this is perfectly confident with that
other direction, " Let your light fo fhine .before men,
" that they may fee your good works, and glorify
u your Father who is in heaven *.*

9. " Lay not up for yourfelves treafures upon'
'* earth, where moth and rirft doth corrupt, and
" where thieves break through and ileal 5 but lay up
<{ for yourfelves treafures in heaven, Where neither
" moth nor ruft doth corrupt, and where thieves do
" not break through nor fteal. For -where your trea-
" lure is, there will your heart be alfo. The light
" of the body is the evty if therefore thine eye be'
" fmgle, thy whole body fhall be full of light. But
l< if thine eye be evil, thy whole body fliaH be full-
" of darknefs; ff therefore the light that is in theer
C( be darknefs, how great is' that darknefs I No man
** can ferve two' matters : for either he will hate the
* one, and love the other; or elfe he will hold to
" the one, and defpife the other. Ye cannot ferve
" God and mammon %?

By treafure here our Lord does not mean the heart
and affections, as many explain it (a fenfe in which it-
is never ufed); for he fpeaksof this treafure as one'
thing, and of the heart which loves it as another, iiv
thefe words, " For vhere your treafvre is", there will
** your heart be alfo." This treafure confrtts of fuclr
tfhings as may be laid up, ftol'en by the thief, or cor-
rupted by the mo?h and ruft; and therefore can mean'

5. 5 fat xxv. 3* — 38. y Chap. v. 16, 2 B£at« vi. zo~ %s

1 86 Christ's commission

nothing elfc than worldly riches or fubftance, which
he afterwards calls mammon. — To lay up this treafure,
is to accumulate, hoard, or (fao-xv^u) treafure it up
in ilore j and it is plain, that our Lord here abfo-
lutely forbids his difciples. thus to lay it up for them-
felves upon earthy where they were in danger of being
dep . ived of it by the thief, the moth, or the ruft, and
where their enjoyment of it at any rate was but un-
certain and momentary.

But though they are forbid to accumulate riches,
by laying them up for themfelves upon earth ; yet
they muit neither be flothful in the means of attain-
ing them, nor confume them upon their luftsj for he
commands them to lay them up in heaven, where they
will be fecure againft all accidents, unfailing or inex-
haustible, and preferred as in bags that wax not old a»
lie diewhere explains the manner in which they are
lo lay them up in heaven; " Sell that ye have, and
*' give alms j provide for yourfelves bags that wax
<( not old, a treafure in the heavens which faileth
tc not, where no thief approacheth, neither moth
" corrirpteth b." « Sell that thou haft, and give to
<( the poor, and thou (halt have treafure in heaven0.'7
So that the way to lay them up for ourfelves in hea-
ven, is to give them in alms to the needy on earth.
It is by being rich in good works, ready to diftri-
bu;.e, willing to communicate, that we lay up in
itore for ourfelves a good foundation againft the time
to come, and lay hold on eternal life d. It is thus we
« make to ourfelves friends of the mammon of un-

3 Lvkc sii. 33, b Ibid. c Mat. sis, a:, d iTim.vi. i<3, i >

TO HIS APOSTLES. 1 87

(( righteoufnefs •" who, when we fail, receive us into
everlafting habitations e. So that this giving, inftead
of impoverilliing, is the way to make " rich towards
« God f."

He mows that all attempts to lay up treafures for
ourfelves both on earth and in heaven, are vain, im-
poilible, and delufive, and that thefe two ways of
treafuring are incompatible with each other. The
man who " lays up treafures for himfelf" on earth,
he defcribes as " not rich towards God s" — Many
imagine they may accumulate treafures on earth,
while their hearts are fet on things above; but he
affirms that the heart and treafure will always go to-
gether; ™ for where your treafure is, there will your
<« heart be alfo." — They may fay, that they do not
make their wealth their treafure ; but the change of
the name does not alter the thing. Our Lord calls
that a man's treafure which he induftriouily " lays up
I* for himfelf," and carefully retains as his own.— The
greater part underftand this precept not in an abfo-
lute but comparative fenfe ; as if he had faid, " Lay
f* not up for yourfelves treafures only upon earth ;
" but lay them up alfo, and chiefly, in heaven." But
as the heart and treafure always go together, this
glofs would make it lawful for us to divide our hearts
between earth and heaven ; whereas he forbids us to
have our hearts on earth at all. If the heart is thus
divided, the eye cannot be Jingle*, nor the whole

* The Jingle- eye is the bountiful or liberal eye or heart, Prov,
Xxii. 9. The original word rendered bountiful i.cfi or liberality, is

e Luke xvi. 9. f Prov. xix. 7. % Cor. ix. 6. g Luke xii. zi>

188 christ*s commission'

body full of light. However we may pretend to pre*-*
fer the true riches, yet our eye to what we lay up on
earth will be evilt or oppofite to that bounty in almC*
giving which is conne&ed with the heavenly treafure,
and fo make us fow fparingly, or give grudgingly;
and he intimates, that, in this cafe, the evil eye will
prevail, filling our whole body with darknefs, ver.
22, 23. But this appears flill clearer from what he
fays in ver. 24. " No man can ferve two mailers :
" for either he will hate the one, and love the other \
" or elfe he will hold to the one, and defpife the
" other. Ye cannot ferve God and mammon f ."
Here God and mammon are reprefented as two maf-
ters, having oppofite demands and interefts. Mam-
mon requires we fhould lay up for ourfelves treafuresr
on earth-, God commands us to lay them up in hea-
ven, by giving to the poor. To ferve both, therefore^
is impoffible; for in proportion as we love and hold
to the one, we mult of neceflity hate and defpife the
other.

He enjoins his difciples to make to themfelves
friends of the mammon of unrighteoufnefs, namely/
by giving to the poor; and urges it in point of iaith-

(«TXor«) Jxtigtaiefs or ftmpltclty, Rom. xii. 8. 2 Cor. viii. 2. ard HC.'-
11,13. The LXX. have (a.*/.*) Jh/vle.icul for idjral'ioul, Prov.
xi. 25. and God is kid to give to all men (iy^as) fmgly, i- e. l:be-"

rally, Tames i. 5. The putt eye is the oppofite of this; fee Peut,

xv. 9. Prov. xxiii. 6, 7. and xxviii. 22. Mat. xx. 15.

f Mammon is a Syriac word, and, according to the heather, my-
thology, was the god of plenty; hence it fignifies riches, gains, op
treafures. To lay u/> is to ferve this god; and fo the principle, cot ■-
tot/foe/}, is calMd idolatry, Col. i:J 3

TO HIS APOSTLES. 1 89

fulnefs and juflice : " He that is faithful in that
" which is leail, is faithful alio in much; and he that
" is unjult in the leait, is unjuil alfo in much. If
" therefore ye have not been faithful in the unrigh-
" teous mammon, who will commit to your truil the
" true riches ? And if ye have not been faithful in
" that which is (xXhar^) another's, who will give
" you that which is your own h?" Here he leads us
to look upon our riches as not our own, but another's
(i. e. God's), and that we are only intruiled with
them as ftewards. To ufe them therefore as our
own, by hoarding them up on earth for ourfelves, or
confuming them upon our lulls, and lo withholding
them from the needy, efpecially thofe of the houfe-
hold, is to be unfaithful in that which is another's,
and, like the unjuil fteward, to betray our truil, and
wafte our mailer's goods. He aiks fuch unfaithful
ftewards, « Who will commit to your truil the true
" riches? — Who will give you that which is your
11 own?" The true riches is the better and enduring
fubilance in heaven; and is called our own, becaufe not
given in truil for others, but for our own enjoyment;
nor for a feafon, but for ever, it being that good part
which ihall never be taken away from us. This true
riches we have no ground to expecl, if we are un-
faithful in the unrighteous mammon.

This precept will never be admitted, even in prin-
ciple, by any national profeflion of religion in this
world ; accordingly the compilers of the national
flandards have in a great meafure made it void in

h Luke xvi.

190 CHRIST S COMMISSION

their explication of the eighth commandment againft
ftealing, which they fay, " requtveth the lawful pro-
curing and furthering the wealth and outward eltate
of ourselves and others *." Surely this procuring
and furthering our wealth, is to make rich if we
can. By lawful means, no doubt; but what more
lawful means can we ufe than the man who obtained
it by the culture of his ground ? and what better
ends can we propofe in laying it up for ourfelves upon
earth than his, namely, that his foul might take eaie,
and that he might eat, drink, and be merry ? Yet
he ftands condemned as a fool for fo doing, and all
who follow his example: " So is he that layeth up
" treafure for himielf, and is not rich towards
"God5."

It is indeed poffible that a man may bellow all his
goods to feed the poor without love kj but in vain
would he pretend either to faith or love, if he make
no confcience of laying up treafures in heaven by
works of mercy to the poor '. There has been a
great deal of talk and empty fpeculation among men
about religion; but this is " pure religion and unde-
" filed before God and the Father m." Much has
alfo been faid about what is called the great work of
believing, and its various affs, in order to diftinguifh
it from the belief of the truth ; but clothing the
naked, and feeding the hungry brother or fifter, is
an important branch of what the fcripture terms the
work of faith, and by which it is diitinguifhed from a

* Affembly's Shorter Catechifm, Queft. 74.
i Luke xii. 16, 19, ao, 21. k 1 Cor. xiii. 3. 1 1 John

iii. I / » 18, 19. m Tames i. 27.

TO HIS APOSTLES. 10 1

dead faith, or the faith of devils n. It is that mi-
niitring labour of love to Chrift's name which is pre-
ferred to illumination and tailing of the good word
of God0, and which he hath pronK.^d to reward in
the judgment p. But whether th? generality of pro-
feffors are any better reconciled to fuch atls of faith
as would hinder their laying up treafures upon earth,
than they are to the fimple belief of the truth , as op-
pofed to every idea of working in order to be juftified,
is a queftion which concerns every one to folve in his
own cafe. One thing is certain, that the ftricteft
profeffbrs in our Lord's time derided his doctrine on
this head q; for, in connection with their attempts to
eftablilh their own righteoufnefs, they efteemed it
their indifpenfible duty to " procure and further their
«l wealth and outward eflate."

10. " Therefore I fay unto you, Take no thought
** for your life, what ye fhall eat, or what ye fhall
« drink ; nor yet for your body, what ye fhall put
•* on. Is not the life more than meat, and the body
" than raiment r?" &c.

Our Lord does not here forbid his difciples to be
diligent in bufinefs, both for their own fupport, and
that they may have to give to him that needeth,
which is a duty frequently enjoined elfewheres; but
he forbids all anxious folicitude or diffracting cares*,

* The onginal (fitgipvxw) imports fuch anxious care as divides or
rends the heart.

n James ii. 14 — 21. O Heb. vi. 4, 5, 9, 10. p Mat.

sxv. 34 — 41. q Luke xvi. 14. r Mat. vi. 25 — 34. s A&t

xx. 33, 34, 25- Rom. xii. 11. Eph. iv. a8. I Theff. iv. II, 12,
3 Theff. :ii, 1 1,12.

IQ2 CHRIST S COMMISSION

even as to the neceffaries of this life, which arife from
covetoufnefs, or a diftruft of divine Providence f .

This prohibition is nearly allied to the former; for
the anxious fear of future want is one reafon why
many are fo induftrious to fcrape together wealth,
and fo loth to part with it.

He fums up the things which are abfolutely necef-
fary to the body in food and raiment. A moderate
competency of thefe is all that is needful for our pre-
fent fubfiftence; and if we are truly in the fpirit of
pilgrims and ftrangers in this world, having our af-
fections fet on things above, we will not be anxious
for more; " for a man's life confifitth not in the
« abundance of the things which he poflcfleth c."
Accordingly the Apoftle exhorts Chriilians, " Having
« food and raiment, let us be therewith content ;"
and he intimates, that all who are not fatbfied with
thefe, are under the influence of avarice and other
lufts which threaten their deftruction and perdition :
" But they that will be rich fall into temptation and
" a fnare, and into many foolifh and hurtful lufts,
« which drown men in deftru&ion and perdition.
" For the love of money is the root of all evil; which
« while fome coveted after, they have erred from the
" faith, and pierced thenvfelves through with many
« forrows u." Mens greateffc anxiety as to the things
of this life proceeds, for the moft part, from imagi-

f In Luke xii. 29. we have alfo fvn fa<nwpgarti,v/hich figr.ifi-es tr>

he in anxious fttfpenfe, or of a fluctuating doubtful mind, in oppofi-
tion to its being ftaid upon God.

t Luke xii. 15. u 1 Tin:, v.i. 8, 9, 10.

TO HIS APOSTLES. I93

nary and artificial wants, occafioned by their eovet-
oufnefs, love of pleafure., ambition, and diftruft.
When the Apoftle fays, u Let your cunvevfation be
«' without covetoufnefs, and be content with fuch
«* things as ye have; for he hath laid, I will never
" leave thee, nor forfake theex;" lie plainly fup-
pofeth, that difeontent with fuch things as we have
antes from covetoufnefs and want of truit in God.
Were we content with neceffary food and raiment ;
were our de fires bounded by the petition, k< Give us
« this -day our daily bread;" and did we, initead of-
anticipating future evils, -put our trull in the living
Cod; our minds would be treed from anxious care,
and our wants would be few and eafdy fupplied.
Moderation and temperance in the ufe of worldly
tilings are alfo neceff.iry to our being without care-
•fulnefs: Accordingly the Apoftle joins them together;
" Let your moderation be known unto all men. The
« Lord is at hand. Be careful for nothing; but in
" every thing by prayer and fupplkation with thanki-
•* giving, let your resells be made known unto God.
" And the peace of God, which pafleth all under-
** (landing, (hall keep your hearts and minds through
-' Clnill Jefus>."

jelus docs not remove the anxious fears of his dii-
ciples, by promifing them worldly riches as a fecurity
againit future want, for thcie he iorbids them to
accumulate: but he gives them infinitely better fecu-
rity, namely, the paternal affection, £are and conllanc
attention of their heavenly Father; afluimg them

X Hcb. xiii.J. y Fhii'p. iv, J— 3»

194 CHRIST S COMMISSION

that he well knows their wants, and will certainly
fupply them in every thing necefiiiry to their prefeiit
fubfiftence. He condefcends to reafon with them
on this fubjecf. in a manner inimitably fimple, ftrik-
ing, and convincing. " Is not the life (fays he) more
" than meat, and the body than raiment? Behold the
iC fowls of the air; for they fow not, neither do they
" reap, nor gather into barns; yet your heavenly Fa-
" ther fcedeth them. Are ye not much better than
" they? Which of you by taking thought can add one
" cubit unto his ftature? And why take ye thought
" for raiment? confider the lilies of the field how
*' they grow; they toil not, neither do they fpin; and
i( yet I fay unto you, that even Solomon, in all his
*' glory, was not arrayed like one of thefe. Where-
" fore, if God fo clothe the grafs of the field, which
*' to-day is, and to-morrow is caft into the oven, {hall
« he not much more clothe you, O ye of little faith ?
" Therefore take no thought, faying, What fliall we
" cat, or what fliall we drink, or wherewithal fliall
*f we be clothed ? (for after all thefe things do the
«( Gentiles feek:) for your heavenly Father knoweth
(i that ye have need of all thefe things. But feek ye
" fir ft the kingdom of God and his rightcoufnefs, and
" all thefe things fliall be added unto you. Take
iC therefore no thought for the morrow ; for the
« morrow fhall take thought for the things of itfelf.
" Sufficient unto the day is the evil thereof z." In
Luke it is added, " Fear not, little fleck ; for it is
v vour Father's good pleafure to give you the kirjg-

a Mat. vi. 15 — 34.

TO HIS APOSTLES. I 95

(t dom a." It is not eafy to conceive how men can
be feeking the kingdom of God in the firft pb.ce, if
they are in anxious perplexity as to the things of this
life; ot how they can really believe that it is their Fa-
ther's good pleafure to give them the kingdom, if they
cannot even truil him for daily bread. Chrift would
have his difciples, in the unfufpecHng fimplicity of
little children, to depend entirely upon their heavenly
Fatherfor every thing they really need, cafting ail their
care upon him, believing that he careth for them'0;
and that without anticipating the evils of to-morrow,
which either may never happen, or be attended with
fuitable fupport, and over-ruled for their good.

ii. " If any man will come after me, let .him deny
" himfelf, and take up his crofs, and follow me. For
" whofoever (hall fave his life, (hall lofe it; and who-*
" foever will lofe his life for my fake, fhall find it.
" For what is a man profited, if he (hall gain the
«* whole world, and lofe his own foul ? or what mall
" a man give in exchange for his foul'0 ?"

Sell-denial and bearing the crofs after the example
of Chrift, are two very comprehenfive and effential
precepts of the Chriftian religion, whereby it (lands
diftinguilhed from all others, as well as from every
accommodation of it to the nations of this world.

(i.) To deny ourfelves, is to give up not only with;
the finful gratifications of corrupt nature, but alio
with the moft innocent and lawful enjoyments of thi-j
life, when in any cafe they interfere cr Hand in com-
petition with our allegiance to Chrifti

a Lukcx'ii. 33. b I Pet. v. 7 c Mat. x.i, 24, 25, 26. Mark

viii. 34 2%,

R 2

I96 CHRIST'S COiMMJSSION

As to finful gratifications, there are three principal
lulls in the world, which are inconfiftent with the
love of the Father, namely, " the luft of the fleih,
" the luft of the eyes, and the pride of life J." — i.We
muft deny ourfelves as to the lujl oftheflefi, or the love
of fenfual pleafure, taking heed left at any time our
hearts be overcharged with forfeiting and drunken-
ness e, and fornication and all uncleannefs muft not
be once named among us, as becometh faints f. We
muft alfo avoid every temptation and incentive to
thefe fiefhly Iufts, fuch as chambering, revellings, and
banquettings3, among which may be reckoned plays,
mafquerades, balls, and other fafhionable entertain-
ments, with all the delicate and refined arts of luxu-
iy, foftuefs, and diflipation, which are only fo many
ways of making provifion for the flefh to fulfil the
lufts thereof11. In oppofition to all thefe, we muft be
temperate in all things, keep under our body and
bring it into Subjection1, pluck out a right eye, and
cut off a right hand k; and thus through the Spirit
mortify the deeds of the body, and crucify the fleih
with the affections and lufts l. — 2. We muft deny
ourfelves the lujl of the eyes, which is covetoufnefs, or
the love cf riches *. I have already fpoken of this

* Covetoufoefs is died the evil eye, as has been cbfsrved, and
here it is died the luft cj ' tht eyes; accordingly Solomon defcribing a
niifer, fays," There- is r.o end of his labour, neither is his eye »■
" tibfitd with riches," Eccl. iv. 8.

d 1 John ii. 15, 16. e Luke xxi. 34- * EPh- v- 3-

£ Rom. x-ii. 13. 1 Pet. iv. 3, 4. Rev. x.iii. 7, 9- t Rom.

iu. 14. i i Cor. a.. 25, 27. k Mat. v. 28— jt. 1 R-»ra.
YJai. 13. G..1. v. 24.

TO HiS APOSTLES. 197

under the head of laying up treafures, and {hall only
obferve, that Paul affirms the love of money to be this
root of all evllm. This maxim will hold good, whe-
ther we confider it in relation to- God, ourfelves, or
others, — It is the root of all evil as oppofed to our
duty to God. Covetoufnefs is exprefsly called ido-
latry n, becaufe riches occupy the chief place in the!
covetous heart, and become the ground of trtift and
confidence in place of the living God °. — In relation
to ourfelves , it becomes the occafion of pride and high-*
mindednefs p ; and is a fource of many complicated
evils j *' for they that will be richj fall into temptn •
" tion and a fnare, and many fbolifh and hurtful
" lulls, which drown men in deftruclion and perdU
" tion-," and while fome have coveted after money,
" they have erred from the faith, and pierced them-
" felves through with many forrows q. And as to
the life to come, the covetous have not " any inhe-
" ritance in the kingdom of Chrift and of God '."—-
The love of money is alfo the root of all evil in re-
gard of our conduct, towards others. It fupplants na -
tural affection; makes us envy the richj fiiuts up our
bowels of compaffion from the needy, is a fource oi;
oppreffion, falfehood, fraud, and injuftice in our
dealings, and fometimes breaks out in the mure atro-
cious ads of theft, robbery, and murder s. — 3. Wo
mud deny ourfelves the pride of life, or the love 0.'
worldly honours, fame, grandeur, dignities, pre-emi-
nence, &c. with all their fupports aiid appendage.,

m 1 Tim. vi. 10. n Epb. v. 5. Col. iii. 5. 0 1 Tin .

vi. 17. P Ibid. q Vcrfc j, 10. r EpL v. j.
v. 4. Pro-,. ;. 11 — ao.

iqS Christ's commission

fuch as riches, power, titles, pomp and fplenclor in
houfe's, furniture, table, equipage, and drefs. As
many place dieir /z/?.and happinefs in fuch empty va-
nities, and as they are all calculated to feed the pride
and' gratify the ambition of the human heart, fo they
are called the pride of life *, and the love of them is
oppofed to the love of the Father. Nothing is mere
diametrically oppofite to the whole fpirit of the
Chriftian religion than pride and vain ambition. Our
Lord frequently cautions his difciples againft it, when
fhiving among themfelves who fhould be accounted
the greateftf ; and he corrects them by fetting a little
child in the midft of them, faying, " Except ye be
" converted, and become as little children, ye fhall
" not enter into the kingdom of heaven. Whofoever
" therefore fhall humble himfelf as this little child,
« the fame is. greatelt in the kingdom of heaven f."
The rule of preferment which he hath eftablifhed in
Jiis kingdom is this, " Whofoever fhall exalt himfelf
u fhall be abafed; and he that fhall humble himfelf
■" fliall be exalted u." In opposition therefore to that
defue of worldly dillinclion, lordfhip, and pre-emi-

' The vcrd °:s;. rendered life, frequently ilgnifies that upon which
a man lives, fuch as money, food, raiment, poffefEons, &c. and fo
is traufiated living, Luke viii. 43. ch. xv. 12, 30. ch. x:u.-4. and gooJ,
1 John iii. 17. It alfo flgnifies a man's courfe of life in relation to his
ufc of thefe things, Luke viii. 14. 1 Tim. ii. 2. a Tim. ii. 4. both
thefc ideas appear to be included in the text.

•{• Some confine this to fpirltual pride and ambition; but as the
difciples had worldly notions of Cb.rift's kingdom, fecular preferment
mult at leaft have been one pbje£ cf '.heir ambition..

t Mat. xviii. 1 — 5. 0 Chap, xx'.ii. 12,

TO HIS APOSTLES. 190/

nence, which take place among the men of this
world, he fays, " But it fhall not be fo among you;
« but whofoever will be great among you, let him
« be your minifter •, and whofoever will be chief
" among you, let him be your fervant;" and this he
urges by his own example, " Even as the Son of man
" came not to be miniftred unto, but to minifter,
« and to give his life a ranfom for many x." Accord-
ingly they are exhorted not to " mind high things,
" but (toh; TXTuvots trv<JX7rayof.t,svot) be contented with
" low things y;" the brother of low degree is called
to " rejoice in that he is exalted, but th^ rich in that
« he is made low2;" and all of them, without exception
of ftation or circumftances, are enjoined to " be fub-
" je£t one to another, to be clothed with humility a,"
and to " be kindly afFectioned one to another, with
« brotherly love, in honour preferring (not themfelves
« but) one another13."

But this is not all; we muft deny ourfelves even
the moft innocent and lawful enjoyments of life, when
either the wants of our brethren or our allegiance to
Chrift require it. Jefus directs his difciples to count
the coft, and bids them lay their account with parting
with houfes and lands, and even with all that they
have, for his fake c ; nay, that they mult often forego
the favour and fuftain the hatred of their neareft and
deareft relations; and adds, " He that loveth father
" or mother more than me, is not worthy of me;
" and he that loveth fon or daughter more than me,

X Mat. xx. 25 — 29. Luke xxii. 24 — 28. y Rom. xii. 16.

z James i. 9, 10. a 1 Pet. v. j. b Rom. xii. 10, c Mat,

*:>:. 29. Lukexiv.33,

200 Christ's commission

« is not worthy of me d." It is by things which
are in themfelves lawful, that we are moft apt to be
deceived and entangled, becaufe a certain degree of
attention is due unto them, and they only become
finful when they ftand in competition with our duty
to Chrift, and are preferred. It is the duty of a man
to love his parents and children, to marry a wife, to
fee the ground and prove the oxen he hath purchafed,
and to pay attention to his farm or merchandife ; yet
our Lord fpecifies fuch lawful things, to fhow, that
if they are preferred to the great falvation, they will
effectually n*in the foul, and exclude from the king-
dom of heaven e.

(2.) To take up our crofs and follow Chrift, is to
fuftain the hatred and maltreatment of the world for
righteoufnefs fake, even to the lofs of life itfelf, after
the example of Chrilt. Our Lord here points to the
inflrument of his death, which was the crofs ; and
thereby intimates, that his followers muft have fel-
lowihip with him in his fufferings, and be conformed
to him in his death. He forewarns them that they
fhall be hated of all nations for his fake f j and gives
the following reafon for it, " If the world hate you,
« ye know that it hated me before it hated you. If
« ye were of the world, the world would love his
« own : but becaufe ye are not of the world, but I
« have chofen you out of the world, therefore the
« world hateth you.- — All thefe things will they do
« unto you for my name's fake, becaufe they know
« not him that fent me s," He pronounceth them

d Mat. x. 34 — 38. e Mat. ttii. j. Lukexiv. 18 — 25.

f Chap. xxiv. <j. g John xv. 18 — %%,

TO HIS APOSTLES. 201

bleffed who are perfecuted for righteoufnefs fake ;
and when men fhall revile, perfecute, and fay all
manner of evil againft them falfely for his fake; allur-
ing them that their reward is great in heaven h. This
bearing of the crofs was not to be confined to the
Apoftles and firft Chviftians: for the apoftle Paul
fays, " Yea, and all that will live godly in Chrift
" Jefus fhall fuffer perfecution ';" it being part of
their conformity to, and fellowfhip with Chrift in this
world k, and occafioned by the irreconcileable enmity
of the world towards him and his real followers l.
Nor muft it be confidered as a ftrange and fmgular
thing m, « Whofoever (fays Chrift) doth not bear his
" crofs and come after me, cannot be my difciple n."
A great part of the New Teftament was written for
Chriltians in a fuffering ftate, and can neither be
properly underftood nor relifhed but in circumftances
fomewhat fimilar. The crofs is a needful courfe of
tlifcipline, fuited to this imperfect ftate, which both
cxercifes and improves every Chriftian virtue, fuch
as faith, hope, patience, humility, meeknefs, paffive
courage or fortitude, forgivenefs of enemies, &c. and
fo is fubfervient to the leading defign of the Chriftian
religion, which is to make us meet for the heavenly
ftate. To enforce the duty of taking up the crofs3
our Lord adds, " For whofoever will fave his life,
" ihall lofe it; and whofoever will lofe his life for
l< my fake, fhall find it." i. e. If he feeks to fave his
prefent life, or what pertains to it, by fmful compli-

hMat.v.io — 13. i 2 Tim. Hi. 11, 12. k Phil. iii. 10.

1 Pet. ii. ix, 1 John xvii. 14. m i Pet. iv. 12 — 15-.

I John Hi, 12, 13. n Luke xiv. 27.

202 CHRIST S COMMISSION

ances, lie fhall lofe eternal life; but if he fuffer the
lofs of his earthly life for Clirift's fake, he fhall ob-
tain the heavenly life, which is infinitely better. He
farther fhows, that this vain and tranfitory life,
though it had all the pleafures, riches and honours
of the whole world annexed to it, would be a poor
and unprofitable exchange for. the everlalting happi-
nei's of the immortal foul.

12. " "When thou make ft a dinner or a fupper, call
»« not thy friends, nor thy brtthien, nor thy kinfmen,
" nor thy rich neighbours •, left they alfo bid thee
" again, and arecompence be made thee. But when
«« thou mr.kcft a feait, call the poor, the maimed, the
« lame, the blind : and ihou fhalt be bleffed ; for
" they cannot recompenfe thee: for thou fhalt be re-
" compenfed at the refurreclion of the jufh °"

This precept does not absolutely prohibit a Chriftian
from occafionally entertaining any of his rich rela-
tions or neighbours, who may be able to treat him in
their turn; but it evidently forbids the frequent coftly
entertainments wherewith the wealthy mutually treat
one another, to the exclufion of the poor, the wafting
of their fub fiance, and the hindering of their libera-
lity where it may be really needed; in which they
are only feeding their own luxury, pride, and felfifh-
nefs. Such have their honour and reward from one
another, and it is all they fhall receive for the often-
tatious elegance and liberal expence of their table.
But in eppoiitien to this, our Lord directs us, when
we make a feaft, to call or invite the poor, the maim-

q Luke xiv. 1 2, 13,14-

TO HIS APOSTLES. 20$

ed, the lame, and the blind, not merely to partake of
the crumbs and offals in common with the dogs, but
to fhare of the entertainment as guefts. And as we
can expect no returns of worldly honour or reward
from fuch, he affures us that we fhall be bleffed, and
fully recompenfed at the refurrection of the juft.
How few pay any regard to this faying of Jefus, or
whole feafts have any connection with the future
reward !

13. " My brethren, have not the faith of our Lord
tf Jefus Chrift the Lord of glory, with refpecl: of per-
« ions. For if there come unto your affembly a man
" with a gold ring, in goodly apparel, and there come
'« in alfo a poor man in vile raiment ; and ye have re-
" fpect. to him that weareth the gay clothing, and
** fay unto him, Sit thou here in a good place ; and
" fay to the poor, Stand thou there, or fit here un-
C( der my footftool: are ye not then partial in your-
" felves, and are become judges of evil thoughts?
" Hearken, my beloved brethren, hath not God cho-
" fen the poor of this world, rich in faith, and heirs
" of the kingdom, which he hath promifed to them
t{ that love him? But ye have defpifed the poor. Do
'« not rich men opprefs you, and draw you before the
"judgment feats? Do not they bafpheme that wor-
" thy name by the which ye are called ? If ye fulfil
" the royal law according to the fcripture, Thou fhalt
" love thy neighbour as thyfelf, ye do well. But if
" ye have i-efpecT to perfons, ye commit fin, and are
" convinced of the law as tranfgrefibrs p," &c.

p James ii. 1 — 10.

204 Christ's commission

That which the Apoftle here forbids is refpect of
perfons, or partiality; making a difference among men
on account of their outward circumftance and appear-
ance, or refpe&ing the rich more than the poor. To
illuftrate his purpofe, he fuppofes two perfons com-
ing in to their affembly ; one with a gold ring, in
(xctp7r£») fplendid apparel; the other a poor man in
vile raiment. The inftance of partiality he condef-
cends upon is, their furnifhing the firft with a feat in
a good place, whilft they ordered the laft to ftand
there, or fit here under their footftool. This is only
a fpecimen of what he condemns in general; it is one
of the leaft and moft common inftances of partiality,
and includes a prohibition of every higher degree of it;
vet fuch an inftance as this he thought fufficient to
convict them, and puts the quefti-on upon it, " Are
*' ye not partial in yourfelves?" He (hows that this
refpect of perfons is inconfiitent with the faith of
-our Lord Jefus Chriit, the Lord of glory q — that it
proceeds from a judgment influenced and biaffed by
evil QixKcyitrpuv) reafonings r — runs counter to God's
thoughts and ways in the difpenfation of his grace
to men, he having chofen the poor of this world,
rich in faith, and heirs of the kingdom; whereas they
had dcfpifed the poor whom God had chofen, and
honoured the rich, whom he had for the moft part
rejected as oppreffors of the faints, and blafphemcrs
of the name of his Son s — and that it is a moft fla-
grant tranfrrefficn of that royal law, which enjoins us
to love our neighbour as ourfelvesr.

q Tames i- i. r Ver. 4. s Ver. 5 — P. t V« . Z— 1 2.

TO HIS APOSTLES. 205

Every religion in the world but that of Jefus admits
this refpe£t of perfons. Even national Chriftianity
adopts it as a facred article of its creed. In every
worldly nation pride and ambition muft ever have
fc'ope, and wealth will always be attended with power
and influence, and be held as a foundation of diftin-
guifhed honour in itfelf, whatever be the character
of its pofleflbrs. Even fuch profeffors as condemn
relpeci of perfons in the grofs, admit it in detail, and
think it their bounden duty to make fuch a difference
between the rich and the poor as the Apoftle here
condemns. They figure to themfelves what an ap-
pearance impartiality carried this length would have
in the world; and by this rule of judging they reject
it at once as altogether ridiculous, rude, and abfurd.

Commentators have alfo endeavoured to explain
away the fenfe of this paflage. They tell us, the
(c-wxyuyn) affembly here fpoken of, is the Jewifh fy-
nagogue, which was ufed for civil and ecclefiafticai
judicature, as well as for religious worfhipj and that
as the footfov/, judges, and judgment-feats, are alfo
mentioned, fo the refpe£t of perfons forbidden muft
be a partial decifion in favour of the rich in judicial
proceedings, which is alfo forbidden in the law u.
But it is evident that the Apoftle addrefles his Chrif-
tlan brethren who had the jhith of our Lord Jefus
Chrijt*; and calls this aflemble your fytiagogu-e, which
muft therefore be a Chriftian affembly y. The fcrip-
ture never mentions a footfiool with any reference to
a court of judicature. The .Apoftle fpeaks not of

V Lev. xix. 15. X Jamts ii. u y Ver. %.

2o6 Christ's commission

judges by office, but of any of the brethren who might
be guilty of partiality; fuch, he fays, were become
judges of evil thoughts or reafonings z. As to the
judgment-feats > thefe did not belong to Chriftians; for
they had then no civil authority. It was before the
Jewifh and heathen tribunals that the rich oppreflfors
of the faints, and blafphemers of the name of Jefus,
dragged the Chriftians, and not before their bre-
thren a. The rich and the poor man are not here
fuppofed impleading one another, or demanding judg-
ment upon any caufe between them ; but fimply
coming in to their affembly, without the lead hint of
their having any concern with each other. Nor is it
fuppofed that any judicial Jiutence or determination
was given upon that occafion, but only a piece of
refpeft paid to the rich man in preference to the poor
with regard to a feat. In fhort, there is nothing in
the whole paffage that has die leaft appearance of a
judicial proceeding.

But it will be objected, that we are exhorted to give
honour to whom honour is due b. This is freely
granted; but the queftion is, To whom, and on what
account, is honour due? All the honour due to men,
according to the fcripture, is on account of fome faint
refemblance which they bear to God, who is the per-
fect ftandard and fum of all excellence, and to whom
every juft honour given to the creature ultimately
refers. Were- this principle admitted and properly
underftood, it might ferve to adjuft all our ideas as to
the foundation of honour, and enable us to judge of

Z James ii, 4, . a Yer 6, 7. b Rom. xiii. 7.

TO HIS APOSTLES. 20^

the juftice of mens various claims and pretentions to*
it. Let us fee if we can trace this principle in all the"
fcripture injunctions to honour men.

