«+' ' r.
'&
FRE1). SfiHOTTLV.
<'•': A' Huron St.
BUFFALO, N. Y
UNIVERSITY OF CALIFORNIA.
GIFT OF"
Mrs. SARAH P. WALS WORTH.
Received October,
Accessions No. ZQ Class No.
— ^
THE
SYSTEM OK DOCTRINES,
"
CONTAINED IN
DIVINE REVELATION,
EXPLAINED AND DEFENDED.
Showing their CONSISTENCE and CONNECTION with each other.
TO WHICH IS ADDED,
A TREATISE ON 'THE MILLENNIUM.
By SAMUEL HOPKINS, D. D.
PASTOR of the FIRST CONGREGATIONAL CHURCH in Newport.
IN TWO VOLUMES.
VOL. II.
PRINTED AT BOSTON,
By I S A I A H THOMAS and EBENEZ ER T. A N D R E W S,
[PROPRIETORS OF THE WORK.]
At FAUST'S STATUE, No. 45, Ne*wbury Street.
SOLD at their BOOKSTORE, and by faid T H O M AS, at his BOOKSTORE in Warccfter.
MDCCXCIII.
'
P A R T^ II.
CHAPTER IV.
SECT. VI. ON Saving Faith i
SECT. VII. On Juftification by Faith 53
SECT. VIII. On the Covenant of Grace 95
SECT. JX. On the Manner of the Difpenfa-
tion of the Covenant of Gfttfepf afhct the Preach
ing of the Gofpel 108
SECT. X. On the Perfeverance of Believers 130
SECT. XL Concerning Affurance of Salvation 142
SECT. XII. On Eleftion 163
SECT. XIII. Believers not perfe£tly holy in
this Life 193
SECT. XIV. On Death— A Separate State—
The General Refurreftion — Judgment — The
Eternal State of Happinefs and Mifery 213
CHAP. V.
Concerning the Church of Chrift 160
SECT. I. General Obfervations concerning
the Church of Chrift ibid.
SECT. II. The Officers of the Vifible Church 268
SECT. III. On the Publick Inftitutions, Ordi
nances and Worfhip of the Church — Publick
Worfhip— The Chriftian Sabbath— Bap tifm.
—The Lord's Supper 280
SECT. IV. Concerning the Di/cipline of the
Church 407
CHAP.
CHAP. VI.
On Chriftian Praftice 424
Conclufion 465
TREATISE on the MILLENNIUM.
DEDICATION 3
INTRODUCTION, $
SECT. I. In which it is fhewn from the
Scripture that the Church is to enjoy a profper-
ous and happy State in this World during a
thoufand Years 9
SECT. II. What is .implied in the Millen
nium — The peculiar Happinefs and Glory of
that Day. 42
SECT. III. When the Millennium will begin 83
SECT. IV. What will take place before the
Millennium, to prepare the Way for the Intro
duction of it 98
THE
ERRATA.
Pagez, line 6 from hot. for ptjjtjjes read/ro-
feffes
3t 18, 19, 20, for/W/ r.jhalt. line
24, foipofjejjedr.jjrofefled
jo, 23, tor beret, there
53, 17, for loving r. Jiving. ]. Z2, for
lite r. life
2,7, 2 from b. forferipture r.fentence
32, 1 6, for reafwable r. remarkable
Page4o,line 3 from b« for myferies r. myfterlout
57, 7 from b. for ivben r. suborn
77, 8 from b. dele if
105, I4> after and r. Salvation is
314, 19, for rejetfedr.neg/efted
321, 18, for if is r. is it
434,
, after diftinguiflied r.fo
THE
SYSTEM of DOCTRINES
CONTAINED IN.
DIVINE REVELATION.
. .
* r *M
SECTION VI.
Concerning Saving Faith.
T
HERE have been, and flill are, various and op-
pofite opinions in' the chriilian world, and among Pro-
teftants, refpe&ing faving faith; and very different d'ir—
finitions have been- given of it. Inftead of particularly
defcribing thefe, and attempting to refute any of them
now, it is propofed to examine the fcriptures, and en
deavour from them to find what is the nature, and what
are the properties of this faith. Andif in this way, which
is doubtlefs the moft proper to be taken, a clear and fatis-
fa&ory idea of this fubje6l may be obtained, all erro
neous
VOL; II. B
£ Concerning Saving Faith. PART IL
neous opinions refpedlingit^ which have been imbibed and
propagated, will of courfe be dete&ed.-— In this view,
the following things may be obferved.
I. SAVING faith is reprefented in many paffages of
fcripture as confifling in a belief and aflTu ranee of the truth
and reality of thofe things which are revealed and afTert-
ed by God in the divine oracles. Or a conviction and
allured knowledge, that the gofpel is true ; that Jefus
Chrifl is the Son of God, and the Saviour of the world ;
and they who have this belief, aiTurance or knowledge,
are confidered and declared to be in a ftate of falvation.
This is the account given of faith in the moft exprefs
definition of it in the Bible. " Now faith is the fubflance
of things hoped for, and the evidence of things not feen*. "
Here faith is defcribed in the general nature of it ; and
is faid to be that by which invifible and future things are
feen as evident realities. Hence it appears, that he who
realizes and is allured of the truths contained in divine
revelation, has true faith, by which men believe to the
faving of their fouls, which is the faith here defined, as
appears from the words immediately preceding thefe, in
the lad verfe of the foregoing chapter. " We are of them
that believe to the faving of the foul. Novy faith, &c."
When Peter faid to Jefus, " Thou art the Chrifr,
the Son of the living God/* Jefus anfwercd and faid
unto him, <f Bleffed art thou, Simon Barjona; for flefh
and blood hath not revealed it unto thee ; but my Father
which is in heaven." Upon this we may obferve,
1. That the faith which Peter pofTefTes, is a belief and
aflurance that Jefus of Nazareth was indeed the Son of
God, the Meffiah who was to come into the world.
2. That Chrift declares this to be faving faith, in
pronouncing Peter blefled upon this, and aflerting that
this faith was the effect of divine, fupernatural influences.
Very
« Heb. xi. i.
CHAP. IV. Concerning Saving Faith. $
Very parallel to this is what St. John aflerts concern
ing faith. " Whofoever fhall confefs that Jefus, is the
Son of God, God dwelleth in him, and he in God."*
This is the fame confeffion which Peter made ; and this
is here declared to be peculiar to a good man, a true
chriftian who fhall be faved. By confefling that Jefus is
the Son of God, is meant a fincere and true declaration,
of a belief and affurance of this truth. Such a belief and
afTurance of this truth, is the only proper ground of this
confeflion, and is faving faith. Both thefe paffages are
explained and illuflrated by the following words of this
fame Apoftle. " Whofoever believeth that Jefus is the
Chrift, is born of God.*' t Here a belief of this (ingle
propofition, Jefus is the Chrift, is aflferted to be juflifying,
faving faith, which is peculiar to thofe who are born of
Qod.
The fame defcription of faving faith is found in the
words of St. Paul, " If thou fiiall confefs with thy mouth
the Lord Jefus ; and mall believe in thine heart that
God raifed him from the dead, thou fhall be faved. "J
To believe that Jefus was raifed from the dead, is the
fame with believing that Jefus is the Chrift : And this is
here afferted .to be faving faith. This fame faith the
Eunuch poffeffed, upon which he was baptized by
Philip, and admitted among the number of true believers
in Chrift. " And he anfwered and faid, I believe that
Jefus Chrift is the Son of God."§ Agreeably to this
Chrift fays, " This is life eternal,that they might know thee,
the only true God, and Jefus Chrift whom thou haft
fent."|] Here eternal life is connected with having a
true idea or knowledge of God and the Saviour ; or fee
ing their true character and believing them to be fuch
as they are. This therefore muft be the fame with that
faith to which our Saviour fo often promifes falvation ;
and
* i Johniv, 15. f Chap. v. r. J Rom, X. 9. § A&s viii, 37,
!i John xvii. 3.
B z
4 Concerning Saving Faith. PART II,
and without which he repeatedly faid, men cannot be
faved.
In all thefe paffages faith is reprefented as that by
which the truth is feen, fo that the truths of the gofpel
become prefent and realto the mind, attended with an
affurance of their truth and reality : And that this belief
of the truth, with what it neceffarily includes, is the
whole of faving faith : And is the fame thing which is elfe-
where called-— Coming to the light* Being in the light.^
Knowing the truth.^ Coming to the knowledge of the
truth .^ A belief of the -truth. \\ A being illuminated.^
The light of the knowledge of the glory of God, in the face
of Jefus Chrijl, Jliining in the heart.** Beholding as -in
a glafs, the glory of the
II. SAVING faith, in a number of places, is reprefent
ed in a light, which to fome, efpecially at firft view,
may appear different from the defcription of it in the
forernentioned paffages, if not contrary to it. It is con-
lidered and reprefented, as confifting in the exercife of
the heart, and choice of the will ; this being effential to
it, and including the whole.
Believing on the name of Chrijl, and receiving him, is
mentioned as being one and the fame thing, " But to as
many as received him, to them gave he power to become
the fens of Godj even to them that believe an his name."^
Here receiving Chrift, and believing on him, are fynon-
imous expreffions, and muft mean the fame thing. But
receiving Chrifl is an exercife of will or choice, and is
the fame thing with voluntarily embracing him, as he
is offered in the gofpel. Faith in ChriO;, or be-
Having on him, is termed coming to him, as being one
and the fame. " He that cometh to me, fliall never
hunger ;
* John iii. 31. f i John ii. 9. J John vlii. 3T, ^ i Tim. ii. 4.
ii z ThefT ii. 13. «[ Heb. x. 31* ** 2 Cor. i'v. 6. -f f Chap. iii. iS.
uhn i. 12,
CHAP. IV. Concerning Saving Faith. g
hunger ; and he that believeth on me, (hall never third."*
As hungering and thirfling are the fame mental exercife,
Ib are believing on Chrift, and coming to him. This is
farther evident from the words following. c< But I faid
unto you, that ye alfo have feen me, and believe not.
All that the Father give thme, (hall come to me ; and he
that cometh to mey I will in no wife caft out."t Here
Chrift fpeaks of .coming to him, as the condition of faU
vation by him, and as directly the reverfe to not believing
en him, with which he charges the Jews ; and therefore
by coming to him he can mean nothing but faving faith,
even the fame which he, in this difcourfe, repeatedly calls
believing on him.% It may be alfo obferved, that what
Chrift here calls not believing, he in anotherplace denotes
by not, coming to him. " Ye will not come unto me, that
ye might have life."§ The charge of not 'coming to him,
and not believing on himy is evidently the fame. And
that coming to Chrift, is the fame with believing on him,
is confirmed from the evident fyrionimous ufe of thofe
phrafejs in the words which follow thofe which have
been mentioned. " And this is the will oFthe Father,
that every one. that feeth the Son and believeth on him,
may have everlafting life. No man can come unto met
except the Father which hath fent me, draw him. Every
man therefore that hath heard, 'and hath learned of the
Father, cometh unto me. Verily, verily, I fay unto you,
he that, believeth on me, hath everlafting live."H And we
find him fpeaking again after the fame manner. <f If
any man thirft, let him come unto me and drink. He
that believeth on me, as the fcripture hath faid, out of his
belly fhall flow rivers of living waters."**
Faith in Chrift is denoted by eating his Jlejh, and
drinking his Wood.tf <c Whofoever eateth my flefh,
and
John vi. 35. f v. 36, 37. j v. 35, 40, 47. $ Chap. v. 40.
<I v. -40, 44, 45,47. #*Johavii.37,3«. ft John vi. 50,
5', 53,54,56, 57,58.
6 Concerning Saving Faith. P ART IL
and drinketh my blood, hath eternal life, and I willraife
him up at the laft day." It is not only evident from
the words themfelves, that by eating his flefh, and drink
ing his blood, that uniting aft of the foul to Chrift is
exprefled, which is neceffary in order to enjoy what he
has obtained for men, which muft be faving faith : But
this is yet more evident by comparing them with
the foregoing words, of which thefe are evidently de-
figned as an explanation. " Verily, verily, I fay unto
you, he that believeth on me hath everlafling life."*
And again, " This is the will of him that fen t me,
that every one that feeth the Son, and believtth on him>
may have everlafting life ; and I will raife him up at the
laft day." t Here eternal life, and to be raifed up by
Chrift at the laft day, is promifed in one place to be
lieving on Chrift, and in the other to eating hisflefhy and
drinking his blood : therefore it is certain that thefe are
not two different things, but one and the fame, which
is connected with eternal life, and the condition of en
joying it. But eating the flefh of Chrift, and drinking
his blood, can mean nothing lefs than voluntary exer-
cife, by which, from a tafte and relifti for the character
of Chrift, and his excellence, the heart receives and
embraces him as a fuitable and all fufficient Saviour.
Calling on the name of Chrift, is fpoken of as an exer-
cife of faith, or a proper expreffion of faith in him.
For the fcripture faith, " Whofoever believeth on him
fhall not be amamed. For there is no difference be
tween the Jew and the Greek ; for the fame Lord over
all is rich unto all that call upon him. For whofoever
fhall call upon the name of the Lord> fhall be faved."J
JMo one. who attends to thefe words can fuppofe that
believing on Chrift, and calling on his name, are two
diftincT: things, or doubt whether they are one and the
fame exercife.
To
* * 1-7- f r. 4®. J Rom. x. ir, 12, 13*
CHAP. IV. Concerning Saving Faith. f
To the famepurpofe are thofe fcriptures which repre-
fent faith in Chrift by looking unto him, and trujling in
him. " Look unto me, all the ends of the earth, and be
ye faved."* Here looking to Chrifl, and falvation, are
connected. And this is reprefented as neceffary to fal
vation, and the only condition of it. But this is the fame
thing with feeking him, coming to him, and accepting
of him. In this paffage there is doubtlefs a reference to
the direftion which God gave to the Ifraelites to fet a
brazen ferpent upon a pole, in the wildernefs, with a
promife that every one who being bitten of a fiery ferpent,
looked upon it, fhould live : for this was a defigned
type of Chrift, which our Saviour therefore applies to
himfelf : and at the fame time declares that looking upon
the exalted ferpent, denoted faith in him. " And as
Mofes lifted up the ferpent in the wildernefs, even fo
mufl the Son of Man be lifted up, that whofoever be-
lieveth in him, fhould not perifh, but have everlafting
life."t
Trujling in God, is often mentioned in the book of
Pfalms, and in other partsrof the Old Teftament, as
neceflary in order to enjoy his favour, to which prom-
ifes of all good are made ; in the fame manner as faith in
Chrift is in the New Teftament : from whence it may
be fafely inferred that they are the fame. And agree
able to this, believing in Chrift is called trujling in him,
by St.. Paul. " That we mould be to the praife of his
glory, jvho firft trvjltjl in Chrijl."^ " Ifaiah faith, there
lhall be a root of Jefle, and he that (hall rife to reign
over the Gentiles, in him (hall the Gentiles trujl."\
Trujl in Chrift, implies the exercife of the difpofition or
will, even the receiving and embracing of the heart :
For men do not truft in any perfon or objec~l for any
thing but that which to them is a GOOD, what is agree
able to them, what they defire and choofe. Yea, trujl-
B 4 ins
» Ifaiah x!v. 22. f John Hi; 14, 15. J Eph. i. 12, § Rom, xv. fa.
&•' Concerning Saving Faith. PART II,
ing is commonly ufed with refpe£l to fome great good
upon which men fet their hearts, and depend upon it
for fupport, fatisfaclion and happinefs. And that truft-
ing in Chrift is the fame with looking and coming to
hiii], and feeking him, will be evident from the laft men
tioned paflage, by turning to the words of Ifaiah, from
which it is taken : For what the Apoftle renders, " In
liirn fhall the Gentiles trujl/' is in the following words in
the p'ace quoted, <c To it (that is to Chrift) fhall the Gen-
til esfe'ek."
From thefe pafTages of fcripturej and many others of
the like tenor, it may be determined with certainty,
that faving faith implies the confent of the will, accept
ing of Chrift ; chcofing and embracing him, as he is
revealed in the go'fpel ; and that this is effential to it ;
fothat where this exercife and confent of heart is not,
there is no faith, and no real and proper conviction,
knowledge or belief of the truth.
And if wliat has been faid in the foregoing feclion, on
divine illumination, be underftood, and kept in mind,
the account we have had of faving faith from the fcrip-
ture, under the two preceding obfervations, will ap
pear to be confident and intelligible. It has been there
proved from fcripture, that a right difpofition of mind
is necefiapy in order to have that true difcerning ih
things of a moral and fpiritual nature which is implied in
faving faith; and that feeing and tfnderftanding the
truths of the gofpel, implies exercife of heart, "and the
former cannot be diftinguifhed and feparated from the
latter, even in idea and conception. Therefore a faving
belief of the truth of the gofpel, fuppofes and implies
right exercifes of heart, in tailing and relifhing moral
beauty, and embracing it as good and excellent: and
thus embracing Chrift and the gofpel implies all that
light, convi&ion and affurance of the truth, which is
effential
CHAP. IV. Concerning Saving Faitn. g
effential to faving faith ; and both thefe, or rather all
thisy is really but one and the fame whole.
The gofpel is all of amoral nature ; by it is exhibited
the plan of the moral government of God, or his moral,,
fpirituai kingdom, to the be ft advantage, in the cleared
and mo ft ftnking light. In this, is the greateft and
mod clear rnanifeftation of the Deity ;'and it comprifes
the fum of all tne moral beauty arid excellence that is to
be feen by created intelligences, in the whole univerfe.
In Jeius Chrifr, the glory of God, his moral beauty and
perfection, flunes with the brighteft effulgence, and to
the greateft advantage. The .glory of God, the bright
emanation of the divine fullnefs, beauty and perfeclion,
is to be feen in the face of Jefus Chrift.*- He is the
image of God. In him, as in a mirrour, the rays of the
divine glory center, and by him are to the great eft ad
vantage reflected on all 'finite intelligences. He there
fore, who fees fefus Chrift iq his true character, as a
beautiful, fuitabfe and all fufficierit Saviour, or under-.
Hands the gofpel, fees and underftands what is the fum
of all moral beauty and perfection ; which is the glory
of the gofpel, and infinitely diftinguifhes it from every
thing which is merely human, or is not divine; and
without which the gofpsl would be- infinitely unworthy of
God, and want the evidence which the believer has that
it is from God. Therefore he who difcerns not this
moral beauty and excellence, which is the fame with
having no tafte of heart for ir, the gofpel is hid from
him. He does not underftand it ; has no true idea of
Jefus Chrift; and confequently difcerns not the proper
and all convincing evidence that he is the Son of God,
and a fuitable'and all fufEcient Saviour: Therefore
does not, and cannot believe it, with that faith which it
demands.
But
* 2 Gor. iv. 64
IQ Concerning Saving Faith, PART IL
But fucb a true idea of fefus Chrift, fuch a knowledge
of him in his true character, fuch a fight of his moral
beauty and excellence, fuppofes, and takes place in the
exercife of a right tafte and difpofition of heart, without
which it cannot poffibly be perceived. For, as has been
proved, a difcernining and fight of beauty, especially
of moral beauty and excellence, depends upon the tafie
and difpofition of the heart, and it cannot be difcerned
by the fpeculative underftanding, as diftincl from the
will, and independent of it. But fuch tafte and difpo-
iition of heart, which difcerns the moral beauty and ex
cellence of Chriil and the gofpel, and opens to the mind
the ail convincing evidence of their reality, neceflarily
implies, and carries in it, approbation of the gofpel, and
a cordial embracing it as excellent and divine, which is
the fame with receiving Jefus Chrift, andtrufting in him
as a worthy and all fufiicient Saviour.
All this, it is prefumed, has been made fo evident in
the forgoing feclion, from fcripture and the reafon and
nature of things, that it is neediefs to enlarge on the fub-
jetl here, or repeat what has been faid there. However,
it may be proper to mention feveral paffages of fcripture,
in addition to thofe here cited, which reprefent that light,
knowledge and belief refpe&ing the truths of the gofpe},
in which faving faith confifts, to imply a right temper of
mind, which is the fame with a benevolent heart, without
which there can be no true light and difcerning with re-
fpe& to thofe things ; and therefore no faving faith. —
And confequently that an evil heart, that is, a rebellious
difobedient heart, under the power of felfiihnefs, pride
and luft, does not, and cannot believe on Jefus Chriil,
with that faith which is reafonable, and which the gofpel
requires.
Chrift fays to the unbelieving Jews, " How can ye be
lieve which receive hojiour one of another, and feek not
the
CHAP. IV. Concerning Saving • -FdHk. li
the honour that Cometh from God only ?"* Here a fel-
fifh, proud, worldly fpirit, which alienated them from
God, and rendered them fo unfriendly to him, as not to
defire the honour*which he gives, is reprefented as incon-
fiftent with believing on Chrift, or a fight of that evi-
denceof the truth of the gofpel which is implied in faving
faith. Therefore a contrary temper of mind to this is
necefTary in order to believe in Chrift, and is implied
in faving faith ; which mud be a benevolent, humble,
fpiritual, difpofition, which is friendly to the divine
character, and fincerely defires the fpiritual bleffings
which he gives, the honour which cometh from God. — •
According to this, all the mere fpeculative knowledge,
all the light and convi&ion, relating to the truths of the
gofpel, of which unrenewed men are capable, falls effen-
tially fliort of true faith in Chrift ; fo that they are wholly
deft itute of any thing of the kind. Therefore men mull
have an'obedient, holy difpofition of heart, in order to
exercife faving faith. It is with fuch a renewed heart
that men believe- unto righteoufnefs.t With fuch an
heart the Eunuch believed on Chrift. + St. John aiTerts
this in the ftrongeft terms, in the following words, " Who-
foever believeth that Jefusis the Chiift, is born of God.1 '§
Thus faith in Chiift implies renovation of heart, aright
difpofition of mind. Where this is not, there can be
no faith.
We find the fame thing implied and inculcated in our
Saviour's parable of the fower, as he explains it.H Ke
that received feed into good ground, is he who with an
honejl and good heart> heareth the word, underftandeth,
receiveth and keepeth it, and bringeth forth fruit with
patience. Upon this it may be obferved, that what is
cdlcdunderftanding the word, by Matthew, is exprefTedby
receiving it, by Mark. From hence it is certain, that
underftanding
* John v. 44. f Rom. x. 10. J Afts viii. 37, § i. John v. i,
5 Matth. xiii. 23. Mark iv. 20, Luke viii. 15,
l£ Concerning Saving Faith. PAR.T IL»
tmderftanding the word is the fame with receiving it ;
or, at leafl, that one implies the other. But receiving
the word is an exercife of heart, which appears with great
certainty from the words which Luke ufes, " Which in
an honeft and good heart, havi?ig heard the word, keep it."
It is the honeft and good heart which underiiands, re-
reives and keeps the word ; and he who has not iuch an
heart,' that is, an upright and benevolent heart, does
neither receive, nor underftand it. It is neediefs perhaps
to obferve, that faving faith confifls in underlianding or
receiving the word, the truth of the gofpel, which, ac
cording to this reprefefitation, is found in an honeft and
good heart, and in no other, and implies the upright, dif-
interefted, benevolent excrcifes of fuch:. a heart. Before
we leave this paffage, it may be ufeful to obferve, that
according to this reprefentation of our Saviour, the word
of truth doer, not make the evil, hard, felfifh heart, good ;
but where it finds fuch an heart, it produces no faving
good, but leaves it as bad as it finds it. The heart muft
firft be made honeft and good ; for fuch an heart only
underiiands, receives, loves and keeps the truth, and,
brings forth good fruit ; as the feed takes root fo as to
bring forth fruit, only in good ground.
The following words of Chrift are to the fame purpofe,
" If any man will do his will,hefhall know of the doctrine,
whether it be of God, or whether I fpeak of myfeif."*
To underftand the dodrine which Chrift tau£Kt, to fee
the divine ftamp which is updn it, and to know that it is
of God, is the defcription of faving faith, or the character
of a true believer. They vyho have a heart to do the will
of God, and none but fuch, have this difcerning of true
faith.. Such an heart therefore, or a difpofition and will,
to do the will of God, is cffential to faving faith. This
is a difcerning, wife and underftanding heart, which fees
the evidence of divine truth, and knows it to be of God.
Whereas
* John vii, 17.
CHAP. IV. Concerning Saving Faith. . 13
Whereas he whofe heart oppofes the revealed will of God,
which requires LOVE, remains indarknefe and unbelief.
It mufl be farther obferved,
III. IT appears from the fcriptures" that LOVE is im
plied in faving faith, and is eflfentia! to it -, fothat where
there is no holy love, there is no true faith. This is aiTert-
ed by St. Paul ; by which he difiinguifhes true faith from
all counterfeits, in the following words. " In Jefus Chrift,
neither circumcifion availeth any thing, .nor uncircum-
cifion, but:faith which worketh by love.'"* The Apof-
tle does not here fay, that faith workclh love or produces
it, as if faith preceded, as the caufe of love ; and that love
is connected with faith, and follows it, as the certain con-
fequence and effect of it. But he fays, faith worketh
BY love, as fome machines move by wind or water, fprings
or weights. He aflerts that love is the life and aQive
nature of faying faith. By this it 15 a loving a&ive faith ;
love being the life and foul of it ; fo that where there is
no love, there can be no more than an inactive, dead
faith. • The Apoftle James fays, " As the body without
the fpirit is dead, fo faith without works is dead alfo."i
The operative nature of any thing, is the live of it.
Things are faid to be alive, from the a6tive nature which
is obferved to be in them. The a£Hve nature of man is
the fpirit which is in him : Therefore, as the body v
out the fpirit is dead, fo faith without a working nature
is dead alfo. What this working nature, or a£live fruit
ful fpirit is, \vhich is in true faith, St. Paul tells us in
the words before us : It is LOVE. Love is the fpirit and
life of faith by which it a6ls, and produces all its oper
ations, and is diflingnifhed from a fpurious, dead faith*
Thefe two -Apo files perfectly agree in this point. Ac
cording to them, that which diilinguiilies true faving
faith,
•?^rs^:
Gal. v. 6
*4 Concerning Saving Faith. PART IL
Caith, from every kind of faith which is not fo, is the
life and operative nature of it, which confifts in true
love.
And that St. Paul is to be underftood as has been now-
explained, when he faid, " Faith worketh by love/' is
confirmed by .his following words. " Though I have all
faith, fo that I could remove mountains, and have not
love,* I am nothing. "t Here he afTerts, there can be no
faith that is of any worth, where there is not love. It
follows, that faving faith implies love, in the nature of it,
No faith -availeth any thing, but that living, a&ive faith,
to which love is eflential, and of which it is the life and
a clive nature. And when he goes on to fay, " Love
beareth all things, believeth all things, hopeth all things,
cndureth all things,";*; the moft eafy, natural and con
fident meaning of thefe words is thought to be, that love
is the active nature and life of chriflian fortitude, faith,
hope and patience, that thefe chriftian graces are exercifed
and maintained by love, which is the foundation and foul
of the whole, fo that where there is no love, there is nothing
born, believed, hoped for, or endured, as chriflians do.
Love Believeth all things, that is, every exercife of true
faith, is an exercife of love ; and he who has love, believ
eth all things which are the proper objects o£ faith, and
ought to be believed. In this view we fee the force and
propriety of his concluding words, " And now abideth
faith, hope, love, thefe three ; but the greateft of thefe is
love.1* Love is the greateft, as faith and hope are
comprehended in love, as the aclive nature, life and
eflence of them.
That
*Thewordin the original is to<vc\ cx,ytx.7rv\y with its derivatives ay
and uyocvrjofy is ufed above three hundred times in the New-Tefiament,
and tranflated Jove, to love, and beloved, except in about twenty places,
befides the inftances in this chapter, where it is tranflated chanty j but
ought to have been always tranflated h<ve.
f i Cor. xiii. 2* J verfe 7,
CHAP. IV. Concerning Saying Faith. "15
That love comes into theeflenceof faving faith, wilt be
evident by attending to a quotation of St. Paul from the
Prophet Ifaiah.* The words of the Prophet are, " Men
have not heard, nor perceived by the ear — what he hath
prepared for him that waitethfor him."!' For which the
Apoflle ufes thefe words, '* For them that love him."
Waiting on God, or waiting for him, in the Old Telia-
ment, is the fame with faith and truft in God ; and
therefore is the fame with what is called faith or believing,
in the New Teftament. But for this, St. Paul ufes the
word love, which he would not have done, had not k>v.s
been fo effential to faith, and fo far implied in it, that to
truft or believe in God, and to love him, exprefs near th-e
fame idea, and are in a meafure fynonimous.
The words of Chrift to Nicodemus reprefent love as
implied in faving faith, and eflential to it. " He that be-
lieveth on him, is not condemned : But he that belie v eta
not, is condemned already, becaufe he hath not believed
in the name of the only begotton Son of God. And
this is the condemnation, that light is come into the
world, and men loved darknefs rather than light, becaufe
their deeds were evil. For every one that doeth evil,
hateth the light, neither cometh to the light, led his deeds
Ihould be reproved. "+ On thefe words may be obferved
the following things.
1. That our Saviour here represents men as condemn
ed, or not, according as they believe on him, or not. H-e
that believeth is not condemned : But he that believetli
not is condemned.
2. That the ground of this condemnation is their
loving darknefs, and hating the light or truth. It follows
from this, that loving darknefs is the reafon and ground
of unbelief; and therefore that the love of the truth is
neceffary in order to believing on the Soa of God, and
is
* J. Gar, u. 9, f Ifaiah Ixiv, 4. J John ili. 4S, 19,70,
iS Concerning Saving Faith. PART II,
is implied in it. Yea, it appears from this reprefenta-
tion, that lovingdarkneh rather than light, and fo refilling
to come to the light, is unbelief itfelf. And therefore,
coming to the truth in the love of it, or in the exercife
of love, is faving faith.
This is very parallel with St. Paul's account of this
matter. He fays, <c Becaufe they received not the love
of th,c truth) that they might be faved. And for this caufe
God fhall fend them flrong'delufion, that they fhould
believe a lie : That they all might be damned, who It-
lieve not the truth, but had pleafure in unrighteoufnefs."*
It appears from thefe words, that not receiving the love
~cf the truthy or not loving the truth, and not believing the
truth) are one and the fame thing : And that having
pleafure in unrig htcoufnefst and believing the truth, are
oppofite to each other ; therefore, receiving the love of
the trulhy or loving it, and believing the truth, are not
difl-incl: exercifes, but one and the fame.
What our Saviour fays to the Jews, implies, that love
to God is affential tojaving faith. " I know you, that
ye have not the love of God in you. I am corne in my
Father's name, and ye receive me not : If another (hall'
come in his own name, him ye will receive. How can
ye believe, which receive honour orie of another, and feek
not the honour that corne th from God only ?"t Here
Chrift afcribes their unbelief, and rejecting him, to their
want of love to God ; and fpeaks of their unbelief ^nn.
evidence that they had no love. Therefore, love is here
reprefented as fo eflentialto faith, that where there is no
love,' there can be na faith. And faith is fuch a con
comitant of love, that where there is no faith, it is certain
there is no love. And the la ft words do plainly aflert,
that it is impoflible any one fhould believe on Chrift, who
has no fuitable refpeftorloye to God.
Other .
* a Their ii, to, IT, it. f John v. 4*/43» 44*
CHAP. IV. Concerning Saving Faith. {>}
Other paffages of fcripture hold forth the fame truth *
but it is needlefs to mention them particularly, fince thole
which have been mentioned are fo clear and exprefs on
the point before us. And if this were not ib, and there
were no fuch fcriptures to be produced ; the truth.
alTerted maybe demonflrated from what has been before
proved from fcripture refpe&ing divine illumination, and
faving faith, viz. That true faith implies a right tafte and
exercifeof heart, which can be nothing but love : And
the light and difcerning which is effential to faith, implies
difinterefled benevolence, or love. And who can help
feeing that approbation of the character of Chrift, and
receiving and trufting in him as the Saviour of finners,
which has been fhown is the fcripture account of faith,
does neceffarily imply, and really is, love to him ? From
all this the perfect confiftency of the fcripture on this
head is apparent ; and that it is agreeable to the reafon
and nature of things.
IV. IT appears from the fcripture that true repent
ance is included in faving faith : That repentance comes
into the nature and elTence of faith, fo that where there
is no repentance, there is not, nor can be, any faving
faith.
This will be evident to any one, who will well obferve
the following things :
i. The fcripture reprefents repentance as neceffary in
order to pardon. We are told that John did " preach
the baptifm of repentance for the remiffion of fins."*
That is, he preached repentance, as neceffary in order to
their obtaining forgivenefs. Jefus Chrift taught his
difciples, " that repentance and remiffion of fins mould
be preached in his name among all nations. "+ That i.%
that forgivenefs of fins fhould be proclaimed and offered
to
* Mark i. 4. f Luke xxiv. 47,
VOL. II, C -
1$ Concerning Saving FahL PART II,
to all that fhould repent, and to none but fuch ; to which
all fhould be invited and called. Accordingly, we find
the Apoftles preached agreeable to this diredion. cc Re-
fcnt and be baptized, every one of you, in the name of
Jefus Chrift:, for the remiflion of iins."* " Repent ye
therefore, and be converted, that your fins may be
blotted out."i
2. As repentance is neceflary in order to forgivenefs ;
fo forgivenefs of fins is promifed to repentance. The
paflages mentioned under the foregoing particular are fo
full and exprefs in this, that it is necdlefs to repeat them,
or to turn to others which affeit the fame thing. As
repentance is required, in oixler to forgivenefs, fo forgive
nefs is connected with repentance.
3. Faith is reprefented in fcripture as the only condi
tion of pardon and falvation by Chrift : As that without
which no man mail be forgiven and faved ; and to which
thefe are promifed. " He that believeth and is baptized,
fhall be faved ; but he that believeth not, fhall be damn-
ed."£ " He that believeth on the Son, hath everlafting
life : And he that believeth not the Son, (hall not fee
life ; but the wrath of God abideth on him."§ " To him
give all the Prophets witnefs, that through his name,
whofoever believeth in him, fhall receive remiflion of
fins."1!! A great number of pafTages to the fame purpofe
might be cited.
From thefe premifes it follows, that faving faith and
repentance are not two diflin6l exercifes, but imply and
include each other, fo that repentance comes into the na
ture and efTence of faith. There is no other poflible fuppo-
fition by which the fcriptxire account of this mattercan be
reconciled. If he who believes is forgiven, and fhall be
faved, and he who believeth not, is condemned ; and yet
no one is forgiven, or fhall be faved, unlefs he repent j
and
* Adlii. 38. f Aft iii. 19. £ Mark xvi, 16. ^ John viii. 36.
f Afts x. 43.
CHAP. IV. Concerning Saving Faith. lvg
and pardon and falvation are promifed to repentance ;
then he who believes, does alfo repent, and he who does
not repent, does not believe : Which could not be true>
unlefs repentance and faith imply each other, fo that
there is faith in evangelical repentance, and repentance
comes into the nature of faving faith, and is effential to it.
Faith and repentance are not two diftinct parallel condi
tions of pardon and falvation. They cannot be fo, con
fident with the reprefentation of fcripture refpe&ingthis
matter, which has been produced. But they are fo im
plied in each other, and fo far connected, that one is not
without the other.
It is abundantly evident that the Evangelifts and Apof-
ties viewed and treated the matter in this light. This
appears not only from what has been already obferved ;
but it will be farther evident by attending to the account
which the Evangelifts, Mark and Luke, give of the gofpel,
which Jefus Chrift directed his Apoflles to preach to all
nations. In Mark, we have it in the following words —
4< And hefaid unto them, go ye into all the world, and
preach the gofpel to every creatures. He that believeth
and is baptized, {hall be faved ; but he that believeth not,
(hall be damned. "* The good news to be proclaimed
is fummed up in thefe words, holding forth the condition
on which eternal life is to be offered, and obtained, which
is here called believing. Luke fays that Chrift directed,
" that repentance and rcmiflion of fins fhould be preached
in his name among all nations."! Thefe words contain
the fum of what Chrili ordered to be preached, and ex*
prefs the condition on which pardon and falvation were
to be offered to all nations ; and therefore is parallel with
the paffage juft cited from Mark, and does exprefs the
very fame thing, though in different words. But what
Mark calls believing, Luke calls repentance. Therefore,
faving faith and repentance, are not eifentially different ;
C 2 but
* Mark xvi. i6. f Luke xxiv. 47,
'0.e, Concerning Saving Faith. PART II,
but repentance implies what is eflential to faith, and faith
takes into the nature of it what is effential to true repent
ance, fo that one may be put for the other confident with
propriety and truth.
The account we have of the Apoflles preaching this
famegofpel, in the execution of their Lord's inftructions,
ferves to prove that the above cited words of the Evan-
gelifls are intended to exprefs one and the fame thing,
and point out the only condition on which they were to
offer pardon and falvation, and that the Apoftles under-
llood it thus. When the hearers of Peter's firft fermon
were brought folicitoufly to afk, " What (hall we do !"
He faid unto them, " Repent,, and be baptized, every one
of you, in the name of Jefus Chrift, for the remiflion of
fins."* Here he exprefsly preached <c repentance and
remiflion of fins/* exactly agreeable to the direction of
Chrift, as it is exprefied by Luke. But when this fame
Ap.oftle is called to preach the gofpel to Cornelius, and
tell him, " what he ought to do," we find him expreffing
himfelf in the followng words. " To him give all the
Prophets witnefs, that through his name, whofoever It-
lievelhin him, ihall receive the remiflion of fins." Here,
inftead of repent, St. Peter ufes the word believe^ which
is the only difference between this, and the above cited
direction to his hearers. And in this he comes nearer the
words in which Mark exprefles the direction of our Lord,
which was to be regarded as their rule in this cafe. " He
that BELIE VETH — (hall be faved." This Apoftle can
not be reconciled to hirnfelf in any other way but that in
which the Evangelids may be reconciled to each other, viz.
that by repentance he means the fame thing which at ano
ther time he expreiTes by faith or believing. And we
cannot account for his expreffing himielf thus, but by
fuppofing that faith implies repentance, fo that he who
believes, does in the very acl of believing, repent.
But
• Afts ii. 38,
CHAP. IV. Concerning Saving Faith. 21
But afide from the exprefs teftimony of fcripture, it is
demonftrattvely certain, that repentance comes into the na
ture of faving faith, from what has been proved concern
ing it, under the preceding particulars, viz. that faving
faith implies a right difpofition of heart ; and that this
right tafte and difpofition confifls in love to God. For
there can be no degree of right difpofition, and love to
God, or friendly difpofition towards him, in an impeni
tent heart. Every degree of right exercife, and of love
to God, by a (inner, implies repentance, as eflential to
fuch exercifes. Therefore the impenitent man is always
an unbeliever ; and every believer is a true penitent. —
Where there is no repentance, there is no faith.
That repentance is implied in faving faith, and the rea-
fon of it, will be ilill more evident, by confidering the
nature of true repentance, and in what it confifts, accord
ing to fcripture. The definition given of repentance
by the Affembly of Divines, in the fhorter catechifrn, ap
pears to be agreeable to the fcripture, which is in the fol
lowing words, " Repentance unto life is a faving grace,
whereby a finner, out of a true fenfe of his fin, and ap-
prehenfion of the mercy of God in Chrift, doth with grief
and hatred of his fin, turn from it, unto God — with full
purpofe of, and endeavour after new obedience." Here
repentance is defined as including the whole of a faving
converfion : And he who attends to his Bible, mud be
fenfible that repentance is commonly ufed there in this
fenfe, and always, unlets it be evidently ufed in a limited
fenfe. Repentance has a full and more immediate re-
fpecl: to fin, difcerning, realizing, and confeffing the malig
nant nature, odioufnefs and ill defert of it, as committed
againfl God, and a violation of his law. It therefore
fuppofes and implies the true knowledge of God, dif-
cerning and realizing his being, greatncfs, excellence^
worthinefs and authority : And confcquently a convic-
C 3 &*
£2 Concerning Saving Faith. PART IL
tion and fenfe of heart, of the righteoufnefs, excellence
and perfection of the law of God, both in the precepts
and finQions of it ; or an underftanding, cordial appro
bation of it ; for it is in the light of thofe objects that
fin, which is the tranfgreffion of this laiv, which derives
its foundation and reafon from the Divine character and
perfection, appears in its true colours and extent, and as
infinitely odious, and defer vin-g infinite evil, even endlefs
punifhment. Repentance includes right views and exer
cifes of heart reflecting thefe objects, GOD, LAW, SIN,
which right exercifes of heart are iuppofed and implied
in right views and fentiments concerning them. There
fore, repentance implies, and confifts in a hearty regard
to God, as infinitely excellent and glorious ; or, which is
the fame, in love to the Deity ; and in a cordial appro
bation of the law of God, in which the divine character
appears, and is effectually aflerted ; and in a true love to
this Ja-v\r, rightly underftood ; and in hatred of fin, as
committed againfl this law, and this God, and an hearty
acknowledgment of his, own guilt and vilenefs, and
defert of the punifhment, which the law of God threatens
to fin. All this will be acknowledged to be implied in
true repentance, and efTential to it, by all who have pro
perly attended to this fubject.
But thefe fentiments and exercifes are fuppofed and
implied in laving faith, or faith in Jefus Chrift. If we
flipper? this faith to confifl in, right fpeculative views of
the gofpcl, in a conviction of the truth and excellence of
:r, excluiive of any exercife of heart, if this could be, yet
even this fuppofes and includes right fentiments of Goda
law, and fin ; for without a right view of thefe, the gofpel,
or way of falvation by Jefus Chrift, cannot be underftood.
For the gofpel implies thefe truths respecting God, lav/,
and fin, and is founded upon them ; and the exiftence^
wifdom and glory of it arc derived from the nature and
perfection,
CHAP. IV. Concerning Saving Faith. 2£
perfection of God and his law, and the confequent nature
and ill defert of fin. If thefe be left out of view, there
•cannot be any true idea or conception of the go (pel, in
the mind. The ideas and fentiments therefore, which
are eiTential to repentance, are equally effential to faith
in Chrift.
But if faving faith includes a right difpofition and ex-
ercifes of heart, in receiving Jefus Chrift, as he is offered
in the gofpel, as effential to the nature of it, which has
been o roved : Then it neceffarily fuppofes and implies
thofe exercifes in which true repentance confifts. Em-
braci: .s Chrift as a Saviour, or looking to him and
truftin£ )r falvation from fin and mifery, implies
a true view and cordial approbation of the character of
Gocl, and of his law, an acknowledgment of the defert
of fin, and of his defert of endlefsdeftruction ; and a hatred
of fin, and hearty renouncing it, and defire of deliverance
from it. It is eafy to fee that a perfon cannot heartily
approve of Chrift as a vSaviour from fin and mifery, to
which he is juftly expofed by iin, and look to him, and
accept of him, in this character, unlcfs he fees and ac
knowledges himfelf to be a finner, deferving eternal de
finition ; and in his heart hates fin andforfakes it, as no
impenitent perfon does, or can do : For the heart, in
turning or cleaving to Chrift, turns from, and renounces
fin, in this very act, And applying to Chrift for deliver-
ance from the curfe of the law, carries in it an Acknow
ledgment of the -defert of fin, and the rightcoufnefs oL
the divine law. It is therefore certain that repentance is
implied in faving faith, and comes into the nature of it,
and has a coexiftence with it ; and is not properly a fruit
or effeft of faith in Chrift. Therefore, as faving faith
and true repentance are thus implied in each other, fo
that the -exercife of faith is alfo an exercife of repentance,
we may hence clearly fee the reafon. and propriety of the
C 4 ApofHes
Concerning Saving Faith. PART II*
Apoflles fpeaking fometimes of repentance as the condi.*
tion of falvation, and at other times reprefenting faith in
Chrifl as the only condition ; and that they are perfe&ly
confident in this.
Sometimes, indeed, repentance and faith feem to be
ufed in a more limited fenfe ; and, in this view, diflin-
guifhed from each other. Thus we find St. Paul fpeak-
iog, " Teflifying both to the Jews, and alfo to the Greeks,
repentance toward God, and faith toward our Lord Jefus
Chrifl."* Here the Apoflle limits the meaning of the
words repentance and faith, and fo makes a diftinclion
between them. And by repentance toward Godt he ap
pears to mean right views and exercifes with refpeft to
God, as lawgiver and judge, affertingand maintaining the
rights of the Deity ; and fo right notions and exercifes
lefpecling the law of God, and fin, the tranfgreflion of
this law ; fuch fentiments and exercifes as ought to take*
place in the mind of a firmer, and mufl take place, when
ever he comes to a right tafle and temper of heart, whether
lie have any diftinel: views of Chrifl, and the way of
falvation by him, or not ; and which are necefTary in order
to underfland and embrace the gofpel, as has been fliown.
~£>y faith toward our Lord Jefus Chrift^ he intends thofe
views and exercifes of heart toward Jefus Chrifl, as a fuita-
ble and all fufficient Saviour from fin, an d the curfe of the
law, which are agreeable to the gofpel, 2nd to which firi-
ners are invited. According to this diflin&ion, as re
pentance toward God is put firfl, fo it takes place in the
inind firfl, in the order of nature, and precedes faith in
Jefus Chrifl. Repentance toward God, in this fenfe of
it, refpects the term from which the finner turns in con-
verfion, and confifls in a cordial approbation of the law
of God, and felf condemnation for his fin, and hating
and renouncing it in his heart. Faith in Jefus Ghrift
refpeels
« Afts xx, 21.
CHAP. IV. Concerning Saving Faith. 25
refpe&s the term to which the finner turns, viz. God in
Jefus Chrift, or God manifeft in the flefh ; and confifts
in believing the gofpel with all his heart, which implies
receiving and trufting in Chrift, as a fufficient and fuita-
ble Saviour for fuch a finner.
The fame diftinSion fcems to be made between repent
ance, and faith in Ghrift, in the following paflages. — -
" Repent ye, and believe the gofpel."* " And ye, when
ye had fecn it, repented not afterward, that ye might be
lieve him/'t " But fhewed unto them — that they fhould
repent, and turn unto God."+ But all this is confiflent
with repentance being implied in faith, fo that where
there is no repentance, there is no faith in Chrift ; and
repentance, taken in the full fenfe of it, implying faving
faith : And the whole may be confidered as'one and the
fame complex acl: of the mind, viewed and diflinguifhed
according to the different and oppofite objects to which
it has refpecl;, viz. fin and the curfe ; and God in Jefus
Ghrifl, which is a turning from fin to God, revealed in
the gofpel. And therefore, when faith or repentance is
mentioned without any limitation, each comprehends the
whole, even active converfion, or turning from fin to
God, by Jefus Chrift. §
To prevent miftakes, and farther to elucidate this
point, it muft be obferved, that repentance toward God,
which, in the order of nature, at leaft, is antecedent to
faith in Jefus Chrift, implies faith in God, or a real be
lief of his being and glorious perfection. For as has
been obferved, God muft be feen in fome meafure in
his true character, in order to fee the reafon and found
ation of his law, and confequently the evil nature of fin,
which can be known only by underftanding the divine
law.
» Mark i. 15. -f- Matth. xxi. 32. J Afts xxvi. 20.
$ vSee Mr. EdwarcU's Difcourfeon Juftification by Faith alone, page 103,
114, published in the year 1738. And Mr. Bellamy's Eflay on the Nature
?nd Giory of the Gofpel of Jefus Chrift- Seftion viiif
2? Concerning Saving F<tilh. PART I.L
law. This difcerning and belief of the exiflence and
perfection of God ; of the reafon, reality, exiflence and
extent of the divine law, and of the finfulnefs and il!
defcrt of man, is faith : It is the faith of a mind divinely
illuminated, and implies right tafte and exercife of heart :
Grit is a belief peculiar to a renewed heart. And even
this faith implies repentance ; for an impenitent heart
is not capable of it, and does not difcern and believe the
exiflence and character of God, as the renewed penitent
heart does. This faith now defcribccl is, in the order of
nature, antecedent to faith in Jefus Chrift; asthofe ob-
jecls mud be feen as they are, and believed with a faith
which implies exercifes of heart in fome rneafure anfwer-
able to them, before the gofpel can be under flood, or
there cart be any difcerning or faith refpecling Jefus
Chrift and the way of falvation by him. That the dif
cerning and belief of thefe objects, God, law, fin, is
true faith, and of the fame nature with -that by which
men believe in Jefus Chrill, is evident from fcripture.
c< Faith is the evidence of things not feen. Through
faith we underflarid that the worlds were framed by the
word of God, fo that things which are feen, were not
made of things which do appear. He that cometh to
God, rnufl believe that he is/'* Here the Apoflle is
fpeaking of the faith which is peculiar to good men,
true faints : It is a belief that God is. It is true indeed
that this faith is not complete, without believing that he
is a rcwardcr of them that diligently feek him, which is
the fame with believing the gofpel, or believing in Jefus
Chrift ; but the belief of the former is firft in the order
of nature, and is neceiTarily implied in the latter. And
the latter implies a true view and belief of the exiftence of
the divine law, and the character of the (inner, as has
been (hewn. Our Saviour makes this fame diflin&ioti
between believing in God and believing in him, and
freaks
* Heb, 3ti^r, •?,«.
CHAP. IV. .Concerning Saving Failh. %j
fpeaks of the former as prior to the Latter, and th<c found
ation of it, in his exhortation to his difciples, " Believe
in God, believe alfo in me."t
It muft be alfo obferved, that what is properly called
evangelical repentance, is not prior to faith in Chrift.
The repentance which precedes faith in Jefus Chrift,re~
fpecls the objects and truths, which are dilcerned prior
to any true regard to Jefus Chi ill, or the knowledge of
his character as the Saviour of finners, the former being
necefiary in order to the latter, as has been fheivn. Re
pentance, con fide red as it refped~ls fin's againfl Jefus
Chrift, and the gofpel, and the great fin of unbelief, does
not precede a belief of the truths of the gofpel, or faith
in Jefus Chriil ; for this is impoflible. But repentance
towards God, as it has been defcribed above, is of the
Jame nature with evangelical repentance; and implies
a difpofuionto repent of the fin of not believing on Chriil,
when, his character comes into view, and does always
accompany, and is implied in, faith in Jefus Chrift.
But though thefe diftinQions may be inade in theory,
and are founded in the nature of things, and the con
nexion of revealed truth, and dependence of one reveal
ed object upon another ; and fuch diftinclions may be
proper and ncceflary in order more clearly to underftand
the fubjeft to which we are attending : Yet a perfon
may. doubtlefs be a true believer in Jefus Chilli, and
not diftinguifh his views and exercifes, fo as to perceive
experimentally which is prior to the other, and in what
particular order they have taken' place in his mind ; and
may entertain notions in theory on this poinr, which are
really contrary to the truth of things, which may have
been imbibed by education and wrong inflruclion, or
fome
i John xiv. I,- The words in the original, in both parrs of the
fcripfu.re, tranflated beiitrc, are exaflly the fame, without any variation,
and flioiild have been ;j t-r.ifiafsd. not jc do b:£evc In Crf, but £':•/•. i-£
2$ Concerning Saving Faith. PART II*
fome other way. But whatever contrary opinions have
been advanced in theory, on this head, it is prefumed,
that it has been now proved from (capture, and the reafon
and nature of things, that repentance is implied in faving
faith, and comes into the nature and efTence of it ; fo that
where there is no repentance, there is no faving faith ;
and that it is impoffible that any perfon fhould believe
on Jefus Chrift in a faving manner, with an impenitent
heart, which was the truth advanced, and to be fupporU
cd under this head.
V. It is evident from the holy fcriptures that the whole
of evangelical obedience is included in faving faith. Or
that faving faith implies all the holy exercifes and works
of achriftian, and is the fum of all ; fo that where there
is no faith, there is no true obedience, and where there
is faith, .there is obedience, and in this obedience, faving
faith does ellcntially confift. Saving faith does not pro
duce obedience, or the latter flow from the former, as the
effecl; from the caufe ; but faith itfelf is evangelical obe
dience, and cannot be diftinguiftied from it.*
When the Jews afked Jefus, " What {hall we do,
that we might work the works of God?" He anfwered,
''This is the work of God, that ye believe en him whom
he hathfent."^ The plain meaning of thequeftion put
by the Jews is this ; What are thefe exercifes, duties and
works which God requires under the difpenfation, and
in the kingdom which the Median is to fet up, in order
to obtain that everlaiting life which he will give ? And
Jefus comprized it all in believing on the Mefliah. It is
obfervable,
* When Peter fays, the hearts of the uncircumcifed Gentiles were pu-.
r\f.ed by faith, A6b xv. 9. the meaning is not, that faith was the caufe,
and purity of heart, the efteft ; but that faith, was the purity of heart it-
felf. This is illuftrated by one expreflion of this fame Apoftle. " See
ing ye have purified your fouls in (or by) obeying the truth, through the
fpirit." Peter i. 22. None will fuppofethat purity of heart, and obeying
the truth, can be diftinguifhed here, as if the former were the effeft of the
latter. f John vi. 28, 29.
CHAP. IV. Concerning Saving Faith. $$
obfervable, that our Lord does not fay, that in order to
work the works of God, they muft believe, fo that their
faith fhould become the foundation and principle of
good works : But he fays, This is the work itfelf. It
will doubtlefs appear, that the natural and plain im
port of the words is, that faith in the Mefliah, or be
lieving in Jefus Chiift, comprehends the whole of what
the gofpel requires, or is that in which conformity to the
gofpel in heart and life confifts ; and is therefore the
fum of gofpel holinefs, or evangelical obedience.
Agreeable to this are the words of St. Paul, <c The
life which I now live in the flefh, I live by the faith of
the Son of God."* The Apoflle is here fpeaking of his
life as a chriflian, a life of chrifiian holinefs or evangelical
obedience, and fays, he lived this life by the faith of the
Son of God ; that is, by faith in Jefus Chrift. For the
faith of Chrift, is the faith by which men believe in
Chrift, for righteoufnefs, and juftification. Hence it
appears, that the fpiritual life of a chriftian is his faith,
or it is a life of faith. Therefore, that conformity to the
gofpel in which chriftian obedience confifts, is called,
The obedience of Faith. " According to the revelation
of the myftery which was kept fecret iince the world be
gan, but now is made manifeft, and by the fcriptures of
the Prophets, according to the commandment of the ever-
lafting God, made known to all nations for the OBEDI
ENCE OF FAITH. "t St. Paul ufes the fame expreflion in
the beginning of this epiftle, though it is a little varied
in our tranflation. " By whom we have received grace
and apoftleihip, for obedience to the faith among all na
tions."^ He is evidently fpeaking here of the fame
thing as in the above cited words ; and the words which
are there tranflated,/0r obedience of faith, are exadly the
fame here as in the original, and mould have been fo
tranilated, as fuch a tranflation is moft exaft and literal.
And
* Gal. ii. 29. f Rom. xvi, 15, j£. £ Chap. i. 5.
36: Concerning Saving Faith. PART If,
And that the obedience ofjaith intends conformity in heart
and life to the gofpel revelation, or evangelical holinefr
or obedience, not only appears from the words them-
felves, in the connexion in which they (land ; but alfo
from a parallel expreffion in this fame epiftle. <c I have
therefore, whereof I may glory through Jefus (Thrift, in
tJiefe things which pertain to God — to make the Gentiles
obedient in word and deed."* The Apoftle is evidently
f peaking here of the fame thing, as in the above cited
paflfages : He is fpeaking of the fame perfons, the Gen
tiles ; of the fame caufes, means, and operation, the gof
pel preached and attended with the power of God j and
therefore he is doubtlefs fpeaking of the fame effeft.
This he here exprefies by their being made obedient in
word and deed. Hence it follows, that the obedience of
faith, is the fame with obedience to the gofpel, or evan
gelical holinefs. Agreeable to this, faith is called, obey"
ing the gofpel, in this epiftle. " But they have riot all
obeyed the gofpel ; for Ifaiah faith, Who hath believed our
report ?"t Faith then is gofpel obedience; that is,
evangelical obedience. Therefore, obeying Chnfi: is
mentioned as the fame thing with believing in him.
cf And being made perfeft, he became the author of
eternal falvation, unto all them that obey him."^ The
chriftian life of holy obedience is expreffed by " Fight
ing the fight of faith. "§
What the Apoftle James fays of faith, ferves farther to
cftablifh the point under confideration. He, fpeaking
of faving faith, (ays, " Faith without works is dead.'*
And again, " As the body without the fpirit is dead, fo
feith without works is dead alfo.'*1! According to this,
works, or holy exercifes and obedience, arc eflential
to true faith. They are the life of faith, by which
faith lives and acts ; and therefore, are faith liv
ing
'Rotn. xv. 17, 1 8. f Chap, x, 16, £ Heb. v. 9. | i Tim. vi. ia.
$ James ii. 20, 26.
CHAP, IV. Concerning Saving Faith. 31
ing and acling. As the body without the fpirit, is
not a true living man, but the fpirit or life is an effential
part of a man ; fo nothing can be called true faith, which
is, or can exift without works ; and works, or evangeli
cal obedience, are included in faith and efTential to it,
and as really, and as much faith itfelf, as the fpirit or
life of a man is effential to the man, and is indeed the
man himfelf.
The Apoftle does not fay, that faith produces works,
which may be diftinguifhed from faving faith, and are
the effecl and confequence of it : Nor is there any
thing in the Bible to warrant fuch a reprefentation of the
matter : Nor does he mean any thing like this ; for then
the fimilitude by which he illuflrates the fubjecl would
be ill chofen, and nothing to the purpofe : For the body
does not produce the fpirit and life of a man, but this co-
exifis with the body, without which it would not be a
man ; and does itfelf produce every thing done by the
man externally.
But it mud be carefully noted, that the Apoftle does
not mean external adlions merely ; but thofe exercifes of
heart, that difpofition of will, of which external actions
are the proper and genuine expreflion ; and in which
all true evangelical obedience efTentially and fumma-
rily confifls. He does not mean mere external mo
tions and aclions, for there is no life in them, any farther
than they are the fruit and expreflion of internal life and
motion ; which internal life and motion is the life of
faith, or faith living and a cling ; and not any effecl pro
duced by faith, any more than the life and motion of
the fpirit of a man is the fpirit and effecl; of a dead body.
It will farther appear that St. James includes the
works of which he fpeaks, by which he means evangelical
obedience, in faving faith, as effential to it, by attending
to what he fays of the faith of Abraham, the father and
pattern
$2 Concerning Saving Faith. PART IL
pattern of all believers. " Seeft thou, how faith wrought
with his works ; and by works was faith made perfect/'*
If faith operates in, or together with works ; then works
are the operation of faith, or faith exerting and exercifing
itfelf. And if faith be not perfect without works, then
works are a part of faith, and belong to it, being included
in the nature of it. If faith does not include evangelical
obedience, which the Apoftie means by works, then faith
may be perfect without it, and cannot be perfected by ita
But James fays, faith is not perfect without this ; there
fore it is implied and included in faith. Evangelical
obedience is faving faith, in fuch a fenfe and manner,
that the one cannot be diftinguifhed from the other \ it
is the obedience of faith ; and where there is no fuch
obedience, there is no faith.
If we compare three reafonable fentences of the
Apoftie Paul, it will appear, that according to him, fav
ing faith and gofpel holinefs, or evangelical obedience,
are not two diftinct things ; but really one and the fame.
They are the following : " For in Jefus Chrift, neither
circumciiion, availeth any thing, nor uncircumcifion,
BUT FAITH WHICH WORKETH BY LOVE."t " For in
Jefus Chrift, neither circumcifion availeth any thing,
nor uncircumcifion, BUT A NEW CREATURE. "£ " Cir
cumciiion is nothing, and uncircumcifion is nothing^
BUT THE KEEPING OF THE COMMANDMENTS OF
GOD."§ The two flrftof thefe fentences are the fame in
words, except the laft claufe in them. Yor faith which
worketh by love, in the fiift, he puts, a new creature,
in the fecond. There appears no way to make the
Apoftie confident, but taking faith that worketh by love,
and the new creature, to mean one and the fame thing.
But by the new creature is meant that holinefs which
takes place in men under the gofpel, by their being " cre
ated in Chrift Jefus unto good woris."^ Faith then,
which
#v. 12. fGal. v. 6. J Chap. vi. i^ ^ i Cor. 7. 19. Cf Kph.ii. 10.
CHAP. IV. Concerning Saving Faith. 33
which worketh by love, is the new creature exercifijng
iifelf in a&s of evangelical holinefs. And it can be no
thing elfe, according to the natural and neceflary mean*
ing of the phrafe, " Faith which worketh by love," as
it has been explained. For if the life and operative na
ture of faith be love ; then gofpel hoiinefs is the effence
of faith, and this is the new creature. And it hence ap
pears, that the laft fentence is perfectly agreeable to the
former, and afTerts the fame thing; for faith which
worketh by love, and the new creature, are gofpel holi
nefs, or evangelical obedience, and this confifts in keep
ing the commandments of God our Saviour, and can
mean nothing, more or lefs.
Thus it appears evident from the reprefentation of
this fubjecl in the fcripture, that faving faith, and evan
gelical obedience, are not two diftincl things, or different
kinds of exercifes ; but are fo far one and the fame, that
believing on Jefus Chrift intends and implies the whole.
Not only is faith an a6l of evangelical obedience ; but
every act of gofpel holinefs is an exercife of faving faith,
which implies the whole. And the reafon and confid
ence of this will appear, if the whole that has been ob-
ferved from fcripture concerning faith, be kept in view,
and properly confidered.
It has been fhewn, that faving faith does not confifl
in mere fpeculation, but right and holy difpofition and
exercife of heart is implied in it, and efTential to it ; and
that this exercife of heart is love, which is the life and
operative nature of faving faith. It is love, difcerning,
tailing and approving of the divine perfections and truths
revealed in the gofpe! ; and. particularly, difcerning and
delighting in the character of Jefus Chrift, and heartily
receiving, adhering to him, and trufting in him, in the
character and offices which he fiiltains, as the Saviour of
Tinners. And in thefe exercifes all- gofpel holinefs, or
VOL, II. D evangelical
Concerning Saving FaM. PART II,
evangelical obedience, confifts. It all confifts in lovs /
for there is no obedience which does not conftft in love,
love to God rnanifeft in the fleih, and the love to our
neighbour, which is implied in this. This love is exer-
cifed in viewing Jefus Chrift in the light in which the
gofpel fets him, in receiving and trufting in him, and pay
ing proper acknowledgments to him ; or, which is the
fame, in conforming to him, his character, example, doc
trines and precepts, in heart and life. In one word, it is
all comprehended and confifts in RECEIVING Jefus
Chrift— and all external obedience or holinefs, expreffed
in words and actions, is but a proper outward expreffion
of an inward, hearty receiving Jefus Chrift, in a cordial
compliance with the gofpel.
This may be illuftrated farther, by attending to afevr
particulars. Hearkening to Chrift, or yielding and fub~
miting to his teaching and inftructions, is the fame with
receiving him as a prophet and teacher. Every act of
true fubmiflion to Chrift, and obeying him, is receiving
him in his kingly office. AH felf denial for his fake, and
every inftance of voluntary fufFering in his caufe, is an
exercife and expreffion of faith in him, and relying on
his promifes, or trujling in him. Following Chrift as
his difciple, and cleaving to him, in hope of falvation by
him, is the fame with actually receiving him and truft-
ing in him, as a Saviour, The exereife of true humility,
in felf condemnation, and renouncing all felf dependence,
is implied in receiving Chrift as cur righteoufnefs and
flrength. Actually forfaking fin in heart and life, is an
actual acceptance of deliverance and freedom from fin ;
and therefore an actual acceptance of Chrift as a Saviour
from fin. And the praftice of chriftian holinefs, in every
branch of it, is an actual acceptance of Chrift, as our
fanctificatton. Heartily engagingin the caufe of Chrift3
fotfaking all things for his fake, feeking the intereft of his
kingdom>
CHAP. IV. Concerning Saving Faith. 35
kingdom, as the firft and moft important object, is an
exercife and expreflion of love and union of heart to him,
and a cordial receiving him as the Son of God, and Sav
iour of men.
Therefore, if receiving Chrift, is the fame with believ
ing on him, or comes into the effence of faving faith ;
then all gofpel holinefs, as it has refpecl; to Chrift, and
is a practical receiving him in his true character, is really
the exercife of faving faith, and is all included in it. — «
This is that by which faith operates, in the proper exer
tions of it, and is made perfect. And we are hence led to
fee the meaning and propriety of the following words,
as a concife defcription of evangelical faith and holinefs.
" As ye have therefore received Chrift jefus the Lord, /a
walk ye IN HIM. And whatfoevev ye do, in word or
deed, do all in the name of the Lord jfefas."*
But a queflionmay be fuggefted in the minds of fome,,
from the foregoing account of faving faith, which it will
be proper to anfwer, as this may ferve to render the fub-
je£fc more clear and intelligible. It is as follows :
QUESTION. If hope, love and repentance are faving
faith ; and if every chriftian grace, and all the branches
of gofpel holinefs, are implied in faith, and really are
faith, why are thefe difiinguifhed, and called by thefe
different names, in the fcriptures ? We find faith, hope,
and love, mentioned and diftinguifhed as different graces.
And we often find a particular enumeration of the feveral
ehriftian graces, fuch as, faith, love, hope, joy, humility,
repentance,
*Col.ii.€, iii. 17.- "The obedience of a chriftian, fo far as it istruly
evangelical, and performed with the fpirit of the Son font forth into the
heart, has all relation to Chrift the Mediator ; andisbiaanexprefflonoftk^
foul's believing unitlon to Cbr'tji. All evangelical works, are works of that
faith that worketh by love ; and .every fuch aft of obedience, wherein it
is inward, and theac"t of the foul, is only a new, effective adt of receptioti
of Chnft, and adherence to the glorious Saviour."~l>reu"deut Edwards 's
I>:fcoufe on T unification by Faith alone, page 87.
D 2
$6 -Concerning Saving -Faith. PART IL
repentance, righteoufnefs, goodnefs, godlinefs, meekneft,
patience, temperance, &c. If all thefe are faith, or in
cluded in it, why are they diftinguiftied from it, as they
feern to be ?
ANSWER, i. It rnufl be evident to every one who
will attend, that the various chriftian exercifes, which
are denoted by different names in fcripture, and com
monly called chrijlian graces, are not in themfelves fo
diftin6l and different as not to imply each other. To
fuppofe them to be diftinft, feparate and independent
one of another, is manifeftly contrary to truth, and tends
to confufe and miflead the mind in attending to fubje&s
of this nature.
True grace, or chriftian holinefs, is, in the nature of it,
one and the fame thing, though as it is exerted, and ap
pears in various exercifes, on different occafions, in dif
ferent circumftanccs, and towards different objects, there
is a diverfity, or it puts on different forms, from which it
is called by different names ; while yet, in fubftance and
effence, it is the fame thing.
It is abundantly evident from fcripture, that love is the
whole of all chriftian grace. This is all that is required
of men. In this the law is fulfilled and obeyed. There
fore, all chriftian holinefs confifts in this. It follows,
that all chriftian graces are love in the various branches
of it, exercifed and cxprefled on various occafions, in dif
ferent circum fiances, and towards different ohjecls.
The Apoftle Paul fays, " All the law (meaning the
fecond table of it) is fulfilled in one word, even in this,
" Thou .fhalt love thy neighbour as thyfelf."* Yet he
denominates the various exercifes, in which men do by
this love and ferve one another, by different names, fuch
es goodnefs, mercy, gentlenefs, patience, mecknefs, long-
fuffering, Sec. In the fame manner love to God, which
is
• Gal. r. 14.
CHAP. IV. Concerning Saving Faitk. $?>
is the whole that is required in the fjrlt table of the law,
is called love, faith, truft in God, fear, hope, joy, repent
ance, humility, &c. according to the different views and
circum fiances in which this fame love is exerciied : All
which, therefore, are the exercifes of one and the fame
affection, and do involve and imply each other, and are
in fubflance and efTence the fame.
The new creature, produced by the fpirit of God in
regeneration, by which men are created in Chrifl Jefus
unto good works, is that in which all chriftian holmefs
con fids. This is the moral image of God; the divine
nature communicated and implanted ; or Chrift formed
in the foul. And this confifts in a principle of true love.
And all the exercifes and obedience of a chriftian, through
the courfe of a holy life, are the exertions and exercifes
of this love, this new creature. It is the fame life and
active- nature, by which the chriflian lives, and atls in
a holy manner, on alioccafions ; the new creature living
and acling : As much fo, as the various exercifes of an
animal are the fame life, exerting itfelf and acling.
Unlefs we have this view of the grace or holinefs of a
chriflian, as it is exereifed on all proper occafions, and
towards different objects, and in manifold various circum-
fiances, called love, faith, hope, repentance, Sec. our
thoughts on this fubjett will be attended with a degree
of darknefs and confufion.
ANSWER, 2. Notwithstanding chriflian holinefs is one
and the fame thing in the nature and effence of it, and
every branch of evangelical obedience is the exercife of
the fame principle and life ; yet this fame love or holi-
r.efs, as it is exereifed in different modes and forms, on
various occafions, in peculiar circumflances, and with
refpecl: to different and oppodte objecls, may properly
be dillinguifhed by different names : Yea, this is conve
nient and neceffary, in order to the moll axaft and clear
D 3 communication
38 Concerning Saving Faith. PART IL
communication of the ideas which are effential to the
right understanding of this fubjecl;. In the courfe of a
chi iftian life, the fame holy principle, the fame in kind,
nature and fubftance, exerts itfelf on various occafions,
and puts on different modes, and appears in different
forms, as it refpe&s the different circumftanccs of the
fubjecl: exercifing himfelf, and the different and oppofite
objefts, which are particularly regarded by the mind :
And it is proper and neceffary, in order to reprefent and
cxprefs, in the befl manner, this exercife in the different
modes and forms of it, to call it by different names.
And none can talk or write intelligibly on the fubjecl; any
other way, without a perpetual, tedious circumlocution.
Right views and exercifes of heart, refpe&ing God,
confidered as being what he is in himfelf, is LOVE, con-
fidered in the general nature of it, as confiding primarily
in difmterefled benevolence, and comprehending all holy
love. This is generally meant perhaps by love, when
fpoken of in fcripture, in diftinftion from other graces,
fuch as faith and hope, Sec. and is the root and effence of
all right exercifes of heart.
The love of a (inner towards God, whom he has offend
ed, fo far as it regards thofe objects which relate to his
effence, exercifes itfelf in juftifying God in all his decla
rations and proceedings againft the finner ; in conferring
his fin with felf condemnation and abhorrence ; in hat
ing fin, and turning from it. And this is true repent
ance.
This fame love, as it confifts in believing in, realizing
and reliihing the true character of the invifible God and
Saviour, as exhibited in divine revelation, is exercifed in
receiving and tru fling in him as a wonderful, allfufficienr,
excellent and glorious Saviour of finners. And this
is faving faith, as diftinguiflied from repentance; hope
and love,
Love4
CHAP. IV. Concerning Saving Faitk. 39
Lov.e, confidered as realizing and defiring the future
good things, brought to light in thegofpel, as the portion
of the redeemed, and relying upon the divine declara
tions and promifes, is hope, as diftinguifhed from faith
and love.
But it rnuft be obferved and remembered, that as faith,
hope, repentance, &c. partake of the nature of love, and
are really love diverufied, with refpecl; to the objects and
operations of it ; fo they are included in each other, and
where one is, there the others are, as comprehended in
that. Yea, repentance, faith, hope and every chriflian
grace, may all be comprized in the famecxercife of heart.
Thus, faith and repentance cannot be feparated, but im
ply each other, and come into the very fame acl; of the
mind, as a true fight and fenfe of the divine characler,
and of the nature of fin, are implied in both, and effen-
tiai to each : And a turning from fin to Chrift, is both
repentance and faving faith.
Hence it is that, though there is this variety and dif-
tin£lionin the exercifes of the new creature, which is the.
proper ground of their being called by diftincl; names ;
yet as what is called by thefe different names, is really
involved in the fame aft of the mind, and one is implied
in the other, they are often ufed to denote the whole, or
the whole is often intended to be comprehended by one
of thefe names. Thus love is often mentioned in the
fcriptures as intending the whole of chriftian holinefs.
And repentance is frequently put for the whole of aftive
converfion : And the fame is often denoted by faith, as
has been obferved and mown. And hope is ufed to ex-
prefs the whole of faving faith.
The whole of the foregoing, concerning the nature of
faving faith, will lead to the following definition of it.
Saving faith is an under/I an ding y cordial receiving the
divine ttjtimoriy concerning jfefus Chrijly and the way cf
falvation by him ; in 'which the heart accords and con
forms to. the gofpel. The
40 Concerning Saving Faith. PART II.
The following obfervations may ferve to illuftrate this
definition ; and farther explain and confirm what has
been offered on this important fubject :
I. TH E things which the gofpel contains, as peculiar to
if, which relate to Jefus Chrifl, and redemption by him,
and which are the objects about which chriflian holinefs
is chiefly exercifed, are matters of pure revelation. The
exhibition of them to us is by revelation only. And it is
a revelation of fpiritual, fupernatural, myflerious and
wonderful things, which without fuch revelation are
wholly out of light, altogether above our fenfes and rea-
Ton, and out of the reach of any created faculties, as they
depend entirely on the mere good pleafure of God. In
this revelation alone, are exhibited the perfon and cha
racter of Jefus Chrifl, an invifible, wonderful and myfle
rious perfon. And here we have our (late revealed as it
refpects him, and his character and works, our need of
him, and concern with him, as offering himfelf to us as
2n allfufficient Saviour. And the benefits offered by
Chrifl, are deliverance from invifible eternal evil, and
the beflowment of good things, which are invifible, won
derful, incotnprehenfible and future, belonging to the
unfeen world.
II. THE gofpclisnot of the nature of a law exhibiting
the fovereign authority and will of God, demanding of
man what is his duty, which he is to perform and offer
to him, being what he expects to receive of man, as the
price of his favour : But it is of the nature of a tejlimony ;
a revelation not of works to be done by us, in order to a
reward, and the price of it ; but of what God has done
for us ; and an offer made to us, to be received by us.
It is a revelation teflifyingto us God's my fieri es, wonder
ful mercy, wifdom and power, exercifed in our behalf,
making ample provifion for the redemption of man, and
offered
CHAP. IV. Concerning Saving FaM. 4t
offered to us, in order to a reception by us, anfwerable to
fuch a revelation. It is a record and teftimony which
God has given of invifible, fpiritual, fupernatural good
things, which are provided and fluted to our circum-
ftances and neceflities, and freely offered to all who are
willing to receive, as a free bounty, without money and
without price. This leads to obferve again,
III. THIS revelation represents man as altogether,
universally and remarkably dependent on God for fal-
vation and happinefs : Nothing could let this in a more
vifible, fenfible, ftriking light, than the gofpel does.
This reprefents man as infinitely guilty and miferable, as
wholly undone, helplefs and loft, and altogether depend
ent on the Redeemer for that help and grace, of which
he is, and ever will be, infinitely unworthy.
Now, in the view of thefe observations, it appears, that
the leading and principal exercife and manifeftation of
a right tafte, or of the new creature, which confifts in the
concord or agreement of the heart with the divine truths
exhibited in the gofpel, is, in believing them, and ac-
quiefcingin them as true, and as really being juft as they
are reported by the word and teftimony of God. And
this, as has beenfhewri, is not an act of intellect merely ;
but of the whole foul, in the exercife of a right tafte and
temper of mind, which is holinefs, or the new creature.
And as this divine revelation, in which the things of
the gofpel are exhibited, is a tefumony of good things
provided by God, and freely offered to man, in order
to his reception, that exercife of the heart, which is an
fwerable to this teftimony, and by which theheart accords
with this revelation, and embraces it as true and good,
confifts in a proper and cordial reception of the good
things therein offered, which is the fame with receiving
Chrift, in which, as has been fhewn, chriftiaii virtue or
holinefs confifts. And this alfo has been fhewn to be
faving faith. And
42 Concerning Saving Faith. PART II.
And as the gofpel reprefents man as {landing in in
finite need of the good things therein brought to view,
and offered, he being in hirnfelf altogether undone and
helplefs, in an infinitely wretched and dangerous (late,
that exercife or ioui which is anfwerable to this view of
the cafe, by which it confents to this revelation and tefti-
mony, is a renouncing all felf dependence, and looking to
and trading in Chrift alone for righteoufnefs and ftrength,
and complete redemption. And this alfo is faving
faith.
Saving faith is the proper, a£live union of the foul to
jefus Chrift, a$ he is revealed in the gofpel. But fuch
union with Chrift, confifts in the aclual agreement of the
heart with Chrift, and fuiting and adopting itfelf to him
and redemption by him, or actively receiving and embrac
ing the teftimony given concerning him, in exercifes
conformable to this revelation, as a revelation of invifible
things, which are fupernatural and wonderful, altogether
beyond the notice of our fenfes, and above our reafon
and comprehenfion ; a revelation of an invifible, won
derful, divine Saviour, and his fupernatural, miraculous
works of power and grace, and as one who was dead,
and yet is alive, and lives forever; a revelation not of a
law or command, as an expreflion of the authority of
God, demanding fomething of us which we fhould ren
der to him, as the price of his favour; but a revelation
of his furEciency for us ; his wonderful grace and mercy
to us, needy, helplefs creatures, infinitely unworthy and
guilty: A revelation of a way of falvation confifting in
deliverance from infinite invifible evil, and the poffeftion
of good things which are unfeen, fpiritual, incomprehen-
fible, future and eternal ; which are all freely offered to
him who will receive them, however unworthy and ill
deferving he be. When the foul actively conforms in
its views and exercifes to fuch a revelation and teftimony
as
CHAP. IV. Concerning Saving Faith. 43
as this, and acquiefces in the truths and objecls revealed,
as certain realities, excellent and divine, it does actively
unite itfelf to JefusChrift ; and in this aclive union to him
confifts. And that act, and that courfe of exercifes of
the heart, which are proper and fuitable to fuch an ex
hibition as this, to a revelation by God of fuch things,
may moft properly be called believing, receiving, feeking,
looking, trufting,. or in one word, FAITH. It may be
prefumed that no word can be found which fo properly
and fully expreffes thofe views and exercifes of the
mind, by which it actively unites itfelf to Chrift, as he is
revealed in the go.fpel, as the word Faith, according to
the proper meaning of the word in the original, as it was
u fed when the New Teftament was written ; or accord
ing to the meaning and general ufe of the word Faith.
The revelation which Cod flrft made to innocent
man, was a law, or covenant of works, exprefling his will
and authority in requiring of them fupreme and perfect
refpect and love, which they mud render to him, as the
price of his favour, and which he would reward with
eternal life ; and the lea ft neglect of duty required, he
threatned with his awful difpleafure. This is properly cal
led a la w,or covenant of w o R K s ; and compliance with fuch
a revelation and command confifts in works, working in
order to a reward. Thefe are " The works of the law.'*
The revelation made in the gofpel, which is the ex
hibition of a covenant of grace to guilty man, is exceed
ingly divers, in many refpe&s, from the other. This is
not a manif citation of the authority of God as lawgiver,
demanding obedience as a worthinefs to recommend to
his favour and rewards ; but the revelation of a Saviour
for loft man ; the unfpeakable free gift of God, as a rem
edy fuited to his neceffities; the offer of free undeferved
mercy and glorious grace, through a worthy Mediator ;
and every one is invited to partake in this wonderful
glorious
44 Concerning Saving Faith. PART II.
glorious provifion, however unworthy and guilty. Here
then no virtue or moral goodnefs is, or can be given, as
a price of the falvation exhibited and offered ; but all
the virtue and holinefs that can be exercifed in this cafe,
confiftsin believing and receiving the things exhibited and
offered, or acquiefcing in them as real and excellent.
And this, as it is oppofed to obedience or works, as a
worthinefs to recommend to favour and a reward^ is more
properly called FAITH.
The ApofUe Paul makes this diftin&ion, as a very im
portant one. He calls the gofpel *£ht law of Faith, by
which he diftinguifhes it from the firft covenant, and
fets it in oppofition to it, which he calls The law of works .
:i Where is boafting then ? — It is excluded. By what
Jaw? of works? Nay, but by the law of faith."* The
gofpel, or covenant of grace, is the law of faith. It is a
revelation and tefUmony, a proper conformity to which,
puts on that peculiar form, which is beft denominated by
calling it FAITH, in diftin&ion from the obedience re-
quired by the law of works. He fets this in the fame
light in the following words. " Received ye the fpirit
by the works of the law, or by the hearing of faith ?"f
Here he fets the covenantor law of works, in oppofition
to the hearing of faith, or the report or revelation of the
gofpel or covenant of grace. The former requires works,
perfect works, as the price of a reward : The latter brings
and offers all good to him who will receive it, or which
is the fame, to him who believeth. In this fame view
he puts faith in oppofition to the works of the law, or
obedience to a covenant of works, in the following words,
" Becaufe they fought it not by faith, but as it were by
the works of the law."* To feek righteoufnefs, as it
were by the works of the law, is to do works, or attempt
ath of obedience to law, with a view to offer this as their
righteoufnefs,
• Rom. Hi, 27. -f Gal. iii, 2. J Rom. ix. 32.
CHAP. IV. Concerning Saving Faith. 45
righteoufnefs, and worthinefs, to recommend themfelve3
hereby to acceptance and favour with God. To feek
righteoufnefs by faith, is to receive and truft in the atone
ment and righteoufnefs of the Mediator, or cordially to
embrace the gofpel, which is evangelical obedience, and
as much a work, and exercife of gofpel holinefs, as any
obedience to the gofpel whatever, and is the obedience of
faith, as has been proved.
From the foregoing, the following queftion may arife
in the minds of fome.
QUESTION. The Apoflle Paul, feys men are not
juflified by works : But if faving faith implies works, and
cannot be diftinguifhed from evangelical obedience, and
rrien are juftified by faith; they are really juftified by
works, or evangelical obedience. Is there not an incon-
fiftency in this ? And why is not evangelical holinefs,
a righteoufnefs which recommends him who has it to the
favour of God, as a moral worthinefs, and a ground of
boa (ting ?
ANSWER. What has been already faid, is a full anfwer
to the fiift part of this qrfeftion ; and it is prefumed
every one who has underftood it, will fee the queftion to
be wholly without ground. By the works and deeds of
the law, is meant obedience to law as a covenant of works,
in order to obtain the righteoufnefs of the law, to be
thereby recommended to the favour of God, as has been
obferved and (hewn. This the Apoflle oppofes to faith,
but does not oppofe evangelical holinefs to faith, but con-
fiders thefe as implying each other ; which gofpel obedi
ence, is not offered as a righteoufnefs to recommend.;
but confifts in renouncing all worthinefs or claim to any
favour, and receiving pardon and falvation as a free gift,
to an infinitely unworthy and ill deferving finner. This.
paint,
Concerning Saving Faith. PART II.
point, and the latter part of the queftion, will be more
particularly confidered in the next fe&ion..
I M P R O V E M E N T.
I. FROM the above defcription of faving faith, taken
from the holy fcripture, we learn that what has been
called faving faith by fome, is not fo.
i. Saving faith does not confift inaperfon's believing
that his (ins are forgiven, that Jefus Chrift died for him,
and he mall be faved, and the like. A perfon may have
a ftrong and mod confident perfuafion of this, without
any good reafon for it, and all may be grofs delufion.
No one can have any ground for fuch a belief, until he
Las exercifed faving faith, and has evidence that he does
believe in Chrift, repent, £c. for hone but fuch are
pardoned, or can have any evidence that they fhall be
faved. Men muft Jirjl repent and believe in Chrift, in
order to pardon, and a title to falvation, and therefore
they cannot know or have any evidence that they are for-,
given and fhall be faved, until they have exercifed faving
faith. To believe they fhall be faved, from any other
fuppofed evidence, is mere delufion, and contrary to the
exprefs declaration of fcripture. Indeed, a perfon's faith,
which confifts in true tafte and difcerning, and a cordial
embracing the gofpel, may be fo ftrong and fenfible, as
to be attended with a corifcioufnefs and affurance that
he does believe with a faving faith ; and confequently
that he is pardoned, and mail be faved. But faving
faith does not coniift in this belief and aflfurance ; but
muft firft exift in the mind, as the proper ground of fuch
confcioufnefs and afliirance. Therefore, the former,
may, and often, if not commonly, does take place, with
out the latter.
2. A
CHAP. IV. Concerning Saving Faith. 4%
2. A mere fpeculative belief of the truth, not including
any exercife of heart, is not faving faith. This, it is pre-
fumed, has been abundantly proved from fcripture.
3. Saving faith does not conuft in that belief, which
includes works of the law, done in order to recommend
perfons to the divine favour, on account of their moral
worth and excellence. This is the faith for which Ar-
minians have plead. They fay, true faith implies good
works : But by good works they evidently mean, what:
the Apoftle Paul means by the works of the law, done as
the price of the favour of God ; and not evangelical obe
dience, which ftandsoppofed to the former, as it has been
defcribed above. Their faith and their works are whol
ly antichriftian ; and therefore oppofed to true evangeli
cal faving faith.
4. That is not faving faith which can be feparated,
even in theory, from good works, and evangelical obe
dience. This has been abundantly proved from fcrip
ture in this fe&ion. It has been too common for thofe
who defcribe faith as implying exercife of heart, even a
cordial reception of Chrift, yet to fpeak of good w.orks
and gofpel holinefs and obedience, as the fruit and ef-
fe6l, of which faving faith is the caufe, and as if they
were two diftincfc things. It is not agreeable to fcripture
to make fuch a diftinftion. It is inconfiftent with their
own definition of faith, and contrary to the truth ; and
therefore of a bad tendency.
5. That is not faving faith which precedes regenera
tion, and the new heart. Some have fuppofed that the
impenitent, unrenewed perfon believes, and by this faith,
his heart is renewed, and becomes penitent and obedient.
This is contrary to fcripture and all reafon, which has
been made evident. Faith implies aright difpolkion of
heart, and therefore does not precede it, and produce it.
No perfon, but a regenerate one, has faving faith.
II.
4$ Concerning Saving faitji. PART II.
II. THE view we have had of faving faith ferves to
(how why it is reprefented in fcripture as a duty ; and
men are commanded to believe on Jefus Chrift : And
why unbelief is reprefented as wholly inexcufable, and
a great tin.
If faving faith didconfift in mere fpeculation, and the
heart had no concern in it, and no degree of difpofition
and exercife of that were implied in believing, it could
not be required as a duty, or unbelief condemned and
forbidden as a (in. For that in which the heart has no
concern, and which does not imply any exercife of dif
pofition or will, is neither virtue nor vice, fin nor holi-
nefs : It has no moral good or evil in it ; and cannot be
the fubjecl; of command or prohibition, of blame or com
mendation. But whatfoever implies exercife of the heart,
and depends upon the difpofition of that, and in any
meafure confifls in this, is morally right, or wrong, holi-
nefs or fin, and mud be commanded or forbidden. As
therefore faving faith implies the whole of chriflian obe
dience and holinefs, it mud be confidered not only as a
duty, but as comprifing the whole of it : And unbelief
mud imply the contrary, and therefore be wholly
criminal.
Agreeable to this, we find men are comrnanded in
fcripture to believe on Jefus Chrifl ; and this faith is
every where reprefented as a duty. It is needlefs to
mention all the particular paffages of fcripture which
prove this, to the attentive reader of the Bible ; the fol
lowing are fufficicnt to eftablifh this point. cc Jefus came
into Galilee, preaching the gofpel of the kingdom of God,
and faying, " Repent ye, and believe thegofpd."* "Jefus
anfwered and laid unto them, this is the work of God,
that ye believe on him "whom he hathfent."^ " Ye believe
in God, believe alfo in we."J " And this is his command
ment, that ye fhould believe on the name of his Son Jefus
Chritt."§ On
* Mark i, 14, 15. f John vi, 29. J John xiv. i. § i Johiyiii. 23.
CHAP. IV. Concerning Saving Faith. 49
On the contrary, unbelief is confidered as a great fin*
Our Saviour blames and condemns the Jews for not be-
lieving on him, and afcribes it to the corrupt and wicked!
difpolition of their hearts. Anrl unbelief is a (bribed
wholly to an evil heart, and forbidden in the epiftie to?
the Hebrews. " Take heed, brethren, left there be irt
any of you an evil heart of unbelief, in departing Front
the living God."* Oar divine teacher not only repre-
fents unbelief as a fin of the fir ft magnitude, but as com-
o *
prehending all the (in of which men are guilty under the
gofpel. <c And when he (the Holy Spirit) is come, hs
will remove the world of fin, becaufe they believe not OTZ
*«£."t " Not to believe the record God has given of his
Son, is to make him a liar."* To flight and rejeft Jefus
Chrift, which is unbelief, as it is oppofed to faith, is the
greateft fin of which man can be guilty ; and every fin
which men commit under the gofpel, is unbelief, or a fin
of unbelief, as it carries in it oppofition to Chrift, and a
rejection of him. Therefore, as faving faith, taken irt
its full latitude, comprehends all gofpel duty or evangeli
cal hoiinefs, fo unbelief involves all the fin which men
commit under the gofpel.
III. FR o M the above account of faving faith, we learn,
that the intereft of hoiinefs is fecured and promoted ia
the falvation of Tinners by faith in Jefus Chrift.
The doctrine of juftification by faith alone, hns tteers
objected to and oppofed by many, as a dodrine tending;
to licentioufnefs, and encouraging men to neglect goodt
works and an holy life, depending on their faith to fave
them. But this objection has been formed wholly front
ignorance of the doctrine, and mifunderftandin.y it, not
knowing what is implied in faving faith.
It is true, that many have abufcdthis doctrine, and ex
pected to be faved by a ipurious, dead faith, without
works
« Chap.-iii. 12. f John xvi. 2, 9. t » J°'in v- I0»
VOL. II. E
f - o:
go Concerning Saving Faith* FAP.T !?„
works and holinefs of life ; but this affords no argument
againfl the do6trine, rightly underflood ; for there is no
truth of the gofpel which is not liable to be mifunderftood,
and abufed to bad purpofes, and which has not been fo
abufed. Such there were in the days of the Apoftles,
whofe dangerous miftake and wicked abufe of this doc
trine, the Apoftle [ames expofes- and confutes, by (hew
ing what fa-ving-fakh is, viz. That true holinefs, and all
the virtue and life contained in good works, is implied
in faving faith and comes into the nature of it ;, and that
faith which does not imply, and is not all this, will not
fave ; but is a vain dead faith. This is the faith which-
has been defcribed in this feftion, as has been (hewn, by
explaining what this Apoftle fays upon it.
If faith implies the whole of evangelical holinefs, then
men cannot be juftified and laved by faith without holi
nefs ; and holinefs of heart and life is as neceifary,. as ife
could be, were they jufiifkd by the works of the law.
There is as real holinefs exercifed in approving of the
holy character of Chrift, and the way of faivation by him,
and in receiving him, fubmiting to him, and trufling in-
him, as there can be in obedience to law, as a covenant
of works. There is as real love to the law of God, and
conformity of heart to it, in approving and trufling in
the righteoafnefs of Chrift, for pardon and faivation,
which confifts in his honouring the law, by fuffering the
penalty of it, and obeying it, as there would be in obey
ing the law p;erfe£tly, as our own lighieoufnefs, were this
poilible.
IV. IT appears from what has been faid, on this fubjec~£
of laving faith, that the Apofties, Paul and James, are per
fectly confident, wherein they have been, by fome,
thought to differ. Their confidence and agreement will
appear, only by obferving, that the Apoftle Paul means
the
CHAP. IV. Concerning Saving Faith. gi
the fame thing by " faith which worketh by love,"
which the Apoftle James does, by faith which operates
by works, and by works is made perfect, as the working
life of faith. By this living, aftive, holy faith, implying
all the good works and gofpel obedience of a chriftian,,
James fays, a man is juftified, and cannot be juftified by
any other kind of faith, which does not include all this.
Paul fays, a man is juftified by faith, and that this faith
operates by love, as the life and aclive nature of it, in
which all the holinefs and good works of a chriftian are
implied and confift. In this they perfectly agree, and
affert the fame thing in different words. The Apoftle
Paul oppofes this faith to the works of the law, to obedi
ence to law as a covenant of works, as the price of the
favour of God j and it has been {hewn above, wherein
the difference and oppofition, between thefe, confift r
Therefore, it is needlefs to repeat it here. The Apoftle
James fays nothing relating to the works of the law ; and
ipeaks only of thofe works which are implied in faith,
and chriftian obedience, or the obedience of faith.
V. FROM the view we have had of faving faith, we
may learn why pardon of fin and falvation are in the
Bible prornifed to the leaft degree of true holinefs and
chriftian obedience, in whatever way it be exerctfed --
fuch as love to God, or to our neighbour ; and to our
fellow chriftians ; to hungering and thirfting after righ-
teoufnefs, humility, meeknefs, a forgiving fpirit, &c.—
The reafon is, not becaufe evangelical holirrefs- in the
leaft degree of it, is only afign of faith, as ibmething dif-
tincl: from it ; but becaufe it is faving faith itfelf, and is
that in the exercife of which the foul does unite itfelf to
Chrift : For every holy exercife of the chriftian has the
nature of faving faith in it, as has been fhown. Everv
u ' J
a£i of gofpel holinefs is connected with pardon and falva*
£ 2 tkm,
52 Concerning Saving Faiths PAR* II.
don, as if is an aft of faith, and implies in it a believiir*
in Chrift, and acceptance of pardon and falvation, as a
free, undeferved gift.
Therefore, any perfon may know that he has facing
faith, if he have evidence that he does exercife any degree
of real holinefs, in any branch of it.
VI, WE may hence fee why faving. faith is the gift of
God • and in what refpeft it is fo. The Apoflle Paul
fays, "By grace are ye laved, through faith ; and that
not of yourfelves ; it is the gift of God."* Cf For unto
you it is given, in the behalf of Chrift, not only to believe
on him, but alfo to fufFer for his fake."t The difciples
of Chrift prayed him to mcreafc their faith.^
Chrift fays, " No man can come to me, except the
Father which hath fent me, draw him. It is written in
the Prophets, And they fliall all be taught of God. — -
Every man therefore, that hath heard, and hath learned
of the Father, cometh unto me."§ And he faid to Peter,
when he p rote/Ted his faith in him, as the Son of God,
" BlefTed art them, Simon Bar-jona, for flefh and blood
Lath not revealed it unto thee, but my Father which is
in heaven. "j|
Faith is the gift of God, as holinefs is his gifr, becaufe
they involve each other, and are really the fame. If
laving faith did not imply holinefs, and were not holinefs
itfelf, it would be no more the gift of God, than any of
the natural exercifes of unrenewed men, and in no other
fenfe : For there would be no more oppofition to it iti
their hearts, than to any thing elfe whatfoever. It is the
holinefs of faving faith which puts it out of fhe reach of
the unrenewed rmn, and all the difficulty of believing on
Chriftlies in this, ami this is the only ground of t'he op
pofition of the carnal mind to faving faith. This diffi
culty
* Kph.. ii. 8. f Phil. i. 29. J Luke xvii. 5.
^ John vi. 44, 45. I} Matth. xvi. 17.
CM AP. IV. On the Sinner's J ajl if i cation, &c. 53
culty and oppofition to believing, therefore, cannot be
removed in any pofiible way, but by " Taking away the
limy heart, and giving a new heart, by which men are
created in Chi ill Jefus, unto good works, being faved by
the warning of regeneration, and renewing of the Holy
Ghoft." This point is illufirated by what has been ob-
ierved in the preceding fection, on divine illumination.
SECTION VII.
On the Sinner's Justification ly Faith in Chrijl.
nn
JL H I S doctrine has been confidered by calviniftic
divines, even in the fenie in which they underhand it, of
great importance, and eiTential to the fyftem of truth re
vealed in the fcriptures, fo that if it be fecluded, or not
underftood, the whole fyftem of chriftian doctrine falls
with it, and comes to nothing. And if we attend to the
writings of the Apoille Paul, cfpecially his letters to the
churches at Rome and Galatia, we fhall find that he con-
fiders the do&rine of juflification by faith in Chrift, for
which he earneflly contends, as effential to the chriftian
i'cheme ; fothat Chrift and chriftianity can be of no ad.
vantage to them, who oppofe and reject it. What is
propofed in this fe£Uon, is, to attempt to explain this
do&rine, according to the fcripture ; and to evince the
truth and importance of it.
What has been already faid, in the foregoing part of
this fyftem, concerning the law of God ; the apoftacy of
man, and the guilty loft ftate in which he is ; the nature
and dement of fin ; the character, defign and work of
the Redeemer ; and the nature of favirig faith, prepare?
E 3 the
54 On the Sinner's Juftijication PART II.
the way to underftand the doftrine we are now to confi-
der, as it is involved in thefe particular truths, as the
foundation of it ; and the proper application of them to
this fubje&, will fhow what is meant by being juftified
by faith in Jefus Chrift, according to the fcripture, and
that it is an important and efTential article of the chuftian
doclrine.
The juftification of a finner, now under confideration,
coniifls in forgiving his fins, or acquiting him from the
curie and condemnation of the law ; and receiving him
to favour, and a title to all the bleffings contained in
eternal life ; which is treating him as well, at leaft, as if he
never had finned, and had been always perfectly obedi
ent. Though thefe may be confidered diftin&ly, as in
fome refpefts two, yet they are never feparaled, but are
both always implied in the juftification of a finner. Both
thefe are mentioned by St. Paul, as included in juftifi
cation by faith. ' Therefore, being juftified by faith,
tue have peace with Godt through our Lord Jeftis Chrift.
By whom alfo we have accefs by faith into this grace
wherein we Hand, and rejoice in hops of the glory of God."*
By faith men are juftified, in which they receive the for-
givenefs of their fins, and are made heirs of an eternal
inheritance, heirs of God and joint heirs with Jelus
Chrift, agreeable to the following words of Chrift.
ff That they may receive forgivenefs of fins, and inherit
ance among them which are fanclified, by faith that
is in me/'t
For the illuftration of this point, the following things
rnuft be obferved.
I. THE finner has nothing in himfelf, nor is it poflibl«
lie ever fhould have any thing, that could render it pro.
per and reafonable that he ftiould, out of refpccl to that,
be pardoned and received to favour. He is under the
curfe
* Rom. y. T, 2. f A6h xxvL 18,
C-HAP. IV. by faith in Chrijl. 5-5
•curfe of the law, which curfe s every one who once tranf-
grefles it. Therefore, every (inner is under this curfe,
who is not delivered from it by Jefus ChrifL Thus St.
Paul dates the cafe, " For as many as are of the works of
the law, are under the curfe : For it is written, Curfed
is every on-e that continued! not in all things which are
written in the book of the law, to do them. Chrift hath
redeemed us from the curfe of the law, being made a
curfe for us."* The law curfes the finner, and leaves
him under the curfe ; and that is all the law can do. —
The curfe dooms him to eternal deilruQion, as the jufl
punifhment of his crime ; uniefs by fome means it can
be taken off, and yet the law be maintained and honour
ed as juft and good, Nothing that can be done by the
(inner to make atonement for his fin or recommend him-
felf to favour, will do any thing towards removing the
curfe. The reafon of this is plain, and eafy to be feen.
The fin of which he has been guilty, is an infinite evil,
and has therefore rendered him infinitely ill deferving.
It is as a weight infinitely heavy lying upon him ; and
he muft eternally fink under it. Though he had all
podible finite power, it could not remove it, or lighten
it in the leafl degree ; for finite power is nothing before
an infinite weight, and can do nothing to remore, or make
it lefs. Suppofing the finner comes to repentance, re
nounces his fin, returns to his duty, and becomes perfectly
holy and obedient ; he does no more than his prefent
duty, by the fuppofition. This cannot make up, or
atone for his pad faults, or do any thing towards it ; and
therefore can do nothing towards removing the curfe. —
Befides, if he could do more than his prefent duty, and
continued in his obedience a thoufand years, or ever fo
long, this would do nothing towards removing the curfe,
or counterbalancing his crime ; for his crime is infinite^
E 4 and
* Gal. Hi. IP, ij,
56 On the Sinner's Jujlijication PART II.
and all that he offers, or can offer, by his obedience, is
but finite at moll ; and therefore asjuft nothing towards
counterbalancing his guilt ; as what is finite finks into
nothing, in comparifon with that which is infinite. —
When that which is infinite is put into one fcaie, and
fome thing finite in the other, the latter does nothing to
wards weighing down or lightening the former, and is
•jufl as if there were nothing put into the fcale againil
that which is infinite. For the fame reafon, no pall
obedience of a creature will in the lead extenuate a crime
committed, after a courfe of obedience, however long,
but he is as guilty, and deferves punifhment as much, as
if he had performed no antecedent obedience, according
to the divine law. It cannot be remembered in his fav
our, when he has once tranfgreffed. It cannot prevent,
remove, or lighten the curfe in the leaft degree. No
preceding or confequent obedience, can atone for the
tranfgreffion, or remove or mitigate the curfe. Sin being
r,n infinite evil, and cleferving an infinite punifhment, it
f wallows up, cancels and reduces to nothing, all the poflible
holinefs of the creature, whether it take place before or
after the fin ; fo that it cannot be reckoned in his favour,
any more than if he had no holinefs ; for the law fays,
" Curfed is every one that continueth not in all things,
written in the book of the law, to do them."
II. GOD will not fhow favour to the {inner, by pardon
ing and faviug him, fo as in the leaft degree to counter
act and disregard his boly law : And therefore, will not,
cannot, confidently forgive him, or treat him any other-
wife than as an accurfe.d creature, on account of any
thing amiable or worthy in him, while no righteoufnefs
and worthinefs, anfwerable to the demands of his law, can
oe reckoned and properly improved in his favour. The
law of God is perfedly reafonable and right : It is found
ed
CHAP. IV. ly Faith in Chrijl. 57
ed in the divine character and perfections. It is the
voice of God. He looks upon the (inner juft as the law
reprefents him, as infinitely odious and iildeferving ;
and he cannot be rendered acceptable to God, and ob
tain his pardon, on the account of any thing which is
not agreeable to this law, and confident with paying a
proper regard to it in ail refpecls. Hence it is impoili-
ble that the firmer fhould be pardoned and reftored to
favour, on account of his own vvorthmefs and righteouf
nefs.
III. IN Jefus Chrift the Redeemer, there is righteouf
nefs and worthiness enough to anfwer the law, and to de
liver the finner from the curfe of it, arid recommend him
to all the favour he wants, when it may be with propri
ety reckoned in his favour ; or when he is interefted in
it, fo that he may, confidently with realbn and truth,
have the benefit of it.* " He is the end of the law for
lighteoufnefs, to every one that believeth."t He has
been made a curfe, that he might deliver all who believe
in him from the curfe of the law.J And God can be
juft, can a<5t confident with his righteoufnefs, and make
a diiplay of it, and do no injury to himfelf, his law and
government, or to his creatures, but maintain the rights
of all ; and yet juflify the finner who believes in Jefus.
" Being juflified freely, through the redemption that is
in Jefus Chrift: When God hath fet forth a propitia
tion, through faith in his blood, to declare his rightecuf-
nefs ; that he might be juft, and the juftifier of him who
believeth in Jefus. "§ The fcripture reprefents all fa
vour, pardon of fin, redemption and eternal life, as given
to men, not out of regard to any righteoufnefs or wor-
thinefs of theirs ; but purely for the fake of Chrift, out
of
* Tliis lias been before confidered, in ftatingthechara&er, defign and
work of the Redeemer. Part II. Chap. II, III.
f Rom. x. 4. j Gal. iii. 13. $ Rom. iii. 24, 26.
58 On the Sinner's Jujlificaiion PART II*
of regard for the atonement he has made by his own
blood, and his righteoufnefs and worthinefs. The whole
that is comprized in redemption, pardon of (in, peace
with God, and eternal life, are given through Chrift,
that is, on his account, and for his fake. " Therefore,
being jullified by faith, we have peace with God, through
cur Lord Jcfus Chrijl."* " Being juftified freely by
his grace, through the. redemption that is in jfefus C/ir?JL"T
Righteoufnefs recommends to favour; this the jailified
finncr has not in himfelf, but in Chrift. His righteouf
nefs is unto all, and upon all them that believe. He is
the end of the law for righteoufnefs. J On this St. Paul
placed his whole dependence. He fays, " I count all things
but lofs for the excellency of the knowledge of Chrift
]efii5, my Lord : For whom I have fuffered the lofs of
all things, and do count them but dung, that 1 may win
Chrift, and be found in him ; not having mine own
lighteoufnefs, which is of the law; but that which is
through the faith of Chrift, the righteoufnefs which is of
God by faith. "§ Believers are accepted in the beloved^
that is, purely out of refpecl to the worthinefs of Chi in. ^
Therefore, they are directed to aik foi all the favour
they want, in his name, that is, for his fake.
IV. IN order to be intercfled in the righteoufnefs of
Chrift, fo as to have the benefit of it, and be recom
mended to favour, and juftified on his account, and for
his fake, it is neceffary, that men fhould be united to him
by a peculiar union, fo as to be the members of the body
of which he is the head.
This union, or relation, which actually takes place be*
tween Chrift and the juftified, by which they obtain this
privilege, it has been before obferved, is reprefented by
various fimiiitudes ; by the union of the branches with
the
* Rom. v. r. f Chap. iii. 24. J Rom. Hi. 22. x. 4.
$ Phil, iii, 8, 9. f Eph. i. 6.
CHAP. IV. ly faith in Chrift. 59
the vine, by which they are one tree, and have the fame
life and lap running through the whole : By the head
and members, which make one body : By the union of
hufband and wife, by which they become one flefh, and
the wife (hares in the riches, worthinefs arid honours of
the hufband, however poor, mean and unworthy me was,
antecedent to her union to him. This union of the juf-
tified with Chrift, is often expreffed in fcripture by be
ing IN Chrift. <c That I may win Chrift, and be found
IN him."* And, " we are in him that is true, even in
his Son Jefus Chrift. "t " Abide in me, and I in you."£
The children of the fii ft Adam, were to partake of the
benefit of his righteoufnefs, had he, by his obedience,
obtained the righteoufnefs of the law; and they do ac
tually fhare with him in the evil confequences of his fin,
by virtue of their union with him. He and they are
naturally united, as he is their common progenitor, and
they his pofterity. And by divine conftitution he was
appointed in fuch a fenfe, their common, public head,
that the effects of his righteoufnefs, fhould he obtain it,
or his fin, fhould he tranfgrefs, fliould be tranfmitted to
them. Yet they could not be juftified by his obedience
or righteoufnefs^ or condemned for his fin, without an
exprefs, or implicit, moral, voluntary union to him, which
was indeed fuppofed and fecured by the conftitution.
If Adam had obeyed the law perfectly, and obtained
righteoufnefs and life, his children could not have the
benefit of it when they came to exift, in any other way,
but by a moral, voluntary union of heart to him, by ap
proving of his character and conduct, and of that ccnfti-
tution, which in this way, would bring them to (hare in
the benefit of his obedience, fo that they fhould have the
benefit of his righteoufnefs, and be made heirs of eternal
life, without being in a ftate of trial themfelves. And
were it poffible, in that cafe, and mould any of his pof
terity
* Phil. iii. 8, Q. f 7 John v. jo. 1 John xv. 4.
6o On iKc Sinner's Jujlificatlon PART II.
terity a6lually withhold their confent to what their father
had done, and reiufe to be thus united to him, and to be
juftified in this way, they mud be excluded from all in-
terefl in his righttoufnefs, and benefit by it. And fince
Adam did fin, guilt and condemnation came upon his
poflerily by their moral union to him, by either an im
plicit or exprefs con lent to his finning, and approbation
of him in this character. Therefore, if there be any one
of the human race, who has lived heretofore, is now on
the ftage, or fliall exiit from this time to the end of the
world, who never confentsin any degree, either explicit
ly, or by implication, to the firfl traiifgrefTion ; but per
fectly and conftantly; through life, refufes to unite him-
feif to him as a fmner ; that is, does not commit one fin,
but continues perfectly holy, he will not partake of any
of the guilt of the fin of Adam, nor be condemned by any
law or conftitution whatever.
The fecond Man, the lad Adam, of whom the flrft was
a figure and type, is as really a public head and fubflitute
for others, as the firft, but not in every refpect and cir-
cumilance like him ; yea, infinitely different in feme re-
fpects. He has fo far united himfelf to man, as to be
come a real man, and take the place of man, under the
law ; and has made full atonement for fin, by taking the
curfe on himfelf, and fuffering it in man's (lead, the juR
for the unjufl ; and has obtained the righteoufnefs of the
law by perfect obedience to it ; by which he has brought
in everlafling righteoufnefs, a righteoufnefs unfpeakably
xnore excellent, and meritorious, and worthy of refpect
and reward, than all podible obedience of men or angels.
And having thus obtained all that fmful loft man wants,
in order to complete his redemption and happinefs, he
freely offers himfelf, with all his fulnefs, for man, to
every one who comes within hearing of the gofpel, and
is willing to be united to him, and receive him, with the
C»A*. IV. ly Faith in Chrift. 61
biddings he has to give, without money or price, without
requiring or expecting any returns to be made by the
fmrier, as any degree of compenfation.
Ifotall this does not put the iinner in poffefTion of the
pardon of his fins, and a title to life. But he will as
certainly perifhin his fins, as if there had been no fuch
Redeemer, unlefs a moral union take place between him
and the Saviour, by his hearty approbation of his char
acter, of his defign, and of whit he has done and fufFer-
ed for the falvation of men ; and he, cordially unite him-
felf to him, in the character he fuftains, as the Redeemer
offinners. It is not proper, it is not right and fit, it is
incongruous, and therefore impoffible, that he mould
have any intereft in the atonement and righteoufnefs of
Chrift, fo as to be pardoned and received to favour, oufc
of refpeft to that, while with his whole heart he'oppofes
and rejects him, and is difpofed not to come to him,
that he might have life ; becaufe by this there is a moral
difcord between him and the Redeemer, and oppofition
to him, and refufal to be in any union or relation to him.
If a rich and honourable prince, offer himfelf to a mean
woman, who is poor and greatly in debt, to be her huf-
band, and make her honourable, rich and happy, this
will not put her in pofTeffion of thefe benefits, or give her
the leaft intereft in them, or title to them, unlefs me con-
fents to take him as her hufband, and cordially receive
him as he offers himfelf. It is by accepting the offer
that the relation of hufband and wife takes place, and
they are fo united as to become one flefh, in confequence
of which me becomes rich and honourable, by the inter-
eft (he has in her hufband's riches and honours.
So, no (inner can obtain an intereft in the atonement
and righteoufnefs of Chrift, unlefs there be a real confent
of heart, either explicit or implied, to receive him as he
offers himfelf, by which a moral union, or union of heart,
exifts
62 On the Sinner's Jujlijication PART IL
exifts between him and the Saviour, by which they are,
in fuch a fenfe and degree o N E, that it is proper to reckon
or impute the righteoufnefs of the Redeemer to the fin-
ner, fo that he fhall have as much benefit by it, as if it
were perlonally his righteoufnefs.
It has been thought by Tome, that if the fin of Adam be
not imputed to his pofterity, and they confidered as guilty
and condemned, antecedent to their union to him, by con-
fenting to his fin, there is no parallel between the impu
tation of the (in of Adam to his children, and of the righ
teoufnefs of Chrifl to them who believe in him, which
the Apoflle Paul fuppofes there is, and afferts in the fifth
chapter of his letter to the Romans. But the above re-
prefentation of this point, may ferve to (how, that this ob-
jeclion is groundlefs. As the poflerity of Adarn become
guilty, and fall under condemnation, by confenting to
his fin, and a union of heart to him, as a tranfgrefTor ;
that is, by finning themfelves : fo the righteoufnefs of the
Mediator comes upon men, or is imputed to them, for
their jnftification, by their uniting themfeives to him in
a cordial approbation of his righteoufnefs, and his holy
character. It is true there is a neceiTary difference in
many refpe&s, but in this there is a parallel.
One great and remarkable difference, befides thofe
mentioned in that chapter by St. Paul, is, that the
firft Adam, was conflicted the public head and repre-
fentative of all the human race, of whom he was the
natural head and father, fo that they (hould be holy or
finful, and confequently juflified or condemned, accord
ing to his conduct in a flate of trial, as he fhould perfe-
vere in obedience, or fall by tranfgredion. The con'fli-
tution or covenant with the firft Adam, fccured the obe
dience and holinefs of all his children, that they fhould
be united in their hearts to him, by a cordial, voluntary
approbation of his character and righteoufnefs, if he
fhould
CHAP. IV. by Fdhh in Chrijl. 63
fhould perfevere in obedience through the time of his
trial, and confequently have eternal life. And> on the
contrary, if he Ihould be guilty of difobedience, all his
children fhould join with him in his rebellion, as foon as
theyexifled capable of moral agency, and have that in
their hearts, which, at lead, would imply a full confent
to his tranfgreflion, and in their hearts unite with him in
it, and confequently fall under condemnation with hirru
Thus, by one man fin entered into the world, and has
fpread, and taken hold of all tta children of Adam ; and
by (in they are involved in condemnation and the
curfe.*
The laft Adam, the Redeemer of men, has no fuch
particular relation and union to all the human race, ei
ther by nature,, or divine conftitution, as the firft Adam
had. He has indeed become a man, and united himfelf
to the human nature, and irLeanfequence of what he has
done and fuffered, he has obtained a righteoufnefs as
fufficient for the falvation of one as of another, of all as
well as of one,, or of any part : He is able to fave to the
uUermoft, all them who believe in him, and come to
God by him.t And. confequently invites all to come
unto him, and be faved ; and has ordered his^ gofpel to
be preached to all nations, to every fon and daughter ofJ
Adam. But there is no provifion or fecurity in any di
vine confutation, or the convenant of redemption be
tween the Father and the Mediator,, that all fhall believe
on him and unite themfelves to him, by a cordial appro
bation of his character and righteoufnefs ; fo as to render
it fit and proper that they fliould be juflified and. faved
by him. But in this confutation, or covenant between
the Father and the Son, only a certain number,- a part o£
mankind, are given to the Redeemer,, and the voluntary
union of thefe to him by faith, by which the church, the
body, of which he is the conflituted head, fhall be formed,
is
* Rom. v. i2; 19.. f Heb. vii. 25.
64 On tie Sinner's Jujiificaiion PART II,
is fecured and made certain. This is declared by Chrifi
iu the mofl exprefs, unequivocal words, " Ail that the
Father giveth me, (hall come to me, and him that cometh
to me, I will in no wife caft out And this is the Father's
will who hath fent rne, that of all which he hath given me,
I fhould lofe' nothing, but mould raife it up again at the
laft day. 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."*
That Chrift means by thofe who were given to him,
not only his prefent difciples, but all that mould be final
ly faved by him ; and that thefe are not all mankind,
but a part, who are taken out of the reft of tbe ivorid,
and to be united to him, and made one with him, as
others are not, is evident from the following words of his.
" I pray not for the world, but for them which thou haft
given me, for they are thm'e1— And all mine are thine,
and thine are mine. Neither pray I for thofe alone (my
prefent difciples, whom I have been particularly mention
ing) but for them alfo which (hall believe on me, through
their word : That they all may be one ; as thou, Father,
art in me, and I in thee, that they may be one in us."f
To the firft Adam, all the human race were given, to
be juftified or ruined by him, in the manner explained
above. To the laft Adam, only a part of mankind are
given, to be redeemed and faved by him ; and their
aclual and everlafting union with him is made fure, with
out which union they could not be juftified and faved
by him. They (hall come unto him, and fhali never be
caft out, or feparated from him.
Thefe who are given to Chrift, the elect, are his feed.
" When thou (halt make his foul an offering for fin, he
JJiallfec his feed, and fhall prolong his days, and the plea-
fure of the Lord {hall pro (per in his hands. A feed fhali
ferve
* John vi. 37, 39. xvii. 24. f Joha xvii. 9, 10, 10, 21.
CHAP. IV. ly Faith in Chrift. 65
ferve him, it (hall be accounted to the Lord for a genera
tion,"* They are his adopted children. "Behold, I,
and the children which God hath given me. According
as he hath chofen us in him, before the foundation of the
world, that we fhould be holy, and without blame before
him in love ; having predeftinated us unto the adoption
of children, by Jefus Chrift, to himfelf, according to the
good pleafure of his will."t All mankind were the firft
Adam's feed, his children. The elecl: only, who were
chofen and given to Chrift; before the foundation of the
world, are his feed, his children. £
V. Si N M E RS are thus united to Chrift by faith, or be
lieving in him.
It has been fhewn, in the preceding fe&ion, that faving
faith con fills in a cordial approbation of Chrift, and re
ceiving him in the character he fuftains, as the Redeemer
of finners, by which the finner unites himfelf to Chrift,
and becomes one heart, and one foul with him. It is
by this faith, according to fcripture, that the heart is fo
united to Chrift, that he dwells in the heart; and by
faith they come into the relation of children of God,
and put on Chrift. " Ye are the children of God, by
Jaith
* Pfalms xxii. 30. Ifaia.h liii. 10. -f- Eph. i. 4, 5. Heb. ii. 13.
J From this fcriptural view of the matter, we fee how contrary to the
fcripture, how unreafonable, as well as whimfical their notion is, who ad
vance, that Chrift is originally fo united to all mankind, that he and they
are fo one, that whatever one is and does, the other is and does alfo : ir>
«hat the (ins of men are the fins of Chrift, and mankind did and differed
what WAS done and differed by Chrift. This they imagine is implied in
the reprefentation ot'the union of Chrift with his people; by the union of
the head and members, ef the human body ; of the hufband and xvife j
the vine and the branches, &c. And that, on this fuppofition only,,
there can be any jufticeor propriety, in the fuffering of Chrift for the fins
of men, or in the juftification or falvation of men by the righteoufnefs of
Chrift. And they henc<; infer, as a certain confequence, that all mankind
ftull be faved. This confequence is contrary to numerous cxprefs dec
larations in divine revelation, and is built on a prccar;3us fa::dy founda
tion indeed. See Kelly's Doftrine of Union.
VOL. II. F
66 On the Sinner's Jujlification PART II.
faith in Chrift Jefus : For as many of you as have been
baptized into Chrift, have put on Chrift. That Chrift
may dwell in your hearts by faith."* " As many as re
ceived him, to them gave he power to become the Tons
of God, even to them who believe on his name."f
~" He that hath the Son, hath life."! Faith f° unites the
believer to Chrift, that it is fit and proper that he ihould
be confidered and treated as fo far one with him, as to
pardon and juftify him for the fake of Chrift, out of re-
fpect to his fufFerings and obedience, by which he has
merited fuch favour for all his ; for all who are thus
united to him.
Therefore, it is abundantly declared in fcripture, that
men are juftified by faith, or through faith : that faith is
counted for righteoufnefs, and imputed to the believer
for righteoufnefs ; and the righteoufnefs by which they
are juftified, is called, " The righteoufnefs of faith,"
not becaufe there is any righteoufnefs in faith J;o juftify
the (inner, or do any thing towards it ; but becaufe faith
receives the righteoufnefs of Chrift, and fo unites the be
liever to the Redeemer, that by divine conftitution and
promife, the righteoufnefs of Chrift is reckoned in his fa
vour, and avails for his juftification. Faith is not con
nected with justification, becaufe of any moral excellency
or worthinefs, which is, or can be fuppofed to be in it ;
for the believing finner cannot have any fuch worthinefs
in himfelf, or in any of his exercifes, as in the leaft de
gree to recommend him to favour on that account,
•which is to be more particularly confidered before this
feftion is concluded; but men are juftified by faith,
becaufe it is connected with the righteoufnefs of Chrift,
and the believer is fo united to him that it is proper and
fit that his righteoufnefs fliould be improved in the fin-
- tter's favour, and he be juftified on that accdunt. There
fore,
*Gal. iii. 26, 27. Eph. iii. 17, f John i. 12, j'l John v. 12.
CHAP. IV. ty Faith in Chrift. 67
fore, juflification by faith, is always oppofed to juflifica-
tion by works; the works of the law, efpecially, in the
writings of the Apoflle Paul, as has been particularly ob-
ferved in the foregoing fe&ion, and the reafon of it given.
It will be fufficient to mention the following paffages of
his, omitting a great number of others to the fame pur-
pofe. " But now the righteoufnefs of God, without the
]aw is manifefted, being witnefled by the law and the
Prophets ; even the righteoufnefs of God, which is by
faith of Jefus Chrift, unto all, and upon all them that
believe. Therefore, we conclude that a man is juftified
by faith, without the deeds of the law."* Knowing that
a man is not juftified by the works of the law, but by the
faith of Jefus Chrift ; even we have believed in Jefus
Chrift, that we might be juftified by the faith of Chrift,
and not by the works of the law : For by the works of
the law (hall no flefh be juftified.t " That I may be
found in him, not having mine own righteoufnefs,
which is of the law, but that which is through the faith
of Chrift, the righteoufnefs which is of God, through
faith. +"
SOME
* Rom. iii. 22, 28. "f Gal. ii. 16.
$ Phil. iii. 9. Some have fuppofed that by the fahh of Chrifl, men
tioned feveral rimes in the paflages quoted, and in one or two other places,
is meant Cbrijl's Jaith^ which intends the whole of the righteoufnefs of
Chrift. But there does not appear any reafon for fuch a construction.
This is, at beft, a very obfcureand unufual way to exprefs the obedience
and righteoufnefs of Chrift. This the Apoflle often mentions, and con-
ftantly holds up to view in his writings, in clear and intelligible expref-
fions ; fuch as, his righteoufnefs ; his dying for finners, and giving himfelf
for them ; the atonement ; his obedience ; obedience unto death, &e. —
And fince he always means the faith of the believer, when he fays men are
juftified by faith, except in thefe few places, it feems to be doing violence
to thofe, to understand them in a quite different fenfe ; efpecially, fince
the exprefilon, though a little varied, may moft naturally be understood
to mean faith in Chrift, or the faith by which men believe in him, and of
which he is the objecl: ; and more eipecially, fince this phrafe muft be
underftood fo, in a number of other places. The following are inftance.*.
•f it. Markxi, 32. "Have faithin God." "Evtff trtgw ® is— Have faith
F 2 °f
68 On the Sinner's Jiijtification PART II.
SOME have fuppofed that it was neceflfary to exclude
all moral goodnefs, and confequently all exercife of heart,
from the faith by which men are juftified, in order to
their being juflified by free grace, inoppofition tojufti-
fication by works ; and have thought, that if there be any
moral goodnefs in juftifying faith, efpecially all that
moral goodnefs which is comprized in gofpel holinefs,
as has been reprefented in the preceding fe&ion ; they
have a righteoufnefs of their own, which will recommend
them to favour ; and therefore do not ftand in need, or,
at molt, in fo much need of the righteoufnefs of Chrift,
and of free grace, as if they had no moral goodnefs ; but
have forne ground of boafting ; and that this therefore,
tends to flatter the pride of man : Whereas the fcripture
fays, that the way of juftification by faith excludes all
boafting ; and that the ungodly who have no works, are
jufliiied by faith.
What has been already faid in the preceding feclion,
and in this, it is thought, is fufficient to fhow, that fuch an
opinion is wholly without foundation, and contrary to
the truth. But as this is a point of no fmall importance,
it is propofed to attend to it more particularly, by bring
ing into view, and applying fome things which have been
before obferved ; and introducing fome other confidera-
tions, which may ferve to remove mi (lakes, and elucidate
and confirm the truth on this head. To this end the
following things may be obferved.
i. It is impoffible, according tothereafon and nature
of things, and the law of Gocl, which is founded on this,
that he who has once finned, fhould, by any moral quali
fication,
cfGsd. A£s 3. i6. " Through faith in his name." In the original it
is, Through the faith of his name. Rom. 3. 26. " The jultifier of him
that believetli in Jefus." in the original it is, TGV tv. ZJif£«? 'I»ff&^ — H'IY1
who is of the faith of Jefus. Jam. ii. i. " My brethren, have not the
fuith of our Lord Jefus Cfrtf, with refpecl ot perfons." Rev. xiv. 12.
*« Here are they that keep the commandments of God, and tbefa'ab
CHAP. IV. ly Faith in Chrift. 69
fication, or holinefs, render himfclf acceptable to God,
or fo as to be looked upon, or treated any otherwife,
than an accurfed, infinitely odious creature. The reafon.
of this has been given : It is becaufe the law of God,
which is mod reafonable, juft and good, does cuffe the
tranfgreflbr ; let his character be otherwife what it may,
either before or after his fin, this cannot, in the lead de
gree, remove the curfe. " For it is written, Curfed is
every one that continueth not in all things, written in the
book of the law, to do them." As this is the law of God,
and perfectly agreeable to unalterable reafon and truth,
he will look upon the finner in the light in which the
law fets him, and treat him accordingly j and therefore
will not pardon him, out of refpecl: to any thing he does,
or can do, as recommending him, in the lead degree, to
any favour. All moral qualifications of his, however
great and good, mud (land for jud nothing, and be of
no avail to recommend the finner to pardon, &c. Whea-
ever fuch an one is judified, it mud be altogether on the
account of the atonement and worthinefs of Chrid, who
was made under the law ; and fo made a curfe, that he
might deliver the believer in him from the cuife. And
whatever moral goodnefs there is in faith, he is not judi-
fied on this account, any more than if there were no
moral goodnefs in it. The believer obtains judification
by his faith, not out of refpect to any moral goodnefs in
it, how much foever it may contain ; but, becaufe by it
he is united to Chrid, fo as that it is proper he fliould
have an intered in his righteoufnefs, and be judified out
of refpecl: to that, and confident with the law of God.
" For Chrid is the end of the law for righteoufnefs, to
everyone that believeth."
It is indeed impofiible that he who has once finned,
if he have any degree of virtue and true love to God, in
the exercife of that, to feek or define to recommend him-
F 3 felf
a
70 On the Sinner's Justification PART II.
felf to God by it, fo as to obtain pardon and his favour,
merely out of refpeft to that ; for this would be to oppofe
God, and all goodnefs ; to rife in rebellion againft his
law, and holy government ; and therefore, contrary to
love to God, and all true virtue, or moral goodnefs. —
The reafon of this has been given, viz. That it is con
trary to the law of God, which curfes the (inner, that he
fhould be confidered and treated any otherwife than as
being accurfed. out of regard to any thing he has, or can
do, and while he is not united to Chrift, fo as to have the
benefit to his righteoufnefs, by receiving juftification
purely out of refpecl: to that. Hence it is certain, that
if a man feek righteoufnefs and juftification by the works
of the law, or by any fuppofed virtue or goodnefs of his
own, he does in that, a£t as an enemy to God, and to his
law ; and his fuppofed moral goodnefs, is nothing but
fin and rebellion. But if it were not fo, and he were
really and perfectly holy, this could not recommend him
to pardon ; and would be no reafon why he mould
be pardoned, and delivered from the curfe of the law,
rather than another, who is wholly deftitute of all moral
goodnefs. The reafon of this has been given. There
fore, whenever he who has finned, is brought to love
God, and exercife any degree of moral goodnefs, he will
not defire to be juflified by it, and will be fo far from
offering it as a righteoufnefs to recommend him to fa
vour, that he will approve of the law of God which
curfes him, and condemns himfelf, as that does, as infi
nitely guilty and illdeferving ; and confequently places
all his hope of pardon in the atonement of Chrift ; and
with Paul, not defire to be found in his own righteouf
nefs, which is of the law ; but that which is through the
faith of Chrift, the righteoufnefs which is of God, by
faith. But of this, more hereafter.
2. Though
CHAP. IV. h Faith in Chrrjl. 71
2. Though a firmer, upon his becoming perfectly
obedient, after he had finned, might be juftifled by his
own'righteoufnefs, which has been proved to beimpoffi-
ble ; yet man is cut off from a-11 hope of acceptance in
this way, becaufe every believer is, in this life, very im
perfect, and finful. In every act of his, there is much
fin ; fin enough to condemn him, had he never finned
before. He has a great degree of oppofition in his heart
to- God, and his law ; and all his exercifes, in which
there is a degree of moral goodnefs, are fo defective, that
'he has reafon to be afhamed of himfelf, and of them ; for
every degree of defect is iinful. He does not love God
half fo much as he ought, and his heart is exceeding cor
rupt and abominable, viewed in all the exercifes and defects
of it. On this account the believer is unworthy of any
favour, his goodnefs is infinitely far from rendering him
worthy of the lead favour ; and every act of his is attend
ed with fin enough to condemn him forever, if viewed and
treated as he is in himfelf, and according to his prefenL
character. In this view the Pfalmiit fays, " If thou, Lord,
fhouldeft mark iniquities, O Loni, who (hall (land !
Enter not into judgment with thy fervant : For in thy
fight, iliall no man living be juftifiecl."* And Job fays,
c< I have heard of thee by the hearing of the ear : But
now mine eye feeth thee : Wherefore I abhor myfelf,
and repent in dufl and afhes."t
When it is confidered, how much fin attends the be
liever in all his exercifes ; how far he falls below his duty
in every thing ; how much moral evil is conftantly in
his heart ; and how greatly every thing wrong and de
fective in him is aggravated, and more criminal than i:
was before he believed, by the greater light and convic
tion he now has, and the great, peculiar and diflinguifh-
ing favours he has received from God ; and the advan-
F 4 tages
* PUlms cxxx, 3, cxliii. 2. •}• Job xlii. 5, 6.
72 On the Sinner's, purification PART II.
tages and motives he now has to be holy as God is holy,
by which his obligations are unfpeakably increafed :
When all this is confidered ; there will doubtlefs appear
reafon to conclude that he is now more criminal in the
fight of God, and in this fenfe a greater finner, and more
hateful and abominable, than he was before he believed,
or than any unbeliever whatfoever, notwithftanding his
faith, virtue, and holinefs. Surely then he has nothing
in himfelf fuited to flatter and raife his pride, by becom
ing a believer, and uniting himfelf to Chrifh ; but every
thing is fuited to lead him to humble himfelf in the fight
of the Lord, and walk humbly with God, and conftantly
cry, " God be merciful to me a (inner/*
This leads to another particular.
3. AH the virtue or holinefs ; all the right tafte and
exercifes which are implied in faving faith, as defcribed
in the foregoing fe&ion, as was there obferved, imply
and confift chiefly in difclaiming and renouncing all pre
tences to any worthinefs that the believer has, or can
poflibly be in man, that fhould recommend him to any
favour, and in coming to Chrifl, as in himfelf, infinitely,
gurlty and illdeferving, and trufting in his atonement and
merit for jullification. How then can this poflibly lead
men to trull in themfelves that they are righteous, or
flatter and encourage their pride ? It is the only thing
that deflroys fuch a fpirit, and tends to pluck it up by the
roots, and by which a believer humbles himfelf in the
light of the Lord, and walks humbly before him all his
days. The more of this faith he has, the farther he is
from pride, and the more humble. And he who has not
this faith, and does not live by it, his foul is lifted up in
pride, and is not upright in him.*
Faith, which worketh by love, difcerns the excellence
of the divine character and law, and the infinite evil of
fin | approves of the former and condemns the latter.
In
• Hab. ii. »
CHAP. IV. h Faith in Cfirijt. 73
In the exercife of this faith the law comes, fin revives,
and the (inner dies; feels himfelf undone and loll for
ever, notwithftanding any help or righteoufnefs in him
felf, if treated according to the righteous law of God.
By this faith the fmner flies to the Redeemer for righ
teoufnefs, juftification and redemption, as a free gift to
an infinitely unworthy creature, who has no righteoufnefs
of his own to recommend him to the lead favour, and
never can have any. And the more the finner has of
this faith, which implies love and repentance, and the
longer he lives by it, the more he fees and feels the evil
nature and ill defert of fin, and a view and fenfe of his
own finfulnefs increafes; and ihe more he prizes and
trufls in Chrift for pardon, righteoufnefs, fanclification,
and redemption . And if he be not really a greater crim
inal than he was before, he now fees much more of his
fin and guilt, and a view and fenfe of this increafes, as
he grows in faith and grace. Thus all boafling is mo ft
effectually excluded by the law of faith, as faith itfelf
difcards and oppofes all that which could be the ground
of boaRing.
Hence is appears, that they who exclude repentance
and love from faith, take an effe&ual way to fupport
boafting and the pride of man : For that £uth in which
there is no repentance, does not oppofe the pride of the
human heart, but leaves man as proud as before, and
with the fame difpofition to exalt himfelf, and truft in
himfelf that he is righteous. No one who has net a
heart, that is truly penitent, ana friendly to God, will
humble himfelf before God, and be willing to be wholly
indebted to free, fovereign grace for juftification and
redemption.*
4. if
* " There is that in the nature of repentance, winch peculiarly tends
to efrablifh tin? contrary of juftification by works, for nothing fo much
renounces our own worthinefsand excellency, as repentance. The very
pature of it is to acknowledge our own utter finfulnefs and unwoithi-nefs,
and
74 On the Sinner's Jujlification PART II.
4. If faith did not imply a right tafte and difpofition,
and true love to Chrift, it would not in any manner or
degree, unite the finner to Chrift fo as to render it fit and
proper that his righteou fuels fhould be reckoned in his
favour, or L>e any reafon why fuch a believer fhould be
juftified, rather than another, who does not believe. It
has been (hewn, that in the fcripture the believer is faid
to be in a particular relation to Chrift, to be in Chrift,
and to put him on ; to be united to him as the wife is to
the hufband, and the members of the body to the head ;
and that this union is by faith. This gives him an intereft
in Chrift, as, on account of this union, he may with reafon
and propriety be confidered and treated as belonging to
Chrift, fo as to have the benefit of his worthinefs and
righteoufnefs, for his juftification ; and in this fenfe he
is jollified by faith. That faith therefore, which does
not unite to Chrift, cannot be juftifying, faving faith.
No faith can do this but that which implies love, for in
this all true moral union confifts. That faith which is
confiftent with the finner's being at heart an enemy to
Chrift, does in no true fenfe unite to him, but is confift
ent with the greateft, with total alienation from him,
and opposition to him. Therefore, there is no more
reafon or fitnefs that the man who has fuch a faith mould
be jafti-fied by the righteoufnefs of Chrift, than he who
has it not, but is in every fenfe an unbeliever.
It muft be ftill kept in mind, that faith does not bring
into a juilified ftate, becaufe it is a good work, or out of
refpeft to the moral goodnefs there is in it ; but becaufe
of the natural fitnefs there is, that he whofe heart is u-
nited to Chrift, as it is by believing, mould be recom
mended to favour, and juftified by his worthinefs and
righteoufnefs,
and to renounce our own goodnefs, and all confidence in felf ; and to
trufl in the propitiation of the Mediator, and afcribe all the glory of for-
givenefs to him." Prefident Edwards's Difcourfe on Juftification by
Faith alone, p. 114.
CHAP. IV. ly Faith in Chrijl. 75
righteoufhefs, to whom he is thus united, and in whom
he trufts. The believing finner is confidered, when
viewed in and by himfelf, as deflituteof any thing to re
commend him to favour, and as unworthy and illdeferv-
ing, as if he had no faith, and no kind or degree of moral
goodnefs : And mufl be viewed fo, according to the
reafon of things, and the law of God ; fo that when he is
juflified, he is juflified, as being ungodly, becaufe he real
ly is fo ; that is, has no moral goodnefs, to recommend
him, as the reafon why he mould be juftified, rather than
another, who has no moral goodnefs. In this refpect all
are alike, and upon equal grounds. This leads us to the
true fenfe of the following words of the Apoftle Paul,
" To him that -worketh not, but believeth on him that
juftifieth the ungodly > his faith is counted for righ-
teoufnefs."*
. By him that -. worketh not, is evidently meant one who
does not attempt to work, in order to recommend him
felf to the favour of God by his moral goodnefs; is not
of thofe who are of the works of the law, and confequent-
ly under the curfe of it, notwithstanding any thing they
can do ; but renounces all pretence and defire to be juf
tified in this way, by his works ; but dire&ly contrary
to this, beiieveth on him, and receives from him, as a
free, undeferved favour, juftification, who gives it to all
fuch, though they have no righteoufnefs or works to re
commend them ; but are in this refpecl: ungodly. This
is evidently the Apoftle's meaning; for he puts not
working, and believing, in oppofition to working in or
der to recommend themfelves and render themfelves
worthy of a reward, fo as, in this fenfe, to bring God in
to debt to them. This appears by the foregoing words,
with which thofe are connefted. " Now to him that
workethy is the reward not reckoned of grace, but of
debt. But to him that worketh not, but believeth on him
that
Romans ir. 5,
76 On the Sinner's Juftification PART II.
that juftifieth the ungodly, &c." By working he means
the deeds, the works of the law, of which he fpeaks, and
fets them in oppofition to faith, as he does here. What
is meant by working to merit a reward, has been often
explained in the preceding fe&ion, and in this. Faith i3
oppofed to this, and looks to Chrift, and receives juftifi-
cation, pardon and righteoufnefs, as a free, undeferved
gift to the ungodly, that is, to one who has no good works,
no worthinefs to recommend him to the lead favour, but
is infinitely unworthy, guilty and illdeferving. All this
is confident with faith, implying and confining in all that
moral goodnefs, gofpel holinefs, and obedience, which,
according to fcripture it does, as has been (hewn in the
fe&ion on faving faith.
5. If moral goodnefs in juflifying faith, would recom
mend the believer to favour, on account of the worth in
it, and render a (inner more worthy and deferving, or
lefs unworthy and illdeferving in the fight of God, and
therefore is inconfiftent with juflification* by free grace ;
and consequently all moral goodnefs mufl be excluded
from it; then it is equally neceffary that the believer
Ihould never have any moral goodnefs, in order to his
being faved by grace. They who would exclude all
moral goodnefs from faith, and fuppofe, if it involves re
pentance, and love, and is really a holy exercife, this
moral goodnefs, would render the finner more deferving,
or lefs illdeferving; and fo would be inconfiftent with
his being juflified wholly by the righteoufnefs of Chrift,
and faved by free grace ; do fuppofe, at the fame time,
that gofpei holinefs and obedience is fome how connect
ed with faving faith, and does take place, fooner or later,
in the heart of every believer. But if moral goodnefs
in thofe who have finned, in itfelf confidered, recom
mend to favour, and render them worthy of it ; then
when they attain to this they will have no more need of
the
CHAP. IV. ly Faith in Chrift. 77
the righteoufnefs of Chrift, nor of free grace ; but may
and muft truft in their own righteoufnefs. And when they
come to be perfectly holy, they may juftly confider
themfelves as worthy of eternal life, and claim it as a debt,
and not receive it as a free gift. Do not they who care
fully exclude all moral goodnefs from faving faith, for
the reafon above mentioned, appear inconfiftent with
themfelves, in this refpedl: ? It is not yet feen how thofe
things can be reconciled.
But if what has been proved concerning the law of
God, and the true (late of the finner, viz. that no poflible
degree of holinefs and obedience, continued any length
of time by the (inner, can atone for one fin ; but if he
once tranfgrefs the law, he falls under the curfe of it,
from which no moral goodnefs afterwards attained can
deliver him, but he will forever deferve to be the fubjecl:
of the difpleafure of God, and condemned to eternal
mifery : If this be kept in view it will appear, that what
ever moral goodnefs he attains, it does not render him
the lefs unworthy ; and if he be pardoned and faved, it
muft be as much through the righteoufnefs of Chrift,
and as really a free gift to him, and he as much the fub
jecl; of free grace, as if he had no moral good ; and the
believer muft receive all favours, and continue in a jufti-
fied ftate, through life, however obedient he be; and
forever, though perfectly holy, out of refpecl: to the
righteoufnefs of Chrift, and as a gift of free grace, as
much as if he received juftification at firft. And there does
not appear any inconfiftence or difficulty in the matter,
when viewed in this fcripture light.
The redeemed, when perfectly holy in heaven, will,
confidered in and by themfelves, be as deferving of the
divine difpleafure and everlafting punifhment, as they
ever were, and will be fo forever. They continue in a
juftified ftate, and in the enjoyment of the favour of God,
by
78 On the Sinner's Jujlification PART II.
by continuing united to Chrift ; and were it poffible that
this union between the Redeemer and them fhouid ceafe,
they would, they mu ft fall under condemnation, and fink
into hell. It is true, that the obedience and holinefs of
believers is acceptable to God, and may be rewarded, as
a teftimony of this, in confequence of their union to
Chrift, and out of refpecl: to his atonement and worthi-
nefs, becaufe they are united to him, and love him, who
is fo infinitely worthy in the fight of God. Their perfons
and their obedience, and offerings to God, are pleafing
and acceptable to him for the fake of Chrift, and becaufe
they belong to him, and are in him, and do all in his
name. This is the account the fcripture gives of the mat
ter. cc To the praife of the glory of his grace, wherein
he hath made us accepted in the beloved."* " And what-
foever ye do in word or deed, do all in the name of the
Lord Jefus Chrift, giving thanks to God and the Father
by him."t " To whom coming, as unto a living ftone,
difallowed indeed of men, but chofen of God and pre
cious ; ye alfo, as lively ftones, are built up a fpiritual
houfe, an holy priefthood, to offer up fpiritual facrifices,
acceptable to G*ody by Jefus Chrift.'"^ " Now the God
of peace — make you perfect in every good work, to do
his will, working in you that which is well pleafing in his
Jight, through Jefus Chrifl."^ The reafon of this is, that
by the atonement which Chrift has made for fin, and out
of refpecl: to that, their fins are all forgiven ; they are
blotted out, fo as not to be remembered againft them. —
In this refpeft, their guilt is cancelled and done away,
which otherwife would counterbalance, fw allow up, and
deftroy, all their moral goodnefs. In this fenfe, God is
reconciled to them in Chrift, not imputing their trefpaffes
unto them. |] And by reafon of their relation to Chrift,
their moral goodnefs, in the exercife of which they cleave
to
* Eph. i. 6. f Col. iii. 17. J i Peter ii. 4> 5-
Heh. xiii. 2*-, |j z Cor. v. 1.
CHAP. IV. On the Sinner's Juftifaalion 79
to Chrift, and love and honour him, is more acceptable,
precious and worthy in the fight of God, than it could be
in any creature not fo united to the infinitely worthy
Redeemer. Their relation to him gives them a dignity
and worthinefs, which they have not in themfelves, con-
fidered as feparate from Chrift, and renders all their ho-
linefs more acceptable and rewardable than otherwife it
could be. This is expreffed by Chrift in the following
words. " He that loveth me, lhall be loved of my Father.
The Father himfelf loveth you, becaufe ye have loved me>
and have believed that I came out from God."*
But farther to explain the doctrine of juftification
by faith in Chrift, now under confideration, it muft be
obferved,
VI. MEN are brought into a juftified ftate by one,
the firft aft of faving faith. The promife of falvation
is made to him who believeth. " He that believeth, (hall
be faved ; he hath eternal life, and (hall never come into
condemnation." He therefore who believes, and exer-
cifes one aft of true faith, however imperfeft and weak,
comes within the reach of this promife, is juftified^nd ihall
be faved. The reafon of it is, becaufe the fir ft aft of faith
as really unites the finner to Chrift, as many, or a courfe
of aft s, do ; and therefore is fufficient to render it fit and
fui table that he (hould have an intereft in his merit and
righteoufnefs.
It is true indeed, that in order to a perfon's continuing
in a juftified ftate, he muft continue united to Chrift,
and therefore muft perfevere in his faith, in which tfee
union, on his part confifts, and by which it is maintained :
And in this refpeft the faith by which a man is juftified,
and obtains the promifes of life, is a per 'fevering faith. —
Though a man is pardoned and has a promife of eternal
life,
* John xiv. 21. xvi. 27 See Prdident Edwards, on Juftification
by Faith alone, p. 92, 93,
8t> ly Faith in Chrift. PART If,
life, upon the firft a6l of faith ; yet this firft a£l is not
regarded by God, in his juftifying him, as the only aft ;
but it is viewed as conne&ed with a continued feries of
the a&s of the fame faith to the end : And the firft a6fc
intitles to life, as the firft, or beginning of a continued
courfe of exercifes of the fame kind, or as a perfever-
ing faith.
The firft aft of faith, intitles to perfeverance in faith,
by virtue of a divine conftitution and promife. God
has promifed that he who once believes, {hall continue to
believe, fo that his faith ftiali not fail : That they fhall
be " kept by the power of God, through faith unto fal
vation."* If this were not the cafe, it would not be fit
or congruous, that he who once believes, fhould have
the promife of falvation ; and juftification to eternal life
would be fufpended until the believer had perfevered in
faith.
In the firft acl of faving faith, the believer does vir
tually and implicitly, if not exprefsly, look to Chrift and
truft in him for perfeverance, together with other blefs-
ings ; and fo it gives a title to this benefit, among others.
In' this view, perfeverance in faith is implied in the firft
aft, and asfuch, it is juftifying faith, and has the prom
ife of falvation. The fcripture fets this point in the fame
light. "Now the juft fhall live by faith : But if any
man draw back, my foul fhall have no pleafure in him.
But \ve are not of them who draw back unto perdition ;
but of them that believe to the faving of the foul/'t
Here, faving faith is reprefentedas perfevering faith; and
perfeverance, as being that in faith, by which it becomes
faving; for believing to the faving of the foul, is put in
oppofition to drawing back unto perdition ; and there
fore muft mean a perfevering faith.
In this view it may be feen why believers are daily to
pray for the forgivcnefs of the fins, which they commit
after
* i Peter i. 5. f I-Leb. x, 38, 39.
CHAP. IV. by faith in Chrifi. 81
after they are in a juftified (late ; and why God is repre-
fented as aclually forgiving them ; and that this forgive-
nefs is fufpended upon their renewed a&s" of repentance
and faith. The believer, upon his firft believing, has
the forgivenefs of all his pad fins, and the promife that
all his future fins fhall be forgiven ; fo that he fhali never
corne into condemnation, but is pafled from death to
life : But this juftification is, the whole of it, in fome
fenfe, conditional ; it is granted upon the fuppofition
that he will perfevere in a courfe of repeated ads of faith,
and that his prefent union to Chrift will never ceafe, but
be an everlafting union : If this fliould ceafe to exift,
and this were poflible, all his pa ft fins, would be remem
bered againft him, and he fall into condemnation, and
under the curfe of the law ; nor could any of his fins,
which he fhould commit in future, be forgiven. He has
the promife of the forgivenefs of all the fins which he
fhall commit, upon condition he does perfevere in re
pentance and faith ; therefore upon his renewed finning,
he renews ads of repentance and faith, and in the exer-
cife of thefe, arks for pardon, and upon this he is actually
forgiven, and not before, agreeable to the divine promife.
