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TREATISE

oir

CHRISTIAN DOCTRINE,

COMPILED

FROM THE HOLY SCRIPTURES ALONE ;

JOHN MILTON.

TRANSLATED FROM THE ORIGINAL

BY
CHARLES R. SUMNER, M. A.

LIBRARIAN AND HISTORIOGRAPHER TO HIS MAJESTY, AND PREBENDARY
OF CANTERBURY.

FSIOM THE LONDON EDITION.

VOLUME II.

BOSTON.

PUBLISHED BY CCMMINGS, HILLIARD, AND CO RICHARDSON AND LORD-
CHARLES EWER— CROCKER AND BREWSTER— TIMOTHY BEDLINGTON
— R. P. AND C. WILLIAMS.

1825.

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and JQM trrtruq&L Ac/ ?7^ M

u £7 ^^ c

J.f'.N.Thron* ,'M.

CHAPTER XIX.

OF REPENTANCE.

THE effects of regeneration are repentance and faith,
Repentance, or rather that higher species of it call
ed in Greek f/,gT*vo/«, is the gift of God, whereby the
regenerate man perceiving with sorrow that he has
offended God by sin, detests and avoids it, humbly
turning to God through a sense of the divine mercy,
and heartily striving to follow righteousness.

The gift of God ; namely, of the Father through
the Son. Acts v. 31. "him hath God exalted with
his right hand to be a Prince and a Saviour, for to
give repentance to Israel." Jer. xxxi. 18. "I have

surely heard Ephraim bemoaning himself thus turn

thou me and I shall be turned, for thou art Jehovah
my God." Acts xi. 18. "then hath God also to the
Gentiles granted repentance unto life." Rom. ii. 4, 5.

" thinkest thou this not knowing that the goodness

of God leadeth thee to repentance ? but after thy hard
ness and impenitent heart treasurest up," &c. 2 Tim.
ii. 25. " if God peradventure will give them repent

ance."

VOL. II.

Perceiving with sorrow. PsaL xxxviii. 4. " mine
iniquities are gone over mine head : as an heavy bur
den they are too heavy for me." 2 Kings xxii. 19.
" because thine heart was tender, and thou hast
humbled thyself before Jehovah, when thou heardest

what I spake against this place and hast rent thy

clothes and wept before me." PsaL li. 3, 4. " I ac
knowledge my transgressions, and my sin is ever
before me : against thee, thee only have I sinned."
Jer. iii. 13. "only acknowledge thine iniquity, that
thou hast transgressed against Jehovah thy God."
Ezek. xxxvi. 31. " then shall ye remember your own
evil ways, and your doings that were not good, and
shall loathe yourselves in your own sight for your in
iquities." v. 32. " be ashamed and confounded for your
own ways." xliii. 10. uthat they may be ashamed of
their iniquities." Rom. vi. 21. "those things whereof
ye are now ashamed." 2 Cor. vii. 10. " godly sorrow
worketh repentance to salvation not to be repented of."
v. 1 1. " for behold this self-same thing, that ye sorrow
ed after a godly sort, \vhat carefulness it wrought in
you, yea, what clearing of yourselves, yea, what indig
nation, yea, what fear, yea, what vehement desire,
yea, what zeal, yea, what revenge."

Through a sense of the divine mercy. Deut. iv. 29
— 31. " but if from thence thou shalt seek Jehovah thy

God with all thy heart." 2 Chron. xxx. 9. "for

Jehovah your God is gracious and merciful, and will
not turn away his face from you, if ye return unto
him." PsaL li. 17. "the sacrifices of God are a
broken spirit ; a broken and a contrite heart, O God,
thou wilt not despise." cxxx. 4. "there is forgiveness
with thee, that thou mayest be feared." Isai. xix. 22.

" they shall return even to Jehovah, and he shall btt
intrcatcd of them, and shall heal them." Iv. 7. " let the
T\ icked forsake his way, and the unrighteous man his,
thoughts, and let him return unto Jehovah, and he will
have mercy upon him." Ixvi. 2. "to this man will I
look, even to him that is poor and of a contrite spirit,

and trembleth at my word." Jer. iii. 12. " return for

I am merciful." Dan. ix. 4. 5. " I made my confes
sion, and said, O Lord, the great and dreadful
God — ." Hos. xi. 8. "how shall I give thee up, O

Ephraim? mine heart is turned within me, my re-

pentings are kindled together." Jonah iv. 10, 11.
" thou hast had pity for the gourd, for the which thou

hast not laboured and should not 1 spare Nineveh ?"

James iv. 9. " be afflicted, and mourn, and weep, let
your laughter be turned to mourning, and your joy to
heaviness ; humble yourselves in the sight of the
Lord, and he shall lift you up." Prov. xxviii. 13.
" he that covereth his sins shall not prosper ; but
whoso confessed! and forsaketh them shall have
mercy."

Humbly turning to God. 1 Kings viii. 48. " and
so return unto thee with all their heart and with all
their soul." Jer. iv. 4. " circumcise yourselves to
Jehovah, and take away the foreskins of your heart."
Hos. v. 15. "I will go and return to my place, till
they acknowledge their offence, and seek my face."
Acts iii. 19. "repent ye therefore, and be converted,
that your sins may be blotted out."

Detests and avoids sin, striving to follow righteous
ness. Psal. xxxiv. 14. "depart from evil, and do
good." Isai. i. 16, 17. "wash you, make you
clean ; put away the evil of your doings from before

mine eyes ; cease to do evil, learn to do good." Amos
v. 14, 15. "hate the evil, and love the good." Matt,
in. 8. " bring forth therefore fruits meet for repent
ance." Acts xxvi. 18. uto turn them from darkness
ro light, and from the power of Satan unto God."
v. 20. " that they should repent, and turn to God, and
do works meet for repentance."

By a comparison of these and similar texts, we may
distinguish certain progressive steps in repentance ;
namely, conviction of sin, contrition, confession, de
parture from evil, conversion to good : all which,
however, belong likewise in their respective degrees
to the repentance of the unregenerate.

Confession of sin is made sometimes to God :
2 Sam. xxiv. 10. "David said unto Jehovah, I have
sinned greatly in that I have done." Psal. xxxii. 5.
" I acknowledged my sin unto thee, &c." 2 Chron.
xxx. 22. " making confession to Jehovah, God of their
fathers." Isai. Ixiv. 6. " we are all as an unclean
thing, arid all our righteousnesses are as filthy rags."
Dan. ix. 4. " I made my confession, and said — ."
Sometimes to men : and that either privately, as
James v. 16. " confess your faults one to another;" or
publicly, Neh. ix. 2. "the seed of Israel stood and
confessed their sins." Matt. iii. 6. " they were bap
tized of him in Jordan, confessing their sins." Acts
xix. 18. "many that believed came and confessed,
showing their deeds." Sometimes both to God and
men: Josh. vii. 19. "give, I pray thee, glory to
Jehovah God of Israel, and make confession unto
him, and tell me now what thou hast done, hide it not
from me." Confession of faith, which is another
kind, does not belong to the present subject.

Repentance is either general, which is also called
conversion, when a man is converted from a state of
sin to a state of grace ; or particular, when one wrho
is already converted repents of some individual sin.
General repentance is either primary or continued ;
from which latter even the regenerate are not exempt,
through their sense of in-dwelling sin. Particular re
pentance is exemplified in the cases of David and
Peter.

Repentance, in regenerate man, is prior to faith.
Mark i. 15. "repent ye, and believe the gospel."
Acts xix. 4. " John verily baptized with the baptism
of repentance, saying unto the people, that they should
believe." xx. 21. " testifying repentance toward God,
and faith toward our Lord Jesus Christ." Therefore
that sense of the divine mercy, which leads to repent
ance, ought not to be confounded with faith, as it is
by the greater number of divines.

Chastisement is often the instrumental cause of re
pentance. Job v. 17, &;c. " behold, happy is the man
whom God correcteth ; therefore despise not thou the
chastening of the Almighty." Psal. xciv. 12. " bless
ed is the man whom thou chastenest, O Jah." oxix. 71.
"it is good for me that I have been afflicted, that I
might learn thy statutes." Prov. i. 23. " turn you at
my reproof." iii. 11,12." my son, despise not the chas
tening of Jehovah, neither be weary of his correction ;
for whom Jehovah loveth he correcteth, even as a
father the son in whom he delighteth." Isai. i. 25.
" I will turn my hand upon thee, and purely purge
away thy dross, and take away all thy tin." xlviii. 10.
" behold, I have refined thee, but not with silver ; I
have chosen thee in the furnace of affliction." Jer. x.

24. " O Jehovah, correct me, but with judgment ;
not in thine anger, lest thou bring me to nothing."
Lam. iii. 27, 28. " it is good for a man that he bear
the yoke in his youth." Dan. xi. 35. " some of them
of understanding shall fall, to try them, and to purge,
and to make them white." Hos. v. 15. " in their
affliction they will seek me early." 1 Cor. xi. 32.
" when we are judged, we are chastened of the Lord,
that we should not be condemned with the world."
Heb. xii. 7, 8. " if ye endure chastening, God dealeth
with you as with sons ; for what son is he whom the
father chasteneth not ? but if ye be without chastise
ment, whereof all are partakers, then are ye bastards,
and not sons." PsaL xc. 3. " thou turnest man to
destruction ; and sayest, Return, ye children of men."
God however assigns a limit to chastisement, lest we
should be overwhelmed, and supplies strength for our
support even under those inflictions which (as is some
times the case) appear to us too heavy to be borne.
PsaL cxxv. 3. " the rod of the wicked shall not rest
upon the lot of the righteous, lest the righteous put
forth their hands unto iniquity." Isai. Ivii. 16. "I
will not contend for ever, neither will I be always
wroth, for the spirit should fail before me, &c."
2 Cor. i. 8 — 10. " we would not have you ignorant....
that we were pressed out of measure, above strength,
&c....that we should not trust in ourselves, but in God
which raiseth the dead : who delivered us from so
great a death — ." He even seems to repent of what
he had done, and through his abounding mercy, as
though he had in his wrath inflicted double punish
ment for our transgressions, compensates for our af
fliction with a double measure of consolation. Isai.

xl. 2. " speak ye comfortably to Jerusalem, and cry
unto her, that her warfare is accomplished, that her
iniquity is pardoned ; for she hath received of the
hand of Jehovah double for all her sins." Ixi. 7. " for
your shame ye shall have double, and for confusion
they shall rejoice in their portion ; therefore in their
land they shall possess the double ; everlasting joy
shall be unto them." This compensation is more than
an hundred-fold, Matt, xix.29. " even an infinite weight
of glory." 2 Cor. iv. 17. "for our light affliction,
which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory." Rom. viii. 18.
" I reckon that the sufferings of this present time are
not worthy to be compared with the glory which shall
be revealed in us." Psal. xxxiv. 18, 19. "Jehovah
is nigh unto them that are of a broken heart, and
saveth such as be of a contrite spirit : many are the
afflictions of the righteous, but Jehovah delivereth him
out of them all." Ixxi. 20. "thou which hast showed
me great and sore troubles, shalt quicken me again."
cxxvi. 5. " they that sow in tears shall reap in joy."
Acts xiv. 22. "we must through much tribulation
enter into the kingdom of God."