We are commanded to honour kings, governors*
and magijlrates c, becaufe they are ordained of God
as his minifters for the punifhment of evil doers, and
the praife of them that do well. In their office they
exhibit a faint image of God's dominion and rule,
and ought to be fubje£ted to and honoured, not for
wrath but confcience fake. —Servants are to u count
*< their own mafters worthy of all honour d;" becaufe
mafters, in their power and authority over their fer-
vants, bear fome refemblance of God, who fays, c< If
" I be a mafter, where is my feare?" Chrift is the
mafter of Chriftians; therefore the honour and obe-
dience Which they give to their mafters according to
the fleili ought to have a reference to him f. — Ho-
nour is due to parents from their children"-, for, as
parents, they are a lively image of God, who is the
father of his people, and claims the honour clue to
that relation : «« If I then be a father, where is mine
" honour h?" — Wives are to be fubject: to and reve-
rence their own hujbandsi\ becaufe their hufbands,
in relation to them, are a reprefentation of Chrift as
head of his church. — Paft'ort are to be held (aftysa?)
in honour, and efteemed very highly in love for their
works fake k. The ground of this is the refemblance
they bear in their work and office to Jefus Chrift the

c Rom. viii. I — 8. i pet. ii. 13—1?. d 1 Tim. vi. x, 2.

c Mai. i. 6. fEph.vi. 5. Col. iit. Z2 — 25. g Eph. vi.

1,2. h Mai. i. 6. i Eph. v. 22, 23, 24, 3 j. k Philip-.

ii. 29. 1 TheiT. v. 12, 13.

S 2

qo8 Christ's commission

chief Shepherd and Bilhop of fouls '. — Benefactors > or
men eminently ufeful in the good works of liberality
and mercy, are worthy of honour, which is accord-
ingly prornifed them m ; becaufe in thefe they imitate
God, who is good to all, and his tender mercies are
over all his works n. — Chriftians are exhorted with
brotherly love and honour to prefer one another, and
" in lowiinefs of mind to efteem others better than
« themfelves °." This mutual honour is due from
the rich as well as poor ; is the effect of humility and
love; and the foundation of it is their honourable
relation to God and conformity to his Son. Laftly,
we are commanded to <c honour all men p." If this
means any thing more than what has been already
mentioned, it muft have a refpecl: to human nature,
wherein all are upon a level; and the foundation of
this honour muft be, that " men are made after the
« fimilitude of Godq." This calls for a benevolent,
humble, and refpe£tful carriage towards mankind in
general; as they are poffeffed of a nature capable of
immortal honour, and as God hath regarded men to
■fuch a degree as to give his Son to die for the loweft
and vileft of them.

It appears, therefore, from fcripture, that there is a
fpecial honour due to rulers, relations, benefactors,
and Chriftian brethren, and alio a common honour due
to all men ; and that the foundation of this honour is
fome fimilitude or refemblance which they bear to
God. Now if thefe comprife all the clafies of men

1 Heb. xiii. ^0. I Pet. ii. 25. anrl v. 4. m Pfal. cxii. 9.

Prov. xxi. 21. n Pfal. cxlv. 9. o Rom. xii. 10. Philip,

ii. 3. pi Pet. ii. 1 7. q James iii. 9.

TO KIS APOSTLE'S.- 20}

to which diftinguifhed honour is due by the law of
Chrift, and if the only juft foundation of it be fome
imitation or refemblance of God; then every preten^
fion to dittinguifhed honour upon other grounds muft
be the claim of vanity and ambition, which Chriftians
ought not to gratify either in themfelves or others.

The fcripture calls us to honour no man on account
of his wealth. The New Tellament treats' riches
with contempt; calls them the unrighteous mammon
and filthy lucre; forbids Chriftians to lay them up;
fhows at large their evil and dangerous influence, and
how hard it is for thofe who poflefs them to enter
into the kingdom of heaven. They cannot therefore
be a foundation of honour among Ghriilians. True,
indeed, the man who does not truit in them, or va-
lue himfelf upon them, who enjoys them with tem-
perance, moderation, and a humble mind, and dis-
tributes them liberally to the needy, is truly honour-
able; but the ground of honour in this rare cafe is
not the po/TeJlon, but proper nfe of riches, or the cha*
racier of the pouefTor.

Nor are we commanded to honour any' on account
of their gay clothing or fplendid apparel,, which is one
of the ingredients of the pride of life. The Lord
afcribes- the gaudy ornaments of the daughters of
Zion to their pride and wantonnefs r; and the apoflles
absolutely forbid Chriltian- women, of whatever fta-
tion, to wear broidered or plaited hair, or gold,
or pearls, or coftly array; under which particulars
all other coftly and gaudy fineries are prohibited. I&

r Ifa. iii. 16 — 7,-4.

s %

2IO . CHRIST S COMMISSION

oppofition to which, they not only recommend the
inward adorning of the hidden man of the heart, but
aifo another kind of outward drefs anfwerable to it,
viz. inodeji apparel ' s. It would therefore be very in-
confiflent in Chriftians to refpecl: others on account
of that which they are prohibited themfelvcs, and
which is the undoubted effect of pride and vanity.
So that from the whole it is evident, that no parti-
cular honour was due to the rich man mentioned by
James; and that the preference they gave him to the
poor man on account of his riches, gold ring, and
fplendid apparel, was a criminal refpecl: of perfons,
unbecoming their holy profeifion, and which fliowed
that their own minds were too much under the in-
fluence of worldly things.

Thus I have given a fpecimen of fome of ChriiVs
remarkable fayings, which clearly demonftrate that
ins kingdom is not of this world; for the peculiar
laws of this kingdom contain a perfect fyflem of non-
conformity to the world in the mod of its fage and
•approved maxims, and in all its favourite lulls and
purfuits. The New Teftament every where oppofes
the religion of Jefus Chrift to this prefent evil world,
even in its mod decent and creditable appearance?.
It declares, that " that which is highly efteemed
" among men, is an abomination in the fight of
" God ';" that " if any man love the world, or the
" things that are in the world, the love of the Fa-
" ther is not in himu;" that " the friendship of the
«' world is enmity with God," fo that M whofoever

s i Tim. ii. 9, ic. I Pet, i;i. 3,4. t Luke xvi, 15. ui Johr. ii. r£.

TO HIS APOSTLES. 211

« will be a friend of the world is the enemy of God x."
Therefore Chriltians are exhorted not to be con-
formed to this world, but to be transformed by the
renewing of their mind, that they may prove what is
that good, and acceptable, and perfect will of God y.
The diftinguifhing precepts of Chrift are not intended
for the world, but for his own peculiar people, who
are not of the world, but ftrangers and pilgrims in it,
chofen out of it, and redeemed from it; and there-
fore they cannot be accommodated to national efta-
blifhments, interpreted by the rules of human pru-
dence, or reconciled with the purfuit of worldly
pleafurts, honours, or intereft, without being either
explained away or greatly corrupted. Their moft
fimple and obvious fenfe befl agrees with their lead-
ing defign, which is to direcl: Chriftians in their con-
formity to Chrift in this world, that they may par-
take of his glory when he appears. The character
of Jefus Chrift, which is drawn by the four Evange-
lifts, and fo often referred to in the apoflolic writings,
is the bed comment upon his fayings. In his life
he fet an example of what he taught his difciples,
leaving it for their imitation ; and therefore every
glofs upon his words, which does not accord with
his example, mud undoubtedly be falfe.

To fum up and conclude this part of the fubjecT:,
I (hall add a few observations upon that fhort but
comprehenfive fummary of Chriftian duty given by
the apoftle Paul in his epiftle to Titus: " For the
« grace of God that bringeth falvation hath appeared

x James iv. 4, y Rom. xii, %,

212 CHRIST S COMMISSION

« to all men; teaching us, that denying ungodlinefs
" and worldly lulls, we mould live foberly, righte-
" oully, and godly in this prefent world; looking for
'« that bleflfed hope, and the glorious appearing of the
ff great God, and our Saviour Jefus Chriit: Who gave
" himfelf for us, that he might redeem us from all
«.« iniquity, and purify unto himfelf a peculiar people,
" zealous of good works2."

" The grace of God that bringeth falvation," is
his free favour and fovereign mercy in faving guilty
finners through the death and refurreclion of Jefus
Chrift, and which is publdhed to all forts of men by
the gofpel. This is mentioned firft as the founda-
tion of all that follows; for till a man believes the
grace of God as revealed in the gofpel, he is deftitute
of the proper principles of gofpel-obedience ; and
Chrift's fayings will appear to him unreasonable,
grievous, and many of them utterly impracticable.
But when once he is made to know and believe the
grace of God which bringeth falvation, it furnifhes
him with new principles and motives which excite
to obedience, give ftrengtn for it, make it delightful,
and in a manner unavoidable, nay, conftrain to it.
This grace of God teacheth us,

I. To deny ungodlinefs ,• i. e. to renounce and utterly
forfake all infidelity, idolatry, impiety, profanity, and
fuperfticion, either in principle, di-fpoiition, or prac-
tice, and every thing which is oppoiite to the belief,
acknowledgement, love, fear, and iervice of the one

z Tit. ii. II — IJ.

TO HIS APOSTLES. 213

fcrue God, or to the purity of his inftitutions and
worfliip. It teacheth,

2- To deny worldly lujls; i. e. to fubdue and mor-
tify all inordinate affections and irregular defires after
the enjoyments of this world ; fuch as — " the lull
" of the flefh," or the love of fenfual pleafures —
" the luft of the eyes," or the love of riches — and
* the pride of life," or ambition for worldly honour,
fame, pomp, and pre-eminence; together with all
thefe impious and malignant difpofitions and paffions
which arife from difappointments and interferences
in the gratification of thefe luffs; fuch as difcontent
and murmuring againft God, and envy, hatred, wrath',
flrife, refentment, &c. againft men, with all their
practical effects.

But this grace of God teacheth not only the nega-
tive part of duty, or what we are to avoid, but alfo
what we are to pra£tife: not merely to " abhor that
" which is evil," but to " cleave to that which is
** good a." It teacheth us,

1. To live foberly, in the due government of our
appetites, paflions, and afFe&ions refpe&ing the
things of this world. Not only to fubdue every ftn-
ful inclination and difpofition, but alfo to moderate
fuch as are in a certain degree lawful; that fo our
defires and averilons, our joys and griefs, our hopes
and fears, may never be difproportioned to the na-
ture, importance and end of their objects, or become
finful through excefs. And as the effecl of this, to
be moderate in the ufe of lawful enjoyments; that fo

a Rom. xii, 0.

a i4 Christ's commission

we may not by them be unfitted for the Chriftian
race and warfare, but be fober and vigilant, and, like
thofe who ftrive for the maftery, to be temperate in
all things, keeping under our body, and bringing it
into fubje&ion b ; letting our moderation be fo con-
fpicuous as to be known unto all men, under the
conftant conviction that the Lord is at hand c. This
fobriety is defcribed by the Apoltle in the moft em-
phatic language: « But this I fay, brethren, the time
" is fhort. It remaineth that both they that have
" wives, be as though they had none; and they that
tc weep, as though they wept not; and they that re-
" joice, as though they rejoiced not; and they that
" buy, as though they poffefled not; and they that
M ufe this world, as not abufmg it : for the fafhion
M of this world paffeth away d." Again, the grace
of God teacheth us,

2. To live righteoufly in all our tranfadtions with,
or conduct: towards men : To do no manner of in-
jury, by word or deed, to any perfon, either in his
character, perfon, or property, much lefs in his fpi-
ritual concerns; but, on the contrary, to be true in
our words, exact in performing our promifes, juft
and honeft in ail our dealings, and faithful to our
truft.

The word (2<*#»S?) rendered rigbteoujly, fometimes
fignifies alfo benevolently which fenfe it likewife re-
quires in this place, where it is expreffive of the
whole of our duty to our neighbour; for the law en-
joins us to love our neighbour as ourfelves. Upon

b I Cor. ix. 25, 27. c Philip, iv. 5. d 1 Cor. vii. 29, 30. jl.

TO HIS APOSTLES. 215

which principle our Lord eftablifhes the following
rule of conduct : « Therefore all things whatfoever
" ye would that men mould do to you, do ye even fo
" to them ; for this is the law and the prophets e."
By this rule we are as it were to exchange conditions
with our neighbour, then confult our own breaft
what we would have him to do to us in that fituation;
and, having formed a reafonable wifh for ourfelves,
to make that the rule of our conduct towards him.
This is a fhort, plain, comprehenfive rule, full of
reafon, felf-evidence, and conviction; and it is a rule
not merely of Jlricl juftice^ but alfo of good-%vilt} kind-
nefs, and beneficence ; for in this manner we wifh other3
to a£t towards ourfelves. To live righteously^ there-
fore, imports, that we fhould abound in all the offices
of juftice and humanity towards men, bearing them
an unfeigned good-will, and having a fincere concern
for their good, fo as to rejoice in their profperity, and
be ready to promote it-, to fympathize with them in
adverfity and affliction, and, according to our ability,
to fupply their wants, relieve their diflrefTes, and
contribute to their eafe and comfort, both with re-
gard to body and mind ; to exercife patience and
long-fuffering toward them, bearing with their infir-
mities, and even putting up with injuries from them,
without retaliation or refentment, &c. &c.

To live righteoufly includes alfo the faithful and
confcientious performance of all relative duties ; a few
of which I (hail juft mention in fcripture-language.
(1.) The duties of Chriflian fttbjeSts to their civil

e Mat. Vji. 1 j.

2i6 Christ's commission

rulers. " Let every foul be fubjecl: unto the higher
" powers; for there is no power but of God: the
" powers that be are ordained of God — for the pu-
« niihment of evil-doers, and for the praife of them
" that do well. — Wherefore ye muft needs be fub-
«• jetl, not only for wrath, but alfo for confcience
" fake. For, for this caufe pay you tribute alfo ; for
" they are God's minifters attending continually
" upon this very thing. Render therefore to all
" their dues; tribute, to whom tribute is due; cuf-
*« torn, to whom cuftom; fear, to whom fear; ho-
*« nour, to whom honour. — I exhort therefore, that,
" firft of all, prayers, interceflions, and giving of
(f thanks be made — for kings, and for all that are in
" authority, that we may lead a quiet and peaceable
" life in all godlinefs and honefty f." *

(2.) The mutual duties of hujbands and wives.
(( "Wives, fubmit yourfclves unto your own hufbands,
" as unto the Lord. For the hufband is the head of

* The New Teftament was not written to direct the political
affairs of the nations of this world. It gives no infiru6lions how to
model their ccnfiitmion, nor determine which is the beft form of
government. It fhnds clear of all difcuffions alout the rights of
princes and fnl.jedls, and leaves fuch things to be decided by the
principles of natural equity, or the opinion of communities as to
what is mod conducive to the general good. Nor does it prefcribf
to kings the duties which they owe their fubjecls, though thefe are
clearly deducibie from the defcriptioii it gives of the nature and ends
of their office. But it enjoins Chriftians every where to be fuljcct
to the exiflirg powers in all civil natters confident with their duty
to God, and lather to fuffer patiently for <i good coniatnee than in
any cafe to refift them by force.

i Rom. siii. i, 3,6, 7. 1 Pet. ii. 13,14. 1 Tim. ii. I, 2.

TO HIS APOSTLES. 1\J

the wife, even as Chrifl is the head of the church:
and he is the faviour of the body. Therefore as
the church is fubject unto Chrift, fo let the wives
be to their own hufbands in every thing. — Teach
the young women to be fober, to love their huf-
bands, to love their children; to be dtfcreet, chalte,
keepers at home, good, obedient to their own
hufbands, that the word of God be not blaf-
phemed. — Whofe adorning — let it be the hidden
man of the heart, in that which is not corruptible,
even the ornament of a meek and quiet ipirit,
which is in the fight of God of great price. For
after this manner in the old time, the holy women
alio, who trufted in God, adorned themfelves, be-
ing in fubjcflion unto their own hufbands; even
as Sarah obeyed Abraham, calling him Lord. —
Let not the wife depart from licr hufband; but.
and if ihe depart, let her remain unmarried, or be
reconciled to her hufband s" On the other hand,
is enjoined, « Hufbands, love your wives, even as
Chrift alio loved the church, and gave himfelf for
it. — So ought men to love their wives as their own
bodies: he that loved i his wife loveth himfelf. For
no man ever yet hated his own flefh; but nourifh-
eth and cherilheth it, even as the Lord die church.
— Let every one of you in particular (o love his
wife even as himfelf. — Be not bitter againft them
— dwell with them according to knowledge, giv-
ing honour unto the wife as unto the weaker
veffel, and as being heirs together of the grace of

g Eph. v. 12, 23, 24, 33. Tit. ii. 4, 5. I Pet. i-ii. 1 — 7. 1 Cor.
vii. 10, ix.

2i8 Christ's commission

** life, that your prayers be not hindered — and let not
i( the huiband put away his wife h."

(3.) The duties of parents and children. « Children
iC obey your parents in the Lord ; for this is right —
" well-pleafing unto the Lord. Honour thy father
Cl and mother (which is the fir ft commandment with
ei promife), that it may be well with thee, and that
** thou mayeft live long on the earth. — Let them
" learn to fhow piety at home, and to requite their
" parents ; for that is good and acceptable before
f* God '." And to parents it is faid, " And ye fathers,
" provoke not your children to wrath, left they be
" difcouraged; but bring them up in the nurture and
cc admonition of the Lordk."

(4.) The mutual duties of mqflers and fervants.
" Servants be obedient to them that are your matters
C{ according to the flefh — not only to the good and
€C gentle, but alfo to the froward — with fear and
<l trembling, in finglenefs of your heart, as unto
<c Chrift: not with eye-fervice •, as men-pleafers, but
*' as the fervants of Chrift, doing the will of God
** from the heart; with good-will doing fervice as to
«£ the Lord? and not to men: knowing that of the
*' Lord ye fhall receive the reward of the inheritance;
*' for ye ferve the Lord Chrift. — Let as many fervants
*{ as are under the yoke, count their own mafters
" worthy of all honour — pleafe them well in all
«c things; not anfwering again; not purloining, but
« fhewing all good fidelity; that they may adorn the
*< doctrine of God our Saviour in all things. And

h Eph.v. 25,20,29, 33. Col.iii. 19. I Pet. i-i. 7. iCor.rii.n
i Eph. yu 1, 2, 3. Col. iii. 20. k Eph. vi. 4. Cc!. iii. 21.

TO HIS APOSTLES. 21$

t( they that have believing matters, let them not de-
" fpife them becaufe they are brethren; but rather
" do them fervice, becaufe they are faithful and be-
** loved, partakers of the benefit '." The exhortation
to mafters is, " And ye mafters, do the fame things
" unto them; — give unto your fervants that which is
" juft and equal — forbearing threatening; known; g
" that your Matter alfo is in heaven; neither is there
" reipecl "of perfons with him m."

3. Laftly, the grace of God teacheth us to live
godly. This includes the whole of the duty we owe
more immediately to God, and fuppofeth — (1.) A
firm belief of his being and perfections as manifefted
in creation and providence, but efpecially in the work
of redemption by Jefus Chrifb; for it is a life influ-
enced by the grace of God that bringeth falvation,
and lb muft be a life of faith in the Son of God, in
whom this grace is difplayed, and through whofe me-
diation it iifues forth to the guilty n. — (2.) It imports
a fupreme love to God as manifefted in Chrift ; re-
verencing and admiring, confiding and rejoicing in
his wifdom, power, juftice, holinefs, faithfulnefs,
amazing love, and fovereign rich grace ; efteeming
him as our chief and all-fufiicient good, and the only
proper object of our happinefs; preferring the enjoy-
ment of his favour to all the pleafures, riches, and
honours of this world, and even to life itfeif °; and
confequently dreading his difpleafure, and hating fin

1 Eph. vi. 5 — 9. Col. iii. 22 — 25. 1 Pet. ii. 18. I Tim. vi. I, a.

Tit. ii. 9, 10. 111 Eph. vi. 9. Col. iv. 1. n Heb. xi. 6,

Gal. ii. 20. o Mat. xxii. 37. rfal. ii. 10. Ixxiii. 25, 26. &B&
kiii. 3.

T 2

220 Christ's commission

the caufe of it, above all temporal evils p. — (3.) A
cheerful, conftant, and lincere obedience to all his
commandments, efteeming them concerning all things
to be right *. — Delighting in the public and private
exercifes of his worfhip'"; fuch as, attending his
word and ordinances; addreffing him in praife and
adoration of his excellencies, in humble acknow-
ledgements of our guilt and unworthinefs, in earneft
petitions for his mercy, and the fupply of our mani-
fold wants, in grateful returns of thankfgiving for
all his benefits, and all in the name of our Lord Je-
fus Chrift, confiding in his merits and mediation for
acceptance3. — Performing all the duties • of fobriety
and righteoufnefs alter a godly fort, under the influ-
ence of his fear, authority, and grace ; and even
every the moll common and natural action of life,
whether we eat, or drink, or whatfoever we do, do-
ing all to the glory of God l. — (4.) A hearty acquief-
cence in all the difpenfations of his providence, whe-
ther profperous or afflicting ; fully perfuaded that our
moft minute concerns are under his holy, wife, and
gracious management. Content with the fituation
in which he hath placed us, and the portion he
hath allotted us of the things of this life u. Patient,
humble, and fubmiflive under his chaftifements, nei-
ther defpifing them, nor fainting when rebuked of
him x. Calling all our care upon him, and refigning

p Mat. x. 28. 1 Pet. Hi. 14, 15. q Pfal. cxix. 6, 127, 128.

I John ii. 4. and v. 3. r Pfal. lxxxiv. 1 — 5. Atts ii. 42.

s Heb. x. 19 — 23. and xiii. 15,16. 1 John v. 14, 15. Col. iii. 17,
t 1 Cor. x. 31. u Philip, iv. 11. Heb. xiii. 5. x 1 Pet.

Pet.

6. Heb, .■.ii. 5 — 12.

TO HIS APOSTLES. 221

Ourfelves and all our concernments to his difpofal y;
knowing that under his direction all things ihail work
together for, and finally ifTue in, our good z.

The Apoftle next takes notice of the gofpel princi*
pies or motives which influence the Ghriftian obedi*
enee. — I. The firll he mentions is, " that bleffed
M hope;" i. e. the hope of the heavenly inheritance a*
the hope which is laid up for them in heaven, the
hope of glory b. This is the grace which is to be
brought unto them at the revelation Of Jefus Ghriftc9
and fo is connected here with his " glorious appear-
" ing;" for he hath promifed to come again, and re->
ceive his people to himfelf, that where he is there
they may be alfo d. True Ghrfftians, therefore, are
delcribed as waiting for the Son of God fi*om heaven,
looking for him, and loving his appearing e. Now
it is in " looking for," or eavndUy defiring and ex-
pecting, " that bleffed hope," that they are influ-
enced to give up with every thing that comes in com-
petition with it y " to deny ungodlinefs and worldly
" lulls" — ct not fafhioning themfelyes according to
" the former lufls in their ignorance '" — " that they
<f may have confidence, and not be afhamed before
"him at his coming*-," but " be found of him in
" peace, without lpot, and blameleiV'." It is the
joyful expectation of this bleflTed hope that fupports
them under the various trials and afflictions of this
life ' ; and it is this which powerfully engages them

y i Pet. v. 7. Philip, iv. 6, 7. 1 Pet. iv, 19. z Rom. viii. :8,

a 1 Pet. i. 3 — 5. b GoJ. i. 5, 27. c 1 Pet. i. 13. cl Jdhn

jtiv. 3. eiTkcff.i.i . Heb. be. 28. a Tim. iv. 8. f iPet. i.ij,
gijoiinii. 28. h2 Pet. iii. J.s. i Rom. viii. 17,18. lPet.i.6 •

.12 2 CHRIST S COMMISSION

;o « live foberly, righteoufly, and godly in this pre-
fent -world"' — " to be holy in all manner of conver-
" fation, as he who hath called them is holy k" —
" to be ftedfaft, unmoveable, always abounding in
,c the work of the Lord, forufmuch as they know
" that their labour is not in vain in the Lord1." Thus
they walk by faith, and not by fight, while they look
not at the things which are (ccn and temporal, but
at the things which are not i'een and eternal m. —
2. Another influencing principle of the Chriftian life
is, that " the great God and our Saviour Jefus Chrift
<c gave himfelf for us, that he might redeem us from
" all iniquity." Chrift's giving himfelf for us is the
Ligheft expi-cffion of divine love and condefcenfion
that poflibly can be conceived n, and indeed it pafleth
knowledge ° ; it muft therefore have the ftrongeft
influence upon thole who believe it to produce love
and obedience. The Apoftle felt its influence in this
refpe<£t to be in a manner irrefiftible. He fpoke from
experience when he faid, " The love of Chrift con-
" ftraineth us, becaufe we thus judge, that if one
*c died for all, then all have died ; and that he died
*f for all, that they who live Ihould not henceforth
** live unto themfelves, but unto him who died for.
" them, and role again p." It ma-de him renounce
his own righteoufnefs, with the pleafures, riches, and
honours of this life, and cheerfully fuftain the hatred
of the world for Chrift's fake : " God forbid (fays
" he) that I ihould glory, fave in the crofs of our

k i Pet. i. 15,16, 1 1 Cor. xv. 58. m 2 Ccr. iv. 1?

and v. 7. iiRom.v. 8. 1 Jo'.m iii. 16. and iv. o. < Epbj

iii. 19, p % Cor. v. 14, rj.

TO HIS APOSTLES. 22^

" Lord Jefus Chrift, by whom the world is crucified
" unto me, and I unto the world V Again, Chrilt's
giving himfelf for us, is the procuring catife of all
fpiritual and eternal blefTmgs r, and alfo the higheft
evidence that they fhall be conferred upon all for
whom he died; for if God " fpared not his own Son,
" but delivered him up for us all, how fhall he not
" with him alio freely give us all things s?" There-
fore, all the motives to love and obedience arifing from
thefe bleflings, muft refer immediately to the death of
Chrift, and derive their power from it. In this con-
nection they appear in the mo ft convincing, import-
ant, and affecting point of view, and fo muft have
the ftrongeft influence upon the heart and life. — 3.
Laftly, believers are alio influenced to live foberly,
righteoufly, and godly in this prefent world, from
the confideration that fuch a life is one of the great
ends of Chrift's death; for he « gave himfelf for us,"
not only " that he might redeem us from all ini-
" quity," in refpect of the guilt and punifhment of
fin, but that he might alfo free us from its pollution
and fervitude, " and purify unto himfelf a peculiar
u people, zealous of good works." Chriftians look
upon themfelves as not their own, but bought with
the price of Chrift's precious blood, and bought for
this end, that they may be his peculiar property,
and confecrated to his fervice ; and therefore hnd
themfelves under the ftrongeft obligations both from
gratitude and juftice to live unto him that died for
them; and to glorify God in their body, and in their

<jG-l.vi.14. rEph.1.7. GaLiv.J. Htb.ixij. sRom.viii. 3?j

224 CHRIST S COMMISSION

fpirit, which are God's l. In point of interefl too
they fee the necefhty of holinefs and good works, a9
they know that without them no man mail fee the
Lord u, or ftand with acceptance before the judg-
ment-feat of Chrift x.

Theie principles of the Chriftian obedience diftin-
guifh it from mere morality, which proceeds from
motives of worldly eafe and convenience — from
Deifm, which acknowledges only the God of nature
as difcovered by reafon or inward feelings — from Ju-
daifm which was laid in the conftitution of a nation
of this world, and was a fervice in the oldnefs of the
letter — and from every comvption of Chriflianity,
whereby it is accommodated either to the religious
pride or worldly lufts of men.

Having taken a view of fome of Chrift's com-
mandments to his difciples as individuals, and in
relation to their converfation in the world at large, I
fhall now proceed to mention fome others which they
are to obferve in their united capacity, and in a (late
of feparation from the world. But it will be proper,
in the firft place, to explain a little the nature and
ends of that fituation.

Of the vlfole separation of Car ijlians from the World,

By feparation from the world, I do not mean that
they mould withdraw from human fociety, or flmt
themfelves up like monks or hermits, which would be

t I Cor. vl 19, 20, U Kcb. xi:. 14. x 2 Ccr. v. 9, 10,

JVL-t. xxv. 3 1 — 46.

TO HIS APOSTLES. 225

to render themfelves ufelefs in the world. Our Lord
and his apoftles kept up a free and open converfe
with mankind j and Paul admits that believers can-
not altogether avoid keeping company with the for-
nicators, the covetous, the extortioners, and idolaters
of this world, without going out of the world a.
Christians are members of civil fociety, and ought to
be ufeful and exemplary in the difcharge of the du-
ties which belong to their different ftations and rela-
tions therein ; lhining as lights in the world, and
adorning the doctrine of their Lord and Saviour in
all things: But the reparation from the world which
the word of God enjoins Chriftians, is to break c»fF all
religious connection and fellowfhip with fuch as do
not appear to be real believers in Chrift, and fubject
to his authority.

When God chofe antient Ifrael to be a peculiar
people to himfelf, he feparated them from all other
people in the world b, and ftrictly prohibited them
from intermarrying, or having any intercommunity
of worfhip with the nations c. It was only in this
feparated lituation that they could obferve his ordi-
nances, or enjoy his fpecial preience and promifed
refidence among them in his tabernacle and fanc"tu-
aryd. And as all their defections tended to throw
down this diftinction and mix them with the hea-
then; fo in all their reformations they were called to
come out from among them, and to feparate them-
felves from all ftrangers unto the law of God e. But

a 1 Cor. v. 9, 10. b Deut. xiv. 2. 1 Kings viii. 53.

c Deut. vii. 1 — 7. d Lev. xxvi. 11, 12. Ezck. xxxvii. 26, 27, 28,

e Ii'a. Jii, 11, Ezra ix. and x. 11. Neh. ix. 2. x. 28. and xiil 3,

ii6 Christ's commission

this feparation was only a temporary partition-wall
between Jews and Gentiles f, and a figure of the
true reparation of Chrift's people from the world
which was to take place under the gofpel ; for to this
the apoftle Paul applies it in the following words,
" Be ye not unequally yoked together with unbe-
" lievers : for what feilowfhip hath righteoufnefs
** with unrighteoufhefs ? and what communion hath
" light with darkneis? and what concord hath Chriit
" with Belial? or what part hath he that believeth
" with an infidel? and what agreement hath the tem-
" pie of God with idols? for ye are the temple of the
« living God; as Gcd hath faid, I will dwell in
«* them, and walk in them ; and I will be their God,
" and they fhali be my people. Wherefore come
" out from among them, and be ye feparate, faith
** the Lord, and touch not the unclean thing-, and
* I will receive you, and will be a Father unto you,
** and ye fhall be my fons and daughters, faith the
w Lord Almighty s." Here Chriftians are absolutely
forbid to be unequally yoked together in religious
feilowfhip with unbelievers * j aliuding to the pro-

* Many explain this prohibition of the yoke of marriage with
unbelievers, though they pay no regard to it even in that view. But
the Apoftle had wrote to the Corinthians before, " If any brother ■
" hath a wife that believeth not, and flie be pleafed to dwell with him,
*' let him not put her away," I Cor. vii. 12, 13. and therefore cannot
in this place be calling them to come out from, or feparate themfelves
from their unbelieving wives. Nor is he foi bidding all civil inter-
courfe with unbelievers; " for then (fays he) muft ye needs go out
" of the world," 1 Cor. v. 10. This prohibition therefore muft re-

f Eph. ii. 13, 14. g 2 Cor. vi. 14, I5> l6» I7» lS>

TO HIS APOSTLES. 227

hibltion in the law of yoking an ox and an afs toge-
gether h. The monftrous incongruity and unfuitable-
nefs of fuch promifcuous fellowship is fet forth by a
variety of flriking contrails; fuch as that of righte-
oufnefs with unrighteoufnefs, light with darknefs,

fpecT: church-communion, wherein he that believeth hath no part
With an infidel, nor the temple of God any agreement with idols.
It is fuch a yoking together as ftraitcned the Corinthians in their
own bowels, and which they ate directed to give up that they may
be enlarged in Chriftian affection, and fo muft be an exhortation of
the fame import with that in i Cor. v. 7.

Yet they err on the other hand who affirm, that the Chriftian

feparation has nothing to do with marriage ; for ever fince God fe-

parated a people to himfelf, there appears to have been a reftriction

in that matter. — Before the flood, the church of God feems to have

been confined to the poflerity of Seth, who are faid to " call upon

" the name of the Lcrd," Gen. iv. 26. and are termed the " ions of

" God," chap. vi. 2, 4. Thefe highly tranfgreffed by taking them

res of " the daughters of men," or of the ungodly race of Cain;

and the univerfal corruption introduced by this finful connection,

feems to have been the principal caufe of the flood, chap. vi. 2 — 8.

— When God feparated Mrael to be a holy people to himfelf, he

ftrictly forbad them to intermarry with the idolatrous Gentiles, left

they fhould turn them afide from the Lord, Deut. vii. 3, 4. and thofe

who tranfgreffed this law were obliged to put away their heathen

wives, togecher with their iffue, Ezra. ix. — Under the gofpel this

law of reparation is in part altered. Converts to Chriftianity already

married to unbelievers, are not to put them away if they are pleafed

to dwell with them, neither are the children illegitimate as by the

law of Mofes, 1 Cor. vii. 12 — 15. But then, believers who are yet

to marry are laid under this reftriction, that they marry " only in

" the Lord," ver. 39. i. e. only fuch as appear to be in the Lord,

or Chriftians; even as to receive or falute-perfons in the Lord, is to

receive or falute them as Chriftian brethren or Afters, Rom. xvi. 2,

II, 23. Fhilem. ver. 16. Paul afferts his power to lead about a wife,

h Deut. xxii. 1?.

228 Christ's commission

Chrift with Belial, and the temple of God with idols.
Believers are here declared to be the temple of the
living God, wherein, he fays, he will dwell and walk,
and be their God, and they his people. From thefe
confiderations, the Lord moft folemnly calls them
to give up all religious communion with unbelievers;
to come out from among them, and be feparated,
andjiiot to touch the unclean thing, or meddle in the
lead degree with any of the defiling abominations of
infidels. And he encourages them to this feparation
by great and precious promifes, which are more than
fufficient to counterbalance all the worldly difadvan-
tages which attend it, even though they fliould be
caft off and difowned by their neareft relations; for,
" faith the Lord Almighty, I will receive you, and
" will be a Father unto you, and ye fliall be my fons
(f and daughters."

Chriftians are called to feparate thcmfelves not only
from heathen idolaters, but from all unbelievers of
every denomination. The Jewifh church was of di-
vine inftitution, and the members of it God's pecu-

but he mentions only a fifier, I Cor. ix. 5. The New Teframent ex-
hortations to the mutual duties of hufbands and wives, fuppofe both
parties to be believers; for they are enforced by the example of
Chrifl: and his church, Eph. v. 22 — 33. and by their- ftate, " as be-
" ing heits together of the grace of life," and " that their prayers
" be not hindered," I Pet. iii. 7. Without this they cannot be fup-
pofed to concur in " bringing up their children in the nurture and
" admonition of the Lord," as directed, Eph. vi. 4. I mail only ob-
ferve farther, that fuch a near connection with unbelievers mrft be
attended with Glares to a Ohriftian, tending to turn him afide from
his profeflion; the word of God fuppofes this, and even Solomon
the Wife was unable to refift them, 1 Kings xi. 1—9.