But as his perfeverance in faith is made fure by the pro
mife of God, in the covenant of grace, pardon of all his
fins and eternal life, are made fure to him, upon his firft
aft of faith, and his juftification.
VII. IN the juflification of the believer by the righ-
fceoufnefs of Chrift, it does not become his righteoulnefs,
fo as that he is confidered as having actually done arid
fufFered, in his own perfon,what Chrift did and fuffered ;
for this is in no fenfe true, and cannot be made true. —
But he being in Chrift, united to him by faith, the righ-
teoufnefs of Chrift, what he has done and fuffered for
finners, and in their place and ftead, avails for the belie v-
VOL. II. G er's
82 On the Sinner's Jujllficalion PART IL
er's juftification, and he has as much advantage by it, in
this refpecl, as if it were his own perfonal righteoufnefs.
It would be needlefs to mention this particular, if fome
had not entertained this notion of the imputation of the
righteoufnefsof Chrift, andreprefented it in this very ab-
furd light ; and drawn confequences from it, mod con
trary to the truth, and many exprefs declarations of
fcripture.
VIII. IN pardoning and juRifying the believer, his
fins are not fo blotted out, or covered, as not to be any
more feen or remembered. When fins are once com
mitted, they never can become no fins ; it will be for
ever true, that they were committed. Thefe fatls, or
the nature of them, cannot be annihilated or altered.
And it is impoffible that they fhould be forgotten by
God, or out of his fight, while he exifls the OMN i SCLENT.
And the believer's knowledge that he is juftified, has no
tendency to make him forget his fins ; but the contrary,
viz, to fix them on his memory, to think much of them,
confefs them, and humble bimfelf for them, and admire
the grace of God in his forgivenefs, for the fake of Chrift.
If he could forget his fins, he would forget that he was
pardoned ; for the latter fuppofes the former, and is
fourrded upon it. Paul, remembered and repeatedly
mentioned his fins, and ranks himfelf among the chief
of finners, after he knew he was pardoned, and had ob
tained mercy. And if he could lofe the idea of his fin
and guilt, he would have no idea of the mercy of God
to him, as long as he cxifts. His fin, in perfecuting the
faints, and the fins of other juflified perfons, on fcripture
record, are fo far from being forgotten, covered or hid,
that they are publifhed to the world, and will be eternally
known and remembered. The fcripture fpeaks of for
giving fin, by fuch phrafes as thefe, Not remembering
them
CHAP. IV. ty Faith in Chrift. 83
ihem any more— -covering them — calling them into the
depths of the fea^ &c. Thefe are flrong metaphorical ex-
preflions, to denote that God does not, and never will
fuffer them to rife and be brought againfl the believer,
to condemn him, or do him any hurt. In this fenfe
they are annihilated,- blotted out, and never fhall be re
membered any more. That thefe expreffions cannot be
underflood in any other fenfe, or be literally true, ap
pears from the obfervations which have been made un
der this head.
IX. THE juftification of the believer by the righteouf-
nefs of Chrift, does in no meafure free him from obli
gation to be perfectly holy in his own perfon ; but in-
creafes it, and his criminality in not being fo.. He is
freed from the curfe of the law, for not being prefectly
and perfeveringly holy, and from obligation to perfect
obedience, in order to be jufliried ; for he is already
juftified, without this. In this refpect, he is not under
the law, but under grace. But flili he is under obliga
tion to love God with all his heart, and his neighbour as
himfelf. His faith is a conformity to thefe commands,
as including repentance and love, and he cannot be per
fectly holy, to which he is under indifpenfible obligation,
till he comes to a perfect conformity to this law : For
by this only, he can be holy, as God is holy. It is im-
poflible he fhould not be under obligation to obey this
law perfectly ; for it is founded in reafon, and cannot
be altered or abated ; and mud therefore, forever be the
rule of the duty of creatures ; and every thing in them
which is contrary to this law, or a difregard of it, is fin.
Chrift did not come to deftroy, or make void the law, in
this refpect ; but to fulfil it : And his fulfiling or
obeying it, and fuffering the penalty of it, does
not releafe the believer from obligation to obe-
G 2 dience
84 On the Sinner's Juftification PART II.
dience to it ; for this is impoflible, becaufc it would be
infinitely wrong. Yet fome have been fo wild in their
notions, and fo abfurd and infatuated, as to fuppofe he
has done it !
Jt has been obferved, that gofpel holinefs, or the holi-
nefs of faith, differs from legal holinefs, or the holinefs
of man before he fell into fin, and that of the angels ; and-
the difference has been particularly flated in the forego
ing fe&ion. Neverthelefs the holinefs neceffary to jufti-
fication by law, or the covenant of works, and that of the
believer under the covenant of grace, are of the fame
nature and kind, and confift in obedience and conformity
to the fame law, in love to God, and to our neighbour :
Though the latter may require exercifes in fome refpe£ls
different, and towards new and different objects and
truths, which could have no place or exiflence, under the
former, fuch as finful man, Redemption, the character
of Jefus Chrift, his fufferings and works, &c.
And it is worthy of obfervation here, that the holinefs
of faith, and of the redeemed, fo far as, for the reafon
above mentioned, it differs from legal holinefs, or that
under a covenant of works, has a peculiar beauty and
excellence, and renders him who poffeffes it, more happy
than he could be under a covenant of works, though
perfectly holy.
The redeemed are raifed from the dark regions of
infinite guilt and wo ; delivered from fin, in which they
were totally involved ; and tranflated from the power
nnd kingdom of fatan, into the eternal kingdom of Chrift,
to fit down and reign with him on his throne. And
this deliverance, happinefs and honour, is not from them-
ielves, in the lead degree; but from the free fovereign
grace, and wonderful love of God ; and by the incarna
tion of the Son of God, and his taking the place of fin-
ners, and dying for their redemption. All this makes
an
CHAP. IV. fy Faith vn Chrift. 85
an amiable and glorious difplay of the love and wifdom
of God, which could not have been made, had not re
demption taken place. And all this new and wonderful
fcene lays a foundation for anfwerable exercifes by the
redeemed, in the deepeft humility, in a fenfe and acknow
ledgment of their un worthiness, and abfolute dependence
on free fovereign grace for all the good, both negative
and poflitive, comprifed in redemption ; and in the
fweet love of benevolence, delight and gratitude, anfwer
able to the divine love and holinefs manifefted in the
redemption of finners, and his unfpeakable love and
grace to them,- by which they are laid under peculiarly
great, and the mod agreeable, everlafling obligations to
gratitude and praife.
In thefe refpe&s, and by their everlafting, and pecu
liarly near and dear relation to Chrift, and union with
him, by which they are the bride, the Lamb's wife, the
redeemed church will mine in a peculiarly beautiful ho
linefs, and glory, and enjoy greater happinefs and honour,
than any of thofe creatures who have not been redeemed,
though perfectly holy. In this refpeft, as well as others,
redemption is the new creation^ the new heaven and new
f&rth, far exceeding the firft and old creation. In this
there is a new difplay of the divine glory ; a new mode
of the exercife of holinefs by a new kind of creatures,
by putting on a form in which there is a new beauty and
excellence ; and a new degree of happinefs ; a new and
glorious character in the Redeemer, the center of union,
love and holinefs, of the redeemed church ; and, in one
word, a new moral world, which could not have taken
place, were it not for the apoftacy of man, and redemp
tion by Chrift. In this fenfe, " Old things are palled
away, Behold, all things are become new !"
G 3 X. ON
86" On the Shiner9 s Jujlification PART II.
X. O N the whole, the doftrine of the juftification of fin-
ners by faith in Jefus Chrift, appears to be not only agreea
ble to thefcripture^but rational, when examined and un-
derflood ; there being nothing abfurd or inconfiflent in it.
The law of God admits of a fubflitute to obey or to fuffer
for others in their room and ftead. The firft man was
conftituted fuch, and he was made a type and figure of
the fecond man, who was to come, the Lord from hea
ven. He was able to do what the firft man could not,
even to redeem finners from the curfe of the lawj by tak
ing the curfe on himfelf, and fuffering it for them, as well
as obeying it perfe&ly ; being made under the law, and
putting himfelf in their place. Thus he has a righteouf.
nefs which anfwers the law j and therefore fufficient for
the juftification of all thofe in whofe favour it can be
properly applied, fo as confiftently to have the benefit of
it, as much as if it were their own perfonal righteoufnefs.
This can be done only by the finner's being cordially
united to him, approving of his character, and receiving
and trading in him for righteoufnefs, and redemption,
which is done by believing in him. Therefore, " Chrift
is the end of the law for righteoufnefs to every one that
believe th. Even the righteoufnefs of God, which is
by faith of Jefus Chrift,. unto all, and upon all them
that believe. " And this righteoufnefs avails to their
complete jnftification ; their fins are pardoned for the
fake of Chrift, who is the propitiation for their fins ; he
fuffering for them, the juftfor the unjuft, has made full
atonement ; and they are made heirs of eternal life, be
ing recommended by the merit and worthinefs of Chrift,
they being in him, and one with him, as the members and
head are one body.
It is agreeable to reafon, and common fenfe, that
one pterfon fhould have favour (hewn to him, out of re-
fpe61 to> the merit and worthinefs of another, purely on
the
CHAP. IV. fy Faith in Chrifl.
the account of the relation the former bears to the latter,
who has no worthinefs of fuch favour in himfelf, and to
whom it would be improper to (hew fuch favour, were it
not for his relation to fuch a worthy perfon, by which he
is in fome fenfe united to him* This is really imputing
the merit of one perfon to another, to recommend him to
favour, who has no worthinefs in himfelf. Thus, if we
have a friend who is very dear to us, and has great merit
arfd worthinefs with us> and we fee a child in wretched cir-
cumflances, flarving and naked ; when we are informed
that he is the fon of our friend, we fliall be difpofed to
fhew him kindnefs and give him relief, feed and clothe him,
for the fake of his father, out of regard to his merit in
our eyes. Or, if fuch a worthy perfon, who has great
merit, have a friend who loves him, though he may have
no worthinefs in himfelf, and has offended us ; yet if he
come recommended by this worthy friend of ourSj defir-
ing that we would forgive him, and fhew him all the
kindnefs he wants, we fhall readily do it, wholly for the
fake of the worthinefs of our friend, though otherwife it
would be proper, and we fhould be difpofed to treat him
with neglect and contempt ; and this appears congruous
and rational.
Much more is it fo in the cafe before us. The Sort
of God, who is infinitely dear and worthy in his fight>
has exprefTed his love to the Father, and zeal for his
honour, and the honour of his law and government, and
hatred of all fin againft him^ by putting himfelf in the
place of flnners under the law ; and has borne the curfe
of it himfelf in the fmner's Read, and by obeying it per-*
fedly, hereby manifefling his love to fmful man, and de-
fire of their falvation, if confident with the honour of
God, and his law ; and that he might make it fo, for all
thofe who believe in him, has done and fuffered ail this,
and in this way has exerted himfelf to the utmoft, that
G 4 they
88 On the Sinner* s Jujlification PART II.
they may be pardoned and faved, and God honoured
thereby : That God may be juft, and thejuftifier of him
that believeth in him. And in all this, in which he has
exercifed and exprefTed his love of righteoufnefs, and
hatred of iniquity, in the beft manner, and to the higheft
degree poflible, he has merited infinitely with the Father ;
he is well pleafed for his righteoufnefs fake, and is ready
to give him whatever he afks -f efpecially that, for the
fake of which, he has gone through all this labour and
fuffering. He afics that he would pardon and fave every
guilty (inner, who unites himfelf to him by believing on
him, w.ho mall love, receive, and truft in liim, that his
righteoufnefs may be imputed to him, and that for his
fake he will juftify and fave all fuch, whom he loves, and
for whom he has done and fuffered fo much.* The
Father is fo well pleafed with his righteoufnefs, and he is
fo infinitely dear, honourable and meritorious in his fight,
that he is ready to fhew all needed favour to thofe who
love his Son, and believe on him, for his fake, and purely
out of refpecl to his fuffering and merit, to juftify them,
and give them eternal life, though they be in themfelves
infinitely unworthy and illdeferving. Thus the rigb-
teoufnefs of Chrift is imputed to all them who believe for
their juftification. And who can fhew that there is any
thing unreafonable or contrary to the truth in this pro
cedure ? Who will fay it is not perfectly reafonable and
proper?
* See John xvir.
IMPROVEMENT,
CHAP. IV. by Faith in Chrift. 89
IMPROVEMENT.
THE fubjeft of this feftion leads us to fee, and reflet
upon the wonderful difplay of infinite wifdom in the fal-
vation of man, by Jefus Chrift.
It has beenobferved, that wifdom is a moral excellence ;
it is a moral perfection of God. It is included in benev
olence or goodnefs, and cannot be feparated from it.
Where there is no benevolence there is no wifdom, and
where there is no wifdom, there is no benevolence. And
there is always, and in all inflances, as much wifdom as
there is goodnefs, and vice verfa. Yet it is proper and
neceflary to diftinguifh between thefe, in order to think
and fpeak moft clearly of the perfection of God. And
this is done in the fcripture. The goodnefs of God is a
wife goodnefs, is exercifed in the wifeft and beft manner,
to anfwer the beft ends. God is as wife as he is good.
There is a mod bright and glorious difplay of the wif
dom of God in the redemption of man. Therefore, the
gofpel of the grace of God is called wifdom, the wifdom
of God i And Chrift is called fo : And the Apoflle Paul,
fpeaking of the redemption of man, has the following re
markable expreflion. " According to the RICHES OF
ins GRACE, wherein he hath abounded towards us, in
ALL WISDOM AND PRUDENCE."*' And he fay s, the
angels learn the manifold wifdom of God, in the redemp
tion of his church by Jefus Chrift. " To the intent
that now unto the principalities and powers in heavenly
places, might be known by the church the manifold wif
dom of God, according to the eternal purpofe which he
purpofed in Chrift Jefus our Lord."i
In order to lay the beft and moft ample foundation,
and give opportunity and occafion for the gieateft and
moft
*Eph. i. t, f Chap, iii. 10. n.
go On the Sinner's Jujlification PART II.
/
moft glorious exercife and manifeftation of the love and
grace of God, it has been wifely ordered that there
ihould be creatures in aftate of infinite guilt and wretch-
cdnefs, from which they could not be delivered confid
ent with the honour of the divine law, and the moral
character and government of God, unlefs a divine per-
fon, the Son of God, became a man, and took upon
him the form of a fervant, putting himfelf under the
law, and taking the finner's place, fo as to bear the curfe
in his ftead> and die an ignominious, cruel and accurfed
death for him : And having thus fuffered, and obeyed
the law of God in the moft trying circumftances, he is
become the author of eternal falvation to all them who obey
him. And in this way of falvation by Chrift, there is
no room for mere human righteoufnefs and worthineis
to come into the account. The righteoufnefs by which
man is accepted and juftified, is a divine righteoufnefs,
the righteoufnefs of God : A righteoufnefs of which not
a mere creature is the author ; and the worth of it arifes
from the dignity of the divine nature, and not from any
worthinefs of a mere creature. In this way man is emp
tied of all worthinefs in himfelf, and greatly humbled.,
and brought into a (late of exceeding, peculiar depend
ence on God ; and divine grace is exalted and honoured,
while the believer receives from him " Abundance of
grace, and of the gift of righteoufnefs.'"
And the redeemed are interefted in this divine righ
teoufnefs, not out of regard to any worthinefs of their
own; but when they are juftified, they are confidered in
thernfelves, infinitely unworthy ; and that by which they
are united to this divine perfon, fo as to have the advant
age of his merit, the bond of union on their part, confifts
in an exercife of foul in which they difcern and acknow
ledge that they are infinitely guilty, illdeferving, hateful
creatures; that were there not an infinitely meritorious
righteoufnefs
CHAP. IV. ly faith in Chrift. $1
righteoufnefs in Chrift, it would not be proper or con-
fiftent with the law and the perfe&ion of God, that they
fhould b& pardoned and faved ; and that the righteouL
by which they are juftified, is that of a divine perfon, the
righteoufnefs of God. They therefore, afcribe every
good they receive, every thing better than endlefs de^
iiruftion, to the free, fovereign grace of God, and give
him all the glory of it. This is " to be juftified freely
by his grace, through the redemption that is in Jefus
Chrift : And it is of faith, that it might be by grace."*
" By grace are ye faved, through faith/' And the
Apoftle adds, " And that not of yourfelves, it is the
gift of God."t This leads to obferve, that the faith by
which men are united to Chrift, is the free, fovereign
gift of God, in renewing their hearts, and forming them
to fuch an exercife ; in which he a£h as an abfolute fov-
reign, and has mercy on whom he will have mercy.
Every thing is fo ordered in the work of redemption,
as to give the greateft occafion, and advantage, and the
beft opportunity for the exercife of the infinite goodnefs
and grace of God ; and in fuch a manner as to make it mod
vifible to creatures : And the redeemed are put under the
beft advantage to fee it in the extent and glory of it, and
be properly affected with it. The emptinefs and no-
thingnefs of the creature, his infinite dependence on
God, the fountain of being and all good ; the infinite
fufficiency for the creature, even for infinitely guilty and
wretched creatures, and his free, fovereign, unbounded
love and grace, are here fet in the moft advantageous and
ftriking light, efpecially to the redeemed ; fo that in the
final iffue of things, when redemption i* perfected, God
will appear in the cleareft light poffible, to be ALL IN
ALL.J And they will receive unfpeakably greater
good, than they could'have wanted, or were capable of,
had they not finned, and had there been no divine Me-
diator
* Rom. iii, 24. iv. id, f Eph, ii, 8. J i Cor. sv. 28.
gs On the Sinner's Jujlification PART II.
diator and righteoufnefs. And all " To the praife of
the glory of his grace."*
Now the wifdom of God has contrived and laid the
plan for all this. Therefore it is manifefled, and glorified
in this exercife and difplay of divine grace, in which God
hath abounded in all wifdom and prudence. Here the
wifdom of God is fet in the mod confpicuous, pleafing
light, which draws the attention, raifes the admiration,
influences the love, and exalts the praife of Angels. And
all who underftand the gofpel will cordially join with
them, and with St. Paul, in his rapture and doxology.
" O the depth of the riches, both of the wifdom and
the knowledge of God ! Now unto the King eternal,
immortal, invifible, THE ONLY WISE GOD, be honour
and glory forever and ever, Amen."t
II. IN the view of this fubjeft, we fee how, and in
what refpects, the law is eflablifhed in the juftification
of Tinners by faith in Chrift.
The Apoftle Paul fays, the law is eftabliftied in this
way. " Do we then make void the law through faith ?
Yea, we eftablifli the law."* And when we confider'
what faving faith is, and how the (inner is juftified by
faith, we may fee on what ground this is aflerted.
The whole work of the Redeemer in his incarnation,
obedience and fufferings, had reference to the law, in
order to eftablifh that, and magnify it, and make it hon
ourable, confiftent with the pardon and falvation of the
firmer who believeth in Jefus. He was made under the
law with this view, in order to fuffer the curfe of it, and
obey it in the room of finners, as their fubflitute and fure-
ty, and in this way obtain the righteoufnefs of the law,
for them, that he might be " the end of the law for righ
teoufnefs to every one that believeth. "
That
•Eph, i. 6. 4 Rom. xi, 33, i Tim, i, 17, | Rosa* &~ &*••
CHAP. IV. fy faith in Chrijl. 93
That the law might be maintained and eftablifhed by
vicarious obedience or differing, or by a fubftitute, was
made known when man was firfl created, as has been
fhewn. The firft fubftitute or public head, failed of obe
dience, and introduced fin and condemnation, which by
divine conflitution extended to all his pofterity. All
mankind are by the difobedience of the firfl man, con-
ftituted finners, and by finning are under the curfe of the
law ; from which they cannot be delivered, without a-
Lolifhing the law, unlefs it be fuffered by them, or a fub
ftitute. They could not fuffer this curfe and furvive it;
for the evil implied in it, and which they deferved, is in-
finite. And for the fame reafon, no mere creature, in
heaven or earth, could be a fubftitute, to fuffer it in their
room. But the laft Adam, the fecond man, who is the
Lord from heaven, is able to take the curfe on himfelf
and fuffer it, and yet furvive ; and having by this made
full atonement for fin> and fatkfied the threitning of
the law ; and by his obedience done all that is required
of man, in order to his juftification, he has introduced a
complete and everlafting righteoufnefs ; fo that he to
whom it may be properly imputed, and he have the ad
vantage of it, as much as if it were his own perfonal
righteoufnefs, and he flood perfectly right in the fight of
the law, may be juftified, perfeaiy confident with the
law; and the law be more eftablifhed, refpefted and
honoured, by the divine righteoufnefs of the Mediator,
than it would have been by the eternal fufferings of every
trangreflbr, and the obedience of all creatures.
But no man can be juftified by the righteoufnefs of
Chnft, unlefs he unite himfelf to him by faith in him ;
in which he is brought to fee and heart'ily acknowledge
the law which curfes every tranfgreilbr cf ir, to be holy,
juft and good, and that he may be juftly deftroyed for
ever for his fin, and if he be pardoned and faved,it muft
be wholly by free, undeferved fovereign grace to him,
while
94 On the Sinner's Juftificatidn, &c. PA&T If.
while he receives this favour purely on the account of
the righteoufnefs of ChrifL And he highly approves of
it, and is greatly pleafed that the Mediator has done and
fuffered fo much to eftablifh and honour the lav/, fo as
to become the end of the law for righteoufnefs, to him who
believeth, and trufts in him, in the charader of " The
Lord our righteoufnefs."* Thus the believer is a friend
to the law of God, and does not wifh to be faved in any
way inconfiftent with it. And by faith he is conformed
to it, in the requirement of it, in a meafure, and it is
written on his heart. And he feels himfelf under in-
difpenfible obligation to perfect obedience to the law,
as an unerring, excellent and perfedt rule, and acknow
ledges that every thing in him, contrary to this law, and
that does not come up to all that it requires, is inexcufa-
fcle wickednefs. And he looks to Chrift and trufts in
him, to bring him to a perfect conformity to the law of
God, as without that he cannot be completely happy,
and in which, in a great meafure, his falvation confifts.
At the fame time he is watching and fighting againft fin
and fatan, and prefling forward after perfect holinefs,
working out his own falvation with fear and tremblingr
Thus the law, both in the precepts andthreatnings of
it, is every way regarded, maintained and eftablifhed, in
the juftification of finners by faith in Chrift, and is much
more honoured than it could have been, had there been
no Redeemer, and all tranfgreflbrs of the law had per-
ilhed, or had it never been trangreffcd.
• ,.
* jer. xxiii. £,
SECTION
CHAP. IV. On the Covenant of Grace, '95
SECTION VIII.
On the Covenant cf Grace.
1 HE Covenant of Grace, when underftood in the
mod extenfive fenfe, comprehends all the defigns and
tranfaclions refpe&ing the redemption of man by Jefus
Chrift, in oppofition to the covenant of works, or law of
works, under which, man was firft made ; and is the fame
with the gofpel, confidered in its original, and the form
in which it is adminiflered, and the effects of it. —
In this view, it comprehends the eternal purpofe of God
the Father, Son and Holy Ghoft, to redeem man, fixing
the manner of it, and every thing that relates to it,
and entering into a mutual agreement or covenant ; in
which the part which each Perfon fhould perform,
as diftinguifhed from the other, was fixed, and vol
untarily undertaken. The Father is reprefented in
fcripture, as firft in this great affair, as giving and fend
ing the Son, to redeem man ; and determining the num
ber and the individuals of the human race to be redeem
ed, and giving them to the Son, to redeem them, and
promifmg that he fhould be upheld in this work, and
carried through it, and be fatisfied in his reward, and the
falvation of thofe who were given to him. The Son
agreed to all this, and undertook the part he was to aft,
faying, <( Lo I come : I delight to do thy will, O my
God." The Holy Spirit undertakes to do the great part
affigned to him in this work, particularly as the agent by
whom the application of redemption is made to the eleft,
by fandifying them, and effeaing a union between the
Redeemer and them ; and by dwelling in them, forever,
as
S$ Qn the Covenant of Grace, PART li
as the fpirit of love and holinefs. But this covenant
tranfa&ion is more particularly and often mentioned, as
taking place between the Father and the Son ; though
-not excluding the Holy Spirit.
It is needlefs to recite the numerous pafTages of fcrip-
ture which reprefent the matter in this light, and refer to
this covenant, to him who is acquainted with his Bible.
That fuch a covenant muft take place between the Per-
fons of the adorable Trinity, is certain from the divine
decrees ; and neceflarily implied in this one fentence of
the Apoftle James, "Known unto God are all his work?,
from the beginning of the world."* This covenant may
beconfidered as including the whole of redemption of
man, as every thing relating to it is hereby fixed, and
they who are to be redeemed, have redemption fecured
to them ; and the Mediator covenanted as the public
head of his people, and their falvation was made fure j
and in this refpecr, they are all included in this covenant,
And this may be called a covenant of grace, as it is the
effect and expreflion of fovereign love and grace, and is
the foundation of all the favour and free grace which is to
be given to the redeemed church to eternity, and com
prehends it all.
But there is a covenant tranfa&ion, which takes place
between God in Chrift, and every believer, when the
gofpel is cordially embraced. This is often mentioned
in fcripture, and God is faid to enter into covenant with
men, and believers are faid to be in covenant ; and to
make a covenant with him, and enter into covenant ; and
lay hold of God's covenant, &c. This is a covenant
diftind and different from that which has been mentioned
between the Perfons in the Trinity, or more exprefsly,
between the Father and the Son ; though this eternal
covenant comprehends that made in time with believers,
iu the manner which has been mentioned. This dif-
tin&ion
* Afts xv. if.
CHAP. IY* On tk$ Gww&t of Graffy §£
tinclion therefore, mud be made, and kept in view, would
we think and fpeak clearly and intelligibly on this fubjeft.
They who have been fenfible of this> have diftinguiiheJ
them by different names, calling the firft, the covenant
of redemption, and the laft, the covenant of grace> without
defigning hereby, to exclude grace from the former, or
to conficier it as not comprehending the latter, in the
fenfe above explained. But the difference confifts part
ly in the different parties covenanting ; the former is
between the divine perfons of the Godhead, or the Fa
ther and the Son ; the latter between thefe divine per
fons, or God in Chrift, and finful man : Partly, in the
different pcomifes and mutual engagements between the
parties covenanting.
This may be illuftrated in fome meafure^ perhaps, by
the following inftance. The fon of a great king, and
the king himfelf, had companion on a poor wretched
woman, who had been guilty of a capital crime, and was
condemned to be put to death ; and devifed means to
fave her, and bring her to the honour and happinefs of
being the wife of the fon. In order to this, and to make
it confident withjtheiawsof the kingdom, and the honour
of the father and fon, the latter muft go through a fcene
offuffering and difgrace. The fon willingly undertook
this ; and the father engaged to give him ail the necef-
fary affiftance and fupport through the whole : And in
confequence of his doing this, and as a proper reward for
his virtue, to give him a place on his throne, and tocaufe
the woman to con fen t to be his wife, though fhe was
now a great enemy to him ; and to grant to her a free
pardon, and that the fon Ihould make her as rich, hon
ourable and happy as he defired; taking her into the
neareft relation and union to himfelf. This agreement
and covenant being made between the father and the
fon, the latter went through all the fuffering and difgrace,
VOL, II, II which
98 On' the Covenant of Grace. PART II.
which he had' proofed to do, and was received to the
power and honour which the father had promiled.
The Ton being invefted with authority and power to
reclaim the "woman, and bring her to confent to marry
him, applied to her, and let her know all that had been
done by him, in order to her being pardoned, and re-
ceived to the g'reateft honour and happinefs, upon her
conferring to be his • wife ; and offered himtelf to her to
be her friend and hufband^and d'o all for her, which (he
could want or defire, if'jht' would' confent to be his wife ;
and give herfelf up to him ro be thus related and united
to him. The woman freely confented to the propofal of
the prince, and accepted of his kind offer; and relying
on his faithfulnefs and goqdnefs, engaged to do the duty
of a wife to him.' Thus a particular covenant was made
and took place between them; by their mutual promifes
to each other. '
When Chriit, the Mediator, had finiflied the part af-
figne^ to him, and which he had engaged in the covenant
of redemption/in taking upon him the form of a fervant,
and becoming obedient unto death, he was raifed from
the dead, and exalted to the throne of the univerfe, and
made head over all things to the church, as a reward for
the 'great work which he had finifhed by his obedience
and fttfFerings, by which he was openly approved' and
jnflified, as Mediator between God and man ; and power
was" given unto him over all fiefh, that he mould give
eternal life to as many as were given to him by the
Father.'*
And he has' ordered the gofpel to be preached to men,
declaring his- character, works and 'defigns, and publifhing
the way of falvation by him, and freely offering rt to all
•who will accept o'F it, and promiling that all who believe
on him, giving themfelves to him to be his difciples and
j'ervaht?, fhall beTaved. This is the furn of thecovenant
of
* John xvii. a»
CHAP. IV. On the Covenant cf Gract. 09
of grace, as it is published and preached in the gofpel of
the grace of God : And every one who embraces it> en
ters into this covenant ; for this is the only condition
on man's part; and by this, tnen are intitled to all" the
promifes of the covenant, and falvation is made fare to
them.
The following things may be obferved, concerning
this covenant :
i. All the pr-ormfed- bleffings and good things con
tained in this covenant, are made fure to the believer on.
his firfl believing, and entering into covenant ; bccaufe
one of the promifes of this covenant, as propofed to men
by God, is, that he who once believes and accepts of the
offer made, fhail perfcvere in .his adherence to it, and
never fall from it, fo as to fail of the blefflngs of it. It is
in this .refpetfc an evcriafMg covenant, as it infurcs ever-
kfting life, and can never fail, or be broken, by either
party in covenant. This is the covenant defcribed in
the following words, " And I will make an everlajling
covenant with them, that I will not turn away from
? hem, to do them good ; but I will put my fear in their
hearts, that they Jhall not depart from me"* This is the
covenant of which David fpeaks, as comprifmg the whole
of his falvation, and all his defire.t The tenor of the
covenant of grace is ftated as follows: "This is the co
venant that 1 will make with the houfe of Ifra'el after
thofCjdays, faith the Lord; I will put my laws into
vheit mind, and write them in their hearts : And. I will
be to them a God, and they fna.ll be to me a people.
And they fhall not teach every man his neighbour, and
-•man liis brother, faying, Know the Lord ; for nil
ill all .know me, from theleafl to thegreateft. For I v/ill
be merciful to their unrighteoufaefs, and their fins and
their iniquities will I remember no more."*
II 2 . 2. This
* jer. xxxii. 40. f 2 Sam. xxiii. 5. % Heb. viii. 10, n, 12.
On the Covenant of Grace. PART II. •
- a; This covenant is called in fcripture, a new and fc-
cOrid covenant/ in <diftiri£tlon from another and forego
ing covenant.
The covenant between God the Father, and the feeond
perfon of the Trinity, is a new and feeond covenant.
The firft covenant was between God, and the firft Adan%
as reprefenting all mankind, as their public head. That
between God, and the laft Adam, the Redeemer of men,
the feeond public head, 13 a feeond covenant and a new
one. Arid this lays the foundation of the co\»enant be
tween God and man, of which we are now fpeaking, and
really implies it, as has been obferved.
But this covenant, between God the Redeemer, and
thofe who believe in him, is exprefsly called a new cov
enant, as it is a covenant of grace, and herein diftinguifli-
ed from the covenant of works, under which all mankind
were, antecedent to redemption by Chrift : And which
was brought into view, and kept moft in fight under the
Mofaic difpenfation. The covenant made with the
children of Ifrael was in the form of a covenant of work?.
The law of works was exhibited Brd, and brought mofl
clearly into fight, that it might be known to be what it
really is : And the covenant of grace,, or the gofpel,
though revealed, and contained in that covenant, was not
fet in open light, but covered,, and in a meafnre hid under
the types and Shadows or that covenant ; and under the
form of a covenant of works, as the nucleus or kernel is
covered and hid' with the hulk or ffiell that furrou-nds it :
So that they Who wer'e not fpirituat, difeernfng and at
tentive, faw only the outfide,and conirdered it as wholly
a covenant of works ; and hoped for jufiification by it,
m that view. Is is certain- this was the cafe with the-na-
; tion of the Jews in general, in the Apoftles days. They
fo&ght iigllteou(lie(s and jwftification, as it were, by the
of the law. They were ignobnt of God's righ.
CHAP. IV. Qn the Covenant of Graft*
teoufnefs, and attempted to eftablifh their ptv:n rigriteouf-
jiqfs, the righteoufnefs of the b\v.* This form of a cov
enant of works, is reprefented by the vail which Mofes put
over his face, when fpeaking to the people. " So that
the, children of Ifrael could not ftedfaftly look to the end
of that which was to be abolifbed : But their minds were
blinded: For even to the days of the Apoflles, the fame
vail remained in the reading of the Old Teftament (or the
old covenant) but even to that day, when Mofes was
read, the vail was upon their heart." t In this view of
it, and confidered as exhibiting the covenant of works,
St.. Paul calls, the giving the law from Mount Sinai, and
that difpenfation, " The miniftration of death and con
demnation, written and engraven on flones/'J It is
therefore faid, " The law was given by Mofes ; but
grace and truth came by Jefus Chrift,fl.§ The difpen-
iation under Mofes was a legal difpenfation, exhibiting
law, in the form of a covenant of works : One particular,
and perhaps the principal defign of it, was to reveal the
divine law, in the ftri6tnefs, extent and glory of it ; as
neceflary to prepare for the clear and open manifestation
of the covenant of grace ; which was then in a great
meafure hid, and more obfcurely revealed under ihadows
and types, and in other ways ; fo that the whole was but
ViJJiadow of the good things of the covenant of grace, ||
Therefore, the revelation made by Mofes, is called
the law : And the covenant into which the children of
Ifrael entered, is reprefented as a legal covenant, a cov
enant of works, to which the covenant of grace is oppofed,
as another, and a new covenant. A few quotations from
fcripture, out of many that might be mentioned, will af-
certain this. <f But now he ( jefus) hath obtained a more
excellent miniftry (than the high Priefis under the law
of. Mofes) by how much alfo he is the Mediator of a bet-
HS tor
* Rom. ix. 3». x, 3, f j Cor. ni. 13, «4» ij«
| ^ Cor. iii. 7, 9. ^ John i. 17, jt Hcb. x, z.
102 On the Covenant of Grace. PART II,
ttr covenant^ which was eftablifhed upon better promifes.
For 'if'tn'at flrft covenant had been faultlefs, then fhdulct'
no place have been fought for thefecond;'" For 'finding'
fault with them, he faith, Behold the days come, faith
the Lord, when I will make a new covenant with the
houfe of Ifrael, 'and with the houfe of Tudah : Not ac-
•j
cording to the covenant which I made with their fathers,
in the day when I took them by the hand to lead them
out of the land of Egypt ; oecaufe they continued not in
my covenant, and I regarded them not, faith the Lord."*
Therefore the gofpel is called the New Teflament, and the
Mofaic difpenfation is called the Old Teflament.'V " Who
hath made usable Minifters of the New Tejldment. for
until this day, remaineth the fame vail Untaken away, in
reading the Old Tefiament, which vail is done away in
ChriuV'J
3. The covenant of grace has been revealed to man,
arid has been adminiftere'd in different forms, and by va
rious1 methods, ever fin'ce the firft intimation of mercy to
iinners, made foon after the firft apoflac^ ;lfand by it all
true believers have been faved from that time to this *,
and none have been faved in any other way ; nor will
any be faved in any'other way but this, to the end of the
world. 'And in this refpecl; it is an everlafting covenant.
This covenant was made known to Adam, and was ad-
miniflered, to the falvation of all the truly pious from Adam
to Noah, and from Noah to Abraham, and from him to
Mofes. And nothing but the wickednefs of man, and his
oppofition to the things contained and implied in this cov
enant, has prevented the publication of it to every one of
the human race, and their falvation by it. And from
Mofes to the coming of Chrift, the covenant of grace
was made known and adminiftered ; and the gofpel was
preached to the children of Ifrael, through all that time.
and
* Heb. vlii. 6, 7, 8,9.
f The fame word, in the original, is tranflated tejlament and covenant*
^ 2 Cor. iii. 6, 14,
1 CHAP, IV. On th\ Cownaiit of Grate.
and all the piou.s were:&Medrby it, though if.; was covered
under the. form of a covenant of works, as.hai been ob-
ferved and explained. Ti>(^
The law, as a covenant of works, was not exhibited in
the. revelation made to the children of lirael b-
as it has been now explained, under the notion that any.
man could obtain the favour of God, and be faved by
this law or covenant ; for tins was iinpoiiible.^ But tjiyj
law was thus, revealed and added, that it might be known
what the law was,. and that, men might be hereby con^
vinced, that no man.can.be j.ufhned by the works of the
law, as by his' fiji? he is under the curfe of it ; and thaA
under this- couvidion, and delpairing of ialva.uori by the
covenant of works, they might be led to underhand and
embrace the covenant of grace, the way of laivation by
faith in. the Redeemer.. This is the light in. which this
point is., fet by the Apoflle Paul. " Is the law then a-
gainft the promifes of God ? God foibid. For if there
had been a law. which could have given life, verily righ-
teoufnefs ftiould have been by the law. 4Bu^t the (crip,.
ture hath co;ncluded all under [fin, that the prpmife by
faith of Jefus.Ch rift might be -given to them' that be-
liev^e."* This was the end which the -revelation of thi^
law anfwered, to thofe who- were fave.d under that dif-
penfation; and it is fuited and -defigned to anfwer this
lame end to thofe who (ball be faved, to the end of
the world ; For by the law, thus revealed, ( is the kno\vr-
ledge of fin, and the curfe of God, under which all
men are, who do not believe in Chrift. Thus St. Paul
flates the matter, with regard to himfelf. <f I had not
known fin but by the law -, for I had not known iufl,
exceptthe law^ad (aid, Thou (halt not covet r ForwiihT
out the law fin was dead. I w-as alive without the law
once; but when the commandment came, £n revived,
.and I died."t
H 4 Though
* Gal, in. 21, ^^. . f Rqra, vii, 7, 8; 9.
i.6'4 On the 'Covenant'- of Grace. PART II.
' Though the Redeemer had not a&ually performed
and gone through what he had undertaken to do and
fuffer ; yet it being engaged and made certain, all be-
Jievets who lived before his incarnation, were faved by
virtue of his fufferings and obedience, which were certain
to take place, in due time,,
4. The difference and oppofition between the cove
nant of works and the new covenant, the covenant of
grace, has been particularly ftated in the two preceding
le&ions. The former requires perfect: obedience, asthe
condition of life, as the price to recommend to the favour
of God, which is the right edufnefs of the law of works.
The latter confifts in a teftimony and:pr6mife on God's
part, requiring nothing of man, but that belief of this
teftimony andpromife, which implies a cordial reception
of the good things, exhibited and offered in this cove
nant, without offering any thing as the price of them ;
but receiving them as a free gift to a (inner, infinitely guilty
and wretched. The condition of the firft is out of the
reach of man. It is impoflible he ftiould obtain righ-
teoufnefs by it, becauie he is a finner. The lad is poL
fible to all, and faves every one who belicveth.
The Apoflle Paul ftates the difference and oppofition
between thefe two covenants, from the writings of Mofesj
which proves that both thefe covenants were revealed in
that difpenfation. His words are thefe : r< Mofes'de-
fcribeth the righteoufnefs which is of the law, that the
man which doth thofe things, mall live by them.* But
the righteoufnefs which is of faith, -fpeaketh on this wife :
Say not in thine heart, Who {hall afcend into heaven ?
(that is, to bring Chrift down) or who fhall defcend into
the deep ? (that is, to bring Chrift again from the dead)
But what faith it ? The word is nigh, thee, even in thy
mouth, and in thy heart. f That is, the word of faith
which v,re preach, that if thou Ihalt confefs with thy
mouth,
it, xviii; 5. ' ' f "%« Dcut/xx?, u, 12, 13, 14.
CHAP. IV. On tht 'Covenant of Grace.
mouth, the Lord Jefus, and llialt believe in thine heart
that God raifed him from the dead, thou flialt be faved.Vf
5. In the preaching of the gofpel, the covenant of
grace is propofed, and the ble flings it contains are offer
ed to all to whom it comes, upon their believing and
heartily approving the way of falvation therein propofed.
For all who thus comply, come up to the condition of
the covenant, on their part, and confequently are inter-
efled in all the promifes of it.
. The atonement and righteoufnefs of Chrift, is fuiiicient
for the juftification and falvationof all them who believe,
t>e they ever fo many, even all the human race. There
fore, the offer of falvation is made to all, without excep
tion, and promifed to all who believe, or willingly em
brace the offer, to which they are invited and command
ed. The direction and command is to preach the gof
pel to all nations, to every creature. But this cannot be
done if the bleflings of the covenant of grace be not of
fered to all, even pardon, j unification and falvation, who
are willing to receive them. For it is no gofpel, no good
news, to thofe to whom this oifer and invitation cannot
be made. The gofpel cannot be preached to the devils,
becaufe the offer of falvation cannot be made to them,
on any condition whatfoever : And if there be any of
mankind to whom this offer may not be made, the gofpel
can no more be preached to them, than to the fallen
angels.
The gofpel may be preached, and all the bleffings of
the covenant of grace be offered to thofe who are not
willing to accept of the offer, and never will believe the
report, and be faved. It is contrary to all reafon and
common fenfe, to fay, that no good thing can be offered
to him who is not, and never can be perfuaded to be
willing to accept it; that his rejecting the thing of
fered, renders it no offer to him, and annihilates the
On, tTit Covenant of Grace. PART II.
good will. arid kindnefs of him .who rrjade. tl>e offer :—
Therefore,1 that 'there1 can be no goodnefs manifefted or
cxercifed, in making an offer of thegreatelt good, to him
who does not receive it j.iand; there is really nothing, of
fered. But all this is implied in faying, that falvation by
.Ghrift cannot be offered to thofe'wjio by .rejecting him,
lhall not.be fav'ed, but perifh forever.
It is known to God, that forae to whom -the gofpel is
preached, and falvation by.. (Thrift offered, will reject it,
and who they are who will do fp, arid confequently fail
of falvation. But if their refufing the offer, be. confident
•with their having it really made to them ; then the know
ledge that they will refufe tp.accept it, cannot render the
offer lefs real and fi>ncere.
But that the bleffings of the covenant. of grace are
offered to. al]> without exception ; and all to whom the
gofpei comes, are'inyited and commanded to repent and
believe, is as evident and certain a truth, as*. any contained
in the Bible. t . When, Chrift fent his difciples to preach,
he directed them to fay. to all,,/' Repenty.for the kingdom
of heaven is at hand." " And they went out and preach
ed, that men ihould repent."* And they offered peace
and falvation to. every perfon in the houies, into which
they entered. t And Chrift. himfelf " preached the gof
pel of the kingdom of God, faying, The time is fulfilled,
•and the'kiugdom of God is at hand. Repent ,yey arid be
lieve thegofpd.^ And " Now God commandeth all men,
every where to;repent.'^ That is, to comply with the
condition. of the covenant qf grace, and be laved : For,
as has been fhovvn, repentance is put for the whole of
converfion, and implies faith, and is connected with par
don and falvation. Chriit fays, " He that rejefteth me,
andreceivethnotmy wordsyhathonethatjudgeth him.'>€H
None can rejctt him, to whom he is not offered. There*
fore
* Mark vi. 12. f Luke x. 5.
% Mark i. 14, 15. ^ Acts xvii. 30. q John xii, 48.
lV. On the Covenant of Grace.
fore he, with a]l his benefits, is offered to all who' hear
the gofpel. The Apoftle Paul, offered falvation to all:
who were prefent and heard him preach in a fynagogu'e
of the Jews, " Men and brethren, children of the {lock
of Abraham, and whofoever among you feareth God,
(that is, all who are not of the flock of -Abraham, but
profelytes from other nations) to you is' the word of this
Talvation Tent."* And when the jews contradicted him,
and blafphemed, He and Barnabas (aid to them, " It was
neccfTary that the word of God fhould nrft have beeri
fpo'ken to you : But feeing ye put it from you, and judge
yourfelves unworthy of everlafling life, lo, we turn to the
Gentiles. "f But to quote any more of this kind, is
needlcfs : And not fo much would have been offered on
this head, were it not that there are fome who think that
falvation by Chnfl cannot be offered to any but to thofe
who are elected, and (hall believe, and be faved. And
as no man can know who they are, fo as certainly to dif-
tinguifh them from others, falvation cannot be offered to
any, on any condition or terms whatever. How contrary
this notion is both to the fcripture, and to reafbn, and how
inconfifterit with preaching the gofper to any, will appear
from the obfervatiqns which have been now made.
IMPROVE M E N T.
HOW great is the privilege, which all enjoy, who live
under the gofpel ! Salvation is fent unto them, and laid
at their feet, and Chrift is waiting for their acceptance,
(landing at the door, arid knocking for admittance. —
Plow amazing, how inconceivably great is their folly,
madnefs and guilt, who reject this, mofl benevolent coun-
Tcl of God.againfl themfelves, and perifh by flighting this
offer, and defpiiing the Redeemer !
How
- * Afts xiii. 26. f verfe 46.
to8 flit Difpcnfation of the P.ART II.
How fafe and happy are they who lay hold of this
covenant of grace ! By infinite wifdorn it is formed and
Juited to the (late and circumftances of man, and con
tains every thing he can want to eternity. They niay e(-
poufe the language of St. Paul, " God hath faved us, and
called us with an holy calling, not according to our
works, but according to his own purpofe and grace, which
was given us in Chrift Jefus, before the world began."*
" Who fhall feparate us from the love of Chrift ? Neither
death nor life, nor angels, nor principalities, nor powers,
nor things prefent, nor things to come, nor height, nor
.depth, nor any other creature, fhall be able to feparate
us from the love of God, which. is in Chrift Jefus our
Lord/'f
* a Tim. i. 9. f Romans viii. 35, 38* 3^.
SEC T I O N IX.
The Manner of the Difpenfation cf the Covenant of
Grace y and the Preaching of the GofpeL
IN the conclufion of the preceding fe6tion, it has
been obferved and fhown, that the covenant of grace, is
to be exhibited and propofed to all men ; and that the
bleffings contained in it, to thofe who comply with it, are
to be freely offered to all to whom the gofpel is preach
ed ; which Jefus Chrift has commanded to be preached
to all nations, to every creature, that is, to all mankind.
Jt is now more particularly to be confidered, how this
is to be done , and what is implied in preaching the
gofpel.
IV. Covenant of Grace, &?c. 109
This fttbjeft may be ftated and illuftrated under the
following, particulars.
I. PREACHING the gofpel, implies a declaration of
the whole fyftem of truth and duty, contained in divine
revelation ; as all thefe are implied in the gofpel, and
have relation to the covenant of grace. Though fome
truths are more effential and important than others, and
the gofpel may be faid to be preached, while fome are
overlooked ; yet it cannot be fully preached, unlefs the
whole are brought into view ; and mufl be in a degree
defective, by oppofing and rejecting any revealed truth.
Therefore, to preach the gofpel, is to declare all the coun~
felof God, as the Apoftle Paul did.* Every doctrine re
vealed in the Bible, and every duty prefcribed, has a con
nection with the whole ; and all make but one confid
ent fyflem. The whole may be fummed up and epitom
ized, in a more general and comprehensive way, by ex-
prefsly mentioning only the leading and moft effential
truths contained in the gofpel, while others, though not
mentioned, are implied ; and every particular truth, and
branch of duty, may be more particularly brought into
view, and explained, as there is occafiori, and opportunity
offers ; in which the lo-ngefi life may be fpent in teaching,
and making advances in learning, and the knowledge of
the truth.
Some of the mod effential truths implied in the cove
nant of grace, or the gofpel, have been brought into view-
in the foregoing part of this work, and others are yet
to be corifidered, in their order and connection, together
with the duties which are included and enjoined. It ap
pears from what has been faid in the preceding chapters,
efpecially in that on the nature of faving faith, that there
is fuch order and connection in revealed truth, and fuch
dependence of one on another, that fome things mufl firft
be taught, underftood and believed, before others can be
brought
xx, *7,
no The . Difpcnjration of the PART II.
"brought into view, fo as to appear in their true light.' •
This may be iliuftrated by the following inftances, fome
of which have been already mentioned.
.The being of God, his attributes arid perfections;- in
which the divine character confifts, muft firft be undrf-
ftood and believed ; as this is the foundation of all re
ligious truth, fo that every other revealed doctrine de1-
petids wholly upon it. Confequently, a grofs miftake
refpccting the character of the Deity, will lead to error
through the whole fyllem of theology, and pervert th'e
gofpel. This knowledge of God is neceffary, in order
to know what is the nature of his moral government, and
the reafon and extent of his law, and the obligation un
der which men are to obey it. And a right conception
of the moral government and law of God, is neceffary, in
order to know what is the moral character and flate of
man, viz. wholly depraved and fmful, under the cu'rfe
and difpleafure of God, infinitely guilty and wretched,
according to the fentence of a moft righteous and good
law. All this muft be exhibited, underftood and be
lieved, before redemption by Chrift can be understood,
or come into view. Thofe truths are therefore implied
in the gofpel, and the covenant of grace ; and the gofpel
cannot be preached without exhibiting them in a true
and proper light. In the light of thefe truths, the way
is prepared to difcover, and fet before men, the defign
n-nd work of redemption ; the perfon, character, defign
and work of the Redeemer, and the grace and lalvation
opened in the gofpel ; -and to mow what is necelTary, «**
order to be faved by .Chrift, and in .what- this falvatioa ,
rpnfifls ; and what are the duties, . and promifes, and
threatnings, which are revealed in the Bible.
.
II. THE publishing of ihc covenant of grace, and
preaching the gofpel, does not difannul the law of Gocj,
or discharge men from duty and obedience ; but re-
enures
CHAP. IV. Covenant of -Grace ,.&c.
quires and demands obedience of all to -whom it ; is
preached.
The law is not in the leaft abated in the extent and
ftriftnefs of the precepts of it, by the 'gofpel. The obe
dience of Chrift does not difcharge any man, even thofe
who believe in him, from perfed obedience to the law of
God ; or free them in the leaft degree, from their obli
gations to be perfectly holy. " Chrift is the end of the
law for righteoufnefs to every one that believeth :" So
that he may be delivered from the curfe of the law, be
pardoned and juftified, cOnfiftent with the law, though
he has no perfonal righteoufnefs and obedience, which
anfwers the demands of it. But this does not remove
his ill defert in any degree, or take away, or leffen, his
obligation to obey the Jaw perfectly : And it remains as
much the meafure and rule of duty to him,, as ever it was.
And he is no farther holy, -or does any duty, than he con
forms to the law of God, and db.eys it, requiring him to
love God with all his heart, foul and ftrength, and his
neighbour as himfelf. Thus the preaching of the gofpel
does not make void the law; but eftablifties it.*
In this view, the law muft be exhibited in preaching
the gofpel, not only as neceifary to fliow the Tinner his
flate and character, and to lead him to underftartd the
gofpel, and to fee his need of Chrift, that he may be faved
by free grace ; but to fet before him what is, and ever will
be his duty, and the rule and meafure of his obedience ;
and that it may be known that the gofpel does not abate
his obligation to perfect obedience : But when underftood
in the full extent of it, carries this demand in it, and in-
creafes the obligation of believers to be perfectly holy ;
and cannot propofe any other or lower rule of duty.
The gofpel does indeed introduce hew obj efts,' : and
propofes and enjoins duties, which could have no exift-
ence, had there been no redemption for man. But thefe
duties,
* Rom. iii. 31,
The Diffcnfation of the PART II.
duties, which arife'from a difpenfation of the covenant of
grace, cannot be neglected without difobedience to the
original law of God ; which muft be confidered as inde
pendent of the gofpel, and antecedent to the apoftacy of
man. For the law which requires man to love God with
all his heart, binds him to comply with every inftitution,
propofal or offer, which God (hall make to him ; and to
obey every command, which he iliall reveal, be it what it
may: And not to comply with fuch inftitution, or not
to accept of any propofal or offer he (hall make ; and to
difobey any command of God, is difobedience to that
law. Confequently, fuch inftitutions, commands, or
offers of pardon and falvatiorr, do not difannul or abate
the law, but the contrary.
Though the gofpel confifts mod effentially in the free of
fer of mercy, on condition of a cordial acceptance ; yet
it neceflarily implies ami carries in this offer, an obliga-
and command to accept, the offer ; which acceptance,
taken in its full extent, implies and confifts in a perfect
conformity to the law of God; and every degree of com
pliance with the gofpel, is an equal degree of real holi-
nefs,or obedience to the divine law, as has been mown in
the ie&ion on the nature of faving faith. Though obe-
ence to the gofpel, or compliance with it, and acceptance
of the falvation which it offers, be a different form and
manner of the exercife of holinefs, which is, fo far, more
beautiful and excellent, than obedience to mere law, un
connected with the gofpel ; yet the former is of the fame
nature and kind with the latter, and confifts in loving
God with all the heart, and his neighbour as himfelf.
This ha$ been obferved, and explained in the above
mentioned feclion.
In the preaching of the gofpel, there is an offer of a
free pa*don, and complete redemption, to all who are
willing to comply with it ; but men are not at liberty to
reje£l it, without being accountable and held guilty for
fuch
CHAP. IV. Covenant of Grace, fi?c.
fuch conduct. They are required and commanded to
accept of the offer, and conform to the gofpel ; and that
upon the mod dreadful penalty for refufing to obey»^
Chriil himfelf required of all to whom he preached to
"Repent and believe the goipel ;" and he, and John,
who came before him, declared that he who believeth not
on the Son of God, is condemned ; that the wrath of
God abideth on him, and he lhall be damned.* The
Apoftle Paul lays, <c Now God commandeth all men,
every where, to repent :" And that in preaching the
gofpel, he " Taught publicly, and from hou-fe to houfe,
teflifying, (that is, urging and requiring) both to the
Jews, and alfo to the Greeks, repentance toward God,
and faith toward our Lord Jefus ChriuV't He who
truly repents and believes the gofpel, and fo really em
braces it, and complies with the covenant of grace, though
in an imperfect and low, even the lowed degree, is inter-
efted in the promifes of the covenant, and (hall be faved,
though he do not come up to all that is required, at
iirft, and to a perfect compliance with the gofpel ; and he
will not come to a full and perfect compliance, and con**
formity to the covenant, until he is perfectly holy : For
every degree of moral depravity, or all fin, is opposition,
to the goipel.
Believers are not under the law, but under grace, — •
By grace they are pardoned, and delivered from the curfe
of the law : And it is not by the righteoufnefs of the lau^
or obedience to it, that they obtain pardon and the favour of
God, and are made heirs of eternal life ; but by the atone
ment and righteoufnefs of Chrift ; and all this comes to
them, as a free gift by fovereign grace. Neverthelefs,
they are not without law to God, but under the Jaw to
Chrift j and their obligations toperfrft. obedience do not
ceafe, but are greatly increafed ; and all their chridiari
exercifes
* Mark xvi. 16. John iii. 18, 36. f Afts xvii. 30, xx, w.
VOL. II. I
114 2'/K Difpcnfation of iht PART II.
exercifes and life, and the whole of their duty, confift in
"keeping the commandments of God ;'* even thole two
commandments, on which hang all the law and the pro-
phets> " Thou lhalt love the Lord thy God with all thy
heart, and with all thy foal, and with all thy mind. Thou
ihalt love thy neighbour as thyfelf."* And they do
not arrive to the full and moft perfect character of chrif-
tians, of the redeemed by Chrift, nor are in the higheft
and moft complete fenfe united to Chrift, until they are
perfeclly conformed to this law ; which never takes place
in any inflance while in the body, in this life.
III. IN preaching the gofpel to Tinners, nothing is
required or propofed, to be done by them, which is fhort
of repentance and faith in Chrift, or which does not im
ply this, in order to their obtaining falvation.
This is implied in the preceding obfervations ; and the
contrary is really inconftftent with them. In preaching
the gofpel, falvation is freely offered to all who will ac
cept of it-- and men are in-vited and commanded to do
this, and inevitable deftruclion is denounced againft
them who refute, and negleft the offered falvation. But
a cordial acceptance of falvation, implies repentance and
faith in Chrift, which is a conformity and obedience to
the law of God, fo far as it takes place, and the exercife
of real holinefs. If in the difpenfation of the gofpel, it
were propo-ftd to Gnners to do fomething, and they were
Tequired to do it, which does not imply obedience to the
law of God, nor acceptance of falvation, and which they
may do, confiftent with their continuing enemies to God?
and to rejeft. the offered falvation with their whole heart,
it would be really to drop and lay afide all which the law
requires, and fo make it void, and to fubftitute fomething
in place of it, which ftands in direcl; contradiction to it j
even as contrary as fin is ta holinefs. The command to
lova
* Matth. xxii. 37, 39. i Cor. vii. 19. ix. zn
CHAP. IV. Covenant of Grace> &c. 115]
love God, cannot make that a duty in which there is no
love to God ; but the exercife of enmity againft him. And
to require this, or any thing like it, as a duty, is to make
void, and even oppofe this command.
But as the contrary to this has been pra&ifed by many
in preaching the gofpel, by exhorting and urging finners
to do that which does not imply repentance and faith, or
a cordial acceptance of the gofpel offer ; but is confident
with their continuing impenitent, and rejecting and haU
ing Chrift and the gofpel, and living in total difobedience
to the law of God, requiring them to love him with all
their hearts ; and doing that which is confident with all
this, has been urged as their duty ; and a fet of duties,,
and acourfe of obedience, have been prefcribed for fuch
impenitent finners, to be done by them, while they conti
nue impenitent enemies to Chrift and the gofpel : And
fince there have been a difference of opinion, and not a
little difpute on this point, of late years, efpecially in
New-England ; it is thought proper to attend to this
fubje61: more particularly in this feftion ; hoping that
fomething may be faid which may ferve to give light,
and eftablifh the truth. A careful attention to the fol- ,
lowing particulars, confidered together, and brought into
one collected view, with their natural and juft confe-
quences, may help to decide this point.
FIRST. MAN is naturally, and while unrenewed, in
a flate of total moral depravity. His mind, his heart, is
enmity againft God, and his law : This is the nature and
tenour of all his moral exercifes, while he continues an
impenitent (inner, and rejects the gofpeL
This will now be taken for granted, as the evidence of
it has been already given, and it is fo abundantly aiTerted
in fcripture.* The confequencc from this is, that im-
1 2 penitent,
* Part I. Chap. VIII,
2i6? TXtf Difpenfation of the PART IL
penitent, unrenewed finners, do no good thing, no, not
one of them, but are in all their moral conduct, wholly
difobedient : Therefore, they cannot be exhorted and
commanded to do, what they actually do, while impeni
tent, without being exhorted and commanded to do that
which is unreafonable, wrong, and forbidden in the divine
Jaw ; and fuch a command would be very abfurd, unrea
fonable, and wrong. Therefore, it is certain, no fuch
command can be found in the Bible ; and no man has a
light to form and give fuch commands ; or to imagine
that impendent Cnners, while they continue fuch, ever
do any duty, or any thing, as God requires it. God
commands all men every where, to repent and believe the
gofpeL If at the fame time, he fhould direct and com*
rnand them to do any thing, while they continue impen
itent, and in unbelief,, and which implies difobedience to
his command to repent ; would not one command (land
in direct contradiction to the other ; and the latter be at
lealt an implicit annulling or fufpending the former, and
an allowance to- live for a time, at leaft, in impenitence
•and unbelief ?
SECOND. THE moral depravity of men, and their ob-
flinacy in impenitence and rebellion, however great and
fhong, does not in the lead remove, or abate their obli
gations to repent, believe, and obey the divine commands ;.
or afford any excufe for their difobedience, or extenuate
the criminality of it. This has alfo been corifidered in
the former part of this work* — and is indeed a felfevident
proportion, as the contrary is a plain contradiction. It
follows, from this propofition, that the moral depravity
of man, and the oppofition of his heart to repentance,,
however total and flrong, is no reafon why any thing
Ihort of true repentance, mould be recommended to him.,
and
* PAH I. Chap. VItt,
CHAP. IV. Covenant of Grace, &c.
and required of him, as his duty ; but is rather a reafon
againfl it, as fuch propofal and requirement, would im
ply an excufe for continuing impenitent, becaufe they
have fuch a ftrong averfion from it • and that repentance
is not their immediate duty ; as fomething elfe which is
confiflent with fuch averfion, and with total impenitence^
is fubflituted in the room of repentance. And it is p re
lume d no one would have thought of prefcribing impeni
tent, unbelieving duty, to finful men, which is confident
with their total oppoution of heart, to God, and his law,
to Chriil and the gofpei, had he believed the above pro.
political, and kept k properly in view : And that it will
appear to thofe who properly attend to this fubje6r., and
the manner in which it has been treated, that they who
plead for a fet of dudes to be done by men, while impeni
tent unbelievers, and without conformity of heart to the
law of God, or the gofpei, do really fuppofe that the
moral depravity of man is attended with an inability to
repent and embrace the gofpei, which does, in fome de
gree at leaft, excufe him for not repenting immediately :
And if their minds were wholly freed from this notion,
they would no longer contend for fuch duties, or imagine
they could have any exiflence.
It may be proper to obferve here, that from the par
ticulars now mentioned, with the arguments from them,
if they be juft, it appears that it would be inconfiftent
with what has been already advanced in this fyftem, to
admit that the gofpei enjoins or propofcs any duty that
does not imply repentance, as it has been afferted, as im
portant, fundamental truths, that man is totally deprav
ed ; and yet this does not diminiih his obligation to repent
and embrace the gofpei, and even to be perfectly holy ;
or afford the leaft excufe for one (in : And that there is
no duty which does not imply conformity of heart to the
law of God.
13
Ti8 The Dtfpenfation of the PART II.
THIRD. ALL the law, and commands of God, refpe6l
the heart or will ; and there is no obedience to any com
mand, or any moral agency, in which the will is not con
cerned and aftive : And no obedience or duty is done
by any man, if his heart be not obedient, and comformed
to the command. There is no virtue or vice, or any
morality, in external actions, any farther than they are
connected with the will, as the production and fruit of
that. And whatever is the production and fruit of a
vicious heart, or will, acting from tmreafonable and bad
motives, and fora wrong and forbidden end, is not duty,
but fin, whether it be in words or actions, or whatever it
rnay be ; and whatever be the appearance of it in the
fight of men, who cannot fee the heart. This is fo plain
a cafe, and the irrefiftible dictate of the feelings and
common fenfe of mankind in general, that it is needlefs to
try to prove it, or fay any thing more to illuftrate it.
From this it follows, that whatever is faid, or done, in
external aclions, by a perfon who is wholly impenitent,
and with a wicked, difobedient heart, is not duty, but fin.
Therefore, it is certain, that God never commands any
siian to do any thing fo ; and with a difobedient, impeni
tent heart. And when only an external a£Hon, is men
tioned, and commanded, the command has refpecl to the
heart, and requires the aclion to be done in obedience to
him ; and not in impenitence and difobedience. There
fore, no man has a right to direct finners to any thing as
duty, and as commanded by God, with an impenitent,
difobedient heart ; or to flatter him that he may do
fome duty, while he continues wholly impenitent, and
wicked.
FOURTH. THE fcripture does not afford any fuppoit
to the opinion that finners are required to do dpty, which
they may do while they continue impenitent, as nothing
is
CHAI>. IV. Covenant 'of Grace, &c.
is there required as duty,, which does not: imply 'repent
ance ; but the contrary. Whenever Tinners are there*
addreMed, and called upon, to do, they -are commanded
to repent and believe the gofpel, or to do that which im-*-
plies this, and a real conformity of heart to the moral
law of God.
If finners were to be directed and commanded, in
preaching the gofpel, to do fbme duty, in order to be iav-*-
ed, which is not repentance, nor implies any love to God,
or acceptance of Chrift, mod certainly Jefus and his
Apofil.es, would have done this, and fome inftances of
K, at leaft, would have been recorded. But as there is
not one .inftance of this, nor the lead hint of it ; but
many in fiances of the contrary, is not fuch a notion and
praclice wholly without any warrant ? When the ApoC*
ties were applied to, with the ferious, important queftion,
What (hall we do ? They anfwer, " Repent, and believe
on the Lord Jefus Chrift."* And this was agreeable to
the example and command of Chrift : In preaching the
gofpel of the kingdom of God, faying, " Repent ye, and
believe the gofpel. "t He commanded his difciples to
•go forth, and call on men to repent. And when he gave
commiflion to the Apoftles to preach the gofpel, he di
rected them to preach repentance and remiffion of fin,
in his name. J
When the young ruler came to Chrift, and alked him
what he fhould do, that he might inherit eternal life ?
Jefus did not direct him to do any thing lower than keep
ing the commandments, and that which implied love to
him ; even to fell all that he had, and give it to the poor,
and come and follow him. This was mod contrary to
the reigning difpofition of his heart, and Chrift knew he
was not willing to comply with it; and he went away
forrowful. Why did not Chrift dire 61 him to fomething
I 4 lower,
* A£b ii. 38. xvi, 31. f Mark i. 14, 15. $ Luke xiv. 47.
The Difpcnfation of the PART 11,
lower, which h« might do confident with his reigning
luft, and his continuing an impenitent (inner ? If it were
proper to give fuch direction to any (inner on earth, was
it not fo in this in fiance ? Why was he not told, that
though he could not now find in his heart to forfake all
for Chrift,and heaven ; yet he might do fome, yea, much
duty, which would bring him nearer to heaven, and might
ifTue in that happy event ; even that which is confiRent
with an impenitent, worldly mind, which it was poffibie
with God only to remove ?
Therefore, fince there is no in (la nee tp.be found in
icripture, of directing and requiring . finners to do that as
their duty, which is confident with continuing impeni
tent ; but whenever they are addreHed, they are exhort
ed and commanded to repent, or to do that which implies
repentance, and love, and fubmiflion to God ; this ferves
to confirm the reafons which have been given under
the preceding particulars, to prove that impenitent fin-
xiers do no duty ; and that nothing which does not imply
repentance, can reafonably be propofed or required of
them as their duty, in preaching the gofpel to them. — -
Jr> not the invariable cofidu6l of Chrift and his Apoftles
iufficient to decide this mat,ter ? May not their example
be fafely followed ? Is is it not wrong, and even prefump-
tuous to deviate from it, and prefcribe to men, as their
duty, that which they never mentioned in their addrefs
to finners,*
FIFTH.
* Some have mentioned the following paflages, and fome others, as
clireftions and calls to finners to do what is there commanded, while they
continue impenitent, and in a ftate of fin. " Strive to enter in at the
fb"ait gate. Labour not for the meat which perifheth, but lor that which
endnreth unto everlafting life, &c." But it has been obferved, by thofe
who have attended to thefe paflages, and others, which have been adduced
to the fame purpofe, that when properly confidered w-ith the context,
and other parts of fcripture, they do not appear to direct to duties, to be
by finners, while they continue impenitent j but imply tho(e obedi
ent
CTIAF. IV. Covenant of 'Grace, G'cl
FIFTH. TEACHING finners, that while they continue
impenitent, they do no duty, nothing that God requires
of them, and that he commands them to repent and em
brace the gofpel ; and that they can have no excufe for
not doing it immediately, has no tendency to remove or
difcourage their attention to the things of the gofpel,
which relate to their falvation, and to make them care-
lefs and fecure in their fins ; but it has a contrary ten
dency, viz. to awaken their attention, and to promote
their convidion, concern and engagednefs of mind, to
obtain the falvation of their fouls.
In preaching the gofpel to them, they are to be told
what is their flate and character, how guilty they are,
and wholly inexcufable in their fins ; how infinitely
dreadful and dangerous their fituation is. The gofpel
is to be opened and explained to them, and what is ne-
ceffary in order to their obtaining the falvation, which is
therein offered to finners : And they are to be called
upon to repent and embrace the gofpel as their fir ft and
immediate duty ; far the neglect and refufal of whicb^
they can have no poflible excufe ; but it is a moft ag
gravated and dungerous fin. The motives and encour
agement to embrace the gofpel, are to be fet before them ;
and the promifes to all who comply are to be urged ;
and the awful-threatnings to all who refufe, and continue
in their impenitence, denounced. " He that believeth,
lhall be faved; but he that believeth not, fhall be damned."
Surely nothing can be thought of or devifed, that
would be better fuited than this, to arreft and awaken the
attention
ent exercifes of b*art, which are connected with falvation. No com
mand or direction which is to be found in fcripture, can reafonably be
underflood as prefcribing only that which finners are to do, and may do,
while impenitent and difobedient ; unlefs it be exprefsiy (aid that they
are to do it, and may do what is commanded, wliHc fuch.. It may be pre-
fumed, no fuch paflage of fcripture will ever be produced, as it would
appear to com ra<JTcl the .reft of the Bi'farlr, and to be even a contradiaioa
The Difpenjation of the
attention of finners ; and give them the grcatcd uneafi-
nefs and concern, in a view of the wretched, dangerous
iituation in xvhich they are, while they continue impen
itent reje&ers of the great falvation. And it is impof-
fible that any perfon (hould go on, carelefs and eafy in
fin, who Co believes and realizes thefe truths, as to make
the deep impredion on his mind, which they are fuited to
produce. This has been proved by fa6l and experiment
in thoufands of inflances. By fuch preaching, a great
and general awakening and concern was fpread through
the nation of the Jews, under the miniftry of John the
Baptift ; and many prelTed into the kingdom of heaven.
He laid before them their fin and danger, and called up
on them to repent and fly from the wrath to come ; and
prefcribed no duty or doings fhort of this, of which we
have the leaft intimation. The Apoftles preached after
the fame tenor, and were fucceeded in being the inftru-
mehts"of awakening and converting many thousands.
Three thoufand were awakened and converted in ctae
day, and nnder one fermon, preached by the A jibRle
Peter, in which he propofed nothing to them as duty, to
be done by them, fhort of repentance and believing on
Chrifl. This he inculcated as their next and immediate
duty.
The doctrine, that impenitent finners do no duty, and
confequently nothing is required of them as duty, to be
done by them, while they continue impenitent, is liable
to be abufed by men ; and no doubt has been preverted
and abufed to bad purpofes ; as the gofpel itfelf, and
every truth contained in it, has been, by men of cor
rupt minds. But this is not the leaft evidence, that it is
•not an important, revealed truth. It has been faid, that
according to this, nothing is required of impenitent Tin
ners,1 and they have nothing to do. Since they have no
heart to repent, they have nothing to do ; they will
therefore
CHAP. IV. Covenant of Gracey &e. 123.
therefore not concern themfelves about religion or falva-
tion, nor pay any attention to thefe things. And fome,
perhaps many, are profefling to pra&ice upon this, and
to neglect all attention to religion, and concern about it ;
and to indulge themfelves in a courfe of vice, under the
notion that nothing is required of them, which they have
a heart to do ; and therefore there is no encouragement
to attend to the gofpel, or any advantage in it.
What has been juft now obferved, is a fuHicient con
futation of fuch a fentiment and praclice. It appears
that there is enough to be faid to finners ; and how
much is required of them, even more than they are dif-
pofed to do. And are they to be wholly exctifcd j and
is nothing to be required of them, becaufe they are not
willing to do it ? They are to be warned, and called up
on to repent, whether they will hear, or whether they
will forbear. Thus the prophets were ordered to do ;
and thus did John the Baptift, Child and his Apoftles,
And by attending on them, many were convinced end per-
fuaded, and found a heart difpofed to repent and obey.
And there is no encouragement to hope for falvation in
any other way.
It is contrary to the plain dictates of reafon and fcrip-
ture, to fuppofe, that men may not be required and com
manded by God, to do that which they are not willing to
do, and when it is certain they will not comply with the
command, unlefs God fhall give them a heart to obey,
make them willing by his power, and work in them to
will and to do it. He has a right to fpeak and com
mand, whether they have a heart to obey or not. If he
have not, there can be no law, moral government, or fin.
There are the following reafons for pointing out to
men their duty, and requiring them to repent and em
brace the gofpel, in order to be faved, though they be
now impenitent, and have no heart to comply ; and it
is
124 The Difpenfatlon of the PART II.
is certain they never will have, till God gives them a
new heart.
1. Becaufe this is their duty, and it is proper and
important that they fhouldbe told, and be made to know
v/hat is their duty : For,
2. If they know not what is their duty, and what is
neceflury for them to be and do, in order to be faved,
they cannot know what their ftate and chara&er is, whe
ther they be willing to comply with it or not ; and con-
fequently, will not know what obftinate, wicked hearts
they have, and what need they ftand in of fovereign
grace, to give them new hearts ; which is of the greatelt
importance to be known.
3. Becaufe they mufl fo far actually comply, 'as to
repent and obey the gofpel, or perifh. Therefore, as
they mud really do this, and it mufl be their own volun
tary a&, in order to be faved, it is proper and neceflary,
that they mould be made to know it, by requiring it of
them. And the gofpel cannot be preached in any other
way.
4. Becaufe in this way, finners are brought to repent
ance, and have a heart given them to embrace the gofpel.
As they could not be under advantages to do this, unlefs
the gofpel were preached to them, and they were called
upon to repent and believe ; fo men are brought to this in
no other way, and by no other mesns, but the preaching
of the gofpel : And under this, and when men enjoy the
gofpel, God opens the hearts of whom he pleafes, tore-
ceive the truths which are published, and to obey them,
as he opened the heart of Lydia to receive the gofpel
preached by Paul. When men are required to repent
and embrace the gofpel, it is not known to any man that
they will not have a heart, and be willing to comply, till
the experiment is made, and it appears that they con
tinue impenitent: And if they appear to remain impen
itent
CHAP. IV. Covenant of Grace, &c. 125
itent for a time, it is not known that they will not foon
come to repentance. God is under obligation to none,
and he gives a heart to repent, to thofe who live under
the gofpel, to whom he pleafes, and when and where he
fees fit. But it appears that all have not fuch an heart
given them. The gofpel is preached to many, who per-
fevere in rejecting it, and perifh more dreadfully, than if
they had never heard of it. It is made a favour of death
unto.death to them.* Therefore^
». '
5. Many important ends are anfwered by preaching
the gofpel to them who never have a heart to repent and
embrace it ; by which they have falvation freely offer
ed to them, and they are required to hear and obey.
This is necefTary, in order to preach the gofpel to any ;
for none knows but God, who will repent and accept o£
the falvation which is offered, till the trial is made, and
the offer is made to all who hear it ; and no diflinclioti
can be made, till men diflinguifh themfelves, by believ
ing, or rejecting the gofpel. This is alfo neceffary in
order fully to exprefs and ihow the free grace exhibited
in the gofpel. By this are difcpvered the exceeding
obflinacy and wickednefs of man, in his rejecting fuch a
kind offer of pardon and falvation, and his great ill defert ;
and it will greatly illuftrate the juftice and propriety of
his eternal punifhment. And the diflinguifh ing, fover-
eign grace of God, to thofe who embrace the gofpel, and
are faved, will hereby be fet in a more clear and affecting
light, than otherwife it could be. — And many other im
portant ends will be doubtlefs anfwered, which are not
now thought of by man.
SIXTH. TEACHING men that they may do that
which is their duty, and what God requires them to do,
while they continue impenitent, and in an unconverted
ftate,
* 2 Cor. ii. i$ 1 6.
The Difpenfation of the PART IL
flate, appears to have a bad influence many ways, and
tenda to delude them, and prevent their embracing the
gofpel.
This tends to deceive them, with refpeft to their own
true charafte r, and make them to think much better of
themfelves, than they ought to think ; and to overlook
the exceeding obftinacy and wickednefs of their own
hearts ; and that there is no good thing in them, and
they are wholly undone and loft in themfelves : And
therefore tends to prevent their underftSnding the gofpel,
and coming to Chrift, who came to feek and to fave thofe
only who are loft.
Men, through the natural pride of their hearts, are
difpofed to Ihut their eyes againft that light which
difcovers their evil deeds, and lays open the total depravi
ty and wickednefs of their hearts ; and are therefore
ready to lay hold on any thing which oppofes, and tends
to {hut out this light. And fo long as they are told, and
believe they are doing forne duty, they will think they
have fome good thing in their hearts, and do that which
is pleafing to God ; and will naturally, and even necef-
fanly rely upon it, as in fome degree, at leaft, recom
mending them to the favour of God, which will effectual
ly prevent their coming to Chrift, as poor and wretched,
blind and naked.
And this way of teaching finners, has a natural and
urong tendency to lead them to think and feel, that they
have fome excufe for not repenting and believing on
Chrift ; and that they are not blameable for this, nor can
it reafonably be required of them. Tor while they are
directed to do forne things as duty, which are confident
with impenitence, and are exprefsly told they are to be
done by unrenewed finners, antecedent to their repent
ance, and embracing the gofpel, they are naturally led to
think, there is fuch difficulty in the latter, to which they
find
CHAP. IV. Covenant of Gract> &c. 127
find no heart or inclination, that they are not obliged to
repent immediately ; and that their duty confifts chiefly^
if not wholly, in waiting on God, for a heart to repent
and embrace the gofpel : And in this way, they continue
blind to their greateft fin, and which is the chief aggra
vation of all their fins, viz. unbelief / and imagine they
are doing their duty, and waiting on God for his blefling,
with an impenitent, rebellious heart, and while they are
" abominable difobedient, and unto every good work
reprobate !"
It has been obferved, that it is probable, duties -to be
done by impenitent, unconverted finners, while they con
tinue fuch, would never have been thought of and urged>
had not an opinion been entertained, that they are under
an inability to repent and believe on Chrift, which does
excufe them, in fome meafure, at lead, for continuing
impenitent, and unconverted. From this apprehenfion
and fentiment, ftnners have not been called upon to re
pent and embrace the gofpel immediately ; but to do
fome lower duties, which do not imply repentance, or
renovation of heart ; which are required as the inftru-
mental duties^ in order to obtain faving mercies ; and
which they may and can do, while unconverted ; and
therefore can have no excufe for negledling them. And
this appears to be confirmed by facl. Moft, if not all of
thofe, who have pled for fuch duties, and rnve prefcrib-
ed them to finners, to be done by them, as unconverted
and impenitent, have, at the fame time, either exprefsly
or implicitly reprefented them as under fuch an inability
to perform duties in a holy manner, which does, at leaft,
in fome meafure excufe, and does not wholly confift in
their having no defire or inclination to repent, and op-
pofition of hean, to it ; but that there is, in their cafe, a
cannot^ independent of a will not ; and that the latter is
therefore diftfoft from the former ; and that the former
kind
128 The Difpcnfation of the PART II.
kind of inability does excufe, as it certainly muft, fo far
as it does not confift wholly in the evil inclination of the
will, and is independent of it. And from this opinion,
many public teachers, and authors, have not called on
finners and required of them, to repent immediately ;
but have direded them to do many duties, while they
continue unconverted ; or at leaft have infilled chiefly
on the latter, as they confider them able to do the latter,
though they cannot do the former.
This appears to be one great and chief mean of pro
moting, confirming and fpreading far and wide the doc
trine, that (inners are under an inability to repent and
believe on Chrift, which is a good excufe for neglecting
it, and living in an unconverted Hate. Hence, when
they are, in fcripture language, called upon to repent,
and accept of offered mercy, it is common for them to
fay, they cannot do this, and offer it as an excufe for their
not turning to God, and embracing the gofpel. And as
this is a fentiment fo agreeable to the hearts of finners,
as it excufes their impenitence, and helps to (hield them
againft a true conviction of their criminality in continu
ing in an unconverted flate ; and leads them to think
they have fmcere and ftrong defires to be chriflians ; but
cannot, through fome infuperable difficulty, independent
of their will, which cannot be removed by their inclina*
tion and endeavours to do it ; they greedily imbibe it,
and are difpofed to hold it faft. So long as this fenti
ment is cordially embraced, it will prevent a true and
thorough conviction of their own character and Hate ;
and therefore, has a bad and dangerous tendency. —
It is an implicit denial of the total depravity of man ; and
mifreprefents the nature of the (inner* s moral depravity^
and inability to do that which is holy and good ; as if it
rendered him innocent and blamelef?, while he continues
unholy and difohedient,
Jefus
CHAP. IV. Covenant of Grace, &c. 129
Jefus Chrift, indeed, fays, " No man can come to me,
except the Father, who hath fent me, draw him."* And
it is abundantly declared in the fcripture, that no man
will repent, and do what is required of him, unlefs his
heart be renewed by divine influence. But, at the fame
time, their negleft and refufal to hear and obeyj is repre-
fented as wholly their own fault ; and that their inability
is their crime^ confiding wholly in the inexcufable wick-
ednefs of their own hearts. And the requirement is not
laid afide or lowered, becaufe they are unwilling to obey ;
and fomething fhort of a compliance fubflituted in the
room of it. When Chrift fpake the words that have
been mentioned, the context fhows that he did not men
tion their inability as any excufe for their not coming to
him ; but considered ic as very criminal in them, and as
rather an evidence and aggravation of their wickednefs.
And he conftantly invited and required all to come to
him ; and told them their inability confided in the flrong
and fixed oppofition of their hearts to it. He faid, " Ye
will not come to me, that ye might have life." We do
not find him faying, Since ye are not able to come tome,
I will prefcribe to you fome other duty, which you may
and mufl do, while you refufe to come to me, and have
fuch a Itrong oppofition of heart to me, that you cannot
come. Nor has any. one yet been able to difcover any
duty enjoined by him, which men may do with a heart
which is wholly in oppofition to him.
It is now left to the reader to judge, whether the par
ticulars which have been here mentioned, confidered in
their connexion and confequences, do not prove the
truth of the proportion to which they relate ; and make
it evident, that in preaching the gofpel, nothing is pro*,
pofed and enjoined as duty, to be done by men, which
is confident with their rejecting the offers of it, and con
tinuing iii'penitent.
SECTION
* John vi. 44. If
VOL. II. K
P erf ever anct of PART I L
SECTION X.
all true Believers y do perfevere in Faith and
Holinefs, to the End of Life, and cannot fail of
Eternal Salvation.
J. H E doctrine of the perfeverance, and final fal-
vation of all who believe in Chrift, and are once inter-
efted in the covenant of grace, has been repeatedly
brought into view, efpecially in the three preceding fec-
tions. It has been afierted, or often fuppofed, in what
has been faid on faith, juftification, and the covenant of
grace ; and fome fcriptures have been mentioned, which
do fuppofe and aflert it. But it is proper that this point
fhould be more particularly confidered and explained,
and the evidence of the truth of it, be fet in as clear, and
convincing light as may be.
Indeed, this doctrine is fo connected with the other
doctrines which have been advanced in the foregoing
parts of this fyftem, and fo implied in them, or follows
from them, as a natural and undeniable confequence,
that they who underhand and believe them, will not he-
fitate about the truth of this. They only are difpofed
to deny, or doubt of the truth of this doctrine, and do
not fee the evidence of it in divine revelation, who do
not believe man, to be naturally fo totally corrupt, and
fo abfolutety dependent on God, for a new heart, and
every degree of holmefe, and for falvation ; and that all
this fo wholly depends on the decree and will of God, as
has been reprefented above : But imagine that the fal-.
v: 'ion
CHAP. IV. nil True Believers. 131
vation of men, depends on their free will and conduct,
independent of God, in fuch a manner and meafure,
that they turn the fcale in favour of their falvation, and
not God, by any powerful influence of his, which mall
determine whether they mall be faved or not. And
therefore, if they do now believe, and are .in favour with
God, it wholly depends on themfelves, and not on any
particular, determining influence of heaven, whether
they fhall perfevere or not, in faith and holinefs, to the
end of life ; confequently there is no fecurity againfl
their falling away, and perifliing. Therefore, if the doc-,
trines which have been advanced in this fyftem, have
been proved to be contained in the holy fcriptures ; and
confequently, that the fcheme juft mentioned, is erron
eous and unfcriptural, the doctrine now under confidera-
tion, will be admitted of courfe, without any difpute.
In order to explain this doctrine, and remove or obvi
ate miftakes and mifreprefentations refpe£ling it, and
flate the evidence of the truth of it, the following ob-
fervations muft be made.
1. That believers never will totally and finally fall
away, fo as to perifh, is not owing to the nature of true
grace, or any power or fufficiency in themfelves to per
fevere unto the end ; but this depends wholly on the
will, and conftant influence and energy of God, working
in them to will and to do. They are kept by the power
of God, through faith unto falvation. It is God, who
having begun a good work in them, will carry it on un
til the day of Jefus Chrift.* If the holy fpirit were
taken from the believer, and he left to hirnfelf to (land
or fall, he would immediately ceafe to be a believer, and
fall totally from a (late of grace.
2. The perfeverance of believers is confident with
their being fan&ified but in part ; and guilty of much
K 2 fin;
* Phil. i. 6,
132 The Perfeverance of PART II.
fin ; and even by furprife, and great temptations, of
particular grofs outward acts of fin. 'But they never
become totally corrupt and finful, as they were before,
and as all the unregenerate are ; and they do not fin
with their whole heart : They being born of God, do
not commit fin, in this fenfe, and as others do ; " for his
feed remaineth in them : And they cannot thus fin, be-
caufe they are born of God.*'* By falling into fin, they
may bring themfelves into great darknefs, and lofe all
ienfible evidence that they are born of God ; But their
faith and grace never wholly fails ; fo that they do not
fall from it totally; but this fpiritual life continues in
fome degree of it, at leafl, and it will fooner or later, and
will doubtlefs in ordinary cafes, very foon, kindle up in
renewed fenfible acts of repentance, faith and love.
Peter was an inftance of this ; by which this obfervation
is illuflrated.
3. The certain perfeverance of true faints in faith and
bolinefs, unto falvation, does not imply or fuppofe, that
they (hall be faved» whether they thus perfevere or not;
or that they fliall perfevere without per fevering. It
would be quite needlefs to obferve, that fucfi a palpable
contradiction is not implied in this doctrine, were il not
that forne have feemed to underftand it fo. They ob
ject to the doctrine; the tendency of it, to make thofe
who believe it, carelefs about a holy life, and to lead
them to indulge their lulls, and live in fin. There can
be no tendency in this doctrine to this, unlefs the certain.*
ty of the perfevcrance of believers in faith and holinefs,,
genders it needle fs to perfevere in faith and holinefs,
which is impoflible, as it is a contradiction in terms. If
true believers (hall perfevere in faith and holinefs ; then
fuch perfererance is absolutely neceffary to falvation,
and there is no other way to b$ laved ; and he is not a
true
* j John iii\9.
CHAP. IV. all True Believers.
true believer who does not thus pcrfevere. No doctrine
therefore, can more affert and eftablifh the importance
and neceflity of a careful and refolute perfeverance in
holy living, than this. And it affords the greateft en
couragement to the believer, to work out his own falva-
tion with fear ami trembling, while he relies upon the
promife and grace of God, to work in him, both to will
and to do.*
This leads to another obfervation.
4. The certain perfeverance of the faints, in faith and
holinefs, does not render their activity, conftant care and
exertions, ncedlefs, or fuppofe this unneceffary ; but the
contrary. It is their own perfeverance in faith and ho
linefs which is made certain ; they themfelves, therefore,
rnuft live by faith and in the practice of holinefs ; for they
cannot perlevere in any other way, but by a conftant at
tention to this matter, watching and praying, and work
ing out their own falvation with fear and trembling.
To neglect this, and to take a contrary courfe, is to draw
back unto perdition, and not to believe to the faving of
the fbul.f^ How abfurd is it then, fora perfon to fay, or
think, that fince his care and activity, in living a holy
life, "are "made certain, as neceflary in order to his fal
vation : therefore he will exercife no care and concern
about it, nor do any thing towards it, but the contrary !
It is very certain, that he who has a prevailing difpofi-
tion to think and feel thus, is not only guilty of grofs
contradiction, but is a flranger to true faith, and has
neither part nor lot in this matter. Therefore,
5. The doctrine of the certain perfeverance of be
lievers unto the end of life, is fo far from rendering the
ufe of means, and fetting motives before them, in order
to promote and effect, their living a life of faith ?,nd ho
linefs, unreasonable or needlefs, that all this is as irnpor-
K 3 taut
* Phil, ii, 12, 13. f Heb. x. 39.
J34 The Ptrfatrancs of PART II.
tant and neceflary, as if this doctrine were not true, and
their perfeverance were not made certain.
If God have promifed that all who are interefted in
the covenant of grace, ftali perfevere in a holy life, and
in this way be faved ; this fuppofes that they fhall be
tinder advantages, and have proper means ufed with
them, in order for this, and that they fhall have motives
conftantly fet before them, to induce and perfuade them
to obedience, and live a holy life ; and tp guard them a.
gainft the contrary. Hence the propriety and neceffity
ofalltheinftitutionsof thegofpel, directions, inflructions,
exhortations and commands, and the various and numer
ous motives, to furnim believers with proper means, and
to induce them to perfevere in their faith ; without
which, the intention and promife of God, that they fhall
perfevere, could not be effected in a proper, rational
way, confiftent with the nature of man.
How greatly miflaken are they then, who fuppofe, if
the perfeverance of believers be made certain in the cov
enant of grace, this would render all fuch means, mo
tives, exhortations, promifes and threatnings ufelefs and
unreafonable ! And becaufe thefe do take place, accord
ing to the word of God, they infer, that this doctrine
cannot be true !
6. This doctrine fuppofes perfeverance to the end of
life, in faith and holinefs, neceflary in order to falvation ;
that fuch only fhall be faved : Therefore, that they who
do not perfevere, will not be faved, but perifh ; whatever
good attainments, faith and holinefs they may appear to
have for a while ; and however confident they may be
that they fhall be faved.
If believers might be faved, without perfevering in
faith, to the end of life, there would be no need that
their perfeverance fhould be made fure ; and there
would be no propriety in promifing this, as fuch a great
privilege^
CHAP. IV. oil Trut Belitvcrt. 135
privilege, and as if it were, neceffary to falvation. It is
abundantly declared in fcripture, that they only who
overcome and keep the words of Chrift to the end, fhali
be laved. " He that continueth to the end fhall befaved.
If ye continue in rny word, then are ye my difciples in
deed. If a man abide not in me, he is cafl forth as a
branch, and is withered."* Thefe and many other dec
larations in the fcripture of the fame kind, are fo far from
being inconliftent with the do6lrine of the certain per-
feverance of all true believers, that the truth contained
in fuch palfages, is fuppofed, and implicitly afferted in
this doclrine.
It has been afked, why fuch declarations are made in
the fcripture, if no true believer does ever fail away ; but
certainly will continue to the end ?
The anfwer is at hand. They are made, becaufe it is
true that none can be faved, unlefs they perfevere ; and
it is proper and important, that this truth Ihould be
known, and kept in view, to prevent perfons flattering
themfelves, that they have been, and are true believers,
though they (it ftiil and do little or nothing, neglecling
the work of faith, and labour of love ; and though they
have fallen into a fettled courfe of apoftacy. And fuch
declarations, are fuited, and even neceflary, to diflin-
guifh true believers from others ; and to excite them to
care and watchfulnefs, left they fhould apoftatize ; and
to zeal and activity in obedience, and engagednefs to
perfevere in faith and holinefs, by a patient continuance
in well doing, feeking for glory, honour and immortality.
If any fay, that thefe declarations fuppofe that true
believers may fall away, and perim. ; and therefore arc
mconfiftent with the certain perfeverance of all fuch :
Anfwer. This is certainly a miftake. They neither
aiTert, nor fuppofe, any fuch thing. Every true believer
K 4 may
*Mat. x, 26. John viii. 31, xv. f,
13.6 The Perfeverance of PART II.
iriay perfevere to the end, conliflent with thefe declara
tions, and they may be the means of their perfevering. —
It is true, that he who does not perfevere, but draws back
and apoflatizes, fhall not be faved ; but it is equally true,
that all fuch never were true believers ; but their faith
was effentially different from true faith, and therefore*
only a temporary faith ; and this is difcovered by their
falling away. Therefore, the Apoftle John fays, of fuch
apoftates, <c They went out from us, but they were not
of us : For if they had been of us, they would no doubt
Jiave continued with us : But they went out, that they
might be made rnanife;!, that they were not all of us."*
Thefe declarations do indeed fuppofe, that perfons may
fet out and run well to appearance, for a time ; but after
that, when temptation comes, fall away, becaufe they had
#0 root in thernfelves, and never were true believers ;
and are fuited to dete6t fuch, and to warn and guard all
again ft apoftacy.
7. That the perfeverance of believers in holinefs to fal-
vation,isfecured to tbem in the covenant of grace, is abun
dantly afierted in divine revelation. A number of paf-
fages which exprefs or imply this doclrine, have already
been occafionally mentioned, in the foregoing fe&ions,
and it would fwell this fe&ion into a volume, to tranf-
cribe all the paflages of fcripture, which either exprefsly
aiTert, or imply the certain perfeverance and falvation of
all who once become truly pious : Only a few therefore.,
of the many, will be mentioned. Indeed, if there were
but one fentence in the Bible, which exprefsly, or even
implicitly aliened this dodrine, which is fo reafonable
and defirable, it would be a fuIEcient warrant to receive
iiy as an important truth.
The promifes fo often made to them who believe, that
they fliall be faved, do conneft falvation with the firft
aft
,4 i John ii. 1.
CHA-T. IV. all True Believers. 137
aft of faith, which fuppofes, as has been before obferved,
that true faith, is -always a perfevering faith ; which could
not be fo, were it not made fuch, by the promife of God
in the covenant of grace, by which he engages to the
believer, that his faith fliall never fail ; but that he fhall
perfevere in believing, fo that the end of his faith (hall be
the falvation of his foul. The Apoftle Peter gives this
account of the matter, and tells in what way, believers
perfevere unto falvation. Speaking to believers, he tells
them, That an inheritance, incorruptible, and undefikd,
and that fadeth not away, is referved in heaven for them,
who are kept by the power of God, through faith unto
falvation.* The certainty of the final falvation of every
one who believeth on him, is very particularly and ex-
prefsly afferted by Chrift, in the words following : " Ve
rily, verily, I fay unto you, he that heareth my word,
and believeth on him that fent me, hath everlafting life,
and fhall not come into condemnation ; but is palled
from death unto life."t The believer could not be faid
to have everlafling life, and to have already patted from
death unto life, fo as never again to fall into a ftate of
condemnation, unlefs falvation were made fure to him,
upon his flrft believing, and confequently perfeverance
in faith, unto falvation, in the covenant of grace, the
tenor of which is here expreiled by the Redeemer. Still
more exprefs and ftrong, if poffible, is the following dec
laration of his : " All that the Father giveth me, fhall
come to me; and him that cometh to me, / will in no
wife cfffl out. And this is the will of him that fent me,
that every one which feeth the Son, and believeth on
him, may have everlafting life ; and I will raife him up
at the laft day."+ And again he fays, cc My fheep hear
my voice, and I know them, and they follow me. And
J give unto them eternal life, and they fhall never perifh^
neither
* j Peter i, 4, 5. f John v, 2*. J John vi. 37, 4°<
138 The Perfcverance of PART IL
neither fliall any pluck them out of my hand. My Fa
ther, which gave them me, is greater than ail ; and none
is able to pluck them out of my Father's hand."* Agree
able to this, he prays the Father, that all who did then
believe him, and all that fhould believe to the end of the
world, might be kept fecure from falling away, and
perfevere in holinefs to eternal life. " Holy Father,
keep through thine own name, thofe whom thou haft
given me, that they may be one, as we are. I pray not
that thou fhouldft take them out of the world, but that
thou fhouldfl keep them from the evil. Sanctify them
through thy truth. Thy word is truth. Father, I will
that they alfo whom thou hafl given me, be with me,
where I arn ; that they may behold my glory, which
thou haft given me. Neither pray I for thefe alone, but
for them alfo who (hall believe on me through their
word."t
The Apoftle Paul afferts, that falvation and eternal
glory is connected with converfion and juftification, in
the following remarkable pafTage, in his letter to the
church at Rome ; where he traces the falvation of tin
ners, from the foundation to the topftone. We know
that all things work tpgether for good, to them that love
God, to them who are the called according to his pur-
pofe. For whom he did foreknow, he alfo did predefti-
nate, to be conformed to the image of his Son. More-
over, whom he did predeftinate, them he alfo called ;
and whom he called, them he alfo juftified : And whom
he juftified, them he alfo glorfied."+ From this he
goes on to the end of the chapter, to fhow the impoflibil-
ity, that any true chriftian, fhould be feparated from the
love of God and Chrift, and foperifh. The Apoftle
John fays to believers, " The anointing which ye have
received of him, abidcih in you : As the fame anointing
teacheth
* John x. 2j] 28, 29. f John xvii. £ Rom. viii. 28,
CHAP. IV. all True Believers. 13y%
^^1
teacheth you of all things, and is truth, and is no lie ; and
even as it hath taught you, yejhall abide in him."* By
the anointing is meant the Spirit of Chrift, which he pro-
mifed his difciples fhould be in them and abide with them
forever. " I will pray the Father, and he fhall give you
another Comforter, that he may abide with you forever ;
even the fpirit of truth, whom the world cannot receive,
becaufe it feeth him not, neither knoweth him ; but ye
know him> for he dwelleth in you, andjhall be inyou."\
Of the fame holy fpirit he fpeaks, in his difcourfe with
the woman of Samaria, when he fays, " Whofoever
drinketh of the water that I fhall give him fhall never
thirjl : But the water that I fhall give him, fliall be in
him a well of water, fpringing up into everlafting life."J
By this fpirit, believers are faid to be fealed to the day of
redemption. " Who hath alfo fealed us, and given the
earnejl of the fpirit in our hearts."^ To be fealed, is to
be fecured as the property of Chrift, and belonging to
him, and a certain token of complete redemption. The
earneji, is a part given, as a token and pledge that the
whole fhall be granted, even eternal life.
8t That all true believers in Chrift, fhould perfeverein
faith, and none of them perifh, is confident with all other
truths contained in divine revelation, and is really con
tained in many of them ; and this appears every way
proper and reafonable.
That this doclrine is not inconfiftcnt with any thing
contained in the fcripture, has been made evident; it is
hoped, from what has been briefly faid, in fome of the
above particulars, to obviate the objections which fome
have made to it, from not underftanding it, or the fcrip-
tures, on which they have grounded their objections.
And if man be fo wholly dependent on God for falva-
tion ;
* i John ii. 27'. -f- John xiv. 16, 17. J Chap. iv. 14.
^ 2 Cor. i. 3z. Eph. iv. 30,
P erf ever ance of PART IT.
tion ; fo that this muft be determined by his fovereign
will, as it has been made evident the fcripture reprefents
him to be ; and he is brought into a ftate of falvation, by
the fovereign, almighty influence of the divine Spirit,
giving him a new heart, and making him a new creature,
'by which he is brought into a fpiritual, vital union to
Chrift, and made a living member in his body, the
Church ; and is pardoned and jaftified for Chrift's fake ;
being, by this union, interefted in his atonement and
rightcoufnefs ; and is conftantly dependent on God for
every holy aft and right thought : Then it is unreafon-
able to fuppofe, that after God has done all this, of his
own fovereign will, and made the believer fo far meet to
be a partaker of the inheritance of the faints in light,
having delivered him from the power of darknefs, and
tranflated him into the kingdom of his dear Son ;* he
ihould relinquifh this work, and give him up to the pow
er of fm and fatan, and leave him to periih forever :
But on the contrary, it is mofl reafonable to conclude,
with the Apoftle Paul, and with him, c< Be confident of
this very thing, That he who hath begun fuch a good
work in him, will perform it until the day of Jefus
Chrift."t
IMPROVEMENT.
I. SEE how exaftly the blefTmgs and promifes of the
covenant of grace are fuited to the circumflances, and to
the heart of the believer ; and to exhibit and difplay
fovereign grace. He is abfolutely dependent on God
for holinefs, and pevfeverance in it, unto falvation ; he
feels himfelf infinitely unworthy of any favour, and with*
out flrength in himfelf. to do any good thing ; he is fur-
rounded with temptations and dangers ; and fatan, that
flrong and fubtle enemy, is feeking to deflroy him. He
would fink into defpair immediately, were it not for the
promifed
•Col. i. 12, 13. •)
CHAP. IV. all True Believers. 141
promifed power and grace of Jefus Chrift, who has
promifed he will never leave nor forfake them who trull
in him : But this gives him fufficient and full fupport,
and he acknowledges and admires the wifdom and grace
of this covenant, as everlafting, and ordered in the bed
manner, in all things, andfure ; and fays with David,
" This is all my falvation, and all my defire." He
knows this is no contrivance of man, no fiction, but an
important, glorious reality, which has a divine (lamp up
on it. He believes, and rejoices, in hope of the glory of
God.
II. WE hence learn, what encouragement the poor,
loft, infinitely guilty, and miferable fmner, has to come
to Chrift, and truft in him for every thing he can want*
Chrift enfures falvation, and perfection in hoiinefs, to
every one who will come to him ; and promifes he will
in no wife caft them out, or forfake them. He will be
their righteoufnefs, wifdom and ftrength. He will furn-
ifh them with the whole armour of God, and teach their
hands to war, and their fingers to fight, fuccefsfully
againft fin and the devil, and lead them on to complete
victory.
III. THIS doclrine affords fufficient encouragement
to the trembling believer, who knows his own weaknefs,
to make a public profeflion, and efpoufe the caufe of
Chrift before the world, and engage, by his grace and af-
fiftance, to ferve him, devoting himfelf to his intereft and
honour.
Some, who thought they were friends to Chrift, have
been afraid to make a public, chriftiari profeffion, left
they fhould fail away and difhonour him, by their finful
conduct. This is owing to their not well attending to
the promifes-of the covenant of grace. If they have a
heart
Concerning Believers PART II.
heart to devote themfelves to the fervice of Chrifl fin-
cerely, and choofe a holy life, in obedience to him, as
the greateft privilege and happinefs, they may fafely
truft in him for that afTiftance by which they may live a
holy life ; for he has promifed never to leave nor forfake
them, but that his grace fhall be fufficient for them.
SECTION XL
Concerning Believers AJJurance of Salvation.
JL HEY who deny the certain perfeverance of all
true believers, do of courfe, not believe it is poffible that
any man fhould be fare of his own falvation : And it is
certain, that the latter, would not be poffible, were the
former not true. But if the covenant of grace contain
a promife, that all who believe, (hall perfevere in faith
unto falvation ; fo that there is a certain connexion be
tween the firft aft of faith and falvation ; which has been
proved in the preceding fe6Hon ; then, if the believer
can know that he does now believe, he may infer, with
certainty, that he fliall be faved. He has jufi fo much
evidence, that he (hall be faved, as he has, that he is a
true believer, or is poffeiTed of any thing which implies
faving faith : And if he can be fure, that he has any
exercifes of this kind, he may be equally fure of final
falvation.
This fubjeft, may be explained, and the truth vindi
cated, by attending to the following particulars.
i. Affiirance of falvation, is not efifential to faving
faith ; or a pcrfon may believe in Jefus Chrift, and here
by be brought into a (late of falvation ; and yet not
know
CHAP. IV. djfarance of Salvation. 143
know that he does believe in Chrift, as they do who (hall
be faved.
Many have thought, that faving faith confifts in be
lieving that they (hall be faved ; that God loves them,,
and defigns to fave them, and Chrift died for them, &c.
or that this is, at leaft, implied in faith ; that it is in this
fenfe, an appropriating aftt taking falvation as their own,
knowing that it belongs to them, and that they fhall be
faved. But it has been fhown, in the feftion on the na
ture of faving faith, that fuch a notion of faith is not
agreeable to fcripture. Saving faith is a direct aft, be
lieving the gofpel to be true, approving of it, and receiv
ing Chrift as he is there offered. This may take place,
and a man be a real believer in Chrift, without any know
ledge or confcioufnefs, or even the leaft thought, that he
does believe, or that his exercifes are faving faith ; for
the latter confifts in reflex acts of the mind, in a view or
confcioufnefs of what does, or has taken place in his heart,
or what are the direct acts of it towards Chrift, &c. The
knowledge or aflurance, that we do believe, is a refkx
net of the mind, upon what has taken place in our hearts,
by which we obtain a knowledge that we have believed,
or dp now believe : So that alTurance of falvation, or that
we have faving faith, is confequent on our believing ;
and faving faith muft exift in the mind, and every thing
cffential to it muft take place, before we can be confcious
that we do believe, or have any knowledge of it, which
confifis in reflecting on thole acts of our hearts, which are
faving faith, or do imply it. Thefe are, therefore, two
diftinct things in their nature, and are not neceffarily
connected. A pcrfcn may have faving faith, and yet
not reflect upon the acts of his own heart,, fo as to know
or believe that they are thofe in which faith confifts.
Saving faith is an appropriating act in this fenfe ; it is
receiving Chrift as our faviour, taking falvation, as it is
offered,
144 Concerning Believers PARt II*
offered, arid laying hold of the covenant of gracey fo as
to infure all the bleflings of it, to ourfelves. But this
may be done without knowing that we do it, or thinking
that the exercifes of our minds, in which this confifts, are
of the nature of laving faith. This knowledge is ob
tained by reflecting upon our own exercifes, with difcern-
ing to fee of what kind they are ; and the latter is noc
neceffarily connected with the former, as has been now
obferved.
It is granted, that faving faith, even in the firft acls of
it, may be fo ftrong and clear, that it may be attended
with a confcioufnefs, and affurance, that the perfon does
believe, and fhall be faved ; fo that believing and affur
ance of falvation, may be both together, and connected,
in this refpeft j but (till they are two diftin6i things, and
confift in diflincl; a6ts of the mind ; and the latter is con-
fequent on the former ; though the believer may not
diflinguifh them, and not know that they are not one and
the fame ad.
2. Affurance of falvation, therefore, confifls in a per-
fon's confcioufnefs of the a6h of his own heart, that he
does believe in Chrift ; and knowing from intuition or ,
reflection, that lie has attained to thofe things which im
ply faving faith, and do accompany falvation, being
infallibly connected with it, by the promife of Goda in
the covenant of grace.
3. It is certain, from fact and experience, that perfons
may know what the exercifes of their own hearts are ;
and it is reafonable to fuppofe this may be the cafe in the
inftance before us. We do know what we love, and what
we hate, in many inftances at leaft ; and what kind of ex
ercifes we have, refpecting many objects with which we
are concerned, which are agreeable, and which are not fo.
We know we love fome perfons, and that others are Very
difagreeable to us. And no reafon can be given, why*
we
CHAP. IV. AJfurancc of Salvation. 145
we may not believe and be fure, that the gofpel k true, and
that Chrift is the Son of God, and be fopleafed with his
character, and the way of falvation by him, and have
fuch ftrong and fervent love to him, as that we may be
confcious that we have thefe exercifes, and be fure we
do believe, and love the Lord Jefus Chrift, in fmcerity
and truth. Peter, was fo confcious and fure that he lov
ed his Lord, from an intuitive view, and reflection on
the feelings and exercifes of his own heart, that he could
fay, with confidence, and great afTurance, cc Lord, thou
knoweft all things, thou knoweft that I love thee." And
it is very unreasonable to fuppofe, that no perfon can
have fuch conftant, flrong love to Chrift, as to be fure
he does love him, and has all thofe exercifes which are
implied in faith and love. Nothing can prevent this,
but the low degree and weaknefs of thefe exercifes, and
the ftrength and appearance of contrary exercifes, or
miftakes with regard to the nature and operation of
true grace.
4. It appears from fcripture, that many good men,
were in fa 61 affured of their falvation. Job fays, " I
know that my K.edeemer liveth, and that he fhall fland
at the latter day upon the earth. And though after my
Ikin, worms deftroy this body, yet in my flefti fhall I
fee God : Whom I fhall fee for myfelf, and mine eyes
fhall behold, and not another."* The Pfalmifl fays,
'* Thou (halt guide me with thy counfel, and afterward
receive me to 'glory. My flefh and my heart faileth ;
but God is the firength of rny heart, and my portion
forever. "t And it appears from the New Teftament,
that the ApoPdes, and many, if not the rnoft of the primi
tive chriftians, were fure that they fhould be faved. — -
The Apoftles fpeak in the language of affurance ; and
reprefent this to be common to believers of that day,
by
* Job xix. 25, 36, 27, f Pfal. hcxiii. *4> *£,
VOL, II. L
146 Concerning Believers PART II.
by ufmg fuch language in their name. The Apoflle
Paul fays, c< I know whom I have believed, and I am
perfuaded (or confident) that he is able to keep that
which I have committed unto him, againft that day.
I have fought a good fight, I have finilhed my courfe :
Henceforth, there is laid up for me, a crown of righteouf-
nefs, which the Lord, the righteous Judge, (hall give me,
at that day."* And he fpeaks of himfelf as fure of fal-
vation, in his letter to the church at Philippi. " I know
that this fhall turn to my falvation, through your prayer,
and the fupply of the Spirit of Jefus Chrift. To me to
live is Chrift, and to die is gain. I am in a flrait betwixt
two, having a defire to depart, and to be with Chrift,
which is far better."f And he ufes this language of
afTurance, when he fpeaks in the name of others, as well
as of himfelf. " We know, that if our earthly houfe of
this tabernacle were diflblved, we have a building of God,
a houfe, not made with hands, eternal in the heavens,
&c."J The Apoflle John, fpeaks the fame language,
ff We know, that we have patted from death to life, be-
caufe we love the brethren. We know, that we are of
God. And we know, that the Son of God, is come,
and hath given us an underflanding that we may know
him that is true : And we are in him that is true, even
in his Son Jefus Chrift. This is the true God, and
eternal life."§
Thus it appears from fcripture, that believers have
been in fact allured of their falvation : And therefore,
that it is poflible, that others, and even all believers, may
attain to this, in the fame way in which they obtained if,
viz. by arriving to fuch a degree of faith and chriftian
exercifes, as to produce a confcioufnefs, and certain
knowledge, that they have faith, or chriftian holinefs,
which is connected with falvation.
This
* 2 Tim. i. 12. iv. 7, 8. f Chap. i. 19, 21, 13.
t 2 Cor. v. i—S. ^ i John iii, 14. v. 19, 20,
GHAP. IV. dffurance of Salvation. 147
This leads to another particular.
5. There is no other way of obtaining this affurancej
but by having fuch high degrees of chriftian holinefs, in
aftual exercife ; and accompanied with fuch fpirituai
difcerning, as that it is feen and known by the perfori
who has it, to be real gofpel holinefs, or true, faving faith.
True grace, or holinefs", is in the nature of it, clearly dif-
tinguifhable from every thing which is not fo : And if it
be not diftinguifhed, by the believe^ and feen and known
to be what it is, it muft be owing either to the frnall
degree of it, fo that it cannot be difcerned, or to the want
of fpirituai light and difcerning, or both of them. And
indeed, it is always owing to both thefe, if they may be
confidered as diftinft things, which they really are not;
for they both go together, and are infeparable.* Holinefs
is itfelf, light and difcerning ; and the more there is of
this in the heart, and the flronger and more conftant the
exercifes of it are, the more the mind is illuminated, and
fees fpirituai things, more clearly ; and with greater cer
tainty difcerns and diftinguiflies between true grace, and
that which is not of that kind. Therefore, an increafe
of holinefs, magnifies the object, and renders it more
vifible, and eafy to be feen by the fpirituai eye, fo as to
be diftinguifhed from every thing elfe ; and at the fame
time, is the fpirituai eye, and increafes the fpirituai fight
and ability of difcerning, fo as more clearly and with
greater certainty to fee and diftinguifti truth from falfe-
hood. Therefore, in proportion to the degree of holi
nefs exercifed, other things being equal, there will be
evidence to the mind, that fuch are the exercifes of it, and
confequently that they are connected with falvation ;
L 2 and
* Though the exercife of holinefs, and fpirituai difcerning, are feveral
times mentioned diftinfUy, in this feftion, it is not intended that they
(hould be underftood as two really diftinft things. Holinefs, is fpirituai
!ight and difcerning ; and fpirituai light, is holinefs. See the Section on
Divine Illumination.
148 Concerning Believers PART II.
and they may rife to fuch a degree, and holinefsbe a6led
out in fuch ameafure and manner, as to be accompanied
with great and well grounded affurance, that it is real ho-
linefs, which is by the promifes of the covenant of grace
connected with falvation. Therefore, this is the way
which profeffing chriflians are exhorted to take, in order
to have and maintain, affurance of their falvation. —
" And we defire, that every one of you do fhow the fame
diligence, to the full affurance of hope, unto the end.
That ye be not flothful, but followers of them, who,
through faith and patience, inherit the promifes."* —
The " Affurance of Faith," is mentioned in this Epiftle,t
by which is meant, an affured belief of the truth of the
gofpel, which is expreffed in the following words, by
Peter. " We- believe, and arefure, that thou art the Chrift,
the Son of the living God."* The c.ffurancc of hope, is
an affured hope of falvation, which is the fame with affur
ance of their falvation. And the way to obtain this,
which is here propofed, is diligence and engagednefs in
the exercife and expreffion of love to Chrifl, and to his
people, in opposition to floth and negligence ; which is
the fame with the flrong and fruitful exercife of chrif-
tian grace. Therefore,
6. The believer is wholly dependent on God for af
furance of falvation. Believers are entirely dependent
on God for the lead degree of holincfs, as it is his fov-
ereign gift ; but they have a fpecial and peculiar favour
from him, xvho are brought to fuch a degree of holy ex-
erciie, and fpiritual difcerning, as to be affured that they
are born of God, are his children, and fhall inherit ever-
lading life. It is by the fpivit of God witneffing with
their fpirits, that they are brought to fee and know, they
are the children of God. This the fcripture declares.
cc The Spirit himfelf beareth witnefs with our fpirit,
that we are the children of God."§ This is done, not
by
* Heb. vi. II, 12. fChap. Xi22t J John vi, 69. ^ Rom. viii, 16,
CHAP. IV. Afurance of Salvation. 149
by any immediate fuggeftion, revelation or teflimony to
the believer, that he is a child of God, as fomehave feem-
ed to imagine; but by forming the heart to that degree
of holy affeftion, and fpi ritual difcerning, that the be
liever is able to look on this work of the fpirit, and know*
that he is born of the fpirit. Thus the fpirit of God
produces this evidence and witnefs in the heart of the
believer, that he is born of God, and gives that difcern
ing to him, that it becomes a witnefs to his fpirit, that
the fpirit of God is in him, and has formed him to holi-
nefs, by which he is become a child of God, and has the
fpirit of a child, difpofing him to look to God, as his
Almighty Friend and Father. What the Apoflle John
fays, amounts to the fame thing, and may ferve to illuf-
trate thefe words of St. Paul. " Hereby we know that he
abideth in us, by the fpirit which he hath given us.
Hereby know we, that we dwell in him, and he in us,
becaufe he hath given us of his fpirit."*
7. The affurance of falvation is not common to all
chrifiians; many never attain to it, and few, or none of
thofe who do, have it conftantly, without interruption.
This is not promifed to all believers in the covenant of
grace, as perfeverance is ; but is given, or withheld, as is
mod agreeable to infinite wifdom and goodnefs, and fo
as to anfwer the beft ends, and be moil for the glory of
God, the beft good of his Church, and of the individual
members of it. Affurance is moft common among them
who are called to diftinguifhed and eminent fervice and
fufferings in the cawfe of Chrift, as they feem to (land in
mod need of it, to fupport and animate them, in the
inidft of the greateft trials, dangers, and worldly evils.
Thus, affurance of the love of God, and eternal falvation,
feems to have been enjoyed, not only by the A po files,
L 3 but
* i John .Hi. 24. iv. 13. See Prcfideut Echvsrds, on Religion:
AfFeftions, Firft Edition, p. 125 — 133,
Concerning Believers PART IT,
but by chriftians in general, in their day, as they were
called to fuffering in a peculiar manner and degree, in
confequence of their becoming chriftians. And thofe
chriftians who have been called to the greateft labours
*and fuffe rings, in all ages fince, have appeared to have,
and exprefs, the greateft afTurance of their own falvation.
It has been common for martyrs, to go to the flake, or to
other moft cruel deaths, in the joyful affurance, that they
\vere going to heaven ; as ecclefiaftical hiftory abundantly
informs us. And in the times of the greateft fufferings
of the church of Chrift, chriftians have appeared to be
rnore generally allured of their intereft in the covenant
pf grace.
And this can be accounted for, from what has been
faid above ; for they who are called to extraordinary la
bour and fuffering in the caufe of Chrift, not only need
this fupport, more than others ; but their circumftances
are fuited to awaken their graces, and excite them to a
higher and ftronger degree of exercife, than common ;
by which they have clear evidence, that they have true
grace ; and God grants his fpirit to fuch, in uncommon
degrees, which is a witnefs within them, to their fpirit,
that they are the children of God. And often, when
chriftians are on a dying bed, and called to encounter
the king of terrors, and feel themfelves going into the
invifible world, they have a greater meafure of the holy
fpirit, and their faith, and every grace, are in a ftronger
and more fenfible exercife; and they are allured that
Chrift is their Saviour, and that they are paffing into a
ftate of perfe& holinefs, happinefs and glory.
There are different degrees of affurance, which differ
ent perfons may have, or the fame perfon, at different
times. In this imperfect ftate, none, perhaps, may be
properly faid to be perfeElly fure of their own falvation,
fo that there can be no addition to their affurance,, They
" are
CHAP. IV. Afurance of Salvation. 131
are not fo fure of falvation, as they will be, when they ac
tually arrive to heaven, and find themfelves in poffeflion
of it ; or as they are, who are now in heaven. And one
chriftian may properly be faid to have a Jlronger af-
furance than another, and the fame believer may have a
higher or greater degree of affurance, at one time, than
at another, when he may be faid to be fure. The dif-
ciples of Chrifl, fay to him, upon a particular occafion,
" Now are we fure that thou knoweft all things, and
needed not that any one mould afk thee : By this we
believe that thou earned forth from God/'* They
believed this before, and were fure that he knew all
things ; but now their faith, and aflurance, were flronger
and increafed.
Chriftians who are not affured of their being in a (late
of grace, but entertain a hope of it, may, and actually do,
have a flronger hope, or more hope, at one time, than
at another, according to the different degrees in which
their graces are in exercife, and as different feelings and
exercifes, in different circumflances, and on different oc-
cafions, take place. Sometimes their hope is affaulted
with great and overbearing doubts and fears, and they
hardly know, whether they have any hope or not ; and
are ready to conclude againfl themfelves, that all is wrong,
with refpe6l to them, and they are really in a gracelefs
(late. At other times their hope revives, and is ftronger,
and their doubts, in a great meafure, fubfide. And one
chriftian differs very much, in this refpeft, from another.
The hope of one is more ftrong and conflant ; and he
has not fo many doubts and fears, refpe&ing his flate :
Another is generally full of doubts, and his hope is weak^
and attended with great diffidence, and does not often
rife, fo as to expel his fears. This difference, is doubt-
lefs owing, in many inftances, to the flronger and more
L 4 conflant
* John xvi. 50.
352 Concerning Believers PART IL
conflanbexercife of chriftian holinefs in the former; he
having more grace, and with greater fervency of fpirit,
lives a watchful, prayerful life, and with more engaged-
nefs and conftancy, attends on all the duties of chriftian-
ity, than the latter.
But it is not always owing to the different degrees of
holineis, that perfons thus differ, in their hopes and con-
Iidence,refpe6ting their own chriftian character : But two
perfons, who have an equal degree of holinefs, may great
ly differ, as to their hope and confidence, of their being
real chriftians. This may arife partly, from their natur
al ternperarid difpolition ; partly from other caufes, fuch
as the manner of their education, and the inflruclions
under which they have lived; the habitual way of thirik-
u idch they have been led, by thofe with whom
they afi'bciate ; or the miftakes into which, one or the
other has fallen, about the nature and operation of true
holinefs : The ftrong, habitual propenuty of one, to look
i£ dark fide, and view and attend moft to the cor
ruption and evil propensity of the heart, and lefs to any
contrary exercifes ; being inclined to conclude againft,
r than in favour of himfelf : The other is of a con
trary difpolition, and looks more on the favourable fide,
makes the bed of what he fees in himfelf, and is not
uch difpofed to give way to doubts and fears, and
iuggeftions againft himfelf. Thefe and other things, and
cir cum fiances, may take place and be the caufe of the
difference mentioned, in two perfons equally holy ; yea,
lie who doubts the. moil of his being a real chriftian, may
have more grace than the other, who doubts lefs, fup-
pofmg they are both chriftians, as this difference does
not arife always^ from their different degrees of holinefs,
but from other caufes, fome of which have been men
tioned.
CHAP. IV. d/uranct of Sakuttion. 153
If he may be called an affured chridian, who rifes
above all doubts or fear, with refpect to his being a real
chndian, perhaps every believer has this afturance, at
fome ieafons in his life, either at his firft converfion, or
at other times. At lead, his mind is fo attentive to the
truths of the gofpel, and he is fo pieafed and delighted
with them, or with fome particular truths ; and he is fo
entertained with the divine character, and that of the
Redeemer, that he has no doubts or fears about his own
Rate ; and perhaps, for a while, thinks little or nothing
about himfelf ; and when he does, and reflects on his
own views and exercifes, he is raifed above all doubt,
whether he be in a (late of grace or not. But thefe views
and exercifes may foon vanifh, in a great meafure, out of
light, and ceafe to be fo ftrong and fenfible ; and his
doubts may arifeih as great flrength as ever, and greater;
and he call ail in quedion, and greatly fear he has been
deluded, and never known what true holinefs is.
And whatever be the degree of pofitive afiurance, to
which a chriftian may arife, above a being freed from all
doubts and fear?, refpecting his prefent date, and future
falvation ; yet it mud be imperfect, as has been obferved,
and he liable to change, and to lofe it, at any moment.
The mind of the bed chridian is not fo fixed, but it may
fluctuate like the waves of the fea. He is peculiarly fa
voured by God, indeed, who is enabled to maintain a
condant aflurance through a courfe of years, upon good
evidence. He mud be eminent in grace, and live in the
condant, drocg exercife of faith and love, and every
branch of chriftian holinefs. But we have abundant
reafon to conclude, this is not generally true of chridians.
Jn this imperfect date of temptation and trial, in which
the bed chridians, have fo much fin cleaving to them ;
if they rife at times above all doubts, and have great
afmrance^itdoesnot commonly continue, uninterrupted,
a
154 Concerning Believers PART IL
a long time, but often fubfides foon, and gives place to
darknefs and doubts. It being built on the fight and
knowledge of their holy exercifes, it mufl change and
fail, as they alter, and become lefs vifible and fenfible,
and the fenfible and ftrong exercife of corruption takes
place.
It rnufl be obferved, however, that the chriflian,
through a long courfe of experience, in which, after many
doubts refpetting his ftate, he has had frequent revivals
of his hope, and his doubts have often entirely fubfided ;
and his exercifes of grace have been fo ftrong and evi
dent, that he has had a great degree of aflurance ; may
hence be led to maintain a more fteady hope, and not
admit doubts of his having true grace, when the exercifes
of it are not fo vifible and fenfible, and much of the
contrary, appears in his heart. By long experience, he
has found, that though his faith and love have, at times,
been out of fight, and contrary exercifes of heart, have
taken place, and appeared, to an awful degree ; yet he
has, after this, frequently been revived, and his exercifes
of chriftian grace, have been fo ftrong and fenfible, that
all his doubts have vanifhed. Hence he is more ac
quainted with the life of a chriftian, and the nature of
iaving grace ; and learns that he may have true grace,
though it be not always fenfibly difcerned, and little or
nothing but contrary exercifes, are perceived ; and fo
does not give way to overbearing doubts, even at fuch
times ; but maintains his hope in a more fteady manner,
grounded on his paft experience. But he cannot, at fuch
feafons, when gracious exercifes are not actually perceiv
ed, and in fight, be ajjured, that he is a chriftian, and
fhould he continue long in this fituation, great doubts
and fears, muft arife.
8. Every believer would always have affurance that
he is a chriilian, and (hall be faved, were it not for the
imperfection
CHAP. IV. AJfurance of Salvation. 155
imperfe&ion and weaknefs of thofe exercifes in which
chriflianity confifts, and, which is really the fame, his
fmall degree of fpiritual difcerning ; and were there not
fo much fin, flupidity, and fpiritual blindnefs in his
heart.
The holinefs in which chriftianity confifts, is, in the
nature of it, diftinguifhable from every thing elfe, and
tends to difcover itfelf, in acting according to its own
nature. And nothing can prevent a fight of it, and
knowing that it is true holinefs, but want of attention
and difcerning, together with a fmall degree of it, and
that in a great meafure, hid and buried in the remaining
finful diforders of the heart, which render it, in a great
degree, flupid and blind to the things of the fpirit of
God. The rules and directions in the fcripture, are
plain and abundant, by which, true chriflian holinefs, is
defcribed in the exercifes of it, and diftinguifhed from
every thing, which is not holinefs : And the fpirit of
God, in producing, and maintaining grace in the heart of
a chriflian, bears witnefs, and produces evidence, that he is
a child of God ; and if it be not difcerned by his fpirit,
it mud be for the reafons juft mentioned. It therefore
follows, that were it not for thofe things mentioned, which
are in the way of it, every chriftian would have conftant
affurance, that he is a believer, and (hall be faved. Were
his graces in high and conftant exercife, and a£led out
in all proper ways ; and were his moral corruptions con-
iequently in a great meafure fubdued, and mortified, he
could not have a doubt, he muft be fure that he is a
friend to Chrift, and does moft cordially embrace the
gofpel ; and is interefted in that everlafting covenant,
that is ordered in all things and fure.
9. It is the duty of every chriftian, to have and main
tain a conftant affurance that he is a chriftian, and fhall
be faved ; and it is, therefore, wholly his fault, for which
he
156 Concerning Believers PART II.
he can have no excufe, if he be at a lofs, and doubts
whether he be a believer in Ch-rHt, or not.
This follows from what has been obferved under the
laft head.
For if it be the duty of chriflians to live in the conflanr,
vigorous exercife of every grace, and cleai difcerning of
fpiritual things, and mortify all their lufts ; with which
AiTu ranee is connected ; then it is their duty, conflantly
to have and maintain this affurance, and they cannot fail
of -it, unlefs they come vaftly fhort of their duty. It is
indeed their duty to be perfedily holy, and every thing
ihort of this, is fo far finful ; but the exercife of holinefs,
which is greatly fhort of perfection, is TuIBcient to allure
the chriiiian, that he is really holy, and fhali be faved.
It has been obferved above, that the believer is entirely
dependent on God, for every degree of holinefs, and
efpecially for that degree which is neceffary in order to
a well grounded affurance. But it cannot be inferred
from this, that it is not the duty of chriflians to be holy
to fuch a degree, as to render them fure they fhall be
faved ; unlefs fuch dependence on God, be inconfifient
with any poffible duty, or fin, which cannot be afferted,
confident with reafon, or the Bible. There is no truth
afferted more clearly and conflantly in the holy fcrip-
ture, than thefe two, viz. Man's entire dependence on
God for all moral good, or holinefs ; .and his obligation
to be holy, as God is holy ; that this is his duty, and all
negleci, and every thing in him, contrary to this, is his
crime. lie who denies either of thofe, does fo far re*
nounce the Bible.
I M P R O V E M E N T.
I. FROM what has been obferved, on this fubjec~r.,
we learn, that they embrace a great and dangerous delu-
iion, who think they are affured of falvation, without the
lead
CHAP. IV. Affiance of Salvation. 157
lea ft evidence, that they are fan&ified, in any degree, or
looking inwards to find any holy exercife ; and that to
build fuch affurance upon our gootl frames, and holy
exercifes of heart, is a low, kgal way of getting affurancea
and is not the proper a ffurance of a chriftian. That true
chriftian affurance, is built upon a more firm foundation,
upon Chrift, and the word and promife of God, and not
upon the uncertain and changeable feelings and impref-
fions of the heart.
If the affurance, for which they plead, and which they
think they have, be examined, it will appear to be built
on a fandy foundation, or rather upon nothing. To
whom is Chrift a Saviour, and to what are the promifes
of the gofpel made ? Chrift faves them who believe in
him, and them only ; and the promifes are made to a cer
tain character, to that faith in Chrift, which implies all
the branches of chriftian holinefs ; and to no perfon who
has not this character. And no man can have the leafb
evidence, or reafon to believe, that he has an intereft in
any of the promifes of the gofpel, or lhall be fayed by
Chrift; who has not that hoiinefs which is implied in
faving faith, andunlefs he has evidence of this, in his own,
mind, by feeing what paffes in his own heart, and what
are the exercifes of that. If affurance of falvation, be
not founded upon the knowledge of our own character,
it is built upon nothing, and is mere delufion.
II. WE learn that no perfon can have affurance of
falvation, from any thing, any circumftance or attain
ment, which is merely external. Real holinefs, or fane-
tification, is the only evidence that any one can have,
that he (hall be faved : But this confifts in the exercifes
of the heart, and not in any thing external, any farther
than it comes from the heart, and is an expreilion of what
takes place there. Men may make a profeffion of re
ligion ;
158 Concerning Believers PART II.
liglon ; attend on all the ordinances and inflitutions of
Chrift;; and their whole external behaviour may be re
gular and blamelefs in the fight of man ; they may be
juft and beneficent in their conduct to others; yet if all
this do not proceed from a holy difpofition and exercifes
of heart, it is no evidence that a man fhall be faved ;
and confidered as leparate from the heart, there is no
real chriftianity in it. This is decided by the Apoftle
Paul : " Though I fpeak with the tongues of men and
angels ; and though I beftow all my goods to feed the
poor ; and though I give my body to be burned, and
have not charity, it profiteth me nothing, and I am no
thing."* Men mud be acquainted with their own
hearts, and know of what nature their internal exercifes
are, in order to know whether they be chriftians or not.
Indeed, if men think their hearts are right and holy,
when their external conduct is not good, regulated by
the commands of Chrift, they deceive themfelves ; for
though a regular, and good external behaviour, be not
any certain evidence of holinefs of heart, yet the want
of this, and an irregular external conduct, is a good evi
dence that the heart is not right.
Too many feem to take all the evidence, hope and
confidence they, have, that they (hall be faved, from
fomething merely external, and foreign from any thing
in their hearts ; either becaufe God fmiles upon them,
and profpers them in his providence, or from their at
tending upon the external duties of religion ; their regu
lar external conduct, and the practice of juflice and
beneficence towards their fellow men ; and not living in
thofe vices, which many others practice. Such are
ill-angers to true religion, and are wholly deceived in their
hopes and expectations of the favour of God. Their
character is given by Chrift, in the Pharifee, who went
up to the temple to pray, and faid, " God, I thank thee5
that
* i Cor* xiii. i, a, 3.
CHAP. IV. Affurance of Salvation. 159
that I am not as other men are, extortioners, unjuft,
adulterers, or even as this publican. I fall twice in a
week, I give tithes of ail that I poiTefs."*
A chriftian may, indeed, have his hope and affurance
that he does love Chrift, ftrengthened by adhering to
his duty, and fteadily obeying him in his external con
duct, when called to that which is difficult, and in which
he muft greatly deny himfelf. When his grace is thus
tried, and does not fail, it is a farther and confirming
evidence, that he is, indeed, a true friend to Chrift ; but
in this, the motives and exercifes of his heart, are not out
of the queflion, or out of view ; but are by fuch trials,
brought into view, and his holinefs of heart, fhines out
more bright, and becomes more evident and vifible, not
only to others, but to his own confcience ; as gold fhines
more, and proves itfelf to be true gold, by being tried in
the fire. Thus Abraham's ready obedience to the divine
command, to offer his fon Ifaac, for a burnt offering,
was a confirming evidence that his heart was truly pious.
" And the Angel of the Lord, called unto him, out of
heaven, and faid, Now I know that thou feareft God,
feeing thou haft not withheld thy fon, thine only fon,
from me."t
III. FROM what has been obferved on this fubjecl:, we
learn, that they have no true affurance of their falvation,
but are deluded, who fay they have great and conftant
affurance of this, while they live carelefsly, and in many
refpe&s unbecoming chriftians. There are fuch, who
do not appear to be confcientious, humble, meek, watch
ful and prayerful chriftians, but the contrary ; who of
ten exprefs, with the greateft confidence, their abfolute
affurance of their own falvation. This is an evidence a-
gainft them, in the view of the judicious, that they do
not know what true religion is ; and they may reafonably
be
* Luke xviii. u, 12, f Gen. xxii. u, la.
t6o Concerning Believers PART IJ.
be confidered, as " Proud boafters, fpeaking great (wel
ling words of vanity/' And fome fpeak of their not
having a doubt of their being real chriflians, for a great
number of years; but have enjoyed full affurance of
their falvation all that time, in fuch a manner, and who
have appeared to live fuch lives, as to give reafon to con
clude they know not what true aflurance is. If a perfon
who has lived a life eminently devoted to God, and in
the conftant practice of all the duties of chriflianity,
fhiriing externally in good works, and all the graces of
our holy religion, mould, on proper occafions, humbly
and modeftly declare to his chriflian friends, that he
was raifed above all doubts about his flate, and had, for
a long time, enjoyed full affurance of his falvation, no
one would have reafon to call it in queilion. But when
they make high pretenfions to this, whole lives are in
no meafure aniwerable ; and make no proper appearance
of living in the conftant and lively exercife of true re
ligion, in a ftrift, confciencious, holy walk, they are to be
confidered as poor, miflaken, deluded creatures.
IV. WE learn that the believer's affurance of falva
tion, has no tendency to lead him to live a carelefs, un
godly life, but the contrary. It is not confident with
fuch a life. It necefTarily fuppofes, flrong, lively ex-
ercifes of holinefs, and zeal to live a holy life ; and
can continue no longer than thefe continue : When
ever his zeal for good works, abates, and is not perceived,
and careleffnefs and floth take place, the chriflian will
lofe his affurance, in a great degree at leafr, if he were be
fore allured that he was a chriflian ; and doubts will of
courfe arife. The affured chriflian, therefore, is the
moil lively, holy chriflian, and moil engaged to crucify
the flefh with the affeclions and lufls. And he fees
more clearly than others, or than he did before, the ne-
ccflity
CHAP. IV. Afurdnce of Salvation.
ceflity of perfevering in this way, not only in order to
maintain his affurance, but in order to be faved ; and
feels the great and peculiar obligations he is under, to
this, and to love Chrift and keep his commandments,
who has loved him, and given himfelf for him ; " That
he mould not hence forward, live unto himfelf, but un
to him who died for him and rofe again."* Every af-
fured chriftian, can efpoufe the language of an eminent;
ancient chriftian, who, when he had full affurance of faU
vation, faid : " I run, not as uncertainly : So fight I,
not as one that beateth the air : But I keep under my
body, and bring it into iubje&ion ; left that by any
means, when I have preached to others, I myfelf fhould
be acaft away."t
V. TH E doctrine of affurance, as- it has beefi now ft ate
ed, and explained, may affift perfons to determine whe
ther they be believers, or not, and point out the way to
obtain affurance that they are fuch.
i. The true believer defires no affurance of his falva-
tion, but that which has its foundation in holy exercifes,
and confifts in them, fo that the former cannot be obtain^
ed without the latter. Affurance of falvation would be
worth nothing to him, if he could have it, without holinefs,
or while he had no ftronger and more ferffible exercifes
of love to Chrift, &c. than he now has. He therefore
does not afk for fuch affurance, nor defire it. It pleafes
him, that affurance cannot be obtained in any other way,
than in the lively and fenfibleexercifeof holy affe6lion.
There are fome, who earneftly defire and long for af
furance that they fhall be faved, and feel, that if they
could obtain this, they fhould be happy, while holinefs
is not fo much the object of their defire and purfuit.
Thefe are not feeking the affurance which the chriftian
defires.,
* Gal.ii. 20. s Cor. v. 15. f i Cor. ix, 26, 27.
VOL. II. M
Concerning Believers A/urance, &c. PART If.
defires, nor can it be true affurance, or of any real worth,
were it obtained, without holinefs. Such affurance will
fatisfy a felfifhperton ; becaufe^ if he can be affured that
he (hall be happy, he cares for no more ; and in his idea
of happinefs, holinefs is not included. But not fo the
true believer.
2. From the preceding particular, it follows, that the
true believer, prizes holinefs more than affurance, and is
more concerned to obtain the former, th^-n the latter. —
To be conformed to Chrift, and obedient to him in all
things, earneftly and conftantly devoted to his fervice
and honour, and filled with flrong, benevolent love to
God, and to man ; is a thoufand times more the objecl:
of his defire, and prayer, than to be affured, that he mall
be faved. Therefore, he defires no other affurance of
falvation, than that which is implied in fuch holinefs, as
has been obferved. Indeed, the true chriflian, in the
exercife of holy affection, or difinterefled benevolence
to God and man, is feeking more important objects, and
events, than his own falvation, and they have the firft
place in his heart. He feeks firft the kingdom of God,
and his righteoufnefs.
On the contrary, the felfifh perfon, defires and feeks
his own peifonal intereft, his own happinefs, as the moft
i important and fupreriie good ; and if he can be affured
of his own happinefs, he has all he wants. Therefore,
when perfons prize and defire affurance of their own fal
vation, more than holinefs, it is a fign that they are not
true believers.
3. The true chriflian, can have joy and peace in be
lieving, or the joy of faith, without affurance of falvation.
The reafon of this has juft now been given, viz. that he
defires and feeks, and confequently places his happinefs
in better, greater and more important objects, than his
Own faivation. He rejoices in the truth. In the truths
contained
CHAP. IV. On the Doftrinc ofEU&ion. 163
contained in divine revelation, in the divine charafter,
in infinite wifdom, re&itude and goodnefs ; in the feli
city and glory of God ; in the chara&er of Chrift, and
the way of falvation for man, by him, &c.
The felfifh perfon, feeking nothing but his own inter-
eft and happinefs, can have no religious comfort and
joy, any farther than he thinks himfelf fure, or hopes
that he mall be faved. Therefore, his religious light and
darknefs, his trouble or comfort, arife wholly from, or
confift in his fears, that he is no chriftian, and fhall not
be faved ; and in his hope and confidence that God loves
him, and he fhall be faved. When this appears to be
true of any perfon, it is a fign he is no real chriftian.
4. The hope and confidence of the true believer, that
he is a chriflian, and fhall be faved, rifes and finks, accord
ing to the degree of holy exercife, in love to God, &c.
This has been illuflrated in this feclion. The hypocrite,
can enjoy his afTurance without any holinefs, or concern
about it.
Therefore, the only right way to obtain afiurance of
falvation, is to prefs forward in the exercife of holinefs,
in every branch of it, fo as to befenjibly a friend to Chrift,
and devoted to his honour and intereft.
SECTION XII.
On the DoStrine of "Election.
W HAT has been faid in the fourth chapter of the
fir ft part, on the decrees of God, includes and eftabliflies
the do6lrine of particular election • and this do6lrine has
been fuppofed, and in a meafure brought into view, a
M 2 number
a&4 On the DoSrine of Election. PART II.
number of times, in the foregoing fe&ions : But it is
thought expedient, and of importance, that it (hould be
more particularly confidered, explained, and vindicated.
And this will be moft properly done in the chapter on
the application of redemption, as this limits the applica
tion, and points out thefubje£h to whom it is effe&ually
applied, and who, in the iffue, receive the whole benefit
of redemption.
The doftrine of election imports, that God, in his eter
nal decree, by which he determined all his works, and
fixed every thing, and every event, that fhall take place
to eternity, has chofen a certain number of mankind, to
be redeemed, fixing on every particular perfon, whom
he will fave ; and giving up the reft to final impenitence,
and endlefs deftruflion.
This do6hinemay be explained, and the evidence of
the truth of it produced, by attending to the following
proportions.
I. MANKIND are entirely dependent on God, on his
determination, and fovereign mercy, for falvation. All
creatures depend on God for all the good they have. —
Their exiftence, and all their enjoyments, are the fruit o€
Jiis determination and appointment, which has made
the difference between one and another, in every refpe£L
But man is, in a peculiar fenfe and degree, dependent
on the fovereign will and pleafure of God, for falvation.
He is utterly loft in fin ; not only infinitely guilty, and
deferving to be deflroyed forever ; but wholly inclined
to rebellion, and fixed in a difpofition to oppofe God,
:n every method he can take, to recover and fave him,
unlefs his heart be renewed by almighty power and
grace ; to which favour, none have the lead claim, or
can have, but are infinitely unworthy of it. And when
the way was opened for the pardon and falvation of finful
man..
CHAP. IV. On the Dottrint of Eletiion. 165
man, by what ihe Mediator had done and fuffered, con
fident with the divine law and righteoufnefs ; yet none
could be faved, unlefs they be renewed by the fpirit of
God, and made willing in the day of his power. This
therefore depends on the determination and purpofe of
God ; and he " has mercy on whom he will have mercy,
and whom he will, he hardeneth." God being under
no obligation to fave any one of mankind, it mufl depend
on his fovereign will, whether any fhould be faved : And
if any, whether all, or only a part of mankind : And if
cnly fomeof them, how many, and the particular perfons
that fhould be the fubjects of this favour. This mud be
determined by God ; for there is no other being that has
a right to determine it, or that can do it ; and it is impofli.
ble that God fhould not determine it. He is infinitely
poweiful and wife, he knew what was befl to be done, and
it wholly depended on him to determine and do, that which
is on the whole, wifeft and befl. It belonged to him to de-
cideand fix every thing refpe&ingthis matter, "whowork-
ethall things according to the counfel of his own will."
II. IT is infinitely beft, and moft defirable, that this
fhould be determined by God. He only is infinitely
wife and good ; therefore, whatever he determines fhall
be done, and take place, is perfectly right, moft wife and
beft. It is therefore, infinitely defirable, that he fhould
order ever thing that takes place, and all events ; but
more efpecially thofe things that relate to the eternal ex-
iftence and endlefs happinefs or mifery of man, whether
any fhall be faved, or all loft ; and if only a part of man
kind be faved, how many, and what particular perfons,
lhall be included in this nnmber. This is a matter of
great importance, and not of indifference, whether this
perfon fhall be faved, rather than another, and it requires
infinite wifdom to determine it right, fo as to anfwer the
befl ends. Were any creature to determine it, in any
M 3 one
i66 On the Dottrine of Ehttion. PART II.
one inftance, efgecially, apoftate man, the event might
be undefirable, and of infinitely evil confequence. Were
man to decide it, independent of God, and were this
poffible, it would be mod undefirable and infinitely
dreadful to the wife and good ; and they rejoice that this
important affair, with all others, is in the hand of him
who is infinitely wife and good ; who has a right, and
to whom it belongs to decide the Hate of every man,
whether he fliall be faved, or not ; and that he has done
it, by an unalterable decree.
III. IT is certain from the fcripture, that God has
determined not to fave all mankind ; but only a part,
and a particular number of them. The Redeemer
himfelf has declared this exprefsly, and it is abundantly
alTerted in the Old Teftament, and in the New. A
number are to go away into everlafl ing punifhrhent, where
their worm dieth not, and the fire is unquenchable :
And the fmoke of their torment, fliall afcend up forever
and ever, &c. £c.* Had not God revealed this, it could
yict have been known what would be the event of re
demption, whether all will be faved, or not : But God
has made it known.
We are not told in the fcripture, the precife number
that fliall be faved; nor what proportion of mankind
iv ill be of this number ; but from what is revealed, re-
fpecling this matter, it is reafonable to fuppofe, that
many more will be faved, than 3 oft, perhaps lome thou-
fands to one.t But, be this as it may, we are certain
that the number that ihall be faved, is fixed, by infinite
wifdom and goodnefs, and every one of thefe is known
unto
* This has been particularly confidered, and proved, by a number of
authors. See Dr. Edwards, againft Dr. Chauncy. And an Inquiry con.
cerning the Future State of thofe who Die in their Sins.
f See Dr. Bellamy, on the Millennium. And the foremen tioned
Inquiry. Page 167, #c,
CHAP. IV. On the Dottrine of Ektfion. 167
unto Ggd, and their names are written in the book of
life, before the foundation of the world. We are alfp
certain, that it is not owing to the want of goodnefs in
God, or the infufEciency of the atonement and merit of
Chrift, that all mankind are not faved ; for the latter is
as fufficient to fave the whole human race, as part of
them, or one individual ; and the only reafon why all
are not faved, is, becaufe it is inconfident with infinite
wifdom and goodnefs ; .that is, it is not for the greatefl
general good. Infinite gqodnefs, in all cafes, and forever,
oppofes and forbids that to take place, which is not for
the greateft general good, be that what it may ; and ap
proves and effects that which will anfwer the bed ends,
and produce the greatefl good, in all cafes. We are as
certain of this, as we can be, that there is an infinitely
wife, good, and omnipotent Being. Therefore, fince
God has declared, that he has determined, not to fave all
mankind, we know that this is not confident with his
goodnefs ; that is, that it is not wife ft and befl, or, which
is the fame, it is not for the greateft good of the whole,
that all fhould be faved. God, does not delight in the
deftruclion of finners, in itfelf confidered, or for its
own fake ; and not one would be fufFered to perifh, if ifc
were confident with wifdom and goodnefs, to fave them
all ; or if this were confident with the glory of God, or
the greateft good of the univerfel Nothing can be more
certain, than that all will be faved, that can be faved by
omnipotence, clothed with infinite wifdom and good
nefs ; that is, that can be faved confident with thefe. —
What is inconfiftent with infinite wifdom and goodnefs,
cannot be done by a Beinginfinitely wife and good, though
omnipotent. It is morally impojjible ; for he cannot deny
himfelf, and a6l contrary to wifdom and gocdnefs. Any
man may be abfolutely fure that he {hall be faved, if it be
not inconfiftent with the goodnefs ofGod, to fave him, and,
M 4 in
168 On the DoSriniof Ehttion. PART II,
in this fenfe, impoflible ; or if it be confident with the
greateft glory of God, or the general good. And who,
in his fenfes ; that is, who that is wife and benevolent,
would defire to be faved, or could afk for the falvation
of any of his fellow men, unlefsthis might be confiftent
with the glory of God, and the greateft good of the
univerfe ?