We ought not therefore to form rash judgments re
specting the afflictions of others. This was the error
of Eliphaz, Job iv. and ix. 22, 23. and of the most
despicable of men, chap. xxx. Psal. iii. 2. " many
there be which say of my soul, There is no help for
him in God." xli. 8. "an evil disease, say they,
cleaveth fast unto him." John ix. 3. "neither hath
this man sinned."

On the contrary, it is said of those who are not
chastened, Psal. xvii. 14. "they have their portion in

this life." Hos. iv. 17. " Ephraim is joined to idols ;
let him alone."

Hence arises consolation to the afflicted. 2 Cor.
i. 4. " who comforteth us in all our tribulation, that
we may be able to comfort them that are in any
trouble by the comfort wherewith we ourselves are
comforted of God." 1 Thess. iii, 3. "that no man
should be moved by these afflictions ; for yourselves
know that we are appointed thereunto." 2 Tim. ii. 3.
" thou therefore endure hardness, as a good soldier of
Jesus Christ." Rev. ii. 9. " I know thy works and
tribulation r"

CHAPTER XX.

OF SAVING FAITH,

THE other effect of regeneration is saving faith.

Saving faith is a full persuasion operated in us
through the gift of God, whereby we believe, on the
sole authority of the promise itself, that all things are
ours whatsoever he has promised us in Christ, and
especially the grace of eternal life.

Through the gift of God. Eph. ii. 8. " by grace
are ye saved through faith, and that not of yourselves ;
it is the gift of God." Philipp. i. 29. " unto you it
is given in the behalf of Christ, not only to believe on
him, but also to suffer for his sake ;" given, that is,
by the Father, through the Son and the Spirit. Matt.
xi, 25. " at that time Jesus answered and said, I

thank thee, O Father because thou hast hid these

things from the wise and prudent, and hast revealed

them unto babes." xvi. 16, 17. " thou art Christ

flesh and blood hath not revealed it unto thee, but my
Father which is in heaven." Luke xxii. 32. " I
have prayed for thee, that, thy faith fail not." John
vi. 44, 45. " no man can come to me, except the
Father which hath sent me draw him every man

VOL. II. 3

therefore that hath heard, and hath learned of the
Father, cometh unto me." 2 Thess. i. 11. "that
our God would count you worthy of his calling, and
fulfil all the good pleasure of his goodness, and the
work of faith with power." Heb. xii, 2. " looking
unto Jesus, the author and finisher of our faith." 1
Cor. xii. 3. " no man can say that Jesus is the Lord,
but by the Holy Ghost." 2 Cor. iv. 13. " we hav
ing the same spirit of faith." Gal. v. 22. " the fruit
of the Spirit is faith."

A full persuasion. Jer. xxxi. 34. "they shall all
know me, from the least of them unto the greatest
of them, saith Jehovah : for I will forgive their ini
quity, and I will remember their sin no more. John
xvii. 3. " this is life eternal, that they might know
thee the only true God, and Jesus Christ, whom thou
hast sent." Rom. iv. 18 — 21. "who against hope

believed in hope and being fully persuaded, that

what he had promised, he was able also to perform,
viii. 38. "I am persuaded that neither death — ." 1
Thess. i. 5. " our gospel came not unto you in word
only, but also in power, and in the Holy Ghost, and
in much assurance." 2 Tim. i. 12. "I know in
whom I have believed, and am persuaded that he is
able to keep that which I have committed to him."
Heb. x. 22. " let us draw near with a true heart in
full assurance of faith." James i. 6. " let him ask
in faith, nothing wavering." Heb. xi. 1. " faith is
the substance of things hoped for, the evidence of
things not seen ;" where by substance is understood
as certain a persuasion of things hoped for, as if they
were not only existing, but actually present. John
viii. 56. " your father Abraham rejoiced to see mj

day, and he saw it." Hence implicit faith, which
sees not the objects of hope, hut yields belief with a
blind assent, cannot possibly be genuine faith, except
in the case of novices or first converts, whose faith
must necessarily be for a time implicit, inasmuch as
they believe even before they have entered upon a
course of instruction. Such \vas that of the Samari
tans, John iv. 41. of the nobleman and his family, v.
53. of Rahab, Heb. xi. 31. and of the disciples, who
believed in Christ long before they were accurately
acquainted with many of the articles of faith. Those
also belong to this class, who are slow of understand
ing and inapt to learn, but who nevertheless, believing
according to the measure of their knowledge, and
striving to live by faith, are acceptable to God. Isai.
xlii. 3. " a bruised reed shall he not break, and the
smoking flax shall he not quench." Mark ix. 24.
" Lord, I believe, help thou mine unbelief." Faith is
also called veirofteriG, or trust, with the same meaning.
2 Cor. iii. 4. " such trust have we through Christ to
God-ward." Eph. iii. 11, 12. "in Christ Jesus our
Lord, in whom we have boldness and access with
Confidence by the faith of him ;" where however trust
or confidence seems rather to be a particular effect or
degree of faith, or a firm hope, than faith itself, inas
much as it is said to come by faith : or perhaps by
faith in this passage we are to understand the doctrine
on which this confidence is founded. John xvi. 33.
"be of good cheer (confidite), I have overcome the
world." Hence to trust and to believe are indiscrimi
nately used in the same sense, both in the Old and
New Testament. PsaL Ixxviii. 22, " because they
believed not in God, and trusted not in his salvation."

Isai. x. 20. " it shall stay upon Jehovah, the Holy
One of Israel, in truth (fide)." Psal. xxxvii. 5.
" commit thy way unto Jehovah, trust also in him."
Jer. xvii. 7. " blessed is the man that trusteth in Je
hovah, and whose hope Jehovah is." Matt. ix. 2.
" Son, be of good cheer (confide) ; thy sins be for
given thee." As to the three divisions into which
faith is commonly distinguished by divines, knowl
edge of the word, assent, and persuasion or trust, the
two former equally belong to temporary, and even to
historical faith, and both are comprehended in, or,
more properly, precede a full persuasion.

On the sole authority of his promise. John xx. 29.
" blessed are they that have not seen, and yet have
believed." Rom. iv. 18. " who against hope believed
in hope." v. 21. " being fully persuaded, that what he
had promised, he was able also to perform." 1 Cor.
ii. 4, 5. " my speech and my preaching was not with
enticing words of man's wisdom, but in demonstra
tion of the Spirit and of power ; that your faith
should not stand in the wisdom of men, but in the
power of God." 2 Cor. iv. 18. "while we look
not at the things which are seen, but at the things
which are not seen." v. 7. " we walk by faith, not by
sight." 1 Thess. ii. 13. " when ye received the word
of God which ye heard of us, ye received it not as
the word of men, but as it is in truth, the word of
God." Heb. xi. 7. " by faith Noah, being warned of
God of things not seen as yet." v. 19. "accounting
that God was able to raise him up." 1 Pet. i. 8.
" whom having not seen, ye love ; in whom though
now ye see him not, yet believing, ye rejoice." Tit.
i. 2. " which God, that cannot lie, promised." Here-

in is manifested the excellence of faith, inasmuch as
it gives to God the highest glory of righteousness and
truth. John iii. 33. " he that hath received his testi
mony, hath set to his seal that God is true." Rom.
iv. 20. " he was strong in faith, giving glory to God."
Eph. i. 12. " that we should be to the praise of his
glory, who first trusted in Christ." 2 Thess. i. 10.
" when he shall come to be admired in all them that
believe." Heb. xi. 6. " without faith it is impossible
to please him ; for he that cometh to God, must be
lieve that he is, and that he is a rewarder of them that
diligently seek him." v. 11. " because she judged him
faithful who had promised." 2 Pet. i. I. " to them
that have obtained like precious faith with us, through
the righteousness of God, and our Saviour Jesus
Christ." Hence the title of faithful is frequently
applied to God by believers. 1 Cor. i. 9. x. 13. 2
Tim. ii. 13. " he abideth faithful." 1 John i. 9. " he
is faithful and just to forgive us our sins."

Whatsoever he has promised. Acts xxiv. 14. " be
lieving all things which are written in the law and in
the prophets." Rom. iv. 3. " Abraham believed God."
v. 16. " therefore it is of faith to the end the pro
mise might be sure." 1 John v. 14. " this is the
confidence that we have in him, that if we ask any
thing according to his will, he heareth us."

Ours; that is, ours who believe. John i. 12. " as
many as received him, to them gave he power to be
come the sons of God, even to them that believe in his
name." xvii. 20. " neither pray I for these alone, but
for them also that shall believe on me through their
word." 1 Cor. iii. 22, 23. " all are your's, and ye
are Christ's, and Christ is God's." Gal. ii. 20. " the
life which I now live in the flesh, I live by the faith

of the Son of God, who loved me, and gave himself
for me."

In Christ. John vi. 29. " this is the work of God,
that ye believe on him whom he hath sent." xiv. 1.
" ye believe in God ; believe also in me." 1 John
iii. 23. " this is his commandment, that we should
believe on the name of his Son Jesus Christ." Rom.
x. 9. " if thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath
raised him from the dead, thou shalt be saved." 2
Cor. iii. 4. " such trust have we through Christ to
God-ward." Gal. iii. 22. " that the promise by faith
of Jesus Christ might be given to them that believe."
v. 26. " by faith in Jesus Christ." 1 Pet. i. 21. " who

by him do believe in God that your faith and hope

might be in God." Heb. vii. 25. " wherefore he is
able to save them to the uttermost that come unto
God by him." John xii. 44. " he that believeth on
me, believeth not on me, but on him that sent me."
Hence, as was shown in the fifth chapter, the ultimate
object of faith is not Christ the Mediator, but God
the Father : a truth, which the weight of scripture
evidence has compelled divines to acknowledge. For
the same reason it ought not to appear wonderful if
many, both Jews and others, who lived before Christ,
and many also who have lived since his time, but to
whom he has never been revealed, should be saved
by faith in God alone ; still however through the sole
merits of Christ, inasmuch as he was given and slain
from the beginning of the world, even for those to
^hom he was not known, provided they believed in
God the Father. Hence honourable testimony is
borne to the faith of the illustrious patriarchs who
lived under the law, Abel, Enoch, Noah, &c. though

it is expressly stated that they believed only in God,
Heb. xi.