TO HIS APOSTLES. 229

liar people} but when they rejected the Mefliah,
Peter calls the convicted Jews to " fave themfelves
«* from that untoward generation:" this they imme-
diately obeyed by gladly receiving his word, feparat-
ing from the Jewifli communion, and . joining
themfelves unto the difciples '. In the Jewifh
fynagogue at Ephefus, when Paul faw that " divers
" were hardened, and believed not, but fpake evil of
" that way before the multitude, he departed from
" them, and feparated the difciples K"

But this is not all; they are called to feparate not
merely from profelfed unbelievers, but alio from all.
falfe profelTors of Chriftianity; from all who do not
appear to be really of the truth, hearing Chrift's
voice. Paul forewarning Timothy of the perilous
times that mould come by a corruption of Chrifti-
anity under the profeiTion of it, cautions him againft
the begun appearance of this in thole whom he de-
fcribes as " having a form of godlinefs, but denying
** the power thereof; and exhorts him, " from fuch
" to turn away 1." If in the days of the apoftles,
when Chriftianity laboured under every worldly dis-
couragement, the myflery of iniquity began to work1",
and many took up with a form of godlinefs, denying
the power of it, how much more muft this be the
cafe now, when it has been fo far corrupted as to
become national, and when worldly honour and in-
tereft are connected with a kind of profeflion of
it ? The fcriptures of the New Teftament foretel
and clearly defcribe a general apoftacy from the

i Ads ii. 40, 41. k Chap. xix. 9. 1 a Tim. iij. 5.

m 2 Tlieff. ii. 7.

230 Christ's commission

moft holy faitli by a corruption of that faith, and a
monftrous power that fhould arife in oppofition to
Chriftianity under the profeffion of it, and which, by
means of the kings of the earth, fhould draw a form
of godiinefs over the nations, denying the power
thereof". This is remarkably verified in the Rqmifh
church, myftically called Babylon the Great, the Mo-
ther of Harlots ; which is the deftined objedt of divine
vengeance, and in relation to which this folemn call
is given to the people of God, « Come out of her,
" my people, that ye be not partakers of her fins,
« and that ye receive not of her plagues °." The
generality of Proteftants imagine they have fufiici-
ently obeyed this call in feparating from the commu-
nion of that falfe church ; but however important
that feparation was, it was not a feparation of God's
people from the world, as in the days of the apoftles.
The Reformation has indeed brought the fcriptures
to light, and broken the antichriitian uniformity; yet,
like the great harlot-mother, it hath formed an alli-
ance with the ft ate, committed fornication with the
kings of the earth, accommodated itfclf unto the
eourfe of this world, and drawn the nations, as fuch,
into its communion. Are not the nations called Tro-
teftant (whatever may be faid of the comparative
foundnefs of their fpeculative creed) as really of this
wcild, and as fully conformed to it in all its lulls, as
thofe from which they have feparated? Are not the
generality as glaringly deftitute of the real power of
godiinefs under the Froteuant as Popifli form ot it?

naThcff.ii.3-13. 1 Tim. iv. 1-4. »Tiiu.iii.I— 10. ft Pet

ii. Judever.4— SO, Rtv. xiii. i\i. >:vii.xviii. o Rev. xvm. 4.

TO HIS APOSTLES. 1$t

If this is the cafe (and who that know any thing of
true Chriftianity can deny it?), then the people of
God, who are in fuch a connection, muft be ftiil
dwelling with the daughter of Babylon, and as
effectually mixed with the world in religious fellow-
Chip as ever. By fuch the divine call, " Come out
" of her, my people," ftill remains uncompfied with;
and they would do well to confider fericufly the dan-
ger of fuch a connection, and not be deceived with
national forms of godlmefs, whether Popifh or Pro-
teftant, which, however they may differ in other
refpe&s, muft always agree in difpenfing with the
power of true godlinefs, and in connecting the dif-
ciples in religious fellowfhip with thofe who deny
that power, in direct oppofition to the word of God,
which commands them to turn away from fuch.

This feparation is not only a duty in itfelf, but a
fituation necefiary to our keeping many other com-
mandments of Chrift, which cannot be obferved in
mixt communion with the world, but only among
difciples in a ftate of feparation from it; fuch as, his
new commandment of brotherly love in its various
branches, .the ordinances of his houfe, the faithful
and impartial exercife of its difeipline, &c.

Of their Union among the mf elves in vifible Church-'
fellow/hip, and the Scripture idea of a Church.

Chriftians mud not only be fcparated from the

world, but united together in a vifible church ftate,

in order to their obfcrvins all things waatfoever

Chrift hath commanded. The word (jkkAao-wb) ren-

U 2

232 Christ's commission

tiered church, fignifies any kind of aflembly or con-
gregation, whether lawful or unlawful p ; but when
ufed in a religious fenfe, it has two different fignift-
cations in the New Teftament.

1. It fignifies the whole body of the redeemed,
whether in heaven or on earth, who are called the
general aflembly and church of the firft-born q. This
is that church which Chrift loved as his fpoufe, and
for which he gave himfelf r. It is termed the whole
family in heaven and in earth s; all the building fitly
framed together, and growing unto an holy temple
in the Lord, who is both its foundation and chief
corner ftone r. This church is not many, but one;
it is the fame with Chrift's one body, which is ani-
mated by one Spirit u; it has but one tabernacle or
feat of worfhip, one holy place, viz. heaven itfelf,
one altar, prieft, and facrifice x ; and was typified by
the ancient church of Ifrael, which was but one con-
gregation. At prefent this church is invt/ible to us,
and will not appear until Chrift's fecond coming,
when all the ele£r. fhall be gathered in, raifed from
the dead, and appear with him in glory. This is the
only true catholic or univerfal church, there being no
fuch thing mentioned in fcripture as a catholic vifible
church in this world, as fome affirm; and it is to the
vifible members of this church that baptifm belongs.

2. The word alfo fignifies a particular congregation
of vifible believers, with its biihops (i. e- elders) and
deacons, regularly aflembling in one place, for the

p ASts xix. 32, 39, 41- qHeb. xii. 23. r Eph. v. 25, 26.

s Chap. iii. 1 ■-. t Chap. i'.. 20, 21. u Chap. iv. 4.

x Heb. is. ii5 12, 24. xui. io. and x. 12, 19, ax.

TO HIS APOSTLES, SJ3

performance of religious worfhip, and the obfervatiort
of Chrift's inftitutions. — -It fignines a Jingle CGtigrega~
tkn ; fuch was the church at Jerufalem, Antioch,
Ephefus, Philippi, Corinth, &c- — Each of thefe foci-
eties were compofed of vifible believers, or fuch as by
their profeffion and walk appeared to be faints and
faithful y. — It had a plurality of elders or bjjljops to
rule and labour in the word and do&rine z; and alfo
of deacons to take care of the poor and ferve tables :1.
> — It regularly affembled in one placeb, there being na
fuch thing in the apoftolic age as a church made up
of different congregations meeting in different places.
« — The end of its affembling was to perform facial
•worJJjlp and obferve Chrift's inftitutions ; of whicli
afterwards.

Thefe are the outlines of a vifible church of Chriftj
fuch as the apoftles planted in every place wherei
there was a fuffficient number of difciples to compoic
it. Such a church is an organized body, complete
in all its parts c, and has the full power of govern-
ment and difciplirie within itfe'lf; being fubjecl: to no
other authority or jurillliclion but Chrift's, who walks
in the midft of the golden carrdlefticks, and holds
the ftars in his right hand'd. It is a •viftble repteferi-
tation of Chrift's true catholic church, whicli is at pre-
fent inv/jzb/e} and therefore is defigned by the fame epi-
thets ; fuch as, God's building, habitation, temple, houfe^

y i Cor. i. 2. Eph.- i. f. Philip, i. i. Col. i. 1. V, AdU

xiv. 23.XX. 17. Philip, i. 1. Tit. 1.5. iTLn. v. 17. a A&S

vi. 1 — 7. Philip, i. 1. 1 Tim. iii. 8 — 14. b Acts ii. 1, 46,

fv. 31. and v. 13. 1 Cur, xi. 1'i, 2,0. c 1 Co*, xii. 27. d R.v,,

». x.

tr 3

$34 CHRIST S COMMISSION

Chrift's body, fpoufe, &c.e. To fuch a church were
the ordinances delivered f, as alfo the inftituted disci-
pline S; and it is only in fuch a focicty, feparatcd
from the world, that they can be obferved according
to their primitive inftitution. Now, to fuch a church
as has been defcribed were the baptized difciples
added, that they might be edified in the faith, and be
in a fi luution to obferve all things whatfoever Chrift
hath commanded h.

Of the nature and grounds of the Chrt/lian Union.

Before we proceed to the duties of church-mem-
bers, it will be neceffary fir ft to take a view of the
nature and grounds of their union upon which thtfc
duties are founded.

The apoftle Paul frequently illuftrates this by the
union which fubfifts among the members of a living
human body: " For as we have many members in
" one body, and all members have not the fame
" office; fo we being many are one body in Chrift,
« and every one members one of another '" — " For
" as the body is one, and hath many members, and
" all the members of that one body, being many, are
" one body; fo alfo is Chrift. For by one Spirit we
" are all baptized into one body, whether we be Jews
11 or Gentiles, whether we be bond or free; and have
" been all made to drink into one Spirit*." By this
figure he intends not only the catholic church, but

t t Ccr. iii. 9, i6, I". Eph. ii. 22. i Tim. ili. 15. i Cor. xii. 27,
aCer.xi. a. fiCcr. xi. 2. gMat.xviii. ij — 21. 1 Cor. v.

^A&s ii. 4:? 47. i Rosn, sit. 4, 5. I: 1 Cor. xii. 12, 1$.

TO HIS APOSTLES. 235

alio a particular vifible church, like that at Corinth,
to which he directly applies it ; " Now ye are the
" body of Chrift, and members in particular1;" For
the one body of Chrift is not to be feen in this world,
but as reprefented by a particular fociety of the faints,
and among them only does its unity appear. The
fame Apoftle, exhorting the Ephefian church to keep
this unity, fets before them the grounds of it :
(l There is (fays he) one body and one Spirit, even
" as ye are called in one hope of your calling ; one
n Lord, one faith, one baptifm, one God and Father
" of all, who is above all, and through all, and in you
«allm."

Here we fee that the body of Chrift is one — 1. By
having one Spirit, viz. the Holy Spirit, communicated
to it from Chrift the living Head. This, like the
foul in. the natural body, is the principle of life and
motion; without which it would be only a dead un-
animated mafs. It is alfo the principle of unity among
all the parts. Were there different fpirits of contrary
minds, ciifpofitions, and qualities ill one body, it would
create a ftrange and unnatural difcord among the
members; but in the body of Chrift there is but one
Spirit, which animates every part, diffufes a common
feeling and fympathy throughout the whole, and
ui.ites it into one living fyftem, having one mind, in-
tereft, and affection. This is the unity of the Spirit;
and if any man have not the Spirit of Chrift, he is
none of his. In confequence of this — 2. They have
one hope of their calling, i. e. one object of hope, viz.

1 I Cor, xii. 2 7. m Eph. iv. 4 — 7.

236 Christ's commission

the glorious heavenly inheritance, which is " the hope
" laid up for them in heaven n," termed the " hope
« of their calling," becaufe " God hath called thenl
" unto his eternal glcry by Chrift Jefus °." They
are begotten again to this lively hope of the inheri-
tance by the refurrection of Jefus Chrift from the
deadp, and have the Spirit as the earned of it in
their hearts q. This unity of hope gives them all one
intereft, purfuit, and aim r. — 3. They have one Lord,
even Jefus Chrift, the aione Saviour, Lord, and Head
of his church, by whom are all things, and they by
him s. This one Lord they confefs to the glory of
God the Father as the Lord their Righteoufnefs, and
as their fole king, lawgiver and judge, exclufive of
all other lords, and matters; efteeming all his laws
of indifpenfible obligation, and fo ftudying to obferve
all things whatfoever he hath commanded them. —
4. They have one faith, i. e. one doctrine of faith,
which is emphatically ftyled the truth. The tefti-
mony of God concerning his Son is this one faith-.
This is <l the faith of God's elett r," — " the faith
" once delivered to the faints," for which they muft
contend earneftly u — >" the faith of the gofpel," for
which they muft jointly ftrWe, Itanding fait in one
fpirit, with one mindx. All the faints have obtained
like precious faith with the apoftles in the righteouf-
nefs of God and our Saviour Jefus Chrift y, and fo
have an unity of the faith and knowledge of the

D Col. i. 5. 01 Pet. v. 10. 2 Tlu-ff. ii. 14. p 1 Pet i. 3, 4.

q Eph. i. 13, 14. r Philip, iii. 12 — 18. s I Corl viii. 6.

t Tit. i. i. u Jude vei. 3. s Philip, i. 27.
y 2 Pet. i. i.

TO HIS APOSTLES. 237

Son of God z. — 5. They have one baptifin, which
is connected with the confeilion of the one faith;
and which, as it is here diftinguiihed from the
one Spirit, muft be baptifm in water. This is the
only baptifm which Chriit hath inftituted, and com-
manded to be administered to thofe who are made
difciples in all nations unto the end of the world3;
and therefore muft be the one baptifm of his church,
and an indifpenfible prerequisite to church-fellowihip,
he having placed it in the very entry to his king-
dom b; accordingly none were admitted into the
vifible unity of Chrift's body without it. — 6. They
have one God and Father of all, who is above all, be-
ing the God and Father of our Lord Jefus Chrift,
and in him the God and Father of the whole family
in heaven and on earth c; he is alfo " through all,
" and in them all" by his Spirit, according to Chrift's
prayer, " That they all may be one, as thou, Father,
<« art in me, and I in thee; that they alfo may be one
" in us — I in them, and thou in me, that they may
" be made perfect in one, and that the world may
" know that thou haft fent me, and haft loved them
" as thou haft loved med."

Thefe are the catholic unities of the body of Chrift,
and no particular fociety can vifibly reprefent that one
body which does not appear to be one in thefe parti-
culars. This union can onlv become vifible in their
joint and explicit confeilion of the one faith and hope
of the gofpel, and declared purpofe of heart to cleave
unto the Lord and to one another in obferving all

z Eph. iv. 13. a Mat. xxviii. 19, 20. b Jehn iii. 5,

c Eph. iii. 14, ij. d John xvii. 21, 23.

238 Christ's commission

things whatsoever he hath commanded them. By
this they difcern one another to be of the truth and
hearing Chrift 's voice, and upon this ground they are
" knit together in love" for the truth's fake, which
completes their union j for " charity is the bond of
" pevfeclnefs e."

It is evident from the nature and grounds of this
union, t] t t] ey muft be all of me mind in the faith
and obedience of the gofpel. For how can they have
fellowfhip in the truth, or love one another for its
fake, if they differ about the truth itfelf, and are not
one as to the foundation of their hope? ana how can
they walk together as a body in obierving the com-
mandments of the one Lord, if they are not agreed as
to what he hath commanded them, and do not hold all
his laws of indifpenfible obligation ? Therefore the
Apoftle moft folemnly exhorts the Corinthian church,
" Now I befeech you, brethren, by the name of our
" Lord Jefus Chrift, that ye all fpeak the fame thing,
" and that there be no divifions among you; but that
«c ye be perfectly joined together in the fame mind,
« and in the fame judgment f." Without this unani-
mity they cannot " with one mind and one mouth
" glorify God, even the Father of our Lord Jefus
" Chrift s j" nor can they have a converfation be-
coming the gofpel, which confifts in " (landing faft
«* in one ipirit, with one mind, jointly driving for the
" faith of the gofpel V The Lord hath paromifed,
in relation to New Teftament times, to give his peo-
ple one hearty and one icny, that they may fear him for j

e Col. iii. 14. f 1 Cor. i. 1 A. g Rom. xv. 6.

h Philip, i. 27.

* TO HIS APOSTLES. 239

ever1; and Chrift hath prayed that his difciples may
be one, and that as an evidence to the world that the
Father hath fent him b. This was actually exempli-
fied in the church at Jerufalem, where " the multi-
(C tude of them that believed were of one heart and of
" one foul c •" and this is what every church of Chrift
mml aim at, and will attain, in fo far as the truth is
the bond of their union and hinge of mutual love.

Societies that are not united upon the truth are
not much affected with differences about it. They
fpeak of being one in the ejfentials of religion, as if the
religion rjf Jefus contained non-efientiah which they
may avowedly difpenfe with at pleafure. But if we
come to particulars, it will be found, that their union
does not (land upon any determinate view or explicit
, agreement even in what they call efTentials, but upon
one another's fuppofed Jincerity or conjcietitioufnefs in
thei* different opinions. This is the hinge of modern
charity, which, initead of rejoicing with the truth,
makes light of Chrift's authority, and pays its devo-
tion to human pride.

The Duties of Church-members in relation to each other.

These duties are all comprehended in love, and
are juft the practical exercife of it, anfwerable to the
nature of their connection, and the various circu n-
ftances and conditions of each other. We mall
therefore,

I. Confider the principle which rnuft influence and

ajer. xxxii. 39. b John xvii. 31, 22,23. c Aflsiv. 32.

240 Christ's commission

pervade all thefe duties, viz. brotherly love: "A new
« commandment (fays Chrift) I give unto you, That
« ve love one another; as I have loved you that ye
" alfo love one another. By this fhall all men know
« that ye are my difciples, if ye have love one to
« another '."

Our Lord terms this a new commandment, and
that moft properly. The love enjoined in it is quite
different from that univerfal benevolence which, both
by the law of nature and of Chrift, we are bound to
have to our brethren of mankind in general, and
from that love and affection we owe to our natural
relations and connections in particular. It is alfo
very different from that peculiar love which by the
law of Mofes was enjoined old Ifrael as brethren of
the flock of Abraham, and members of the Jewifh
church. This will appear, if we confider,

(i.) That he gives this commandment only to his
difciples; " A new commandment I give unto you."
The Apoftle connects it with the command to believe
on him k; and indeed none but they who really be-
lieve on the name of the Son of God are capable of
obeying it.

(2.) The objects of it are not the world at large,
nor any particular earthly nation like the Jews, but
one another; " A new commandment I give unto you,
« That ye love one another-," that is, all of every
nation whom they can difcern to be faints and faith-
ful brethren in Chrift, judging by the vifible charac-
ters whereby he points them out to them in his word.

i John xiii. 34. 35- k 1 Jcl»> »'• *3-

TO HIS APOSTLES. 24.X

Every one who appears to be of the truth, hearing
Chrift's voice, is the object of this love, and none
but fuch; for it is the love of thofe who know the
truth to one another, and that for the truth's fake
which dwelleth in them, and mail be with them for
ever '.

(3.) The motive or reafon enforcing it is the exam-
ple of his own love to them; " as I have loved you,
** that ye alio love one another." This he afterwards <?&*/%*
repeats, " This is my commandment, That ye love Hf*
*f one another, as I have loved you; and he inti-
mates how he loved them in the very next words m,
** Greater love hath no man than this, that a man lay
u down his life for his friends *'." Yet in this man-
ner he manifefted the greatnefs of his love towards
them; for, fays the Apoftle, "Hereby perceive we
" the love of God, becaufe he laid down his life for
" us ;" and he makes the fame ufe of it, " Beloved,
*; if God fo loved us, we ought alio to love one an-
*l other — we ought to lay down our lives for the
'•'brethren0." This is a new motive to brotherly-
love, peculiar to the gofpel, and which refpects only
Chrifl's friends, whom he fo loved as to lay down his
life for them ; and it fuppofes them believing this,
and on that account loving one another as brethren
for whom he died.

* Chrift did more, he laid down his life for enemies, Rom. v. 10.
but as he is not here fpeaking of love to enemies, as in Mat. v. 44,
but to one another as friends and brethren, he enforces it by this ia«
ftance of his love towards them confidered as his friends.

1 2 John ver. 1, 2. m John xv. 12, 13. a 1 John in. ;S

and iv. 10, u.

24-i CHRIST S COMMISSION

(4.) He makes their obedience to this command-
ment the great evidence of their being his difciples;
« By this fliall all men know that ye are my dif-
(t ciples, if ye have love one to another." From this
it is plain, that the love he requires is not a mere
latent inactive principle in the heart, for no man
could know them by that-, but a fervent, a£Hve, be-
neficial love; a love in deed and in truth, appearing
by its moft genuine fruits and effects in the whole of
their conduct towards each other, fo as fhikingly to
(diftinguifh them from all the world befides, and mark
them out to ail men as his difciples. This love is
not only an evidence to others, but alfo to their own
confeiences, that they are ChrilVs difciples : We
" know (fays the Apoftle) that we have paffed from
« death unto life, becaufe we love the brethren: he
*( that loveth not his brother abideth in death. — My
*{ little children, let us not love in word, neither in
<f tongue, but in deed and in truth. And hereby
«' we know that we are of the truth, and fliall aflure*
tc our hearts before him. For, if our heart condemn
9* us, God is greater than our heart, and knoweth
i( all things. Beloved, if our heart condemn us not"
(viz. as void of this love), " then have we confidence
« towards God °.:' Laftly, by this love to tlie faints,
as arifing from love to his name, will Chrift diftin-
guifh his people at laft from all falfe profeflbrs, when
he comes to judge the world ?; and then the yorld
fhall know, that the Father hath loved them as he
hath loved him q.

o 1 John iii. 14, 18, 19, 2C,2I„ J> Mat. xxv. 34 — 41,

tj JmI nrvii. 23,

T0 HIS APOSTLES. 243

Thus it appears that Chrift's commandment of bro-
theriy love is a new commandment, and peculiar to
the New Teftament. It was not indeed new among
Chriftians when John wrote his firft epiflle ; and
therefore he fays, " Brethren, I write no new com-
P mandment unto you, but an old commandment
" which ye had from the beginning : the old com-
" mandment is the word which ye have heard from
" the beginning *;" viz. of the gofpelr; u For this is
" the meiiuge that ye heard from the beginning, that
" we fhould love one another s." Yet, in refpecr. of
the former ftate of things, he again terms this com-
mandment new; H Again, a new commandment I
?' write unto you, which thing is true in him and in
" you; becaufe the darknefs is pa ft, and the true
" light now fhineth. He that faith he is in the light,
f( and hateth his brother, is in darknefs even until
" now. He that loveth his brother abideth in the
" light, and there is no occafion of {tumbling in
" him V

It is chiefly in relation to this law of brotherly love
that believers are termed righteous, and are faid not to
Jui u, and that in diitin&ion from the children of the
devil, who commit fin and tranfgrefs this law, by
hating the truth and thofe who are of it x, according
to the original enmity put between the feed of the
ferpent and the feed of the woman ?. When this
enmity appeared in the Jews againft Chrift, he tells
them, « If ye were Abraham's children, ye would do

a I John ii. 7. r Philip, iv. 15. 2 John ver. 5, 6. s 1 John ,

til II. t Chap. ii. 8, 9, io. u Chap. iii. 6, 7. x Ver. 4,

10, 12. y Gen. iii. ij.

X 2

■344 Christ's commission

•« the works of Abraham. But now ye feek to kill
*« me, a man that hath told you the truth which I
«« have heard of God — Ye are of your father the
*< devil, and the luft of your father ye will do: he
•' was a murderer from the beginning, and abode not
*$ in the truth, becaufe there is no truth in him,"
&c. z. Agreeable to this the Apoftle fays, " He that
" committeth fin is of the devil; for the devil finneth
♦* from the beginning a." By fin here is evidently
meant hatred to the faving truth, and to the children
of God for its fake ; for it is the fin of the devil, who
was a liar and a murderer from the beginning. Now
the children of God cannot commit this fin of the
devil and his children. They may be weak in faith,
imperfect in love, and have differences on other ac-
counts; but they can never hate the truth, nor one
another on that account, like " Cain who was of
" that wicked one, and flew his brother, becaufe his
4( own works were evil, and his brother's righte-
** ousb"j for " whofoever hateth his brother is a
" murderer; and ye know that no murderer hath
" eternal life abiding in him c." In this fenfe, " who-
'* foever abideth in him finneth not: whofoever fin-
*« neth hath not feen him, neither known him. —
" Whofoever is born of God doth not commit fin;
« for his feed rcmaineth in him; and he cannot fin,
« becaufe he is born of God d :" Accordingly Peter
fays, " Ye have purified your fouls in obeying the
" truth through the Spirit unto unfeigned love of the
** brethren — being born again, not of corruptible feed,

2 John viii. 37 — 46. a i John iii. 8. b Ver. is,

c I John iii. 15. d Ver. 6, 9.

TO HIS APOSTLES. 24£

"but of Incorruptible, by the word of God which
« liveth and abideth for ever c." This therefore is
the great differencing law, by which Chrift's difci-
ples are diflinguifhed from the world as not finning,
and as doers of righteoufnefs ; for " In this the
" children of God are manifeft, and the children of
M the devil: whofoever doeth not righteoufnefs is not
" of God, neither he that loveth not his brother f,"
" and Chrift in the judgment will denominate them
'* righteous, from their labour of love to his name, in
" feeding, clothing, entertaining, and vifiting him iii
<l his needy members5.

From the whole it is evident, that obedience to this-
new commandment holds an important place in the
religion of Jefus, and that there is no true Chrifti-
anity without it. It is not only the viable diftin£Hon
betwixt Chrift's difciples and the worhl y but the
great evidence of our being born of God,, and of our
knowing him h— -of his dwelling in usy and we in
him '. It is the main proof of our loving him, and
of his love being perfected in us k:- fo that in vain
would we pretend to love God, or to enjoy his lovey
while we hate our brother; " for he that loveth nof
<< his brother" whom he hath feen, how can he love
<{ God whom he hath not feen l?" — It is the principal
thing wherein we refemble God and bear his- image*
*« for God is lovem;" and wherein we imitate Jefus
in that mod endearing part of his character, his love
to his people n. — He repeatedly mentions it as the-

e I Pet. i. 22, 23, f 1 John iii. lo. g Mat. XW. 35, 36, 46;
h 1 John iv. 7, i Ver. 16. It Ver. 12. cli. v. r. 1 Chap.

.'v> to. »i Ver. 7, 8. n 1 John iii. 16. JEph, v. 2,

2* 3-

246 Christ's commission

fpecial fruit we are to bring forth by abiding in him
the true vine °. — It is every where preferred to the
mod ufeful and extraordinary gifts of the Spirit, and
even to thefe illuminations whereby men may taile
of the good word of God, and receive it with joyp;
and as, on the one hand, it is vain to pretend to this
love without mowing it in deed and in truth by its
proper fruits q, fo, on the other, though we fhould
bellow all our goods to feed the poor, and give our
body to be burned, and have not love, it will profit
us nothing r: nay, love is preferred even to faith and
hope s, both for the excellency of its nature, as being
more like unto God who is love ', and alfo for its
duration; for when faith and hope, which refpecr. un-
feen objects u, mail have given place to the fight and
enjoyment of them, then love fhall be perfected, and
continue for ever in the heavenly ftate.

I mall conclude thefe remarks with the apoftolic
defcription of it. " Love («y«5r») fuiTereth long, and
** is kind; love envieth not-, love vaunteth not itfelf,
«c is not puffed up, dcth not behave itfelf unfeemly,
** feeketh not her own, is not eafily provoked, think-
" eth no evil, rejoiceth not in iniquity, but (r vy%xt£u)
(i rejoiceth with the truth ; beareth all things, be-
<c lieveth all things, hopeth all things, endureth all
(i things. Love never faiieth. — And now abideth
" faith, hope, love, thefe three; but the greateft of
,l thefe is love x." Here we fee it is oppofed to

o John xv. 4, 5,13,17. p 1 Cor. viii. I. andxiii. I, 2. Heb.

vi. 4, 5, 9, 10. q 1 John iii. 17, 18. r I Cor. xiii. 3.

s Vcr. 13. t I John iv. 7, 8. u Rom. viii. 24, 25. 2 Cor.

v. 7. Keb. ri. I, x I Cor. xiii. 4, 5, 6, 7, 8, 13.

TCT HIS APOSTLES. 247

pride, felf-feeking, envy, evil-furmifing, and every
malignant paiBon and difpofition. — It is kind and be-
neficent, engaging us in all refpects to ferve one
another y. — In this imperfect flare it is attended with
much felf-denial, and requires the exercife of humi-
lity, patience, meeknefs, and long-fuffering in bear-
ing one another's burdens. But then it is not blind
and indifcriminating; it " rejoiceth not in iniquity,"
fo as to footh or bear with a brother in any error or
practice contrary to the gofpel, but is painfully anxi-
ous to correct and recover him. It " rejoiceth with
" the truth," viz. the faving truth of the gofpel,
which manifefts the love of God. This is the firft
object of its delight; and its complacency and joy in
the brethren is juft in proportion as it perceives this
truth dwelling in them ; for it is love to them for
the truth's fake z.

This command of brotherly love muft have a fpe-
cial refpedt to the vifible churches of Chrift ; for
though all the faints every where are the objects of
it a, yet it is but few of them we have accefs to
know; and there are fome even of thefe to whom we
cannot perform the various offices of love but occa-
fionally. But in a vifible church of Chrift, the dif-
ciples, have accefs to know and diftinguifh one
another as the objects of this love; for here all the
members are united together upon the open and ex-
plicit confeffion of the one faith, which is the foun-
dation of their joint hope, and for the fake of which
they love one another. Here alfo they are placed in

y Gal. v. 13. z 1 Thefl". iii. 7, 8, 9. % John ver. 4. 3 John

yer. 3, 4. a John xvii. 30, %i. 1 Cor; i. 2. Col. L 4.

248 Christ's commission*

a proper Situation for the conftant and regular exer-
cife of the duties of this love towards their brethren
whom they have feen, and by which their profeffion of
love to God and to the faints in general whom they
have not feen, is brought to a clear and decifive teftb.
The greater part of the exhortations in the New
Teftament to the- duties of brotherly love, are ad-
dreffed to Chriftians, not as detached individuals, but
as members of churches, and in relation to each other
in that connection.

This love is absolutely necefTary to the union and
edification of a -church. .It is " the bond of perfect-
" nefs;" and unlefs the members are " knit together
« in love" to the truth, and to one another for its lake,
they have no real union of heart and foul; in which
cafe, their agreement in mere fpeculations and out-
ward forms will prove but as a rope of land. The
molt ufeful gifts will not edify the body without
love; for " knowledge puffeth up, but charity edi-
" fieth c." The church at Corinth were enriched
by Chrift in all utterance and in all knowledge, lb
that they came behind in no gift d ; yet being defici-
ent in love, inftead of being " perfectly joined toge-
K ther in the fame mind and in the fame judgment,"
they perverted thefe very gifts of the Spirit to the
purpofes of pride and faction; and there were among
them fuch " envying, ftrife, and divifions," thar they
could neither purge out the old leaven, nor eat the
Lord's fupper in a proper manner e. To rectify thefe
diforders, the Apoftie defcribes and recommends unto

b 1 John iv. to. c I Cor. viii. 1. d 1 Cor. ':.. <\ .".

e Chap. iii. 3. v. i, 3, 6. and xi. 17 — 2U

TO HIS APOSTLES. 249

them the more excellent way of charity f. Let us
now briefly confider,

2. The praEtical exercife of this love in a church of
Chrift. This in general confifts in performing the
various duties which refult from the nature of their
connection, anfwerable to their feveral gifts and abi-
lities, and according as the different circumftances
and conditions of each other may require.

(1.) It has already been noticed, that the union of
members in a church of Chrift is compared to that
which fubfifts among the members of the natural
body. The Holy Spirit is the vital principle in the
body of Chrift anfwerable to the foul in the body of
a man; for " he that is joined to the Lord is one
«« Spirit s." Love to the truth, and to one another
for its fake, is like the animal fluid in the natural
body, which circulates through all the members. It
follows, therefore, that as their faith groweth, fo
their mutual joy in the truth, and the charity of every
one of them towards each other, muft abound and
circulate freely h. On the other hand, divifions about
the truth, and oppofition to it, muft neceffarily ob-
ftrudt. this circulation '. This obftruction will occa-
sion grief, and excite the members to ufe the appointed
means for removing it k, unlefs the Spirit is departed,
and the body become dead and infenfible l. From
the nature of fuch a connection it is evident, that all
the members are deeply interefted in one another's
fentiments, conduct, and circumftances; and that the
duties arifing from it chiefly confift in edifying one

f 1 Cor. xii. 31. and xiii. g Chap. vi. 17. ha Theft", i. 3,

i a Cor. vi. 13. k Chap. vii. 7 — 13. 1 Rev. iii. I, a.

2$0 CHRIST S COMMISSION

another in the faith, cultivating mutual love, abounding
in the felf-denied labour of it, and in removing every-
thing that tends to obftru£t its free circulation, either
in the body at large, or among any of the members.
To perform thefe duties aright, it is abfolutely necef-
fary that every one fhould, in the firft place, diligently
attend to the difpofitions and motives of his own
heart, and take heed to his way according to the -
word of God.

(2.) Chrifl hath beftowed a variety of gifts upon his
church, and from hence arife a number of correfpon-
dent duties. The Apoille obferves, that " the body
" is not one member, but many. — If the whole body
" were an eye, where were the hearing ? if the whole
'* were hearing, where were the fmelling ? — and if
" they were all one member, where were the
"bodym?" It is not the number, but diverfity of
members with their different offices, that is here in-
tended, without which the natural body would be
imperfect. In like manner, the church of Chrifl:
would not be a complete organifed body without a
diverfity of gifts and offices. If the whole had but
one kind of gift, however excellent, it could no
more anfvver all the needful purpofes of a church,
than an eye or an ear thofe of the natural body. But
Chrift by his Spirit hath conferred a variety of gifts
upon his church *, dividing to every man, feverally

* Among thefe the Apoftle enumerates fome miraculous gifts,
and alfo extraordinary offices; fuch as apoflles, prophets, evangelifls,
&c. 1 Cor. xii. 9, 10, 2,8. Eph. iv. II. which were neccfury at firft
to give forth the gofpel revelation and confirm it; and this being

m 1 Cor. xii. 14, 17, 19.