As we know not what number of mankind can be
faved, confiftent with infinite wifdom and goodnefs, fo
we are utterly incapable of judging, what particular per-
Ibns can be faved, confiftent with thefe : But God has
determined this, without a poffibility of any miftake.
He knows what individuals of the human race can be
iaved, confiftent with his glory, and the greateft good of
his eternal kingdom ; and who cannot be faved confift
ent with this, and has determined, and does aft accord*
ingly. In this he a&s as a fovereign, as being under ob
ligation to none, or not to one, more than to another ;
but not arbitrarily, without any wifdom or reafon.
There is a good reafon, why one mould be faved rather
than another. There is a good reafon, why every one
of thole fhould be faved, who are, or fhall be faved ; and
•why every one of the reft fhould not be faved ; from the
different natural formation, or capacity, or the different
circum fiances, to us unknown, and undefcribable, which
render it wifeft and beft, moft for the glory of God, and
the good of his kingdom, that the former fhould be
faved, and the latter loft. This difference in circurn-
ftances, &c. originates in the divine decree, and is order^
cd by God, according to the infinitely wife counfel of
his own will ; but it is as real a difference, as if it had
not this origin.
JV. WE learn from the holy fcriptures, that a partic^
plar number of individuals are chofen from among man«
kind.
CHAP. IV. On Ike Dottrint of Elettion. 169
kind, on whom the divine love and fovereign grace are
to be difplayed, in their falvation.
Reafon teaches us, that this muft be fo, as has been
obferved ; for it muft be determined by God, and he
makes the diftin£lion between thofe who are faved, and
thofe who are loft, as it cannot be done by any one elfe ;
and if it were poflible, not to be determined by infinite
wifdom and goodnefs, it would be infinitely difagreeable
and dreadful to all the wife and good : And God deter
mines all his works, all he will do from eternity. Ac
cordingly the fcripture afierts this moft exprefsly and a-
bundantly, in the following paffages, and in many others,
which it will be needlefs to mention. The Redeemer
often fpeaks of thofe who were given to him by the Fa
ther, to be reedeemed and faved, as being a number fe-
le&ed from the reft of mankind ; and fays they (hall come
to him, and he will keep and fave them ; and his words
ftrongly imply, that they only (hall be faved ; and that
there never was a defign to fave any, but thofe who are
thus felecled and chofen, and given to him, to be faved
by him. Therefore he declares, that he does not pray
for the falvation of any, except thefe ele6l ones, who were
given to him. He fays, " Ail that the Father givcth me,
fhall come to me : And him that cometh to me, I will in
no wife caft out. And this is the Father's will which
hath fent me, that of all which he hath given me, I fhould
lofe nothing, but fhould raife it up again at the laft
day."* " I lay down my life for the fheep. And other
fheep I have which are not of this fold : Them alfo I
muft bring, and they fhall hear my voice ; and there
fhall be one fold, and one fhepherd. My fheep hear my
voice, and I know them, and they follow me : And I
give unto them eternal life ; and they fhall never perifli,
neither fhall any pluck them out of my hand, My Fa-*
then
* John vi. 37, 39,
170 On theDoSrine of Election. PART II.
ther, which gave them to me, is greater than all ; and none
is able to pluck them out of my Father's hand."* *' Fa
ther, glorify thy Son, that thy Son alia may glorify jthee;
as thou haft given him power over all flefh, that he
fhould give eternal life to as many as thou haft given him.
] pray not for the world ; but for them which thou haft
given me> for they are thine. And ail mine are thine,
and thine are mine, and I am glorified in them. Holy
Father, keep through thine own name, ihofe whom thou
hafl given me, that they may be one as we are. Father,
J 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."t Could the doctrine of election
be exprefled more fully and in a ftronger manner, by
any words whatever ? That a particular number, of man
kind, with every individual of that number, are chofen
and felefted from the reft, and in the covenant of re
demption given to Chri'ft, to be redeemed and laved by
him ; and that, thefe alone are to be laved ? Agreeably
to this, Chrift repeatedly (peaks of the cleft, whofe falva,
tion is fecured ; and for whole fake, he orders the great
events in the world. " And except that the Lord had
fbortened thofe days, no flefh fhould be faved : But for
the eletTs fake, whom he hath chofeny he hath Ihortened the
days. For falfe Chrifts and falfc prophets (hall rife, and
lhall fhow figns and wonders, to fedace, if it were poffible,
even the very elect. And then he (hall fend his angels,
and fhall gather together his ele£l> from the four winds." J
The Apoftle Paul, reprefents the falvation of the re-
deemed, as originating in the eternal purpofe of God, by
which they are felefied from others ; and who, in con-
fequerice of this choice and appointment, are faved.
<c We know that all things work together for good, to -
them that love God, to them who are the called, accord*
ing
* John x, 15, 16. 27, 28, 29. -j- John xvii. i, 3. 9, 10, n. ix.
| Mark xiii. ao, 22, 27.
CHAP. IV. On the Doftrine of Ekftlor:, 171
Ing to his purptfe. For whom he did foreknow, (that is,
whom he fixed upon, and chofe to falvation,) he alfo did
predeftinate, to be conformed to the image of his Son.
Moreover, whom he did predeftinate, them he alfo called :
And whom he called, them he alfo juftified : And whom
he juftified, them he alfo glorified. 'Who fhall lay any
thing to the charge of God's elect : It is God that juftifi-
eth*."* " For the children not being yet born, neither
having done any good or evil, that the purpofe of God,
according to election, might ftand, not of works, but of
him who calleth. For he faith to Mofes, I will have
mercy, on whom I will have mercy ; and I will have
compaflion on whom I will have compailion. There
fore, he hath mercy on whom he will have mercy, and
whom he will, he hardeneth."t
The doctrine of election, as flated above, is implied
in thefe laft words, and they are fufficient to prove it,
were there nothing more faid of it, in the Bible : For if
the will of God determines who (hall be the fubjects of
divine mercy, and^be faved, and who fhall not ; as is here
afierted ; then God determined from eternity, whom he
would fave, and whom he would not fave, and fixed
upon, and chofe a particular number of perfons, to be
the fubjects of his mercy, in their falvation, excluftve of
the reft of mankind -t for what God wills to do, he does
not begin to will to do it in time ; but his determinations
and will, refpecting all his works, are without beginning;
His will is unchangeable. " He is of one mind, and none
can turn him."
This Apoftle, brings the doctrine of election again into
view, and mod exprefsly aflerts it, in the following words,
cc God hath not call away his people which he foreknew. J
Even
* Rom. vi'ii. aS, 29, 30, 33. f Chap. ix. n, 15, 18.
$ The foreknowledge of God, is mentioned here, and in other places,
as implying his purpole and decree of election. See Afts ii. 23. xv. i§.
Rom. viii. 29, j Peter i, ?, The rea&n why this word is ufe<i
17-2 On the DcZrine of EhRion. PART II.
Even fo then, at this prefent time alfo, there is a remnant,
according to the election of grace. What then ? — Ifraei
hath not obtained that which he feeketh for ; but the
eleflion hath obtained it, and the reft were blinded."* —
And in his letter to the faints at Ephefus, he confiders
their election, or being chofen by God, before the foun
dation of the world ; that is, from eternity, by his eternal
purpofe and decree, as the fource and caufe of their be
coming chriflians, and of their falvation. " BiefTed be
I he God and Father of our Lord Jefus Chrift, who hath
Lletfed us with all fpiritual bleffings, in heavenly places,
in Chrift. According as he hath chef en us in him, before
the foundation of the world, that we fhould be holy and
without blame before him in love. Having predeftinat-
ed us unto the adoption of children by Jelus Chrift to
himfelf, according to the good pleafure of his wihV't —
He fpeaks the lame language in his letter to Timothy.
r< Who hath laved us, and called us with an holy calling,
not according to our works, but according to his own
purpofe and grace, which was given to us in Chrift Jefus,
before the world began. "J He alfo fays, " Therefore
I endure all i\\\i\g^forthefakeoftheele^ft that they may
obtain the falvation which is in Chrift Jefus, with eternal
glory. "§ The Apoftle had no expectation or defire of
the falvation of any but the cleft, whom God hath cho
fen to falvation, from eternity. Therefore, when he had
evidence that any perfon was a true believer and made
holy,
the divine determination, is becanfe the foreknowledge of God, does
receflarily imply his purpofe or decree, with refpeft to the thing fore
known ; for God foreknows what will be, only by determining what
(hall be. Therefore, foreknowledge and decrees cannot be feparated ;
for they imply each other, if they be pot one and the fame. *' Grotius,
as well as Beza, obferves, that Trpoyvcoen? muft here fignify decree ; and
Flfner has fhown, it has that fignification in approved Greek writers." —
Doddridge's Note on A6h ii. 23.
* Chap. xi. 2, 5; 7. <f Eph. i. 3, 4, 5.
% a Tim* i. 9. $ Chap* ii, 10,
CHAP. IV. On the Doff fine of Eleffio*. 173
holy, he confidered it as the confequence and fruit of
ele&ion, of his being chofen by God, from the beginning,
that is, from eternity. This is his language to the chrif-
tians at Theffalonica. " We are bound to give thanks
alway to God for you, brethren, beloved of the Lord,
becaufe God hath from the beginning chofen you to falvation^
through fan&ification of the fpirit, and belief of the
truth."*
The Apoftle Peter fets this matter in the fame light
with Paul, and confiders true chriftians, as ele&ed to this
privilege, and to eternal life, by the counfel and purpofe
of God, as the origin and foundation of all this good to
them. " Peter, an Apoftle of Jefus Chrift, to the
ftrangers fcattered throughout Pontus, Galatia, Cappa-
docia, Affia, and Bithynia, Elett according to the fore
knowledge of God the Father, through fan6hfication of
the fpirit, unto obedience, and fprinkling of the blood
of Jefus Chrift."t
Whoever well confiders thefe pajQTages of fcripture,
with others of the fame tenor, and obferves how confid
ent this doctrine is with the whole of the fcripture, which
reprefents man as loft in fin, and wholly dependent on
God for falvation ; and therefore, that their falvation
muft all originate in the fovereign purpofe and grace of
God ; and how confident this is with reafon, and that it
is indeed, impoffible, it mould be otherwife : Whoever
takes a proper view of all this, muft believe, and refl
fatisfied in the truth, that all the redeemed were chofen
to falvation, by the eternal purpofe of God, as the origin
and foundation of their falvation; and that they who
are not thus elected, do perifh in their fins. And he
who does not fee this doctrine plainly revealed in the
PJible>muft be fuppofed to read it with ftrong prejudices
againft the truth, or with very wrong and falfe concep
tions
* aThcff. ii. 13. f jPet. i. r> a.
174 ®n the -Doftrine of Elc&ion. PART IL
tions refpe&ing the fubje6l. To obviate and remove
thefe, is the defign of fome part of the following.
V. THE cleft are not chofen to falvation rather than
others, becaufe of any moral excellence in them, or out
of refpecl; to any forefeen faith and repentance ; or be
caufe their moral character is in any refpe£l better than
others. The difference between them and others, in
this refpecl, whenever it takes place, is the fruit and con-
fequence of their election, and not the ground and rea-
fon of it. All mankind are totally finful, wholly lofl
and undone, in themfelves, infinitely guilty and illde^
ferving. And all muft periih forever, were it not for elect
ing grace ; were they not fele&ed from the reft, and
given to the Redeemer, to be faved by him, and fo made
vefTels of mercy, prepared unto glory. This is abund
antly declared in fcripture. This is ftrongly aflerted
in a paffage which has been mentioned. " For the chil
dren being not yet born, neither having done any good
or evil, that the purpofe of God, according to election,
might ftand, not^ of works, but of him that calleth." In
their election, they are predeftinated to be conformed to
Chrift, in true holinefs, and not becaufe it is forefeen
they will, of their own accord, be holy, and chofen to
falvation for the fake of this. They are elected, through
fan&ification of the fpirit unto obedience. Sanftification
and obedience, are the confequence of their election,
and the privilege to which they are chofen ; and not
that out of regard to which they are chofen to falvation.
The Apoftle tells the elect at Ephefus, that ekaing love
found them dead in trefpafies and fins, as fmful as others,
and as much the children of wrath. " But God, who is
rich in mercy, for the great love wherewith he loved us>
even when we were dead in fins, hath quickened us to
gether with Chrift. By grace are ye faved, through
faith ;
CHAP. IV, On the Doftrin of Ekftwn. 175
faith ; and that not of yourfelies, it is the gift of God.
Not of works, left any man ftould boaft. For we are
his workmanfhip, created in Chrift Jefus, unto good
works, which God hath before ordained, that we fhould
walk in them."* Election is edo&rine of grace ; it is
therefore called " The eleclioi of grace." '* Even fo
then at this prefent time alfo, tiere is a remnant accord
ing to the e7?ffion of grace. Aid if by grace, then it is
no more of works : Otherwife grace is no more grace. But
if it be of works, then it is no Tiore grace : Otherwife
work is no more work."t
VI. THE cleft are not chofen to falvation, without
holinefs and obedience, or whether they be holy, and
obey Chrift, or not. This is afferted in the paffages
which have been quoted. Thofe who are chofen to
falvation, are predeftinated, or ordained, to be conformed
to Chrift. They are elected to falvation, through fane-
tification of the fpirit, unto obedience. Holinefs, is part
of the falvation to which they are elected, and they can
not be faved without it, which confifts in activity and
obedience. Therefore, no perfon can have any evidence
that he is elected, in any other way, but by making it
evident that he is holy and obedient.
This therefore detects the great miftake and delufion,
in which they are, who fay, if they be elected, they fhali
be faved, let them do what they will, and live and die in
a courfe of allowed fin. No propofition can be more
falfe than this : It is as contrary to the truth, as it would
be for a man to fay, if it be appointed that I mould live
feven years, I ftiall live, though I die tomorrow. Or
if it be appointed that I fhall go to fuch a city, I fhali
go, though I do not go, and never move out of the place
in which I now am.
This
* Eph. ii. i— lo. f Rom. xj« 5^ 6,
176 On the Dofrinc of EkSion. PART II.
This doctrine, therefo e, affords no encouragement to
fin, or to be indifferent ;nd carelefs about holinefs, obe
dience and favation : Fcr this is as certainly the road to
hell, if continued in, as if .there were none elected to
falvation ; and holinefl, and care, watchfulnefs, and
diligence, in active obedience, are as reasonable, import
ant, and neceffary, as if tlis doctrine were not true.
VII. THE ufe of proper means, is as neceffary, in order
to the falvation of the deft, as it would be, were none
elected to falvation. As none are elected to falvation,
without holinefs, or whether they be holy or not, becaufe
this is a contradiction, and impoffible ; fo none can ex-
ercife holinefs, and be obedient, without means ; for this is
as great a contradiction as the other ; for it is the fame,
as to fuppofe that a perfon may be holy and obedient,
without knowledge, attention, and activity ; or without
holinefs and obedience. Means are as neceffary, in or
der to convert and fave the cleft, and their perfevering
in holinefs, as they would be if they were not elected.
This is illuftrated in the ftory of the fhipwreck of
Paul, and thofe.with him. They were all elected to be
faved from being loft at fea, and to arrive fafe on fhore.
God had determined this in their favour, and revealed it
to Paul, and he had publifhed it to them who were with
him in the (hip. Yet when the feamen were about to
leave the fhip, who only had fkill to manage it, " Paul
faid to the Centurion, and to the foldiers, except thefe a-
bide in the fhip, ye cannot be faved.''* They were e-
lected to that falvation, and it was hereby made fure to
them ; but this did not render means, and their activity
ufelefs, for they were elected to be faved in this way,
and in no other ; and therefore, their falvation was not
polTible in any other way. And if the Centurion had
laid to Paul, " If we are elected to be faved, though the
feamen
* A£b xxvii. 1.
CHAP. IV. On the Dotfrine of Eltftion.
feamen leave the (hip, or if we ufe no means to get to
the land, and take no care or thought about it, and
though every one of us do what he can, or what he
pleafe, to drown himfelf, and all the reft," he would have
fpoken contrary to reafon and truth.
And there is as much encouragement to ufe means for the
falvation of finners, as if there were none elected to falva-
tion,and much more : For there would indeed be no encou
ragement to ufe any means, or to do any thing, for the fal
vation of any one, if none were elected to be faved : For
if that were true, there would be no falvation for any.
St. Paul, therefore, took his encouragement to travel
round the world and preach, and go through great la
bours and fufferings, from the doclrine of election, that
he might be the means of faving fome of the elecl. He
fays, " Therefore, I endure all things for the fake of the:
deft, that they may obtain the falvation which is in
Chrift Jefus."* And the Lord Jefus Chrifl, encoui>
aged him to perfevere in preaching at Corinth, be-
caufe he had much people in that city ; that i.% there
were many elected to falvation in that city.t And there
would be no reafon or encouragement for any perfon to
ufe any means, or do any thing, in order to be faved^
if none were elected to falvation.
VIII. THE doftrine of election, as it has been dated,
does not reprefent God as a refptclcr of pcrfons, as fome
have fuppofed.
To have refpecl to perfons, is to regard and treat them
differently, on the account of fome fuppofed or real dif-*
ference in them or their circumftances, which is no real
ground or good reafon of fuch different regard and treat-*
ment. As when a judge regards, juftifies and rewards,
one, rather than another, becaufe he is rich and the other
poor,
* a Tim. ii. 10, f A&s xviii. 9, to,
VOL. II. N
i;S On the Dotfrine of Zltrftion. PART II.
poor, or has given him a bribe, or is a near relation of his,
or his particular friend ; when the other is as really wor
thy of regard, and his caufe more juft. This character,
ofarefpecter ofperfons, belongs rather to a judge, or
one who is to regard and reward others, according to
their different characters, .which are the real ground,
and a good reafon of making a difference. And is not
applicable to a benefactor, in his granting favours, and
free, undeferved gifts, to one, rather than another, where
there is no defert of fuch favour, in one more than another;
and the favour is not granted under any fuch notion or
pretence. The benefactor, in this cafe, has a right to do
what he will with his own, and bellow his gifts in fuch a
manner, and on fuch perfons, as will befl promote his own
benevolent purpofes, and the general good. And he
who is neglected, and does not receive any favour, as he
has no claim to any, has no reafon to complain. This
leads to obferve,
IX. No injury is done to thofe who are not elected,
by the election of others to ialvation. No one of man
kind has any defert of the lead favour ; but all the hu
man race might juftly have been left in a ftate of ruin,
to be loft and miferable forever, and no injury would
have been done to any. In this cafe, the ihowing fa
vour to one, and faving him, is no injury to the other,
who has no favour, and is left to perifh ; he deferves
this as much as if none were faved, and his cafe is not
rendered the worfe, in any refpect, merely becaufe others
do not fuffer with him, whadeferve it as much as he does.
And if the actually making this difference, and laving
Come, and leaving others to perifh, be no injury to the
latter, and they have no caufe to complain, any more
than if others perifhed with them ; then the determina
tion to do this, and electing fome to falvation from eterni
ty,
CHAP. IV. On the Doflrinc of EUtfion. 179
ty, and not ele&ing all, is in no refpe& injurious to the
noneleft, and is no ground of complaint. If a king, par
don a certain number of thofe criminals who are juflly
condemned to be put to death, and give the reft up to
be executed, they all, equally deferving to die, he does
no injury to the latter; they deferve to die as much, and
their execution is as juft, as if all were put to death.
Mercy being fhowed to others, gives them no claim to it,
and they have no caufe of complaint, that the fame un-
deferved favour is not fhowed to them. And it alters
not the cafe, though the king had determined long be
fore it took place, to fave fome of the criminals alive,
and fixed on the individuals, on whom he would bellow
this favour, in diftin&ion from the reft.
X. SALVATION may be offered to all men, though
only a certain number of them are chofen to faivation,
and will be finally faved.
It is not neceffary that all mould certainly be faved,
and that this fhouid be known to be the event of making
the offer of faivation to men, in order to make the offer
of it to them, with propriety. Men may have the offer
of faivation, or of any other good thing, though they re-
fufe to accept of it, and fo never obtain it. This, it is
prefumed, none will deny.
Salvation may be offered to men, though it be certain,
and known to God who makes the offer, that they will
reject it, and fo never be faved. If faivation may be of
fered to men, though they .refufe to accept of it, and
their rejecting it be not inconfiftent with the offer being
made, or tbeir having the offer ; then fuch offer may be
made, though it be known, and certain, that they will
rejeci it, and perifh ; for this being known, does not
alter the cafe with refpecl: to the offer ; it is as really made,
and as really rejecled, as if it were not known, but it were
N 2 wholly
i8<5 On the DoSrlne of EltSion. PART IT,
wholly uncertain what the event would be. A rjch
man may offer an eftate to a poor man, though he be
certain that he will reject the offer, and die in poverty,
as the confequence of his refufal to accept of the favour
which is offered.
And if the offer of falvation may be truly and proper
ly made, when it is known to him who makes the offer
that it will be rejected ; then it may be fo made and re
jected, though the knowledge of this imply the divine
purpofe and decree, refpecting the matter, or be founded
upon it. The (inner is clifpofed to reject the offer of
falvation, and will certainly reject it, unlefs his heart be
renewed by the fpiritofGod: But he being under no
obligation to the finner to do this, in any in (lance ; and
his making the offer of falvation does not lay him under
any fuch obligation, or infer it ; he may determine not
to doit, by which it is certain, the (inner will not accept
of it, and be faved. Notwithstanding this, the offer is
really made, and the finner really rejects it, and is as vo
luntary and criminal, as if nothing were determined and
foreknown, refpe cling the event. Though Gocl have pow
er to renew every (inner's heart to whom the gofpel is
preached, and bring them all to embrace the gofpei, and
"be faved ; yet he has determined not to do it : And his
making the offer of falvation, does not imply that he will
do it.
Though a rich man offer an eflate to one that fs poor,
ami it is in his power by forne extraordinary means and
exertions to purfuade him to accept it : Yet his making
tti.e oFcr lays him under no obligation to effect it, though
lie know the confequence will be his rejecting it, and
dying in poverty. He may have good reafon not to
make thofe extraordinary exertions, and yet be fmcere
in the offer, on condition he is willing to accept it ; .and
the poor man has the eftate really offered to him, and
he
CHAP,. IV. On thiDofirint of Election.- 18*
he as really rejects it, and is as foolifli and criminal
in. doing it, and as juftly fuffers the evil confequence, as
if the rich man knew not what would be the conference
of making the offer, whether it would be rejected or not ;
and had no power by any means, to perfuade him, and
make him willing to accept of it.
It is wife and important, that falvation by Chrifl
fhould be offered indifcriminately to all, in the publim-
ing and preaching of the gofpel, whether they will hear,
or whether they will forbear. It has been obfervedyXhak
the gofpel cannot be preached to any, to whom the offer
of falvation is not made, upon their acceptance of it.
They who will comply with the offer, or the el eft, who
fhall come to Ch.rift, live promifcuoufly, intermixed with
others 5 and are not to be diftinguifhed by men from
others, until they have the gofpel preached to them, and
thereby falvation is offered to them, and they believe and
embrace the offer. Therefore, the gofpel cannot be
preached to them, unlefs it be preached to all. And, as
it may be" properly preached to all, and falvation be real
ly offered to every one, whether he will accept of it, or
not; and the-provifion made for the falvation of finners.
in the gofpel, is as fufficient for one as another, and it is
offered as a free gift, to every one who believeth, or will
receive it : And none can fail of falvation, and periiri un
der the gofpel, but by conftantly rejecting it to the end of
life. Therefore, it is important and neceifary, that this
gffer ihould be made to all, without any diftinclion, in
order to the falvation of any, even the elect. Befidcs,
this is neceffary in order to fet in the cleared light, and
even to difcover, the following important truths.
i. That mankind are fo fixed in their rebellion, and
fuch obftihate oppofers and enemies of God, and all
moral good, that they are difpofed conftantly, and with
all their hearts, to reject, mercy and falvation, though
N 3 freely
182 On thtDoftrine of Elettion. PART II.
freely offered to them. Nothing is, or perhaps can be,
more fuited, effe&ually to bring out and difcover the ex
ceeding wickednefs and obftinacy of the heart of man,
than this. It is of great importance, that a clear and full
difcovery of this mould be made, in order to manifeft to
their confidences, and to all, the juftice and propriety of
the awful fentence which will be pronounced againft the
wicked at the laft day.
2. That every one who fails of falvation under the
gofpel, perifhes by his own fault and aggravated wicked
nefs, obftinately perfifted in through life : And muft af-
cribe his lofs of eternal life, and his falling into endlefs
deftruftion, wholly to his own folly, and conftant volun
tary rejecting falvalion, freely offered to him : That he
has dtjlroyed bimfclf, and nothing could have prevented
his falvation, and have brought endlefs deftru&ion upon
him ; no decree of heaven, nor fatan, nor any of his fel
low men ; nor his outward circumftances ; poverty or
riches ; honours and high ftations ; or a mean and low
condition in the world ; health or ficknefs ; or any
temptation and trying lituation in life whatfoever ; had
he not with all his heart rejected the gofpel, and con-
ftantly, through his whole life, refufed to accept of the
falvation which was offered to him ; for which folly and
fin he has not the leaft poffible excufe.
This coincides with the preceding particular, and
ferves to {how, how important and neceflary it is, that
they who perifh from under the gofpel, Ihould have fal
vation offered to them, as by this it will appear more
clearly, than otherwife it could, that finners perifh by
their own fault, and can lay the blame of it to none but
themfelves ; and that they are juftly caft into endlefs de-
flruclion, however infinitely awful and dreadful it be.
And this will ferve effectually to confute an affer-
tion which many now make,, and mow the falfehooel
of
CHAP. IV. On the Doctrine of Election. 183
of it, viz. that if they be not defied, they mujl be damned,
whatever they may do. It will appear, when the real
truth comes to light, that they perifh by reje&ing the
falvation offered to them ; and that if they had believed,
and been willing to be faved by Chrift, they would not
have been loft. Their deftrudion is the confequence of
their great, inexcufable wickednefs, in flighting Chrift,
and negleding the great falvation ; by which they have
brought it on themfelves ; which could not have come
upon them, had they not done this ; but accepted of the
kind offer which they had.
3. The offer of falvation to all, ferves more clearly to
difplay and difcover to the redeemed, than otherwife
could have been, the riches of that fovereign grace, by
which they are faved. It is of great importance, that
this fhould be feen by the redeemed, in the cleared
light, and to the belt advantage, that God may have the
glory of it, and they the greateft benefit poflible. While
they fee others perifh under the fame advantages which
they have enjoyed; they fee what they fhould have
done, had they not been diftinguifhed by fovereign grace,
and made willing in the day of divine power. They
fee the human heart a6led out in the unbeliever, and the
awful confequence in his perifhing ; and know this would
have been their cafe, had not God created in them a new
heart, and given them to believe on Chrift, in confe
quence of his electing love. They fee this, and give all
the glory to fovereign grace, and in a greater degree, are
happy in the enjoyment of the love of God. St. Paul
was fenfible of the importance of chriftians feeing and
enjoying the great and difHnguifhing love of God to
them ; and of their giving all the glory to him • and
therefore, labours to fet this in the ftrongeft light, in the
two firft chapters of his letter to the church at JEphefus,
V 4 -as-
184 On the Doftrine of Elcfiion. PART II.
as he alfo does in moft of his other epiflles, w/hich the
attentive reader of the Bible mud have obferved.
That the offer of falvation is in fa£l made to all to
whom the gofpel is revealed, has been before proved.*
And it may be added here, to the evidence there pro
duced, that if there were no other proof of this, but the
parables of Chrift, recorded in Math. xxii. and Luke xiv.
thefe are fufficient to put it beyond difpute. There our
Saviour represents the gofpel, by a feaft which is made,
to which numbers are invited, who refufe to come, and
confequently never tafte of the (upper. The invitation
is, " Come to the feaft, come to the marriage, for all
things are ready." How can this reprefentthe gofpel,
if falvation be not offered to thofe who never accept of
the offer ? But to return ; faivation is in fa&, offered to
all, wherever the gofpel is publifhed. Some have fup-
pofed this to be inconfiflent with the doclrine of elec
tion, as it has been ftated ; but it is hoped, that what has
been offered, has fufSciently proved that they are both
confident with each other.
XL THE doclrine of election, is fo far from being a
difcouraging dodnne, that it aifords the only ground of
all true encouragement and hope.
Many have been fo grofsly miiiaken, as to think this a
gloomy, difcouraging do&rine, and that it tends to lead
perfons to defpair ; whereas, it is the only well grounded
iupport againfl defpair, and the fole foundation of all
reafonable hope of falvation. It does indeed, tend to
cut off all their hopes of falvation, who build them upon
themfelves, their own good difpofition, will and exertions,
independent of God ; fuppofing they ftiall determine it in
their own favour, and, in this fenfe, fave themfelves.
The docirine of election, dernolifhes this foundation, and
deltroys fuch a hope ; as it teaches, that man is abfolutely
dependent
_« Sse Part I!, Sett, VIII, Page 105, &c.
CHAP. IV. On the Doffrine of Eltftion* 185
dependent on God for his falvation, and he muft
determine whether he {hall be faved or not. As this,
therefore, is a falfe hope, and dangerous delufion, it is
deurable it fhould be deftroyed ; and it affords an argu
ment in favour of this do&ine, that it tends to take
away all fuch hope from man.
When perfons are brought to know themfelves, in
fbme meafure, and fee how guilty and loft they are, how
finful and obflinate their hearts are, being wholly cor
rupt, and fo ftrongly indifpofed to any thing that
is right, and inclined to evil, that if left to themfeives,
they never fhail repent and embrace the gofpel, but £hall
go on to certain deftru&ion : Therefore, if God, who
has mercy on whom he will have mercy', have not de
termined in their favour, that he will give them a new
heart, and fave them by the wafhing of regeneration, and
the renewing of the Holy Ghoft, they (hall not be faved$
but be certainly loft forever. They defpair of diftinguifn-
ing themfeives, fo as to render thernfelves more deferving
of the favour of God, and of falvation, or lefs illdeferv-
ing, than others. They know of no greater fmners than
themfeives, or more deferving of endlefs definition, or
farther from embracing the gofpel, than they are, and aL
ways fhall be, if left to themfeives. Their only hope
therefore, is in the revealed purpofe of God to favefome
of mankind, without any regard to their defers of it, or
their diftinguifhing themfeives from others, not being fo
great finners, or being lefs uriworthy ; but has merry on
whom he will have mercy : And they have no reafon to
conclude, they are not of .this number ; but may hope
they are eleded to falvation, though utterly loft in them-
felves, and the mo ft guilty and vile of all others.
It is true, that fome have abufed this doctrine, and
improved it to bad purpofes to themfeives, through their
ignorance, the perverfenefs of their own hearts, and the
cunning
i, 8$ On the Qoftrint of EleSlon. P A R T I L
cunning agency of fatan, the deceiver. They have not
been willing to be in the hand of God, and wholly de
pendent on him ; and the thought that they are fo, has
irritated and galled their fpirks ; they have been fuch
enemies to God, that they have concluded he will decide
againft them, if it be left to him to determine, whether
they (hall be favedornot ; and knowing they have great
ly offended him, they conclude they are not among the
jnimber of the elect, and fo fink into defpair. It is not
the doctrine of election, or the belief of it, which pro
duces this defpair, or has any tendency to it ; but the
oppofition of the heart to it, and drawing a wrong and
falfe conclufion from it : For this doctrine has a direct
contrary tendency and effect, when properly improved,
as has been fhown.
XII. THE do&rine of election, is perfectly confident
with the greateft poflible degree of human liberty.
This has been particularly coniidered, in the chapter
upon the Decrees of God, and need not be repeated here.
Many have entertained fuch wrong notions of this doc
trine, and of liberty, or the freedom of the will, as to fup-
pofe, if this were true, the nonelect are chained down to
deftru&ion ; and the elect fixed in a ftate of falvation,
inconfiftent with their exercifing any freedom of choice.
The divine purpofe of ele&ion, does not affect the liber
ty of any man, unlefs the certainty of events be inconuft-
ent with it. It is certain it is not, if liberty connfls in
acting voluntarily, or in volition ; which it is prefumed,
has been proved ; and that there can be no other or
higher liberty in nature. The elect are perfectly free,
in embracing the gofpel, and in all their exercifes, and
in every (lep they take, in order to obtain complete fal
vation. This is neceflarily fuppofed in their election to
eternal life ; for they can be faved in no other way, but
by
CHAP. IV. On the Doftrine cf Election. 187
by their free choice, which is, therefore, fecured in their
ele&ion, that they fhall go to heaven by their own free
confent, in the full exercife of perfect liberty, in oppo-
fition to any compulfion. Whatever God decrees or
does, refpe&ing their falvation, does not interfere with
their freedom ; but infallibly fecures and eftablifhes ir.—
He worketh in them, to will and to do : Therefore, doei
nothing inconfiftent with their willing and doing, but
promotes and effe£h it; in which all their freedom and
moral agency confift.
The non cleft, go to dedru&ion by their own choice.
When falvation is offered to them, they rejedl it with
their whole heart, and mod freely choofe to have no part
in it. They will not come to Chrift, that they might be
faved. The election of others to falvation, does no affe£
them, or alter their cafe, orcircumftances, in the lead. —
They go to dedrudion jufl as freely, and as much by
their oxvn choice, as they would, or could do, were there
none ele&ed to be faved ; and their dedru6lion is not
made any more neceffary, or certain, by the election of
fome of mankind to falvation, than it would have been,
xvere there no eledion.
XIII. THOUGH it be known, that a certain number
of mankind are elected by God, to falvation, in didin6Hon
from others ; became it is revealed, and the reafon of
the thing teaches it mud it muft be fo ; yet it cannot be
known to men in this world, who they are that are elect
ed, and (hall be faved, any farther than there is evidence
that they embrace the gofpel, and are become true chrif-
tians. This is otherwife known to God alone. Ke
knows them by name, and they are given to Chrift, to be
faved. [< The foundation of God ftandeth fure, having
this feal, The Lord knoweth them that are his."* But
this cannot be known to men, nor can there be the lead
real
* 2 Tim. :i. 15,
i88 On the Doflrine of Ekclion. PART II.
real evidence, till they come to Chrift, nor any ap
pearance of it, any farther than they appear to be real
chriftians. In this way, the Apoftle Paul judged of the
ekftion of perfons. " Knowing, brethren beloved, your
election of God. For our gofpel came not unto you in
word only, but alfo in power, and in the Holy Ghoft, and
in much ailurance. And ye became followers of me, and
of the Lord, having received the word in much affii&ion,
with joy in the Holy Ghoft/'* It is in this way alone
that believers can come to the knowledge of their eledlion,
or get the leaft evidence of it. This evidence will be
perfectly eftablifhed, when they are actually faved, and
iliall abide fo forever. Every one of the redeemed will
know his own eledton of God, and that of all others who
are faved ; and will look to this, as the fource and foun
dation of their redemption.
While the ele6l are in a flate of unbelief, none in this
world, neither they themfelves, nor any one elfe, can
know they are ele&ed, and (hall be faved : And the non
eleft cannot know that they are not elected, nor can any
one elfe know this of them, while they are in this world,
unlefs it be known that they have committed the unpar
donable fin.
IMPROVEMENT,
I. THE doQrine of election, as it has now been Hated
and explained, is fuited to (lain and humble the pride
of man-.
The pride of man, prompts him to lift himfelf above
his Maker ; and he would do it, were it poflible ; and
many fondly think themfelves, in a meafure, independ
ent of him j efpeciaily in matters of. the greated import-.
ance ; refpecling their moral character, and their eternal
istereii and happinefs; that their life is in their own
hands,,
• TheT. i. 4, 5, $>
CHAP. IV. On the Dottrine of Ele&ion. i§9
hcinds, fo far that they can determine whether they {hall be
virtuous and holy, and be faved, or not, without any deter
mination of God, refpectingit, or his unprcrnifed, un.de-
ferved, fjpecial influence, or alii (lance, to turn the point iu
their favour. And nothing can be more crofling and
mortifying to this pride, than to be abfolutely dependent
on God for all moral good, as a free undeferved gift from
him ; and for falvation, fo that the whole rouil be deter
mined by God, and not by man, any farther than it is
the effect of the divine determination. Such afftblute
dependence on Gcd, for holinefs and falvation, is impli
ed, and held forth in the doctrine of election ; and no
man can underftandingly, and cordially receive it, fo as
to have the feelings of his heart conformable to it, with-
QUt. " Humbling himfeif in the fight of the Lord.*'
Every doctrine of the gofpel, and the whole fyftem of
revealed truth, is levelled directly at the pride of the hu
man heart, and fuited to humble man ; and when it has
its proper effect, and is cordially received, this pride is
Haiti and relinquished ; and what God, by Ifaiah fore
told, fhould be the effect of it, takes place in a very fen-
fible, confpicuous degree. " The lofty looks ol man
{hail be humbled, and the haughtinefs of men (hall be
bowed down, and the Lord alone (hall be exalted, in
that day."* Therefore, humility, in oppofmon to pride
and felf exaltation, was frequently mentioned by our
Divine Teacher, as eflential to a chriflian ; ?.nd he often
faid, " Every one that exalteth himfeif, (hall be abafed :
And he that humbleth himfeif, (hall be exalted. "T And
the Apoftle James fays to finners, " Humble yourfeives
in the fight of the Lord, and he fhall lift you up."J
This is an evidence, among others, that the doctrine of
election, is a doctrine of the gofpel, in that it coincides,
in this refpect, with all the peculiar doctrines of divine
revelation,
* Ifaiah ii.u, rz. f SceMatth.xviii. 4, xxiii.i*.-Luke,xiv, ir.xvm, 14,
£ James iv. 10.
igo On the Do&rine of EleEiion. PABLT II.
revelation, in being fuited to humble the pride of man,
:and exalt the fovereign grace of God ; and therefore muft
be agreeable to the heait of every humble chriftian.—
In this view, it is no wonder that it fhould be fo ftrongly
oppofed, and rejected with great abhorrence and confi
dence, by men, with all the other moft humbling- doc
trines of the gofpel ; and a fcheme of fentiments be in
troduced in their room, which are really fubverfive of the
gofpel, and fuited not to abafe, but to flatter and gratify
the pride of man ; according to which he has lomething^
which he did not receive, even true virtue and holinefs,
the higheft excellence and glory of man ; and by this has
made himfelf to differ from others, without any fpeciai
diftinguiming influence of God ; and in this refpecl; is
independent of him ; which he therefore afcribes not to
the grace of God, but to himfelf, and glories in it. The
following fentence of St. Paul, is leveled at this pride
and haughtinefs of man, and if properly regarded, fuffi-
cient to demolifh it. tc Who maketh thee to differ from
another ? And what haft thou that thou didft not receive ?
Now if thou didft receive it, why doft thou glory as if
thou hadft not received it ?"*
The humbling doctrine of election, may be, indeed,
abufed, and fo improved as to gratify the pride of man,
while it is not really underftood, nor in truth cordially
received. A man may be led to conclude, even from
the pride of his heart, and without any reafon, that he is
elected to falvation, and herein diftinguifhed by God,
from moft others ; and this may be very pleafmg to
his pride, while he does not underftand, and in his heart
admit the only ground of this diftin&ion, when made by
God : And he, at bottom, feels as if he was diftinguifhed
from others, and had received this peculiar favour, out
of refpecl to fome good thing in him, by which he dif
fered from others. Or he attends only to the diJlinRion
• x Gor. iv, 7.
CHAP, IV. On the Doftrine of Elcffion.
itfelf, without considering the ground of it, and is pleafed
with this, and becomes a zealous, proud advocate for the
doftrine of election. Therefore, many of the oppofers
of this doctrine fuppofe, that all who are advocates for it,
are pleafed with it, only from felfiftmefs and pride, be-
caufe they confider themfelves as the cleft of God, and
hereby diflinguifhed and favoured above others. And
there is, peihaps, no other way for pride to account for it,
or to be reconciled to it. The true chriflian receives k,
as glorious to God, and exalting fovereign grace, and
humbling man, while he confiders himfelf as infinitely
guilty and vile, and wholly loft in his (ins, and if he be
faved, it muft be by the diftinguifhing, fovereign grace of
God, who has mercy on whom he will have mercy, ac
cording to his decree of ek&ion, which affords, the only-
ground of hope to man.
II. WHAT has been fa id in this fe&ion, on the doc
trine of particular election, may ferve to difcover and
'ilate the character of a true chriftian, fo far as his views
and exercifes relate to this do&rine, and thofe conneded
with it.
1. This is not a difcouraging doctrine to him, nor
difagreeable, though he do not know that he is a chrif
tian, or is elected to falvation ; but has great and pre
vailing doubts of this. He knows that if he were left to
himfelf, he iliould not determine the point in his own
favour ; but his impenitent, unbelieving heart, would
reject Chrift, and he go on to deftru&ion. That he is
wholly dependent on God for falvation, and if he do not
determine in his favour, and have not elected him to
faivation, and do not diftinguifh him from others, by
granting him thofe influences, and that renovation,
which they who perifh have not, he fhall not be faved,
but periih forever. Therefore, the do&rine of e!e£Hon
can
On the Doftrine of Ekttion. PART II.
can be no matter of difcouragement to him, it cannot
render his cfefe worfe, than it would be if none were ele6fc-
ed : for then he could, have no hope of falvation ; and
the only hope he can have is grounded on this do&rine,
and that he may be one of the ele&. And his hope
rifes or links according to the evidence he has of this,
by perceiving himfelf to be the fubjecl: of the regenerat
ing, fanftifying influences of the Holy Spirit : Or the
contrary.
2. The true believer is pleafed, with being entirely
dependent on God for his falvation, and that he mould
determine whether he fhall be faved or not ; and does
not defire, that he himfelf or others, fhould be faved in
any other way, but according to the eternal purpofe of
God. It is moft difagreeable to him, that any creature
fhould determine this, in any one inflance. He knows
it belongs to God, to decide this important matter; that
he has a right to do it, and he only is able to determine
it perfectly right, agreeable to infinite wifdom and good-
nefs, fo as fhall be moll fpr his glory, and promote the
intereft of his kingdom. He is pleafed, that in this way,
God is exalted, in the exercifeof fovereign grace, and the
finner humbled, and the moft important intereft forever
fecured and promoted in the beft manner. He delires
no other falvation, for himfelf or others, but that which is
the free gift of God, and the fruit of his electing love ;
and which infinite wifdom fees will be moft for the glory of
God, and the general good ; and that without knowing
whether his falvation be confident with this, or not, and
ivhether he be one of the cleft, or not.
3. All the chriftian's prayers and devotions are upon
this plan, and agreeable to this doclrine. They contain
in them, cither an exprefs or implicit acknowledgment
of his entire dependence on God for falvation, and every
thing, for which he prays or gives thanks ; and that all
the
CHAP. IV. No Man is without Sin, 6?c. 1(33
the good he defires, muft be the fruit of the determina
tion of him, who changes not in his purpofe and defign ;
and exprefs, or imply, an unconditional, implicit refig-
nation to his wife and holy will.
The oppofers of this doctrine, in heart and words, do
often really acknowledge it in words, in their prayers to
God for falvation, &c* But the real chriftian does it with
his heart. He may indeed, through the prejudices of
education, or otherwife, by not underftanding the doc
trine in theory, and entertaining wrong conceptions of
it, and of other points, which are connected with it, be
led to oppofe it, in fpeculation ; but fo far as his heart is
renewed, all his religious exercifes and devotions, are
agreeable to the do6trine of election, and an acknowledg
ment of it. And fo far as it appears, that any perfon is
at heart an enemy to that doctrine ; there is juft fo much
evidence that he is an enemy to him who worketh all
things after the counfel of his own wilL
SECTION XIII.
Whether any of the Redeemed arrive to Perfeft
Holinefs in this Life.
HAT no man, whatever his advantages and at
tainments may be, does arrive to finlefs perfection in this
life, feems to be clearly afferted in a number of paffages
of fcripture. Solomon fays^ " There is no man that
finneth not. There is not a juft man upon earth, that
doeth good, and finneth not. Who can fay, I have
made my heart clean, I am pure from my fin ?"* Thefe
are ftrong expreflions, afferting, that there is no man oii
• earth
i Kings viii. 46. Eccl. vii. 20. ProVt xx. 9.
VOL. II. Q
are
No Man is without Sin PAR.T If *
earth fo perfect, as to be wholly without (in. Job fays,
" If I fay I am perfect., it fhall alfo prove me perverfe."*
How could his laying, he was perfect, prove him to be
perverfe, unlefs it be on this ground, that no man is per
fect in this life ? This being certain, if a man fay he is
perfect, it proves that he is deceived, and knows not the
truth, and therefore, is not a good man. The Apoftle
Paul, who probably was the bolieft man that ever lived,
declares he was not perfect. " Not as though I had al
ready attained, or were already perfect ; but I follow
after, if that I may apprehend that for which alfo I am
apprehended of Chrifl^efus. Brethren, I count not
rnyfelf to have apprehended : But this one thing I do^
forgetting thofe things which are behind, and reaching
forth unto thofe things which are before, I prefs toward
.the mark, for the prize of the high calling of God in
Chrift Jefus."t And he gives fuch a particular and fad
defcription of his own iinfulnefs, in his letter to the
church at Rome, that many who are Grangers to the
corruption of the human heart, and the great degree of
fin attending true chriftians, and their keen fenfibiiity of
it, cannot believe that he means there to defcribe his own
exercifes and character, or thofe of any chriftian.J And
this fame Apoflle reprefents all chriflians, as in a flate of
warfare, by reafon of evil inclinations and lufts in their
hearts, which oppofe that which is the fruit of the fpirir,
in them, and prevents their doing what they would.
*' The flefh lufteth againfl the fpirit, and the fpirit
again ft the fleih : And" thefe are contrary the one
to the other ; fo that ye cannot do the things that
ye would."§ To will was prefent. When they look
ed forward, they wished actually to do and be all
that which chriilianity dictates, and of which they could
have any idea ; but when they came to act, they always:
fell '
* Job ix. 20. f Phil. iii. n, 13, 14-
J See Fora. vii. 14—24. ^.Gal. v^ 17.
CHAP. IV. in this Life.
fell fhort, and finful inclinations prevented their doing
as they defired, and defiled their beft exercifes.
The Apoftle James teftifies to the fame truth. He
fays of himfelf, and of all chriftians, that in many
things, they all offended.* And the Apoftle John fays,
" If we fay, we have no fin, we deceive ourlelves, and
the truth is not in us."t Here it is not only aflerted,
that every chriftian is attended with fin, in all he does in
this life : But that it is fo evident to the real chriftian,
and fo much his fenfible burden and unhappinefs, that
it is certain, that he who -fays, or thinks, he has no fin, is
not only greatly deceived ; but is a ftranger to real chrif-
tianity, and knows not the faving truth.
Thefe paffages offcripture are decifive, and prove that
it is made certain by a divine conftitution, that no man
fhall be without fin in this life : For thefe are declara
tions from God, of this truth. Solomon could not fay,
" There is no man that finneth not — There is not a juffc
man upon earth, that doth good and finneth not ;" if
there were not a divine conftitution, which rendered it
certain, that the moft righteous, and beft of men, are not
without fin, in this life : For this is affirmed of man, of
every man in this world, in every age of it, from the be
ginning to the end of it. How could the Apoftle Paul
fay to a chriftian church, " The flefti lufteth agairift the
fpirit, and the fpirit againft the flefh. And thefe are
contrary the one to the other ; fo that ye cannot do the
things that ye would :" And how could the Apoftles
John and James fay, " If we fay we have no fin, we de
ceive ourfelves, and the truth is not in us — In many
things we all offend ;" if this were not true of all, and
common to all chriftians, at all times ? It is impoflible
they fhould fay this under infpiraticn, were there not a
known conftitution of heaven^ that no man Ihould be
O 25 free
* Jam, iii, a, • i $ohn i, 8,
Aro Man is without Sin PART IT.
free from fin, in this life. Therefore, thefe declarations
demonftate that there is fuch a conftitution : That God
has determined, and made it known, that no man fhall
live in the body, without finning.
Hence we may be certain, that when the Apoftle John
fays, " Whofoever abidethin him, finneth not : Whofo-
cver finneth, hath not feen him, neither known him. —
Whofoever is born of God, doth not commit fin : For
his feed remarneth in him ; and he cannot fin, becaufe
he is born of God ;."* he does not mean to affert, that
every true chriftian, or any one of them, is free from fin
in this life : For then he would exprefsly contradict
himfelf in this fame letter. But his meaning in the laft
quoted paffages, muft be, That he who is born of God>
and united to Chrift by faith, does not fin as others do>
or as he did before he was born of God. He no longer
lives in fin, and makes it his trade and bufinefs, as the
unregenerate do ; but lives a holy life, devoted to Chrifty
though attended with much imperfection and Gn. If
this be not his meaning, which is a natural and eafy one,
he not only contradicts what he had faid in the words
quoted from the firft chapter, by aliening that chriftian*
may live without fin in this world : Butafierts that every
one that is born of God, does not, from that time, com
mit one fin, or have the leafl degree of fin in his heart
or cOnduft : Which few or none of thofe who have made
ufe of thefe paffages, to prove chriflians may be perfeclly
holy in this life, do believe is true ; fo that thefe words
prove too much, or nothing at all, for them.
Chriflians are frequently reprefented as being perfeff,
in diftinction from thofe who are not real chriflians, or
from other real chriftians, who are not p erf eft. This has
been improved as an argument, that fome chriftians do
obtain finlefs perfection, in this life, fuppofing that this
is intended by being perfect. But the careful reader of
the
* Chap. iii. 6, 9,
CHAP. IV. in this Life. 197
the Bible, will find, that to be ptrjett has a various and
different meaning, when ufed with refpect to different
fubjects and relations. When uied with refpect to God,
it means abfolute perfection, in which fenfe it is not appli
cable to any creature ; efpccially to man in this ftate. —
When applied to chriflians, it fometimes means real
fincerity and uprightnefs of heart, or their being real
chriflians, or good men, in diflin&ion from thofe who
are fo only in appearance and pretence. In this fenfe
Hezekiah appears to ufe it, when he fays, " Remember
now, O Lord, how I have walked before thee in truth,
and with a perfect heart."* And in this fenfe God
fpeaks of Job as a perfect and upright rnan.t Job him-
felf ufes the word in a different fenfe, when he fays, " If
I fay I am perfect, it would prove me perverfe.J Other-
wife he would contradict his Maker, and himfelf too ; for
he held his integrity fail, and appealed to God that he
was upright.^ Sometimes it means, whole and entire
chriflians, acting out every chriflian grace, or every
branch of chriflianity, in diflin&ion from thofe who
were defective in fome chriflian attainments, while they
appeared to be chiefly attentive to others. And fome
times they are called perfect, who have made greater pro
ficiency in the chriflian life, and are ftronger and more
thorough chriflians, in diflin&ion from the weaker, and
thofe of lefs attainments. He who carefully fludies his
Bible, will find, that chriflians are not faid to be perfect
in any higher fenfe than thefe. The Apoflle Paul, in a
forecited place, fays, that he did not think himfelf perfect ;
yet in the very next words fpeaks of himfelf and others
as being perfect. " Let us therefore, as many as be per-
fett, be thus minded. "H He mufl ufe the word in two
different fenfes, otherwife he would contradict himfelf.
When he fays, he does not think or pretend that he is
O 3 perfect,
* Ifaiah xxxviii. 3. f Job i. 8. % Chap. ix. ao.
$ Chap. xxxL 6. jj Phil, jii. j;, 13, 14, 15.
198 No Man is without Sin PART II.
perfect,- he means finlefs perfection. < When he fays,
" As many of us as be perfect." He means thofe who
had made confiderable improvement, and advances in
chriftianiry ; not being, in this refpaft, babes or children,
but grown men.*
It is certainly the duty of all chriftians to be perfectly
holy, in obedience to the law of God, requiring them
to love God with ail their heart and foul and mind and
ftrength ; and their neighbours as themfelves. And
every thing contrary to this, or fhort of it, which takes
place in their hearts or lives, is criminal. The law can
not be abated, nor their obligation to obey ic perfectly,
annulled in the lead degree. But it does not follow
from this, that any one does, or will, come up to the
rule, and do the whole of his duty, in this life. For
this the chriflian depends wholly upon God. He is
no farther holy, than he is made fo by the omnipotent
energy of the 'divine fpirit ; and though God requires
them to be perfectly holy ; yet he is under no obliga
tion, by promife, or any other way, to make them per
fectly holy, in this world. His requiring it of them,
does not imply any fuch obligation, and the covenant of
grace contains no promife of this. In that there is a
divine promife, that they mail perfevere in holinefs to
the end of life; and that they fliall be perfectly holy in
his kingdom forever ; for this is neceifarily implied in
perfect happinefs and eternal life. But it contains no
promife of any particular degree of holinefs, more than
is neceffary to prevent their falling totally and finally,
from a ftate of grace. As to the degree of holinefs and
the particular exercifes of it, in every chriflian, God or
ders it as he pleafes, toanfwer his own wife and infinitely
good purpoies.
The Redeemer is able to make every believer perfectly
holy, from his firft converfion, fo that he never fliould
be
* See Keb. v. 13, 14.
OHAP. IV. in this Life.
be guilty of another fin. And iFthis had been wifeft and
bed, it. would have been fo ordered. Therefore, we are
certain, it is moil wife and heft, that none of the redeemed
mould be perfectly holy in this life, though we were
unable to fee any reafon why it is fo. But we may now
fee fome of the wife ends which are anfwered hereby,
and reafons why the redeemed are in fuch an imperfect
flate, and in fo great a degree finful, while in this world;
a few of which will be mentioned here.
1. If they were perfectly holy, they would not be fo.
fit to live in this difordered, finful world. There would
not be that analogy of one thing to another, which is
obferved in the works of God, and which is proper and
wife. This is not a world and ftate fuited to be the
dwelling place of perfedtly holy creatures. It is a proper
ftate of difcipline, fuited to form and train up the re
deemed from among men for a ftate of perfect holinefs
and happinefs, in another world.
2. If chriftians were perfectly holy in this life, it
would not be fo much a ftate of trial, as now it is. Their
temptations could not be fo many and ftrong, as now
they are ; and fatan could not have fo much power and
advantage to tempt, and try .todiftrefs and feduce them.
And their danger would not be fo great and vifible. —
And they would not have that opportunity or occafion
of the exercife of fome particular graces, fuch as conftant
humiliation and repentance for their renewed fins, loath
ing and abhorring themfelves, fighting agatnft and morti
fying their own lufts, longing for deliverance, and faith
and patience, in thefe dark and difagreeable circum-
ftances, as now they have ; by which they honour Chrift,
and are preparing for greater happinefs and rewards in
his kingdom.
3. Such a ftate of imperfection and fin, is fuited and ne-
cefTary, more effectually to teach them, and make them
O 4. know,
SCO No Man is without Sin PART II.
know, by abundant experience, their own total depravity
by nature ; the evil nature and odioufnefs of fin ; their
own ill defert ; the exceeding, inexprefiible, and incon
ceivable deceitfulnefs, obftinacy and wickednefs of their
own hearts ; and their abfolute dependence on fovereign
grace, to prevent their eternal deftruction, and to fave
them; their need of the atonement which Chrift has
made ; and the greatnefs of that power and grace which
faves fuch creatures. Thefe, and many other things, are
more thoroughly and effectually impreffed on their minds,
and they are inftructed, and learn them to better advan-*.
tage, in the fchool of Chrift, in this ftate of imperfection
and (in, than could be, in a flate of perfect holinefs.
King David, by falling into fin, was led to reflect up
on, and confefs his native depravity; the exceeding evil
of fin, as againft God ; his defert of deftruction, and the
juftice of God in puniQiing him ; his need of pardon,
and of an atonement, and of the renovation of his heart,
and his dependence on God for this. On that occafion,
the following is his language. " According to the mul
titude of thy tender mercies, blot out my tranfgreflions.
Wafh me thoroughly from mine iniquity, and cleanfe me
from my fin ; for I acknowledge my tranfgreffion, and
my fin is ever before me. Againft thee, thee only have
I finned, and done this evil in thy fight : That thou
mighteft be juftified when thou fpeakeft, and be clear
when thou judgeft. Behold ! I was fhapen in iniquity,
and in fin did my mother conceive me. Create in me
a clean heart, O God, and renew a right fpirit within
zne."*
4. Believers, by being fanctified but in part, and at
tended with fo much fin in this life, obtain a more clear
view, and greater fenfe of the evil of fin, and the miferable
ftate of the finner ; and are hereby prepared to know and
enjoy the happinefs of a perfectly holy ftate, to a greater
degree,
* Pfal. li. 1,2,3,4,5,10,
CHAT-. IV. MI this Life. 201-
degree, than otherwife they could : The more fenfible
they are of the evil from which they are delivered, the
greater will the pofitive good, which they enjoy, appear
to them. And their gratitude and praife for the fover-
eign grace, of which they are the fubjects, will rifepro-
portionably higher; by which God will be more glori
fied, and they more happy forever ; fo that all this will
turn to their good in the end, and they will be much
more happy, than if they had been perfectly holy from
their converfion ; and had not, after that, gone through
a ftate of conflict with fin and fatan ; and through much
tribulation, entered into the kingdom of heaven.
5. By this, the power, wifdom, goodnefs, truth and
faithfulnefs of the Redeemer, are in a peculiar manner,
exercifed and difplayed, as they could not be, in any
other way. This gives occafion and opportunity, for
the rnoft apparent and glorious manifeftation of thefe ;
by which he glorifies himfelf, and the happinefs of the
redeemed is greatly advanced. Therefore it is, on the
whole, mod wife and bed, that the work of fanctification
mould be gradual, and not perfected at once ; and that
the faints mould be fanctified but in part, while in this
world, and attended with much imperfection and fin to
the end of life;
The exceeding greatnefs of the power of God, is ex*
erted and difplayed, in renewing the depraved heart of
man, and forming it to true holinefs.* It is a power
which fubdues the obftinacy, and ail poffible oppofition
of the human heart ; and which overcomes and cafls out
fatan, and all his hofl of combined enemies to God and
man. Therefore, this is a greater exertion of power>
than that by which the natural world was made ; for
that was formed out of nothing : Therefore, there could
be no oppofition and refiflance to creating power, in that
inftance. And the power difplayed in creating holinefs,
appears
* Eph. i. 19.
202 No Man is without Sin PART II.
appears as much greater, and more excellent, than that
which is exerted in creating the natural world, as the .
former effect is greater, more important and excellent,
than the latter.
But this power, is made more confpicuous and fenfi-
ble, in prefei ving and maintaining a fmall degree of ho-
Jinefs in. the heart of achriftian, in the midftof theoppo-
lition, v/iih which he is furrounded and afTaulted, by the
ftrength of evil propenftties within him, by the world,
and by fatan, than it would be, in forming him to perfect
holinefs at once. In this way, the weak chriftian, in the
midft of firong temptations, and potent enemies, con-
ftan.tl)' fecking, and exerting all their power and cun
ning, to devour arid deftroy him, is .preferred and up
held, through a courfe of trial, by the mighty > omnipo
tent hand of the Redeemer • and the liule fpark of holi
nefs, implanted in the believer's heart; js continued alive
and burning; while there is fo much, both within and
without, tending to extinguifli it ; which is really more
of a conflant miracle, and manifestation of the power of
Chrift, than it would be to preferve a little fpark of fire,
for a courfe of years, in the midfl of the fea, while the
mighty waves are fiercely dafhing againft it, and upon it,
attempting to overwhelm and extinguish it. The chrif
tian is, by this fituation, and his experience, made more
and more fen fi ble of this, and learns that he lives by tho
power of Chrift, and repairs to this, that he may be
*f Strong in the Lord, and in the power of his might,'*
or his mighty power, that he may be able to ftand, and
perfevere in the midfl; of enemies.* Out of weaknefs,
he is made ilrong, and becomes valiant in the fphitual
combat. t And Chrift, by thefe babes and fucklings, or.
dains and difplays ftrength, and perfects praife. To this
the Apoftle Paul attefts. " My ftrength is made perfect in
weaknefs.
* Eph. vi. io. f Heb. xi. 34.
CHAP. IV. in this Life. 203
weaknefs. Mofl gladly therefore, will I rather glory in
tny infirmities, that the power oj Chnft may rtjl upon me.3"'
The wifdom of the Redeemer is alfo employed and
manifefted, in carrying all believers, and the church mili
tant in general, through this life, and to the end of the
world, fafe to a flate of perfection in glory. He con-
duels all things, exlernai and internal, with refpect to
every chndian; and fo orders the degree, manner and
time of his influence and abidance, as to keep them fjorn
failing totally and finally ; and carries on the work of
fan&ification in the wifeft manner, and fo as to defeat
fatan in all his wiles and cunning devices, by which he
attempts to feduce and -deflroy them. It requires infinite
ikili and wifdom, to fanctify a corrupt b^eart, and to or
der every thing fo, with refpecl; to each individual, at all
times, and every moment, as effectually to prevent his
falling away, though he walks upon the verge of ruin,
and has fuch (bong enemies within him, and without :
And fo adjufl every circuinftance, fhat even thofe things
and events, which feetn to be calculated for his ruin, fliail
promote his holinefs and falvation. Were there no
inch perfons, weak and very imperfect; and finful, to live
in a world full of enemies, and to be conducted on
.through all dangers, in the mid ft of cunning enemies,
having great {kill, and luccefs in deflroy irrg men, and car^
ried fafe to heaven at lad, there would be no opportuni
ty f$r fuch exercife and difplay of infinite, unfearchablc
wifdom, as this gives. Were not the Redeemer as wife
as he is powerful, no chriilian could be faved ; but on
his wiidom they may and do rely with confidence, com
fort and joy. In his hands they, and the whole church,
are fafe, and all adverfe things {hall work for good, and
ifTue in their perfection in holinefs, and eternal falvation.
And well may they, with admiration, exclaim with the
Apoflle Paul : " O the depth of the riches, both of the
wifdom
* a Corvxii. 9.
20 1 No Ma* is without Sin PART 1L
tvifdom and knowledge of God ! How unfearchable arc
Jiis judgments, and his ways paft finding out !"* And in
Leaven they will afcribe WISDOM to the Redeemer
forever, t
The goodnefs, tender love, and wonderful condefcen-
fion of the Saviour, are alfo manifeft, and a&ed out, in his
conftant and kind attendance on believers, though they
be fo imperfect and finful, and offend in fo many things ;
and are conftantly guilty of that, which would be fufficient
to provoke him to give them up to fin and ruin, were he
not infinitely good and kind : There is much more op
portunity to exercife and difcover this goodnefs and con-
defcending grace, forbearance and long fuffering, than if
they were perfectly innocent and holy, from the time of
their converfion. This remark is illuftrated by the charac
ter and conduct of the truedifciples of Chrift, when he was
on earth, in the human nature ; and his goodnefs, conde-
fcenfion and forbearance, towards them. They had, and
difcovered, much felfimnefs and pride, worldiinefs, ingrati
tude, ilupidity and unbelief. They were flow of heart to be
lieve, to learn and get underftanding, under the teaching
of Chrift, and in hisfchool, while he was fo abundant in his
labours with them. They were honeft, and true friends
to their mafter, but did not improve the advantages which
they had, as they ought to have done ; and in many in-
ftances grofsly abufed them : Yet Chrift did not leave
off his kindnefs to them ; but bore with them, in all
their dullnefs and wickednefs, and loved them unto the
end; and took effectual methods to cure all of them, of
their great moral diforders, and prepare them to enter
into a fiate of perfect holinefs at death ; except Judas the
traitor, who never was a true difciple. Had they been
perfectly holy, from the time they commenced his dif-
ciples, or at any time while he was with them, there would
pot have been fuch occaflon and opportunity, for Chrift
to
* Rom. xi. 33. f Rev. v* ia«
CHAP. IV. in this Life. §05
to exercife and difcover, fuch condefcending grace, and
long fufFering towards them.
Thus he treats all his true difciples, while in this
life. Their imperfections and (ins, and froward difpo-
fitions, by which they abufe him, in all his goodnefs to
them, call for infinite condefcenfion, grace and forbear
ance, in the continuance of his loving kindnefs to thenu
They are, in fome meafure, fenfible of this, while in this
world, and lament their finful defects, and great wicked-
nefs, and admire the goodnefs and patience of the Re
deemer, in bearing with them, and notcafting them into
hell ; but dill continue very far from what they know
they ought to be. But in heaven, they will fee this in
a more clear light, and forever remember, and with the
mod fenfible gratitude, admire and adore the condefcen-
lion, and wonderful grace, which the Saviour exercifed
towards them, while they were fo ftupid, perverfe and
abulive. This could not take place, were real chriftians
perfectly holy in this life.
The truth and faithfulnefs of the Redeemer, are alfo
by this, tried, and madeconfpicuous. He promifes, that-
he will never leave nor forfake, or cafl out them, who
come to him, and enter into covenant with him. And
he fulfils his word, and is faithful to them, though they
are in fuch an awful and provoking degree, perverfe and
abuQve. Though they fall, they fhall not be utterly call,
down ; for the Redeemer upholdeth them with his hand.*
When they tranfgrefs, be often vifits their (in with a rods
and their iniquity with (tripes. He chaflifeth them,
for their profit, that they may be partakers of his holinefs^
yet he will not utterly take away his loving kindnefs from
them, nor fuffer his faithfulnefs to fail.t
Thus the wifdom and goodnefs of God appear, in or
dering it fo, that no man, eve# the greateft faint, (hall be
"perfectly
* Pfal. *xxvii, *4» t Pfal. Isxxix.
2 0$ No man is without Sin PART IL
perfectly holy in this life ; but all the redeemed, ftiall, in
this world, be very imperfect and finful, from the rea-
fons which have been mentioned, and the ends which
are anfwered hereby. More might be thought of and
mentioned ; and there is no reafon to think, that the one
half, are difcernedby us now. A clear and full view, of
the wifdom and goodnefs of God, in this, is referved to
the future Hate, when the redeemed will review all the
difpenfations of heaven, and the wife counfel and works
of him, who is " Wonderful in counfel, and excellent in
working,'* towards themfelves, and the church, with
wonder, gratitude, and everlafting joy, " Saying, with a
loud voice, Worthy is the Lamb that was flain, to re
ceive power, and riches, and wifdom, and ftrength, and
honour, and glory, and blefling. Eleffing, and honour,
and glory and power, be unto him that fitteth upon the
throne, and unto the Lamb, forever and ever."*
But though the wifdom and goodnefs of God appear,
in ordering it fo, that no man in this life mall attain to
fmlefs perfection ; and that the church on earth mould
by paffing through a ftate of difcipline, trial and tempta
tion, be trained up for a perfectly holy and happy ftate
in heaven ; and that this mall be the common lot of chrif-
tians : Yet for equally wife reafons, there are fome ex..
ceptionSj with refpect to the latter : Some are taken out
of the world immediately, or foon after their conversion,
and are made perfectly holy, without paffing through a
Icene of trial, temptation, and Gnful imperfection. The
thief, who was converted on the crofs, is an inftance of
this : And how many are converted on their death bed,
and juft before they pafs into the invifible world, cannot
be certainly determined by us, while in this ftate. And
all the infants who ar^ faved, are inftances of this.
IT
* Rev. v. i* 1.
CHAP. IV. in this Life. 207
IT has been a queftion with fome, Whether chriftians
ought to pray that they may be perfectly holy, in this
life ? Some have thought this queftion muft be anfwered
in the affirmative, and that believers may, and ought to
pray for perfect holinefs, while in this world ; fince it
is their duty to.be perfectly holy, and it is deferable ; and
therefore ought to be defired : And confequently, they
may and ought to pray for it.
ANSWER. It is, in itfelf confidered, deferable to be
perfectly holy ; and this muft appear defirable to all
chriftians, viewed in and by itfelf. . But as God has de
termined and declared this fhall not be, that no man fhall
be without fin, in this life ; and therefore it is known,
that it is not, on the whole, beft that any man fhould
be perfectly holy, in this world ; in this view of it, it is
not defirable ; nor ought any to pray for it. An event
which is contrary to the known will of God, that it fhould
take place, is not defirable, in this view of it, and no
one ought to pray that it may take place ; for fuch
a defne and prayer is oppofition to the declared will
of God, and carries in it real rebellion againft him.
No man ought to pray for any thing without an en
tire refignation to the will of. God ; therefore, he
ought not to pray for any tiling, biU on fuppofition
that it is agreeable to the will of God. But no fuch
fuppofition can be made, when God has already declared
it is not agreeable to his will to grant it. It has been
proved, that God has revealed that it is not his will, that
any man fhall be perfectly holy in this life ; therefore,
no man can, in this view of it, pray for perfect holinefs,
while in this life, with refignation to the will of God 5 and
therefore ought not to pray for it. This would be pray
ing for that, which is known not to be defirable, and not
wifeftand beft, that itfliould take place, and is oppofi
tion to the known will of God, whjch is oppofition to
God. Therefore,
so8 ?V0 Man is without Sin PART IL
Therefore, it is not to be fuppofed, that a chriflian does
ever pray that he may be prefectly holy in this life, while
he has a full conviction in his mind, that it is contrary to
the revealed will of God, that this fhould ever take place,
in any inftance. But a chriflian may not have attended
to the evidence there is from the Bible, that no man is to
be perfectly holy in this life $ or through fome prejudice,
not be convinced that this is there revealed ; and confe-
quently, may pray that he may be perfectly holy, while
in this world, and not know or believe, that he afks for
that which is contrary to the will of God to grant. —
In this cafe, his fin confifts in not properly attending to
what God has revealed concerning this, or in not believ
ing it, though the evidence be clearly fet before him.
And as the chriflian is not omnifcient, and fees not
every truth at once, or with equal clearnefs and conftan-
cy, of which he has been convinced in theory and {pecu
lation ; and one thing has a vaftly greater impreflidn on
his mind, than another ; and at different times, the fame
truth, may have much more of his attention, than at
smother, and make a more fenfible impreflion ; It is
therefore pofBble, that he mould have fuch a clear view,
and great and fenfible impreflion of his own finfulnefs ;
of the evil of fin, and the hatefulnefs of it ; and of the
defirablenefs of deliverance from it, and of being perfect
ly holy, and conformed to Chrifl, as earneflly to pray,
that, if it be confident with the will of God, he may be
freed from all fin, and live a perfectly holy life, for time
to come ; not at that time reflecting, that God has reveal
ed that no man fhall be fo, in this life, or thinking any
more of it, than if it were not true : And yet he cannot
be faid to dijbdieve it; for as foon as it comes into his
view, and he reflects upon it, he believes it, and with
draws his petition. This is doubtlefs poflible, and may
have
CHAP. IV. in this Life. 209
have taken place in many inftances ; and perhaps is not
fmful.*
IMPROVEMENT.
* Perhaps the prayer of the Redeemer may well be accounted for in
this way, when he faidin the garden, " O my Father, if it be poflible, let
this cup pafs from me : Neverthelefs, not as I will, but as thou wilt."
Matth. xxvi. 39. The human mind of Chrift, had fuch a view and fenfe
of thefufferings which were before him, that it was in a degree overborne
and fwallowed up with the dreadfulnefs of them, and the impoflibility of
his going through them, without more divine affiftance than he then ex
perienced. And it was fo ordered by God, that the abfolute neceffuy of
his {uffering thus, mould not then be in view, his mind being wholly ar-
refted by the view and fenfe of his fufferings, and the dreadfulnefs of the
cup which was then fet before him j and the human nature did, in a
fenfe, fhrink back, at the view of it. And in this fituation o»*' mind, he
prayed as above. It was wife and important, that the human nature of
the Redeemer, mould be placed in fuch a fituation at this time, for two
realons. Firft, That he might have the beft opportunity to difcover his
difpofition, and how he would act under this fevere trial, when his fuffer-
ings were fel before him, in all rhc greatnefs and dreadfulnefs of them.
The dreadful cup was fet before him, that he might have the cleared light"
of it ; and in this fituation, difcover what he chofe, and whether he was
willing to drink it, if necedary for the glory of God, and the falvation of
the elect ; and make the choice in the fight of all worlds, that he might be,
and appear to be, perfectly voluntary, and take this fuffering upan him.
felf, when he was in a fituation to have the cleareft vieiv, and greatest fenfe
polfible, of the evil to be ftuTered ; of the dreadful ingredients of the bit
ter cup. In this moft trying fituation, he voluntarily gave liimfelf up to
this dreadful fuffering, if this were neceirary, and the will of hfs Father :
The latter not being prefent, and fo impreffcd on his mind as the former,
as a certain reality : And fo was in a meafure out of view, and did not de
mand his particular attention ; in confequence of a particular divine in
fluence on his mind, at that time. Secondly, By this, the neceQity of the
Redeemer's fuffering as he did, in order to the pardon and falvation of
fmners, and the impoflibility of their being faved in any other way, but
by his making atonement tor their fin by his own blood, and being made
a curie in their (lead, was fet in a moft clear and ftriking light. Since the
infinitely worthy Redeemer, the only begotten, well beloved, Son of God,
did not confent to fuffer, on any other fuppofition ; and earneflly prayed
that he might not fuffer, if it were poffible for him to be rejeafed from ir,
cenfiftent with the glory of God, and the falvation offinners ; his petition
would have been granted, it it frere pofiible, that li£ fliould not fuffer,
and yet thefe ends be anfwcred.
VOL, II. F
No Man is without Sin PART II.
IMPROVEMENT.
I. FROM the fubjecl: of this feftion, we may be cer-r
tain, that they are not real chriftians, who fay, or think
they are arrived, to fuch a perfeft Mate, as to live without
fin. A cbriftian may, through the prejudices of educa-
tic.j, ignorance, or otherwife, think that fome chriftian-s
may, and actually do attain to finlefs perfeclion, in this
life. But he can never think himfelf to be without fin.
His acquaintance with the law of God, in the fpivituality
and extent of it, and with his own heart, is fuch, that by
keeping thefe in view, and comparing them with each
other, his own finfulnefs flares him in the face ; and he
condemns himfelf before God, as very far from what he
ought to be, and exceeding guilty and vile. And the
higher he rifes in holy exercifes, and the more eircum-
fpecl: and watchful he is, the greater light and difcerning'
he has to fee the defe&s and corruptions of his own heart ;
and the more painful is the view of his own character,
and he is difpofed to exclaim with the Apoftle Pau*t
r< O wretched man that I am, who fliall deliver me from
the body of this death!*'*
The Apoflle John decides this point, in moil exprefs
terms. He fays, " If we fay that we have no fin, we
deceive ourfelves, and the truth is not in us."t He does
not mean,, " If we fay we never did fin," becaufe this is
contrary to his exprefs words, which are in the prefent
tirm>, If we fay, we have no fin, now, at this prefent time.
According to this, no man can with truth fay, at any
time of his life, " I have no fin, or I am without fin,
and perfectly holy/* Therefore, no real chriflian will
fay it, or can think this of himfelf ; none but thofe who
are deceived about fhemfelves, to fuch a degree, as is
inconuflent
,* Rom. vii. »4» f i John i. 8.
. IV. in this Life. 2ii
inconfiftent with their being the children of light and of
the day, can fay, or even think this of themfelves. This
Apoftle, in the next verfe but one, fpeaks of the time
pad, and fays, <c If we fay, that we have not Jinned, we
make him a liar, and his word is" not in us." This is a
different proportion from the foregoing ; it refpe&s what
they had been and done. If they had no fin how, and
this could be faid with truth, they could not fay they had
never finned, without contradicting the whole gofpel^
which declares all men to be finners ; and fo making
God the Saviour, a liar. Bui the other propofition, re-
fpefts what they were, at that time, or mould be in any
future time, while in this world ; fo that none who is
not deceived, and has embraced the truth, can ever fay or
think, while in this life, that he now has no fin. There
have been, and now are, thofe who fay they have no fin.
By this they declare, they are deceived, and flrangers to?
real chriftianity, and give greater evidence that they ate
not true chriftians, than they could, by only faying iri
exprefs words, that they are not ; for perfons may really
think, and may fay, that they are not chriftians, when they
are really fuch.
II. FROM this fubje£l we learn, that perfons have no
ireafon to conclude they are no chriftians, merely becaufs
they fee much fin m themfelves. This fight of fin, ofteri
arifes from their having that difcerning, which none but
true chriftians have ; who, by reafon of this dikeming*
fee more fin in themfelves than others do, and are more
affected with it. And their complaints of themfelves, of
the amazing corruption and wickednefo of their hearts,
which they now fee more clearly than ever before ; and
which they mention, as an evidence that they have no
grace, are often, in the view of the judicious chriftian,
to whom they are made, an evidence, that they are real
chriftians.
P 2 Great
21 £ No Man is without 5/n, &c. PART II.
Great degrees of fin, are confident with fome degree
of true holinefs. Therefore, if any thing can be found,
that is of the nature of holinefs, a fight of great fin-
fulnefs is not an evidence againfl aperfon, that he is not
a chriftian, but the contrary. They who have made the
greateft proficiency in holinefs, fee rnofl of their own
iinfulnefs.
III. THIS fubjecl: teaches us, not to be forward to cen-
fure others, as no chriflians, becaufe of great imperfec
tions, and many things which are unbecoming and dif-
agreeable. For the befl of chriftians are very imperfe£fc
and finful in this ftate : And in many things all offend.
There too often appears in perfons, a cenforious fpirit
towards their fellow chriflians, which is a greater evidence
of the want of real religion, than thofe things for which
they cenfure others, as no chriflians.
IV. LET none improve this do&rine, as an encour
agement to floth and fin, and a difcouragement to watch-
fulnefs againfl fin, and exertions and flrivings after
greater degrees of holinefs. They who are difpofed to
make this improvement, of the imperfections and finful-
nefs of all chriflians, and indulge themfelves in it, have
no reafon to think themfelves to be chriftians ; for thb
rs direclly contrary to the fpirit of a chriftian. If it be
rightly improved, it will be a motive to prefs forward,
to grow in grace, and in the knowledge of our Lord and
Saviour Jefus Chrift ; and to cleanfe themfelves from all
filthinefs of flefh and fpirit, perfecting holinefs in. the
fear of God.
SECTION:
CHAP. IV, Concerning Death.
SECTION XIV.
Concerning Death ; a Separate State ; the General
Refurretfion adjudgment > and the Eternal State
ofHappinefs or Mifery.
I. W HEN man had finned, and God had open
ed to him a new conftitution, for the redemption offomeof
the human race, by a Saviour, by faying to the ferpenr,
*c I will put enmity between thee and the woman, and
between thy feed and her feed: He fhall bruife thy
head, and thou fhalt bruife his heel ;"* He faid to
Adam, and in him to all mankind, that under this new
conftitmtion, and from this new ftate of probation, he
fhould pafs into another ftate, and go into the invifible
world, by a feparatien between foul and body ; and his
body fhould turn to duft, from whence it was taken.
" Duft thou art, and unto duft fhalt thou return." This
fentence muft refer to his body only; for this only was
duft, and taken out of the ground. His fpirit or foul,
was immaterial, and not duft, or taken out of the ground,
but a diftin6l exiftence from the body, by which he bore
the image of God. <c And God faid, let us make man in
our own image, after our Hkenefs. And the Lord God
formed man of the duft of the ground, and breathed in
to his noftrils the breath of life, and man became a living
foul."t Therefore, Solomon defcribes what is contain
ed in this fentence, in the following words, " Then fhall
P3 the
* Gen, iii. 15. f Gen, i, iS, ii, 7.
214 Concerning Death. PAXT II.
the dull return to the earth, as it was ; and the fpirit
ffeall return to God who gave it."* The death of the
body, does not imply the death of the foul, but the laU
ter exifts, when the former is turned to duft. This is
declared by our Saviour. " Fear not them who kill the
body, but are not able to kill the foul."t
This feparation between foul and body, by which the
latter is diffolved, and turned to duft, was not included
in the threatning, " In the day thou eateft thereof, thou
fhalt furely die ;" for had there been no redemption,
mankind mud have been miferable, in foul and body
forever ; which death, all they who are not redeemed
will fuffer, when the work of redemption is finiflied,
which is called the fccond deatht with reference to the
body's turning to duft^ which is called death, and is the
jirjl death. Man is indeed, confidered as a fallen crea
ture, a firmer, when he is doomed to this firfl death ;
and alfo, as in a new ftate of probation ; and it is wifely
ordered, as fubferving the defign of redemption. It is
proper and important, that the future ftate fhould be in-
vifible to fenfe, which it would not be, if all men palled
into it with their bodies ; or without dying. But when
the body dies and turns to duft, all that is vifible and
difcerned by our fenfes, is left behind, and the invifible
part of man, departs into another ftate infevfibly ; and
thus the future ftate is kept invifible, as the object of
faith, not of fight. And this tends more fenfibly to keep
in view, the fallen, finful ftate of man, while all are
doomed to death, which could not take place, had man been
innocent ; and it tends to humble man in his own eyes, fince
his body is foon to turn to duft ; and to make him feel
his wretchednefs, if he have no fecurity of exiftence and
happinefs in a future ftate, and to excite an attention to
Chrift and the gofpel, which brings life and immortality
to
* £ccU xii. 7, f Math. z. at.
C H A p . I V* Concerting Death. 215
to light, and a future refurre&ion of the body, formed
every way perfeft, beautiful and glorious, never to die
again.
The only time of probation allotted to man, is that
of this life, to which the death of the body puts an end ;
fo that every one, will be happy or miferable in the fu
ture, endlefs (late, according to his character, which is
formed before the foul is feparated from the body. This
is plain and certain from the fcripture, where there is
not a word, or the leaft hint of another (late of trial, after
the death of the body : But much is there faid to the
contrary of this. This life is reprefented, as the fowing,
or feed time ; and that men fhall reap in a future ftate,
according to what they do in this life. " Be not de
ceived ; God is not mocked : For whatfoever a man
foweth, that (hall he alfo reap. For he that foweth to
his flefh, mail of the flefh reap corruption : But he that
foweth to the fpirit, (hall of the fpint reap life everlaft-
ing."* This life is reprefented, as the only time to lay
up a treafure in heaven ; to make to ourfelves friends,
fb as to be received into everlafting habitations, when
we fail here, when this life ends : To make our peace
with God, which Chrift reprefents and urges, by agree
ing with our adverfary, while we are in the way with
him, otherwife we fhall be caft into prifon, from whence
there is no deliverance. And he reprefents Lazarus and
the rich man, asjix6d> the former in a ftate of happinefs,
and the latter in a ftate of mifery, immediately upon
their going out of this world. And it is faid, " It is ap
pointed to men once to die, but after this the judg
ment, "t And if nothing were faid, relating to this point
but the following words, it is fixed in them, beyond a
doubt. " We muft all appear before the judgment feat
of Chrift ; that every one may receive the things done in
P 4 his
* Gal. vi, 7, 8. f Heb, ix. 27.
Concerning Death. PART II.
his body, according to that he hath done, whether it be
good or bad.*'* If at the final judgment, when the end-
lefs flate of men will be fixed, they fhall be judged ac
cording to what they have done in the body : Then this
life is the only time of probation, and in the body they
fix their character and ftate for eternity.
5The time of man's death, and the way and means by
which the foul fhali be feparated from the body, are all
hidden from man. He is expofed to death as foon as he
begins to exiil in the body, and knows not how foon it
may come ; and no circumflances, nor any thing he can
do, or that others can do for him, can fecure him from
death a moment, This is wifely ordered fo, and an-
fwers many good ends, which it is needlefs particularly
to mention here.
Death is not a calamity, but a great benefit to the re
deemed. It has no fling for them, but comes to them
as a friend, by which they are delivered from all moral
and natural evil, and become perfectly holy, and enter
upon a life unfpeakably better than to live here in the
body. Therefore, the Apoflle Paul, had a defire to de
part, to die, and be with Chrifl:, which ivasjar better.
And he confidered the death of his body, as his great
gain.t <( Precious in the fight of the Lord, is the death
of his fcints."t Which denotes that it is an important,
*T»
and defirable change, by which he is glorified, and their
good is promoted. Chrifl has taken away the fling of
death to them, and gives them the vi6lory over it, which
he will complete at the general refurre&ion. In the
profpet~l of this, chriflians may now fay, " O death,
where is thy fling ? O grave, where is thy victory ? The
fling of death is fin ; and the flrength of fin is the law.
But thanks be to God, which giveth us the victory,
through our Lord Jefus Chrift."§
Death
* a Cor. v. ic. -\ Phil. i. 21, 28.
Pfal, cxyi. 15. < i Cor, xv, 55, 56, 57.
CHAP. IV. A Separate State. 217
Death is juftly terrible, and a dreadful evil, to thofe
who are in their (ins. It deprives them of all good : It
puts an end to their probation Rate, and to all hope, and
fixes them in a flate of fin, defpair and endlefs mifery.
This is neceflarily implied in the words juft cited.
" The fling of death is fin ; and the (Irength of fin is the
law.'* Death could have no fling, by fin or the law,
more than any other change or event in life, if it did not
fix the curfe of the law upon the finner, when he dies,
and put an en,d to his probation and hope. The fling
of death, is the evil which fin deferves, and which the
law denounces, which is the fecond death. The death
of the body fixes this fling in the finner's heart, which
is endlefs definition.
A SEPARATE STATE.
II. THAT the foul does not die with the body,
but exifls in a feparate flate, till the general refurrec"lion
of all the bodies of men which have died, has been fup-
pofed in what has been faid on the death of the body ;
and isaffertedor implied, in feveral pafTagesof fcripture,
which have been mentioned under the foregoing head :
But this requires a diflinft, and more particular confider-
ation. And that the foul or fpirit of man does not die,
or go into a flate of infenfibility, when the body is turn
ed to duft, is made evident and certain, by many other
paffages offcripture, which have not been yet mentioned.
The promife of Chrifl, to the penitent, believing thief
on the crofs, proves that the death of his body did not
put an end to his exiftence or fenfibility. " And Jefus
faid unto him, Verily I fay unto thee, Today malt thou
be with me in paradife."* The word paradife, was
ufecj
* Luke xxviii. 43,
A Separate State. PART II.
ufed by the Jews, at that day, for heaven, or a ftate of
happinefs. The foul of this man was not injured by the
death of his body ; but he exifted in a ftate of greater
fenfibility and enjoyment, than when united with the
body, and went dire&ly to heaven ; nor is there the
leaft evidence, that this is not equally true of every be
liever, when his body dies. Stephen, the firft martyr,
expeded and prayed for this, when his body was dying.
" And they (toned Stephen, calling upon God, and fay-
ing, Lord Jffits receive my fpirit."* And none can
doubt that the Redeemer was as ready to grant his pe~
tition, as that of the thief.
The Apoflle Paul expected the fame, and fpeaks of it
as certain, that when his body died, and he fhould be no
longer in this world, he fhould be in heaven with Chrift.
*' For me to live is Chrift, and to die is gain. I am in a
ftrait betwixt two, having a defire to depart, and to be with
Chrift, which is far better.1 't He did not conuder him-
f elf as dying with the body ; but when that died, and he
left this world, he expected to depart, and be with Chrift
in heaven. And he could not mean his being with Chrift,
after the refurreclion; for he puts his continuing in the
body, and abiding longer in this world, in oppofition to
his being with Chrift ; which could not be true on that
fuppofition : For he would be with Chrift as foon,
though he fhould live an hundred years longer in the
body, as if he died immediately. And he would gain
nothing, in this refpecl, by dying ; and therefore, it could
not be/ar better than to live longer in the body. And
Jie cxpreffes the fame fentiment, with regard toothers as
ivell as himfelf, in the following words. " We know-
that if jmr earthly houfe of this tabernacle were diffolved,
we ha^£ a building of God, an houfe not made with
)iands, eternal in the heavens. Therefore, we are always
confident
* Aft* vii. 59. f Phil, i, ax. zj.
CHAP. IV. A Separate State. 2ig
confident (or courageous) knowing that while we are at
home (or fojourn) in the body, we are abfent from the
Lord. We are confident (courageous) I fay, and wil
ling, rather to be abfent from the body, and to be prefent
-with the Lord."* Here he confiders, being prefent with
the Lord, or being with Chrifl, as taking place, in confe-
quence of death, or being abfent from the body ; fo that
when feparated from the body, they fhall be with Chrift,
in a fenfe and degree which cannot take place while in
the body : And thefe two dates areoppofed to each other.
And he fays, they knew that when they fhould die, or
their body be diflolved, they fhould be in heaven.
This fame Apoflle, fuppofes he could exift, perceive,
think and enjoy to a high degree, wheji out of his body,
or abfent from it, when he fpeaks of the vifions and re
velations which he had, when carried to heaven ; and
fays he could not tell whether he was in the body, or
out of it, and feparate from it : For if the foul could not
exift, perceive and enjoy, when feparate from the body,
he could have known that he was not out of the body,
but in it, when he had thofe revelations, perceptions and
exercifes.t And he fpeaks of " The fpirits of juft men,
made perfect," as being then in heaven, with the holy
angels, and with Jefus Chrift 5 by which he exprefsly
aflerts a feparate ftate, and that the fpirits of the julr,
when the body dies, are made perfeft in holinefs, and go
to heaven, to be with Chrift, and the happy inhabitants
of the invifible world. J The fouls of the martyrs, are
reprefented as exifting in a ftate of feniibility, happinefs
and honour, in a feparate ftate, after their bodies had
been flain.§ And the dead, who die in Chrift, are de
clared to be blefled, and to be received to a ftate of hapr
pinefs and rewards. || The Apoftle Peter, fpeakf of the
fpirits of thofe who perimed by the flood, as exifting when
he
* 2. Cor. y. i, 6, 8. t 2 Cor. xii. i, 2, 3.
£|Hcb, xii, zj, 23, 24, $Rev, vi. ?, jo, u. {j Chap. xiv. ijr
ft 20 A Separate State. PART II.
he wrote, and being in prifon.* And Chrift proves to
the Sadduces, that the patriarchs, Abraham, Ifaac, and
Jacob, had an exiftence, and were not dead, long after
they had left this world, and their bodies were turned
to duft.t
Thefe paffages of fcripture, it is prefumed, are fufficient
to convince every honed unprejudiced mind, that the
foul exifh feparate from the body, in the invifible world,
from the death of the body, till the general refurreclion ;
iiotwithftanding the attempts which have been made, by
thofe who deny a feparate flate, to put a meaning on
them, fo as to make them confident with fuch denial.
And the account which the fcripture gives of this mat
ter, is very agreeable to reafon, and all the appearances,
relating to it. It is very unreafonable to fuppofe that
the Redeemer, who by his power and grace, has made
them meet for the inheritance of the faints in light, or
the holy inhabitants in heaven, fhould fo order it, that
death fhould put an end to their exiftence, till their
bodies are raifed to life, fo as to have no perception, ex-
crcife, or enjoyment, during that interval of time ; and
deprive them of all that holinefs and happinefs which
they might enjoy, during that time, with him, in his
kingdom ; efpecially fince by becoming his friends, in
this world, they are formed to the gieateft averfion to
falling into fuch a ftate ; and have flrong and uncon
querable defires, to live, and be with Chrift ; and in the
company of his friends and fervants, in the invifible
world. For all true chriflians have the fame defires
which Stephen exprefied, when dying, c< Lord Jefus,
receive my Spirit." And which the Apoflle Paul faid,
he had : " For 1 have a defire to depart, and to be with
Chrift, which is far better." And this would not be
Agreeable to the tender love which he exprefled to his
difciples
• a Peter iii. 19, aor f Matth. xxli, 37, g*.
CHAP. IV. A Separate Slate. S2i
difciples and friends, when on earth. He faid to them,
" In rny Father's houfe,are many manfionfr. If it were
not fo, I would have told you. I go to prepare a place
for you. And if I go and prepare a place for you, I
will come again, and receive you to myfelf, that where
I am, there ye may be alfo."* <c If any man ferve me,
let him follow me ; and where I am, there ihall my fer-
vant alfo be."t When he fays, " Let him follow me,"
he has reference to the death of the body, which appears
from the context ; q. d. Let him follow me through
death, as I am to die ; and then he fliali be with me in
heaven. Agreeable to his prayer for his friends, " Fa
ther, 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'" How inconfiftent is this,
with his excluding them from heaven, thoufands of years,
from the death of their bodies, to the general refurre&ion,
when he is able to introduce them there, to be with him,
as foon as the body dies !
While the foul is in the body, by virtue of a union,
xvhich God has conftituted, it is dependent on that, in a
xnea-fure, for its perceptions and fenfible exercifes ; and
is affected with the diforders of it, in fuch a manner, as
to be an argument with fomc, that the foul is not capable
of perception and reafon, except it be in union with a
proper org?4nized body ; and therefore muft die with the
body, and cannot exift in a feparate ftate. But this facl
and appearance, is not a fufficient ground for fuch a con-
fequence. It is proper and wife, that the body fhould
have fuch an influence and effe6fc on the mind, while m
this ftate, and one is fo clofely united with the other. —
And God, who has ordered this, when the ends of this
conftitution are anfwered, can as eafily caufe the foul to
exift, perceive, reafon and aft, feparate from the body,
as
* John xiv. 2, j. f Chap, xii, 26,
222 A Separate State. PART II,
as now he does in union with the body : And make it to
ad in a more perfect manner, and have more clear and
cxtenfive views, and higher enjoyments. There is
nothing contrary to reafon and experience in this.
When the fouls of the redeemed leave the body, they
are delivered from all finful imperfection, and made per
fectly holy ; and find themfelves with Jefus Chrift, and
in the company of the holy inhabitants of heaven. This
is a very great change indeed ; but not too great to be
effe&ed by him who has all power in heaven and earth,
and is therefore omnipotent, and is infinitely wife. We
are ignorant of the particular manner in which the fpirits
of the juft:, perceive and a& in a feparate ftate ; or how,
and by what means they have intercourfe with other
fpirits, by receiving and mutually communicating ideas
and fentiments : But this does not afford the lead argu
ment, that there can be no fuch thing ; and that it does
not take place in much higher perfection, and to greater
advantage, than any thing we know of the kind, in this
flate. The illiterate barbarian, has no conception of the
manner and convenience, or even the poffibility of perfons
exchanging ideas, and converting by letters. He may
as reafonably infer from this, that there can be no fuch
thing ; as we can, that feparate fpirits do not perceive,
converfe, act and enjoy, in a much more perfect manner
than we do, becaufe we cannot tell how, and in what way
this can be done.
When the fpirits of the juft, are feparated from the
body, the world which to us is invifible, opens to their
view. They find themfelves unconfined, furrounded
with the mod pleafing objects, and the bed company,
enjoying the ferene, bright light of heavenly da)', where
there is no darknefs, no fin, or forrow. They are fet at
liberty, to range without reftraint in the regions of blifs^
while their views, exercifes and enjoyments are high, and
increafed
CHAP. IV. A Separate State. 223
increafed to a degree, far beyond our conception. They
are, in this refpecl:, like a bird, liberated from a cage, in
which it has been long confined, and now flies, and fports
unconfined in the open light and air. Or like one who
has been long fhut up in a dark, uncomfortable prifon,
and is now fet at liberty ; enjoys the pleafmg light of
day, is furrounded by his friends, and has all the enjoy
ments and comforts of life.
And by going to heaven, they do not get out of the
light and knowledge of this world, and the important
affairs which Jefus Chrift is carrying on here. We are
told in divine revelation, that the angels of heaven are all
attention to the things which concern the work of redemp
tion ; and that they are all actively engaged in promoting
this defign among men, and miniftringto them who .{hall
be heirs of falvation. And that there is joy in heaven
over one {inner that repenteth. There muft therefore
be in heaven, where the fpirits of the juft are, with the
angels, a very particular knowledge of the events which
take place in this world ; and a much more clear and
certain knowledge of the ftate of the church of Chrirr,
and the converfion of {inners, than any have^while in
the body. The fpirits of departed faints, have the inter-
eft of Chrift, and his church in this world, as much at
heart, as they had when in the body, and much more ;
and therefore muft be greatly attentive to it, and know
all the events which are in favour of it. They do not go
into fome dark corner of the univerfe, out of fight of
heaven, of Chrift, his church, and this world; but when
they leave the body, they rife into light, and take a {Ra
tion, in which they are under advantages to fee all thefe
things, and all worlds, being all attention to them, and
having a perfeft difcerning, without the lead cloud or
darknefs; feeing and enjoying the glory of the Redeem
er, and the profperity and fuccefsof the work of redemp
tion:
224 We General Refurreftion. PART II.
tion among men. And their happinefs muft increafe,
as the caufe of Chrifl advances on earth, and the power
and kingdom of fatan finks, and is deftroyed ; and as the
powers of their minds, and their knowledge are enlarged.
They are delivered from all fin and pain, upon paffing
into the invifible world, and are therefore, perfectly hap
py ; but at the day of judgment, when they fhall be re
united to their bodies, fitted for a heavenly ftate, their
happinefs will be increafed, which therefore they are ex-
peeling with defire and joy.
The fpirits of thofe who die in their fins, pafs into a
flate of darknefs, defpair, and tormenting wickednefs ;
and all hope, comfort, and enjoyment, being taken from
them, they muft be totally loft and overwhelmed in mif-
ery ; yet looking forward to a refurre6tion and judgment
to come, with averfion and dread, as involving a great
increafe of their fufferings, which can have no end. —
Thefeare the fpirits in prifony of which the Apoftle Peter
fpeaks, who are referved to the general judgment, when
each one fhall receive according to what he has done in
the body.
THE GENERAL RESURRECTION.
III. THE General Refurreftion will put an end to
(he feparate ftate. When the bodies of all who fhall
have died from the beginning of the world, to that time,
will be raifed, and come forth, in union with the fo Is
which had been feparated from them by death. This
will take place when Jefus Chrifl fhall come to judgment.
This is frequently fpoken of in the fcriptures, and ex-
prefsiy aflerted, in more places than it is needful to men-
lion here, for thofe who read the Bible. Our Saviour
fays, " The hour is coming, in the which, all that are in
the
CHAP. IV. The General Refumfticn.
the graves, fhall hear his voice, and (hall come forth, they
that have done good, unto the refurre&ion of life ; and
they that have done evil, unto the refurre&ion of damna
tion.* When the Apoftle John, had a vifion of the gen
eral judgment, the general refurre&ion is connected witb
it. " And I faw the dead, fmall and great, {land before
God^ and the fea gave up the dead which were in it ;
and death and hell delivered up the dead which were in
them : And they were judged every man according to
their works. "f The Apoftle Paul treats particularly o£
the refurre&ion of the bodies of the redeemed, as an im-
portant and eflential do&rine of chriftianity.J
We depend entirely upon divine revelation, for the
notice and knowledge of this doftrine of a future refur-
reftion ; as it could not be known by any other means.
But when we find it revealed, it does not appear con
trary to reafon ; but is agreeable to the dictates of it -
and in no refpeft incredible, if the account the fcripture
gives of it, be properly confidered, and underftood.
There were indeed, fome profeffing chriftiafis in the
Apoftle's days, as there have been fince, who denied
this do£lrine. This was the occafion of St. Paul's
writing fo particularly and lengthy upon it, in the chapter
juft now quoted. This doctrine was thought incredible,
impoffible and ridiculous, by the heathen philo fop hers,
and others, in the days of Chrift and his Apoftles. And
this fame incredulity has been tranfmitted down to this
day, among thofe, who pay little or no regard to the Bible*
They fay, it is impofnble, that all the fame bodies which
have died, mould be ever recovered and raifed again. It
is not thought necefTary to flatty their obje&ions, and
anfwer them here, as this has been done over and over
again, by many able writers. It will be fufficient to ob*
ferve, that the remark which Chrift made upon the Sad-
ducees,
* John v. 28, 29, f ReV. xx. iz; 13, $ i Cor, xv,
VOL. II. Q
226 *The General Refurrtttion. PART IL
ducees, who denied this do&rine, as impoflible, is appli
cable to them, viz. That they do greatly err, becaufe
they do not believe, or underftand the fcriptures ; nor
the power of God. When they can tell, in what identity-
confifts, and what is neceffary in order to conflitute the
refurre&ion body the fame, with that to which the foul
was united in this life ; and what omnipotence, and in
finite knowledge and wifdom can do, and cannot do, with
refpect to this ; and can prove that the Bible is not a re
velation from God ; then let them undertake to prove,
that the doctrine of a general refurre&ion of the fame
bodies which have died, or fhall die, to the end of the
world, is impoflible or incredible.
The refurrection bodies of the redeemed, will be
beautiful and glorious, far beyond ourprefent conception :
They will he like the glorified body of the Redeemer r
every way fitted for a ftate of immortality, conftant
activity, and perfect happinefs^as the eternal monuments
of the power, wifdom and goodnefs of Chrift. They
will have no defect, but be perfectly fuited to accommo
date and furniih the holy foul, to all that activity, work
and enjoyment, which are implied in a ftate of perfect
happinefs. This is called in fcripture, a fpiritual body ;
which forne have thought to be a contradiction. It is
indeed beyond our comprehenfion. But where is the
inconfiftence or impropriety, in calling that a fpiritual
body, which is fo much unlike any body which we know,
or of which we can have any adequate idea; that it is
perfectly fuited to promote the perceptions, activity and
enjoyment of a holy mind, and anfwer every deiirable
end, with refpect to all external objects ?
The bodies of thofe who died in their fins, will be an
awful contraft to thofe of the redeemed. <c They will
rife " To fharrie and everlafling contempt,''* They
will
* Dan. xii. i.
CHAP. IV. The General Judgment. 227
will be every way fuited to the fouls which are wholly
finful, and enemies to God, prepared for condemnation,
defpair and endiefs deftruftion.
THE GENERAL JUDGMENT.
IV. THAT there will be a General Judgment, when
all moral agents, angels and men, good and bad, mail
give an account of themfelves, of their moral character
and conduct, to God their Judge, and receive of him,
and be treated by him, according to what they are, and
as their moral conduct has been, while in a ftate of trial,
is exprefsly and abundantly afferted in the fcriptures.
And this appears reafonable, defirable and important,
to all who have any proper conceptions of moral govern
ment, and are friends to it.
The precife time, when the day of judgment (hall
commence, is fixed, and jefus Chrift the Redeemer, is
appointed to be the Judge of all. This he command
ed the Apoftles to publifli, in preaching hisgofpel to the
world, as Peter declares. " And he commanded us to
preach unto the people, and tcflify, that it is He which
was ordained of God, to be the Judge of quick and dead."*"
The Apoflle Paul, therefore, kept this in view, in his
preaching and letters* In his difcourfe to the afTembly
at Athens, he introduces this, as an important article.
*' And the times of this ignorance God winked at :
But now commanded! 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 afTurance unto
all men, in that he hath raifed him from the dead."t
And when he fpoke before Felix, concerning the faith
Q2 in
* Afts x. 42. f Afts xvii. ;jr, 39,
228 The General Judgment. PART II.
in Chrift, " he reafoned of righteoufnefs, temperance,
and a judgment to come."* And he often brought this
into view in his letters. He fays, " We (hall all Hand
before the judgment feat of Chrift. So then, every one
of us fhall give account of himfelf to God."f " There
fore, judge nothing before the time, until the Lord come,
who both will bring to light the hidden things of dark-
nefs, and will make manifeft the counfels of the hearts :
and then (hall every man have praife of God. For we
muft all appear before the judgment feat of Chrift ; that
every one may receive the things done in his body, ac
cording to that he hath done, whether it be good or
bad."J " I charge thee, therefore, before God, and the
Lord Jefus Chrift, who {hall judge the quick and the
dead, at his appearing, and kingdom. "§
Jefus Chrift is the appointed Judge. This appears
wife and deferable ; that he who is God manifeft in the
flefh, and by this medium, and in this fenfe, the vifible
God, mould take this high, and infinitely important and
honourable ftation, and decide the character and eternal
ftate of all moral agents, efpecially of man. This will
be a bright and glorious manifeftion of Deity in the hu
man nature, when he (hall come in the glory of the Fa
ther, with all the fignals of divinity, attended with all
the holy angels ; and fhall raife the bodies of all the dead,
and fummon all before him as their final judge, taking
tlpon him an office and bufinefs, infinitely too high and
great for a mere creature. This will ftrike conviction
into the mind of every intelligent creature, that he is re
ally God and man. And it is highly proper and im
portant, that he who (looped fo low, and took upon him
the form of a fervant, and fubmitted to reproach and
contempt, and to die an ignominious and cruel death, by
the
* A&s xxiv. 25. f Rom. xiv. 10, u, 12,
J i Cor. iv. 5. a Cor. v. 10. § a Tim. iv. I.
CHAP. IV. The General Judgment. 229
the hands of wicked men, for the falvation offinners,
fhould be thus rewarded and honoured; and every knee
be made to bow to him, as God, and their final Judge.*
Nothing could be more pleafing, and give greater joy
and happinefs to the redeemed, and the holy angels,
than to have the Redeemer thus exalted and honoured
as the Judge of all ; and nothing more difagreeable and
confounding to devils and wicked men.
The place in which the General Judgment will be at
tended, will be fuch as fhall be in the bed manner fuited
to fuch a tranfa6lion ; to accommodate the Judge, and
alt concerned in the bufinefs of that important folemn
day. It will be fo contrived and fituated, that every one
of the vaft affembly, which fhall then be collected, will
be under advantage to fee the Judge, and all that is
done, and hear every word that fhall be fpoken by the
judge, or by any one elfe, through the whole procefs.
The Apoftle Paul fays, " The Lord himfelf fhall de-
fcend from heaven, with a fhout, with the voice of the
Archangel, and with the trump of God : And the dead
in Chrift fhall rife firft : Then we which are alive, and
remain, fhall be caught up, together with them, in the
clouds, to meet the Lord in the air; and fo fhall we ever be
with the Lord."t It hence appears, that this fcene
will not be on this earth, but in fome more convenient
place, which fhall be fixed and formed for that purpofe;
which Chrift, by whom all worlds were made, can effecl; at
once, with infinite eafe. It is not certain, from the
Apoftle's mentioning clouds, and the air, that it will be
in the atmofphere of this earth ; for if this be meant by
the air here, which is not certain, though the redeemed
fhall meet Chrift in our atmofphere, this may be, that
they may accompany him to fome other more diftant
place, where the judgment fhall be, and to which all in
telligent creatures in the univerfe will be brought.
O 3 The
* Phil, ii, S-u. f i Thef, iv. 16, 17,
The General Judgment. PART II.
The defign of the General judgment, is not to in
form the Judge, that he may know the character and
actions of all, fo as to be able to pronounce a proper and
righteous fcntence upon them ; for he is omnifcient.
But it is to make known to creatures, upon what grounds
he proceeds in giving rewards, and inflicting punifhment ;
that all may be under the bed advantage, to fee and ap
prove the righteoufnefs and propriety of the final fen-
tence. Therefore, in the fcripture it is called " The day
of the revelation of the righteous judgment of God."* In
order to this, the moral character of every one, will be
laid open, and fet in a true and clear light, fo that all the
fpectators fiiall be under the bed advantage to fee it.
Every fingle perfon muft be called forth, and take his
turn to be fcrutinized ; and all he has done, whether fe-
cretly or more openly, will be made manifefl to all crea
tures, while all attend to every particular ; for there will
not be one inattentive fpeftator there. All difguife and
hypocrify will be detected ; and every exercife of heart,
and outward action, with the motive and defign, will be
made to appear in a true light. In this the fcripture is
very exprefs. <f For God will bring every work into
judgment, with every fccret thing, whether it be good, or
whether it be evnV't " There is nothing covered that
fhall not be revealed, neither hid, that (hall not be known.
Therefore, whatfoever ye have fpoken in darknefs, fhall
be heard in the light : And that which ye have fpoken.
in the ear in clofets, fhall be proclaimed upon the houfe
tops. I fay unto you, that every idle word that men fhall
fpeak, they (hall give account thereof in the day of judg
ment.'^ " In the day when God fhall judge thefecrets of
men by Jefus Chrifl, according to my gofpel. There
fore, judge nothing before the time, until the Lord come,
who both will bring to light the hidden things of dark
nefs,
* Rcra. ii, 5. f Eccl, xii. 14, J Malth, xii. 36. Luke xii. z, 3.
CHAP. IV. The Central Judgment. 231 ,
nefs, and make manifeft the counfels of the hearts.*'*
<c So then every one of us fhall give account of himfelf to
God."t <c And they were judged every man according
to his works. "I
It hence app.ears, that the day of judgment, will not
be finiflied in the fpace of a natural day of twenty four
hours ; but the procefs may continue and go on during
the term of many thoufand years, much longer than
from the creation to the commencement of that day ;
though days and years, and time, as we now meafure it,
will then be at an end ; yet there will be a fucceffion of
events, and of ideas and perceptions, among creatures ;
and this muft continue without end. And it mufl take
time, as we now term it, and conceive of it, for creatures
to recollecl and take a particular view, of every character
that has exifted ; of all that has been done, fecretly or
openly, by every particular perfon, of angels, devils and
men, from the beginning of the world, to that time :
Even though the exhibition fhall be made in the bed
and mofl advantageous manner, and creatures mail be
able to think and receive ideas, with much greater celerity,
than men can in this date. Solomon feems to have
reference to this long duration of the day of judgment,
in the following words. " I faid in my heart, God mall
judge the righteous and the wicked : For there is a time
there, for every purpofe, and for every work."§ That
is, however long a term, it may take, to bring every pur
pofe, and every work of men into view, fo as to judge
them according to their works, yet time will not be want
ing ; and God will take time enough for it.
In this tranfaction, it may be fuppofed, the Redeemer
will give, or caufe to be exhibited, the bed, mod perfect,
and entertaining hidory of mankind, and of all intelli
gences, without the lead error, or mifreprefentation, in-
Q 4 eluding
*Rorn. ii. 16. i Cor. iv. 5. f Rom. xiv. 12.
JRev. xx. 13. $ Eccl. iii> n,
The General Judgment. PART II.
eluding all the thoughts, exercifes and actions of moral
agents, all their motives and defigns in external conduct,
with refpeft to God, and creatures ; all their enjoyments
and fufferings, and every event which relates to them ;
including the defigns, agency and conduct of God, with
refpect to them ; and the ends anfwered thereby : By
which one connected, important fcene, will rife into
view, and be feen, from the beginning to the end, com
prehending all the fins, and all the virtue and holinefs,
that have taken place among creatures, together with the
fuperintending hand of God, in every thing ; his decrees
and defigns ; his univerfal energy, and governing provi
dence, wifely conducing every thing, and all events, to
bring them to their intended iflue : By which his power,
wifdom, righteoufnefs, goodnefs, truth and faithfulnefs,
fhall be fet in the cleareft light. And as the fcene pro
ceeds, in this divine exhibition, and hiftory, which the
Redeemer will give ; all his friends will be entertained
and gratified, in a very high degree, and their enjoyment
and happinefs will rife, and be on the increafe, from the
beginning to the end ,* however long it mall continue.
On the other hand, it will be a moft diftrefling and
dreadful fcene to the enemies of Chrift, both devils and
wicked men ; and their pain and torment will increafe
from the beginning, till the infinitely dreadful fentence
is pafled upon them, " Depart from me, ye accurfed,
into everlafting fire, prepared for the devil and his an
gels. " And while they hear the blefled fentence pro
nounced, inviting the righteous into the eternal kingdom
of God, and fee them received there ; this will increafe
their mifery and torment, to an unfpeakable degree,
which never can be abated. At the fame time, the en
joyment and happinefs of the blefled, will rife to an incon
ceivable height, which will continue and increafe with
out end.
The*
CHAP. IV. "The General Judgment. 233
The redeemed will not be publicly juftified, and re
ceived to eternal life, becaufe of their obedience to the
law of God ; for if treated according to that, they woulcT
be found guilty, and muft be curfed. But Chrift is the
end of the law for righteoufnefs, to them ; and they will
be judged according to the gofpel, as friends to Chrift,
and believers in him ; fince God can be juft, and yet
publicly juftify every one who is publicly known to be a
believer in Chrift. And when it is faid, that every one
lhall be judged, and fhall receive according to his works>
which he has done in the body, in this life, the gofpel is
fuppofed, and kept in view ; and very one, who (hall, by
fetting the whole of his character and works in clear and
public fight, appear to be a friend to Chrift, and united
to him, fhall, on this account, and according to the gof
pel, be publicly juftified, and rewarded with eternal life,
which he could not be, if treated according to the law
of works. And they who fhall be found not to be
friends to Chrift, while in this world, fhall be condemn
ed, and fall under the curfe of the law. This is agree
able to the reprefentation which Chrift gives of the
general judgment.* And the Apoftle Paul, fets it in the
fame light, t
It has been a queftion, Whether the fins of the re
deemed would be brought into view, and laid open
before all intelligences, at the day of judgment ; or would
be covered and kept out of fight ? And different opin
ions have been entertained of this. But it is thought, if
the matter be properly confidered, it will be evident that
all their fins will be brought into view, and laid open
before all ; and that it will appear that there is not
any evidence from the fcripture, that their fins will be
concealed ; but the contrary. It is indeed faid in
fcripture, that the fins, of the people of God, fhall be
blotted
* Matlhi *XT. 31, &e. f a TheflT. i. 7, 8, *, to.
234 The General Judgment. PART II,
Hotted outy covered, cajl into the depths of the feay and
remembered no more.* But thefe are metaphorical ex-
prefBons, to denote the free and full pardon of all their
fins, fo that they fhould never be remembered againft
them, fo as to condemn them to fuffer the jufl confe-
quence of them ; but they fhall be treated as well as if
they never had been guilty of one fin. It cannot be
true, that God will remember their fins no more, in any
other fenfe ; for it' is impoffible he mould forget them,
or any thing elfe. This has been already obferved, in
the fe&ion on Juflifkation.
1 . That the fins of the redeemed, mould not be brought
into view, at the day of judgment, appears contrary to
the exprefs declaration of fcripture, which has been men
tioned. It is faid, "God will bring every work into
judgment, with every fecret thing, whether it be good,
or whether it be evil.'* Which cannot be confident
with paffing over and concealing all the fins of the
redeemed.
2. It appears impoffible, that their fins fhould be con
cealed, confident with the fins of the wicked, being fully
laid open ; for believers and unbelievers, are fo many
ways conne&ed, that the thoughts and conduct of the
latter, cannot be fully difcovered, without making known
the fins of the former, at leafl in many inftances ; of
which every one mufl be fenfible, who attends to the
matter. For inflance, is it not impoffible that all the
fins of an unbelieving hufband, fhould be clearly dif
covered in all their circumftances and aggravations, while
all the fins of his believing wife, are wholly concealed ;
which were the occafion of many of his fins, and to which
they have a particular reference ?
3. The holy exercifes and good works of the faved
cannot be fet in a true and juft light, without difcovering
their
* Ifaiah xliii, 25. Pfal, xxxii. i, Jer, xxxi, 34. Mich. vii. 19,,
CHAP. IV. *The General Judgment. 235
their finful infirmities and defe6h, at leaft, with which
they have all been attended ; and their fins have been
the occafion, and reafon of their gracious exercifes, in
many inftances. How can their repentance of their fins
be difcovered, and clearly feen, while the fins of which
they repent, are wholly concealed ? How can their
humility, and their humbling themfelves in the fight of
the Lord, be difcovered, unlefs the fins for which they
humble themfelves, be known ? How {hall their love and
faithfulnefs, in reproving a believing brother for his fins,
and their labours and prayers for him, which have been
the means of his recovery, reformation, and falvation,
be made known, without difcovering the fins of that
brother ? And how can their truft in Chrift, for the
pardon of their fins, and their penitent confeffions of their
fins, be difcovered, without, at the fame time, difcovering
their fins, to which thefe exercifes have reference, and
without which they would not be virtuous or reasonable,
or even intelligible? In fhort, all the holy exercifes and
works of a chriflian, take their particular complexion,
and peculiar beauty, from their iins, of which they were
guilty, before converfion, and afterwards, which cannot
be feen any farther than their fins come into view.
4. Many fins of the redeemed, have been already pub-
lifhed to the world, in divine revelation ; and will be
known by all who read the Bible, to the end of the world ;
and at the day of judgment ; and will forever be known
and remembered by all the redeemed ; by all the angels
and devils, and by many, if not by all wicked men. The
reader will recollect many more inftances of this, than
Noah, Abraham, Sarah, Mofes, Aaron, David, Solomon,
peter, and the reft of the Apoftles : And the Apoftle
Paul, took pains to keep in view and publifh his great
wickednefs, before his converfion. God has ordered all
thefe to be publifhed ; And therefore we know it is wife
and
236 The General Judgment. PART IL
and beft that they fhould not be concealed, but made
known ; and that this will anfwer forne important, good
end. And who can fay, that God will not publifh all
the fins of every one of the redeemed, at the day of judg
ment ; an(J that this will not be necefTary to anfwer iome
important ends ? This leads to another particular.
5. It feems necefTary, that the fins of the faved fhould
be known and pubiifhed, in order to difcover and fet in
the mod clear light, the goodnels and grace of God, in
pardoning and faving them ; and that their need of a
Redeemer, and the efficacy of his atonement and righ-
teotifnefs, fhould be feen to the greatefl advantage : And
the work of the Holy Spirit, in his effectually applying
redemption to them, and fubduing fuch rebels, cannot
be otherwife fully revealed, in every particular inftance.
Of this, every one mufl be fenfible, who will reflect on
the fubjecl:. There is doubtlefs, fomething peculiar, in
the character of each one of the redeemed, with refpect
to his guilt, the circumflances and aggravations of his
fins, arid the manner in which he is brought to repent,
ance, &c. which ferves to illuflrate the fovereign grace
of God, in his pardon and redemption ; and it is fo or
dered, that he fhould fin in jufl fuch a manner and de
gree, and in fuch particular circumflances, to anfwer
iome end ; and particularly this, that God might be more
glorified, in the exercife of his fovereign, wife, wonder
ful goodnefs and grace, in his pardon and falvation.-^
But in order to this, the particular fins, the guilt, and
circumflances in which he finned, mufl be known ; and
mufl be known to all, in order to the greateft and moft
public difplay of fovereign grace, in his pardon and fal-
vation, that all may glorify God, and give thanks, and
praife him, on his behalf. This leads to another ob~
fervation,
6. Every
CHAP. IV. The General Judgment. 237
6. Every one of the redeemed, ardently defires, that
God may have all the praife and glory of his pardoning
mercy, and fovereign grace, exercifed towards him, in
his pardon and falvation ; and the more this is known,
and celebrated, the more pleafed he will be. But this
cannot be known, it cannot be feen what God has done
for him in particular, any farther than his fins, with their
circumflances and particular aggravations, are publifhed
and known. Therefore, it will be fo far from being un-
defirable to him, or giving him the leaft uneafinefs, to
have his fins, with all their aggravations, mod particu
larly, and clearly laid open before all ; that they may fee
his guilt, and the odioufnefs of his character, as he does;
that it will give him a peculiar fatisfa&ion, and high
degree of pleafure ; as it will promote the happinefs of
all his friends, and be matter of their gratitude and
praife to God, for his fovereign grace, exercifed and
inanifefted in his pardoning and faving fuch a finner ;
and God will have all the praife and glory.
Where is there a real chriftian now, who, when he
reflects on his amazing guilt and vilenefs, the multitude
and aggravations of his fins, his defert, and danger of
perifhing forever, which has been prevented purely by
the fovereign grace of God, exercifed in all wifdom and
prudence, towards him, in pardoning, refcuing, and fav
ing him, who does not fay, at leaft, in his heart, " Let
God have all the praife and glory of his rich and fover
eign grace, exercifed towards me, in pardoning fuch a
Jinner, fo infinitely guilty and vile, attended with fuch
particular aggravations. Let all heaven, the angels, and
all the redeemed, know what God has done for me, and
praife him forever." In this view, he defires and wifhes
that his cafe might be particularly and fully known to all,
that they all might join with him, in giving praife and
glory to God. And at .the day of judgment, this dif-
pofition
238 The General Judgment. I* ART II.
pofition and defire, will be ftronger and perfect ; and he
will, by having all his fins fet in order, and in the cleareft
light before him, and all creatures, have a more clear and
enlarged view himfelf, of the multitude and greatnefs of
his fins, than he ever had before, and of the wonderful
mercy of God, in pardoning him, and of the boundlefs
fufficiency of the atonement of Chrift, and of his merit,
by which he has obtained forgivenefs of all his fins, and
complete falvation. This will prepare him to be highly
gratified, and exceedingly rejoice, that the* whole is now
brought out and made known to all the friends of God,
that they may all be under the beft advantage to join with
him, in giving all the praife and glory to God and the
Saviour, of his unbounded love, and fovereign grace, in
which he hath abounded towards him, in all wifdom and
prudence, In this view, he cannot defire to have one of
his fins concealed, for which Chrift has atoned, and
which is pardoned ; and would not have his fins in gen
eral fecreted, on any confideration.
In a word, Jefus Chrifl is the Redeemer of s i N N E R s ;
he came into the world to fave finners, even the chief of
finners. This is his work, and in this is his glory : That
the redeemed are finners, muft therefore be known at the
day of judgment, in order to his having the glory of their
falvation. And the more clearly their true character is
feen, and their fins, in their number and aggravations are
difcovered, the more will Chrift be glorified in their fal
vation. Therefore, the brighteft poffible difcovery will
be made of this by him, at the day of judgment. And
by this the redeemed will be gratified and pleafed, to a
high degree. It will appear, at that day, that the re
deemed are not faved, becaufe they deferve fuch favour^.
or are lefs unworthy, or lefs finners than others ; but be
caufe Chrift loved them, and gave himfelf for them, and
they are united to him, and have put their truft in him
for
CHAP. IV. fht General Judgment* 239
for pardon, righteoufnefs and complete redemption.
And though they may then appear to have been greater
finners, and more illdeferving, than thofe who perifh ;
as doubtlefs many, if not all of them will; and their
greateft crimes will appear to be thofe, which they com
mitted after their converfion ; yet this will not hinder
their juftification and falvation, or render it in the lead
degree improper, more than if they were lefs fmners ;
but the Redeemer will be hereby more glorified in the
falvation offuchjinners, and they will be the more hap
py. For they, to whom moft is forgiven, will love the
mod.
Though the Redeemer has not altered the nature of
fin, or rendered it lefs odious and criminal, either in the
redeemed, or in thofe who perifti ; but much more fo ;
yet he overrules it, and turns it to his own glory, and the
glory of his kingdom ; and makes the (ins of thofe who
are faved, the occafion of their greater hoiinefs and hap-
pinefs forever.
When every character of thofe who are to be judged,
mail be fet in the cleared light, and fixed; and all the
pad conduct and tranfa6tions in the moral world, both of
God and creatures, (hall be fet in a clear, connected view;
and all creatures (hall be under the bed advantage to fee
the righteoufnefs and propriety *of the final fentence, it
will be pronounced by the Judge, in the fight and audi
ence of all. This will be, in fome refpecis, the mod fo-
lemn, weighty, joyful and dreadful fcene and tranfaclion,
that had ever taken place : Which will fix the righteous
in a ftate of endlefs, inexpreflible happinefs and glory :
And fend the wicked away, into inconceivable, eternal
mifery. We have a fummary of this fentence, on each
of thefe, left on record, for our indiu6tion and warning,
^ by the Judge himfelf, in his awful reprefentation of the
day of judgment, in the xxvth chapter of Matthew.
STATE
240 State of Happinefs or Mifery. PART IL
STATE OF HAPPINESS OR MISERY.
V. THE General Judgment iffues in an endlefs State
of Happinefs or Mifery, as has been jufl obferved. Much
is faid of this endlefs ftate, both of the happinefs and
mifery of it, in the fcriptures, in the promifes and threat-
nings, and declarations there made : But thofe oppofite
fiates, both of happinefs and mifery, are more particular
ly defcribed in the Revelation of Jefus Chrift, made to
the Apoflle John, for the fupport and encouragement of
chriftians, and to excite them to faith, refolution, patience
and perfeverance in the fervice of Chrift, and a faithful,
conftant adherence to the truths of the gofpel, in the evil
times which were to take place, and the oppofition, and
fufFerings to which they are expofed in this world, and
the trials and temptations which await them here.
But with all the inftruclion we have on this fubjecl:,
and the utmoft attention to it, of which we are capable,
our conceptions are dark and low, and fall unfpeakably
fliort of a full, comprehenfive view of the truth. How
ever, the following thoughts will be fuggefted, as agree
able to the fcripture.
Firjl, The righteous will go from the judgment, into
the kingdom prepared for them from the foundation of
the world, where they fhall enjoy everlafting life, in a
ftate of unfpeakable happinefs and glory.
Their bodies will be beautiful and glorious, like the
body of the glorified Jefus, a6live and fprightly, without
the leail poffible wearinefs or decay, by the greateft, unin
terrupted adivity ; every way fuited to the employment
of fuch a place and ftate, which fhall in no degree con
fine or impede the mind in its exercifes and enjoyment ;
but fliall greatly affifl and promote thsfe r So that
foul
CHAP. IV. The Eternal State of Happinefs. 241
foul will be invigorated by its union to fifch a body, and
be more happy forever, than it could be in any other
lituation and circumftances whatever.
There is an external place and city, or kingdom, form
ed in the greateft beauty, convenience, and glory, fuited
to be a dwelling for the incarnate SON OF GOD, and the
imbodied fpirits of the redeemed ; where every one will
be perfectly accommodated, and pleafed, every circum-
ftance being anfwerable to his defires, and fuited to his
employment, and to render him moft happy. Jefus
Chrifl faid to his difciples, " In my Father's boufe, are
many rnanfions. I go to prepare a place for you."*
Though this houfe and kingdom, were made, when the
world was created, yet it may be capable of alterations
and additions, to increafe the convenience, beauty and
glory of it. When Chrift afcended to heaven, in his
glorified body, it may be fuppofed, the place was, in a
degree, fitted up, and better fuited for the reception and
refidence of the Redeemer, in his glorified body* And
after the day of judgment, there will probably be a ftiil
farther addition to the beauty and glory of this place,
and new accommodations be formed, for the imbodied
church of the redeemed j fo that the place which was
always glorious, will then exceed in glory.
The redeemed, thus fituated, furn idled and furrotind-
ed, with every thing convenient and deferable, there being
nothing, nor any circumftance, which will not be fui:ed to
give them pleafure, and furnifh them in the beft manner
for their employment ; will be perfectly holy. Every
thought, and all their exercifes and conduct, will be per
fectly right, and with the greateft propriety. They will,
by their holy, ardent love, be united to God the Father,
Son, and Holy Ghoft, by a ftrong, moft happy, and
everlafting union. They will behold this God in a full
John xiv. i. blaze
VOL. II. R
"1 The Eternal State of Happincfr. PART! 1.
blaze of light. In his light, they fhall fee light, and all"
moral darknefs fhall be excluded forever. God and the
Lamb, (hall be the eternal, undimimfhing light of that
holy city. They (hail fee his glory without a vail, and
enjoy all his beauty and perfe&ion, to the utmoft of their
capacity, with the greateft aflurance, that this God, is
their God, and will be their friend forever. " The
Lamb, who is in the midft of the throne, fhall feed thenv
and lead them unto living fountains of waters.*'* He
will be the great and eternal medium of communications
from the Deity, and difcoveries of his love, perfection
mid glory •• and of their accefs to God, and enjoyment
of him. Their peculiar and clofe union, and conformity
to him, will be the eternal fource of a high degree of
honour and happinefs, which no other creatures can
enjoy. They fhall fit down wkh him on his throne,,
and fhare with him in all hrs honour and happinefs, to
the utmoft of their capacity. And what happinefs muff
they enjoy, who love God, and the Redeemer, with ail
their hearts, with the moft flrong and fervent love of
benevolence and complacency, when they fee how great
ly he is glorified, and will be forever, by their redemption
and fa'lvation I And what joy will they have in pfaifing
and giving glory to him ! And their infinite obligations
to him, lor redeeming them from fin and hell, and giving
them eternal life, will be felt by them, and be the con-
ftant, eternal fource of the fweetef!, mofl happifying love
of gratitude ; and in expreffing it, they will have the
higheft plcafure and enjoyment.
They will be rnofl happy in the fociety which they
fbai! form, of which every individual will be a member.
They vviil be perfectly united by the flrongefti, mofl
fweet, and everlafting bond of love, and the happiefl
friendfhip, mutually enjoying and rejoicing in the happi
nefs of each other ; each one knowing that every one iri
this
* Rev. vii. 17.
CH AP. IV. The Eternal State of Happinefi. 243
this great kingdom, is perfectly beautiful and amiable,
and a cordial friend to him. And there will doubtlefs
be ways ofexpreffing their love and friendfhip for each
other, in a better and more agreeable way and manner,
than we now know, and of which we can now have no
conception ; by which they will mingle fouls, with the
greateft freedom and intimacy, having no referve, or
fecret, which they cannot with pleafure impart to each
other.
And thofe who have been intimate friends in this
world, and mutual bleflings to each other, will know one
another in heaven ; and what has pafled between them
in this life, will be the occafion of peculiar pleafure and
joy in each other. This appears reafonable, and may be
with certainty inferred from what the Apoftle Paul fays
to thofej of whofe conversion he had been the inftrumentc
He addreffes them thus, "As you have acknowledged us
in part, that we are your rejoicing, even as ye alfo are
ours, in the day of the Lord JefuS Chrift. For what is
our hope, or joy, or crown of rejoicing ? Are not even
ye, in the prefence of our Lord jefus Chiift, at his com
ing. For ye are our glory and joy."*
If there be fuch peculiar and high fatisfaclion and
pleafure, in chriftian love and friendfhip, in this imper-
feft ftate ; how unfpeakable mufl be the enjoyment and
happinefs, when thofe friends meet in heaven ; having
put off all their imperfeclion and fin, and become per-
feclly beautiful and excellent ; formed every way for the
higheft and everlafting friendfhip, without any thing to
keep them at a diftance, of bccauon any referve j but
every thing fuited to their enjoyment of each other, in
the moft exalted, refined friendfhip, in the greateft inti
macy and union of hearts, exprefling their fentirnents
and feelings, with the utmofl freedom and eafe, without
any danger, or poffibility of being rnifunderftood ! At
R 2 the
* * Cor. i. 14. i. ThefT. ii. 10, 20.
244 The Eternal State cf Happinefs. PART II.
the fame time, their hearts glowing with love to Chrift,
in whofe prefence they are ; and who is the author and
center of all the love and friendfhip in heaven : And the
more they love him, the ftronger and more fenfible is
their union of hearts to each other, and the greater hap-
pinefs they have in their mutual friendfhip.
The church of the redeemed, is the body of Chrifl, of
which he is the head : The fulnefs of him who fillethall
in all. He is the former of this fociety and kingdom.
And when completed by his hand, it will be as perfect,
excellent and glorious, as infinite power, wifdom and
goodnefs, united together, and exerted, will make it.—
There will be not one member too many, nor one want
ing, in order to make it mod complete and perfect. —
Every one will be fixed in his proper place, and be
formed, in all refpe&s, fo as to render the whole the
moft perfect, beautiful, harmonious, and happy fociety
poflible.
The three Perfons in the Godhead, form an infinitely
high, holy, and happy fociety, the original and perfecl
pattern of all true love, friendfhip, and happinefs. And
the fociety of the redeemed, the church and kingdom of
Chrift, will be an eternal imitation and image, of the
infinitely high and perfect focietv of the THREE ONE,
the One in Three, and a moft beautiful, happy and
glorious emanation from him, who neceffarily exifts in
finitely the moft beautiful and happy fociety, without
beginning, change or end, being entirely incomprehenfi-
ble by creatures. This idea feems to be expreffed by
Chrift, in his prayer to the Father, which will be com
pletely anfwered in heaven. He prays for the elecl;, in the
following words. " That they all may be one, as thou,
Farher, art in me, and I in thee ; that they alfo may be
one in us. The glory which thou gaveft me, I have
given to them ; that they may be one, even as
we are one. I in them, and thou in me, that
they
CHAP. IV. The Eternal State of Happinefs. 245
they may be made perfect in one. I have declared
unto them thy name, and will declare it ; that the love
wherewith thou hafte loved me, may be in them, and I
in them.*'* And the words of the Apoftle John, if
confidered in their full meaning, feem to exprefs the
fame thing. " If we love one another, God dwelleth in
us, and his love is perfected in us. God is love : And
he that dwelleth in love, dwelleth in God, and God in
him."t Jefus Chrift the Mediator, is the medium by
which the fociety of the redeemed in heaven, will be
united to the infinitely more excellent and perfect fociety,
the Eternal Trinity of Perfons, who dwell in the infinite*
ly high and holy place, far beyond the reach or com-
prehenfion of creatures ; from whom the fame benevo
lence and focial love, isfhed down through the Mediator,
on thefe redeemed ones, forming them into one mofl
happy fociety, in union with the blefTed Trinity, and (o
as to be a little image of the Deity, the Three in One,
and One in Three.
The holy angels belong to this fociety and kingdom :
But though their natural powers be great, and in this
refpedl they may be fuperior to man, they will not be
in fo honourable a flation as the redeemed, nor can they
enjoy that peculiar happhiefs which the latter will have,
in confequence of being redeemed, and fharing in redeem*,
ing love, and their near, honourable and happy union to
Jefus Chrift, by which they are the bride, the Lamb's wife.
The angels are unfpeakably more happy than they could
have been, had there been no Redeemer, and no redemp
tion of fmners. They are employed and happy in look
ing into thefe things, and knowing more of God by this
mean, and feeing his manifold wifdom, and wonderful
goodnefs.J They are happy in ferving Ckrifl> in carry
ing on the work of redeemption, and in miniftring to
the redeemed, and ferving them ; and will doubtlefs be fo
R 3 forever,
* John xvii. 21, 22, 23, 26. f i John iv. 12, 16,
t Eph. iii. 10. I Peter i, 12,
Eternal Stale of Happincfs. PART II.
forever.' "Are they not ALL miniftring fpirits, fent
forth to minifter to them, who fhall be heirs of falva-
tion ?"* Hence it appears, that man is more of an ulti
mate end than the angels. The angels were made for
man, and not man for the angels. For we may know
the end of God in making any creature or thing, by the
ufe which he makes of it. However, they are a neceffary
part of this moft beautiful, happy and glorious fociety
and kingdom, and are in a very honourable Ration, in
ferving Chrift and his church.
The happinefs of the redeemed in heaven, will not
confift in reft and indolence, in oppofition to aclivity,
but the contrary ; in activity, and inceffant, unwearying
labour and fervice, from which they will not ceafe or reft.
They will join in worfhipping and praifing the UN
DIVIDED THREE, God, and the Lamb, and the Holy
Ghoft; and the Redeemer will find bufinefs and em
ployment for them continually; though we cannot now
tell particularly, what it will be. Perhaps there will be
public teachers, who will affift others in their fpeculations,
and in exciting their love and pious affections. Some
will have greater abilities than others, and more exigence
and holinefs, and will be able to affift and inftrucl them
who have lefs. The Apoftle Paul fays, there will be a
difference between them, as one ftar differs from another, t
They will converfe together with the greateft pleafure ;
iometimes in larger, and fometimesin fmaller companies;
and at other times only two together. And doubtlefs fome-
times they will have high enjoyment in converfing with
Deity, and with Chrift, by themfelves alone, in retire
ment, by meditation and devotion. But with refpecl: to
thefe particulars, we are in the dark, and unable to de
termine with certainty. It is enough for us to know,
at prefent, that every thing will be ordered, and take
place in the beft manner, for the brighteft difplay of the
divine
* Heb. i. 14. f i Cor. xy. 41, 42»
C'rf A P. IV. The Eternal State of Happintfs. 247
divine perfections, and the greateft happinefs of the
members of this kingdom ; and that each one will be
conftantly active, in that bufmefs which fhall be mod
proper for him ; in which he fhall take the greateft plea-
fare, and fhall be moft for the general good. " There
fore, are they before the throne of God, and ferve him
day and night, in his temple."*
There will be a perfect, uninterrupted harmony and
agreement, in this fociety and kingdom. They will be
united, not only in affection, but in fentiment. Taey
will be perfectly joined together in the fame rnind, and
in the fame judgment. Every one will be full of light,
according to his capacity and advantages to know ; and
not one will make any miftake, or judge wrong, concern
ing any matter or thing, throughout endiefs ages ; for
this would be morally wrong or finful. None of them
will be omnifcient, and fome may know more than others.
But they will pafs no judgment about things, of wnich
they have no evidence, and concerning whicn they h^ve
no knowledge, except it be, that they do not know, and
therefore, cannot determine. There will, therefore, be
no difpute and jar in heaven ; but every one will be all
attention, and all ear, to learn what he does not yet
know ; and fufpend his judgment in every matter, till
he has light to decide it perfectly right.
And there will be nothing to offend them, or give them
the leafl uneadnefs, or one difagreeabie painful idea,
thought or fenfation, to eternity ; but every object will
excite, or be theoccafion of, the moft pleafing fenfations,
and every thought will be attended with extatic delight.
All, through which they have paffed in this world, the
fcene of forrow, pain and fin, will not be forgotten ; but
their reflection upon it, while it is all in the cleared:
view, will be the occafion of their greateft enjoyment
snd happinefs. The wicked, in a ftate of fuffenng ant}
R 4 punifhment
'Rev, vii, i?.
The Eternal Stale of Happinefs. PART II.
pun i foment, will not be out of their fight ; but will be
feen by all the inhabitants of heaven. " They fhall be
tormented with fire and brimftone, in the prefen-ce of
the holy angels, and in the prefence of the Lamb : And
the fmoke of their torment afcendeth up forever and
ever.''* But this will give them no pain, or one uneafy
thought or fenfation j but it will be the occanon of their
joy and praife.
Not that the rnifery of any, in itfelf confidered, and
for its own fake, will give them 'pleafure ; but they wilj
have fuch a conftant fenfe of the juftice, propriety, and
neceffity of their punifliment, to anfvver the bed end, for
the glory of God, and the general good : That they will,
in the full view ot this, fing and fay, " Thou art righteous,
O Lord, which art, and waft, and fhalt be, becaufe thou
haft judged thus ; for they are worthy. Even fo, Lord,
God Almighty, true and righteous are thy judgments. "t
And this will be the occafkm of exciting and maintain
ing, in a higher degree, than otherwife could be, a fenfe
of the happinefs of the redeemed j and of the fovereign,
diftinguilhing goodnefs of God in their faivation ; and
of their indebtednefs to fovereign divine grace; which
will raife their gratitude to the higheft key : And will
keep in conRant view, the excellence, worthinefs, power
and grace of the Redeemer. This is the reprelentatiori
the fcripture gives. The inhabitants of heaven, rejoice
and praife God, in full view of the punifhment of the
wicked. " After thefe things I heard a great voice of
much people in heaven, faying, Hallelujah, faivation,
and glory, and honour, and power, unto the Lord our
God : For true and righteous are his judgments ; for
he hath judged the great whore, which did corrupt the
earth with her fornication, and hath avenged the blood
of his fervants at her hand. And again they faid, Hal
lelujah : And her fmoke rofe up forever and ever. And
the
* Rev. xiy. 10, 11. f Rev. xvi. 5, 6, 7.
CHAP. IV. The Eternal State of Happinefs. 2-49
the four and twenty elders, and the four beads, felldowa
and worfhipped God that fat on the throne, faying, Amen ;
Hallelujah."*
And reafon teaches, not only why the punifhment of
the wicked will be the occafion of the greater joy and
happinefs of the redeemed, agreeable to this reprefenta-
tion of fcripture ; but that it mujt be foy in order to the
perfect happinefs of the inhabitants of heaven. For if
this were not, on the whole, all things confidered, agree
able to them, it muft be matter of uneafinefs, and the
occafion of conflant grief and pain ; which would render
heaven, in a great meafure, an unhappy place. It is
impoflible that the wicked (hould be punifhed, unlefs
God were pleafed with it : Therefore, fo far as the in-P
habitants of heaven will be like God, and be pleafedwith
that which is pleafing to him, this punifhment will be the
occafion of joy and happinefs to them.
And while they are in the full enjoyment of all this
happinefs in heaven, they will have the greater! affurance
that it (hall have no end, but continue forever. With-
Out this, their happinefs would not be complete at any
time. For whatever happy circumflances they were in at
prefent, and however happy they might be, the thought
that they were liable to lofe it, and having no affurance
that it mould never ceafe, would be a great alloy to their
prefent ejoyment, and be inconfiflent with then- complete
happinefs. Therefore, the certainty that they mall ex-
id without end in this (late, is a neceilary ingredient in
their felicity, in order to their having fulnefs of joy, at
prefent, as well as pleafures forevermore.
From the nature of the human mind, and the circum
flances in which the redeemed will be in heaven, it is
reafonable to fuppofe, that they will increafe, and make
continual progrefs, in knowledge, holinefs, and happi^
nefs, without end ; and they will make advances in thefe^
with
* Bcv, six, j, 2, 2> 4-
250 The Eternal State of Happinefs. PART II.
with greater celerity, the longer they exift. The greatefl
and chief objects of knowledge are infinite : This there
fore, is a foundation for progrefs in knowledge, without
end ; and however fwift the advances be, the fubje&s to
which they attend, can never be exhaufled. However
much they may know, at any fuppofed time, they will be
fo far from knowing all that may be known; that the
advances in knowledge, which they have then made, will
belittle, compared with what may take place j and will
put them under advantages, to make yet fwifter advances
in knowledge, for time to come. The mind is capable
of enlarging its ideas and knowledge, by attention and
exercife, when objects prefent, and invite to new dif-
coveries ; and fo far as we can conceive, mud enlarge
and grow in flrength and capacity, in thefe circum-
fiances ; and every degree of increafe of knowledge, will
prepare the mind, to make yet greater and more fwift
advances in knowledge, to which no bounds can be fet,
fo as to put a flop to the progrefs. And in proportion
to the increafe of their knowledge, will their love and
holinefs increafe, and confequently their enjoyment and
happinefs.
The Deity, who is the infinite fountain and fource of
exiflence, is almighty, infinitely wife and good, can open
new fcenes fucceflively, by which the bleffed mail know
more and more of him, and grow in degrees of holinefs
and happinefs ; and however fad they increafe, in pro
grefs and advances in knowledge, holinefs, and happinefs,
they will forever be infinitely below the Deity, and fall
infinitely fliort of infinite exiftence, holinefs, and felicity.
This view may ferve, in forne meafure, to give us an idea
of the greatnefs of the felicity of the redeemed, arid of
the advancing grandeur and glory of the eternal king
dom of Chriil, which far exceeds the utmofl ftretch of
our thoughts and imagination.
CHAP. IV. The Eternal State of Happinefi. 251
And this is agreeable to the fcripture, if it be not ex-
prefsly or implicitly afferted there. The following words
of the Redeemer, may be confidered as expreffing, or at
leafl implying this. " I am come, that they might have
life, and that they might have it more abundantly."* Thefe
words have been underftood to exprefs the greater hap-
pinefs which the redeemed ihall have by Chrid, than
that which they could have had by the firil Adam, had
he not finned. They may be underftood to exprefs more,
even the abounding, and endlefs increafe of eternal life.
They fliall have it multiplied arid abounding with in
creafe forever. It is faid of the redeemed in heaven,
" The Lamb, who is in the midft of the throne, fhali
feed them, andjhall lead them unto living fountains of wa
ters."^ Which may import not only the fulnefs ot hap-
pinefs, and the care of Chrift to fupply them coriftantly ;
tut the progrefs that fhali be made, in new difcoveries ot*
divine truth and grace, and in enjoyment and happinefs.
They (hall be led from one fountain of living water to
another, and new ones fhall be conflaritly opening, for
their greater refrefhment and pleafure.
In heaven they will contemplate and fearch out the
works of God, and marvellous things without number,
which to us, in this world, are unfearchable. J Thefe
great and marvellous works of God, who is wonderful in
counfel, and excellent in working, will be then explored
and fought out, with the greateft attention and pleafure.^
They will fearch into, and fee the divine plan, compre
hending all things, and all events that have come to pafs,
formed by infinite wifdom and goodnefs, and executed by
the all pervading energy of omnipotence, they will behold
it with pleafing admiration and wonder, as it has been open^
ed in divine providence; and be more and more pleafed
with the depth of the wifdom and knowledge of God. They
will learn his manifold wifdom, in planning and conducing
aii ;
* John x. io. f Rev. vii. 17.
J Job iv. 9. $ Pfal. cxi. z. Ifai. xxviii. 29.
252 fhe Eternal Slate of Mifery. PART IL
all things to the moft happy ifTue, and underftancl, with
pleafing wonder and adoration, more of his judgments
and ways, which in this Mate, are unfearchable, and paft
finding out. They will fee more and more of their own
entire, abfolute, and univerfal dependence on God for
all things, and of all cieatures and things; that they arc
the clay, and he is -the fovereign Potter, and former of
all things ; and this will appear to them to be juft as they
would have it ; and the greater fenfe they have of this, the
more pleafure and happinefs will they have ; while they
rejoice, that the Lord God omnipotent reigneth, and
will reign forever.* For God will then be all in all;
" For of him, and through him, and to him, are all things :
To whom be glory forever. Amen/'t
Secondly, THE wicked will go from the judgment unfo
everlafting punifhment. The fcripture fets this punifh-
rnent in an awful and terrifying light ; not only as it will
be endlefs, but amazingly great and dreadful in degree.