Especially the grace of eternal life. Mark i. 15.
" repent ye, and believe the gospel." John iii. 15.
" that whosoever believeth in him should not perish,
but have eternal life." v. 18. " he that believeth on
him is not condemned, but he that believeth not is
condemned already." These passages are to be un
derstood of those to whom Christ has been revealed ;
for to believe in one of whom we have never heard,
is evidently impossible. Rom. x. 14. So also John
vi. 47. " he that believeth on me hath everlasting
life." 2 Thess. ii. 13. " because God hath from the be
ginning chosen you to salvation through sanctification
of the spirit and belief of the truth." Heb. x. 39.
"of them that believe to the saving of the soul." 1
Pet. i. 9. " receiving the end of your faith, even the
salvation of your souls." 1 John v. 13. " these
things have I written unto you that believe on the
name of the Son of God, that ye may know that ye
have eternal life."

Seeing, however, that faith necessarily includes a
receiving of God, and coming to him, John i. 12. " as
many as received him, to them gave he power to be
come the sons of God, even to them that believe on
his name ;" vi. 35. " he that cometh to me shall never
hunger, and he that believeth in me shall never thirst ;"
Eph. ii. 18. " through him we both have access by one
Spirit unto the Father:" iii. 12. "in whom we have
boldness and access with confidence by the faith of
him ;" Heb. vii. 25. " he is able to save them to the
uttermost that come unto God by him :" x. 22. " let us
draw near with a true heart in full assurance of faith ;v

seeing also that we must have a right knowledge of
God before we can receive him or come to him, for
" he that cometh to God, must believe that he is, and
that he is a re warder of them that diligently seek him,"
xi. 6. it follows, that the source from which faith ori
ginally springs, and whence it proceeds onward in its
progress to good, is a genuine, though possibly in the
first instance imperfect, knowledge of God ; so that,
properly speaking, the seat of faith is not in the un
derstanding, but in the will.

From faith arises hope, that is, a most assured ex
pectation through faith of those future things which
are already ours in Christ. Rom. iv. 18, 19. " who
against hope believed in hope," &c. viii, 24, 25. " we
are saved by hope ; but hope that is seen is not hope,
for what a man seeth, why doth he yet hope for ? but
if we hope for that we see not, then do we with pa
tience wait for it." xvi. 13. " now the God of hope fill
you with all joy and peace in believing, that ye may
abound in hope, through the power of the Holy
Ghost." Gal. v. 5. " for we through the Spirit wait
for the hope of righteousness by faith." Heb. x. 23.
" let us hold fast the possession of our faith without
wavering." 1 Pet. i. 3. " who hath begotten us
again unto a lively hope by the resurrection." v. 13.
." hope to the end for the grace that is to be brought
unto you at the revelation of Jesus Christ." v. 21.
" that your faith and hope might be in God." Heb.
vi. 11. "we desire that every one of you do show
the same diligence to the full assurance of hope unto
the end." Hope differs from faith, as the effect from
the cause ; it differs from it likewise in its object : for
the object of faith is the promise ; that of hope, the
thing promised.

CHAPTER XXI.

OF BEING PLANTED IN CHRIST, AND ITS EFFECTS,

Regeneration and its effects, repentance and faith,
have been considered. Next follows planting in
Christ.

Believers are said to be planted in Christ, when
they are graffed in Christ by God the Father, that is,
are made partakers of Christ, and meet for becoming
one with him. Matt. xv. 13. " every plant, which
my heavenly Father hath not planted, shall be rooted
up." John xv. 1, 2." I am the true vine, and my Father
is the husbandman : every branch in me that beareth
not fruit, he taketh away." 1 Cor. i. 30. of " him are
ye in Christ Jesus, who of God is made unto us
wisdom, and righteousness, and sanctification, and
redemption." iii. 22, 23. " all are your's, and ye are
Christ's, and Christ is God's." Eph. i. 3. " who hath
blessed us with all spiritual blessings in heavenly
places in Christ." Heb. iii. 14. " we are made par
takers of Christ."

Of this implanting, combined with regeneration,
the effects are newness of life and increase. For

the new spiritual life and its increase bear the same
VOL. n. 4

relation to the restoration of man, which spiritual
death and its progress (as described above, on: the
punishment of sin) bear to his fall.

Newness of life is that by which we are said to live
unto God. 2 Cor. iv. 10. " that the life also of Jesus
might be made manifest in our body." Rom. vi. 11.
" likewise reckon ye also yourselves to be dead indeed
unto sin, but alive unto God through Jesus Christ our
Lord." v.4. " even so we also should walk in newness
of life." viii. 13. "if ye through the Spirit do mortify
the deeds of the body, ye shall live." Gal.ii.19. "that
I might live unto God." v. 20. " Christ liveth in me."
Col. Hi. 3. "your life is hid with Christ in God." 1
Pet. iv. 6. " that they might live according to God,"
that is, "in the Spirit."

This is also called self-denial. Luke ix. 23. " if
any man will come after me, let him deny himself,
and take up his cross daily, and follow me."

The primary functions of the new life are compre
hension of spiritual things, and love or holiness. And
as the power of exercising these functions was weak
ened and in a manner destroyed by the spiritual death,
so is the understanding restored in great part to its
primitive clearness, and the will to its primitive lib
erty, by the new spiritual life in Christ.

The comprehension of spiritual things is a habit
or condition of mind produced by God, whereby the
natural ignorance of those who believe and are planted
in Christ is removed, and their understandings en
lightened for the perception of heavenly things, so that,
by the teaching of God, they knoiv all that is neces
sary for eternal salvation and the true happiness of
life. "

By the teaching of God. Jer. xxxi. 33, 34. " I
will put my law in their inward parts, and write it in
their hearts ; and will be their God, and they shall be
my people : and they shall teach no more every man
his neighbour, and every man his brother, saying,
Know Jehovah : for they shall all know me, from the
least of them unto the greatest of them, saith Jeho
vah : for I will forgive their iniquity, and I will re
member their sin no more." Isai. liv. 13. " all thy
children shall be taught of God," namely, of God the
Father, for so Christ explains it, John vi. 45. " it is
written in the prophets, And they shall be all taught
of God : every man therefore that hath heard, and
hath learned of the Father, cometh unto me." Matt.
xvi. 17. " flesh and blood hath not revealed it unto thee,
but my Father which is in heaven." 1 Thess. iv. 9.
" as touching brotherly love ye need not that I write
unto you ; for ye yourselves are taught of God to love
one another."

By the Son. Matt. xi. 27. " all things are deliv
ered unto me of my Father ; and no man knoweth
the Son but the Father, neither knoweth any man the
Father, save the Son, and he to whomsoever the Son
will reveal him." Col. in. 16. " let the word of Christ
dwell in you richly in all wisdom."

And by the Holy Spirit. John xvi. 13. "when
he, the Spirit of truth, is come, he will guide you into
all truth, for he shall not speak of himself." 1 Cor. ii.
10, &c. " God hath revealed them unto us by his Spirit
....the natural man receiveth not the things of the Spirit
of God ; for they are foolishness unto him ; neither
can he know them, because they are spiritually dis
cerned : but he that is spiritual judgeth all things, yet

he himself is judged of no man." 1 John ii. 20, 27.
" ye have an unction from the Holy One, and ye know
all things....the anointing which ye have received of
him abideth in you, and ye need not that any man
teach you ; but as the same anointing teacheth you of
all things, and is truth, and is no lie, and even as it
hath taught you, ye shall abide in him."

Necessary to salvation. 1 Cor. ii. 12. " that we
might know the things that are freely given to us of
God." Tit. i. 1,2, " the acknowledging of the truth
which is after godliness, in hope of eternal life."

In the present life, however, we can only attain to
an imperfect comprehension of spiritual things. 1
Cor. xiii. 9. " we know in part."

The other effect is love or charity, arising from a
sense of the divine love shed abroad in the hearts of
the regenerate by the Spirit, whereby those who are
planted in Christ being influenced, become dead to
sin, and alive again unto God, and bring forth good
works spontaneously and freely. This is also called
holiness. Eph. i. 4. " that we should be holy and with
out blame before him in love."

The love here intended is not brotherly love, which
belongs to another place ; nor even the ordinary affec
tion which we bear to God, but one resulting from a
consciousness and lively sense of the love wherewith
he has loved us, and which in theology is reckoned
the third after faith and hope. 1 Cor. xiii. 13. " now
abideth faith, hope, charity, these three ; but the great
est of these is charity." This is the offspring, as it
were, of faith, and the parent of good works. Gal. v.
6. " faith which worketh by love." It is described
1 Cor. xiii. and 1 John iv. 16. "we have known and

believed the love that God hath to us : God is love,
and he that dwelleth in love dwelleth in God, and
God in him."

Shed by the Spirit. Ezek. xxxvi. 27. " I will put
my Spirit within you, and cause you to walk in my
statutes." Rom. v. 5. " hope maketh not ashamed,
because the love of God is shed abroad in our hearts
by the Holy Ghost which is given unto us." Gal. v.
22. " the fruit of the Spirit is love."

Who are planted in Christ. John xv. 4, 5. " abide
in me, and I in you : as the branch cannot bear fruit
of itself, except it abide in the vine, no more can ye,
except ye abide in me : I am the vine, ye are the
branches ; he that abideth in me, and I in him, the
same bringeth forth much fruit : for without me ye
can do nothing." Eph. iii. 17, &c. " that Christ may
dwell in your hearts by faith, that ye being rooted
and grounded in love," &c.

Dead unto sin. Rom. vi. 22. " but now being made
free from sin, and become servants to God, ye have
your fruit unto holiness." 1 Pet. ii. 24. " that we,
being dead to sins, should live unto righteousness."

Alive again unto God. Rom. vi. 12, 13. "yield
yourselves unto God, as those that are alive from the
dead."

Spontaneously and freely ; for our own coopera
tion is uniformly required. Ezek. xviii. 31. " make
you a new heart, and a new spirit ; for why will
ye die, O house of Israel?" Rom. vi. 12, 13. "let
not sin therefore reign in your mortal body, that
ye should obey it in the lusts thereof, neither
yield ye your members as instruments of un
righteousness unto sin." xii. 2. " be not conformed to
this world, but be ye transformed by the renewing of

your mind, that ye may prove what is that good and
acceptable and perfect will of God." 2 Cor. vii. 1.
" having therefore these promises, dearly beloved, let
us cleanse ourselves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God." Gal. v.
16. " walk in the Spirit, and ye shall not fulfil the
lust of the flesh." Eph. iv. 20—24. " if so be that ye
have heard him, and have been taught by him, as the
truth is in Jesus : that ye put off concerning the former
conversation the old man, which is corrupt according
to the deceitful lusts, and be renewed in the spirit of
your mind ; and that ye put on the new man, which
after God is created in righteousness and true holi
ness." 2 Cor. vi. 1. " receive not the grace of God in
vain." Col. iii. 5,9, 10. "mortify therefore your
members which are upon the earth ; fornication, &c.
— lie not one to another, seeing that ye have put off
the old man with his deeds, and have put on the new
man, which is renewed in knowledge after the image
of him that created him." 2 Tim. ii. 21. " if a man
therefore purge himself from these, he shall be a vessel
unto honour, sanctified and meet for the master's use,
and prepared unto every good work." 1 John ii. 3.
" hereby we do know that we know him, if we keep
his commandments." iii. 3. " every man that hath
this hope in him, purifieth himself, even as he is
pure."