TO HIS APOSTLES. 25I

as he willn; and as the manifeftation of the Spirit is
given to every man, not for his own private advan-
tage, or to gratify his pride, but to profit the body
withal0; fo every one, according to the nature and
meafure of his gift, fhould a£t his part in the body
for the good of the whole. " Having therefore gifts
" differing (fays the Apoftle) according to the grace
" that is given to us, whether prophecy, let us pro-
" phefy according to the proportion of faith ; or
u miniflry, let us wait on our miniftring; or he that
" teacheth, on teaching ; or he that exhorteth, on
** exhortation ; he that giveth, let him do it with
" fimplicity (or liberality)*, he that ruleth, with dili-
*. .gencej he that flieweth mercy, with cheerful-
*( nefs p." f* As every man hath received the gift,
<J even fo minifter the fame one to another as good
" ftewards of the manifold grace of God. If any
" man fpeak, let him fpeak as the oracles of God;
" if any man minifter (deaconize), let him do it as of

done, they have ceafed, 1 Cor. xiii. 8. Yet the churches ftill enjoy
the benefit of thefe gifts in the writings of the New Teftament, even
as the Jews had Mofes and the prophets in the writings of the Old,
Luke xvi. if), 31. But die ordinary Handing office-bearers appointed
in the churches are bifhops (or elders) and deacons, A&s xiv. 23.
Philip, i. 1. among whofe eifential qualifications none of the extra-
ordinary gifts are mentioned, I Tim. iii. 1 — 14. Tit. i. 5 — 10. Gifts
for ruling, teaching, exhorting, mir.iicring, &.c. are ilill to be found
jn the churches of the faints; and thefe, with other gifts ufeful to
the body, arc alfo in various degree-s conferred upon the members,
and ought to be excrcifed by them in their proper place, and in or-
cerly fubordination

p I Cor. xii. II, o Ver. 7, r> Rom. xii. 6 — <?.

252 Christ's commission

« the ability which God giverh, that God in all things
u may be glorified through Jefus Chrift q."

Thefe exhortations are no doubt addreffed in the firft
place to office-bearers, who are enjoined to take heed
unto themfelves and to all the flock over which they
are made overfeers; to feed the church of God which
he hath purchased with his own blood r; to preach the
word; to be inftant in feafon,out of feafon; to reprove,
*« rebuke, exhort with all long-fuffering and doctrines.
Thefe are paftoral duties which they owe the flock
committed to their charge. On the other hand, the
flock in relation to them are exhorted, " Obey them
" that have the rule over you, and fubmit yourfelves;
« for they watch for your fouls as they that mull
" give account, that they may do it with joy and not
(( with grief; for that is unprofitable for you l." — ■
" And we befeech you, brethren, to know them who
" labour among you, and are over you in the Lord,
" and admonifh you; and to efteem them very highly
« in love for their works fake u." — " Let the elders
« that rule well be counted worthy of double ho-
" nour, efpecially they who labour in the word and
" doctrine *. For the fcripture faith, Thou flialt

* The Apcftle is not here fpeaking of ruling and teaching as two
diftincT; offices in the church, but as different branches of one and the
fame office; for he elfewhere lays it down as die effential qualifica-
tions of every elder, that he be " apt to teach," and alfo that he
fhould know how to rule, or " take care of the church of God,"
1 Tim. iii. 2, 5. Every elder is alike authorifed by office both to
rule and teach; but every one is not equally gifted for both, nor

q 1 Pet. iv. io, II. r A<5ts xx. 18. s 2 Tim. iv. S.

t Heb. xiii. 1 7. w 1 Theff. v. 12, 13.

TO HIS APOSTLES. 255

** not muzzle the ox that treadeth out the corn; and,
** The labourer is worthy of his reward x." — « Let
« him that is taught in the word communicate to him,
" that teacheth in all good things *.v

But whilft we give all that place which the word
of God requires to the gifts and office of paftors, we
muft not imagine that all the gifts needful for edify-
ing the body are confined to them. Chrift hath dis-
tributed a variety of gifts in different meafures among
all the members, and all of them are ufeful in their
place -, fo that " the eye cannot fay unto the hand, I
" have no need of thee; nor, again, the head to the
f( feet, I have no need of you z." All indeed are
not rulers, yet all have their part in the difcipline of
the church, and nothing can be concluded without
their unanimous concurrence a. All are not teachers
by office, yet all are enjoined to " teach, exhort?
"warn, and admonifh one' another b, that fpeaking;
*" the truth in love, they may grow up into him in
" all things who is the head, even Chrift ; from.
" whom the whole body fitly joined together, and
" compacted by that which every joint fupplicth,

alike diligent in ihe exercife of Ms gifts. The elders that " rule
" well" (or with diligence, Rom. xii. 8.) are to be counted worthy
of double honour or maintenance, especially they who not only rule
well, but alfo labour in the word and doctrine, and fo fulfil every
branch of their office with diligence and faithfulnefs.

x 1 Tim. v. 17, 1 8. y Gal. vi. 6. z 1 Cor. xii. :r,

^.Mat. xviii. 17. 1 Cor. v. 4,.;, 12. 2 Ccr. ii. f>, 7. b Col.

iii. 16. 1 Theff. v. n, 14. Heb. iii. 13. Rom. xv. 14,

254 - Christ's commission
■« according to the effectual working in the meafure
" of every part, maketh increafe of the body, unto
« the edifying of itfelf in love c." All are not over-
feers by office, yet all are commanded to « look dili-
« gently*, left any man fail of the.grace of God; left
« any root of bitternefs fpringing up trouble them,
» and thereby many be defiled \ left there beanyfor-
" nicator, or profane perfon, as Efaud," &c. It is
evident, therefore, that all the members have a mu-
tual charge one of another, and that the body
edifies itself in love when every one in his proper
place acts his part according to the meafure of the
rift beftowed. In order to this, they have much
need to attend to the exhortations, " Let all things
« be done to edifying e." — " Let nothing be done
» through ftrife or vain-glory f"— « I fay to every
" man that is among you, not to think of himfelf
« more highly than he ought to think; but to think
" foberly, according as God hath dealt to every man
« the meafure of faith s." Such as are poffefied of.
fupericr gifts muft not value themfelves on that ac-
count, nor defpife their brethren whofe talents are
inferior-, nor muft the latter envy the former, or
afpire after places or functions in the body for which
they are no way fitted-, but every one ought to keep

* The word {tvttKtwni) here rendered l^ilr.g diligently, figni-
f:es to atf the part of an overleer or bifhop in mutually infpe&ing
and v atching over cne ar.oth r. ' If is the fame word which in
I Pet. v. 2. is tranflated taking the overfigbt.

c iEFh. iv. 15, x6. d Feb. xii. i r , 16. e i Cor. xiv. a6.

f Philip, ii. 3- S Rom- *>*' 3-

TO HIS APOSTLES. 255

his place, and exercife his particular gift, with hu-
mility and love, for the good of the whole.

(3.) In confidering the duties of church-members,
we mull alfo take into our view the different cofes9
conditions y and circumjlances of the brethren to which
thefe duties relate. Thefe furnifh the occafions for
drawing forth their love into action in all the various
forms in which it is commanded to be exercifed. To
inftance in a few:

Some are weak in the faith, and as children in un-
derftanding in comparifon of others. Such mull not
be defpiied or treated with neglect, nor mud a (tum-
bling-block or an occafion to fall be put in their wayv
" Whofo (fays Jefus) fhall offend one of thefe little
w ones who believe in me, it were better for him
" that a miiftone were hanged .about his neck, and
w that he were drowned in the depth of the fea. —
" Take heed that ye defpife not one of thefe little
•' ones: for I fay unto you, that in heaven their an-
" gels do always behold the face of my father who is
" in heaven. For the Son of man is C2:r^ to fave
" that which was loft V On the contrary, they
muft be received and treated with much tendernefs
and forbearance : " Him that is weak in the faith
" receive you, but not to doubtful difputations '."
" We then that are ftrong ought to bear the infirmi-
" ties of the weak, and not to pleafe ourfelves. Let
" every one of us pleafe his neighbour for his good
" to edification k." And though we muft not yield
to them any of the truths or laws of Chrift, but in-

h Mat. xvlil. 6,10,11. i Rom. xiv. f. k Chap xv. 1, 3,

256 Christ's commission

ftru£t them with meeknefs and patience; yet if they
fcruple at fome things which are purely indifferent,
we ought to pay a tender regard to their confciences,
and rather humour their weaknefs than offend or
ftumble them '.

Some may be diftreffed in their confciences by a
fenfe of guilt, while their minds are clouded as to the
ground of hope ; or* they may be difcouraged and
dejected in their minds by various trials, and fo ready
to faint and give way under their fears and afflictions.
In fuch cafes we are called to « comfort the feeble-
*•' minded, and fupport the weak ra ;" to " lift up
<f the hands which hang down, and the feeble knees,
« and make ftraight paths for their feet, left that
*f which is lame be turned out of the way, but let
*« it rather be healed";" to " remember them that
a( are in bonds, as bound with them; and them who
«( fuffer adverfity, as being ourfelves alfo in the
** body0." — Others may be poor and needy in their
circumftances, and unable to procure the neceffaries
of life. To fuch we muft fhow our love, not in
word or in tongue only, but in deed and in truth P;
by " diftributing to the neceffity of faints," and be-
ing " given to hofpitality q." Nor is this duty con-
fined to the rich, who are to be " rich in good \v0rk9,
" ready to diftribute, willing to communicate1";" for
the poor widow is commended for calling in two
mites, which v/as all that fhe had s; and fo are the
^Macedonians, becaufe that, " in a great trial of afflic-

1 1 Cor. viii. 9 — 13. m I Theff. v. 14. n Heb. xii.

12,13. o Chap. xiii. 12, 13. p 1 John iii. 17, 18, <j P.cni.
xii. 13. , r I Tim. vi. 18. s Luke xxi. 2 — 5.

TO HIS APOSTLES. 257

« tion, the abundance of their joy, and their deep
" poverty, abounded unto the riches of their libera*
" lity c." In fhort, all the members mud tenderly
fympathize with one another in all their weaknefles,
trials, and afflictions, whether in mind, body, or cir-
cumftances, and contribute to each other's comfort"
and relief to the utmoft of their power. Thus in the
natural body, ** thofe members which feem to be
« more feeble, are neceflary. And thofe members
" of the body, which we think to be lefs honourable,
" upon thefe we bellow more abundant honour, and
" our uncomely parts have more abundant corneli--
" nefs. For our comely parts have no need *, but
(t God hath tempered the body together, having given
" more abundant honour to that part which lacked \
" that there fliould be no fchifm in the body j but
" that the members fhould have the fame care one
** for another. And whether one member fuffer, all
" the members fuffer with it ; or one member be
" honoured, all the members rejoice with it u."
Agreeably to this, they are exhorted, n Look not
« every man on his own things, but every man alfo
« on the things of others x. Rejoice with them
" that do rejoice, and weep with them that weep y»-
*< Bear ye one another's burdens, and fo fulfil the"
« law of ehrifl z."

There are fnares and' temptations which arife from
fituation, age,, conftitution, and other circumftancesj,
and as all the members have the fame care one for
another, thefe ought to be particularly attended unto.

t a Cor. viii. 2. u 1 Cor. xii. 22 — 27. X Philip, ii. 4,

y Rom. xii. 15. z Gal. vi. 2.

Y 3

2^3 CHRIST'S COMMISSION

— The rich will frequently need the caution not to
be high-minded, nor truft in uncertain riches, but in
the living God — to condefcend to men of low eflate *,
and to rejoice in being made low3. — The poor wilt

* The rich are not exempted more than the poor from perform--
ir.g the humbleft offices of love and condefcenficn to the meaneft
brother when he flands in need of it. I cannot here omit taking
notice of the (tricking ltffon which our Lord gave his difciples on-
this head, and which is fo characteriftkal of the genius of his reli-
gion; I mean his wafting his difciples feet as an example for their
imitation. The account ef it is as follows: " Jefus knowing that
" the Father had given all things into his hands, and that he was-
'< come from God, and went to God, he rifeth from fupper, and laid
" afide his garments, and took a towel and girded himfclf. Alter
" that he poureth water into a bafon, and began to waih the difci-
" pies feet, and to wipe them with the towel wherewith he was
" girded. — So after he had wafhed their feet, and had taken hi*
" garments, and was fet down again, he faid unto them, Know ye
" what I have done unto you? Ye call me Mailer and Lord; and
" ye fay well; for fo I am. If I then, your Lord and Mafter, have
" wafhed your feet, ye ought alfo to wafh one another's feet; for t
" have given you an example, that ye ihould do as 1 have done to
" you. Verily, verily, I fay unto you, The fervant is not greater
" than his lord; neither he that is fent greater than he that fent him.
" If ye know thefe things, happy are ye if ye do them," John xiii.
3 — 1 8. It is evident that our Lord, by this amazing inftance o£
condefcenfion, teacheth in general, that all his clifciplcs without ex-
ception fhould {loop to the lowefl and mod fervile offices of love to
each other as occafion may require. But it cannot well be imagined
that airy are practically complying with this in genera), who avow-
edly neglect, or perhaps ridicule and defpife the particular duty here
exemplified and enjoined, namely, the wafting of one another's feet.
Yet it is not more amazing than true, that the moil of thofe who
would be thO'-.-ht real Chriitians, pay no regard to the example and
authority of Chrift in this particular; on the contraiy, many of them

a I Tim, vi. 17. Rom. xii, 16. James i. JO,

TO HIS APOSTLES. 2J9

need to be exhorted to let their converfation be with-
out covetoufnefs, and to be content with fuch things
as they have, fince God hath faid, that he will never
leave nor forfake themb. The afflicted mult be cau-
tioned, not to defpife the chaftening of the Lord,
nor faint when they are rebuked of him; as he
chaftifeth them in love and for their profit, that they
may be partakers of his holinefs c. — The aged men
may need the exhortation to be fober, grave, tem-
perate, found in " faith, in charity, in ■ patience d,"
as becometh their profeihon, years, and experience. —
" The aged women likewife, that they be in behavi-
•* our," whether in word, drefs, or deportment, " as
*< becometh holinefs ; not f alfe accufers, not given to
" much wine," under pretence of fupporting decaying
nature: and, inftead of amufing themfelves or others

reckon it far beneath their ftation to floop fo low as to imitate him
whom they call their Lord and Ma-fter, which is upon the matter
to fay, that the fervant is greater than his Lord. All the petty ac-
quired diflinclions whereby one worm of the duft is raifed above
another, naturally his equal, link into notning when compared
with the native dignity of him, " who being in the form of God,
" thought it not robbery to be equal with God;" and every the
moft humble act of condefcenfion which the higheft monarch can
poflibly perform towards the -meaneft flave, is not once worthy to
be named when we think of his condefcenfion, " who emptied him-
" felf, and took upon him the form of a fervant — humbled himfelf,
" and became obedient unto death, even the death of the crofs,"
and that for the fake of his guilty creatures; yet this is the example
fet before Chriftians, Philip. ;i. 4 — 9. and it muft be much out of
view before they can be either proud of their condefcenfion, or
think any chiee of love to a difciple below them.

b Heb, xih. j, 6, c Chap. xii. 5 — fa. d Tit. ii. 3,

2.6o Christ's commission"

with flander, idle chat, or old wives fables, that they
" be teachers of good things-," and particularly, " that
" they may teach the young women to be fober, to
« love their hufbands, to love their children ; to be
" difcreet, chafte, keepers at home, good, obedient
" to their own hufbands, that the word of God be
" not blafphemed e." — Young men likewife muft be
"exhorted to be fober-minded f ;" to be prudenfc,
confiderate, advifeable, meek, and chafte, guarding
againft pride, wilfulnefs, intemperate pafhons, and
youthful lufts g. — Some may happen to be too much
entangled with the affairs of this life, or intent upon
fchemes and projects to get gain h; fuch muft be re-
minded, that one thing is needful, and that the cares
of this world and the deceitfulnefs of- riches will
choke the word, and make them become unfruitful '.
— Others may have got into an indolent idle habit,
walking diforderly, working not at all, but are bufy-
bodies, fauntering about and prying info other peo-
ple's affairs, and perhaps ftirring up jealoufies and
animofities among the brethren k. Now them that
are fuch muft be folemnly commanded and exhorted,
" that with quietnefs they work, and eat their own
« bread I."

Many other cafes might be mentioned which re-
quire cautions, advice, and exhortations; and thefe
ought to be adminiftered with humility, faithfulnefs,
and affection; " Not rebuking an elder, but entreat-
" ing him as a father, and the younger men as bre-

e Tit. ii. 3, 4, 5. f Ver. 6. g- Tim. ii. 22. h 2 Tina,

ii. 4. James iv. 13. i Luke x. 41, 42. Mat. xiii, 2;.

tiTim. v. 13. 1 sTheff, iii. iijiz.

TO HIS APOSTLES. 26l

" thren ; the elder women as mothers, and the
" younger women as filters, with all purity m." In
watching over one another, they muft beware of in-
dulging groundlefs jealoufies, or of acting the part of
bufy-bodies in other mens matters nj curioufly prying
into, and meddling with things wherein they can
have no confcientious concern. Likewife in all their
reproofs and admonitions, they muft take heed left
they indulge a fpirit of cavilling, or be angry with
their brother without a caufej all which is oppolite
to that charity which " is not eanly provoked, and
" thinketh no evil." On the other hand, this mutual
overlight requires mutual fubjeduon, without which
it could anfwer no good end. The apoftle Paul exhorts
to this mutual fubjection: " Submitting yourfelves
M one to another in the fear of God °." And Peter
having exhorted the younger to fubmit themielves
unto the elder, adds, " Yea all of you be fubject one
" to another, and be clothed with humility ; for God
" refifteth the proud, and giveth grace to the hum-
" ble p." Every one therefore ought to furrer the
word of exhortation or admonition, even from the
very meaneft or weakeft of his brethren, and in hu-
mility and godly fear to pay all due attention to it.

Ihe Rules <?/" Discipline in dealing with offenders.

Let us now briefly confider the rules of difcipline
whereby they are to conduct themfelves in dealing
with oifenders. As all the members are indiipenfibly

m 1 Tim. v. 1, z. n Chap. v. 13. 1 Pet. iv. 15. o Epb,

Tf.il. pi Pet. v. 5.

262 Christ's commission

bound to love one another for the truth's fake, fo, t&
make this duty poffible, none muft be received into,
or retained in their communion, but fuch as appear
to be the proper objects of this love, or to have the
truth dwelling in them. Every oppofite appearance
in any member muft neceffarily occafion pain to the
reft, and obftru£t the exercife of their complacential
affection towards him until it is removed. Chrift,
therefore, hath appointed difcipline in his churches
for reclaiming offenders and recovering bncklliders,
and alfo for expelling incorrigible tranfgrcffbrs and
manifefted hypocrites. This difcipline is eflential to
the very being of a Chriftian church, and wherever
the faithful and impartial exercife of it is neglected,,
they cannot long preferve their feparation from the
world, the purity of their communion, or the fervent
exercife of mutual love for the truth's fake.

Offences are either private or public, and confift
either of error in fentiment or immorality in practice;
and thefe again may be diftinguifhed into fuch as
admit of gradual dealing, and thofe which require
immediate exclufion.

A private offence is a trefpafs committed againft a
brother, or fome irregularity falling under his notice,
whereby he is grieved, .or his charity weakened, and
which is not publicly known to the church. In this
cafe, the rule prefcribed by our Lord (Mat. xviii.
15 — 21.) muft be ftri£tly adhered to in the whole of
the procedure: " Moreover, if thy brother fhail tref-
" pafs againft thee, go and tell him his fault between
" thee and him alone." In this firft ftep two things
muft be carefvdly attended to; 1. That the party

TO HIS APOSTLES. 26*3

offended do not fmother the offence in his bread, or
harbour fecret refentment or grudges again it his
offending brother, which is inconGftent with love, or
a due concern for his foul. He muft without fail
*' go and tell him his fault," or " rebuke him q" with
faithfulnefs and affe&ion. So the law alfo enjoins,
" Thou fhalt not hate thy brother in thy heart; thou
" fhalt in any wife rebuke thy neighbour, and not
" fuffer Gn upon himr," or, " that thou bear not fin
" for him." 2. This muft be done privately, « be-
*« tween thee and him alone," without expofing him,
or communicating his fault to others under any pre-
tence whatever; which is no more than what genuine
love and friendfhip will dictate, and what Solomon
alfo recommends : " Debate thy caufe with thy
" neighbour himfelf, and difcover not the fecret to
j" another s." — " If he (hall hear thee, thou haft
M gained thy brother;" i. e. if he fhall accept the
reproof, acknowledge his Gn, and profefs repentance,
he is won and recovered from the error of his way;
and therefore he muft be heartily forgiven, and the
matter buried as if it had never happened. So our
Lord commands, " If he repent, forgive him : and
F* if he trefpafs againft thee feven times in a day, and
" feven times in a day turn again unto thee, faying,
*• I repent *, thou fhalt forgive him f :" And to this

* This command to forgive a brother as often as he repents, agrees
with his anfwer to Peter's queftion, " Lord, how oft fhall my bro-
" ther fin againft me, and I forgive him? till feven times? Jefus

q Luke xvii. 3. r Lev. xix. 17. s Pov. xzv, 9,

t Luke xvii. 3, 4,

264 Christ's commission

cafe the exhortation applies — " forgiving one another,
u if any man have a quarrel againft any : even as
" Chrift forgave you, fo alfo do ye u."

— " But if he will not hear thee, then take with
{t thee one or two more, that in the mouth of two
« or three witneffes every word may be eftablifhed."
Should the private rebuke fail of fuccefs, he mull
not be difcouraged or drop the affair, nor muft he
make it known to many, or bring it immediately to
the church; but he muft take along with him only
one or two more of the brethren to hear and judge
of the cafe, to concur with him in admonifhing the
offender, and, if need be, to bear witnefs of the
matter to the church 5 as the law alfo directs, " at

■*' faith unto him, I fay not unto thee, Until feven times; hut, Until
" feventy times feven," Mat. xviii. 21, 22. But this will not apply
to fuch fins as are mentioned in 1 Cor. v. n. for feventy times feven
inftances of drunkernefs, fornication, extortion, &c. would be more
than fufficient to denominate a man a drunkard, fornicator, or extor-
tioner, with whom we are forbid to eat; and if we muft retain fuch
characters in the communion upon mere verbal profeflions of re-
pent nee, we could never obey the command to put away the evil
from among us, ver. 13. This frequent forgivenefs, therefore, muft
refpt €t only fucb offences and provocations among brethren as arife
firm the imperfection of their love, and the remainder of pride and
ambition v h;ch ftill cleaves to them, as appears from the connection
of *h:s command with the preceding context; fee Mat xviii. 1 — 1>
Though a brother ftould often commit trefpaffes of this kind, he
cannot be put away while he hears admonition, humbles himfelf, and
confeffef his fault with penitence. So that cutting off, according to
the rule Mat. xviii. proceeds upon the evidence which the offender
jgives of reigning pride or enmity, in refufing to hear his offended
brother, then the one or two more, and laft of all the church

« Col. iii. 1 3. Eph. iv. 32.

TO HIS APOSTLES. 0.6$

ft the mouth of two witneffes, or at the mouth of
« three witneffes, fhall the matter be eftabliihed x."
If this fecond ftep fucceed in bringing him to repen-
tance, the procedure mull ftop here •, he muft be for-
given.

— " And if he mail neglect to hear them, tell it
" unto the church *." If he alio refift the admoni-
tion of the one or two more, and ftiil continue impe-
nitent, then his offence muft be reprefented to the
church, i. e. to the whole aiVembly or congregation
whereof he is a member. This is the laft refort,
beyond which there is no appeal under heaven. If
he hear the church, and with penitence acknowledge
his guilt, they, as well as the pevfon originally
offended, muft forgive him, and confirm their love
towards him. — " But if he neglect; to hear the
" church, let him be unto thee as an heathen man
" and a publican." The admonition of the church
is the laft and mod folemn means of conviction
which Chriit has appointed in this world; and if that
has no effecl in bringing him to repentance, he muft
no longer be regarded as a Chriftian brother, or a
member of the body, but excluded from .the comma-

* The word church is no where ufed for an aflembly of bifhops
or elders in diftin<5tion from the people; but it is frequently ufed to
diftingufh the body of the people from their office-bearers, AcTs -si.zG.
xiv. 2.2, 23. xv. 4, 22. and xx. 17,28. Here it includes both elders
and people. The elders are to prefide in conducting difciplin'e; and
the people are to concur, both in binding and ioofing, not by a ma-
jority of voices, but by unanimous, agreement; fo that it is the deed
fi[ the whole church, or the pun'ifbmsnt inJliSled of many , % Cor. ii, 6,

x Deut. xix. ij,

266 Christ's commission

nion, and held as an heathen man and a publican,
with whom it was efteemed unlawful for a Jew to
keep company, or fo much as to eat y. So that a
fingle congregation of faints witlrits prefbytery, when
gathered together in the name and by the authority
of the Lord Jefus, are commanded (s|«ge/]s to* tov^ov
i\ vf-inv xvluv) to put away the evil from among them z,
onfwerable to the law directing the fupreme judg-
ment in the church of Ifrael a. As the whole of this
matter ought to be conducted with folemnity, and
accompanied with prayer for the Divine blcffing; fo
Chrift hath promifed to countenance and ratify every
ftep of it, whether public or privajte, wherein they
a£l or petition agreeable to his will. " Verily, I fay
«< unto you, Whatfoever ye mall bind on earth, fhall
*' be bound in heaven; and whatfoever ye mall loofe
*< on earth, fhall be loofed in heaven. Again, I fay
« unto you, That if two of you lhall agree on earth,
il as touching any thing that they {hall afk, it fhall
i( be done for them of my Father who is in heaven,
« For where two or three are gathered together in
" my name, there am I in the midft of then? V

A public offence is fuch as is committed openly in
the world, or is known to the church; in which cafe,
ihe two firft fteps of the foregoing rule will not ap-
ply. Whatever private admonitions may be given,
no private fatisfaction can be admitted; for as all
are fuppofed to be offended, fo all require to be fatis-
fied; and as no private confeffion can anfwer that
end, the affair muft at all events come before the

y Adls x. a8. and xi. 3. 1 Cor. v. XI. z 1 Cor. v. 1 3

a. Dent. xiii. J. xvii. 7. r.nd rxi. 81, b Mat. xviii. 18 — ar.

TO HIS APOSTLES. &6j

church, and the offender be dealt with according to
the third ftep of our Lord's rule, agreeably to the
apoftolic direction, K Them that fin rebuke before
* all, that others alfo may fearc;" where we may
alfo fee, that the end of public difcipline is not merely
to reclaim or expel the offender, but alfo to move
others with fear left they fhould offend in like
manner.

If the offence confift of an error in fentlment which
afflicts the faith or obedience of the gofpel, all due
pains mud be taken for the inftruction and recovery
of the offender. " Brethren, (fays James) if any of
" you do err from the truth, and one convert himj
** let him know, that he who converteth the finner
" from the error of his way, (hail fave a foul from
" death, and fhall hide a multitude of fins'-'." And
this more efpecially belongs to the elders, who mult
- u be able by found doctrine, both to exhort and
" convince gainfayers e." In doing which, " the
" fervant of the Lord muft not ftrivej but be gentle
f unto all menj in meeknefs inftructing thofe that
" oppofe themfelvcsj if God peradventure will give
*« them repentance to the acknowledging of the truthf."
But if, after all, he " confent not to wholefome words,
" even the words of our Lord Jefus Chrtft, and to
u the doctrine which is according to godlinefs," he
clearly oifcovers himfelf to be " proud, knowing
" nothing, but doting about queftions and ftrifes
" of words, whereof cometh envy, ftrife, railings,
n evil furmiilngs, perverfe difputings of men 01

c I Tim. v. 20. d James v. 19, 20. e Tit. i. 9.

£ 2 Tim. ii. 24, 25.

Z i

s6$ Christ's commission

*< corrupt minds, and deftitute of the truths;" anti
the command is, " From fueh withdraw thyfelf h."
The Apoftle befeeches the brethren, " Mark them
" which caufe divifions and offences contrary to the
£< doctrine which ye have learned, and avoid them.
" For they that are fuch, ferve not our Lord Jefus
" Cirri ft, but their own belly ; and by good words
<c and fair fpeeches deceive the hearts of the fimple'."
"With regard to the falfe teachers among the Gala-
tiaus, he fays, " I would they were evcn'cut off who
Ci trouble you V Men of this (lamp are denominated
.hereticks: and the rule with refpect to mch is, " A
" man that is an heretick, after the firft and fecoud
i( admonition, rejecV, knowing that he that is fuch
*< is fubverted, and finneth, being condemned of him-
cf felt !." No church can long maintain the purity
of Chriftian doctrine unlefs they are attentive to thefe
directions.

If the offence be immorality in practice^ we muft
diitinguifh the cafe of one who through temptation,
feduetion, or furprife, has fallen into fuch fins, from
the cafe of him who lives and walks in thein. With
refpecl: to the firft, the Apoftle fays, " Brethren, if
ct a man be overtaken in a fault, ye that are fpiritual
tc reltorc fuch an one in the fp hit of rneeknefs; can-
't fid-ring thyfelf, left thou alio be tempted m." So
that he is not to be immediately cut off like a hope-
lefs mortified member, but [y.^a.^^'QS) fet to rights, or
into joint again, like a broken or dillocated bone.
Some of the Corinthians were guilty of uncleannefs,

g i Tim. vi. 3, 4, 5. h Ver. 5. i Rom. xvi. 17, 18.

k Gal. v. 12. 1 Tit. iii. io, II, m Gal. vi. I.

TO HIS APOSTLES. 269

fornication, and lafcivioufnefs; yet the Apoftle does
not direct the church to cut them off at any rate, but
exprefles himfelf in fuch a manner as clearly implies*
that their repentance would prevent his bewailing
them, and ufmg the rod of difcipiine v/hen he came".
The procedure in this cafe mud be directed by the
rules already mentioned.

But if a member has repeatedly fallen into fins of
this nature, or is living in the practice of any one of
them, fo that his character may be denominated by it;
whenever this appears, he mud be immediately ex-
pelled the communion as a wicked perfon, whatever
repentance he may profefs in words. Accordingly^
the Apoftle does not at fir ft direct the Corinthian
church to proceed againft the incestuous perfon ac-
cording to the foregoing rules, or to accept of a pro-
feflion of repentance in cafe he ihould appear penitent}
but fimply, " To deliver fuch an one unto Satan for
" the deftrudtion of the flefh," and " to put away
" the evil from among them0." The characters that
fall under this rule are fuch as thefe: " But now I
" have written unto you not to keep company, if any
fi man that is called a brother be a fornicator, or co-
" vetous, or an idolater, or :a railer, or a drunkard*
u or an extortioner j with fuch an one no not to
" eat p." Paul warning Timothy, gives another ca-
talogue of them: " This know, that in the laft days
li perilous times (hall come. For men {hall be lovers)
" of their ownfelves, covetous, boafters, proud, bla^
" phemers, difobedient to parents, unthankful, tm-

n a Cor. xil. ;i. and siii. 2. o T Cor. 7. £4 -4,5, 1 j. mpVer. XI*

2JO CHRIST S COMMISSION

il holy, without natural affection, truce-breakers,
u falte accufers, incontinent, fierce, defpifers of thofe
" that are good, traitors, heady, high-minded, lovers
*•* of pleafures more than lovers of God ; having a
d form of godlinefs, but denying the power thereof;
~c from fuch turn away q." Yet mould perfons of
fuch characters afterwards give linking evidence of
their repentance, and that they are converted from
the error of their ways, they mud be received again
into the communion of the church; for fo the Apo-
ftle directs the church at Corinth with refpeet to the
inceftuous perfon : " Sufficient to fuch a man is this
i( punifhment, which was inflicted of many. So that
il 'contrariwife ye ought rather to forgive him, and
%f comfort him, left perhaps fuch an one mould be
« fwallowed up with overmuch forrow. Wherefore
*J I befeech you that ye would confirm your love to-
il wards him. For to this end aifo did I write, that
** I might know the proof of you, whether ye be obe-
** dient in all things r.''

As the difcipline of Chrift's houfe is intended to
preferve the pure and unfeigned exercife of brotherly
love among the members, fo the whole of it ought
to be conducted in love to the offender. All the ad-
monitions and reproofs ought to be adminiftered in
love ; and when he can no longer be loved as a
brother, but muft be cut off as a wicked perfon, even
that deed muft be done with a view to the falvation
of his foul, or " that his fpirit may be faved in the
«* day of the Lord Jefus;*' and mould it be blefied for

5 % Tim. iii !■—(>, r i Cor. ii. 6—IO,

TO HIS APOSTLES. 27 I

his conviction and repentance, the church mud be
ready to imitate the Divine mercy in forgiving, com-
forting, and confirming their love towards him *.

* Some deny that a perfon after he has teen twice cad out, ought
ever to be received again, let his repentance be what it may. " If
" a perfon (fay they) fhould incur the cenfure of the church after
" his fecond reception, we dare not receive him again ; becaufe we
" have no fcriptural inftance of a third reception of the fame perfon." —
To this I anfwer, Neither have we a fcriptural inftance of a fecend ex-
communication of the fame perfon; and is this a fufficient reafon why
none fhould be caft out a fecond time? If it be faid, that the law of
Chriftian feparaticn from the world, nnd the rule of difcipline require
that a perfon fhould be caft out as often as he appears an impenitent
offender; then, by parity of reafon, it mult alio be admitted, that the
command to forgive, reftore, and confirm love to a repenting brother
(Mat. xviii. 21, 22. 2 Cor. ii. 6- — 9.) obliges us to receive him as often
as he appears truly to repent. Peter afks if he might limit his for-
givenefs of his brother to fexen times, but " Jefus faith to him, I
" fay not unto thee, Until feven times, but until feventy times feven,"
(Mat. xviii. 21, 22. Luke xvii. 4.) though any one of the offences
fuppofed, if unrepented of, would be a fufficient ground for excifion,
according to Mat. xviii. 15 — iS.

They further argue, " That it is impoffible we fhould obtain a
" fuller evidence of his repentance than that which he hath given
" before, and which has in fafl been proved to be hypocritical.''
Chr'ijiian PracTues of the Church in St. Martin's le Grand, London,^. 23.
Gias'j Works, \ 0!. ii. p. 243. Edin. edit.

This reafoning makes Chrift's law of repeated forgivenefs of no
effect. Peter with more reafon might have told his Mafter, that
he durft not forgive his brother even feven times, becaufe it was hn-
pofftble to obtain a fuller evidence of his repentance than that which
he had fix times given before, and which had as often been proved
to be hypocritical. But this argument is altogether inconclufive;
for a brother's prefent offence doe? not prove that his repentance for
•a former one was hypocritical. David fuicerely repented of his guilt
in the matter of Uriah, though he afterwards numbered the peo-
ple. Peter truly repented liis having denied his Lord, though Le

272 Christ's commission

I fhall conclude this fubjecr. with obferving, that
this diicipline was never intended for the nations of
this world afluming the name of Chriftian churches,
nor even for any diftritt of a nation called a parifh.
I may likewife add, that focieties neglecting this dis-
cipline, or whofe conftitution renders the e.^ercife of
it fimply impoflible, can with no propriety be called
churches of Chrift, though there may be Chriftians
among them.

The Public Ordinances of Divine Service.

Before we mention the ordinances themfelves, it
may be proper to take notice of the day on which the
apoftolic churches aflemblcd to obferve them.

afterwards diffembled at Antioch. And though it fhould appear
that a former pi'ufeffion of repentance was hypocritical, it does not
follow that the prefent muft be fo likewife.

Some ground this implacable tenet upon Tit. iii. 10. " A m in
" that is 3n heretic, after the firft and fecond admonition, rcj. .el."'
But the fir it and fecond admonition doqs not mean the firft and fecond
excommunication ; neither does rejtQ here mean fuch a final rejection
as admits of no a'bfolution in cafe of repentance, fo that this text is
nothing to the purppfe.