It is reprefented by their being cafl into a lake of fire and
brimflone, where they have no reft, but (hall be torment
ed night and day : That is, without any celFation, for
ever and ever : Where they fhall drink of the wine of the
wrath of God, which is poured out without mixture, into
the cup of his indignation ; and the fmoke of their tor*
ment afcendeth up forever and ever.£ If thefe are to be
taken as in fome meafure metaphorical expreflions ; yet
wemuft not think that they are defigned to reprefent to
our view and imagination, the fufferings of the wicked,
as greater and more dreadful, than they really will be ;
for this is not confident with the dignity and truth of
God, to attempt to fright men, by threatening them with
a greater evil than he ever will inflict on any ; or by
representing them as fuffering more than the wicked will
fufFer. Befides, the wicked will be " veflels fitted to
deftruaion ;"
* Rev. xix. 6. f Rom. xi. 36. i Cor. xv. 28.
| Rev. xiv. 10, ii. xx, 10, 15.
CHAP. IV. The Eternal State of Mifery. 253
deftru&ion ;" which implies that their whole capacity
fhall be devoted to differing ; but they are capable of
fuffering as great evil us they can conceive or imagine.
All the ufe which God will have for them, is to fuffcr ;
this is all the end they can anfwer ; therefore, all their
faculties, and their whole capacity will be employed, or
ufed for this end ; otherwife they would be ufelefs, and
anfwer no end.
As the wicked are to fuffer in the body, they will be
capable of fuffering by means of the body, or of fuffering
bodily pain, as well as that which is purely mental. —
The body can, by omnipotence, be made capable of fuf
fering the greater! imaginable pain, without producing a
difiblution, or abating the leaft degree of life and fenfi-
bility. The bodies of the wicked will be raifed, and
united to their fouls, that they may be puniihed, and
fuffer mifery in body and mind, in union. And God
can render a future feparation impoffible, and fo form
the body, as that it (hall continue in full life, and with
quick fenfe, in union with the foul, in the hotted fire that
can be imagined, or exift, through- endlefs ages. And
fince the fcripture {peaks of them as tormented in a lake
of fire and brimftone, perhaps we have no reafon to con
clude there will be nothing of this kind ; or that the fuf
fering of this kind will not be fo great, as to equal this
repfcefentation. The fcripture fays, " What if God,
willing, (or determining) to fhow.his wrath, and make his
power known i endureth with much long fufTe ring the vef-
fels of wrath, fitted to definition ?"* And that they
"Shall be punifhed with everlafling dedruclion, from the
prefence of the Lord, and from the, glory of his pozver."i:
One way in which God will fhow his power in the pun-
ifhment of the wicked, will be in flrengthening, and up
holding their bodies and fouls, in fuffering torments,
which otherwife would be intolerable -, while at the fame
time,
* Rom. ix, 22, f j Theff, i. 9,
£54 **« Eternal State of Mifery. PART II*
time, his power is glorioufly manifefted in the mannei
in which the pumfhment is to be infli&ed.
The Apoftle Peter, fpeaking of the day of judgment,
and the deftru&ion of the wicked, fays, " The heavens
and the earth, which are now, by the fame word are kept
in (lore, referved unto fire, againfl the day of judgment.,
and perdition of ungodly men." By the heavens are
generally meant, in fcripture, the fun, moon, and ftars*
Thefe, with the earth, are referved againft the day of judg
ment, and for the deftruclion of ungodly men, by being
all fet on fire, with this earth. " When the heavens fhali
pafs away with a great noife, and the elements fhall melt
with fervent heat ; and the earth alfo, and the works that
are therein, lhali be burnt up."* If the heavens, the fun,
moon, and fixed flars, with all the planets that accompany
them, together with this earth, fhould be thrown together
with a tremendous crafti and noife, fo as to make one
common mafs of liquid fire, and the wicked be caft into
it, at the day of judgment, to remain there forever in this
unquenchable fire ; it would be agreeable to this defcrip-
tion of it by Peter, and other paflages of fcripture. And
perhaps this is the moft natural conftiuclion of the
words now cited. This would be a great and amazing
difplay of omnipotence and reprefents the punifh-
ment of the wicked, by their bodies, as very dreadful ;
but not greater than they will deferve,. or than God can
inflict, and make them ilrong to bear.
But be this as it may, and in whatever way or degree
the wicked will fuffer pain by the body, it is not to be
doubted, that their mental pain and ftiffe rings will be the
chief part of their punifhment. Indeed, luch a fituation
and torture of their bodies, as has been now mentioned,
is fuited to fill their minds with an amazing fenfe of the
awful power, and dreadful anger of God, which muft
occalion inexpreffible mental terror, anguifhand torture,
A
* 2 Peter iii. 7, 10.
CriAp. IV. The Eternal Stats of Mifcry. 255-
A great part of the punifhment of the wicked, will con-*
fid in a ferife of the greatnefs, power and terrible majefty
of JEHOVAH, and his wrath, and difpleafure with them,
manifefted in their proper effe&s. This will fill their
minds with excruciating pain, and horror inexpreffible,
while the tokens of all thefe are exhibited in the mod
dreadful manner to them, in their punifhment.
But there are other circumflances and things, which
will be dreadful ingredients in the cup of their punifh
ment. Their own difpofition and exercifes of heart,
their felfifhnefs and pride, and enmity to God, which
will rage to a dreadful degree, will be a fource of conftant
mifery. Thefe will render the fliame and contempt
which they mail fuffer, mofl keenly painful, and, in a
fenfe, intolerable. They will never be in any degree
reconciled to the divine decrees and government, and
their dependence on God, and being abfolutely in his
hands ; but all this will be moft painful to them ; they
will be difpofed to juftify themfelves, and find fault with
the law of God, and his treatment of them. Their op-
pofition to all this, will be fo ftrong and conftant, and
their enmity will rage, fo that a conftant^ conviction in
their judgment and confcienee, that God deals juflly
with them, may not take place ; and they will fometimes,
if not continually, in the utrooft rage, blafpheme the
God of heaven. It will be, beyond our prefent concep
tion, painful and tormenting to them, to know that they
have not a friend in the univerfe, and never fhall have
one, who will mow them the leaft kindnefs, or have any
pity cm them ; That God is againft them and will caft
evil upon them, and not fpare ; and all the inhabitants
of heaven highly approve of his treatment of them, and
praife him for his righteous judgments, in punifhing
them as they fee he does. The conviction they will
have of the happinefs of the redeemed, fome of whom
they
256 The Eternal State of Mifery. PART II.
they defpifed and hated, when in this world, will excite
their envy and malice to a high degree ; which are tor
menting paffions, in proportion to the flrength of their
exercife.
Their company will add to their mifery. They will
not find a friend among them ; but all will be full of
hatred, rage, and malice. The fight and prefence of the
devil and his angels, who have had a great hand in their ru
in, and who will continue their ill will, and torment them
in all the ways their cunning and malice can invent, will
be very dreadful. And whatever intercourfe they may
have with thofe of mankind, who are fuffering with them,
it will give them no relief, but add to their mifery. And
thofe who have had the greateft connexion with each
other in this life, will be mod unhappy together; who
have injured each other, or been the means of their eter
nal ruin. And thofe companions and fuppofed friends,
who have tempted and feduced each other into the prac
tice of vice, and way to ruin, will, by their mutual accu-
fations and curfes, be a vexation and torment to each
other.
And all their attempts to get relief, which may be
many and conftant, will be in vain, and only add to their
mifery. Every thought and idea which palles in their
mind, will be a painful one. Reflections on what the^
palled through in this world, (and they mud think and
reflect) on the favours and comforts they had, and the
advantages they were under to obtain falvation, and the
happy opportunities which they abufed ; and the coun-
fels, warnings, and admonitions which they had, &c.
will but increafe their mifery. And when they look
forward, the affurance they will have, that nothing better
is to come ; but if there be any change, it will be againft
them ; and they mufl be miferable without end, and
without hope ; will fill their minds with the infup-
portable
CHAP. IV. TKe Eternal Stats of Mifiry. 257
portable gloom, anguifh and horror, of abfolute defpair ;
and fink eternally without any poflible comfort or
fupport.
This is a fhort {ketch, and fome of the outlines of the
pUnifhment and fufferings of the wicked. But Oh ! How
little can be told ; how fhort are all our conceptions, and
imaginations, of the truth and real greatnefs of this infi
nite evil ! It will take an eternity to tell ! And none but
the Infinite Mind, does comprehend it.
It muft be obferved, however, that though the punifli-
ment of every one of thefe, will be endlefs, and great in
degree beyond all prefent conception, 2nd perhaps will
increafe without end ; yet fome will fufFer a much greater
degree of mifery, than others 5 and there will be a greaC
difference between them, in this refpecl, according to
their different advantages and capacities, while in this
world ; to the light and convi£lton they had ; according
to the number of their fins,, and the different degrees of
criminality of them, &c. The omnifcient, almighty,
and jufl Judge, will be able and difpofed to weigh and
adjuft the crimes and guik of every one in exacl; and jufl
balances, and proportion the degree of punifhment, ex
actly to the criminality or ill defeft of each one, by or
dering every circumftance perfectly agreeable to it.—
From Chrifl the judge, " Every one fhall receive the
tilings done in bis body, according to that he hath done,
whether it be -good or bad."* Agreeable to this, Ghrift
fays, It fball be more tolerable, at the" day of jrtdgmenf^
for Sodom and Gomorra, than for thofe who reject the
gofpel, preached by him, or his difciples. crAnd that
fsrvant who knew his Lord's will,- and prepared not
hirnfdf, neither did according to his will, fhall be beaten-
with many ftripes. But he who knew not, and did com
mit things worthy of ftripes,- fliall be beaten with few
ftripes. For unto whomfoever much is given,, of him
fhall be much required."t
VOL. II. $ IMPROVEMENT.
* 2 Cor. v. 10. f Luke xii, 47, 48.
Tht Eternal State of PART!!.
IMPROVEMENT.
I. FROM the brief and imperfeft view which has now
keen given of Death, a Separate State, Judgment, Hea
ven and Hell, we may reafonably be led to reflect, upoa
the infinitely grand, important, and interefting fcenes
that are before us, in which every one of the human race
will have a part. A realizing view of thefe, will make
all the things and concerns of time and fenfe, which are
temporal, and relate to this ftate only, appear in their
true littlenefs and vanity ; and to be of no worth and
importance, any farther than they relate to thefe future
fcenes, and may put us under advantage to be prepared
for them. How reafonable and important is it, that we
fliould, with the Apoftles, arid primitive chriftians, con-
ftantly look, aim at, and purfue the things which are not
feen, and aie eternal !*
II. How infinitely dreadful is the end of the wicked I
In what an unfpeakably dangerous ftate, is he in this
wqrld ? His feet (land on flippery places, expofed to
fall every moment into endlefs deftruclion, into which
he will foon plunge, if he continue impenitent while in
the body. "After his hard and impenitent heart, he
is treafuring up, unto himfelf, in this life, wrath, againft
the day of wrath, and revelation of the righteous judg,-
ment of God."t
How great is the deliverance, when any one finner is
plucked as a brand from this eternal, infinitely dreadful
fire ! This gives joy in heaven. How happy is he who
is the inftrument of turning any from fin, to righteouf-
nefs • of faving immortal fouls from endlefs burnings I
What can be more defirable and pleafing, to a benevo
lent
* 2 Cor. iv. 1 8, f Rom. ii. 5.
CHAP. IV. Happinefs and Mifer)t 259
lent mind ! He fhall have an unfpeakable reward, and
fhine as the ftars, forever and ever,
III. How great, how glorious and happy is the Re
deemer in being able to fave, and actually faving multi
tudes of finners, from fuch infinite mifery, and raifing
them to fuch high and eridlefs happinefs and glory I
How worthy is he to be trufted, loved and honoured.
The inhabitants of heaven, will be eternally fenlible of
this, and fay, " Worthy is the Lamb that was flain, to
receive power, and riches, and wifdom, and ftrength,
and honour, and glory, and bleffing ; for thou waft
flain, and haR redeemed us to God, by thy blood, out
of every kindred, and tongue, and people, and nation ;
and haft made us urito our God, kings and priefts."*
What infinite wickednefs and folly is that of which
they are guilty, who reject him, or caft the leaft flight
upon him, and do not fly to him, without delay, as <t
refuge from the wrath to come ; and for eternal happi
nefs ! Blefled are all they who truft in him. Surely he
is infinitely precious, to all them who believe*
* Rev. v. 9, 10, is.
CHAP. V.
Central Olfervatim* TAUT II.
C H A P. V.
On the Church of Chrift.
SECTION i,
General Obfervationsy concerning the Church of
Chrift.
l H E word in the original, IxjcxWa, generally
tranilated Church, is found above an hundred times in
the New Teftament ; and dignifies an afTembly of men,
called and collected together, for fome fpecial purpofe.
It is ufed in the fcripture, except in a few in fiances, m
an appropriated fenfe, for believers in Chrift,. or the
redeemed, as a collective body, or fociety, united in, or
under him as their head.
By the Church of Chrift, is fometimes meant the re
deemed ; all who have been, or mail be Caved by Chrift,
who mail at la ft be collected into one general aflembly,
fociety and kingdom. This is called the invifible church,
being at prefent hid, and out of our fight, as thofe in
heaven a-re not feen by us, while in this life, and true
believers, who are on earth, cannot be certainly diftin-
guifhed from others, who are not fech.
The church of Chrift cm earth, confifts of thofe who
are united together as profeiTed friends to Chrift, and
believers in him, and are un-der explicit engagements to
ferve him, and attend upon all his inftitutions and ordi
nances,. and to watch over, and aflift each other ^ includ
ing both parents and their children. This is called the
vifible
Cm AP. V» Concerning the Church of Chrijl.* 261
vijiblc church of Chrift, as it is a fociety ere&ed in the
view of man, and confifts of members, who are vifibly, or
in appearance, among the number of the faved, and real
friends to Chrift, though many of them, may not be
really fuch.
This church is confidered as one common catholic
fociety, conprehending all vifible chriflians in the world,
compofed of numerous particular focieties, or affemblies
of chriftians, in different places ; and which, by a fuccef-
fion of members, will continue the fame fociety or church,
to the end of the world. This is meant by the church,
when Chrift fays to Peter, " And I fay unto thee, that
thou art Peter, and upon this rock I will build my church,
and the gates of hell ihall not prevail againft it."* And
the word is ufed in this fenfe, in many other places. —
But every diftinft fociety of vifible believers, agreeing
and united together to attend on the worfhip and ordi
nances of Chrift, is called a church,, As the church at
Antioch ; the church at Ephefus ; the churches in Judea ;
the churches of Galatia ; all the churches, &c.
Wherever a number of perfons voluntarily unite toge
ther, under the profefKon of believers in Chrift, and
friends to him, to attend upon his inftitutions and ordi
nances, according to his direction and commands, they
are a vifible church of Chrift, fo long, and fo far, as they
appear to embrace and maintain the great and effential
truths of chriftianity ; and to live in fome good meafure,
agreeable to them.
Concerning the cLurch of Chrift in general, his vifible
church in fhis world, and fuch a particular church, the
following things may be obferved, in order to give a
more clear idea of the fubjeft, and to fhow the reafon
and importance of it.
i. It is reafonable and important, that the friends of
the Redeemer, fhould be his profeffed friends ; and tfeafc
S 3 they
•Matth, xvi. jg.
General Olfcrvations PART 1 1/
they fhould unite in a profeffion of faith in him, and pub
licly efpoufe his caufe and intereft in the world ; and in
aflifting each other, as his fervants, and in attending
upon his inftitutions, and obeying his commands ; hereby
diftinguifhing themfelves from the reft of mankind.—
Accordingly, Chrift has enjoined upon his friends and
difciples, to confefs him before men, and to form them
felves into a public fociety, or particular focieties, by
which they {hall be as a city, that is fet on a hill, which
cannot be hid ; the light of the world, to fhine before
all men.*
2. The church of Chrift, is a free, voluntary fociety,
in opposition to any force or compuluon ufed to oblige
the members of it to join anc] come into it, contrary to
their confent and free choice. All are invited to be
members of it, and none are to be rejected, who appear
to be willing to come and to conform to the rules which
Chrift has given ; and none who have been received, are
to be rejected and cafl out, who choofe to continue mem
bers, unlefs they behave diforderly, and refufe to obey
the laws of Chrift.
3. Jefus Chrift is the fole legiflator and ruler in hi*
church. No particular church, or the church in general,
has any authority or right to make any laws or rules in
order to govern or regulate the church, or individual
members of it ; but are commanded to attend to thofe
which Chrift has given, and obey and execute them only.
The church is not a worldly fociety ; and is not to b.e
ruled or regulated by civil laws, or rulers of political,
worldly focieties ; fuch rulers have no more authority in
the church, than any other member of it. The vifibl.e
church is called in fcripture, "The kingdom of heaven ;
the kingdom of God, and of Chrift," who faid, "My
kingdom is not of this world/* It is a diftincl:, and en
tirely different fociety and kingdom, from civil, worldly
focieties
* Matth. x.. 32. v. 14, ij, 1$.
CHAP. V. Concerning the Church ofChriJl. 263.
focieties or kingdoms, and cannot be connected with
them, fo as to be in any refpeft or degree, dependent on,
them, or have any alliance with them. The church
wants no fupport from civil authority, and ought not to
be governed or controled, in any refpecl:, by the civil
niagiftrate. When he attempts this, and to make laws
to govern or regulate the church of Chrift, he invades
the rights of Chrift, and ufurps the authority which be
longs only to the head of the church, who is the fole
ruler in it.
The church, when it is regulated by the laws of Chrift,
and obedient to him, is friendly to human, civil fociety ;
and Chrift commands his fubje6ls, the members of his
church, to obey magiftrates, and feek to promote the
peace and greateft good of fuch focieties ! And all they
expect or defire from the civil magiftrate, is to be pro
tected in the enjoyment of their civil rights, and their
religion, fo long as they are not injurious to their neigh
bours, and live quiet and peaceable lives.
4. Every member of the church, has a right to judge for
himfelf, what are the laws of Chrift, and what is his duty,
being accountable to none but Chrift, for his judgment
and conduct ; and none have a right, or authority, to
dictate to him, or control him, in thefe matters. In mat
ters wherein the church, as a body, are to decide, and aft,
they muft be determined by the voice of the major part,
or the greateft number of the members, as is done in
other focieties ; this being confidered as the voice and
determination of the church. And if they be not unani
mous in any thing, to be determined by the church,
they who diflent from the judgment of the majority, muft
fubmit, and conform to them ; unlefs the judgment and
conduct of the church, appear to them, fo inconfiftent
with the truth, and the laws of Chrift, that it is his com
mand, and their duty, to refufe to conform, and to leave
S 4 and
264 General Obfervatioiu PART!!.
a$d renounce the church. In this cafe, no one has any
right to control them.
5. The vifible church, the kingdom of heaven, or the
kingdom of God, was fmall in the beginning of it ; but
is to increafe, and grow, till ;t lhall be great, and fill the
world, and all nations (hall come into it, and be members
of it ; and (hall continue forever, the only, mod happy
and glorious fociety and kingdom. God has had a
church in the world, ever fince the apoftacy of man. —
Before the flood, there were the fons of God, didinguifh-
ed from the refl pf mankind, who called on the name of
the Lord. It continued in the family of Noah, and
fome of his dependents, till the days of Abraham, when
it was more particularly formed in his family ; and far.,
ther eftablifhed and regulated among thofe who defend
ed from him, the people of Ifrael. When the chriftian
difpenf^tion took place, the church put on a new form,
in many refpe£ls, though it was the fame church, as to
the effentials of it, and was dill the church of God, the
church of CbrifU
The chriftian church^ confiding of the profeiTed fol-
loivers of Chrift, was fmall in the beginning of it ; but
Chrift foretold that it (hould grow, and become great,
and promifed, that it fhould continue and live on earth,
to the end of the world. He faid, the gates of hell,
(Hades, death) mould not prevail againft it : That is,
that it fhould not die, or ceafe to be a vifible church on
earth. He reprefented the growth of it, till it {hould
cover the earth, and fill the world, by the following iirnili-
tudes. " The kingdom of heaven is like to a grain of
muftard feed, which a man took and fowed in his field ;
Which indeed is the lead of all feeds ; but when it is
grown, it is the greateft among herbs, and becometh a
tree ; fo that the birds of the air come and lodge in the
branches thereof. Another parable fpake he unto them.
The
C« AP. V. Con-ctrning the Church ofChriJl. 265
The kingdom of heaven is like unto leaven, \vhich a,
woman took and hid in three meafures of meal, till the
whole was leavened.*'*
6. The vifible church of Chrift, is and will be,in an im
perfect ftate, and in a greater or lefs degree, impure and
corrupt, while in this world. All the members of it are
in a great degree imperfect, corrupt and finful ; and
many, who are totally corrupt and enemies to Chrift, are
profeffed and vifible friends to him, and, as fuch, are ad
mitted into his church. Chrift has not made any pro-
vi lion, by which unworthy perfons, who are not his
friends at heart, can be excluded from his church in this
i\orld, fo long as there are fuch, who put on the outward
appearance, and profeflion of friendfhip and fubmiffion
to him, and offer themfelves to join this fociety. He has
not conftituted any infallible judges, to determine who
{hall be admitted into his vifible church, who are able
to detect every hypocrite, and rejeft all who are unwor
thy members. When the utmoft care is taken, and the
rules of Chrift, with refpecl; to this, are faithfully regard
ed and pra&ifed, ftill the heart cannot be certainly known ;
and chriflians muft aft according to the vifibility, or out
ward appearance, and profeffion of friendfhip to Chrift,
which hypocrites may put on, and fo be admitted into
the church, who have no right to a place there, in the
fight of God. And the members of particular churches
may be, and often are, fo injudicious and carelefs, as to
admit members, which are vifibly unqualified, and ought
not to be admitted ; by which the church becomes more
and more corrupt, and proper difcipline is not kept up ;
and thofe who ought to be caft out, are tolerated : And by
degrees, through the influence of erroneous teachers,
great errors may be imbibed and maintained, and corrupt
and evil practices take place ; and many cuftoms and
rites be introduced, which Chrift has not commanded ;
but
* Matth. xiii. 31, 32, 3;.
266 General Olfervations PART II.
but are the inventions and commandments of men of
corrupt minds, by which the purity and beauty of the
church is greatly tarnifhed.
Particular churches, and the vifible church of Chrift
in general, may become in a great degree corrupt, in fome
or all thofe things ; and yet be, and continue the vifible
church of Chrift. And it is difficult to determine, how
far a particular church, or the church in general, may be
corrupted and deviate from the laws of Chrift, and yet be
vifibly a church of Chrift, fo as to have a right to be con-
fidered and acknowledged to be a true church, though
corrupt and wrong in many things. In this cafe, particu
lar chriftians muft judge for themfelves; and particular
churches muft judge of other churches ; and great cau
tion and prudence ought to be ufed : Every one ought
to judge and aft right, and according to the rules which
Chrift has given, in this cafe, and all are accountable to
him for their opinion and condudh
A church may doubtlefs become fo corrupt, and go
off fo far, from the faith and practice of true chriftians,
and fink fo far into grofs errors, and open conduct,
contrary to the gofpel, and the exprefs commands
of Jefus Chrift, as that it ought to be rejected, as not a
vifible church of Chrift ; and his commands to his faith
ful followers, may be, " Come out from among them,
and be ye feparate, and touch not the unclean thing, and
1 will receive you . ' '* The church of Rome, or the papal
church, has doubtlefs been vifibly, not a true church of
Chrift for many years : It has been fo, perhaps, ever
fince the time of the reformation from popery. Though
it was really a corrupt, falfe church before ; yet it was
not vifibly fo, till the marks of a falfe church were clear
ly difcerned, and it was known to the reformed vifible
church of Chrift, to be the beaft, and the great harlot,
defcribed in the Revelation. Then the voice of Chrift
was
* a Cor. 71.1.
CHAP. V. Concerning the Church of Chrifl. 267
was heard, fpeaking to them, " Come out of her, my
people, that ye be not partakers of her fins, and that ye
receive not of her plagues.' * And then fhe was vifibly,
and publicly excommunicated by Chrift and his vifible
church ; and confequently, was no longer a viiible
church of Chrift ; but the contrary.
The reformed church, or the different churches which
have taken place in the proteftant world, upon the re
formation from popery, and lince, are far from being
wholly purified from a great mixture of error, and from
practices which are not according to revealed truth ; and
which would ceafe, were they to be conformed to the
pattern defcribed in the word of God : Some are nearer
the rule, and others farther from it ; and many are doubt-
lefs greatly degenerated from what they once were.
And it is probable, that the fpirit, maxims, and practices
of Antichrift, or that are really antichriftian, do take
place, in a greater or lefs degree, in all thefe churches,
.at this day ; and that they will, the moft of them at leaft,
grow more and more corrupt, in doclrine and practice,
till they become like the incurable leprous houfe in
Ifrael, which was ordered to be wholly demolifhed, that
another might be built in the room of it. So, when the
millennium comes on, thefe corrupt churches, which will
be too far funk in error and (inful practices, to be patch
ed up and healed, will be removed and vanifh away,
fharing with Antichrift in ruin, and giving way to a
church which fhall be built upon the gofpel plan. Then
the bride, the Lamb's wife, will put on her beautiful
garments, and arife and (hine in the light that fhall then
come, and the glory of the Lord which fhall rife upon
her.* But even then, the vifible church will not be per
fect in the beauty of holinefs ; though the uncircumcifed
and unclean, may no more enter into it;f yet not one
of
? See the DiflTertation on the Millennium, fubjoined to this Syftem,
f Ifaiah Hi. i.
•
a68 Concerning the Officers PART II.
of the members will be perfectly holy. The mod per.,
feet beauty and glory of the church, will not take place
till after the refurrection.
Thofe of different denominations and churches, in the
chriftian world, who believe and expect, there will be a
more perfect (late of the church in the millennium, are
difpofed to think, that the denomination and particular
church to which they belong, will be the pattern ; and
that all chriflians, will, in that day, conform to that, and
that thofe things in which others differ from them, both
with refpect to doctrine and practice, will then be re-
linquifhed and ceafe. But mod of them, if not all, will
be greatly difappointed in their views and expectations
With refpect to this. A church will then arife, which
will have all that is good, right and excellent, in the dif
ferent denominations and churches, that exift now, or
have been; and will renounce all the fuperflitions and
corruptions, in principle or practice, which have taken
place. Bleffed are all they, who are real members of the
invifible church of Chrift.
SECTION II,
Concerning the Officers of a Church.
V E R Y diftinct and particular church, in order
to be complete, and properly organized, muft have of
ficers, or perfons diftinguifhed from the members iri
general, by being chofen and appointed to particular
fervice and duties, who are to fuperintend the affairs of
the church, to prefideand act a particular part, in teach
ing and exhortation^ and administering the ordinances'
which
CHAP. V. of the Church. 269
which Chrift has appointed ; and taking particular care
of the temporals of the church.
Of thefe, paftors, elders, prefbyters or bi(hops>are the
firft and mod important. By thefe names, not different
orders, higher and lower, or different offices, are meant;
but one and the fame perfon, in one and the fame office,
is called by all thefe names ; and therefore they denote
the fame office. This has been abundantly proved, by
many who have attended to the fubjecl j therefore, it is
needlefs particularly to attend to it here.
The Apoftles were a diftincl: and fuperior order of
men, and appointed by Chrift immediately, as extraor
dinary officers, to conftitute the fir ft churches, and to>
give infallible rules and laws to them, by which they were
to be regulated and governed : In which extraordinary
office they had no fucceffors. The Apoftles were elders,
Or prefbyters orbifhcps, and more j they were appointed
immediately by Chrift, as infallible judges and dictators
to the churches. They ordained prefbyters or bifhops,
as being fuch themfelves, in their ordinary capacity ; but
their extraordinary commiffion was not, nor could be,
tranfmitted to others ; but died with them ; And there
have been no Apoftles in the church fince their death p
nor will there be any fuch officers again in the church,
to the end of the world.
The Apoftles ordained elders or bifhops ii>the churches,
which they conftituted, who were firft chofen by the
members of thefe churches, or th§y did it with th«ir con-
fent. " And when they had ordained them elders in
every church, and prayed with fafting, they commended
them to the Lord,, on whom they belreved."* The
word in the original, here tranflated, when they had or-
dainedt £o£o7wi<ra*?e?, fignifres to point out perfons, by
lifting up of hands, or voting, and the fenfe ha? been
given in the following words ; u When they had, with
the
* A&s xiv. 2.
270 Concerning tht Officers PART II.
the concurrent fuffrage of the people, conflituted pref-
byters for them in every church ;"* or, "They or-i
dained them elders, by the votes of the people. "t The
Old Englifh bible, tranflates it, " When they had or
dained them elders by elecTion."* This is effential to a
free fociety of any kind, that the members of it mould
choofe their own officers. There muft be one or more
elders in every church, in order to furnifh it to all the
duties and tranfa6lions of a church, and to have it com
plete. From the above quoted paffage it appears, that
one elder was ordained in every church, if not more.
It appears alfo, from the addrefles which Chrifl fent to
the feven churches in Afia, by his fervant John, that
there was but one elder in each of thefe churches, who
is called, the angel of the church.
The bufinefs of this office, is to prefide in all the tranf-
aftions of the church ; to adminifter the ordinances oft
Chrift ; to preach the gofpel, and lead in the public
worlhip of the church : " Giving themfelves conftantly
to prayer, and to the miniftry of the word."§ To teach,
exhort, warn, reprove and rebuke, publicly, and more
privately. The qualifications and character of thefe
elders or bifhops, are particularly given and flated by the
Apoflle Paul, in his letters to Timothy and Titus.
Thefe paflors or biQiops, being chofen by the church,
are conflituted officers, by being publicly ordained to
that office, by fome other elders or elder, by laying on of
hands.H Thus Timothy and Titus, were directed by the
Apoflle Paul, to ordain elders. ||
It has been fuppofed by fome, that the right and pow
er to ordain their paflors or bifhops, is in the churches ;
at leaft, that it is not wholly lodged in the hands of the
elders,
* Doddridge on the place. f Mr. Harrington.
1 See Doddridge's note on this verfe. ^ Afts vi. 4.
^fiTim. iv. 14. V. 22. a Tim. i. 6.
ft I Tim* v. ia. a Tim. ii, 2. Tit. i. 5.
CHAP. V. of tht Church. 271
elders, and confined to them : And there have been fome
inftances, of the ordination of minifters by the brethren
of the church, without the affiftance, or even the pre-
fence, of any other elder or paftor of a church. But
there does not appear to be any example of this, or war
rant for it, in the fcripture. It is faid, if the church
have no authority or right, to conftitute and ordain their
own officers, then there mufl be an uninterrupted fuc-
cedion of minifters, from the Apoftlcs, to the end of the
world ; and if this chain of fucceflion be once broken or
interrupted, it cannot be renewed again ; but the fuccef-
fion muft neceflarily ceafe, and there can be no more
minifters and officers in the church, to the end of the
world. To this it may be anfwered, that if this be an
appointment of Jefus Chrift, a conftitution which he has
made, that his church (hall be furnifhed with minifters,
by fuch a fucceffion from one to another ; then he will
take care, that it fhali never be interrupted, but (hall
be continued, fo long as there is a church on earth.
But to this it has been faid, that we have no evidence,
that fuch fucceffion has not in fa& been interrupted
many times ; and not one minifter or elder at this day
can prove, or have any evidence himfelf, that he has
been ordained, by one or more,' who have received this
right and power, to ordain by an uninterrupted fucceffion
from the Apoftles ; which he ought to have, in order to
be fatisfied, that he has a right to aft in this office ; and
to be able to prove it to others, in order to their .receiv
ing and treating him as an elder. Befides, if this fuc
ceffion could be proved, it muft be brought down through
the hands of the pope, and thefalfe antichriftian church,
which is not the church of Chrift • and neceffarily inter
rupts the fucceffion of the minifters of Chrift.
Upon this the following things are to be obferved.
i. If there be evidence from the fcriptures, that fuch
an order and fucceflion of men, as officers in the church.,
has
Concerning the Officers PART IL
has been inftituted by Chrifl ; and is implied in the com-
miffion which he gave to his difciples ; c< Go ye, and
teach all nations, baptizing them in the name of the Fa-
ther, and of the Son, and of the Holy Ghoft : Teaching
them to obferve all things, whatfoever I have co^mand-
ed you : And lo I am "with you alway> even unto the end of
the world.'''* This is fufficient, pofitive proof, that fuch
a fucceffion of minifters, does in facl: take place, in the
vifible church of Chrift ; and that this commiffion has
been tranfmitted down from one to another, from that
time to this day ; and this fucceffion has not been inter
rupted, and will not be, to the end of the world. This
therefore, may fafely, ancl with all defirable certainty, be
taken for granted, without any farther pofitive proof,
by every minifter of the gofpel ; unlefs there be ftrong,
pofitive evidence, that fuch fucceffion has been inter
rupted, with refpecl; to him ; and that he has been ir
regularly introduced to that office, by him or them, who
have not had their commiffion and authority to ordain,,
handed down by fueeeffion, from the Apoflles to them.
Therefore, fince the above recited commiffion implies,.
that there fhould be a fucceffion of officers in the church
to the end of the world, ta profelyte, baptize, and fTeach
men, to obferve the inftitutions and commands of Chrifl:v
to whom he has promifed his prefence and affiftanee :
And fince the Apoflles appear tounderftand their com
miffion in this light, and to practice upon it accordingly,
by ordaining elders in every church which they formed ;
And elders or prefbyters, ordained others by laying on
their hands ; and they who were fo ordained, were di-
reeled to commit the gofpel, that is, the preaching and
difpenfation of it, <e to faithful men, who mould be able
to teach others alfo ;" and to lay hands upon them, not
fuddenly, but after proper examination and acquaint
ance ;t which can be nothing lefs or more, than or
daining
* Matth» xxvii'u rg, 20* f tTim. v. ^^. * Tim, ii. 2.
CHAP.V: * of the Church. 273
daining them to the work of the miniftry : And Titus
is dire&ed to ordain elders in every city in the ifland of
Crete :* Since all this is evident, and certainly fo ; and
there can nothing be found in the fcripture to contradict
fuch a fucceflion appointed by Chrift, or in the leaft,
inconfiilent with it ; it may and ought to be confidered
as pofitive evidence that there is, in fad, fuch an unin
terrupted fucceflion, fufficient to fatisfy the judgment
and confcience of an honeft man, who is ordained to the
work of the evangelical miniflry, that he has derived his
ordination and commifFion from Chrift, by an uninter
rupted fucceflion ; unlefs there be pofitive proof to the
contrary, with refpecl: to his ordination.
2. Though the fucceffion of ordinations, in order, to
its being uninterrupted, muft come through the hands of
the pope, and the minifters of the church of Rome,
(which is not certain, as it has been fhown, how it might
be tranfmitted down by others, who were not members
of that church) yet ihis affords no pofitive proof, that
a proper, uninterrupted fucceffion has not taken place.
A vifible church may be very corrupt, and yet be a vifi-
ble church of Chrift, and the public adminiftrations and
a6ls of the officers of it, authentic and valid. And who
can prove, that the pope, and his adherents, were vifibly
antichrift, and that the church of Rome, was vifibly, noC
the church of Chrift, but a falfe church, and was really
and properly renounced and excommunicated, by the
true church of Chrifl:, before the time of the reformation
from popery ? During the preceding dark times, there
was not light enough, even among real ehriftians in gen
eral, to render that church vifibly, net the church of
Chrift ; and fo long as this was the cafe, the officers, the
imnifters in that church,, were vifible minifters of Chrift,
and their vifible afts, their ordinations, &c. were valid,
* Titus i. 5. notwithstanding
VOL. II. T
274 Concerning the Officers PART II,
notwithstanding they were very corrupt and wicked.*
When the reformation came on, light arofe and increaf-
ed, and the great corruptions and wickednefs of the
church of Rome, and of particular churches, included
in it ; and the irregularity and wickednefs of the officers
of it, and of their adminiftrations, were clearly feen and
expofed ; and they were admonifhed, and great pains
were taken to convince and reform the pope and his
clergy, and all orders and degrees of men in that church.
But they who ftill adhered to that church, were deaf and
obftinate, and refufed to repent and reform. Upon
which, thofe who were convinced of the errors and wick
ednefs of that church, came out, and feparated from it,,
and formed other churches, more agreeable to the word
of God ; among whom there were miniflers, or numbers
of the clergy, who had been ordained in the church of
Rome, while that was vifibly a church of Chrift. They,
by the confent of the reformed churches, took the over-.
fight of them, and adminiftered ordinances, and ordained
others to be elders in the churches ; and in this way> aa
uninterrupted fucceffion of ordinations, and minifters in
the proteftant churches in general, has taken place; and
may continue down to the end of the world ; and cer
tainly will, if this be the will and appointment of Chrift •
though
* A minifter in the pureft church, maybe a very wicked man > and
praclife abominable vices : But fo long as this is not vifible and known,
fie is a vifible minifter of Chrift, and his public adminiftrations are as
authentic and valid, as thofe of any other minifter, until he is detected,
auid his wickednefs becomes vifible, and he isdepoied from his office in the
church, by thofe who have a right to do it, according to the laws of
Chrift. So the church of Rome was vifibly a church of Chrift, till there
was light to difcover, or eyes to fee the corruptions and wickednefs of it,
and the veil and covering was taken off, fo that the marks of the beaft,
and the great harlot, defcribed in the fcripture, were publicly feen to be
upon it ; and events took place, by which it was vifibly rejected by Chrift,
for the great apoftacy, of which the members of it, had been guilty, afid
who continued vifibly impenitent.
CHAP. V. of the Church. 275
though the church of Rome fhould be confidered nowi
not the vifible church of Chrift^ and properly excom
municated, agreeable to the laws of Chrift ; and though
there may have been fome inftances of irregular ordina
tions, and which have not taken place in this fucceffion,
in fome proteftant churches.
3. There is fatisfaftory and abundant evidence from
hiftory, and otherwife, that it has been the general, if not
the univerfal cuflom of the churches, to ordain minifters
by the laying on of the hands of others, who were before
fo oidained ; and that great care has been taken to keep
up a fucceffion in this way. And even thofe churches
who have believed, they had the power of ordination of
their minifters, within themfelves, have generally thought
it moft regular and prope^ to have them ordained by
other ordained minifters, when and where this was prac
ticable. And there have been very few inftances of
ordinations performed without the affiftance of one or
more, who had been before ordained in this way ; and if
there have been any fuch, they have had no influence to
interrupt a general and almoft univerfal fucceffion of
ordinations by the hands of prefby ters, from the Apoftles
down to this time.
When all this is well confidered, will it not be evident,
that every minifter of the gofpcl, who has been or
dained by the hands of preibyters, or bifhops, or at
leaft of one, by whatever name they or he may be
called, has good warrant to confider himfelf and ad as a
vifible minifter of Chrift, who has received hiscornmifiion
and authority for this, from Chrift, by an uninterrupted
fucceflion, unlefs there be good, pofitive evidence, that
this cannot be true, with refpe6l to himfelf ; he being a
known exception from what has generally, and almoft
univerfally taken place ?
It has been objected to the doftrrne of an uninter-*
rupted fucceflion, as neceflfary to continue this order of
T 2 officers
2j6 •• Concerning the Officers PART II,
officers in the church, that this will, in many inftances,
put it beyond the power of chriflians to obtain minifters
or paftors, fo as to be a regular church, and have the
ordinances of baptifm and the Lord's fupper, adminif-
tered to them. A number of chriflians may be caft
away on a defolate ifland, and be obliged to live there,
where they cannot obtain a pa ft or, unlefs they can ordain
him themfelves, and give him authority to perform all
the bufmefs of this office. And a number of true chrif-
tlans may live in a country, and at a time, where no
minifters can be found, who will ordain any one to be
their mimfter, whom they (hall choofe, or think to be fit
for that office. Muft thofe be deprived of minifters
and the ordinances of the gofpel ?
A reply to fuch an objection, has been already fug-
gefted. It is really begging the queftion : For if Chrifl
has made fuch a conftitution, and ordained that thofe
officers in his church, fhall be continued by an uninter
rupted fu-cceflion, he will not only fee that it does take
place, and that it fhall not be interrupted • but will al
ways put it in the power of his people to be fupplied with,
minifters irt this way ; and there never has been an in-
inftance to contradict this, a*nd never will be. The fup-
pofition therefore which is made in the objection, is a
groundlefs one, and impoflible. Chrift will not fufFcr fuch
an inftance to take place, unlefs it be for his glory, the
good of his church in general, and beft for the individual
chriftians, who are deprived in this way, of gafpel minif
ters and ordinances. And if there be any fuch inftances,,
they can be no objection to this inftitution of Chrift.
Thefe minifters and officers in the church, are to be
devoted to- the bufinefs of their ftation and office, and to
^i-ve themfelvcs to this work, which they have undertak
en, in preaching the gofpel, and admmiftering the ordi
nances of Chrift ; in taking care of the church, and pre-
fiding
CKAP. V. of the Church. 277
fiding in all the public tranfactions of it, acting with the
concurrence and confent of the church. For they have
no authority to dictate to the church, and control it in
any matter, contrary to their judgment and confent. —
They are indeed faid to have the rule over the churches ;*
but this means only 'o take the -lead or prefide in the
churches, in their public devotions and t ran factions, as
the word in the original fignifies. The churches, and
every particular member of them, are obliged to fubmit
to them, and obey them, fo far as they preach the doc
trines of the gofpel, and urge the commands of Chrift ;
for fo far as they do this, they have all the authority of
Chrift ; and difobedience to them, when they declare
the will of Chrift, and urge obedience to his laws, is dif
obedience to Chrift, and rejecting him. But of this the
members of the church are to judge for themfelves, whe
ther, what they preach and dictate, be agreeable to the
revealed will of Chrift, and if they judge it to be contrary
to revealed truth, they will confider the minifter as hav
ing no authority, and themfelves under no obligation to
regard him in thofe things ; and he has no authority to
compel them to obedience to his dictates, or to inflict
any punifhment upon them, or fubject them to any
worldly inconvenience, on this account. They are in
deed, accountable to Chrift for their judgment and con
duct in fuch cafes, and to him alone, as he has command
ed them to judge and act right, and will condemn
every thing that is not fo ; and is the final judge, to
whom all appeals are to be made.f Thus the elders of
T 3 the
* Heb. xiii. 7, 17, 24.
•j- This is faid with reference to the whole, or the majority of a church.
If particular members, or the minor part of a church, reject the dodtrines
and refufe to praclife the duties which, the pailor inculcates, as prefcribed
by Chrifl, and the majority of the church approve ui ti' *m ; the former
are fo far accountable to the church, as to be the pro^e. fubjects of dif-
cipline, and may be rejected by the church, as thofe who, in their judgment,
refufe to obey the truth, aad walk disorderly.
Concerning the Officers PART II.
the churches, are not to be lords over them ; but to lead
them, and be examples to them, while they prelide
as overfeers, or bifhops, feeding them, by preaching the
truths of the gofpel to them, and declaring the whole
counfelof God.*
There are other officers in the church, called deacons,
who have the care of the temporal, worldly concerns of
the church. The church, when regulated according to
the laws of Chrift, makes provifion for the fupport of
public religion ; for a decent and convenient place in
which they may attend public worfhip ; the fupport of
the rninifters of the gofpel ; and furniihing the table of
the Lord. They are alfo to provide for the relief and
comfort of the poor members of the church. The care
and overfight of this provifion, is committed to the dea
cons. And they are more efpecially to diftribute to the
poor out of the common flock of the church, and take
care that no one may fuffer for want of theneceflariesand
comforts of life. We have a particular account of the
inflitution of thofe officers in the church, in the begin
ning of the fixth chapter of the A6ls. The church
pointed out, and chofe, thofe whom they thought bell
qualified for this office, and prefented them to the Apof-
tles, who ordained them to this office, by laying their
hands on them, and praying.
It does not appear from the fcripture, that there are
more diftinft orders of men, and officers, appointed in
the church, than thefe two, viz. elders or bifhops, and
deacons. Both of thefe are repeatedly mentioned toge
ther, as being the only officers in the church, as nothing
is faid of any otfcer. The Apoflle Paul, when he is
dire&ing Timothy, in his regulating the churches in
which he had a particular concern, and ordaining officers,
mentions only elders or bifhops, arid deacons, and par
ticularly
» i Pet. v. s, 3. Afts xx. 28,.
CHAP. V. of the Church.
ticularly defcribes the qualifications of thefe. And he
directs his letter to the church at Philippi, in the fol-.
lowing words, " To all the faints which are in Chrift
Jefus, at Philippi, with the bifhops and deacons." Had
there been any other order of officers in that church,
it may be prefumed, he would have mentioned them,
when he direcls fo particularly to thefe. This fame
Apoflle fays, that when Chrift afcended to heaven, " He
gave fome apoftles ; and fome prophets ; and fome
evangelifts ; and fome paftors, and teachers."* Some
have fuppofed, there are more than two orders of minif-
ters, mentioned here ; but there does not appear to be
any evidence of this. By Apoftles and Prophets, are
intended the extraordinary gifts and officers in the primi
tive church, who were not to continue ; but ceafed, when
thofe miraculous gifts, with which they were endowed,
ceafed ; the church having no farther need of them. —
And if Evangelifts, were not alfo extraordinary officers ;
and accordingly ceafed with the others mentioned before ;
they were ordinary minifters of the gofpel, ordained to
travel, and preach at large, not being confined to a par
ticular church, city, or country. Paftors and teachers,
were the fame office, which every elder in particular
churches fuftained. So that by evangelifts, paftors, and
teachers, but one fort and degree of officers is meant, viz,
minifters of the gofpel.
* Eph. iv. ii.
T4 SECTION
Public Worjkip. PART II.
SECTION III.
On the Public Inftitutions, Ordinances andWorfoip
of the Church.
OOCIAL and public worfhip, confiding in
prayer, finging pfalms or hymns, and in preaching and
hearing the gofpel, appears to be an inltitution of Chrift,
from what is recorded in fcripture. The difciples of
Chrift, after his afcenfion, met together, and continued
with one accord in prayer and fupplication ; being about
an hundred and twenty.* And when converts were
multiplied, and a church was formed at Jerufalem,
*c they continued ftedfaftly in the Apoflles doctrine and
feJlowfhip, and in breaking of bread and prayers. And
continued daily with one accord in the temple, praifing
God."t At Antioch, Barnabas and Saul affembled
themfelves with the church a whole year, and taught
much people. J It appears, that the church at Corinth, of
ten came together into one place, to attend on the preach
ing of thegofpel, prayer, finging pfalms, and theadmin-
iflration of the Lord's fupper.^ Chrifiians had places
convenient for them to convene in public aifemblies,and
attend on public worfhip. || And they were commanded,
" Not to forfake the affembling themfelves together/*
for public exhortation, and mutual edification, &c.H
Public worfhip being an inftitution of Chrift, this ne-
ceifarily implies, a place where this maybe attended
decently, and with the greateft convenience to the mem
bers
* Acts i. 14, 75. f A6ls ii. 42, 46, 47. J A6ls xi. 26.
^ i Cor. xi. 1 8. &c, and Chap. xiv. throughout.
H Jam, ii. i—io. ^1 Heb< x. 24, 25.
CHAP. V. Public Worjhip. 281
bers of the church ; which is to be agreed upon and
provided by the church, ufing all fuch help and affift-
ance, as the head of the church ihall, in his providence
afford them. They are to alfemble on the firft day of
the week, for public worfhip ; and at any other time,
which the church ihall judge is agreeable to the will of
Chrift, as bell fuited to promote his caufe, and their edi
fication. And there may be fpecial calls in divine pro
vidence, to public fading and prayer, or thankfgiving.
And particular circu en (lances may render it proper and
important to meet oftener, and to fpend more time in
public worfhip, at forne times, than at others.
It has been obferved, that the bifhops, or overfeers of
the church, are to preach the word, and to prelide and
lead in public prayers, to which they are to devote them-
felves : And they are, on this account, to be counted
worthy of double honour, and be decently fupported
with the neceifaries and comforts of life. ForChrifl has
ordained, that they who preach the gofpel, mould live
of the gofpel.*
The dated time for public worfhip, is the firft day of
the week, which the Apoftles, under the infpiration and
particular direction from Chrift, fixed upon, and appoint
ed, to be the chriftian fabbath. The Jewim feventh day
fabbath, which was a a type and fhadow of that redemp
tion which was, in a peculiar fenfe and degree, effected by
the fufferings and death of Chrift, from which he rofe on
the firft day of the week ; and of the reft, into which the
chriftian church entered, upon this ceafed and was abol-
ifhed ; when the fubftance, and the things typified by it
took place. With reference to this, the Apoftle Paul
fays to chriftians ; " Let no man therefore, judge you,
in meat or in drink, or in refpecl: of an holy day, or of
the new moon, or of the fabbalh days. Which are a
(hadow of things to come ; but the body is of Chrift."
The
*i Cor. ix. 14, Gal. vi, 6. iTim. v. 17,18. f Col. :i. i6-f
282 Pullic Worjhip. PART II.
The Apoftle has refpecl to the Jewifh rites, refpeding
meat and drink - and to their feaft days, new moons, and
their weekly fabbaths, and declares, that chriftians, ef-
pecially thofe who were Gentiles, were not under any
obligation to obferve them. This has no refpeft to the
chriftian fabbath. This was obferved by the Apoflles
and chriftian churches in their day. Chrift having rifen
on the firft day of the week, he appeared repeatedly to
his difciples, while they were together on this firft day.
And on this firft day of the week, " when the day of
Pentecoft was fully come, and they were all with one
accord in one place," the holy fpirit was poured out on
them, and they fpake with tongues, as the fpirit gave
them utterance : And Peter preached to the multitude,
who were collected on that occafion, and great numbers
were converted.* The day of Pentecoft, was always on
the firft day of the week.t And this day of the week
was honoured by this remarkable event, and not the
feventh day of the week, which was the Jewim fabbath.
And no reafon can be given, why the church were together
in one place on that day, but that it was the day of the
week on which they were direded, and ufed to afTemble
for in ft ruction and worfliip.
Accordingly, we find, that on the firft day of the week,
chriftian churches ufed to affemble for public worfhip,
with the Apoftles approbation. When the Apoftle Paul,
and his companions in travelling came to Troas, they
continued there feven days, without meeting for public
worfhip. " And upon the firft day of the week, when
the difciples came together to break bread, Paul preach
ed unto them." J By this it appears, that the firft day of
the week was the day on which chriftians ufed to meet
for public worftiip. If the feventh day of the week had
been their fabbath, why did they not meet on that day
to hear Paul preach, and to break bread, that is, to par*
take
* A£ls ii. I. &c. f Levit. xxiii. 15—21. J Afts xx. 7.
. Public JVorJhlp. 283
take of the Lord's fupper ? That chriftian churches were
wont to meet on the firft day of the week for religious
purpofes, is evident from the following direction which
this Apoftle gives to the church at Corinth. " Now,
concerning the collection for the faints, as I have given
order to the churches of Galatia, even fo do ye, upon the
firft day of the week, let every one of you lay by him in
flore, as God hath profpered him, that there be no gather
ings when I come."* It appears from thi?, that chrif
tian churches in generator rather univerfally, afTembled
together on every firft day of the we-ek ; the reafon of
which cannot be given, unlefs this were their fabbath,
on which day they attended public worfhip : And this
was a proper time to make a collection for the poor faints,
which is to be confidered as an act of public worfhip.
Nor can it be fuppofed, that the churches would all a-
gree in fixing on this day, to meet together for public
worfhip, unlefs it were by the direction of the Apoftles,
which they gave to all the churches, as from Chrift, who
had inftructed them in this matter, before his afcenfion,
or had fince communicated it to them, by infpiratiom
In this view, there appears a confiftency, in all the
facts and aflertions concerning this, which have been
mentioned.
And the words of the Apoftle John, are a confirmation
of all this, when he fays, "I was in the (pint on the Lord's
day."^ By the Lord's day, he muft mean fome particu
lar day of the week, which was known by this name to
the churches of Chrift, as diftinguifhed from all other
days ; for otherwife, it would not be faying any thing,
which would be intelligible to chriftians, or of any figni-
fication. It fuppofes there was one day in the week,
confecrated to the honour and fervice of the Lord Jefus
Chrift, and that this was therefore called, the Lord's Say ;
as that repaft of bread and wine, which was inftituted by
Chrift,
* i Cor. xvi. r, a. -f Rev. i. 10.
Puttie Worjkip. PART II.
Chrift, and obferved in the churches, in remembrance of
him, was called, the Lord's /upper, to diftinguifh it from
all other eating and drinking together, as peculiarly con-
fecrated to his ufe and honour. And that this day,
which for this icafon, the Apoftle John calls, the Lord's
day, is the firft day of the week, is evident, beyond a
doubt, in that this day, and no other day of the week,
has been diflinguilhed and known by this name, in the
church of Chrift, from that day to this, of which there
is inconteftible evidence.
And that the firft day of the week is appointed by
Chrift to be the chriftian fabbath, to be obferved by his
church as holy time, and diftinguifhed from other days,
by being devoted by them, in a peculiar manner, to hrs
fervice and honour, will be further evident perhaps, and
forne objections removed, by the following obfervations.
i. It is evident from divine revelation, that it is the
will of God, that one day in feven, fhould be obferved
as a fabbath by his people, to the end of the world, and
not under the Mofaic difpenfation only.
This may be argued, from the inftitution of a holy fab
bath, which God bleflfed and fancliried, when he firft
made man : Having himfelf wrought fix days, and fin-
iihed the work of creation, he re (led on the feventh.
And this is mentioned in the fourth commandment as a
reafon, why men, after they had attended to fecular bu-
finefs fix days, fhould reft from fuch labour, and obferve
the feventh day as a holy fabbath.
And the command, to remember the fabbath day, to
keep it holy, &c. being given from Mount Sinai, and
written on one of the tables of ftone, and put into the ark
with the reft of the commands, containing, the moral law,
which is perpetually binding on all men, and in this way
diflinguifhed from thofe particular precepts which were
temporary : This is a ftrong argument, that it is equally
perpetual
CHAP. V. Public Worjhip. 285
perpetual with the other nine commands, and points out
the duty of all men, at all times, to whom this command
ftiall be made known. If this command refpe&ed that
nation only, and were to ceafe when the Mofaic difpen-
fation ended, it cannot be accounted for, that it fhould
be revealed in the fame peculiar manner, with that in
which the moral law was revealed, and incorporated with
the moral law, written with it, on tables of flone, and put
into the ark : It has ail the external marks of being per
petual and binding on all men, which attend the reft of
the commands of the moral law.
Moreover, there are forne things faid in the fcripture,
which indicate, that it is the will and defign of God, that
the command to keep holy the fabbath day, fhould take
place and be obferved under the gofpel. The fifty fixth
chapter of I faiah, is evidently a prophecy of gofpel times ;
and there, keeping the fabbath from polluting it, is re
peatedly mentioned, as an important duty, to which
promifes are made. And in the eleventh chapter are
thefe words, with reference to Chrift and the gofpel dif-
penfation. " And in that day, there (hall be a root of
Jefle, which fhall (land for an tmftgn of the people : To
it (hall the Gentiles feek, and his reft jhall bt glorious."
The word tranOated reft, is the fame, which in other
places is tranflatedy^^/A. His fabbath (hall be glorious.
And it is not improbable that the Pfalmift has reference
to the firfl day of the week, as diftinguiflhed and appoint
ed by Child, and made holy by him, as the day on which
he rofe from the dead. He foretells the refurre&ion of
Chrift in the following words. " The ftone which the
builders rejected, is become the head of the corner.*'
Thefe wor|Is are cited by the Apoftle Peter, and applied
to the refurreaion of Chrift.* The Pfalmift adds, " This
is the Lord's doing, it is marvellous in our eyes. This
is the day which the Lord hath made ; we will rejoice and
be
* Afts ir. ir*
286 Public Worjhif. PART IL
be glad in it.*'* Thefe words, " This is the day which
the Lord hath made/' confidered in their connexion
with the foregoing, and referring to the refurre&ion of
Chrift, may naturally be underftood of the day on which
' Chrift rofe, as a day of the week, which mould be a joy
ful day to the church, on which this great and happy
event mould be celebrated by believers in Chrift to the
end of the world ; it being made by him, and appointed
to be a holy fabbath of reft, and peculiar gladnefs and
praife.
2. The fourth command in the decalogue, does not
fpecify any particular day of the week, to be kept holy
as a fabbath ; but only commands men to obferve one
day in feven, as a holy fabbath. " Six days (halt thou
labour, and do all thy work, but the feventh day is the
fabbath of the Lord thy God." We muft look fome
where elfe in divine revelation, to find, what day of the
week is to be obferved as a fabbath, and when to begin
to reckon. The Ifraelites were told, which day of the
week they fhould keep holy as a fabbath ; but not in this
command. The day of the week on which their fabbatb
Ihould be, was made known to them, before this com
mand was given from Mount Sinai ; therefore, this com
mand obliged them to keep the feventh day of the week
as their fabbath. And when Chrift made it known to>
his church, that it was his will, that the firft day of the
week, on which he rofe from the dead, fhould be ob
ferved as a fabbath, he having abolifhed the Jewifh fab
bath ; this laid chriftians under as great obligations to
keep the firft day of the week, as their fabbath, as the
Jews were under to keep the feventh day ; And this did
not in the leaft degree, fet afide, or alter the fourth com
mand ; for chriftians remember the fabbath day to keep
it holy, when they, having attended to their feculiar bu-
fmefs fix days, keep the feventh day as a holy day of rePj
from
*Ffalra cxviii. 22, 23, 24.
CHAP.V. Public Worjhip. 287
from all unnecefTary worldly employment : And the
fourth command, as much binds them, to keep their fab-
bath on the firft day of the week, as it did the children
of Ifrael to keep the feventh day. The evidence> that
Chrifl has revealed this to be his will, has been briefly
flated above.
3. The Jewifti fabbath was not to be perpetual ; but
did ceafe and vanifli away with other types and fhadows of
the Mofaic difpenfation, being equally a fhadow with
them, and in fome refpe&s the greateft and moft remarka
ble type, which will be more fully confidered under the
next particular. That the weekly Jewifti fabbath is abol-
iftied, feems to be exprefsly aflerted by the Apoftle Paul,
in the words which have been mentioned.* But fince
the fabbath of the fourth command is to be perpetual ;
and the Jewifti fabbath was not fo; it follows, that
another day of the week is appointed by Chrift, who is
Lord of the fabbath, to be obferved by his church, which
appears, from what has been obferved above, to be the
firft day of the week.
4. There is no evidence from fcripture, that the fab
bath, which God gave to the people of Ifrael, by Mofes,
was on the fame day of the week with that, which was
inftitufeed when the work of creation was inifhed ; but
it is very probable, if not certain, that it was not.
The day on which God refted from the work of crea
tion j and which he blefled and fan&iried, to be an holy
fabbath for man, was the feventh day from the beginning
of the creation : But it was really the firft day of Adam's
life. He was created on the latter part of the fixth day,
but foon fell into a deep fleep, and had no great enjoy
ment or thought, till the next day. It is certain, the
fabbath day was the firft whole day of his life, and he
would naturally begin to reckon time and weeks, from
that
* Col. ii. i Of tj.
s88 Public' Worfhip. PART II.
that day, as the firft day in the relation of weeks.* This
day was obferved by the antideluvian church, and by
Noah, and his pofterity, as the firft day of their week ;
which has continued by an uninterrupted rotation of
weeks, to this day. When mankind, after the flood,
corrupted their religion, and apoftatized from the infti-
tuted worfhip of the only true God, to idolatry, and
deified, and worshipped the fun, moon and ftars, which
was the firft kind of idolatry praclifed by mankind,
they confecrated their fabbath, which was the Jirft
day of their week, and confidered as a high day, the
rnoft important and honourable of any of the days of the
week, to the fun, which is the firft and brighteft luminary
of the heavens, devoting this day to the worfhip of this
god. And hence it obtained the name of funday : That
is, the day of the fun, as it was devoted to the worfhip
of this heavenly luminary : As rnoft, or all the other
days of the week, have had names given them from the
particular planets, to the worfhip of which, they were
devoted. The original fabbath, or the firft day of the
week, being thus perverted, God faw fit, for this, and
other reafons, fome of which will be mentioned, to ap
point another day of the week to be a fabbath to the
children of Ifrael, when he brought them out of Egypt.
He ordered it fo that they fhould pafs through the red
fea, on the feventh day of the week, which completed
their redemption, and deliverance from Egypt ; and he
appointed that day of the week, to be their fabbath, in
commemoration of this remarkable deliverance ; on which
day, they praifed God, for this redemption, and fang the
fong
* See Bedford's Scripture Chronology, denionftrated by Ajlrommical Cal-
fufations ; and Kennedy's Complete Syft'em of Agronomical Chronology,
Unfolding the Scriptures. In which they have undertaken to demonftrate
by agronomical calculations, that the feventh day, from the beginning
of the creation,, has been reckoned the firft; day of the week, from tha?:
time to this.
CHAP. V. Public Worjhij)*
fong recorded in the fifteenth chapter of Exodus. And
in trie next chapter this their fabbath is firft mentioned ;
and was probably the ftatute, and ordinance which God
made with that people, fpoken of, chapter xv. verfe 25.
And when fome of the people went out on the feventh
day to gather manna, and found none, the Lord faid,
ff See that the Lord hath given you on the fabbath,
therefore, he giveth you on the fixth day, the bread of
two days." The Lord hath given you the fabbath. This
2iaturaily expreiTes his having then appointed a day to
be their fabbath, as peculiar to that people j and not
that he had appointed a fabbath for all mankind, when
men were firft created. There were two reafons, if not
more, for appointing this feventh day of the week, to be
their fabbath.
Firfty This was fuited, with many other laws, which
were given to them, to keep them a diftincl; and feparate
people, from other nations, and prevent their joining
with others in their idolatrous improvement of the firft
day of the week. This was then obferved by the nations
round them, as a high day, and a feftival in honour of
the fun, and other gods, which they worfhipped, and it
was of great importance, that they mould be kept a dif-
tintl people, and not join with them. Their keeping
another day of the week for their fabbath, was fuited to
do this as much or more than any other law which was
given to them> for this end, excepting circumcifton.- —
Accordingly, they were in after ages, mentioned with,
contempt, and ridiculed by the heathen for this pe
culiarity.
Secondly , As their deliverance ottt of Egypt was a great
and remarkable event, and a defigned type and pledge
of the redemption and falvation of the church by Chrift,
it was proper, and of great importance, that it mould
be kept in mind, and commemorated by a day appointed
VOL. II. U to
Public Worjhif. PART II,
to be obferved out of a particular refpeft to that event.
Therefore, that day of the week was fixed upon by God,
to be their weekly fabbath, on which this deliverance
was completed. This appears to be the truth refpecling
this appointment, from the words of Mofes, when fpeak-
ing to them of the command of God, to keep their fab-
bath, he fays, God commanded them to keep it, out of
refpecl: to this deliverance. " Keep the fabbath day, to
fanftify it, as the Lord thy God hath commanded thee.
And remember that thou waft a fervant in the land of
Egypt, and that the Lord thy God brought thee out
thence, through a mighty hand, and by a flretehed out
arm : THERE FORE, the Lord thy God commanded thee to
keep the fabbath day.*'* This muft refpedl the feventh
day fabbath, which was peculiar to them, appointed out
of refpecl: to that deliverance, and more efpecially to
commemorate that, not only as a great event in itfelf,
but as a remarkable type of the fpiritu-al and eternal
redemption of the church of Church, which is mentioned
and referred to in fcripture, as fuch.t This is the rea
fon of God-s appointing the feventh day of the week for
their fabbath, and commanding them to keep it as a fab
bath day ; but is no reafon why other nations, and man
kind at all times, mould obferve a fabbath. Therefore,
in the fourth command, which was written on one of the
fables of ftone, and put into the ark, and is binding on all
men, in all ages, this is not mentioned as a reafon fot
obferving it ; nor is any particular day of the week
pointed out, as has been obferved. The feventh day
of the week had been before given to the Ifraelites fcyr
their fabbath ; and Mofes gives the reafon for this partic
ular appointment and command of God to them, in the
words above rehearfed. And the fourth command, in the
decalogue, was a command to them, to keep the feventh
day of the week as a fabbath, becaufe God had before
fixed
•Deut.v.is.. fSeelfai. li. 9* xo,n. I. Cor. x. i— u. Jude v.
CHAP. V. Public Worjhip.
fixed on this day for them to obferve. But it prefcribes
no particular day to any other people ; unlefs it be the
firft day of the week, fan&ified by God, and handed
down from the firft fabbath ; and which has been eftab-
lifhed by Chrift, to be the holy fabbath for chriflians ;
which lays the chriftian church under as great obligations
from the fourth command, to obferve the firft day of the
week, as their fabbath, as thofe under which the Ifraelites
were, to obferve the feventh day of the week as their
fabbath.
The feventh day fabbath, being given to the Mofaic
church as a commemoration of their deliverance out of
Egypt, which was a diftinguifhed type in that typical
church, was itfelf therefore a typical inftitution, and a
fhadow of good things to come, as was the paflbver, and
other feftivals in that church. Therefore, with truth
and the greatefl propriety, the Apoftle Paul mentions
their weekly fabbaths, with other Mofaic inftitutions, as
fhadows of things to come, which of courfe ceafed and
were done away, when the things of which they were
types and fhadows, took place.* And then the fabbath
took place according to its original inftitution and courfe,
on the firft day of the week ; and perfectly agreeable to
the fourth command, and in a degree more fo than the
Jewifh fabbath.
5. Upon the whole, it tnuft be obferved, that fome
time fhould be fixed upon, and let apart, and diftinguim-
ed from other time, to be in a peculiar manner devoted
to the exercifes of piety, and public worfhip, in which
all pious men and chriftians fhould agree and unite,
appears reafonable, defirable, and important. If this
were left to men, they would not be competent judges
of the proportion of time, that it would be moft fuitable
and proper to be fet apart for thofe purpofes ; and could
never agree in the particular days, and the precife pro-
U 2 portion
* Col. ii. 16, 17.
392 Public Worjhlp. PART II.
portion of time that fhould be thus diflinguifhed and
improved. And if they could do all this, they have no
power or authority, to make one part of time, or one day
more facred or relatively holy, than another. God
alone, who is the owner and Lord of time, and of all
things, can make this diflinction, and in this knkfanftify
any day or part of time, and fet it apart for particular
holy purpofes ; and he only has authority to command
men to obferve it accordingly, and keep it holy. And
he only knows what proportion of time is wifefi and befl
to be fhus fa-notified ; fo as to be befl fuited to anfwer
the purpofes of it, and circumftances of man, to promote
the good of his church. It is therefore defirable, and
to be expected, that God would determine this, in the
revelation which he gives ta the world. Accordingly,
we find he has done it, when he firfl made man, fpecify-
rng the day which he bleffcd and fanctified, and fetting
an example to man, that after fix days of labour, he
fhould reft from his worldly bufinefs on the feventhday,
and keep it holy. This he afterwards inferted among
thofe commands containing a perpetual moral law, com
manding men, all men, without diflinction, to obferve
the fabbath, and keep one day in feven holy, or the
feventh day, after fix days labour. In the mean-' time,,
for particular, wife, important reafons, he feparated a
people from all other nations-/ and formed them into a
church, giving them laws and ftatutes, fuited to keep
them feparate from the idolatrous nations, and to point
out by types and emblems, the Redeemer of man, and
the great falvation by him ; and to prepare the way for
his coming into the world, dying and rifing again, and
fetting up his kingdom on earth : And among the reft,
they received a command to keep the feventh day of the
week, as a holy fabbath, which was much infifted upon
during that difpenfation, as an important article, which
fhould
CHAP. V. Public Worjhip. 293
fliould be to them a conftant vifible fign, that they were
a holy people, devoted to God. When the end of this
feventh day fabbath was fully anfwered, and the thing of
tvhich this, and the event it was to commemorate, were a
type and fhadow, took place, it was aboiifhed, and the
fabbath of the firfl day of the week, took place, by his
order and command, who is Lord of the fabbath, in com
memoration of his refurreclion from the dead, and the
eternal redemption of the church, which he had obtained
by his blood, and which he arofe to accomplifh.
And nothing could be more fuited by this inflitution
to gratify and pleafe the friends of Chrift, than to have
the firfl day of the week, on which their dear Lord arofe
from the dead, confecrated and fan&ified ; that they
may keep a holy fabbath, on this day, and honour and
prai fe him, and celebrate the work of redemption. This
has been to the people of God in general, in the chrifliart
church ever fince, a high day, a delight, holy of the
Lord, and honourable ; and is fo even now. And if
any of the true fervants of Chrift, be otherwife minded,
God will fhow it unto them.*
IT has been a queftion, upon which profefling chrif-
tians have been divided, When a chriflian fabbath be
gins ? At what time of the twenty four hours of the
day, it commences ? Whether at the fetting of the fun,
U 3 at
* That the firft day of the week, which is the chriftian fabbath, is the
fame day of the week, which was fanftified as a fabbath, when creation
was finifhcd, appears probable from what has been oblerved, and it is
thought, ferves in fome degree, to iliuftrate this point. But though thit
fuppofition be natural and probable, and there be nothing in fcripture
inconfiftent with it j yet it is not pretended to be demonftration, or necef-
fary, in order to prove the firfl day of the week, to be the chriftian fabbath.
For if what lias been fuppofed, and obferved, concerning this, be con-
fidered as meer conjecture, and without any foundation, the other argu
ments for the abolition of the Jewifh fabbath, and the divine appointment
of the firft day of the week, to be the chriftian fabbath, (land good, an<
edablifli the point.
294 Public Worjhlp. PART IL
at midnight, or when the light comes on in the morning ?
Some have fuppofed that it cannot be certainly deter
mined ; and that it is of no importance, when it begins ;
that if perfons aft confcientioufly, and according to their
own judgment, though they differ, and one obferves the
night preceding the day ; and the other the night follow
ing the day ; they are equally right, and do equally well.
Others, being at a lofs about the time of beginning the
fabbath, will obferve both the evening before, and that
after the day, that they may be fure to keep the right.
Perhaps the following observations may give fome
light on this point. They are offered to the ferious,
attentive, and unprejudiced.
1. If God has fan&ified one day in feven, or the firft
day of the week, all the hours of that day, being twenty
four, are holy time $ and there is a time when they begin,
independent of us, or our opinion or practice. Man
Cannot make any time holy. If God have not done it,
there is no holy time ; and if it be made holy by him,
it is fo, independent of man 5 and the hours which are
Qm&ified, are fixed and dated, fo that when the firft hour
r that time comes, it is holy time, and continues fo, till
^enty four hours be paffed, and then holy time ceafes,
another fabbath comes on, and commences at the
hour that the preceding fabbath did. And men
t change or commute it, by neglecting that time
God has fan&ified, and keeping fome other day,
> of another day, as holy time. Therefore, if the
/ of the week be fan&ified, the precife hours of
ay from beginning to end, and when they begin,
,xed, and all thofe hours are holy time, and not
e which precede or follow ; and it is a piece of
xjerftition to keep them as holy time. Therefore,
2. We have reafon to believe and be fure, that there
is light enough in the Bible to difcover to every chriftian^
• who
CHAP. V. Public Worjhip. $95
who will faithfully ufe the advantages he has, to get light
on this head, when, or at what time the fabbath begins,
as well as what day of the week is fan&ified as a fabbath.
For if fuch light and information be not given, the com^
mand to keep the day holy, cannot reach him, as he has
no capacity to obey it. There may be light enough in
the fcripture to determine this ; and yet not be feen by
chriftians, through fome blarneable defect in them. They
may be too inattentive, or prejudiced, or both, and fol
low the opinion of others, without properly examin
ing for themfelves, with that care and honefl impartiality,
which becomes a chriflian ; and be fatisfied with argu
ments, which really have no weight in them. If this be
not decided by any one exprefs declaration in fcripture,
telling when the fabbath is to begin, it may be as clearly
revealed othevwife, to an attentive, honeft difcerning
rnind. Whatever proportion or truth, clearly follows
from what God has faid in his word, from beginning to
end, is part of divine revelation, and is the light and
truth it contains, or is difcovered by it.
3. This cannot be determined by the hour, or time of
day, on which the Redeemer rofe out of the grave or
tomb : For this is not certainly known, which would
have been revealed, had the time of beginning the fab
bath depended on this : But if it were known, this would
not decide the matter ; for no reafon can be given, why
the day, which is fan&ified as a commemoration of that
event, mould begin precifely at the hour when he rofe
from the dead. But if any reference be had to the time
of the refurre&ion of Chrift, it is as probable, and per
haps more fo, that he rofe foon after the Jewifh fabbath
ended, which was at fun fetting, when the firft day of
the week did certainly begin, unlefs there were a chafm
of time between the feventh day of one week, and the
day of another, and which belonged to neither,
U Mattrje^r
Public Worfhip. PART II.
Matthew fays, <c In the end of the fabbath, when it be
gan to dawn towards the firfl day of the week, Mary
Magdalene, and the other Mary came (or went) to fee
the fepuichre." The fame word in the original, here
rendered began to dawn, is ufed by Luke, and rendered,
drtw on: " The fabbath drew on ;*" and it muft have
that meaning there. And the words of Matthew may
be accordingly rendered : " In the end of the fabbath,
as the firft day of the week drew on, as foon as the jew-
ifli fabbath was over, which ended at fun down, thefc
ivomen went to the fepuichre ; that is, fat out to go :
J3ut that earthquake and ftorm, which Matthew goes on
to relate, took place then, and (lopped them on their way,
and prevented their getting there till next morning ; at
which time cf the earthquake, Sec. Chrift rofe from the
dead, the firfl day of the week having began.t So that
he rofe on the firfl day cf the week, as much as if he had
lain in the grave till midnight, or the next morning.
But be this as it may, the time of the firfl day of the
week, on which Chrift rofe from the dead, whether be
tween fun down and dark, or at midnight, or at the dawn
ing of the day, or at the rifing of the fun, were it certain
ly known, cannot determine when the fabbath begins.
4. The time in which men confider their civil day as
beginning, and ending, will not determine when the fab
bath, which God has fanclified, begins, or ends. In this,
men are arbitrary, and different nations begin their civil
day, at different times and hours.
5. Time did not begin with light, or in the morning ;
but darknefs, or night, preceded the light of the firfl day ;
and the evening and the morning were the firfl day, and
not the morning and the evening. And fo the fucceed-
ing days, in which the world was created, are reckoned
to begin with the evening, or night, and to end with the
light:
.*' Luke xxiii. 54. f Sec Mr. Knight's Harmony, on Matth. xsviii. i.
CHAP. V. Public WorJIiip. 297
light : <c And the evening and the morning were the fe-
cond day," &c. Therefore, the feventh day, from the
beginning of creation, which was blefled and fanclified as
a fabbath, began ivith the evening, and ended with the
light, or with the fetting of the fun. By this we learn,
how time was reckoned by God ; and at what time he
fixed the beginning of the day. Not in the morning, or
at midnight, but the evening which preceded the morn
ing. And the firft fabbath which was fanftifted, began
at evening, and included the night preceding the light of
the day. And why is not this a fufficient guide to us,
in determining when the day is to begin, which God has
fet apart for himfelf, and made holy ? We are told by
him how he reckoned time and days, when they firfl be
gan, and that he connected the preceding night with the
following light, to make a whole day ; and that he fanc-
tified fuch a day, which began in the evening and ended
at the next evening, and bleffed it for the ufe of man ;
and may it not be fafely and with certainty inferred, that
all holy days, which God hath made fo, begin with the
evening, fmce there is no intimation in the Bible that he
has altered his way of reckoning days, fince the begin
ning of time? Nor has left it to men to determine as they
pleafe ? But the contrary ; for,
6. When God made known, and gave a weekly fab
bath to the children of Ifrael, and appointed other holy
days, he ordered them to begin all of them at the even
ing, or going down of the fun. This none will difputc,
who attends properly to his bible.
The Jews, when Chrift was on earth, began their fab
bath at the fetting of the fun, and ended it at the fame
time of the day. This is evident from what is related
by three of the Evangelifts.* When Chrift had attend
ed the public exercifes of the Synagogue on the fabbath.
and had cured a man found there, poffefled by an un
clean
* Matth. viii. 16. Mark i. 32, Luke iv. 40.
£98 Public Worjhip. PART II*
clean fpirit, he went into the houfe of Simon : " And at
even, when the fun did fet, they brought unto him all
that were difeafed, and them that were porTerled with
devils ; and all the city was gathered together at the
door.** The rulers and do6tors among the Jews, held
and taught, that it was not lawful to heal on the iabbath ;
and ftri&ly forbid all perfons coming to Chrift on that
day. When Jefus healed a woman whom he found in
the fynagogue on the labbath, <c The rulers of the fyn-
agogue anfwered with indignation, becaufe that Jefus
had healed on the fabbath day, and laid unto the people,
There are fix days in which men ought to work : In
them therefore, come and be healed, and not on the fab-
bath day."* Therefore, the people did not bring any
of the difeafed to Chrift, to be healed on the fabbath
day. But at evening, when the fun was fet, they came
in crouds to the houfe where Jefus was, bringing their
fick and poffefTed to Chrift, to be healed. This faft
renders it certain, that the Jews did then coniider the
fabbath as ended when the fun did fet ; confequently
they began at the fetting of the fun. And the Jews have
pra&ifed agreeable to this, from that time, down to this
day ; beginning their fabbaths, and all their other fefti-
vals, at the going down of the fun.
Jefus and his difciples, obferved the Jewifh fabbatb,
which began, and ended, at the fetting of the fun. Ar
Apoflles would of courfe, begin the chriftian fabb«
the fame time, which fucceeded the Jewifti fabbath, on the
firft day of the week, and began when that ended ; and
ought to do fo, unlefs they had a particular command to
begin it at a different time, of which there is not the leaft
intimation. Though the Jewifh fabbath is abolifhed,
and the firft day of the week is appointed to be the chrif
tian fabbath, and thus the day is altered ; yet this is no
warrant to alter the time of beginning the day ; but ;t
muft
* Luke xiii' 14..
CHAP.V. Public Worjhlp. 299
muft remain the fame, unlefs God has manifefled it to
be his will that it mould be altered, and fixed another
time, on which to begin the day, which he -has not done.
Since the change is only of the day, and not of the time
of beginning it ; and the firft day began, when the fe~
venth day ended, which was at fun down ; is not this
fufficient evidence, that it is the will of God, that the
chriftian fabbath fhall begin at the going down of the
fun, when the Jewifh fabbath ended ? And does not this,
in conjunction with what has been obferved in the pre
ceding particular, fufficiently difcover the will of God
refpe&ing the beginning of the holy days, which he
makes fo for the ufe of man ? And is it not prefumption,
and willworlhip, to begin the fabbath at any other time
of the day, without a divine warrant, fufficient to coun
teract what God has done and revealed, in the inftances
which have been mentioned ?
7. It is as proper and convenient to begin the fabbath
at fun down, as at any other time, and in fome refpe&s,
more fo. A care and exertion, to have all worldly af
fairs and buiinefs finifhed, fo as to be laid afide by that
particular time, is a proper expreffion of regard to a di
vine inftitution. And if the heads of a family, and their
houfehold be pious, and delight in the fabbath, they will
find no infuperable difficulty, in ordinary cafes, to be
prepared to meet and welcome the fabbath, when the
time comes on ; and come together, and begin it in join
ing in focial worfhip. The Jews find no infuperable
difficulty or inconvenience, in punctually beginning their
fabbath at fun down, when they commonly join in focial
worfhip. And chriftians may certainly, with equal con
venience and propriety, begin their fabbath at the fame
time.
CHRISTIAN
Concerning Eaptifm. PART II.
CHRISTIAN BAPTISM.
BAPTISM is an ordinance, or facrament, which
Chrift has inftituted. This is to be performed by the
application of water, to the perfon baptized, in the name
of the Father, and the Son, and the Holy Ghoft. In
order to be a proper fubje6l of baptifm, a perfon,
if adult, muft profefs his faith in Chrift, and fubjeclion to
him, and engage to do all thofe things which he has com
manded ; and appear to be a true chriftian, or real be
liever in Chrift; and to underftand and believe, the
great and efTeniial doctrines, and precepts of the gofpel.
This ordinance is to be applied to every one, who ap
pears to be qualified, according to the rules w;:ich Chrift
has given, to be a member of the vifible church. And
no one is to be confidered and treated as a member of
the church and kingdom of Chrift, unlefs he be baptized
with water, as this is the only door, by which perfonscan
be introduced into the vifible kingdom of Chrift, accord
ing to his appointment. And all who are baptized ac
cording to his direction, are vifible members of his church.
Chrift, in his commiflion to his difciples, directed them
to baptize all whom they profelyted.* And we find, by
the hiftory we have of their preaching and conduct, that
they pra6tifed accordingly. The words of Chrift to
Nicodemus, exprefs the eflential qualifications, by which
a perfon becomes a true and real member of his vifible
church. " Verily, verily, I fay unto thee, except a man
be born of water, and of the fpirit, he cannot enter into
the kingdom of God."f By the kingdom of God, and
the kingdom of heaven, when mentioned by Chrift, he
commonly means, his vifible church arid kingdom in this
world. By being born of the fpirit, is meant that reno
vation
•* ^atth. xxviii. 19. f John iii. jf.
CHAP. V. Concerning Baptifm. 301
vation of heart, by which perfons become real chriftians,
and members of the invifible kingdom of Chrifl. To
be born of water is to be baptized with water, acording
to the indication and command of Chrift, by which per
fons enter into the vifible church, and become members
of the vifible kingdom of God ; without which they can-,
not enter into this kingdom ; as this is the only appoint
ed way, to enter into that covenant, of which baptifm is
the initiating feal, and fo to be made a vifible member of
this kingdom. The former, his being born of the fpirit,
does not make him a member of the vifible church pi*
kingdom of God. But in order to this, he muft profefs
his faith, and enter into covenant, and have this vifible
feal of the covenant put upon him. As a perfon may be
born of the fpirit, before he is a vifible member of the
kingdom of God, and muft be fo, in order to be a real
and true member, at any time ; and he is fuppofed and
appears to be fuch an one, when he is baptized, and by it
becomes a vifible member of this kingdom : So a perfon
may appear to be born of the fpirit, and profefs that
which implies it, and be baptized, and enter into the
vifible kingdom of God, and yet not be really born of the
fpirit. He is not a member of the invifible church,, but
may be a member of the vifible church, admitted accord^
ing to the rules which Chrift has given to his church.
He is not in the kingdom of God, in the fight of God ;.
but is fo, in the fight of men. But he who is born o£
the fpirit, and is baptized, has entered into the kingdom
of God, in the fight of God and man, and appears to be
what he really is, and mall be faved : Whereas the other,
who is born of water only, is a hypocrite, and is a mem
ber of the kingdom of God only in appearance, that is,
he is a mfillt member only, and not a complete one,
and has no title Jo falvatiou*
Baptifm
Concerning Baptifm. PART If.
Baptifm is an appointed feal of the covenant of grace,
both on the part of Chrift, and of him who is baptized.
It is a feal of the truth of the promifes of this covenant,
to all who believe, and are the true friends of Chrift.
And he who is baptized, makes this a vifible feal and to
ken of the truth of his profeflion, of his believing in
Chrift, and of his friendfhip to him ; and his willingnefs
to obey and ferve him ; fo it it is a vifible, folemn cove
nant tranfa&ion, between Chrift and him who is bap
tized ; by which his fins are vifibly waftied away and
forgiven, and he is vifibly intitled to all the promifes of
the covenant of grace, and numbered among the faved ;
and is really fo, if his heart be anfwerable in any degree
to his profeflion, and this folemn tranfaclion ; as it is, if
he be born of the fpirit of God.
Chriftian baptifm, is not to be repeated, or adminifter-
ed, more than once to the fame perfon, becaufe we have
no precept or example for this in the fcripture. And
there does not appear any reafon for doing it ; for by
this, perfons are introduced into the vifible church of
Chrift, as appearing to be real members of his kingdom.
And if one, fo baptized and introduced, be afterwards
rejected and caft out, for his vifible bad conduct ; and
after this, profefs and appear to be a true penitent, there
can be no vifible evidence that he was not a real chriftian
when he was baptized, and firft introduced ; therefore,
there is no more reafon for rebaptizing him, than for re
peating the baptifm of any other vifible member of the
church ; and though he has been rejected, his relation to
the church does not ceafe, on fuppofition he fhali repent ;
therefore, when he appears to repent, he reftores himfelf
to the fame ftation in the vifible church, in which he was
before.
Baptifm is a public ordinance, and the church is to
know who are baptized, and who are not ; and it is
therefore,
CHAP.V. Concerning Baptifm. 303
therefore, in ordinary cafes, to be adminiftered in public.
But there may be inftances in which it is proper and ne-
ceffary, to do it more privately ; of which we have ex
amples in the days of the Apoftles.
There have been, and (till are, different and oppoGte
fentiments, among profefTed believers, refpecting the
ordinance of baptifm ; efpecially with regard to the
mode of applying water in baptifm ; and the proper fub-
jefts of this ordinance : And many volumes have been
written, containing controverfy on thefe points. And
as no new light can perhaps be given now on thefe fub-
jefts in difpute, it is not thought needful to enter particu
larly into this controverfy here. A few things however,
will be obferved, re fpe&ing thefe points, of the propriety
And truth of which, every one will judge for himfelf.
I . The difference and oppofition in fentiment and prac
tice, refpeding this inftitution,and all other chriftian doc
trines, duties and ordinances, is not owing to any want of
light and inftruclionm the fcriptures,on thefe points. To
fuppofe this, is a reproach on divine revelation, and theau.*
thor of it, and an implicit denial that it comes from God.
All differences of this kind, are owing to fomething defec
tive and wrong in man, by which is he blind to that which
is clearly revealed in fcripture. This ought to encou-*
rage and excite every honeft man diligently to fearch the
fcriptures on this fubje6t, as well as others, praying that
he may not be blinded by prejudice or any wrong bias ;
but that his eyes may be opened to fee what God has
revealed. We are not to confine ourfelves to one part
of the Bible in neglect of others ; or to conclude nothing
to be revealed, which we do not find afferted in exprefs
words ; but all parts of fcripture are to be carefully ex
amined, and compared together, in order to learn what
is the whole revealed will of God : And whatever is the
juft and necefiary confequence from any one, or two, or
more
304 Concerning Baptifm. PART II.
more proportions or fafts, which are exprefsly afferted,
is as really revealed, as thofe proportions and fa£ls
themfelves.
However we may differ now in fentiment and pra&ice,
on the fubjecl; of baptifm, and oppofe and cenfure each
other ; when men (hall be more upright, difcerning, and
diligent, in attending to the Bible, ready to receive with
ineeknefs, what God has revealed, as they will be in the
days of the millennium, all thofe differences will ceafe,
and what is fo much difputed now, will then be feen to
be clearly decided in divine revelation : All former
errors will be rectified. And doubtlefs it will then be
feen, that we were all, more or lefs, in the wrong, on this
point. We muft therefore go to the law and the tefti-
mony ; and if we think and fpeak not according to this
word, it is becaufe there is no light in us, while it fhines
fufficiently clear in the Bible.
2. As to the mode of baptifm, and the form and man
ner of ufing and applying water in this ordinance, to the
perfon baptized, it does not appear to be decidedly fixed
in the fcripture ; whether it be by plunging, pouring on
water, afperfion or fprinkling. Each of thofe ways have
been embraced and pra&ifed by different churches, and
fome do infill that plunging the perfon wholly under
water, is the only fcriptural mode of baptifm, and that
none are really baptized, who are not thus plunged. —
But when the fcripture is carefully examined, it will not
appear that this form of baptifm was infcituted by Chrift,
or pra&ifed by the Apoflles ; or that the word^in the
original, tranflated baptifm, or to baptize, invariably figni-
fies plunging the whole body in water. This has been
particularly confidered and proved over and over again,
by writers on tr.is fubject. Therefore, their opinion and
practice with regard to baptifm, feems to be mod agree
able to fcripture, who think no particular form of apply-<
ing
C H AP. V. Concerning Baptifm. 305
ing water in baptifm is prefcribed there, by precept or
example, or by any thing that is there (aid on this point ;
therefore, every church is left to adopt that particular
mode which appears to them mofl decent and conveni
ent ; or that different perfons may be baptized in differ
ent ways of application of water, as (hall be moil agree
able to them, allowing all to be really baptized, to whom
water is religioufly applied by a proper perfon, in the
name of the facred Trinity, whether by plunging, pour
ing on water, or by afperfion and fprinkling : As the
chriftian baptifm does in no degree confift in the particu
lar manner of ufing and applying water ; and that it is
as real baptifm, according to the inftitution of Chrift, when,
performed in different modes. And they feem to be
rigid beyond any fcripture warrant, and in a degree
fuperftitious, who infill that all fhall be baptized by
plunging ; and reject all thofe to whom water has not
been applied in this particular mode, as not baptized.
This is doubtlefs making that effential to this ordinance,
which the fcripture has not made fo, and rejecting thofe
from chriftian communion, and the privileges of the
vifible church, whom Chrifl: receives. If they who have
adopted this mode of baptifm, by plunging, did not make
it a term of communion, and exclude all, as not baptized,
who have not had water applied to them in this particu-
Jar way, and not viable chriftians, the difpute and con
tention, would be at an end ; and they who think and
praclife differently, might hold communion with each
other, and be members of the fame churches ; though
baptized in different modes.
3. The proper fubjefts of baptifm, if adult, are thofe who
by profeflion, and in appearance, are believers in Chrift,
and true friends to him. None but they who are really
fuch, do in heart <c put on Chrift," arjd approve of the
covenant of grace, and the way of falvation by him, and
VOL. II. W devote
306 Concerning Baptifm. PART II.
devote themfelves to his honour and fervice, which all
who corne to baptifm, profefs to do, and by this tranf-
adion, are admitted into the church, as the fervants of
Chrift, and are vifibly interefted in the bleflings of the
covenant of grace, and are confidered as among the num
ber of the faved, and are thus diftinguifhed from all
others, as faints, or holy perfons. They muft therefore
be really holy, in order to put on this vifibility and pro-
feflion of it, with propriety and truth, which they do in
baptifm : For if they be not really fuch, they are utterly
unqualified in the fight of God, to be admitted to bap
tifm, as it is, on their part, only a piece of hypocrify. —
Therefore, none are to be admitted to this ordinance, but
thofe who in the view of the church, appear to be true
friends to Chrift, or believers in him, and really holy,
and are~juftly confidered by them as fuch, who can
judge only by outward appearance, and cannot certainly
know what is in the heart.
That none but fuch, who are thus vifibly, and in the
charitable judgment of the church, and of thofe who
adminifler this ordinance, believers in Chrift, and really
holy, are the proper fubje&s of this ordinance; and to be
admitted to baptifm, is abundantly evident from fcrip-
ture, as well as from the nature of the tranfaftion, and
the reafon of things. The Apoftles, when they firft
began to achrunifter chriftian baptifm, and form a church,
baptized none but fuch who " Gladly received the
word.'** When the Eunuch defired to be baptized,
Philip faid, " If thou believeft with all thine heart, thou
may ft. "t This implies that he was not qualified forbap-
tifrn, or a fit fubjecl: of that ordinance, unlefs he were a
true believer in Chrift ; and that he could not baptize
him, unlefs he prcfeiled and appeared to be fuch a be
liever, lience all who were baptized, and formed into
churches,
* Afts ii. 41. f A£h viii. 37. '
CHAP. V. Infant Baptifm. 307
churches, were confidered and addreffed by the Apoftles,
in their letters to them, as faints or holy perfons, believers
in Chrift, and friends to him ; as thofe who were faved,
and heirs of eternal life : Or, which is the fame, as real
chriftians : Of which every one muft be fenfible, who
reads the Acts of the Apoftles, and their epiftles.
INFANT BAPTISM.
WHETHER infants, the children of vifible be
lievers, and members of the vifible church, who have
been now defcribed, are the proper fubjects of baptifm,
is an important queftion, upon which profeffing chrif
tians are greatly divided ; and which has been the fubject
of much difpute in the three laft centuries. It is not
thought proper, or that it will anfwer any good end, to
enter here very particularly into this difpute, upon
which fo much has been written on both fides. It will
be Sufficient briefly to (late the chief arguments for the
baptifm of fuch children ; and the ground, and import
of this ordinance, when applied to them.
ARGUMENTS FOR INFANT BAPTISM.
I. T H E arguments may be exhibited under the
following particulars,
i. It is obferved from the fcripture, that God, in his
dealings with men, in his conftitutions and conduct, and
covenants with them, does connect children with their
parents, and confiders the former as included in the lat
ter ; fo that the children take their moral character, and
vifible relation to God, and derive good or evil, a blefT-
ing, or the contrary, from their parents, according to their
character and conduct.
W 2 When
308 Concerning the Baptifm PART II.
When God firft made man, he confidered the children
of Adam as included in him, and they were included in
the covenant made with him ; To that they were to be
blefied, or not, according to the conduct of their parent ;
and his moral character and conduct, was to determine
and fix theirs. Though there were fome things peculiar
in this conftituticn ; efpecially as it was more general
and comprehensive, taking in all the natural defcendants
from Adam, to the end of the world : Yet thus much is
to be gathered from it, viz. That children may be includ
ed in the covenant which is made with their parents, fo
as to take their moral character from them, and derive
good or evil, acco-rding to the moral conduct of their
parents, and that God has actually done this, in a per-
fpicuous and moft linking inftance, in which he may be
confidered, perhaps, as fetting a pattern and example of
his conduct with mankind, in his public, covenant tranf-
a&ions with them ; and that in all fuch covenants,
children are to be confidered as included with their
parents.
When God made a covenant with Noah, after the
flood, his children and feed were included. And God's
covenant with Abraham was with him, and his feed after
him. And his children and pofterity, had favour and
bleffings in confequence of this covenant, and out of
refpecl: to it, "He remembered his holy promife, and
Abraham his fervatit. And he brought forth his people
with joy ; and his chofen with gladnefs. But thou,
Ifrael, art my iervant, Jacob, whom I have chofen, the
feed of Abraham, my friend."* And God faved the
children and pofterity of David from evil, and (hewed
them fpecial favours, for his Bike, and out of refpecl to
the covenant made with him.t
From
* Pfal. cv. 41, 43. Ifai. xli. 8. See alfo Gen. v. 4, 5» *4- Exod> vi- 5-
Levit. xxvi. 41.
f i Kings xi. 12, 13, 32, 34, 3*. 2 Chrsn. xxi. 7- !&»• xxxvii. 35.
CHAP. V. of the Children of Believers. 309
From thefe inftances, it appears, that God has in fact,
entered into covenant with parents, in which their chil
dren or feed, were included in fuch a fenfe and degree,
that he has {hewed favour to them, out of refpect to fuch
covenants, and to the parents with whom the covenant
v/as made. When God entered into covenant with the
children of Ifrael, on the plains of Moab, their children,
even their little ones, or infants, are exprefsly included in
the covenant.* They are faid to enter into covenant
with their parents. Therefore, infants and children did
enter into covenant with their parents, as included with
them, in the folemn tranfaction.
Agreeable to this, God fays, " I, the Lord thy God,
am a jealous God, vifiting the iniquities of the fathers
upon the children, unto the third and fourth generation
of them that hate me : And fhewing mercy unto thou-
fands of them that love me, and keep rxy command
ments.'^ Here, on the one hand, God fays, he brings
evil on the children and pofterity of wicked parents, as
the confequence of their iniquity. It hence is evident,
that the moral character of the children of wicked parents
is, by divine conflitution, affected, formed, and fixed by,
or in confequence of the parents iniquity, who are ene
mies to him : For God has declared, that the child who
does not imitate his father in his iniquity, (hall not luffer
for his father's wickednefs. J rl he words cited from the
fecond commandment, are not repeated or contradicted,
by this paflage in Ezekiel, as fome have fuggefled, but
are explained; and hereby we learn, that vifi ting the
iniquity of the fathers upon their children, does not in
tend punifhing the children for the iniquity of their
fathers, whatever be the moral character and conduct of
the children, and though they abhor and renounce their
father's iniquity, and fear and love God. But their
moral character is fuppofed to belike that of their wicked
W 3 father ;
* Deut. xxix. 10, n, 12, f Exod, xx. 5,6. % Ezek. xviii. i—ao.
310 Concerning the Baptifm PART II.
father ; and is neceflarily implied in the iniquity of their
father, being vifited upon them ; that they fhall not re
nounce, but approve of the fins of their father, andfuffer
natural evil or punifhment, for their own difpofition and
conduct, and becaufe their moral character and conduct
is like their father's. Hence it appears, that the moral
character of the children of wicked parents, is theconfe-
quence of the iniquity of their parents, and is formed by
it, as the foundation of the natural evil which they fuffer ;
and that this is meant by vifiting the iniquity of the
fathers, who hate God, upon their children. Thefe
fathers do hand down, and entail to their children, their
iniquity, or their own moral character ; as there is no
other poffible way, in which their iniquity can be vifited
upon their children.
On the contrary, God mews mercy unto a thoufand
generations fucceffively of them who love him, and keep
his commandments. This is God's covenant with fuch ;
which appears from the words of Mofes, in which he has
reference to the declaration and promife in the fecond
^command. " Know, therefore, that the Lord thy God,
he is God, the faithful God, which keepeth covenant and
mercy with them that love him, and keep his command
ments, to a thoufand generations."* From thefe words,
we learn two things.
Firjl> That the mercy mentioned in the fecond com
mand, which God exercifes and mews, is covenanted
mercy, mercy which he has promifed to them who love
him, and keep his commandments, who have entered
into covenant with him.
Secondly, That thoufands in the fecond command,
means a thoufand generations ; and fo is a promife of
mercy not only to thofe individual perfons, now on the
ftage of life, who love God and keep his commandments;
but that thefe by fearing God, and keeping his com
mandments,
* Deut, vii, »
G H A p . V. of the Children of Belie vers. 3 1 ^
mandments, fhall tranfmit and hand down mercy to the
next generation, or to their children ; and thole children,
by faithfully following their parents fteps, and keeping
covenant, fhall likewile procure mercy for their children
of the next generation. And in this way, unlefs the
covenant be broken by unfaithfulnefs and difobedience,
mercy will go down, from one, to another, even to a
thoufand generations ; that is, to all generations ; and
the courfe can never be interrupted ; and in this refpecT;
it is an everlafting covenant.
And that this is the meaning of the words in the fecond
commandment, is evident from the words themfelves,
taken together. For the promife is fet in oppofition to
the- threatning : The threatning refpecls poflerity or
children, or generations yet to come — €C Unto the third
and fourth generation.'* Generation is not in the orig
inal, but is neceflarily underflood, and therefore properly
fupplied by our tranflators. Therefore, the promife has
reipeft to the fame ; and " Shewing mercy unto thou-
fands," means a thoufand generations ; and might have
been thus tranflated, and fupplied, with as much rea-
fon and propriety as the foregoing claufe, and agree
able to the fenfe Mofes gives of the words, in the place
jufl cited. As evil defcends from father to children, to
the third and fourth generation : So, on the other hand,
mercy defcends from parents to children, to a thoufand
generations : That is, to all generations, without any
limitation, a certain number, or many, being mentioned,
for an unlimited one. The defcent of evil from father
to children, from generation to generation, is limited,
and has an end, either by the interpofition of mercy, to
put a flop to the fucceflion of evil, as it fometimes does,
and fo " mercy rejoices againil judgment ;" or by cut
ting off the poflerity, and putting an end to the fucceflion
of evil, which is often the cafe. But mercy defcends
W 4 from
^12 Concerning the Baptifm PART If,.
from parents to children, from generation to generation^
without limitation or end, unlefs the fucceffion be inter
rupted and cut off by difobedience, and breach of cove
nant, by the parents.
And as the difobedient parents tranfmit a bad moral
character to their children, by their iniquity, this being
implied in the threatning, as has been fhcwn ; and their
iniquity is in this way vifited upon their children : So
by the promife, which is oppofed to the threatning, the
love and obedience of the parents affects and forms the
moral character of their children ; fo that their piety
and obedience, docs by the promife, convey fpiritual
bleffings to their children, which is the mercy promifed
and fhown to the parents who love God and keep his
commandments, in oppoiition to the judgment and evil
threatened to difobedient parents. As their impiety and
difobedience is in judgment vifited on their children, in
the manner above explained : So, on the contrary, the
piety and obedience of them, who love God, and keep
his commandments, is in mercy vifited upon their chil
dren, tranfmitting a good moral character to them, and
all thofe bleffings which are implied in this ; and thus,
as the Pfalmifl declares, " The generation of the up
right ihall be bleffed : His feed fhall be mighty upon
the earth/'*
Ail that is to be inferred from this paflage, at prefent,
(though farther ufe may be made of it before this fubje&
is finifhed) and from thofe mentioned before, under this
particular, is, that God, in his tranfa&ions and covenant
ing with men, does include children with their parents,
and they are fo connected together, that children derive
their moral character, at lead in many inflances, from
their parents : And God, in entering into covenant with
parents, extends the promifes and bleffings of his cove
nant to their children ; which are fufpended on the char-
after
* Pfal. cxii, 39
CHAP. V. of the Children of Believers. 31$
after and condnci of their parents, on their ful filing the
covenant, on their part, or not. It is prefumed this is
undeniably certain, from the pafFages of fcripture which
have been here cited.
As this has in fact, been the way of God's dealing with
mankind, and this is declared to be his method of con^
duel, and the tenor of his covenanting with his people,
in the lecond command ; not as a temporary, but a per
petual rule of his proceeding and covenanting with man ;
and this appears rational and natural ; no reafon can be
fuggefted, why it mould not take place under the gofpel,
to as great a degree, if not greater, in God's covenanting
with chriflians ; but this gives good reafon fo conclude,
with great certainty, that this is the way in which God
deals with chriftians, and chrifiian churches univcrfally ;
and that his covenant with them includes their children
alfo.
This is thought to be one good and ftrong argument,
for the baptifm of children, of parents who are vifible
believers, and are in covenant with God, and members of
a chriftian church. Since the covenant has refpecl: to
their children, as well as to them, and the children are
really included in it; this is a good reafon why the feal
of the covenant mould be applied to them, as well as to
their parents; therefore, they are proper fubjeds of
bap ti fin.
2. That the above reafoning is right and conclufivc,
from the fa6ls and declarations recorded in fcripture,
which have been mentioned ; that the children of thofe
who enter into covenant, are proper fubjefts of the feal
of th^covenant, and have an equal right to it with their
parents, is confirmed by the exprefs direction and com
mand of God, to adminifler and affix the feal of his cove*
nant to the children, as well as to their parents. Of
this there is indifputable evidence, both from precept,
and from faft.
When
314 Concerning the Eaptifm. PART II.
When God entered into covenant with Abraham, the
father and pattern of all believers to the end of the world,
and formed a vifible church in his houfe and family ;
and appointed circumcifion to be a token and feai of the
covenant, his children, and all the children in his family,
were included in the covenant, and by an exprefs direc
tion and command, were to be circumcifed at eight days
old. And this was the feal of the covenant, between
God and the feed and poflerity of Abraham, and ail who
were profely ted, and joined with them, by which they
were vifibly in covenant, and diftingui fried from others ;
and was conflantly applied to children, from Abraham,
down to the chriflian difpenfation, and till the right of
circumcifion was exprefsly fet afide and abolifhed in the
church ; and another rite appointed in the place of it
by divine authority ; which is baptifm with water. And
the circumcifion of infants was fo ftri&ly enjoined, and
made fo important and neceffary, in order to continue
and maintain a vifible church, that when a parent reject
ed to circumcife his children, the covenant was broken
with refpecl to the children, and the parent, and they
were cut off from the church.*
The Abrahamic covenant, and that into which the
children of Ifrael entered, which is in fubflance the fame,
included the promife of fpiritual bleffings, even all the
good things which are contained in the covenant of grace,
which takes place between God and the vifible churches
of Chrift, and every individual believer ; and the latter
is the fame with the former, in the effence and fubflance
of it. Nothing greater or more is promifed to man in
the Bible, nor can more be promifed by God, than that
he will be a God unto them. This promife was cotitain-
ed in the covenant made with Abraham, and his feed.f
And this promife contains all the bleffings of the gofpel
covenant,
* Gen. xvii. 9, 10, 14. Exod, iv, 24, 25, 26. xii. 48.
f Gen. xvil.
CHAP. V. of the Children of Believers. 315
covenant, or the new covenant, called fo, to diftinguifli it
from the covenant publiihed from Mount Sinai, in the
form of a covenant of works ; which did however, under
that form, more darkly contain the covenant of grace.*
And nothing more is to be pro mi led, on man's part,
than to keep this covenant, which was enjoined upon
Abraham and his feed. " And God faid unto Abraham,
Thou (halt keep my covenant therefore, thou and thy feed
after thee, in their generations."? To enter into cove
nant with God, and acknowledge and receive him as
* o
their God, is to engage to do all the duty enjoined in the
covenant, which is neceffary, in order to. partake of the
promifes ; to love God, and keep his commandments:
Which is exprefled to Abraham in the following words :
" The Lord appeared to Abraham, and faid unto him,
I am the Almighty God; -walk before me and be thou
This covenant did indeed, contain a promife of tem
poral bleffings, and of poffefling the land of Canaan ;
but this does not make it effentially different from the
covenant under the gofpel ; for this contains a prornife
of temporal good things; which mail be proper and
needed : It has the promife of the life that now is, and of
that which is to come."§
Therefore, the token or feal of this covenant, on the
part of thofe to whom it was applied, fignified a new
heart, a heart to love God, a humble, penitent, obedient
heart. And an heart oppofite to all this, is called, an
uncircumcifed heart. " Circurncife therefore, the fore-
(kin of your heart, and be no more flifF-neeked. And
the Lord thy God will circumcife thine heart, and the
heart of thy feed, to love the Lord thy God, with all
thine heart, and with all thy foul, that thou mayfl live."jj
"If
* Jer. xxxi. 31, 32, 33, 34. Ezek. xxxvii. 27. Heb. viii. 10. Rev. xxi. 7.
f Gen xvii. 9. J verfc z. § i Tim. iv. 8. \\ Deut. x. 16. xxx. C.
316 Concerning the Baptifm PART II.
" If then their uncircumcifed hearts be humbled."* "Ye
flifF- necked, and uncircumcifed in heart and ears, ye do
always refift the holy Ghoft."f " He is not a Jew,
which is one outwardly, neither is that circumciGon
which is outward in the flefh : But he is a ]tw who is
*J
one inwardly, and circumcifion is that of the heart, in the
fpirit, and not in the letter.* 'J Circumcifion therefore^
implied, and did fignify as much, and the fame tiling, as
baptifm does, when applied to the adult, or any other
perfon.
The argument from this facl, and divine conftitution,
is dated in the following manner : When God formed a
church in the family of Abraham, and in Ifrael his pof-
terity, upon the fame foundation and covenant, as to
fubftance, with that upon which the church under the
gofpel is founded; requiring the fame character in order
to be members of it, and containing the fame mutual
promifes and engagements ; and appointed a token or
leal of this covenant, by the application of which, perfons
were introduced as vifible members of this church, and
were diftinguiihed from all others, as a vifibly holy peo
ple : He did, at the fame time, order this diftinguiming
feal of the covenant to be applied and adminiflered to
their children, and they were taken into covenant with
their parents. The children of parents in the chriflian
church, are as capable of being included in the covenant
with their parents, arid of having the qualifications for
baptifm, and the things iignified by it, as the infants of
Abraham and his poflerity were, of being included in the
covenant made with them; and of having the qualifica
tions, and thofe things which were fignified by circum
cifion, thefe being in fubftance the fame ; there being no
other alteration or change, but that which is circum-
flantial ; and the ancient initiating rite and feal of the
covenant,
* Levit. xxvi. 41. f Afts vii. 51. % Rom. ii, 29.
CHAP. V. of the Children of Believers. 317
covenant, changed from circumcilion to baptifm with
water, which is the chriftian circumcifion. Therefore,
the children of believers in the chriftian church, ate in
cluded in the covenant into which the parents enter, and
are to have the initiating feal of the covenant applied to
them, as being the proper fubje&s of baptifm. And the
divine command to Abraham, and his pofterity, to cir-
cumcife their children, is as binding on chriflians, who
are the children of Abraham, to baptize their children ;
unlefs this command and inftitution of God be exprefsly,
or clearly, by neceffary implication, repealed and fet
afide ; which is not to be found in the Bible, nor theleafl
intimation of any fuch thing, but the contrary ; as will
be (hewn under the next particular. It was a favour
and privilege, to both parents and children, in the
Abrahamic church, to have the latter admitted into cove
nant with their parents, and to have the feal of the cove
nant applied to them ; and no reafon can be given or
thought of, why it is not as great a favour and privilege
to both now, as it was then; no man therefore, can let
this divine inftitution afide, unlefs he have a warrant
from heaven to do it, without difobedience to God, and
injuring the church of Chrift, and offending thofe little
children, the children of believing parents.
God, by inftituting a church in the family of Abraham,
fet a pattern, and appointed a form of a church, in all
the efTentials of it, agreeable to his own wifdom and good-
nefs, in which he included both parents and their chil
dren, and ordered the initiating feal of the covenant to
be applied to infants ; hereby declaring them to be the
proper fubjecls of it. This was a great favour and priv
ilege to parents and children ; and was therefore, ftri&lv
enjoined, and much infifted upon, as an important duty,
the neglect of which, brought the parents under cenfure,
and excluded them from the privilege of the church, and
injured
•318 Concerning the Baptifm PART II.
injured the children. Therefore, this inflitution con
tinues, and is binding on the chriftian church, and will
continue to the end of the world; and there is no reafon
to expect or defire, that it fliould be fet afide, and be
made to ceafe ; or that it fhould be exprefsly enjoined
again, and the command renewed, under the gofpel ;
becaufe this is wholly needlefs ; it having been once ex
prefsly enjoined, and actually put into practice, a total
filence about it afterwards, is a tacit command to continue
the obfervation of it.*
3. It has*been juft now obferved, that if nothing be.
recorded in the New Teftament that was faid or done by
Chrift or his Apoflles, contrary to including the children
of believers, in the covenant with their parents, and bap
tizing them ; then the conflitution which God had al
ready made in his church, with refpefct to this, muft (land
txnrepealed ; and it may be fafely concluded, that it is the
will of Chrift, (hat this mould take place in his church,
and that it actually did take place, and was practifed,
though nothing be faid directly concerning it. But it
muft be now obferved, that there are things faid in the
New Teftament, which do imply this, and fhow that the
children of believers, were then confidered in the fame
light and character, and treated as the children were in
the Abrahamic church.
What Chrift faid of little children and infants, and
did to them which were brought to him for his blcffing,
is
* They who are expecting and demanding, that Chrift or his Apoftles,
/houid exprefsly renew and enjoin on chriftians, the appointment and com
mand of God, to apply to the infants of believers, the initiating feal of the
covenant, in order to warrant men to do it ; refufing to acquiefce in the
decifion of this point, which God had already made ; if the argument above be
condnfi've^ are imitating Balaam, who did not reft fatisfied with the decifion.
which God had once made, refpecYmg his going tocurfe Ifrael, but expe6l-
ed and required, that God mould fpeak again, if he did really forbid his
doing it. And are acling as the Scribes and Pharitees did, who demanded
a fign from heaven, to prove that Jefus was the Meffiah ; while they dif-
regarded allthefigns, and the abundant evidence, which had been given
to confirm this truth.
CHAP. V. of the Children of Believers. 319
is remarkable. The difciples rebuked thofe whobrought
them, for doing it ; but Chrift was much difpleafed with
them for doing fo, and faid to them, " Suffer little chil
dren to come unto me, and forbid them not ; for of fuch
is the kingdom of heaven." And he took them in his
arms, and laid his hands on them, and prayed for them,
and bleffed them.* Upon this the following things are
to be obferved :
1. They who brought thofe children and infants to
Chrift, were believers in him, and friends to him ; for
none but fuch would, in thefe circumftances, bring their
children to him, to obtain his blefling.
2. They were not brought to Chrift to be cured of
any bodily difeafe : For if this had been the cafe, and
the children had need of healing in this fenfe, the dif
ciples would not have rebuked them for bringing them
to be healed ; befide, there is not a word faid, intimating
that they were cured of any bodily diforder, or that they
had any.
3. Chrift encouraged theirbringing their little children
and infants to him ; and difcovered his approbation, by
mewing his difpleafure with his difciples, for difcourag-
ing and forbidding them to do it ; and charging them not
to do fo again ; and by granting the requeft of thofe
who brought them.
4. Chrift, by taking them in his arms, and praying for
them, and blefiing them, declared that they were capable
of receiving fpiritual faving bleffings; of being the fub-
je&s of all the bleffings contained in the covenant of
grace, and of all that is lignified in the ordinance of bap-
tifm; and that he actually fixed this character upon
them, and conferred thefe bleffings, and numbered them
among the faved ; thofe who are redeemed by him. For
his praying for them, and bleffing them, muft imply all
this ;
* Matth. xix. 13, 14, 15. Mark x. 13, 14. Luke xviii. 15, 16;
320 Concerning the Baptifn PART!!.
this ; as he was always heard, and they whom Chrift
blefles areblefled, and fhall be bleffed forever.
5. When Chrift fays, " For of fuch is the kingdom
of heaven ;" he, in thefe words gives the reafon, why
little children fhould be brought to him for hisbleffing.
By the kingdom of God, or the kingdom of heaven,
which is the fame, is meant the vifible kingdom of Chrift
in this world, or his church ; in which fenfe, this phrafe
is moft commonly ufed by Chrift. What he here de
clares therefore is, that fuch children as thefe, that is, the
children of his friends, who believe in him, belong to his
kingdom, and are to be members of his vifible church,
and to be with their parents, numbered among the re
deemed.
This declaration of our Saviour, fets the children of be
lieving parents, under the gofpel, in the fame fituation in
ivhich the children of the vifible members of the ancient
church, in the family and pofterity of Abraham, were
placed. Such were introduced with their parents, into
that church and kingdom, and were as real members of
ft as their parents. But they cannot enter into this king
dom of God, the vifible church of Chrift, in any way
but by being baptized with water : Therefore, this is as
proper, important and neceflary, as was the circumcifion
of children, under the covenant made with Abraham.
If children of vifible believers, are to be confidered as
having a right to be vifible members of the kingdom of
God, and to be treated as fuch ; in which light Chrift has
fet them in thole words; then they are to be introduced
to this vifible (landing in this church and kingdom, by
the only door which Chrift has fixed and opened for
this, which is, by being baptized with xvater, in the name
of the facred Trinity ; or being born of water.
In fum, what Chrift faid and did on this occafion, is
entirely conformable to the intlitution in the covenant
with
CHAP. V. of the Children of Believers. 321
with Abraham, and the pra&ice of the church of Ifrael,
refpeding children | and is really an approbation of it,
and a manifeftation of his will, that the children of his
difciples, and members of his vifible church, fhould be
confidered and treated, as the children of Abraham, and
his pofterity were, as being in the fame covenant and
kingdom with their parents.
What the Apoftle Paul fays to the church of Chrift
at Corinth, and particular members of it, refpe&ing their
children, is an evidence that they had the fame flation
and character in the chriflian church, which they had in
the church before the incarnation of Chrift. "Elfe were
your children unclean ; but now are they holy.*"
Here it is afferted, that the children of believing pa
rents, even if one of them be a believer, are holy. The
meaning of the word holy, here, is doubtlefs plain and
determinate, and will appear fo, when properly confider
ed, and compared with other parts of the Bible. It fs
not certain that this word, efpecially in the New Tefta-
mant, when applied to a moral agent, denotes a moral
character, and means real holinefs, or the appearance of
real holinefs, in the view and judgment of thofe pei Tons
who are to form a judgment of their moral character,
and treat them accordingly ? This is the fame with vifibk
holinefs : That is, real holinefs in the light and judgment
of men, who are to judge and a6l upon it. To be vifibly
holy, is to be really holy in appearance to men, fo far as
they can, or have a right to judge ; and is a fufficient
warrant for them to confider and treat them who have
this vifibility of real holinefs, as if they were in fact really
holy, though this vifibility, or the figns and evidence by
which they are to judge, be not infallibly conne&ed with
real holinefs.
In this fenfe all the members of the Apoftolic churches
were holy. They were therefore called " Holy bre-
VOL. II. X thren/'
* i Cor. vii, 14,
322 Concerning the Baptifm PART If.
thren," and SAINTS, which is the fame word in tl?e
original, by which the character of children of believers
is here expreffed ; and might be tranilated, " Elfe were
jour children unclean ; but now are they faints," This
is an epithet common to all who were baptized and re
ceived into the churches, profefling faith in Chri(r, and
.entering into covenant with him, and with each other,
to obey his laws, and to bring up their children in the
nurture and admonition of the Lord Jefus Chrift. They
were thus called faints or holy, and confidered and treated
as being really fuch, becaufe they had that appearance
in the fight of men, according to the rules by which they
were to judge and act in their treatment of them ; and
not becaufe they infallibly knew they were real faints.
They were vifibly real faints, according to the marks
and evidence, and the appearance they made in the fight
of men, by which Chrift had ordered them to judge and
act. Thus they were vi.fibh faints : All the members
of every church were fo. They were baptized and re
ceived as members of the church, as appearing to be real
faints, which is meant by a vifibh faint. All who weir
not real faints, or really holy in the fight of Chrift, which
was true of fome, were hypocrites, and not what they
profelfed and appeared to men to be. In this cafe the
fault was wholly in them, who made an appearance and
p-rofeffion-, not agreeable to the truth ; and not their' s
who acted according to the rules /which Chrift has pre-
fcribed, in forming a charitable judgment of them, and
receiving them, as being really holy, and friends to
Chrift.
In this fenfe, the children of the believer are holy or
faints. Chrift has put this character upon them,, and
dire&ed his people to confider and receive them as fuch ;.
which character is derived wholly from the believing
parent. If the parent of the children be a vifible faint,
or
C'k AP. V. of the Children of Bclieveh.
dr holy per Ton ; that is, appears to men to be a real
faint ; the children are vifible faints, or holy alfo ; that is,
they have the appearance and character of real faints ;
as really as their parents, and are to be treated as fuch,
Until this appearance ceafes : How this appearance and
vifibility may ceafe, and on what ground it is derived td
children, from their parents, will be more particularly
confidered in the fequel.
It has been faid, that the unbelieving parent is fanfti-
fied, according to this text ; which is the fame with'
being made holy : Such parent is therefore here repre-
fented to be as holy as the children ; confequently the'
latter are no more, and in no other fenfe holy., thati the
former, according to thefe words.
Anfwtr. No One can fuppofe, that to be lanclified, and
to be holy, do here exprefs the fame chara.6ler ; or that
the unbelieving parent is afTerted to be holy^ in precifely
the fame fefife, in which the children of believers are ho-
fy. Therefore, the unbelieving parent being faid to be
fanclified by, in, or to the believing parent, whatever this
may mean, does not in the leaft determine what is the
character of the children, which is exprelfed by their be
ing called holy ; and is as confident with their being af-
ferted to be really boly, in the fenfe which has been now-
explained, as it is with their being holy in any other
fenfe. And it is to be confidered, whether the fenfe
here given, be not tire molt natural, confident fenfe :
And whether any other fenfe, which is confident and
Einforced, has ever yet been mentioned, or can be fug-
gefted.
When the unbelieving parent is faid t6 be fanftifled'
by, or to the believer, the meaning is plain and eafy, viz.
That the believer may live in fuch a connexion, confid
ent with maintaining a chriftian character ; and the un-
believer may, to fuch a degree^ anfwcr the ends of that
X 2? relation
Concerning the Baplifm PART II.
relation to the believer, as to be improved by the latter to
the holy purpofes of true religion. Thus the unbe
liever is fan&ified to the believer, as every kind of food,
and every creature of God, is fanftified to fuch, by the
word of God, and prayer.* Therefore, the children of
fuch parents are holy : They derive their character from
the believing, holy parent, and not from the unbeliever :
Which could-not be the cafe, if the unbeliever were not
fan&ified by, or to, the believer, in the fenfe above ex
plained. Who does not fee the difference between the
unbeliever being fanctified by, in, or to, the believer ;
add the children of the believer being confequently ho
ly ? The latter, according to the ufe of the word in the
New Teftament, denotes a moral character, and fixes it
on the children : The former has no refpect to the moral
character of the unbeliever ; but of the believing parent,
from whom that of the children is derived.
According to this view of the words under confider-
ation, the children of believers and members of chriftian
churches, are to be confidered, and were corifidered by
Chrift and his Apoftles, and the primitive churches, as
having the fame character with their believing parents ;
juft as the children of parents in the Abrahamic church,
were confidered and treated, viz. as being in the fame
covenant, and having the fame character with their pa
rents. The children of Abraham, and of Jfrael, when
more particularly formed into a church, and they renew
ed and entered into covenant at Mount Sinai, after they
had greatly apoftatized, during their long fervitude in
Egypt, were denominated by God, fc A holy nation, and
a holy people." And all their children were included
in this covenant, as has been (hewn, and this epithet was
applied to them, as much as to their parents : The feal
of the covenant was therefore applied to them, by which
they
* l Tim, iv, 5%
CHAP. V. of the Children of Believers. 325
they were vifibly feparated and diftinguifhed from all
other people, as a holy nation, both parents and children.
Is not this fufficient evidence, that it was the will of
Chrift that the churches erefted by the Apoftles fhould
make no alteration with refpecl: to children, from that
which took place in the church, formed in the family of
Abraham; but they are to have the fame character and
privileges with them ? How contrary is this, to afuppofed
repeal of the inftitution, by which children were received
into covenant with their parents, and had the feal of it
applied to them, in the family of Abraham ?
And if the children of believers be holy, in the fenfe
explained, and were fo in the Apoftolic churches ; are
they not the proper fubjecls of baptifm ? Who can for
bid water, that they fhould not be baptized?
It may be added, that confiftent with thefe words, thus
underftood, this Apoftle treated and addreffed the chil
dren of believing parents, as being numbered with the
faints, and fo as faints. He addrefles his epiflle to the
church at Ephefus, and to that at Colofle, To the faints
at Ephefus, and at Colofle, and to no other perfons; and
he fpeaks to fuch and no others, in thofe, and in all his
epiPtles. Yet here we find him particularly addrefling,
and exhorting children, as included in the church, and
among the faints. " Children, obey your parents in the
Lord ; for this is right. Children, obey your parents in
all things ; for this is well pleafing unto the Lord."*
Other paiTages in the New Teftament have been often
mentioned, by writers on this fubjecl:, in fupport of the
baptifm of the children of believers : But it is not thought
needful, particularly to confider them here : Since thefe
which have been brought into view, are fuppofed fuf
ficient to (hew, that it is the will of Chrift, that the infti
tution of a church in the family of Abraham, fo far as it
X 3 refpe&s
* Eph. vi, i. Col. iii. 10,
g2|5 . Concerning the Baptlfi& PART II?
fefpects children, including them with their parents, an$
applying the feal of the covenant to them, fhould not be
Repealed under the gofpel.
4. That the Apoftolic churches and primitive chrifr
tians, did admit their children to baptifm, as proper fub-
jecls of it, is argued from the general, and almoft univeiv
fal practice of it in all ages fince, from that time. This
is a fa 61, which writers on this fubjecl; have abundantly
proved. From writings now extant, it appears, that in^
fant baptifm was praftifed in the chriftian churches, in
the fecond, third, and fourtji centuries. And it was af-
fertecj by writers in the church in thofe ages, that it had
been the univerfal practice from the days of the Apoftles;
and not one perfon appears to have denied it, or to fug-
geft that it was not thus handed down, as an inftitution
of Chrift. And it appears to have been the common
practice in cfiriftjan churches for above a thoufand years,
at leaft; and it is to this day, the general practice
in the chriftian world. If this were not the prac
tice of the firft chriftian churches, formed by the Apof-
ties, it feems impofjible that it fhould be introduced
at fo early an age, as the univerfal practice, without op-«
pofition by any one church or perfon, as an innovation,
and contrary to the practice of the primitive churches ;
and without any account, or notice given, when it was
done, and by whom, and by whom it was oppofec).
Various herefies took place in the churches foon after the
Apoftles days, by which chriftians were divided in their
fentiments and practice in many things, pf which we
|iave the hiftory handed down to us ; informed when,
and by whom they were introduced. And learned men,
who took pains to inform themfelves, and were under
advantages to do it, who lived in the early ages of the
church, have given a particular account of the here fies
among chriftians in different parts of the
C£AP. V. of the Children of Believer's. 327
world, and at different times ; but they never mention
infant baptifm, as one of them; nor the omiflion or de
nial of it, as a chriftian inftitution, by any church or fin-
gle perfon, who praclifed the baptifm of any with wa
ter. By thole herefies, profefling chriftians were di
vided into parties, and became fpies upon each other ;
and if they had not all been agreed in baptizing infants,
and it had not been the univerfal practice, before thofe
divilions rofe, but was introduced afterwards, it would
have been impoffible that they Ihould all agree in it; or
that they mould be lilent about it; and that none mould
difpute againllit, andoppofe it. If one party had adopt
ed it, the other would oppofe it, as an innovation, never
known to be pra&ifed before, Sec. But while they dif
fered about many things, in this practice they were all
agreed, as an inftitution handed down from the Apoftles.
Corruptions and practices have taken place in churches,
efpecially in the church of Rome, which are contrary to
the inftitutions of Chrift, and were not praftifed by the
primitive churches ; but we have an account when moft
of thofe were introduced, and of great oppolition made to
them by many ; and they have never been univerfally re
ceived by the churches. If the baptifm of children be
not a divine inftitution, it is a great error indeed ; a great
corruption and abufe of the ordinances of baptifm, and
an utter perverfion of it, to a purpofe for which it was
not inftituted. And it is perfectly unaccountable (and
jnay we not fay impoffible) that it mould fo univerfally
take place in the church of Chrift, and that fo foon after
the death of the Apoftles, without any oppofition by
any one perfon, for many centuries, and no account
be handed down, of the time when it was introduced, and
by whom, if it were not univerfally pra&ifed from the
days of the Apoftles, but is an innovation, contrary to
the original inftitution and practice of the churches.
X 4 But
r 328 The Nature and Defign PART II.
But if the baptifm of the children of believers, be a
divine inftitution, and univerfally pra&ifed by the
churches in the Apoftles days, agreeable to the foregoing
arguments; and was handed down from them in the
chnftian churches : Then its taking place fo generally,
and even univerfally, from the earlieft times, for fo many
ages, can be well accounted for, and appears perfectly
confident. This faft therefore, increafes the evidence,
and ferves to (Irengthen and confirm other arguments,
which are thought to be in themfelves, fully conclufive,
that the baptifm of infants is a divine inflitution, and
was pra&ifed by the Apoflolic churches.
THE NATURE AND DESIGN OF INFANT
BAPTISM.
II. THE next thing propofed, on the fubjeft of in
fant baptifm, is, to confider the import and deiign of it,
and what good ends it may anfwer to the parents and
their children.
If it be evident and certain, that this is a divine infti-
tution, it ought to be punctually attended and practifed,
though the reafon, defign, and end of it were not to be
difcovered, and none could tell or fee of what benefit it
can be to the parents or children. But if this were in
faft the cafe, and it (hould appear to us, only an unmean
ing ufelefs ceremony, and really of a bad tendency ; this
would greatly tend to blind us to the evidence, that it is
indeed, an inflitution of Chrift ; and to prejudice our
minds, and Ihut our eyes, fo as not to fee it, however clear
it may be. It is therefore, no wonder that perfons, who
Jiave imbibed this notion of infant baptifm, and look into
the
CHAP.V. of Infant Baptifm.
the Bible, and attend to the arguments which are brought
in favour of it, and what is faid againft it, with this pre
judice on their minds, fhould not be convinced that it is
a divine inftilution ; but rejeft it with a great degree of
confidence, and religious zeal. In this view, the enquiry
now before us, is very important and interesting. And
if a rational and confident account, can be given of this
inftitution, and the ground and defign of it be difcovered
by the help of the fcripture ; and it can be fhown in
what refpeft it is fuited to promote the good of parents,
and their children, and of the church ; it will tend to
remove prejudices, and to confirm the arguments which
have been offered from the fcripture, in favour of infant
baptifm.
This will be now attempted by offering the following
cbfervations and conclusions to the candid con federation,
and careful examination of thofe who are willing to at
tend to this fubjecl:, and defirous to form right concep
tions of it, and to know what is the reafon, defign and
advantage of this inftitution.
i. The baptHm of the children of believers, is a cove
nant tranfaftion, by which, in fome fenfe or other, and
in fome degree, at leaft, the children are vifibly taken
into covenant, fo as to be included in it ; and are to be
confidered as lharing in the bleffings of it, with their
parents. No lefs than this can be made of the tranfac-
tion with Abraham ; and the covenant made with him
and his feed, in which the feal of the covenant was ap
plied to them. And the fame conftitution takes place
in the chriftian church, with refpeft to children ; and
the appointed feal of the gofpel covenant, is therefore
applied to them. If this were not a covenant tranfac-.
tion, which has refpeft to the children, and they were in
no fenfe included in the covenant, the application of the
feal of the covenant to them, by baptizing them, would
be
330 fhe Nature and Defign PART II.
be an unmeaning tranfa&ion indeed ; or rather would
be a fignification of that which is not true, and does not
really take place. Nor would it anfwer to what was
intended, and actually took place in the circumcifion of
children in the Abraharnic church, which was exprefsly
called the token of the covenant, and the covenant itfelf,
which God made, arid eflablifhed between himfelf, and
Abraham and his feed. " I will make a covenant be-
tw£en me and thee. And I will eftablifh my covenant
between me and thee ; and thy feed after thee ; to be a
God unto thee, and to thy feed after thee. This is my
covenant which ye mall keep between me and you, and
thy feed after thee : Every man child among you, fhali
be circumcifed : And it ihall be a token of the covenant
betwixt me and you. And the uncircumcifed man
child, whofe flefh of his forefkin is not circumcifed, that
foul mail be cut off from his people ; he hath broken
rny covenant.'** What can be more plain and certain,
than thofe words make it, that the children of Abraham
were as really included in the covenant made with him,
of which circumcifion was the appointed token and feal,
as he himfelf was ; arid confequently that all the parents
in Ifrael, and their circumcifed children, were equally
included in the fame covenant ? And who that believes
in infant baptifm, will deny that this is as much a cove
nant tranfaclion as was the circumcifion of the children
of Abraham ; and that the baptized children of believers
are as really and as much in covenant, as the circumcifed
children of Abraham ? Therefore, they who believe the
baptifm of infants to be a chriflian inflitution, have
generally, if not univerfally, confidered it as a covenant
tranfa&ion, importing the children of believers to be in,
eluded in the fame covenant with their believing parents ;
though they may have differed in their notion of this
covenant, as it refpe&s children.
3. This
* Gen. xvii.
£HAP.V cf Infant Baptijm. 331
2. This covenant tranfadion in baptizing the children
#f believers, is between God and the parents. It re-
fpefts the children indeed, which are baptized, but they
are incapable of afting in the affair, fo as to enter into
covenant, by any aft of theirs. If they be brought into
covenant, and the feal of it fet upon them, it mult be by
what is done for them, and determined and acled with
refpecl: to them, in which they are the fubje&s, and not
the agents ; and all this takes place previous to their
knowing any thing of the matter. In this, all are
agreed.
3. A covenant is commonly underftood to imply mu
tual engagements and promifes, on fome condition ex-
prefTed or miderftood, between two parties, fo covenant
ing. Thus, when God enters into covenant with men,
or a covenant takes place between them, he propofes
and promifes to grant fome good thing to them, on fome
condition to be performed on their part ; which they
engage and promife to perform, approving of the pro-
pofal, and complying with it. But the condition on.
which the divine promifes is made in the covenant which
he propofes, and into which he enters with man, is all
implied in a cordial approbation of the promife, and
acceptance of the thing promifed ; and perfeverance in
this, and exprefling it in a proper and anfwerable con-
duel: ; for this is to love God, and keep his command
ments.
The abfolute, unconditional promifes of God, are
indeed called a covenant, and he isfaid to make a covenant
with thole to whom he makes fuch promifes. Thus he
is faid to eflablifh his covenant with Noah and his feed,
in which all mankind, who were to exifl after that, are
comprehended; and ivith every living creature.* Which
covenant, confided in an abfolute unconditional promifc,
that
f7en, ix, 8, &c.
332 The Nature and Defign PART II
that he would not deftroy the world again by a flood. —
Of the fame kind are many of the promifes made to the
church ; that God will never forfake it ; but that it fhall
continue to the end of the world, and the gates of hell
ffiall never prevail againft it ; and that it fhail yet prof-
per and fiourilh and fill the world, &c.
The covenant of grace, which is called the new cove
nant, is in a fenfe unconditional. As it is eftablifhed
with the redeemed, the church as a body, it is called a
promife and teflament, in which are contained all the
good things which are implied in the complete, eternal
redemption of the redeemed church : And whatever is
neceffary on their part, is comprifed in the promife, in
which God engages that it fhall take place, and be
wrought in them, fo that they lhall will and do the things
neceffary to their being in covenant with God, and fhar-
ing in all the bleflings of it. This is evident from the
particular defcription which the Af>ofl!e Paul gives of
this covenant, in a quotation from the Prophet Jeremiah.
<c Behold the days come, faith the Lord, when I will
make a new covenant with the houfe of Ifrael, and with
the houfe of Judah. This is the covenant that I will
make with the houfe of Ifrael, after thofe days, faith the
Lord ; I will put my laws in their mind, and write them
in their hearts : And I will be to them a God, and they
fhall be to me a people. And they fhail not teach every
man his neighbour, and every man his brother, faying,
Know the Lord : For all (hall know me, from the leafl
to the greateft. For 1 will be merciful to their unrigh-
teoufnefs, and their fms and their iniquities will I re
member no more.'** Here God promifes to do all that
is to be done ; and if there be any condition neceffary
on the part of the church, it is included in the promife,,
and God engages that it fhall take place. c< I will put
my
* Heb. viii. 8, 10, u, 12.
CHAP.V, of Infant Baptifm. 333
my laws into their mind, and write them in their hearts,
and they (hall be to me a people. J> This is to be con-
fidered as a condition which mud take place in all of the
redeemed church, and implies faving faith, or love to
God, and obedience to him, in keeping his command
ments. But in this covenant of grace, this condition of
falvation, and all that is implied in eternal redemption, is
promifed to the church. This is the legacy, the tefta-
ment, or promife which Chrifl has left to his church.
But this does not exclude, but neceffarily includes, a
condition, or fomething which muft take place in every
individual, in order to his being interefted in the bleffings
of this covenant, or being properly in covenant with God.
This may properly be called a condition, the condition
of the covenant, on man's part, as neceflary in order to
his being in covenant.
How the children of believers are vifibly included in
this covenant, and may really be fo, having the condition
of it wrought in them, will be (hown in what follows.
But the obfervation in this particular, under which fome
digreffion has been made, that it might not be mifunder-
flood, is, that in the covenant tranfaftion between God
and the parents in the baptifm of their children, there
are mutually promifes and engagements between them,
which do particularly refped the children. What they
are, will be confidered under the following particulars.
4. The parent who offers his child to baptifm, does
exprefsly or implicitly renew his covenant with God,
and dedicates himfeif to him, to love him and keep his
commandments ; and does renewedly lay hold of the
covenant, acling for himfeif and child. He brings his
child to Chrift, for his bleiling, and dedicates, and gives
it away to him ; and promifes to bring it up for him,
" In the nurture and admonition of the Lord," as one
of Chrift's children. All this is profefled, and promifed
in
334 The Nature and Befign pART j ja
in this vifible, external tranfa&ion : And if this be done
underltandingly and heartily ; or is a true expreffion of
the heart of the parent, it is really done in the fight of
God. This is true, in the view of the church, who look
only on the outward appearance, and cannot fee the
heart. The parent is confidered by them as ftncere and
hearty in making his profeflion and promifes ; that he
does really dedicate his child to Chrift, and will do all
that is implied in bringing it up for him, in the nurture
and admonition of the Lord.
What is implied in this engagement and promife, will
be more particularly confidered hereafter. Whatever
this may be, all who believe the baptifm of the children
of believing parents is a divine inftitution will grant, that
all which has been now expreffed, is implied in the pro
feffion and promife made by the parent in offering his
child in baptifm.
5. Jefus Chrift does, in this tranfa&iorr, receive the
child into the fame vifible (landing and character with
the parent, as a vifible faint, or holy perfon, and orders
the church to confider and look upon it in this light, as
being one in their view, and fo far as they are to judge,,
really holy, and among the number of the faved. Of
this holinefs, the child is as capable as the parent ; and
by the command of Chrift, who has put this character
upon all fuch children, and faid, they are holy ; they are'
to be confidered and received by the church as fuch :
That is, in appearance, to their view, really holy. He'
has commanded his church to receive all thofe adult per--
fons who make a proper profeffion and appearance of
real holinefs, and- to look upon them as being really ho
ly ; that is, to confider and treat them as being really
what they appear to be, though they may not in raft,
be really what they appear to men to be ; though they
may not be really holy, and there be no reafon to be^«
Heve
CKAP. V. of In/ant Baptifm. 335
lieve that they are all fuch ; and how great the number is
of thofe who are vifible faints, that is, who appear to the
church to be real faints, and whom they are commanded
to receive and treat as fuch, and yet are not really faints,
none can tell. In like manner, he has commanded his
people to receive their children, whom they bring to the
church, in the fame character with their parents, as real-
Jy holy ; that is, as appearing to them to be really holy,
which is the fame with being vifibly holy; becaufe he
has put this,characler upon them, Which lie has put up
on their parents, and ordered them to be called faints,
or holy, though they may not be really fo ; and there
may be as many, among fuch children, not really holy,
as there are among their parents, or the adult members
of the church, or more. Their connexion with their
parents, and having the fame character put upon them
by Chrift, by faying, " Suffer little children to come un
to me, and forbid them not ; for of fuch is the kingdom
of God, " and calling them faints or holy, is a good
warrant to the church to receive them, with their parents,
into the vifible, holy covenant, and apply the feal of the
covenant to them, as the children of the parents of the
ancient church were, and were called holy, and the holy
feed.
• Two reafons may be given, why the redeemer has af
fixed the fame character to the children of believing,
vifibly covenanting parents, as he has to the parents
themfelves, and ordered them to be taken into the fame
covenant, and to have the feal of the covenant applied
to them, and to be numbered among the redeemed, both
in his ancient church, and in that under the gofpel.
i. Becaufe he has ordered that thofe who are made
really holy, and are faved, mould be chiefly taken from,
and found among vifible believers, and their children.
Therefore, he has direcled us to- look there, for really
holy
336 The Nature and Defign PART II.
holy perfons, that fhail be faved, and no where elfe.
He has, for wife reafons determined, that real holinefs,
and ftlvation, (hall chiefly and ordinarily defcend in this
line, from believing parents to their children. There
fore, he has ordered them all to be looked upon by the
church to be holy, and to be numbered among the faved j
for the fame reafon that all adult profeffing believers, are
to be received by the church, as really holy, viz. be-
caufe they who are really holy and (hall be fsved, are to
be found among thofe who have this appearance, and are
to be looked for among them ; and one cannot be dif-
tinguifhed from another, fo as to be known to be really
holy, and the other not ; therefore, all fuch mud be
eonfidered as really holy, and have this character put
upon them.
That it is God's common way, to convey favingblef-
fings down from godly parents, to their children, and to
blefs the children for the fake of their parents, may be
argued from many paffages of fcripcare ; fome of which
have been mentioned heretofore. " The righteous is
ever merciful andlendeth : And his feed is bleffed. The
juft man walketh in his integrity ; his children are blef-
fe<J after him. Blefled is the man that feareth the Lord,
and delighteth greatly in his commandments. His feed
fhall be mighty upon the earth. The generation of the
upright (hall be bleffed/** God promifes his church,
which has a fpecial refpe& to the gofpel church, that,.
he will blefs them and their children with fpiritual blef-
fings, and the promife is made as much to their offspring
as to them. " 1 will pour water upon him that is thirf-
ty ; and floods upon the dry ground : I will pour my
fpirit upon thy feed, and my blefTmg upon thine off-
fpring ."t And dill fpeaking of the church, he fays,
<c As for me, this is my covenant with them, faith the
Lord,
* Pfalm. xxxvii, 26, cxii, i, *, Prov. xx, 7- t I^a'1- x'ljv- "•
CHAP. V. of Infant Baptifnt. 337
Lord, my fpirit that is upon thee, and my words which
1 have put in thy mouth, fhall 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
and forever. They mall not labour in vain, nor bring
forth for trouble : For they are the feed of the bleffed of
the Lord, and their offspring with them."* " And they
mall be my people, and I will be their God. And I will
give them one heart and one way, that they may fear me
forever, for the good of them, and of their children after
them."t Thus the children are connecled with their
parents, and the good, the blefling, is reprefented as de-
fcending from parents to children ; and the latter are
included in the piomifes of good to the former. To the
fame purpofe are the following words^ which have refer
ence to the gofpel day, " And the Lord thy God, will
circumcife thine heart, and the heart of thy feed, to love
the Lord thy God, with all thine heart, and with all thy
foul, that thou mayft live."J And the covenant which
God makes with his church and people, is reprefented as
conveying bleffings from parents to children, to a thoti-
fand generations. § Thus piety and fpiritual bleffings
are reprefented as defcending down in a line from pa
rents to children, in the church ; and there we are to
look, and expecl to find holinefs, if any where : And the
children of vifibly pious, holy parents, are to be confider-
ed and looked upon as of the fame character with their
parents, and as the blefiTed of the Lord, and ho]y with
them, fo long as they do not difcover the contrary. — -
Therefore, they are to be confidered and treated as in
the fame covenant with their parents, and heirs of the
fame blefiings with them, fo long as they are incapable
of ading for themfelves ; which cannot be done without
applying the feal of the covenant to them, by baptizing
them. Agreeable
* Ifai. lix. 21, Ixv. 23. -f Jer. xxxii. 38, 39.
% Deut. xxx, 6. ^ Exodr xx. 6. Deut. vii. 9,
VOL. II. Y
338 The Nature and Dcfign PART II*
Agreeable to the reprefentation of fcripture, which has
now been brought into view, this appears to be true in
fact, from what has taken place in the vifible church, in
all ages* Ever fince there has been a vifible church in
the world, thofe who have been faved, have generally
been members of that, and this falvation has been hand
ed down from parents to children, until by apoftacy, and
open breach of covenant, they have been deflroyed, or
caft off by God, and ceafed to be a vifible church. —
When the church was ere&ed in the family of Abraham,
and was enlarged, as his pofterity multiplied ; which
continued down to the crucifixion of Chrift, and even to
the deftru&ion of the temple and nation of the Jews by
the Romans, before it was wholly abandoned and def-
troyed true religion, real holinefs, and falvation, were
chiefly confined to that church, and handed down from
parents to children. The mofl of the truly pious and
holy people in the world, were to be found in that church,
during all that time, from generation to generation. —
This church was therefore called the inheritance of the
Lord, and his heritage. And is reprefented by the
Apoflle Paul, by an olive tree, which had flourifhed
a long time, a holy tree ; but when the branches were
broken off by unbelief, and an open breach of covenant,
the Gentiles were inferted in their place, into the holy
root of this olive tree ; and then the Gentile arid chrif-
tian church, being in the foundation and effence of it,
the fame with the church which had fubfifted in the
family and pofterity of Abraham, was the vifible holy
fociety, including parents and children. And as Chrift
fays, falvation was of the Jews, while they continued
branches in the holy olive tree ; fo when they were
broken off, as a nation, and agreeable to the ancient pre
diction, the law went forth out of Zion, and the word
of the Lord from Jerufalem, unto the Gentile nations ;
and
CHAP.V. of Infant Baptifm. 339
and many people heard, and faid, " Let us go up to the
mountain of the Lord, to the houfe of the God of Jacob,
and he will teach us of his ways, and we will walk in his
paths."* From that time, falvation was of the chriftian
church, and has been handed down from parents to
children, to this day. And though fome particular
churches, or branches of the chriftian vifible church,
and however many and great, have been broken off by
apoflacy ; yet dill the true vifible chriftian church fub-
fifts, and will continue, from parents to children, to the
end of the world. And the parents and children, of
which it confifts, are vifibly holy, and heirs of falvation ;
and no others are, or can be fo.
2. Another reafon why the fame chara&er is affixed
to the children of believers, which the latter fuftain ;
and why they are received into covenant with them, and
have the leal of the covenant applied to them, and which
may be confidered as the foundation of what is obferved
as a reafon of this, in the foregoing particular, is this,
That real holinefs, and falvation, arefecured to the children
of believers, by the covenant into -which the parents enter
-with God, as it refpefts their children, if the parents faith
fully keep covenant, and fulfil what they profefs andpromife,
ref petting their children, when they offer them in baptifm.
It has been obferved, that parents offering their chil
dren in baptifm, is a covenant tranfaclion, between God
and them, with regard to the children, to whom the feal
of the covenant is adminiftered ; and that there are mu
tual promifef and engagements, between the parties
covenanting, without which it would not be a covenant
tranfaclion : And it has been alfo obferved, that the
baptifm of children, has been generally confidered in
this light, by thofe who have believed it to be a divine
inftitution, and have vindicated it as fuch. The parent,
in. this tranfa&ion, profefTes to devote his child to Chrift,
Y2 and
* Hai. ii. 3.
340 The Nature and Defign PART II.
and give it away to him, afkjng his blefling on it, as the
greateft and only portion he wifhes for his child ; and
proraifes, that if he and the child (hall live, to bring it
up for Chrift, as belonging to him, as one of his lambs
in his flock, and bearing his mark and name, to train it
up in the way in which he fliould go, in the nurture and
admonition of the Lord.