In consequence of this love or sanctity all believers
are called saints. Philipp. iv. 21, 22. " salute every
saint in Christ Jesus ;" and to the same effect in other
passages.

The holiness of the saints is nevertheless imperfect
in this life. Psal. cxliii. 2. " enter not into judgment
with thy servant, for in thy sight shall no man living

be justified, cxxx. 3. " if thou, Jah, shouldest mark
iniquities, O Lord, who shall stand?" Prov. xx. 9.
" who can say, I have made my heart clean, I am
pure from my sin?" xxiv. 16. " a just man falleth
seven times, and riseth up again." Rom. vii. 18,
&c. "I know that in me, that is, in my flesh, dwelleth
no good thing ; for to will is present with me ; but
how to perform that which is good, I know not." Gal.
v. 17. "the flesh lusteth against the Spirit, and the
Spirit against the flesh ; and these are contrary the
one to the other : so that ye cannot do the things that
ye would." James iii. 2. " in many things we offend
all : if any man offend not in word, the same is a
perfect man." 1 John i. 8. " if we say that we have
no sin, we deceive ourselves, and the truth is not in
us."

Thus far of newness of life and its effects. It re
mains to speak of the increase operated in the regen
erate. This increase is either absolute, which is
internal, or relative, which is external.

Absolute increase is an increase derived from God
the Father of those gifts which we have received by
regeneration and implantation in Christ. 2 Cor. x.
15. "when your faith is increased."

Derived from God the Father. John xv. 2. " every
branch that beareth fruit, he purgeth it, that it may
bring forth more fruit." Philipp. i. 3, 6. "I thank

my God that he which hath begun a good work in

you, will perform it until the day of Jesus Christ." 2
Thess. i. 3. "we are bound to thank God always for
you, brethren, as it is meet, because that your faith
groweth exceedingly, and the charity of every one
of you all towards each other aboundeth." Heb. xiii.

20, 21. "the God of peace make you perfect in

every good work, to do his will."

Through the Son. Heb. xiii. 21. "working in
you that which is well-pleasing in his sight, through
Jesus Christ." xii. 2. "looking unto Jesus, the author
and finisher of our faith." So also Luke xvii. 5.
" the Apostles said unto the Lord, Increase our faith."

Spiritual increase, unlike physical growth, appears
to be to a certain degree in the power of the regene
rate themselves. 2 Cor. iv. 16. " for which cause we
faint not ; but though our outward man perish, yet
the inward man is renewed day by day." Eph. iv.
15. " speaking the truth in love, may grow up into
him in all things, which is the head, even Christ."
Philipp. iii. 12. " not as though I had already attain
ed, either were already perfect ; but I follow after, if
that I may apprehend that for which also I am appre
hended of Christ Jesus." Heb. v. 13, 14. "every
one that useth milk is unskilful in the word of right
eousness ; for he is a babe : but strong meat belongeth
to them that are of full age, even those who by reason
of use have their senses exercised to discern both
good and evil." 1 Pet. ii. 2. "as new born babes,
desire the sincere milk of the word, that ye may grow
thereby." 2 Pet. iii. 18. "grow in grace and in the
knowledge of our Lord and Saviour Jesus Christ."

Thus much of increase. With regard to perfection,
although this latter is not to be expected in the pre
sent life, it is our duty to strive after it with earnest
ness, as the ultimate object of our existence. Matt.
v. 48. " be ye therefore perfect, as your Father which
is in heaven is perfect." See also 2 Cor. xiii. 11.
Col. i. 28. " that we may present every man perfect in

Christ Jesus." iv. 12. "that ye may stand perfect
and complete in all the will of God." James i. 4.
" that ye may be perfect and entire, wanting nothing."

Hence the struggle between the flesh and the Spirit
in the regenerate. Gal. v. 16. "walk in the Spirit,
and ye shall not fulfil the lust of the flesh." 1 Tim.
vi. 12. "fight the good fight of faith." 2 Tim. iv. 7.
" I have fought a good fight." A similar struggle is
maintained against the world and Satan. John vii. 7.
" the world hateth me, because I testify of it, that
the works thereof are evil." xv» 18, 19. "if the
world hate you, ye know that it hated me before it
hated you." See also xvii. 14. Rom. xii. 2. " be not
conformed to this world." Gal. vi. 14. "by whom
the world is crucified unto me, and I unto the world."
James iv. 4. "ye adulterers and adulteresses, know
ye not that the friendship of the world is enmity with
God ? whosoever therefore will be a friend of the
world is the enemy of God." 1 John iii. 13. " mar
vel not, my brethren, if the world hate you."

There is also a victory to be gained. Rev. ii. 7.
" to him that overcometh will I give to eat of the tree

of life." v. 26. " he that overcometh to him will

I give power over the nations." iii. 5. " he that
overcometh, the same shall be clothed in white rai
ment." v. 12. "him that qvercometh will I make a
pillar in the temple of my God." v. 21. "to him
that overcometh will I grant to sit with me in my
throne, even as I also overcame and am set down with
my Father in his throne-." xxi. 7. " he that overcom
eth shall inherit all things, and I will be his God, and
he shall be my son." Over the world ; 1 John ii. 15.

and v. 4. " whatsoever is born of God overcometh the
VOL. IT. 5

world, and this is the victory that overcometh the
world, even our faith." Over death ; Prov. xii. 28.
" in the way of righteousness is life, and in the path
way thereof there is no death." xiv. 32. " the right
eous hath hope in his death." John viii. 51. u if a
man keep my saying, he shall never see death." Rev.
ii. 11. " he that overcometh shall not be hurt of the
second death." xiv. 13. "blessed are the dead which
die in the Lord from henceforth." Over Satan ; Eph.

vi. 10, &c. " be strong in the Lord that ye may be

able to stand against the wiles of the devil :" being
clothed with " the whole armour of God " to oppose
him. James iv. 7. " resist the devil, and he will flee
from you." 1 John ii. 14. " ye have overcome the
wicked one." Rev. xii. 11. "they overcame him by
the blood of the Lamb, and by the word of their
testimony."

Hence such as are strenuous in this conflict, and
earnestly and unceasingly labour to attain perfection
in Christ, though they be really imperfect, are yet, by
imputation and through the divine mercy, frequently
called in Scripture perfect, and blameless, and with
out sin ; inasmuch as sin, though still dwelling in
them, does not reign over them." Gen. vi. 9. " Noah
was a just man and perfect in his generations." xvii.
1. " walk before me, and be thou perfect." 1 Kings
xv. 14. "the high places were not removed; never
theless Asa's heart was perfect with Jehovah all his
days." See also 2 Chron. xv. 17. Philipp. iii. 15.
" let us therefore as many as be perfect, be thus
Ininded." Heb. x. 14. " by one offering he hath per
fected for ever them that are sanctified." 1 John iii.
6. " whosoever abideth in him sinneth not." See also

v. 18. Coloss. ii. 2. " that their hearts might be com
forted, being knit together in love, and unto all riches
of the full assurance of understanding, to the acknowl
edgment of the mystery of God and of the Father, and
of Christ." Eph. iii. 18, 19. " that ye being rooted
and grounded in love, may be able to comprehend
with all saints what is the breadth and length and
depth and height, and to know the love of Christ,
which passeth knowledge, that ye might be filled with
all the fulness of God."

CHAPTER XXII,

OF JUSTIFICATION.

HAVING considered the absolute or internal increase of
the regenerate, I proceed to speak of that which is
relative or external.

This increase has reference either to the Father ex
clusively, or to the Father and Son conjointly.

That which has reference to the Father exclusively
is termed justification and adoption. Rom. viii. 30.
" whom he did predestinate, them he also called, and
whom he called, them he also justified — ."

Justification is the gratuitous purpose of God,
whereby those ivho are regenerate are planted in
Christ are absolved from sin and death through his
most perfect satisfaction, and accounted just in the
sight of God, not by the works of the law, but through
faith.

The gratuitous purpose. Rom. iii. 24. " being
justified freely by his grace, through the redemption
that is in Christ Jesus." v. 16, 17. " not as it was by
one that sinned, so is the gift : for the judgment was
by one to condemnation, but the free gift is of many
offences unto justification : for if by one man's offence

death reigned by one, much more they which receive
abundance of grace and of the gift of righteousness
shall reign in life by one, Jesus Christ." Tit. iii. 7.
"being justified by his grace."

Of God, that is, the Father. Rom. iii. 25, 26.
" whom God hath set forth to be a propitiation
through faith in his blood, to declare his righteousness
for the remission of sins that are passed, through the
forbearance of God ; to declare, I say, at this time his
righteousness, that he might be just, and the justifier
of him that believeth in Jesus." viii. 33. " it is God
that justifieth." In the Son through the Spirit.
1 Cor. vi. 11. "but ye are washed, but ye are sanc
tified, but ye are justified in the name of the Lord
Jesus, and by the Spirit of our God."

Through the satisfaction of Christ. Isai. liii. 1 1 .
"by his knowledge shall my righteous servant justify
many ; for he shall bear their iniquities." Rom. v.
9. " much more then being now justified by his blood,
we shall be saved from wrath through him." v. 19. " by
the obedience of one shall many be made righteous."
x. 4. " Christ is the end of the law for righteousness
to every one that believeth."

As therefore our sins are imputed to Christ, so the
merits or righteousness of Christ are imputed to us
through faith.* 1 Cor. i. 30. "of him are ye in
Christ Jesus, who of God is made unto us wisdom,
and righteousness, and sanctification, and redemp
tion." 2 Cor. v. 21. "he hath made him to be sin
for us who knew no sin, that we might be nftide the
righteousness of God in him." Rom. iv. 6. " even as

* « . . . . His obedience

Imputed becomes theirs by faith. Paradise Lost, XII. 408.

David also describeth the blessedness of the man unto
whom God imputeth righteousness without works."
v. 19. "for as by one man's disobedience many were
made sinners, so by the obedience of one shall many
be made righteous." It is evident therefore that the
justification, in so far as we are concerned, is gratui
tous ; in so far as Christ is concerned, not gratuitous :
inasmuch as Christ paid the ransom of our sins,
which he took upon himself by imputation, and thus
of his own accord, and at his own cost, effected their
expiation ; whereas man, paying nothing on his part,
but merely believing, receives as a gift the imputed
righteousness of Christ. Finally, the Father, appeased
by this propitiation, pronounces the justification of all
believers. A simpler mode of satisfaction could not
have been devised, nor one more agreeable to equity.