It is admitted, however, that when a perfon has been
than once cut off for a repetition cf the fame offence, fomething more
than a verbal confefiion is neceffarr to evidence tiie iincerity of his
repentance, fuch as a change of conduct in that particular ruani-
fcfted for fame time; but to lay it down as a rule never to receive
him again after he has been twice caft out, appears to me a practical
denial of the grace of God, and looks as if men had forge t fchaj tir y
themfelves have conft.int iv.ed of divige mercy to pa.dos their, re-
peated daily offences.

TO HIS APOSTLES. 2J$

God at firft blefled the feventh day, and fet it apart
in commemoration of his refting from the work of
creation s ; and he gave it to Ifrael in their law to be
obferved both in commemoration of that (, and alfo
of his redeeming them from Egyptian fervitude, and
making them enter into his reit in the earthly inhe-
ritance u. But long after Ifrael had entered into that
reft, " he again limiteth a certain day, faying in Da-
" vid, To day if ye will hear his voice, harden not
<f your hearts x ;" from which the Apoftle ihows, that
there is another reft befides the former two, into
which men are ftill called to enter, viz. the heavenly,
and alfo a limited day, another day than the feventh
fpoken of, anfwerabie to that reft, and which remains
for a (s-«£&sT«rie60f) Sabbatifm to the people of God;
and the reafon he gives for keeping of a Sabbath oa
this other day is, " For he (viz. Chrift) that is entered
u into his reft, he alfo hath ceafed from his own
" works as God did from his y." So that it is
to be kept in commemoration of Chrift's having fi-
nifhed the work of redemption, and entered into his
heavenly reft. The day appointed for the Chriftian
Sabbath appears alfo to be pointed at in Pfal. cxviii.
25. " This is the day which the Lord hath made,
" we will joy and be glad in it;" and if we enquire
what day is there intended, we fhall find, that it is
the day on which Chrift triumphantly akxnded to
Jerufalem 7t j — on which he was " made the head of
•* the corner :i," which Peter explains of his refurrec-

s Gen. ii. 2. t Exod. xx. 8 — 12. u Deut. v. 12 — 16.

x Pial. xcv. 7. y Hd>. iv. 3 — II, Z Mat. xxi. 8 — 1 7.

a Pial. cxviii, 22.

2J4 CHRIST S COMMISSION

tion and exaltation5; — and on which he fhed forth
the Holy Spirit on his apoftlesc; all which events
took place on the first day of the week. Ac-
cordingly, it is recorded as matter of fact, that the
apoftolic churches kept the firft day of the week as a
day of facred reft, and came together on that day to
obferve the ordinances of divine worlhipaj and as
they did this under the direction of the infpired
apoftles, we mull neceffarily conclude, that the prac-
tice originated in divine inflitution. When John
"wrote the Revelation, this day was univerfally known
among the churches by the name of the Lord's day*;
which intimates, that it was inftituted by the Lord
Jefus, facred to his honour, and commemorative of
his work, even as the breaking of bread is for thefe
reafons called the Lord's Supper f. We may alfo ob-
ferve, that as the earthly reft has come to an end, fo
the Jewifh Sabbath is fet afide with all the other
types and fhadows, as the Apoftle fhows, " Let no
*4 man therefore judge you in meat, or in drink, or
w in refpeet of an holy-day, or of the new-moon, or
u of the Sabbath-days; which are a fhadow of things
" to come; but the body is of Chrift *."

The ordinances which the apoftolic churches ob-
ferved when they came together on the firft day of
the week, may be gathered from the practice of the
church at Jerufalem, which fet the example to the
reft. Having gladly received the word, and been
baptized and added, it is faid, " They continued

b A<5b iv. 10, ii. c Afts a. 3a, 33. dAftsxx. 7.

1 Cor. xi. i3, 20. withxvi. 2. e Rev. i. 10. f 1 Cor. xi> 20.

g Col. ii. 16, 17.

TO HIS APOSTLES. 275

" ftedfaftly in the apoftles dodrine, and in the fel-
" Iowfhip, and in breaking of bread, and in prayers
« — praifmg God V* &c.

1 . They continued ftedfaftly in the apoftles doctrine.
They not only held faft what the apoftles had already
taught them, but conftantly attended their public
miniftry in the church, that they might be further
confirmed and edified in the faith, and inftruded to
obferve all things whatsoever Chrift had commanded
them. All who are born again of the incorruptible
feed of the word, will naturally as new-born babes
defire the fincere milk of the fame word, that they
may grow thereby K For this end Chrift hath ap-
pointed the miniftry of the word as a public (landing
ordinance in his church kj and the firft and chief gift
he beftowed for this purpofe was that of apoftles K
Here it may be neceiTary to notice,

(1.) That though the apoftles do not now perfo-
nally teach in the churches, yet their dodrine is con-
tained in the writings of the New Teftament; and
therefore if the churches would continue ftedfaftly in
the apoftles dodrine, they muft carefully attend unto
the reading of thefe infpired writings, together with
the other fcriptures, in their public affemblies. They
muft not believe every fpirit, or implicitly follow
uwinfpired teachers, but try the fpirits whether they
are of God ; and the ftandard to try them by is the
dodrine of the apoftles •, for John fays, " We (the
" apoftles) are of God: he that knoweth God hear-
« eth us ; he that is not of God heareth not us.

h Acts ii. 41, 42, 47. i 1 pct. ij. 2, 3. k Eph. iv. 12.

1 1 Cor. xii. 28. Eph. iv. 11.

2j6 CHRIST'S COMMISSION

« Hereby know we the Spirit of truth and the fpirit
" of error m." Peter declares that the defign of writ-
ing his epiftles was, that Chriftians might be able
after his deceafe to have thefe things always in re-
membrance";— that they might be mindful of the
words which were fpoken before by the holy pro-
phets, and of the commandments of the apoftles of
the Lord and Saviour °; and he alfo recommends all
the epiftles of his beloved brother Paul, with the
other fcriptures, as the only antidote againft their
being led away with the error of the wicked, and fall-
ing from their own ftedfaftnefs p. The writings of
Mofes were read in the Jewifh fynagogue every Sab-
bath-day. The like end is propofed in writing the
New Teftament * revelation q, which was alfo com-
manded to be read in the churches as it was given

* The apoftolic decrees were the f.rft part of the New Teftament
revelation that was committed to writing; and one end for writing
them was, that they might be read in the churches even as Moles
was in the fynagogues. This appears from the connection of the
coth and 21ft verfcs of Ads x v. " But that we write unto them,
" that they abftain from pollutions of idols, and from fornication,
" and from things ftrangled, and from blood. Fcr Mofes of old
" time hath in every city them that preach him, being read in the
'• fynagogues every Sabbath-day."

Now that 1 have mentioned the apoftolic decrees, it may be pro-
per to take notice of the prohibition as to things ftr.ittgled and blood.
It is evident that this prohibition was none of the peculiarities of
Mofes' law; for long before the giving of that law, when God
at firft made the grant of animal food to Noah and his pofterity, he
made it with this refcrve, " Every moving thing that liveth fhall be
" meat fcr you; even as the green herb have I given you all things:

m i John iv\ i,6. n 2 Pet. i. 15. 0 Chap. iii. 1, 2.

f 2 Pet. iii. xjr 16, 17, q A&s xv. 20, 21,

TO HIS APOSTLES. 277

forth r; accordingly, Timothy is exhorted to give at-
tendance to reading, as well as to exhortation and
doctrine s. The reading of the fcriptures, therefore,
is a public ordinance in the churches of ChrifT-, and
this is what they have in place of the perfonal rninif-
try of the apoitles and prophets.

(2.) P reaching and expounding the ivord is another
public inftitution for edifying the church. This is
the proper work of elders or pailors. Mofes was of
old time not only read but preached in the fyna-
gogucs1; and Chrift hath net only given apoftles,
prophets and evangelifts, but alfo pallors and teachei's
for the work of the rniniftry, for the edifying of his

" but fiefh with the life thereof, which is the blood thereof, fhall
" you not eat," Gen. ix. 3, 4. By the law of Mofes, both the
Ifraclite and the ftranger were forbid to eat any manner of blood
under the fevereft penalty, Lev. xvii. 10 — 15. Under the gofpel,
the apoilolic decrees which afcertained the freedom of the Gentile
converts from circumciiicn and the peculiarities of Mofes' law, at
the fame time moft folemnly commanded them to abftain from
tilings Itrangled and blood, as well as from pollutions of idols and
fornication; and that as neceffary things, which were not to he held
indifferent. Thefe decrees were delivered to the Gentile churches
to keep, Acts xvi. 4. they are mentioned by James feveral years after
as itiil in force, chap. xxi. 25. are referred to by our Lord in the
epiftle to tire church of Thyatira, and commanded to be held faft till
he come, Rev. ii. 24, 25. It is therefore clear, that blood, either
mixt with the fiefh cf things ftrangled, or by itfelf, has been abfo-
lutely prohibited in all age?, and ftill continues to be fo under the
gofpel. Yet men under a ftricT: profeffion of Christianity have made
void this Divine law, and can plead for blood-eating as part of their
C'hriftian liberty.

r Col. iv. 1 6. 1 Thcff. v. 27. si Tim. iv. 13. t Acls

XV. 21,

278 Christ's commission

body u. Their off ce is to feed the flock, and to labour
among them in the word and dcclrine*; in doing
this they muft preach the word; be inftant in feafon,
cut cf feafon; reprove, rebuke, exhort >', &c. For
this work the written word of God abundantly fur-
nifhes them; for ".all fcripture is given by infpira-
cr tion of God, and is profitable for doctrine, for
« reproof, for correction, for inftruction in righte-
>< oufnefs; that the man of God (or teacher) may
" be perfect, thoroughly furnifhed unto all good
c: works z;" fo that they have no occaiion for any
other fource of inftruclion. And while teachers take
heed unto themfelves and unto their doctrine, mow-
ing themfelves approved unto God, workmen that
need not to be afhamed, rightly dividing the word of
truth contained in the fcriptures a, the flock mud at-
tend unto their miniftry as the ordinance of God,
and as a fpecial means of their continuing ftedfaftly
in the apoftles' doctrine. Another means of this is,

(3.) The mutual exhortations of the brethren. This
is a duty exprefsly and repeatedly enjoined5; and
th?.t not merely in private or occafional meetings, but
in the public and dated afTemblies of the church :
" Let us confider one another, to provoke unto love,
" and to good works; not forfaking the afiembling of
" ourfelves together; but exhorting one another; and
fC fo much the more as ve fee the day approaching0."
Kcr.e of the members who have any gifts are ex-

« Eph. iv. 11, 13. xl Pet. v. 2. I Tim. v 17. yi Tim.

iv. 2. z Chap. iii. 16, 17. a 1 Tim. iv. 15, 16. 2 Tim.

ii. 15. b Rom. xv. 14. Ccl. iii. 16. 1 Theff. iv. 18. Keb,

iii. 13. c H=b. X. 24, 25.

TO HIS APOSTLES. 279

empted from this duty, except women; who are en-
joined to " keep filence in the churches; for it is
" not permitted unto them to fpeak; but they are
f* commanded to be under obedience, as alfo faith
" the law. And if they will learn any thing, let them
" afk their hufbands at home; for it is a fhame for a
" woman to fpeak in the church d." Yet in private
teaching they have their fphere of ufefulnefsj parti-
cularly among their own fex s. Thus the various
gifts of the members have room for exsercife, that
u £peaking the truth in love, they imy grow up into
" him in all tilings, who is the Head, even Chrill f."
And here ilrict attention mull be paid to the general
rule, " Let all things be done decently and in cr-
« der s."

2. They continued fledfafcly (tjj xoiwtttx) in the fel-
lowJJj'ip. This does not mean fellowfhip.in the gofpel;
for they enjoyed that continuing in the apofhles' doc-
trine, whereas this is added as fome thing diftinct:
nor does it mean fellowfhip in breaking of bread, or
in prayers; for the intervening word (»«<) and, plainly
diftinguifb.es thefe as additional articles: nor can it
fignify church-fellowfhip in a general view; for it is
enumerated among the particular duties of fuch fel-
lowfhip. It mull therefore mean (.« *otritnm) " thi
u ftllowjhip of the rntniftrmg to the faints h." The
fame word is elfewhere rendered contribution, cl'iftribu-
thn, communication ', &-c. where»it evidently fignifies
the collection for the fupport of the poor and other

d I Cor. xiv. 34/35. 1 Tim. ii. 11, 12. e Tit. Ji. 3 — 6.

fEph. iv. 15. g1C0r.xiv.4c. ha Cor via. 4.

xv. a 6. a Cor. ix. 13. Heb. xiii. 16.
A a 2

2QO CHRIST S COMMISSION

neceffary ufes. This is a duty appointed for the firft
day of the weekx when they come together into one
place k; and the difciples mull continue ftedfaftly in
it according to their feveral abilities, for the poor
they have always with them: fo the Apoftle exhorts>
" Of the well-doing and the fellowfhip be not forget-
<$ ful; for with fuch facrifices God is well-pleafed'."
Some may be apt to lock upon this as a carnal ordi-
nance, but the Apoftle fpeaks of it here in very high
terms; and he elfe where calls this communicating of
our fubftance " an odour of a fweet fmell, a facrifice
*( acceptable, well-pleafing to God m."

3. They continued ftedfaftly in the breaking of bread.
This expreffion is fometimes ufed to fignify a com-
mon meal; but as the breaking of bread here men-
tioned is diftinguifhed from their " breaking bread
*< from houfe to houfe *," or " eating their meat n,"
and claffed with the other church-ordinances, it mult

* Their breaking bread from houfe to houfe, and eating their
meat with gladncfs and finglenefs (or liberality) of heart, Acts ii. 46.
fsems to be their ag.ipx or fe.ifs of charity, which are afterwards
mentioned in 2 Pet. ii. 13. Jude ver. 1 2. Paul, writing to the church
at Corinth, diftinguifb.es thefe feafts from the Lord's /upper by call-
ing them their oivn /upper; and directs them to eat them in their
boufes along with their poor brethren, whom it feems the more
wealthy had neglected or defpifed, I Cor. xi. 20, 21, 22. As thefe
love-feafts were evidently kept by the apoftolic churches; as they
were calculated to promote love, intimacy, and edification among
brethren; as they are nowhere fet afide by revelation, but on the
contrary enjoined by the Apoftle to be conducted in a right manner ;
fo they ought ftill to be obferved by the churches of Chrift.

k 1 Cor. xvL 1, 2. 1 Heb. xiii. 16. ai Philip, iv. 14 — if.

n Acts ii. 4$.

TO HIS APOSTLES. 28 1

fignify the Lord's Supper, which is afterwards called
the breaking of bread by this fame hiftorian ° : and it
is fo called, becaufe the action of breaking the bread
is a moft (igniucant part of this institution; for Jefus
" took bread and brake it, and faid, This is my body
" which is broken for youp;" and the Apoitle fays,
ft The bread which we break, is it not the commu-*
« nion of the body of Chrift q ?"

The form, nature, and defign of this ordinance are
befl learned from the words of its inftitution, which
we fhall collect from the different paffages. " The
" Lord Jcfus, the night in which he was betrayed,
" as they were eating" the paffbver, " took bread
" and blefied," or " gave thanks, and gave it to the
" difciples, faying, Take, eat; this is my body, which
" is given," or " broken for you: this do in remem-j
" brance of me. After the fame manner alfo he took
" the cup, and when he had given thanks, he gave it
" to them, faying, Drink ye all of it ; for this cup
" is my blood of the new teftament (or covenant);
" which is lhed for you, — for many for the remiffion
" of fins : this do ye, as oft as ye drink it, in remem-
« brance of me." To which the Apoftle adds, " For
" as often as ye eat this bread, and drink this cup, ye:
" do ihew the Lord's death till he come r." From
thefe words we may obferve,

(i.) That the inftituted Jigns in this ordinance are
the bread and the cup, or the wine in the cup; fotf

o Acts xx. 7. pi Cor. xi. 24. q Chap. x. 16. r Com-

pare Alat. xxvi. 26 — 29. with Mark xiv. 22 — 25. and Luke xxij«
19 — 21. and 1 Ccr. zl. 23 — 27.

A a 3

1-S 2 Christ's commission

it was the fruit of the vine that our Lord gave to his
difciples s.

(*2.) The actions — i. Of the adminiltrator are ex-
emplified by our Lord. He " took bread, and
iC blefled it/' or " gave thanks" — Then he " brake
" it;" which is a fignificarit action, without which
thi ordinance would not be complete — and "gave
c; it to the difciples" thus broken. — After this " he
** took the cup — and gave thanks." Paul calls it the
cup of " blefiing which we blcfs ';" from which it
appears that both blefimg and thankfgiving * were
uied at the taking of the cup, as well as before at
taking the bread. — Lafcly, he " gave it to them,"
namely the cup, even as he had done the bread be-
fore.— 2. The actions of the partakers are implied in
thofe of the administrator, and the words accompa-
nying them, viz. their taking the broken bread, and
eating it, — and afterwards the cup, and drinking it,
according to the manner prefcribed; for it is ex-
-refsly faid, « they all drank of it u." But this eat-
ing and drinking was not to fatisfy the bodily appe-
tite, for it was immediately after a full meal ; and
the Apoflle fays, " If any man hunger, let him eat
** at home x."

(3.) The ftgnificatkn or myjlery of thefe outward
£gus and actions mult be chiefly learned from our

* Some think that (i-jXoynu) to blips, and (st^aj/csa) to give
thanks, fignify the fame thing in this place; hut I apprehend that the
former fignifies to pray for a bljf.ng, and the latter to exprefs grati-
tude, and that hoth were done in each addrefs.

s Luke xxii. 18. t I Cer. r.. 16, u Maik xiv. ZJJ

3: 1 Cor. xi. 34,

TO HIS APOSTLES. 2Sj

Lord's words. — I. Of the bread he fays, " This is'
" my body.'" Not his real body, as the Papifts affirm,
but the fign, reprefeutation, or memorial of his bodv;
for it is ufual in fcripture to call the fign the thing
figniiied. Thus the pafchal lamb is the Lord's pafs-
Overy; the rock in the wildernefs is Chriil2; the
feven Mars are the angels of the fcven churches ; and
the feven candlefticks are the feven churches a. — It
reprefents his body as broken, for he brake the bread
before he gave it; and then fays, " This is my body
" broken," i. e. crucified or flain. — It reprefents it
thus broken for his people; for he adds, " broken
« (u-sg vfc*>v) for you — given for youj" i. e. in their
ftead, on their account, and for their advantage.
This points out the vicarious and fubftitutional na-
ture of his death; and in this view it is every where
reprefented b. This broken bread holds him forth as
the truth of all the facrifices and fin-offerings under
the law c, and in keeping this fealt we mud view him
as our pailbver facrificed for us d. — 2. Of the cup he
fays, " Tins cup is the new teftament in my blood,
t* which is flied for you-," or, " This is my blood of
f the new teftament, which is (lied for many for the
" remiffion of fins." By the cup he means the wine
in the cup, even as the altar is put for the facrifice
offered upon it e. This he calls his blood by the fame
figure of fpeech by which he had called the bread his
body, namely, as being the fign or memorial of it. — ■

y Exod. xii. ii. zi Ccr. x. 4. a Rev. i. 10. b Ifa.

liii. 4 — 7. Rom. v. 6, 8. a Cor. v. 21. Gal. iii. 13. Tit. ii. 14.

I Pet. iii. 18. c Hcb. x. 1—19. d 1 Cor. v. 7. e Heb.
siii. 10,

284 Christ's commission

The cup particularly reprefents that part of the facri-
fice which made the atonement, as explained in the
law, " For the life of the fleih is in the blood, and I
" have given it to you upon the altar to make an
" atonement for your fouls; for it is the blood that
" maketh an atonement for the foul f." So Chrift's
blood was his life, that by which he made the true
atonement; the ranfom-price by which he redeemed
the fouls of his people5. — It reprefents his bloodyZw/or
{ik^wo^vov) poured out, in order to make an atonement;
which imports his giving his life : for taking away
the life is called " Ihedding of blood;" and it is faid
of Chrift, that " he poured out his foul unto
" death V — He fays, that his blood was thus fhed
** for you ;" i. e. for the believing partakers — " for
" many," not only of the Jews, but alfo for a great
multitude out of every kindred, and tongue, and
people, and nation, even the whole church of the
redeemed '. — He alfo declares the end for which it
•was flied for them, viz. " for the remiflion of fins."
The law gave the knowledge of fin, whilft it mani-
fefted that « without fhedding of blood there is no
" remiflion k." This it did by the continual ihedding
of the blood of animals, which ferved the double pur-
pofe of calling fins to remembrance, and prefiguring
the true atoning facrifice, but could never take away
fin. But here the cup imports, that the blood of
Chrift flied for his guilty people hath obtained a full
and everlafting remiflion of fins. This farther ap-
pears from thefe words, " This is my blood of the

f Lev. xvii. II. gi Pet. i. i3, 19.- li If.- Hii. 13. i Rev,
V. 9. k Heb. ix. %%. '

TO HIS APOSTLES. 285

" new teflament;" which anfwer to the words of
Mofes when he dedicated the old covenant by the
fprinkling of blood, " This is the blood of the tefta-
** ment which God hath enjoined unto you l." That
old covenant was a figure of the new covenant, and
the biood whereby it was I dicated a type of Chrift's
blood. When the Lord promifes to make the new
covenant, he contrails it with the old covenant made
at Sinai, and fets forth its excellency by the better
promifes upon which it is.eftablifhed: " Behold the
" days come, faith the Lord, that I will make a new co-
(S venant with the houfe of Ifrael, and with the houfe
" of J udah : not according to the covenant that I
" made with their fathers in the day that I took them
" by the hand, to lead them out of the land of Egypt-
" — But this inall be the covenant that I will make
" with the houfe of Ifrael, after thofe days, faith
" the Lord, I will put my law in their inward parts,
w and write it in their hearts, and will be their God,
" and they fliall be my people. And they (hall teach
«« no more every man his neighbour, faying, Know
" the Lord; for they fhall all know me from the
« lead of them unto the greateft of them, faith the
« Lord; for I will forgive their iniquity, and I will
" remember their fin no more m." All thefe pro-
mifes were ratified upon Chrift's blood or facrifice;
but the Apoftle takes particular notice of the laft,
viz. the remiffion of fins; fhows that it took place
when Chrift had by one offering perfected for ever
them that are fanclifiedj and obferves, that where

lExod.xxiv.8. Heb. ix.20. mjer.xxxi.32 — 35. Heb. viii. 10, n,xz.

286 chrIst's commission

remiffion of thefe is there is no more oifering for fin*.
Now the cup reprefents Chriit's blood as the blood
of this new covenant fhed for the remiffion of fins,
and on account of which God remembers them no
more. And as it was through the blood of this ever-
lafting covenant that Jcfu » Chrifl himfeif was brought
again from the dead to inherit eternal life °, fo he
gives his difciples this cup as a pledge of their parti-
cipation of that eternal life that is in him p.

(4.) The end or defign of this inftitution is, in ge-
neral,— 1. To keep up the remembrance of Chrift. So
he enjoins them in eating the bread, " This do in
w remembrance of me ;" and in drinking the cup>
" This do ye, as oft as ye drink it, in remembrance
" of me." This implies that we are apt to forget
him, which, however ftrange it may feem, is not-
withftanding a truth. He knew this, and graeioufly
inftituted this ordinance to keep him in our molt
grateful and affectionate remembrance. — In this or-
dinance we muft remember who he is, viz. the Word
made flefh, God manifeft in the flefh. It is the di-
vine dignity of his perfon that gives value and efficacy
to all that he hath done for the falvation of men ; and
if we remember not this, we do not remember him.
— We muft remember what he hath done for the re-
demption of finners, particularly his amazing love in
laying down his life for them. In the bread and cup
we are to difcern his body broken, and his blood Jhed,
with the great ends of both; and in eating this bread
and drinking this cup we " J/jew the Lord's death,"

r. Heb. x. 14 — 19. t Heb. xiii. 20. p John vi. 54.

TO HIS APOSTLES. 1%J

i. e. exhibit, declare, and profefs it as the foundation
of all our hope towards God, making our boalt of a
crucified Saviour whom the world defpife. — We mult
thus remember and " fhew the Lord's death till he
" come." This implies, that as to his bodily prefencc
he is now abfent from us, having gone to the Father;
that he will come again to receive his people to him-
felf, that where he is there they may be alfoj that
this ordinance mud be obferved during his abfence,
not only in commemoration of his death, but in the
profpeCr. and joyful hope of his coming ; and that
when he comes there will be no farther occafion for
this memorial of him. — 2. It is intended as a means
to allure his difciples of their interefl in his death,
and of his appearing the fecond time without a fin-
offering unto their falvation. Our Xord did not
merely prefent the bread and cup, alluring them that
thefe were fufheient to feed them ; but he actually
gave them to his difciples, bidding them eat the one
and drink the other. Nothing can be more cloiely
applied to our bodies, or more appropriated to our
own particular ufe than what we eat and drink ;
and therefore our fpiritually eating Chrifl's flefh and
drinking his blood in this ordinance is more than a
general perfuafion that Chrift's death is fufficient to
fave whom he will; it can be no lefs than a belief of
our own particular intcreft in his death, and a joying
in God through him, by whom we have now received
the atonement- But we are not left to argue this from
analogy; for Chrifi exprefsiy tells his difciples when
he gives them the bread to eat and the cup to drink,
" This is my body broken for tou — This is the

288 Christ's commission

" new covenant in my blood which is shed for you."
Thefe words are addreffed to the believing partakers;
and if their faith anfwers to that which is fpoken,
they muft know that his body was broken and his
blcod ihed, not only for the elect in general, but for
them ft Ives in particular. When they perceive and
believe the fuffkiency of (Thrift's death to reconcile
them to God, it frees them from every perplexing
queftion as to the ground of hope, and excites their
fupreme defire to be found in Chrift, having the
righteoufnefs which is of God by faith; but this
hunger and thirft after righteoufnefs is never fully
fatisfied till they believe Chrift's words, that his body
was broken and his blood (Tied for them. In the be-
lief of this the meek eat and are fatisfied; they feaft
with God on the facrifice of his beloved Son as fa-
crificed for them, and have fellowfhip with Chrift
by the Spirit in the enjoyment of the Father's love,
drinking the fruit of the vine new with him in his
Father's kingdom q. This excites their love to God
and to one another; and makes them look forward
with joyful hope and earned defire for the fecond
coming of Chrift, knowing that he will appear for
their falvation. And thus they fhow the Lord's death
till he come.

In order to partake of this ordinance aright, and
enjoy the comfort intended by it, the Apoftle dirt els
the Corinthians to felf-examination: " But let a man
" examine himfclf, and fo let him eat of that bread,
'« and drink of that cup'"." He muft examine him-

q Mat. xxvi. 29. r 1 Cor. xi. 28,

TO HIS .APOSTLES. 289

fclf whether he be in the faith s, without which he
has no right to that ordinance, cannot difcern the
Lord's body, or feail upon his iacrifice r. — He mult
examine himfelf as to his love to the brethren. If a
church come together in divifions or fchifms, " this
" is not to eat the Lord's iupperV They cannot
really feaft upon Chrift as their paffoVer facrificed for
them, unlefs they a purge out the old leaven," and
" keep the feail, not with old leaven, neither with
" the leaven of malice and nmchednefs ; but with the
" unleavened bread of fincerity and truth*." And
this is true of every individual as well as of the
church in general. — He muft examine himfelf as to
the fruits of love, how he bears his brethren's bur-
dens, and fo fulfils the law of Chrift, winch is the
law of brotherly lovej concerning which the Apoftle
exhorts, " Let every man prove his own works, and
" then (hall he have rejoicing in himfelf alone, and
<( not in another >'." But this duty of felf-examina-
tion as to brotherly love cannot take place but among
thofe who appear to one another to be of the truth.
If there be any among them who have not this ap-
pearance, they cannot love them for the truth's fake,
confequently cannot examine themfelvcs as to their
love to fuch, and fo eat of that bread and drink of
that cup with them, which is the fynibol of love and
union. The only remedy in this cafe is, what die
Apoftle preferibes to the church in thai of the iucef-
tuous perfon, viz. to purge out the old leaven by dif-

s 2 Cor. xiii. 5. I 1 Cor. xi. 29. John vi. 35, 36.

0 x Cor, xi. iS, 70, x I Cor. v. 7, 8. y Gal, vi. a — J-

^90 CHRIST S COMMISSION

eipline, that they may be a new lump, and fo keep
f:ae feaft with the unleavened bread of fmcerity and
truth z; which they cannot do while they either eat
in diyifions among themfelves, or in connexion with
*.i t offender.:; and vifibie unbelievers.
When the Apcflle fays, " as often -as ye cat this
*' bread and drink this cup," &c. he intimates, that
(this ordinance muft be often celebrated; and the ex-
preilionSj " when ye come together in the church,"
and " when ye come together into one place — to eat
" the Lord's fupper ■'," plainly import, that one
main end of their coming together was to oblervc
-.: orJin.ujce. And if it be afked, how often they
aSembled for that purpofe ? the example of the
church at Troas will folve this OjUdlion: "Upon
" the first day of the week, when the difciples
fC came together to break bread b." If this'pafiage
proves that the full churches ftatedly affembled for
worflup every fait day of the week, as is generally
admitted, it proves (till clearer that k was for the
purpofe of breaking bread. Accordingly, we find
that the church at jerufalcm continued as ftedfaftly
in the breaking of bread as in the other fecial ordi-
nances of divine worfhip c. And if we only confider
the nature and ends of this comfortable inftitution,
it cannot well be conceived how any real Chriftian
Ihoukl cbje£t to its frequency, or think it cither bur-
derfeme or improper to cbTcrve it every Lord's day.
The Lcrd's fupper dees not, Uke baptiun, belong

2 i Ccr. v. ;~-p, a Chap. xi. iS, 3~ 3;- h A<^:' ::r- 7

c A&s ii. 42.

TO HIS APOSTLES. 20/1

to fmgle individuals by themfelvesj for it is an ordi-
nance of vifible communion. Nor does it belong to
a number of difcipies occafionally meeting, and not
properly united or fet in order ; nor to parts of a
church meeting in difFeient places; but only to a
church regularly conftituted as a vifible body, with its-
proper pallors, and coming ftatedly together into one
place to eat it. The bread and cup are the commu-
nion, or joint participation, of the body and blood
of Chrift ; and as the bread is one, fo the many who
all partake of that one bread mud be one vifible
body d. And this body is defcribed as organized like
the complete body of a man, and furniJhed with all
the • neceffkry parts for performing the various
offices e. •

4. They continued fledfaftly in the prayers. Prayer
is an addrefs prefentsd unto God in the name of
Chrift, the great High-prieft and Advocate, through
whofe mediation alone there is accefs unto the throne
of grace with acceptance. It confiits of adoration
and praife of his matehlefs excellencies, confeilion of
our guilt and unworthmefs before him, petitions fe
every needful blelfing agreeable to his will, and
thankfgiving for all his benefits. This is the duty of
Chriftians every where and in every fituation f, who
are enjoined to continue inll^nt in prayer and to
watch thereunto with all perieverance g ; and to this
perfevering importunity our Lord gives the higheit
encouragement b. As there can be no vital Chrifti-

d I Cor. x. 1 6, 17. e Chap. xii. f 1 Tim. ii. 8. Philip,

iv. 6. g Rom. xii. IS. Eph. vi. i3. h Luke xi. I — 14.

and xviii. I — 9.

Bb 2

292 CHRIST S COMMISSION

unity without the Spirit of grace and fupplication;
fo the livelinefs or languor of a man's foul in the fpi-
ritual life may be meafured by the degree of his de-
light in, or averfion from this duty. Prayer is not
only a fecret and private duty, but a mod important
branch of public worfhip, as appears from the paffage
under confideration. And as prayers are mentioned
in the plural, there mult have been a number of them
put up at every meeting of the church; and it is pro-
bable they were diftribiited or interfperfed among the
other par: 3 of divine fervice. The pallors are dillin-
guifhed from the deacons by their giving themfelves
to prayer as well as to the mimftry of the word1;
ind no doubt there were particular public prayers
peculiar to diem; fuch as the euchariftical prayers at
the Lord's fuppei^ the binding and loofing prayers
in discipline, &c. But it does not appear that all the
prayers in the public aflembly were put up by the
tors only. The hundred and twenty difciples
continued with due accord in prayer and Amplication
»vhen met together k; the three thoufand who were
em alio continued ftedfailly in the fame
.. ■ exercife1; and the apoftles often gave direc-
tions to the members of the churches, as well with
.-el to their public and facial as private prayers™.
We cannot fuppofe that nothing more is meant by all
this* than their faying Amen to the prayers of their
teachers B, or their repeating prayers alter them*.

* The pra&ice of repeating prayei r tl e piefbyter did not
tdks v 1 if feems t» have been iijtrp-

i Acts %-i. j. k Ch '.p. i. 14. 1 Chap. ii. 42. m Rom.

xii. 12. 1 Cor. xi. 4. and xiv. 14. EgH. vi. i3. 1 Tim. ii. i, : .
James v. 16. Judc ver. 20. n 1 Cor. xiv. 16,

TO HIS APOSTLES. Z<j?

It plainly intimates, that the prayers of the brethren
had a place in the public worihip of the church.-
The particular manner of conducting this part of
divine fervice is indeed not recorded in fcripture; but
as they could not all pray audibly at once without
confufion, unlefs they had common forms of prayer,
which the fcriptures do not countenance * j io it
Teems mod agi-eeable to the general rule of decency
and order to fuppofe, that the prefident called forth
fuch a number of the brethren to pray in fucceffion.
as the time allotted for that branch of worihip would
permit.

5. Laftly, Singing praife to God In pfalms, hymns,
and fpiritual fongs, is another branch of public wor-
fhin. When our Lord inftituted the Supper as the
{landing memorial of his facrifice, he fung an hyrmv
with his difciples on that occafion n. Paul gives
directions to the church at Corinth as well with re-
duced very early. See j^uftirt Mirhr, apolcg. %. p. o?: Yet in Cy-
prian's time the brethren prayed audibly in the church; for he ad-
ruonifhes them as follows: " When therefore %ve come together with
" our brethren into the alTembly, to celebrate the divine facrifice-.
'• with the minifter of God, v. e ought to be mindful of order and :>,'
" reverend regard; and not to throw about our prayers with a wild.
" and confufed voice, or with a diforderly pratting, to call forth.
" thefe petitions which ought with the greateft modefty to be put
'; up to God." Cyprian, dc Crat. Dam. p. 1-88.

* It cannot be fhown that the churches ufed any fet forms ot
prayer during the firft three centuries, except the Lord's prayer
See Kings Enquiry ihte the co'njlituilbn, cTtfoiplini, unity, arid •worfiip of
th* primitive cburcB-, p. 33 — 43-

n Mat. sxvi'. 36. Mark xiv. 26.