And Jefus Chrift, as the other party in this covenant
tran faction, vifibly receives the child as belonging to
him ; and on the condition which the parent profefifes
and promifes to perform, he promifes to blefs the child,
and beftow falvation upon it. Therefore, fuch children
are vifibly faints, and numbered among the faved : For
the profeffion and engagements of the parents, are to be
relied upon by the church ; and that they will fulfil their
promifes, refpe&ing their children ; upon which the
promife of Chrift will be made good to them.
That this is the tenor of the covenant between God
and believing parents, refpecling their children, feems
to be evident from the tranfa&ion itfelf in baptifm, as it
has been now flated and explained : And this will fully
account for the children of believers belonging to the
vifible kingdom of God, and their being called holy, or
faints. But this may be farther confirmed by thofe
pafTages of fcripture, which contain promifes of faving
grace, or of falvation, to the children of thofe parents
who are faithful in keeping covenant with God.
The covenant with Abraham, which has been men
tioned, by which a vifible church was formed in his
houfe and family, who is the father and pattern of all
believers : And which covenant and church was handed
down in his pofterity ; and is not effentially different,
but really the fame covenant and church, which flill ex-
ifts, fince the natural poflerity of Abraham have been
broken off or cafl out, by their unbelief and open breach
of
CHAP. V. 'of Infant Baptifm. 341
of covenant, as has been fhown : This covenant with
Abraham, included his children ; and the promife it con
tained was made as much to his children as to him. The
words of the promife are, " To be a God unto thee,
and to thy feed after thee." The promife to be a God
unto Abraham, included the blefjings of the covenant of
grace, even faving mercies, and it muft imply the fame
when made to his feed. This promife was made on a
condition, on Abraham's part, which is implied, and is
expreffed in the context. " The Lord appeared unto
Abraham and faid, Walk before me, and be thou perfect :
And I will make my covenant between rne and thee."*
The condition of the covenant, which was required of
Abraham, is here expreffed in thefe words, " Walk before
rne, and be thou perfeft." And the condition of the
covenant or promife, is again expreffed in the following
words, " This is my covenant, which ye JJzall keep, be
tween me and you, and thy feed after thee : Every man
child among you fhall be circumcifed. And ye {hall
circumcife the rlefh of your forefkin, and it fhall be a
token of the covenant betwixt me and you."t The ex
ternal rite of circumcifion is not here intended, as the
only condition of the covenant ; but this implies the
things fignified by circumcifion, the fign being mention
ed, as including what was the import and fignification
of it. Therefore, it is here called the token of the cove
nant. When Abraham circumcifed his children, he de
voted them to God, and promifed to treat them as God's
children, and educate them for God, which implied
praying for them, and with them ; inftructing them in
the things of this covenant, and directing and watching
over them, and exercifing parental care and government
of them, and ufing all proper means, to lead them to
know and do their duty to God and man, as foon as they
Y 3 mould
* Gen. xvii. 1,2, f v. IP, 11.
I
342 The Nature and Dejign PART II.
fhould be capable of a&ing for themfelves ; at the fame
time, fetting a good example before them in all his con
duct, both of true piety towards God, and righteoufnefs
and benevolence towards men. This was the covenant
between God and Abraham, on AbrahanVs part, with
refpect to his children, of which circumcifion was the
lign, token, and feal ; and though he circumcifed his
children, if he did not in heart dedicate them to God,
and faithfully perform the duties fignified and promifed
in this tranfa&ion, he did not keep the covenant of circum
cifion, but would break it, in the mod important and ef-
fential part of it. Upon this condition, implied, profeff-
ed and engaged, in Abraham's circumcifing his children,
God promifed to be their God, to blefs them with the
bleffings of the covenant, or that they (hould be holy and
happy forever. Thus God entered into covenant with
Abraham and with his feed ; and the promife was to him,
and his children, upon condition he would keep the
covenant of circumcifion, which was a token and feal of
the covenant, by both the parties covenanting.
This is here faid to be an everlafting covenant. €< And
my covenant fhall be in your flefh for an everlafting cov
enant."* True religion and falvation, would be tranf-
mitted to a thoufand generations, even without end, or
to the end of the world, from parents to children, if pa^
rents were faithful in the covenant, as it refpefts their
children. But this covenant may be broken, by the pa
rent's not keeping covenant, and not acting up to his ob
ligations, profeffion and promifes, with regard to his
children, and being guilty of great and perfevering neg
lect of his duty, and by his unfaithfulnefs. This is evi
dent from the words which follow, and is plainly exprefled
in them. " And the uncircumcifed man child, whofe
flefh of his forefldn is not circumcifed, that foul fhall be
cut off from his people : He hath broken my covenant."f
Upon
* v. 1.3. f v. 14..
CHAP.V. of Infant Baptifm. 343-
Upon thefe words the following obfervations may be
made.
Firft. In the cafe mentioned, the child does not prop
erly break the covenant ; for he is not in the lead active
or guilty in the affair. The covenant is broken by the pa
rent's neglect of his duty to the child. Therefore, when
it is faid, " He hath broken my covenant," the meaning
is, the covenant is broken, as it refpects the child, and
by this mean the child is out of covenant, and excluded
from the privileges of it ; but the parent is the covenant
breaker, as it is wholly by his neglect to circumcife his
child.
Secondly. As the covenant made with Abraham, was
vifibly broken by a parent's refufing or neglecting to cir
cumcife his children ; fo it was really broken by the pa
rent, if he refufed and neglected to do what is implied in
the circumcifion of children, and what he profeffed and
promifed in that tranfaction. Though he performed
the external rite, yet if his heart were not anfwerable to
it, and he were difpofed to neglect all the important duty
refpecting his children, which he profeffes and folemnly
engages, in performing the external rite of circumcifion,
he breaks the covenant as much, and more, in the fight
of God, than if he had not circumcifed his children ;
and forfeits all the promifed bleffingsof the covenant to
his children; which were promifed on condition of his
faithfulnefs in keeping this covenant. Circumcifion,
confidered as a mere external rite and ceremony, was
not the circumcifion which was commanded by God,
If the moral exercifes and duties implied in it, and fig-
nified by it, and which were profeffed and engaged, did
not take place, but were neglected. Thefe were of the
eflence of circumcifion ; the external rite was but a fign
or token of the other, in which the covenant confided *
and if the things fignified, profeffed and promifed, by
Y 4 this
344 The Nature and Defign PART IL
this external fign and token, did not take place, the ex
ternal figri and tranfaclion was a mere nullity in the fight
of God, and in the fight of men too, fo far as this was
apparent, and known to them. This is exprefsly afferted
by the Apoftie Paul, when fpeaking of circumcifion,
*c Circumcifion verily profiteth, if thou keep the law ;
but if thou be a breaker of the law, thy circumcifion is
made uncircumcifion. Neither is that circumcifion which
is outward in the fiefh."*
Therefore, when a parent in Ifrael circumcifed his chiL
dren, and neglecled to do the duties enjoined, profeffed
and promifed, of which the circumcifion of his children
was a token and pledge, and fo did not keep the law of
circumcifion, but broke it ; his children were, in this re-
fpeft, as if they had not been circumcifed, and the cove
nant of circumcifion was as really, and as much broken,
as if he had neglected to circumcife his children ; and his
children were, by this neglect, cut off from the promifes
and bleffings of the covenant. Can any thing be more
plain and certain than this ? What moral exercifes and
duties, refpeding the children, the parent profeffed and
promifed, and what was the law of circumcifion, in this
refpecl, has been briefly dated above, and will be more
fully explained, before this fubjecl is clofed.
Thirdly. Hence it appears, that the covenant of cir
cumcifion, as it refpe&ed the feed or children of the pa
rents, who circumcifed them, did not extend, in the prom«
ifes of it, any farther than to the children thus circum
cifed ; though the parents were faithful in keeping co
venant, and acled up to their profeffion and engagements.
They could tranfmit the bleffings of the covenant, ac
cording to the promifes of it, no farther than to their
children, which were circumcifed by them. If thefe chil
dren fhould negleft to circumcife their children; or if
they
* Rom. ii. -25, 28,
CHAP. V. of Infant Baptifm. 345
they fhould circumcife them, and yet not keep the law
of circumcifion, but negleft the duties, with refped to
their children, which they had profeffed and engaged,
the covenant would be broken, and their children be cut
off from the promises and bleffings of it. And thus, this
everlajling covenant, which, if faithfully kept, would tranf-
mit fpiritual bleffings and falvation to all generations, to
the end of the world, may be, and has been broken ; by
which breach of this covenant, all the dreadful and pre
vailing evils and the curfe, which have fallen upon man
kind, have been introduced, and fpread over the world,
agreeable to the words of God by Ifaiah. " The earth
alfo is defiled under the inhabitants thereof ; becaufe they
have tranfgrefled the laws, changed the ordinance, broken
the everlafting covenant. Therefore, hath the curfe de
voured the earth, and they that dwell therein are defo-
late/'*
But the following queflion will be fuggefted here,
which requires an anfwer.
QUESTION. IF fpiritual bleffings and falvation, the
bleffings promifed in the covenant, be tranfmitted from
parents who keep covenant, to their children, thefe chil
dren will be holy and obedient, according to the promife
made to their parents ; consequently, their children will
be holy and obedient alfo, and fo on through every ge
neration, to the end of the world. How then can this
covenant be broken, fo that any children in this line of
fucceffion, fhould be unholy and difobedient ? Muftnot
holinefs and falvation, be infallibly tranfmitted from pa
rents to children, to thelaft generation, according to this
notion of the covenant, without a poffibility of a breach
of covenant.
ANSWER. THE covenant, as it refpe&s the parents,
in their own perfons, and the duties required of them,
in
* Ifaiah xxiv, $, 6.
The Nature and Defign PART I L
in order to their own fiilvation, is different from the cove
nant, and the duties required, as they refpeft their chil
dren. What regards their children is a diftincl branch
of the covenan^ and differs from what refpecls their own
perfons only.
The covenant, as it refpecl: the individual perfon enter
ing into covenant, promifes falvation to hirn who believ-
eth, even to the leaft and loweft degree of true faith, by
which he lays hold of the covenant ; it promifes that all
fuch fliall be finally faved ; that they fhall be furnifhed
with every thing neceflary for this, and fliall be kept by
the power of God, through their faith, unto faivation.
The perfon entering into covenant, as it refpe£ts his own
perfon, profefTes this faith, and to devote himfelf to God
in the exercife of it ; lays hold of the covenant, and
promifes by divine afliftance, relying upon the promifed
grace of God, to live a life of faith and holinefs.
The covenant, as it refpe&s the children of believing
parents, and includes them, promifes fpiritual bleffings
and falvation to them, on condition of the parents faith-
fulnefs in devoting them to God, and bringing them up
for him, perfevering in the exercifes and duties, which are
implied in this. And thefe exercifes and duties, refped-
ing their children, are profeffed and promifed by the pa
rents, when they devote them to God, in this covenant
traifadlion, and in applying the feal of the covenant to
them. But there is no promife in this covenant, that if
they do, with a degree of fincerity, give up their children
to God, and profefs all thofe exercifes, and promife to
perform all that duty towards them, which are implied
in bringing them up for God, that they fhall certainly
do all this ; but they may be very deficient and unfaith
ful in this covenant, as it refpe&s their children, and
bring a curfe upon them, rather than the bleffings prom
in the covenant.
Therefore,
CHAP. V. of Infant Baptifm. 347
Therefore, though the parents may be true believers,
and iftterefted in all the bleffings of the covenant, fo far
as they refpeft themfelves, in their own perfons ; yet
they may be fo negligent of the exercifes and duties of
the covenant, as it refpe&s their children, and which they
have promifed ; and by this fo break the covenant, with
refpecl to them, as to cut them off from the promifed blefT-
ings of the covenant. Though the parents of children may,
in one inftance or more, be faithful in performing their
promifed duty to their children, and their children be
made partakers of fpiritual bleffings, in confequence of it ;
yet thefe children, though true believers, and interefled
in the bleflings of the covenant themfelves, may fo neg
lect their duty to their children, as not to keep covenant,
as it refpecls them ; and confequently their children be
deprived of the bleffings of the covenant; and fo the cov
enant, and the fucceffion of bleffings, from parents to
children, be broken and ceafe.
Though Abraham was faithful in this covenant, and
fulfilled the duties of it, asjit refpecled his children ; yet
Ifaac or Jacob, or both, though good men, and interefled
in the promifes of the covenant in their own perfons,
might be fo negligent and unfaithful, in their duty to
their children, or fome of them, at leaft, as to cut them
off from the promifes of the covenant, as it refpe&ed
them. Eli appears to have been a good man ; yet he
was fo negligent of his duty to his fons, that by this, evil
came upon them. And king David, who was in many
refpefts an eminently holy man, appears, from the hif-
tory we have of him, and his family, to be very unfaithful
in his duty to many of his children ; and indulged a
partiality in their favour, and a parental fondnefs, which
was inconfiftent with his treating them as he ought to
have done ; and led him far aflray from his duty to
them. Even his marrying fo many wives, was incon-
GRent
348 The Nature and Dsfign PART II.
fiftent with the regard he ought to have had for his
poflerity, and tended to prevent his doing his duty to
his children. The Prophet Malachi, ipeaking againd
polygamy, refers to the original institution of marriage
By God, who made only one woman for one man, arid
fays, " And did he not make ONE ? Yet had he the
lefidue of the fpirit. And wherefore ONE? That he
might feek a GOI>LY feed.'7* It appears from thefe
words, that in the inftitution of marriage, God had regard
to the good of children and pofterity, that they might
be a holy feed : And that if the duties of this relation,
particularly as they refpeft their offspring, be proper! v
and faithfully attended to, and performed, their chilci
will be holy, inherit the bleffings of the covenant,
be faved. It alfo appears, that polygamy is contrary to
the good of pofterity, and has a ftrong tendency to pro
duce an ungodly feed ; as it is unfriendly to the duties
which parents owe to their children, and in many refpe6ts
inconfiftent with them.
It is to be obferved, and mufl be kept in mind, that
what has been faid on the Abrahamic covenant, and the
circurncifmg his children ; the profefhon, promife and
duties implied in this, and what depended upon thefe,
with regard to the children, is equally applicable to
parents, and their feed, and to the baptifm of their chil
dren, under the chriflian difpenfation.
All that has been obferved, concerning the covenant
made with Abraham and his feed, may be yet farther
illuftrated, and made more evident, by- attending to the
following words of God, concerning Abraham, and his
children and houfehold. " For 1 know him, that he
will command his children, and his houfehold after him,
and they mail keep the way of the Lord, to do juftice
and judgment ; that the Lord may bring upon Abraham
that ivhich he hath fpoken of him." t
Firjt,
* Mai. ii. ij. t Gen, xviii, 15.
CHAP.V of Infant Baptifm. 349
Firft. We may obferve what is here faid of Abraham,
which God knew he would do. He knew he would do
it, becaufe he had determined to work in him to will and
to do it; for Abraham was wholly dependent on God
for this, as for every thing elfe. " I know him, that he
will command his children, and houfehold after him.9' —
This implies the whole of the duty which he engaged
towards his children, and houfehold, in the covenant of
circumcifion ; and when he circumcifed his children ;
and by doing this, he kept the covenant, as it refpeded
them. Commanding them after himt implies proper and
careful indrudion of them, in the way of the Lord,
teaching them the great doctrines of religion, what the
way of the Lord is, what true religion is ; and what are
the revealed commands of God, and what duties they
muft do ; for the exercife of authority and commands,
without fuch indrudion, would be improper, unreafon-
able, without a meaning, and ablurd. This branch of
duty cannot be done, without conftant ftudy, and great
care and pains, watching every opportunity for it, and
repeating it without cefTation, which cannot be done
without a good degree of religious knowledge, and great
alFiduity, concern and zeal. This part of the duty of
parents to their children, is particularly and repeatedly
inculcated by God, on the parents in Ifrael. " Thefe
words which I command thee this day, (hall be in thine
heart. And thou (halt teach them diligently unto thy
children, and fhalt talk of them when thou fitted in
thine houfe, and when thou walked by the way, and
when thou lied down, and when thou rifed up."* And
again, " Therefore, ye (hall lay up thefe my words in
your heart, and in your foul. And ye mall teach them
your children, fpeaking of them, when thou fitted in
thine houfe, and when thou walked by the way, and
when thou lied down, and when thou rifed up. That
your
* Deut. vi. 6.,
350 The Nature and Defign P ART IL
your days may be multiplied, and the days of your chil
dren, in the land which the Lord fware unto your fathers
to give them, as the days of heaven upon earth."*
Parental government, is alfo implied in thefe words.
Without a proper and wife government of children, they
cannot be properly and with fuccefs inftru6led. They
rnuft teach, in this fenfe, with, all authority. Children
who are difobedient to their parents, which is always
the cafe, where there is no proper government, cannot
be inftru&ed by them. Therefore, a proper, fteady,
wife government of children, in the exercife of parental
authority, is eflential to their good education ; and pa
rents mufl: command their children after themt if they
would bring them up in the nurture and admonition of
the Lord. The importance and neceffity of family gov
ernment, for the good of children, and of the church,
are exhibited in a flriking light, by the law which God
gave to Ifrael, which ordered that no ungoverned, dif
obedient child, fhould live there j but that every one of
this character, fibould be put to death j and the parents
were commanded to fee it executed, upon every child
who would not fubmit to their government, and obey
their commands. t
This branch of the education of children, which is fo
important and ellential, cannot be properly and faithfully
executed, without great and conftant care, circumfpec-
tion, prudence, and refolution ; continually watching
over their children, and treating and governing them, in
a manner beft fuited to anfwer the end of government,
and lead them both to fear and love their parents.
Thefe words alfo neceffarily imply, that Abraham did
pray conftantly and withearneftnefs and importunity for
his children, that God would indeed blefs them, and
render his endeavours fuccefsful, fo as to form them to
true piety, and fecure their falvation. And alfo that he
might
•* Chap, xi, 18, 19, ai. f Deut. xxi, ig— ai.
CHAP. V. of Infant Baptifm. 351
might be faithful and wife in attending upon, and execut
ing the important charge, refpe&ing his children. A
pious believer, who feels towards his children in any
good meafure, as he ought to do, and acls up to his
characler and obligations, in the religious education of
his children, mud thus pray for himfelf, with regard to
his duty to them, and for them. He feels the infinite
importance of their having the blefling of God, and of
their falvation ; that all their intereft lies here ; and he
is a thoufand times more concerned about this, and
defirous of it, than of any temporal, worldly intereft,
whatfoever.* He knows his obligations, and the vows
he has folemnly taken upon himfelf ; and is fenfible of
his dependence on God, for wifdom and fidelity in the
performance of what is juftly expe&edof him ; and that
God only can blefs the means he ufes, and grant falva
tion to his children : A weighty fenfe of all this will
bring him on his knees, in humble, conftant, earnefl
application to God by prayer, for affiftance and fuccefs,
in this mod important and interefling matter. Toneg-
left fuch prayer, is grofsly to neglect his duty to his chil
dren ; and does imply a neglect of the other branches
of their religious education, implied in commanding
them after him. Therefore, when God faid he kneu-
Abraham, that he would command his children and his
houfehold after him, it is implied that he knew he would
pray for himfelf, that he might faithfully do this ; and
for his children, that they might have the blefling of God,
and be faved.
Thefe
* It is to be obferved, that thefe are the views, feelings, and conduct
of parpnts, who come up to what might be juftly expe^ed of them.—
But this is not true of every pious parent. Such may be very unfteady
in their views and feelings with refpeel tp their children, and come vafily
fliort of their duty in their conduct ; and fay and do many things which
have a contrary and bad influence on theirchildren, and be very off?nfire
to God, and -a grofs violation of their obligations and vows.-
352 The Nature and Defign PART IL
Thefe words alfo imply the good example that Abra
ham would fet before his children, and his houfehold, of
piety and righteoufnefs. He would command them
after him. He would fet them an example of that re
ligion, in which he educated them, and inftrucl; and com
mand them to follow him. This is eflential in the proper/
and religious education of children. The parent who is
not exemplary in his conduft, and does not fet before his
children an example of piety, righteoufnefs, and benevo
lence, cannot give them a religious education. If he at
tempt to inftrucl;, direct, and command them in the ways
of religion, he will, in their fight, be guilty of grofs con
tradictions ; and will appear to them, not to be fincere
and in earneft; and his bad example, or want of a good
one, will counteract and defeat, all his attempts to in
ftrucl:, exhort, and govern them, and will have more in
fluence to corrupt them, than any thing he may fay, or
do, in favour of religion, can have to form them to piety
and righteoufnefs, if he fhould fay or do any thing of this
kind : But even this is not to be expected of fuch a pa
rent. They who do not love religion, and praclife it
themfelve^, will not take any proper methods, and ex
ert themfelves fuitably, to make their children truly
religious.
This branch of duty, requires great and conflant care,
watchfulnefs and circumfpeclion ; that the whole of
their converfation and conduct, may be as becometh
godlinefs, and recommend religion to all with whom
they live and converfe ; fetting a calm, fleady, difpaf-
fionate example of humility, uprightnefs, fmcerity, truth,
juflice, benevolence, and mercy. Expreffing their piety
in all proper ways, and on every fuitable occafion ; and
praftifing religion and devotion in their families, and irt
a conflant attendance on all divine infiitutions.
Abraham was under obligation to do all this. He
profeffed to have a heart to do it, and promifed to do
all
CHAP. V. of Infant Baptifm. 353
all this duty to his children and houfehold, when he
circumcifed them. And God, who knew all things, and
on whom Abraham wholly depended for grace and affift-
ance, to perform this difficult and important branch of
duty, determined to work in him to will and to do it ;
and therefore knew that he would be faithful in keeping
covenant, and not neglect to do it. And chriftian parents,
who bring their children to baptifm, profefs, and engage
all this duty in their treatment of them. And their ob
ligations are increafed, and are much greater, and more
extenfive, than thole under which Abraham was; and
they are bound to greater attention, concern and zeal,
and to do much more in inftru&ing and educating their
children, than he v/as, as they have much greater light
and advantages, than he had. The future ftate being
much more clearly brought into view now, than it was
then ; and confequently, the importance that children
fhould be religious and be faved, ought to be more
ftrongly imprefled on the minds of parents, and animate
them to greater concern and zeal in this matter. And
as they enjoy fo much more light, they are under greater
advantages to underftand the great truths 6f religion, and
to teach them to their children, and conftantly inculcate
them, both by words and example, their duty is enlarg
ed, and their obligations to faithfulnefs, in the perform
ance of it, greatly increafed ; and every negle6l of duty
toward their children, is much more criminal, than fuch
neglect would have been, in the father of the faithful.
Secondly. In thefe words, is declared the confequence
of Abraham's faithfulnefs in his duty to his children, in
their education ; and the certain connection of the former
with the latter. " And they (hall teep the way of the
Lord, to do juftice and judgment. " This is to be truly
pious and holy, and to go in the way which leads to
eternal falvation. Here then is a declared and promif-
. VOL. II. Z ed
354 Vh* Nature and Deftgn PAILT IT*
ed connexion between Abraham's being faithful and
thorough in the covenant of circumcifion, as it refpecled
his children, and their holinefs and falvation, the latter
following as a certain and promifed confequence of the
former. This explains the covenant mentioned in the
feventeenth chapter, which God made with Abraham
and his feed, in which he prornifes to be a God to him
and his feed after him ; and confirms what has been ob-
ferved above, concerning this covenant, as agreeable to
the truth, viz. That in this covenant, God promifed fpir-
itual bleflings, and falvation to the children of Abraham,
upon condition of his faithfully performing what he pro-
fefled and engaged to do, with refpecl: to them, when
they were circumcifed by him ; and that on this ground,
they were denominated a holy feed, and to be numbered
among the faved.*
And as this covenant with Abraham, including hi?
feed with him, was the covenant of grace, which, as to
fubflance, is the fame into which God enters with all be
lievers and their children, and is a pattern and example,
of God's entering into covenant with believers in all
ages, taking in their children with them, which all hold,
who believe in the baptifm of the children of believers ;
then why does not, why muft not, this fame covenant,
contain the fame promife to believers, of the holinefs and
falvation of their children, upon the fame condition to
be performed by them, through all ages, to the end of
the world ? If this covenant made with Abraham, in
cluding his feed with him, has been now rightly explained,
agreeable
* It has been fuppofed by forae, that Ifhmael, Abraham's fonr was not
a- good man; but none ought to think fo, unlefs there were clear pofitive
evidence of it, which it is believed there is not. This (uppofirion is in-
confiiient with the exprefs declaration of God, in the words which have
been confidered. viz. That the children of Abraham fliould keep the way
of the Lord', to do juftice and judgment. It is faid of him, w hen-lie died,
" He was gathered unto his people." This is faid ®f ihe good ;, but of
no wicked nua.
CHAP.V. of Infant Baptifm. 355
agreeable to the plain meaning of it, the confequence
will certainly follow. And that the true fenfe and
meaning of the mutual promifes between God and Abra
ham, with refpeft to his feed, has been given ; and con-
fequently, that the feed of believers have the promife of
holinefs and falvation, upon the parents being faithful
in keeping covenant, as it relpe&s their children, will ap
pear yet more evident, from other paffages of fcripture,
which are now to be confidered.
Thofe words of God, which have been mentioned,
*' Shewing mercy unto thoufands of them that love me,
and keep my commandments," compared with the words
of Mofes, which have reference to thefe, u Know there*
fore, that the Lord thy God, he is God, the faithful God,
which keepeth covenant and mercy with them that love
him, and keep his commandments, to a thoufand genera
tions,"* ferve to explain the covenant made with Abra
ham, and his feed, and to confirm the fenfe which has
now been given of it.
It has been (hewn, that thefe words in the decalogue*
contain a promife to parents who love God and keep his
commandments, of mercy to their children ; and that
this mercy (hewn to their children, in confequence of
the parents keeping the commandments of God, refpec~h
their moral character, which implies true piety, and final
falvation : And that the courfeof this mercy, defcending
down to poflerity, cannot be interrupted, unlefs the pa
rents are unfaithful in keeping covenant. It has alfo
been fhewn, that keeping the commandments of God,
includes their duty to their children, in devoting them
to God and bringing them up for God. And what is
implied in this has been particularly explained, and
needs not to be repeated. It has been alfo Ihewn, that
godly parents, who have a degree of true love to Goc3,
Z 2 may
* Exod. xx. 6, Deut. vii. 9.
356 The Nature and Dejlgn PART IL
may grofsly fail of keeping his commandments, as they
refpeft their children ; and fo break the covenant be
tween God and them, fo far as it regards their pollerity,
and fail of having any lhare in the promife of mercy to
them. But thofe who do not greatly fail of their duty,
in this refpecl:, but are faithful in the covenant, have the
promife of mercy to their children, and are the happy
inftruments of conveying holinefs and falvation to
them, and no farther ; but if their children be alfo
faithful, they hereby hand down fpiritual bleflings to
their children ; and fo on to a thoufand generations ;
and the fucceflion cannot be interrupted, but by breach
of covenant, by fome of the parents. Thefe words,
therefore, thus explained and underftood,* (and it is
believed that no other confident fenfe can be put upon
them) do confirm what has been faid of the covenant
made with Abraham, and his feed, and with all believers
and their children, to the end of the world ; and prove
that the convenant of grace and mercy contains a promife
of mercy and falvation to the children of parents who
faithfully keep the covenant and commands of God, as
they refpeft their children.
And in this view, the natural and eafy fenfe of thofe
words of the Apoftle Peter, which have been the fubjecl:
of fo much altercation, offers itfelf, as another proof of the
point under confideration. The words are, " Then
Peter faid unto them, Repent, and be baptized every
©ne of you, in the name of Jefus Chrift, for the remif-
fion of fins, and ye mail receive the gift of the Holy
Ghoft. For the promj/e is unto you, and to your clul-
The covenant with Abraham, contained a promife to
him and his children, which is denoted by the promife.
And as the Apoftle is fpeaking to the Jews, they would
naturally
•»' «. Set page 309, &c. t Aft* ii. 3?, 3?-
CHAP. V. of. Infant Baptifa. 357
naturally underftand this covenant by the promije, and
that thefe words of Peter imported, that this covenant
was ilill in force, and was not curtailed or altered in this
refpecl : And though now baptifm was the token and feal
of the covenant, inftead of circumcifion, yet (lill it con
tained the promife of faving mercy to every penitent
believer, and to his children ; as did the covenant of
circumcifion, made with Abraham their father. It was
natural, and of importance, when he fpoke to the Jews
of baptifm, and exhorted them to fubmit to it, to ex
plain to them the covenant and the promife, of which
baptifm was the feal, and to mention the nature and ex
tent of it ; and to fhow that it reached their children as
well as themfelves, and included them as much as their
parents, as did the covenant with Abraham and their
fathers, the covenant of circumcifion.
The Pedobaptifts have generally underflood thefe
words in the fenfe which has now been given, and con-
lidered them as a ftrong and conclufive argument for
the baptifm of the children of believers, as included in
the covenant of which baptifm is the feal, and interefled
in the promife ; though they have not agreed in the
meaning and extent of the promife made to the children
of believing parents ; nor in explaining the condition on
which the promife is made. It is for them now to con-
fider and judge, whether the true meaning of thefe words
has not been dated above, according to the fcripture ;
and whether any other confident meaning in favour of
infant baptifm, and agreeable to the paflages of fcripture
which have been confidered under this head, can be
thought of, and fupported.
The following words of Solomon, connecl: the wife,
faithful, and pious education of children, with their piety
and falvation ; and amount to a promife, that the latter
(hall be the confequence of the former. " Train up a
z' child
The Nature and Dejlgn PART. II.
child in the way he fhould go ; and when he is old, he
will not depart from it."* Thefe words afiert the fame
thing which God fays of Abraham and his children,
which has been confidered, " He will command his chil
dren, and his houfehold after him ; and they mail keep
the way of the Lord, to do juftice and judgment." And
they coincide with all that has been faid on this point ;
and ferve to ftrengthen the evidence, that parents have a
promife in the covenant of grace, that upon their faith-
fulnefs in keeping covenant, as it refpeds their children,
they (hall go in the way to heaven*
Whst he fays elfewhere, concerning the education of
children, may be confidered in the fame light. " Fool-
ifhnefs is bound up in the heart of a child ; but the rod
of correction {hall drive it far from him. Withhold not
correction from the child : For if thou beateft him with
the rod, he (hall not die. Thou malt beat him with the
rod, and malt deliver his foul from hell. Correct thy
fon, and he {hall give thee reft : Yea, he {hall give de
light unto thy foul." f Correcting a child, the rod of
correction, and beating him with a rod, intends the whole
of a wife and faithful education of children, as a proper
government of them is an eflential part of fuch educa
tion, and cannot be properly and thoroughly, and with
fuccefs, maintained and practifed, where the other parts
of education are neglected. To fuch proper and wife
government, and the faithful, painful, religious educa
tion implied in it, are connefted the wifdorn, piety and
ialvation of the children, and repeatedly promifed in
thofe words. It will drive foolifhnefs far from them.
Confequently they will be wife, which implies true piety.
They {hall not die, but their fouls {hall be delivered
from hell ; Therefore {hall be faved. They mall give
reft and delight to the pious parent, which they cannot
do, unlefs they are wife and holy. There
* Prov, xxiL $, f Prov. xxii. i$. xxiii. 13, 14. xxix, r
CKA?. V. of Infant Baptifm. 359
There are many other paflages of fcripture which coin
cide with the idea of the covenant of grace, which has
been now given ; and ferve to flrengthen the evidence
which has already been produced from the fcripture, that
it contains promifes of faving good to the children of
thofe who keep covenant, as it refpe&s their offspring.
Several of thefe have been mentioned, which contain
declarations and promifes of bleflings to the children of
thofe who love God, and keep his commandments ; and
that this fhall take place, efpecially in the millennium,
when parents mall in general be more faithful in keeping
covenant. There are others of the fame tenor, fuch as
the following, " I will direct their work in truth, and I
will make an everlafting covenant with them. And their
feed ihall be known among the Gentiles, and their ofT-
fpring among the people : All that fee them Ihall ac
knowledge them, that they are the feed which the Lord
hath blefled. They mail not labour in vain, nor bring
forth for trouble : For they are the feed of the blefled
of the Lord, and their offspring with them."* "He
eftablimed a teftimony in Jacob, and appointed a law in
Krael, which he commanded our fathers, that they fhould
make them known to their children : That the genera
tion to come might know them, even the children which
fhould be born ; who fhould arife and declare them to
their children ; that they might fet their hope in God,
and not forget the works of God ; but keep his com
mandments.'^ In thefe words, it is represented, that
according to the covenant and appointment of God, piety
was to be handed down from parents to children, by the
care and fidelity of the former, in educating and inftrucl-
ing the latter. The following paflage has reference to
the words in the decalogue, which have been confidered,
confirm the meaning which has be«n given of them,
Z 4 « Th«
• Jfaiah Ixi. 8, 9, hv, 23, f Plaf. Ixxfiii, 5, 6, 7,
The Nature and Defign P&RT II.
ct The mercy of the Lord is from everlafling to everlaft,
ing, upon them that fear him ; and his righteoufnefs
unto childrens children, to fuch as keep his covenant,
and to thofe who remember his commandments, to do
them."*
When the prophet Malachi foretells the introdu&ion
of the go-fpel difpenfation, and of John the Baptift, the
meffenger who ihould prepare the way before Chrift,
and the eflFecl and confequence of all this, he compre
hends the whole in the following words, with which the
Old Teftament concludes. "And he fhali turn the
heart of the fathers to the children, and the heart of the
children to the fathers, left I come and fmite the earth
with a curfe."t Thefe words do not only exprefs the
effect of the preaching of John, while he was on the ftage
of life ; but the nature and efte6l of the chriftian difpen
fation which he fiiould introduce, fo far as it fhould take
place. This effect took place, in fome degree, ;n the
days of John, and his preaching tended to promote it :
And this is the natural tendency of chriftianity ; it had
this effiecl; in the days of the Apoftles to a greater degree
than in the days of John. And fo far as chriftianity has
been underftood,and the true fpiritof it has been imbibed,
in any age and nation fince that time to this day, it has
tended to turn the heart of the fathers to the children,
and the heart of the children to the fathers.. But when
- true religion fliallflourifh, and take place univerfally, to
a greater degree than ever it has yet done, this predic
tion will be accompliihed in a much higher degree, and
more apparently, than ever before ; to which the min-
iftry of John, and all that has taken place fince, may
properly be considered as an introdu&ion ; and to which
thofe words therefore, have a principal reference ; and
the chief accomplifhment of them, will be in that day,
which is yet to come.
By
• Pfal. ciii. I7,.IS. f M*I. iv. «.
CHAP.V. of Infant Baplifm. 36*1
By the heart of the fathers being turned unto the chil
dren, is not meant the exercife and increafe of what is
called natural affe&ion ; for this is found in a fuf-
fkient degree, in al mo (I ail parents, at all times; and if
it were increafed, it would not alter their moral character,
or anfwer any good end. It muft therefore intend the
exercife of a religious, pious affection towards them,
leading them to a proper and great concern for their
falvation, and a zeal and engagednefs to do their duty
faithfully, and in all refpe£b, as it concerns their chil
dren, and which has a tendency to promote their holi-
nefs and falvation, and to bring them up in the nurture
and admonition of the Lord : Senfible of their covenant
engagements to do this, and of the flrong motives and
great encouragement God has fet before them, to be
faithful and laborious in this, by the gracious promife
he has given them.
The heart of the children is turned to their parents,
when they are difpofed to obey them in the Lord, and
grow up in the exercife of piety and righteoufnefs, or
keep the way of the Lord, to do juftice and judgment;
following and imitating their parents in this, as the chil
dren of Abraham did. When they hearken to their
pious fathers, faying, " My fon, receive my words, and
hide my commandments with thee ; fo that thou in
cline thine ear unto wifdom, and apply thine heart to
underflanding. My Ion, give me thine heart, and let
thine eyes obferve my ways."* Then the heart of the
children will be turned to the fathers.
It is to be obferved here, that the turning of the heart
of the children to their parents, is in confequence of the
heart of the fathers being turned unto the children, as
being connected with it. This is agreeable to thofe
fcriptures which have been confidered, as they have been
explained ;
• Prov. ii. i 2. xxiii. 16.
The Nature and Defign PART II
explained; (hewing that there is a conflitutcd or prom-
ifed connection between parents keeping covenant, and
doing the duty towards their children, which they have
promifed, which is expreiTed by their heart being turned
towards them ; and the piety and falvation of the chil
dren, which is neceflarily implied in their heart being
turned toward their parents, hearkening to them, and
obeying them in the Lord, in all things.
It is here reprefented, that this fliall take place under
the gofpel difpenfation, which John the Baptift fhould
introduce, in a higher degree than it had done before ;
and chriftianity, and true religion,, (hould be propagated
in this way, and handed down from parents to children ;
and that this (hall take place, efpecially in the millenni
um, of which time the prophet fpeaks particularly, in
the preceding part of this chapter ; when chriftianity
(hall have its proper and genuine effect, to a much great
er degree, than ever before ; and which will, therefore,
be, in the higheft fenfe, the gofpel day, the day of falva
tion ; when the heart of fathers will be turned unto their
children, in the fenfe above explained, to a vaflly higher
degree than they ever were before, and confequently the
heart of children will be turned to their fathers, more
univerfally>in the high exercife of piety, from their youth.
And in this view, thefe words coincide with thofe fcrip-
tures which have been mentioned, where God promifes
that he will then circumcife the heart of parents and of
their children, to love the Lord, &c. That he will pour
his fpirit upon the feed of his people, and his blefling
upon their offspring. That his church (hall be eftab-
lifhed in righteoufnefs, and all her children (hall be
taught of the Lord, and great fliall be the peace of her
children. And they (hall fpring up as among the grafs,
as willows by the water courfes. " As for me, this is my
covenant with them, faith the Lord ; my fpirit which is
upon
CHAP. V. cf Infant Baptifm. 363
upon thee, and my words which I have put in thy mouth,
ihall not depart out of thy mouth, nor out of the mouth
af thy feed, nor out of the mouth of thy feed's feed, faith
the -Lord, from henceforth, and forever. I will direct
their work in truth, and I will make an evcrlafting cove-
jiant with them. And their feed fhall be known among
the . Gentiles, and their offspring among the people:
All that fee them, fhall acknowledge them, that they are
the feed which the Lord hath bleffed. They fhall not
labour in vain, nor bring forth for trouble ; for they
are the feed cf the bleffed of the Lord, and their offspring
with them. And they fhall be my people, and 1 will be
their God. And I will give them one heart, and one
way, that they may fear me forever, for the good of them,
and of their children after them. And I will make au
everlafling covenant with them, that I will not turn away
from them, to do them good ; but I will put my fear in
their hearts, that they fhali not depart from me."* —
" Left 1 come and fmite the earth with a curfe," By
thefe words, it is reprefented, that the only way, accord
ing to divine conflitution and appointment, to keep up
true religion in the world, and tranfmit it down to the
end of it, and fo to prevent mankind becoming totally
corrupt, fo as to be deflroyed by the curfe of God, as
they once were by a flood, is to turn the heart of the
fathers to their children, and the heart of the children
to the fathers. And that this will take place, in an emu
nent degree, in the millennium, by which the everlafling
covenant will be maintained, and appear in its full force
and operation ; by which means, the curfe of God on
mankind, by his terrible judgments, for their wickedness.,
in breaking the everlafling covenant, renouncing it them,,
felves, and with refpeft to their children, not training
them up for God, in the ways of true piety, but for the
devil,
• Prut. xxx. 6. Ifai. xliv. 3, 4. liv. 15, 14. lix. zi* Ixi. 8, 9,
Ixv. »j. Jcr, xxxii, 38, 39r40.
364 The Nature and Dejig n PART II.
devil, in the ways of fin, ihall have a flop put to it, and
proceed no farther, as it otherwife muft, and would, to
the total extripation of mankind. Thefe words may
perhaps receive fome illuftration by the following paf-
fage in Ifaiah, which has been mentioned. " The earth
alfo is defiled under the inhabitants thereof : Bccaufe
they have tranfgreflfed the laws, changed the ordinance,
broktn the everlafting covenant ; therefore hath the curfc
devoured the earth, and they that dwell therein are def-
iolate : Therefore, the inhabitants of the earth are burn
ed, and few men left/'* This chapter is a prophecy of
the introduction of the millennium, and of the awful
judgments on mankind, and efpecially on corrupt, nomi
nal chriftians, previous to that, by which a great part of
rntn fliall be deftroyed ; as a teflimony of the difpleafure
of God with them, for their great widcednefs, and not
fearing God themfelves, nor educating their children in
the nurture and admonition of the Lord, but the con
trary ; training them up in fin, and the fervice of fatan ;
and thus tranfgreffing the law, changing the ordinance
of God, and breaking the everlafting covenant, which
if kept, would convey true religion down from genera
tion to generation. But all mankind ihall not be de-
flroyed, becaufe the remaining few, compared with the
whole, fhall be truly pious, and their hearts fhall be
turned to their children, and the hearts of the children
to them, and fo a pious race fhall be propagated and
multiplied, and fill the world ; " for God will then pour
his fpirit on them, and on their feed, and his bleffing on
their offspring ; and they fhall fpring up as among grafs,
as willows by the water courfes." This is reprefented
in the following words, in this fame chapter. " When
thus it fhall be, in the midfl of the land, among the peo
ple, there fhall be as the fhaking of an olive tree, and as
the gleaning of grapes> when the vintage is done. They
{hall
* Ifai. xxiv. 5, 6,
CHAP, V. of Infant Baptifm. 365
fliall lift up their voice, they lhall fing for the majefty <?f
the Lord, they (hall cry aloud from the fea."*
The reafonablenefs and importance of fuch a con-
ilitution and covenant between God and parents, with
refpect to their children ; and the good ends this is_
fuited to anfwer, will farther appear by the following ob-
fervations ; which will, at the fame time ferve to ftrength-
en the evidence, that the covenant of grace does con
tain a promife of faving good to the children of parents,
who are faithful in keeping covenant, as it regards their
offspring.
i. It appears from reafon and the circumftances of
the cafe, and from fact and experience, that the good
education of children is of great importance, and necef-
fary for their good, and the good of fociety.
Children are very much formed in their difpolition and
manners by their education. If this be bad, or wholly, or
in a great meafure neglected ; and they be not governed
and inftructed, and have not good examples fet before
them, but the contrary ; the bad effects of this are gene
rally feen in them, and they become injurious to fociety,
rather than a benefit. God has fo conftituted things,
that if parents be wife and faithful in educating their
children, they will have more influence on them, than
any, others can, and this has a great tendeney, to form
them to a good moral character and conduct. And the
parents mud hnv'e the firft and chief hand in teaching
them, and forming their minds, and regulating their
conduct ; as they are under the bed advantages to do
this ; and if it be wholly neglected by them, other means
and advantages are never like to reach them, fp as to do
them any great good, according to th-e ordinary courfe
of things. It is certain, that no inftruction from any
other quarter, or any means that can be ufed with them,
can have an equal tendency to their benefit; and if
parents
v.
366 The Nature and Defign PART I?*
parents negleft their duty to their children; other means
ufed for their inftrudlion and benefit, are commonly ufe-
lefs, and in vain to them.
It is known, from experience, that the character of
children is not only often, but commonly formed for
life, while they are in their minority, while they are un
der the care and education of their parents, or of others
who are fubftituted in their room. And a foundation
is generally laid then, if ever, for thek piety and moral
chriftian character, fo far as we can judge from appear
ance and fafts.
2. Therefore, this branch of duty, the wife and faith
ful education of children, is much infifted upon, and of
ten ftricHy enjoined in fcripture. This is frequently in
culcated on the members of the church of Ifrael, as a very
important part of their duty. <c Only take heed to thy
felf, and keep thy foul diligently, left thou forget the
things which thine eyes have feen, and left they depart
from thine heart all the days of thy life : But teach them
thyfonst and thy fons font. Gather the people together, and
I will make them hear my words, that they may learn to
fear me all the days that they fhall live upon the earth,
and that they may teach them their children. Thefe words,
which I command thee this day, fhall be in thine heart ;
And thou (halt teach them diligently unto thy children^
and fhall talk of them, when thou fitted in thine houle,
and when thou walkeft by the way, and when thou Heft
down, and when thou rife ft up."* This is fo import
ant a command that it is repeated again. f " And ye
ihall teach them your children, fpeaking of them when
thou fitteft in thine houfe, and when thou walkeft by
the way, when thou Ueft down, and when thou rifeft
up."
It is again and again enjoined in the following words-:
w Gather the people together, men, and women, and
children.
* Deut* iv. 9, 10. TTH. 6. v:. 71 -f- Chap. xl. ly.
CHAP<Y. of Infant Baptifm. 367
children, that they may hear, and that they may lea«i to
fear the Lord your God, and obferve to do ail the words
of this law. And that their children which have not
known them, may hear and learn to fear the Lord your
God.'** <c Set your hearts unto all the words which I
teflify among you this day ; which ye (hall command
your children to obferve, to do all the words of this law :
For it is not a vain thing for you ; becaufe it is your
jife."t It was repeatedly enjoined upon parents to
teach their children, the great works God had done for
them, and the deliverances he had wrought for his peo
ple ; and to explain to them the meaning of the religious
rites, which were inftituted by God, and the commands
and ordinances which he had given them.;*
God fpeaks of it as an excellent and important part
of the character and conduct of Abraham, That he would
command his children and his houfehold after him, to
keep the way of the Lord, to do juftice and judgment. §
The Pfalmift mentions the command of God to inftru6l
and educate children, as an important article, and as
neceiFary to tranfmit true knowledge and piety to pofle-
rity. " He eftablifhed a teftimony in Jacob, and ap
pointed a law in Ifrael, which he commanded our fathers,
that they Jk&uld make them known to their children : That
the generation to come, might know them, even the
children which mould be born ; who fhould arife and
declare them to their children, that they might fet their
hope in God, &c."j|
Solomon often fpeaks of the importance and advant
age of the faithful and wife education of children, and
inculcates it as a duty. He fays, <c He that fpareth his
rod, hateth his fon : But he that loveth him, chafleneth
him betimes. Chaflen thy fon while there is hope, and
let
* Chap. xxxi. 12, 13. f Chap, xxxii. 46, 47.
I Exod. x. 2. xii. tj, *J, »;. xiii. 14, 15. Denf. vi. 20— z$..
§ Gen. JcviiL 19. ft Pfah lxxvifi. 5, 6, 7.
368 The Nature and Defign PART He
let not thy foul fpare for his crying. Train up a child
in the way he fhould go : And when he is old, he will
not depart from it. Foolifhnefs is bound up in the
heart of a child ; but the rod of correction (hall drive it
far from him. Withhold not corre&ion from a child;
for if thoubeateft him with a rod, he (hall not die. Thou
fhalt beat him with the rod, and (halt deliver his foul
from hell. The rod and reproof give wifdom : But a
child left to himfelf, bringeth his mother to (harne. Cor-
re& thy fon, and he mall give thee reft : Yea, he (hall
give delight unto thy foul/'* And the nine firft chap
ters of the Proverbs of Solomon, are defignedto exprefs
the concern parents ought to have for the fpiritual good
of their children ; and their conftant attention to them
in this view, watching over them, inftru&ing, admon-
flhing and warning them : and through the whole ex
hibit the importance and neceffity of the childrens
hearkening and obeying their parents, in order to their
good ; and the happy confequence of this to them.
And the awful confequence of flighting and difobeying
parents is repeatedly mentioned in that book.
This is the firft comma'nd in the fecond table of the
decalogue, " Honour thy father and thy mother." To
which is annexed a promife of good : Which fuppofes
the duty of parents to govern and inftrudl their children,
and to exercife great and conftant care in their educa
tion ; and to conduct fo, as to be worthy of love, refpeft,
and honour from their children. And an awful curfe is
denounced upon thofe children who do not obey this
command, " Curfed is he that fetteth light by his father
ormother."f And God made a law, which if obferved,
did efFe&ually prevent any difobedient children living
in the congregation of Ifrael. For if parents had a dif
obedient child, they were commanded to bring him
forth
• Prov. xiii. 24. xix. 18. xxii, 6, i$. xxiiL 13, 14. xxix, 15, 17*
•J- Deut. xxvii. i5.
CHAP. V. of In/ant JZdptifa.
forth to the elders of the city, and witnefs againft him,
and he was put to death.* This law was fuited to
awaken, and keep alive, the feelings of pious parents to
wards their children, and excite a great concern, and un
remitting care and exertion, early and conftantly to gov
ern them, and keep up their authority in the wifeft and
belt manner, fuited to form them to love and obedience;
and to inflru6t, admonifh, and warn them ; and educate
them in the bed manner which (hall tend to promote
their obedience, and true piety ; having the awful event
conflantly in view, which might be the confequence of
their neglect, and would certainly take place, if their
children fliould grow up ungoverned and difobedienr.
And this law had a mighty tendency to imprefs the
hearts of children with a fenfe of the evil confequcnceto
them, of difobedience to their parents; and to guard
them againft the leaft degree of a difpofuion to difregard
and flight them ; and to excite them to a conflant care,
and refolution to attend to the inftruclions, and admon
itions of their parents, and fh icily obey ail their exhort
ations and commands. In what an important and in~
terefting light does this law, and the other directions
and precepts which have been mentioned under this
head, fet the wife and faithful education of children;
and their obedience to the inftru&ions and authority of
their parents ! It is fuited powerfully to turn the hears:
of the fathers to the children ; and the heart of children
to the fathers.
And under the gofpel difpenfation, the faithful and
pious education of children, and their obedience to pa~
rents in ail things, are ftridly enjoined. The command
i.S " Children obey your parents in the Lord ; for this
is right. Children obey your parents in ail things ;
for this is well pleating unto the Lord. And ye fit hers,
provoke
* Dent. xxi. i?, 19, 20, 21,
VOL. II. A a
370 The Nature, and Defign PART!!,
provoke not your children to wrath : But bring them
up in the nurture and admonition of the Lord."* And
no man who had a family could be an officer in the church
unlefs he was " One that ruled well his own houfe, hav
ing his children in fubje&ion with all gravity/' even
faithful or believing children. t
3. Since the faithful, prudent, and religious education
of children y is of fuch vaft importance, and fo neceffary
for their good, and the good of the church, according to
the natural courfe of things, which God has conftituted ;
and fince this is fo ftri6lly enjoined upon the people of
God, and fo much inculcated in divine revelation ; it
may hence be inferred, that God has fet before parents
the ftrongeft motives, and the greateft encouragements to
be faithful and laborious in their duty to their children,
and to bring them up in the nurture and admonition of
the Lord ; and which will have the greateft tendency to
animate them to engagednefs and perfeverance in this
difficult work, in which they will meet with much oppo^
fition. and many difcouragements, from themfelves, the
world, fatan, and their children. This may be reafon-
ably expe&ed, efpecially in the covenant of grace, or that
gracious covenant which God makes with believers, as it
refpecls their children, and their duty to them : For the
greater the blcffings are, which are promifed to their
offspring ,- and the greater the motives and encourage.
ments are to do the duty enjoined, or perform the con
dition on which the bleflings are fufpended, the more
grace is contained and exhibited in the covenant.
4. A promife that the children (hall be bleffed with
fpirirual bleflings and falvation, on the parents faithful-
«efs to them, and bringing them up for God, affords the
$rongeft motive, and gives the greateft encouragement to
pious parents, to be faithful and perform the condition
of the covenant, as it refpecls their children,, that can be.
thought
* Eph. vi. x, 4. Col. iii, 20. f j Tim. Ui. 4. Tit. 5. ft.
CHAP. V. cj- Infant Baplifm.
thought of as poflible ; and renders the covenant, in this
refpeft, in thehigheft degree a covenant of grace.
If pious parents felt as they ought, and had exercifes
which might be reafonably expe&ed towards their chil
dren, their greater!; concern would be that they may be
fanftified and faved. This they would defire for them
unfpeakably above all other things. To have them
live and die in (in, is to fuch parents, infinitely dreadful.
They had much rather have no offspring^ than to bring
forth children for fuch a death, even eternal deftru6Hon.
If their children may not be holy and faved, they have
nothing to afk or defire for them ; their exillence, and
all they can have and enjoy, is, on the whole, worfe than
nothing ; infinitely worfe ! Therefore, that they may bo
holy and faved, is the great object of their defires and
prayers. And what can be more agreeable and pleafing
to fuch parents, than for God to take their children into
covenant with them, and to fay, "If you will be faithful
to your children, and treat them as becomes pious pa
rents, and bring them up for nae, I will be thetr God,
and they (hall be holy and happy forever : Therefore,
let all your concern for the good and falvation of your
children, excite and animate you to prcper exercifes and
faithfulnefs, with refpe6t to them ; for they are committed
to you, to bring them up for me ; and if you will do this
faithfully, they (hall be bleilcd, and faved r" Wh»t
chriftian parent is there, whole views and feelings are in
any good meafure anfwerable to his character,- who
would not admire the condcfcenfion and grace of fuch
a prornife ; and rejoice to enter into fuch a covenant,
and promife, through Chrift's ftrengthening him to per
form the condition of the covenant, and give up his chil
dren to Chrift, and have the feal of the covenant pat
upon them ?
And upon this ground, the children of believers are
holy, and numbered among the faints and the faved.
A a 2 Holinefs
372 The Nature and Defign PART II.
Holinefs and falvation are fecured to them, by divine
promife, on condition, the parents are faithful in the
covenant, which they folemnly profefs and engage to be.
The church, relying on their profefiion and engagements,
that they will be faithful and keep the covenant, as it
refpects their children, confider them, receive and look
upon them, as holy, and thofe who fhall be faved ; fo
they are as vifibly holy, or as really holy in their view, as
their parents are.
BUT here feveral queftions, which may be fuggefted,
from what has been faid, on this point, mufl be an-
fwered.
QUESTION I. Is not this doctrine, that the cove
nant of grace contains a promife of the holinefs and
falvation of the children of parents, who are faithful in
their duty to them, and in educating them in the nurture
and admonition of the Lord, contrary to known fact and
Experience, in that fo many children of pious parents^
appear as deftitute of holinefs as other children, and are
of a contrary character, when they are capable of difcov-
ering their difpofition by their conduct ; and many of
them appear to live and die fo : And there are many
known inflances of children, whofe parents appear to
be eminently pious, and careful to educate their children
well, who yet appear to have no piety, but are openly
and notorioufly vicious, and appear to live and die fo P
And how can all the children of profeflbrs of religion,
who enter into covenant with God, be confidered, as
really holy, or how can it be expected that they will
grow up pious children, and be faved, when this does,
not appear to be true in fact, in fo many inflances j but
the contrary ?
ANSV/ER ift. Tt does appear from fact, that the
.education of children, if in any good meafure practifed>
and
CHAP.V. of Infant Baptifm. 373
and fa far as it has taken place, has a great influence on
children in general ; and many of them who have had
any degree of a pious education, do themfelves become
profefTors of religion, and appear to be holy. How-
much greater and more univerfal might be the good
effect of fuch education, if parents were more faithful and
thorough in this branch of their duty, than they generally
are, even as diligent and faithful, as might reafonably be
expected, confidering the importance of the cafq, and
the motives and encouragements they have ?
This leads to
ANSWER 2d. Parents who have been profeffors of
religion, and have entered into covenant with God, have
been, in general, grofsly negligent of their duty to their
children, and have lived in the conftant violation of the
covenant, as it refpecls their children. This will appear
to every one, who will confider what is implied in bring
ing them up in the nurture and admonition of the Lord,
as it has been briefly flated above ; and judge what
might reafonably be required and expected of parents,
in this important and interefling matter : And at the
fame time, will, in the light of this, obferve how the chil
dren, even of the profeiTors of religion, are in general
educated. He will be fenfible there is but little wife
and prudent government, fleadily and perfeveringly
maintained from the early days, in which children are
capable of difcipline and government, until they ceafe to
be minors : And that much of the contrary, generally
takes place, which is fuited to weaken all parental au
thority, and tends to ruin the children. He will find
few inftances, if any, of that careful, wife and conflant
in ft ruction, afliduoufly endeavouring to inftii into their
young minds, the principles of true knowledge and wif-
dom, and watching over them, to guard them from
wrong notions, errors and delufions, in things of religion.,,
A a 3 which
374 The Nature and Dcftgn PART!!.
which are mofl reafonable and important, and which we
find fo ftri&ly enjoined in the Bible. And what bad
examples, of evil (peaking, and backbiting, of vain, trif
ling converfation ; of paflion ; of covetoufnefs, and
worldlinefs ; of great indifference, and negle6h reipecl-
ing the exercifes and practice of piety, in reading and
ftudying the Bible, and the worfhip of God, are to be
found among profefTors in general, which have a great
and deftru&ive influence on the minds of children ?
And how few are there who are not greatly deficient in
the example they fet before their children, which could
r<ot take place, were* hey notgrofsly negligent in their duty
to them, and had they a reafonable and proper concern for
their good ? How little is done or faid by parents, in
general, which is fuited to excite and maintain a proper
and faithful education of children, in all the parts of it ?
How little do they appear to regard or underftand their
covenant engagements, or the nature of the covenant into
which they have entered, and the encouragements and
promifes made to faithfulnefs in keeping covenant ; and
the infinite importance of this to their children? And
the churches take no care in this matter, to watch over
one another, with refpe6t to the education of their chil
dren ; and to warn and exhort, and affift each other to
do their duty in this refpecl ; which is certainly a great
neglect.
When thefe things are properly confidered, the general
want of piety, and the too common irreligion and vice,
which are found among the children of profefTors of re
ligion, may be accounted for, confident with their being
a promife in the covenant of grace, that the children of
parents who faithfully perform the duties of the cove
nant towards them, (hall be holy, and fhare in the great
falvation ; and does not afford the leaft fhadow of an
argument that there is no fuch promife.
True
CHAP. V. of Infant Bapiifm. 375
True religion has generally been in fo low a degree
in the church, and ftill is, and there have been fo many
members of it wholly Grangers to a life of gcdiinefs, not
being true believers, that the life and power of chriftian-
ity has not had the proper influence and been aded out
by profeflbrs in general, as it ought to be, and might be
reafonably expected.
Mod real chriftians have been, and now are, fhameful-
ly deficient, as to the ftrength andconftancy of their re
ligious exercifes, and in every branch of duty ; and
their difcerning and knowledge in the dodirines and duties
of chriflianity, has been in fo fmall a degree, that- when,
confidering the time and advantages they have had, they
ought to be teachers, efpecially of their children, they
in general, need themfelves to be taught the firfl princi
ples of the oracles of God. And the nature and extent
of the covenant of grace, as it refpecls the children of be
lievers ; and the defign and meaning of the inftitution,
of baptifm of fuch children, and what is implied in it,
have not been generally underflood : And the duty which
parents engage to do towards their children, has been
greatly overlooked and difregarded, even in theory, as
well as practice : And the promife of the fuccefs of faith-
fulnefs in this duty, in the holinefs and falvation of their
children, has not been believed by the moft, and they
are now difpofed to oppofe this fentiment ; and fo can
not feel the motives arid great encouragement this
affords, and fets before parents, to care and faithfulnefs
in this branch of duty ; nor the vaft importance of it,
to them and their children.
It is therefore no matter of wonder, that the children
of profeffors in general, and of really pious parents, have
not received the bleffings of the covenant of grace, as the
duties of the covenant have been fo grofsly neglected by
almoft all j and they have not fo much as believed
A a 4 that
$76 The Nature and Defign PART II.
that there is any fuch covenant between God and them-
felves, refpe&ing their children. This is what might be
reafonably expected, as things have gone, and iliii take
place, with regard to children, in the great negleft of
that duty, to which the promife of fuccefs is made. —
Which branch of duty has doubtleCs been more neglected
by real chriflian parents, than other branches of chrif-
tianity ; not only becaufe it has been lefs underRood,
and inculcated, and the motives and encouragement to
faithfulnefs in it, have been kept out of fight, or at molt,
been lefs in view : But becaufe there are peculiar diffi
culties and temptations in the way of a wife and faith
ful difcharge of this duty ; and fatan, who knows how
much depends upon the parents faithfulnefs, and what
advantages he gains, againft children, and the church,
and the intereft of religion in general, by thegrofs negle£l
of this branch of duty, exerts all his cunning and power,
and improves every advantage he has, to lay fnares and
Humbling blocks in the way of their duty ; and in mag
nifying the difficulties and difcouragements, to deter
them from it ; offering every temptation he can, to negle6fc
it, and to do that which has a contrary, and mod fatal
tendency, even to ruin their children. Nor is there any
certainty that this influence of the devil will ceafe, or
that the power of godlinefs will fo take place in general,
as to lead parents to be faithful in their duty to their
children ; and to keep covenant, fo that the bleffings of
it fhall defcencl from father to fon, through many genera
tions, until fatan fhall be bound, and cad into the bottom-
lefs pit, and {hut up there a thoufand years, that he may
deceive men no more, during all that time : And when
chriflianity fhall have its proper and full effect, by the
effufions of the Holy Spirit, in greater degrees than be
fore ; forming chriflians to eminent degrees of holinefs,
and true zeal and engagednefs to do their duty in all the
branches
CHAP. V. of Infant Baptifn. 877
branches of it ; efpecially that which they owe to their
children, which is now To much and fo generally negle6U
ed. Then the heart of the fathers will be turned to the
children, and the heart of the children to the fathers, as
they never were before ; and the covenant of grace, which
contains promifes to parents arid their children, will take
place in the full extent of it, and the happy confequerices
of it be feen and enjoyed.
Such a time, is abundantly fpoken of and predicted in
the fcripture. And all that takes place previous to that
day, is preparatory to it. That is the time of falvation,
in the higheft fenfe, when the doctrines and infiitutions
of the gofpel will be better underRood, than ever before,
and have their proper and full effect; The Bible itfelf
has principal reference to that time, and will be then un-
derllood, prized and improved more and better, than
ever before. The inftitutions and ordinances of Chrift,
have been and now are, greatly mifunderflood, perverted
and abufed, by moft chriftian churches, and profeflbrs of
religion, and great irregularities take place in attendance
on them. The time preceding the millennium, may be
compared to the winter, when things appear in great dif-
order and confufion, and the influences of the fun are
weak and fmall, ind have little effect ; but all is pre
paratory to the fpring and fummer, when the fun and
rain will have their proper effecl, in producing the fruits
of the earth.
Thefe obfervations are made to fhow, that we cannot
judge of the good effect, of die proper, pious, and faith
ful education of children, and of the extent of the prom
ifes of the covenant of grace, and of the defign and mean
ing of the baptifm of the children of believers, by what
has already taken place in the chriftian church : But we
mull learn this from the Bible; and not expect that the
proper and happy effect of thisinftitution will take place
in
3/8 ¥he Nature and Lefign PART II.
in any great degree, until the fpirit and pov/er of chrif-
tianity (hall be more felt, and exerted in practice, which
will introduce the millennium. Then parents, with their
hearts full of love to Chrift, and in a fenfe of the infinite
importance of the falvation of their children, and ardent
ly defiring to be the happy inftruments of it, will give
them up to Chrift in baptifm, rejoicing in this feal of the
divine prornife to blefs them, on their acling a confid
ent and faithful part towards them ; and with a heart,
admiring the grace of God in this covenant, and ftrongly
defirous and difpofed to be faithful, they will lay hold
of the covenant ; and make it their great concern, and
an important branch of their duty, to bring up their
children for Chrift. Then the happy effecl; of this will
be feen in the enrly piety of the children, who will grow
up in the fear of God, and walk in his ways, to the un-
fpeakable fatisfaction and joy of the parents, and the
comfort and edification of the church. Then, when a
large congregation of chriftians (hall be afTembled for
public worfhip, all poffeffed with a realizing belief and
fenfe of the truth of the gofpel, and the great falvation,
and their hearts glowing with fervent love to Chrift, and
to each other, what pleafure and joy will it fpread over
fuch an aflembly, when children are brought by their
parents, and publicly dedicated to Ghrift in baptifm ;
iblernnly, and with all their hearts engaging to bring
them up for him, and laying hold of the gracious prom-
ife of the covenant to their children : AH will confider
ihefe children, as heirs of the bleflings of the covenant,
and numbered among the faved, confident that the pa
rents will faithfully keep covenant with God ; and having
feen the general happy efFecl: of this, they will join in all
the folemnities of this tranfa6lion, with great pleafure,
fervency, and joy, and every one be edified, and ani
mated to the duty of his flation, and go away with ^en^
larged
CHAP.V. of Infant Baptifm. 379
larged views of the grace of the gofpel, and the conde-
fceafion and love of Chrift.
ANSWER 3d. Though fome of the children of parents
•who appear eminently pious, and to take much pains in
the education of their children, do, when they come to
adult age, renounce all religious duty, and live in open
vice; yet this affords no real evidence, that the doc
trine to which this facl is alleged as an obje&ion, is not
true ; for,
1. We cannot be certain that thofe who appear to be
chriRiatis, and to excel many others, are really fuch. They
may deceive others, and be themfelves deceived, and
never truly and with their heart, devote their children to
God. The firft, in appearance and profeflion, may be
laft, and wholly deflitute of true holinefs. No argu
ment can be juftly formed from fuch inftances, unlefs
there were a certainty that the parents are real chrillians,
and faithful in keeping covenant with God.
2. Parents who are real chriflians, and excel in fome
refpe6b in pious zeal, and in the practife of many of the
duties of chriflianity, may be very deficient and unfaithful
in their duty to their children. They may be guilty of ncg-
leclingthat which is important and efTential in the good
education of children, in fome inflances at lead, and of
doing or faying that, which tends to hurt and ruin their
children, in fome particular inftances, and on fome occa-
(ions, which may be the means of giving an evil bias to
their minds, and iffue in their abandoning themfelves to
vice. And this may be the cafe with regard to one par
ticular child, while they are more wife and faithful in
their treatment and education of their other children.
And fuch inftances of negle£l or wrong conduct, toivard
fome or all of their children, may fo difpleafe God, as to
give up the children to fin and ruin. It has been ob-
ferved,
380 The Nature and Defign PART I|.
ferved, that parents may keep covenant, as it refpe&s
their own perfons, and yet neglect the duties of it, as it
refpefts their children. This is fo difficult a part of du
ty, and fatan is fo watchful, and exerts all his policy arid
power to prevent parents doing it, and to promote that
which is contrary to it; and the proper education of
children is fo little underftood, and the importance of it
not much attended to and realized ; and the encourage
ment and promife God has given, to the faithful difcharge
of this duty, is fo generally not believed, or overlooked,
that it may be reafonably luppofed, that fome parents
who are eminently pious, and devoted to the duties of
religion in other refpe&s, may fo fail of their duty to
their children, in fome important part of their education,
as fliali tend to bring a curfe on them, rather than a
blefling.*
And it is left to the reader to confider, whether it be
not more reafonable, and for the honour of God and re
ligion, when fuch inftances of the impiety of the chil
dren of parents who appear eminently godly, take place,
to impute it to the unfaithfulnefs of the parents in this
branch of their duty, in fome very important and cap
ital inflance, rather than to curtail the covenant, of
grace, and doubt of the promife of faving bleflings to
the children of parents who are faithful in keeping cove-
fiant -, or of the faithfulnefs of God to fulfil his promife,
whenever the condition is in fome good meafure per
formed.
ANSWER
* When all this is well cpnfidered, it will not appear incredible, or unac
countable, that pious parents, and even thofewho may appear eminently
fo, in many refpecls, may be greatly deficient and unfaithful in their duty
to their children; and ranch more fo, than in any other branch of their
duty, notwithftanding the natural affeclion they have to them, and the
defire they muft be fuppofed to have of their falvation. And he who
contemplates and keeps in view, the nature and extent of this duty, and
carefully obferves the general conduct of thofe parents, whole piety is
not queflioned, as it refpecls their children, will find it confirmed by la
mentable and too notorious faft. On what ground then can it be doubted fc
CHAP. V. of Infant Baptifm. 381
ANSWER 4th. Though parents who have given up
their children to Chrift in baptifm, and promifed to
bring them up for him, have in fo many inftances neg-
lefted their duty, and come fo far ftiort in the education
of their children, that they have generally grown up
without any appearance of piety ; this is not a fufficient
reafon to lay afide the inftitution of Chrift, and practice
it no more. We are to hope that profeflb'rs of religion,
will in future be more faithful. The church has no
right to reject thofe who offer their children in baptifm,
and profefs and promife to devote them to Chrift, and
bring them up in the nurture and admonition of the
Lord, and refufe to receive their children, as holy and
belonging to Chrift, becaufe fo many children of pro-
fefTors who have been thus devoted, and received, have
difcovered, when they became adult, that they were not
truly pious, and have refufed to obey Chrift. This
mould rather excite chriftians to watch over each other5
and exhort one another daily, refpefting their duty to
their children ; and awaken the church to the practice of
a more ft rift and thorough difcipline ; and to take more
care of the children of the church, thofe lambs of the
flock, as foon as they are capable of public admonition
and difcipline.
There are too many inftances of perfons who are re
ceived into the church, in adult years, as holy and real>
chriftians, who afterwards fall from their chriftian char-
after and violate the laws of Chrift, and are rejected by
the church, or ought to be, as thofe who have difap-
pointed their hopes and expectations ; Yet fuch in-
fiances, however numerous, cannot be juftly alleged as
a reafon why they mould receive no more, upon their
profeflion and engagements to ferve the Lord Jefus
Chrift, becaufe they have been deceived in others, who
have fallen from their chriftian profeflion. This ought
to
382 Tht Nature and Defign FART IL
to excite the church to greater care in receiving perfons
as real chriflians ; and to a more drift and conftant
watchfulnefs over thofe they do receive, and the ufe of
all proper means to prevent their apodafy, and all un-
chriftian conduct, and to induce them to obey Chrift in
all things.
QUESTION II. I F there were fuch a promife of faving
bleflings to children, on a condition to be performed by
the parents, and which they engage, is it not reafonable to
fuppofe this condition would be fpecified, and fo particu
larly ftated and defcribed, that parents might didin&ly
know what it is, and when they come up to it, or fall Ihort
of it ; and would not this be necefiary, in order to afford
any proper encouragement and fatisfa&ion to parents ?
The covenant of grace contains promifes of falvation to
faith, repentance, or love to God; and theieare defined,
and the nature and concomitants of them particularly
defcribed ; and the promife is made not only to thofe
who exercife thcfe graces in a particular high degree ;
but to the lowed poffible degree of thefe ; fo that if per
fons know they have any thing of this nature, they may
from that be certain of falvation. But in the cafe be
fore us, no fuch thing is fuppofed, or can be true; but
the matter is left fo vagus and uncertain, that none can
know, whether he has come up to the condition to which
the promife is made, or not, or how far he is from it.
Is not this a drong and unanfwerable objection to the
doctrine now advanced ?
ANSWER id. All will grant, t'hat there are certain
^xercifes of heart, a condant courfe and degree of them,
and of external duties, which are the proper exprefnon
of thofe exercifes of heart, which parents owe to their
children, and which may reafonably be expected of pi-
parents and mud take place, in order to their a Cling.
a
CHAP. V. of Infant JBaftifm. 383
a confident part, and anfwerable to the chriftian char~
after, and to fuch a relation. And they who pra&ife
infant baptifm, confider parents as profefling a defire and
willingnefs to perform this duty ; and promifing to be
faithful in doing it : That they profefs to give up their
children to Chrift, defiring for them, above all othef
things, that they may be faved ; and promife to bring
them up for Chrift, and ad a faithful part to them, a~
greeable to fuch dedication, and fuch defires.
Now, if any one will tell what is implied in this en
gagement and duty, which the parent muft perform, in
order to fulfil his promife, and perfeveringly conduct
agreeable to this tranfa&ion ; and ftate it with fuch ex-
aclnefs, that the parent may know when he has come
fully up to it, or how far he has been deficient ; then
it will be eafy to tell precifely what is the condition on
the parents part, to which the promife of faving bleflings
to his children is made, fo that the parent may know
whether he has performed it or not, and how far he has
fallen fhort of it ; for he has already done it, in fhewing
what is the duty promifed by the parent, and juftly ex
pected of him.
But if this cannot be done, it is as much of an objec
tion to there being any duty promifed or required of the
parent, in order to his a&ing a faithful and confident
part towards his child, as that which has been mention
ed in the queftion under confideration, to there being a
promife of faving bleffmgs to children, on a condition
which is required, and yet not precifely ftated. If duty
may be required of parents towards their children, which
they may and ought to promife to perform, without
pointing out the precife degree of duty, or the particular
manner and circumftances in which it is to be done;
then this fame duty, thus required and prcmifed, may
be made the condition of faving bleffings to the children.
Surely^
384 The Nature and Defign PART II.
Surely, if it may be required and promifed, it may be
required and promifed as a condition, to which God, who-
requires it, promifes bleffings to the children.
ANSWER 2d. The condition of the promife is ex-
preffed as particularly, and as plain as the nature of the
cafe will admit ; and fo as to be fufficiently intelligible
to an honeft, pious mind. The whole is contained
and expreffed in the following fentence and injunction,
" And ye fathers, provoke not your children to wrath ;
but bring them up in the nurture and admonition of the
Lord." The whole Bible is fuited to explain this fen
tence, and mow what is the meaning of it, and the duty
implied in it, fo that he who is willing to know and do
his duty, in this branch of it, and comply with this in-
junction, and will properly attend to the matter, will
fufficiently underfland the meaning of it, and be at no
undeiirable uncertainty concerning it.
It is certain, that in thefe words a duty is enjoined on
parents, or a courfe of exerciles, exertions and conduct, to
iuch a degree, and with fuch conflancy, care and faith-
fulnefs, as to educate their children in the nurture and
admonition of the Lord. And all will grant that this
command is fufficiently plain, and does clearly point out
the duty, fo that parents may know what it is, and com
ply with it ; and that it is ftated as precifely as the nature
of the cafe and kind of the duty will admit. And muft
it not then, for the fame reafon be granted, that it is as
fufliciently plain to be the condition of a promife ; and
that, as fuch, it is as fully and clearly expreifed, as the
nature of the cafe requires, or will admit ?
ANSWER 3d. The condition, or the kind and mea-
fure of the duty to which this promife is made, is as pre
cifely and fully ftated in the fcrioture, ?.s is deiiiable, and
fo as to be fuited to anfwer the end defigned by it,
It
PART It. of in/ant Eaptifm. 385
It is enough for the parents to know, that it is a cove
nant of GRACE, into which God enters with them, and
that the condition of the promife of faving bledings to
their children^ is as low as can be, confident with anfwer-
ing the ends of it ; and that Chrid, who is infinitely-
gracious, and knows what is right, and has dated the
condition, will not be rigorous, but make all proper and
poffible allowances in their favour ; even all that they can
reafonably defire ; for grace will look on their exercifes
and conducl in the mod favourable light, They have
therefore all poflible encouragement, to exert themfelves
condantly, and drain every nerve in doing their duty
to their children, that they may be faithful, and come
Up to the condition ; knowing that no advantage will
be taken of them, for their many imperfections and de-
feels, which they condantly confefs and lament, if they
be laborious and faithful, in any good degree anfwerable
to the importance of the cafe, and the motives and en
couragements which are fet before them. And their
not knowing whether they have come up to that degree
of exercife, care and faithfulriefs, which is the condition
of the promife, and fear that they have not, will be a
cofidant fpur to them, to greater care, watchfulnefs and
diligence, that, if by any means, they may obtain the
prcrnifed blefling to their children. And the greater
and more conflant their care and exertions are, and the
more drongly they find their hearts turned unto their,
children, in the practice of parental duty toward them,.-
the more comfort they will have, in the hope, and con
fidence, that the heart of their children wilt be turned
to them, and that God will blefs, and fave them ; while
they are full condantly and with importunity looking to
him for grace and ailiflance to do their duty to their
children, and that they may be blelFed indeed.
VOL. II. B b QUESTION
386 The Nature and Dejlgn PART IL
QUESTION IIL Is not this a legal Jcheme ? Salva
tion, according to this, is given to children for the good
works of the parents ; or the children are faved by the
obedience and good, and meritorious deeds of the pa
rents. Is not this directly contrary to falvation by
free grace !
ANSWER ift. It is certain from fcripture,. that God
has given bleflings to children out of regard to the obe
dience and faithfulnefs of their parents and anceflors.—
There are many inftances of this in fcripture, which the
attentive readers of it, muft have obferved. Abraham,
Caleb, and David, are inftances of it. Yet thefe bleflings
were as much of free grace, as if they had not been given
in this way.
ANSWER 2ct. Many and great bleflings both in this-
world, and in heaven, are promifed and given to men
as a reward of their obedience : And yet thefe bleflings
and rewards are as much the fruit of free grace, as they
could be, if given in any other way ; becaufe they arc
really no more defcrving of the bleflings and rewards
they receive, than if they had not obeyed.
ANSWER 3<L The obedience and faithfulnefs of the
parents in keeping covenant, does not render their chil
dren more deferving of bleffings, than if they had not
obeyed. Holinefs and falvation come to the children.,
as much a free gift, and there is as much free grace in
this gift to them, as if it did not come to them in this
way, in connexion with the obedience of the parent?*
And the parents obedience has not the leaft merit ci
defert of fuch bleflings. Therefore, the promife made
to them, of faving bleflings to their children, on condition
of their obedience, is a gracious promife, wholly the fruit
and cxpreflion of free, undeferved. grace ; as much as i£
theu
CHAP. V. cf Infant Baplifvn* 387
their obedience were not the condition. And the pa
rents depend on free, fovereign grace, for a heart and
afliftance to perform the condition. So that it is all of
free grace, from beginning to end ; from the foundation^
to the topftone. The covenant of grace is therefore
hereby enlarged, and contains more grace, by the prom-
ife of faving mercy to the children of thofe who keep the
covenant, than if it contained no fuch promife. The
parents, who have been in this way, the inftruments of
bringing falvation to their children, will forever admire
and adore that infinite free grace, which fo conftituted
the covenant of grace, as to include their children with
them, and given them grace to be faithful in the cove
nant, and perform the condition on which the promifc
of falvation to their children was made, and by which it
has been conveyed to them. The children who are
faved in this way, will forever celebrate and adore that
fovereign grace of God, exercifed towards them in con-
ftituting fuch a gracious covenant, and ordering that
they mould be born of fuch pious parents, by whom they
were brought into covenant, and dedicated to God ;• and
in giving their parents a heart to bring them up in the
nurture and admonition of the Lord ; and in this way
giving them holinefs and falvation. This is therefore,
io far from being inconfiftent with falvation by free,
fovereign grace, that it ferves to drfplay it ; and inftead
of curtailing, it enlarges the covenant of grace,
QUESTION IV. How are the children who are thus
in covenant, and holy, in the fenfe explained, to be
treated by the church ?
ANSWER. Before they come to years of und"erftand~
ing, fo as to be capable of ac~ling in matters of religion
for themfelves,. they are not to be admitted to receive
the Lord's fupper, becaufe they are incapable cf receiv-
B b 2 Jng
3&8 The Nature and Defign PART II.
ing any benefit by it, or of attending upon it in the man
ner, and for the ends prefcribed by Chrift, viz. to do it
in remembrance of him. But when they fhali be able
to aft for themfelves, the church of which they are mem
bers, is to expeft and require that they conduct as pious
chriftians, andprofefs and appear to underftand the doc
trines and duties of chriftianity, and to be willing to obey
Chrift, in keeping all his commandments, and attending on
all his inftitutions, to which they are to be admitted, and
treated inallrefpefts as the difciples of Chrift. But if they,
be immoral, or neglect the duties of chriftianity, and
refufe or neglect to make a chriftian profeflion, and at
tend upon the Lord's fupper, the church is to ufe proper
means to reclaim them, and bring them to their duty ;
and if they fiill negleft and refufe to hear the church,
and comply with their duty, they are to be rejected and
eaft out of the church, and treated in all refpefts as any
adult perfons are to be treated, who have been members
of the church, and are rejefted for difobedience to the
laws of Chrift.
As foon as the children are capable of being taught,
they are to be inftrufted and told, what their (landing is,
what has been done for them ; what will be expected
and required of them, when they come to aft for therii-
ieives ; that if they do not then fay " I am the Lord's,"'
and fubfcribe with their hand to the Lord, and comply
with all the inftitutions of Chrift, they will fall under the
cenfure of the church, and be caft out, as unworthy of
the ftation into which they were brought by their parents.
And this is conftantly to be held up to their view, and
urged upon them.
It has been obferved, that if the laws given by MoFes
to the congregation of Ifrael, were ftriftiy obferved, no
child who was difobedient to his parents, and refufed to
ferve the Lord^ could be fullered to live among them ;
for
CHAP.V* of Infant Baptifm. 389
for all fuch were to be put to death : And that this law-
was fuited to have a conftant and mighty influence on
parents, to awaken and excite them to the greatefl care,
prudence and faithfulnefs in educating their children ;
and on the minds of children, from their early days, to
lead them to hearken to their parents, and obey them,
and to make it their great concern to fear and ferve
the Lord.
The chriflian inflitution, now under coniideration,
is fuited to anfwer the fame end, and to have a falutary
effect on the minds, both of parents and their children.
Though under the milder difpenfation of the gofpel, no
one is to be put to death for rejecting Chrift and the
gofpel, even though he were before this, a vifible mem
ber of the chriflian church ; yet he is to be cut off, and
caft out of the vifible kingdom of Chrift. And every
child in the church, who grows up in difobedience to
Chrift, and in this moft important concern will not
obey his parents, is thus to be rejected and cut off, after
all proper means are ufed by his parents and the church
to reclaim him, and bring him to his duty. Such an
event will be viewed by chriftian parents as worfe than
death, or only to have a child taken out of the world
by death ; and is fuited to be a conftant, ftrong motive
to concern, prayer and fidelity reflecting their children,
and their education : And it tends to have an equally
defirable effect on the minds of children ; and mufl
greatly imprefs the hearts of thofe who are in any degree
coniiderate and ferious.
QUESTION V. ACCORDING to this plan, if children
grow up and continue in a ftate of fin, and a courfe of
difobedience to Chrift, it muft be owing to the parents
neglect, and breach of covenant ; muft they not there
fore becenfured and excommunicated by the church, as
well as their children, as covenant breakers ?
Bb3 ANSWER.
390 The Nature and Dcfign PART II.
ANSWER. This queftion muft be anfvvered in the
negative, for the following reafons :
1. Though it be evident, that parents have not done
their duty to thofe of their children, who grow up and
continue in difobedience to Chrift, and refufe to walk
in the way in which they fhould go ; yet if no courfe of
actions, nor any particular overt a£t, contrary to their
duty ; nor any grofs, known and defigned neglect of
their duty to their children, can be proved, or alleged
againfl them, there can be no ground of public cenfure.
2. Though it could be proved, and were known, that
they had been guilty of many miftakes, much impru
dence, and great neglects, in the education of their chil
dren, and were far from doing their duty, and comply
ing with all that is implied in bringing them up in the
nurture and admonition of the Lord ; and fo had broken
the covenant between God and them, with refpect to
their duty to their children ; yet this may be confident
with their being true believers, or real chriflians ; and
therefore, cannot be a fufficient ground of cenfuring
them, and cafting them out of the church ; for nothing
can be the proper ground of fuch cenfure, but thofe
overt a6h, or that neglect of duty, which if perfifted in,
is inconfiflent with a perfon's being a real chriftian. It
has been obferved, that a perfon may be a true believer,
and be intitled to the bleffings of the covenant of grace,
as to his own perfon, and yet not perform the condition
of the covenant, as it refpects his children : Therefore,
though the latter may be proved, this is no evidence
againfl him, with refpeft to the former ; confequently
is not a ground of rejecting him as no chriftian.
QUESTION VI. IT is a known truth, and often
mentioned, that parents cannot give or convey grace to
their children, by any thing they can do. Is not
CHAP. V. c/ Infant Baptifm. 391
do&rine now advanced, which teaches that the holinefs
and falvation of children, is the certain confequence of
their parents doing their duty to them, contrary to this
truth ?
ANSWER. It is true, that holinefs is wrought in the
heart, by the power and energy of the holy fpirit, and
cannot be communicated to children by any means or
endeavours ufed by parents ; but is wholly effected by
divine influences. In this view and fenfe, parents do
not convey grace to their children ; this is wholly out of
their power : It is the work of God. But it does not
follow from this, that God has not fo confiituted the
covenant of grace, that holinefs fhall be communicated
by him to the children, in confequence of the faithful,
commanded endeavours of their parents, fo that, in this
fenfe and by virtue of fuch a conftitution, they do, by
their faithful endeavours, convey faving bleffings to their
children.
In this way, they give exiftence to their children. —
God produces their exiftence by his own almighty ener
gy ; but by the conftitution he has eftabliftied, they
receive their exiftence from their parents, or by their
means. By an eftabliftied conftitution, parents convey
moral depravity to their children. And if God has
been pleafed to make a conftitution, and appoint a way,
in his covenant of grace with man, by which pious pa
rents may convey, and communicate moral redlitude or
holinefs to their children, they by ufmg the appointed
means, do it as really and effectually, as they communi
cate exiftence to them. In this fenfe therefore, they
may convey and give holinefs and falvation to their
children.
This is a maxim often mentioned by parents, when the
faithful education of their children is brought into view,
B b 4 and
The Nature and Defign PART II,
and urged, that parents cannot give grace to their children,
however faithful they are in their education. This is not
true, in the fenfe now mentioned, if the covenant of grace
contains a promife that their children (hall be holy, if they
will ufe all proper and commanded endeavours to this end,
by which there is a conftituted connection between fuch
means, and the end. And whether this has not been
proved from fcripture, the reader will judge, when he
has confidered what has now been offered on this point.
There is reafon to fear, and even to believe, that the
above maxim is too often mentioned by parents, in or
der to exculpate and excufe themfelves from fault, when
their children grow up ungoverned, ignorant and vi
cious. In this view, it is defirable it fhould be laid
afide.
QUESTION VII. IF this be a doctrine plainly taught
in fcripture, and explains and points out the meaning,
defign and importance of the baptifm of the children of
believers, why has it not been underftood and believed
in all ages in the chriftian church ; but remained in the
dark, and unknown till this time ?
ANSWER ift. It was taught by Chrift and his Apof.
ties, as they faid things which do neceffarily imply if,
as has been mown : And it was therefore doubtlefs un-
clerftood and believed in the churches conftituted by the
Apofiles ; which, with other doctrines and p radices
enjoined by them, was foon corrupted, mifunderftood
and in a great meafure loft in darknefs and error. And
that this was an apoftolic inflitution, may be argued from
the opinion which was handed down in the chriftian
church, that baptized infants, were regenerated ; and
hence their baptifm was called regeneration, which ap
pears by the writings of thofe who lived in the fecond
century
CHAP. V. of Infant Baptifm. 393
century of the chriftian church, and fince. Though
the true reafon of baptized children being confidered
and called holy, viz. their being the children of parents
who dedicated them to God, and had engaged to bring
them up for God, on which condition they were to be
holy and faved, according to the divine promife, was,
foon after the days of the Apoflles, too generally over
looked and mifunderflood ; yet the do&rine, that fuch
children were to be conlidered to be regenerated and
holy, was dill taught and believed ; and has been em
braced by many, even to this day. But inftead of un-
derftanding the true ground of this, and giving a rational
and fcriptural account of it, the moil of them have either
given no reafon for it, or attributed it, not to what the
parents had done, or mould do for them, and the promife
made to them in the covenant of grace, upon their faith-
fulnefs ; but to the efficacy of the ordinance of baptifrn
itfelf ; and thought that the bare adminiRration of bap-
tifm would fanftify and fave them, without regard to
any condition to be performed by their parents, or
others.
ANSWER 2d. This doftrine has been exprefsly af-
ferted by writers of this and the laft centuries :* And
many divines, if not moft, who have written in favour of
infant
* " Baptifm feals our introduction and initiation into the vifihle church
r.nd body of Chrift, and our adoption to the hesv-snly inheritance."—— -
Calvin. Epift. 185.
Dr. Thomas Goodwin, in his difcourfe on i Cor. vii. 14.— ~/ty£ ivcre
your children unclean, but now art they bolyt fays, " The meaning is this,
that whereas unbelievers children are, in the account of the gofpei, and of
God himfelf, under the gofpcl, pronounced unclean (that is, as remaining in
the date in which they were born, viz. of fin and uncleannefs) — On the
contrary (faith he) jour children (although born in fin, as others) are yet, by
God's true fentence of them, in his word and revealed will, proclaimed holy ;
and fo are to be judged of by us, as truly regenerate and born again. He
means therefore, evangelical holinefs : That though they be born in fin, as
others
$94 The Nature and Dejign PART II
infant baptifm, have faid that which really implies thit,
doctrine, while they affert that the children of believers
are received into covenant with their parents, and have it
vifible title to the promifeof the covenant, which is, that
God will be a God to them, or their God ; and there
fore are federally holy. Which implies the whole that
has been now advanced on this point, if thefe words be
taken
others are, yet they are in part fanclified, or regenerate and made holy in ftate,
and fo are not in a ftate of fin, but of evangelical holinefs.
For the terminus, or obje£t of our thoughts, it is real bollnefs ; that is,
which we are to think real and true. Some divines have faid, that btcaufc
the church was to judge any fuch child holy, though all wer« not lo, that
therefore it it> but a reputative holinefs, and an outward, facramental holinefs,
that we, in our judgments are to give them. But they are miftaken ; for
though in the event indeed, it proves in many of them, but a reputative holi
nefs, and only in efteem ; yet ftiil fo, as the terminus of the church's judg
ment, or that holinefs, which they are, in their judgments to attribute to
them, is true, real holinefs : But it is called reputative, only in refpeft to the
erent, in that we Ihould attribute true holinefs, to thofe who prove not fo :
Yet ftill the holinels we are to think in them, is no other than real to our
thoughts : Even as it is in our judging thofe of riper years to be faints, when
admitted into churches •, it follows, not that it is a mere outward holinefs,
that is to be the terminus of our thoughts, or that which we are to content
ourfeives to find in their., or think of them : But that they are truly and
r«ally holy 5 though in the event it proves no other, in many, than an out
ward, titular holinefs ; yet the holinefs we pitch upon, and aim at, and judge
of, and embrace men for, is a holinefs, to our judgments real, though we be
often miftaken."— -Dr. Goodwin's Works, fecond volume. Of Election,
page 406, 422.
The Aflembly of Divines, at Weftminfter, in the Shorter Catechifm, com-
pofed by them, fay, " Baptifm is a facrament, wherein the warning with
water, in the name of the Father, and of the Son, and of the Holy Ghoft,
dotkfignify andfeal our ingrafting into Chrift, and partaking of the bhjjings of
the covenant of grace, and our engagement to be the Lord's." And in the
next fentence fay, " The infants of fuch as are members of the vifible church,
are to be baptized." This catechifm is received by the church of Scotland,
and by all, or mod of the prefbyterian and congregational churches in Eng
land, Ireland, and America ; and taught to their children. If baptifm
fignifies and feals, what it is here faid to do ; then infants, when they are
baptized, are vifibly, or in tlw view of the church, ingrafted into Chrift, and
partakers of the bleflings of the covenant of grace 5 which is the fame with
being intitled to holinefs and falvation, on fome condition, which, if nae
exprefled, is fuppofcd and underftood.
CHAP. V. of Infant Baptifm. 395
taken in any proper confiflent fenfe ; or if indeed they
have any real meaning. It cannot be denied indeed,
that many of ihefe fame authors have pafled over this
point, without an explanation, or have fo explained this
affertion, as to leave it without any confident fenfe, or
nothing but words without any meaning : And have de
nied that to be the meaning, which is the only natural
and confident one.
ANSWER 3d. If this doctrine were wholly neglected
and loft, ever fince the age in which the Apoftles lived,
and had not been revived or thought of, till this
time, or even till the millennium fhall commence, this
would be no argument again ft the truth of it, whenever,
upon inquiry, it be found to be contained in the Bible.
Thofe dodrines and duties of chriftianity, which are mofl
contrary to the felfifhnefs, pride, worldlinefs, and the va
rious natural corrupt inclinations of men, are rnoft ex-
pofed to be foon rejected and loft, or greatly corrupted ;
and though once taught and ellablifhed, and continue
to be contained in divine revelation, will be neglected
and difcarded, when the power and fpirit of true religion
declines. And they will not be long maintained and
practifed in their original purity and ftrictnefs, in chrif-
tian churches, unlefs divine influences be granted, to
form the hearts of fucceflive generations, to difcern and
love the truth and pra&ife it. This obfervation has
been verified by fact and experience. The chriftian
church, in general, foon became corrupt, and funk into
darknefs and error, in principles and practice, after the
days of the Apoftles. And this declenfion and apoftacy
from the truth once delivered to the faints, became
greater and more general, as the fpirit of true religion
vanifhed ; and error in doctrine, and fuperftition and
corruption in practice encreafed. There were, from
time
The Nature and Defign PART IL
time to time, fome degree of partial revivals of truth and
religion; and particular men were raifed up to invefti-
gate and declare, fome of the moft important truths con
tained in the Bible, and cppofe the general corruption
in chriflian doctrine and duty : And this took place to
a remarkable degree and extent in the reformation from
popery. But who will prefume to fay or think, that
any of the different feds and denominations of chnftians
in the proteflant world, have come up to the purity ia
doctrine and practice, of the primitive church; or that
the Bible is yet underftood, in all the important branches
of truth and duty, as they are there revealed ? Chrif-
tians in general are flili in a great degree of darknefs,
and much of the light held up in the Bible is not re.
ceived, through the inattention, prejudices and blind-
nefs of men. The fcripture has not been fo well and
fo fully underflood, as it will be in the days of the mil
lennium, when the Spirit of God mail be poured out on
chriftians in general, in much greater degrees than it has
been, by which they ihall have more difcerning, and be
difpofed to fearch the Bible, with a fmcere and earned
defire to know the truth, and a ftrong difpofltion to -re
ceive it, and practife agreeable to it. The Bible will
then be improved to much better purpofe, than it had
ever been before ; and many important truths and duties
which had in ages before, not been underflood or feen,
will then appear plain and eafy to be und^rftood,
Then the Bible will anfwer the end for which it is
given to men, as it never had done before, as it was chief
ly defigned for that day, by the proper improvement of
which, the knowledge of God, and of all revealed trutht
will fill the earth, as the waters cover the fea.
The doctrine now under coniideration, may be then
well underftood by all, and the evidence of it appear
much more ftrong and clear, than it can be made to do
CHAP. V. of Infant Baptifm. 397
now, and being reduced to practice, the good effect of
it will be feen, as has been obferved above. This doc
trine, taken in its full length and breadth, when reduced
to a practice agreeable to it, is directly contrary to the
natural difpofition of man, and peculiarly fo in many
refpects : And it is not expected, that however evident the
truth of it is from the Bible, that it will be generally be
lieved ; and that it will be received, and properly con
formed to, and practifed by many churches, if by any,
in the chriftian world, at this day. Religion, even the
true fptrit of chriftianity, mufl rife much higher than
it now does, in order to practife the duties implied in
the baptifm of infants, and many other duties which are
commanded, and ought to take place among chriftians,
and in chriftian churches.
QUESTION VIII. IF a right account of infant bap
tifm has now been given, then the baptifm of children of
believers is an inftitution of vaft importance, and an in-
difpenfible duty, as well as a great privilege; and they
who deny, that infant baptifm is a cbriftian inftitution,
and refufe to practife it, are very erroneous and wicked :
Ought they not therefore, to be rejected as no chrif-
tians ?
ANSWER, They who believe the baptifm of infants
is evidently a chriftian inftitution, and think it to be as
important and ufeful, and fuited, and defigned by Chrift,
to be of fuch advantage to parents and their children,
and to the church, as has been reprefented above, mud
look upon thofe who refufe to comply with this inftitu
tion, but oppofe it, as in a great error, and as offending
Chrift, and thpfe little ones, who- being the children of
believing parents, ought to be confidered and received
as believers in him.* But they are to be thought of,
and
* Sec Matth. xviii. 5, 6, Luke is. 48,
The Nature, and Dtftgn PART I?*
and treated, with great candour, tendernefs, and chrif-
tian charity : Efpecially fince there is reafon to believe,
that moft, if not all, who believe in the baptifm of chil
dren, and pra&ife it, are more guilty and offenfive to
Chrift, in their treatment of this inftitution, than the an-
tipedobaptifts are. The pedobaptifts believe infant bap
tifm to be a divine inftitution, and baptize their children ;
but moft of them, if not all, refufe to comply with, and
pra&ife the moft important and eflential duties implied
in the inftitution, which they folemnly profefs and en
gage to do. They make ufe of the external riterbut
treat it as a mere ceremony, becaufe it is the cuftom of
their denomination, or to gratify their pride, or fuper-
ftitio.n : They generally ihew, that they do not heartily
devote their children to Chrift, by their neglect to edu
cate them for him. In this refpeft:, their children arc
not diftinguifhed from thofe who are not baptized ;
And let them behave as they will, they are not treated
as being under the care of the church, or fubje£h of dif-
cipline, and moft, if not all the parents who bring their
children to baptifm,, do not defire they fhould be cen~
fured and caft out by the church, if when they are adult
they refufe to obey Chrift; but ftand ready to oppofe
it. It is a common pradice to baptize the children of
thofe who are not vifible believers, who do not obey
Chrift, in attending upon all his inftitutions, and, in ma
ny inftances are in other refpe£fcs immoral : And in
thofe churches, where no children are baptized, but of
parents who make a profefiion of religion, and are mem
bers of the church, the baptifm of children is gen-erally
treated as a mere ceremony : When that is performed,
no more is done far the children by the parents, or the
church, than is done far thofe who are not baptized.
How fhort do they come of the duty which is reafonable
and important, and folemnly engaged by the parents,
and
CHAP.V. of Infant Baplijm.
and the church, if the above reprefentation of this- duty
be in any meafure juft ! How greatly is this inflitution
abufed and perverted even to bad purpofes, by moil of
the pedobaptifts ! The error and fin of the antipedo-
baptifts, confifls in their not believing infant baptifm to
be an inflitution of Chrift, and therefore rejecting it, as
a mere human invention. Theirs is a fin of ignorance.
Their ignorance and unbelief are criminal j but who
are the greateft criminals in their treatment of this in
flitution, it is eafy to determine.
The words of Chrifl to them, who brought to him a
woman guilty of adultery, and faid Mofes commanded
fuch to be floned, are applicable to this cafe. M He that
is without fin among you, let him cafl the firfi flone."
Too many of the pedobaptifts, have treated thofe who
deny infant baptifm,, with unreafonable cenforioufneis;
and feverity ; efpecially fince they themfelves have beea
fo faulty in this very matter ; and have denied or
negle6tedyin principle and practice, the mofl ufeful,, im~
important, and eflential part of this iniikution. To
fuch, may be applied the words of the Prophet Obed, to-
the hoft of Ifraei, with a little variation. w Ye have
condemned and cenfured your brethren, with a feverity
and rage thatreacheth up to heaven. But are there not
with you, even with you> fins againft the Lord your
God ?"*
Tins fubj eel; will be concluded by obferving, that
what has been offered from the fcripture, to prove that
the baptifm of infants is a divine inflitution ; and what
ever other arguments from it have been mentioned by
others, or may be thought of, fland good, and ought to
be confidered in their full weight, independent of what
has been now faid, to fhow what is the defign and import
of
* Chros. xxvii, 9, 10,
400 The De/ign of Infant Bapti/m. PART IL
of this inftitution ; and whether this can be fufficiently
fupported from fcripture, or not : Though it is thought
that the view which has been here given of it, if it be
admitted, will ferve to ftrengthen the evidence that it is
an inftitution of Chrift, and to fhow the propriety and
importance of it. Therefore, they who (hall not be con
vinced that there is any promifed connection between the
faithfulnefs of parents in the covenant, as itrefpe6ls their
children, and the conveyance of faving bleflings to the
latter, will not find the evidence on which they believe
and pra&ice infant baptifm, in any degree weakened :
While they who believe that fuch a connection is evident
from fcripture, will, by this view of the matter, be more
confirmed in the reality, ufefulnefs and importance of
this inftitution ; and excited to improve it accordingly,.
It is prefumed that this attempt has no tendency to pre
judice any one againft the praftice of infant baptifm, or
to lead him to doubt whether it be a chriftian inftitution :
And that no one can have any reafon to think, that the
belief of fuch a connection, and a practice agreeable to
it, can tend, in any refpecl:, to flur the inftkution, or to
render it lefs important and ufeful to the chriftian
church ; or be hurtful to any.
If what has been now offered on this fubjeft, (hall in
any degree awaken the attention of divines, and chriftians
in general, to this matter, and excite to a more careful
and ftri£t examination of it, which, it is thought,, has
not yet been thoroughly explored; but has been gener
ally treated in too loofe and indeterminate a manner;
and if, in confequence of this, greater light on this point
fhall be obtained, and a more confident and fcriptural
account of it fhall be given, than is here exhibited, the
compofing and reading of thefe pages will not be in vain.
THE
CHAP. V, Concerning the Lord's Supper. 401
THE LORD'S SUPPER.
THE Lord's Sapper is alfo an inflitution of Chrift,
\vhich he has commanded his followers to obferve, and
attend upon ; and has appointed it to be celebrated in
his church to the end of the world.
The elements of this ordinance, are bread and wine.
The bread confecrated and broken, reprefents the broken
body of Chrift, in his death on the crofs. The wine
poured out, reprefents his blood in his death, which was
ihed for the remifiion of fins,. The profefled followers
of Chrift, by eating the bread and drinking the wine, when
confecrated and blefTed, by prayer and thankfgiving, and
diftributed to them by the officers of the church, do, by
this tranfa£tion,profefs cordially to receive Chrift by faith,
and to live upon hirn, loving him, and trufting in him
for pardon andconplete redempti9n, confecrating them-
felves to his feryice. And by the minifters of the gofpel,
confecrating thofe elements, and ordering them to be
diftributed to the communicants ; Chrift is exhibited as
an allfufficient Saviour, and the promife of falvation is
exprefied, and fealed to all his friends. This is therefore
a covenant tranfadion, in which thofe who partake of
the bread and wine, exprefs their faith in Chrift, that
they are his friends, and devoted to his fervice ; and their
cordial compliance with the covenant of grace ; and
folemnly feal this covenant by partaking of thefe ele
ments. And at the fame time, they are a token and
feal of the covenant of grace, on the part of Chrift. All
this is afTerted by the Apoftle Paul, when fpeaking of this
ordinance. " The cup of blefling, which we blefs, is it not
the communion of the blood of Chrift ? The bread which
we break, is it not the communion of the body of Chrift ?"*
* i Cor. x, 16. " For
VOL. II. Cc
.402 Concerning the Lord's Supper. PART It
"For I have received of the Lord, that which I.alfo
delivered unto you, That the Lord Jefus, in the fame
night in which he was betrayed, took bread; and when
he had given thanks, he brake it, and faid, Take, eat -
this is my body, which is broken for you : This do in
remembrance of ME. After the fame manner alfo, he
took the cup, when he had fupped, faying, This cup is
the Neiu Tejlament in my blood.9'* And the church, by
coming together, and celebrating this holy fupper, not
only profefs their love to Chrift, and union of heart to
him ; but that peculiar love and union to each other,
which takes place between the true difciples of Chrift,
and is eifential to their character. This is expreffed in
the following words of the Apoflle Paul. " For we, be
ing many, are one breadt and one body : For we are all
partakers of that one bread."^
The appointment, therefore, of this holy fupper, is ant
inflance of the wifdom and goodnefs of Chrift, as it rs
fuited to be a repeated and continual exhibition of a
crucified Saviour, and hereby to excite the faith and love
of chriftians, and to lead them to renew their covenant
with him, dedicating themfeives to his fervice and hon
our. And is alfo adapted to the communicants united
expreflion of their mutual love and union of heart to
each other, while they jointly partake of one common
good, even all the benefits of Chrift crucified.
That this is appointed by Chrift to be a (landing or
dinance, to be obferved by his church, and by every
profeffed baptized believer in him, to the end of the
world, is evident by the words and manner of the infti-
tution of it, recorded by the Evangelifts Matthew, Mark
and Luke ; and is farther evident by the hiftory we have
of the obfervation of it by the churches, in the days of
the Apoftles. We are told, that on the firft day of the
•Chap, xi. 23,24,25. | i Cor, x, 17.
. V* Concerning the Lord's Supper. 403
week, the difciples at Trpas, came together to break
bread ;* that is, to celebrate the Lord's flipper. The
church at Corinth, attended upon this ordinance from
time to time ; which appears from what the Apoflle
Paul fays to them refpecling it, when he undertakes to
correct their abufe of it.t And in order to reform theiri^
he refers them to the original inflitution by Child, and
tells them particularly what it was, as he had received it
from the Lord jefus Chrift himfelf ; and adds the fol
lowing words. *c For as often as ye eat this bread, and
drink this cup, ye do fliow the Lord's death till he come.'*
Which words ftrongly aflert, that this ordinance was to
be obferved to the end of the world, when Chrift the
Lord fhall come the fecond time, without lin unto
lalvation.
This ordinance, according to the nature, fignification
and ex-tent of itj is to be repeated by the fame perfons
to the end of life, as it expretfes the believer's living upon
Chrift ; and the nourifb.rhent of his foul, by faith in
him, and is fuited to excite renewed ads of chriftian love
and holinefs. There is the fame reafon why a partici
pation of it fhould be repeated, as there is that it fhould
be once attended. " As often as ye eat this bread, and
drink this cup, yef do (how the Lord's death till he
come."£ There is a difference between this ordinance
and that of baptifm, in this refpe&. As the latter is the
initiating ordinance and feal by which perfons are vifibly
introduced into the church and kingdom of Chrift, And
this being once done, the end of it is anfwered, and there
can be no reafon or propriety in repeating it; by applv-
ing it more than once to the fame perfon.
The infant children of believers are as capable fubjeclsof
baptifm, and of all that is fignified by it, as adults are, as has
been fhown. But as they are not capable of that which is fig-
iiified by partaking of the Lord's fupper, till they arrive to
C c 2 years
f ASs xx. 7, f » Cor. xi. J i Cor, xi. 26,
Concerning the Lord's Supper. PA&T !L
years of underftanding, this is not tobe adminiftred to them
before that time, when they fhall be able to " difcern
the Lord's body, and examine thernfelves." There is
no evidence that the circumcifed children in Ifrael were
admitted to the paflbver, and to partake of the pafcal lamb,
until they were able to underftand the reafon and end
of that inflitution. The Jews fay, children did not par
take of the paflfover till they arrived to the age of twelve
years. This feems to be confirmed by the hiftory we
have of the parents of Jefus taking him with them to
the feaft of the pafTover at Jerufalem, when he was
twelve years old, which plainly implies that they did not
do it before. " Now his parents went to Jerufalem
every year at the feaft of the pafTover. And when he
was twelve years old, they went up to Jerufalem, after
the cuftom of the feaft.'** This may be considered as
a guide to chriftian churches, in admitting baptized chil
dren to the Lord's fupper.
This ordinance, according to the nature and defign of
it, is to be adminiftred and attended upon publicly, by
every particular church ; and is not defigncd to be ad
miniftred privately, to one fingle perfon. Of this we
have no example in fcripture : But the difciples, the
whole church, came together to break bread, and eat the
Lord's Tapper. " And upon the firft day of the week,
when the difciples came together to break* bread."^
" When ye come together therefore into one place, this is
not toeat the Lord's fupper. Wherefore, my brethren,
when ye come together to eat, tarry one for another. And
if any man hunger, let him eat at home; that ye come
not together unto condemnation.'^
As to the frequency of adminiftring this ordinance in
a church ; this does not appear to be fixed by any pre
cept or example in fcripture ; and therefore feems to be
left to the difcretion of the church to determine how of
ten
* Luke if. 4.1, 4-z. f Aft» xx» vii. t i Cor, xi. io, 33, 34-.
CHAP. V. Concerning tht Lord's Supper. 405
ten they will attend upon it, and have it adminiftred to
them, according to their circumftances, and as they fhali
think it to be moft convenient to them, and mod for the
honour of Chrifl, and their edification. It has been of
ten faid, that chriftians in the firfl ages of the church,
celebrated the Lord's fupper, at leaft every Lord's day.
But it may be afked, by what authentic hiftory this can
be made evident ? What author has produced this evi
dence? And if it were certain, that fome churches did
attend upon it every Lord's day, and oftener, this would
not prove that this was commanded by Chrift, or his
Apofties. Some have thought it evident that this or
dinance was attended by the firft chriftian church, which
was formed by the Apofties at Jefufalem, at lead every
firfl day of the week, if not every time they met for pub
lic worfhip, which they mud have done by the direction
of the Apofties ; and is therefore as binding on all chrif-
tian churches to the end of the world, as if there were
an exprefs precept to attend upon it in the fame manner,
and fo often. But the words on which this conclufion
is grounded, do not appear fufficient to fupport it, when
carefully examined; They are thefe : " And they con
tinued ftedfaftly in the Apoflles dodrine, and fellowfhip,
and in breaking of bread, and in prayers. And they
continuing daily with one accord in the temple, and
breaking bread from houfe to houfe, did eat their
meat with gladnefs and finglenefs of heart."* " They'
continued ftedfaftly in the Apoflles doclrine." That
is, they attended conftantly on the inflruc~lions and
preaching of the Apoflles, and ftedfaftly adhered to the
truths delivered by them. " And in fellowfhip :" That
is, in communicating and making collections anddiftri-
bution, to fupply the bodily neceffities of thofe who
flood in need of affiftance and fupport. This is the
C c 3 meaning
ii, 43, 46,
406 Concerning the Lord's Supper. PART II.
meaning of the word xoiuwta, which is here tranflatedy^/-
loivjhip. " And in breaking of bread." This probably
means their partaking of the Lord's fupper. " And in
prayers." That is, joining in public prayers, and in
iingingpfalms, which is included in prayer ; which were
eonftantly performed when they attended the other parts
of public worfhip. Here then every part of their pub
lic worQiip is mentioned, viz. public teaching ; diflri-
bution to the neceflities of the poor faints ; attendance
on the Lord's'fupper ; and prayer; including pfalmody,
which is devotion, and a particular manner of prayer.
But it does not follow, from this enumeration of the dif
ferent parts of their public worfhip, that every part was
attended upon, every time they met for prayer or preaoh-
ing ; or that they made a contribution for the poor, or
"broke bread, every time they met together for public
•worfhip : But that thefe were performed, as often as was
convenient and proper. Breaking bread from houfe
to houfe, and eating their meat with gladnefsand fingle-
iiefs of heart,* does not appear to mean their eating the
Lord's fupper from houfe to houfe ; but their partaking
of their common food, and eating together ; exercifing
liberality and friendfliip one towards another, in eating
their common meals. But if breaking bread does here
mean the Lord's fupper, and it were certain that be
lievers at Jerufalem did, in their then peculiar and ex
traordinary circumftances, adminifter and partake of
this ordinance, whenever a number of them met in a par
ticular houfe, it would not hence follow, that the dif-
ciples of Cm-id are by this bound in all ages of the world
to attend the Lord's fupper in the fame manner, or thus
frequently.
When it is faid, " And upon the firftday of the week,
Tvhen the difciples came together to break bread :t" It
decs not import, that breaking bread was the only or,
chief
* Verfc 4-6, f Afls xx. 7.
CHAP. V. Difcipline of a Chriflian Church. 407
chief thing for which they came together on that day ; for
this was not true, as appears by the relation. Nor does
it follow from thofe words, that they always came to
gether on the firft day of the week to break bread. It
is only faid, that on that firft day, they did fo. They
might, confident with this, come together on many other
firft days of the week, not to break bread ; but to attend
on other parts of public worlhip, without partaking of
the Lord's fupper.
SECTION IV.
Concerning the Difcipline of the Church.
JL HE Difcipline of a Church confifts in their ad
mitting or rejecting thofe who offer themfelves to join
with them ; in the members watching over each other ;
in reproving and admonifhing thofe who walk difordsrly,
and taking all proper methods to reform them ; and in
rejecting thofe who will not be reclaimed, but continue
obflinate and unreformed, when all proper means have
been previoufly ufed to bring them to repentance.
The proper exercife of difcipline, is important and
neceffaTy, in order to the comfort, edification, and prof-
perity of a church ; and where this is wholly neglefted in a
church, it will go to ruin ; and fuch a fociety is not wor
thy of the name of a chriftian church. Therefore this is
particularly enjoined by Chrift and his Apoftles.
The following particulars may ferve to illuflrate
this fubjeft.
I. IN the exercife of difcipline, the church is to be
wholly governed by the laws of Chrift. He is the only
C c 4 law
408 The Stripturt Difdplinc PART II.
Jaw giver in his church j and in exercifing difcipline,
chriflians are to execute his laws, and have no authority,
or right to do any thing, unlefs it be agreeable to his
diredion and command, And whatfoever is done by
the church in his name, and according to his laws, is
done by authority derived from him, as they are autho
rized by him to execute his laws : But when, and fo far
as they deviate from this, they have no authority ;
and what they do is null and void, and difapprovec}
by him.
II. THE power to execute the laws of Chrift, is
not given by him to any one man, or to any particular
clafs or order of men in the church ; but to the church,
as a particular and diftincl; fociety ; though fome particu
lar members, or officers, in the church, may in many
inflances have a diftinguifhed influence, and lead in the
trarifadtions of the church, arid put into execution their
decifions. When the head of the church faid to Peter,
•c I will give unto thee, the keys of the kingdom of hea
ven. And whatfoever thou (halt bind on earth, mall be
bound in heaven : And whatfoever thou (halt loofe on
earth, fhall be loofed in heaven ;"* we are not to fup-
pofe that this commiffion and authority was given to
Peter alone, or to the Apofdes only, or to any diftin£l
fuccedion of men or officers in the church ; but to the
church, which Peter reprefented in the confeffion he had
then jail made ; and of which Chriil fpeaks in the pre
ceding words. "Thou art Peter, and upon this rock
I will build my church ; and the gates of hell fhall not
prevail again (I it." And what Chrift fays in the next
chapter, confirms the truth of this fuppofition ; for when
he is there fpeaking of the doing of the church, in cen-
furing and excommunicating an offender, he repeats
the words above mentioned, which he had fpoken to
Peter,
*Matth. xvi, is-
CHAP. V. cf a Chriftian Church. 409
Peter, and gives this fame authority to the church, and
fanftion to their doings, according to his laws. " Verily,
J fay unto you, Whatfoever ye iliall bind on earth, fhall
be bound in heaven : And whatfoever ye fhall loofe on
earth, (hall be loofed in heaven/'* Two things appear
evident from hence. In the firft place, that Chrift did
not give this commiffion and authority to Peter only, in
diftinftion from the reft of his difciples ; but to them
all, as much as to Peter. And in the next place, that
this authority was given to them, nrot as a diftinft order
of men in his church, but as his difciples, and his church,
as they compofed the only church which Chnft then
had on earth, from whom all the profeffed difciples of
Chrift, and members of his vifible church, have defcend-
ed, as their fucceifors, being the follower^ of Chrift, and
members of his church, as his fijft difciples were.—
Therefore, this power and authority is given to the
church, and is to continue in it, as long as there is a
church on earth, even to the end of the world.
III. THIS authority therefore, to maintain and exe
cute the laws of Chrift, is given to the church, as a body
or fociety ; each member of the church having an equal
concern and right to judge and ad in all decifions to be
made by the church, in the exercife of difcipline ; and
the aft of the majority is to be confidered as the aft of
the church, as rto fociety can decide andaft in any other
way. And that the whole church are in this way to
judge, decide and aft, is evident from fcripture. When
our Saviour is giving particular directions repefting
difcipline, he gives the authority to judge and a«El to the
church, as a fociety, and not to any particular member
of it. " Tell it to the church j but if he neglett to hear
the church, let him be unto thee as an heat hen man,
and a publican. "t According to this, every matter is
to
• Chap, xviii. 18, f Matth. xviii. 17.
4JO The Scripture Difcipline PART II.
to come before the church, and is to be decided by the
judgment and voice of the church, as a body ; which
cannot be done in any other way but by the judgment
and voice of all the members of it, or of the majority. —
Agreeable to this, are the words of the Apoflle Paul to
the church at Corinth, when he gave them direction to
difcipline a particular member of the church, who had
been guilty of a fcandalous crime. " In the name of our
Lord Jefus Chrift, -when ye are gathered together , and my
fpirit, with the power of our Lord Jefus Chrift, to deliver
fuch an one unto fatan."* This was to be done by the
church, in order to which, they muft all come together,
that it might be the aft of the church. And in the whole
that he fays, on this fubjeft, he fpeaks to the whole church
As concerned, and adling in this matter. " Purge out
therefore the old leaven, that ye may be a new lump, as
ye are unleavened. I have written unto you, not to keep
company, if any man that is called a brother, beaforni-
cator, or covetous, &c. with fuch an one, no not to eat.
Do not ye judge them that are within ? But them that
are without God judgeth. Therefore put away from
yourfelves that wicked perfon." And when they had re
buked and excommunicated this perfon, the Apoflle
fpeaks of it as being done by them all, or the majority
of the church. " Sufficient to fuch a man is this pun-
ifhment, which was inflicted by many/* or by the moil:,
or major part, as the word may properly be rendered. t
And he fpeaks the fame language to other churches, when
treating of this fubject. " I befeech you, brethren, mark
them which caufe diviiions and offences, contrary to the
doctrine which ye have learned, and avoid them : For
they that are fuch ferve not our Lord Jefus Chrift, but
their own bellies. "J "Now we command you, bre
thren, in the name of our Lord Jefus Chrift, that ye
withdraw
* i Cor. v. 4, 5. f 2 Cor, ii. 6. J Rom, xvi. J7> *8'
CHAP.V. of a Chrijlian Church. 411
withdraw yourfelves from every brother that walketh
diforderly, and not after the tradition which ye have
received of us. And if any man ooey not our word by
this epiftle, note that man, and have no company with
him, that he may be afhamed."* Hence it appears, that
when this fame Apoflle, direfts Timothy and Titus, re-
fpecling the exercife of difcipline in the churches in
which they prefided, he does not mean that they had any
authority in the matter over the churches ; but that they
fhould excise and lead the churches to a proper care
and conduct in the ftricl: and faithful exercife of difci
pline : For in any other view and fenfe, he would be
inconfiflent with himfelf.
It has been obferved, that in every decifion and acl: of
the church, in the exercife of difcipline, there mufl be
the voice of the major part, or greater!: number of the
church, at leaft ; and every fuch a 61 is to be confidered
as the acl: of that particular fociety or church. But it is
defirable, that the church fhould be unanimous in all
their decifions and votes ; and therefore, all proper and
poffible care and pains ought to be taken to effecl; and
maintain this unanimity in all their proceedings. And
when this cannot be obtained, and there appears a dif
ference in judgment among the members of: the church,
and a number do not view the cafe before them, in the
fame light with the majority, they are to be treated with
love and tendernefs, and the latter ought to ufe all pro
per means to enlighten and convince their diflenring
brethren, that they may think and acl; with them, and
manifeft a reluctance to proceed and a£l without their
concurrence and confent ; and, if poffible, perfuade
them, at leaft, to fay, they are willing the majority mould
acl: as they think beft, and though they cannot fee with
them, at prefent, they will not be offended, nor are dif-
pofed to make any divifion or unealinefs in the church.
And
* * TheflT. iii. 6, 14*
412 The Scripture Difciplinc PART!!.
And the minority, who cannot aft with their brethren
in any inflauce, when they have offered the reafons of
their diiFent in meeknefs and love, ought to acquiefce in
the decifion of the church, fo as to take nootFence or do
any thing to interrupt the peace of the church ; unlefs
they confider the cafe to be fo important, and the pro
ceedings of the majority fo contrary to the laws of Chrift,
that they ought to remonflrate, and think they cannot
be faithful to Chrift and their brethren unlefs they take
fome farther fleps. In fuch a cafe, it will be the duty of
the church to join with the diffatisfled in afking judg
ment and advice of other .churches. And in any in-
ilance, where the matter to be decided is intricate or dif
ficult, or when the perfon, concerning whom the de
cifion is to be made, defires it, it is proper and wife to
afk the advice of other churches, in order to get all the
light and help they can obtain refpefting the matter to
be determined. But every particular church, after afk-
ing counfel and advice, and making the beft improve
ment of it they can, rnufl adt according to their own judg-
, rnent, they not being bound implicitly to fubmit to the
dictates of any other churches or councils, or having au
thority to decide for them in any matter ; or any farther
than they receive light and conviclion.
IV. TH E females are included in the male members of
the church, and are to aft only by them, as thus included ;
or the males aft for them, and the women are not to dic
tate and vote in the church, in any matter which is to be
decided, as this would be ufurping and exercifing that
authority over the men, which is forbidden in fcripture,
and is inconfiflent with that flate of inferiority to men,
which God has for wife reafons conflituted, by which
they are not to rule, but to be in fubjeftion. But they
have a right to know all the concerns and proceedings of
the
CHAP. V* of a Chriftian Chitrch. 413
the church, as they are equally interefled in them with
the male members ; and it is deferable that they (hould
be fatisfied with all the tranfa&ions of the church, and
know the reafons on which they proceed. They have
therefore a right to be prefent in all the meetings of the
church, and ought to attend with the males, and give all
the light and evidence they can in any cafe, in which ifc
is defired ; and may propofe any difficulty or uneafinefs
in their minds refpecling the proceedings of the church,
in order to get information and fatisfaftion. And they
have a right to be regarded and treated with refpeft and
kindnefs by the brethren, who ought to give the fillers
all the light and fatisfa&ion in their power, in every
cafe.
When a particular church is to be formed and con*
touted in any place, the propofed members of it, are to
fatisfy each other that they are fo far agreed in their
underftanding and judgment refpe&ing the Bible, as to
the doctrines and truths therein revealed, fo far as they
regard faith and pra&ice ; and that they have fuch a
practical acquaintance with the chriftian religion ; and
that their life and converfation is fo far agreeable to the
commands of Chrift, that they can receive each other as
real chriflians to a ftate of church fellowship, and agree
to walk in all the commands of Chrift, and in attend
ance on his worfhip and ordinances. By this they are
prepared to unite in a confeffion of their faith, or of their
underftanding and belief of the important and eiTentiai
doclrines contained in divine revelation, and of the in-
flitutions and duties which Chrift has appointed : And
to enter into mutual and folemn covenant, to walk in the
ways and ordinances of Chrift, blamelefs ; and to afiifl
and watch over each other in their chriftian pra&ice,
and in the exercife of that difcipline which Jefus Chrift
has inftituted, to prevent corruption and apoftacy in the
church,
414 fh* Scripture Difcipline PART Ik
church, in doctrine or practice, and for their mutual edi-*
fication in love. And when the neceffary officers of a
church are chofen and ordained, they are prepared ta
attend upon all the inftitutions of Chrifl:, and to exercife
that difcipline which he has appointed.
In the exercife of this difcipline, they are to admit or
reject thofe who offer to join with them, as members of
their chriftian fociety ; which is to be done with care,
difcerning and judgment. After proper acquaintance
with fuch, and a careful examination into their know
ledge and belief of the moft important doctrines of reve
lation, and their experimental acquaintance with them,
and cordial approbation of them ; if they appear to the
church to underftand and approve of thofe doctrines
which they hold important and neceffary to be under-
flood and believed, in order to be real chriflians, and to
be willing to devote themfelves to Chrift, and obferve
all his commandments ; and to make public pr.ofeflion
of this, and enter into a folemn covenant to obey all the
commands of Chrifl:, as members of that church, they
are to receive them as real chriftians, fo far as they are
warranted to judge and determine. But if they appear
to them ignorant of the effential truths and doctrines of
the gofpd, or not to believe them ; or do not appear to
have embraced them cordially and experimentally ; or
if their temper and conduct have not been agreeable to
the gofpel, and they do not manifeft a difpofition to re
pent and reform, they are to be rejected, as not appear
ing to be real chriftians ; and therefore unworthy to be
vifible members of a chriftian church.
When any who are members of the church, fhall fall
from their profeflion and chriftian character, by em>-
bracing error, or any unchriftian practice, of which there
is fufficient evidence ; and after proper methods taken
with them to bring them to repentance and reclaim them,
without
PART II. tfa> Chriftian Church. 415
without fuccefs ; they are to be rejected and caft out of
the church, as unworthy of a place in the vifible church
of Chrift : But may afterwards be received again, upon,
their giving proper evidence of true repentance.
There is to be fpecial care taken of the children of the
church, viz. the children of thofe parents who are or
have been members of the church, who have dedicated
them to Chrift, in the ordinance of baptifm, and have
been received by the church, as vifible members of
Chrift, the lambs in his flock, in the manner and on the
grounds which have been before explained. Every adult
member of the church ought to be concerned that thefe
fliould have a chriftian education, and watch over one
another, with refpecl; to this, and direcl, admonim. and
exhort, thofe who appear negligent and deficient in their
duty to their children. And every grofs and continued
neglect, ought to fubjecl the perfon guilty, to the cen-
fure of the church. And when the children arrive to an
age in which they are capable of acling for themfelves in
matters of religion, and making a profeffion of their ad
herence to the chriftian faith and practice, and coming
to the Lord's fupper : If they neglect and refufe to do
this, and aft contrary to the commands of Chrift in any
other refpecl:, all proper means are to be ufed, and me
thods taken to bring them to repentance, and to do
their duty as chriftians. And if they cannot be re
claimed, but continue impenitent and unreformed, they
are to be rejected and caft out of the church, as other
adult members are, who perfift in difobedience to
Chrift.
V. THE general rule of exercifing difcipline , towards
thofe members who give offence in words or conduct,
and which is applicable to every cafe, is given by Jefus
Chrift in the following words ; " If thy brother (hall
trefpafs
The Scripture Diftiplint PART II.
trefpafs againft thee, go and tell him his fault between
thee and him alone : If he fhall hear thee, thou haft
gained thy brother. But if he will not hear thee, then
take with thee one or two more, that in the mouth of
two or three witnefles every word may be eftabliQied.
And if he fhall neglect to hear them, tell it unto the
church : But if he ncgleft to hear the church, let him
be unto thee as an heathen man and a publican."*
It has been fuppofed by fome, if not generally, that
this direction refpe&s private and perfonal offences only,
and that it is not applicable to general and public of
fences. But perhaps this will appear to be a miftake,
when the matter is properly confidered ; and that the
method and fteps here pointed out, are to be taken with
every offender, as moft agreeable to the dictates of chrif-
tian love, and beft fuited to reclaim fuch ; and the moft
proper regulation and guard to prevent unreafonable
and frivolous complaints being brought to the Church.
When a member of the church a£ls contrary to his
chriftian profeffion, and tranfgreffes any of the laws of
Chrift;, and walks diforderly, he trefpaffesor fmsf againft
every brother in the church, and offends him as really,
and as much, as if he injured him in particular in his
perfon, character or eftate : And there is the fame rea-
fon and obligation to take fleps to reclaim him, as if his
trefpafs were againft one individual only. And if his
fin be not of a private, but of a public nature, and is
known to many, or to all, this is no reafoa why every
perfon mould not feel the trefpafs againft him, and be
ready
* Matth. xviii. 15, 16, 17.
-\ The word in the original xpagTytryi trarflated trefpafst is the word
which is ufed forjinning. It is fo translated in the 2,1 ft verfe. " How often
(hall my brother fin againft me, and I forgive him J" And it is fo translated
in the following paifage : "But when yejtn fo againft the brethren, and
wound their weak confcience, ye fin againft Chrift." i Cor. viii. 12. And
it is to be obferved, that by finning againft the brethren, he does not mean,
any particular perfonal injury or offence.
CHAP. V. of a Chriflian Church*
ready to take proper fteps to bring him to repentance,
and be the firft to apply to him to that end, unlefs par
ticular circumftances render it more proper and conve
nient for fome other perfon to do it.
And however public the offence may be, every indi
vidual ought to be difpofed to' make private application
to him firft, unlefs fome other perfon (hall do it, before
he fpeaks of it to others ; and to confider this as necef-
fary in order to obey the command of Chrift, and the
law of love, which ought to govern, in every ftep taken
in fuch a cafe. Perhaps the perfon offending, does not
view what he has done in a true light, or think himfelf
guilty of unchriftian conduct, or does riot know that
others are offended with him. And if he fhould have
his crime properly fet before him in a private way, he
might be made fenfible of what he had done, and that
he had given juft offence, and voluntarily make chriftian
fati&faclion by a public confeflion, without any public
accufation, or procefs before the church. If the bre
thren were all under the proper influence of chiiftian
Jove, and felt that concern and tendernefs towards an of
fending brother, which is the attendant of fuch love,
fuch a method would doubtlefs appear moft agreeable
to them, and they would be ready to take it, whenever
there is opportunity and a call to c3o it ; and it will be
peculiarly agreeable to them, to have a brother who has
Imned, reclaimed in fuch a private and eafy way. And
it is prefumed there is no chriflian who is a member of
a church, who would not wifh to be treated in this man
ner, if he mould in any inftance, give offence to any or
all of his brethren ; and who would not think it a privi
lege to be in union with brethren whq would deal thus-
privately and tenderly with him, whenever he (hould
give them any juft, or fuppofed ground of offence :
And therefore if he fhould neglect to take this method
VOL. II. Dd with
4 i8 The Scripture Lifcipline P A R T 1 1.*
with any of his brethren who (liould give offence to him
he tvould not do to him, as he would defire others to do
to himfelf, and fo tranfgrefs the law of love, and this
wife law of Chrift, which commands chriftians to en
deavour to heal every offence, in the mofl private, eafy
and tender manner. It may be the fuppofed offender
will fatisfy his offended brother, that he is innocent, and
has really given no ground of offence. But if he be not
able to do this, and be not made fenfibte of his fault,
and fo do not hear his brother, he mufl take one or two
of his brethren, whom he thinks mod likely to convince
and gain the offender; as this is mod agreeable to chrif-
tian love, and bed fuited to anfwer the end. If they,
when they have heard and confidered the cafe, judge
there is jufl ground of offence, and do convince the
offender of it, and perfuade him to make chriftian fatis-
fadlion, the faulty brother is gained. If they judge
that there is no fufficient ground of offence, or no proper
evidence of the fa6l with which he is charged, the matter
cannot be carried any farther, and'laid before the church.
If they think there is jufl ground of offence and evidence
of the facl: of which he is accufed ; but cannot convince
the offender of it ; and therefore judge it ought to be
laid' before the church ; the way is prepared to bring a
complaint to the church, which ought to be received
when it comes to them by the approbation of two or
three, and not otherwife. And thus, " By the mouth
of two or three witneffes every wdfd is eftabliflied."—
They are witneffes which ought to have great weight
with the perfon's conscience with whom they deal, and
which is fuited to convince him, and bring him to his
duty, if they condemn him. They are witneflts to the
church, that private methods have been taken to con
vince and reclaim him ; that he will not hear them, and
that he ought to bs called to an account by the church*
. And
. V. of a Chrijlian Church. 419
And in this way, the church go on proper and fafe
ground in receiving a complaint againft any of the mem
bers, and proceeding to call the accufed perfon before
them, in order to hear and judge of the matter of which
he is accufed. And there is a proper guard placed
againft accufations being brought to the church by in
dividuals, which might be wholly without any founda
tion, which would give needlefs trouble to the church,
and might be very injurious to thofe againft whom the
complaints are made.
On the whole, it will dbubtlefs appear to all who well
confider the matter, that the rule our Saviour has given
in the words under confideration, extends to all inftances
of offences given by any profefling chriftians ; and that
no perfon can, according to this, be called before the
church to anfwer for any fault, whether private or pub
lic, uhlefs a complaint be brought againft him, in the
way here prefcribed : And that the wifdom and good-
nefs of Chrift appears in forming this fhort and plain rule
of proceeding in all fuch cafes, which is perfectly agree
able to the law of love, and is in the beft manner fuited
to promote the peace and edification of the church, and
the good of every individual member : And confequent-
ly every deviation from this rule, is contrary to the law
of chriftian benevolence, and tends to evil.*
D d 2 VI.
* It has been fuppofed by fome, that the direction in this paflage to go to
tin offending brother, " and tell him his fault, between thee and him alone,"
is applicable to no cafe Uut fuch wherein none knows of the fault of which
the brother is guilty but the perfon who applies to him. But this cannot
l-e true : For in fuch a cafe he would not be able to prove t<j the church or
any one, that his brother has been guilty of any fault ; and therefore has co
right to take one or two more to deal with him, or to fpeak of it to any perfon
in the world. It muft remain a fecret between him and his brother -y and to
tell it to others, would be a violation of the law of love, and a real flander ;
and would expofe himfelf to fuffer as a flanderer ©f his brother, having fpread
an evil report of him, which he cannot prove. Therefore, in the cafe of a
ttefuafs mentioned by Chrift in this paflage, it is fuppofed that it can be proved
by
The Scripture Difciplinc PART II.
IV. WHEN the accufed perfon is thus regularly-
brought before the charch, if they judge he is cenfura-
ble, and he remains impenitent, and will not hear them j
orifherefufe to appear and anfwer to the complaint,
when defired,. he is to be rejected and caft out of the
church ; and cannot be reftorcd again, without a proper
manifeftation of repentance. This is expreiFed by Chrift
in the following words : " But if he neglect to hear the
church, let him be unto tliee as an heathen man and a
publican." That is, confider and treat him, as you are
accuftomed to view and treat heathens and publicans. — >
The Apoftle Paul expreffesthe fame thing in the follow
ing words : " 1 have written unto you, not to keep com
pany, if any man that is called a brother be a fornicator,
or covetous, or an i delator, or a railer, or a drunkard,
o.r an extortioner, with fuch an one, no not to eat."* —
And to the fame purpofe he fays again : " Now we
command you, breihren, in the name of our Lord Jefus
Chrift, that ye withdraw yourfelves from every brother
that walketh diforderly, and not after the tradition which
ye received of us. And if any man obey not our word
by this epiflle, note that man, and have no company
v/ith him, that he may be afhamed."f The Jews avoid
ed the company of heathens and publicans, and did not
eat their common meals with them. And in the above
pafTage, Chrifl commands the members of his churches
to
fcy other witnefTcs llran him who tells him his fault, or thofe whom he takes
with him in the fecond ftep ; otherwife he cannot take fuch a ftep ; ami it is<
fb fecret that though he knew the fact to be true, he may not Iptak of it to
any one i and cannot be a roattcr of pablie dilcipline.
If i: be afjccd, What an offended brother can do in fuch a cafe ? The anfwer
is plain amieafy. He ought lo deal with his faulty brother privately, and try
to convince and awaken his confcience, and bring hira to rspenrance. But if
he remain obftinate, he muft leave the matter in fecret till the day of judgment,
and continue to treat his brother before the world, and in the church, a*
vifibly in good (landing, and a vifible chriftSan, as he really is, whatever be.
the fecjet fins of which hs is guilty.
* i Cor.v. ii. fz Theft", iii. 6, 14*
p. V. of a Chrijlian Church. 421
to treat thofe who will not hear the church, in the fame
manner. And the fame thing is enjoined by St. Paul,
when he commands the church at Corinth not to keep
company with fuch, no not to eat. He tells them he did
not forbid their keeping company with the wicked men of
the world ; for this would be inconfiftent with their living
in the world. But if he, who had the name of a chriftian
brother, tranfgrefled the rules of Chrift, and fell from
his profeffton, they fhould renounce him, and not only
exclude him from the privileges of a vifible chriftian in
the church; but treat him with peculiar neglect and
flight, and avoid his company at all times, and never
fo much as eat with him at a common table ; as fuited
to keep in his view his character and (ituation in the
fight of chriftians, and to excite thofe feelings, and that
fiiame, which tended to bring him to repentance.
Such a treatment of an excommunicated perfon, is
proper, and neceflary, in order to anfwer the ends of the
cenfures of the church, fo as to have their defired effect.
By this their authority is exercifed, maintained and kept:
in view, and their particular abhorrence of the character
and conduct of the cenfured perfon, is conftantly ex-
preffed to him, and to the world ; and the diftinctiom
between him and thofe who are in good Handing, and
his awful fituation, is made manifeft in all their conduct
towards him : And it is fuited conftantly to affeft and
imprefs his mind, to give him uneafmefs in his fituation,
to make him aftiamed, and bring him to repentance. —
Thus the falutary ends of the cenfures of the church, arc
in this way anfwered, both with refpect to the church,
the excommunicated perfon, and the world.
VII. THE brother who commits a fault, by which
befalls under the cenfure of the church, may be reftored
D d 3 to."
422 Tht Scripture Dlfcipline PART Ifc.
to good {landing again, by reformation, a public confef-
fion, and profeflion of repentance, and not without this.
Some have thought that a confeffion before the church
only, is fufficient in order to a perfpn's being reftored to
good {landing ; and that this is all that can be reasonably
required. But it ought to be confi dered, that the church
is a public fociety, a city fet on a hill, which cannot be
hid ; and thejr light is .to fliine before others. When
a chriilian falls from his profeflion in his conduft, he
puts out his light before others, as well as in the fight of
the church, and cannot recover it, and caufe it to fhine
again, but by a profeflipn of repentance, and condemna
tion of bimfelf, before thern, or in their fight. And a
true penitent will defire to do this before all to whom
the knowledge of his crime may have come, and with
all may know that he does repent. A contrary difpofi-
tion to this, is found only in the impenitent.
VII J. IT is to be obferved, that Jefus Chrift has
not given to his church any authority to inflict any
corporal punifjhment on men for difobedience to his
laws ; to imprifon or fine them, or fubjecl; them to any
worldly inconvenience, except what is implied in calling
them out of the church, and treating them in the man
ner mentioned above.
All that has been done, of this kind, in the chriftian
world, by the profefied followers of Chrift, has been an
abufe and violation of the laws of Chrift, and has pro
ceeded whelly from an antichriftian fpirit. The king
dom of Chrift is in this refpecl, as well as others, not of
this world.
IX. ON the whole, it is pbfervable, that the preva
lence of the fpirit of chriftian love, is neceflary in order
£0 the proper and ufeful pra&ice of difcipline in the
churches
FART II. cf a Chriftian Church* 423
churches of Chrift. Chrifl and his Apoftles haveinfift-
edmuch on this, as that without which the laws of Chrift
cannot be obeyed in any degree. It is this alone by
which the difciples and church of Chrift are to be diftin-
guiftied from the men and the focieties of the world.
" By this (hall all men know that ye are my difciples, if
ye riave love one to another."* Where a fpirit of true
chriftian love prevails, it will be natural and eafy to obey
the laws of Chrift rcTpefting the difcipline to be exercifed
in his church ; it will appear important and necefiary
that thefe laws fhould be obferved and executed with
great care and ftrictnefs : And the good effecl: will be
apparent. By this the church will edify itfelf in love,
and become "fair as the moon, clear as the fun, and
terrible as an army with banners." And when this fpirit
of chriftian love is not in exercife, the proper practice
of difcipline will not take place ; and all attempts to
pradice it will proceed from felfifhnefs, pride and a
worldly fpirit, and promote confufion, divifions and
contention, rather than peace and edification, which has
been verified in too many inftances.
* John xiii. 35.
CHAPTER
On Chriflian Prattict. PART!!*
CHAPTER VI.
«
On Chriflian Prattice.
JLJ V E R Y doctrine which comes into the fyflem
of truth, exhibited in divine revelation, and which has
been brought into view, in the preceding work, is, in a
greater or leis degree practical ; and the whole, confider-
,ed in a collective view, do lead to, and involve every
thing effential i,n the whole fyftem of chriftian exercife
and practice, which confifts wholly in practifing the
truth, or walking in the truth.* This will therefore
ferve as an help and guide in the brief delineation of
this, which is now propofed.
The temper and exercifes of a chriftian, which take
place in the view of revealed truth, have been in fome
ineafure brought into view and defcribed already. They
confift fummarily andmoft eflentially in love : In loving
God with all their heart; and loving their neighbour as
themfelves. Chriftian practice, confifts in exprefling,
and acting out this affection, on all occafions, in every
fuitable way, in obedience to all the holy laws of God.
The chriftian owes perfect obedience at all times, as he
always did before he was a chriftian, and which all men
do. I-Jis becoming a chriftian, and obtaining pardon
and the divine favour, is fo far from freeing him from ob
ligation to obey the laws of God perfectly, that his ob
ligation to this, are hereby greatly increafed.
There is no real obedience, or any thing morally good
or evil in mere w>ords and external actions, confidered
as
• John iii. 21. 2 John 4. 3 John 3, 4.
CHAP. VI. On Chriftian PraSficc. 425
as unconnected with the heart, and afide from the mo
tives and affections of which they are the fruit and ex-
preflion ; for all obedience and virtue confifts in the dif-
pofition and exercifes of the heart ; and in the expref-
lions and exertions of it, in words and external actions :
And when the latter are not the fruit and genuine ex-
preflions of the former, whatever they may be, there is
•no holinefs or moral good in them. And when they
are the fruit and production of a wrong and (inful dif-
pofition, motives and exercifes of heart, they are bad
fruit, and confidered in this connection are finful. This
is exprefsly afTerted by Chrift : " Either make the tree
good, and his fruit good ; or elfe make the tree corrupt,
and his fruit corrupt. A good man, out of the good
treafure of his heart, bringeth forth good things : And
an evil man, out of the evil treafure, bringeth forth evil
things."* The external appearances and expreffions, in
words and conduct, of both of them, in fome, yea many
inflances, may be the fame, or fo much alike, in the view
of man, as not to be diflinguifhed. But thofe of the one
are good, as they proceed from a good heart, and are the
proper expreflion of his true benevolence and goodnefs.
Thofe of the other are evil, as they proceed from an
evil heart, and are the fruit and effect of felfifh motives,
or of felf love ; and all the appearance they have of the
contrary, is nothing but falfehood and hypocrify.
Mankind in their Mate of depravity and blindnefs, are
liable to make great miftakes, not only with refpect to
real holinefs of heart, in what it confifts ; but as to the
way and manner in which an honeft and good heart is to
be expreffed in words and actions ; and therefore ftand
in need of particular inftru6tion and direction with re
gard to this. God has been pleafed to furnifh man with
direction, in the revelation which he has given, and has
abundantly taught us how, and in what manner we arc
to
* Matth. xii. 33, 35*
426 On Chriftian Praftkc. PART II.
to exprcfs that love, in which all holinefs confifts, and
what are the natural effects of it, in words and actions,
on different occafions, and towards different objects.
This is done more fummarily in the ten commandments
fpoken from Mount Sinai by God himfelf, in the au
dience of all the people of Ifrael, and afterwards written
by him on two tables of ftone. But this is more par
ticularly taught and explained, by numerous precepts
refpecting our conduct on various occafions, and to
wards different objects and perfons ; and by the hiftory
and example of good men ; and efpecially by the pre
cepts and example of Chrift.
By thefe, the conduct which is a proper expreffion of
love to God and to our neighbour, including ourfeives,
is fo particularly delineated, that they who are under the
influence of this lovg, are not expofed to make any great
xniftakes ; but will be directed and excited to all chriftian
practice, in each branch of it.
I. CHRISTIAN praclice, as it more immediately re-
fpects God, and the things of the invifible world, which
is the practice of piety, confifts chiefly in the following
things :
i. A public profeffion of a belief of the great, impor
tant truths and doctrines, contained in divine revelation,
and fincere approbation of them ; a profeffion of repent
ance and faith in Jefus Chrift ; and that we do dedicate
and devote ourfeives to his fervice, fubmitting to him as
our Lord and Saviour ; promifing to obey all his com
mands, and attend upon all his ordinances : At the fame
time, profeffing love to the vifible difciples of Chrift,
and a defire to join to a fociety of fuch, who are mutu
ally engaged to promote the caufe and kingdom of
Chrift in the world, and maintain his worfhip and ordi-
pa.nce.Sj jn a way which is agreeable to our judgment,
and
CHAP. VI. On Chrijlian Practice.. 427
and confcicnce. Such a public profeflion is due to God,
and no man can properly honour Chrift without it ; and
is therefore the natural expreflion of love to God, and
the fpirit of true piety. This therefore has been required
and prac~tifed in all ages, under the Old Teftament and
the New, as the only way in which a vifible church ha$
exifled in the world, or can exift. This is expreffed in
fcripture in the following words : " Ye (land this day
all of you, before the Lord your God ; that thou fhouldft
enter into covenant with the Lord thy God, and into
hit, oath, which the Lord thy God maketh with thee this
day."* " I will pour my fpirit upon thy feed, and my
blefling upon thine offspring. And they fhall fpring
up as among grafs, as willows by water courfes. One
lhall fay, I am the Lord's ; and another lhall call him-
felf by the name of Jacob : And another fhatl fubfcribe
with his hand unto the Lord, and firname himfelf by the
name of Ifrael."t " Then they that gladly received the
word, were baptized : And the fame day there were add
ed unto them, about three thoufand fouls. And the
Lord added to the church daily, fuch as fhould be faved.
And believers were the more added to the Lord, multi
tudes, both men and women. And much people was
added unto the Lord. And he anfwered and faid, I be
lieve that Jefus is the fon of God."+ " He that be-
lievethand is baptized, fhall be faved."§ Baptifm, ne-
ceflarily implies fuch a profeflion, and an exprefs engage
ment to obey and ferve Jefus Chrift.
2. If a perfon has not been baptized in his infancy,
a fubmiflion to this commanded right is required of him,
as a chriftian, without which no profeflion of faith and
obedience to Chrift, is to be confidered as credible, or
can conftitute him a viable chriftian. If he has been
baptized in his infancy, and fo made a vifible member of
the
• Deut.xxix. 10, 12. f Ifaiah xliv. 3, 4, 5.
J A£U ii, 41, 47. v. 14. viii. 37. xi. 24. § Mark xvi. i$.
428 On Chriftian Prdftice. PART II.
the church, in the fenfe explained above, his approba
tion of this, and of all that is implied in it; mud be ex-
prefsly or implicitly declared in the public profeffion
which he makes. And when fuch a profeffor who is
baptized, and a vifible member of a church, has children,
he is required to offer and dedicate them to Chrift in
baptifm, and promife to bring them up in the nurture
and admonition of the Lord. This, and his faithful per
formance of his engagements in this tranfaclion, is an
important part of the pradice of piety, and the duty
which he owes to Chrifl, which at the fame time is a duty
which he owes to his children, and to the church.