Hence we are said to be clothed with the righteous
ness of Christ. Rev. xix. 8. " to her was granted that
she should be arrayed in fine linen, clean and white ;
for the fine linen is the justification of the saints."
For the same reason we are also called the friends of
God. James ii. 23. " Abraham believed God, and it
was imputed unto him for righteousness, and he was
called the friend of God,"

Are absolved from sin and death. Acts x. 43. " to
him give all the prophets witness, that through his
name whosoever believeth in him shall receive remis
sion of sins." xxvi. 18, " that they may receive for
giveness of sins and inheritance among them which
are sanctified by faith which is in me." Rom. v. 1J8.
" by the righteousness of one the free gift came upon
all men unto justification of life." viii. 1. "there is
therefore now no condemnation to them which are in

Christ Jesus, who walk not after the flesh, but after
the Spirit." v. 34. " who is he that condemneth? it is
Christ that died — ." Coloss. ii. 14. " blotting out the
hand- writing of ordinances that was against us,
which was contrary to us, and took it out of the way,
nailing it to his cross " Even from the greatest sins.
1 Cor. vi. 9 — 11. " neither fornicators, nor idolaters,

&c. and such were some of you ; but ye are

washed, but ye are sanctified, but ye are justified."
Jer. 1. 20. " in that time, saith Jehovah, the iniquity
of Israel shall be sought for, and there shall be none ;
and the sins of Judah, and they shall not be found ;
for I will pardon them whom I reserve." Isai. i. 1 8.
" though your sins be as scarlet, they shall be as
white as snow."

Accounted just in the sight of God. Eph. v. 27.
" that he might present it to himself a glorious church,
not having spot, or wrinkle, or any such thing ; but
that it should be holy and without blemish." On the
same principle the faithful both before and under the
law were accounted just ; Abel, Gen. iv. 4. Enoch, v.
24. Noah, vi. 8. and vii. 1. and many others enumer
ated Heb. xi. Nor is it in any other sense that we are
said not to sin, except as our sins are not imputed
unto us through Christ.

Not by works of the law, but through faith. Gen.
xv. 6. " Abraham believed in Jehovah, and he count
ed it to him for righteousness." Habak. ii. 4. " the
just shall live by his faith." John vi. 29. " this is the
work of God, that ye believe on him whom he hath
sent," Acts xiii. 39. " by him all that believe are jus
tified from all things from which ye could not be jus
tified bv the law of Moses." Rom. iii. 20—

" therefore by the deeds of the law there shall no
flesh be justified in his sight : for by the law is the
knowledge of sin ; but now the righteousness of God
without the law is manifested, being witnessed by the
law and the prophets ; even the righteousness of God
which is by faith of Jesus Christ unto all and upon all
them that believe : for there is no difference : for all
have sinned, and come short of the glory of God.>;
v. 27, 28. " where is boasting then ? it is excluded :
by what law ? of works ? nay, but by the law of
faith : therefore we conclude that a man is justified
by faith without the deeds of the lawr." v. 30. " see
ing it is one God which shall justify the circumcision
by faith, and uncircumcision through faith." iv. 2 — 8.
" for if Abraham were justified by works, he hath
whereof to glory, but not before God : for what saith
the Scripture ? Abraham believed God, and it was
counted to him for righteousness : now to him that
worketh, is the reward not reckoned of grace, but of
debt : but to him that worketh not, but believeth on
him that justifieth the ungodly, his faith is counted for
righteousness : even as David also describeth the
blessedness of the man, unto whom God imputeth
righteousness without works, saying, Blessed are they
whose iniquities are forgiven, and whose sins are
covered : blessed is the man to whom the Lord will
not impute sin." ix. 30 — 33. " what shall we say

then ? that Israel, which followed after the law

of righteousness, hath not attained to the law of right
eousness : wherefore ? because they sought it not by
faith, but as it were by the works of the law : for
they stumbled at that stumbling-stone." Gal. ii. 16.
"knowing that a man is not justified by the works

of the law, but by the faith of Jesus Christ, even
we have believed in Jesus Christ, that we might
be justified by the faith of Christ, and not by
the works of the law, for by the works of the law-
shall no flesh be justified.' v. 21. ' I do not frustrate
the grace of God ; for if righteousness come by the
law, then Christ is dead in vain.' iii. 8 — 12. cthe
Scripture foreseeing that God would justify the hea
then through faith, preached before the gospel unto
Abraham, saying, In thee shall all nations be blessed :
so then they which be of faith, are blessed with faith
ful Abraham : for as many as are of the works of the
law are under the curse ; for it is written, Cursed is
every one that continueth not in all things which are
written in the book of the law to do them : but that
no man is justified by the law in the sight of God, it
is evident; for, the just shall live by faith: and the
law is not of faith, but, The man that doeth them shall
live in them.' Philipp. iii. 9. ' that I may be found
in him, not having mine own righteouness, which is of
the law, but that which is through the faith of Christ,
the righteousness which is of God by faith.' Heb. xi.
4, &c. ' by faith Abel offered unto God a more excel
lent sacrifice than Cain.' Eph. ii. 8, 9. ' that not of
yourselves ; it is the gift of God : not of works, lest
any man should boast.' Throughout the whole of
this multitude of passages we are said to be justified
by faith, and through faith, and of faith ; whether
through faith as an instrument, according to the com
mon doctrine, or in any other sense, is not said. Un
doubtedly, if to believe be to act, faith is an action, or
rather a frame of mind acquired and confirmed by a
succession of actions, although in the first instance in-
VOL. 11. 6

fused from above ; and by this faifh we are justified,
as declared in the numerous texts above quoted. An
action, however, is generally considered in the light
of an effect, not of an instrument ; or perhaps it may
be more properly designated as the less principal
cause. On the other hand, if faith be not in any
degree acquired, but wholly infused from above, there
will be the less hesitation in admitting it as the cause
of our justification.

An important question here arises, which is dis
cussed with much vehemence by the advocates on
both sides ; namely, whether faith alone justifies ?
Our divines answer in the affirmative ; adding, that
works are the effects of faith, not the cause of justifi
cation, Rom. iii. 24, 27, 28. Gal ii. 16. as above.
Others contend that justification is not by faith alone,
on the authority of James ii. 24. ' by works a man
is justified, and not by faith only.' As however the
two opinions appear at first sight inconsistent with each
other, and incapable of being maintained together,
the advocates of the former, to obviate the difficulty
arising from the passage of James, allege that the
apostle is speaking of justification in the sight of men,
not in the sight of God. But whoever reads atten
tively from the fourteenth verse to the end of the chap
ter, will see that the apostle is expressly treating of
justification in the sight of God. For the question
there at issue relates to the faith which profits, and
which is a living and saving faith : consequently it
cannot relate to that which justifies only in the sight
of men, inasmuch as this latter may be hypocritical.
When therefore the apostle says that we are justified
by works, and not by faith only, he is speaking of the

faith which profits, and which is a true, living, and
saving faith. Considering then that the apostles, who
treat this point of our religion with particular atten
tion, no where, in summing up their doctrine, use
words implying that a man is justified by faith alone,
but generally conclude as follows, that ' a man is
justified by faith without the deeds of the law,' Rom.
i\\. 28. I am at a loss to conjecture why our divines
should have narrowed the terms of the apostolical
conclusion. Had they not so done, the declaration iu
the one text, that ' by faith a man is justified with
out the deeds of the law,' would have appeared per
fectly consistent W7ith that in the other, ' by works a
man is justified, and not by faith only.1 For Paul
does not say simply that a man is justified without
works, but ' without the works of the law ;' nor yet;
by faith alone, but ' by faith which wrorketh by love,'
Gal. v. 6. Faith has its own works, which may be
different from the works of the law. We are justi
fied therefore by faith, but by a living, not a dead
faith ; and that faith alone which acts is accounted
living; James ii. 17, 20, 26. Hence we are justified
by faith without the works of the law, but not
without the works of faith ; inasmuch as a living
and true faith cannot consist without works, though
these latter may differ from the works of the written
law. Such were those of Abraham and Rahab, the
two examples cited by James in illustration of the
works of faith, when the former was prepared to
offer up his son, and the latter sheltered the spies of
the Israelites. To these may be added the instance
of Phinehas, whose action * was counted unto him
for righteousness,' Psal. cvi. 31. the very same words

being used as in the case of Abraham, ' whose faith
was reckoned to him for righteousness,' Gen. xv. 6.
Rom iv. 9. Nor will it be denied that Phinehas was
justified in the sight of God rather than of men, and
that his work recorded Numb. xxv. 11, 12. was a
work of faith, not of the law. Phinehas therefore
was justified not by faith alone, but also by the works
of faith. The principle of this doctrine will be de
veloped more fully hereafter, when the subjects of
the gospel and of Christian liberty are considered.

This interpretation, however, affords no counten
ance to the doctrine of human merit, inasmuch as both
faith itself and its' works are the works of the Spirit,
not our own. Eph. ii. 8 — 10. ' by grace are ye saved
through faith; and that not of yourselves, it is the
gift of God ; not of works, lest any man should boast :
for we are his workmanship, created in Christ Jesus
unto good works, which God hath before ordained
that we should walk in them.? In this passage the
works of which a man may boast are distinguished
from those which do not admit of boasting, namely,
the works of faith. So Rom. iii. 27, 28. ' where is
boasting then ? it is excluded : by what law? of works ?
nay, but by the law of faith. Now what is the law
of faith, but the works of faith ? Hence, wherever
after < works' the words c of the law' are omitted, as
in Rom. iv. 2. we must supply either * the works of
the law,' or, as in the present passage, ' of the flesh/
with reference to xi. 1. (not ' of the law,' since the
apostle is speaking of Abraham, who lived before the
law.) Otherwise Paul would contradict himself as
well as James; he would contradict himself, in saying
that Abraham had whereof to glory through any

works whatever, whereas he had declared in the pre
ceding chapter, v. 27, 28. that « by the law of faith,'
that is, ' by the works of faith, boasting was ex
cluded ;' he would expressly contradict James, who
affirms, as above, that ' by works a man is justified,
and not by faith only ;' unless the expression be un
derstood to mean the works of faith, not the works
of the law. Compare Rom. iv. 13. ' not through the
law, but through the righteousness of faith.' In the
same sense is to be understood Matt. v. 20. l except
your righteousness shall exceed the righteousness of
the Scribes and Pharisees, ye shall in no case enter
into the kingdom of heaven;' whereas their right
eousness was of the exactest kind according to the
law. James i. 25. ' being not a forgetful hearer, but
a doer of the work, this man shall be blessed.' Heb.
xii. 14. ' follow peace with all men, and holiness,
without which no man shall see the Lord.' Hence
perhaps Rev. ii. 26. ' he that keepeth my words to
the end, to him will I give power — . 1 John iii. 7.
4 little children, let no man deceive you ; he that doeth
righteousness, is righteous.'