Bb *

294 CHRIST S COMMISSION

gard to their facial finging as other parts of divine
lervice0; and in his epiflles to' the Ephefians and
Coloflians,- he exprefsly inculcates this duty: « Let
■-< the word of Chrift dwell in you richly in all wifdom;
i( teaching and admonifhing one another, in pfalms,
*« and hymns, and fpiritual fongs, finging with
■'• grace ift your hearts to the Lord p." — Be ye filled
"l with the Spirit-, fpeaking to yourfelves in pfalms,
-• ind hymns, and fpiritual fongs, finging and mak-
<f ing melody in your heart to the Lord ; giving
« thanks always for all things unto God and the
*< Father, in the name of our Lord Jefus Chrift V
We cannot fmg with grace in our hearts unlefs " the
«* word of Chrift dwell hi us richly," and we be
«{ filled with the Spirit." Thofe who through the
Spirit believe the gofpel of the grace of God, are fur-
nifhed with the moft folid grounds of thankfulnefs,
gratitude, and joy; and finging is not only the natural
expreffion of thefe happy and devout affections, but
atfo the appointed means of exciting and ftrengthen-
ing them. This delightful duty is to be performed
cc unto God and the Father, in the name of our
;t Lord Jefus Chrift," who hath approached untp
God in the name of all his brethren with acceptance,
and officiates, as the minifter of the heavenly fan£tu-
ary; where he leads the worfhip of the whole general
affembly and church of the firft-born, declaring his
Father's name unto his brethren, and in the midft of
the church finging praife unto him r. It is only
through his merits and mediation that our prayers

6 J Cor. xi7. 15, 1&. p Col. iii.16, qEph. v. i8;I9j a®4

r Heb, li, 12.

TO HIS APOSTLES. . 295

and praifes come up before God with acceptance^
and it is " by him" we are to " offer the facrifice of
«< praife to God continually, that is, the fruit of our
" lips, (ipoXoyxvTis) confefTmg to his name «." The
whole redeemed company are alfo reprefented as ce-
lebrating in fongs of praife the worthjnefs of the
Lamb that was (lain, and has redeemed them unto
God by his blood, out of every kindred, and tongue,
and people, and nation e •, and it well becomes the
churches of the faints upon earth, who reprefent this
grand worshipping afTembly, to join in the fong, fay-
ing, " Unto him that loved us, and wafhed ua from
" our fins in his own blood, and hath made us kings
" and priefts unto God and his Father; to him be
•* glory and dominion for ever and ever. Amen u."

Thus I have endeavoured to point out fome of the
principal things which the apoftles, according to their
commiflion, taught the difciples to obferve ; and
u blefTed are they that do his commandments, that
(t they may have right to the tree of" life, and may
tc enter in through the gates into the city *."

% Heb. xiii. 15. t Rev. r. 9 14. u Chap, i. 5, 6,

X Chap. xxii. 14,

zg6 Christ's commission

THE PROMISE.

'—And /o, I am with you a/way, even unto the end of
the ivor id.

*• 'J'HIS encouraging promife was no doubt made
in the firft place to his apoftles, and has a
particular refpe£t, to the commiflion lie had juft given
them, which was the mod important and arduous
work that ever was affigned to any of the human
race. When the Lord commiffioned Mofes to bring
the children of Ifrael out of Egypt, he encouraged
him by this promife, " Certainly I will be with
" thee y." The fame promife he repeatedly made
to Joihua when he commiffioned him to fubdue the
Canaaaites, and lead Ifrael into the promifed pofiTef-
fion ; " As I was with Mofes, fo I will be with
«« thee: I will not fail thee, nor forfake thee — Have
« not I commanded thee? Be ftrong, and of a good
« courage, neither be thou difmayed; for the Lord
" thy God is with thee whitherfoever thou go-
(( eft z." This promife imports, that his fpecial pre-
fenoe would attend them j and that he would give
them effectual direction, protection, affiftance, and
fuccefs in the difcharge of their miilion.

The redemption of ifrael from Egyptian bondage,,
and putting them in pofieihon of the promifed inhe-

j Exoi iii. 12. z Jofli. i, 5, 9.

TO HIS APOSTLES. 297

ritance, was a great and important work; nothing
but the out-ftretched arm of Jehovah couid accom-
pliih it, and accordingly it is every where afcribed to
him*; but the redemption by Jefus Ghrift is infi-
nitely more important and glorious. The commiffion
given to Mofes and his fucceffor refpected only one
particular nation; but that given to the apoflles re-
fpected all nations. The former had for its object
an earthly temporal deliverance: the latter a fpiritual
and eternal; they being lent to " open the eyes" of
men in every nation, " to turn them from darknefs
" to light, and from the power of Satan unto God;
" that they might receive forgivenefs of fins, and in-
(i heritance among them who are fanclified by faith
" that is in Chriit b." This was a work infinitely
tranfcendmg all created power: but the promife of
Jeius, 4< Lo, I am with you alway," &c. was fuffi-
cient to anfwcr every objection arifing from the con-
fcioufnefs of their own inability; for they could do
all things through the (irength of him who has all
power in heaven and in earth.

His bodily prefence indeed was not to continue
with them; for he was then jult about to enter into
his glory, and the heavens mult receive him until
the times of reftitution of all things c. He had told
them before that he would foon leave them and go
to the Father d, where he would ftill be mindful of
their intereft, as he was going to prepare a place for
them in his Father's houfe; and that he would after
a certain period return in perfon and receive them

a Exod. xx. a. Dent. vii. 19. Pfal. xliv. 3. b A els xxvi.

17,18. c Ch;;j , in. 51. d John xiv. 28. and xvi. 5, 6, 16, 18.

298 Christ's commission

to himfrlf, when he and they fhould never more
part e. In the mean time, he affurt s them, that he
would not leave them (5§?<*»a;) orphans, but would
fend them another Comforter, even the Spirit of
truth, who mould abide with them for ever f ; and
this is what he principally intends in the promifc
annexed to the commimon. This promife was moft
remarkably accomplished to the apoftles and firil
preachers of the word j for,

(1.) By his Spirit he enlightened their minds in
the fubje£r,-matter of their miffion, and fully in-
ftructed them in the myfleries of the kingdom.
While he was with them in the world, he was con-
tinually teaching them ; but they were flow of heart
to receive his inftruclions. They neither properly un-
derftood the ends of his death and refurre&ion, nor
the nature of his kingdom s. Tuft before he fuffered,
he tells them, " I have yet many things to fay unto
" you, but ye cannot bear them now;" and then
refers them to the time when they mould be fully
taught by the Spirit ; " Howbeit, when he, the
" Spirit of truth, is come, he will guide you into
" all truth j for he fhall not fpeak of himfelf *, but
« whatfoever he fhall hear, that fhall he fpeak; and
" he will fhew you things to come. He fhall glorify

* This does not mean that the Spirit fhould not fpeak any thing
of his own work, as fome explain it; but only that he fhcuki r.ot
fpeak uncommiflioned; even as Chri'i; fays, " I have not fpokcn of
" myfelf," John xii. 49. — " the words that I fpeak unto you, I fpeak
" not of myfelf," chap. xiv. 10.

e John xiv. * — 4. f Ver. 16 — 19. g Mat. xvi If.

Mark ix. 10. A(5h i. 6.

TO HIS APOSTI.FS. 209

" me; for he (hall receive 01 mine, and (hall (hew it
« unto you h" — '• He thall teach you all things, and
«' bring al! things to your remembrance whatfoever
« I have faid unto you' " Accordingly wnen the
Holy Spirit wis pour d down upon them from their
glorified Mailer, their remaining ignorance and pre-
judices were dispelled, and the light of the glorious
gofpel broke in upon their minds like a flood of dayk.
The things which eye had not fecn, nor ear heard,
nor had entered into the heart of man, were now re-
vealed unto them by the Spirit, which fearcheth all
things, yea, the deep things of God ; fo that they
had the mind of Chrifl *, and were fully qualified to
declare unto the world the whole counfel of God m.
This change was fo exceedingly remarkable and fink-
ing, that it aftoniihed all who heard them". Their
do&rine was fo unlike any thing that had ever entered
into the human mind; — fo oppofite not only to all the
lulls, wickednefs, and impiety of the profane world,
but even to what was moft highly efleemed among
men; — fo worthy of God, manifeftative of his true
character, and conducive to his honour; — fo well
adapted to the ruinous (late of man, and fuited to
give relief to his mind in the fulleft view of his own
guilt and wretchednefs ; as clearly evidenced it to be
a revelation from heaven, and equally furpafiing the
wifdom of the moft learned to contrive it, as that of
the poor illiterate mechanics who publifhed it.

(2.) He was with them in giving teftimony to the
word of his grace, and granting figns and wonders

h John xvi. 1 2, 13, 14. i Chap. xiv. a 6. k 2 Cor. iv. 6

3. 1 Cor. ii. 9, 10, 16. ta A*5is xx, 27. n Chap, ii.j — 15.

$30 CHRIST S COMMISSION

to be done by their hands for the confirmation of
their doctrine to the world °. This he had formerly
promifed : " He that bclieveth on me, the works that
" I do fhall he do alfo, and greater works than thefe;
" becaufe I go to the Father," v'iz. to fend the Spirit
for that purpofe. " And whatfoever ye {hall afk in
" my name, that will I do, that the Father may be
" glorified in the Son p." The apoitles accordingly
performed the moft aftonifhhig miracles in proof of
their teftimony, the leaft of which was as much
above their own ability as the creation of the world.
And indeed they difclaimed all their own power and
holinefs in performing thefe works, and afcribed them
folely to the name of the riien Jefus, and the power
of the Spirit of God which he had given them q.

(3.) He was with them in ftrengthening, fupport-
ing, and encouraging them to fpeak the word with
all boldnefs and freedom in the face of every dan-
ger. He had frequently forewarned them of the
oppofition and perfecution which they fhould meet
with from the world on his account r. " They fhall
« lay their hands on you (fays he), and pcriccute
" you, delivering you up to the fynagogues, and
" into prifons, being brought before kings and rulers
" for my name's fake — and fome of you fhall they
(C caufe to be put to death. And ye fhall be hated
" of all men for my name's fake s." The difciples
were no way remarkable for natural firmnefs or cou-
rage. When their Mailer was apprehended, they

o Ads xiv. 3. p John xiv. Id, 13. Mark xvi. 17, 18,

q A&.& iii. 12 — 17. and ix. 34. Rom. xv. iS, 19. Heb. ii. d.
r John xv. 1 3 — Zl. and xv:. z, 3. s Luk? xxi. 12, 16, 17.

TO HIS APOSTLES. *OI

all foribok him and fled like timorous fheep, and
were fcattered every man to his own1; even Peter,
the moil forward and intrepid of them, through fear
denied him with imprecations and oaths u. It is
evident, therefore, that their natural fortitude was
not equal to the dangers and fufferings to which their
commiiuon expofed them. But no iboner were they
endued with power from -on high, than they became
bold as lions. When they were brought before kings
snd rulers, the Lord ilood with them and ftrength-
ened them*} and, as he had promifed, gave them a
mouth and wifdom, which all their adverfaries were
not able to gainfay or refill y: it was given them in.
that f.ime hour what they mould fpeak ; for it was
not they who fpake, but the Spirit of their Father
that fpake in them z. And as they were furnifhed
with matter, fo they declared it with boldnefs and
freedom in the face of their greatefh enemies. Nei-
ther threats, nor ftripes, nor imnrifonment, nor even
the profpec~t of death itfelf, could intimidate them,
nor caufe them defift*; for they were now fuperior
to the fear of them who can only kill the bodv.
" None of thefe things (fays Paul) move me, neither
« count I my life dear unto myfelf, fo that I might
« ftmih my courfe with joy, and the miniftry which
" I have received of the Lord, to teftify the gofpel
" of the grace of God V They not only bore their
fufferings with patience and fortitude, but even with
joy and triumph, " rejoicing that they were counted

t Mat. xxvi. 56. John xvi. 32. u Mat. xxvi. 74.

X 2 Tim.

iv. 17. y I.uke xxi. 15. z Mat. x. 19, 20,

a Acts

iv. and v. b Chap. xx. 24.

C c

£o2 Christ's commission

« worthy to fuffcr fliame for his name c," and the
more they fuffered for Chrift, the more abundantly
did they receive of the confolations of his Spirit :
« For (fays the Apoflle) as the fufferings of Chrift
« abound in us, fo our confolation alfo aboundeth by
" Chrift d."

(4) He was with them in giving fuccefs and effect
to their miniftry. It has already been fhown *, that,
during the days of the apoftles, the gofpel was pu-
blifhed throughout the greater part of the known
world, and, what is more remarkable, was crowned
with amazing fuccefs. This fuccefs was not owing
to the natural abilities or human advantages of its
publifhers. They were not the wife men, fcribes,
and difputers of this world, nor the mighty and no-
ble, whofe eloquence, power, or dignity, might be
fuppofed to have influence. On the contrary, they
were, in a worldly view, the fooliih, weak, bafe, and
defpifed e, and were held and treated as the filth of
the world, the off-fcouring of all things f. Nor was
it owing to the agreement of their doctrine with the
fentiments, difpofitions, or practices of mankind ; for
they neither humoured their prejudices, flattered
their pride, nor hung out the worldly baits of riches,
pleafures, or honours to allure them. The doctrine
of Chrift crucified cut off the earthly expectations of
the Jews, and fet at nought all their boafted diltinc-
tion in point of righteoufnefs ; while it condemned the

* See page 24. of this be ok.

cA3sv. 41. daCcr. i. 5. e I Cor. i. 26,27, 28,

f .Chap.iv. 13.

TO Hid APOSTLES. 2°J

idolatry and vain philofophy of the Gentiles, and was
in all refpects oppofite to the courfe of this evil world,
whether religious or profane ; fo that it was " unto
" the Jews a ftumbling-block, and unto the Greeks
" fooliihnefs s." The confequence was fuch as might
be expelled ; it was every where fpoken againft h.
The apoftles, in publishing it, had to encounter all
the moral depravity of the human heart, its grofs
ignorance, inveterate prejudices, corrupt reafonings,
malignant pafiions, and worldly lufts; they had to
fuilain the outward oppolition arifing from the influ-
ence of priefts and falfe teachers, the wifdom of
philofophers, the power of princes, and the intrigues
of Hates; and all thefe inftigated and fet on by the
god of this world'; for they wreftled not merely
" againft flefh and blood, but againft principalities,
" againft powers, againft the rulei's of the darknefs
" of this world, againft fpiritual wickednefs in high
U places k." Now, can it be rationally fuppofed, that
a few weak, illiterate, mean men, and by means of a
doctrine fo obnoxious, fhould, without any fuperna-
tural afliltance, be able to baffle every oppofition, and
be a match for the whole world with Satan at its
head ? Surely no. Their fuccefs mu-ft be refolved
entirely into the power of Chrift, who had promifed
to be with them. And to this the apoftles themfelves
always afcribed it, whilft they gloried in their own
weaknefs, that the power of Chrift might reft upon
them, and be the more confpicuoufly magnified iu

g i Cor. i. 23. h Ads xxvi. 2Z. i 2 Cor. iv. 4,

k Eph. vi. 12.

Cc 2

304 CHRIST S COMMISSION

them1. "We have- this treafure (fays Paul) in
" earthen veffelsj" and the reafon he gives is, " that
il the excellency of the power may be of God, and
" not of us ni." The like reafon he jnves for their
manner of preaching it: " My ipeech and my preach-
" ing was not with enticing words of man's wifdom
" — that your faith fhould not Hand in the wifdom
" of men, but in the power of God n." He {hows
that it was only through divine power they overcame
all the opposition of the hearts of men: " For the
•> weapons of our warfare are not carnal, but mighty
" through Goi> to the pulling down of ftrong
** holds ; carting down imaginations (or reafonings),
" and every high thing that exalteth itfelf againft the
" knowledge of God, and bringing into captivity every
tC thought to the obedience of Chrift0." Thus we have
feen how Chrift was with his apoftles. But,

2. This promife mult not be reftridted to the apo-
ftles, or to men fo qualified, as I have already fhown*;
for he fays, " Lo, I am with you alway," or (erases
txc, •■ui^.c) all the days, " even unto the end of
" the world." The apoftles were not to continue
their perfonal miniftry all the days from Chrift's
afcenfion to his fecond coming at the end of the
world; nor was the work of making difciples, baptiz-
ing and teaching to ceafe at their death. Chrift
hath inftituted the {landing minillry of paftors and
teachers in his church unto the end of time, and they

* See page 13.

i 4 Con tiL 9, 10. m j Cor, .v. ;. n . Cor. ii. 1— 6.

tf a Cor. x. 4, 5.

TO HIS APOSTLES. 10$

are fuppofed to be acYing as ftewards over his houfe
when he comes p. This promife therefore extends to'
all fucceeding ordinary teachers whom he calls to
that work, and who in their fphere {hall faithfully
execute this commiflion, according to the doctrine
and example of the apoftles, even unto the end of
the world. And it imports, that he will be with
them to qualify them for that important office* and
to protect, counfel, afiift, and give fuccefs to them
in the dii'charge of it; and fo he is rep relented as-
holding the ftars, or angels of the churches, in his
right hand'1. This promife is well calculated to fun-
port the minds of Chrift's minifters under every dif-
couragement which may arife from the weight and
importance of their charge, the feni't of their owrr
weaknefa and infuflicieney, arid the oppofition which
they mult neceflarilvencounter in the faithful difcharge
of their office, not only from the world, but alfo from
the remainder of corruption in their own brethren.
For if Chrift be with them, r'no work- he calls them
to perform can be too hard for them ; no oppofition
can be fuccefsful againft them. The belief of this
muft lift them above themfelves, and lead them to
act in his ftrength, and to depend upon him alone
for fuccefs. But it ought to be carefully noticed, that
as this promife is annexed to the commiflion, and
made to the apoilles in the firft mltance, fo no fuc-
ceeding teachers have any ground to expect that
Chrift will be with them, but in fo far as they preach
the ancient gofpelj and teach the difeipks to olicrvG

p Luke xlf. 41 — 45. q Rev. i. l6a io,

Cc 3

306 Christ's commission

all things whatfoever he hath commanded, according
to the doctrine and example of the apoftles, as re-
corded in the writings of the New Teftament.

3. Laftly, This promife is made not only to his
faithful minifters, but alfo to the whole body of his
redeemed church in this world. The end of the com-
miflion, as well as of all the gifts neceflary for ex-
ecuting it, was to gather and edify his church. His
giving " fome, apoltles ; and fome, prophets ; and
*< fome, evangelifts; and fome, parlors and teachers;"
was " for the perfecting of the faints, for the work
« of the miniilry, for the edifying of the body of
« Chrift '." He commanded his apoftles, as they
loved him, to feed his fheep and lambs s; and elders
are enjoined " to feed the church of God which he
" hath purchafed with his own blood c." All gifts
and miniilries were conferred upon his church; "for
«P all things are yours (fays the Apoftle), wheiher
*< Paul, or Apollos, or Cephas — all are yours; and
«< ye are ChriftV, and Chrift is God's u." As there-
fore it was entirely for the benefit of his church that
he appointed teachers, conferred gifts upon them,
and afllgned them their work, fo his promife of being
with thefe teachers is in efFe<St a promife of being with
his church.

Many are the promifes in the word of God to this
cffecl. Speaking of his church under the notion of a
vineyard, he fays, " I the Lord do keep it, I will
" water it every moment; left any hurt it, I will keep
« it night and day x. All the labourers he hath put

r Eph. lv. 8, li,i2. sjohnxxi. 15 — 13. t Ads xx. 1%.

U 1 Cur. iii. 21, 22, 23. x Ifa. xxvii. 3.

TO HIS APOSTLES. 307

into his vineyard would have no effect without this;
for " neither is he that planteth any thing, neither
« he that watereth ; but God that giveth the in-
•« creafe y." — His church is his building or temple,
with refpect to which he hath promiled, « Upon
u this rock (viz. which Peter confefled) I will build
" my church; and the gates of hell fhail not prevail
" againft it-," for it is " built upon the foundation of
" the apoftles and prophets, Jefus Chrift himfelf be-
« ing the chief corner-ftone; in whom all the build-
W ing, fitly framed together, groweth into an holy
" temple in the Lord z." In this temple he takes up
his refidence ; for he hath faid, " I will dwell in
« them, and walk in them; and I will be their God,
" and they (hall be my people a ;" and fo he is repre-
fented as walking in the midft of the golden candle-
fticks, and holding the ftars in his right hand b. He
is among them to guide, refrelh, and protedl them;
for the Lord hath promiled to " create upon every
" dwelling place of mount Zion, and upon her af-
« femblies, a cloud and fmoke by day, and the fhin-
" ing of a flaming fire by night; for upon all the
" glory mall be a defence. And there mall be a ta-
" bernacle for a fhadow in the day-time from the
" heat, and for a place of refuge, and for a covert
" from ftorm and from rain c." — When his church
is compared to a flock of fheep, the promife is " He
" (hall feed his flock like a fhepherd; he (hall gather
" the lambs with his arm, and carry them in his bo-
" fom, and ihall gently lead thofe that are with

y 1 Cor. iii. 7. z Mat. xvi. 18. Eph. ii. 20, 21. a I Cor,

vi. 16. b Rev. ii. I, c Ifa. iv. j, 6. and xxxii. 2,

308 CHRIST S COMMISSION

« young d." Agreeably to this he fays, « I am the
" door ; by me if any man enter in he fliall be faved,
"■ and fliall go in and out, and find pafture. — I am the
" good fhepherd: the good fhepherd giveth his life for
" the fneep. — My fheep hear my voice, and I know
" them, and they follow me; and I give unto them eter-
" nal life, and they (hall never perifh, neither fliall any
" pluck them out of my hand. My Father who gave
" them me is greater than all; and none is able to pluck
" them out of my Father's hand. I and mv Father
•f are one e." — His church is his kingdom; and it is
promifed that he whofe " name ihall be called Won-
« derful, Counfellor, The Mighty God, The everlaft-
<f« ing Father (or Father of the age to come), The
V Prince of Peace," fhall have the government of it
upon his flioulder; and that " of the increafe of his
" government and peace there ihall be no end, upon
" the throne of David and upon his kingdom, to or-
(t der it, and to eftabluh it with judgment and with
« juftice, from henceforth even for ever f." This
promife is repeated by the angel Gabriel to the Vir-
gin, and applied to Jefus her fon ; « Behold thou
« {halt conceive in thy womb, and bring forth a fon,
" and (halt call his name Jesus. He fliall be great,
** and fliall be called the Son of the Highefl; and the
" Lord God ihail give unto him the throne of his
" father David. And he fliall reign over the houfe
" of Jacob for ever, and of his kingdom there Ihall be
« no end ?.'/

diri.rd.ir. e John s. 9, 11, 27, 38, 20, 30, f I'a*

h. 6, 7. g Lultci. jt,3-, J 3-

TO HIS APOSTLES. 309

ChrijTs promife imports the fulfilment of all the prophe-
cies and prormfes relating to his kingdom, even unto
the end of the -world.

Christ's promife of being •with his church was
not exhaufted in the firft ages of Chriltianity, but
extends through all fuccecding ages, even unto the
lnd of the world. To this it will perhaps be ob-
jected, that there is fcarcely any appearance of the
fulfilment of this promife in the fucceeding hiftory of
what is called the church, it being moitiy taken up with
an account of the growth and prevalence of a fyftem
of univerfal corruption, replete with deceit, fuperfti-
tion, idolatry and tyranny, and in all refpecls the
reverfe of the holy, merciful and heavenly religion
of Chriil which is taught in the New Teftament.

In anfwer to this let it be obferved, that whatever
were the wife and holy ends of divine Providence in
permitting fuch evils to fpring up under a profefhon
of Chriilianity, yet the worft of them which hiitory
can relate was clearly foretold in the word of God.
They were all forefcen by Chriffc when he gave this
promife, and he has actually revealed them in open-
ing the fealed book; fo that the hiitory of thefe cor-
ruptions is juft an account of the fulfilment of pro-
phecy, which, inftead of ftaggering, ought to confirm
our faith. It mould farther be obferved, that amidft
all thefe fad and difordered fcehes held forth in pro-
phecy, and now realized in hiftory, fo far as it goes,
Chrift is always reprefented as with his church, (i. e.

310 Christ's commission

thofe who keep the commandments of God, and the
faith of Jefus) preferving them from the univerfal cor-
ruption, and fupporting them under all their conflicts
and fufferings; and, which fully obviates the objection,
the united voice of prophecy affures us, that his king-
dom (hall at laft univerfally prevail and triumph over
all oppofition. But thefe things require a more par-
ticular confederation.

In the book of Daniel there are two prophetic re-
prefentations of four fucceffive monarchies or uni-
verfal kingdoms, viz. the Babylonian, the Medo-Per-
fian, the Grecian, and the Roman k. During the
laft of thefe monarchies the kingdom of the Mrffiah
was to be fet up *: " And in the days of thefe kings
u (or kingdoms) fhall the God of heaven fet up a
({ kingdom which never fhall be deftroyedj and the
« kingdom fhall not be left to other people, but it
" fhall break in pieces and confume all thefe king-
" doms, and it fhall ftand for ever p\

This kingdom of God in its beginning was to be
fmall and defpifed. It is reprefented as a ftone cut
out of the mountain without hands m. Chrift him-
felf compares it to a grain of muftard feed, and to
a little leaven n, and fays, " The kingdom of God

* This kingdom commenced when reconciliation was made for
iniquity and the moil holy anointed, and this was to be at the end of
feventy prophetic weeks, or 490 years, reckoning from the feventh
year of Artaxerxes Longimanus (B. C. 457.) when he gave forth
the commandment to Ezra for refloring the church and ftate of the
Jews, Dan. ix. 24, 25, 26. Ezra vii.

k Df.n. ii. vii. 1 Chap. ii. 44. m Chap. ii. 45.

n Mat. xiii. 31, 32, 23-

TO HIS APOSTLES. 3 1 1

«« cometh not with obfervatiou °," i. e. with worldly
p^ -p or outward fhew. And though it was gradu-
ally ro incre.v. and at laft to prevail and fill the
whole earth P; yet its fufrerings and conflicts were to
continue for a long period of time. Throughout the
greater part of the apocalyptic vifions the kingdom of
Chrift is reprefented as in a (late of depreffion and
tribulation. While he rules in the midft of his ene-
mies, his kingdom and patience will dill be connected
together q: His fubje£ls muft therefore lay their ac-
count with conformity to him in his humbled, de-
fpifed and fuffering condition in this world, until
Satan is bound, and all oppofing powers fubduedr.
Yet in this fituation they have fufficient encourage-
ment from his promife that he will be with them al-
ways, to preferve and fupport them amidft all the
aflaults of Satan and his inftruments; making his
grace fufficient for them, and his ftrength perfect in
weaknefs s. They may indeed be " troubled on
" every fide, but not diftrefTed (i. e. ftraitned or fhut
f* up without refource); perplexed, but not in def-
<,« pair; perfecuted, but not forfaken; call, down, but
" not deftroyed r" — " becaufe greater is he that is in
« them than he that is in the world u".

Satan's firft attack upon the kingdom of Chrift was
by means of the Jewifh church, and its rulers, who
both killed the Lord Jefus himfelf, and perfecuted
his followers x. Their defign was to have ftifltd the

o Luke xvii. 20. p Dan. ii. 34, 35. q Rev. i. 9. r Chap,
xix. 19, 20, 21. chap. xx. 2, 3. s 2 Cor. xii. 9. t 2 Cor. iv„

8, 9. u 1 John iv. 4, x Luke xxi. 12, 16. A&s viii. 1 — J.

1 Theft, ii. 14,

312 CHRIST S COMMISSION

caufe in its very birth; but he that fitteth in the
heavens laughed at their vain attempts, and ib over-
ruled their rage as to make it fubfervient to the re-
demption of mankind ?, and the fpread of the gof-
pelz; and in lefs than forty years after, he executed
the moft fignal vengeance upon that people by means
of the Roman armies, who deftroyed thofe murderers
and burnt up their city, as he had clearly foretold a,
and as their own hiftorian minutely relates b. This
was the entire abolition of the Jewifh church and
ftate; the moft awful revolution in all the religious
difpenfations of God, and which in various ways
contributed much to the fuccefs of the gofpel. Their
pofterity have ever fince been difperfed among the
nations, and continue unto this day diflinct from all
other people, as a {landing monument of the divine
difpleafure, as well as of the truth of the Chriftian
faith.

The next power which oppofed the kingdom of
Chrift was the pagan Roman empire, which is re-
prefented as a great red dragon, having feven heads
and ten horns, and feven crowns upon his heads *,

* This mor.fi rous dragon is a fit emblem of the Roman empire.
Its red colour fitly reprefents the imperial purple and the bloody
cruelty of thofe who wore it. lie. feven beads are explained to be
the feven mountains upon which Rome the imperial city flood,
Rev. xvii. 9. and alfo feven kings, ver. 10. or feven kinds of fupreme,
magiftrates which fucceffively prevailed there, viz. kings, confuls,
decemvirs, military tribunes, dictators, emperors, £:c. — Its ten Jioms
are ten kings, ver. 12. or ten independent kingdoms into which the

y Acts ii. 23. Rom. iv. 23, z Acts viii. 4. chap. xi. 19 — 22.

a Mat. xxii. 7. chap. xxiv. b Jofeph. de bell. Jud. lib. v. vi. vii.

to his apostles; 313

and is called the devil and Satan c, becaufe Satan
acled in and by that power even as he did in the fer-
pent whicli beguiled Eve. This oppofition was car-
ried on for near three centuries in a feries of bloody
perfecutions, and the chief accufation againft the
Chriftians was their non-conformity or oppofition to
the eftablifhed idolatry. Yet all that power and po-
licy which had conquered the world could not fubdue
the faithful and patient followers of the Lamb. On
the contrary, they overcame their accufers, not with
carnal weapons, but " by the blood of the Larnb, and
(< by the word of their teflimony; and they loved not
l< their lives unto the death d." This conflict iiTued
in the overthrow and puniihment of the heathen per-
fecting powers, and in the downfal of the pagan
religion in the empire, which is defcribed at the
opening of the fixth feul in fuch ftrong figures as if it
were the diflblution of the world, and the arrival of
the great day of judgment e« The fame thing is re-
presented by a war in heaven between Michael and

empire was at lad broken and divided; yet they became united in
their implicit fubjeclion to the Rpman hierarchy, to which they
gave their power and flrength, ver. 12, 13. — The heads of the dra-
gon were fucceffive, ver, 10. but its horns cotemporary, ver. 12. — ■
While 'he empire continued united, the cretbns were upon its heads,
chi'p. xii, 3. but when it was broken into ten independent kingdoms
the crowns were transferred to its barns, chap. xiii. 1. Let it be ob-
ferved, that though in prophetic "pictures the whole piece may
be exhibited at once, yet it frequently happens that many of die
parts fucceed each other in a chronological feries, as is the cafe with
the image, Dan. ii.

c Rev. xv. 9. d Chap. xli. 10, II. e Chap. vi. 12. ad ult,

314 CHRIST S COMMISSION

liis angels and the dragon and his angels, in which
the latter prevailed not, but was caft down from that
high flation in which he perfecuted the church f.
This was accomplifued when the ruling powers and
their adherents, who fuprorted idolatry, were routed
and overcome by Conftantine, and when he fup-
preffed paganifm, and eftabiifhed in the empire a form
of Chriftianity in its ftead, about the year 325.

Under the reigns ot Conftantine and his fucceffors,
the profeffors of Chriftianity enjoyed outward peace
for about feventy years6. But during this period
in exerted himfelf in another and more effectual
sway for the ruin of genuine Chriftianity; for when
die heathen emperors were taken out of the way,
when paganifm was fupprefled, a form of Chriftianity
eftabliftied in its place, and its teachers exalted to
power and opulence/ then the myftery of iniquity
which began to work in the churches even in the
apoftolic age h, *and had been gradually increasing
ever f nee, came now to a great height. The primi-
tive purity and fimplicity of the Chriftian faith and
vci (hip were greatly corrupted by vain philofophy,
herefies and fuperftition, and the heathen worflrip of
demons was only exchanged for that of departed
faints '. rI he cenfutution, difcipline, union and or-
der of the apeftolic churches were now entirely
fubvertcd by the union of church and flate, and by
bringing the nations, through worldly power and
influence, under a corrupted form of Chriftianity,

f Rev. xii. 7, 8. 0. g Chap. viii. 1. h Z Theft a. J.

1 j Tim. iv. 1.

TO HI'S APOSTLES. 315

and fubje&ing them to a covetous and ambitious
clergy, who exercifed authority over this motly mafs
like lords of the Gentiles, and contended among
themfelves who fliould be the greateft. Yet wh

the Ciiriftian emperors held the iupreme power in
the empire, this growing evil did not arrive at its full
height.

During this ft ate of things Chritl was not unmind-
ful of his promife : The true fervants of God who
mourned over thefe abominations, were diftinguifhed
by him from the falfe profeflbrs with whom they
were mixed j and to fecuve and preferve them from
the ftrong delufions, as well as awful judgments,
that were coming upon the outward ftate of Chrifti-
anity and its carnal profeflbrs who received not the
love of the truth k, they are reprefented as fealed
with the feai of God in their foreheads ', alluding to
what is faid in the prophecy of Esekiel on a fimilai
occafionra. The true fervaiits of God being thus fe-
cured, the power which patronized and accelerated
the corruption of Chriftianity ibon began to be vi
fited by dreadful calamities. The barbarous nations
broke in upon the empire like an overflowing flood,
and by fucceffive devaftations, Daughter and con-
queft, waded and tore it in pieces, and at laft over-
turned its imperial form of government in the Weft,
A. D. 476 *. Thefe fevere judgments are repre-

* Immediately after the death of the emperor T! eidofius, A. D.
395. the Goths under Alaric began their irruptions: they ravaged

k a Theff. ii. 9, 10, II, 12. 1 Rev. vii. a — 13. m Ezek.

ix.4— 8.

D d 2

510 CHRIST S COMMISSION

fented under ilrong prophetic figures at the founding
of the firft four trumpets n.

It might have been expected that the barbarous

heathen nations which were the inftruments of thefe

awful judgments, would have fubverted the religious

as well as civil government of the 'empire: but the

• was far otherwife. The conquerors fubmitted

to the religion of the conquered, which by this time

■ I little from heathen fuperftition and idolatry,

ept in names; and^however much thefe invading

differed apapng themfelves in other refpects,

t all of them at length, partly through delufion,

om political views, agreed in one mind

to » give their power and ftrerigth unto the beaft °,

i. e. unto the hierarchy of Rome headed by the

■"reece and Italy, took and plundered Rome, and alfo burnt part of
i', A. D. .;ic. After this the Hunns under Attila wafted Thrace,
Macedon, Greece, Italy, &c. by daughter, burning and piilage for
the fpace cf fourteen year;, ending about A. D. 452. Next the
Vandals, under the command of Genferic, took and plundered
j Rome for fourteen days together, A. D. 455. and reduced the ftate
to fuch a weak condition as to become an eafy prey to the next in-
vader. Accordingly, about twenty years after, Odoacer king of the
Heruli came to Rome with an army, deputed the emperor Momyl-
lus (called Auguftulus) diverted him of the imperial robe?, and,
caufing himfelf to be proclaimed king of Italy, put an end to the
very name of the weilern empire,- A. D. 476. Theodoric about
fevenl tier overthrew Odoacer, and eftablifbed the king-

dom of the Oftrogoths in Italy, which continued about fixty years.
Tuftinian extirpated the Gothic kingdom, and Italy became for fome-
time a province of the eaflern empire, when Rome was reduced to a
poor dukedom, and made fubject to the Exarch of Ravenna, A D.
JC6.

n Rev, viii, 7—13. 0 Chap. xvii. IZ, I J.