3. A ferious, devout, and conftant attendance on all
the religious inflitutions of Jefus Chrift, is an important
part of chriftian practice. Thefe are public worfhip ;
confiding in prayer, Tinging praife to God, and hearing
the word preached. Attending on the Lord's fupper,
whenever it is adminiflred in the church to which he be
longs. A careful and ftri6t obfervation of the chriftian
Sabbath, in abftaining from all fecular bufinefs, labour ot
recreation ; except that which is of real neceflity ; and
works of charity and mercy ; and devoting the whole
day to religious exercifes, in public and more privately.
This is an important part of the practice of chriftian pi,
cty ; and every branch of the chriftian's exetcife of piety,
will commonly keep pace with his obfervation of the
Sabbath. If a chriftian feels in any good meafure as he
ought to do, this will be a high day with him, as in a
peculiar manner confecrated to the honour and fervica
of Chrift. He is ready to welcome it, on every return
of it, with peculiar fatisfa&ion and joy ; and be concern
ed to order his worldly circumftances and bufinefs, fo
as to have the leaft pofTible interruption, in the duties of
the Sabbath. Thus he will turn away his foot from the
Sabbath,from doing his worldly pleafure on God's holy
day;
CHAP. VI. On Chrijiian Practice. 42$
day ; and will call the Sabbath a delight, the holy of the
Lord, and honourable ; and will conlcientioufly honour
him, not doing his own ways, nor finding his own plea-.
fare, nor fpeaking his own words.*
4. A free and cheerful contribution for the fupport
of the gofpel and public religion, according to his ability
and opportunity, is a neceflary part of the practice of a
chriftian. This cannot be maintained and fupported,
according to the inflitution of Chrift, without coil and
expenfe, and the Lord Jefus Chrift has ordained, that
they who preach the gofpel, mould live of the gofpel. f
Love to God, and divine inftitutions, and a regard for
the honour of Chrift, will open the heart of a chriftian ;
and he will be ready to contribute liberally for the fup
port of the gofpel, and will much rather retrench his
expenfes in other things, than fall fhort of his duty in
this, which he will confider as a privilege, rather than a
burden. And it is the duty of every chriftian, to make
all thofe exertions, and be at all the expenfe, which may
be necefTary to fpread and propagate the gofpel, to thofe
who have not enjoyed it, according to his opportunity fc
capacity and ability, to promote fuch an important de-
fign-
5. A ferious, pious manner of converfation, which is
the proper effeft and expreffion of a belief of -the great
truths of chriftianity, and a fenfe of their importance and
excellence ; being ready to fpeak and hear of the thing*
of religion on all proper occafions ; fpealdng of God, his
works, and ways, and inftitutions, and the things of the
inviGble, eternal world, as being realities, and with be
coming reverence and folemnity ; and carefully avoid
ing all vain, trifling converfation. " Let no corrupt
communication proceed out of your mouth, -but that,
which is good to the ufe of edifying, that it may minifter
grace unto the hearers."!
6. The
* Ifaiah Iriii. 13, f i Cor. he, 14, £ Eph. if. *fr»
430 On Chrijlian Practice. PART II.
6. The chriftian ought to give great and conftant at
tention to his Bible, reading and ftudying it daily, that
he may know what is the will of God there revealed,
and underftand the important truths it contains, and
that they may be more and more imprefled on his mind.,
and be plain and familiar to him. tf His delight is in
the law of the Lord, and in his law doth he meditate
day a. d night."* And he will be difpofed to improve
all the advantages and helps which are in his reach to
undefftand the fcriptures, and make advances in divine
knowledge, both by reading the writings of thofe who
have explained the fcriptures, and inculcated the doc
trines and duties of chriftianity ; and by converfatkm
with thofe from whom he may hope to get inftru&ion.
In this, and in his devotions, he fperids all the time which
can be fpared from his particular worldly bufinefs and
calling, and for which the Sabbath gives him fpecial
advantages.
7. The pious education of children, and of all who
are under his care, is a duty comprehended in the prac
tice of piety. This confifts in family government, and
giving them religious inftru&ion, at all proper opportu
nities, and in advifmg, exhorting and admonifhing them,
refpefling their religious exercifes and conducl. This
was ftridlly enjoined on the children of Ifrael, as has
been particularly obferved in a former chapter ; and
is implied in St. Paul's direction to chriftian parents to
bring up their children in the nurture and admonition
of the Lord.
8. Prayer, or devotion, is a great and important branch
of chriftian exercife and practice, and is the conftant em
ploy of a pious heart, and eflential to true chriftianity.
This comprehends, adoration, confeilion, petition,
thankfgiving and praife ; of all which God the Father,
Son, and Holy Ghoft, is the immediate object. Adora
tion
• PfaU 5. «.
CHAP. VI. On Chriftlan Prattle's. 431
tion confifts in thinking and fpeaking of the divine
perfe&ions, character and works, in devout addrefles to
Him. And as this is to be done with veneration, and a
fenfe and acknowledgment of the divine worthinefs,
exceflence, and glory, confiding and appearing in
thefe, which is praife : Therefore, adoration and praife
are not to be diftinguifhed, as to be confidered diftind
and feparate from each other. Confeflion confifts in an
acknowledgment made to God of our fins, unworthinefs,
guilt and mifery ; and of our abfolute dependance on
God for every good. And profeflion may be confidered
as implied in this, of repentance, and dependance on
God for pardon and all the good we want, in a belief and
approbation of the truths contained in divine revelation.
Petition, is making requeft to God, and afking for the
good things which we want and defire for ourfelves, or
others, or for any good which appears to us defirable,
and not contrary to the revealed will of God to grant or
do. Which petitions are always to be made with an
imreferved, abfolute refignation to the will of God.
Thankfgiving confifts in expreffing our gratitude to God,
for all the expreffions and exercifes of his benevolence,
which come within our view : For benevolence or good-
nefs exprefled, is the only object or ground of true gra
titude, wherever it appears, and whoever be the fubje&s
of it ; and however it mxy be abufed and perverted by
individuals, and turned into the greateft evil to them.
Prayer, taken in this large fenfe, as comprehending
all this, even the whole that is implied in addrefling God,
and holding intercourfe with him, in fecret, private or
public, is much fpoken of in fcripture, and recommend
ed by many precepts, and examples of pious men, and
of Jefus Chrift himfelf. He fpake a parable to fhow,
that men ought always to pray, and not to faint, and to
encourage them to do it.* And we are commanded, in
* Luke xviii. i, &c,
432 On Chnjllan Prafiic^ PATRT IL
every thlng^y prayer and fupplication,withthankfgiving,
to let our requefts be made known to God. " To pray
without ceafing : To pray always, with all prayer and
fuppiication in the fpirit, watching thereunto with all
perfeverance." And the greatefl motives and encou
ragement to prayer that are poflible, are exhibited in di
vine revelation, both by precept, example and promifes ;
of which every one muft be fenfible, who is well ac
quainted with the Bible. It is therefore thought need-
lefs to go into particulars to prove or illuftrate this.
The chriflian is always near the throne of grace. God
reprefents his ear as always open to the cry of them who
look to him, and truft in him. The Mediator has
opened the way of accefs to God, for finners, and bid
them alk all good things in his name; and promifes
that they fhall be heard, and have their petitions granted.
Therefore, we may have free accefs to God, on all occa-
fions, and at all times, and we may pray always, with all
prayer ; and this is both the duty and interefl of a chrif-
tian. Where ever he is, whatever be his circumftances
and bufinefs, his heart may rife to God in any part of
devotion, petition, thankfgiving, praife, £c. in deiultory
ejaculations, and he pour out his heart before God, in
groanings which cannot be uttered in words. AVith this
fort of prayer, every chriftian is acquainted; and the
higher he rifes in the exercife of chriftianity, the more
he pra&ifes it.
Set times of fecret prayer alfo, come into the practice
of a chriflian ; when he retires from the world, and out
of the fight of men, and fummonfes his heart to atten
tion to the worfhip of God in fecret. Of this particular
kind of prayer, Chrift fpeaks in the following words :
"But thou, whenthou prayed, enter into thy clofet, and
whenthou haft (hut thy door, pray to thy Father which
is in fecret, and thy Fatner who feeth in fccret, fhall
reward thee openly."* It is plain, that Chrift fpeaks
tih. vi, 6. here
CHAP. VI. On Chrijllan Prattled 433
here of perfonal prayer, in diftin&ion from that which
is focial. No chriflian can live comfortably, or as he
ought, without the daily practice of this fort of prayer.
It is fuited to keep religion alive in his heart. He has
many wants and particular concerns between God and
his foul, which cannot be exprefied in focial worfhip,
which it is highly proper and greatly beneficial for him
to exprefs before God in fecret, where he may do it with
unreftrained freedom.
Social prayer is alfo a duty, iri which chriflians join*
with each other in worfhipping God, in a greater or lefs
number, more publicly or lefs, according to their par
ticular connections, and fpecial occaiions. It is highly
proper, and greatly beneficial, that each family mould
pra&ife focial worlhip together, and as a family daily, and
in a conftant, uninterrupted courfe. They have many
family wants, mercies and aftli&ions, which are changing,
and may be renewed from day today, and which call for
particular acknowledgment, confeffions and petitions,
which cannot be fo properly made in any other way, but
by the family uniting together, morning and evening, in
focial woifhip. And this, when properly pra&ifed,
tends to keep up a view and fenfe of the things of reli
gion, in the members of the family, and to folemnize
and quicKen all of them. And it cannot be conceived
how parents and heads of families can properly educate
their children, and thofe of whom they have the care, in
the nurture and admonition of the Lord, and treat^them
in the befi manner that tends to form them to piety and
religion, if they do not pray daily with them and for
them, in this focial way ; joining the ferious reading of
the fcriptures with their devotions.*
A
* Devout Tinging in families, feems to be a proper part of family worftifp.
It has been, and now is, pia&iied by many devout families. Chriftiarn are
direfted to (mg pfalmt and hymns ; and they doubtlefs did it in their families
as well as more publicly. They taught and admonifhed one another in
pfalms
You II. .Ee
434 On Chriftian Practice. PART IF.
A number of inftances of our Saviour's praying with
his difciples, which were his family, are mentioned j and
there is no reafon to think thefe were the only inftances;
but they are fo related, that it is reafon able to conclude,
that this was his conflant practice.* The Apoflle Paul,
when he prefems falvation to chriftians, frequently men
tions and falutes the churches in their houfes, by which
foe means the members of chriftian families. They are
little churches, when they unite in daily worfhip, and
reading the holy fcriptures ;, and proper inilruclion, or
der ami discipline are maintained : And are little nurf-
eries, from whence more large and extenfive churches
are fupplied and fupported. But the families, in which
there is no religious worfhip pra6lifed, make a contrary
appearance, and have a contrary tendency, even to de-
molifh the church and root out religion ; and are too
commonly the places of irreligion and vice.
It is alfo agreeable to the nature and di elates of the
chriftian religion; that perfon-s of different ages and fexes,
fhould unite and form themfelves into different focieties,
and meet together at times and places upon which they
(hall agree, as mofl convenient for prayer and religious
converfation, or reading the word of God, or books fuiu
ed
pfalms and hymns, and fpiritual Tongs, tinging with grace in their hearts to
the Lord. Col. lit. 16. Paul and Silas prayed, and fang praifes unto God,
when only they two worfhipped together in prifon. Where this is wholly neg-
kcled in families, their woifhip appears to be defective. And doubtlefs,
when religion fhall appear in the true fpirit and luftre of it in families, Ting
ing in a fweet, harmonious manner, will be one part of their daily worfhip.
It \9 owing to a dcfe& in the education of children, that they are not all
taught to fing.when young. If proper attention were paid to this, there would
be but few, if any, unable to fing fo as to add to the mufic and harmony.
And children would be trained up in families, fo as to be able to join with
others in this part of public worfhip, and render it more univerfal, beautiful
and melodious, and more becoming a chriftian, worfbipping aflembly. In the
millennium, children will fing Hoiannas to the Son of David, not only in
public, but in families, when all will join with one heart, and one raouth, t«
£»g praifes unto G-od.
* * Luke ix.. 18, aS. xi, s«
CHAP. VI. On Chrijliaii PrattiCe. 435
ed to inftruft and excite them to their duty. This tends
to promote religion, to keep up a fenfe of it on the mind,
and to unite the hearts of chriftians one to another, and
dire6l and quicken them in relative duties. Thus young
men may form themfelves into a fociety, to meet fre*
quently for thofe purpofes ; and young women, by them
felves. And elderly men by themfelves, and women apart
by themfelves. Or focieties of males in general, older and
younger, may meet by themfelves, and females of every
age apart in a di6tinci; fociety : Or both males and fe
males may meet together in different neighbourhoods,
when it can be done under proper regulations, and may
be found mod convenient. It is eafy to fee that fuch
focieties, under good regulations, tend to promote re
ligion, union and good order among chriftians. And it
has been found by experience, that revivals of religion
have actually produced this effee\ and led people to
form into praying focieties of this kind ; which, when
properly condu&ed; have proved faluUry and profitable.
The prayers and devotions of public worftrip, are to
be conftantly attended with a ferious and decent be
haviour, fo as not to difturb, but promote and affift
others, in this part of public, folemn devotion. The
conftant pra&ice of fecret, family, and other focial prayer,
which has now been mentioned, is fuited to prepare for
this more public and folernn worihip. " Keep thy foot
when thou goeft to the houfe of God, and be more ready
to hear, than to offer the facrifice of fools."* " Even
them will I bring to my holy mountain, and make them
joyful in my houfe of prayer ; For mine houfe mail be
called an houfe of prayer for all people. >rt " Now Peter
and John went up together into the temple, at the hour
of prayer, being the ninth hour.^J " And the inhabit.,
ants of one city fhall go to another, faying, Let us go
fpecdily to pray before the Lord, and to feek the Lord of
E e 2 hofts :
* Eccl. T. x. f Ifai. hi, 7, J Afts m. £.
On Chriftlan Practice. PART II.
hofts : I will go alfo. Yea, many people and ftrong
nations fhall come to feek the Lord of hofts in Jerufa-
lem, and to pray before (he Lord."*
9. Fading is to be joined with prayer, at certain times,,
and on fpecial occafions. Religious fading conlids in
abdinence from common food and drink, for a certain
time, longer or fhorter, as fhall be found mod convenient,
and bed fuited to anfwer the ends of fading, which are
to promote and exprefs engagednefs of rhind in prayer
and devotion ; efpecially to exprefs humiliation, con
trition, and concern of mind, and a readtnefs to crucify
the fledi, with the affeftions and lull's, and mortify the
body. This is to be praclifed, efpecially when under
any particular and great calamity, fpiritualor temporal ^
or when fuch calamity is threatened, and perfons fefc
themfelves to feek of God deliverance from ^he evil that
is upon them, or that the threatened evil may be averted..
Alfo, when any great and fpecial mercy is to be fought^
it is proper to do it with fading and prayer. This is a
commanded duty ; and-*fiere are many indances of ity
as pra&ifed by piouj^perfons, both in the Old and in
the'New Tedament. There are many indances of per-
fonal fading recorded in fcripti*re, which is to be per
formed by fingle perfons, and is to be done as fecretly as
eircumdances will permit. Of this perfonal fading
Chrid fpeaks, when he fays, <s;Rutthou, when thou fad
ed, anoint thine head,, and warn, thy face ; that thoiz
appear not unto men to fad, but unto thy Father which*
is in fecret : And thy Father, which feeth in fecret, mal£
reward thee openly. "t Social falling and prayer, is alfo*
a duty, in the practice of which particular families have
fbmetimes a call* to join ; and more public focieties, or
whole churches^ as the duty may be pointed out in
divine providence. Our Saviour fuppofes it will fre
quently be the duty for chridians to fad, and implicitly.,
at
* Zccb. viii. ^lt 2Z, f Matth. vi. Z7> i&»
CHAP. VI. On Chriftian Pratticc. 437
at lead, enjoins it, when he fays of them, " The days
^will come, when the bridegroom ftiall be taken from
them, and then mail they faft."*
Before this account of the devotion which is eflendal
to the praftice of chriflians, is difmiffed ; it will be prop
er to confider the following queftion.
QUESTION. IT j$ granted, that the fcripture reveals
an omnifcient and unchangeable God : And at the
fame time, directs and commands men to pray. But
how thefe are confident, is not fo readily feen. What
encouragement or reafon can there be to pray to an
omnifcient and unchangeable God ?
ANSWER i. If there were no omnifcient, unchange
able God, there could be no juft ground, or reafon for
prayer. On this fuppofition, there would be no God ;
for none but an omnifcient and unchangeable Being can
be God. But if this were polTible, and God were change
able, there would be no reafon to trufl in him for any
thing ; becaufe what he would be difpofed to do, and
whether he would grant any petition made to him, or
fulfil any of his- promifes, would be utterly uncertain ;
and therefore, there would be no ground and encourage
ment for prayer. But if there could be any encou
ragement to pray to a changeable Being, and we knew
he was able to grant, and would give whatever we afked
of him, and do as we defired, it would be the greatefl
prefumption to afk him for any thing, unlefs we knew
it was for our own good, and for the general good, to
have it granted ; and fo might fet ourfeives up as judges,
dire&ors, and governours of the univerfe. Therefore,
the truly humble, pious perfon, would not dare to pray
for any thing, if God were not omnifcient and unchange
able. Hence it follows, that if there be any reafon and
E e 3 encouragement
* Matth. ix. 15.
"438 On Chriftian Pr aft ice, PART II.
encouragement to pray at all, it muft be, becaufe God is
omnifcient and unchangeable. The truly pious do not
fet up their own will, or defire any petition which they
make fhould be granted, unlefs it be confident with the
infinitely wife, good and unchangeable will of God. —
To this, they refer all, and in this they truft, with the
xnoft pleafing confidence,' and fay implicitly or exprefsly,
in all their petitions, " If it be cofUfrftent with thy un
changeable, wife and holy will : Not our will, but thine
be done, whatever it may be." Any petition which is
put up with a difpofition contrary to this, is an a6l of
impiety, and enmity againft GpcL
ANSWER 2. There is good reafon, and 3!! deferable
or poflible encouragement to pray to an omnifcient,
unchangeable QocJ. For,
i. It is reafonable and proper that the pious mould
cxprefs their wants and defires to God, and their depend
ence on him, and truft in him for the fupply of their
\vants. If they have fuch wants and fuch defires ; and
feel thejr dependence on God for a fupply, and truft in
him alone, and fuch feeling and defires be right and
proper, it muft be reafonable and proper that they
fhould be exprefled. And indeed, the very exiftence
and exercife of fuch feelings and defires, are a kind and
degree of expreffion of them before God, and therefore
the expreffion of them is effential to their exiftence :
And the more clear, ftrong and particular the expreffion
of them is, the more properly and the better do they
exift. But thefe are exprefled in the moft natural and
beft manner in prayer. It appears from what has been
now obferved, that fuch feelings and defires are them-
felves a fort of mental prayer ; and it is therefore too
Jate not to pray, when they exift. And the more par-
and diftinftly, and with the greater flrength
they
CKAP. VI. On 'Chrijlian Prattlcc 435
they are a&ed out and exprefTed in thoughts and words,
in particular and folemn addrefles to God, the more rea-
fonable and proper are thefe exercifes of the mind. Be-
fides, this is the only way in which pious chriflians in
this world, can, not only exprefs their piety in the moft
proper manner ; but alfo pay proper acknowledgments
to God, and give him the honour due to his name.
2. Aflcing God for the favours they want, is fuited to
prepare them to receive them, and fit them for the mer
cy he defigns to beftow upon them, fo as to render it
the greater and better to them. Though God be un
changeable, the chriflian Hands in need of being changed;
the change is therefore to take place in him. And noth
ing can be more fuited to prepare the chriflian to re
ceive good things, than a proper afking for them, and
the views and exercifes implied in this. The expreffing
our wants and our defires to God, in a particular and
folemn application to him; and our dependence on him
for help, and truft in him, and our conviction and fenfe
of his fufficiency for us, tends greatly to ftrengthen thefe
views, feelings and exercifes of the heart, and to excite
and maintain the conflant exercife of them ; and to
form the mind more and more to a preparednefs to re
ceive them, as a free gift from God, and to render the
bleffings which are aiked, more fweet, and of greater
worth to the foul. In this view, the reafonablenefs of
prayer, and the great encouragement to pra&ife it, are
evident.
3. From the foregoing, it appears, that prayer is a
real, proper and neccflary mean of obtaining and receiv
ing bleffings from God ; and as much fo, as if he were
not omnifcient and unchangeable. Though God has
determined to beftow bleffings on men, this does not
exclude the means by which they are to be received,
but neceflarily fuppofes and includes them ; and prayer
E e 4 is
44O On Chrijllan Practice. PART II.
is one of them. Therefore, when God had declared by
the Prophet Ezekiel, what bleffings he determined to
beftow on his church and people, he neverthelefs faid,
" I will yet for this be enquired of by the houfe of Ifrael,
to do it for them."*
4. Hence it appears, that God hears the prayers of
his people, and regards them as much, and as really an-
fwers them, and they receive bleflings as really and as
much by this mean, and in anfwer to them, as if he were
not unchangeable. Therefore, there is as much realori
2nd as great encouragement to pray, as if he were
changeable : Yea, and much more ; for it has been
fhown, that if he were not unchangeable, there could
be no fafety in trufling in him, ur encouragement to
pray to him.
5. The fatisfadion and pleafure that is to be enjoyed
by the chriflian in prayer and devotion, is a fufficient
reafon for it, and encouragement to praclife it, if there
were no other* This is not performed by the pious
chriflian as a talk and burdenfome duty ; but as a pri
vilege and high enjoyment. The benevolent friends of
God, have great fupport, enjoyment and happinefs in
calling all their care upon Him, and exprefling the de-
jires of their heart to him j and " by prayer and fuppli-
cation, with thankfgiving, making known their requefts
to him. They would pray, were it only for the enjoy
ment which they have in exercife, and fay in their hearts,
** I will call upon God as long as I live :J> While others
reftrain prayer Before God, and fay, " What is the Al
mighty, that we mould ferve him ? And what profit fhould
we have, if we pray unto him ? They arc pleafed with
the way which is opened for finners accefs to God by
an infinitely worthy Mediator, and admire the divine
condefcenfion and grace in this. And though they be
Certain that God is unchangeable, this does not tend to
* Ez«k. xxxvi. 37. prevent,
CHAP. VI. On Chrijlian Practice. 44*
prevent, or in the lead abate the pleafure and enjoyment
they have in making known their rcquelis to God, or
their defire conflantly to pra&ife it ; but this truth gives
them fupport and confolation, and increafcs their de
light in calling upon God : And were not God un
changeable, they would ifi^ no reafon, nor teel any
encouragement to pray unto him, or even dare to aik
any thing of him, as has been obfer.y^ed.
II. CHRISTIAN practice confifts in part, in a proper
conduct towards our fellow men, or in that conduct of
which our neighbour is the more immediate object ; and
is employed in relative and focial duties. And this
confifls wholly in obeying the law of love ; in loving
our neighbour as ourfelves, and in exprefiing and acting
out this love, in the mofl natural and proper manner, in
words and actions, on all occaiions, and at all times. —
All this is comprized in the two following particulars.
1. In doing jultice to all with whom we have any
concern and connection : In giving to every one what
is his due, what he has a right to from us ; which is 9p-
pofed to every inflance and the lead degree of difhonelty
and injufiice, whereby any perfon is injured by words or
actions, in any of his interefts, in his name, eftate or
perfon. The leaft violation of the rights of any perfon,
by taking, or withholding from him any thing which is
his due, and to which he has a right, is contrary to that
comprehenfive precept of Chrift, of which every rational
man cannot but approve in his confcience. " As ye
would that men ihould do to you, do ye alfo to them
likewife."*
2. Benevolence is exprefTed and acted out farther, in
doing good to all men, and promoting their trueintereft
and happinefs, as far as we have opportunity, or accord
ing to our capacity, and the advantages we have to do it.
This
* I-ukc vi. 31.
44* On Chrijlian Practice. PART II;
This is neceffarily included in loving our neighbour at
ourfelves ; and in doing to others, as we would they
Should do unto us : And is exprefsly commanded in the
following words : " As we have opportunity, let us do
good unto all men."*
Thefe two generals comprehend a great number of
particulars, fome of which muft be mentioned.
1. Speaking the truth in all cafes, and at all times, in
oppofition to every inflance and degree of falfehood,
and deceiving our neighbour. This includes a punctual
fulfilment of all covenants and promifes we make with
men; and the careful and exacl: payment of all jufl
debts ; honefly and uprightnefs in all our dealings with
our neighbour ; taking no advantage of his weaknefs,
ignorance or neceflity, and dependence on us. And we
are not only to be concerned to conduct honeftly ; but
to take fpecial care and pains to appear in the view of
others to do fo, and guard to our utmoft againft all con
trary appearance. Our love to Chrift, to our neighbour,
and ourfelves, will lead to this ; and it is commanded
by the Apoftle Paul. He directs chriftians, " To pro
vide for things honeft in the fight of all men."1r And
this he fays he took care to do himfelf, " Providing for
honeft things, not only in the fight of the Lord, but
alfo in the fight of men.9'*,
2. Taking great care and pains, and doing their ut
moft to live in peace with all men ; and to preferve or
make peace between others with whom they have any in
fluence and connection as far as this is poffible, confid
ent with truth and duty. Chriftians live in peace with
all men as far as is poflible, and are peace makers, fo
far as is in their power, and are difpofed, when it is con
fident with truth and duty, to give up their own right
and intereft, for the fake of peace. They are concern*
ed,
* Gal. vi. 10, f Rom. xii. 17. % * Cor. viii. »i.
CHAP. VI. On Chrijlian Prattict. 443
ed, and fludy and endeavour to " Give no offence,
neither to Jews nor Gentiles, nor to the church of God.
But to pleafe all men, in all things, not feeking their
own profit, but the profit of many.*'*
3. Giving all the affiftance and relief in their power to
others who are fuffering under temporal bodily wants and
diftrefles ; being difpofed to do good, ready to diflribute,
willing to communicate, and minifter to the help and com
fort of others, as far as they have ability and opportu
nity, t " Whofo hath this world's good, and feeth his
brother have need, and fhutteth up his bowels of com-
paffion from him, how dwelleth the love of God in
him?";*
4. As chriflian benevolence feeks the greatefl good
and happinefs to all, fo far as is confident with the
greateft general good ; and confiders man as capable of
infinitely better and greater good, than any carnal or
worldly comfort and happinefs ; and views him as infi
nitely miferable, unlefs he be renewed, and faved by
Jefus Chrift ; the chriflian is difpofed to do all in his
power to prevent the eternal deftrucHon of men, and
promote their falvation, by their becoming real chrifti-
ans. In this view he attempts, according to his ability,
opportunity, and flation in life, and connection with
others, to inftrucl: the ignorant, convince and reclaim
the erroneous, reform the vicious, and awaken the
attention of all to the great truths and important duties
of chriftianity, " If by any means he may fave fome."
And he exercifes a conftant care and watchfulnefs with
refpe& to all his words and conduct before others, not
to fay or do any thing which would tend to prejudice
them againfl true religion, or be any way injurious to
their fouls ; but on the contrary, to fpeak and a6l fo,
on all occafions, as fliall tend to remove prejudices againft
the truths and ways of Chrift, and lead them cordially
to
* i Cor. x. 32, 3J. f i Tim. fi. iS, J i Joh. iii. 17,
444 On Chrijlian Practice. PART II.
to embrace the gofpel ; and to caufe his light fo to fhine
before men, that they may fee his good works, and glo
rify his Father which is in heaven.* In this there is
the exercife both of piety and humanity.
5. As chriftianity forms the true chriftian to a tender
concern both for the temporal and eternal intereft of all,
and aims to conduct fo as not to hurt it in any refpeft,
but to promote it ; fo he is particularly tender of the
chara6ter of others, and careful not to injure it, by
backbiting, fpeaking evil of them, and flandering them.
And this requires the more care and refolution, as the
contrary is fo common among men, and even many pro-
feffing chrtftians ; and as the tongue cannot be properly
bridled with refpecl: to this, without conftant care and
watchfulnefs. Chriftianity forbids all flander, back
biting and fpeaking evil of others, as this is direclly
contrary to that charity or benevolence which is eflential
to a true chriftian. Therefore, he carefully avoids the
practice of flander and fpeaking evil of others, in the
following inftances :
lirft. He does not make or fpread an evil report of
others, which is not true ; or which magnifies the faults
of which they may be guilty, and reprefents them worfe
than they really are. This he avoids, as contrary to
truth, and the higheft kind of flander. He will not on-
lyy not make a falfe report, and fpread it ; but will not
take up an evil report concerning others, and fpread it;
merely becaufe he has heard it aiferted by others, while
he has no certain evidence of the truth of it. For this
is contrary to the law of love, and real flander, however
commonly it may be pra6lifed by men.
Secondly. He will not fpeak of the evil conduct of
any perfon, of which he knows him to be guilty, or di
vulge that to any one whomsoever, which is known to
no one but himfelf, and the perfon who is guilty, and
which
« Matth. v. 16*
CHAP. VI. On Chnjlian Practice. 445
which therefore he cannot prove to be true. For this
is contrary to loving our neighbour as ourfelves ; and is
real flander. If we ourfelves fhould be guilty of any
a6Hon which is very wrong and odious, we fhould not:
be difpofed to fpeak of it to others, or if we frrould do it,
it would be wrong, and an addition to our crime. And
though it fhould be done in the view of fome one per-
fon, he would have no right to difcover it to any one
elfe ; but is obliged to keep it an inviolable fecret in hifr
own breafl:, as he cannot fpeak of it to any other perfon,
confiftent with loving his neighbour as himfeif. And
if he do fpeak of it, and fpread this evil report of hb
neighbour, of the truth of which he is not able to give
any evidence, but his own affertion, which is no proofr
he is guilty of flandering his neighbour, and it is proper
that he (hould fuffer as a flanderer. At leaft, he ought
to be confidered as a flanderer, and is juflly expofed to
fuffer as fuch.*
Thirdly.
*• Tf it fhoulJ he aflcecl, Whether the perfon who rs really guilty of thff
evil deed, though there can be no legal proof of it, ought not to confefs it,
feeing he knows it to be true : And how can he deny it>- confiftent with tiuth 1
Theanfwer is, The guilty perfon has no more call or right to confefs and
puhliflt his fault, than if the other had not reported it, and therefore he can
not it, confiftent with his duty. The other perfon has declared what he can
not prove j and therefore has done it in his own wrong ; and it really re
mains as much of a fecref,as if he had not afferted it. Nor is his filence and
refufing to fay whether he be guilty or not, in ?.ny degree, denying the fa£t,
or intimating that the report is not true j or that it is true, and he is guilty.
The perfon, who is in this manner accufed by a fingle evidence who reports
It, without any circumftanee fufficient to confirm what he afferts, ought not
to have thequeftion put to him, Whether the report be true, and he be really
guilty ? Becaufe he has no right to arifwer in the affirmative, if he be really
guilty, agreeable to the report; and he cannot anfwer in the negative confift
ent with the truth. But if any one, imprudently, and without any right, do
queftion him ; he has a right to refufe to give any anfwer, in the affirmatives
or the contrary. His proper anfwer will be to this effeft : " Since my
neighbour, or brother, has reported that I have been guilty of fuch a crime",
let him prove it. If he cannot, he ought not to be believed, but muft be
confidered as a flanderer, and is liable to fuffer as fuch. And he who be
lieves the report, and is difpofed to treat me as if I were guilty, and take*
wp thisr eport and fpreads it yet farther, injures me, and is guilty
446 On Chriftian Prafticc. PA*T!|*
Thirdly. The chriftian is bound by his religion not to
fpread an evil report concerning his brother or neigh
bour, or make it more public than it already is, though
there be good evidence that it is true. IF he hear an ill
report of his neighbour, or is a witnefs of fome crime of
which his brother is guilty, among other witneffes, he
will be forry to fee, or hear fuch evil things ; but will
not go and fpread them farther, by telling others of them.
This would not be confident with his loving his neigh*
bour ashimfelf. For if a chriftian be guilty of a faulfc,
the more public it is, and the farther it is known, the
more difagreeable it is to him. And it is contrary to his
duty, as well as to his inclination, to pubiifh his own
faults, which otherwife might be kept more private.
And he who is difpofed to publifti his neighbour's faults,
and makes them more known than otherwife they would
be, is guilty of evil fpeaking, and real flander. But it
muft be here obferved, that there is an exception from
this rule, when it is necefTary for the public fafety and
good, or the fecurity of individuals, to have the more
private evil deeds, or bad general eharacler of our neigh
bour made public j or when perfons are called to give
evidence againft men, and be witneffes of their crimes
before civil authority, in order to their being brought
to proper punifhment, for the benefit of fociety, and the
fuppreffion of fuch evil deeds. Or when this is necef*
fary to bring an offending brother before the church,
that he may be brought to repentance, or rejected and
caft out. And in that cafe the molt private fteps are
firft to be taken, in order to bring him to repentance
more privately, as has been obferved in the feftion on
church difcipline.
Fourthly. While a chnftian is difpofed not to publiih
the faults of others, to make them known, or fpeak free
ly of them ; but to hide and cover them, as for as confid
ent
. VI. On Chriftian Pr&fticc. 447
ent with the public good, and the fafety of his neighbour,
and his duty ; he will be ready to fay every thing, which
he can with truth, and confident with his duty, in the
favour of thofe in whom he fees fome, and perhaps many
faults. He will be more ready to fpeak of the good part
of their character, than of the bad, and of thofe things
•which are commendable in them. And will appear in
their caufe, and vindicate them, when they appear to be
ioo feverely cenfured, and unjuflly condemned.
6. Chriftian practice includes the faithful and punctual
performance of all relative duties, founded in the differ
ent relations and ftations in which perfons (land in this
life. Thefe are various, and call for different and va
rious duties ; but may be all comprehended in the dif
ferent relations included in fuperiours, inferiours, ande-
quals. Love will form the chriftian to the duties re
quired in thofe different relations ; and they all confift
in exprefling this love in all proper ways in thofe differ
ent relations.
The fhft relations which are the foundation of ail o-
thers, are thofe which commonly take place in a family,
which require different duties. The heads of a family
are generally the parents, hufband and wife. It is the
duty of the fexes in general, to enter into the marriage
relation with each other, unlefs their circumftances be fo
ordered, in divine providence, as to be inconfiftent with
this. The (landing command to mankind, is to multi
ply and fill the earth, in this way, with inhabitants.
And the command is, " Let every man have his own
wife, and let every woman have her own hufband/*
And there is no marriage but this of one hufband with
one wife, confident with the divine inftitution, or the
good of mankind. This is a peculiar and near rela
tion, fuited to the comfort and happinefs of human life ;
and real ehriftianity exalts the enjoyment and happi
nefs
f; ^
fairm
On Chrljllan Praftice. PART II,
nefs of this relation unfpeakably, when it takes place in
a proper degree in each party. The union confifts in
Jove. The hufband is the fuperiour, and the wife is the
inferiour. They are by love to ferve each other, by mu
tually promoting each other's comfort and ufefulnefs, and
everlafting happinefs. The inferiority and fubmiffioa
of the wife, when expreffed properly in the acts of love,
will be in no refpect difagreeable, but pleafing, and greatly
contribute to the happinefs of the relation. The fupe-
riority of the hufband, expreffed in the moft tender love,
in fupporting, protecting, honouring, and nouriftiing his
wife, is fuited to render the relation as complete and
happy, as any can be in this tffe.
Their natural affections to their children, will give
them pleafure inminiftring to them, and providing for
them. But chriftian benevolence will operate ftrongly
to prompt them to give them a religious education, to*
govern, inftruct, exhort, andperfuade them to the exer-*
cife and practice of piety, training them up for Chrift.
The children, as foon as they become pious, and are
capable of expreiling a chriftian fpirit, will be all obedU
dence and fubmitfion to their parents, and will delight
to pleafe, comfort and honour them in all proper ways.
As brethren and fillers they will be united in the moil;
fwee't bonds of chriftian love, added to their natural
affection to each other, living in the mod happy peace
and harmony, and ftriving to ferve and pleafe each other
in conftant acts of kindnefs. And if there be any other
domeftics, they will quietly, and with fidelity, prudence
and cheerfulnefs, do the duty of their place, fo as to be
moft ufeful and comfortable to every 'member of the
family, taking care that nothing be wafted and loft; but
that the beft intereft of the family is fecured and pro
moted. Thus regulated and happy is every family, where
the true fpirit and practice of chriftianity take place, in
a proper manner and degree. Different
CHAP. VI. On Chrljllan Praftict. 449
Different families, and the individual members of them,
are connected with others by natural relation, near
neighbourhood, &c. from whence a rife a number of
duties, which are to be practifed towards them, accord
ing to their character, circumftances and flations in life,
whether fuperiours, equals or inferiours ; whether vir
tuous or vicious, friends or enemies. Chriflianity re
quires fuch a conduct towards all, as mall exprefs up-
rightnefs, humility, meeknefs, and good will to all, how
ever different their relation to us, or their character may
be. A forgiving fpirit, and love of benevolence to ene
mies, is peculiar to a chriftian, and effential to his char
acter. However they may hate him, and injure and
abufe him, he will not be difpofed to revenge himfelf,
or do or wifh them the leafl hurt ; but will freely for
give them, and wiih they may enjoy the higheft good ;
and be as ready to do them good, and pray for them, as
if they did not hate him, and had not injured him. In
the practice of this, chriftian benevolence appears in the
true, difttnguifhing nature, beauty and excellence of it :
And is therefore particularly and repeatedly enjoined
by Chrift on his difciples. He fays, <c If ye forgive not
men their trefpaffes, neither will your Father forgive
your trefpaffes. But I fay unto you, love your enemies,
blefs them that curfe you, do good to them that hate
you, and pray for them which defpitefully ufe you and
perfecute you."*
Chriflianity lays the beft and only foundation for true
friend (hip ; by the influence, and in the exercife of this,
friends may be formed, and the mod endearing and
happy friendfhip take place, and be cultivated. There
is a peculiar friendfhip between chriflians. They love
one another with a peculiar love of benevolence and
complacency : And therefore are cufpofed, as they are
commanded,
* Matth, y. 44. vi. ^
VQL. II. Ff
450 On Chrijlian Pratticc. . PART IL
commanded, to acts of beneficence and kindnefs to fuch
efpecialiy and in the firft place.* But they who are
moft acquainted with each other, will exercife and enjoy
this friendfhip to a much higher degree. They take a
peculiar pleafure in converting with each other, in which
they are under no reflraint, opening to one another
their fentirnents, and their hearts, with great freedom.:
They put great confidence in each other, and are faithful
in keeping the fecrets which are between them, and in
doing good to each other, and praying for one another ;
and exprefiing their love and friendflbip in all proper
ways, while it is in a great meafure concealed from the
men of the world.
The chriftian, canddered as a citizen, and a member
of civil fociety, connected and fupported by civil gov
ernment, is a peaceable and ufeful member, lincerely
feeking the public good, and ready to promote it in all
proper ways, acting with fidelity and difcretion, accord
ing to his ability, circumftances and ftation, whether he
be a ruler or fubjecl:. As a fubjecl, he fubmits to civil
authority, and obeys, and does what he can to fupport
the laws of civil fociety, carefully performing every focial
duty, defiring to " lead a quiet and peaceable life, in all
godlinefs and honefty." And as a good and faithful
member of the community, he will be ready to join with
them in all neceflary and proper ways to defend them-
feives from the unreafonable and violent 'aflaults which
others rnay make upon them, to deftroy them.
Every chriftian is,, or ought to be, a member of fomc
particular church or fociety of chriftians, united in
folemn covenant, to ferve the Lord Jefus Chrift, fup
port and promote his caufe and kingdom ; maintain his
worfhip and ordinances ; and watch over, and aflift each
other, in chriftian love,, and mutual forbearance, tender-r
nefe, and faithfulnefs. The nature and defign of fuch
a
f Gal. vi. 10.
CHAP. VI. On Chrift ian Prafticei 45V
a church, have been confidered above. This is a fociety
diflin6l from civil, or worldly communities, and inde
pendent of them, and there are relative duties peculiar
to the members of fuch churches. They are to pay a
particular refpe6t to the elders of the churches, to efteerrt
them very highly for the fake of their work ; and give
them double honour ; not only by attending upon their
miniftry, and fubmitting to them, when they declare the
truths and duties which Chrift, has revealed and com-
rrianded ; but alfo by giving them a fufficient and decent
fupport. They have much duty to do to one another,
in faithfully attending to that difcipline which Chrift
has inftituted, and practifing it with prudence, impar
tiality and refolution. They are alfo to provide liberally
for the poor of the church, and freely to contribute for
the fupply of their bodily wants, fo that none fhall fuffer
for the want of the neceffaries of life. And it is hot
only the duty of individuals to give relief to particular
perfons, when they fee them to ftand in need of their
help ; but they ought to contribute a fufficient fum, to
be lodged in the hands of the deacons, to enable them
to give full relief to all the needy of the church ; whofe
duty it is to acquaint themfelves with thofe who may
want, and with prudence and faithfulnefs to difiribute,
fo as in the befl and moft private manner to relieve and
comfort them. If the inftitution and command of Chrift
with refpeft to this, were in any good meafure obferved,
cverv member of his churches would be fo fupplied with
the neceffaries for the body, that they would have no
occafion to apply to the men of the world, or to any
worldly fociety for help and relief.
Thefe duties of chriflians, as members of churches,
are expreffions of piety, and have been mentioned as
fuch ; but they are alfo relative duties, of humanity
and mercy : While every one attends to the duties of
F f 2 his
45* On Chrtfllan Prafficc. PART II.
his place and ftation, according to the grace which i»
given unto him, fo as to promote the peace and comfort
of every individual, and the edification of the whol*
body.
III. T.H ERE are duties included in chrifttan practice,
which have a more immediate refpecl to himfelf, his owrv
perfon, while they have a more remote refpecl to God
and his neighbour.
Univerfal,difinterefted benevolence, which is oppofect
to felfifhnefs> defires and feeks the highed happinefs of
all, and therefore of the benevolent perfon himfelf, fo
far as- is confident with the good of others-, and the
greateft general good. And as his individual perfon is
more immediately under his care, and as he is under
greater advantage to take care of his ownperfonal inter-
eft, than others commonly are j and as there are certain
exercifes and duties which refpecl himfelf more imme
diately, which are neceiTary for his own perfonal com
fort and greater!: happinefs, as well as for the greater!
good of others ; thefe are effential to the ehriftian char
acter, and neceflarily implied, in loving our neighbour as
curfelvcs. Thefe duties may be ranked under the follow
ing heads.
i. Temperance and frugality in eating and drinking,
Tiie body requires conftant nourifhrncnt by food and
drink ; and what of this«is neceffary for health, and to
prefer ve a perfon in a date mod fit to anfwer the proper
ends of life, is commonly taken with pleafure. l>ut all
excefs and intemperance in eating or drinking, is hurt^
ful to the intemperate perfon, and injurious to others
with whom he is connected. The chriftian therefore is
bound by the law of love to be temperate in all things ;
and to eat and drink for flrength and health, and fo that
he may be bed fitted for the duties of his dation,. and
promote his own Created enjoyment and happinefs, and
that
CHAP. VI. On Chriflian Pratiitt. .453
that of others. In this he is obliged to confult his own.
conftitution, experience and circmnflances, that. he may
find what degree and kind of food and drink is beft
fuittrd for his health and ufefuinefs ; and not to gratify
and indulge his appetites any farther than is n.ecefTary to
anfwcr thefe ends ; but to keep his body under and
bring it into fubje&ion to thefe rules. And in this way
alone he can eat and drink, not unto him (elf, but to the
glory of God.
2. Frugality, decency and prudence in apparel. The
chriflian is to put on nothing fuperfluous, or to gratify
pride, or any lure ; but only that which is neceflary,
and bed fuite'd to anfwer the ends of clothing, in which
fome regard is to be had to a perfon's ftation, bufinefs
and ci ream (lances in life. The chriflian, whatever ap
parel he is obliged to wear, or thinks proper to put on,
ought to take care to be, and appear neat and clean, as
the contrary is indecent, and tends to injure the health
of the body. The fhort, but comprehenfive and impor
tant command of Chrift, being ftri6lly and judicioufly
obferved, would regulate and fix the chriflian's pra6lice>
both in eating and drinking, and in puting on apparel ^
"LET NOTHING BE LOST."
3. Chaflity in thought, fpeech and behaviour, is an
important chriflian duty. This is flridly commanded,
and much infifled upon in the fcripture. Chriflians
are commanded to if put on the Lord Jefus Chrifl, and
make no provifion for the flefh, to fulfil the lu Ms thereof.
Now the works of the flefh are manifeft, which are thefe,
adultery, fornication, uncleanriefs, lafcivioufnefs."* —
e<But fornication and all uncleannefs, let it not be once
named amongft you, as becometh faints. This is the
will of God, even your fa notification, that ye fhould
abftain from fornication : That every one of you mould
F f 3 know
•* Rom, iciij. 14, Gal, v. 19%
454 ®n Chrijlian Praftice. PART II.
know how to poffefs his veflfel in fan&ification and
honour."* The ftri&eft chaftity is moft for the comfort
and happinefs and honour of thofe who pra&ife it, and
for the benefit of all with whom they are connected ;
and every thing contrary to this, has the mod pernicious
and fatal tendency, and is injurious in a greater or lefs
degree to thofe who indulge it, and thofe with whom
they are concerned : Therefore, ftricl: chaftity is obedi
ence to the law of univerfal benevolence ; and the con
trary, and every thing which tends to it, is oppofed to
this. There is no virtue more recommended in fcrip-
ture, than inviolable chaftity and continence ; and no
vice more condemned, and the evil confequences more
expofed, both in the hiftorical and preceptive parts of
icripture, than incontinence and uncleannefs. This
is particularly done by Solomon in his addrefs to young
perfons in the firft chapters of his proverbs, which is
propofed as a proper example for all parents, in their
inftrufting and warning their children. Youth are
moft expofed to violate the rules of flricl: chaftity ;
therefore, have need of inftru&ion, warning and re-
llraint, on this head, and ought to keep at the greateft
diftance from the contrary vice, and carefully fhun every
temptation and fnare, by which they may be decoyed,
as thoufands have been, and never have recovered from
the evil confequences. Therefore., the young chriftian
is under the greateft obligations to " Flee youthful lufts."
4. A careful government and fuppreffion of all thofe
paflions, which difturb and ruffle the mind, and unfit
perfons for duty, and make them uncomfortable to them-
felves and to others. As chriftians ought to govern
their bodily inclinations and appetites ; and not to
gratify, but fupprefs and mortify all thofe, fo far as they
tend to hurt themfelves or others 5 fo they are under
obligation
• Eph, r. 3. i TheO". ?i, -3, 4*.
CHAP. VL On Chrijllan Pratiicc 455
obligation to regulate and govern their mental paflions ;
and fo to rule their own fpirits, as to fupprefs and lay
afide all the angry, unruly paffions, which are the pro
duction of felfiQmefs and pride ; and render themfelves
unhappy, fo far as they are indulged : And, on the con
trary, they are commanded to maintain and constantly
to exercife a calm, gentle, meek, peaceable, patient fpirit,
which are the natural attendants and genuine fruit of
benevolence, and necefFary in order to the chriflian's
proper pofTefiion and enjoyment of himfelf, and attend
ance on the duties of chriftianity. "He that is flow to
anger, is better than the mighty ; and he that ruleth his
fpirit, than he that taketh a city. He that hath no rule
over his own fpirit, is like a city that is broken down,
and without walls."* Agreeable to this are the apof-
tolic injunctions. " Let all bitternefs, and wrath, and
anger, and clamour, and evil fpeaking be put away from
you, with all malice. And be ye kind one to another,
tender hearted, forgiving one another, even as God for
Chrifl's fake hath forgiven you."t <l Let your modera
tion be known unto all men/'+ <c The wifdom that is
from above, is peaceable, gentle and eafy tovbe intreat-
ed."§ w Charity fuffereth long, and is kind ; chanty
envietb not ; is not eafily provoked ; thinketh no
5. A conftant and careful cultivation and improve
ment of the mind, in feeking, purfuing and acquiring
ufeful knowledge, and wifdom. Solomon fays " It is
not good that the foul be without knowledge." This
is the life and enjoyment of the mind ; and is unfpeak-
ably the highefl and moft noble kind of enjoyment, of
which a rational creature is capable. All the know
ledge which a perfon of an honeft and good heart obtains,
is ufeful to him, and puts him under advantage to be
F f 4 more
* Prov. xvi. 32. xxv. 28. -j- Eph. iv. 31, 32.
J; Phil, vi, 5. § Jam. iii. 17. ^[ i Cor. xiii. 4, 5.
45$ On Chriflian Praffice. PART II.
more ufeful to others. This is not to be obtained, and
a conftant progrefs made in it, without labour, by dili
gent attention and inquiry, in the improvement of all
thofe helps and advantages with which we are furnifljed.
The objects of knowledge are various, and infinite ; and
the knowledge of any of them is not ufelefs to a mind
well difpofed, and every branch and degree of knoWedge
is fuited to improve fuch a mind ; it really adds to its
exiftence, and increafes true wifdom, in a wife and bene
volent heart. Some objects are more important, grand
and excellent than others, and men have more concern
and connection with fome, than with others ; and there
fore the knowledge of them is'propordonably more ex
cellent, important and ufefu!. And that knowledge
which is of the moral kind, and implies a good tafte and
right exercifes of heart ; and is therefore the knowledge
of the great objects and truths which refped the moral
world, and belong to that, is the moft important and
excellent kind of knowledge, and does moft enlarge the
foul, and gives the higheft degree of enjoyment. This
kind of knowledge is therefore to be fought in the firft
place, and with the greatefl third and engagednefs of
mind.
And as God is infinitely the greatefl part of exiftence,
and includes the fum of all the natural and moral world,
and the knowledge of his moral character includes the
knowledge of his laws, moral government, and kingdom,
and of all morality, and of every thing neceflary to be
known in the moral world ; the knowledge of God, is in
fcripture confidered, as comprehending the whole. — -
" And this is life eternal, that they might know thce the
only true God, and Jefus Chrift, whom thou haft fent."*
" Yea doubtlefs, and I count all things but lofs, for the
excellency of the knowledge of Chrift Jcius my Lord."t
"If
* John xvii. 5, $ Phil, iii. 8,
CHAP. Vf. On Chrifiian Praftkc. 457
" If tbou cried after knowledge, and lifteft up thy voice
for underftanding : It thou ietkeft her as filver, and
fearcheft for her, as for hid treafures 5 then (halt thou
underftand the iear of the Lord ; and find the knowledge
of God."* " Let him that glorieth, glory in this, that
he underftandeth and knoweth me, that I am the Lord,
which exercife loving ktndnefs, judgment, and righteouf-
nefs in the earth : For in thefe things I delight, faith
the Lord."t This is the. knowledge which includes
true underftanding and wifdom, of which Solomon
fpeaks io much in his writings. It is the duty and in-
tereil of every chriflian to make advances in this know
ledge, and in all kinds of knowledge and fpeculations
for which he has opportunity ; as fuofervient and ad van.
tageous to this. In this way he is to " Grow in grace,
and in the knowledge of his Lord and Saviour Jefus
Chrift."
And this is one end which the chriflian ought to have
in view, among others, in his devotions and prayers, and
in his daily reading and fludying the " Holy Scriptures,
which are able to make them wife unto falvation, through
faith which is in Chnft Jefus, being profitable for doc
trine, for reproof, for correction, for inflruclion in righ-
teoufnefs : That the man of God may be perfect, thor
oughly furnifhed unto all good works."+ This is one
end of his conftant attendance on public inftruftion, and
the preaching of the gofpel, that by hearing the word, he
may wider/land it, and bring forth fruit. For this end
he is to meditate, read and ftudy, as he has opportunity,
that he may improve and advance in ufeful knowledge :
c< Trying all things, and holding fad that which is good."
And this ought to be one end in his converfing with his
neighbours, and chriflian friends. He ought not only
to itudy to fpeak to their benefit and edification, but
to converfe in order to get inftru&ion himfelf, and im
prove
* Pro*, ii. 3, 4, 5. f Jer. ix. 24, I ^ Tite, ii. 15, *6> 17.
458 -On Chrijllan Pratticc. TART IL
prove his own mind in knowledge and.underflanding ;
and will therefore "Be fwiffc to taar, and flow to fpeak."
And, in this view he will avoid, as much as may be, all
trifling and vain company, as well as that which is woi Te ;.
and he will be ready to obey the command given by
Solomon, " Go from the prefence of a foolifh man, when
thou perceived not in him the lips of knowledge."* —
And, on the contrary, he will feek the company of the
ferious and wife, from whom he may hope to get inftruc-
tion. " For he that walketh with wife men, fhall be
wife : But a companion of fools (hall be deftroyed."t
6. The chriflian is diligent and faithful in attending
to, and profecuting the bufmefs of his particular calling,
in which he is fixed by divine providence, in oppofition
to floth, idlenefs, and mifpenfe of time. He attends to
his own proper calling and bufmefs, and purfues-that
with induftry, prudence, and diligence, and is not a bufy
body in other mens matters ; not an idle tattler, and
brawler, going from houfe to houfe, and fpending his
time in idle chat, which is of no advantage ta himfelf or
to any one elfe, but the contrary : But abides in his own
calling, fteadily profecuting his bufinefs, doing every thing
in the proper time and feafon. He does not fit up late,
when there is no particular and extraordinary call to it,,
which tends to injure his health, and unfit him for hi£
proper bufinefs, or prevent his rifing early to attend in
the proper feafon on the duties of his calling. Thus, he
confcientioufly and with care obeys the command, "Not
to be flothful in his bufinefs ; fervent in fpirit, ferving
the Lord ; abiding with diligence in the fame calling,
therein he is called.";*;
REFLECTIONS.
f J?rov. xiv. 7. f Prov. xiii. 20. J Rom. xii, iz, i Cor. vii. if.
CHAP. VI. On Chriftian Prafiicc. 459
R E F L E C T I O N* S.
I. FROM the above brief (ketch of chrifttan p>ac-
tice, and the character of a true chriftian, it appears that
chriftianity is in the bell manner fuited to make thofe
happy in this world, and forever, who cordially em
brace and praftife it ; and to render fociety, whether
public, or more private, beautiful and happy.
So far as the true fpirit, and proper practice of chrif
tianity takes place, it delivers each fubje6t of it from thofe
paflions and lufts, which war againft the foul and con
tain evil and unhappinefs, even in the indulgence of
them ; and it forms them to thofe views and exercifes,
refpeQing the moft grand and excellent objects, and that
practice, in which they enjoy peace of mind, and con-
fcience, and have the befl andhigheft kind of enjoyment
of which the human nature is capable, which never can
cloy or ceafe ; but is in the nature of it reasonable, pure
and permanent. And it forms the chriftian to the high-
eft and moft excellent kind of focial felicity. It confti-
tutes the beft, moft perfect and happy fociety that can
be imagined, or that is poflible. It fpreads the moft hap
py peace through the whole community, however large
it may be, fixes every one in his proper place, and makes
him ufeful to the whole ; and at the fame time gives each
individual the higheft fatisfa&ion and pleafure, in being
a member of fuch a fociety, compofed of the moft excel
lent friends to each other, and to him ; and he as a
friend to every member of the fociety, and to the whole,
enjoys the good and happinefs of the whole, to the ex
tent of his capacity. Chriftianity forms fociety to the
flrongeft, moft permanent and happy union, fo far as the
true fpirit of it is imbibed, and carried into practice.
It binds them together by the ftrong, everlafting and
izioft perfccl; bond, chanty, or chriftian LOVE.
And
460 On Chriftian Practice. PART II.
And it muft appear to all who properly ufe their rea-
fon, that piety, and the pra&ice of it, is efferuial to the
beil good and greateft happinefs of fociety, and of indi
viduals in this world. It is that love which unites men
to God arid the Redeemer, and forms them to all the
acts of piety, and gives them the higheft enjoyment;
which at the fame time unites them to each other, and
forms them to all focial duties and enjoyments. The
latter cannot exift without the former. Where there is
no piety, there may be a fort of union in fociety, and a
degree of enjoyment, in imitation of chriftian focial vir
tues and duties ; but it muft be a low, mean thing, with
out any real benevolence, or proper, lafting foundation ;
and therefore not to be depended upon.
How greatly miftaken then are they, who do not con-
fider the exercife and practice of piety, as any part of fo
cial happinefs, or in the leaft advantageous to it, and
leave chriftianiry wholly out of their idea and fcheme of
public virtue, and focial happinefs ! It is impoffible there
fhould be any great degree of perfonal or public fociai
happinefs, without chriftian piety and morality, founded
on chriftian principles : And fo far only, as thefe take
place, perfonal and public happinefs is fecured and pro
moted. And they muft certainly have a low, debafed,
and corrupt tafte for enjoyment and happinefs, who
think they can be more happy, both perfonally, and in
fociety, without real chriftianity than with it ; and are
expe&ing and leaking it for themfelves and the public,
in oppofition to chriftian practice, and in difregard to
the laws of Chrift, and by an open violation of them.
Their enjoyment, confidered perfonally and by them
felves, or in fociety, muft be mean and low at beft, and
very unworthy of man, who is made capable of unfpeak-
ably higher and more noble happinefs in his own mind,
independent of others, or in fociety, in the exefcife and
practice
CHAP. VI. On Chrijtian Prattle*.
pra&ice of chriftianity, and the focial virtues and con-
duel which it prefcribes.
It will be a,(ked by fome, Whether all this be not con
futed by fad and experience, fince chriftianity has not
rendered focieties and kingdoms happy, where it has
been generally received and profefled ; and has been the
means of the contrary, and produced contentions, cruel
perfecutions, and wars : And chriftians have contended
with chriflians, and perfecuted and deftroyed each other ?
ANSWER. That chriftianity has had no better and no
more happy effect, where it has been in a fenfe received
and profeffed, has not been owing to -the nature and
tendency of it ; but to the abufe of it, and oppofition to
it, and a refufal cordially to receive it, and pra&ife agree
able to the fpirir, and revealed laws of it. By this it has
been perverted to very bad purpofes, and made the oc-
cafion of great mifchief and unhappinefs among men.
Any one may be certain of this, by attending to the Bible,
and well obferving what are the principles, rules and
practice, there inculcated and prefcribed ; and what
would be the certain effect, if they were cordially received
and obeyed. We muft confult the Bible if we would
know what chriftianity is ; what are the truths there re
vealed, and what difpofition, exercifes and pra&ifes it
does recommend and enjoin. And in this way alone
can we learn, and be able to judge of the nature and ten
dency of it, and fee how far it has been abufed and per
verted by men. He who wilt attend to the Bible with
impartiality, candour and difcerning, will be fure, that
whenever the truths and religion there revealed fhali be
properly received, and reduced to practice by all the
people ; and chriftianity fhall have a genuine and com-*
plete effecT:, it will effectually banifh all the evils which
HOW take plac* in fociety among men, whether more
private
462 On Chrijlian Prattice. PART I L
private or public, by puling an end to all unrighteouf-
nefsand oppreffion, unfaithfulnefs and fraud ; to all con
tention and war, pride, ambition andfelfiirinefs,andtothe
indulgence of every luft, in word or conduct, which tends to
evil, or to hurt any one. And on the contrary, it will intro
duce that uprightnefs, and univerfal righteoufnefsin prac
tice, that benevolence, and beneficence to all, every one
taking his proper place, and doing the duties of it, foas to
advance the good of the whole ; which will fpread uni^
verfal peace, profperity and happinefs, through the
whole fociety, nation or kingdom :. And that nothing
can deflroy or diflurb, the peace; good order and hap
pinefs of fociety, but a deviation from the .truths and
duties inculcated in the holy fcriptures.
The fcripture foretels the evils of which the gofpel
would be the occafion, by the abufe of itj and the op-
pofition which would be made to it ; and the corruption
and apoftacy, both in do6lrine and practice, which mould
take place among the profeflbrs of chriftianity, which
would be the occafion of persecution, and innumerable
calamities. And thefe having actually taken place as
they were predicted, is fo far from being an objection to
the truth and excellency of chriftianity, that hereby is
exhibited a Handing evidence of its divine original ; and
may juflly be considered, as a pledge of the advantage
and happinefs which it fhall produce in this world, in
the lad days, when it (hall have its proper effect on the
hearts and lives of mankind, which is alfo foretold.
The falutary influence chriftianity has had already in
the world, forming men to be peaceable, harmlefs, and
ufeful members of fociety, in the practice of righteouf-
nefs and goodnefs, where the dictates of it have been in
any meafure properly regarded and obeyed, of which
there have been many inftances, is fuflicient to convince
every candid mind, that when it (hall be no longer abufed
and
CHAP. VI. On Chnjlian Prattice. 463
and perverted to evil purpofes, by men of perverfe minds,
but univerfally underftood, embraced and praclifed ;
it will render mankind and fociety, unfpeakably more
happy than they have ever yet been, or can be, while
men are ignorant of it, or refufe to regard and obey its
dictates. That there is fuch a happy era coming, is a-
bundantly foretold in the divine oracles, when by the in
fluence and power of the gofpel, in the hand of the ex
alted Redeemer, he will reign univerfally in the hearts of
men, and they mall obey him ; and the happy effect of
chriftianity mail be feen in fact and experience, in extir
pating all unrighteoufnefs and violence from the earth,
and introducing univerfal peace, love and beneficence,
when men (hall learn war no more ; but practife all the
focial virtues, each one in his proper fphere ; honeftly
and wifely fceking and promoting the greateft public
good, and the happinefs of every individual, fo far as he
has ability and advantage.
But the mod complete and happy effect of chriftianity
will take place, and appear in the fulnefs, importance
and glory of it, when the kingdom of Chrifl ftiall be
brought to perfection in the future Rate ; when the moft
beautiful, harmonious and happy fociety will be formed
by it, in the exercife of love to God and to one another,
by which the moft perfect union, and the higheft poflible
happinefs mail exift forever. Here then we are to look,
to fee what is the nature and genuine tendency of chrif-
tianity ; and what will be the happy effect of it to indi
viduals, and to fociety, when it has overcome all oppo-
fition, and (hall reign in perfection, in the heart and
practice of every member of the kingdom of Chrift.
II. FROM this view of chriftian practice, and it be
ing thus Nin all refpects fuited to promote the good of
mankind and the welfare and happinefs of fociety in
this
464 On Chrijlian Practice. PART II.
this world, arifes a ftrong and forcible argument that the
Bible is from God, and chriftianity has a divine original.
They who rejecl the Bible as a revelation from God,
do generally confefs that the rules of moral conduct
contained in it are fuited to promote the good of focie-
ty, and the peace and happinefs of mankind in this
world : And that chriftian morality, and attendance on
the inflitutions of the .chriftian religion, public worfhip
and inftru&iori, tend to promote civility and good order
among men, and the political good of fociety. In this
they appear to be really inconfiftent with themfelves,
and confute their own creed. For this being granted
(and grant it they muft, or deny what is evident from
reafon and fad) the inference is clear and ftrong, that
the Bible is a revelation from heaven.
Were the Bible a contrivance of man, of one man, or
any number of men, who joined to form a plan to pro
mote the good of fociety, it cannot be reafonably fup-
pofed there would be no grofs miftakes in it ; or that it
would be fuited to promote the good of fociety in every
age, and different nations of the world, and in all the va
rious and different circumftances of mankind, under all
the different forms of civil government, as it really is.
Much lefs can this be fuppofed, when it is written by
different men, unknown to each other, in various ages
and nations, and widely differing in their education,
and particular taftes, habits and cuiloms. That a book
£hould be written by thefe men, in fuch circumftances,
on fo many different occafions, which, when carefully
examined, contains one confident fyftem of rules for
moral life, fuited to the comfort and happinefs of every
individual, and the greateft good of all human focieties ;
and in this refpect far exceed the beft code of civil laws
that was ever invented, without any light and affiftance
from this book, is the moft incredible pofition that caa
be averted*
CONCLUSION.
CHAP. VI. The Conclujion. 465
CONCLUSION.
HAVING diligently and with care examined the holy
fcriptuies to find what is that fyftem of dodlrines, truths
and duties revealed there ; and endeavoured to flate
them, and fet them in a proper and clear light; and
having at length rimmed what was propofed and under
taken, we may now look back, and upon a general re
view of the whole, it is pre fumed that the following con-
clufions may be deduced with clear and abundant evi
dence.
I. THAT there is a connexion, confidence and har
mony in the fyftem of truths, taken from the holy fcrip-
tures, dated and explained in the foregoing work.
Care and pains have been taken to fupport and prove
each by the facred oracles ; but it is hoped that all thefe
confidered collectively, and the whole put together, and
joined in one fyftem, will, " like an arch, add ftrength
and firmnefs to each part," and increafe the evidence
that every doctrine that has been advanced as important
truth, is indeed contained in the Bible, and (o efTential
to the whole, that; it cannot be excluded and rejected
without marring, and in a fenfe rejecting all the reft,
which are connected with ir, and really implied in it.
It is certain, that doctrines inconfiftent with each other
are not to be found in divine revelation. If any two or
more truths are plainly revealed, between which we can
not fee the confidence, we may be fare they are con
fident v/ith each other, and that it is owing to our igno
rance, and to fome miftake we are making, that we do
not fee them to agree perfectly. But when the agree
ment and confidence of every important doctrine reveal
ed in the Bible is difcerned, this gives fatisfaction to the
.VOL. II. Gg mind,
46® The Conchjton. PART II.
niind, and cafls a luftre of light and beauty over the
whole* No pains therefore ought to be fpared in ex
amining the Bible, in this view, that we may learn what
are the doctrines there revealed -, and be able to fee their
connexion and confiftence. •
There is one chain, or confiflent fcheme of truth,
which runs through the whole of the Bible. And every
doctrine contained in this divine plan, is not only con-
fiftent with the -reft, but as much a part of the whole, as
is each link of a chain, fo that not one can be broken
or taken out, without fpoiling, or at leaft injuring the
chain. In this view, the foregoing fyftem is offered to
the examination of all, who are willing to fearch the Bi
ble daily, and in the light of that> to try every doctrine
that has been advanced, that they may find, whether they
be agreeable to the fcripture, and confiflent with each
other, or not ; and accordingly receive or reject them.
It is not pretended, that every particular article which
has been mentioned, as matter of conjecture or probable,
of which there are fome inflances ; or that is confidered
as more evident from fcripture, than the oppofite, is ef-
fential to the fyftem. If it be confident with the whote,
it may be received, though it be not efTential ; and if rt
flrould be thought by any, not worthy to be received, or
riot fo evident from fcripture as the contrary, it may
be rejected, and the contrary believed, perhaps, as con-
fiftent with the fyftem of connected truth. Of this every
one will judge for himfelf. And though perfons may
differ in their judgment on fome fentirnents of this de-
fcriptix)n, which have been mentioned ; yet they may
agree in receiving every doctrine which is effential to a
fyftem of truth, which is harmonious in every part, and
forms one connected, confiftept plan of divine truth.
But if any doctrine be denied and rejected, which is a
neceflary part of the fyHern of truth revealed in the fcrip-
turet
CHAP. VI. The Condufion. 467
ture, or which is really implied in it, the connexion is
hereby broken, and the whole fyftem is deftroyed ; and
every truth contained in it, is implicitly given up and
denied : As a chain is broken and fpoiled, by taking
away one link of it ; and a well cemented and ftrong
arch is broken down and demolifhed, by removing a fmall,
but necefTary part of it. From this it follows,
II. THAT there is no other fcheme, or fyftem of fujv
pofed truth, which is connected and confident with it
felf, through the whole of it.
This follows as a neceflary conclufion from the fore
going. If that be true therefore, this muft be alfo true.
There is but one confident plan of religious truth, which
is revealed in the fcripture ; and another cannot be in
vented, or exift, which is confiftent with itfelf in every
part. Therefore, if we can find what is the fyftem of
doctrines revealed in the Bible (and this we may and
lhall do, if it be not wholly our own fault) we may be
fure no other, which is throughout confident, can be
found, or is poflible. As every divine revealed truth is
perfectly confiftent with the whole truth ; and every
doctrine comes in, to make and complete one whole,
and is fo connected as to make one uniform fyftem,
which is not capable of any alteration, without render
ing it imperfect : So error and falfe doctrine, is always
necerTarily inconfiftent with itfelf; and no fyftem of er
ror can be invented, which is not inconfiftent, and does
not imply a contradiction. Thus error is always crook
ed, and cannot be made ftraight. Falfe doctrines may
be, and often have been advanced, and formed into a
fort of a fyftem, and have a degree of connection and a- •
greement with each other, and may be joined with fome
truths ; and be made to appear plaufible, and even con
fident with all truth, to a fupcrficial,- undifcerning eye ;
G g 2 and
468 Tat Condujion. PART IL
and efpecially to a mind filled with prejudices againft
the truth, and real difguft of it. But when thefe doc
trines, or fyilem of errors, are critically examined by a
difcerning mind, they will be founc| to imply grofs in-
confiftencies and contradictions. And a mind thus pre
judiced, and difaffected with the great truths of divine
revelation, may view them as inconfiftent with reafon^
and with each other, and- think he finds innumerable
contradictions in the Bible; and confequently reject it^
and embrace what appears to him a more confident, or
at leaft a more pleafing fcheme. But nothing is obtain
ed by this, but a temporary pleafing dream, and delu-
fion ; which when properly examined will appear to
confift in confufion and felf contradiction, and if follow
ed in the natural and genuine tendency of it, will land
the infidel in total darknefs, and univerfal fcepticifm, the
greateft of all contradictions and abfurdities. This has
been verified by numerous facls in the chriflian world y.
and inflances of it are multiplying at this day.
Thofe doctrines, which are inconfiftent with the abfo~
lute fupremacy and independence of God ; his omnif-
cience, unchangeablenefs, and infinite felicity ; his in
finite wifdom, rectitude and goodnefs, mufl be falfe doc
trines; and all that are connected with them, and fol
low from them, muft be alfo contrary to the truth, and
are an implicit denial of the being of the true God, and
inconfiftent with any proper acknowledgment of him.
The denial of the decrees of God, and that he hath fore
ordained wh-atfoever comes to pafs, and all thofe doc
trines which are implied in this, and follow from it, are
inconfiftent with this true character of God, and there
fore are falfe doctrines, and an implicit denial of the be
ing of the only true God, and inconfiftent with all true
piety,' and if followed in their true confequences, will
kad to univerfal fcepticifm, darknefs and delufion.
Thofe
CH A P . V I. The Conchtfwn. 469
Thofe tenets relating to human liberty, and that mo
ral agency of man, neceffary in order to render him ca
pable of virtue or vice, praife or blame, which are in-
confiftent with the decrees of God fixing all events, and
all the actions of men, are inconfiftent with the divine
character, and even with the exiftence of God ; are in-
confiftent with the holy fcripture ; and are inconfiftent
with themfelves, implying felf contradiction, and the
greateft abfurdity ; which, it is fuppofed, has been in
fome meafure made manifeft in the foregoing work. And
\vithout mentioning more particulars, it is left to the
candid, confiderate reader to examine every doctrine
which has been propofed in this view ; and it is pre-
fumed that he will find the whole, and efpecially all the
leading fentiments, not only confident with each other, but
with the being, perfections and character of God, revealed
in the fcripture; and that no other fcheme of doctrine
can be confiftent with thefe, or with itfelf ; but tends to
infidelity, and to remove all important, religious truth :
And if fo, and he be difpofed to receive the truth in
the love of it, his mind will by this be more eltablifhed
in the truth, and know it, and that no lie is of the truth ;
but that this is the true God, and eternal life.* And the
farther he proceeds in the line of truth, and the more
clear and comprehenfive view he obtains of it, the greater
will be his confidence and affurance that this is the only
fyflem of doctrines, which is agreeable to the divine per
fections, the word of God, and with itfelf ,• and that thefe
are the doctrines which are according to godlinefs : And
the greater fatisfaction and joy will he have, in contem
plating, loving and obeying them.
III. IT appears from the whole of the foregoing, that
it is of great importance, that the doctrines and truths
contained in divine revelation, (hould be underflood, be-
G g 3 lieved
I John ii. 2i, r. 2«,
47C The Conclujzon. PART II.
lieved and loved ; that this is neceflarily implied in the
exercife and pra&ice of true religion, without which there
is no falvation.
If this were not important and neceflary, there would
be little or no need of a divine revelation. This is a re
velation of a fyftem of truth, and of duty ; the founda
tion and reafon of which is the revealed truth ; and all
obedience confifts in knowing, loving and obeying the
truth. Therefore, were there no doclrines, no truth and
articles of faith revealed, no duty or obedience could be
enjoined, or known. The Bible re veals a fyftem of truth :
It reveals the being and character of God ; his works and
defigns ; the Mate and character of man ; the perfon
and character of the Redeemer ; his work and defigns,
and the way of falvation by him ; what God does, and
what man mud be and do, in order to his falvation ;
The Bible opens the invjfible world to men, and fets be
fore them the great, important truths relating to the in-
vijfible eternal kingdom of Chrift : And there cannot be
one exercife, of piety or chanty, or any duty of either of
thefe performed by any man, unlefs it be in the view of
tKbfe revealed truths, or in conformity to them,
The holy fcripture therefore, reprefents the know
ledge and belief of the truth, as neceflary to falvation.
That faith, without which men cannot be faved, is " The
belief of the truth." " He that believeth fhall be
faved." This fuppofes fome truth to be believed ; and
what can this be but the truths of the gofpel ; the truth,
to which Chrift came to bear witnefs ? Were there no
revealed truths, there would be nothing to be believed ;
no objefts of faith ; for faith is a belief of the truth.
Surely none will fay, faving faith confifts in believing
nothing, or in believing a lie ! Chrift fpeaks of the know
ledge of the truth, as neceflary in order to falvation, and
peculiar to his followers. " If any man will do his will,
he
CHAP. VI, The Conclufwn. 47 t
he fhall know of the do6hine, whether it be of God, or
whether 1 fpeak of myfelf."* <c And ye (hall know the
truth, and the truth fliall make you free."t " San&ify
them through thy truth, thy word is truth.' "£ When the
fpirit of truth is come, he will guide you into all truth. "§
The Apoftle Paul reprefents the great defigri of the gof-
pel tobe, to bring chriftians to a union in knowledge and
faith, or a belief and pra6lice of truth. " Till we all
come in the unity of the faith, and of the knowledge of the
Son of God, unto a perfect man, unto the meafure of the
flature of the fulnefs of Chrift. That we henceforth be
no more children, tofled to and fro, and carried about
with every wind of doftrine, by the Height of men, and
cunning craftinefs, whereby they lie in wait to deceive.
But fpeaking the truth in love, may grow up unto him in
all things, which is the head, even Chrift. "|| He fpeaks
of the doftrine which is according togodlinefs, as necefTary
to be known and obeyed by every chriftian. H He di-
reels Timothy to " Hold faft the form of found words,*'
which he had heard of him.** By the form of found
words, nothing can be meant, but the fyflem of gofpel
doctrines, which the Apoftle taught, and in which he had
inftrucled Timothy. And he was to hold fafl thofe
found words, thofe wholefome, important, folid truths,
by meditating upon them, and maintaining and preach
ing them. Which is the fame with holding and preach-
ing found doctrines, and being. found in the faith, which
he repeatedly mentions.
And the knowledge and belief of the truth revealed in
the Bible, is fo important and effential to a chriftian,
that all chriftian practice is denoted by obeying the
truth, " Obeying from the heart the form of dodrine
-which has been delivered to them. "ft Doing the truth,
G g 4 and
* John vii. 17. f John viii. 31. J Johnxvii. 17. ^ John xvi. 13.
| Ej?h. iv, 14, 15. f xTim.?i,3, ** x Tim. i. 13. ff Rom. vi. 17.
*tht Conclujion. PART II.
and walking in the truth.* And chriftians are exhorted
to " Contend earneftly for the faith, which was once
delivered unto the faints. "t The faith which had been
delivered to the church, can be nothing but the fyftem
of doclrines contained in divine revelation ; the truths
implied and exhibited in the gofpol, which were to be
believed and maintained by chriftians. The Apoftle
Paul, in all his epiilles, fhews how important the doc
trines and truths of the gofpel are, and the neceffity of
their being underftood and embraced, in order to be
faved : That the gofpel confifts effentially in thefe ;
which therefore is overthrown and deflroyed, by em
bracing and promoting the oppofue errors. Chriil fays
to Pilate, " 7"° tms en^ was I born, and for this caufe
came I into the world, that I Jlimld bear wilnefs unto
the truth."% By the truth here, is not meant one par
ticular truth, but all the truths and do6lrines of divine
revelation ; the fyftem of truth, in which the gofpel con-
fids. This fets the importance of the doclrines of the
gofpel, and the neceffity of underftanding, believing and
pra&ifmg them, in a finking light. For to oppofe, or
neglect and live in ignorance of thefe, is to oppofe or
flight that, which Chrifl came into the world to eftablifh
and promote. If the doclrines of the gofpel be rejected,
or overlooked and not underftood, the only foundation
of chriftian faith and pradice is removed, and there
remains nothing to be believed, and no duty to be
done.
Hence it'appears, how contrary to reafon and fcrip-
ture, and to common fenfe, that pofition is, which has
been efpoufed and maintained by many, either exprefsly
or by implication, viz. That it is of no importance what
men believe, or whether they believe the truths contained
in 'divine revelation, or not, if their external conduct be
regular and good. This pofition is of the moft danger.
ous
* John iii. zj. 3 John 4. f Jude 3, J John xviii. 37*
CHAP. VI. The Condujion. 473,
ous and evil tendency : For it wholly fets the gofpel
afide, and excludes that as altogether needlefs, which
Chrift fays, he came into the world to eftablifh and
promote. According to this it is of no importance
whether chriftians acl; from principle, or not, or from
what principle they acl, if they acl from any ; or whe
ther they believe or underftand one truth contained in
the gofpei ; or difbelieve and reject all. This makes
all creeds and confcffions of faith, or bearing witnefs to
the truth, entirely ufelefs and vain : And according to
this, no candidate for admiffion into a church, or to the
work of the miriiftry, ought to be examined as to his
underftanding and knowledge, or belief of any doclrine
contained in divine revelation, as any qualification
neceflary in order to his being admitted : For however
ignorant, he may be of the principles of Chrift, or what
ever he believes, he may be as good a chriftian, and as
fit for an officer and teacher in the church, as any other
perfon whatever.
And the directions and commands which the Apoille
Paul gave to Timothy and Titus, refpecling the found
doclrines of the gofpel, were highly improper ; or, at
leaft, are out of date now. Such are the following : — -
" I befought thee to abide flill at Ephefus, that thou
mighteft charge fome that they teach no other doctrine.
Take heed to thyfelf, and to thy doflrine. If any man
teach otherwife, and confent not to wholefome words,
even the words of our Lord Jefus Chrift, and to- the
dottrine which is according to godlinefs, he is proud,
knowing nothing. Hold Jaft the form of found words 9
which thou haft heard of me, in faith and love which
is in Chrift Jefus. The things which thou haft heard
of me among many witnefTes, the fame commit thou to
faithful men, who fhall be able to teach others alfo."*
" A bifhop muft be blamelefs, as the fteward of God,
holding
* i Tim. i, 3. jr. 16, vi. 3, 4.. 2 Tim, 5. 13. ii. 2,
'474 Tht Conclufion. PART II.
holding faft the faithful word, as he hath been taught,
that he may be able by found doftrine, both to exhort
and to convince gainfayers, whofe mouths muft be
flopped. Wherefore rebuke them fharply, that they
may be found in the faith. But fpeak thou the things
which become found doftrine. In all things (hewing
thyfelf a pattern of good works : In dottnne fhewmg
uncorruptnefs, gravity, fincerity ; found fpeech that can
not be condemned."*
The confequence and evil tendency of the fentiment
now under confideration, appears from fact. That which
is now called liberality of fentiment, and catholicifm,
which is fpreading far and wide, and is celebrated by
multitudes, as a mod excellent, noble way of thinking,
has its foundation in this. This liberality and catholic
ifm, difcards all attachment to any particular fyftem of
truth, or belief of any diftinguiftiing doctrines of the
gofpcl, as ufelefs and hurtful ; and holds that it is no
matter what a man's religious creed or pra&ice is, or whe
ther he regards any, or not ; as he may be a good man,
and go to heaven without any thing of this kind. This
really renounces the Bible, and paves the way to infi
delity : And this leads on to the darknefs and horrors
of atheifm itfelf.
IV. FROM the foregoing fyflcm of truths and duties,
which is contained in the Bible, and taken wholly from
it, arifes the mod clear and fatisfying evidence that it is
a revelation from God, and no human invention : " But
holy men of God have fpoken and written it, as they
were moved by the Holy Ghoft."
The evidence that the Bible contains a divine revelation,
has been in fome meafure exhibited and confidered, in the
firft chapter of this fyftem ; efpecially what is called the
external evidence. And fome of the internal evidence
was
*Tit. i. 7,9, ij, 13. ii. x, 7.^8,
CHAP. VI. The Conchfion. 475
was mentioned : And it was obferved, that this would
be made to appear in the cleared and moil advantageous
light, by profecuting the inquiry concerning the do6lrines
and duties revealed and inculcated in this book ; which
was then propofed. This is now finifhed. And upon
a careful review of the whole, mud it not be evident
to every attentive, honefl, candid mind, that in this book
only is to be found fuch a fyftem of truth, which could
not be contrived, or even thought of by man ; but mud
be from God : That it contains a fyftem of do6trines
and commands, which man's wifdom does not teach,
and never can ; but which the Holy Gaoft alone
teacheth.
Here the true God is represented in his glorious char
acter, fubfifting in a manner infinitely above crar com-
prehenfion ; yet fuited, fo far as we can conceive, nioft
perfectly to accompliih his revealed defigns, and to raife
creatures, the objects of his love, to the higheft hap-
pinefs. He is clothed with unlimited power, wifdom
and goodnefs, abfolutely independent, felf fufficient, and
allfuflicient ; and has fixed on a plan of operation, which
is wife and good, like himfelf -, including all his works
and every event that fhall ever take place, fuited in the
higheft degree to glorify himfelf, and effect the higheft
good and happinefs of the creation : And they muft be
bleffed who love and truft in him. His law is perfectly
right, wife and excellent, and exprefles the moral char
acter and perfections of God ; is infinitely important, and
muft ftand forever, as the only rule of moral rectitude :
And every one muft be happy fo far as he is conformed
to it. Here rebellion againft God, and violation of this
law, is reprefented in the infinitely evil and malignant
nature of it ; and all the dffpenfations and works of God,
and his conduct towards his creatures, are fuited and
defigned to make the cleareft and moft lading difplay
of this. Here is revealed the way in which mankind
are
47 6 ¥he Conclujlon. PART II.
are become univerfally finful, mortal and miferable ; and
the infinite guilt and mifery of their ftate is difcovered ;
and that they are totally ruined and loft, in themfelves. '
This lays the only foundation for the difcovery of infinite
bepevolence and fovereign grace in the redemption of
man ; and is the ground of the exidence and revelation
of the perfon, character and works of the Redeemer, and
ialvation by him. And every thing relating to redemp
tion, is in the higheft degree luited to make the bright eft
and mod glorious manifeftation of the power, wifdom,
righteoufnefs, goodnefs, truth and faithfulnefs of God,
and his infinite difpleafure with the {inner, to humble
man, and fhew his absolute and entire dependence on
God, confident with the infinite vilencfs and criminality
of the lead deviation, even in heart, from perfect obedi
ence to his law ; to difcover the infinite evil of the juft
confequence of fin ; and fet before creatures the reafon-
ablenefs and importance of obedience, and the ftrongeft
motives that are poffible, to avoid every fin, and fear
and obey God. And every truth of divine revelation is
leveled againft the fin and rebellion of man ; and every
thing included in redemption, is perfectly fuited to form
the redeemed to the moft beautiful, fweet, perfect holi-
nefs, and to raife them to the higheft happinefs and glory.
And while eternal happinefs, on the one hand, and end-
lefs mifery on the other, are fet before men, and one or
Uie other muft be the certain portion of every one, ac
cording to his conduct in this life, in embracing thegof-
pel and obeying the Redeemer, or rejecting him, and
living in fin • this tends to folemnize every mind and
fill every one with the greateft concern, and awaken
him to the utmoft exertions to 'efcape the one, and ob
tain the other ; and " work out his own falvation with
fear and trembling.'*
And the exercife and practice of piety, righteoufnefs
and benevolence in all the branches of religion and chrif-
tian
CHAP. VI. The Conclufion. 477
tian morality, which confi ft in conformity of heart and
.life, to the dc&rines and precepts contained in the fcrip-
ture, is the only way to render every man happy in this life,
in their various connections, and proper bu fine fs, and in
the ufe and enjoyment of the things of this world. And
were this to take place univerfally, it would neceflarily
form men into the moft happy fociety that can take place
in this flate ; and at the fame time rectify and enlarge
their hearts, and raife their pleafing hope and profpeft
of glory and honour, and immortality, in the favour of
God, and the fociety of all his friends, in the everlafiing
kingdom of the Redemer, in confequence of their pa
tient continuance in well doing.
% When all this, and more, which might be mentioned,
and will naturally come into the view of him who pro
perly attends to the fubjecl;, is well confidered, together
with the^xternal evidence, tint the fcripture was form
ed by divine infpiration, mentioned in the firft chapter,
it muft produce a convi&ion and fixed perfuafion that
the Bible contains a divine revelation of a fyftem of im
portant faving truth, which is not to be found any where
elfe, and never could have been known, or invented by
the reafon of man, in his prefeat corrupt flate, had it not
been thus revealed from heaven ; unlefs the mind be
greatly biafFed and prejudiced againft the truth by the
falfe tafte and evil propenfities of the heart, by which the
reafon of man may be fo perverted and abufed, and the
mind fo greatly blinded, as to rejeft the plaineft, mofl
confident and important truth, as grofs error and abfurd-
ity ; and imbibe the moft inconfiftent and erroneous
fentiments, in oppofitiori to the truth.
It is true, indeed, that in order to difcern the internal
evidence of the truth of the holy fcriptures, and fee it in
its true, cleareft and moft convincing light, the mind
tnuft poflefs a right tafte, and be friendly to true wifdom ;
for
478 The Conclujton. PART II.
for the great and leading truths of divine revelation, are
more objecls of tafte, than of mere fpeculative reafon, and
cannot be difcerned in a true light, in their true beauty,
excellence and importance, without the former, and by
the latter only. Wifdom is feen and juflified only by
the children of wifdom ; and not by the children of fol
ly and vice, who are under the power of a falfe tafle and
difpofition of mind, which neceiTarily blinds the mind to
the beauty, excellence and confidence of the things and
truths of the higheft concern in the moral world. But
he who has a true and proper moral tafte and difcern-
ing, whofe heart is difpofed to be friendly to heavenly
wifdom, is prepared to fee the divine original of the Bible,
from the fyflem of truths it contains, and the exercifes
and duties there required, conformable to the doctrines
revealed ; and to perceive, with a peculiar fatisfaction
and pleafure, the all convincing evidence, that what the
fcripture reveals is divine, and comes from God. He
believes, and has the witnefs within himfelf, that this is
the teftimony of God. He has an underftanding to
know him that is true ; and that this is the true God,
and eternal life.* This is exprefsly aflerted by Chrift,
" He that is of God, heareth God's words. Ye there
fore hear them not, becaufe ye are not of God. My
fheep hear my voice, and I know them, and they follow
me : As a fhepherd goeth before the fheep, and they
follow him ; for they know his voice, and a flranger they
will not follow."f And the Apoftle John fays, " We
are of God : He thatknoweth God, heareth us : He that
is not of God, heareth not us."+ The fame is aflerted
by the Apoftle Paul, in plain and ftrong language.
" The natural man receiveth not the things of the fpirit
of God : For they are fooliihnefs unto him ; neither
can he know them, becaufe they are fpii itually difcerned.
But
* x John Y. 9, IQ, 20. f John vlii. 47. x. 4> 5> 27« t * John iv* 6*
CHAP. VI. Me Condufion. 479
But he that isfpiritual judgcth all things.'1* " If our
gofpel be hid, it is hid to them that are loft : In whom
the god of this world hath blinded the minds of them
which believe not, left the light of the glorious gofpel of
Chrift, who is the image of God, mould mine unto them,
For God who commanded the light to mine out of dark-
nefs, hatl? mined in our hearts, to give the light of the
knowledge of the glory of God, in the face of Jefus
Chrift."t
Neverthelefs, perfons who are deftitute of this right
tafte, and are at heart, and in practice unfriendly to the
dictates of true wifdom, and enemies to it, may be rational
ly convinced, and in this fenfe believe, that the Bible is
a revelation from God. They may be fo perfuaded of
the external evidence of this, and fee fo much of the in
ternal evidence, in a degree, as to aifent to it in their
reafon and judgment. They may attend to it fo much
as to be in a degree convinced of their moral blindnefs,
and their want of a new heart, and right tafte; and that it
is wholly owing to this, that they do not fee, and are not
pleafed and charmed with the glory of the gofpel ; and
that this is altogether their own fault ; and that they are,
on this account, in a very miferable condition : Yea, they
may be in their reafon and judgment, in a meafure con
vinced of all the truths contained in the Bible, while they
have no relifh for them ; and they are in their hearts
real enemies to them.
And where this conviction does not take place, it is
owing to ignorance or prejudices, which take place by a
bad education, or from the want of a good one, together
with the ftrong, evil and corrupt biafles of their hearts,
and the indulgence of various foolifli and hurtful lufts,
and to many other things of this kind, by which many
have been led to conclude, that the real and true doc
trines
i
* i Cw, H, 14, 15, fa Cor. iv, 3, 4» *«
The Conclvfion. PART II.
trines of divine revelation, are inconfiftent and abfurd,
and to embrace contrary doctrines, more agreeable to the
felfifhnefs, pride, and other lufts of men. While others
have, from the fame evil biaffes, been prejudiced againft
•the fcriptures, and rejected the Bible, as fo fabalous, in-
confident and abfurd, as not to be worthy of the regard
of a rational man ; and have hereby plunged themfelves
into an abyfs of darknefs and uncertainty, while they have
boafled that they were following the infallible dictates of
their own reafon.
All thefe of every clafs, however diftinguifhed in fome
refpects, are wholly anfwerable and blameable for their
ignorance, incredulity and error, and that they do not
difcern, relifh, and love the truths of divine revelation,
in a view of their beauty, confidence and glory, and are
not pleafed and charmed with the divine character, and
that of the Redeemer, difplayed in the Bible. For this
is as really owing to a fhutting the mental eye againft the
light mining in the fcriptures, and a refuting to come
to it and fee it, as is a peifon's fhutting his bodily eyes,
and refufing to admit the light of the fun, when it fhines
in its meridian brightnefs ; and is as real a voluntary
exercife of the governing tafle and propenfity of the
heart, oppofing the light of the truth, as any other exer
cife of heart of which man is capable, though there may
be a difference in many refpe6ls. How criminal then is
all infidelity, and turning away from the truth revealed
in the fcriptures, in all thofe who live under the gofpel t
And how awful the confequence !
A
TREATISE
ON TH
MILLENNIUM.
SHOWING from SCRIPTURE
THAT IT IS YET TO COME 5
WHEN IT WILL COME ;
IN WHAT IT WILL CONSIST ;
AND THE
EVENTS WHICH ARE FIRST TO TAKE PLACE,
INTRODUCTORY TO IT.
BY SAMUEL HOPKINS, D. D.
Paftorqf the Firfl Congregational Church in NE \v p o &? t Rhode I/land*
THIS fliall be written for the generation to come : And the people, which dull
be created, ftiall praife the LORD. — — PSALM cil. 18.
PRINTED AT BOSTON,
*y ISAIAH THOMAS AND EBENEZER T. ANDREWS,
PROPRIETORS of the WORK,
FAUST'S STATVE, No. 45i NEW^VRY STRBET.
D E D I C A T I O N.
To the P E O P L E who JhalUive in the DAYS of the
MILLENNIUM.
HAIL, YZ HAPPY PEOPLE, HIGHLY FAVOURED OF THE LORD 1
JL O you the following treatife on the Millen
nium is dedicated, as you will live in that happy
era, and enjoy the good of it in a much higher
degree, than it can be now enjoyed in the profpect
of it. And that you may know, if this book fhall
be conveyed down to your time, what is now
thought of you, and of the happy day, in which
you will come on the flage of life. You will be
able to fee the miftakes which are now made on
this head ; and how far what is advanced here, is
agreeable to that which is noted in the fcripture
of truth, and a true and proper defcription of the
events which are to take place ; and to reftify
every miftake. All is therefore humbly fubmitted
to your better judgment.
When you fhall learn what a variety of errors,
in doftrine and praftice, have been, and are now
imbibed and propagated -, and in what an imper-
fe6l and defective manner they are oppofed and
confuted ; and the truth explained and defended :
And obferve how many defefts and miftakes there
are in thofe writings which contain moft truth,
and come neareft to the ftandard of all religious
truth, the holy fcripture, you will be ready to
wonder how all this could be, where divine revela
tion is enjoyed. But your benevolence and can
dour, will make all proper allowances, for all the
A 2 prejudices
iy DEDICATION.
prejudices and darknefs which take place in thefe
days, and pity us ; while your piety will lead you
to afcribe the greater light and advantages which
you will enjoy, and your better difcerning and
judgment, not unto yourfelves, but to the dif-
tinguifhing, fovereign grace of God.
Though you have yet no exiftence, neverthelefs,
the faith pf the chriftians in this and in former
£ges, beholds you " at hand to come;" and real
izing your future exiftence and chara£ter, you arc
greatly ef£eemed and loved $ and the pious have
great joy in yqu, whilp they are conftantly, and
with great earneftnef^ praying for you. They who
make mention of the Lord, will not keep filence,
nor give him any reft, till he eftablifh, and till he
make Jerufalem a praife in the e^rth. For you they
3re praying and labouring, and to you they are min-
Jftring ; and vvithout you they cannot be made per-
fe6l. And you will enter into their labours, and reap
the happy fruit of their prayers, toils and fufferings.
They will be in heaven, with the holy angels
and the fpririts of thejuft made perfeft, when you
will corns upon the ftage in this world ; and they
will rejoice in you, in your knowledge, benevo
lence, piety, nghteoufnefs and hatppinefs . And all
their paft prayers for you will be turned into joy
and praife. And you will, in due time, be gather
ed together with them unto the Lord Jefus Chrift,
5n his eternal kingdom, and join in feeing and
praifing him forever, afcribingbleffing, and honour,
glory, and power, unto the only true God, the
, Son, and Holy Ghoft. Amen.
A TREATISE
A
TREATISE
O TM THE
MILLENNIUM.
A PARTICULAR hiftory of the church of Chrift, from
the days of the Apoftles, to this time ; of the various changes
through which it has paft ; of the doctrines .which have been
taught and maintained ; of the difcipljne, worship, and man
ners, which have taken place ; of the grand apoftacy xjn th«
church of Rome, and of the reformation, &c. might be prop
erly fubjoined to the foregoing fyftem, were it pot that this has
been done by a number of writers already ; fo that all who arc
difpofed to acquaint themfelves with ecclefiaftical hiftory, may
obtain this information by books already extant : Which, at the
fame time, ferve to confirm the truth and divine original of chrif-
tianity, by difcovering, in how many inftances the fhteofthc
church, and the events which have had a particular refpecl to it,
have been foretold, and have taken place according to the pre-r
dictions. This fubjeft has been particularly illuftrated by Mr,
Lowman, in his u Paraphrafe and Notes on the Revelation of
£t. John." And fince, more largely, by Bimop Newton, in his
" Differtation on the Prophecies, which have remarkably been
fulfilled, and at this time are fulfilling in the world."
A treatife on the Millennium, however, and of the futu reflate
of the church of Chrift, from this time to the end of the world,
as it is predicted and defcribed in divine revelation, is thought
proper
6 Introduction*
proper and important, not only a* it has been more than once re
ferred to in the preceding work ; but as it appears not to be
believed by many ; and not to be well underftood by more ; or
attended- to by moft, as an important event ; full of inftruch'on ;
fuitcd to- fupport, comfort and encourage chriftians, in the prefent
dark appearance of tilings, refpecling the intereft of Chrift, and
his church ; and to animate them tofaithj patience and perfever-
ance in obedience to Chrift ; putting on the hope of falvation
for an helmet. And to excite them more earneftly to pray for
the advancement and coming of the kingdom of Chrift: Of
which kingdom, as it is to take place in this world, or of chrif-
tianijy itfelf, there cannot be fo clear, full and pleafing an idea,
if the fcripture doctrine of the Millennium be kept out of view.
In the firft three centuries after the Apoftles, the do6trine of
the jVIillenniurn was believed and taught ; but fo many unwor
thy and abfurd things were by fome advanced concerning it, that
it afterwards fell into discredit, and was oppofed, or paffed over
in filence, by moft, until the reformation from popery. And
then a number of enthufiafts advanced fo many unfcriptural and
ridiculous notions concerning it, and made fuch a bad improve
ment of it, that many, if not moft of the orthodox, in oppoiing
them, were led to. difbelieve and oppofe the doctrine in general ;
or to fay little or nothing in favour of the doctrine, in any fenfe
or view of it.
But few of the moft noted writers of the laft century in Britain,
or in other parts of the proteftant world, have faid anything to
eftablifh or explain this doctrine : And they who have mentioned
it, do appear, at leaft the moft of them, not to have well under-
ftood it. In the prefent century, there has been more attention
to it ; and the fcriptures which relate to it, have been more care
fully confidered, and explained by a number of writers ; and it
has been fet in a more rational, fcriptural and important light,
than before. Dr. Whitby, has written a treatife on the Millen
nium. And Mr. Robertfon, and Mr. Lowman, have afferted
and explained it in fome meafure, in their expofition of the book
of the revelation by the Apoftle John ; efpecially the beginning of
the twentieth chapter of that book. And the late Prefident
Edwards, attended much to this fubject, and wrote upon it more
than any other divine in this century. In the year 1747, he
jpublifhed a book, entitled "An humble attempt to promote ex
plicit
Intrcduflton. ' * 7
plieit agreement, and vifible union of God's people, in extraor
dinary praver for the revival of religion, and the advancement of
Chrift's kingdom on earth, purfuant to fcripture promifes and
prophecies concerning the laft time." In which he produces
the evidence from fcripture, that Fuch a day is yet to come. And
In a pofthumous publication of his, intitled "A hiftory of the'
work of Redemption," this fubje& is brought into view,'artd par
ticularly confidered. There is alfo extant, a fermon on the Mil
lennium,' by the late Dr. Bellamy. And other writers have
occafionally mentioned it. And this fubjeft appears to be brought
more particularly into view in the public prayers and preaching,
and in converfation, in this age, than in former times'; and the
doctrine of the Millennium is more generally believed, and better
underftood.
This is rather an encouragement to attempt farther to explain
and illuftrate, this important, pleafing, ufeful fubjecl, in which eve
ry chrifh'an is fo much interefted, than a reafon why nothing more*
fnould be faid upon it. The fubjecl: is far from being exhaufted ;
and as the church advances nearer to the Millennium ftate, we have
reafon to think the predictions in divine revelation refpecting it,
will be better underflood ; and the minds of chriftians will be
more excited to great attention to this fubject, and ftrong defires
to look into thofe things, and to earned longings and prayers for
the coming of the kingdom of Chrift, as it will take place in that
day. And all this is to be effected, by means and proper at
tempts and exertions. " Many (hall run to and fro, and know
ledge (hall be increafed.'r
The prophecies of events which are yet to take place, cannot be
fo fully underflood before thefe events come to pafs, as they will
be when they are fulfilled ; and there is great danger of making
miftakes about them. And it is certain, that many have made
miftakes, (ince they have made very different and oppofite con-
firu^tions of the fame predictions j and therefore all cannot be
right. So far as the prophecies which refpect the Millennium,
of which there are many, can be underftood, and the real mean
ing of them be made plain, by a careful and diligent attention to
them, and comparing them with each other, men may go on fafe
ground, and be certain of their accomplifhment. And whatever
is a plain and undeniable confequence, from what is exprefsly pre
dicted, is equally revealed in the prediction, as an event, or cir-
cumftance
& Introduction*
cumftance of an event, neceflarily included in it. But every
opinion refpe&ing future events, which is matter of conjecture on
ly, however probable it may be in the view of him who propofes
it, ought to be entertained with modefty and diffidence.
The following treatife on the Millennium, is not defigned fo
much to advance any new fentiments concerning it, which
have never before been offered to the public, as to revive
and repeat thole which have been already fuggefted by fome au
thors, which are thought to be very important, and ought to be
underftood, and kept conftantly in the view of all, in order to
their having a proper conception of the church of Chrift in this
world, and reading the fcriptures to their beft advantage, and
greateft comfort : Though perhaps fomething will be advanced,
refpefting the events which, according to fcripture, are to take place
between theprefent time, and the introduction of the happy ftate
of the church, which have not been before fo particularly con-
fidered.
SECTION
L fropkefit* oftbt
SECTION
In which it is proved from Scripture^ that the church
of Chrift is to come to djlate of prosperity in this world,
-which it has never yet enjoyed ; in which it will con
tinue at leaft a thoufand yean*
J. H E firft revelation of a Redeemer, in the prediction,
fpoken to the ferpent, may be confidered as implying the deftruc-
tion of the kingdom of the devil in this world, by the wifdom and
energy of Chrift. " He ftiall bruife thy head, and thou (halt
bruife his heal."* Satan has bruifed the heat of Chrift, in th«
fufFerings and difhonour he has been inftrumental of bringing
upon him, and in the oppofition he has made to the intereft and
church of Chrift, in this world. And it is natural to fuppofe,
that Chrift ihall bruife his head in this world, by deftroying his
intereft and kingdom among men, and gaining a conqueft over
him, in the ftruggle and war which has taken place between the
Redeemer and feducer of men. And by the Redeemer's brwfag
the bead of the ferpent, is fignified that he will not deftroy him
•by the mere exertion of his power, but that by his fuperiour wif
dom, he will confound and defeat fatan, in all his fubtilty and
cunning, on which he depends fo much, and by which he aims
to difappoint Chrift, and defeat him in his defigns. And by this
lie will make a glorious difplay of his wifdom, as well as of his
power, while he difcovers thecraftinefs of fatan to be foolimnefs,
and difappoints him in his devices, carrying all the counfel of this
cunning froward enemy headlong. If all this could not be
gathered from this paffage, confidered by itfelf ; yet that this is
the real meaning, will perhaps appear, from what has already
taken place in accomplishing this prediction ; and from other
prophecies refpefling this, fome of which are to be brought into
view in the fequel : Without which the full meaning of this nrll
pro 01 if" could not be known.
B la
20 . Prophecies ofibe Milknnium, . SECT. £
In order to bruife the head of the ferpent, in this fenfe, mod
cffe&ually ; and turn his boafted wifdoin nnd cunning into fool-
jfhnefs, and entirely defeat him in this way, he muft have^oppor-
funity and advantage to try his (kill and power, and pra6life all"
his cunning, in oppofing Chrift, and the falvation of men. And
in this way bs overcome and wholly defeated, in the ruin of his
in-tereft and kingdom among men ; fo that all his attempts fhaU
turn againft himfelf, and be the occafion of making the victory
and triumph of the Redeemer greater, more perfpicuous and glori
ous, in the final prevalence of his kingdom on earth, by* drawing
all men to him ; and deftroying the works and kingdom of fatan
in this world, and fetting up his own on the ruins of it, and fo
as to turn all the attempts and works of the devil againft him, and
render the whole fubfervient to his own intereft and kingdom.
And thus the coming and kingdom of Chrift will be, " As the
light of the morning, when the fun rifeth, even a morning without
clouds ; as the tender grafs fpringing out of the earth by clear
Ihining after rain."" When the fun rifes in a clear morning, af
ter a dark night, attended with clouds, rain and ftorms, the
morning is more pleafaat, beautiful and glorious, and the grafs
fprings and grows more frefti and thrifty, than if it had riot been
preceded by fuch a ftormy night. So the profperity and glory of
the church, when the fun of righteoufnefs (hall rife upon it, with-
fiealing in his beams, will be enjoyed to a higher degree, and be
more pleafant and glorious, and Chrift will be more glorified, than
if it had not been preceded by a dreadful night of darknefs, con-
fufion and evil, by the wickednefs of men, and the power and
agency of fatan.
The words above cited, a?e the laft words of David the Proph
et, and fweet Pfalmift of Ifrael, and are a prophecy of the glorious,
event now under confideration. " The Spirit of the Lord fpake
~6y me, and his word was in my tongue. The God of Ifrael'
faid, the Rock of Ifrael fpake by me. He that ruleth over men
inuft be juft, ruling in the fear of God. And he (hall be like the
morning, when: the fun rifeth, even a morning without clouds ^
as the fender grafs fpringing out of the earth, by clear fhining,
after rain."* The firft words- may be rendered fo as to give the
true fenfe more clearly. " He who is to rule over men (i. e. the
rMefllah) is juft, ruling in the fear of God." The words muft £'».
ia
. * a Sam. xxiii. 2, 3, 4.*
S* c T . I. Not yet fulfilled. I f
m our tranflation, are not in the original, and the helping verb />,
which is commonly not expreffed, but underftood, in the Heb
rew, (hculd have been fupplied ; " He that ruleth, or is to rule over
men, is juft." This is evidently a prophecy concerning Chrift, his
church and kingdom, when he fhall take to himfelf his great power,
and reign in his kingdom, which (hail fucceed the reign of fatal*
during the four preceding monarchies, which were firft to take
place, which will be more particularly explained, as we proceed in
examining the prophecies of this great event, The latter day glory.
And that thefe words of David, arc a prediction of the reign of
Chrift on earth, after th€ long prevalence of fatan and wicked men,
is farther evident fr©m the words which follow, relative to the fame
thing. " But the fons of Belial lhall all of them as thorns be thurft
away, becaufe they cannot be taken with hands. But the man
that fhall touch them, muft be fenced with iron, and the ftarT
of a fpear, and they fhall be utterly burnt with fire in the fame
place."
Exactly parallel with this prophecy, is that of the Prophet Mali-
cbi. " Behold, the day cometh, that (hall burn as an oven, artd
all the proud, yea, all that do wickedly, fhall be (bubble, and the
day that cometh (hall burn them up, faith the Lord of hofts, that
it fhall leave them neither root nor branch. But unto you that
fear my name, mall the fun of righteoufnefs arife with healing in
his wings ; and ye (hall go forth and grow up as the calves in the
ftsll. And ye (hall tread down the wicked ; for they fhall be afhes
under the foles of your feets in the day that I lhall do this, faith
theLordof hofts."*
But to return from this, which may feem to be fome digreflion,
or anticipation : The great and remarkable promife, fo often made
to Abraham, Ifaac and Jacob, and more than once mentioned by
the ApofHes, will next be confidered. This promife was made to
Abraham, and of him, three times. "In thee fhall all the families
of the earth be blefled."t "All the nations of the earth fhall be
blefFed in him-"J " And in thy feed (hall the nations of the earth
beble(Ted."§ And this fame promife is made to Ifaac. "I will
perform the oath which I fwareunto Abraham thy father— and in
•tbyfeed (hall all the nations of the earth be blefled."|| And to
Jacob. " In theeand in thy feed, (hall all the families of the earth
B 2 be
* Mai. iv. i, 2, 3. f Gen. xii. 5. J Chap, xviii. i$,
$ Chap, xxii. il. g Chap. xxvi. 4.
Y2- Prophecies of &e Millennium^ SECT, I.
be bleffed."* The Apoftle Peter mentions this promife as refer
ring to the days of the gofpe-1. " Ye are the children of the
Prophets, and of the covenant which God made with our fathers,
faying unto Abraham, And in thy feed {hall all the kindreds of the
^arth be blefled."t The Apoftle Paul fpeaks of this promife as
referring to Chrift, and all who believe in him, making him to
be the promifed feed, and believers in him to be thofe exclufively
•who are blefled irr him, in \vhom the promifed good takes place.
€CKnow ye therefore, that they which are of faith, the fame arc
the children of Abraham, And the fcriptnre, forefeeing that God
would juftifv the heathen through faith, preached before the gofpel
unto Abraham, laying, In thee (hall all nations be bleffed. So
then they which be of faith, are blefied with faithful Abraham. —
Now to Abraham and his feed were the promifes made. He faith
not, And to feeds, as of many ; but as of qne, And to thy feed,
which is Chrift/ '+
This prediction and promife is very exprefs and extenfive, That
all the families, kindreds and nations of the earth, fhould be blefled
in Chrift, by their becoming believers in him. This has never
yet taken place, and cannot be fulfilled, unlefs chriftianity and the
kingdom of Chrift (hail take place and prevail in the world to a
vaftly higher degree, and more extenfively and univerfally, than
has yet come to pafs ; and ail nations, all the inhabitants of the
earth, fhall become believers in him, agreeable to a great number
of other prophecies, fome of which will be mentioned in this
fedlion.
The reign of Chrift on earth, with his church and people, and
thehappinefs and glory of that time, is a fubjecl often mentioned,
predicted and celebrated in the book of Pfalms. To mention all
that is there fpoken with reference to that happy time, would be
to tranfcribe great part of that book. Only the following paiTages
\vill now be mentioned, which are thought abundantly to prove
that the kingdom of Chrift is to prevail and fiourifh in this world,
as it has never yet done ; and the church is to be brought to a
ftate of purity, profperity and happinefs on earth, which has not
yet taken place, and fo as to include ail nations, and fill the world.
In the fecond Pfalm, it is predicled and promifed, that the Son
of God fhall inherit and pofTefs all nations, to the ends of the
earth ; which necefTarily implies3 that his church and kingdom
fhall
* Chap, xxviit. 14. f A&s iil. 25. \ Gal, iii. 7, 8, 9> *6.
SECT. I. Not yet fulfills^.
(hall be thus exter.Hvc, reaching to the ends of the earth, and in
cluding all the nations and men on earth. "I have fet my king;
upon my holy hill of Zion. I will declare the decree : The Lord
hath faid unto me, Thou art my Son, this day have I begotten
thee. A(k of me, and I (hall give thee the heathen for thine in
heritance, and the uttcrmoft parts of the earth for thy pofleflion."
By Zion here is meant, as in numerous other places in the prdph^
ecies, the church ofChrift, of which Mount Zion was a type.
The twenty fecond Pfalm contains a prophecy of the furFerings
ofChrift; r.nd the glory that (hall follow ; and of the latter it is
laid ; tc The meek, mall eat and be fatisfied. They (hall praife
the Lord that feek him: Your heart (hull live forever. -All the
ends of the world fliall remember, ana turn unto the Lord :
And all the kindreds of the nations (lull worfljip before thee.
For the kingdom is the Lord's ; and he is the Governor among
the nations : For evil doers (hall -be cut off: But thole that wait
upon the Lord, they (hall inherit the earth. For \et a little while,
and the wicked .fliall not be ; \ea, thou /halt diligently coniider his
place, and it fhali not be. But the meek (hall inherit the earth,
and delight themfelves in the abundance of peace/'* This is a
prediction of an event which has never taken place yet. Evil
doers and the wicked, have in all ages hirhcrto poffeiled the earth*,
and fiourifhed and reigned in the world. When it is promifecl,
that they who wait upon the Lord, and the meek (hall inherit the
earth, and delight themfelves in the abundance of peace, the
meaning muft be, that perfons of this character will yet have the
poffeffion of the earth, and fill the world, when no place (hall be
found for the wicked, as they fhall be all deftroyed, and their
caufe wholly loft. And all of this character who have lived be
fore this time, and waited upon the Lord in the exercife of meek-
nefs, (hall flourifh and live in their fucceffors, and in the profpcrity
and triumph of the caufe and intereft, in which they lived and died.
This is agreeable to other prophecies of this kind, as will be (hewn
in the fequel. "All the ends of the earth (hall remember and
turn unto the Lord : And all the kindreds of the nations, dial!
-vvormip before thee-" Who can believe that this has ever yet
been ? But few of mankind, compared with the whole, have yet
turned unto the Lord. By far the greateft part of the nations of
the earth, even to the ends of the world, have worfliipped and da
now
* Pfal, xxxvii. 9, jo, 11,
34 Prophecies of tie Millennium^ SECT. I.
now worfhip falfe gods, and idols. But when all the ends of the
vuotld fliail remember, and turn to the Lord ; and all the kindreds
of the nations fhall worfhip before him ; then the meek fhall in
herit the earth, and delight themfelves in the abundance of peace.
The whole of the fixty feventh Pfalm is a prediction of the fame
event, and of the fame time, which is yet to come. It is a prayer
of the church that fuch a time rrfay take place; at the fame time
cxprefTmg her afTurance that it was coming; and the whole is a
prophecy of it. " God be merciful unto us, and blefs us ; and
* aufe his face to (bine upon us. That thy way may be known
upon earth, thy faving health among all nations. Let the people
•j)raife thee, O Gcd; let all the people praife thee. O let the na
tions be glad, and fing for joy; for thou (halt judge the people
lighteouily, and. govern the nations upon earth. Then fhail the
earth yield her increafe ; and God, even our God, dial I blefs us.
God (hall blefs us ; and all the ends of the earth Jhall fear him"
The feventy fecond Pfalm, the title of which is, " A Pfalm for
Solomon," contains a prophecy cf Chrift and his kingdom, of
whom Solomon was an eminent type. The Pfalmift looks beyond
the type to the antitype, and fays things which can be applied to
the latter only, and are not true of the former, confidered as dif-
lincl from the latter ; which is common in the fcripture, in fuch
cafes. Here it is faid, u He fhall come down like rain upon the
mown grafs ; as fhowers that water the earth. In his days fhall
the righteous flourilh ; and abundance of peace fo long as the
moon endureth. Fie fhall have dominion alfo from fea to fea,
and from the river unto the ends of the earth. All kings fhall
fall dowrt before him : All nations fhall ferve him. His name
fhall endure forever : His name fhall be continued as long as the
fun and moen fhall be bleffed in him : All nations fhall call him
bleiTed. BlefTed be the Lord God, the God of Ifrael, who only
doth wondrous things. And blefled be his glorious name for
ever, and let the whole earth be filled with his glory ; Amen,
and Amen."
cc Arife, O God, judge the earth ; for thou fhalt inherit all
nations.'" In this Pfalm, the rulers and judges among men are
accufed of unrighteoufnefs, and condemned ; and then thcPfalm-
*ft concludes with the words now quoted, which refer to fome
ftjture event, in which God fhould judge the earth, and inherit
fOI
* ffal, Ixxxii. %.
SECT. L Not fit fflfiiud. 15
all nations, in a fenfe in which he had not yet dooe it. In the
fecond Pfalm, the keathen, i. e. the nations, all nations, are given
to Chrift for his inheritance ; and here the fame thing is ex-
prefled, " Thou (halt inherit all nations." And by Misjudging
the eart^ is meant his reigning and fubduing the inhabitants of
the earth, to a cordial fubje&ion to himfelf ; which will be more
evident by what follows, where we (hall rind the fame thing pre-
dicled.
The ninety fixth Pfalm, relates wholly to redemption by Chrift ;
to the happinefs and glory of his kingdom, and his reign on earth.
u O worship the Lord in the beauty of holinefs : Fear beforehhn^
all the earth. Say among the heathen, that the Lord reigneth :
The world alfo (hall be eftablifhed, that it (hall not be moved,
he fhali judge the people righteoufly. Let the heavens re
joice, and let the earth be glad : Let the fea roar, and the
fulnefs thereof. Let the field be joyful, and all that is there
in : Then (hall all the trees of the wood rejoice before the
Lord ; for he cometh to judge the earth : He (hall judge the
world with righteoufnefs, arid the people with his truth." What
is here foretold, is to take place before the end of the world, and
the general judgment ; and it relates to the whole world, all the
earth and the nations in it; the kingdom and reign of Chrift is
to extend to all of them : And his coming to judge the earth, and
the world in righteoufnefs, intends his reigning in righteoufnefs,
and bringing all nations to (hare in the bleffings of his falvatioa
and kingdom. Agreeable to this, it is faid by Chrift, by Ifaiah,
and Jeremiah, u Behold a king lhall reign in rtghteoufnefs. Ir>
thofe days, and at that time, will I caufe the branch of righteouf-
nefs to grow up unto David, and he (hall execute judgment ani?
righteoujneft in the land," or in the earth.*
Great part of the prophecy of Ifaiah, relates to the flourishing
and happy ftate of the kingdom of Chrift, and the profperity cf
the church in the latter days. When he foretells the return of
the people of Ifrael from the Babylonifli captivity, which \vaV «
type of the deliverance of the church of Chrift from fpiritual Ba
bylon, and from all her enemres in this world, vifible and invi'fi -
ble, he commonly looks forward to the latter, 2nd keeps that ia
view, and fays things of it, which are not true of the former, anct
cannot be applied to it. And as Zion, Jerufalem, and Judah,
Ifrad*
• Ifai, xxxil, r, Jer. xxxiii. i£.
1*6 Prophecies of tht Millennium, SfcCT. L
Jfrael, were types of the church and kingdom of Chrift, as includ
ing ail nations, the former are commonly mentioned only as types,
being put for, and fygnifying the latter. And when the gofpel
day, the coining of Chrift, and his church and kingdom3 are
brought into view, all that is included in thefe is comprehended >
and commonly chief reference is had to the Millennium, or the
day of the flourifhmg or' the kingdom of Chrift on earth, which is
in a peculiar manner, and eminently the day of falvation ; and
will iflue in the complete redemption of the church, at and after
the day of judgment. He who reads this prophecy with care and
difcerning, will be convinced of the truth of thefe obfervations 5
and in any other view, great part of it cannot be underftood.
Only part of the many prophecies of the glory and extent of
the kingdom of Chrift in- this jworid, which are contained in this
book, will be now mentioned, as thofe which are moft exprefs and
clear, with reference to the fubje6t in view. They who attentive
ly read this prophecy, will find many more which refer t;o thef
fame event.
" And it (hall come to pafs in the laft days, that the mountain
of the Lord's houfe (hall beeftablifhed in the top of the mountains,
and fiiali be exalted above the hills ; and all nations (hall flow
unto it. And many people (hall go and fay, Come ye, and let us
go up to the mountain of the Lord, to the houfe of the God of
Jacob, and he will teach us of his ways, and we will walk in his
paths ; for out of Zion (hall go forth the law, and the word of
the Lord from Jerufalem. And he lhall judge among the nations,
and (hall rebuke many people : And they (hail beat their fwords
into plowfhares, and their fpears into pruning hooks : Nation
(hall not lift up fword againft nation, neither (hall they learn war
any more."* It is certain, that this prophecy has not been yet
fulfilled, except in a very fmall degree, as the beginning, and nrii
fruits of it.
" And there fliall come forth a rod out of the ftem of Jefle, and
a branch (hall grow out of his roots. And the Spirit of the Lord
lhall reft upon him, the fpirit of wifdom and underftanding, the
fpjrit of knowledge, and of the fear of the Lord : And (hall make
him of quick underftanding in the fear of the Lord, and he (hal£
not judge after the fight of his eyes, neither reprove after the hear
ing cf his ears. But with rightcoufnefs (hall he judge the poor?
f and
• Ifai. ii. t, 3> 4»
S £ c T . L Wot yet fulfilled.
reprpve with equity, for the meek of the earth : And he (hall
finite the earth with the rod of his mouth, and with the breath ot
his lips (hall he flay the wicked. And righteoufnefs (hall be the gir
dle of his lorns1, and faithftilnefs the girdle of his reins. The wolf
alfo mall dwell with the lamb, and the leopard (hall lie down with
the kid ; and the calf, and the young lion, and the fatling together,
and a little child (hall lead them. And the cow and the bear
fhall feed ; their young ones (hall lie down together : And the lion
/hall eat ftraw like the ox. The fucking child (hall play on the hote
of the afp, and the weaned child (hall put his hand on the cocka
trice' den. They (hall not hurt nor deftroy in ail my holy moun
tain : For the earth fhall be full of the knowledge of the Lord, as
the waters cover the fea."*
This is evidently a prophecy of Chrifr, and his kingdom on
earth. He (hall judge and reprove for the meek of the earth, and
flay all the wicked on £arth, that the meek may inherit it; which
is exactly agreeable to the ferementioned prophecy in the thirty
feventh Pfalm. " Evil doers (hail be cut off, and yet a little while
and the wicked (hall not be ; but the meek (hall inherit the earth ;
and delight themfelves in the abundance of peace." And this
univeVfal peace and harmony among men, which (hall take place
at that time, is exprefled in the prophecy before us, in very ftrong,
figurative language ; by the wolf dwelling with the lamb, &c. —
And the ground and reafon of this is given. " For the earth
fhall be full of the knowledge of the Lord, as the waters cover the
fea." By the knowledge of the Lord is meant true religion, or
real ehfiftianity, which confifts moft eflentially in benevolence and
goodnefs, as has been (frown. So far as this takes place, love,
peace, and the moft happy concert! and union, are promoted ; and
every thing contrary to this fupprefTed and banifhed. Therefore,
when this ihall take place univerfally among men, and fill the earth,
as the waters cover the fea, there will be nothing to deftroy or hurt,
but univerfal fafety, peace and love. No fuch time has ever been
yet known. The true knowledge of God has been fo far fro ni
filling the earth ; that grofs darknefs has covered much the greateft
part of it ; and real chriftianiry has been confined to narrow
bounds ; and but very few of mankind have attained to the char-
acler of true chriftians, even where the gofpel has been publiihed.
And a horrible fcene of oppre(Tion3 cruelty,- war and murder, has
C fpread
* Chap. xi. i— <N
j$ Prophecies of tie Millennium^ SECT. L
fpread all over the earth ; and will continue to do fo, until Chrift
fhall arife and finite the earth with the rod of his mouth, and Hay
the wicked with the breath of his lips ; and caufe the earth to be
tilled with the knowledge of God^ Such a happy time is yet
future, and will certainly come.
The twenty fifth chapter contains a prophecy of the fame event,
fome of which is worthy to be tranfcribed. " And in this moun
tain, fhall the Lord of hods' make unto all people a feaft of fat things,
a feaft of wine on the lees, of fat things full of marrow, of wines
on the lees well refined. And he will deftroy in this mountain
the face of Uie covering caft over all people, and the vail that is
fpread over all nations. He will fwallow up d«ath in victory, and
the Lord God will wipe away tears from off all faces, and the re
buke of his people mall he take away from off all the earth ; for
the Lord hath fpokcn it. And it (hall be faid in that day, Lo, this
is our God, we have waited for him, and he will fave us : This is
the Lord, we have waked for him, we will be glad, and rejoice-
in his falvation."
The gofpel is here reprefen ted by a rich feaft ; and it is promifed
£hat all people and nations (hall have their eyes opened to fee it ;
an 4- all reproach, and oppofidon to the church of Chrift, (hall be
taken away from -off all the earth ; and there (hall be univerfal
joy in the falvation, for which the church has long waited^and
which (hail come in the laft clay.
"Comfort ye, comfort ye my people, faith your God. Speak
comfortably to Jerufalem, and cry unto her, that her warfare is
accomplifhed, that her iniquity is pardoned : For (he hath receiv
ed of the Lord's hand double for all her fins. The voice of him
that crieth in the wildernefs, Prepare ye the way of the Lord, make
ftraight in the dcfert a high way for our God. Every valley (hall
be exalted, and every mountain and hill (hall be made low ; and
crooked (hall be rrrade ftraight, and the rough places plain.
And the glory of the Lord fhall be revealed, and allfajb /hall fee i&
tcgetber : For the mouth of the Lord hath fpoken it."*
This is a prophecy of the times of the gofpel, as it is thus ap
plied in the New Tcftnment. It does refer to the firft introduc
tion and the coming of Chrift into the world ; but is not confined
to this : It gives a cornprehenfive view of this great lalvation, and
t-h* favour and glory which is to come to the church of Chrift in.
this
*
SECT. L Not yet fulfilled. 19
this world, and looks forward to the day, when the glory of the
Lord (hall be fo revealed that all flefh, that is, all nations, all man
kind, ihall fee it together. This has not yet been fulfilled ; but
is to be accomplished in a time yet to come, when " The earth
ihall be filled with trie knowledge of the glory of the Lord, as the
waters cover the fea."* All that precedes this day is preparatory
to it, as the oiiniitry of John thebaptift, was an introduction to it,
and more immediately prepared the way for Chrift.
From the beginning of the fortieth chapter of Ifaiah, to the end
of the fixty fixth chapter, with which his prophecy clofes, there is
almoft one continued feries of predictions and promifes of good,
falvation, happinefs and glory to the church of Chrift, which have
principal reference to the latter day when the Millennium fnall
take place ; and when they will have their chief accomplifliment.
It wiil be fufficient to anfwer the end now propofed, to mention
•the following paflages.
Salvation by Chrift, is frequently reprefented as adlually extend
ed to the ends of the earth^ which has not yet been accomplifhed.
*; Look unto me, and be ye faved, all the ends of the earth ; for I
am God, and there is none elfe. And he faid, It is a light thing
that thou fhouldeft be my fervant to raife up the tribes of Jacob,
snd to reflore the pr.eferved of Ifrael : I will alfu give thee for a
light to the Gentiles, that thou mayfl be my falvation unto tht
tndofthe earth. The Lord hath made bare his holy arm in tht
•eyes of all nations^ and all the ends of thi earth (hall fee the falvatioa
of our God."f The fame phrafe is ufed by the prophet Micah.
" And he ihall ftand and feed in the ftrength of the Lord, in the
fnajefty of the name of the Lord his God, and they fhall abide :
For now (hall he be great unto the ends of the earth '."J
The fixtieth chapter of Ifaiah, is rilled with comfort and prom
ifes to the church, as alfo are the preceding chapters. The fol
lowing expreflions may be particularly noted. " Arife, fhine, for
thy light is come, and the glory of the Lord is rifen upon thee.
For behold the darknefs (hall cover the earth, and grofs darknefs
the people j but the Lord fhall arife upon thee, and his glory (hall
he feen upon thee. The Gentiles fhall come to thy light, and
kings to thy rifing. Therefore, thy gates fhall be open continual
ly, they fhall not be fhut day nor night, that-men may bring unto
the forces of the Gentiles, and that their kings may he
B 2 brought.
* Hah. ii. 14. f Ifai, xlr. 22. xlix, 6, lii. 10. J Chap. v,±.
2.6 Prophecies of the Millennium^ SECT. L
brought. For the nation and kingdom that will not ferve thee
{hall perifh : Yea, thofe nations fhali be utterly wafted." No
fuch event has been yet. When this (hall take place, arl nations,
all mankind, muft belong to the church ; for all others fhall be
-utterly wafted. The fame thing is foretold -by the Prophet
Zechariah.*
Thefixty firft chapter of Ifaiah, is on the fame fubjeft, and the
fixty fecond throughout. Upon fuch promifes made to the churchy
{he breaks forth into joy and praife, in the profpeft of the good
that is coming to h^r. u I will greatly rejoice in the Lord, my
foul fhall be joyful' in my God ; for he hath cio-.hed me with the
garments of falvation ; he hath covered me with the robe of righ-
teoufnefs, as a bridegroom decketh himfelf with ornaments, and
as a bride adorneth herfelf with jewels. For as the earth bringeth
forth her bud, and ns the garden caufeth the things that are fowu
in it to fpring forth ; fo the Lord God will caufe righ-teoufnefs and
praife to fpring forth before all nations" u For Zion's fake, I will
not hold my peace, and for Jerufalem's fake, I will not reft, -until
the righteoufnefs thereof go forth as brightneft, and the falvation
thereof as a lamp that burneth. And the Gentiles fhall fee thy
righteoufnefs, and all kings thy glory : Andthou fhalt be called by
a new name, which the mouth of the Lord fhalj name. I have fet
watchmen upon thy walls, O Jerufalein, which fhaH never hold
their peace day nor night. Ye that make mention of the Lord,
keep not filence, and give him no reft, till he eftablifh, and till Jie
make Jerufalern a praife in the earth. Go through, go through the
gates ; prepare you the way of the people ; caft up, caft up the
highway, gather out the ftones, lift up a ftandard for *he people.
Eehold, the Lord hath proclaimed unto the end of the world^ Say ye
to the daughter of Zion, Behold, thy falvation cometh ; behold,
his reward is with him, and his work before him. And they fhall
call them, The holy people, the redeemed of the Lord : And thou
{halt be called, Sought out, A city not forfaken."f " Who hath
heard fuch a thing ? Who hath feen fuch things ? Shall the earth
fee made to bring forth in one day, or fhall a nation be born at
once ? For as foOn as Zion travailed, fhe brought forth her chil
dren. Shall I bring to the birth, and not caufe to bring forth ?
faith the Lord. Shall I caufe to bring forth, and (hut the womb ?
faith thy God. Rejoice ye with Jerufalern, and be glad with her>
all
* Cbar\ iii, j^^—jj. ^ Chsp. Uii. x, 2, tt 7, to, n, ia.
SECT. I. Not yet fulfilled. 21
all ye that love her ; rejoice for joy with her, all ye that mourn
for her : That ye may fuck, and be fatislied with the breafls of her
confolations ; that ye may milk out, and be delighted with the
abundance of her glory. For thus faith the Lord, Behold, I will
extend peace to her like a river, and the glory of the Gentiles like
a flowing ftream."*
In the prophecy of Jeremiah, the following paflages are founcf,
which predict the utter abolition of idolatry on earth, and the
converfion of all nations to chriftianity, which events have not
yet come to pafs. " At that time they fhall call Jerufalem (i. e.
the church) the throne of the Lord (i. e. The Lord ihall reign in
and by it.) And all nations fhall be gathered unto it, to the
name of the Lord, to Jerufalem ; (i. e. fhall become members of
the church.) Neither ihall they walk" any more after the imagina
tion of their evil heart."f They (hall wholly renounce their
idolatry, and all their wickednefs. u Thus fhall ye fay unto
them, The gods that have not made the heavens and the earth,
cvcu they (hall perifh from the earth, and from under thofe hea
vens. They are vanity, and the work of errors. In the time of
their vifitation they fhall perifh.".J: According to this prophecy,
this will take, place while this earth and the heavens remain, and
therefore before the day of judgment,
This fubjecl is fet in a very clear light in the book of Daniel the
Prophet. It is there repeatedly declared that the church, or king
dom of Chrift, fhall be the laft kingdom on earth ; that it fhall
fucceed four preceding monarchies, become great, and fill the
world, and exift in a very happy and glorious ilate on earth. By
the dream of Nebuchadnezzar, and the interpretation of it in the
.fccond chapter of Daniel, the kingdom ®f Chrift is fet in this
light. The image which Nebuchadnezzar faw, reprefents four
kingdoms or monarchies, viz. i. The Babylonian. 2. The Medo
Perfian, or that of the Medes and Perfians. 3. The Macedonian
cr Grecian. 4, The Roman. Thefe are all to pafs away and be
deftroyed, to make way for a fifth kingdom, which fhall be great,
and fill the world ; which is defcribed in the dream, by the fol
lowing words : " Thou fawert till a ftone was cut out witheut
hands, which fmote the image upon his feet that were of iron and
clay, and break them in pieces. Then were the iron, the clay,
t the
. Ixvi. 3, 9, 10, u, T.2. f Clap. iii. 17, 4 £hapv. x, u, 15.
£2 Prophecies of tlx Millennium^ SECT. I.
the brafs, the filver and gold, broken to pieces together, and be
came like the chaff of the fummer tiirefliing floors, and the wind
carried them away, that no place was found for them : And the
tf one that fmote the image became a great mountain, and filled the
whole earth. This is interpreted by Daniel in the following words :
41 And in the days of thefe kings (hall the God of heaven fet up a
kingdom, which (hall never be deftroyed : And the kingdom (hall
not be left to other people, but it (hall break in pieces, and con-
fume all thefe kingdoms, and it (hall (land forever. For as much
as thou fawed that the (lone was cut out of the mountain without
hands, and that it broke in pieces the iron, the brafs, the clay, the
filver and gold, the great God hath made known to the king what
(hall come to pafs hereafter." That this lad kingdom is the
kingdom of Chrid, there can be no doubt.* The fame is called
in the New Teftament, u The kingdom of God, or the kingdom
of heaven." This is to fucceed the kingdom of the Romans, ami
to fill the whole earth, in which all ntions, all mankind will be
included. The Roman empire or kingdom, is not yet wholly
fledroyed ; therefore what is here predicted of the kingdom of
Chrift is not yet accomplidied, but (hall take place in fome future
day. Nothing can be plainer and more certain than this.
In the feventh. chapter of this book there is a reprefentation of
the fame -thing in a vifion which Daniel had. He (aw the fame
four empires or kingdoms in their fuccefiion, reprefentcd by four
great, wild, fierce beads, coming up from the fea. The laft king-
xlom turned into a little horn which came up lad ; and Daniel
** beheld till this fourth bead with the little horn was (lain, and his
-body dedroyed, and given to the burning dame." And then tha
vifion proceeds, " I faw in the night vifions, and beheld, one like
the Son of man, come with the clouds of heaven, and came to the
ancient of days, and tkey brought him near before him. And
there was given him dominion, and glory, and a kingdom, that
all people, nations, and languages fhould ferve him : His domin
ion is an everlading dominion, which diall not pafs away, and his
kingdom that which (hall not be dedroyed." This vifion is
briefly explained to Daniel in the following words : " Thefe
great beads, which are four, are four kings (i. e. kingdoms) which
lhall arife out of the earth. But the faints of the Mod High
Jjhall take the kingdom, and poffefs the kingdom forever, even for*
ersr
* See Newton en the Prophecies, vol. i. p. 4*6, 427, &c«
SECT. L Not yet fulfilled aj
ever and ever." Daniel requefted a more particular explanatioa
of the fourth beaft, and of the ten horns, and of the little horn,
" Even of that horn that had eyes, and a mouth that fpake very
great things, whofe look, was more (lout than his fellows. And
the fame horn made war with the faints and prevailed againft
them ; until the ancient of days came, and judgment was given
to the faints of the Moft High ; and the time came that the faints
poflefled the kingdom." And he is then told, " That the fourth
beaft (hall be the fourth kingdom upon earth. And the ten horns
out of this kingdom, are ten kings that ihall arifs : And another
fhall rife after them, and he fhall be diverfe from the firft, and he
fhall fubdue three kings. And he (hall fpeak great words againft
the Moft High, and (hall wear out the faints of the Moft High,
and think to change times and laws : And they (hall be given in
to his hand, until a time, and times, and the dividing of time.
But the judgment (hall fir, and they (hall take away his dominion4,
to confume and to deftroy it to the end. Andths kingdom and domin
ion, and thegreatnefs of the kingdom under the whole heaven^ fiall be
given to the peoplt of the jaints of the Mojl Higb^ whofe kingdom is an
cverlafting kingdom, and all dominions (hall ferve and obey him."
As in Nebuchadnezzar's dream, fo in this vifion, the fifth and
laft kingdom, is the kingdom of Chrift, confifting wholly of faints.
It is Jefus Chrift whom Daniel faw, " And behold, one like to the
Son of man, came with the clouds of heaven. And there was
given him dominion and glory, and a kingdom, that all people,
nations and languages (hould ferve him." His kingdom and do
minion is univerlal, including all the inhabitants of the earth.
And thefe (hall be all faints or holy perfons; as no others can be
the proper fubjech of this kingdom. " The faints of the Moft
High (hail take the kingdom, and pofTefs the kingdom forever.
And the kingdom, and dominion, and the greatnefs of the king
dom under the whole heaven, ihall be given tonhe people of the
faints oi the Moft High." Theftrongeftexprefiions areufcdand
repeated, to affert the univerfality of this kingdom, comprehend
ing ail mankind who (hall then live on earth. And it is repeat
edly declared, that this kingdom (hall ftand forever. It (hall not
be deftroyed by any fucceeding power or kingdom, as the former
kingdoms were, but (hall continue to the end of the world, and
then be removed to heaven, to a more perfect and glorious flare ;
and there exift aDd (kwrilh in the higheft perfeclisn forever and
ever. The
$4 Prophecies oj the Millennium, SECT. L
The little horn which was on the beaft, and destroyed with the
beaft, whofe body was given to the burning flame, is the Pope of
Rome, with the kingdom and power, civil and ecclefiaftical, of
which he isjjie head.* This beaft with this horn, is not yet de-
flroyed. When this is done> the kingdom and power of fin and
fatan in the world will fall ; and then the kingdom of Chrift will
rife and fill the world, as is predicted here, and in the fecond chap
ter of this book. This is very evident by thefe prophecies, if there
were no other; but this truth is greatly illuftrated and eftablifh-
ed, by thofe predictions of the fame event which have been eon*
fidered ; and more fo, by thofe which are yet to be mentioned.
The Prophet Micah predicted the profperity of the church of
Chrift, and the prevalence of his intereft and kingdom In the loft
days.\ And there is a particular prophecy of the fame event by
Zephaniah.J This is alfo particularly foretold by Zeehariah :
" Sing and rejoice, O daughter of Zion, for lo, I come, and I will
dwell in the midft of thee, faith the Lord. And many nations
(hall be joined to the Lord in that day, and lhall be my people ;
and I will dwell in the midft of thee."§ Rejoice greatly, O daugh
ter of Zion ; (hour., O daughter of Jerufalem ! Behold thy king
cometh unto thee: Heisjuft, and having falvation* lowly, and
riding upon an afs, and upon a colt the fole of an afs. And I
will cut off the chariot from Ephraim, and the horfe from Jerufa-
Jem, and the battle bow (hall be cut off ; and he mall fpeak peace
unto the heathen : And bis .dominion Jb all be from fea even to fea,
and from the river even to the ends of the earth. "§ The whole of
the fourteenth chapter relates chiefly to this great event, and hap
py time j of which qnly the following words will be tranfcribed,
" And it (hall come to pafs in that day, that the light (hall not
be clear, and dark. But it (hall be one day, which (hall be known
to the Lord, not day and night : But it (hall come to pafs, that at
evening time it (hall be light. And it (hall be in that day, that
living waters (hall go out from Jerufalem : Half of them toward
the former fea, and half of them toward the hinder fea : In fum-
mer and in winter it (hall be. And the Lord (hall be king over
all the earth. In that day there (hall be one Lord, and his name
one." This
* This is abundantly proved in Newton's Diflffrtation on the
Vol. I. page 441 — 498. f Chap. iv. i — 4. v. I — 4.
| Chap. iii. 8, to the end of the chapter, $ Chap, ii, 10, n
jj Chapjix. 9, 10,
SECT. L Not yet fulfilled aj
This is a prophecy of the Millennium rtate, irt figurative lan
guage. Then, in the moral world, the church, there (hall be n<*
night or darkrjefs ; no change of day and night, as there was be
fore, when the church was in a ftate of affliction, when her days of
profperity were (hort, and foon fucceeded by darknefs and night
of degeneracy and affliction : But at the time when night ufed td
come on, it (hall be day ; fo that it (hail be conftaritly light and
day, and the enjoyment of profperity, light and holinefs, without
interruption. And there (hall be a conftant flow of living waters*
without any interruption, into all parts of the earthj among all
nations ; that is fpiritual bleifings, cohfifting in fpiritual life, holy
joy and happinefs. And then all idolatry and falfe worfhip (hall
be wholly abolifhed ; and Chrift (hall reign in all the earth, and
all nations (hall truft in him, and obey him. This prediction
Agrees exactly with all thofe which have been mentioned, pointing
t>ut the fame important glorious event.
prophecies in the New Tefta" merit, foretold the univerfai
fpread of chriftianiry, until all nations (hall become the fervanta
of Chrift ; and that Chrift and his people (hall reign on earth a
thoufand years ; when fatan (hall be cad out of the earth, and his
fubjech and kingdom (hall be deftroyed ; agreeable to the nu
merous prophecies in the Old Teftament, which have been
mentioned.
Jefus Chrift has foretold this, by thfe following parables.— *
" Another parable put he forth unto them, faying, The kingdom
Of heaven is like to a grain of muftard feed, which a man took
arid (owed in his field. Which indeed is the leaft of all feeds :
But when it is grown.; it is the greateft among herbs, and becometh
a tree j fo that the birds of the air come and lodge in the branches
thereof; Another parable fpake he unto them, The kingdom of
heaven is like unto leaven, which a woman took and hid in threa
meafures of meal, till the whole was leavened."* By the rtrft of
thofe parables Chrift tenches, that his church arid kingdom*
though finall in the beginning of it, (howld increase arid become
great in the world. In the next, he makes an advance, and more
fully predicts the univerfai extent of this kingdom ; that the gofpel
(hall not ceafe to fpread and influence the world,' till all mankind^
living on earth, the whole world, (hall be formed by it, and J
D
* Mauh. xiii, 31, 31, jj,
26 Prophecies -of the Millennium^ SECT. I -
the fpirit of it ; fo as to become the children of this kingdom. If
the kingdom of heaven ihall not finally prevail and extend to all
nations, and fill the whole world, how can this parable be a juft or
true reprefentaticn of it ? In this view of it, it agrees exactly with
many of the prophecies which- have been mentioned ; and with
others, which are yet to be confidered.
Agreeable to this, are the following words of Chrift, in which
indeed he arTerts the fame thing, "Now is the judgment of this
world : Now (hall the prince of this world be caft out. And I,
if I be lifted up from the earth, will draw all men unto me."* —
What is here foretold by Chrift, is not yet accomplifhed, except
in a very fmall part, as the firft fruits and pledge of the whole.—
A foundation for this was laid in the death of Chrift, when he was
lifted up on the crofs j but the prince of this world, the devil, is
not yet caft out of the world ; nor has Chrift yet drawn all men,
unto him. Chrift has drawn great numbers to him, who have
become his faithful fubjefh and fervants, and has made great in
roads upon the intereft and kingdom of the prince of this world ;
but very few of mankind, compared with the whole, have been
drawn to Chrift ; by far the greateft number even in the chrif-
tian world, have rejected and oppofed him \ and the kingdom of
fatan has been great and ftrong, including the moft of men who
have lived in the world, from the time in which thefe words were
fpokcn by Chrift, to this day. Both of thefe events are therefore
yet future, and the former is to make way for the latter ; or rather
one is included in the other. The fame things which are here
foretold, are predicted in different words, in the twentieth chapter
of the Revelation, which will be cenfidered. When Chrift fays,
He will draw all ?nen unto him, he does not mean that every one of
mankind fhall come unto him ; for this is contrary to known facl ;
and to many exprefs declarations of Chrift. But that in confe-
quence of his death, the kingdom of fatan fhall be utterly deftroyed
on earth, and then- all nations, even all men then in the world,
fhall become his voluntary fubje&s, and believe in him.
This was fuired tofupport and comfort his difciples and friends
at that time, when he had been fpeaking of his own death as at
hand, in the view of the glory that fhould follow his dying on the
crofs : and fcrved to explain what was fpoken by the voice from
heaven,
* jahi xii. 31, 3*.
SECT. I. Not yet fulfilled. 2 7
heaven, in anfwer to his petition, " Father, glorify thy name." —
*' I have both glorified it, and will glorify it again."*
What the Apoftle Paul fays in the eleventh chapter of his
epiftleto the Romans, of the Jews and Gentiles, which compre
hend all mankind, holds forth this fame truth. • He there fpeaks of
the Jews who were then, the moft of them> broken off from the
church by unbelief, as yet to come into the kingdom of Chrift, even
all of them, which he terms their fulnefs. And he fays, that when
they fhall in their fulnefs be brought in, the fulnefs of the Gen
tiles (hall come in alfo. The fulnefs of the Jews, and the fulnefs
of the Gentiles, muft include the whole of all nations. And he
fpeaks of what had taken place in the days of the Apoftles, in the
converfion of Jews and Gentiles, as only the firft fruits, the root,
foundation and beginning, of the whole lump, and the tree which
were to follow in the coming in of the Jews and Gentiles, of the
\vhole world, in the fulnefs thereof. f
This leads to recollect the many prophecies by the ancient
Prophets, of the restoration of the Jews to a ftate of holinefs and
happinefs, in the la'ft days, which has not yet come to pafs, fome
of which it may be proper to mention here, as they ferve to con
firm the point under confideration. The thirty fourth, thirty
fixth, and thirty feventh chapters of Ezekiel, relate chiefly to this
event. Though the return of the Jews from their captivity in
Babylon, may be implied in this prophecy, and fome cxpreflions
may have particular reference to that ; yet it evidently looks far
ther, to a deliverance and falvation, of which their return from
Babylon was a type or pledge : And there are many things pre
dicted, which cannot be applied to the former, and were not true
of it. Particularly the following : " I will fet up one fhepherd
over them, and he fhall feed them, even my fervant David : And
he (hall feed them, and he ihall be their fhepherd. One king fhall
be king to them all. And I will cleanfe them, fo (hail they be my
people, and I will be their God. And David, my fervant, fn .,1
be king over them, and they all fhall have one fhepherd. They
fhall alfo walk in my judgments, and obferve my ftatutes, and do
them. And they fhall dwell in the land that I have given unto
Jacob my fervant, wherein your fathers have dwelt, and they lhall
dwell therein, even they and their children, and their chiidrens'
D 2 children
* Verfc 28. f Vcrfes is, 16, 25,
2»S Prophecies of the Alille^niutn^ SECT. J,
children forever, and my fervant David, fhall be their prince for
ever."* By David, Jefus Chrift the Son of David is meant, as the
former was an eminent type of the latter. Therefore this muft
refer to their reftoration and happy ftate under Chrift, which is
certainly not yet come ; but will take place, when there (hall be
one fold, and one fhepherd, and Jews and Gentiles fliall be united
in one church under the Redeemer, which, after the Millennium,
fhall be tranfplanted from earth to heaven > where the fpiritual
David will rrign over it torever.