Nor does this doctrine derogate in any degree from
Christ's satisfaction ; inasmuch as, our faith being
imperfect, the works which proceed from it cannot be
pleasing to God, except in so far as they rest upon
his mercy, and the righteousness of Christ, and are
sustained by that foundation alone. Philipp. iii. 9.
' that I may be found of him, not having mine own
righteousness, which is of the law, but that which
is through the faith of Christ, the righteousness

which is of God by faith.' Tit. iii. 5 7. ' not

by works of righteousness which we have done,

but according to his mercy he saved us, by the
washing of regeneration and renewing of the Holy
Ghost, which he shed on us abundantly through Jesus
Christ our Saviour ; that being justified by his grace,
we should be made heirs — '. 1 John ii. 29. ' ye
know that every one that doeth righteousness is born
of him.'

The Papists argue, that it is no less absurd to say
that a man is justified by the righteousness of another,
than that a man is learned by the learning of another.
But there is no analogy between the two cases, inas
much as mankind are not one with each other in the
same intimate manner as the believer is one with
Christ his head. In the mean time they do not per
ceive the real and extreme absurdity of which they
are themselves guilty, in supposing that the righteous
ness of the dead, or of monks, can be imputed to
others.

They likewise contend, on the authority of a few
passages of Scripture, that man is justified by his
own works. Psal. xviii. 20, 24. < Jehovah rewarded
me according to my righteousness.' Rom. ii. 6. ' who
will render to every man according to his deeds.' But
to render to every man ' according to his deeds' is one
thing, to render to him ' on account of his deeds' is
another; nor does it follow from hence that works
have any inherent justifying power, or deserve any
thing as of their own merit ; seeing that, if we do
any thing right, or if God assign any recompense to
our right actions, it is altogether owing to his grace.
Hence the expression in the preceding verse of the
same Psalm, ' he delivered me, because he delighted
in me;' and Psal. Ixii. 12. * unto thee, O Lord, be-

longeth mercy, for thou renderest to every man ac
cording to his work.5 Finally, the same Psalmist
who attributes to himself righteousness, attributes to
himself iniquity in the same sentence ; xviii. 23. ' I
was also upright before him, and I kept myself from
mine iniquity.'

As to the expression in Matt. xxv. 34, 35. ' in
herit the kingdom for I was an hungered, and

ye gave me meat,' &c. our answer is, that the sen
tence which Christ shall pass on that day will not
have respect to faith, which is the internal cause of
justification, but to the effects and signs of that faith^
namely, the works done in faith, that he may thereby
make the equity of his judgment manifest to all man
kind.

When a man is said to be perfect, and just in the
sight of God, as Luke i. 6. of Zacharias and his wife,
; they were both righteous before God, walking in
all the commandments and ordinances of the Lord,
blameless,' this is to be understood according to the
measure of human righteousness, and as compared
with the progress of others ; or it may mean that they
were endued with a sincere and upright heart, without
dissimulation, (as Deut. xviii. 13. ' thou shalt be per
fect with Jehovah thy God') which interpretation
seems to be favoured by the expression ' in the sight
of God,' Gen. xvii. 1. ' walk before me, and be
thou perfect.' Psal. xix. 13. 'keep back thy servant
also from presumptuous sins, let them not have
dominion over me ; then shall I be upright, and I
shall be innocent from the great transgression.' Eph.

i. 4. i he hath chosen us that we should be holy and

without blame before him in love.' Or, lastly, it may

mean that they were declared righteous b*y God
through grace and faith. Thus Noah found grace in
the eyes of Jehovah, Gen. vi. 8. compared with v. 9.
4 Noah was a just man and perfect in his generations,
and Noah walked with God,' and Heb. xi. 7. ' he
became heir of the righteousness which is by faith.'

With regard to Luke vii. 47. ' her sins which are
many, are forgiven, for she loved much,' it is to be
observed that this love was not the cause, but the
token or effect of forgiveness, as is evident from the
parable itself, v. 40. for the debtors were not forgiven
because they had loved much, but they loved much,
because much had been forgiven. The same appears
from what follows ; ' to whom little is forgiven, the
same loveth little ; and still more plainly from verse
v. 50. c thy faith hath saved thee.' That which
saved, the same also justified ; namely, not of love,
but faith, which was itself the cause of the love in
question. Compare Book II. Chap. i. on the subject
of merit.

From a consciousness of justification proceed peace
and real tranquillity of mind. Rom. v. 1, &c. 'being
justified by faith, we have peace with God.' 1 Cor.
vii. 15. c God hath called us to peace.' Philipp. iv, 7.
4 the peace of God, which passeth all understanding,
shall keep your hearts and minds through Christ
Jesus.' Coloss. iii. 15, i let the peace of God rule in
your hearts, to the which also ye are called in one
body.' This is that peace for which the apostles pray
in their salutations addressed to the church.

CHAPTER XXIII

OF ADOPTION.

WE have considered Justification, the first of those
particulars connected with the increase of the regen
erate which bear reference to the Father ; that which
remains to be treated of is Adoption.

Adoption is that act whereby God adopts as his
children those who are justified through faith.

In one sense we are by nature sons of God, as well
as the angels, inasmuch as he is the author of our
being ; Luke iii. 38. ' which was the son of Adam,
which was the son of God.' But the sense here
intended is that of adopted children, such as those
probably were, though in profession only, who are
mentioned Gen. vi. 2. 'the sons of God saw the
daughters of men that they were fair.'* 1 Chron.

* This interpretation of the passage, which is now generally received, is
adopted in the eleventh Book of Paradise Lost :

To these that sober race of men, whose lives

Religious titled them the sons of God,

Shall yield up all their virtue. 621.

But elsewhere Milton understands it of the fallen angels becoming enamour
ed of the daughters of men :

Before the flood thou with thy lusty crew,

False titled sons of God, roaming the earth,

Cast wanton eyes on the daughters of men. Paradise Regained^ II. 179.
Compare also Paradise Lost, III. 463. V. 447.
VOL. II. 7

xxviii. 6. ' 1 have chosen him to be my son, and I
will be his father.' Isai. Ivi. 5. ' I will give them a
name better than of sons and of daughters ; I will
give them an everlasting name, that shall not be cut
off.'

Through faith. John i. 12. ' as many as received
him, to them gave he power to become the sons of
God, even to them that believe on his name.5 Gal.
iii. 26. 'ye are all the children of God by faith in
Christ Jesus.' Eph. i. 5. * having predestinated us
into the adoption of children by Jesus Christ to him
self, according to the good pleasure of his will.' Heb.
ii. 10. 'for it became him for whom are all things,
and by whom are all things, in bringing many sons
unto glory, to make the captain of their salvation per
fect through sufferings.' Gal. iv. 4 — 6. * God sent
forth his Son, made of a woman, made under the law,
to redeem them that were under the law, that we
might receive the adoption of sons ; and because ye
are sons, God hath sent forth the Spirit of his Son
into your hearts, crying, Abba, Father.'

His children. Rom. viii. 15, 16. 'ye have not re
ceived the spirit of bondage again to fear, but ye have
received the Spirit of adoption, wrhereby we cry,
Abba, Father : the Spirit itself beareth witness with
our spirit, that we are the children of God.' v. 23.
4 waiting for the adoption, to wit, the redemption of
our body.' Philipp. ii. 15. 'that ye may be blame
less and harmless, the sons of God.' 1 John iii. 1. 2.
• behold what manner of love the Father hath bestow
ed upon us, that we should be called the sons of God.7
We are also said to be like God, v. 2. and chap. iv.
17 'herein is our love made perfect, that we may

have boldness in the day of judgment ; because as he
is, so are we in this world.'

From adoption is derived, first, liberty ;* a privi
lege which, in virtue of their title as children of God,
was not unknown to the posterity of Abraham, Deut.
xiv. 1 . even under the law of bondage. In the spirit
of this liberty, they did not scruple even to infringe
the ceremonies of religion, when their observance
would have been inconsistent with the law of love.
Thus they did not circumcise all the people that were
born in the wilderness by the way. Josh. v. 5. and
David ' when he was an hungered did eat that which
was not lawful for him to eat,' Matt. xii. 4. compared
with 1 Sam. xxi. 6.f Psal. cxix. 45. ' I will walk
at liberty, for I seek thy precepts.' But the clearer
and more perfect light in which liberty, like adoption
itself, has been unfolded by the gospel, renders it
necessary to reserve the fuller exposition of this priv
ilege to that part of our work in which the subject of
the Gospel is considered.

By adoption we are also made heirs through Christ.
Gal. iii. 29. ' if ye be Christ's then are ye Abraham's
seed, and heirs according to the promise.' iv. 7.

* ;I will now show the wrong it doth, by violating the fundamental
privilege of the gospel, the new birthright of every true believer, Christian
liberty.1 Treatise of Civil Power in Ecclesiastical Causes. Prose Works,
IV. 337 *that they meddle not rashly with Christian liberty, the birth
right and outward testimony of our adoption/ Ibid. 341.

t 'The Scripture also affords us David in the shewbread, Hezekiah in
the passover, sound and safe transgressors of the literal command, which
also dispensed not seldom with itself, and taught us on what just occasions
to do so ; until our Saviour, for whom that great and godlike work was
reserved, redeemed us to a state above prescriptions, by dissolving the
whole law into charity.' Tetrachordon. Prose Works, II. 121. * Justice
and religion are from the same God, and works of justice ofttimes more
acceptable.' Tenure of Kings and Magistrates, II. 291.

* wherefore thou art no more a servant, but a son ;
and if a son, then an heir of God through Christ.'
Rom. viii. 17. 'if children, then heirs ; heirs of God,
and joint heirs with Christ.' Tit. iii. 7. ' that being
justified by his grace, we should be made heirs accord
ing to the hope of eternal life.' 1 Pet. iii. 9. * know
ing that ye are thereunto called, that ye should inherit
a blessing.' This also confers the title of first-born.
Heb. xii. 22, 23. ' ye are come to the general as
sembly and church of the first-born.' And of breth
ren of Christ. Heb. ii. 1 1 , 12. ' for which cause he
is not ashamed to call them brethren, saying, I will
declare thy name unto my brethren.' Hence we are
said to be of the household of God. Eph. ii. 19.
' now therefore ye are no more strangers and foreign
ers, but fellow citizens with the saints, and of the
household of God.' Hence even the angels minister
unto us. Heb. i. 14. 'are they not all ministering
spirits, sent forth to minister for them that shall be
heirs of salvation ?'

Lastly, we become sons of God by a new genera
tion : by the assumption, as it were, of a new nature,
and by a conformity to his glory : Luke xx. 36.
' they are equal unto the angels, and are the children
of God, being the children of the resurrection.'

CHAPTER XXIV.

OF UNION AND FELLOWSHIP WITH CHRIST AND HIS
MEMBERS, WHEREIN IS CONSIDERED THE MYSTICAL
OR INVISIBLE CHURCH.

HITHERTO the increase of the regenerate has been
considered in its relation to the Father alone. We
are now to consider that increase which has reference
to the Father and Son conjointly.