TO HIS APOSTLES. $lf

Pope *, whofe fupreimcy, tyranny,' idolatry, and
fuperftition they fupported and defended with their
riches, arms and authority. By this means- the Ro-
man Pontiff gradually rofe to the fummit. of power,

* To what other power can we poflibly apply the various pro-
phetic emblems and characters by which this dreadful monfter i»
reprefented and dei'cribed? Not to heathen Rome, though it might,
poffefs fome of the characters; for this is a pretended religious foiuert
being that man of fin who " as God fitteth in the temple (or church)
" of God, (hewing himfelf that he is God," and who was to be re-
vealed when the imperial head of the empire fhould be taken out of
the way, aTheff. ii.4,6,7. — it is that little Lorn inDaniel which fprung
up among the ten horns or kingdoms into which the fourth or Ro-
man monarchy was at Lift divided, which had eyes like the eyes of a.
man, and a mouth fpeaking great things, Dan. vii. 7, 8. Rev. xiii.
5. — It is that great tvbore who rides the fcrlet-coloured beaft with
the feven fallen heads and ten horns; or who governs and directs
the Roman empire in its Lift ftate when divided into ten kingdoms,
Rev. xvii. 3, 10, 12. which give their power and ftrength to her,
ver. 13. — It is a conjunction of ufurped fpiritual and fecular power,
and fo is reprefented as a beaft having two horns like a lamb, pretend-
ing to have his fpiritual authority from Ciirift the Lamb of God,
as his vicar upon earth; but Jpeais as a dragon, aftuming the higiieit
tone of civil authority, and acang in the ipirit of a fecular tyrant,
as the genuine fucceffor of the heathen Cslars, Rev. xiii. II. — It?
feat of government is that great city which is feated on feven moun-
tains, and which in John's time reigued over the king's of the earth,
Rev xvii. 9, 18. which is well known to be the fevenrhifled imperial
city of Rome. It muft therefore be a Roman power, but not in its
pagan ftate, nor while the empire was united under the Caefarean
government; for this beaft which now reprefents the Roman em-
pire, has its ten horns crowned, Rev. xiii. I. being divided into
ten independent kingdoms, yet ftill united as one beaft though un-
der another form. And this beaft is not the dragen, but his fuc-
ceffor; for " the dragon gave him his power, and hi* throne, and
" great authority," ver. 1. But no power has ever had the throne
and authority of the dragon in Rome fmcc the empire was divide^

Dd3

3i 3 Christ's commission

-and the empire, now divided into ten kingdoms,
came in a fort to be reunited under him, as its fu-
preme head, both in matters civil and ecclefiaftical.

This is that man of fin whofe coming was foretold
to be " after the working of Satan, with all power
'•' and figns, and lying wonders, and with all deceiv-
" ablenefs of unrighteoufnefs p." And though the I
elect were fe'cured from his deceptions, yet the car-
nal multitudes, nations and tongues going under the
Chriftian name, were, in the righteous judgment
of God, given up to the influence of his ftrong de-
hifions that they iliould believe a lie, becaufe they
received not the love of the truth that they might be
favedq. The fatanic pride, tyranny and blafphemous
pretentions of this power are alfo foretold : he " op-
u pofeth and exalteth himfelf above all that is called
<{ God, or that is worfhipped '"j" claiming dominion
not only over kings and emperors in civil matters %
but alfo over the conferences of men in matters of
faith and worfhip ; oppofrflg his authority to, and
even exalting it above that of God himfelf over his

except the Romifh papacy. — " Power was given him to continue,"
or rather (rawai) to practife or profper, " forty and two months,"
Rev. xiii. 3. which is 1160 years; but the heathen Roman empire did
not fubfift 300 years after the date of this prophecy. — Deceit or the
arts oijlronv delufwns is another charadr.erifcic of this power by which
it ihu.ds diftinguifhed from heathen Rome, aTheff. ii. 9,10. Rev. xiii.
13*14. chap, xviii. 23. and in thofe characters wherein there is a
reftmblance it greatly exceeds, fiieh as its pride and luxury, blufphe-
my, fuperftition, idolatry, tyranny, intolerance and cruelty.

p 2 TheiT. ii. 3, 9, Rev. xiii. 13, 14. q 2 Theff. ii. 10, 11,.

Rev. xiii. 3, 4, 8. r % Theff. ii, 4. Dan. vii. 2j. Rev. xiii.^j, 6„

s Rev, xvii. 1 8,

TO HIS APOSTLES. 315

houfe, by making void his truths and laws, and with
an high hand impofing his own decrees, fuperftition
and idolatry in their place ' ; " fo that he, as God,
" fitteth in the temple of God, fhewing himfelf
" that he is God u." This power was the molt fub-
tle, dangerous and cruel adverfary to the church of
Chrift that had ever yet appeared. It is the myftery
of all the ancient enemies of God's people, and the
fink of all the abominations of the earth x, which un-
der a corrupted profetfion of Chriftianity, and by all
manner of deceit and violence, fupported by the
kings of the earth, made war with the Lamb, and
they that were with him, the called, and chofen, and
faithful y.

As to the duration of this power we are told, that
(s%s<rix) " authority was given unto him fatwnrxt) to
" pra£tife forty and tv/o month2, which in prophetic
language fignifies 1260 years, reckoning each month
30 days, and taking each day for a year *. This is

* In Daniel it is expreffed, " until a time and times, and the
" dividing of time," chap. vii. 25. or " for a ume, times and an half,"
chap. xii. 7. as alio in Rev. xii. 14. A time is a year, times two years,
and an half, or the dividing of time, is half a year, making in whole
three years and an half, which is 42 months, as here and in chap,
xi. 2. and 42 months of 30 days each make 1260 days, as in chap.
xi. 3. and chap. xii. 6. So that taking each day for a year, according
to Num. xiv. 34. Ezek. iv. 6. it is 1260 years, or 1242 Julian yfears.
As the man of fin rofc to his throne by different fteps, it is not cafy
to fix precifely the commencement of this period. His reign could
not begin before the Cffifarean head of the Roman empire was
wounded to death, Rev. xiii. 3. and he who was the obltacle was

t Rev. xiii. 12, 16, 17. u 2 ThefT. ii. 4. x Rev. xi. 8.

chap. xvii. 1 — 7. y Rev, siii, 7. char. svii. 14. zfcbap.siii.jf.

320 Christ's commission

not the whole time of his exiftehbe, but of his reign,
when he fhould with authority practife, profpcr or
prevail1.

During this long and difrnal period, the woman or
true church retires into the wildernefs from the face
of the ferpent *, and continues in that obfcure retreat
1260 days, i. e. years b, making no open appearance
in her proper form and order as fhe did formerly in
the churches of the faints: for this is the time when
the court without the temple, or outward profeflion of
Chriftianity is not to be meafured by the rale of God's
word, but given to the nations falfely afiuming the
Chriftian name, who profane it with their heathenifli

taken out of the way, 1 ThefT. ii. 6, 7. It mufl have b
laft {late of Daniel's fourth monarchy when divided into ten king-
doms; for th;s power was to fpring up as a little horn among the
ten kings, Dj.ii. vii. 8, 24. who receive power as kipgs one ho-.r (or
at one time) with the heart, Rev. xvii. 12. The imperial head of
Rome was wounded to death when Auguftulus was depofed, A. D.
476: after this the bifhop of Rome gradually rbfe to the fummit of
power. The emperor Juftinian declared him to be the judge of all,
but himfelf to be judged by none, about A. D. 529. The tyrant
Phocas engaged him in his party by giving him the title of univerfal
bifhop, A. D. 606. But he did not become a horn or fecular prince
till Pepin king of France vefted him in a great part of Italy, A. D.
756; which was confirmed to him by Charles the Great, with addi-
• tional donations and powers, A. D. 774.

* The -woman's flight is mentioned twice in Rev. xii. firft in ver.
6. where it is placed before the carting out of the great dragon, then
in ver. 14. after the dragon is cafl out, and a profeflion of Chrifti-
anity is eftabiifhed in the empire. Some comider the firft period ir>
be the beginning, and the laft the compktion of her flight, ami
reckon the 1260 days of her wildernefs ftate from both.

a Dan. viii. 11 — 15. b Rev. xii. 6, 14.

TO HIS APOSTLES.' 32 1

fuperftition and idolatry, and tread the holy :.t un-
der foot forty and two months ci Iris the ti le - \i
God's two witnefles * prophefy 1 260 days clothed iri
fackcloth, who are at laft overcome and killed by the
bead, and whofe dead bodies are'expofed for a time
in the Itreet of the great city, or Antichriftian church,
which for filthinefs is compared to Sodom, for ty-
ranny and oppreifton to Egypt, and for perfecution,
cruelty and bloodfhed to Jerufalem, which killed the
prophets, and crucified our Lord himlelfd.

* Some by the two witneffes undcrfland the Old Teftament and
the New. Chrift appeals to the Old Teftament fcriptures as tefti-
fyir.g of him, John v. 39 — 42. and Christians are directed to attend
to the fcriptures both of the Old and New Teftaments as the great
prefervative againft the corruptions of Chrift ianity that were to take
place, a Theff. ii. 15. a Tim. iii. a Pet. iii. a. Still, however, it
muft be owned, that thefe two witneffes prophefied by means of a
fucceffion of men who were raifed up from time to time to bring
forth the doctrine of the fcriptures in oppofition to the corruptions
of Antichrift. Thefe witneffes prophefy in fackcloth, in a mourning
dejected ftate; and in the accouDt given of them there are allufiona
to Mofes and Aaron in Egypt, to Elijah during the apoftacy of the
ten tribes, and to Zerubbabel and Jeihua about the end of the cap-
tivity, and as they denounced divine judgments on the apoftate
church, they are faid to fmite the earth with all plagues, Rev. xi.
4 — 7- They were at laft overcome and killed by the beait for a
time, when the divine authority of fcripture was entirely fubjected
to that of the falfe church, and when thofe who contended for that
authority in oppofition to the doctrines and commandments of men,
were almoft exterminated, or at leaft filenced; which feems to have
been about the middle of the fifteenth century, when the Bohemians
and Moravians agreed to re-unite with the church of Rome, and
comply with her fuperftitions, and joined in exterminating the Ta-
bontes or Vaudois, who flood firm for the authority of the fcriptures
in oppofition to that of the Romifh church.

c Rev. xi. 1. d Chap. xi. j, 7, 8.

322 CHRIST S COMMISSION

This was a mod trying period for thofe who kept
the commandments of God and the faith of Jefu.;.
But Chrift, ever faithful to his promife, was with
them always. He prepared a place of retreat for his
true church in the wildernefs, where, during the time
of her obfcurity and diftrefs, (he was fed and nouriihed
like Elijah when he fled from the face of wicked
Ahab and Jezebel, while idolatry and famine pre-
vailed in Ifrael c. And though his followers did net
in that defolate iituation enjoy the public ordinances
of the gofpel according to their primitive inftitution,
yet they worfhipped in the inner temple in fpirit and
in truth, drawing near to God in the heavenly fanc-
tuary, through the veil of Chrift's flefh, and fo were
owned by him, and included in the meafurement of
his houie, while the outer court and its worfhippers
were rejected f. He alfo from time to time raifed up
a fucceffion of men, who brought forth the teftimony
of his two witnefles, the Old and New Teftaments,
for their edification and comfort, and to guard them
againft the reigning corruptions of "the time s. So
that not with (landing all the delufions and cruel per-
fections of the man of (in, they obtained the victory,
through faith and patience, over the be a ft, and over
his image, and over his mark, and over the number of
his name h.

Nor was he lefs faithful and juft in executing the
judgments written in his word upon the corrupters of
Chriltianity. We have already feen the downfal of
the Roman empire in the Weft, and the rife of the

e Rev. xii. 6, 14. 1 Kings xvii. 3 — 7. ver. 16. chap. xix. 6 — 9.
f Rev. xi. 1,3. g Ver. 3 — 7. h Chap. xv. 2.

TO HIS APOSTLES. 323

man of fin upon it ruins, whofe flrong delufions were
by divine permifTion fent as a Judgment upon all who
received not the love of the truth '. And now three
woes are denounced upon the inhabiters of the earth,
which were to take place under the three laft trum-
pets k. The two firft chiefly relate to the eaftern em-
pire, though theyalfo greatly affected the weftern parts,
and were fent as a puniihmerrt upon falfe and idola-
trous profeffors, who had not the feal of God on their
foreheads1. The ftrft wo m appears to have been
the impoftor Mohammed, whofe falfe religion is com-
pared to thick fmoke, burfting from the bottomlefs
pit, and darkening the fun and air. The fwarms of
locufts ilTuing from that fmoke, were his followers
the Arabians or Saracens, for to them the whole de-
scription fitly applies. Thefe had power to hurt men
five prophetic months, or 150 years, during which
time they extended their cpnquefls, and propagated
their religion over a great part of the world which
had formerly profeffed Chriftianity *. The fecond
\von feems to have been the Turks and Othmans,
whofe four leaders had been reftrained from extend-

* Mohammed began his pretences to infpiration about A. D.
606, the year that Pope Boniface HI. obtained die title of univerfel
fcifcpp. He began publicly to propagate his impoiiure A. D. 612,
and fo opened the bottomlefs pit. The Saracens made their greatcft
conquefts from that time to A. D. 762. They iubdued Falerline,
Syria, bath Armenia's, Ada Minor, Peifia, India, Egypt, Nnmi-
dia, Earbary, Portugal, Spain, a great part of Italy, Sicily, Candia,
Cyprus, &c.

i 2 Their, ii. 9_^. k Rev. vi;;. I$f j ch k( ^

ta Chap. ix. 1—13, n Chap. ix. 13— *o.

g24 CHRIST S COMMISSION

ing their conqucits farther chan the territories ad*
joining the Eup] rates by the Peifians on one hand,
and the croiiades on the other ; but uniting under
Qjtogrul and his fucctfibvs, they Began their con-
quefts about tl e year 1281, took Constantinople
A. D. 145 3 , and conquered all the eaftern branch of
the Roman empire *. Towards the end of this wo
there is an account of the death and refurrettion of
the witnefTesr. They had prophefied in faclccloth
from the time of the woman's flight mto the wilder-
Dels, and the beaft had mace war again ft them f,

* The time allotted for their conquers was " an hour, and a day,
« and a month, and a year,".Rev. is. 15. wl iqh, by reckoning ' year
for a da", is 391 years 15 day. Brit it muft be remembered bat

the prophetic year is 5 days 6 hours fhorter than the Julian year.
The inftruments of this wo are defcribed as hcrfemen; a fit repre-
sentation of the Othman forces "which were chiefly compofed of

cavalry.

+ It is fhocking to relate the cruelties exercifed upon the Wal-
denfe? in the thhttcnth century. In France alone about a million
of thorn were flair;; yet drill their public teuirr.cny was not lilei.ced.
With regard to the origin and character of the Vaudois or V. al-
denfes, v. e Jhall take the tefiimony of two of their enemies. Sef-
felius arehbifhop of Turin-, in a book which he wrote againfi them,
fa s " The feet of the Waldenfcs took its rife from a molt religions
«■ perfoi , called Leo, who lived in the time of Conftantine the Great,
« and who, detefting the covetoufnefs of Pope SyWefter, aid the
« immoderate bounty of Conftantine, cboferarhei to en.hri.ee po-
V verty with the En piicity of the Cbriftian fai^h, th: n with SyU
« veftei to he defiled with a fat and rich benefice; and a,l they thot
« ve:c ferici f!y religious jcxed vhen fe'.ves to bin ." Reineriu: the
fan cif ir.qurEtor general, who flcuiifhed about the year_iSj43 fays,
« An erg aU tie fc£s which £1 ill are cr have been, there is none

r Rsv. xl 3— 14.

TO HIS APOSTLES. 325

but could not overcome and kill them till their tefti-
niony in that mournful condition was about to be
fmilhed. The council of Conftance condemned
"WicklifFs doctrine, and fentenced John Hufs and
Jerom of Prague to the flames, A. D. 141 6: this
with the fevere decrees of that council againft the
Huffites and Vaudois, excited great ferments in Bo-
hemia which broke out into a mo ft bloody civil war.
In 1434 matters were compromifed with the greater
part of the Humtes, who, upon being allowed the ufe
of the cup in the facrament, fubmitted in all other
things to the papal hierarchy, and joined in extermi-
nating the Taborites or Vaudois who flood firm to
their principles, and contended for the authoricy of
the word of God againft the authority and errors
of the church of Rome, fo that their public teftiim
was hlenced for a time, and their enemies every
where triumphed over them. This looks very like

" that hath been fo pernicious to the church as that of the Leonids;

1 thai for (hre,e reafons; 1. Eecaufe it is t! e mpfl ancient; for

" fome affirm that it began in the time of Pope Sylvefter, and

" others in- the time of the apoftlcs. 2. Eecaufe it hath fpread it-

* Cslf f artheft ; for there is harce any country wherein this feci-, is
" not. 3. Eecaufe they who are of it have a great (hew of piety.
•■ jive virtuou.fly before men, believe rightly of the Deity, and aJ]
" .the articles which are contained in the creed; only they blafpherp';
" the church of Rome and the clergy; whom the multitude ! the

* laity is eafy to believe." Seuteri 'Mtira Haret. cap. 4. They were
mod numerous in the vallies of Piedmont, and hence are called
Y> Mettles or Vaudoiiy and no: from Peter Valdo, and alio Plfdmontoh,
like wife Leouijls probably from Leo their ancient leader, and noi
from Lyons as fome fuppofe. They were afterwards! va: 1
named. Their creeds, confeffions and other writings winch have
been preferyed arc moll agreeable to ficrjpture.

*l6 CHRIST S COMMISSION

the killing of the witneffes; for by the year 1467 all
their public teachers were cut off, and icarcely ie-
venty of them could be collected together to chufc
others. But in a fhort time the fcattered remains of
them formed themfelves into a new feci which went
bv the name of the Brethren of Bohemia i and having
with great prudence and impartiality reviewed and
reformed their religious tenets and ecclefiailical dif-
opliue by the word of God, and exccmmunicr.L .1
r.d thofe whofe erroneous fentiments or licentious
maimers might expofe them to reproach, they openly
profeficd their principles, and held forth the tefli-
mony of the Scriptures againft all the ccrruptions and
abominations of the church of Rome. This feems
to have been the beginning of the rcfurrection of
the vitneilcs. when " the Spirit of life from Gcd
** entered into them, and they flood upon their
" fectV"' For after this period the bead, with all his
.efforts, coidd not prevail againfl them fo as to fi'e::.^-
iheir teftimony; on tlic contrary, various events in
divine providence foon concurred to exalt them
above hi?s reach, to the terror and a;
whole antiehriffian community r. This compleats
the fecond 'wo.

The third wo cometh quickly after it, and begins
with the founding of the feventh trumpet11. It
brings the ruin and dewnfal of the antichriftian
kingdom by fuecefiivc ftips, and fo makes way for,
and introdueeth the glorious pcricd when the king-
doms of this world (hall beccme cur Lord's and his

g Rev, >:;. n. t Wr. i2; 13. u V^, 14, rj.

TO HIS APOSTLES. %1J

ChriiVs, ami when he (hall jadge the dead, arid give

reward onto his fervaots the prophets, and to tfie
faints, and them that fear his name :f:na31 and great,
and {hall destroy them that dcilroy (or corrupt) the
earth x. Tins is a uimmary anticipation oi all that
(hall take place under the feventh trumpet unto the
end of time, the particulars of which are enlarged
upon afterwards; but the wo part of it includes par-
ticularly the feven fucceuive vials of divine wrath yf
which gradually eon fume the man of fin, and (hall
at laft totally deftroy him and all of her .powers which
(hall be found oppofmg the kingdom of Chrift z ; for
they are the feven laft plagues, and in them is
(mAes-^) compleated the wrath of God a.

I will not pre fume to attempt an explanation of
the particular judgments marked out by the feven
vials, or to fix the dates at which each of them be-
gins and ends, efpecially as fome of them have not
yet been poured out, and as it is moft likely that the
vials which are firft in order are not always exhaufted
when the fucceeding ones begin. But we may ob-
ferve,

1. That the chief object of thefe plagues is the
kingdom of antlchrift and its fupporters; for they
affect them that have the mark of the beaft and wor-
ship his image, who have fhed the blood of the faints j.
and alfo the feat of the bead, the great city Babylon,,
with the cities of the nations V

2. The vera of the vials did not commence till the

x Rev

. xi.IJ— 19.

y Chap. xvi.

z Dan. vii. 26.

a The

ii. 8.

a Rev. xv. i.

b C*ap'.

Ee 2

xvi. 2, 6, 10, 19,

328 Christ's commission

feventh trumpet was founded. This is clear from
the whole frame and admirable arrangement of the
book of the Revelation ; for as the feven trumpets
are all included under the feventh feal, fo are the
feven vials under the feventh trumpet : but the fe-
venth trumpet was not founded till the fecond wo
was pad, after the death and re fur re £1 ion of the wit-
nefTes, and the fall of the tenth part of the city*;
and if thefe events took place between the middle of
the fifteenth and the beginning of the fixteenth cen-
tury, the sera of the vials, which conftitute the third
wo, muft have commenced about the time of the
Reformation, which began A. D. 1516. At this
period we may date the pouring out of the firft vial,
which was a mod grievous plague upon the kingdom
of antichrift; for now the everlaftiijg gofpel began to
be preached more openly and univerfally to them
that dwell on the earth, and to every nation, and
kindred, and tongue, and people c ; the fcriptures

* The kingdom of the Greeks feem to have been one of the ten king-
doms into which the Roman empire was divided when the imperial
head fell in the Weft. Its religion was antichriftian as well as that
of Rome: one of its emperors greatly advanced the power pf 'oe
, and another of them granted him the title of univerfkl bifhop,
A. D. 606; and in the year 1439 a kind of union took place between
the Latin and Greek churches. It is therefore probable that the
fall of the tenth part of the city was the taking of Conftantinople by
the Turks, A. D. 1453, which put an end to the Greek e$nj>ir£.
Thole who fled from Conftantinople into the Weft brought •
them the knowledge of the language wherein the New Teilamer.t
was written, which contributed much to the Reformation.

c Rev, xiv 6. 7,

TO HIS APOSTLES. 'Kl')

were tranflated into the living languages, and by
means of the art of printing, which had. but lately
been invented, were publiihed and difperfed among
the nations: the arrogance, avarice, deceit, idolatry
and fuperllition of the papal hierarchy were now
expofed in all their hatefulnefs, while fome of the
powers of the earth, minding their worldly intereil,
withdrew their allegiance from the Pope, and op-
pofed the persecution which he railed againft tnofe
who publiihed the word of God. Thus the unity of
the antichriftian kingdom was broken fo as never more
to be healed; for we find the great city in a divided
itate at the pouring out of the lad vial d : but this
great divifion did not in general produce a reparation
of Chrift's people from the world, nor fuch a reftora-
tion of the primitive order of his houfe as could be
meafured by the rule of God's word. The outer
court itill remained in poffeflion of the profane
Gentile:-.

3. As the firft four trumpets reprefent fo many
fteps of the ruin of the Roman empire, and of its
Cxfarean government, fo the four fir ft vials repre-
fent fo many degrees of the ruin of the Roman
hierarchy and papal government; and as the Roman-
empire is rcpreiented by the fyitcm of the world,
having its earth, fea, rivers and fun, which were
affe£led by the trumpets e; fo the kingdom oi" anti-
chriffc is alfo reprefented as having its earth, fea,
rivers and fun, which are affected in- the fame order
by the vials f : further, as Rome papal is compared to

•
d Rev. xvi, 19, c Chap. viiL 7 — 13. f Chap. xvi. ?, — i'6,

E e -i

330 Christ's commission

Egypt and Babylon"; fo her plagues are reprefented
as fimilai to theirs h.

4. It was the fourth trumpet that put an end to
the imperial government of Rome ', and as it ap-
pears that the man of fin came to his throne about
the beginning of the fifth trumpet and firft wo ; fo
It is likely that his reign fhall end at the pouring out
of the fifth Vial upon his feat or throne, fmce it ex-
tinguifhes his fun and fills his kingdom with dark*
nefs ky though he will not be finally deftiroyed till the
feventh vial is poured out.

5. There are two remarkable periods of the ruin
of antiehriil rcprefented by a harveft and vintage ',
which are figures expreflive of very dreadful judg-
ments^-: but as the vials contain the feven laft plagues
in which the wrath of God is filled up, it is likely
that the harveft anf-vv-ers to the fifth vial, and the vin-
tage to the feventh.

6. The fixth vial is- only a preparatory one to the
feventh. The drying up of the waters of the great
river Euphrates, that the way of the kings of the
Eafl might be prepared n, alludes to the ftratagem of
Cyrus in draining the channel of the Euphrates to
make way for his taking ancient Babylon, and fo
rnuft import fome notable ftep towards the ruin of
its antitype. On the other hand, the dragon.- i. e.
the devil, and antichrift in his double capacity of a
bead and falfe prophet, make preparations for the
meft vigorous attack upon the kingdom of Chrift,

g Rev. xi. 3. h Chap. xvi. 2, 4, 10. chap, xviii. i Chap.

•v'-ii. 12. k Chap. svi. it. 1 Chap. xiv. 15. ad ult. m Joel

iii. 1;. Jer. li. 5^. n R-.v, rw, 1;.

TO HIS APOSTLES. 33 I

by- collecYmg all their forces; and for this purpofe
fend forth their wicked and deceitful emiiiaries,
termed the fpirits of devils, unto the kings of the
earth, and of all the world, to ftir them up to unite
in the common caufe of tyranny and falfe religion,
and to oppofe all reformation and the fpread of the
golpel: Accordingly thefe impure fpirits, through
the influence of delufiou, gather them together into
a place called Armageddon (i. e. the mountain of
deftruction), alluding to Megiddo where Sifera and
the hofb of Jabin were overthrown °. Thus all
tilings are prepared for the battle of the great day
of God Almighty ?. As Chrift will now come
fuddenly and unexpectedly to deftroy his enemies,
he gives- his people warning, that they may watch
and be prepared for his coming; " Behold I come*
" as a thief: bleffed is he that watcheth and keepeth
•* his garments, left he walk naked, and they fee his.
" fhame °-."

7. The feventh and laft vial is poured out into the
air, the fear of Satan's refidence, who is termed " the
" prince of the power of the airr", and tlierefore

* There are tut two ferfonal cftttifflgs of Chrifc; the firft when
he came in the flefh; the fecond when he comes in his glory to raile
die dead and judge the world at the laft day; yet he is alfo laid to
come when he inurpofes hy arry flgnal acb of his adminiftration..
Thus he came when he fhed forth the Spirit upon his difciples,
JVin xiv. 1 8. and when he punifhed the Jewifh nation for their infi-
delity, Mat. xxiv. 27, 39, 42. So the definition of the man of fin
is faid to be by the brightness of his coming, 2 ThdC ii. 3.

o Judg. v. 19. p Rev. xvi, 13—17. c Ver. 15. r Epli,

H, 2,

JJ2 CHRIST S COMMISSION

will not only compleat the deftrutiion of antichrift,
but {hake the kingdom of Satan every where. Upon
the pouring out of this vial, a voice out of the tem-
ple of. heaven, from the throne, proclaims, " It is
" clone"; according as it was before declared, that
" in the days of the voice of the feventh angel,
« when he (hall found, the myftery of God (hall be
" finifhed s. It is accompanied with voices, and
thunders, and lightenings, a terrible earthquake, and
great hail, which import great revolutions and awful
judgments. We are particularly informed that " the
"great city «ras divided into three parts f, and the

| Some are of opinion that the divifion of the great city into
three parts is not the effect, of the feventh vial, but dcfcriptive of
the Rate wherein that vial finds the great city ; and that this divi-
sion took place at the time of the Reformation, when the kings or
powers of the earth began to differ about the form of Chriftianity
they were to eftablifb, fupport and defend in their reipeclwe domi-
nions. Be this as it may, 1 think it mult be admitted, that the di-
vifions which then took place came at laft to fettle into three diftineT:
ftated communions, viz. the Popifh, the Lutheran, and the Zuin-
glian or Calviniftic; and though there are other fmaller divifions in
the great city, yet Shefe three are the only national forms of religi-
ous communion, which the kingdoms under antichrift have adopted,
eftablifhed and incorporated inio their political constitutions; and as
they are all worldly eftabliihmenrs comprehending the profane
people of the nation?, and in this refpec~i oppofed to the fpiritual
nature of Chrift's kingdom, and the purity of Chsiftian communion,
\ they may be confidered as homegeneal parts of the great city,
though divided. And as the unparalleled earthquake Oi the laft
vial affects all the divided parts of the great city, caafing the cities
ef the nations to fall, the iflands to flee away, and the mountains
to difappear, it feems to point out the ruin of ..11 national 'cuurch.eSj

5 Rev, jr., 6: ;\

TO HIS APOSTLES. 333

« cities of the nations fell: and great Babylon came
" in remembrance before God to give unto her the
" cup of the wine of the fiercenefs of his wrath.
" And every ifland fled away, and the mountains
f* were not found r>'. But the particulars of this
vial are more largely fet forth in the fucceeding chap-
ters. After an account of the great whore u, the fall
of Babylon the great is proclaimed, the people of
God are called to come out of herx; her adherents,
whofe worldly interefts wei'e promoted by her traffic,
are represented as lamenting her fall y, whilft the
whole church of the redeemed are fet forth as rejoi-
cing over her, and uniting in praifes and thankfgivings
to God for his truth and righteoufnefs in judging
her z. The battle of the great day of God Almighty,
which had been before announced*, now takes place:
Heaven is opened, and Chrift, who is called The
Word of God, and whofe title is King of kings and
Lord of lords, comes forth feated upon a white
horfe, having many crowns upon his head, and ar-
rayed in warlike apparel; the armies of heaven fol-
low him riding aifo upon white horfes, and clothed
in fine linen, white and clean, as emblems of victory
and fanctity. On the other fide, the bead, with the
kings of the earth and their armies, are reprefented

a? well as the putting down of all that worldly rule, authority and
power by which they are fupported. Compare Rev. xvi. 19, 20*
with Dan. ii. 34, 35. 1 Cor. xv. 14.

t Rev. xvi. 17. ad nit. u Chap. xvii. x Chap, xviii. 2 — 5.

y Wr. 9 — 20. z Chap. xix. I — 3. a Chap. xvi. 14.

vhap. xvij. 14.

334 CHRIST S COMMISSION

as gathered together to make war agairift him that
fits on the horfe, and againii. his army : but they meet
with a total and final overthrow ; for the beai'l is
taken, ami with him the falfe prophet, and both are
cait alive into a lake of fire burning with brimftone;
and the remnant are flaiu with the fword of him that
fits upon the horfe, and <dl the fowls are filled with
their rem b. Then the dragon, i. e. Satan himfelf,
is bound a thousand years, and fhut up in the bct-
tomlefs pit, that he ihould deceive the nations no
more, till the thoufand years fhall be fulfilled c,
which mufl import an effectual reftraint of his power
and influence during that time.

The events of the two laft vials have not yet taken
place, but the greater part of the apocalyptic pro-
phecies reflecting the fuffering and depreffed ftate of
the church has been already fulfilled; and Chrift has
been with his people always, fupporting them under
ail their conflicts and trials, and making them over-
come by faith and patience. He has aifo by his pro-
vidence deftroyed the fucceffive powers which for-
merly oppofed his kingdom, and now, towards the
end of the eighteenth century, we fee the man of fin,
once lb formidable, in a ftati of deep confumption
by the fpirit of tire Lord's mouth, and the vials of his
wrath. It feems that multiform monfter will yet try
to regain his tyrannical power, and make a delperat*
attempt againft the kingdom of Chrift ; but this is
represented as his lait effort, his dying ilruggle; for
then he, and all the powers which compote the body

b Rev. xix. n. ad. ult. c Chap. xx. i— 4*

TO HIS APOSTLES. ^3S

of the bead, fhall be totally destroyed and given to
the burning flame \ and Satan the grand deceiver
fhall be fhut up in the bottomlefs pit e. Here the
deprelTed and afnicled Hate of the church ends, and
the happy period begins when the kingdoms of this
world become our Lord's and his ChrilVs, and when
the faints of the Mcfl High (hall take the kingdom,
and (hail poilefs it for ever, even for ever and ever1.

Let us now take a curfory view of the profperous
ftate of Chrifl/s kingdom which is to fuccecd the final
ruin of antichrift and of all oppofmg powers, and
which is £b much infiftfid upon in fcripture pro-
phecy.

i. This happy period commences with what is
termed in prophetic flyle, the firjl ; eturreSiion*
" And I iuw thrones, and they fat upon them, and
*c judgment was given unto them*: and I faw the
" fouls of them that were beheaded for the witnefs
« of jefus, and for the word of God, and who had
•* not worihipped the bead, neither his image, neither
M had received his mark upon their foreheads, or in
<( their hands; and they lived and reigned with Christ
" a thouiand years. And the reft of the dead lived
*' not again until the thouiand years were fmiihed.

* This imports that the faint'; fhall obtain the dominion, and
that the admin iftration cf jnftice and judgment ihail be given them,
I Cor. vi. 2. It is the fame with what is mentioned in Dji. vii. 2 2.
" I beheld — until the Ancient of days came, and judgment was
" given to the faints of the Moft High; and the time came that
" the faints poffvffed the kingdom."

d Dan. vii. 11. e Rev. xx. 3. f Rev. xi. 15. Dan.

vii. lS.