The fame is foretold by the Prophet Hofea. ", The children
of Ifrael (hall abide many days without a king, and without a
prince, and without a facrifice, and without an image, and without
an ephod, and without teraphim. Afterward (hall the children of
Ifrael return, and feekthe Lord their God, and David their king,
and (hall fear the Lord, and his goodneis in the latter days."f —
The children of Ifrael are now in the ftate here deferibed, without
a king, and without a prince ; without a facrifice ; for their tem
ple is deftroyed, and they cannot go to Jerufalem, and their law
forbids them to facrifice in any other place. They are without
an image, without an ephod and teraphim ; for they have a great
and obftinate averfion from all kinds of idolatry, to which they
were once fo much addicted. They have been a long time, many
days, in this ftate, and will continue fo, until they return, and feek
Jefus Chrift their king, and fubmit to him, which is yet to
come.
Thefe prophecies, and others of the fame kind, if they be con-
fidered as having reference to the Jewsexclufively, and not includ
ing the whole church of Chrift, in the latter clay, compofed of
Jews and Gentiles, do prove that there is yet to be a time, when
the church of Chrift mall be univerfal, and include all nations :
For it appears from what St. Paul fays, that when thqfe prophe
cies (hall be fulfilled to the Jews, the fulnefs of the Gentiles will
alfo come in, and all men in every nation will befubjeet to Chrift,
and his kingdom fnall be glorious, *and fill the world. And in
this fenfe " All Ifrael Ml befaved."
IN the revelation made by Jefus Chrift to the Apoftle John, the,
final victory and triumph of the church on earth, over all her ene-
xnies, and the happy ftate to which it will be brought, which fhall
continue
* Chap, xxxir. 33. xstxvii. 22, 23, »$, 25. f Chap. iii» 4., 5.
S EC T . I . Not yet fulfilled. 2 9
continue a thoufand years, is, in fome refpects, more clearly fet
forth, than in the preceding prophecies ; by which they are illuf-
trated, and their meaning is more fully fixed and confirmed.
Here the general ftate' and circumftances of the church, from the
time when the revelation was given, to this time, and down to
the end of the world, are predicted. Here the afflictions and per-
fecutions, through which the church fhould pafs ; the refpite which
ftie mould have, and victory over the perfecuting power of hea
then Rome, in the days of Conftantine ; the grand apoftacy which
fhould take j^ace in the church by the rife of the Pope, and the
hierarchy of the falfe church of PvOme ; the grofs idolatry which
fnould be pradifed in that church ; and the violent oppofition of
this power to the true followers of Chrift ; their cruel perfections
of them, and (bedding their blood, for a thoufand two hundred
and fixty years ; the judgments that fhould be executed on that
corrupt church and her adherents, and on the whole world, for
their obftinacy in wickednefs ; and the final overthrow of the
Pope and all who fupport him, and of the kingdom of fatan in
the world, and the deliverance of the church of Chrift into a
ftate of reft and peace, when this kingdom of Chrift fhall increafe
and fpread, and rill the world j and continue in this happy ftate
on earth a thoufand years : All this is foretold ; much of which
is already come to pafs; but the moft happy and glorious events
are yet to come. The great and remarkable things which have
come to pafs, as they were foretold, are a ftanding, inconteftible
evidence and demonftration, that the prophecies in this book are
from heaven : For it is as certain, that none but the omnifcient
God can know and predict fuch events, which take place accord
ing to the prediction, as it is that this world was made by him.
And the events which are come to pafs, and are now taking place
in the world before our eyes, agreeable to the prophecies in this
book, at the fame time that they prove that thofe predictions are
from God, are alfo a pledge and aflurance, that the prophecies of
things not yet come, will be fulfilled in due feafon.
The fubjedt now in hand, will lead more particularly to con-
fider what are the prophecies in this book, which relate to the
future profperity of the church and kingdom of Chrift in this
•world, in which all the darknefs and afflictions which do attend it,
being opprefTed and trodden down by enemies, while they prevail
and
go Prophecies of the Millennium^ SECT. I.
and triumph, (hall ifiue; and to fhow that fucha day is certainly
coming, according to the predictions which are to be found here.
In the fifth chapter of the Revelation, the four and twenty
elders, who reprefent the church, appear rejoicing and praifmg
Chrift in the profpecl of their reigning OH the earth. " And they
funga new fong, faying, Thou art worthy to take the book, arid
to open the feals thereof: For thou waft (lain, and haft redeem al
us to God by thy blood, out of every kindred, and tongue, and
people, and nation ; and haft made us unto our God kings and
priefts : And we fiall reign on the earth.9' This is fpoken of the
church, and is not literally true of every particular member of it,
that then actually exifted in heaven, or on earth. When the
church fhall reign on earth, confifting of the numerous members
who fhall then exift in this world ; all thole who are gone out of
the world, and are in heaven, will reign in and with the church
on earth, as members of the fame fociety and kingdom ; and will
partake in all the joy and glory of this event, in a much higher de
gree than if they were perfonally t>n earth : They will reign in
their fucceflbrs, who reprefent them, and in the prevalence, .victory
and triumph of that caufe, which is theirs, and in which they
Jived and died. But this will be more particularly confidered
hereafter.
" And the feventh angel founded, and there were great voices
in heaven, faying, The kingdoms of this world are become the
kingdom of our Lord, and of his Chrift, and he (hall reign forever
and ever."* Here it is afTerted, that under the feventh trumpet,
which contains all the events from the time of its founding, to
the end of the world, all the nations and kingdoms in this world
fhall become one kingdom, under Chrift, and fhall be wholly
fwallowed up in this kingdom, which fhall not be fucceeded or
give place to any other kingdom ; but fhall ftand forever. It
(hall continue the only kingdom on earth to the end of the world,
and exift forever in heaven. Which is perfectly agieeable to
many other prophecies which have been mentioned. The mean
ing is not, that this event mall follow im mediately upon the found
ing of the feventh trumpet ; but that this is comprehended in the
events of this trumpet, to which all the preceding have refpecl",
and in which they fhall ifTue, as the moft important and glorious
event,
* Chap. x. 15,
SECT. I. Not yet fulfilled. 3*
event, to which all the inhabitants of heaven were attending, and
in the prcfpe<ft of which they had peculiar joy.
The fame event is celebrated in heaven, as having actually
taken place, in the former part of the nineteenth chapter. " And
I heard as it were the voice of a great multitude, and as the voice
of many waters, and as the voice of mighty thunderings, faying,
Hallelujah ! for the Lord God omnipotent reigneth : Let us be
glad and rejoice, and give honour to him ; for rhe marriage of
the Lamb is come, and his wife hath made herfelf ready. And
to her was granted, that the fhould be arrayed in fine linen, clean
and white: For the fine linen is the righteoufnefs of faints. And
he faid unto me, Write, Blefled are they who are called unto the
marriage fupper of the Lamb. And he faith unto me, Thefeare
the true fayings of God." Here the Lord Jefus Chrift is repre-
fented as reigning, as he never had done before ; which is the
fame event which is fo often predicted in the Pfalms, and by the
Prophets, efpecially by Daniel, by the Lord's reigning, that is
Chrift. And which is mentioned and celebrated in the tenth
chapter; and in the twentieth chapter; " And I faw thrones,
and they fat upon them, and judgment was given unto them,
and they lived and reigned with Chrift a thoufand years." By
the bride having made herfelf ready, and being arrayed in fine linen,
clean and white, is meant the eminent degree of holinefs and
moral beauty, to which the church will arrive at that day, in the
Millennium ftate. This is reprefented as taking place upon the
fall of antichrift, and the great whore, the falfe idolatrous church
of Rome. And it fucceeds the overthrow offatan's kingdom in
the world, and not only the deftruclion of the Roman empire un
der antichrift, but of all the nations of wicked men ; which is de-
fcribed in the fixteenth chapter, verfe feventeenth, &c.
And the fame event is again reprefented in the latter part of the
nineteenth chapter, ami in the beginning of the twentieth. " And
I faw heaven opened, and behold, a white horfe : And he that fat
upon him was called faithful and true, and in righteoufnefs he doth
judge and make war." From the following defcription it appears,
that this perfon is Jefus Chrift prepared, and going forth to de-
ftroy his enemies on earth. And an angel is feen (landing in the
fun, in the moft confpicuous place, calling with a loud voice upon
all the fowls of the air to come <c to the fupper of tfec great God,"
to
Prophecies of the Millennium^ SECT. L
to eat the flefh of kings and captains, &c. and the fiefh of all
both free and bond, both fmall and great. And he faw the bead
and the kings of the earth, and their armies gathered together^ to
make war again/I him that fat on the horfe, and againft his army."
And the beaft and falfe prophet were deftroyed by him ; and the
remnant of thofe who joined with the beaft and were enemies to
Chrift, were ilain by him. This battle, and the deftru&ion of the
enemies of Chrift, does not follow in time, and is not to take
place after the events mentioned in the firft part of this chapter,
viz. the joy and praife in heaven, upon the reigning of Chrift on
earth, and the bride, the Lamb's wife, making herfelf ready, &c.
but is a repeated and more particular reprefentation of what is to
precede that happy event, which had been before mentioned in
the (ixteenth chapter, from the thirteenth verfe to the end of it*
There the kings of the earth, and the whole world, are faid to be
gathered together to battle ; " The battle of the great day of God
Almighty." So here " The beaft and the kings of the earth,
and their armies, are gathered together to make war againft him that
fat on the horfe." And there the battle is defcribed as coming
on, upon the pouring out of the feventh vial, and great Babylon,
•which is the fame with the beaft, and the falfe prophet, and all the
enemies of Chrift, are deftroyed in battle. Which is exaclly paral
lel with the war and battle of which there is a more particular de-
icription in the nineteenth chapter, and muft be one and the fame
event. This is confirmed, by what immediately follows this de-
ftruclionof the enemies of Chrift, in the beginning of the twentieth
chapter, which, as has been obferved, is the fame event with thai
defcribed in the nineteenth chapter by the marriage of the Lamb,
\vhofe bride, that is the church, was made ready, and arrayed ir*
fine linen, clean and white. A more particular and remarkable
defcription of this fame thing, in the twentieth chapter, is in the*
following words.
" And I faw an angel come down from heaven, having the key
of the bottomlefs pit, and a great chain in his hand. And he laid
hold on the dragon, that old ferpent, which is the devil and fa-tan,
and bound him a thoufand years, and caft him into the bottomlefs
pit, and (hut him up, and fet a feal upon him, that he fhould de
ceive the nations no more, till the thoufand years fhould be fulfill
ed : And after that, he muft be loofed a little feafon. And I faw
thrones, and they &t upon them, and judgment was given unto
them,
SECT, I. Not yet fulfilled. 33
them. And I faw the fouls of them that were beheaded for the
witnefs of Jefus, and for the word of God, and which had not
worshipped thebeaft, neither his image, neither had received his
mark upon their foreheads, or in their hands : And they lived and
reigned with Chrift a thoufand years. But the reft of the dead
lived not again until the thoufand years were fmifhed. This is
the firft refurreclion. Bleffed and holy is he that hath part in the
farft refurreclion. On fuch the fecond death hath no power ; but
they fhall be priefts of God, and of Chrift, and fhall reign with
him a thoufand years."
A particular explanation of this paffage of fcripture will be at
tempted in the nextfeclion. That it does exprefs and confirm
the truth which is contained in the numerous prophecies which
have been mentioned, and which is fet up to be proved in this
feclion, the following obfervations will (how.
1. This event here predicted, is to take place after the overthrow
of the Roman antichriftian kingdom, and the deftruction of all
the enemies of Chrift and his church on earth. This is evident
from the account of the deftruclion of thefe in the prophecy im
mediately preceding thefe words, and upon which the glorious
fcene opened in this pafTage, is to take place. And the fame i$
predicted in the laft part of the fixteenth chapter, as has been
fhown. This is. agreeable to the prophecies of the fame event, in
the Pfalms, and by Daniel, and others, viz. that the time of ,the
reign of Chrift, and of the faints on earth, (hall fucceed the deftruc-
tion of the wicked, and the total overthrow of all the preceding
kingdoms and powers in the world, which has been from time
to time obferved upon them, when they were tranfcribed. And
in this very pafTage, fatan himfelf is reprefented as bound, and
caft out of the earth, and mut up in the bottomlefs pit, antecedent
to the reign of Chrift, and his followers, in the world ; which
neceflarily implies the total ruin of his caufe and kingdom on earth*
and the extirpation of all the wicked, who are his children and
fervants. Therefore, the time here predicted, is not yet come.
2. All this is to take place before the end of the world, and the
day of judgment. This is very evident and certain, fince it is
faid, that when this happy time of a thoufand years is ended, fatan
fhall be loofed out of his prifon, and (hall go out to deceive the
nations which are in the four quarters cf the earth : And then,
after this, Chrift is reprefented as coming to judgment, of which
E there
34 Propbecits of the Millennium^ SECT. I,
there is a particular account j and of the final and eternal deftruc-
tion of ail his enemies.
3. Chrift is here faid to reign, and his faints to reign with him,
•which, without any dpubc, is the fame event, and the fame period,
which is foretold by Daniel and other Prophets, as a moft happy
and joyful time, when that nation and thofe men who will not
ferve Jefus Chrift, (hall be deftroyed ; and there (hall be given to
him dominion and glory, and a kingdom, that all people, nations,
and languages fhould ferve him, And the kingdom and domin
ion, and the greatnefs of the kingdom under the whole heaven,
fhail be given to the faints of the Moft High, and all dominions
fhall ferve him. And the extent and univerfality of the kingdom
of Chrift, and of thofe who reign with him, as including all na
tions and all men, is fuppofed and implied in his binding fatan
and calling him out, *c that he fhould deceive the nations no more9
till the thoufand years fhould be fulfilled." Satan is faid to de
ceive the whale world.* And when he is caft out of the whole
world, Jefus Chrift and his people will take pofTeifion of it, and
reign in all the earth.
4. Chrift and his people are to reign on earth A THOUSAND
YEARs.f All have not been agreed in the length of time denoted
here by a thoufand years. Some have fuppofed that a thoufand
years, is ufed indefinitely, not to exprefs any precife number of
years, but a great number of years, or a long time. But this can
not reafonably be admitted as the fenfeof the exprefTion here, fince
this precife number of years, is mentioned fix times in this paffage,
•which appears inconfiftent with its being ufed in fuch an indefinite^
vague fenfe. And betides, there is nothing in the connection here,
or in the nature or circumftances of the cafe, to lead any one to
underftand this number, as pot indefinitely.
There are others who fuppofe, that thefe are to be underftood
to be a thoufind prophetical years, that is, as many years as there
are days in a thoufand literal years, a day being put for a year. —
According to this way of reckoning, a thoufand years are put for
three hundred and fixty thoufaruji. years ; for in that age, a year
was reckoned to cowfift of three hundred and fixty days. It is
faid, that in this book of Revelation, ,a day is conftantly put for a
year. A thoufand, two hundred and fixty days, mean fo many
years,
* Chap. xii. 9. f Hence this time is called the MILLENNIUM, whkfe
Jignifiet » thoufand yeirs.
SEC T. L Not yet fulfilled. 3$
years, and forty two months, mean as many years, as there are
days in fo many months, reckoning thirty days to each month, as
they then die! ; which therefore amount to the fame number of
years, i. e. one thoufand, two hundred and fixty years. And a
time and times, and half a time, i. e. three years and an half,
mean as many years as there are days in three years and an half ;
which arejuft as many as there are in forty two months ; that is,
one thoufand, two hundred and fixty years. It is therefore con
cluded, that thefe thoufand years, muft be underftood in the fame
way ; that is, that a day is put for a year ; which will amount to
three hundred and fixty thoufand years.
Jt is acknowledged that this fuppofition is fupported by fome
colour of argument, and plaufibility : But there are objedions
to it, fome of which will be mentioned.
1. It does by no means follow that thefe are prophetical years,
in (he fenfe mentioned, becaufe a day is put for a year, in other
places in this prophecy. There may be reafons for putting a day
for a year, in other inftances ; and yet there be no reafon for put
ting a thoufand years for as many years as there are days in a
thoufand years, in this inftance ; and therefore no reafon for un-
derftanding them fo. And a day is not put for a year in every
other inffonce in this book. The dead bodies of the two witnefles
are faid to lie in the ftreet of the city, three days and an half,*
which do not mean three years and an half, as no event reflecting
them can be made confident with fuch a meaning.
2. The number, a tboufand years^ being repeated fo many times
in one fhort paragraph, feems to be a reafon that it is to be under-
flood literally, for juft fo many years, and not fo many prophetical
years. Efpecially, as there is nothing in this cafe to lead us to
underftand it in the latter fenfe ; but it may, as confidently with,
every thing in this bock, and this prophecy in particular, and more
fo, as will be now obferved, 'be underftood literally. And it is
farther to be obferved, that there is no inftance in this book, or in
the whole Bible, where a precife number is fo often repeated ia.
the fame words, that is not to be underftood literally.
3. It feems to be out of all proper proportion, to fuppofe there
will be fo long a time as three hundred and fixty thoufand years
of profperity and happinefs, and of great and univerfal holinefs in
this world, the habitation of an apoftate, fmful race of men ; and
E 2 but
* Chap, xi. ii.
36 Prophecies of the Millennium, SECT. I,
but fix thoufand years of evil times. And this does not appear
confident with this world being reprefented as an evil world^ as it
is in the fcripture : Or with its being curfed in confequence of
man's rebellion. One thoufand years may be an exception out
of ieven thoufand, in which the curfe may be mitigated, and in a
great meafure removed ; and yet, on the whole, or the whole
taken together, it may be confidered and called, an evil and accurfed
•world, for man's fake. But if there were to be only fix thoufand
years of evil and the curfe, and three hundred and fixty thoufand
years of good and a blefling, it would not, on the whole, be an evil
or curfed, but a happy and blefled world.
4. It has been obferved, that the natural world is evidently a
defigned type or fhadow of the moral world, efpecially of the re
demption by Chrift. And that creating it in fix days, and then
refting on the feventh, is defigned to be a type of bringing the
moral world in the work of redemption, to a ftate of reft ; that
there are to be fix thoufand years in which every thing with re-
fpecl to redemption and the kingdom of Chrift, is to be done and
prepared, for a feventh thoufand years of peace and reft, and joy
in this glorious work. And it will be fhown in the fequel, that
there are inftitutions in the Mofaic ritual, which point out the fame
thing. The Apoftle Peter feems to allude to this, when fpeaking
of the coming of Chrift, and the end of the world. " But beloved,
be not ignorant of this one thing, that one day is with the Lord
as a thoufand years, and a thoufand years as one day. The Lord
is not flack concerning his promife ; but the day of the Lord will
come as a thief in the night," &c.* Hence the conftant revolu
tion of weeks, confirming of feven days, is an emblem of the revo-
' lution of time, which will come to an end, when the world has
exifted feven thoufand years. And there has been a tradition
among both Jews and Chriftians, agreeable to this fentiment.f— «
Now,
* 2 Peter iii. 8, 9, 10.
f " There is an old tradition both among Jews and Chriftians, that at the
end of fix thoufand years, theMefliah fhall come, and the world (hall be renewed,
the reign of the wicked one (hall ceafe, and the reign of the faints upon earth
iliall begin."' Newton's Diflertations on the Prophecies. Vol. I. Page 490.—
And again, Vol. III. Page 410. — " According to tradition, thefe thoufand years
of the reign of Chrift and the faints, will be the feventh millennary of the
world j for as God created the world in fix days, and refted on the feventh, fa
the world, it is argued, will continue fix theufand years, and tht feventh thou-
fond
SECT. I. Hot yet fulfilled. 3?
Now, this fentiment and tradition fuppofe, that the thoufand years
of the Millennium, is but one literal thoufand years, or thefeventh
part of the time in which the world is to ftand. And as far as
there is any weight in them, oppofe and overthrow the notion that
the world will not come to an end, till it hasexifted three hundred
and fixty thoufand years, after the Millennium fhall begin.
5. All the ends of fuch a day of peace and profperity, of vi&ory,
triumph and falvation to the church on earth, and of the fo much
celebrated reign of Chrift with his faints, in this world, will be fully
anfwered in a literal thoufand years, fo far as it can be learned what
they are, from fcripture ; or man can conceive them to be ; as
much and as fully anfwered, as they could be in hundreds of thou-
fands of years, or in any fuppofed length of time.
Satan will be as much defeated, and his kingdom and intereft
wholly deftroyed in the world -, the caufe of wickednefs, and evil
men, will be entirely ruined and loft, and they all baniuhed from
the earth. The wifdom, power, grace, truth and faithfulnefs of
Chrift will have a proper and glorious manifeftation, by intro
ducing fuch a ftate, and continuing it as long as is moft for his
glory, and the beft good of his church, though it fhall continue
but a thoufand years. The church may have all the reward and
enjoyment, in that time, that it is proper or defirable that it mould
have on earth ; and it may be wifeft and beft, then to take it to
a more perfect, happy and glorious ftate in heaven. A thoufand
years will be time enough for Chrift to fhow what he can do, in
bringing good out of evil, and vindicating his caufe and church,
and triumphing glorioufly over all oppofition from earth and hell,
and filling the world with his powerful prefence and kingdom,
with the knowledge of the glory of the Lord ; with holinefs and
happinefs. There will be full opportunity in this time, to fhow
and demonftrate, from facl: and abundant experience, what is the
nature, beauty and excellence of chriftianity ; that it is exaclly
fuited to form the world into a ftate of love, union and happinefs ;
and that all the preceding evils among mankind have been chiefly
owing to ignorance or negleft of Chrift, and the true fplrit of
chriftianity, and oppofition tothofe in life or heart, or both. And
this will be time enough to (how, that all means are ineffectual to
reclaim
fantj will be the gnrtfaUatzfm, or holy reft, to the people of God : One day
being with the Lord as a tboufand years> and a taoufandjcars as we day"—*
* Peter iii, S.
3$ Prcphe cm of t he Millennium^ SECT. I4
reclaim man from fin ; and that this can be effe£led by nothing
but the fpirit of God, poured down in plentiful effufions ; and to
give a fample and foretafte of the beauty, happinefs and glory of
th@ holy fociety and redeemed church in heaven.
And in this thoufand years the work of redemption, and falva-
tion, may be fully accomplimed, in the utmoft extent and glory of
it. In this time, in which the world will be foon filled with real
chriftians, and continue full, by conftant propagation, to fupply the
place of thofe who will leave the world ; there will be many thou-
fands born and live on earth, to each one that had been born and
Jived in the preceding fix thoufand years. So that if they who
Jhall be born in that thoufand years, fhall be all, or m©ft of them,
faved, as they will be, there will, on the whole, be many thousands
of mankind faved, to one that ihall be loft.*
The only end that can be imagined would be anfwered by pro-
tracTmg this time of the profperity of the church in this world, is,
that greater Numbers of mankind might exift, and be faved. But
that this is really defirable or beft, all things confidered, there is
nottheleaft evidence. A defire that more of mankind mould be
faved than will be faved, in a thoufand years of the prevalence of
holinefs and falvation, in all the families of the earth, never could
befatisfied : For though three hundred and fixty thoufand years
fhould be added, and all (hould be faved who lived in that time;
.ft ill, for the fame reafon that this is defired, it will be equally de-
iirabie, and more fo, that the time of falvation fhould be lengthen
ed out yet longer ; and fo on without end. This reafon for
making the time longer, that more may be faved, cannot ceafe;
and a defire of more time, on this ground, or for this reafon, is
like the four things which Solomon- mentions as never fatisfied,
and fay not it is enough. It is moft wife and beft, that a certain
number and proportion of mankind fhould be faved : And God
only knows what this number is, how great, and what proportion
it bears to the whole human race. And na man has any reafon
to think, that this number will not be compleated within a literal
thoufand years, after the Millennium commences. Nor can there
be the lead evidence from any quarter, that it will not, unlefs
there be evidence that the Millennium contains a longer time;
•which is the queftion under confideration. And it is fuppofed
that
* Sec Bellamy's Sermon on the Millennium*
SECT. I, Not yet fulfilled. 39.
that no evidence of this has yet been produced, or can be at pre-
fent : And it is certain, that the falvation of more of mankind,
were the time to be longer, is no reafon why it (hould be longer.
But this will be beft, and moft infallibly decided by the event which
will take place in due feafon : Which perhaps cannot be deter
mined with certainty now, or fo that all (hall be fatisfied and a-
greed in the matter. And it may not be wife to be very confi
dent on either fide of the queftion.
THE evidence has now been produced from fcripture, that
there is a time coming, in which the caufe of Chrift mail prevail
in this world ; and his kingdom fpread and fill the earth, as it has
never yet done ; in which time, the church and people of Chrift
ihall come to a ftate of peace and profperity ; when the kingdom
of fatan (hall be utterly deftroyed ; and all wicked men (hall be put
down, and caft out of the earth, and there (hall be none to deftroy,
hurt or oppofe the truth and ways of Chrift, or his people : And
this happy, glorious day (hall laft a thoufand years.
This is foretold, not by one fingle prophecy, but is repeatedly
and abundantly mentiond in the facred, prophetic writings, and
reprefented by a variety of ftrong exprefiions, and by different
fimilitudes, and in figurative language : And yet all perfectly a-
gree to point out the fame thing. And there are many prophe
cies of the fame event, by Ifaiah, and in other parts of the Bible,
which have not been particularly mentioned.
Nothing has yet taken place in favour of the church of Chrift,
and in oppofition to his enemies, which is in any meafure anfwer-
able to thefe predictions. By far the greater part of mankind
have been in a ftate of ignorance of chriftianity, or of oppofition
to it, ever fince the gofpel has been preached to men ; and fatari
has had a greater and ftronger kingdom on earth, than Chrift,
moft of the time fince his afcenfion. And fin, and real oppofition
to Chrift, in principle and practice, have abounded in every age,
even among nominal chriftians. The overthrow of the Jews by
the Romans, and the confequent fpread of chriftianity among the
Gentiles, were events favourable to the church of Chrift, and
were a pledge and type of what he will yet do, in overthrowing his
enemies and delivering his church, in the latter days. And fo
was the overthrow of heathen Rome, and the fpread and preva
lence of chriftianity through all the Roman empire, in the days
of
4O Prophecies of tie Millennium^ SECT. L
of the Emperor Conftantine, in the fourth century. But this
was offhort continuance, and within twenty years the church fell
into a ftate of great calamity, by divifions, contentions, and he-
refies ; and the empire was involved in cenfufion and war. And
from that time to this, the church has been in a low, afflicted
ftate. The many promifes made to Ifrael by the prophets, of ref*
toration to a long abiding ftate of obedience, holinefs-and profperi-
ty, have ,not been in any meafure fulfilled to 'that nation,
nor to the church, including Jews and Gentiles, reprefented
and typified by Ifrael, Jerufalem, Mount Zion, &c. If fuch a day
of profperity of the church of Chrift, comprehending Jews and
Gentiles, and all nations, were not yet to come, great part of the
prophecies in the Bible could have but a very low and little mean
ing, and would be' in a great meafure, if not wholly, ufelefs :
Whereas, if theffe undevftood according to the moft natural,
plain import of them, they open a moft pleafing, wonderful fcene,
fuited to fupport and animate the chriftian, and fill him with gra
titude and joy, on the agreeable profpeft.
It appears reafonable and defirable, that Jems Chrift, who fuf-
fered fhame and reproach in this world, and was condemned and
put to death as a malefactor, by men, fhould have this reproach
wiped off in the fight of all men, and that the caufe in which he
fuffered and died, fhould prevail and be victorious in this fame
world, where he fuffered and died: That he fhould, agreeably to
ancient prophecies, be here on earth, " Exalted, and extolled, and
be very high. As many were aftonifhed at him (his vifage was
fo marred more than any man, and his form more than the fons
of men) fo fhall he fprinkle many nations, and kings fhall fhut
their mouths at him : For that which had not been told them
fhall they fee ; and that which they had not heard, fhall they con-
fider. He fhall fee of the travail of his foul, and (hall be fatisfied.
He fhall divide the fpoil with the ftrong ; becaufe he hath poured
cut his foul unto death j and was numbered with the tranfgref-
fors."*
And it appears very defirable, that the enemies of Chrift and
Ms church, mould meet with disappointment, be defeated and
confounded in this world, and that the reproach which has been
caft upon the church fhould be removed : That the church mould
put on her beautiful garments, and fhine in the true beauties of
chriftianity :
* Jfai, Hi. 13, 14, 13, liii, n; 12,
SfcCT. I. ' Not yet fulfilled. . 4.1
chriftianity: That it fhould be feen from experiment in this
world, what chriftianity is, when a&ed out, according to the true
nature and fpirit of it ; and that this, and this only, can render
men and fociety happy in thisftate. All this is therefore predict
ed, and promifed. " Behold, at that time I will undo all that
amid thee, and I will fave her that halteth, and gather her that
was driven out, and I will get them praife and fame in every land,
where they have been put to fhame : For I will make you a name
and a praife among all people of the earth."*
Onereafon why this day of falvation is delayed fo long after the
death and refurre^tion of Chrift, doubtlefs is, that there may be
proper and full opportunity to difcover the depravity and wicked-
Kefs of man, and the infufficiency of all means that can be ufed,
or methods taken, to bring men to repentance, and a cordial fub-
miflion to Chrift, unlefs accompanied by the fpecial, omnipotent
influences of the Holy Spirit, to renew their hearts : And clearly
to manifeft the natural enmity in the hearts of mankind againft
Chrift, and tire truths of the gofpel, and their ftrong difpofition,
and unconquerable by all poflible external means and advantages,
to oppofe, and pervert the gofpel, and abufe it to the worft pur-
pofes ; that it may appear in the moft clear and ftriking light, how
greatly and wholly depraved, and utterly loft, men are, unlefs they
be fared by the warning of regeneration, and the renewing of the
Holy Ghoft ; and that the whole praife and glory of the falvation
of every one, may be afcribed to the fovereign grace of Chrift, and
man be forever abafed. When God has fufficiently tried men,
and ufed a variety of the moft proper and powerful means to bring
the world to repentance, and all has proved in vain, he will then
pour out his fpirit upon all, and renew their hearts, and converts
will fpring up as grafs after ifaowers of rain ; and the obftinacy
of man, and the power and fovereign grace of Chrift, will be ac
knowledged by all ; and that men are faved, not by human might
cr power, but by the fpirit of the Lord.f
And it appears proper and wife, that this day of profperity- and
falvation, fhould be in the latter end of the world, in the laft times,
as this is fuited tq excite and fupport the faith and patience of
chriftians, who live in the preceding dark and evil times ; and to
encourage and animate them ito faithfulnefs and conftancy, in fol
lowing Chrift, and adherence to his caufe, in the midft of tempta*
F tions
'_* Zcph. iii. 19, z*» f Zsch, if, 6, Rom. xi. 31, i Cor, i, ai.
42 The Millennium State, SECT. II;
tions and trials; and this ufe is made of it in the fcripture, e£-
pecially in the book of Revelation. And this is fuited to excite
the prayers of chriftians in all the preceding ages of darknefs,
affliction and fufferingi and the prevalence of fin, and fatan, for
the coming and kingdom of Chrift ; which he has prefcribed as
the firft and moft important petition in the pattern of prayer which
he has given. " Our Father, who art in heaven, hallowed be
thy name. Thy kingdom come. Thy will be done in earth as it
is in heaven." Daniel was excited and encouraged to faft and
pray for the deliverance of the people of God, from their affliction
and diftrefs in their captivity, by finding that this was foretold and
promifed by Jeremiah the Prophet.* And this has actually ex
cited, chriftians to pray for this event, in all ages of the church ;
and doubtlefs they will be awakened and ftirred up to pray more
generally, conftantly, and fervently for this important, glorious
event, as the approach of it is found by prophecy to be nearer :
And it will be introduced in anfwer to the prayers of thoufands
and millions, who have been, and who will yet be, crying to God
night and day ; refolving not to keep filence, or give him any reft,
till he eftablifh, and till he make Jerufalem a praife in the earth, f
For he will be enquired of for this by his church and people, to
do it for them.";(:
* Dan. ix. a, 3, 4* f Ifai. Ixii. 6, 7. J Ezek. xxxvi. 37.
SECTION II.
In which U is confidered, in what the Millennium will
confifly and what will be the peculiar happinefi and glory
of that day> according to Scripture.
JL HERE have been, and Mill are, very different opin
ions, refpe&ing the Millennium, and the events which will take
place in that day ; which are grounded chiefly on the fix firft verfes
in tKe-twentieth chapter of the Revelation, which pafibge has been
brought into view, in AUC preceding feclion j but is to be more
partlcicularly confidered in this, Som«
SlCT. II. Particularly Dtfcribtd. 43
Some have fuppofed, that this paffage is to be taken literally,
as importing that at that time, Jefus Chrift will come in his human
pature, from heaven to earth ; and fet his kingdom up here, and
reign vifibly, and perfonally, and with diftinguifhed glory on earth.
And that the bodies of the martyrs, and other eminent chriftians,
will then be raifed from the dead, in which they fhall live and
reign with Chrift here on earth, a thoufand years. And fome
fuppofe, that all the faints, the true friends to God and Chrift,
who hav^ lived before that time, will then be raifed from the dead,
and live on earth perfectly holy, during this thoufand years. And
this they fuppofe, is meant by the firft refurreclion. Thofe who
agree in general in this notion of the Millennium, differ with re-
fpecl: to many circumftances, which it is needlefs to mention here.
Others have underftood this paragraph of fcripture, in a figura
tive fenfe. That by this reign of Chrift on earth, is not meant
his coming from heaven to earth, in his human, vifible nature ;
but his taking to himfelf his power, and utterly overthrowing the
jdngdom of fatan, and fetting up his own kingdom in all the world,
which before this had been confined to very narrow bounds ; and
jubduing all hearts to a willing fubjecHon, and thus reigning over
all men, who (hall then be in the world, and live in that thou
fand years. And by " The fouls of them which were beheaded
for the witnefs of Jefus, and for the word of God, and which had
not worshipped the beaft, neither his image, neither had received
his mark upon their foreheads, or in their hands," living again
.and reigning with Chrift a thoufand years ; they fuppofe, is not
meant a literal refurre&ion, or the refurreelion of their bodies,
which is not afferted here, as there is nothing faid of their bodies,
or of their being raifed to life : But that they fhall live again and
reign with Chrift, in the revival, profperity, reign and triumph of
that caufe and intereft in which they lived, and for the promotion
of which they died ; and in whofe death, the caufe feemed in a
meafure, and for a time, to die and be loft. And they (hall live
again in their fucceflbrs, who (hall arife and ftand up with the
fame fpirir, and in the fame caufe, in which they lived and died, and
fill the world and reign with Chrift a thoufand years, agreeable to
ancient prophecies. " The meek (hall inherit the earth. And
the kingdom and dominion, and the greatnefs of the kingdom
under the whole heaven, fhall be given to the people of the faints
of ffce M oft High ; whofe kingdom is an everlafting kingdom,
P 2 and
44. The Millennium State^ SECT. II.
and all dominions (hall ferve him." And they fuppofe, fhat this
revival of the truths and caufe of Chrift, by the numerous inhabi
tants of the earth, rifmg up to a new and holy life, and filling the
world with holinefs and happinefs, is that which is here called the
firft refurrettion^ in diftindion from the fecond, which will confift
in the refurreclion of the body ; whereas this is a fpiritual refurrec-
tion ; a refurre&ion of the truths and caufe of Chrift, which had
been in a great degree, dead and loft ; and a refurrecYion of the
fouls of men, by the renovation of the Holy Ghoft,
That this important paffage of fcripture, is to be underftood in
the figurative fenfe, laft mentioned, is very probable, if not certain.
And the following confederations are thought fufficient to fup-
port it.
1. Moft, if not all the prophecies in this book, are delivered in
figurative language, referring to types and events recorded in the
Old Teftament ; and in imitation of the language of the ancient
Prophets. And this was proper and even neceflary in the beft
manner to anfwer the ends of prophecy, as might eafily be fhown,
were it necefiary. The firft part of this paflage, all muft allow, is
figurative. Satan cannot be bound with a literal, material chain.
The key, the great chain, and the feal, cannot be underftood liter
ally. The whole is a figure, and can mean no more than that
\vhenthe time of the Millennium arrives, or rather previous to if,
Jefus Chrift will lay effectual reftraints on fatan, fo that his power
ful and prevailing influence by which he has before deceived and
deftroyed a great part of mankind, fhall be wholly taken from him,
for a thoufand years. And it is moft natural to underftand the
other part of the defcription of this remarkable event to be repre-
fented in the fame figurative language ; as the whole is a reprefen-
tation of one fcene ; efpecially, fince no reafon can be given why
it fhould not be underftood fo : And there are reafons againft tak
ing it in a literal fenfe, which will be mentioned in the following
particulars.
2. To fuppofe that Chrift fhall come in his human nature to
this earth, and live here in his whole perfon vifibly a thoufand years,
before the day of judgment, appears to be contrary to feveral
paflages of fcripture.
The coming of Chrift, and his appearing at the day of judg
ment in his human nature, is faid to be his Jecond appearance,
anfwering to his/r/2 appearance in his human nature on earth,
from
SECT. II. Particularly Defcriltd. 45
from his birth to his afcenfion into heaven, which was "paft.
" And as it is appointed unto men once to die, but after this the
judgment : So Chrift was once offered to bear the fins of many ;
and unto them who look for him (hall he appear the fecond tlme^
without fin, unto falvation."* The appearance here fpoken of,
is the appearance of Chrift at the day of judgment, to complete the
falvation of his church. This could not be his appearing the fe
cond time, were he thus to appear, and to be bodily prefent in his
human nature on earth, in the time of the Millennium, which is
to take place before the day of judgment. The coming of Chrift,
does not always intend his coming vifibly in his human nature ;
but he is faid to come, when he deftroyed the temple and nation
of the Jews, and appeared in favour of his church. So his de-
ftruclicn of heathen Rome, and delivering his church from that
perfecuting power, was an inftance of his coming. And he will,
in the fame way, come to deftroy antichrift, and the kingdom of
fatan in the world, and introduce the Millennium ; and in thefe
inftances, and others, he may be faid to appear. But his coming
to judgment, and appearing to complete the final deftruclion of
ail his enemies, and to perfect the falvation of his church, is his
laft coming and appearance. And though this will not be his fe
cond appearance and coming, in the fenfe now mentioned, and
with reference to thofe inftances of his coming ; yet, as he will
then come and appear vifibly in his human nature ; this will be
his fecond coming and appearance in this way and manner, having
never appeared on earth in his human nature more than once be
fore, or fince his firft afcenfion to heaven, after his incarnation.
Therefore, when the final judgment fhall take place, Chrift is re-
prefented as being revealed, and coming from heaven, and this is
often called, by way of eminence, his appearing ; meaning his ap
pearing and coming from heaven in viiible fplendor and glory, in
his whole perfon, in both natures, divine aud human. But if he
were here on earth, vifible in his human nature, and reigning in
his glorified body, during the Millennium ; he would be already
here to attend the laft judgment, and he could not be properly
faid to come from heaven, and to be revealed from heaven, be-
caufe this was done a thoufand years before. Therefore, that
Chrift fhould come from heaven, and appear and reign in his hu
man nature and prefence before the day of judgment, feems to be
contrary to the following fcriptures : " For the Lord himfeif
fhall
* Hcb. ix. 27, 18.
46 STfo Millennium Staff , SECT. II.
fhall defend from heaven with a fhout, with the voice of the arch
angel, and with the trump of God : And the dead in Chrift: (hall
rife firft. When the Lord Jefus fhall be revealed from heaven, with
his mighty angels, in flaming fire, taking vengeance on them that
know not God, &c. When he Jball come to be glorified in his
faints/'* This is evidently his appearing the fecond time, for the
falvation of all them that look, for him ; and were he on earth be
fore this, in the human nature, during the time of the Millenni
um, how could he be faid to be revealed^ to defcend and come from
heaven to judge the world ?
3. As it feems to be contrary to the above mentioned fcrip-
tures to fuppofe, that Chrift will appear on earth, and reign a
thoufand years in his human nature ; fo it appears contrary to all
reafon. Jefus Chrift is now on the throne of theuniverfe, having
all power in heaven and earth given to him as God-man, and
Redeemer, being made head over all things to the church. He
is in the moft proper, agreeable, and convenient fituation to gov
ern the world, and take care of his church. It does not appear
agreeable to his ftation and office, as king and head over all things,
for him to defcend in the human nature, and erect a throne on
earth ; which, fo far as can be conceived, would be no advantage
to his perfon, defign and work ; but very much to the contrary.
He is gone to heaven in the human nature, that he might reign
there, till his enemies are made his footftool, aad all things (hall
be fubdued under him. And his church on earth will enjoy him
to as great a degree, and as much advantage, as if he were perfon -
ally on earth in the human nature, and more ; and will have as
great enjoyment of his prefence. He is now in the beft fituation
to be adored and worfhipp'ed by his church on earth. Though
they now do not fee him, yet believing and loving him, they re
joice with joy unfpeakable and full of glory. And it would not tend
to increafe this faith, love and joy, to have him come from heaven,
and live in fome place on earth, in his human nature ; but the
contrary : For but few, compared with the whole inhabitants of
the world, could have accefs to him, or fee him more than they
now do. And when the human nature is in heaven, all may
equally have accefs to him, love and worfhip him. His church
and kingdom on earth will be as happy, fplendid and glorious, as
jf he were on earth, as he is now in heaven, and much more foj
for thefe will confift in his fpiritual prefence and influence, which
may
* i Theff. iv. 16. a Theft i. 7, 8> 10.
. If. Particularly Defer ibed. fi.
may be as great while his human nature is in heaven,, as if it were
dn earth ; and in their holy conformity to Chrift, which would
not be increafed by his being in that fenfe on earth. It hence ap
pears in rio refpe£t advantageous or defirable, but the contrary,
that Jefus Chrift fhould come perfonally in the human natdre
from heaven to earth, to reign here with his church, or that he
fhould thus appear, till he (hall come to judgment. It is there
fore unreafonable to expect or fuppofe he will thus come, unlefs it
were exprefsly afferted in feripture, which it certainly is not; but
there are fome, if not many paflages, which feem tp be inconfiftent
with it.
It may be proper to obferve here, that the queftion refpecTing
the manner in which Chrift will reign on earth in the Millennium,
has no concern with the queftion concerning the literal or figura
tive meaning of this paflage, as the former does not depend upon
the latter : For no man will fuppofe, that Chrift's reigning or*
earth, is to be underftood in a figurative fenfe^ If he (hall reign-
on earth in the hearts of men, by their voluntary fubjection to
him, he will reign as literally, as if he wereprefent on earth in his
humanity. The queftion, whether this paflage is to be underftood
literally or figuratively, refpe&s the fouls of them that were be
headed for the witnefs of Jefus, &c. -their living and reigning with
Chrift a thoufand years. This therefore leads to other obferva-
tions.
4. The Apoftle Paul in his writings, does not appear to expect
to have his body raifed from the dead to live here on earth again,
after he died ; or fay any thing to lead the chriftians of this day to
expect any fuch thing, but the contrary.
He fays, " It is appointed unto man once fo die, but after this
the judgment." And leads chriftians to look forward to the fe»
cond coming of Chrift, when he will come to judgment, as the
next great event that will immediately refpedt them ; which feems
to be inconfiftent with the faints having their bodies raifed, and
living in this world again, a thoufand years before the day of judg
ment. He addrefles chriftians in the following words, " If yc
then be rifcn with Chrift, feek thofe things which are above,
where Chrift fitteth on the right hand of God. Set your affec
tion on things above, not on things on earth. For ye afe dead,
.and your life is hid with Chrift in God, When Chrift, who i$
our
48 The Millennium State, SECT. II.
our life, (hall appear, then (hall ye alfo appear with him in glory."*
He directs them to expert and feek enjoyment in heaven where
Chrift is ; and not to expect that he will leave his throne there, till
he fhall appear the fecond time, to receive his faints to glory in
heaven. For appearing with Chrift in glory, means, appearing
with him in heaven, as that is the place of glory, where the re
deemed are brought to be glorified, to be where Chrift is, to be
hold his glory. The Apoftle Peter, fpeaking of the diflblution of
the heavens and earth, fays, " Neverthelefs we, according to his
promife, look for new heavens and a new earth, wherein dwelleth
righteoufnefs."f Some have fuppofed, that this is the Millenni
um ftate, which (hall take place after the general conflagration, by
which the earth will be renewed ; in which a perfectly holy and
happy ftate (hall commence, to which all the faints who had died
fhali be raifed, &c. But fuch a notion cannot be reconciled to
other pafTages of fcripture, in which, as has been obferved, the
Millennium is reprefcnted as taking place before the general con
flagration and the day of judgment. And after thefe are over,
and the wicked are caft into endlefs puniftiment,{ the Apoftle
John fays, " And I fay a new heaven and a new earth : For the
firft heaven and the firft earth were pafTed away ; and there was
no more fea."§ By which the heavenly ftate is chiefly if not
wholly meant, where redemption and the church will be perfected.
By the new heaven and new earth, is meant the work of redemp
tion, or the church redeemed by Chrift. This is the new crea
tion, infinitely fuperiour to the old creation, the natural world, and
more important, excellent and durable ; of which the latter is a
faint type or (hadow.
The renovation of the hearts of men, by the Spirit of God, by
which they become true chriftians, is in fcripture called a new
creature, or as the original words xivi xT/tn? may as well be ren
dered, a new creation. "Therefore, if any man be in Chrift, he is
a new creature : Old things are paft away, behold, all things are
become new."|| " For in Chrift Jefus, neither circumcifion a-
vaileth any thing, nor uncircumcifion, but a new creature.^" —
Therefore, every true member of the church belongs to the new
creation, and is part of it ; and this new creation of the new heaven,
and new earth, goes on and makes advances, as the church is en
larged
* Col. iii. i, a, 3, 4, fa Pet. iii. 13. J Rev. ao.
. xxi. i, |i a Cw, V, 17* fl Gal, ?i. 15.
S£CT. II. Particularly Dcfcriled. 49
larged and rifes to a ftate of greater profperity, and proceeds to
wards perfe&ion.
The new heavens, and new earth, the redeemed church of
Chrift) will be brought to a very happy and glorious ftate in ths,
Millennium, and greater advantages will be made then in this
new creation, than were ever made before. Therefore, to this
event, the following prophecy of Ifaiah, does chiefly refer, if not
wholly. " For behold, I create new heavens^ and a new earth.
And the former (hall not be remembered, nor come into mind.
But be you glad and rejoice forever, in that which I create : For
behold, I create Jerufalem a rejoicing, and her people a joy."**
It appears from the preceding and following context, that this
prophecy refers to the Millennium, in which the new creation, the
church of Chrift, will come to the moft perfect and happy (late
to which it will be brought in this world ; from which it will
pafs to a perfect ftate, and be completely hnifhed, after the general
refurre£ion and judgment. Then the old creation, the heaven?
and the earth (hall pafs away, and be burnt up, and the new crea
tion fhall be finiflied, and brought to a moft perfect, beautiful^
happy and glorious ftate. To the new heaven and new earth,
thus completed,, wherein that righteoufnefs or true holineis, which
is the beauty, happinefs and glory of the new creation, will d&ell^
j. e. continue and flourish forever, the Apoitles Peter and Johri
have chief reference in their words, which have been tranfcribed
above*
5. It docs not appear defirable, or to be any advantage to thft
departed faints, or to the church of Chrift on earth, to have the
bodies of all who have died before the Millennium, raited from,
their graves, and come to live a thoufand years in this world,
before the general refurre£tion. They are now perfectly holy and
happy 5 and fo far as can be conceived, it would be no addition,
but a diminuticn to their happinefs, to come and live in this world?
in the body, to eat and drink, and partake of the enjoyments of
the world. This would be a degradation, which on no account
can be defirable to the fpirits of the juft, now made perfect ia
heaven. And it would be no advance in the work of redemption^
which is then to be carried on in a greater degree, than ever before.
Nor would this be any advantage to the church, in that happy
(late, to which it will then be brought ; but the contrary, as they
would take up that room in the world, which will be than wanted
G for
f Chap, ixv, 17, xSU
50 The Millennium State, SECT. II.
for thofe who will be born in that day. And the fpirits of the
juft could not know or enjoy fo much of the profperity and hap-
pinefs of the church, in the falvation of men, were they to live in
bodies on earth, in that time. The inhabitants of heaven have
a more particular and extenfive knowledge, of what takes place
in favour of the church on earth, than any in this world have, or
than they could have, were they to come and live here. They
know of every converfion that takes place in this world ; and they
muft have the knowledge of the ftate of the church on eanth, and
of every event which comes to pafs in favour of it, and fee the
whole of its profperity. And they have great joy in every thing
of this kind. " There is joy in heaven, in prefence of the angels
of God, over one firmer that repenteth." How greatly will the
happinefs and joy in heaven be increafed, when all the inhabitants
of the world (hall be converted to Chrift, and the church of Chrift
fhriil iiil the earth, and appear in the beauty of holinefs ! Agree
able to this, the inhabitants of heaven are reprefented as greatly
rejoicing in the profperity -of the church on earth, and the over
throw of aii her enemies. " Rejoice over her, thou heaven, and
ye holy A pottles and Prophets ; for God hath avenged you on her.
And I heard a great voice of much people in heaven, faying, Hal
lelujah ; falvation, and glory, and honour, and power unto the
Lord our God ; for he hath judged the great whore, &c. Let us
be glad and rejoice, and give honour to him ; for the marriage of
the Lamb is come, and his wife hath made herfelf ready."* —
Surely none will defire to leave that place of knowledge, light and
joy, and come and be confined in the body in this. world, which
will be darknefs and folitary, compared with that : Such a change!
of place could be no privilege or reward ; but rather a calamity.
Therefore, it is not to be believed, unlefs it be plainly, and in ex-
prefs words revealed ; which, it is prefumed, it is not. This leads
fo another obfervation.
6. There is nothing exprefsly faid of the refurreclion of the body
in this paflage. The Apoftle John faw thefou/s of them which
were beheaded for the witnefs of Jefus, &c. and they lived and
reigned with Chrifl:. The refurre&ion of the body, is no where
exprerled in fcripture, by the foul's living. And as there is noth
ing faid of the body, and he only faw their fouls to live, this does
not appear to be a proper expreffion, to denote the refin re£tion of
the body, and their living in that. This therefore does not feem.
to
*• Rev. xviij. so, xix, 3—7*
SECT. II. Partiatlarty Defended* 51
to be the natural meaning of the words ; and certainly is not the
neceffhry meaning. We are therefore warranted to lock for ano
ther meaning, and to acquidce in it, if one can be found, which
is more eafy and natural, and more agreeable to the whole patfage,
and to the Scripture in general. Therefore,
7. The moft eafy and probable meaning is, that the fouls of
the martyrs, and all the faithful followers of Chriil, who have
lived in the world, and have died before the Millennium (hall
commence, fhall revive and live again, in their fuccefibrs, who
fhall rife tip in the fame fpirit, and in the fame character, in which
they lived and died j and in the revival and fiourifhing of that caufe
which they efpoufed, and fpent their lives in promoting it, which
caufe rhall appear to be almoft loft and dead, previous to the intro
duction of that glorious day. This is therefore a fpiritual refur
reclion, by which all the inhabitants of the world will be mcide
fpiritually alive, where fpiritual death before had reigned ; and they
(hall appear ia the fpirit and power of thofe martyrs and holy men,
who had before lived in the world, and who fhall live again, in
thefe their fuccefibrs, and in the revival of their caufe, and in the
refurreclion of the church, from the very low ftaie, in which it
had been before the Millennium, to a ftate of great profperity
and glory*
This is agreeable to the way of reprefenting things in fcripture,
in other inftances. John the baptift was Elijah, becaufe he rofe
in the fpirit of Elijah, and promoted the fame caufe in which
Elijah lived and died ; and Elijah revived and lived in John die
baptift, becaufe he went before Chrift, in the fpirit and powei of
Elijah.* Therefore Chrift fays of John, '-'This is Elijah who
was to came."!
It is alfo to be obferve-d, that the revival and reftorntion of the
church to aftate of profperity, from a dark, low ftace, it reprefent*
ed by a refurreclion to life, or as life from the dead, " Thy dead
men (hall live, together with my dead body /hall they arife ; a-
wake and fing, ye that dwell in the duft ; for thy dew ?s a? the clew
of herbs, and the earth fhall caft out the dead."f In the thirty
feventh chapter of Ezekiel, this is reprefented by bringing dry
bones to life; and from them, railing up a very great army.-—
This is a metaphorical or figurative refurreclion. " Then he faid
unto me, fon of man, thefe bones are the whole hcufe of Ifrael :
G 2 Behold/
* Luke i. 17. f Matth, xi. 14. J Hai. xxvi. 19%
52 The Millennium State, SlCT. II.
Behold, they fay our bones are dried, and our hope is loft ; we are
cut off for our parts. Therefore, phephecy and fay unto them,
Thus faith the Lord God, Behold, O my people, I will open your
graves, and caufe you to come up out of your graves, and bring
you Into the land of Ifrael." The Apoftle Paul, fpeaking of the con-
verfion of the Jews to Chrift, at the Millennium, fay$ it (hall be
as "life from the dead.*'*
In the Millennium, there will be a fpiritiral refurre&ion, a re-
furreclicn of the fouls of the whole church on earth, and in heaven.
All nations will be converted, and the world will be rilled with
fpiritual life, as it never was before ; and this will be a general
refurre&ion of the fouls of men. This was reprefented in the re
turning prodigal. The father fays, " This my fon was dead, and
is alive." And the Apoftle Paul fpeaks of chriftians as raifed from
the dead to life. " But God, who is rich in mercy, for the great
love wherewith he loved us, even when we were dead in fins, hath
quickened us together with Chrift. "f "If ye then beri/en with
Chrift. "J And this will be a moft remarkable refurreclion of
the church on earth from a low, dark, afflicted ftate, to a ftate of
great life and joy. It will be multiplied to an exceeding great
army, which will cover the face of the earth. And heaven will
in a fenfe and degree, come down to earth ; the fpirit of the mar
tyrs, and of all the juft made perfect, will now revive and appear
on earth, in their numerous fuccejTors, and the jdy of thofe in
heaven will be greatly increafed.
This is the firft refurredYion, in which all they who have a part
are bleffed and holy/ " J31effed and holy is he who hath part in
the firft refurrecfcion : On fuch the fecond death hath oo power."
It is implied that they only are blefTed and holy, who fhare in this
refurre&ion ; and therefore that all the redeemed in heaven
and earth, who are bleffed and holy, are the fubjecls of it, or have
part in it. All who have been or fhall be raifed from death to
fpiritual life, have by this, a part in this firft refurreclion ; and they,
and they only, (hall efcape the fecqnd death. This is a farther
evidence that this firft refurredYion is a fpiritual refurre£tion, a re-
furre&ion of the foul ; for if it were a literal refurre&ion of the
body, no one would think it would include all the happy and ho-
]y, all that fhall be faved. The fecond refurre£tion is to be the re-
furreftion of the body, in which all fhall have part, both the holy
and
* Rom. xi,ic, | Epb. ii. 4, 5, $ Cel. iii. i.
SECT. IL Particularly Defcribed. 53
a»d the unholy, the blefied and the miferable ; which is to take
place after the firft refurre&ioa is over, and the Millennium is
ended, and after the rife and deftruclion of Gog and Magog ;
when the day of judgment (hall come on, of which there is an ac
count in the latter part of this chapter. " And I faw the dead,
fmall and great, (land before God. And the feaf gave up the
dead which were in it : And death and hell delivered up the dead
which were in them : And they were judged every man accord
ing to their works." " But the reft of the dead lived not again
until the thoufand years were finifhed." The reft of the dead, are
all the dead which have no part in the firfl; refurreelion ; that is>
are not hely, and partakers of fpiritual life. This includes all the
wicked who (hall have lived, and (hall die before the Millennium,
the lad of which will be (lain, and fwept off the earth previous to
the Millennium, and in order to introduce it, of which there is a
reprefentation in the words immediately preceding the pafiage un
der confideration. " And the reft were flain with the fword of
him that fat upon the horfe, which fword proceeded out of his
mouth, and all the fowls were rilled with their fle(h." In our
tranflation, it is the remnant. It is the fame word in the original,
'Ot AoiTroJ, which is tranflated the reft, in the words tranfcribed a-
bpve ; and the latter feem to have reference to the former. The
reft of the dead, are the wicked dead, in oppofition to the righ
teous, who lived again in their fucceflbrs, who take pofleffion of the
earth and reign ; and in the revival and profperity of their caufe,
and the kingdom of which they are members. During this thou
fand years, the reft of the dead, all the antichriftian party, and the
wicked enemies of Chrift, who lived and died in the caufe of fatan,
do not live again : They will have no fuccedbrs on earth, who
(hall rife in their fpirit, and efpoufe and promote their caufe ; but
this will be wholly run down and loft, till the thoufand years fhall
be ended : And then they (hall live again a fhort time in their
fucceflbrs, Gog and Magog, who (hall arife in their fpirit and
caufe, and increafe and prevail, while fatan is loofed again for a
little feafon. This is implied in the words, " But the reft of the
dead lived not again, until the thoufand years were finifhed." It
is fuppofed that they will live again then, which muft be during the
time in which fatan (hall be loofed ; for the general refurre&ion of
the bodies will not be till this is ended. Thefe dead will live thens
54 The Millennium Statey SECT. II.
juft as the fouls of the martyrs, and all the faithful followers of
Chrift, who had died, will live in the Millennium.*
That this prophecy refpecls all nations, and the whole of man
kind who fhall live in the world in that thoufand years, is evident,
in that the binding of fatan refpefts them ali. " That he fhould
deceive the nations no more, till the thoufand years fhould be ful
filled." And this anfwers to a prophecy in Ifaiah. " And he
v/iH deftroy in this mountain, the face of the covering caft over all
people^ and the vail that is fpread over all nations "\ All nations,
the world of mankind therefore, who (hall then live on the earth,
will have part in the firft refurreclion. And this warrants the ap
plication of all the prophecies which have been mentioned in the
preceding fecHon, and others of the fame tenor, to this time.
And there is good reafon to believe, that this prophecy, in the firft
fix verfes of the twentieth chapter of the Revelation, is exprefled
in language beft fuited to anfwer the end of it, if it be underftood
as it has been now explained. The meaning is as obvious and
plain, as is defirable and proper that of prophecy fhould be, when,
compared with other prophecies. And it is in the beft manner
fuited to fupport and comfort the followers of Chrift, who liv-e
before that time; and to animate them to faithfulnefs, conftancy
and pa'tience, unrder all their fufferings in this caufe, while the
wicked profper and triumph, and fatan reigns in the world, which
is one fpecial end of this revelation. Here they are taught, that an
end is to come to the afflictions of the church, and to the triumph
of all her enemies. That fatan's kingdom on earth fhall come to
an, end, and the church fhall rife and fpread, and fill the world ;
that the caufe in which they labour and fuffer fhall be virtuous,
and that all who fuffer in this caufe, and who are faithful to
Chrift, fhall live to fee this happy, glorious day, and have a large
{hare in it, in proportion to the degree and length of their fuffer-
ings,
* " It is very agreeable to the defign and connexion of this prophecy,
to understand the red of the dead, who lived not again till the thoufand years
were finished, of the reft or remnant, viz. ofthofe who were flain with the
iwordot him that fat on the horfe. Thus the dead church raifed to life,
•and liy-ing and reigning for a thoufand years, and the enemies of the church
renaming dead, and not living again till the thoufand years were finiflied,
will exactly agree in the fame figurative meaning. This will be a fenfe con
fident with the refurreftion of the antichriftian party again, for a little f<?a-
fon, after the thoufand years mall be finifhed.*'. Mr. I^ownun's Note on
Rev. xx. 5. f Ifaiah o;v. 7,
SECT. II. Particularly Defer i\>ed* 55
ings, labours, and perfevering patience and fidelity, in the caufe of
Chrift and his church.
*
THE way is now prepared, to confider and (how more particu
larly, in what the happinefs and glory of the Millennium will con-
fift ; and what particular circumftances will attend the church at
that day : What is revealed concerning this by exprefs prophecies,
and what is implied in them, or may be deduced as confequences
from what is exprefsly declared. It will be no wonder if fomc
miftakes > fhould be made on this point ; but it is hoped if there
Should be any, they will not be very hurtful : And it is appre
hended that the greateft error will be in falling (hort, and not
coming up to the reality, in the defcription of the happinefs and
glory of that day ; for doubtlefs, our ideas of thefe, when raifed to
the higheft of which we are at preTent capable, fall vaftly fhorr of
the truth. There is good reafon to conclude, however, that the
church, and chriftians, will not be perfectly holy in that day ; but
that every one will be attended with a degree of finful imperfec
tion, while in the body, however great may be his attainments and
advantages in knowledge and holinefs. Doubtlefs the infpired
declarations, that u There is no man which finneth not — There
is not a juft man upon earth, that doeth good and finneth not —
That if any who profefles to be a chriftian, fay he hath no fin,
he deceiveth himfdf, and the truth is not in him," will remain
true to the end of the world, even in the Millennium ; and there
will be no perfection on this fide heaven. The apoftacy which
will take place at the end of the Millennium, can be better ac
counted for, on the fuppofition that the faints will not be perfect
in that time, and feems to fuppofe it. Though they may, and
doubtlefs will, have vaftly higher degrees of light and holinefs,
than any fhall have before that time \ yet they will be far from
being wholly without fin.
It is moft probable, that every individual perfon who (hall then
live will be a real chriftian ; and all will doubtlefs be members of
the church, in that day. That is the time when " all fhall know
the Lord, from theleaft to the greateft." God fays to his church,
fpeaking of that day, " Thy people alfo (hall be all righteous."/
" Awake, awake, put on thy ftrength, O Zien, put on thy beauti
ful garments, O Jerufalem, the holy city : For henceforth there
(hall no more come unto thee the uncircurncifed and the unclean.":
The
« IfaLlx, 21, f Ifai. Hi. t.
5,6 The Millennium Statey SECT. II.
The following things will take place in the Millennium in an
eminent degree, as they never did before ; which may be men*
tioned as generals, including many particulars, fome of which will
be afterwards fuggefted.
I. THAT will be a time of eminent holinefs, when it (hall be
acled out by all, in a high degree, in all the branches of it, fo as to
appear in its true beauty, and the happy effecls of it. This will
be the peculiar glory, and the fource of the happinefs of the
Millennium. The Prophet Zechariah, fpeaking of that day, fays,
" In that day, fhall there be upon the bells of the horfes, HOLI
NESS UNTO THE LORD ; and the pots of the Lord's houfe
lhall be like the bowls before the altar. Yea, every pot in Jerufa-
lem and in Judah, fhall be holinefs unto the Lord of hofts."* —
In thefe metaphorical expreffions, is declared the eminent degree of
holinefs of that day, which will confecrate every thing, even all
the utenfils and the common bufinefsand enjoyments of life, unto
the Lord.
Holinefs confifts in love to God, and to man, with every affec
tion and exercife implied in this, which being exprefled and acled
out, appears in the exercife of piety towards God, in every branch of
it ; and of righteoufnefs and goodnefs, ordifinterefted benevolence
towards man, including ourfelves. This, fo far as it fhall take
place, will banifh all the evils which have exifted and prevailed in
the world ; and becoming univerfal, and rifing to a high and emi
nent degree, will introduce a ftate of enjoyment and happinefs,
which never was known before on earth; and render itarefem-
blance of heaven in a high degree.
This will be effeaed by the abundant influences of the Holy
Spirit, poured down on men more univerfally, and in more con-
ftant and plentiful effufions, than ever before ; for all holinefs in
man, is the effea of the Holy Spirit. That day will be, in a
peculiar fenfe, the difpenfation of the Holy Spirit, when he will appear
as the author of all holinefs, by whofe influence alone divine re
vealed truth, and all religious inftitutions and means, become
efficacious and falutary ; by which he will have peculiar honour,
in the holinefs and falvation which fhall then take place. The
prophecies of fcripture which refpeft the Millennium, reprefent it in
this light. God, fpeaking by Ifaiah of that time, fays, " I will pour
water upon him that is thirfty, and flood? upon the dry ground :
I will pour my fpirit upon thy feed, and my blelTing upon thine
offspring.
* Chap, xiy, ao, ai.
$£CT. It. Particularly Defcribed. $f
offspring. And they fhall fpring up as among the grafs, as Willows
by the water courfes." And the fame time and event is mention
ed as the effect of the Holy Spirit, poured out upon the church.
" Neither will I hide my face any more from them : For 1 have
poured out my Spirit upon tbehoufs of lfrael> faith the Lord God."*
The fame event is predicted by the Prophet Joel. " And it fhall
come to pafs afterward, that I will pour out my Spirit upon all
flefh. And alfo upon the fervants, and upon the handmaids in
thefe days, will I pour out my Spirit."f The Apoftle Peter, ap
plies this paflage in Joel, to the pouring cut of the Spirit, on the
Apcftles and others on the day of Penticoft4 But this prophecy
•was fulfilled only in a fmall degree then. This was but the be
ginning, the firft fruits, which will iflue in that which is unfpeak-
ably greater, more extenfive and glorious in the days of the Mil
lennium, to which this prediction has chief refpeft, and when it
have the full and moft complete accomplishment.
It. THERE will be a great increafe of light and knowledge to a
decree vaftly beyond what has been before. This is indeed im
plied in the great degree of holinefs, which has been mentioned.
For knowledge, mental light, and holinefs, are infeparabiy con
nected ; and are, in feme refpecls, the fame. Holinefs is true
light and difcerning, fo far as it depends upon a right tafte, and
confifts in it ; and it is a thirft after every kind and degree of ufeful
knowledge ; and this defire and thirft for knowledge, will be
great and ftrong, in proportion to the degree of holinefs exercifed :
-And forms the mind to conftant attention, and to mr.ke fwift ad
vances in understanding and knowledge ; and becomes a ftron^
guard againft miftakes, error and delufion. Therefore, a time of
eminent holinefs, muft be a time of proportionably great light and
knowledge. This is the reprefentation which the fcripture gives
of that time. The end of binding fatan, and cafting him into the
bottomlefs pit, is faid to be, "That he fhould deceive the nations
no more, till the thoufand years fhould be fulfilled." This will
put an end to the darknefs, and multiplicity of ftrong deluflons,
which do prevail, and will prevail, till that time, by which fatan
fupports and promotes his intereft and kingdom among men. — «
Then " The face of the covering caft over all people, and the vail
fpread over all nations, (hall be taken away and deftroyed :"§
H « And
* Ezek. xxxix. 29. f Joel ii. 28, 29,
$ Afts ii. 16, &c, § Ifai. xxv. 7,
5? The Millennium State, SECT. It.
" And the eyes of them that fee, (hall not be dim ; and the ears
of them that hear, (hall hearken. The heart alfo of the raffs*
(hall understand knowledge, and the tongue of the ftammerers
ihall be ready to fpeak plainly."* The fuperior light and know
ledge of that day, is metaphorically reprefented in the following
words : " Moreover, the light of the rnoon (hall be as the light
of the fun, and the light of the fun (hall be feven fold, as the light
of feven days, in the day that the Lord bindeth up the breach of
his people, and healeth the ftroke of their wound. "f In that day,
" The earth (hall be full of the knowledge of the Lord, as the
•waters cover the fea."J
The holy fcriptures will then be attended to by all, afld ftudied
with care, meeknefs, humility and uprightnefs of heart, earneftly
defiring to underftand them, and know the truth ; and the truths
{hey contain will be received with a high reliili and delight ; And
the Bible will be much better underftood, than ever before. Many
things exprefledor implied in the fcripture, which are now over
looked and difregarded) will then be difcovered, and appear im
portant and excellent ; and thofe things which now appear intri
cate and unintelligible, will then appear plain and eafy. Then
public teachers will be eminently burning and fhining lights ; apt
to teach ; fcribes well inftru&ed into the things of the kingdom
of heaven, who will bring out of their treafures, things new and
old : And the hearers will be all attention, and receive the truth
in the love of it, into honeft and good hearts ; and light and
knowledge will conftantly intreafe. The converfation of friends
and neighbours, when they meet, will be full of inftruclion, and
they will affift each other in their inquiries after the truth, and in
purfuit of knowledge. Parents will be able and difpofed to inftruct
their children, as foon as they are capable of learning ; and they
•will early underftand what are the great and leading truths which,
are revealtd in the Bible, and the duties and inftitutions there
prefcribed. And from their childhood they will know and under
ftand the hofy fcriptures, by which they will grow in underftand-
ing and wifdom ; and will foon know more than the greateft and
beft divines have known in ages before. And a happy foundation
will be laid for great advances in knowledge and ufefulnefs to the
end of life. Agreeable to this, the fcripture, fpeaking of that day»
fays, " There (hall be no more thence (i. e. in the church) an in*
fant
* Ifei. xxxii. fc 4* t'-I&i* xxx. 16* Ma»« *»• 9»
ilCT. II. Particularly Defer ibed* 5$
fant of days, nor an old man that hath not filled his days ; for the
child (hall die an hundred years old."* " An infant of days," is
an eld infant. That is, an old man who is an infant in knowledge,
underftanding and difcretion. Many fuch aged infants have been,
and ftill are to be found. In that day all (hall make advances in
true knowledge, difcretion and wifdom, in fome proportion to their
years. " Nor an old man that hath not filled his days." That is,
an uld man who has not improved in knowledge and ufefulnefs
and every good attainment, according to his age. "For a child
(hall die an hundred years old." That is, children in years (hall
then make fuch early progrefs in knowledge, and in religion, and
in all excellent and ufeful attainments, that they (hall equal, if not
furpafs, the higheft attainments in thefe things, of the oldeft men
who have lived in former ages.
They will then have every defirable advantage and opportunity
to get knowledge. They will all be engaged in the fame purfuit,
and give all the aid and afliftance to each other, in their power.—-
They will all have fufficient ieifure to purfue and acquire learning
of every kind, that will be beneficial to themfelves and to fociety ;
efpecially knowledge of divinity. And great advances will be*
made in all arts and (ciences, and in every ufeful branch of know
ledge, which tends to promote the fpiritual and eternal good of
men, or their convenience and comfort in this life.
III. IT will be a time of univerfal peace, love and general and
cordial friendfhip. War and all firife and contention (hall then
ceafe, and be fucceeded by mutual love, friendfhip and benificence.
Thofe lufts of men, which originate in felf love> or felfi(hnefs,
which produce all the wars and ftrifes among men, (hall be fub-
dued and mortified, and yield to that difinterefted benevolence,
that heavenly wifdom, which is peaceable, gentle and eafy to be
intreated. This will effectually put an end to war, as the fcripture
teaches. "And he (hall judge among the nations, and (hall re
buke many people : And they (hall beat their fwords into plow-
fhares, and their fpears into pruning hooks : Nation (hall not lift
up fword againft nation, neither (hall they learn war any more.
,And my people (hall dwell in a peaceable habitation, and in fure
dwellings, and in quiet refting places. "f The whole world of
tnankind will be united as one family, wifely feeking the good ot
H 2 each
* Ifai. Ixv. 29» f Ifai, ii, 4. yxxii, iS*.
60 Me Millennium State, SECT. II.
each other, in the exercife of the moft fweet love and friendftiin,
founded upon the beft and everlafting principles. " The meek
fhall inherit the earth, and (hall delight themfelves in the abund
ance of peace," This change, which fhall then take place, in
which men, who were in ages before, like favage beafts, injurious,
cruel, revengeful and deftructive to each other, (hall lay afide all
this, and become harmlefs, humble and benevolent, is fet in a
flriking, beautiful light in prophecies, reprefenting it by the moft
fierce and cruel beafts of prey, changing their nature, and living
quietly with thofe creatures which they ufed to deftroy ; and fo
tame and pliable that a little child might lead them ; and by the
moft vcnemous creatures and infects becoming harmlefs, fo that
a child might play with them without any danger of being hurt.
Ifaiah, fpeaking of that day, fays, " The wolf mall dwell with the
lamb, and the leopard (hall lie down with the kid ; and the calf,
and the young lion, and the fatling together, and a little child fhall
lead them. And the cow and the bear (hall feed ; their young
ones (hall lie down together : And the lion (hall eat ftraw, like
the ox. And the fucking child (hall play on the hole of the afp,
and the weaned child fhall put his hand on the cockatrice den."*
Then " They (hall fit every man under his vine, and under his
fjg tree, and nope (hall make them afraid. "f
IV. IN that day, men will not only be united in peace and
love, as brethren ; but will agree in fentiments, refpecYmg the
do£Mnes and truth contained in the Bible, and the religious infti-
tutions and practice, which are there prefcribed.
Profefling chriftians have been from the beginning of chriftianity
to this day, greatly divided, and have oppofed each other in their
religious fentiments and practices ; and are now divided into vari
ous parties, feels and denominations, while all appeal to divine
revelation, and profefs to take their fentiments and practices
from that.
It has been often faid by fome profeffing chriftians, and is a
fentiment which appears to be fpreading at this day, That differ
ence in religious fentiments, and in attendance on the inftitutions
of the gofpel, and modes of wormip, is attended with no incon
venience, but is rather defirable, and advantageous j and by this
Variety, chriftianity is rendered more agreeable and beautiful,
That
* Ifal. xi. 6, 7, 8, - Mic. iv. 4. »
SECT. II. Particularly Defcrlbed. 61
That it is impofilble that all men, whofe capacities and genius are
fo different and various, and their minds, and way of thinking and
conception are naturally fo far from being alike, fhould ever be
brought to think alike, and embrace the fame religious fentiments.
That this difference in man's belief and fentiment cannot be
criminal ; for men are no more obliged to think alike, than they
are to look alike, and have the fame bodily features and ftature.
All the union that is required, or that can take place, is that of
kind affection, love and charity.
But fuch fentiments as thefe are not agreeable to reafon or
fcripture. Error in judgment and fentiment, efpecially in things
of a moral nature, is always wrong ; and does not conlift or
originate merely in any defect of the moral faculties of the mind ;
but is of a moral nature, in which the tafte, affeclion, or inclina
tion of the heart is concerned ; and therefore is always, in every
degree of it, morally wrong, and more or lefs criminal. Were
the moral faculties of the mind, were the heart, perfectly right,
man would not be capable of error, or of judging wrong, or mak
ing any miilake, efpecially in things of religion. The natural
faculties of the mind, of perception and understanding or reafon,
confidered as feparate from the inclination or will, do not lead,
and have no tendency in themfelves, to judge wrong, or contrary
to the truth of things. To do fo, is to judge without evidence,
and contrary to it, which the mind never would or could do, were
not the inclination or heart concerned in it, foas to have influence,
which muft be a wrong inclination, and contrary to the truth, and
to evidence ; and therefore is morally wrong, or criminal.
Therefore, all the miftakesand wrong opinions which men en
tertain, refpecling the doSrines, inftitutions and duties revealed in
the Bible, are criminal, and of a bad tendency. They muft be
fo, as they are contrary to man's obligation and duty to believe
all revealed truth; and are wholly owing to a wrong bias or in
clination, or the depravity and corruption of the heart. What
God has revealed in his word, he has declared to man, to be re
ceived by him, and believed to be the truth ; of which he has given
fufficient evidence. And the man who does not believe what God
has clearly revealed, and of which he has given fufficient evidence,
even all that can be reafonably defired, does abufe and pervert his
own underftanding, and muts his eyes againft the truth, and re-
fufes to receive the teftimony which God has given. And who
will fay there is no crime in this 1 Since
62 The Millennium Statf^ SECT. II,
Since therefore, all miftakes and errors, contrary to the truths
made known in the Bible, are criminal, and owing to the corrup
tion of the heart of man, then perfect holinefs will exclude all er
ror, and there neither is, nor can be, any wrong judgment in hea
ven ; and in the Millennium, which will be a greater image of
heaven than ever was before on earth, holinefs, light and know
ledge, will rife fo high, that the former errors in principle and
practice will fubfide, and there will be a great and general union
in the belief and practice of the truth, contained in divine reve
lation.
As thfcre is but " one Lord, one faith, and one baptifm," fo
in that day men will be united in the belief and profeffion of this
one faith, in the fyftem of doctrines revealed in the Bible, which
then will appear plain, and with the cleared evidence to all. And
they will have one common Lord, will underftand, and obey all
the commands ofChrift; and they will know what are the in-
dilutions and ordinances which Chrift has appointed, which are
all implied in baptifm : They will understand what is the import
of this, and implied in it, and be united in fentiments and practice,
fo as to form a beautiful, happy union and harmony ; which will
put an end to the variety and oppofition of opinions, and practices*
which now divide profefling chriftians into fo many feels, parties
•and denominations. The whole church, with all the members
of it, which will fill the earth, and include all mankind then living*
\vill in that day, come to that to which the gofpel tends, and is
<kiigned to bring it : It will " Come in the unity of thefaith^ and of
the knowledge of the Son of God, unto a perfect man, unto
the meafure of the ftatureof the fulnefs of Chrift : That they (hall
be no more children, tofTed to and fro, and carried about with
every wind of doctrine, by the ileight of men, and the cunning
craftinefs, whereby, they lie in wait to deceive : But fpeaking the
truth in love, (hall grow up into him in all things, which is the
head, even Chrift."* Then, agreeable to the wifh and injunc
tion of the Apoftle Paul, chriftians will " all fpeak the fame thing,
and there will be no divifions among them j but will be perfectly
joined together in the fame mind, and in the fame judgment."f
Then the inventions and prefcriptions of men, both in doctrines
and modes of worfhip, and in chriftian practice, will be abolimed
and ceafe. The Bible will be then underftood^ and be found a
fufficient
iv. 15, 14, 15. f i Corvi. z*
$£CT. If. Particularly Deferred. $3
fufficient and perfect rule of faith and practice, In which all will
agree, and will join " with one mind, and one mouth, to worfhip
and glorify God."* Then the weapons of the gofpel, the truths
of divine revelation, being preached, underftood and received, will
caft down the imaginations of men, and every high thing, intro
duced by the pride of man, which now exalts itfelf againft th«
knowledge of God ; and will bring into captivity every thought,
to the obedience of Chrift."f " And the Lord fhall be king over
all the earth. In that day {hall there be one Lord, and his
name one."J All fhall agree in their view and acknowledgment
of the divine character, and confequently in all the revealed truths
and dictates contained in the Bible. Chrift will then come to his
temple, his church, " and he will be like a refiner's fire, and lik*
fuller's foap. And he fhall fit as a refiner and purifier of filver;
and he fhall purify the fons of Levi, and purge them as gold ancf
iilver, that they may offer unto the Lord an offering in righ-'
teoufnefs."§ The queftion will be afked now, as it was fhen^
" But who may abide the day of his coming ? And who fhalt
ftand when he appeareth?" What feft or denomination of chrik
tians will abide the trial of that day, and be eftablifhed ?
Anfwer. — Nothing but the truth, or that which is conformable
to it, will abide the trial of that day. " The lip of truth fhall be
eftablifhed forever. "|| "The righteous nation which keepeth the
truth fhall enter in," and be eftablifhed in that day,fl Thofe, of
every denomination will doubtlefs expeft, that the doctrines they
hold, and their mode of worfhip and difcipline, and praclice^vvitlt
refpe^t to the inftitutions and ordinances of Chrift, will be then
eftablifhed as agreeable to the truth ; and all others will be given
up; and all men will freely conform to them. But the moft,
and perhaps all, will be much difappointed in this expectation ;
efpecially with regard to the different modes of worfhip, and prac-
tifes relating to difcipline, and the ordinances of the gofpel. When,
the church comes to be built up in that day, and put on her beau
tiful garments, it will doubtlefs be different from any thing which
now takes place ; and whar church and particular denominatioa
is now neareft the truth, and the church which will exift at that
time, muft be left to be decided by the event. It is certain, that
all doclrines and practices which are not agreeable to the truth,
will
* Rom. xv. 6. fa Cor. x. 4, 5. \ Zesh. xiv. $.
\ Mai. iii, i, 2^3. | Pror. xl). i jr $ Ifai. xxvl. a^
64 5*/k Millennium State, SfiCT. II.
will at that day, as wood, hay, and ftubble, be burnt up. There
fore, it now highly concerns all, honeftly to feek and find, love and
praclife, truth and peace.
It is agreeable to human nature, and feems to beeuential to ra
tional creatures, to be moft pleafed with thofe who think as they
do, and are of the fame fentiments with themfelves, in thofe things
in which they feel themfelves chiefly interefted arui concerned.
And this agreement in fentiment, cements and increafes their union
and friendfhip. But this is true, in a peculiar ferife and degree, in
the cafe before us. There can be no proper, cordial, religious
union among profefling chriftians, who wholly differ and oppofe
each other in their opinion, refpe&ing the truths and do^rines of
the gofpel. And agreement in fentiment, and in the knowledge
and belief of the truth, is eiTential to the moft happy chriftiaa
union and friendfhip. To him who loves the truth, error in
others is difagreeable and hateful, and that in proportion to the
degree of his love of the truth, and pleafure in it. Therefore,
chriftians love one another in the trutb^ as the Apoftles and primi
tive chriftians did. " The Elder, unto the well beloved Gaius,
whom I love in the truth."* Where there is no agreement and
union in fentiment, and belief of the truth, there is no foundation
for chriftian love and friendfhip. Love,' without any regard to
truth, is not chriftian love. In this fenfe, the knowledge and
belief of the truth, and chriftian love, cannot be feparated : And
where there is no knowledge and belief of the truths of the gofpel,
and agreement in fentiment, there can be no union of heart> and,
true chriftian love and friendfliip-f
As
* 3 John, verfe i.
f They who talk of chriftian union, love and charity, where there is no
agreement in fentiment, refpe6ting the truths and doftrines of the gofpel,
but a great difference and bppofition : and think that do6trinal (entirnentg
are of no importance in chriftianity ; and that their having no belief of par
ticular do6trines, and no creed ; or differing in their religious fentitnents
ever fo much, is no impediment to the greateft union and chriftian friend
fhip, feem not to know, what real chriftian union, love and friendfhip is.
It is certain they do not love one another in the truth, and for the truth's fake,
which dwelleth in them, as chriftians did in the Apoftles days, 2 John i, 2.
Thecatholicifm and love for which they plead, appears to be a political lovs
and union, which may in fome meafure unite civil worldly focieties ; but
has nothing of the nature of real chriftianity, and that union and love by
which the followers of Chrift are ONE,
SECT. II. Particularly Dejcriled. 65
As jight and knowledge will be greatly increafed in the Millen
nium, and the great truths and doctrines contained in divine reve
lation will then be more clearly difcerned, and appear in their true
connection, excellence and importance, they will be underflocd
and cordially embraced by all ; and they will be united together
in the fame mind, and the fame judgment ; and by this be formed
to a high degree of happy chriftian union, love and friendship, lov
ing one another in the truth, with a pure heart fervently. Thus
were the primitive chriftians united in knowing and obeying the
Itfuth, whom the Apoftle Peter thus addreffes : " Seeing ye have
purified your fouls in obeying the truth through the Spirit, unto un
feigned love of the brethren ; fee that ye love one another with
a pure heart fervently."* In that day the promife and prophecy
ipoken by Jeremiah, will be accomplished, to a greater extent and
degree than it ever was before. " And I will give them one
heart, and one way, that they may fear me forever, for. the good of
them, and of their children after them."f x
V. THE Millennium will be a time of gre*at enjoyment, hap*
pinefs and univerfal joy.
This is often mentioned in prophecy, as what will take place in
that day, in a peculiar manner and high degree. " For ye fhall go
out with joy, and be led forth with peace : The mountains and
the hills {hall break forth before you into fmging, and all the trees
of tfye field lhall clap their hands. Be you j?lad, and rejoice forever in
that which I create ; for I create Jerufalem a rejoicing, and her
people a joy. "{ The enjoyments of that day are reprefented by
a rich and plentiful feaft for all people, confifting in provifion of
the moft agreeable and delicious kind. " And in this mountain
(hall the Lord of holls make unto all people a feaft of fat things,
a feaft of wines on the lees, a feaft of fat things full of marrow,
of wines on the lees well refined. "§ The enjoyments and hap-
pinefs of the Millennium, are compared to a marriage fupper.
" Let us rejoice and give honour to him : For the marriage of
the Lamb is come, and his wife hath made her/elf ready? BleiTed
are they who are called unto the marriage fupper of the Lamb."||
And there will be a great increafe of happinefs and joy in heaven,
at the introduction of that day, and during the continuance of it. "fl
I « There
* i Pet. i. 22. f jer. xxxii. 59. J Ifai. Iv. 12. Ixv. 18.
§ Ifai. xxv. 6, |j Rev. xix, 7, 9. . <|> Rev. xviii. ae. xix. i — 7.
66 The Millennium Staiey SECT. II,
" There (hall be joy in heaven, and there is joy in the prefenee of
the angels of God, over one (inner that repenteth."*
And this great increafe of happinefs and joy on earth will be
the na'turat and even neceflary confequence, of the great degree
and univerfality of knowledge and holinefs, which all will then
profefs. The knowledge of God, and the Redeemer, and love to
him, will be the fource of unfpeakable pleafure and joy in his char-
after, government and kingdom. And the more the great truths
of divine revelation are opened and come into view, and the wif-
dom and grace of God in the work of redemption, are feen ; the
more they are contemplated and relifhed, the greater will be their
enjoyment and happinefs ; and great will be their evidence and
aflurance of the love and favour of God, and that they (hall enjoy
him, and all the bleflings and glory of his kingdom forever. —
Then, as it is predicted of that time, " The work of righteoufnefs
fhall be peace, and the effect of righteoufnefs, quietnefs and aflur
ance forever."f Then the eminent degree of righteoufnefs or
holinefs, to which all (hall arrive, will be attended with great enjoy
ment and happinefs, which is often meant by peace in fcripture.
And the effecl and confequence of this high degree of holinefs,
and happinefs, in feeing and loving God and divine truth', mail
be, that they (hall have a rteady, quiet aflurance of the love of
God, and of his favour forever, which will greatly add to their
happinefs. J
They will have unfpeakable fatisfacYion and delight in wormip-
ping God in fecret, and in focial wor(hip, whether more private-
or public. And their meditations and ftudy on divine things will
be fweet. x The word of God will be to them fweeter than honey
or the honey comb ; and they will rejoice in the truths there
revealed,
* T.nke xv. 7, 10. f Ifai. -xxxii. 17.
t Note. Aflurance of the love of God> and of enjoying his favour
forever, is here faid to be tlieeffeff ot theexercife of holinefs, and that peace
of foul and enjoyment which attends it : So that perfons muft/r/Z be holy,
and love God, before they can have any afTurance or evidence that God loves
them, and that they (kail be faved ; the latter being the effecl, and not the
caufe of the former. They therefore turn things upfidedown, and contra
dict this paffage, and the whole of divine revelation, and even all reafoa
and common fenfe, who hold that perfons muft Jirft have aflurance, or at
leafl believe, that God loves them, with an everlafting love, before they can
Jove God, or exercife any degree e; tru« holinefs : A,nd that ths latter is
the eff«ft of the former 4
SECT. II. Particularly Defcribed* 67
revealed, more than the men of the world ever did, or can do iit
all riches. In public afiemblies, while the heart and lips of the
preacher will glow with heavenly truth, and he pours light and
inftruction on a numerous congregation, they will all hang upon,
his lips, and drink, in the divine fentiments which are communi
cated, with a high relifh and delight. And in-fuch entertainments
there will be enjoyed unfpeakably more real plesfure and happinefs,
than all the men of the world ever found in the moft gay, brilliant
company, with the moft agreeable feftivity and mirth, mufic and
dancing, that is poffible. The latter is not worthy to be compared
with the former.
Then religious enjoyment, whether in company or alone, will
appear to be a reality, and of the higheft and moft noble kind ; and
every one will be a witnefs and inftance of it. There will then be
no briar and thorns to moleft enjoyment, or render company dif-
agreeable ; but all will be amiable, happy and full of love, and
render themfelves agreeable to every one. Every one will behave
with decency and propriety towards all, agreeable to his ftation
and connections. The law of kindnefs will be on the tongues of
all ; and true friendship, of which there is fo little among men
HOW, will then be common and univerfal, even chriftian love and
friend/hip, which is the moft excellent kind of friendship, and is
indeed the only real, happy, lading friendship. And this will lay
a foundation for a peculiar, happy intimacy and friendship, in the
neareft relations and connections : By which conjugal and domef-
tic duties will be faithfully performed ; and the happinefs of thofe
relations will be very great ; and the end of the inftitutions of
marriage, and families, be anfwered in a much greater degree, than
ever before, and they will have their proper effeft, in promoting
the enjoyment of individuals, and the good of fociety.
Then the happinefs and joy each one will have in the welfare
of others, and the blejlings beftowed on them, will be very great.
Now the few chriftians who exercife difmterefted benevolence,
have, as the Apoftle Paul had, great heavinefs, and continual for-
row in their hearts, while they behold fo many miferable objects :
And are furrounded with thofe who are unhappy in this world, and
appear to be going to everlafting deftruclion, by their folly and
obftinacy in fin. They have great comfort and joy, indeed, in
the few who appear to be chriftians, and heirs of eternal life. —
When they /ee perfons who appear to underftarid and love tha
1 2, doctrines
68 The Millennium Statr, SECT. If.
doctrines of the gofpel, and to have imbibed the amiable, excellent
fpirit of chriftianity, and to be the blefled favourites of heaven,
they greatly rejoice with them in their happinefs, and can fay,
as Paul did, u What thanks can we render to God for you, for
allthejoy wherewith we rejoice for your fakes before our God !"*
But in the Millennium, *the happinefs and joy of each one, will be
unfpeakably greater, in the character and happinefs of all. The
benevolence of every one will be gratified and pleafed to a very high
degree, by all whom he beholds, all with whom he converfes, and
of whom he thinks ; and in their amiable character, and great
happinefs, he will have pleafure and joy, in proportion to the de
gree of his benevolence, which will vaftly furpafs that degree of
it, which the bed chriftians now exercife. There will then be no
fuch infinitely miferable objects, which are now every where to*
be feen, to excite painful grief and forrow ; and the character of
chriftians will then be much more beautiful and excellent, than
that^ofreal chriftians is now, as they will abound fo much more
in all holy exercife and practice ; and their prefent enjoyment, and
future happinefs in heaven, will be more evident and realized by
each one, which will give pleafure and joy to every one, in the
amiable character and happinefs of others, even beyond all our
prefent conceptions, " There mall be no more a pricking briar
unto the church, or particular chriftians, nor any grieving thorn,
of all that are round about them."f But all wiHlive in pleafing
harmony and friendship; and every one will confider himfelf as
iurrounded with amiable friends, though he may have uo particu
lar connection or acquaintance with them, and all he will fee or
meet as he paffes in the public ftreet?, or eifewhere, will give him
a peculiar pleafure, as he will have good reafon to confider them
to be friends to Chrift, and to him, and as profefljng the peculiarly
amiable character of chriftians : And this pleafure will be mutual
fcetween thofe who have no particular knowledge of each orlier.
.But this enjoyment ana1 pleafure will rife much higher between
/thofe who are particularly acquainted with each others character,
exercifes and circumftances j and efpecially thofe who are in a
more near connection with each other, and whofe circumftances
and opportunities, lead them to form and cultivate a peculiar in
timacy and friendfhip.
not to be fqppofed that we are now able to give a
,r/J full defcription, or to form an adequate idea of the hap*
pinefs,
* i ThefT, iii. $, t E?ek, xxv';»i, 24..
SECT. II. Particularly Defer ibed. 69
pinefs, joy and glory of that day ; but all that is attempted, and
our moft enlarged and pleafing conceptions, fall much fhort of the
truth, which cannot be fully known, till that happy time fhall
come. They who now have the beft and higheft tafte for divine
truth, and the greateft religious enjoyment, who abound moft in
chriftian love, and have the moft experience of the happinefs of
chriftian friendfhip, and attend moft to the Bible, and ftudy the
predictions of that day, will doubtlefs have the cleareft view of it,
and moft agreeable to the truth, and the higheft fatisfaclion and
pleafure, in the profpecl of it.
.
THERE are many other things and circumftances which will
take place in that day, which are implied in what has now been
obferved, or may be inferred from it, and from the fcripture, by
which the advantages, happinefs and glory of the Millennium
will be promoted ; fome of which will be mentioned in the fol
lowing particulars :
i. All outward worldly circumftances will then be agree
able and profperous, and there will be for all, a fufficiency and
fulnefs of every thing needed for the body, and for the comfort
and convenience of every one.
This may be inferred from many pafTages of fcripture, which
refer to that day ; among which are the following : " Then fhall
the earth yield her increafe ; and God, even our own God, (hall
blefs us."* " Then fhall he give the rain of thy feed ; that thou
ihalt fow the ground withal, and bread of the increafe of the
earth, and it fhall be fat and plenteous : In that day fhall thy cat
tle feed in large paftures. The oxen likewife, and the young
affes that ear the ground, fhall eat clear provender, which hath
been winnowed with the fnovel and with the fan. And the in
habitant fhall not fay, I am fick. And they fhall build houfes, and
inhabit them ; and they fhall plant vineyards, and eat the fruit of
them. They fhall not build, and another inhabit ; they fhall not
plant, and another eat : For as the days of a tree, are the days of
my people, and mine elecl: fhall long enjoy the work of their
hands. They fhall not labour in vain, nor bring forth for trouble :
For they are the feed of the bleffed of the Lord, and their off-
fpring with them."f " They fhall fit every man under his vine,
and
* Pfalrns Ixvii. 6. 0
f Ifai, xxx, 23, 24., xxxiii. 24-. Jxv* 21, 22, 23, Ezsk. xxxiv. 23—27.
70 The Mifitnnium State, SECT. H.
and under his Jig tree, and none fhall make him afraid."* " The
fe§d fhall be profperous, the vine fhall give her fruit, and the
ground fhall give her increafe, and the heavens fhall give their
dew; and I will caufe the remnant of this people to poflefs all
fhefe things, "f
This plenty, and fulnefs of the things of this life^ and worldly
profperity, by which all will be in eafy, comfortable circum-
ftances,as to outward conveniences, and temporal enjoyment,
Tvill be owing to the following things :
j. To the kindnefs and peculiar bleffing of God in his provi
dence. When all the inhabitants of the world fhall become emi
nently pious, and devote all they have or can enjoy in this world,
lo God, to the reigning Saviour, he will fmile upon men in his
providence, snd blefs them in the city, and in the field, in the fruit
•of the ground, in the increafe of their herds, and of their flocks,
ip their bafket and in their ftore, as he promifed he would blefs
the children of Ifrael, if they would be obedient to him.J There
will be no more unfuitsrtRe feafons or calamitous events, to pre
vent or deflroy the fruits of the earth j but every circumftance
•with regard to rains and the fhining of the fun, heat and cold, will
be fo ordered, as to render the earth fertile, and fucceed the labour
of man in cultivating it : And there will be nothing to devour
end deftroy the fruit of the field.
2. To the great degree of benevolence, virtue and wifdom,
Ttfhrch all will then have and exercife, with refpe£t to the affairs of
this world. There will then be no war to impoverifh, lay wafte
and deftroy. This has been a vaft expenfe and feourge to man
kind in all ages, by which poverty and diftrefs have been fpread
among all nations ; and the fruits of the earth, produced and
Aored by the hard labour of man, have been devoured, and worfe
than loft. Then there will be no unrighteous perfons, who
foall be difpofed to invade the rights and property of others, or
deprive them of what juftly belongs to them j but every one fhall
fecurely fit under his own vine, and fig tree ; and there mall be
none to make him afraid. Then there will be no law fuits, which
now, in civilized nations, are fo vexatious and very expenfive of
time and money. Then, by the temperance in all things, which
will be praclifed, and the prudent and wife care of the body, and
by the f miles of heaven, there will be no expenfive, diftrelfmg, de-
folating
* Mich. iv. 4, f Zecb. vim iz» J DtfUt, xxvifi. i—8«
SE.CT, II. Particularly Defer tied. 71
folating peftilence and ficknefs \ but general health will be enjoy.*
ed; by which much expenfe of time and money will be pre
vented.
The intemperance, excefs, extravagance and wafte, in food and
raiment, and theufeof the things of life, which were before prae-
tifed, will be difcarded and ceafe, in that day. By thefe, a great
part of the productions of the earth, which are for the comfort and
convenience of man, are now walled and worfe than loft, as they
are, in innumerable inftances, the caufe of debility of body, fick
nefs and death. But every thing of this kind will be ufed with
great prudence and economy ; and in that way, meafure and de
gree, which will beft anfwer the ends of food, drink and clothing,
and all other furniture, fo as to be moft comfortable, decent and
convenient, and in the beft manner furnifh perfons for their pro
per bufinefs and duty. Nothing will be fought or ufed to gratify
pride inordinate, fenfual appetite or luft : So that there will be no
wafte of the things of life ; Nothing will be loft.
And at that time, the art of hufbandry will be greatly advanced,
and men will have Ikill to cultivate and manure the earth, in a
much better and more eafy way, than ever before ; fo that the
fame land will then produce much more than it does now, twenty,
thirty, fixty, and perhaps an hundred fold more. And that which
is now efteemed barren, and not capable of producing any thing, by
cultivation, will then yield much more, for the fuftenance of mart
and beaft, than that which is moft productive now : So that a very
little fpot will then produce more of the neceflaries and comforts
of life, than large tracts of land do now. And in this way, the
curfe which has hitherto been upon the ground,, for the rebellion
of man, will be in a great meafure removed.
There will alfo doubtlefs, be great improvement and advances
made in all thofe mechanic arts, by which the earth will be fubdued
and cultivated, and all the neceiTary and convenient articles of
life, fuch as all utenfils, clothing, buUdings, &c. will be formed
and made, in a better manner, and with much lefs labour, than
they now are. There may be inventions and arts of this kind,
which are beyond our prefent conception. And if they could be
now known by any one, and he could tell what they wrll be, they
would be thought by moft, to be utterly incredible and impoffible ;
as thofe inventions and arts, which are now known and familiar
to us, would have appeared to thtffe who lived before they were
found out and took place? Ir
f2* The Millennium State^ SECT. II.
It is not impoftible, but very probable, that ways will yet be
found out by men, to cut rocks and (tones into any ihape they
pleafe; and to remove them from place to place, with as little la
bour, as that with which they now cut and remove the fofteft and
lighted wood, in order to build houfes, fences, bridges, paving
roads, &c. And thofehuge rocks and ftones, which now appear
to be ufelefs, and even a nuifance, may then be found to be made,
and referved by him who is infinitely wife and good, for great ufe-
fulnefs, and important purpofes. Perhaps there is good reafon
not to doubt of this. And can he doubt of it, who confiders what
inventions and arts have taken place in latter ages, which are as
much an advance beyond what was known or thought of in ages
before, as fuch an art would be, beyond what is now known and
praclifed ? The art by which they removed great ftones, and
raifed them to a vaft height, by which they built the pyramids in
Egypt; and that by which huge ftones were cut and put into the
temple of Jerufalem, is now loft, and it cannot be conceived how
this was done. This art may be revived in the Millennium j
and there may be other inventions and arts, to us, inconceivably
greater and more ufeful than that. Then, in a literal fenfe, The
vallies (hall be filled, and the mountains and hills (hall be made
low, and the crooked (hall be made ftraight, and the rough ways
fhall be made fmooth, to render travelling more convenient and
eafy, and the earth more productive and fertile. »
When all thefe things are confidered, which have now been
fuggefted, and others which will naturally occur to them who at
tend to this fubjecl:, it will appear evident, that in the days of the
Millennium, there will be a fulnefs and plenty of all the neceiTaries
and conveniences of life, to render all much more eafy and com
fortable, in their worldly circumftaacesand enjoyments, than ever
before, and with much lefs labour and toil : And that it will not
be then neceflary for any men or women to fpend all, or the great-
eft part of their time in labour, in order to procure a living, and
enjoy all the comforts and defirable conveniences of life. It will
not be neceflary for each one, to labour more than two or three
hours in a day, and not more than will conduce to the health and
vigour of the body. And the reft of their time they will be dif-
pofed to fpend in reading and converfation, and in all thofe ex-
ercifes which are neceffary and proper, in order to improve their
minds, and make-progrefs in knowledge j efpecially in the know
ledge
. II. P-*rti(ularfy Dspribsd* 73
Jedge of divinity ; And in ftudying the fcriptiire.s, and in private 'and
focial and public worfhip, and attending on public inftru&ion, &c.
When the earth (hall bs all fubdued, and prepared in the beft man
ner for cultivation, and houfes and inclofures, and other necefTary
and convenient buildings fnall be ere&ed, and completely finished,
con filling of the moft durable materials, the labour will not be
hard, and will require but a ftnall portion of their time, in order to
fupply every one with ail the neceflaries and conveniences of live':
And the reft of their time wilinot be fpent in diffipation or idlenefs,
but in bufinefs, more entertaining and important, which has been
now mentioned.
And there will be then fuch benevolence and fervent charity in
every heart, that if any one (hall be reduced to a ftateof want by
/ome cafuajify, or by inability to provide for himfelf, he will have
all the- relief and afMance that he could defire ; and there will
•fee fuch a mutual care and affiftance of each other, that all worldly
things will be in a great degree, and in the beft manner common ;
fo as not to be withheld from any who may want them; and
they will take great delight in miniftering to others and ferving
them, whenever, and in whatever ways, there (hall be opportunity
to do it.
2. In that day, mankind will greatly multiply and and increafe
in number, till the earth (hall be rilled with them.
When God firft made mankind, he faid to them, " Be fruitful,
and multiply, and replenifh, (or fill) the earth, and fubdue it."*
And he renewed this command to Noah and his fons, after the
flood, and in them to mankind in general. "-And God blefTed
Noah and his fons, and faid unto them, Be fruitful, ant multiply,
and replenifh the earth. "f This command' has never yet been
obeyed by mankind ; they have yet done but little, compared
with wh'at they ought to have done, in fubduing and filling' ths
earth. Jntfead of this, they have fpent great part of their time
and ftrength in fubduing and deftroying each other ; and in that
impiety, intemperance, folly and wickednefs, which have brought
the divine judgments upon them ; and they have been reduced and
deftroyed in all ages'by famine, peftilence and poverty, and innu
merable calamitifs and evil occurrents ; fo that by far the greateft
part of the earth remains yet unfubdued, and lies wafte without
inhabitants. Aod where it has been mod fubdued and cultivated
K and
* Gen, i, 2?-, -\ Gpn, jx. i.
74 %bf Millennium- Stati,- SECT. II.
and populous, it Ins been, and ftill is,. far from being filled with
inhabitants, fo that it could fupport no more, except in a very few
inftances,. if inanyw An exa6t calculation cannot be made; .but
'it is prefumed that every man, who contlders the things which
have-been mentioned above, will be fenllble'that this earth may
be nrade capable of fuitaining thoufands to one of mankind who
now inhabit it ; f o that if each one were multiplied to many thou
fands, the earth would not be more than filled, and all might have
ample provifion for their fuftenance, convenience and comfort.—
This will not take place, fo long as the world of mankind con
tinue toexercife fo much felfifhnefs, unrighteoufnefs and impiety
as they do now, and always have done : But there is reafon to
think they will be greatly diminimed, by their deftroying thetn-
felves, and one another, and by remarkable divine judgments,
•which will be particularly confidered in a following fe&ion.
But when the Millennium lhalt begin, the inhabitants which
fhall.then be on the earth, will be difpofcd to obey the divine com
mand, to fubdue the earth, and multiply, until they have filled it ;
and they will have (kill, and be under all defirable advantages to do
it ; and the earth will be foon replenifhed with inhabitants, and be
brought to a ftate of high cultivation and improvement, in every
part of it, and will bring forth abundantly for the fuH fupply of
all ; nnd there will be many thoufand times more people than ever
exifted before at once in the world. Then the following proph
ecy, which relates to that day, (hall be fulfilled : " A little one fhali
become a thoufand, and a fmall one a ftrong nation. I the Lord
•will haften it in his time."* And there is reafon to think the
earth will be then, in. fome degree, enlarged in more .ways than
can now be mentioned, or thought of. In many thoufands,
hundred of thoufands, yea, .millions of inftances, large tracls now
covered with water, coves and arms of the fea, may be drained,
or the water (hut out by banks and walls ; fo that hundreds of
millions of perfons may live on thofe places, and be fuftained by
the produce of them, which are now overflowed with water. —
Who can doubt of this, who recollects how many millions -of
people now inhabit Holland and the Low Countries, the greatefl:
part of which wasonce covered with the fea, or thought not to be
capable of improvement ? Other inftances might be mentioned.
Though there will be fo many millions of millions of people
on the earth at the fame time, this will not be the leaft inconveni
ence
* if?;, ix. 2».
SECT. II. Particularly Defer -/W. )T5
ence to any ; but the contrary ; for each one will be fully fupplied
with all he wants, and they will all be united in lov?e, as brethren
of one family, and willbe mutual helps and bleffings to each other.
They will die, or rather fall afleep, and pafs into the invifible
world ; and others will come on the flagc in their room. But
death then will not be attended with the fame calamitous and
terrible circumfiances as it has been, and is pow ; and will not be
confidered as an evil. It will not be brought on with long and
paimuMkkneiSj or be accompanied with any great diitrefs of body
or mind. They will be in ail refpe&s ready for it, and welcome
it with the greateft comfort and joy. Every one will die at the
time, and in the manner which will be bed for him, and all with
whom he is connected : And death will not bring diftrefs on fur-
viving relatives and friends ; and they will rather rejoice than
mourn, while they 'have a lively ferife of the wifdom and goodnefs
of the will of God, and of the greater happinefs of the invifible
world, to which their beloved friends are gone ; and where they
expert foon to arrive. So that in that day, death will in a great
ineafure loofe his fting, and have the appearance of a friend, and be
welcomed by all as fuch.
3. In the Millennium, all will probably fpeak one language : So
that one language (hall he known and underftood all over the
world, when it fhall be filled with inhabitants innumerable.
The whole earth was once, and originally of one language, and
of onefpeech.* And the folly and rebellion of men was the oc-
cafion of their being confounded in fpeaking and underftanding
this one language, and the introduction of a variety of languages.
This was confidered as in itfelf a great calamity, and was ordered
as fuch :• And it can be confidered in no other light. Had men
been difpofed to improve the advantages of all fpeaking and un-
derftanding one language, to wife and good purpofes, this diver-
fity never would have taken place. And when men (hall become
wniverfally pious, virtuous and benevolent, and be difpofed to ufe
fuch an advantage and blefling as having one fpeech and language
will be, for the glory of God and the general good, it will doubt-
lefs be reftored to them again. This may eafily and foon be done,
without a miracle, when mankind and the ftate of the world fhali
be ripe for it. When they (hall all become as one family in affec-
and difcerning and wifdom (hall prelide and govern in all
K 2 their
• Can, xi. j, $,
*y6 The Millennium Stat^ SECT. II.
their affairs, fhtfy will focn be fenfible of the great difadvantap'e of
being divided into fo many different tongues, which will greatly
impede that univerfal free intercourfe which, will be very defirabie ;
and of the advantage of all fpeakingand ufmg one language. And
God may fo order things in his providence that it will then be
eafy for the moft learned and wife to determine which is the bed
language to be adopted, to be univerfaljy taught and fpoken. —
And when this (hall be once determined, and published, through
the world, by thofe who are acknowledged to be the wifeft men, and
beft able to fix upon a language that ihall be univerfal, and have
a right to do it, all will freely confent to the propofal. And that
language will be taught in all fchools, and ufed in public writings,
and books that fhall be printed ; and in a few years will become
the common language, underffood and fpoken by all ; and all or
rnoft of the different languages now in the world wiil be forgotten,
and loft. All the learning and knowledge of former ages, con
tained in books, in different languages, worth preferving, will be
introduced and published in the univerfal language, and commu
nicated to all. This will in a great meafure, fuperfede and render
ufelefs the great expenfe of time, toil and money, which is now
beflowed on teaching, and ftudying what are called the learmd lan
guages. Many thoufands if not millions of youths are now con-
fuming years in learning thefe languages, at great expenfe of
money ; And thoufands of teachers are fpending their lives in
attending to them. It is thought by many now, that this is a
ufelefs and imprudent wafteoftime and money, in moft inftances,
at lead : It will appear to be much more fo, when there ihall be
one univerfal language, which fhall be underftood and fpoken by
all ; and when the books written in that language fhall contain
all the ufeful learning and knowledge in the world ; and all far
ther improvements will be communicated to the world in that
language.
. And when this language fhall be eftablifhed, and become univer
fal, all the learning and wifdom in the world, will tend and ferve
to improve it, and render it more and more perfect. And there
can be no doubt thaT fuch improvements will be made that perfons
\vill be able to communicate their ideas with more eafe and pre-
cifion, and with lefs ambiguity and danger of being mifunderflood,
than could be done before*
And
SECT. II. Particularly Dtfcrlbfd. 77
And ways will be invented to learn children to read this lan
guage with propriety, and to fpell and write it with corretftnefs,
with more eafe, and in much lefs time, than it is now done, and
with little labour and coil. And ways may be invented, perhaps
fomething like the fhcrt hands, which are ROW ufed by many, by
which they will be able to communicate their ideas, and hold in-
tercourfe and correspondence with each other, who live in differ
ent parts of the world, with much lefs expenfe of time and labour,
perhaps an hundred times lefs, than that with which men now
ccrrefpond.
This will alfo greatly facilitate the fpreading ufeful knowledge,
and all kinds of intelligence, which may be a benefit to mankind*
to all parts of the world ; and render books very cheap, and eafy
to be obtained by all. There will then be no need of tranfbtions
into other languages, and numerous new impreffions, in order to
have the moil ufeful books read by all. Many hundreds of thou-
fands of copies may be cad off by one impreflion, and fpread over
all the earth. And the Bible, one of which, at leaft, every perlbn
will have, by printing fuch a vail number of them at one impref-
fjcn, may be afforded much cheaper than it can be now ; even
though it fhould be fuppofed that no improvement will be made
in the art of printing, and making paper, which cannot be reafon-
ably fuppofed ; but the contrary is much more probable, viz. that
both thefe will then be performed, in a better manner, and with
much lefs labour and expenfe, than they are now executed. None
can doubt of this, who confider what improvements have been
made in thefe arts, fine e they were firft invented.
This univerfajity of language will tend4to cement the world of
mankind fo as to make them one, in a higher degree, and to great
er advantage, than otherwife could be. This will abforb the dif-
tin6tions that are now kept up between nations fpeaking different
languages, and promote a general, free communication. It is ob-
ferved, when there was but one language in the world, that the
people were one.* And this will greatly facilitate their united ex
ertions,, to effect whatever may be for the public good.
Therefore, fmce there will be fo many and great advantages, in
having one univerfal language, underftood and ufed by all man
kind, and it will anfwer fo many good purpofes, when men (hall
be difpofed to make a right improvement of it -, and fmce it may
be fo eafily effected, when men fliall be united in piety and benev
olence,
?Csn. xi, 6,
7$ The Millennium Stats, SECT. IT;.
olence, arid wifdom fliall reign among them ; there is reafon to
think that God will fo order things in his providence, and fo in
fluence and turn the hearts of mankind, as in the moil agreeable
manner to introduce the beft language, to be adopted and ufed by
all, in that day, in which great and peculiar favour and bleflifigs
will be granted to the world, far beyond thofe which had been
given in preceding ages. And this is agreeable to the fcripture,
which fpeaksof that day, as diftinguimed and remarkable for the
union and happinefs of mankind, when they (hall have one heart,
and one way. And this feems to be exprefsly predicted : When
fpeaking of that time it is faid, " Then will I turn to the people a
pure language, that they may all call upon the name of the Lord,
to ferve him with one confent."* Thefe words have been ua-
derftood in another fenfe ; but the moft natural and confiiicnt
meaning feems to be, That the people (hall not then have a mixed
language, fpeaking with different tongues, which would naturally
feparate them into different parties, and reader them barbarians to
each other in their worfhip : But God will fo order things at tha:
time, that one language (hall be introduced and fpoken by all ;
and which fhall be more perfect, elegant and pure, free from thofe
defects, inconfiftencies, and that jargon, which before attended ail,
or moft languages ; that they may all, even all mankind, call up
on the name of the Lord, with one voice, arid in one language, to
ferve him with one confent ; by which they fhall be united in
v.'ormip, and divine fervice, not on'y in heart, but in lip, as man
kind never were before.
4. The church of Chrift will then be formed and regulated, ac
cording 'to his laws and inftituiions, in the moil beautiful and
pleafing order.
This is implied in what has been faid ; but is worthy of a more
particular attention. There will then be but one univerfal, ca
tholic church, comprehending all the inhabitants of the world,
farmed into numerous particular focieties and congregations, as
{hall be moft convenient, to attend on public worlhip, and the in-
ftitutions of Chrift. There will be no fchifms in the church
then : Chriftians will not be divided into various fe6ls and de
nominations ; but there will be a beautiful and happy union in
fentiment, refpedttng the doclrines, worfhip and inftitutions of
Chrift ; and all will be of one heart, and one way, and ferve
Chrift with one confent. The ordinances of baptifm and tha
Lord's
* Zeph. in. $,
SECT, II. Particularly Dcferibtd. fty
LcrdVfupper, and all the inftitutions of Chrift, \vill be attended
in due order, with folemnity and decency ; and being accom
panied with divine efEcacy, will have their proper and faving ef
fect. All the children will be members, of the church, having the
initiating feal applied to them, and being folemnly devoted to
Chrift in baptifm j and they will be faithfully brought up for him,
and early difcover their love to Cfarift, not only in words, but by
obeying him, and attending upon all. his inftitutions. The dif-
cipline which Chrift has inftituted, will be faithfully pra£lifed, fo
far as there mall be any occafion ; and chriftians, by watching
over each other in love, and exhorting and admonimirig one
another, vvill prevent, or immediately heal all offences. In thofe
refpe£ts, and in others not here mentioned, and perhaps not thought
t>f, the church of Chrift will then be the beft regulated, mod
beautiful and happy fociety that ever exifted, or can be formed on
^arth. " When the Lord (hall build up Zion, the. church, he fhall
appear in his glory." Then, what is predicted in the fixtieth
chapter of Ifaiah, and many other prophecies of the fame event,
fhall be fufilled. God fays to his church, " Arife, fhine, for thy
light is come, and the glory of the Lord is nfen upon thee :
Whereas thou haft been forfaken and hated, fo that no man went
through thee, I will make thee an eternal excellency, the joy of
many generations. I will make the place of my feet glorious.
Thou (halt alfo be a crown of glory in the hand of the Lord, and
a royal diadem in the hand of thy God. Glorious things ar«
fpoken of thee, O.city of God."*
5. Then
* It has been a queftion, Whether in the Millerinium, when the churr?'
fhall be thus univerfal, and be brought to fuch a well regulated, holy and
happy ftate, there will beany need of civil rulers, to prefide and govern in
temporal matters ? It is (aid, that every thing which will be neceflary of
this kind, will be regulated and ordered by particular churches, and civil
officers will not be needed, and will have nothing to do.
But when it 5s confidered, that the church of Chrift is not a worldly fo
ciety, and has no concern with temporal matters, and the concerns of the
world, confidered merely as fuch, or any farther than they are included .in
obedience to the laws of Chrift : And that there will be need of regulations
and laws or orders, with refpeft to (he temporal concerns of mankind ;
it will appear proper and convenient, if not neceflary, that there fliouldbe
wife men chofen and appointed to fuperintend, and direft in worldly af
fair?, whofebufinefs it fhall be to confult the temporal intereft of men, and
dilate thoJe regulations from time fo time, which fliall promote the
good, and the temporal intereft
JPp The .MiUmnlum State, SEGT. U»
5. Theri chri Ala nity will appear in its true beauty and excel
lence, anti the nature and genuine effects of it will be more manU
feft than ever before, and the truth and amiablenefs of it be ex*
jiibited m a, clear and ftri.king light.
Chriftianify has hitherto been generally abufed and perverted
by thofe who have enjoyed 'the gofpel ; and but little of the genii*
i-ne4p'Hit and power of if his- appeared among thofe who have
been called ch-riftians. They have, the moft of them, difobeyed
the/lawsof Chrtft, and'mifreprefented and pervtdted the doct-rines
and -iriftitnt.ioivs of the gofpel, r.o. accommodate^ it to the gratifica
tion 0/th£ir felhlhnefs, ;pride and worldly fpirit ;. and have- hated
and p6rfecu-!ed one another unto .death. They have divided into
innumerlble lefts and parties, and have not been agreed in the
do&rines and inftitutiohs- 6i .-the gofpel ; bat 'have embraced- va*
rioiks^ndcoatrary .opinibhs- concerning them; and contended a-
bout the,m with .wrath, and bittern.efs. And the greatefl; p-ar-t
cf the chritfian world have been as openly vicious, as the hea
then nations, if not more fo. And as tiie .name of God was
bla-fpheraed among the .Gentiles by the wicked lives of the -Jews,*
fo the name of Clmft has-been blafphemed by infidels and others,
through the various kinds- of wickednefs of thofe who have been
called chriftians. By reafon of whom, the way of truth has been
evil fpoken -of.''*t Bu^: few in the chriftiau'v/orld, in comparifon
with the reft, have ho riou red Chritl, by entering into the true
meatiing-aird fpirit of the;gofp.el, loving ir, arid living agreeable-to
it : And thofe few have been generally hidden and overlooked by
the multitude of merely nominal chriftians. And genuine chrif-
tianity is. not to. be- found in the faith and lives of thofe in^gerveral
•who afflirtie the name of chriftians ; but in tl-ie. Bible only, (ince
the moft who pvofefs to know Chrift, by their doctrines and
wdrksdo deny him.
But iri'the Millennium the fcene will be changed, and ch'rlf-
tianity. vsull be underftood and acled .our, in the true fpirit and
power of ii, and have its genuine effect, in the lives and conduct
of all. And when it comes to be-thus reduced to practice by all,
it will appear from' fact and; experience, to have a divine ftamp ;
a^d that the gofpel is Indeed the wifdonrof God, and the powe,f
cf God, forming all \\ho cordially embrace it to a truly amiable
•and ex.celient charailcp, and ,is fuited to make men hap-py in this
world >
? Rom. ii, «4» t ^ Pet. ii. a,
SECT. II. Particularly Defer ibtd* Ifc
•world, and that which is to come.' Then all the difgrace and
reproach, which has come upoa Chrift, his true followers, and
upon chriftianity, by the wickednefs and enmity of men, and the
abufe of the gofpel, ihall be wiped off. This is foretold in the
following words : " Behold, at that time I will undo all that afflict
thee, and I will fave her that halteth, and gather her that was
driven out, and i will get them praife and fame in every land,
where they have been put to marne. I will make you a name
and a praife among all people of the earth."* After the various
fchemes of falfe religion and infidelity have been tried by men, and
the evil nature and bad effects of them difcovered, real chriftianity>
as it is ftated in divine revelation, when it fhall be underftood by
all, and appear in univerfal practice, will ihine with peculiar luftre
and -glory ; and the beauty and excellence of it, and the happinefs
it produces, will be more apparent and affecting, and be more ad
mired, by the contraft, than if no fuch delufion and falfe religion
had taken place. This is reprefented in the laft words of David
-the Prophet. " And he lhall be as the light of the morning, when
the fun rifeth, even a morning without clouds ; as the tendef
grafs fpringing out of the earth by clear mining after rain."f — »•<
When the fun rifes in a clear morning, after a dark, flormy night*
and the tender grafs fprings up frefh and lively, it is much more
pleafant and refrelhing, than if it had not been preceded by fuch
a night.
6. The time of the Millennium will be in a peculiar and emi
nent iVnfe an-J degree, The day of falvation, in which the Bible, and
all tac dcdtrines, commands and inftitutions contained in it, will
have their proper and defigned ifiue and effect ; and that which
precedes that day is preparatory to it, and failed in the beft man*
ner to introduce it, and render it eminently the gofpel day.
The Spirit of God will then be poured out in his glorious ful-
nefs, and rill the world with holinefs, and falvation, as floods
upon the ciry ground. All the preceding influences of the Holy
Spirit, in converting and faving men, are but the firft fruits, which
precede the harveft, which will take place in that latter day. This
was typified in the Mofaic inftitutions. The moft remarkable
feftivals were the Paflover, the feaft of the firft fruits, and the feaft
of Tabernacles, upon which all the males in Ifrael were COHN.
manded to attend at Teru&leoi, The Paflover typified the death
^ L pf
* Zrph, six, 39, .*}• « Sam. xxiii. 4*
$2 tte' Millennium Staff, &c. SEC?. 1L
of Chrift, and he was crucified at the time of that feaft. The
feaft of the firft fruits, or Pentecoft, as it is called in the New
Teftament, typified the firft fruits of the death of Chrift, in the
outpouring of the Holy Spirit, and the converfion of men, whea
the gofpel was firft preached, which took place at the time of this
feaft."* The feaft of Tabernacles, which was " the feaft of inga
thering, which was in the end of the year ;"f was a type of the
Millennium, which will be in the latter end of the world, when
the great and chief ingathering of fouls to Chrift and his church,
fhall take place. This is the time when Chrift will fee the fruit
of the travel of his foul, and fhall be fatisfied. To this day moft
of the prophecies of Chrift, and falvation, and of the good things
which were coming to the church, have their principal reference^
and they will have their chief fulfilment then. This is the day
which our Lord faid Abraham faw with gladnefs and joy. " Your
father Abraham rejoiced (or leaped forward) to fee my day : And
he faw it, and was glad."J He faw the day of Chrift in the
promife made to him, That in his feed all nations fhould be blefif-
•ed ; which will be accomplifhed in the Millennium, and not be
fore. This is the day of Chrift, the day of his great fuccefs arvd
glory. This is the gofpel day, in comparifon with which all that
precedes it, is night and darknefs.
Then the chief end of divine revelation will be anfwered. It
has been given with a chief reference to that time, and it will then
be the mean of producing unfpeakably greater good, than in all
ages before. It will then be no longer mifunderftood, and per
verted and abufed, to fupport error and wickednefs ; but be unr-
verfally prized more than all riches, and improved to the beft pur-
pofes, as the fountain of knowledge and wifdom. And all the
inftitutions and ordinances appointed by Chrift, will then have
their chief effect. They will then be underftood and take place
in due order, and be attended in a proper manner ; and the wif
dom and goodnefs of Chrift in ordaining them, will be feen and
experienced by all. Then the gofpel will be preached, as it never
was before, fince the days of inspiration ; in which the minif-
ters of the gofpel will be eminently burning and fhining lights,
exhibiting the important, affe&ing, glorious truths of the gofpel,
in a clear and ftriking light, and in a manner moft agreeable an-d
entertaining ; which will fall into honeft and good hearts, and
be
• A&s ii« I. -J; E#od, xxxiy. 23, J John viii. 5^*
SECT. III. When the Millennium will take place. 83
be received with the higheft relifh and pleafure, and bring forth
fruit abundantly. The Sabbath will be a mod pleafant and pro
fitable day, and improved to the beft and moft noble purpofes.
And the adminiftration of baptifm and the Lord's fupper, according
to divine inftitution, will greatly conduce to the edification of the
church, and appear in their true importance and ufefulnefs, as
they never did before ; thefe and all other inftitutions of Chrift,
being appointed with fpecial reference to that day, when they will
have their chief ufe, and anfwer the end of their appointment.
As the winter in the natural world is preparatory to the fpring
and fummer, and the rain and mow, the mining of the fun, the
wind and froft, iflue in the order, beauty and fruitfulnefs of the
vegetable world ; and have their proper effecl: in thefe ; and the
end of winter is anfwered chiefly in what takes place in the fpring
and fummer, and the former is neeefTary to introduce the latter,
and in the beft manner to prepare for it : So in the moral world,
or the church of Chrift, what precedes the Millennium is as the
winter, while the way is preparing for the fummer, and all that
takes place has reference to that happy feafon, and is fuited to
introduce it in the beft manner and moft proper time, when the
gofpel, fo far as it refpecls the church in this world, and all the
inftitutions and ordinances of it, will have their genuine and
chief effecl, in the order, beauty, felicity and fruitfulnefs of the
Church.
SECTION III.
In which is conftdered which thoufand years of the world
will be the Millennium, and when it will begin.
JLJL L L who attend to the fubjecl: of the Millennium, will
naturally inquire, When this happy time will take place ; and
how long it will be before it fhall be introduced ? And fome who
have undertaken to find from fcripture, and to tell the precife
time and the year when it will begin, have been evidently mif-
L 2 taken,
&4 IVhw de Millennium SECT. III.
taken, bscaufe the time on which they fixed for this, is palled, and
the event has not taken place, From this, fome have concluded,
that it is uncertain whether there will ever be fuch a time ; and
others have exploded all attempts to £nd from fcripture when
this time will be.
Though there be good reafon to conclude that the exact time,
the particular day or year, of the beginning of the Milk I--::-! urn
cannot be known, and that it will be introduced gradujiiy.; by
different fucceffive great and remarkable, events, the precife time
of which cannot be known before they take place ; and that the
prophecies refpecling it, are fo formed on detign, that no man
can certainly know when the event predicted (hall be accornpiifh-
cd, within "a year, or a number of years^ until it is manifeft by
the accomplifhment, as fuch knowledge would anfwer no good
end, but the contrary : Yet there is no reafon to fuppofe that this
is left wholly in the dark, and that it is impoflible to know, within
a thoufand, or hundreds of years, when this glorious day (hall
commence, which is fo much the fubject of prophecy, in which
the glory 'which Is to follow the fufferings of Chrift, and the afflic
tions of his church, will chiefly confift, fo far as it relates to the
tranfactions of time.
Though it may be evident from fcripture, that the feventh
thoufand years of the world, will be the time of the profpenty of
the church of Chrift, on earth ; yet this event may come on by
degrees, and be in a meafure introduced years before that time ;
and the- church may not be brought to the moft complete and
happy ftate of that day, but ftill have farther advances to make,
after this feventh thoufand years begin, and continue fome years
after they are ended : So that the particular^ ear of the beginning
or end of this time, cgnnpt be known, before it actually taker
place.
It is thought that there is reafon to conclude from divine reve
lation, that the feventh millenary of the world, will be the time
in which the church of Chrift will enjoy a fabbath of reft, and be
brought to its higheft and chief profperity in this world, which is
fo much the fubjedt of fcripture prophecy; and that the end of
Ihe world, and the day of general judgment, will take place foon
after this Millennium is over. The following obfervations are
defigned to point out fqme of the evidence of this,
It
SECT. Ill* Will take place. 85
It has been already obferved, That the creation of the natural
\vorld in fix days, and the feventh being appointed to be a day of
reft, does afford an argument that the moral world, or the church
and kingdom of Chrift, of which the natural world is a defigned
type, in many refpecls, will be fix thoufand years in forming, in
order to be brought to fuch a ftate, as in the beft manner to enjoy
a thoufand years of reft, peace and profperity ; a day in the natural
world, in this inftanc.e, reprefenting a thoufand years in the moral
world : And that time being thus divided into /evens, to have a
perpetual rotation to the end of it, denotes that the world is to
fhnd but feven thoufand years,Jas " One day is with the Lord as
a thoufand years, and a thoufand years as one day." And that
this has been handed down as the opinion of many ancients, both
Jews and Chriftians.* It is acknowledged, that this argument is
not fufficient to eftablifh this point, confidered by itfelf alone ;
but it is thought to have fome weight, when joined with other
arguments from fcripture which coincide with this, and fcrve to
ftrengthen it.
It is obfervable, that the number feven is the tnoft noted num
ber mentioned in fcripture, in many refpecls, and is zjacred number
above all others. And in the Mofaic ritual, which contained
many typical inftitutions, the Ifraelites were commanded, not only
to obferve every feventh day, as a day of reft 5 but every feventh
year as a Sabbath, and year of reft. And the feventh month in
every year, was a feftival and facred month, above all other months
of the year. In this month was the feaft of Tabernacles, which
was to be obferved feven days with .great joy. On the firft day
of this month was the feaft of trumpets, when the trumpets were
to be blown through%H*the land, which was a type of the extraor
dinary preaching of the gofpel which will introduce the Millen
nium. And on the tenth day was their annual and moft folemn
faft, on which they were to confefs their fins and afflift their fouls,
and atonement was made for them. Which was a figure of the
repentance and extraordinary humiliation, to which the inhabit
ants of the world will be brought, by the preaching of the gofpel,
attended with the difpenfations of divine providence fuited to
promote thi*, previous to their being raifed up to the profperity
and joy of that day. And then the joyful feaft of ingathering, in
the end of the year, came on, on the fifteenth day of the fame
.month,
* See Seft. I. Page 36, 37, witj) the note there.
S6 When the Millennium SECT. III.
month. This was a type of the happy, joyful Millennium in the
feventh and laft thoufand years of the world, in which vaft multi
tudes, even moft of the redeemed, will be gathered into the church
and kingdom of Chrift j in comparifon with whom, all who fhall
have been faved before this time, are but the firft fruits of the pur-
chafe of Chrift.
It is evident that this feaft of Tabernacles in the feventh month,
MVJS a defigned type of the Millennium, from what has been now
obferved, and what has been faid on the three moft remarkable
feafls appointed in the law of Mofes, in the preceding fe&ion ;
but this evidence is ftrengthened, and made certain, by what is
faid by the Prophet Zechariah. When he is fpeaking of the
Millennium, and predicting that happy day, he fays, " And it
fhall come to pafs, that every one that is left of all, the nations
which came againft Jerufalem, fhall even go up from year to year
to worfhip the King, the Lord of hofts, and to keep the feaft of
Tabernacles."* By the feaft of Tabernacles are meant the enjoy
ments and bleffings of the Millennium, of which all nations 'ihall
then partake, and which were typified by that feaft.
All thefe things feem to point out the feventh thoufand years of
the world to be the time of the Millennium. But there is yet
greater evidence of this, which will ferve to ftrengthen what has
been obferved, and fhew that it is not mere conjecture.
The prophecies in the book of Daniel, of the rife and continu
ance of the little horn, and of the time in which the church ihall
be in a ftate of affliction ; and thofe in the Revelation, of the con*
tinuance of the beaft, who is the fame with the horn ; and of the
duration of the afflicted ftate of the church during that time, when
examined, and compared, will lead to fix on the feventh thoufand
years of the world to be the time of the Millennium.
In the Revelation, the time of the continuance of the beaft, af
ter his deadly wound was healed, is faid to be forty and two
months. f And the time in which the church fhould be trodden
down, afBicled and opprefled, is faid to be forty and two months,
a thoufand two hundred and fixty days, and a time, and times,
and half a time. J The fame term of time is denoted by each of
thefe expreffions. A year was then reckoned to contain three
hundred and fixty days ; and a month confifted of thirty days.
Jn forty and two months were a thoufand two hundred and fixty
days.
*rZech. xiv. i£. f Chap. xiii. 5. J Chap. xi. 2, 3. xii. 6t 14,
. III. Witt take place. 87
days. And a time, and times, and half a time, are three years and
a half, which contain forty and two months, and a thoufand two
hundred and fixty days. So long the bead, the idolatrous per-
fecuting power, exercifed by the Bilhop of Rome, the Pope, is to
continue; during which time, the church of Chrift is to be op-
prefTed, afHifted and oppofed, reprefented by the holy city being
trodden under foot by the Gentiles ; the two witnerTes prophecy-
ing in fackcloth ; and a woman perfecuted and flying into the
wildernefs, to hide herfelf from her enemies, where fhe is fed and
protected during the reign of the beaft, which is to continue a
thoufand two hundred and fixty years, a prophetical day being a
year. At the end of thofe years, the Pope and the church of
Rome, of which he is the head, will be deftroyed. And accord
ing to the reprefentation in the Revelation, the kingdom of the
devil in the world, will fall at the fame time, and the kingdom of
Chrift be fet up on the ruins of it, and the Millennium will take
place.
If it were known when the Bifhop of Rome firft became what is
defigned to be denoted by the beaft, the time of his fall, and of the
end of the church of Rome, and of fatan's kingdom in the world,
when the Millennium will commence, could • be ascertained to
a year. But as this beaft rofe gradually from ftep to ftep, till he
became a beaft, in the higheft and moft proper fenfe, this involves
the fubjecl in fome degree of uncertainty, and renders it more dif
ficult to determine, at which confiderable increafe and advance of
the Bifhop of Rome in power and influence, the thoufand two hun
dred and fixty years began. He had great influence, not only in
the church, in ecclefiaftical matters, but in the temporal affairs of
the Roman empire, and of the kingdoms which were creeled in it,
by the invafion of the northern nations, before he was publicly ac
knowledged and declared to be Univerfal Bilhep ; which was done
in the year of Chrift, 606. This greatly increafed his influence and
power in the chriftian world $ and the church was now become ex
ceeding corrupt. Jf the 1260 years be reckoned from this time,
they will end in the year 1 866, feventy four years from this timej
viz. 1792. But the Pope did net become a temporal prince, and
publicly aiTume civil jurifdi&ion, till the year 756, when Pepin,
the king of France, then the moft powerful prince in chriftendom,
jfcade him prince over a large dominion, and he aiTumed civil au
thority, and upon this h,5 fubdued three kings or kingdoms, and
they
18$ men tie Millennium SECT. TIT.
they fell before him, according to the predi&ion of him in the
prophecy of Daniel.* And tie foon had fuch power over the na
tions, as to fet up an emperor in Germany, to be his tool, by
•whom to raife himfelf to univerfal empire, refervingto himfelf and
claiming power over the emperor, and over all kings in the chrif-
tian world, to fet them up and crown them, or depofe them when
he pleafed.
This is the moft remarkable epoch ; when the Pope became a
beaft, in the moft proper fenfe, from whence his reign is to be
dated. Twelve hundred and fixty years from this date, 756, will
end near the beginning of the feventh thoufandth years of the
world. 'But as lie rofe to this height gradually, and was a beaft
in a lower fenfe long before this, it is reafonable to fu'ppofe that
•he will fall by degrees, until his ufurped power is wholly taken
from him, and the falfe church of Rome, the great whore, utter
ly deftroyed ; and that he has been falling many years ; and that
as the time of his reign draws nearer to a dole, more remarkable
events, by which he and that church will come to total ruin, will
take place in a more rapid fucceflion. But this will be more par
ticularly confidered in the next feclion.
Therefore, thefe prophecies of the rife and fall of Antichrift,
or the beaft, and the time of his reign, and t>f the afflicted ftate of
the church of Chrift, fix the end of thefe, and of the reign of fatan
in the world of mankind, near the beginning of the feventh thou-
fand years of the world ; when the Millennium will be introduc
ed ; though many things will take place before that time, by
which the Pope and his intereft will gradually decline and fink,
and in favour of the church and kingdom of Chrift, to prepare the
way for the introduction of the Millennium.
In the book of Dainel, the fame idolatrous, perfecuting power,
and the time of the continuance of it, and of the opprefled ftate of
the church, are predicted : And the time is fixed, and expreilcd
by a time, and times, and an half, or the dividing of time ;f
which is the fame mentioned by St. John, in the Revelation, and
is 1260 prophetic days ; that is, fo many years, as has been
cbferved above. There it is faid by him who interpreted to Daniel
the vifion of the four beafts, " The fourth beaft fhall be the fourth
kingdom upon earth, which fhall be divers from all kingdoms, and
(hall devour the whole earth, and tread it down and break it in
pieces." This is the Roman empire. " And the ten horns out
of
* Chap. vii. S, ao, 24. f Dan. vii, z$, xii. 7«
SECT. III. Win take place.
'
of this kingdom are ten kings that (hall arife. And another (hall
arife after them, and he (hall fubdue three kings. And he (hall
fpeak great words againft the Moft High, and (hall wear out the
faints of the Mod High, and think to change times and laws :
And they (hall be given into his hand, until a time, and time,
and the dividing of time."* This laft horn, king or ruling power,
"is evidently the fame with the little horn mentioned in the eighth
chapter ; and is the fame with the beaft when he was recovered
to life, after he had been wounded unto death, which St. John
faw, that is, the Pope of Rome, in whom the power and idolatry
of this empire is revived and continued. The character given
of each, is the fame in fubftance ; and the time of their continu
ance is the fame, which much end, according to every probable
calculation, at or a"bout the end of the fixth thoufand years of the
world, or about two thoufand years after the incarnation of Chrift.-t-
And at the end of this time, this power and kingdom is to be
deftroyed, and a total end put to the Roman empire, reprefented
by the beaft : And the kingdom of Chrift, in its fulnefs and glory,
(hall then take place, in the universal prevalence and reign of his
church and people, which is exprefled in the following words :—
" But the judgment (hall fit, and they (hall take away his dominion,
to confume and deftroy it to the end. And the kingdom and the
dominion, and the greatnefs of the kingdom under the whole hea
ven, (hall be given to the people of the faints of the Moft. High,
whofe kingdom is an everlafting kingdom, and all dominions (hall
ferve and obey him.MJ
In the eighth chapter of Daniel, we have a different reprcfenta-
tion of this fame kingdom, power or empire, by a little horn which
came forth out of one of the four horns, into which the Grecian
empire founded by Alexander the great, was divided, fome time
after his death. This is the Roman or fourth and hft empire,
upon the deftruclicn of which the kingdom of Chrift is to prevail,
and fill the world. Daniel defcribes this little horn, as it appeared
to hkn in the vifion, in the following words : " And out of one
of them came forth a little horn, which waxed exceeded great
toward the fouth? and toward the eaft, and toward the pJeafant
land. And it waxed great, even to the heft of heaven, and it caft
downfome of the hoft, and of the flars, to the ground, and ftamped
M upon
* Dan. vii. 13, 14, 15, f See Bifiiop Newton's DifierUtion on
the Prooheriei, £ Verfe 26^ 17,
93 When the Millennium SfiCT. III.
upon them. Yea, he magnified himfelf even to the prince of the
hoft, and by him the daily facrifice was taken away, and the place
of his fan&uary was caft down. And an hoft was given him
againft the daily facrifice, by reafon of tranfgreffion, and it caft
down the truth to the ground, and it praclifed and profpered."*
And this vifion is explained by the angel interpreter in the follow
ing part of the chapter. f What is faid of this horn refpefts the
Roman kingdom and empire, from the beginning and end of it, the
ruin of which (hall open the way for the kingdom of Chrift to flour-
im in the world, and the reign of the faints on the earth. And
what is faid of this power or kingdom here, refpeSs the idolatry that
Ihould be fupported and praclifed by it, and the oppofition it
fhould make to God and his people, in which it (hould prevail,
and have power to opprefs and perfecute the faints ; and there is
fpecial reference to the Pope and thofe under his influence and
direction, when he mould be at the head of this empire, and rule
in it, who is particularly defigned in the feventh chapter, denoted
by the little horn, " which had eyes like the eyes of man, and a
mouth (peaking great things ; which ihould make war with the
faints, and prevail againft them ; and fpeak great words againft
the Moft High, and wear out the faints of the Moft High.";|:
This power, indeed, did oppofe and deftroy the mighty and holy
people, and ftand up againft the Prince of princes, before it exifted,
and was exercifed by antichrift, in the church of Rome. Jefus
Chrift the Prince of princes, was put to death by this power. —
And this horn perfecuted the church, efpecially at times, for near
three hundred years after the death of Chrift ; all of which is
included in thedefcription of the horn or kingdom, which is the
chief fubjedt of this chapter; but there is particular and chief
reference to what this power would be and do, when in the hands
of antichrift, for he, above all others, has fpoken great things, and
opened his mouth to blafpheme God and the faints : He has in
troduced and promoted the grotTeft idolatry, and ftood up againft
the Prince of princes ; has magnified himfelf in his heart even to
the Prince of the hoft, the Lord Jefus Chrift ; and has been the
moft cruel and bloody perfecutor of the faints for many ages :
He has caft down the truth to the ground, and pra&ifed and prof-
pered, and has deftroyed vaft numbers of the holy people, or the faints.
Gabriel, who was ordered to make Daniel underftand the vifion,
faid to him, " Behold, I will make thee know what (hall be in tk?
loft
•*Verfe 9, 10, r j, 12. f Verfe 23—25. % Verfe S, at, 15.
SECT. IIL II' ill take place. 9 1
loft end of the indignation : For at the time appointed the end (hall
be.'** His interpretation had chief refpecl: to the latter end of
this kingdom, under the reign of antichrift, in whofe end the
kingdom fhould be ruined, and exift no more.
The queftion is here alked, " How long (hall be the vifion con
cerning the daily facrifice, and the tranfgrefTion of defolation, to
give both the fan&uary and the hoft to be trodden under foot ?"
Bifhop Newton fays, "In the original there is no fuch word as
concerning ; and Mr. Lowth rightly obferves, that the words may
be rendered more agreeably to the Hebrew thus, For bow long a
time Jhall ibe vifion /#/?, the daily facrifice be taken aivay^ and the tranf-
grejjion of the deflation continue^ &c. After the fame manner the
queftion is tranflated by the feventy, and in the Arabic verfion,
and in the Vulgar Latin."
The anfwer is, " Unto two thoufand and three hundred days ;
then fhall the fancluary be cleanfed."f Thefe are no doubt
prophetical days, a day being put for a year. The time there
fore fpecified is two thoufand and three hundred years. All the
difficulty in fixing on the time of the end of thefe days, lies in de
termining at what time the reckoning begins. This is left in a
degree of uncertainty, as is the beginning of the reign of antichrift,
which is to continue twelve hundred and fixty years ; the reafon
of which doubtlefs is, that it fhould not be precifely known to a
day or year, when this time will end, till it fhall be actually accom-
plifhed, while it is made certain, the time of the end is fixed, and
they who are willing to attend to the fubjedt, and make ufe of all
the light that is offered, may have fufficient evidence to determine
within a few years when the time will be, and not be left in a total
uncertainty about it.
The little horn, which is the chief fubjecl: of this vifion, and
was to do fuch great things againft the holy people, the church,
came forth out of one of the four notable horns, toward the four
winds of heaven, which grew out of the goat, after the one great
horn was broken, which the goat had at firft { The goat is the
king of Grecia, or the Grecian empire, creeled by Alexander the
great, who was the firft king, or the great horn.§ After the death
of Alexander, and when his fuccefTors in his family were extinct,
four kings were fet up, and divided the great empire between
them into four kingdoms, which divifion was toward, or according
M2 to '
* Verfc 19. j- Verles i$, 14, £ Verfe 8. $ Vcrfe 21.
9 2 When the Millennium* SECT. TIL
to the four winds, Eaft, Weft, North and South* Caflander, one
of the four kings, took the weftern part of the empire, or the wef-
tern kingdom, containing Macedon, Greece, &c. Out ot this
horn came forth the little horn, which "waxed exceeding great,
toward the South, and toward the Eaft, and toward the pleafant
land."* This horn Gabriel explains to be " A king of fierce
countenance, and underftanding dark fentences, who (hall ftand
up."f The Romans are meant by this horn, who were weft of
Greece, and may be confidered as included in the wcftern part of
the empire, which was one of the four horns, out of which they
rofe, and foon were confpicuous ; and Prideaux fays, " Their
name began to grow of great note and fame among foreign na
tions," by their conquefts in a few, not above five or fix twenty
years, after the above mentioned partition of the empire of the
goat, into four horns or kingdoms. And they were a diftin£t
people, and cioubtlefs made fome figure, when the four horns firft
exifted. From this time, and this fmall beginning, the Romans
arofe by their policy, power and ccnquefts, until they arrived to a
vaft and univerfal empire. And as they exifted as a people when
the Grecian empire was divided into four kingdoms or horns, and
they were Really included in the weftern horn, and foon rofe out
of it, and went on and grew to univerfal empire, their beginning
may properly be reckoned from the time when the wefl;ern horn
or kingdom arofe, in which they were included, as they foon after
that, became a diftincl: power and kingdom, and were a little horn,
and proceeded to conquer and deftroy the horn, out of which they
came, and to fubdue all the other horns.
This partition of the Grecian empire into four kingdoms or
horns, vvas juft about three hundred years before the birth of Jefus
Chrift, or ihe beginning of the chriftian era. And as the incar
nation of Chrift was about the beginning of the fifth thousand
years of the world, two thoufand and three hundred years from
the rife of the four horns will end at or near the beginning
of the feventh thoufand years of the world. Or if the be
ginning of the little horn fhould not be reckoned from that time,
but from the time when the Roman power or horn began to be
confpicuous and acknowledged among the natiorte, two thoufand
three hundred years from that time, will carry them but a few years
beyond the beginning of the feventh thoufand years of the world j
fo
f Verfe 3. f Verfe 33,
SECT. HI. Will take place. / 93
fo that this number ferves to confirm what has been obferved from
the other numbers in Daniel, and the Revelation, viz. That ths
reign of antichrift, who is the laft head of the Roman empire, will
end about the beginning of the feventh millenary of the world,
when the Millennium will begin, and the meek, the faints, (hall
inherit the earth, take the kingdom and reign with Chrift.
In the laft chapter of Daniel, " One faid to the man clothed
in linen, which was upon the waters of the river, How long (hall
it be to the end of thefe wonders ?" The anfwer is made in a
very folernn manner, in the following words : " It fhall be for a
time, times, and an half. And when he fhall have ag:ompli(hed
to icatter the power cf the holy people, all thefe things fhall be fin-
ifhed." He who (hall fcatter the power of the holy people or the
faints, is the fame with the horn,' mentioned in the fevcnth chap
ter, who (hotild " Wear out the faints of the Moft High ;" which
is the fame event which is here exprefTed in different words. And
the time of his doing this, is the fame which is mentioned here:
** And they fhall be given into his hand, until a time, and times,
and the dividing of time."* That is, three prophetical years and
an half, in which are 1260 prophetical days, which are put for fo
many years. And this is the fame power which is called a bead
in the Revelation, who was to do the fame thing mentioned here,
viz. It was given unto him' to make war with the faints, and to
overcome them ! And the fame time is there fixed for his doing
tl. c u And power was given unto him to continue ( or praSife
and make war) forty and two months," after he was recovered to
life from being wounded unto death ;f which is juft three years
and an half, and twelve hundred and fixty days.