This consists in our union and fellowship with the
Father through Christ the Son, and our glorification
after the image of Christ

Of this union and fellowship mention is made John
xiv. 20. ' at that day ye shall know that I am in my
Father, and ye in me, and I in you.' v. 23. ' if a
man love me, he will keep my words, and my Father
will love him, and we will come unto him, and make
our abode with him.' xvii. 21 — 23. ' that they all may
be one, as thou, Father, art in me, and I in thee,

that they also may be one in us and the glory which

thou gavest me I have given them, that they may be
one, even as we are one ; I in them, and thou in me,
that they may be made perfect in one.' 1 Cor. vi. 1 7.
c he that is joined to the Lord, is one spirit.' 1 John
ii. 23. ' whosoever denieth the Son, the same hath not
the Father : but he that acknowledgeth the Son, hath

the Father also.' iii. 24. 4 he that keepeth his com
mandments dwelleth in him, and he in him : and
hereby we know that he abideth in us, by the Spirit
which he hath given us.' i. 3, 6, 7. ' truly our fel
lowship is with the Father, and with his Son Jesus
Christ : if we say that we have fellowship with him,
and walk in darkness, we lie, and do not the truth ;
but if we walk in the light, as he is in the light, we
have fellowship one with another.' iv. 13, 15, 16.
4 hereby know we that we dwell in him, and he in us,
because he hath given us of his Spirit : whosoever
shall confess that Jesus is the Son of God, God dwell
eth in him, and he in God : and we have known and
believed the love that God hath to us : God is love,
and he that dwelleth in love dwelleth in God, and
God in him.'

The fellowship arising from this union consists in a
participation, through the Spirit, of the various gifts
and merits of Christ. John vi. 56. * he that eateth
my flesh, and drinketh my blood, dwelleth in me, and
I in him.' Rom. viii. 9. ' if any man have not the
Spirit of Christ he is none of his.' v. 32. ' how
shall he not with him also freely give us all things ?'
1 Cor. i. 9. ' God is faithful, by whom ye were call
ed unto the fellowship of his Son Jesus Christ our
Lord.' Eph. iii. 17. 'that Christ may dwell in your
hearts by faith.' Rev. iii. 20. ' if any man hear my
voice, and open the door, I will come in to him, and
sup with him, and he with me.' 2 Cor. xiii. 14. 'the
communion of the Holy Ghost.'

From this our fellowship with Christ arises the
mutual fellowship of the members of Christ's body
among themselves, called in the Apostles' Creed The

Communion of Saints. Rom. xii. 4, 5. ' for as we
have many members in one body, and all members
have not the same office ; so we, being many, are one
body in Christ, and every one members one of anoth
er.' 1 Cor. xii. 12, 13. 'as the body is one, and
hath many members, and all the members of that one
body, being many, are one body, so also is Christ :
for by one Spirit are we all baptized into one body,
whether we be Jews or Gentiles, whether we be bond
or free ; and have been all made to drink into one
Spirit.' v. 27. ' ye are the body of Christ, and mem
bers in particular.'

Lastly, from this union and fellowship of the re
generate with the Father and Christ^ and of the
members of Christ's body among themselves, results
the mystical body called The Invisible Church, where
of Christ is the head. 1 Thess. i. 1. < unto the church
of the Thessalonians which is in God the Father, and
in the Lord Jesus Christ.' See also 2 Thess. i. 1.
John xi. 52. ' not for that nation only, but that also
he should gather together in one the children of God
that were scattered abroad.' 2 Cor. vi. 16. 'ye are the
temple of the living God.' Gal. iv. 26. ' Jerusalem
which is above is free, which is the mother of us all.'
Epk. i. 22, 23. ' he gave him to be the head over all
things to the church, which is his body, the fulness of
him that filleth all in all.' iv. 13, 15, 16. ' 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
measure of the stature of the fulness of Christ ; that
we may grow up into him in all things, which is the
head, even Christ ; from whom the whole body fitly
joined together and compacted by that which every

joint supplieth, according to the effectual working in
the measure of every part, maketh increase of the
body unto the edifying of itself in love.' v. 23,
4 Christ is the head of the church, and he is the Sav
iour of the body.' Col i. 18, 19. * he is the head of
the body, the church.' ii. 19. * not holding the head,
from which all the body by joints and bands having
nourishment ministered, and knit together, increas-
eth with the increase of God.' i. 24. « for his body's
sake, which is the church.' Heb. iii. 6. ' Christ as a
son over his own house, whose house are we.' xii. 22,
23. * ye are come unto Mount Sion, and unto the city
of the living God, the heavenly Jerusalem, and to an
innumerable company of angels, to the general as
sembly and church of the first-born, which are writ
ten in heaven, and to God the Judge of all, and to
the spirits of just men made perfect.'

Seeing then that the body of Christ is mystically
one, it follows that the fellowship of his members
must also be mystical, and not confined to place or
time, inasmuch as it is composed of individuals of
widely separated countries, and of all ages from
the foundation of the world. Rom. ii. 29. ' he is
a Jew which is one inwardly, and circumcision is
that of the heart, in the spirit, and not in the letter ;
whose praise is not of men, but of God.5 Eph. ii.
19 — 22. ' now therefore ye are no more strangers and
foreigners, but fellow citizens with the saints, and of
the household of God ; and are built upon the foun
dation of the apostles and prophets, Jesus Christ him
self being the chief corner-stone ; in whom all the
building fitly framed together, groweth unto an holy
temple in the Lord : in whom ye also are builded to-

gether for an habitation of God through the Spirit.'
Col. ii. 5. ' though I be absent in the flesh, yet am I
with you in the spirit, joying and beholding your or
der, and the stedfastness of your faith in Christ.'

The love of Christ towards his invisible and spot
less Church is described by the appropriate figure of
conjugal love.* Rev. xix. 7. 'the marriage of the
Lamb is come, and his wife hath made herself ready.'

Christ is also called the Shepherd, by reason of his
protecting and teaching the church. John x. 14. 'I
am the good shepherd.' v, 16. 'there shall be one
fold, and one shepherd.' Heb. xiii. 20. ' now the
God of peace, that brought again from the dead our
Lord Jesus, that great shepherd of the sheep, through
the blood of the everlasting covenant — .' 1 Pet. v»
4. ' when the chief shepherd shall appear — .'

* c Marriage, which is the nearest resemblance of our union with
Christ—.' Telrachordon. Prose Works, II. 138. 'Marriage, which is
the dearest league of love, and the dearest resemblance of that love which
in Christ is dearest to his Church.' Reply to an Answer against tht Doc
trine and Ditcipline of Divorce. Ibid. 255.

VOL. II. 8

CHAPTER XXV.

QF IMPERFECT GLORIFICATION, WHEREIN ARE CON'
SIDERED THE DOCTRINES OF ASSURANCE AND FI
NAL PERSEVERANCE.

OF that increase which has reference to the Father
and Son conjointly, the remaining part is Glorifica
tion.

Glorification is either imperfect or perfect.

Imperfect glorification is that state wherein, being
justified and adopted by God the Father, we are filled
with a consciousness of present grace and excellency,
as well as with an expectation of future glory, inso
much that our blessedness is in a manner already be
gun. John xvii. 22. * the glory which thou gavest
me, I have given them.'

St. Paul traces this glorification by progressive
steps, from its original source in the prescience of
God himself : Rom. viii. 29, 30. ' whom he did fore
know, he also did predestinate to be conformed to the
image of his Son moreover, whom he did predes
tinate, them he also called ; and whom he called,
them he also justified ; and whom he justified, them
he also glorified.' xv. 7. * receive ye one another, as

Christ also received us to the glory of God.' Eph.
i. 3. ' blessed be the God and Father of our Lord Je
sus Christ, who hath blessed us with all spiritual
blessings in heavenly places in Christ.' iii. 17 — 19.
4 that ye, being rooted and grounded in love, may
be able to comprehend with all saints what is the
breadth, and length, and depth, and height, and to
know the love of Christ, which passeth knowledge,
that ye might be filled with all the fulness of God.'
1 Thess. ii. 12. 'that ye would walk worthy of God,
who hath called you unto his kingdom and glory.' 2
Thess. ii. 14. 'whereunto he called you by our gos
pel, to the obtaining of the glory of our Lord Jesus
Christ.' 1 Pet. v. 10. ' who hath called us unto his
eternal glory by Christ Jesus.' 2 Pet. i. 3, 'that
hath called us to glory and virtue.'

Our blessedness is in a manner already begun.
Matt. v. 3, &:c. ' blessed are the poor in spirit, for
their's is the kingdom of heaven.'

Both regeneration and increase are accompanied by
confirmation, or preservation in the faith, which is
also the work of God. 1 Cor. i. 8. ' who shall also
confirm you unto the end, that ye may be blameless
in the day of our Lord Jesus Christ.' 2 Cor. i. 21, 22.
' now he W7hich stablisheth us with you in Christ, and
hath anointed us, is God ; wrho hath also sealed us,
and given us the earnest of the Spirit in our hearts.'
Eph. iii. 16. ' that he would grant you according to
the riches of his glory to be strengthened with might
by his Spirit in the inner man.' 1 Pet. v. 10. ' the

God of all grace, who hath called us make you

perfect, stablish, strengthen, settle you.' Jude 24.
4 unto him that is able to keep you from falling, and

to present you faultless before the presence of his
glory with exceeding joy.'

These three, regeneration, increase, and preserva
tion in the faith, considered as proximate causes on
the part of God, and their effects, as faith, love, &c.
considered as proximate causes on the part of man, or
as acting in man, produce assurance of salvation and
the final perseverance of the saints.

On the part of God, however, the primary or more
remote cause is his predestination or election of be
lievers. Rom, viii. 30. ' whom he did predestinate,'
&c. as quoted above, xi. 29. 4 the gifts and calling
of God are without repentance.' Heb. vi. 17, 18.
4 wherein God, willing more abundantly to show unto
the heirs of promise the immutability of his counsel,
confirmed it by an oath ; that by two immutable
things, in which it was impossible for God to lie, we
might have a strong consolation,' &LC. 2 Pet. i. 4.
4 whereby are given unto us exceeding great and pre
cious promises ; that by these ye might be partakers
of the divine nature.'

Hence assurance of salvation is a certain degree or
gradation of faith, whereby a man has a firm persua
sion and conviction, founded on the testimony of the
Spirit, that if he believe and continue in faith and
love, having been justified and adopted, and partly
glorified by union and fellowship with Christ and the
Father, he will at length most certainly attain to ever
lasting life and the consummation of glory.

Has a firm persuasion ; or, to speak more properly,
ought, and is entitled to have a firm persuasion. 2
Pet. i. 10. * wherefore the rather, brethren, give dili
gence to make your calling and election sure,' that is

the fruit of your calling and election, eternal life ; for
the calling itself cannot be made more sure, inasmuch
as it is already past : but this is of no avail, unless we
give diligence to make both sure. It follows, that,
as far as this depends upon ourselves, it must be in
our own power to make it sure.