336 Christ's commission

« This is the firft refurrection d." Many underftand
this firft refurre6lion literally of a proper refurredtion
of the body from the grave, though they are not
agreed as to whether it fhall be a refurrection of all
the faints, or only of the martyrs who fullered during
the heathen and antichriftian perfecutions: but as
there are many weighty objections to the literal
view-f, I am inclined to think that it fhould be taken

I Take for a fpecimen — 1. This paflage does not mention the
refurrecbion of the bodies, but only of the fouls cf the martyrs. The
word rendered fouls here occurs fix times in this book, and fignifies
the life or living principle in the body, chap. viii. 9. chap. xii. 11.
it is d'tf.inguijbed from the body, chap, xviii. j 3. a>'d represented as
exifting in a ftate of Reparation from it, chap. vi. 9. but is never put
for the body itfeif, far lef? for the dead body, which alone is the
fubjecb of a proper rcfurreclion, or ol, living again* — 2. A literal
refurrection of the righteous a thoufand years before that of the
wicked, feems to cor.tradicl the plain account given of that matter
in the gcfpels and epiftles: for inftance, Chriit lays, ""The hour is
" coming in which all that are in the graves fhall hear his voice,
" and fhall come forth; they that have done good unto the refur-
" recbion of life, and they that have done evil unto the rcfurreclion
" of damnation," John v. 28,29. The Lour here cannot fignify two
different periods at icoo years diilance from eaeh other; yet in
that hour ail rhat are in the graves fhall hear his voice and come
forth: not tie- righteous d.ad only, for theft are not all that are in
tie graves; Dor the wicked dead only, for thefc have not done good;
but in that hour both they that have done good, and they that have
done evil, even all that arc in the graves (hall come forth, the one
unto the refurrecbion of life, the other unto the rtfurrcction of
damnation. — 3. Our Lord repeatedly declares that he will raife up
believers at the laji day, John vi. 39, 40, 44, 45. and he makes this
lafl day to be the day at which men fhall be j. idge d, chap. vi. 48.
and defcribes the judgment both of the righteous and wicked as

d Rev. xx. 4 — 6,

TO HIS APOSTLE.-. 2)37

in a metaphorical fenfe. A refurredlion if. a well-
known prophetic figure for a reftoration, revival or
advancement of the caufe or intereft of a people who
have been born down, depreffed, and, as it were bu-
ried by oppoiition. The Lord, promifing deliverance
to the Jews, fays, " Thy dead men fhall live, toge-
u ther with my dead body (hall they arife: awake
" and fing, ye that dwell in duftj for thy dew is as
" the dew of herbs, and the earth (hall caft out the
" dead e." Ephraim in diftrefs is encouraged to re-
pentance by this promife, " After two days will he
" revive us, in the third day he will raife us up, and
" we fhall live in his fight f." The reftoration o£

taking place at the fame period, Mat- xxv. 31. ad ult. Now to
affirm, that there will be a day 1000 years after the laji Jjy for the
refurre&ion and judgment of the wicked, not only contradicts this,
but is a manifefl impropriety of fpeech, — 4. The book of the Reve-
lation itfelf places the proper and general refurreclion and judgment,
both of the righteous and wicked, after the thoufand years reign
of the faints, and the deflruction of the armies of Gog and Magog,
Rev. xx. n. ad tilt. But to fuppofe that the faints, after having
reigned with Chrift 1000 years in their fpipitual, immortal and
glorified bodies, fhall he furrounded with enemies in grofs earthly
bodies, or even appear in judgment to receive their final fentence
after they had been fo long glorified, feems altogether unnatural as
well as unfcriptural. — 5. We are exprefsly told, that " The lad
" enemy that fhall be deftroyed is death," 1 Cor. xv. 26. and the
Revelation declares the fame, chap. xx. 14. But if the firft refur-
reclion be the deftru&ion of death to the faints, then death is not
the lajl enemy that fhall be deftroyed; for Gog and Magog are
enemies which will be deftroyed 1000 years after the firft refur-
reclion. Thefe confiderations convince me that the firft refurre<5lion
h to be taken in a metaphorical fenfe.

e Ifa. xxvi, 79. f Hof. vL z,

F f

338 Christ's commission

Ifrael from their captivity is defcribed under the fi-
gure of a refurrecTion of dry bones: God promifcth
to open their graves, and caufe them to come out of
their graves, and they are reprefented as living and
■Handing up upon their feet = . The fame metaphor
is ufed in the book of the Revelation : antiehrilt is
faid to have power to give life to the image of the
bead, when he revived and united the idolatry and
tyranny of the Roman empire in his own adminiftra-
tion h-, and of the two witnefTes it is faid, that " after
" three days and an half the fpirit of life from God
« entered into them; and they flood on their feet '."
Agreeably to this prophetic ufc of the figure, the firft
refurreclion imports, a revival of true and primitive
Chriftianity in the world; a raifing up of the church
of Chrift from its dtpvcxTed, captive and afHicled
ftate, and the advancement, extenficn, and prevalence
of his fpiritual kingdom among all nations. It is
rcraefented as a rcfurreiStion of the fouls cf martyrs,
and of fuch as had kept thcmfelvcs pure from the
abominations of antiehrift, and iigrirfies a revival in
their fucctffors of that fpirit of faith, zeal, fortitude
and purity which poilefled them,- a refurreclion of
that caufe for which the martyrs and true followers
of the Lamb had contended and fullered in ail the
foregoing ages of the church. They are declared
llejfed and holy that have part in the fir it refurrection:
they are holy as being fandlifitd by the Spirit, and
confecrated as pritfts of God and of Chrift; and they
are HtJJld in the enjoyment of the fpiritual privileges,

j; .V:ck, ;<\i-\-;i. I — IJ. h Rev, jciii. 15. i Qhvf. ::i. u,

TO HIS APOSTLES. 339

honours and 'dignities of Chrift's kingdom-, for they
fha!l reign with 1dm, and on fuch the fecond death,
or punifh merit of a future ftate, fliall have no power1"..
From all which it is evident, that none but the faints
can really have any part in this refurrection, though
others may enjoy ibme of the outward and temporal
bleffings which (hall attend it. The duration of this pe-
riod is repeatedly faid to be a thoufand year:, hence
it is commonly called- the Miillennium. Some think
that each day in this period ihould be taken for a
year, which will amount to 360,000 years; but it
feems mod natural to underftand it literally.

2. There is ground to expect a remarkable dtnvn*
pouring of the Spirit about the commencement of tins
happy period, even as there was at the firft fetting up
of Chrift's kingdom in the world. Beftdes the pro-
mifes of the Spirit which were accomplifhed in the
apoftolic age, there are others which from the con-
nection appear to refer to the time we are now
fpeaking of. Thus Ifaiah, after having defcribed
Chrift's kingdom which was fet up at his-firft com-
ing, and then the fucceeding defolate (late of the
Jews, reprefents this as continuing, " Until the Spi-
" rit be poured upon us from on high, and the
w wildernefs be a fruitful field, and the fruitful field
"be counted for a forefta." The apoftle Paul,
fpeaking of the converfion of the Jews at this period,
refers to a paffage in Ifaiah where a promife of the
Spirit is made to them, "As for me, this is my co-
* ytr.au t with them, faith the Lord, my Spirit which;

k Rev. xx. 6. a ifa. xxxii. 1 5-— 19^.

Ff 2

340 CHRIST S COMMISSION

" is upon thee, and. my words which I have put in
" thy mouth, mail not depart out of thy mouth, nor
<( out of the mouth of thy feed, nor out of the mouth
" of thy feed's feed, faith the Lord, from henceforth
44 and for ever V The Lord, having mentioned the
forlorn difperfed ftate of Ifrael throughout the nations,
among whom they had profaned his name, promifes
to gather them, cleanfe them, and give them a new
heart and fpirit, and adds, " And I will put my
** Spirit within you, and caufe you to walk in my
<c ftatutes^ and ye fhall keep my judgments and do
*e them c." The promife of pouring upon them the
fpirit of grace and fupplication has alio a view to this
period d. Though we are not to expect the miracu-
lous gifts of the apoftolic age, yet the work of the
Spirit will abundantly appear in qualifying men for
propagating the gofpel throughout the world, filling
them with light, zeal, courage and activity in that
work — in giving fuccefs and effect to the gofpel by
converting multitudes to the faith, quickening the
dead in trefpafles and fins, and tranflating them into
the kingdom of Chrill; and in enlightening, quick-
ening, purifying and comforting the children of God,
ftkring them up to greater Hvelin#fs, love, zeal, ac-
tivity and fruitfulneis in his fervice. This copious
effufiofl of the Spirit, producing thefe effects by
means of the word, will, I apprehend, be the great
quickening principle in the iirlt reiurrcCtion. The
cenfequence of this will be

3. An univerfal fpread of the gofpel, difFufing the

b Compare Rom. xi. 26, 27. with Ifa. lix. 2G, 21. e Ez.k

xxxvi. 2~. fee alio chap, xxxix. 28, 29. d Z<.ch. xii. 10.

TO HIS APOSTLES. 34 r

knowledge of the Lord throughout the world in 3
more extenfive and effectual manner than ever it was
before. This is repeatedly promifed, " The earth
" fliall be full of the knowledge of the Lord as the
?' waters cover the fea-," and this fir all take place in
that day when the Gentiles mail feek to the branch
of the root of Jefle, whofe reft mail be glorious, and
when " the Lord £hall fet his hand again the fecond
" time to recover the remnant of his people/' — and
" fliall fet up an enfign for the nations, and fliall
" aiTemble the outcaits of Ifvael, and gather together
" the difperfed of ludah from the four corners of
" the earth e." The fame promife of the univerfal
knowledge of the glory of the Lord is repeated in
the prophecy of Habakkuk f. This will be attended
with correfponding effects j- " All the ends of the
" world fliall remember and turn unto the Lordj and
*< all the kindreds of the nations fliall worfhip before
" hims" — -Yea, all kings fhall fall down before him;
" all nations fliall ferve him !l." And though we arvi
not to imagine, that all the inhabitants of the globe
will have the true and faving knowledge of the Lord;
yet we may expc£t fuch an univerfal fpread of light
and religious knowledge as fliall root up pagan, mo--
harrtmedan and antichviftian delufions,. and produce
many good effects upon thefe who are not really re-
generated, by awing their minds, taming, their fero-
city, improving their morals, and making them peace-
able and humane.

4. The Jews will then be converted to the faith of

c Ua, xi. 9, 10, II. Z2, fHctb.ii.I^, g- Ff.ll. xxii. 1~,

&P&1. :;-ii.:x.

Ff 3:

342 CHRIST S COMMISSION

the Median, arid" partake with the Gentiles of the
bleffings of his kingdom. The apoftle Paul in the
eleventh chapter of his epiftle to the Romans treats
of this at large, and confirms it from the prophecies
of the Old Teftament. He is fpeaking of Ifrael in a
literal fenfe, the natural pofterity of Abraham; for
he diftinguifhes them both from the believing Gen-
tiles and the Jewiih converts of his time, and de-
scribes- them as the reft who were blinded, had (tum-
bled and fallen, and fo had not obtained, bat were
broken oiF and call away '. Vet he denies that they
have (tumbled that they mould fall, i. e. irrecover-
ably, fo as in no future period to be reftored, but
fhows that God's defign in permitting this was, that
through their fall falvation might come unto the
Gentiles, and that this again might provoke them to
jealoufy or emulation k. He argues, that if their fall
and diminifhing was the riches of the Gentiles, and
calling away of them was the reconciling of the
world, their fulnefs will be much more fo, and the
receiving of them be life from the dead '. He fur-
ther argues, that if the Gentiles " were grafted con-
*c trary to nature into a good olive tree, how much
*• more fnall thefe which be the natural branches be
•< grafted into their own olive tree*." Nor did he
•coniider this event as merely probable, but as abfo-
•!y certain j for he (hows that the preftnt blind-
and future cenvcrfion of that people is the tiivftety
or hidden (enfe of prophecies concerning, them; and;
he cites two of thefe prophecies where the context

i Rom. xi. 7, 11,12, Ij, 17. kVer. II. 1 Yer. il^XJ.

En Ver, 24.

TO HIS APOSTLES. ^4>

forctels both tLeh- rejection and recovery ": " For I
" would not, brethren, that ye fhould be ignorant of
" this myftery (left ye ihould be Wife io your own
" conceits) that blindnels in part is happened to
" Ifrael until the fulnefs of the Gentiles be come if*.
" And {o all Ifrael Avail be laved ; as it is written,
" There fhall come out of Zion the deliverer, and
" Ihall turn away ungodlinefs from Jacob. For this
" is my covenant unto them when I fhall take away
" their fins °." He affirms politively, that Ifrael who
have not now believed, (hall as certainly obtain mercy,
as the Gentiles have obtained mercy through the oc-
cafion of their unbelief: " For as ye in times pad
" have not believed God, yet have now obtained
" mercy through their unbelief 5 even fo have thefe
M alfo now not believed, that through your mercy
f< they alfo may obtain mercy. For God hath con-
" eluded all in unbelief, that he might have mercy
" upon all p." Then he concludes with exp re fling
his admiration of the depth of the riches both of the
wifdom and knowledge of God, and of his unfearch-
able judgments and ways in this whole matter q.

As to the time when this fhall take place, the fame
Apoftle fays, " that blindnefs in part is happened to
" Ifrael, until the fulnefs of the Gentiles be come
«* in;, and fo all Ifrael fhali be faved r." The fulnefs
of the Gentiles muft be underftood in the fame fenfe
with the fulnefs of the Jews s, and as the fulnefs of
the Jews Ggnifies the great body of that people as
diftinguilhed from the fmall remnant of them who

n Ifa. lis. 20, ai. chap xxvii. 9. o Rom. xi. 25, 26, 27.

j Wr.30,31,32. qVer. 33— 36. rVcr.aj,26. sVer.is,

344 CHRIST S COMMISSION

were converted in the apofties' time c ; fo the fulnefs
of the Gentiles mult import a more full and univerfal
converfion of the Gentiles throughout all nations of
the world than has ever yet taken place ; for at pre-
fent not above a fixth part of the habitable world fo
much as profefs Chriftianity. But when antichrift,
that great llumbling-block ihall be removed out of
the way, when the gofpel fliall be preached among
all nations in its primitive purity, and the fulnefs of
the Gentiles be come in; then ihall the vail be taken
off from the heart of the Jews, and it ihall turn to
the Lord". They fhall then acknowledge their own
Meffiah whom their forefathers rejected and cruci-
fied, and fliall fay, " Blefled is he that cometh in the
« name of the Lord x." « They fliall look upon him
" whom they have pierced," not with contempt and
deriuon as their progenitors did when he hung on the
crofs, but under the influence of the fpirit of grace
and fupplication, « they fliall mourn for him* as one
" mourneth for his only fon, and fliall be in bitter-
« nefs for him, as one that is in bitternefs for his
» firft-born*." Then " the children of Iirael fliall
« return, and feek the Lord their God, and David
« their king; and fliali fear the Lord and his good-
» nefs in the latter days 3." The Lord ihall then {et
his hand again the fecorid time to recover the rem-
nant of his people from their long captivity and
outcafl ftate a; and when they ihall be received again,
and obtain mercy upon the fume footing with the

f Rom. xi. 5. u 2 Cor. fii. i;:: 16. x Mat. xxiii. 39.

y Zcch. xii. 10. z Hof. iii. 5. alfa, xi. U, 1,3, Eack.

3UW. ~5> iS, 39. Aiiiuo is. 14, 1 J,

TO HIS APOSTLES. 345

Gentiles, it will be " life from the dead," not only
to them but to the world, as it will be a notable
means in the hand of God of awakening mens'
attention to the golpel and convincing them of its
truth, as well as of confirming, quickening and
gladdening the children of God, who have been long
waiting and praying for that happy event. Nay,
there is ground to believe that the Jews will be dif-
tinguiihed for their zeal, activity and fuccefs in
fpreading the knowledge of the Lord among the
nations; for the Gentiles are reprefented as inftructed
by them, honouring them, and flowing in unto
them b.

5. The purity cf vifible church communion, wor-
fhip and difcipline will then be reftored according to
the primitive apoftolie pattern. During the reign of
antichrift a corrupted form of Chriftianity was drawn
over the nations, and eftablifhed in the political con-
ftitutions of the kingdoms which were fubjecT: to that
monftrous power. By this means the children of
God were either mixed in vifible religious commu-
nion with the profane world, in direct oppofition to
the word of God, or perfecuted for their noncon-
formity. In reference to this ftate of things, the
angel commands John to leave out the court which
is without the temple, and not to meafure it, for
this reafon, becaufe " it is given to the Gentiles;
" and the holy city Avail they tread under foot forty
" and two months c :" i. e. they mall pollute and
profane the worfhip and communion oi the church

b Ifa. Ivi. 8. chap. lx. 3,4,5,10,11,12. chap. hd. 6—10. chap.--
k& 2> 2, 4- cliap. Levi, ic — ij. c Rev, *:. i.

346 Christ's commission

during the 1 260 years of antichrift's reign, fo thai it
cannot be. meal ured by the rule of God's word. But
when the period we are fpeaking of fhall arrive, die
fanctuary Ihall be cleanfedd-, the vifible communion,
worihip, order and difcipline of the houfe of God
will then be reftored to their primitive purity, and
accord with the rule of the New Teftament. So it
is promifed to Zion, "henceforth there fhall no more
" come into thee the uncircumeifed and the an-
K clean'." — " Thy people fhall be all righteous;
** they fliall inherit the land for ever, the branch of
ft my planting, the work of my hands, that I may
** be glorified fM — " and in that day there fhall be no
** more the Canaanite in the houfe of the Lord of
" hefts ?." And though dilguiied hypocrites may
fcill find accefs into the churches of the faints, as it
dees not appear that there will be a compleat and
final feparation until the day of judgment when
Chriif, the omnifcient judge fhall feparate the flieep
from the goats h; yet we may venture to affirm, that
fuch will be the ftrictnefs of difcipline and purity of
communion that no vifible hypocrite or falfe profeflor
will be permitted to have fellowfhip with the faints.
For when the holy city, new Jcrufalem comes down
from God out of heaven, then, in this qualified fenfe,
" there fhall in no wife enter into it any thing that
" defileth, neither whatfoever worketh abomination,
<f or maketh a lie; but they who are written in the
« Lamb's book of life *."

6. The Lord's fpecial prefence and refuhnce will

dDan. vhi. 14. e Ifa. Hi. 1. flfa.lx.21. g Zech..

xiv. 21. h Mat. nv, 32. i Rev. sii. l, 27.

TO HIS APOSTLES. 347

then be in the rnidft of his people. Chrift hath pro-
mifed to be with his people in every period of the
church, even unto the end of the world k, and that
he will be in the midft even of two or three of them
when gathered together in his name1: he alfo calls
them to purity of communion and perfonal hohnefs,
and promifeth to dwell in them and walk in them"1:
but .this will be fulfilled in an eminent and remark-
able manner during the millennial period. The Lord,
having promifed to raife Ifrael out 6f their graves, to
gather them from among the heathen, and bring them
into the church and kingdom of Chrift, as one fold
Jiaving one Shepherd n, adds, " and I will fet my
" fancluary in the midft of them for evermore: my
" tabernacle alfo fhall be with them; yea, I will be
" their God, and they fliall be my people °." This '
alludes to his dwelling among Ifrael in the tabernacle
and fancluary of old p, and imports his manifefting
himfelf unto them, admitting them into the moit
intimate correfpondcnce and communion with himfelf
in his ordinances, communicating light, life and
confolation to them by his Spirit; and alfo his pro-
tection and care of them as his peculiar people. It
is intimated that there will be fuch vifible tokens of
the divine prefence and refidence among them as will
fall under the notice of the world and produce con-
viction and awe (as was in fome meafure the cafe in
the fir ft churches q), for it is added, " And the
*« heathen (hall know that I the Lord do fanctify

k Mat. xxviii. 20. 1 Chap, xviii. 20. m 2 Cor. vi. 16, : 7.

3i Ezek. xxxvii. 1 x — 26. oVer. 26,27. p Lev, xxvLji, 12.

e Ads ii. 47. chap. v. j 1, 13, 1 Cor. xiv. 24, 25.

348 Christ's commission

« Ifrael, when my fanttuary fhall be in the midft of
m them for evermore r." Indeed this is that very
promife which is reprefented to John as accom-
plished: " And I heard a great voice out of heaven,
" faying, Behold, .the tabernacle of God is with
" men, and he will dwell with them, and they fhall
« be his people, and God himfelf fhall be with them,
" and be their God s."

7. This will- be a time of universal peace, tranquil-
lity and fafety. Perfons naturally of the moft favage,
ferocious and cruel difpofitions will then be tame and
harmlefs ; fo it is promifed, " The v/olf alfo fhall
<c dwell with the lamb, and the leopard fhall lie
" down with the kid ; and the calf and the young
" lion, and the fading together, and a little child
u fhall lead them. And the cow and the bear fhall
" feed ; their young ones fhall lie down together :
« and the lion mail eat ftraw like the ox. And the
c< fucking child fhall play on the hole of the afp, and
«' the weaned child fhall put his hand on the cock-
«< r.trice den. They fhall not hurt nor deftroy in all
" my holy mountain." And the reafon given is,
" for the eaith fhall be full of the knowledge of the
" Lord, as the waters cover the fea c." The fame
promife is afterwards repeated, and connected with
the promife of new heavens and a new earth u.
Whether we confider the perfons reprefented by thefe
hurtful animals to be converted or not, it is certain
they will then be effe&ually restrained from doing
harm, or perfecuting the faints. There fhall be no

r Ezek. xxxvii. a8. s Rev. xx; ". t Ifa. xi. 6 — 10.

0 Chap. lxv. 17, 25,

TO HIS APOSTLES. 349

warnorbloodfhed among the nations during this happy-
period; for we are told, that, in the laft days, when
the mountain of the Lord's houfe fhall be eftablii'hed
in the top of the mountains, and fhall be exalted
above the hills, and all nations fhall flow unto it —
the Lord " fhall judge among the nations, and fhall
" rebuke many people ; and they fhall beat their
" fwords into plow-fhares, and their fpears into
'* priming-hooks *, nation fhall not lift up fword
" againfl nation, neither fhall they learn war any
" more x." The fame promife is repeated word for
word in the prophecies of Micah y. Much to the
fame purpofe is that promife in Hofea 2, " In that
« day will I make a covenant for. them with the
t* beafts of the field, and with the fowls of heaven,
f« and with the creeping things of the ground: and I
« will break the bow and the fword, and the battle,
«* out of the earth, and will make diem to lie down
" fafely." Though war has hitherto deluged the
world with human blood, and been a fo urce of com-
plicated calamities to mankind ; yet when Satan is
bound, his influence upon wicked men reftrained,
and the faints bear rule, it muft neceffarily ceafe.

8. The civil rulers and judges fhall then be a'i
mamtainers of peace and righteoufnefs. Though
Chrift will put down all that rule, power and autho-
rity which oppofeth the peace and profperity of his
kingdom; yet as rulers are the ordinance of God,
and his minifters for good, as fome form of govern-
ment feems abfolutely neceffary to the order and hap-

X Ifa. ii. 4, y Micah iv. 3. z Kof. :i. iS,

^5<3 CHRIST S COMMISSION

pinefs of fociety in 'this world, I apprehend that,
when the kingdoms of this world are become our
Lord's and his Chrift's the promife will hje accom-
plished, " I will alfo make thy officers peace, and
(i thine exactors righteoufnefs:" and in confequence
of this " violence (hall no more be heard in thy land,
tc wafting nor deflru£tion within thy borders; but
" thou fhalt call thy walls falvation, and thy gates
t( praife a."- Peace and righteoufnefs are the two
great ends of government: Chrift himfelf is King of
righteoufnefs and King of peace, and the civil rulers
during that happy period will refemble him in their
character and adminiflration-, for then fhall that pro-
mife be fulfilled, " In righteoufnefs (halt thou be
" eftablifhed: thou fhalt be far from opprefnon, for
" thou fhalt not fear; and from terror for it (hall not
*' come near thee V

9. The faints fhall then have the dominion, and
the wicked fliall be in fubjeclion. This is clear from
the united voice of prophecy. " The kingdom and
" dominion, and the greatnefs of the kingdom under
" the whole heaven, (Hall be given to the people of
w the faints of the Moft High e« — " The faints of
«{ the Mod High fliall take the kingdom, and pofTefs
« the kingdom for ever d." — " The meek fhall inhe-
l< rit the earth e;"— " fliall reign on the earth { •" —
f« fliall reign with Chrift a thoufand years g: — " they
?< (hall be priefls of God, and of Chrift, and fliall
« reign with him a thoufand vears V The faints

a Ifa. lx. 17, 18. b Chap. liv. 14- c Dan. vii. 27.

d Chap. vii. 18. e Mat. v. 5. f Rev. v. IC. g Chap,

xx. 4. h Vei. d.

TO HIS APOSTLES. 3^1

are at prefent made kings and priefts unto God — a
kingly priefthood1; but then they fhall be more emi-
nently fo, when by the holinefs of their lives, the
purity of their faith and worfhip, and their diligence
in promoting pure and undented religion, the earth
(hall be filled with the knowledge of the Lord.
Then (hall that promife be fully accomplished, « Ye
" fhall be named the priefts of the Lord; men fhall
« call you the minifters of our God k." With regard
to the nature of their reign, it will undoubtedly cor-
refpond in all refpecls with the fpiritual and heavenly
nature of Chrift's kingdom, to the promotion of
which all their power will be fubfervient. Thofe
who cannot conceive of any reign on earth, but
fuch as confifts in lordly and opprefTive dominion,
maintained by policy and force, and made fubfervient
to the purpofes of pride, ambition, avarice and other
worldly lulls, can have no idea at all of this reig:?
of the faints with Chrift, which is a reign of peace
on earth and good will to men 5 a reign of truth and
righteoufhefs, of true godiinefs and univerfal huma-
nity. In fhort, it is the prevalence and triumph of
the caufe of Chrift in this world over that of Satan
and all his inftruments.

But " when the thoufand years are expired, Satan
f* fhall be loofed out of his prifon a little feafon '."
The reftraint which was laid upon that reltlefs and
malignant fpirit will be taken off for a fhort time. He-
fhall immediately avail himfelf of this liberty, and
i* fhall go out to deceive the nations which are in the

i J Pet. ii. 9. Rev. i. 6. k Ifa. lx;. 6. 1 Rev. xx. 3, 7.

Gg 2

35^ CHRIST S COMMISSION

" four quarters of the earth, Gog and Magog, to
" gather them together to battle; the number of
" whom is as the fand of the fea ra." This vaft multi-
tude feem to be the rejl or remnant of thofe who were
flain with the fword of him that fat on the horfe D,
and who live not again until the thoufand years are
finifhed0, but continue during the time of Satan's
imprifonment in a ftate of political death : but when
Satan is loofed he raifeth them up from that death, by
exciting in them a fpirit of pride, envy and enmity
againft Ghrift and his faints ; and this he does by
deceiving them, or reprefenting things to them in a
falfe light. They are termed Gog and Magog in al-
lufion to what is faid of thefe powerful enemies of
God's people in the prophecy of Ezekiel p, there
being a fimilarity between them in feveral particu-
lars. " And they went up on the breadth of the earth,
%i and compaffed the camp of the faints about, and
♦( the beloved city." The faints are reprefented as
encamped but not in a hoftile manner. The allufion
is to the encampment of Ifrael round the tabernacle
iii the wildernefs q. The beloved city alludes to Je-
rufalera where God had placed his name, and where
the whole church of Ifrael aiYembled to wodhip, and
svhich is alfo figuratively put for the true church in
its full order and beauty. When this vaft army, led
on by Satan, has compaffed the camp of the faints
about, and die beloved city new Jerufalem, they are
not able to hurt the church of God •, but are only
permitted to proceed thus far, that the church's de-

vn Rev. xx. 8. n Chap. xix. 21. o Chtp. xx, 5.

, rvV. ^\\v;': :. q Nuni, ii. 2.

TO HIS APOSTLES. ' 3^

liverance and their own deftruction might be the
more confpicuous; for " fire came down from God
•* out of heaven, and devoured them. And the
" devil that deceived them was caft into the lake of
fi fire and brimftone., where the beaft and the falfe
" prophet are, and (hall be tormented day and night;
" for ever and ever r."

After this we have an account of Chrift's glorious
appearing;- the literal refurrection of all the dead
both righteous and wicked, and the judgment of the
world, when the wicked lhall go away into everlaft-
ing punifhment, being caft into the lake of fire which
is the fecond death; but the righteous into life eter-
nal s. Then " the heavens fliall pafs away with a
" great noife, and the elements mail melt with fer-
" vent heat, the earth alio and the works that are
" therein fliall be burnt up c ;" for the apoille Peter
connects this awful event with the day of judgment
and perdition of ungodly menu.

In the two laft chapters of the Revelation there is
a vifion of a new heaven and a new earth, and a
dcfcription of the holy city new Jerufalem, with the
river of the water of life, and the tree of life: and
though there is no doubt a great deal of figure in
thefe descriptions, yet they fet forth fuch a happy
and glorious (late of things as far exceeds all our
prefent conceptions. But men are divided in their
opinions as to whether thefe two chapters are an en-
largement upon the Millennium, which had only been

r Rev. xx. 7 — n. s Ver. it. r.d lift, cornpaied with Mat.

xxv. .-jr. ad ult. 1 ThefT. iv. 15, 16, 17. t a Pet. iii. 10.

V "Ver. 7,

P-g 3

354 CHRIST S COMMISSION

briefly mentioned before, or relate to the ultimate
glory and happinefs of the church in the heavenly
ftate. As thele vifions are placed after an account
of the deftrutlion of Gog and Magog, the refurrec-
tion of the dead and judgment of the world, it is
natural to think that they fucceed thefe events, and
are defcriptive of the final happinefs of the faints in
heaven. But the order in which the vifions are
placed does not always mark the order of time; for
the fame things are reprefented under different forms
hi fucceffive vifions, and the hiftory fometimes goes
back and comes over the fame ground again with ad-
ditional circumftances *.

The heavens and the earth are often ufed in a figu-
rative fenfe in prophecy, and particularly in this book,
and, in this fenfe John's vifion of the new heavens
and new earth x may apply to the Millennium. It
appears to be the fame with what is promifed in Ifa.
Ixv. 17. " Behold I create new heavens and a new
*< earth ; and the former ihall not be remembered,
" nor come into mind." And the happinefs that
fhall be enjoyed in this new ftate of things is defcribed

* The Apocalypfe is divided into two parts. The firft contains
a regular fucccffion of ■ events from the apoftolic age down to the
confummation of all things, the prophecy beginning with the open-
ing cf the fir ft feal, chap. \i. I. and ending with a fummary of the
events of the fevtnth trumpet, chap. si. 15 — 19. The fecond part,
which fills up the remainder of the book, falls within the fame pe-
riod, and is only an enlargement and iliuftration of the things ccn-
t,iined in the former part, particularly fuch as relate to the church
acd its enemies. It is to this pirt of the book that the above cb-
fcrvation refers

% Rev, xxi. I,

TO HIS APOSTLES. 355

to the end of that chapter in terms fluted to the
Millennium, but not to the ultimate bleflednefs of the
faints in heaven. Yet the apoille Peter, referring to
the fame promife, applies it to that ftate of things
which fhall fucceed the literal diflblution of the pre-
fent heavens and earth by fire y, which muft be the
ftate of heavenly happinefs. It is plain therefore that
this promife has a twofold application j and as there
are feveral prophecies of the Old Teftament which
have a firft and fecondary fenfe, involving in the fame
prediction the affairs both of the Jewifh theocracy
and of the kingdom of Chrift, two connected though
fuccefhve difpenfations •, fo, in the prefent cafe, the
prophetic fpirit in dilating on the happinefs of the
Millennium, runs beyond it, and anticipates the fuc-
ceeding glories of the heavenly ftate, to which it is fo
nearly allied.

Indeed, upon any other hypothefis, it is not eafy
to explain and reconcile the different things contained
in the two laft chapters of the Apocalypfe. Some of
them do not come up to the account which the fcrip-
ture gives of the compleat glory and happinefs of the
heavenly ftate. The new Jerufalem is repeatedly
reprefented as " coming down from God out of
" heaven z :" not that John might get a view of it,
as fome conceive •, for he had vifions of things in
heaven, and our Lord, in his promife to the church
of Philadelphia, defcribes new Jerufalem as that
" which cometh down out of heaven from God a."
It muft therefore be a happy ftate of the church on

y % Pet. iii. 13. s R«v. xxi, 2, IC, a Chnj>. iii. \%,

356 CHRIST S COMMISSION

earth, when the tabernacle of God 19 with men,
though of heavenly origin. But the fcripture always
reprefents the place of the faints final happinefs to be
heaven itfelf where Chrift now is: their great reward
is in heaven, and the inheritance is relerved for them
there b. — It is faid, " the kings of the earth do bring
" their glory and honour into it — And they fhall
" bring the glory and honour of the nations into it c."
It requires fome explanation to fhow how this applies
even to the church on earth, but feems altogether in-
applicable to the heavenly glorified ftate. — Again, it
is faid, " And the gates of it fhall not be fhut at all
" by day; for there fhall be no night there d." i. e.
" its gates fhall be open continually ; they fhall not
" be fhut day nor -night e," which imports the free
and ready accefs which converts from all nations fliail

1 have; into it, and who are called " the glory and ho-
" nour of the nations" in the next verfe, and in Ifaiah
" the forces of the Gentiles f." But there is no con-
tinued admiffion of converts into heaven after the
accepted time and day of falvation is paft. — Further>
it is faid of the tree of life " which bare twelve man-
" ner of fruits, and yielded her fruit every month,"

J that ** the leaves of the tree were for the healing of
" the nations g." We cannot apply this to the hea-
venly ftate, unlefs we fuppofe that the nations of
them that are faved will need this healing after they
are railed from the dead and glorified. Thefe parti-

b John xiv. 3. chap. xvii. 24. Mat. v. 12. I Pet. i. 4. cRet;
rcxi. 24, 26. dVcr. 25. elfa.lx.il. f P.ev xxi, g&

Ifa, Ix. 11. g Rev. xxii. 2. T.'ith Ejzek. xlvii 12,

TO HIS APOSTLES. $$?

eulars feem to be applicable only to the ftate of the
church during the Millennium.

But there are fome parts of the description, which,
if taken in their Uriel: and full fenfe, feem too high
for the Millennium, or any ftate of the church fhort
of heaven. It is promifed that " God fhall wipe
M away all tears from their eyes; and theie fhall be
" no more death, neither forrow, nor crying, neither
" fhall there be any more pain; for the former things
" are pafTed away h." There are indeed expreflions
fimilar to thefe in Old Teftament prophecies which
feem to relate to a profperous ftate of the church in
this world ', and in this view mull not be taken in an
abfolute but comparative fenfe, i. e. confidered with
relation to the foregoing affii&ed and perfecuted ftate
of the church. But thefe expreffions have alfo a
higher fenfe, and are undoubtedly defcriptive of the
heavenly ftate; for this promife is the very fame with
that fri the prophecies of Ifaiah, " He will fwallow
u up death in victory; and the Lord God will wipe
t£ away tears from off all faces k ;" which the Apoftle
explains of the refurrettion of the dead, when morta-
lity fLall be fwailowed up of life '. — It is alfo faid
that « the throne of God and of the Lamb fhall be
" in it; and his fervants fhall ferve him: and they
" fhall fee his face ; and his name fhall be in their
" foreheads m." This certainly mud ultimately in-
tend heaven itfelf where the Divine Majefty peculi-
arly refides and has placed his throne, where his

h Rev. xxi. 4. i Ifa. xxxv. 10. Hof. xiii. 14. Zech. xiv. II. •

k Ifa. xxv. 8. 1 1 Cor. xv. 54. . m Rev.- xxii 3, 4.

25$ Christ's commission

glorious prefence is moft immediately and eminently
manifefted, and where the redeemed lhall for ever
enjoy the beatific vifion of his blifsful countenance.

" He who teftifieth thefe things, faith, Surely I
" come quickly. Amen. Even fo, come, Lord
* Jefus."

wc:*

TJmt

*t,

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