Daniel heard, but did not understand the anfwer, and therefore
put the following queftion, " Then faid I, O my Lord, what (hall
be the end of thefe things?" The anfwer is, "From the time
that the daily facrifice (hall be taken away, and the abomination
that maketh defolate fet up, there fhall be a thoufand two hun
dred and ninety days. ElefTed is he that waiteth, and comethr to
the thoufand three hundred and five and thirty days." Here are
two different numbers or times mentioned, and neither 'of them
agrees exaclly with the foregoing anfwer. In that, the time of
the continuance of the perfecting power, which fhall fcatter and
wear out the faints, is limited to 1260 years. In the anfwer to
Daniel's
* Chap..vii. 35. -j Rev. xiii. 3,5, 7.
94 When the Millennium SECT. Ill,
Daniel's queftion, two different numbers of years are mentioned,
when thofe evil things ihall corrle to an end, and the prophana-
tion of the church, and the worihip and ordinances of Chrift, (hall
ceafe, and the church (hall be reftored to due order, and be blefled
and brought to a happy, glorious (late, viz. 1290, and 1335 years.
The firft is 30 years longer than the time mentioned above, and
in the Revelation, and the laft exceeds it 75 years. This feeming
difference may be reconciled by obferving, that thefe anfwers do
not refpect precifely the fam.e event. The former exprefies the time
of the continuance and reign of antichrift, in which he (hall opprefs
the church of Chrift : And when he (hall have accomplifhed to feat-
ter the power of the holy people, he ihall be deftroyed. The latter
looks forward to the recovery of the church of Chrift, from her low,
afBicled, broken ftate, to a ftate of peace and profperity,-in the
proper ufe and enjoyment of the worfnip, inftitutions and ordi
nances cf Chrift, which had been fo greatly corrupted by the falfe
church of Rome. It may take fome time to effect this, after the
Pope and the church of Rome are wholly deftroyed and extinct.
As the con uption and perverfion cf the church, vvorfhip and or
dinances of Chrift, was brought on by degrees, and confiderable
advances were made in this, after antichrift arofe, and the Pope
became a perfecuting beaft ; fo doubtlefs the church will not be
•wholly purified when this beaft fhall be deftroyed j but it will be
forne time after this, before all Corruptions and errors in doclrine
and practice, will be wholly extirpated, and the church appear in
her true beauty, and come to a ftate of univerfal, eftablifhed peace
and profperity. Within thirty years after the beaft (hall be (lain,
and his body deftroyed and given to the burning flame, or at the
end of 1290 years, the church may become univerfal, and all na
tions be members of it ; and it may arrive to a ftate of great pu
rity and peace, and an end be put to all her troubles, and moft of
the wicked be fwept off from the face of the earth, by fome re
markable event, and fudden ftroke ; by which the kingdom of
fatan fhall be nearly extinft j and his influence among mankind
aimoft wholly ceafe. But the church of Chrift may not arrive to
the moft pure aiad happy ftate which it fhall enjoy, under forty or
fifty years after this. For this happy period chriftians muft wait ;
and they will be in a peculiar and high degree bleffed, who (hall
Come to this happy and glorious ftate of the church, when the firfv
refurreclion Jfhall be univerfal and complete, and the Millennium
ftate
SECT. III. Will take place. . 9S
ftate eftablifhed, and brought to its full ftature, and proper height
in holinefs and happinefs, which took place in a confiderable de
gree, and might properly be faid to have began a number of years
before. But thefe events, and the precife time and manner of
their taking place, will be fully known, and the prophecies by
which they are foretold, will be better underftood, when they (hall
be actually accomplished; and all the miftakes which are now
made refpe£ting them, will be rectified ; until which time, they'
muft be in fome meafure fealed. Neverthelefs, it may be evident
from divine revelation, that the end -of the reign of antichrift
draws near, and the time of deliverance of the church, from the
dark and low ftate in which it has been near twelve hundred years,
and of the ruin of the kingdom of fatan in the world, is not far
off; and that thefe great events will come on within two hun
dred years, or about that time ; and that the feventh thoufand
years of the world, is the time fixed for the profperity of the
church of Chrift, and the reign of the faints on earth. And it is
hoped that what has been now obferved on this point, is fufficient
to convince every unprejudiced, attentive inquirer, that there is
faysfa&ory evidence from prophecy, and other things contained
in fcripture, that the predidled Millennium will take place at that
time.
It has been obferved, that as antichrift rofe gradually, from one
degree of influence and power to another, till he became a com
plete beaft, fo this perfecuting, idolatrous, antichriftian power will
fall by degrees, until it is wholly taken out of the way : And there
may, and probably will be, 1260 years between the moft remark
able fteps by which he rofe, and as great and remarkable fteps, by
which he is to fall, and go into perdition.*
The
* The time of the captivity of the Jews by the Babylonians, was fixed in
the prophecy of Jeremiah to feventy years. But this prediction had refer
ence to different beginnings and endings. It was juft feventy years from
the firft captivity, in the fourth year of Jchoiakim, when Daniel and many
other Jews were carried to Babylon, to the decree of Cyrus, giving leave to
the Jews to return, and ordering that the temple and Jerufalem fhould be
rebuilt. And it was feventy years from the deftruclion of Jerufalem and
the temple,- to the publifhing of the decree of Darius , by which the building
of the temple was completed, and the Jews reftored to their former ftate.
So, the 1260 years of the captivity of the church of Chrift, in fpiritual
Babylon, will doubtlefs have different beginnings, and confequently differ
ent endings. A& the power and tyranny of the Bifhop and church of Rome
|»fc
96 When the Millennium SECT. III.
f
The corruption and apoftacy of the church had early begin
nings, and the ufurped, tyrannical, and worldly power of the Bifh-
ops, efpecially of the Bifhop of Rome, foon began to take place.
The Apoftle Paul, fpeaking of the grand apoftacy which has 'ac
tually taken place in the church of Rome, under the influence and
power of the man of fin, that is, the Pope, fays, that^ the feeds of
all this were then fown, and this myftery of iniquity did then be
gin to work with power and energy, ^ y£rou which was to be
kept under powerful reftraints for a while, but fhould openly ap
pear and be a£led out when thefe reftraints fhould be taken off.*
In the third century, " The Bifhops aflumed, in many places, a
princely authority, particularly thofe who had the greateft number
of churches under their infpeclion, and who prefided over the mod
oppulent affemblies. They appropriated to their evangelical func-.
tion, the fplendid enfigns of temporal majefty : A throne fur-
rounded with minifters, exalted above his equals the fervants of
the meek and humble Jefus, and fumptuous garments dazzled
the eyes and the minds of the multitude, into an ignorant venera
tion for their arrogated authority. "f And about the middle of
that century, STEPHEN', the Bifhop of Rome, a haughty, ambi
tious man, afpired to a fuperiority and power over all the other
Bifhops and churches, and his preeminence in the church univer-
fal, was acknowledged. From this time, to the reformation
from popery in the fixteenth century, when the Pope began to
fall in a remarkable degree, and loft a great parr of his -power and
influence, which he is never like to regain, are r 260 years. Luther,
the nrft reformer, arofe in the year of Chrift, 1517. If we reckon
back from that time, 1260 years will carry us to the year 257,
which is the very time in which STEPHEN, Bifhop of Rome,
claimed and ufurped the power and preeminence abovementioned,
and which was, in fome meafure at leaft, granted to him.
And as this man of fin, rofe higher and higher, and became
more confpicuous by one remarkable ftep after another, in the
fourth, fifth, fixth and feventh centuries, until he was publicly in-
vefted with temporal dominion, about the middle of the eighth
century,
Tofe from lefs beginnings to their full height ; fo the fall is to be gradual,
till it is completed : And from each remarkable advance, there are 1260
years, to as remarkable, fuccefilve events, by which the kingdom and the
power of the bead fhall decline, and be utterly deftroyed.
* sTheflf. ii. 3—8.
. t Mofheim.'* Hcckfiaftical IMory : Third Century, Chap. IF.
SECT. III. • Witt take place. 97
century, viz. in the year 756, when Ue became a complete beaft,
and aflumed the greateft authority, both in civil and religious mat
ters, in the chriftian world, and in fact had more power and influ
ence over all perfons and things in the church and ftate, than any
other man j fo there is good reafon to conclude, he will gradually
fall, by one remarkable event after another, from the time of tha
reformation in the fixteenth century, when his power and influence
in the chriftian world were fo greatly eclipfed, until this fon of per
dition (hall be utterly destroyed, not far from the end of the twen
tieth century, or the beginning of the feventh thoufand years of
the world. And with the fall of this fon of fatan, the kingdom
of fatan, which has- been fo great and ftrong in this world for fo
long a time, will come to an end, and he will be caft out of the
earth, and chained down in the bottomlefs pit : Which event
will be fucceeded by the kingdom of heaven, which (hall compre
hend all the men then on earth, in which the faints (hall reign a
thoufand years.
The facls and events which have taken place fmce that time,
efpecially in the prefent century, coincide with fuch a conclufion,
and ferve to ftrengthen and confirm it. The Pope and the hier
archy of the church of Rome, are finking with a rapid defcent. — >
The kings and nations who once wandered afte'r this beaft, and
joined to fupport and exalt this antichriftian power, now pay
little regard to him. They neither love nor fear him much, but
are rather difpofed to pull him down and drip him of his riches
and power. The difiblution of the fociety of the Jefuits, banifh-
ihg them, and confifcating their riches, who were a great fupport
of that church and the Pope j the kings taking from the Pope,
the power which he claimed, as his Tight, to nominate and ap
point all the bifhops to vacant fees, and aclually taking it upoa
themselves to do this, by which a vaft ftream of money which
\ifed to be poured into the coffers of the Pope, is taken from him,
and falls into the hands of thefe kings :-*— The increafe and fpread
of light, by which the tyranny, fuperftition and idolatry of the
church of Rome and its hierarchy are more clearly difcerned, and
expofed to the abhorence and contempt of men ; and efpecially
the great increafe of the knowledge of the nature, reafonablenefs
and importance of religious and civil liberty, and the rapid fpread
of zeal among the nations to promote thefe : All thefe are re-
events, which, among others EQt mentioned, ferve to
N confirm
9$ Wnat is .to tafa place SECT. IV.
confirm the above conclufion, that the Pope is falling with in-
creafing rapidity. And there is reafon to expect from what has
com£ to pafs, and is now taking place, and from fcripture prophe
cy, that yet greater and more remarkable events will foon take
place, and come on in a fwift and furprifing fuccefiion, which will
haftcn on the utter overthrow of the bread and all his adherents :
And that the time predicted will foon come, when the ten horns,
or kings, who have agreed in time paft, and given their kingdom
uftto the beaft, (hall -change- their minds, and hate the whore, and
make her dcfolate, and naked, and fhaH eat her flefhj and bum
her with fire.*
.* Rev. xvii. 16, 17.
SECTION IV.
In which is con/idereds what events are to take place, ac
cording to Scripture Prophecy^ before the beginning of
the Millennium^ and to prepare the way for it.
attending to the events predicted, which are to take
place before the Millennium, and which are to introduce it,
farther evidence will come into view, that it will not commence
long before the beginning of the feventh thoufand years of the
world ; nor 'much latter ; and therefore, that it will be in that
thoufand years, and begin about two hundred years from the end
of this prefent century.
The feven vials or cups, which contained the fevcn laft plagues,
or remarkable judgments, which are to be executed upon the
beaft and his adherents, and upon the world of mankind, 'are to
be poured out during the time of the reign of the beaft, and the
exiftence of the falfe church of Rome ; and which will iffue in
the deftruclion of the beaft, and of that church. This Is evident
from the fifteenth and fixteenth chapters of the Revelation. The
firft vial rcfpe&s the beaft and his followers, and brought fore
calamities upon them, cxpreflcd in the following words : "And
thcii
SECT. iV. Re fort the Millennium* -99
there fell a iwiiarne and grievous fore upon the men which had
the mark of the bcafl:, and upon them who worshipped his image/'*
A number of thefe vials muft have been already poured out, as
the beaft has exifted above a thoufand years already ; and there
fore theeffcits of the laft vial, which include his utter deftruclion,
will not reach much more than two hundred years' from this time j
and confequently thcie effects will foon begin to take place, if they
have not already began in foine meafure. For as the pouring out
or running, of the feven vials, is limited to the 1260 years of die-
continuance of the bead, there arje not 200 years for each vial t
andfome may run longer, and others a fhorter time of this fpace.
Some acquaintance with the hiftory of the calamitous events
•which have taken place, anfwering to the prophetic dcfcription un
der thole vials which have been poured out, is neceflary in order
to know how and when it has been fulfilled, and how many vials
-appear to have already run out, and which is now running. —
Mr. Lowman has taken pains to (how from many credible hifto-
rians, that the remarkable calamitous events which have taken
place, and which have efpecially affected the beaft and his follow
ers, and brought great and diftrcJfing evils upon them, have an-
fwered to the evils and events defcribed in prophetic language,
under the fucceffive live firft vials of wrath : And there appears to
be fatisfactory evidence that the judgments predicted under thefe
vials, have already been executed on antichrift, and his fupporters
and followers : And that the reformation began by Luther, and
the remarkable events attending it, was the judgment predicted
by the pouring out of the fifth vial, to be inflicted on thebeaft and
4he church of Rome. This vial was* to be poured out on the
feat, or, us it is in the original, the throne of thebeaft — " And his
kingdom was full of darknefs, and they gnawed their tongues for
pai»."t When the proteftant reformation came on, proteftants
had light, had difcerning and wifdom, profperity and joy : But
the Pope and his followers fuffered great vexation and anguiih,
every event turned againft them, their light \vas turned into dark
nefs, their policy and counfels, by which they had profpered sn<:
obtained their ends before, were now turned into fooliihnefs ; and
they were baffled and confounded, and their attempts to fupprefo
the northern herefy, as they called it, and to crufh the proteftams>
proved* abortive, and turned againft themfcives, in a remarkable
N 2 maniier'.
* Rev. xvi, 2. f Rev. xvi. i».
What is 'to take place SECT. IV.
manner. And thofe events proved like a lading, painful fore to
them, from which they have not recovered to this day. "And
they blafphemed the God of heaven, becaufe of their pains and
their fores, and repented not of their deeds." They blafphemed
God, by attributing what took place in favour of truth and the
caufeof Chrift, to the exertions and obftinacy'of wicked men, and
calling the truths of the gofpel and holinefs, efpoufed and propa
gated by the reformers, the delufions and works of fatan, and treat
ing the reformation, and the work of God, as if it were the work
of the devil. They alfo blafphemed the God of heaven, by per^
fifting in their grofs idolatry, worfhipping faints and images, in the
face of the light exhibited by the reformers, which idolatry is called
blafphemy in the Bible. And the famous council of Trent, which
was called by the Pope at that time, and fat eighteen years, were
fo far from complying with the reformation, that they anathema
tized the perfons, doctrines and practices, by which it was intro
duced and fupported. And formed decrees in favour of the power
and tyranny of the Pope, and the fuperftition and idolatry of the
church of Rome, and in fome inftanc.es went beyond any thing
that had ever been decreed by any counfel before, in favour of
thefe abominations. Thus "they repented not of their evil
deeds."
This vial began to be poured out near the beginning of the-
fixteenth century, in the year 1517, when Luther began to oppofe
the wickednefs of the church of Rome, and the power and evil
practices of the Pope : And from that time, the influence and
power, or throne, of this man of fin, has been diminishing, and he
is in a great meafure depofed, and has fallen almoft to the ground
from that high throne, and unlimited power in church and ftate,
to which he had, before that, afpired and rifen. As it is near
three hundred years fince the fifth vial was poured out, there is
good reafon to conclude, that the fixth vial began to be poured
out, and has been running from the latter end of the laft century,
at leaft, i. e. for an hundred years or more; that it is near run
our, and the feventh and laft vial will begin to run early in the
next century. Whether this be fo or not, may be determined
with greater and more fatisfactory evidence, by attending to the
prophetic defcription of the events which are to take place under
thofe vials. And as the fixth vial is fuppofed to be now running,
there is reafon to pay a more particular and careful attention to
the
SECT. IV. Before the Millennium. Id
the prophetic language, by which the events under this vial ar$
expreffed, that the meaning may be underftood, and applied to
the events which are pointed cut, fo as to be clearly difcovered,
and the figns of thefe times, be difcerned by ail who will properly
attend to this interefting fubject.
" And the fixth angel poured out his vial upon the great river
Euphrates : And the water thereof was dried up, that the way of
the kings of the eaft might be prepared." Ancient Babylon was
a type of the antichriftian church of Rome. By that, the church
of Ifrael was afflicled and reduced to a ftate of captivity fcventy
years, until it was taken by Cyrus and Darius, vvhofe kingdoms
were eaft of Babylon. So the church of Chriil has fallen under
the power of this antichriftian church, and power is given to the
bead to make war with the faints, and to overcome them, and to
continue forty two months : Therefore, the church of Rome is
called Babylon in the Revelation.
The river Euphrates ran through Babylon, under the walls cf
the city, and a wide and deep moat, tilled with water from the
river, encompafled the city on the outilde of the wails ; fo that
the river was not only a defence to the city, but afforded a fupply
of water and fifh, and other provifions, brought into it by water
carnage. Cyrus, who came againft Babylon with an army of
Medes and PerHans, took the city, by turning the water of the
river from the ufual channel, in which it went under the walls of
the city, and ran through it, and dried up the water in that chan
nel, by which a way was opened for his army to pafs into the
city under the walls, in the dried channel, where the river ufed to
run. Accordingly the army marched in, and took the city in the
night, when the inhabitants were either afleep, or intoxicated with
drinking, as that was the time of a great feftival. Jn that night
the king of Babylon was ilain, and Cyrus took the kingdom for
his uncle Darius, the Mede.*
In this prophecy there is an allufion to this manner of taking
Babylon, by Darius and Cyrus, the kings of the eaft. The church
of Rome is the antitype of Babylon. By the kings of the eaft, are
meant thofe, whoever they may be, who are, or fhall be enemies to
the church of Rome, and wifh to reduce and deftroy it, an4.fhal!
.be made the inftruments of it ; as the eal'ern kings took Babylon,
by drying up the river Euphrates. The riches and power of the
Pope
*T>an, r.— .See P/idcaux's Connexion, Part I. Book II,
What is to take place SECT. IV.
Pope and the church of Rome, and whatever ferves as a defence
and iupport of that church, anfwer to the river Euphrates in old
Babylon ; and the removal of thofe is meant by drying up the
river ; which wiil prepare the way for the enemies and oppofers
of this church, to take poffeffion of it, and defttoy it.
The river, in this fenfe of if, has been drying up for a century
or more, while this fix^h vial has been running ; and there have
been more remarkable inrtances of it in this century, fomeof which
iiave been mentioned above, by which the riches of the church of
Rome are greatly diminimed, and flic is ftripped and becoming
poor : And the power and influence of the Pope is become very
Small and inconfiderable, and he is but little regarded by thofe who
once worfhipped him j and the way is fail preparing, for the
Pope and his church to be hated, made defolate, and burnt with
nre."*
John goes on to relate a farther vifion which he had, of events
which are to take place under this vial, in the following words :
And I faw three unclean fpirits like frogs come out of the mouth
of the dragon, and out of the mouth of the bead, and out of the
mouth of the -falfe prophet. For they are the fpirits of devils,
working miracles, which go forth unto the kings of the earth, and
of the whole world, to gather them to the battle of that great day
cf God Almighty. And he gathered them together into a place,
called in the Hebrew tongue, Armageddon. "f This is the firft
time that the falfe prophet is mentioned : And it appears from
what is faid of this falfe prophet, in the twentieth verfe of the
nineteenth chapter, that he is the fame with the fecond beaft,
which is defcribed in the thirteenth chapter, by which is meant
the hierarchy of the church of Rome, or the Pope and his clergy,
in their ecclefiaftical capacity, claiming to have the fole jurifdi&ion,
and to be infalible dictators in every thing that relates to chriftian
faith and practice. The beaft, as diftinguiftied from the falfe
prophet here, is the civil power of the Roman empire, with which
the Pope is inverted, which he has claimed and exercifed, by which
Jie became a beaft.
The dragon is the devil, who is reprefented as a powerful, in-
vifibJe agent, having a great hand in all the wickednefs in the
world, and has fet up and animates the beaft and falfe prophet,
making
* See Edward's Humble Attempt, &c. pa^e 153,
i Rev. xvi. 13, 14, 16.
SECT. IVY Before the Millennium 103
making them inflruments to anfvver his ends, being the fpirit who
works with all his power and deceptive cunning, in thefe children
of difobedience ; and who are his children in a peculiar fenfe.
Thefe fpirits are therefore, the numerous fpirits of devils who
unite in one defign, working miracles, or wonders, as the word
in the original is fometimes rendered, which go forth unto the
kings of the earth, and of the whole world ; that is, to all men
who dwell on the earth, great and fmall, high and low. What is
the tendency and effect of thefe invifible, evil fpirits, what they
defign and do accomplish, when thus let loofe, and fuffered to go
forth into all the world, there can be no doubt. They will cor
rupt the world, and promote all kinds of wickednefs among men,
to the utmoft of their power and (kill, and excite mankind to rife
againft God and the Redeemer, and oppofe and defpife all divine
institutions and commands ; and, at the fame time, to hate and
deftroy each other, and attempt to gratify every hateful luft of the
flefh and of the mind', without reftraint.
If any diftin&ion is to be made between thofe evil fpirits which
are united in the fame defign, and like frogs pervade all places and
a/iault all men, as the frogs did the Egyptians, in their attempts
to feduce and corrupt them ; efpecially thofe who live in the
chriftian world ; that which comes out of the mouth cf the
dragon, promotes infidelity, and influences and perfuades men to
renounce all religion -, efpecially that which is inculcated in the
Bible. The fpirit which proceeds from the mouth of the bead*
infpires men with a worldly fpirit, by which they are ftrongly at
tached to the things and enjoyments of this world, and eagerly
purfue them ; either by gratifying their flefhly appetites and lufts,
in beatViy uncleannefs, and intemperance in eating and drinking,
frolick and wantonnefs ; or by indulging an avaricious fpirit,
which leads to ail kinds of unrighteoufnefs, and oppreffion of each
other, according to their power and opportunity : Or they eager
ly purfue the honours of the world, in the gratification of pride
and haughtinefs, driving to outlhine others in drefs and high liv
ing, or in diftinguifhed ports of honour. And though fome per-
fons under the influence of the fpirit of the beaft, are more in
clined to fome one of thefe, and others to another; yet the fams
perfon will often purfue them all, and feek to gratify the luft of
the flefh, the luft of the eyes, and the pride of life. And all thefe
prevail mere and more, under the influence of the fpirit of the
beaft £
-X04 What Is to lake place SECT. IV;
beaft ; and at the fame time promote infidelity, and are promoted
by that. The fpirit which comes out of the mouth of the falfe
prophet, is a fpirit of falfe religion and delufion, by which falfe
do&rines and grofs errors in principle and pra&ice, are imbibed
and propagated.
Thefe fpirits of devils unite and are agreed in one defign, to pro
mote all kind of vice and wickednefs among men, and to as great
a degree as they poflibly can, leading them to infidelity and impiety,
and an endlefs train of grofs errors and delufions, in matters of
religion ; and hurrying them on in a greedy purfuit of the enjoy
ments of this world, in the indulgence of their lufts, and the grati
fication of their love of their own felves, and their pride, in the
practice of injuftice and opprefiion, living in malice and envy, hat
ing and fpeaking evil of one another, and engaging in fierce con
tention, cruel and deftruclive war, and murder. By this the world
in general, will be in arms againft God, and his Son ; and they
•will be gathered and knit together, as one man, in open war with
heaven, and ail the friends of Chrift on earth. This is doubtlefs
meant by thefe fpirits of devils, going out into the whole world,
to gather them to the battle of that great day of God Almighty.
It is not meant, that they (hall be gathered into one place on this
globe, or any where alfe ; but that they mall be united with one
heart in the fame caufe of fin and fatan, againft God, and his reveal
ed truth and ways, in whatever part of the earth they live ; and
thus take arms, and rife in open rebellion, provoking the Almigh
ty to battle, and, in a fenfe, challenging him to do his worih— —
Thus they will be as really gathered to the battle, as an army are
gathered together to engage in battle with another army, or to
be liege a city.
" And he gathered them together into a place called in tha
Hebrew tongue Armageddon." Armageddon is the mountain
of Megiddo, 3t the foot of which the memorable battle was
fought between the Canaanites, the enemies of Ifrael— and Barak,
and the army under him, when Siferaand his hoft were defeated
and utterly deftroyed ; which was a complete overthrow of the
Canaanites, and ifiued in the final deliverance of Ifrael from theU
yoke and power. This was a type of the total defeat and over
throw of the enemies of Chrift and his church, which will iflbc
in. the peace and profperity of the church in the Millennium (late.
This U intimated in the excluding words of the fong of Deborah
and
SECT. IV. "Before the Millennium* 105
and Barak, in which this vi&ory and deliverance is celebrated.
" So let all thine enemies perifh, O Lord : But let them who love
him, be as the fun when he goeth forth in his might."* There
is therefore an allufion to the type, in this prophecy of the event
which was typified by it, viz. — the overthrow of all the combined
enemies of Chrift and his church, in the battle of that great day of
God Almighty. It cannot be reafonably inferred from this pre-
diclioh, that there will be a deciiive battle between Chrift and his
followers, and their enemies, in any particular place. All that is
fignified by thefe words is, that as Jabin king of Canaan gathered
together a great army under Sifera, to fight with the God of
Ifrael and his people, at the foot of the mountain of Megiddo ;
who were there overthrown and deftroyed in battle, when " they
fought from heaven, the ftars in their courfes fought againft Sife
ra :" So by the agency of the fpirits of devils, under the fuper-
intendence and direclion of divine providence, the world of man
kind in general, and efpecially thofe in Chriftendom, will be fo
corrupted and obftinately rebellious, in all kinds, and the greateft
degrees of wickednefs, as to be united, and, in this fenfe, gathered
together, all armed in a fpiritual war againft God, his caufe and
people. And their iniquity being full, and they ripe for the battle*
God will arifeas a man of War, and in his providence contend in
battle with them, till they be utterly deftroyed from the face of
the earth. Thus " The wicked (hall perifh, and the enemies of
the Lord (hall be as the fat of lambs, they fhall confume : Into
fmoke fliall they confume away," and by this, way (hall be made
for the meek to inherit the earth, and delight theinfelves in ths
abundance of peace. f •
But this battle is to come on under the next vial, which is the
fevcnth and laft. When mankind fhall be prepared aad gathered
together, by the great degree of all kinds of wickednefs, while
God has been waiting upon them, even to long fufferine;, in th«
ufe of very powerful, and all proper means to reclaim and reform
them, he will arife to battle, and by doing terrible things in right-
eoufnefs,' will manifeft and difplay his awful difpleafure with
them, for their great wickednefs, and obflinacy in rebellion againft
him ; and the events will then take place which are predicted un*
der the feventh vial.
"And the feventh angel poured out his vial into the air : And
there came a great voice out of the temple of heaven, from the
throne,
. Jt. Pfrl« xxxvii. ii a».
106 What is to take plac'e SECT. IV,
throne, faying, IT is DONE." This vial being poured out into
the air, denotes that it ihould affect and deftroy fatan's kingdom,
and his followers in the world in general, who is the prince of the
power of the AIR. And the voice from heaven, faying, // is done^
Is a prediction that the events under this vial, by which the battle
before mentioned is to be carried on and completed, will utterly
deftroy the intereft and kingdom of the devil in the world, and
finifh the awful fcene of divine judgments, on the antichriftiari
church, and the wicked world in general. The prophecy then
goes on to give a general and fummary account of the battle of
that great day, from the feventh verfe to the end of the chapter,
and the great and marvellous effechit will have upon great Baby
lon, i. e. the church of Rome, and upon the nations of the world
in general. There will be the greateft convulfions and revolutions
in the political and moral world, that have ever been, attended
with awful judgments upon men ; which are predicted in prophet
ic language, u And there were voices, and thunders, and light
nings, and a great earthquake, fuch as was not fince men were
upon the earth, fo mighty an earthquake, and fo great. And
every ifland fled away, and the mountains were not found/'" —
f( And the great city was divided into three parts, and the cities
of the nations fell : And great Babylon came into remembrance
before God, to give unto her the cup of the wine of the fiercenefs
of his wrath." The great city, and great Babylon, feem to be
one and the fame thing, the church of Rome. In the next chap
ter, this fame falfe church is called " Babylon the great," and
" The great city which reigneth over the kings of the earth."*
What is meant by this city being divided into three parts will be
better known, when the prediction fhall be accomplilhed. It
cloubtlefs intends, that which fhall break the antichriftian church
-into pieces, and will hTue in the ruin of it, the fatal blow being
flruck. Perhaps it intends a divifiori and opposition among thofer
who have been the members and fupportecs of that church, by
which this fpiritual Babylon (hall fall, or which (hall haflen on the
ruin of it ; as a kingdom divided again-ft itfelf, cannot (land, but
is brought to defolation. In the prophecy of this kingdom of
an-tichrift by Daniel, in the latter end of it, he fays," " The king*
dom fhall be divided ; and by this it (hall be partly broken. f
" And the cities of th« nations fell." Divine judgments, and
a peculiar meafure of wrath fhall fall upon the chriftian world, in
SECT. IV, Before the Millennium. 107
which the antichriftian kingdom has been fet up ; but the reft of
mankind fhall (hare in the calamity of that day, and be punifhed
for their wiekednefs, to which this expreffion feems to have refpect.
The cities of the nations of the world, are their nrength, defenct
and pride : Thefe (hall be demolished and wholly taken away,
that they fhall no more be able to tyrannize over one another. —
The pride and power of Mahometans and heathen nations, fhall
be made to ceafe by a feries of divine judgments. " The day of
ihe Lord of hofts fhall be upon every one that is proud and lofty,
and upon every one that is lifted up, and he {hall be brought low.
And upon every hi&h tower, and upon every fenced wall. And
the loftinefs of man (hall be bowed down, and the haughtinefs of
men fhall be made low, in that day. And I will punifh the world
for their evil, and the wicked for their iniquity ; and I will caufe
the arrogancy of the proud to ceafe, and will lay low the haughti
nefs of the terrible."* The fame is predicted in the following
words : "I have cut off the nations, their towers are defolate ; I have
made their ftreets wafte, that none pafleth by : Their cities are
deftroyed, fo that there is no man, there is none inhabitant. There -^
fore wait upon me, faith the Lord, until the day that I rife up to
the prey : For my determination is to gather the nations, that I
may affemble the kingdoms to pour upon them mine indignation,
even all my fierce anger 5 for the earth (hall be devoured with the
fire of rny jealoufy."f Thefe words doubtlefs have reference to
the events which were to take place under the fixth and feventh
vials, when the nations and kingdoms of the world are to be
gathered) and God will rife tip to battle, to the prey, and pour upon,
them his indignation, even all his fierce anger, for their obftinate
continuance in fin and rebellion againft him ; and all the earth
(hall -he devoured with the fire of his jealoufy ; and thus the cities
of the, nations fhall fall ; the nations fhall be cut off; their towers
made defolate, and their cities deftroyed.
The prophecy under the feverith vial goes on. " And there
fell upon, men a great hail out of heaven, every ftone about the
weight of a talent : And men blafphemed God, becaufe of the
plague of the hail ; for the plague thereof was exceeding great."
There is reference in thofe words to the deftruclion of the Cana-
snites, in the great and terrible battle, when the Lord caft down
great ftones from heaven upon them, and they died, and there
O 2 were
* I£ii. ii. i2j 15, 17. *iii, j/« f Zeph* iii, Ct f.
What is to take place SECT, IV.
vere more that died with hailftones, than they whom the children
of Ifrael flew with the fword.* Aiad God fays to Job, " Haft thou
feen the treafures of hail, which I have referved againft the time
of trouble, againft the day of battle and war"\ Therefore, when
great judgments and awful deftrudion of men are predi&ed, they
are reprefented by ftorrns of great hail. " Behold, the Lord hath
a mighty and ftrongone, which as a tempeftofhail, and adeftroy-
ing ftorm, (hall caft down to the earth with the hand. Judgment
allb will I lay to the line, and righteoufnefs to the plummet, and
the hail (hall fweep away the refuge of lies. The Lord fhall
caufe his glorious voice to be heard, and (hall fhew the lighting'
down of his arm, with the indignation of his anger, and with the
flame of devouring fire, with icattering and temped and hail
ftones.'^ " Say unto them who daub with untempered mortar,
that it (hall fall : There (hall be an overflowing fhower, and ye,
O great hailftones, (hall fall, and a ftormy. wind (hall rent it. I
xviU'even rent it with a ftormy wind in my fury : And there fhall
be an overflowing flower in mine anger, and great halftones in
my fury to comfumeit. And I will plead againft him with pefti-
Jence, and with blood, and I will rain upon him, and his bands, and
upon many people that are with him, an overflowing rain, and
great hailftones, fire and brimftone."^ All thefe paffages|| vill
doubtlefs have their ultimate and moft complete fulfilment, under
the feventh vial, .and in the fame fore calamities and judgments
which are predated in the wrords under confideration, by the great
fiail' which fell on men out of heaven. The hailftones are repre
fented as weighing an 'hundred pounds, which is the weight of a
it, to denote the greatnefs of the judgments and deftru6tion
"•, the fore and awful diftrefles which (hall come on men :
tc For the plague thereof was exceeding great." Thefe judg
ments will not reform the obftinate enemies of God, on whom
they
* Jofii. x. ii. f Job xxxviii. 22, 2>
I ifai. xxviii.2, 17. xxx. 30. ^Ezek. xiii. u, 13. xxxviii. 22.
;'; Unlefs. that in Ezckiei be an exception, which is a defcription of the
punifhmeht of Gog and Magog, by which name the multitude of wicked
men are ca5kd, who fliall rife .up when the Millennium is ended, and wiil
be deftroyed when Cfarift flial! come to judgment. -Thefe words may have
xheir ultimate accomplifhmcnt then. But as the Gog and Magog of Ezekiel
reprefent the wicked world which fhall be deftroyed before the Millennium
begins,, as well as thofe who fhall rife up when it will end ; this paflage has
4 primary, if not an ulti&atc reference to the definition of the former,
SECT. IV". Before the Milknnium* 109
they (hall fall ; they will be exafperated and blafpheme God the
more, until they are utterly deftroyed, and fwept off from the
earth ; agreeably to the prophecy which may be confidered as
refering ultimately to this dreadful fcene. " And they (hall pafs
through it, hardly beftead and hungry : And it ("hall come to pafs,
that when they fhall be hungry, they fhall fret themfelves, and
curfe their king and their God, and look upward. And they (hall
look unto the earth ; and behold, trouble and darknefs, dimnefs
ofanguifh ; and they fhall be driven into darknefs."*
This brittle is mere particularly defer! bed in the nineteenth
chapter, from the beginning of the eleventh verfe, to the end of
the chapter. '" And I faw heaven opened, and beheld, a white
horfe; and he1 who Tat upon him was called faithful and true,
and in righteoufnefs doth he judge and make war/' This perfon
is farther defcribed, by which he appears to be the Lord Jefus
Clirift. "And the armies which were in heaven, followed him
upon white horfes, clothed in fine linen, white and clean." This
dees not mean, that the inhabitants of heaven, or the faints ori
earth, will join in a vifible army, and perfonally fight with the
enemies of Chrift and his church, and deftroy them : But only
that thefe (hall join with Chrift and be on his fide, when he fliaJl
arife in his providence, and by his power deftroy his and their
enemies. In this fenfe, all heaven will be with him, when he
fhall come forth to battle in his providence, and execute his wrath
upon men, in awful fucceffive judgments, in which the angels may
be ufed as invifible inftruments of his vengeance : And he will do
all this, in anfwer to the prayers of- his church on earth, and in
their caufe, to vindicate and deliver them, and prepare the way
for the profperity of his church on earth. That he will be the
great invifible agent in this battle, appears from the following
words : And out of his mouth goeth a (harp fword, that with it
he fhould finite the nations : And he (hall rule them with a rod
of iron: And he treadeth the wine prefs of the fiercenefs and
wrath of Almighty God." This is the battle of that great day
of God Almighty. This awful fcene proceeds and is yet farther
defcribed : " And I faw an angel (landing in the fun 5 and he
cried with a loud voice, faying to all the fowls that fly in the midft
of heaven, Come and gather yourfelves together unto the iupper
of the great God ; that ye may eat the flefh of kings and the
flefh
* Ifaiah v:ii. si, 22.
ri* TFkat is to take place SECT. IV*
fiefh of captains, and the flefh of mighty men, and the flefh' of
horfes, and of them that fit on them, and thefleih of all men, both
fmail and great." This is a ftrong, figurative, prophetic expref-
fion of the great (laughter and terrible deftruclion of mankind,
when God Almighty {hall come forth to battle, and manifeft his
hot difpleafure and terrible wrath, in the judgment he will inflict
on them. The reprefentation of this battle, and the iflue of it
goes on, and " I John law the bead, and the kings of the earth, and
their armies gathered together^ to make war againft him who fat on
the horfe, and againft his army," Thefe are the fame who are
mentioned, chap. xvi. 14, 16, as gathered together to the battle of
that great day of God Almighty, the meaning of which has been
explained. And in this war and battle, the beaft and the falfe pro
phet were taken and deftroyed, with their adherents. " And the
remnant were (lain with the fword of him w ho fat upon the horfe,
•which fword proceedeth out of his mouth, and all the fowls were
tilled with their fieih." By.//;* remnant, are meant the reft of
mankind, who by their fins make war with Chrift, and are not in
cluded in the beaft and falfe prophet, and their followers, who be
long to the kingdom of antichrift. Their being fiain by the
fword which proceeded out of the mouth of Chrift, does not mean
their converfion, but their falling victims to his vengeance, which
isexprefled by the fowls being filled with their flefh.
The fame battle and {laughter of men, is reprefented and pre
dicted in figurative prophetic language, in the fourteenth chapter,
where John defcribes a vifion which he had of one like unto the
Son of man, who fat upon a white cloud, having on his head a
golden crown, and in his hand a fharp fickle. And it was faid un
to him, " Thruft in thy fickle and reap ; for the time is come for
thee to reap ; for the harveft of the earth is ripe. And he thruft
in his fickle on the earth, and the earth was reaped. And another
angel came out of the temple which is in heaven, he alfo having
a fharp fickle." And it was faid unto him, Thruft in thy fiiarp
fickle, and gather the clufters of the vine of the earth ; for her
grapes are fully ripe. And the angel thruft in his fickle into the
earth, and gathered the vine of the earth, and caft it into the great
\vine prefs of the wrath of God. And the wine prefs was trod
den without the city, and blood came out of the wine prefs, even
unto the horfe bridles, by the fpace of a thoufand and fix hundred
furlongs.3-*
Upon
SECT. IV. Btfore the Millennium,
Upon this vifion it is to beobferved, that by the harveft of tha
'earth, and the clutters of the vine of the earth, are meant the in
habitants of the earth, or mankind in general. And reaping the
harveft, and gathering the cluftersof the vine of the earth, (ignifies
the flaughter and deftrudion of the inhabitants of the earth; not
every one of them indeed j for in the harveft and vintage, fome
ears of corn are commonly left (landing, which efcape the fickle,
and a few Scattering grapes are left on the vine when the clufteri
in general are gathered : And that this daughter and defolation,
which fhall be made of the inhabitants of the world, will takeplace
in confequence of their apoftacy, and obftinate continuance and
increafe in fin, until they are become ripe, fully ripe, for this dread
ful execution and deftru&ion, by divine vengeance : Therefore,
that this reaping, and the harveft, and gathering the clufters of the
vine of the earth, will not be a merciful difpenfation towards the
inhabitants then in the world ; but the execution of divine ven
geance, and an awful exercife and difplay of the difpleafure and
wrath of God, in the evils which mail fall on men, for their per-
feverance and increafe in wickednefs. This is reprefented and
exprefTed in a ftriking manner, by the figure ofcafting the vintage
into the great wine prefs of the wrath of God, and the large ancf
amazing quantity of blood which proceeded from thence ; figni-
fying the great and general flaughter, and terrible fufferings of
mankind, when this time of his wrath (hall come.
From this view of the events predicted under the fixth and fe*
venth vials, it appears, that while the fixth vial is running, the way
will be preparing for the overthrow of fpiritual Babylon.
One event will take place after another, which will greatly
weaken and remove the power and influence of the Pope, among
the nations in Chriftendom, by taking away his riches, by drying
\ip theftream of wealth, and the removal of other things, by which
the church of Rome has been made ftrong, and ftocd as impreg
nable for many ages. But this will not be attended by any general
reformation of profeffing chriftians, oy revival and great increafe
of the true church of Chrift ; nor will the moral ftateof the chrif-
tian world, or of mankind in general, be reformed and grow bet
ter, but the contrary. By the evil influence which the beaft and
the hierarchy of the church of Rome, has had in the world, and
by the power and agency of fatan, the unreftrained lufts of men will
hurry them on to- all kinds of wickednefs > fo that it will rife to a
greater
Wlwt. h 19 'take place SECT. IV.
greater degree, and he more univerfal than ever before. Infidelity,
deifm, and atheifm, and the moft open and grofs impiety and prof-'
anation of every thing facred, will prevail and abound. And
falfe religion, and the grofieft errors and delufions of all kinds, will
take place and fpread among thofe who do not difcard all religion.
And a worldly fpirit will be very ftrong and prevalent, among old
and young, urging them on to the gratification of their fenfual in
clinations and iufts, in all kinds of intemperance and lewdnefs ;
and prompting them to acts of unrighteoufnefs, oppreffion and
cruelty ; which will promote mutual hatred, bitternefs and con
tention, and fpread confufion, and every evil work, in fierce and
cruel wars, and horrid murders. It is certain, that the unclean
fpirits, like frogs, thofe fpirits of devils, when they go forth to the
whole world, will promote all kinds of diforder and wickednefs to
thegreateft degree, and fet mankind againft God, and all his re
vealed truth, and againft each other, and every thing good and ex
cellent ; and make this world as much an .image of hell as they
pcflibly can ; by which the inhabitants on earth, in general, will
be united and gathered together in arms againft heaven, and be
come wholly ripe for deftruclion from the Almighty, for the bat
tle of that great day, which will come on under the feventh vial?
and will be conducled, fought and finifhed by Chrift himfelf, a-
gainft an ungodly world.
The prevailing, unreftrained wickednefs of men, which has been
now mentioned, by which they fhall be gathered unto this battle,
is defcribed by the Apoftle Paul, in the following words : " This
know alfo, that in the laft days, perilous times (hall come. For
men. fhall be lovers of their ownfelves, covetous, boafters, proud,
blafphsmers, difobedient to parents, unthankful, unholy, without
natural afFefVion, covenant breakers, falfe accufers, incontinent,
fierce, defpifers of thofe who are good, traitors, heady, highmind-
ed, lovers of pleafures more than lovers of God ; having a form
of godlinefs, but denying the power thereof."* All thefe evil
characters have been in every age of the world ; but they will then,
in thefe loft days, take place to a greater degree, and more uni-
verfally, than ever before.
The true church of Chrift will fubfift and continue in this evil
time of the prevalence of the powers of darknefs ; but the number
of real chriftians will be fmall ; and many, even of them, if not
the
* z Tim. Hi, r? z, 3, 4, 5,
SECT. IV. „ Before tie Millennium. 113
the moft, will probably be weak and low in their chriftian exercifes,
by the influences and uncommon power of thofe evil fpirits, and
in too great a degree conformed to this world. They will be
hated, oppofed, and trodden down, by the wicked, and be in an
afflicted, fufFering date in this dark and evil day. They will be in
a great meafure hidden and unknown, and the caufe of Chrift and
of truth will be reproached, and appear to be almofl loft ; and the
true followers of Chrift, his fheep, will be fcattered into corners in
this cloudy and dark day.* Whether wicked men, and enemies
to the true fervants of Chrift, will perfecute them unto death, and
renew this horrid work, of which fo much has been done in
former ages, in this time when iniquity will abound to fuch a
great degree, cannot be now determined, by any thing faid int
fcripture refpe£ting it. It is thought by moft, that fince the Pope
is brought fo low, and his power .and influence is ftill finking fo
faft ; and fo much light is fpreading in favour of civil and religious;
Jiberty, mowing the reafonablenefs and importance of it, and the
unreafonablenefs and folly of a perfecuting fpirit ; and liberal
fentiments refpecling religion are propagated and increafing, per-
fecution on account of religious fentiments or practice, is near
come to an end, and never will be revived and practifed again. — >
This may appear moft probable : But though the antichriftian
church fbould never perfecute the faithful followers of Chrift
again, and a perfecuting fpirit fhould wholly ceafe among pro*
felling chriftians of all denominations; yet infidels, who condemn
all religious perfecution, in every degree and form, in which it has
been praclifed, and boaft of their liberal fentiments and fpirit, with
refpecl to this ; and ufe it as a ftrong and conclufive argument
againft cl>riftianity itfelf, that profefied chriftians have, in fo many
inftances, perfecuted others ; even thefe infidels, or their fucceffors,
may find true chriftians, their doctrines and .-practices, to be fo
difagreeable and hateful to them, and, in their view, fo hurtful to
fociety, and fo contrary to all that, in which they place their own
happinefs, and that of mankind, that having all reftraints taken
off, and the power being put into their haads, they may thinlc
thefe men ought not to be fuffered to live ; and that it is for the
good of fociety to have them extirpated, and put to death, unlefs
they can be brought to renounce their fentiments and practices,
by perfuafion or punifhments j and fo become as determined,,
P cruel
* Ezek. xxxiv. nf
ffbat is to take pkcr SECT. IV**
cruel perfecutors of chriftians, as any have been in pafl ages.-—
If thisfhould take place, it will make a new, and perhaps greater
and more ftriking difcovery of the wickednefs of the human heart,
efpecially of the hearts and real chara&er of this fort of men, than
ever has been exhibited before. And they wha now know what
is in man, from the chara&er given of him in fcripture, and by
the difcovery mankind have made of their hearts, by words and1
deeds, and from a true acquaintance with their own hearts, muft
be fenfible that nothing can prevent even men of this caft prefecut-
ing chriftians, but reftraints from heaven, But, however, perhaps
tliis difcovery of what is in man, is referved to be made after the
Millennium (hall be over, in the rife of Gog and Magog, when it
may be exhibited, in many refpecls, to greater advantage, and fo
as to anf'.ver more important ends.
Though the true church of Chrifl muft be in a low, dark ftateV
in many refpecls, under this vial, yet there will doubtlefs be re
vivals of religion, and an increafe of converts to real chriftianity, in
many different places, and truth may be getting advantage, and
more clearly diftinguifhed from error, by thofe who have eyes to
fee ; and chriftianity be more and more refined in dodlrines and
praftice, from the various errors and corruptions, which have been
introduced among the true followers of Chrift ; and every thing,
and all events, will ferve to bring on and introduce the Millennium,
ill the beft manner, and in the moft proper time.
The battle of that great day of God Almighty, is to come or*
under the feventh vial, as has been obferved, When the iniquity
of the world of mankind (hall be full, and they fhall be united in
open rebellion, and, in this fenfe, gathered together, and armed
againft heave.i : And after God has waited long upon them in
the ufe of all proper means to reclaim them, efpecially the chriftian
world ; and they are become fully ripe for deftruaion, he will
come forth to battle againft them, and execute mod fearful judg
ments upon them, and deftroy them in a manner and degree,
which (hall manifeft his awful difpleafure with them, for their
obftinacy in all kinds of wkkednel's. When thefe briars and
thorns are fet againft God in battle, he will go through them
and burn them together.* The deftruaion of the world of man
kind by a flood, when the wickednefs of man was become grer.r,,
and the earth was filled with violence i and they continued obftinate-
ia
* S« Ifai. xxvii. $»
SECT. I ^ Before the Millennium.
in difobedience, while the long fuffering of God waited upon
them in the days of Noah, was an emblem of this battle : As
alfo was the deftruffton of the inhabitants of Canaan, when their
iniquity was full, which prepared the way for the people of God
to take poffeflion of that land. So God punifhed the nation of
the Jews, by destroying them, and laying wafte Jerufalem, and
.the temple. When they had filled up the meafure of their fins,
wrath came upon them to the uttermoft. This was a figure or
type of this greater, more dreadful and general battle, under the
feventh vial, when " The Lord fhall come out of his place to
punilh the inhabitants of the earth for their iniquity, and the
parth fhall clifclofeher blood, and (hail no more cover her (lain."*
This battle, it has been obferved, will not confift in the church
,or chriftians raifing armies, and fighting and carrying on war
with the antichriftian party, or with the wicked world ; or in a
conflifi between the former and the latter, refpefling the truths
and caufe of Chrift : But it will be commenced and carried on by
"Chrift, while invifible in heaven, inverted with all divine power in
.en and earih. in the exercife of his providence, bringing judg
ments upon his enemies, and a wicked world, in fuch remarkable
ways and manner, as to be a clear and remarkable manifeftatioa
of his prefence and power ; of his difpleafure with a wicked world,
for oppofmghim, his church and the gofpel ; and an ineonteftible
evidence of the truth of chriftianity, by fulfilling his predictions
and promifes, taking vengeance on the enemies of his people, and
effectually fupporting them, and their caufe. He will doubtlefs
make ufe of inftruments in this battle.
The holy angels may be made the inftruments of many events
\vhich (hall be full of evil to wicked men. And the true church
of Chrift, his witnefles in his caufe, and againft the delufions and
wickednefs of the antichriftian church, and of the world, are re-
prefented as having a hand in bringing upon their enemies all the
evils which will come upon them ; becaufe they will take place
in anfwer to their prayers, in their caufe, and in order effectually
to avenge his own elect of their adverftries.f Therefore, it is
faid of them, " Thefe have power to ihut heaven, that it rain not,
in the days of their prophecy : And have power over waters, to
turn them into blood, and to fmite the earth with all plagues, as
often as they will."J And the wicked themfelves will be inftru^
P 2 ments
* IlaL xxvi. »x, f Luke xviii, 7, % Rcv.xi. f.
is to take place SECT. IV.
meats of afHiciing and deftroytng each other, m a very cruel and
dreadful manner, by oppofing and fighting with one another,
and carrying on deftrudive and bloody wars, killing men by thou-
fands, and laying wafte whole countries and nations ; by which
the earth wiil be in a great degree depopulated ; and rivers of
blood will be fhed by the unreftrained pride and cruel rage of man.
And many will probably put an end to their own lives, and in-
ftances of fuicide will be greatly multiplied.
But multitudes of mankind will be deftroyed by the more im
mediate hand of God, by famine and peftilenees, which will prevail
in many countries, at different times, in an extraordinary manner,
and to a degree never known before ; by which vaft multitude*
will perifh fuddenly, and in circumftances very furprifing and
awful. And there will be earthquakes, and terrible ftorms of
lightning and thunder^ and inundations of water, by which many
cities and places ihall fink and be overflowed, with ail the inhabi
tants ; and multitudes will perifh by thefe, and innumerable other
evil occurrents, which will take place in an unufual manner, and
in quick fucceflion ; fo that the hand of God will be vifibly
ftrerched out againft the inhabitants of the world, to punifh and
deftroy them for their wickcdnefs ; and the following prediction
will be fulfilled, in the full and awful extent of it. "Fear, and
the pit, and the fnarey are upon thee, O inhabitant of the earth.
And it fhail come to pafs, that he who fleeth from the noifeof the
fesr, fiiall fall into the pit ; and he that cometh up out of the
midit of the pit, fhall be taken in the fnare : For the windows
from on high are open, and the foundations of the earth do fhake.
The earth is utterly broken down, the earth is clean diflblved,
the earth is moved exceedingly. The earth fhall reel to and fro
like a drunkard, and fhall be removed like a cottage, and the tranf-
grefiion thereof fhall be heavy upon it, and it fhall fall, and not
rife again."*
This battle will not be fought at once, fo as to be foon rmifhed ;
but will be carried on through a courfe of years, probably for more
than a century and an half, in order to make a fui table and fuffi-
ciently clear difplay of the difpleafureof God with a wicked world ;
and to give opportunity to men to repent and reform, when they
are warned, called upon, and urged to it, by being made tofuffer fuch
a variety and long continued feries of calamities, for their fins ;
and
* Ifai. xxiv. 17, 1 8, 19, io»
SECT. IV. Before tie Millennium-, 717
and to difcover, and fet in the mcft clear and (biking light, the
hardnefs, obftinacy and \vickednefs of theheart of man, while they
continue difcbedient and inflexible, under all thefe terrible difpen-
fations of providence, fuited to awaken and reform them, to teach
them the evil of fin. and the awful difpleafure of God with them ;
and to warn them to fly from the wrath to come, and unto Chrift,
as the only refuge ; and go on to revolt yet more and more, and
biafpheme the hand which infiicls thefe evils. By all this will be
more clearly manifested, than ever before, how totally loft and in
finitely miferable mankind are, and their infinite need of a Re«*
deemer ; that QO means that can be ufed, or methods taken to
reclaim and lave them, will be in the leaft degree effectual, unleft
the Spirit of God be given to change and renew their hearts, and
therefore, that the falvation of men depends wholly on the mere
fovereign grace of God, even all lhat good, holinefs and falvation,
which (hall take place in the Millennium ; and it will, in this re-
fpe&, prepare the way for that day of grace.
This battle and terrible (laughter and deftruclion of men in fo
many ways, and for fo long a courfe of years, will greatly leflen
the number of mankind in the world ; fo that in the ciofe of this
terrible fcene, comparatively few will be left alive. Thofe will
be the chriftians who (hall be then members of the churches, and
defcendents from good people who have lived in former ages, and
others who will then be true penitents, who will look back on the
terrible fcene which had taken place in the battle of the great day
of God Almighty, and fee, and have a clear and affecting convic
tion of his difpleafure with mankind, for their fins and the ter-
riblenefs of his wrath ; and will acknowledge the righteoufnefs of
it. They will confequently fee the guilty, miferable, and utterly
loft (late of man, and their need of a Redeemer, to make atone
ment for their fins, and the neceffity-of the Holy Spirit to renew
their hearts, and form them to right, and truly chriftian cxercifes :
And will be clearly convinced of the truth of all the great and im*
portant dodrines of the gofpel, and cordially embrace them. And
they will repent and humble themfelves in the fight of the Lord,
and earneftly, with united hearts, cry to heaven for the forgive-
nefs of their fins, and for mercy on themfelves, and on their chil
dren, acknowledging their infinite ill defert, and flying to Chrift,
and fovereign grace through him, as their only refuge and hope.
And then the fccnc will change. The battle will be over, divine
judgments
TtS What is to take plats SECT. IV*
Judgments will ceafe, and there will be no more frowns on man, iri
the providence of God ; but all difpenfations and events will be
«xprefiio.ns of kindnefs and mercy ; and the Holy Spirit will be
poured out on them and their offspring, and all ihali be holinefs
to the Lord ; and the Millennium will begin, and men will mul
tiply and foon fubdue the earth, and fill it with inhabitants.
As antichrift and the church of Rome, will have a large ihare
in the cup of indignation and wrath which will be poured oui; ; fo
all the chriftian world will have a diftinguifhed portion of it, as
*he inhabitants of it are much more guilty than others. There
is no reafon to confider the antichriftian fpirit and practices to be
confined to that which is now railed the church of Rome : The
pro-teftant churches have much of antichrift in them, and are far
from being wholly reformed from the corruptions and wickednefs,
in doclrine and practice, which are found in that which is called
BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND A-
BOMINATIONSOF THE EARTH. Her influence in promoting de-
lufion and wickednefs extends, in fome degree, to all the inhabit
ants of the world, and more efpecially the chriftian world. She is
the Mother of all the falfe doclrines, fuperftition, infidelity, and
abominable practices in the proteftant world. And where can the
church be found, which is thoroughly purged from all thefe abomi
nations f Some churches may be more pure, and may have pro
ceeded farther in a reformation than others ; but none are wholly
clear of an antichriftian fpirit, and the fruits of it. There may be,
and in many inftances doubtlefs there is, much of the exercife of
the fpirit of antichrift, in oppofing what is called antichrift, and
the church of Rome ; and by running into as great extremes ano
ther way. The Apoftle Paul faid, this myftery of iniquity, the
man of £n, which is antichrift, began already to work in the
churches even in his day.* How much of this then, may it be
reafonably thought, is to be found in mod, if not all the churches
now ? In this view, the fpirit and operation of antichrift are very
extenfive. And how few churches, or individual chriftians, have
fo far come out from this mother of harlots, and abominations of
the earth, as not to be in any degree partakers of her fins, fo as not
to receive of her plagues ? And while the fixth vial continues to
run, it is not to be expected that the proteftant churches in general
will grow more pure •> but the evil fpirits which are gone forth,
will
* ^ Their, ii. 7.
SECT. IV* Before the Millennium.
promote and fpread ftill greater corruption in do&rine and
practice, by which they will be more ripe for divine judgment^
and prepared to fuffer in the battle under the feventh vial. The
pureft churches, and real chriftians, will fufFer much in this battle,
and few will go wholly unpunifhed. By this the rebels, or falfe
hearted profeffing chriftians, will be purged out from among real
chriftians, and thefe fhall be purified and made white, and tried ;
but the wicked (hall do wickedly.*
The Jews have fuffered greatly for their peculiarly aggravated
wickednefs, in rejecting and crucifying the Son of God 3 and they
are now, and have been for near two thoufand years, in a ftate of
great affliction, and under the manifeft difpleafure of heaven, to a
great and diftinguiftied degree. They yet continue a people, dif-
tinguifhed from all other nations, though fcatterrd all over the
world, as outcafts and vagabonds ; and will continue thus a dif-
tinct people down to the Millennium. But though they have fuf
fered fo much, they yet continue as obftinate as ever in rejecting
Chrift, and in all their fins. And there is reafon to think they
will not efcape the battle of the great day of Almighty God ; but
great and new calamities will fall upon them, by which they may
be much diminifhed, fo as to be left few in number, compared with
what they have been, or are now. And the threatning denounced
againft that people by Mofes, will then be executed on them, in
the full meaning and extent of it : " And ye (hall be left few in
number, whereas ye were as the ffors of heaven for multitude :
Becaufe thou wouldeft not obey the voice of the Lord thy God."f
But God will not make a full end of them, which he probably
will do of fame, if not of many other nations.
The revolutions which will take place in this battle, will opea
the way for their return to the land given to their anceftors ; and
they which are left will repent and return to the Lord Jefus Chrift,
againft whom, they and their fathers have finned, and unto their
o\vn land, and will become an eminently excellent part of the
chriftian church, who (hall multiply, and fill all that vaft tract of
land given to Abraham and his pofterity, from the river of Egypt,
to the great river Euphrates^ which has never yet been fully pof-
feiled by them. And their being thus received into the church
of Chrift, will be as life from the dead to them, and to th«
Gentiles.
But
* Dan. xii. i*. f Deut, xxriii. 6** J Gen, X7, i*-
120 What is to take place SECT. IV,
But whether they will continue a diftin£ people from all other
chriftians, through the whole time of the Millennium, or be fo in
termixed with others, as not to be diftinguifhed from them, will
be determined by the event : But the latter is moil probable, as
the ends of their being preferved in fuch a Hate of cliftinflion, will
then be anfwered ; and thofe circurriftances and things, which
have been, and (till are, the means of their continuing a diftinft
and feparate people, will then ceafe ; fuch as circumeinon, and
their obfervance of other Mofaic rites. When they (hall become
chriftians, their name by which they are now diftinguifhed will
be loft, and they will be abforbed in the chriftian church, the true
Ifrael of God, where there is neither Jew nor Greek, but all are
one in Chriil : And then there will be one fold, and one (hepherd.
And then, by this event, the following prediction will be fully ac-
• complifhed : " And ye (hill leave your name for a curfe unto my
cbofen ! For the Lord God (hail (lay thee, and call his fervants
by another name."*
THAT the above reprefentation of this battle, which will be
previous to the Millennium, and will introduce it, taken from the
pafiages in the Revelation which have been confidered, is juft, and
agreeable to the true fenfe of them, farther appears, and is confirm
ed by other parts of holy fcripture, efpecially by the prophecies of
this fame event, recorded in the Old Teftament.
The deftruclion of the world of mankind by a flood, and the
prefervation of Noah and his family, who were by this brought
into a new world, to be replenished by them, may be confidered
as a typical and prophetic reprefentation of the great battle with
the wicked world, previous to the Millennium ; by which the
wicked will be fwept off the earth, and the true church of Chrift
will be delivered and preferved, and the way opened for its prof-
perity, and filling the earth.
The feries of judgments brought upon Pharaoh and the Egyp
tians, for their difobedience to JEHOVAH, and oppreffions of his
people, and their dreadful overthrow in the Red Sea, to prepare the
way for the deliveranqe of Ifrae!, was alfo a prophetic type of this
great battle. • So was the deftruclion of the inhabitants of Canaan,
in order to introduce the people of Ifrael, and put them in pof-
feffion of that land. Therefore, reference is had to this in tho
reprefentation of the battle of that great day, as has been obferved,
Davi4
" * IfaJ.- Ixv. 15;
SECT. IV. Before the Millennium. 12 r
David was a man of blood, carried on great wars and deftroyed
much people, and many nations, who were enemies to him, and
the people of God ; and by his conquefts prepared the way for
the peaceable and glorious reign of Solomon, and the building of
the temple. In this, David was a type of Chrift, when he mall
go forth, clothed with a vefturedipt in blood, and in righteoumefs
make war, and deftroy the nations of mankind, his enemies, to>
prepare the way for the Millennium. Solomon was a type of
Chrift reigning in the Millennium, when the church (hall rife to a
fbte of beauty and glory, of which Solomon's temple was a type,
when the meek (hall inherit the earth, and delight themfelves in
the abundance of peace.
The coming of Chrift, in favour of his church and of there-
deemed, is fpoken of as a time of vengeance to his and their ene
mies, in which they ftiall be puniihed and deftroyed, and his peo
ple (hall be avenged on them. *c The Spirit of the Lord God is
upon me, becaufe he hath anointed me to preach good tidings un
to the meek ; to proclaim the acceptable year of the Lord, and the
day of vengeance of our God, to comfort all that mourn. " For the
day of vengeance is in mine heart, and the year of my redeemed
is come."* " And (hall not God avenge his own cleft, who cry
day and night unto him, though he bear long with them : I tell
you that he will avenge them fpeedily."f " Rejoice over her, thou
heaven, and ye holy Apoftles, and Prophets ; for God hath aveng
ed you on her. And I heard a great voice of much people in
heaven, faying, Hallelujah ! Salvation, and glory, and honour, and
power unto the Lord our God : For true and righteous are his
judgments ; for he hath judged the great whore, which did cor
rupt the earth with her fornication, and kath avenged the blood of
his fervants at her hand/'J
Balaam, in his remarkable prophecy of Chrift and his kingdom,
fpeaking of this latter day, when the Roman empire (hall come to
an end, and Chrift (hall have the dominion, reprefents this event
as attended with great deftruclion of men. " Out of Jacob (hall
come he that (hall have dominion, and (hall deftrey him that re-
maineth in the city. And he took up his parable, and faid, "Alas,
who (hall live when God doth this !" This expreffes a great and
general deftru&ion of men, fo that comparatively few of them will
be left alive. § The fame is predicted in the fong which God di-
Q. reded
* Ifai. Ixi. i, a. Ixiii. 4. f Luke xviii. 7, 8.
J Rev. xviii. ao. xix. i, i. ^ Numb, xxiv. 17—24.
T22 What is U take place SJ-CT. IV*
reded Mofes to rehearfe to the children of Ifrael, to be preferved by
them.* "For I lift my hand to heaven, and fay, I live forever. If (OF
when) I whet my glittering fword, and mine hand take hold on judg
ment I will render vengeance to mine enemies, and will reward
them that hate me. I will make mine arrows drunk with their
blood (and my fword fhall devour flem) and that with the blood
of the flain, and of the captives, from the beginning of revenges
upon the enemy. Rejoice, O ye nations, with his people ; for
he will avenge the blood of his fervants, and will render vengeance
to his adverfaries, and will be merciful unto his land, and to his
people." This prophecy is very parallel with that which has been
mentioned, which relates to the great battle, f The fame events
are predicted in the following words of Mofes : " There is none,
like unto the God of Jefhurun, who rideth upon the heaven in>
thy help, and in his excellency on the £ky. The eternal God is
thy refuge, and underneath are the everlaftipg arms : And he (hall
thruft out the enemy from before thee, and ihall fay, Deftroy them.
Ifrael then mall dwell in fafety alone. The fountain of Jacob
ihall be upon a land of corn and wine \ alfo his heavens ihall drop
down dew/';]; In thefe words, God is reprefented as riding forth-
to. thruft out snd deftroy the enemies of his people ; and upon this
the profperity of his church, the true Ifrael, is introduced. This
prophecy therefore coincides with the defcription of the battle in
the Revelation, as introductory to the Millennium. The fame
events are predicted in the prayer or fong of Hannah. " He will
keep the feet of his faints, and the wicked ihall be filent in dark-
nefs ; for by ftrength fhall no man prevail. The adverfaries of
the Lord (hall be broken to pieces : Out of heaven (hall he thun
der upon them. The_Lord (hail judge the ends of the earth,
and he fhall give flrength unto his king, and exalt the horn of his
anointed. "§
This battle, by which the wicked will be deftroyed, and the
reign of Chrift and his- church on earth introduced, is frequently
brought into view and predicted in the book of Pfalms. The
following predictions of this kind, are worthy to be obferved :—
41 Afkof me, and I will give thee the heathen for thine inheritance,
and the utmoft parts of the earth for thy pofTeilion. Thou (halt
break them with a rod of iron, thou fnalt dafh them in pieces
like
* Deut. xxx'u. 40, 41, 4?, 43. •}• Rev. xviii. 10. x;.x 1,2.
% Deut. xxxiii* i6; 77, a£. t i Sam* ii. 9), to*
StCT. IV. Before the Millennium. 12J
like a potter's veflel."* There is reference to this prediction
and promife in the following words of Chrift : u And he that
overcometh, and keepeth my works unto the end, to him will I
give power over the nations ; and he fhall rule them with a rod
of iron ; as the vefiels of a potter fhall they be broken to pieces,
even as I received of my Father."f Tne followers of Chrift ar«
faid to do what he does for them, and in their behalf in deftroying
their enemies, as they are engaged in the fame caufe, and are with
him in thefe works of vengeance, and they who have overcome,
and have arrived to heaven, will be with him in a peculiar man
ner, when he fhall come forth to fight this great battle, and dafh
the nations of the world into pieces, as a potter's veffel is broken.
Therefore, there is again reference to thofe words in the fecond.
Pfalm, when Chrift is reprefented as riding forth to the battle
there defcribed, followed by the armies in heaven, comprehending
all who fhall then have overcome. " And out of his mouth gocth
a (harp fword, that with it he fhould fmite the nations : And he
(hall rule them with a rod of iron : And he treadeth the wine prefs
of the fiercenefs and wrath of Almighty God.";}; This is cer
tainly the fame with the battle of that great day of Almighty God,
mentioned in the fixteenth chapter, as has been fhown j and is
predicted in the words now quoted from the fecond Pfalm. —
There is a prediction of the fame battle defcribed in the nineteenth
chapter of the Revelation, in the following words : " Gird thy
fword upon thy thigh, O moft mighty ; with thy glory and thy
majefty. And in thy majefty ride profperoufly, becaufe of truth
and meeknefs, and righteoufnefs : And thy right hand fhall teach
thee teirible things. Thine arrows are fharp in the heart of the
king's enemies, whereby the people fall under thee."§ In the
next Pfalm, the profperity of the church is predicted, which will
take place in the Millennium ; and the battle by which it will be
introduced and effected is alfo defcribed. " There is a river, the
ftreams whereof fhall make glad the city of our God. God is in
the midft of her ; /lie fhall not be moved : God fhall help her,
and that right early. • The heathen raged, the kingdoms were
moved : He uttered his voice, the earth melted. Come, behold
the works of the Lord, what defolations he hath made in the earth.
He maketh wars to ceafe unto the end of the earth, he breaketh
ihe bow, and cutteth the fpear in funder, he burneth the chariot
. Q,2 ' ii*
* Pfal. ii. S, 9. f Rev. ii. 26, 27.
J Rev. xix. 14, j^. $ Pfal. xlv. 3, 4, 5.
1*4 at " *° *ake pkc* SECT. IV.
in the fire. Be ftill, and know that I am God : I will be exalted
among the heathen, I will be exalted in the earth."
The twenty firft Pfalm contains a prediction of Chrift, and
foretells the deftru£Uon of the wicked, as introducing his reign on
earth, and the profperity and joy of the church. "Thine hand
fhall find out all thine enemies, thy right hand fhall find out thofe
that hate thee. Thou malt make them as a fiery oven in the time
of thine anger : The Lord mail fwallow them up in his wrath,
.and the fire mall devour them. Their fruit (halt thou deftr>y
from the earth, and their feed from among the children of men :
For they intended evil againft thee; they imagined a mifchievous
device, which they are not able to perform. Therefore malt thou
make them turn their back, when thou (halt make ready thine
arrows upon thy firings, againft the face of them. Be thou exalt
ed, Lord, in thine own ftrength : So (hall we fing and praife thy
power."*
That the wicked mall be cut off and deftroyed from the earth,
that the faints may inherit it, is foretold throughout the thirty
feventh Pfalm. " Evil doers (hall be cut off : But thofe that wait
upon the Lord, they (hall inherit the earth. For yet a little while,
and the wicked (hall not be : Yea, thou malt diligently confider
his place, and it (hall not be. But the meek (hall inherit the
earth, and delight themfelves in the abundance of peace. Wait
on the Lord, and keep his way, and he (hall exalt thee to inherit
the earth : When the wicked are cut off, thou (halt fee it. The
tranfgreffors (hall be deftroyed together ; the end of the wicked
fhall be cut off. But the falvation of the righteous is of the
Lord," &c.
The fame thing is brought into view in the feventy fifth, feventy
fixth, and ninety feventh Pfalms. " God is the judge, he putteth
down one, and fetteth up another. For in the hand of the Lord
there is a cup, and the wine is red ; it is full of mixture, and he
poureth out of the fame ; but the dregs thereof, all the wicked of
the earth (hall wring them out, and drink them. All the horns
of the wicked alfo will I cut off; but the horns of the righteous
lhall be exalted. In Judah, is God known, his name is great in
Ifrael. In Salem alfo is his tabernacle, and his dwelling place in
Zion. There brake he the arrows of the bow, the fhield, and the
fword, and the battle. Thou art more glorious and excellent than
the
• Verf. S-xs.
SECT*. IV. Before the Millennium,
the mountains of prey. The ftout hearted are fpoiled, they have
flept their fleep : And none of the men of might have found their
hands. At thy rebuke, O God of Jacob, both the chariot and
horfe are caft into a dead fleep. Thou didft caufe judgment to
be heard from heaven ; the earth feared and was ftill, when God
arofe to judgment, to fave all the meek of the earth. He (hall cut
offthefpirit of princes : He is terrible to the kings of the earth."
" The Lord reigneth, let the people rejoice ; let the ^multitude of
r'les be glad thereof. Clouds and darknefs are round about him,
righteoufnefs and judgment are the habitation of his throne. A
fire goeth before him, and burneth up his enemies round about.
His lightnings enlightned the world : The earth faw, and tremb
led. The hills melted like wax at the prefence of the Lord ; at
the prefence of the Lord of the whole earth. Confounded be all
they that ferve graven images, that boaft themfelves of idols. —
Worfhip him all ye gods." This battle is brought into view, and
Ibretold in the j loth Pfalm. " The Lord faid unto my Lord, fit
thou at my right hand, until I make thine enemies thy footftool.
The Lord (hall fend the rod of thy ftrangth out of Zion ; rule
thou in the midft of thine enemies. The Lord at thy right hand
(hall ftrike through kings in the day of his wrath, (i. e. in the great
day of battle.) He (hall judge among the heathen, he (hall fill
the places with the dead bodies 3 he (lull wound the heads over
many countries."
In the prophecy of Ifaiah, this battle, as it has been explained, is
often brought into view, as connected with the profperity of the
church of Chrift on earth, and introductory to it : Some inftances of
this will be mentioned. In the five firft verfes of thefecond chapter,
there is a prophecy of the happy ftate of the church in the laft days,
that is, in the Millennium. In the four next verfes is a defcrip-
tion of the corruption, worldlhiefs and idolatry of the vifible
church, and confequently of the world in general, as the reafon of
the difpleafure with them, and his puni(hing them. And from
the tenth verfe to the end of the chapter, the manifeftation of his
cfifpleafure, in his fighting againft them, and puni(hing them, is
defcribed. " Enter into the rock, and hide thee in the duft, for
fear of tjie Lord, and for the glory of his majefty. The lofty
looks of man (hall be humbled, and the haughtinefs of men (hall
be bowed down, and the Lord alone (hall be exalted in that day.
For the day of the Lord of hofts (hall be upon every one that is
proud
&hat is io take plat*
proud and lofty, and upon every one that is lifted up, and hefliall
be brought low. And the idols he (hall utterly abolifh. And
they (hall go into the holes of the rocks, and into the caves of the-
earth, for fear of the Lord, and for the glory of his majeftyy when
he arifeth to (hake terribly the earth'"
The eleventh chapter contains a prediction of the Millennium,
&nd of the (laughter of the wicked of the earth, whiclvfhall make
•way for it. " With righteoufnefs fliall he judge the poor, and
reprove with equity, for the meek of the earth: And he (hall
fmite the earth with the rod of his mouth, and with the breath of
his lips fliall he flay the wicked."* Thefe laft words are parellel
\vith thofe in the Revelation, by which this battle, and the effect
of it are exprefled. " And out of his mouth goeth a (harp fword,
that with it he fhould fmite the nations, and he (hall rule them
with a rod of iron. And the remnant were flain with the fword
of him vdid fat on the horfe, which fword proceedeth out of his
mouth. '>
In the thirteenth chapter is a predifHon of the fame thing ::
t£ Howl ye, for the day of the Lord is at hand ; it fliall come as a
deduction from the Almighty. Behold, the day of the Lord
cometh, cruel both with wrath, and fierce anger, to lay the earth
defolate : And he fliall deftroy the finners frYereof out«f it. And
will punifh the world for their evil, and the wicked Tor their iniqui
ty ; and I will caufe the arrqgancy of the proud to ceafe, and will
lay low the liaughtinefs' of the terrible. "J XVhat is faid in this
chapter, has reference to ancient Babylon, and the deftruction of
that, and. of other nations, in order to the deliverance and reftora-
tlon of Ifrael. But it evidently has chief reference to the deftruc-
tion of fpiritual Babylon, and all the wicked in the world, in order
to the deljverance and profperity of f he true, fpiritual Ifrael of
God, and will be mod:' completely fulfilled in the latter, of which
the former are types and fhadows. As thofe prophecies which
have a primary refpect to the type, do generally) if not always,
look forward to the antitype; and have their full and cMefac-
cqmpli'flim'e'nt in that, and the events which relate to it.
The twenty fourth chapter is wholly on this fubject, and de-
fcribes the battle of that great day of God Almighty, and the
{laughter of the wicked, in clear and ftriking language, in confe-
fjuence of which, the church and people of God fhall fpread and
profper.
* Veife 4, -f Rer. xix. 15, jr, |'Vtrfe 6-^u.
SECT. IM> Before the Millennium^
profpcr. u Behold, the Lord maketh the earth empty, and maketh
if wade, and turneth it upfide down, and fcattereth abroad the in
habitants thereof. The earth (hall be utterly emptied ; for the
Lord hath fpoken this word. The earth mourneth and fadeth
away : The world languidieth and fadeth away : The haughty
people of the earth do languifh. The earth is alfo defiled under
the inhabitants thereof, becaufe they have tranfgrefled the laws,
changed the ordinance, broken the everlafting covenant. There
fore. hath the curie devoured the earth, and they who dwell therein
are defolate : Therefore the inhabitants of the earth are burned,
and few men left. The city of confufion is broken down : Every
houfe is (hut up, that no man may remain. In the city is left de-
folation, and the gate is fmitten with deftrudtion. When thus it
ihall be, in the midft of the earth, among the people, there (hall
be as the fhaking of an olive tree, and as the gleaning of grapes,
when the vintage is done. They fliall.lift up the voice, they (hall
fing for the majefty of the .Lord," &c.
Upon this prophecy it may be obferved, that it is a prediction
of great calamities on the inhabitants of the world in general, as a
puniihment for their fins, by which the earth is defiled ; they hav
ing tra^fgrefled the laws of God, changed his ordinance, and
broken the everlafting covenant. They have broken the covenant
of grace and peace, made with Noah and his children, which, if
it had been ftri&ly obferved, would have transmitted bleflings,
both holinefs and happinefs, to all mankind, to the end of the
world. By violating this covenant, corruption and iniquity, and
all the idolatry and abominations which have taken place, or ever
will be praclifed among men, have been introduced. And by
breaking the everlafiing covenant made with Abraham, and franf-
grefling the laws, and changing the ordinances, which have been
given and publifhed by Mofes, and the Prophets, by Jefus Ckrift,
and his Apoftles, which, had they been obferved, would havepre-
ferved the church uncorrupt, and fpread true religion and holineft
over the whoFe earth ; by difregarding and violating all thefe, the
world is filled with wickednefs, which will continue and increafc,
until mankind in general fhall be ripe for that punifhment,.v.hich
God will inflic"! in thofe calamities- and judgments, which will de-
firoy, and fweep from the earth, the greateft part of the inhabit
ants ; fo that there will be but comparatively/ktf men left) like th«
few olives \^hich remain on the tree, after it is lhaken, and the fcat-
icring
I2&* What is to take place StCT. IV.
tering grapes, which hang on the vine, after the vintage is over.
Thofe who fhall be left when the battle is over, will lift up their
voice, and fing for the majefty of the Lord. They will behold the
terrible works of God, in which they will fee his terrible raajefty,
and tremble, fubmit, approve, and adore, and praife and pray. And
then the Millennium will begin.
The prophecy goes on, and the fame events, as to fubftance,
and this battle, 'and the confequence of it, are defcribed in other
words : " Fear and the pit, and the fnare are upon thee, O in
habitant of the earth. The earth is utterly broken down, the
earth is clean diflblved, the earth is moved exceedingly. The
earth fhall reel to and fro like a drunkard, and (hall be moved like
a cottage, and the tranfgreflion thereof (hall be heavy upon it, and
it (hall fall, and not rife again." This battle is defcribed in the
Revelation, in the fame figurative language : " And there was a
great earthquake, fuch as was not (ince men were upon the earth,
fo mighty an earthquake and fo great. And every ifland fled a-
way, and the mountains were not found."* " And it (hall come
come to pafs in that day, that the Lord (hall punifh the hoft of the
high ones that are on high, and the kings of the earth upon the
earth. And they (hall be gathered together as prifoners are gather
ed in the pit, and (hall be (hut up in the prifon ; and after many
days (hall they be vifited.f Then the moon (hall be confounded,
and the fun a(hamed, when the Lord of hofts (hall reign in Mount
Zion, and in Jerufalem, and before his ancients glorioufly." This
prediction refpecls the great men and kings of the earth, who ex
alt
* Rev. xvi. 18, 20.
•f- What is meant by the hoft of the high ones, and the kings of the earth
being vifited after many days, is not fo clear, at firft view, and perhaps it is
not now underftood. God is often laid in fcripture to *vlfit thofe wbom
he punifhes, and the word here in the original is frequently tranflated, to
punifh. They who are fhut up in prifon, are often confined there, to be
taken out after (ome days, and receive their punifliment. When it is here
faid, " And after many days fhall they be vifited ;'* may not the meaning
be, that thofe high ones, and kings of the earth fhall no more appear in this
world ; but (hall be fhut up in prifon until the day of judgment, when they
fhall be brought forth and punifhed ? As the fallen angels are bound in
chains of darknefs to be referved unto jndgment, fo thefe unjuft men will
be referved unto the day of judgment, to be punifhed. When it is faid of
Zedekiah, that he fhould be carried a captive to Babylon, it is added, " And
there fhall he be, until I vifit him, faith the Lord." Jer. xxxii. 5. That is,
until God fhould take him out of the world by death, and 10 judgment ;
fo that he fhould never reign as k;ng anv ~
S E c T . 4Jf . Before the Millennium",
alt themfelves in pride and wickednefs, and tyrannize oveY men,
and defcribes their overthrow in this battle. They (hall be taken
as prifoners, be punifhed for their pride and tyranny, and (hut up
that they may do no more mifchief. Thus God " will cut offthe
fpirit of princes, and be terrible to the kings of the earth."* And
it is here faid, that the Millennium (hall follow upon this, in the
reign of Chrift and his church, "When the Lord of hofts (hall
reign in Mount Zion, and in Jerufalem, and before his ancients
glorioufly." " Then the moon (hall be confounded, and the fun
afhamed." That is, then there (hall be fuch fpiritual light and
glory in the flourifhing of the kingdom of Chrift on earth, and
fo fuperiour to all the light and glory of the natural world, as that
the latter (hall be utterly eclipfed, and appear to be worthy of no
regard, compared with the former.
The three next chapters are a continuation of prophecy of the
fame event, viz. the judgments which are to be inflicted on the
falfe and degenerate profelTors of religion, and the world of man
kind in general, previous to the profperity of the church and king
dom of Chrift in the world, which will be evident to the careful
judicious reader ; and that the predictions contained in them,
coincide with thofe which have been mentioned. It is needlefs
to tianfcribe any particular paflage here, except the following :— -
" Come, my people, enter thou into thy chambers, and (hut thy
doors about thee ; hide thyfejf as it were for a little moment, un
til the indignation be overpafled. P'or behold, the Lord cometli
oat of his place to puni(h the inhabitants of the earth for their
iniquity : The earth alfo {hall difclofe her blood, and (hall no more
cover her fiain."f This muft be a great and dreadful day of bat-
tie, punifhment and vengeance, which (hall fall on the inhabitants
of the earth in general, when all the blood which has been, and
fhall be (lied, from the beginning of the world to that day, (hall
be required at their hands. There is no reafon to think, that
this punifliment has yet been inflicled ; but it will doubtlefs be
executed by the battle of that great day of God Almighty, men
tioned in the fixtecnth chapter of the Revelation ; and more partic
ularly defcribed, in the fourteenth and nineteenth chapters, which
have been confidered ; and in the foregoing prophecies of Ifaiah,
which have been now mentioned. The words which follow
thofe tranfcribed above, are, " In that day, the Lord with his
R fore
* Pfal. Ixxvj, is. f Ifaj, xxvi, *o> ai.
SECT. IV.
fore great and ftrong fword, fhall punifh leviathan the piercirrg
ferpent,even leviathan that crooked ferpent, and he fhall flay the
dragon that is in the Tea." The fame event is here predicted, of
which there is a prophecy in the twentieth chapter of the Revela
tion, viz. of the dragon that old ferpent, which is the devil and
fatan, being laid hold of, and bound and caft into the bottomlefs
pit. And the fame confequence of this with refpecT: to the church
is here foretold, as is defcribed there, viz. the profperity of it, by
the fpecial favour and prefence of God. "In that day (ing ye
unto her, A vineyard of red wine. I the Lord do keep it, I will
-water it every moment : Left any hurt it, I will keep it night
and day." While the battle is going on, and God is punifhing
the inhabitants of the earth for their iniquity, his people wi|l be
hid as in a fecret chamber ; but when it is over, they will become
as a flourifhing, fruitful vineyard, producing abundance of red
wine, in confequence of the peculiar favour and care of Jefus
Chrift, and the abundance of heavenly divine influences.
The thirty fourth, and thirty fifth chapters of Ifaiah, contain
a prophecy of the Millennium, and of the day of battle which wi>l
precede it, which will confift in the punifhment of the world for
their iniquity. " Come near, ye nations, to hear, and hearken,
ye people : Let the earth hear, and all that is therein ; the world,
and all things that come forth of it. For the indignation of the
Lord is upon all nations, and his fury upon all their armies. He
hath utterly deflroyed them, he hath delivered them to the flaugh-
ter. For it is the day of the Lord's vengeance, and the year of
recompences for the controverfy of Zion. Strengthen ye the
weak hands, confirm the feeble knees. Say to them that are of
a fearful heart, Be ftrong, fear not : Behold, your God will come
with vengeance, even God with a recompence ; he will come
and fave you. Then the eyes of the blind fhall be opened, and
the ears of the deaf mail be unftopped. Then fhall the lame
man leap as an hart, and the tongue of the dumb fhall fing ; for
in the wildernefs fhall waters break out, and dreams in the de-
fert," £c " And the ranfomed of the Lord (hall return and come
to Zion with fongs, and everlafting joy upon their heads ; they
fhall obtain joy and g'adnefs, and forrow and fighing (hall flee
away."
In the forty firft chapter cf Ifaiah, God, fpeaking to the church,
and promifing the good things and profperity which were in ftorc
for
Sl€T. IV. "Before the Millennium. 13 1
for it in the days of the Millennium, fays, " Behold, all they that
are incenfed againft thee, (hail be afhamed and confounded :
They (hall be as nothing, ?.nd they that ftrive with thee, fhall
perifh. Thou fhalt feek them, and (hall not find them that con
tended with thee : They that war againft thee, fhall be as nothing,
and as a thing cf nought. Behold, 1 will make thee a new,
iharp threfhing inftrument, having teeth ; thou fhall threfh the
mountains, and beat them frnall, and make the hills as chaff.
Thou (halt fan them, and the wind fhall carry them away, and
the whirlwind fhall fcatter them : And thou fhalt rejoice in the
Lord, and {halt glory in the Holy One of Ifrael."
In the forty fecond chapter, God makes promifes to his church,
which are to be aecomplilhed in their fulnefs, in the days of the
Millennium, and fpeaks cf the war and battle in which he will
deftroy his enemies, to open the way for the good thing which
was to be done for the church. " The Lord (hall go forth as a
mighty man, he (hall ftir up jealoufy like a man of war : He (hall
cry, yea, roar ; he fhall prevail againft his enemies. I have long
timejiolden my peace, 1 have been ftill, and refrained myfelf : Now
will I cry like a travailing woman, I will deftroy and devour at
once. I will make wafte mountains and hills, and dry up all their
herbs ; and I will make the rivers iflands, and I will dry up the
pools. And I will bring the blind by a way that they knew not,
I will lead them in paths that they have not known : I will make
darknefs light before them, and crooked things ftraight. Thefe
things will I do unto them, and not forfake them.'*
The fifty ninth and fixtieth chapters, are wholly on this fubjecl:
of the Millennium. In the fourteen firft verfes of the fifty ninth
chapter, the great degree of wickednefs of the world of mankind
is defcribed. And then God is reprefented as greatly difpleafed,
and rifing to battle, to punifh men for their evil deeds. " And
the Lord faw it, and it difpleafed him that there was no judgment.
And he faw that there was no man, and he wondered that there
was no interceflbr : Therefore, kis arm brought falvation unto
him, and his righteoufnefs, it fuftained him. For he put on righ-
teoufnefs as a breaflplate, and an helmit of falvation upon his
head ; and he put on the garments of vengeance for clothing,
and was clad with zeal as a cloke. According to their deeds,
accordingly he will repay, fury to his adverfaries, recompence to
I);s enemies ; to the iilands he will repay recompence, So (hall
R 2 they
132 t-Fhat is to take place SECT. IV.
they fear the name of the Lord from the weft, and his glory from
the rifing of the fun. When the enemy (hall come in like a flood,
the Spirit of the Lord fhall lift up a ftandard againft him." And
to this battle, this work of judgment and vengeance, fucceeds the
day of light and falvation to the church : Thole who are left, (hall
repent and humble themfelves, and "fear the name of the Lord
from the weft, and his glory from the rifing of the fun. And the
Redeemer lhall come to Zion, and to them that turn from tranf-
greffion in Jacob." It will be then faid to the church, " Arife,
fhine, for thy light is come, and the glory of the Lord is rifen
upon thee."— - The prophecy of the Millennium goes on through
the fixtieth, fixty n>ft, and fixty fecond chapters.
There is a parallel reprefcntation of this battle in the fixty third
chapter, as executed by the fame pcrfon who is exhibited in the
nineteenth chapter of the Revelation, riding forth to make war in
righteoufnefs, and fighting this fame battle, in which the wicked
then on earth will be flain. " Who is this that cometh from
Edom, with died garments from Bozrah ?* This who is glorious
in his apparel, travelling in the greatnefs of his ftrength ? I who
fpeak in righteoufnefs, mighty to fave. Wherefore art thou red
in thine apparel, and thy garments like him who treadeth in the
wine fat ? I have trodden the wineprefs alone, and of the people
there was none with me ; For I will tread them in mine anger-,
and trample them in my fury, and the blood lhall be fprinked
upon my garments, and 1 will (lain all my raiment. For the day
of vengeance is in my heart, and the year of my redeemed is come.
And I looked, and there was none to help, and I wondered that there
•was none to uphold ; Therefore, mine own arm brought falvatiori
unto me, and my fury it upheld me, And I will tread down the
people in mine anger, and make them drunk in my fury, and I
will bring down their ftrength to the earth."
The fame thing is predicted in the fixty fixth chapter : " A
voice of noife, from, the city, a voice from the temple, a voice of
the Lord who rendereth recompence to his enemies. , And the
hand of the Lord Hull be known towards his fervants, and his in
dignation
* Bozrah was in the land of Edom* The Edomltes, were implacable
tenemies to the people of God, and are in the prophecies of Ifaiah, and elfe-
where, put for the enemies of God and his church in general, who ftall be
dcftroyed, as the Edomites were, of whom the Edomites, and their deftruc-
tion were a type,
SECT. IV. Before the Millennium. 133
tiignation towards his enemies. For behold, the Lord will come
with fire, and with his chariots like a whirlwind, to render his an
ger with fury, and his rebuke with flames of fire. For by fire*
and by his fword, will the Lord plead with all flefh ; and the flain
of the Lord fhall be many." Thefe predictions of the {laughter
and deftruftion of the wicked, are here intermixed with promifes
of falvation and profperity to the church : " Rejoice ye with Jem-
falem, and be glad with her, ail ye who love her : Rejoice for joy
with her, all ye that mourn for her : That ye may fuck and be
fatisfted with the breafts of her confolaticns : That ye may milk
out, and be delighted with the abundance of her glory. For thus
faith the Lord, Behold, I will extend peace t© her like a river, and
the glory of the Gentiles like a flowing frream. And \vhen-ye fee
this, your heart ftiail rejoice, and your bones fhall flourish like an
herb."
A paflage in the tenth chapter of Jeremiah, feems to refer to
the fame event. The folly, idolatry, and great wickednefs of the
people and nations of the earth, is mentioned and defcribed in the
firft part of the chapter, upon which the following prediclicn is
uttered : But JEHOVAH is the true God, he is the living God,
and an everlafting King : At his wrath the earth fhall tremble,
and the nations fhall not be able to abide his indignation. Thus
fhall ye fay unto them, The gods that have not made the heavens,
and the earth, even they fhall perim from the earth, and from un
der thofe heavens."
In the firft part of the twenty fifth chapter, there is a prophecy
of the captivity of the Jews, and of other adjacent nations, by Ne
buchadnezzar ; and when their captivity during feventy years
fhould be ended, Jeremiah foretells the ruin of Babylon, and the
land of the Chaldeans. And the evil that was coming on the
nations of the earth, which fhould attend the deftruftion of Ba
bylon, is reprefented by ordering Jeremiah to take the wine cup of
wrath, and caufe all the nations of the earth to drink of it. And
as the definition of ancient Babylon, and the judgments which
came on many other nations, was an eminent type of yet greater
and more remarkable deftruaion of fpiritual Babylon, and of all the
nations of the earth, which will attend that, the prophecy is car
ried on beyond the type, and looks forward to the antitype, which
is common in fcripture prophecy ; and expreffions are ufed which
-cannot be applied to the former; to the type, in their full extent
and
134- What is to take place SfiC'T. IV.
and meaning, but to the latter, the antitype, and therefore the
prophecy is accomplished hut in part, and in a lower degree in the
former ; but fully and moft completely in the latter : Therefore,
the Prophet goes on, and ufes exprefllons toward the clofe of the
prophecy, which refer chiefly to the battle in which antichrift,
and the nations of the earth will fall. Such are the following:
44 Therefoie, prophefy thou againft them all thofe words, arid
fay unto them, The Lord (hall roar from on high, and utter his
voice from his holy habitation ; he (hall mightily roar upon his
habitation, he (hall give a (bout, as they that tread the grapes, a-
^ainft all the inhabitants of the earth. A noife (hall come even
to the ends of the earth : For the Lord hath a controverfy with
the nations : He will plead with all flefli, he will give them that
are wicked to the fword, faith the Lord. Thus faith the Lord of
ho(ts> Behold, evil fhall go forth from nation to nation, and a great
whirlwind fhall be raifed up from the coafts of the earth. And
the flain of the Lord fhall be at that day, from one end of the
earth, even unto the other end of the earth : They (hall not be
lamented, neither gathered, nor buried ; they (hall be dung upon
the ground."* The Prophet goes on to predict the evil that
{hould come on the fhepherds, and the principal of the flock, by
whom are meant the kings and great men among the nations,
who are to be brought down and destroyed in the battle, f which
is agreeable to the forementioned prophecy in Ifaiah,J and to the
reprefentation of the fame battle in the Revelation. §
There is another prophecy of this in the thirtieth chapter of
Jeremiah. Here the deliverance of the church from her oppreflbrs,
and from all her fufferings and trouble, is promifed ; which (hall
be attended with the utter overthrow and deftruclion of the wick
ed, and all her enemies. That this prophecy looks beyond the
deliverance of the Jews from the Babylonifti captivity, and the
evil that came on their enemies then, to the greater deliverance of
the church from fpiritual Babylon, and the general deftruclion of
the wicked which (hall attend it, of which the former was a type,
is evident, not only from a number of expreflions and promifes
•which were not fully accomplifhed in the former, and have re-
fpect to the latter ; but from the exprefs promife, that God will
raife up David their king to reign over them, by whom muft be
meant
* Verfe 30—33. t Verfe 34—38.
% Chap, xxiv. ai, **• § Rev. xix. 18,
SECT. IV. Before tie Millennium* 13$
meant Jefus Chrift, the Son of David, and of whom David was
an eminent type. This will appear, by attending to the following
paflages : " Alas ! For that day is great, fo that none is like it :
It is even the time of Jacob's trouble; but he (hall be delivered
out of it. For it (hall come to pafs in that day, faith the Lord of
hofts, that I will break his yoke from off thy neck, and will burft
thy bonds, and ftrangers fhall no more ferve themfelves of him.
But they fhall ferve the Lord their God, and David their king,
•whom I will raife up unto them. F©r I am with thee, faith the
Lord, to fave thee. Though I make a full end of all nations
whither I have fcattered thee, yet I will not make a full end of thee.
Behold, a whirlwind of the Lord goeth forth with fury, a con
tinuing whirlwind, it (hall fall with pain upon the head of the
wicked. The fierce anger of the Lord (hall not return, until he
have done it, and until he have performed the intents of his heart :
In the latter days ye (hall confider it."*
In the book of Daniel, there is prophecy of the fame event.
"And at that time," (i.e. when antichrift is to be deftroyed,
which is predicted in the paragraph immediately preceding thefe
words) *' (hall Michael ftand up, the great Prince who ftandeth
for the children of thy people" (that is, Jefus Chrift, who will fup-
port and deliver his church) " And there (hall be a time of trou
ble, fuch as never was fince there was a nation, even to that fame
time," (this is the time of the battle of that great day of God
Almighty) " And at that time, thy people (hall be delivered,
every one that (hall be found written in the book." This is the
time of the deliverance of the church from the power of antichrift,
and from all wicked men, her enemies, and of her entering upon
the profperous, happy (late, in which the faints will reign on earth
a thoufand years.
The Prophet Joel fpeaks of the fame events. From the twenty
eighth verfe of the fecond chapter of his prophecy, is a prediction
of the Millennium, and the preceding evils that (hall be inflicted
on mankind : " And it (hall come to pafs afterwards, that I will
pour out my Spirit upon all fle(h," &c. " This prophecy began to
be fulfilled, when the Holy Spirit was firft poured out after the af-
cention of Chrift ; but this, as has been before obferved, was but the
firft fruits, and the prophecy will be fulfilled only in a very fmall
?art, before the harveft (hall come in the days of the. Millennium,
At
* Verfes 7, 8, 9, ir, 33, 44,
13& 'Wb*t is to take place SECT. IV«
At the fame time he fpeaks of the great evils, and terrible events
which fhall take place : " The fun (hall be turned into darknefs,
and the moon into blood, before the great and terrible day of the
Lord come. And it {hall come to pafs, that whofoever fhall call
on the name of the Lord, fhall be delivered." The Prophet goes
on in the next chapter to fpeak more particularly on this fubjecl :
" For behold, in thofe days and in that time, when I fhall bring a-
gain the captivity of Judah, and Jerufalem, i will alfo gather all
nations, and will bring them down into the valley of Jehofhaphat,
and will plead with them there for my people, and for my heritage
Ifrael, whom they have fcattered among the nations, and parted
my land.''
Judah and Jerufalem are put for the church of Chrift, being a
type of that, as has been obferved. The captivity of the Jews in
Babylon, and their return from it, is typical of the afflicted, fuffer-
ing ftate of the church during the reign of antichrift, and the de
liverance of it from this ftate on the fall of antichrift, and in the
Millennium. This is therefore meant, when it is faid, " In thofe
days, and in that time, when I fhall bring again the captivity of
Judah and Jerufalem." When the children of Moab, Ammon,
and Edom, came with a great army, combined together to deftroy
Judah, Jehofhaphat was directed to go forth with the inhabitants
of Judah and Jerufalem and meet them ; and had a promife that
hefhould have no occafion to fight with them ; but fhould ftand
(till and fee the falvation of the Lord, becaufe the tattle was not
their's, but God's. Accordingly they went out, and flood dill,
and faw their enemies fall upon, and deftroy each other, until they
were all wafted away. Jehofhaphat and his people went out to
their camp, and found great riches, filver and gold, and much fpoil ;
and they fpent three days in gathering it ; and on the fourth day
they aflembled in the valley toblefs and praife the Lord, which was
from that called, " The valley of Berachah." This is the valley
of Jehofhaphat. And to this ftory, thefe words of the Prophet
Joel refer.*- Moab, Ammon, and Edom, the enemies of Ifrael,
were a type of the enemies of the church and people of God, under
the gofpel difpenfation, among all nations. This battle and their
destruction of the enemies of Judah and Jerufalem in the valley
of Jehofhaphat, was a type of the overthrow of all the enemies of
Chrift and his church, when they fhall be gathered to the battle of
i that
* See a Chron, ^oth Chapter.
SECT. IV. Before the Millennium. 137
that great day of God Almighty. This prophecy therefore, is a
prediction of the fame event which is defcribed in the fixteenih
chapter of the Revelation. Here it is faid, u I will gather all na
tions, and will bring them down into the valley of Jehofhaphat,
and will plead with them there for my people." That is, will
punifh and deftroy them for their oppofition to me and my Church.
There it is faid, " The kings of the earth and of the whole world,
were gathered to the battle of that great day. And he gathered
them together to a place called in the Hebrew tongue, Armaged*
don." Which pafTage has been before explained.
The Prophet farther enlarges on this fubjecl in the following
part of this chapter :* Proclaim ye this among the Gentiles :
Prepare war, wake up the mighty men, let all the men of war
draw near, let them come up. Beat your plowftiares into fwords,
and your pruning hooks into fpears ; let the weak fay, I am
ftrong. Afiemble yourfelves, and come, all ye heathen, and
gather yourfelves together round about : Thither caufe thy migh
ty ones to come down, O Lord. Let the heathen be wakened and
come up to the valley of Jehofhaphat ; for there will I fit to judge
all the heathen round about. Put ye in the fickle, for the harveft
is ripe ; come, get you down, for the prefs is full, the fats over
flow, for their wickednefs is great. Multitudes, multitudes, in the
valley of d^cifion ; for the day of the Lord is near in the valley
ofdecifion. The fun and moon (hall be darkened, and the Oars
fhall withdraw their (hining. The Lord (hall alfo roar out of
Zion, and utter his voice from Jerufalem, and the heavens and the
earth (hall fhake ; but the Lord will be the hope of his people,
and the ftrength of the children of Ifrael." Every one who at
tends to this paffage, will obferve what a finking fimilitude there
is between this defcriplion of a battle, and that in the Revelation,
which has been confidered. God is here reprefented as fighting
the battle againft all the heathen, and ddtroying multitudes on
multitudes. AH the heathen, even all nations are gathered toge
ther, all armed for war, and come up to the valley of Jehofhaphar,
and there are cut off in this valley of decifion. In the Revelation
all the nations of the earth are gathered together to battle at Megiddo,
typifying the fame thing with the valley of Jehofhaphat, and there
they are flain. God caufes his mighty ones to come down. And
John fays, '* I faw heaven opened, and behold, a white hoFfe ;
S And
* Verf<* 9, &c.
138 JPlat is td take place SECT. IV.
And he that fat upon him was called faithful and true, and in
righteoufnefs doth he judge, and make war. And his name is
cajled, The word of God. And the armies in heaven followed
him upon white horfes." Here there is a command to " put in
the fickle, for the harveft is ripe : Come, get you down, for the
prefs is full, the fats overflow, for the wickednefs is great." Much
the fame reprefentation is made of this battle in the Revelation,*
which has been particularly mentioned already. The Prophet
Joel goes on to the end of his prophecy defcribing the happy ftate
of the church, which fhall fucceed this battle, which has never yet
taken place, and is like other defcriptions of the Millennium ftate,
by the Prophets. " Then mail Jerufalem be holy, and there
fhall no ftranger pafs through her any more. And it fhall come
to pafs in that da^ that .the mountains fhall drop down new wine,
and the hills fhall flow with milk. Egypt fhall be a defolation,
and Edom fhall be a defolate wildernefs, for the violence againfl
the children of Judah, becaufe they have fhed innocent blood in
their land. But Judah fhall dwell forever, and Jerufalem from
generation to generation."
The Prophet Micah, prophefied of Chrift and his kingdom, in
the extent and glory of it in the latter day ; and of the definition
of the wicked men, and the nations of the world, in favour of the
church of Chi ill, and in order to the profperity of his people. —
All this is contained in the fifth chapter of his prophecy. " And
He (i. e. Chrift) fhall Hand and feed in the ftrength of the Lord,
in the m3Jefty of the name of the Lord his God : And they fhall
abide j for now (hall he be great unto the ends of the earth.
And the remnant of Jacob fhall be among the Gentiles, in the
midlt of many people, as a lion among the beafts of the foreft,
as a young lion among the flocks of fheep ; who if he go through,
both treadeth down, and teareth in pieces, and none can deliver.
Thine hand fhall be life up upon thine adverfaries, and all thine
enemies mall be cut off. And I will execute vengeance in anger
and fury upon the heathen, fuch as they have not heard. "f
The prophecy of Zephaniah has refpeft to the battle of that
great day of God Almighty, and the fucceeding happy and. prof-
perous (bite of the church in the Millennium. It has indeed a
primary refpecl: to the evils and punifhment brought upon Jeru
falem and the Jews by the Chaldeans, for their apoftacy and idol
atry ->
* Chap. xir. nj, &c, t Vcrfes 4, S, 9, 15,
SECT. IV. Before the Millennium.
atry ; and to the calamities and deftruSion which came upon the
nations at that time, and previous to the reftoration of the Jews ;
and to their reftoration from their captivity, and return to their
own land ; which were types of the much greater and more im
portant events, in the laft days, in which all nations will be more
immediately concerned ; and to which the prophecy has an ulti
mate and chief refpeft. It was fulfilled but in part, and in a fmall
decree, in the former events ; and will have the chief and com
plete accomplifhmcnt in the latter ; as has been before obferved
concerning other prophecies of the fame kind. Jerufalem in her
moft pure ftate, when theftatutes and ordinances which God had
prefcribed, were in fome good degree obferved, was a type of the
true church of Chrift. Therefore, under this name, and that of
Mount Zion, and Ifrael, the Prophets fpeakofthe true church in
all future ages. But Jerufalem, confidered in her moft corrupt
ftate of apoftacy, was a type of the falfe church of Rome, and of
all chriftian churches when they apoftatize from the holy doctrines
and precepts of the gofpel. Therefore, Chrift is faid to be cruci
fied in the great city, by which is meant the apoftate church of
Rome, and ail who partake of her corruptions ; becaufe he was
crucified at Jerufalem, which was then a type of that great city,
in her apoftacy, and enmity againft Chrift, and his true church.*
The nations round about the land of Ifrael and Judea, and all
thofe who at times afHicled and opprefied the vifible people of
God, and were enemies to them ; were types of the enemies of
the church of Chrift, in the time of her affliction ; efpecially of
all the idolatrous nations and wicked men, who oppofe the prof-
perity of the church, and are to be deftroyed, in order to her deliv
erance and falvation. With thefe obfervations in view, this proph
ecy may be read, and the whole of it applied to the battle and
events which will take place previous to the introduction of the
Millennium, predicted in the Revelation, under the feventh vial ;
and to the profperity of the church which will then commence.
Then it will have its full accomplifhment ; and many of the
expreffions in it, confidered in their rnoft natural and extenfive
meaning, cannot be accommodated to any events which have
taken place, and are not yet fulfilled. Some of thefe will be now
mentioned. The prophecy begins with the following words : —
82 " I will
* Rev. xi. 8,
140 What is to take place SECT. IV.
"I will utterly comfume all things from off the land,* faith the
Lord. I will confume man and beaft : I willconfume the fowls
of the heaven, and the fifties of the fea, and the (tumbling blocks
with the wicked, and I will cut off man from off the land (the
earth) faith the Lord. Hold thy peace at the prefence of the
Lord God : For the day of the Lord is at hand : For the Lord
hath prepared a facrifice, he hath bid his guefts. The great day
of the Lord is near ; it is near, and hafteth greatly, even the voice
of the day of the Lord. The mighty men (hall cry there bitterly.
That day is a day of wrath, a day of trouble and diftrefs, a day
of waftenefs and defolation, a day of darknefs and gloominefs, a
day of clouds and thick darknefs, a day of the trumpet and alarm
3gainft the fenced cities, andagainft the high towers. And I will
bring diftrefs upon men, that they (hall walk like blind men, be-
caufe they have finned againft the Lord : And their blood (hall
t>e poured out as duft, and their fleih as dung. Neither their fil-
ver, nor their gold, toll be able to deliver them in the day of the
Lord's wrath ; but the whole land (earth) (hall be devoured by
the fire of his jealoufy : For he (hall make even a fpeedy riddance
of all them that dwell in the land (earth.) Seek ye the Lord, all
ye meek of the earth, which have wrought his judgment j feck
righteoufnefs ; feek meeknefs ; It may be ye (hall be hid in the
day of the Lord's anger. Therefore, wait upon me, faith the
Lord, until the day tli^t I rife up to the prey j for my determina
tion is to gather the nations, that \ may affemble the kingdoms,
to pour upon them mine indignation, and all my fierce anger : — •
For all the earth (hall be devoured with the fire of my jealoufy."
The parallel and likenefs between this prophecy, and that of the
battle, in the Revelation, is worthy of particular notice. This is
called " The great day of the Lord : The day of the Lord's
wrath : A day of diftrefs and defolation : The day that God will
rife up to the prey, to gather the nations, an4 aiTemble the king
doms, to pour upon them his indignation, and fierce anger." — *
In the Revelation, the Whole world were gathered to the battle of
that great day of God Almighty. The words, THAT great
day of battle, feem to have reference to fome day which had al
ready
* The word in the original tranflated land, is the fame which in other
places in this prophecy, and in many other places in fcripture, is tranflated
sarth, and doubtlcfe fhould have been fo tranflated here, and in (brae other
wjiich will be transcribed,
SECT. IV. Before tie Millennium. 141
ready been made known, and undoubtedly refer tg the great dary
of God's wrath, which is mentioned in the prophecy before us,
and by the other Prophets. " And he gathered them together
into a place, called in the Hebrew tongue, Armageddon. And
the feventh angel poured out his vial (of wrath) into the air.
And there were voices, and thunders, and lightnings ; and there
was a great earthquake, fuch as was not lince men were upon the
earth, fo mighty an earthquake and fo great. And the 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 the remnant were flain with the fword of him who
fat on the horfe ; and the fowls were filled with their flefh." In
this prophecy it is faid, u The Lord hath prepared a facrifice, he
hath bid his guefts." In the Revelation the fowls of heaven are
invited to come to the fupper of the great God, to eat the fiefli
of kings, &c.
According to this Prophet, when the nations and kingdoms of
tlie world have been gathered, and God has poured upon them his
indignation, even all his fierce anger ; and all the earth (hall be
devoured with the fire of his jealoufy, the fceneis changed, and the
remnant which are left in the earth, the few afflicted and poor
people, (hall repent and pray, and humble themfelves before God,
and return and put their truft in him alone : And God will re
turn to them in a way of mercy, and build them up, and they
fhall be comforted, rejoice and profper. This is reprefented in
the laft chapter, from verfe ninth to the end of the prophecy :
w For then will I turn to the people a pure language, that they
may all call upon the name of the Lord, to ferve him with onecon-
fent. From beyond the rivers of Ethiopia, my fuppliants, even the
daughters of my difperfed, mail bring mine offering. I will alfo
leave in thee an afflided and poor people, and they fhall truft in
the name of the Lord. The remnant of Ifrael fhall not do ini
quity, nor fpeak lies ; neither fhall a deceitful tongue be found in
their mouth : For they fhall feed and lie down, and none fhall
make them afraid. Sing, O daughter of Zion, fhout, O Ifrael, be
glad and rejoice with all the heart, O daughter of Jerufalem. The
Lord hath taken away thy judgments, he hath caft out thine
enemy : The King of Ifrael, even the Lord, is in the midft of thee.
Thou (halt not fee evil any more/' &c. to the end of the prophecy,
This
142 What is to take place SECT. IV.
This is fct in much the fame light in the Revelation.* When th*
battle there defcribed is over, the Millennium is introduced.
There is a prophecy by the Prophet Haggai to the fame pur-
pofe with the foregoing : " Again the word of the Lord came un
to Haggai, faying, Speak to Zerubbabel, governour of Judah, fay
ing, I will fhake the heavens and the earth ; and I will overthrow
the throne of kingdoms, and I will deftrcy the ftrength of the
kingdoms of the heathen, and I will overthrow the chariots, and
thofe who ride in them ; and the horfes and their riders (hall come
down, every one by the fword of his brother. In that day, faith
the Lord of hofts, I will take thee, O Zerubbabel my fervant, and
•will make thee as a fignet ; for I have chofen thee."f Zerub
babel was a type of Chrift, and what is here faid of the type was
not fulfilled in him ; but is to be fulfilled in Jefus Chrift the anti
type, when he mall. reign on the earth, and his church fill the
world, and " he (hall be exalted and extolled, and be very high."J
In order to this, the great changes are to take place, reprefcnted
here by fluking the heavens and the earth, and by overthrowing
the throne and ftrength of all the kingdoms and nations, and their
being deftroyed by the fword : Which is -the battle reprefented in
the Revelation, by thunders and lightnings, and a great earth-
quake> and the falling of the cities of the nations, &c.
The Prophet Zechariah alfo fpeaks of thefe things. He pro-
phefies of the Millennium, and of the deflru&ion of all the people
and nations who oppofe the intereft of the church, as preceding
the days of her profperity, and introductory to it. " And in that
day will I make Jerufalem (the true church of Chrift) a burden-
fome (lone for all people : All that burden themfelves with it,
fhall be cut in pieces, though all the people of the earth be gather
ed together againft it. In that day, faith the Lord, I will fmite
every horfe with aftonifhment, and his rider with madnefs ; and
I will open mine eyes upon the houfe of Judah, and will fmite
every horfe of the people with blindnefs. In that day mall the Lord
defend the inhabitants of Jerufalem, and he that is feeble among
them at that day, (hall be as David ; and the houfe of David fhali
be as God, as the angel of the Lord before them. And it (hall
come to pafs in that day, that I will feek to deftroy all the nations
that come againft Jerufalem. "§ "Behold, the day of the Lord
cometh,
* Chapters xix, and xx. f Hagg. ii. 20, 21, 22, 23.
% Ifai. Ul. 13. ^ Zech. xii, 3, 4, 8, 9,
SECT. IV. Before the Millennirtn. 143
cometh, and thy fpoil fhall be divided in the midft of thee. For
I will gather all nations againft Jerufalem to battle ; and the city
ihall be taken, and the houfes rifled, and the women ravifhed, and
half of the city fhall go forth into captivity, and the refidue of the
people fhall not be cut off from the city." This is the gathering
of the kingdoms and nations of the whole world, unto the battle,
by the unclean fpirits which go forth to corrupt the wond, and
1 arm them againft God, and his people, by the practice of all kinds
of wickednefs, by which the beft part of the church will be greatly
corrupted ; and the faints will fuffer very much, being befieged
on all fides by very wicked men, mentioned in the Revelation,*
which has been explained.
The Prophet goes on to defcribe the battle of that great day of
God Almighty, which is mentioned in the Revelation : "Then
fhall the Lord go forth, and fight againft thofe nations, as when he
fought in the day of battle. And this fhall be the plague where
with the Lord will fmite all the people that have fought againft
Jerufalem : Their flefh fhall confume away, while they ftand up
on their feet, and their eyes fhall confume away in their holes,
and their tongue fhall confume away in their mouth. "f
Malachi prophefied of the Millennium, and the preceding
flaughter of the wicked, in the battle of that great day of God Al
mighty, in the following concife and ftriking language : " Behold
the day cometh that fhall burn as an oven, and all the proud, yea,
and all that do wickedly, fhall be ftubble, and the day that cometh
fhall burn them up, faith the Lord of hofts, that it (hall leave them
neither root nor branch. But unto you that fear my name, fhall
the fun of righteoufnefs arife with healing in his wings ; and ye
fhall go forth and grow up as calves in the ftall. And ye fhall
tread down the wicked ; for they fhall be afhes under the foles of
your feet, in the day that I fhall do this, faith the Lord of hofts. "J
FROM the above detail it appears, that the prophecy in the Re
velation of the Millennium, and of the manner in which it will be
introduced, is agreeable to the ancient prophecies of thefe fame e-
vents : That previous to this, the chriftian world, and mankind
in general, will become more corrupt in the practice of all kinds of
wickednefs : That God will rife out of his place, and come forth
to do his work, his ftrange work, to punifh the world for their
wickednefs,
* R?v, xvi. ij, 14. f V«rffS3,«. jMal.iv. x, a, 3.
144 What tf to tok pfau SECT. IV.
wickednefs, and manifefthis high difpleafure and angef with man
kind, for their perverfenefs and obftinacy in rebellion againft him,
and in oppofnion to his church : That this is the battle of that
great day of God Almighty, in which he will, by acourfe of va
rious and multiplied calamities and fore judgments, greater and
more general, and continued longer than any which have taken
place before, reduce and deftroy mankind, fo that comparatively
few will be left ; an afflicled and poor people, who will repent an4
humble themfelves before God, and truft in the mighty Saviour ;
for whom he will appear in great mercy, and pour down the Holy
Spirit on them and their offspring ; and they will multiply and
fill the world. And thus the kingdom and dominion, and the
greatnefs of the kingdom under the whole heaven, (hall be given
to the people of the faints of the Moft High, and the church will
reign on earth a thoufand years.
It appears reafonable and proper, that God fhould manifeft his
difpleafure with the inhabitants of Chriftendotn, and of the world,
for their long continued abufeof his goodncfs, and of all the means
ufed with them to reclaim them ; and their perfeverance in their
oppofition to Chrift and his people, and increafmg in all kinds of
wickednefs, while he has been waiting upon them, even to long
fuffering; by inflicting on them fevere and awful judgments, and
remarkably fearful punifhments, to vindicate the honour of his
own name ; and avenge his church and people, who have been fo
greatly injured, defpifed and trampled upon ; and that it may be
made known by this, as well .as in other ways, that the God of
chriftians, the God and Saviour revealed in the Bible, is the true
God. And this will give great inftrucYion to thofe who fhall be
left, who will have a heart to perceive and underftand. They will
have before their eyes a leiTon, fuited moft effectually to teach them
the exceeding depravity and wickednefs of man ; and how real
and dreadful is the divine difpleafure and anger with fmners :
How undone and utterly loft forever, all men are, without a
.Redeemer and San&ifier ; by whom they may be recovered from
the power of fin and fatan, and obtain the forgivenefs of their fins,
and the favour of God: How dependent they are on fovereign
grace for all good, for every thing better than complete deftruclion ;
by which alone they arediftinguifhed from thofe who perfevere in
their fins, and perifh. And all this will tend to guard them againfl
fin, to promote their repentance and humiliation, and to lead
thera
V. Before the Millennium* 145
them to more earneft, conftant and united prayer to God for mer
cy, than was ever exercifed before by men : And to afcribc all the
favours they (hall receive, which will then be much more abun
dant than ever before, to the free, fovereign grace of God ; and
to give him the praife of all.
In the beginning of this feciion it was fuggefted, that by attend
ing to the events which are to take place, according to fcripture
prophecy, before the commencement of the Millennium, farther
evidence would come into view, that this will not be much fooner
or later, than the beginning of the feventh millenary of the
world. This evidence has been now produced. The fixth vial
is now running, and probably began to be poured out before the
end of the laft century, and will continue to run a confidcrable
part of the next century ; under which the power of antichrift
is to be greatly weakened, and the way prepared for his utter
overthrow : And at the fame time, the chriftian world, and man
kind in general, will befo far from reforming, that they will grow
more and more corrupt in doctrine and practice, and greedily run
into all manner of vic^and wickednefs, until they are prepared
for the battle of that gruat day, and ripe to be cut down and de-
ftroyed, by a feries of divine judgments, which will be inflicted
under the feventh vial, and will iilue in the introduction of the
Millennium.
The river Euphrates has been drying up, and the way has been
preparing, for near a century paft, for the utter ruin of the Pope
and the hierarchy of the church cf Rome, and the time of the
utter overthrow of antichrift appears to be haftening on. But
this is not accompanied with any reformation in that church, or
in the Greek church, or in the proteftant churches in general :
But very much to the contrary appears. Ignorance, error and
delufion, and open vice and wickednefs abound, and are increafinc: j,
and infidelity is rapidly fpreading in the ch'riftian world. The
unclean fpirits, like frogs, appear to have gone forth to all the
kings' courts, and the great men in Chriftendom ; and the greared
corruption and abominable vices are fpread among them, and
real chriftianity is neglected, run down and oppofed. And tha
multitude in general, both learned and unlearned, are going the
fame way. Deifm, and a multitude of errors which lead to ir,
and even to atheifm, are increafmg. A fpirit of irreligion, felfifh-
nefs, pride and worldlinefs, is exceeding ftrong and prevalent, prs*
T ducing
146 JFhat is to take face SECT. IV.
ducing all kinds of wickednefs, and a ftrong and general oppofi-
tion to true religion, and the great truths and doctrines of the gof-
pel. And the heathen world are no more difpoied to become
chriftians, than they ever were : And the way to their converfion
t® chriftianity appears to be more obftructed ; and the few at
tempts that are made to chriftianize any of them, are generally
unfuccefsful. And Mahometans and Jews hate and oopofe.
chriftianity as much as ever they did, if not more, and are finking
farther down in ftupidity, ignorance, infidelity, worldlinefs, and
all kinds of vice.
It is certain, t.hat moft of the evil things now mentioned, have
been found among the body of mankind, in a greater orlefs degree^
in all ages ; and the pious friends of God, and true religion, have
complained of, and lamented them. And it is probable, that the
reprefentation now made, will be confideredby many, only as the
revival of the old complaint, by thofe who are of an illiberal,
gloomy caft of mind, and wholly without foundation, in truth
and fact. But this opinion, though it fhould be generally im
bibed, and aflerted with great confidence,' will not be any evidence
that the reprefentation is not true and juft ; but will rather ferve
to confirm it. For it is commonly, if not always, the cafe, that
in times cf great degeneracy, and the prevalence of ignorance,
error and vice, they who are the greateft inftances of it, and moft
funk into darknefs' and delufion, ai.e deluded in this alfo, and
entertain a good opinion of therhielv.es, and of others who join
\viih them, being ignorant of their true character. They put
darknefs for fight, and light for darknefs, and call evil good, and
good evil. And while real chriftianity and true virtue, founded
upon principles of truth and genuine piety, are abandoned, oppofed
and forfaken, they perceive it not, but think all is well, and much
better than before. And they may undertake to reform 'chriftlanlty^
and think it is greatly reformed, when every do&rine and duty
is excluded from it, which is contrary to the felfimnefs, pride, and
•worldly fpirit of man, and little or nothing is left of it, but the
mere name, to diftinguifh it from the religion of infidels or hea
then ; and nothing to render it preferable to thefe.
An appeal muft be made, in this cafe, from the judgment of
thofe of this character, to thofe who are born of the Spirit of God ;
are created in Chrift Jefus unto good works ; by which they are
become new creatures, and turned from the daiknefs of this world,
to
SECT. IV. Before the Mulmmam*
to marvellous light : Who are not con-formed to this world, but
have overcome it, and are transformed by the renewing of their
minds, fo as to know and diilinguifh what is that good and ac
ceptable and pei feel will of God, which is revealed in the fcrip-
tures. They who are thus fpiritual, judge of all things refpecling
the doclrines and duties of chriftianity, in fome good meafure,
according to the truth. To fuch, efpecially thofe of them who
have a general knowledge of the flate of religion in the chriflian
•world, and of the deluge of ignorance, error and vice with which
it is overflowed, it is prefumed, the above defcription will not ap
pear exaggerated, and that there are greater flrides, and fwifter
progrefs made in infidelity, and irreligion, error and faife religon,
in vice and ail kinds of wickednefs, than have been ever known
before -, and that all thefe are more common, have a wider fpread,
and are carried to a higher degree at this time, than in former
ages ; and threaten to bear down all truth, and real chriftianity
before them : And that the appearance of things, in this refpe£r,
isjuft fuch as might be reafonably expected when the unclean
fpirits like frogs, the fpirits of devils, are gone forth with a licenfe
and defign to fpread their influence among men, and deceive and
corrupt the whole world.
There is reafon to conclude, from what has already taken place
of this kind^and from the prophecy of thefe unclean fpirits, that
they have not yet nnifhed their work ; but that the world, efpe
cially that part of it called chriflian and proteftant, will yet make
greater and more rapid advances, in all kinds of moral corruption,
and open wickednefs, till it will come to. that flate in which it will
be fully ripe, and prepared to be cut down by the fickle of divine
juftice and wrath : And it may take near half a century from this
time for thefe evil fpirits to complete their work, and gather the
world to this battle. But during this time, whether it be longer
or fhorter, and before the battle (hall come on, there will probably
be great and remaikable judgments, and fore, unufual and fur-
prifing calamities, in one place and another, fuited to awaken '
and warn mankind, and lead them to fear God, repent and re
form ; which being by rnoft difregarded and abufed, will become
the occafion of greater hardnefs of heart and obftinacy, which will
be a prelude and provocation to the battle of that great day, in
which mankind will be deftroyed in the manner, and to the degree,
svhich has been defcribed above. This battle, as has been before
T 2 obfcrved,
14$ #%«' & & w& pfa* SECT. IV.
obferved, will not be fought and fmiuSed at once ; but by a feries
of different artd increafing calamities and fore punifhments, man
kind will be reduced and brought down, and every high thing
levelled to the ground, in which the hand of God will be remark
ably vifible, and his arm of power and vengeance made bare. —
And it may take more than a century to effect all this, in the
\vifeft and beft manner ; fothat it will not be finifhed till near the
beginning of thefeventh millenary of the world.
It has been obferved, that while antichrifl is coming down, and
the way preparing for the utter extinction of the church of Rome,
and all her appendages, the world in general, and efpecially the
chriftian world, will make fwift advances in delufion and all kinds
of wickednefs ; and infidelity will make great progrefs, under the
influence of the fpirits of devils, which are gone forth to the whole
•world. And it may be here obferved, that the increafe and fpread-
Ing of this wickednefs, and fpirit of infidelity, will doubtlefs be the
means of weakening and preparing the way for the overthrow of
that church. The ten horns, or kings, which (hall hate the whore,
and make her defolate and naked, and eat her fiefh, and burn
her with fire, will do this from a felfifh, worldly fpirit, and under
the influence of infidelity, and oppofition td all kinds of religion.
And the prevalence of deifm and atheifm in popifh countries and
nations, which are the natural fruit and offspring of the abomina
ble practices and tyranny of the antichriftian church, has been the
means of expofing the fuperftition and wickednefs of that church,
and weakening the papal hierarchy. And deifts, and other wicked
men, may be made the inftruments of pulling down that anti-
chriftun fabrick yet farther $ as the heathen Romans were of
ceftroying the corrupt church of ifrael. If fo, the fall of the Pope
will be fo far from implying a revival of true religion ; that it may
be attended with the contrary, viz. infidelity, immorality, and all
kinds of wickednefs, as the means of it, fo far as it will be effeded
by the inftrumemality of men.
WHEN John is defcribing the vifion under the fixth vial, of the
unclean fpirits like frogs, going forth to the whole world to gather
them to the battle, he flops before he has finifhed the relation,
and Jefus Chrift himfelf fpeaks the following words : " Behold, I
come as a thief. Bleffed is he that watcheth and keepeth his gar
ments, left he walk naked, and they fee his ihame."* By which
he
* Rev. svh 15.
Si^CT. IV. Before the Millennium.
he warns thofe in particular, who mall live when this vial is pour
ed out, of their danger of being feduced by thofe evil fpirirs, and
thofe who are corrupted by them, and behaving unworthy of their
chriftian chara&er ; and fets before them the ftrongeft motives to
deter them from apoftacy, and induce them to be faithful to him,
to watch and keep their garments : To continue fpiritualiy awake,
and properly attentive to all thofe things which concern them as
chriftians ; to their fituation and ftate, their own exercifes and
conduct, to the caufe ofChrift, and the enemies with whom they
are furrounded ; to maintain their chriftian profeffion, and acl a-
greeable to it, in the exercife of all chriftian graces ; trufting in
the great Captain and General, who only can fave them, and his
church ; and waiting for him writh a patient continuance in well
doing. He comes as a thief. The thief does not make his pre-
fence and defigns known to any but thofe who are joined \viih
him, being his friends, and engaged in the fame defign with him.
So, though Chrift be orefent with his church and people, and is in
the midft of his enemies, having all men and devils in his hands;
and ordering and conducing every thing that is done by them, in
this time of the greateft degeneracy, and high handed wickednefs ;
and knows how to anfwer his own ends by it and them, and to
protect his people, and bring the wheel over his enemies ; yet, in
this his coming and prefence, he is not feen or thought of by the
corrupt, wicked world : They think nothing of his prefence>and
fee not his hand : He is feen only by his friends, who are engaged
ia»the fame caufe with him, who watch and keep their garments.
They fee his hand in all thofe things, behold him prefent, and
doing his own work ; and are protected from all evi! by him,
•while the wicked fall into mifchief, and are deftroying themfelves.
And when he comes forth to the battle, and rifes up to the prey, and
to punifh the world for their wickednefs, the wicked will not fee
him, they will not know their danger, or believe he is come, or
will come, till evil falls upon them, and it is too late to efcape.
" For when they mail fay, Peace and fafety j then fudden de-
ftruclion cometh upon them ; and they (hall not efcape."* And
they only are fafe, who watch and keep their garments, and Tec
and adore his hand and prefence, in all his works of terror and
wrath. " Be wife now therefore, O ye kings ; be inftrucled, ye
judges of the earth. Serve the Lord with fear, and rejoice with
trembling.
* i Theff. v. 3.
^ take place SECT. IV.
trembling.' Kifs the Son, left he be angry, and ye perifh from the
way, when his wrath is kindled but a little. BlefTed are all they
that put their tf uft in Him."*
It is of the greateft importance to chriftians, who live at this
clay, and thofe who fnall live in the time when the battle (hall come
on, that they fhould attend, and difcern the figns of the times,
and watch and keep their garments ; as this is the only way to
be fafe and happy. Our Lord gave the fame direction and com
mand, as to fubftance, when he was on earth, with reference to
fchefe fame events : " Take heed to yourfelves, left at any time
your hearts be overcharged with furfeiting and drunkennefs, and
eares of this life, and that day come upon you unawares. For
as a fnare (hall it come on all them who dwell on the face of the
whole earth. Watch ye therefore, and pray always, that ye may
be accounted worthy to efcape all thofe things that fhall come to
pafs, and to ftand before the Son of man."f
IT will probably be fuggefted, that the reprefentation of fuch a
dark fcene, and evil time, to take place before the Millennium will
come, is matter of great difcouragement, and tends to damp the
fpi fits and hopes of chriftians, and to difcourage them from at
tempting to promote it, or praying for it ; efpecially as it is fet fo
far off from our day : So that none in this or the next generation
are like to fee it.
To fuch fuggeftions it is eafy to reply,
1. If it be true, and charly and abundantly foretold, that fuch
evils are to take place, before the profperous ftate of the church
comes on, it is proper and defirable that all fhould know it, and at
tend to it, and it cannot be of any difadvantage to any, to know
the truth in this cafe, but the contrary. This is revealed to the
church for the inftruclion and benefit of chriftians, that they may
be informed and warned of what is coming, and be prepared for it,
and not be difappointed in their expectations, and furprifed when
it (hall take place ; but when they fee thefe things coming to pafs,
their faith may be ftrengthened, and they lift up their heads and
rtjoice, knowing that the redemption, the deliverance and prof-
perityof the church draweth near.
2. Thefe evils, both natural and moral, however undefirable
and dreadful, in themfelves, are neceilary for the greateft good of
the
* Pfahnii, 10,11,1*. f Luke xxi. 34, 35,56.
SECT. IV. Befirt the Millennium, I J t
the church of Chrrft, and to introduce the Millennium in the bell:
manner, and there will be then, and forever, more holinefs,-joy
and happinefs, than if thefe eviis had never taken place. In this
view, they are kind and merciful difpenfatiohs to the church.
The Apoftles and Prophets, and all the inhabitants of heaven, are
reprefented as rejoicing in the evils, the punifhment and deftruc-
tion of the enemies of Chrift and his church.* The affliction an-d
fervitude of the children of Ifrael in Egypt, and the wickednefs,
oppreflion and cruelty exercifed towards them by Pharaoh an-d the
Egyptians ; and the fuccefTive calamities and punifhmen-ts 'brought
on them by the hand of God, and their final overthrow and de-
ftruclion in the Red Sea, were an unfpeakable advantage to the
former, and afforded matter of joy and praife. Therefore, chrif-
tians may now not only acquiefce, but even rejoice in -thefe events,
as ordered by God for wife ends, and neceffary, in order to the
greateft difplay of his righteoufnefs and goodnefs, and to promote
the heft good and greateft happinefs of his church.
3. God revealed to Abraham the evils which were coming on
his pofterity in Egypt, previous to their deliverance and profperity,
and the wickednefs and punimment of the Egyptians ; not to dif-
courage him, and fink his fpirit, but to fupport and animate him,
and ftrengthen his faith j and this did not damp his joy ; but in
the view of the whole, he rejoiced. And Jefus Chrift foretold to
his difciples the great evils which were coming on them, upon the
Jews, the church and the world, not to difcourage and deject them,
but that they might be forewarned, and expe£l them, fo as not to
be difappointed when they came, but have their fa,ith confirmed^
and pofTefs their fouls in patience when the dark fcene fhould come
on ; and that they might be encouraged and rejoice, confider-
ing thefe events as tokens that their deliverance was at hand. H«,
therefore faid unto them, " And when thefe things begin to eome
to pafs, then look up, and lift up your heads ; for your redemp
tion draweth nigh."f This may be applied to chri/lians now/
While you fee the world gathering to the battle of the great day
of God Almighty, and view this battle near at hand, lift up your
heads and rejoice, that the church has got fo near the end of dark-
nefs and afiiidion ; and that the happy day of her deliverance and
profperity is fo near at hand.
4. As
* Rev. xviii, »». xix, i— *, f Luke xxi, 2*.
IPbat is to take place SECT. IV.
4. As to the diftance of that happy day of falvation from this
time ; two hundred years, or near fo many, will pafs off before it
will arrive, according to the calculation which has been made from
fcriptare j fo that none, now on the ftage of life, will live to fee
and enjoy it on earth. But much may be done by chriftians who
live in this age, to promote its coming on in the proper time, by
prayer, and promoting the intereft of religion, and the converfion
of tinners : For that good day would not come, unlefs the caufe
of Chrift be maintained to that time, and finners be converted to
keep up the church, and prevent the total extinction of it. In
order to this, thoufands muft be converted, and there muft be a
fucceffion of profefling and real chriftians down to that day. The
doctrines, inftitutions, and duties of chriftianity, muft be main
tained ; and there will doubtlefs be remarkable revivals of religion
in many places, and knowledge will increafe among true chriftians,
and there will be advances made in the purity of doctrines and
worfhip, and all holy practice, by bringing all thefe nearer to the
ftandard of the holy fcriptures : And the churches will be formed
into a greater union with each other ; being more arid more con
formed to the divine pattern, contained in the Bible. Here then
is work enough to do, by thofe who defire and are looking for
fuch a day, to prepare the way for it, and it may be introduced in
the proper time ; and there is no want of encouragement to do it,
even in this view, to be ftedfaft and unmoveable, always abounding
in the work of the Lord, for as much as they may know, that their
labour will not be in vain in the Lord.*
And chriftians may now have a great degree of enjoyment of
that day, and joy in it, though they do not expecl to live on earth
till it (hall come. True ehriftians are difmterefted and benevo
lent to fuch a degree, that they can enjoy and rejoice in the good
of others, even thofe who may live many ages hence, and in the
good and profperity of the church, and the advancement of the
caufe and kingdom of Chrift in this world, though they fhould not
live to fee it. The ftronger their faith is, that this good day is
coming, and the clearer and more conftant view they have of it,
and the more defirable it appears to them, that there fhould be fuch
a time ; the higher enjoyment, and greater joy they will have in
it, and in the profpecl of it. Thus Abraham looked forward by
his faith, and faw this day of Chrift, when all the nations of the
earth
* i Cor. xv. 58.
.
SECT. IV, ^Before the Millennium. 153
earth fhould bs bleflbd in him, and derived great comfort and joy
;n this profpecl. " Your father Abraham rejoiced to fee my day j
and he faw it, and was glad."* Chridians know that it will come
on in the beft ti.ue, as loon as it can be introduced by infinite wifdom
and goodnsfs : That there is no delay, but u God will haften it
in his time." In 'his fenfe, Chrift will come quickly to fet up his
kingdom in the whole world. He is on his way, coming as fa ft
and as foon as he can, confident with infinite wifdom. He is
preparing {he way, and ordering every thing in the beft manner,
fo as in the mod proper time, to reign with his church on earth ;
and no time is 1 oil. And what chriftian can defire that it Jhould
be fooncr, or before this time ? Is it not enough that Jefus Chrift
has undertaken it, and will bring it on in the beft manner, and
the fitted time ? And muft not this give joy .to every real
chriftian ?
It is farther to be obferved, that though the chriftians who live
at this day, will not fee the Millennium come while they are in
the body on earth ; yet they will fee and enjoy it, when it fhall
come, in a much higher degree than they could do, were they
living on earth 5 or than thofe who will live on earth at that day.
The powers, knowledge and views of the fpirits of the juft made
perfect, are greatly enlarged in heaven, and they have a more clear
and comprehenfive view of the works of God, and a more particu
lar knowledge of what is done in this world, especially of what
relates to the work of redemption, the falvation of finners, and
the profperity of the church and caufe of Chrift. There is joy in
the prefence of the angels ever one finner that repenteth. The
fpirits of the j uft made perfect are with the angels, and muft know
all that paffes in their prefence ; and muft rejoice, in fuch an event,
as much or more than they. How great muft be their joy then,
when whole nations, yea, all the world, become true penitents,
and they fee and know this, and what is implied in it, unfpeaka-
biy to better advantage, and more clcariy, than any can do who
fhall be then On earth !
The more chriftians labour and fuffer on earth, in the caufe of
Chrift ; and the more they defire, pray for, and promote his com
ing and kingdom in this world, the more they will enjoy it in
heaven, when it fhall take place, and the greater will be their joy
U - and
* John viii. $6.
154 IMat is to take placs SECT. IVk
and happinefs. And it will be unfpeakably more and greater in
heaven, than if they were in bodies on earth. Who then can
reafonably defire to live in this World, merely to fee and enjoy the
happy day of the Millennium.
ON the whole, it is hoped that it does appear from what has
been faid in this diflertation, that there will be a thoufand years of
profperity of the church of Chrift, in this world ; that this is
abundantly foretold and held up to view in the Bible ; that this
will be about the feventh millenary of the world ; that it will be
a moft happy and glorious day, in which the chriftian difpenfation
fhall have its proper and full effect on earth, in the falvation of
men ; to which all the preceding times and events are preparatory :
That the degeneracy and increafmg prevalence of ignorance, error
and wickednefs now in the world, efpecially in Ckriftendom, is
preparing for, and haftening on the battle of that great day of
God Almighty, in which mankind will be punifhed, and the great-
eft part then on earth deftroyed ; and then the Millennium will
be introduced : — That this is an important and pleafing fubje&j
fuited to fupport and comfort chriftians in all the dark and evil
days which precede it, and to excite them to earned, conftant,
united prayer for this coming of Chrift, and patient waiting for
him, and to conftant exertions in all proper ways, to promote his
intereft and kingdom in the world.
AFTER the thoufand years of the reign of Chrift and his church
on earth, " Satan (hall be loofed out of his prifon, and (hall go
out to deceive the nations which are in the 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. And they went up
on the breadth of the earth, and compafled the camp of the faints
about, and the beloved city : And fire came down from God out
of heaven, and devoured them."* In thefe words there is refer
ence to what is faid of Gog and Magog, in the thirty eighth and
thirty ninth chapters of Ezekiel : Which prophecy, there is reafon
to think, is not to be tmderftood literally, but in a figurative fenfe ;
as no events have ever taken place anfwerable to this reprefenta-
tion, if taken in a literal fenfe. The prophecy of Gog and Magog,
may
* Rev. xx. 7, 5, 9.
•
SECT. IV. Before the Millennium, 155
may be confidered as having reference to two events, which are
to take place at different times, and are fimilar in fome refpeds,
and differ in others, viz. The great and general corruption and
wickednefs of mankind, and their punifhment and deftru&ion
\vhich will precede the Millennium, which has been defcribed in
this fe£Kon ; and the apoftacy and wickednefs of mankind at ths
end of the Millennium, and the remarkable overthrow and deftruc-
tion of them, when Chrift fhall come to judgment j predicted in
the words which have been now tranfcribed. Some things laid
of Gog and Magog, of their defigns, doings, and their puniflv-
ment, and a number of expreffipns in that prophecy, are more
applicable to the former of thefe events than to the latter, and
fome more applicable to the latter than to the former, and the
whole cannot be well applied to one, exclufive of the other ; but
in both, the prophecy is completely fulfilled. Both thefe event?
refpe£t wicked men, who have arrived to a great degree of obftina-
cy and wickednefs ; and they are both gathered together by the
agency and deception of fa tan, let loofe for that end. And they
are both gathered together to battle againft Chrift and his church $
arid are deftroyed in the battle.
This prophecy is figurative. It is not to be fuppofed that all
this great multitude will be gathered together into one place ; or
that the church will be encamped together in one fpot on earth,
or collected in one city : But the gathering of the wicked, means
their being abandoned to infidelity, and a very great degree
of wickednefs, in oppofitioq to the chwrch of Chrift, and true
religion, and being difpofed to extirpate thefe from the face of
the earth. In this fenfe, the wicked will be gathered together to
battle, before the Millennium, by the fpirits of devils, or fatan,
who will go forth to the whole world for that end, as has been
explained. The church will become fmall, and furrounded and
arlauited by the wicked on every fide, and ready to be fwallowe4
up, and totally deftroyed by them..
It has been a queftion, from whence this multitude of people,
here called Gog and Magog, fhould come, after the church of
Chrift and true religion had prevailed in the world a thoufand
years ? Some have fuppcfed, that a number of people, and pcr-
Jiaps whole nations, would live in fome corner of the. earth, during
U 2 the '
156 What is to take p/ac? SECT. IV 0
the time of the Millennium, without partaking of any of the bleff-
ings of it ; but will continue in a ftate of heathenifm and wicked-
nefs all that time, till at length they will multiply fo much, as to
be able to rife in oppofition to the church, and deftroy it, were
they not prevented by the miraculous interpofition of heaveru
And many have fuppofed, that this fail is inconfiftent with all the
inhabitants of the world being real chriilians, and eminently holy
in the time of the Millennium. But this fuppofed difficulty may
be eafily folved ; and the general and great apoftacy accounted for,
confiftent with the fuppofition, that in the Millennium all man
kind will be real chriftians. Near the end of the thoufand years,
the divine influences, which produced and continued the univerfal
and eminent holinefs in the Millennium, may be in fuch a meaf-
ure withheld, as that real chriftians will, in their exercifes ani
conduct:, fink much below what had taken place before, and in
dulge a carelefs and worldly fpirit to a great and finful degree, and
become more and more negligent of their duty, efpecially with re-
fpeclto their children ; and be really guilty of breaking covenant
with God, in this important point. In confequence of this, their
children will not be regenerated and converted ; but grow up in
a ftate of fin, real enemies to God and to the truth. And as the
world will be then full of people, it will in this way foon become
full of wicked men, and the church will be very fmall. And thofe
who will grow up under the power of fin and fatan, in the face of all
that light, truth and holinefs, which had taken place through the M il-
lennium, and in oppofition to it, will naturally arrive to a great and
amazing degree of hardnefs and obftinacy in fin, and become
a far more guilty and perverfe generation of men, than ever exifted
before ; and will be greater enemies to truth and righteoufnefs,
and the church of Chrift. And confequently will be united and
engaged to banifh all thefe from the earth. The world will have
more wicked perfons in it than ever before ; and all thefe much
more finful, and engaged in all kinds and ways of oppofition to
Chrift and his caufe and people. The church will be on the
brink of ruin, juft ready to fink and be fwallowed up; and the
appearance and coming of Chrift will be lefs believed, expected
or thought of, than at any other time. Then Chrift will be re
vealed from heaven in flaming fire, taking vengeance on them who
know not God, and obey not the gofpel.
This
i.IV, Before ile Millennium. 157
This apoftacy and great wickednefs of fo many millions of
mankind, the number of whom will be as the fand of the fea, and
jheir confequent mifery, is an awful dlfpenfation indeed, and is, in
itfelf, an evil infinitely beyond the cornprehenfion of man. But
there is the cleareft evidence, and the greateft certainty, that this
inftahce of evil, as well as ail other evil which precedes it, and
will fucceed it, though it will be endiefs, will, by the overruling
hand of God, be productive of overbalancing good ; and is necef-
fary, in order to effecT: the greateft poffible good to the univerfe.
" Surely the wrath of man (hall praife thee : The remainder of
wrath (halt thou reftrain."* This event will ferve to fet the total
depravity, and the ftrong propenfity of man to the greateft degree
of wickednefs, in a more clear and ftriking light than it had been, or
perhaps could be before. That man fhould apoftatize, and fo foon-
arrive to fuch a high degree of wickednefs, after all the light and
holinefs, and the wonderful goodnefs of God to man, difplayed in
the Millennium ; and, in oppofition to all this light and grace,
and in the greateft abufe of it, join in rebellion againft God, and
trample on his authority, truth and goodnefs, contrary to the ad
monitions and warnings from the word of God, and all faithful
minifters and chriftians ; will make a new difcovery, and greater
than was ever made before, of fallen human nature, and of the
great and defperate evil that is in the heart of man ; and that it is
utterly incurable by any means that can poflibly be ufed, fhort of
the almighty energy of the Spirit of God, by which the heart is
renewed; and confequently of the guilt and infinite ill defert of
man ; which difcovery will be of great advantage to the church
and kingdom of Chrift forever, and necefFary for the greateft hap-
pinefs and glory of it, and the higheft honour of the Redeemer.
And this will make, from' fadV a new and greater difcovery of
the abfolute dependence of man on the grace and Spirit of God,
to prevent his greatefi: wickednefs and endiefs deftruclion, and to
form him to holinefs and happinefs ; and of the great and fover-
eign grace of God, in converting and faving loft man, and in
bringing on fuch a wonderful degree of holinefs and happinefs,
and continuing it a thoufand years ; and that this is all to be af-
cribed to the fovereign power and grace of God, who has mercy
on whom he will have mercy, and whom he will he Jiardeneth.
When
* Pfalm Ixxvi, 10.
What is to take place before the Millennium.- S E c T . I V.
When all men (hall be righteous and holy from generation to
generation for a thoufand years, and all the children which (hall
be born in that time, fhall appear to be pious and holy as foon as
they begin to a&, and perfevere in this to the end of life, the ap
pearance will be, that mankind are now grown better, and that
the evil nature of man is not fo great ; but he is naturally in
clined to obedience and holinefs : The fudden and great apoftacy
which will take place, will take off this appearance ; and (how,
that the heart of man is naturally as full of evil as ever it was 5
and that all the good and holinefs of the Millennium ftate, was the
eflfeft of the power of the Spirit of God, and to be wholly afcribed
to the infinite, fovereign grace of God. And this difcovery will
be remembered by the redeemed forever, and improved to the
glory of G.od, to the praife of rich, fovereign grace, and
«juently to their own eternal advantage,
EVEN fo, come LORD JESUS.
AMEN.
E R R A
Page Mi Tine ic, for awn read men
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2<i» I7> tor foreto-d r. foretell
from hot. for virtuout r.
, line 1", for worat read
66, 6, for^f^r.
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