If he believe. John iii. 16. ' that whosoever be-
lieveth in him should not perish, but have everlasting
life.' See also vi. 47. Rom. v. 2. * by whom also
we have access by faith into this grace wherein we
stand, and rejoice in hope of the glory of God.' 2
Cor. xiii. 5. ' examine yourselves whether ye be in
the faith ; prove your own selves : know ye not your
own selves, how that Jesus Christ is in you, except
ye be reprobates ?' But * Christ dwells in our hearts
by faith.' Eph. iii. 17. Hence we are enjoined to
prove our faith, lest we should be reprobates ; not our
election, which cannot be sure without faith.

Continue in faith and love. Heb. vi. 1 8 — 20.
4 that we might have a strong consolation who have
fled for refuge to lay hold upon the hope set before
us ; which hope we have as an anchor of the soul
both sure and stedfast, and which entereth into that
within the veil.' x. 22, 23. < let us draw near with a
true heart, in full assurance of faith, having our hearts
sprinkled from an evil conscience, and our bodies
washed with pure water : let us hold fast the profes
sion of our faith without wavering.' 2 Pet. i. 9 — 11.
4 he that lacketh these things, is blind, and cannot see
afar off, and hath forgotten that he was purged from

his old sins: wherefore the rather, brethren, &c

tor so an entrance shall be ministered unto you abun
dantly into the everlasting kingdom of our Lord and

Saviour Jesus Christ.' 1 John iii. 14. 'we know that
we have passed from death unto life, because we love
the brethren.' iv. 18. 'there is no fear in love, but
perfect love casteth out fear.' Rev. ii. 17. 'to him
that overcometh will I give to eat of the hidden man
na, and will give him a white stone, and in the stone
a new name written, which no man knoweth saving
he that receiveth it.' Here each is represented as
receiving the stone, or pledge of election, after he has
individually obtained the victory.

Having been justified. Rom. v. 9, 10. ' much more
then, being now justified by his blood, we shall be
saved from wrath through him : for if when we were
enemies, we were reconciled to God by the death of
his Son, much more being reconciled, We shall be
saved by his life.' We are only justified, however,
through faith.

Adopted. Rom. viii. 15, 16. 'ye have not received
the spirit of bondage again to fear, but ye have receiv
ed the Spirit of adoption, whereby we cry, Abba,
Father.'

On the testimony of the Spirit. Rom. viii. 16. ' the
Spirit itself beareth witness with our spirit that
we are the children of God.' Eph. i. 13, 14. 'in
whom ye also trusted after that ye heard the word of
truth, the gospel of your salvation ; in whom also, af
ter that ye believed, ye were sealed with that holy
Spirit of promise, which is the earnest of our inher
itance until the redemption of the purchased posses
sion, unto the praise of his glory.' iv. 30. ' grieve
not the Holy Spirit of God, whereby ye are sealed
unto the day of redemption.' 1 Thess. v. 19. ' quench
not the Spirit.' Certainly, if we grieve the Holy

Spirit, if we quench that by which we were sealed,
we must at the same time quench the assurance of
our salvation.

This assurance of salvation produces a joy unspeak
able. John xv. 10, 11. 'ye shall abide in my love..,,
these things have I spoken unto you, that my joy
might remain in you, and that your joy might be full.'
Rom. xiv. 17. ' the kingdom of God is not meat and
drink, but righteousness and peace and joy in the
Holy Ghost.' 1 Pet. i. 8, 9. ' in whom, though now
ye see him not, yet believing, ye rejoice with joy un
speakable and full of glory ; receiving the end of your
faith, even the salvation of your souls.'

The final perseverance of the saints is the gift of
God who preserves them, whereby they who are fore
known, elect and born again, and sealed by the Holy
Spirit, persevrre to the end in the faith and grace of
God, and never entirely fall away through any power
or malice of the devil or the world, so long as nothing
is wanting on their own parts, and they continue to the
utmost in the maintenance of faith and love.

The gift of God's preserving power. Psal. xxvi.
1. 'I have trusted in Jehovah, therefore I shall not
slide.' Luke xxii. 32. ' I have prayed for thee that
thy faith fail not,' John vi. 37. 'all that the Father
giveth me shall come to me ; and him that cometh to
me I will in nowise cast out.' Rom. v. 5. < hope
makefh not ashamed, because the love of God is shed
abroad in our hearts by the Holy Ghost which is giv
en unto us.' Jude 1. ' preserved in Jesus Christ.'

Foreknown. 2 Tim. ii. 19. < the foundation of God
standeth sure, having this seal, The Lord knoweth
them that are his ; and, Let every one that nameth
the name of Christ depart from iniquity.'

Born again. John viii. 35. ' the servant abideth
not in the house for ever ; but the Son abideth ever.'

Through any power or malice of the devil or the
world. Matt. xxiv. 24. 'insomuch that if it were
possible, they shall deceive the very elect.' John x.
28, 29. « neither shall any man pluck them out of my
hand : my Father which gave them me is greater than
all, and no man is able to pluck them out of my Father's
hand.' xvii. 15. 'that thou shouldest keep them from
the evil.' Rom. viii. 35, 38, 39. * who shall separate
us from the love of Christ ? shall tribulation, or dis
tress, or persecution, or famine, or nakedness, or peril,
or sword? for I am persuaded that neither death,
nor life, nor angels, nor principalities, nor powers, nor
things present, nor things to come, nor height, nor
depth, nor any other creature, shall be able to separate
us from the love of God, which is in Christ Jesus our
Lord.'

So long as nothing is wanting on their own parts.
In adding this limitation, I was influenced by what I
had observed to be the uniform tenor of Scripture.
Psal. cxxv. 1, 2. 'they that trust in Jehovah shall be
as mount Sion, which cannot be removed, but abideth
for ever.' 2 Chron. xv. 2. ' Jehovah is with you, while
ye be with him ; and if ye seek him, he will be found
of you ; but if ye forsake him, he will forsake you.'
Jer. xxxii. 40. ' I will make an everlasting 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 shall not depart from me.' In promising to
put his fear in their hearts, that they shall not depart
from him, God merely engages to perform what is re
quisite on his part, namely, to bestow such a supply

of grace as should be sufficient, if properly employed,
to retain them in his way. At the same time he
enters into a covenant with them. Now a covenant
implies certain conditions to be performed, not by one,
but by both the parties. ' They shall not depart from
me ;' that is, from my external worship, as the whole
of the context shows, from the thirty-seventh verse to
the end of the chapter, compared with the twentieth
and twenty-first verses of the following ; < if ye can
break my covenant of the day.....then may also my

covenant be broken with David my servant and

with the Levites.' Lastly, it appears that these very
persons, in whose hearts he promised to put his fear
that they should not depart from him, did actually so
depart ; for the same promise is made to their chil
dren, xxxii. 39. The event therefore proved, that
although God had according to compact put his fear
into their hearts to the very end that they should not
depart, they nevertheless departed through their own
fault and depravity. Moreover, the words are ad
dressed to, and include, the whole nation ; but the
whole nation was not elect ; it follows therefore that
the passage cannot refer to the elect exclusively, as is
contended. Ezek. xi. 19 — 21. ' I will give them one
heart, and I will put a new spirit within you ; and I

will take the stony heart out of their flesh that they

may walk in my statutes; but as for them whose

heart walketh after the heart of their detestable things
and their abominations, I will recompense their way
upon their own heads.' Matt. vii. 24, 25. ' whoso
ever heareth these sayings of mine and doeth them, I
will liken him unto a wise man that built his house
upon the rock.' John iv. 14. c whosoever drinketh of
VOL. n. 9

the water that I shall give him it shall be in him a

well of water springing up into everlasting life.' vi. 51.
4 if any man eat of this bread he shall live for ever.'
1 Cor. x. 12. < let him that thinketh he standeth, take
heed lest he fall.' Philipp. ii. 12. ' work out your
own salvation with fear and trembling.' 1 John ii. 17.

* he that doeth the will of God, abideth for ever.' v.
28. ' abide in him, that when he shall appear, we may
have confidence, and not be ashamed before him at
his coming.'

Continue to the utmost in the maintenance of faith
and love. This clause is subjoined for the same rea
son as the former. John xv. 2. ' every branch in me
that beareth not fruit he taketh away.' v. 6. ' if a man
abide not in me, he is cast forth as a branch, and is
withered, and men gather them, and cast them into
the fire, and they are burned.' v. 10. l if ye keep my
commandments, ye shall abide in my love, even as I
have kept my Father's commandments, and abide in
his love.' Rom. xi. 20. 'because of unbelief they
were broken off, and thou standest by faith.' v. 22.

* behold therefore the goodness and severity of God ;
on them which fell, severity ; but towards thee, good
ness, if thou continue in his goodness ; otherwise thou
also shalt be cut off.' Thus the gifts of God are said
to be without repentance, v. 29. inasmuch as he did
not repent of his promise to Abraham and his seed,
although the greater part of them had revolted ; but
it does not follow that he did not change his purpose
towards those, who had first changed theirs towards
him. 2 Cor. i. 24. 'by faith ye stand.' Eph. iii. 17,
4 being rooted and grounded in love.' 1 Pet. i. 5. i who
are kept by the power of God through faith unto salva-

tion.' 2 Pet. i. 5 — 10. 'beside this, giving all dili
gence, add to your faith virtue.. ..for if these things be
in you, and abound, they make you that ye shall nei
ther be barren nor unfruitful.... for if ye do these
things, ye shall never fall.' That a real believer,
however, may fall irrecoverably, the same apostle
shows, chap. ii. 18. 'they allure through the lusts
of the flesh, through much wantonness, those that
were clean escaped from them who live in error ;'
if indeed this be the right reading, and not, as
others contend, escaped a little :* not to mention,
that it appears doubtful whether the knowledge of
the Lord should be understood here of a saving faith,
and not of an historical only : and whether their
escape from the pollutions of the world implies a
truly regenerate and Christian purity of life, and not
a mere outward and philosophical morality : so that
from this passage nothing certain can be inferred.
The text in Ezekiel xviii. 26. is clearer ; ' when a
righteous man turneth away from his righteousness....
he shall die.' The righteousness here intended must
necessarily be true righteousness, being that from
which whosoever turns shall die. But, it is replied,
the event is conditional, if he turneth away ; which,
on our hypothesis, will never happen. I answer, first,
that the Hebrew does not express any condition, and,
secondly, that if it were so, an absurd and impractica-

* The Alexandrian MS. here reads ow'j*»c, a little, instead of ftrar. Other
MSS. read tKiyov, and the Vulgate paululum. Wetstein's note upon the
passage gives a full view of the various readings, and the authorities on
which they rest. 'ox/yw A. B. 8, 9, 19. in ora 25. Editio ColincEi. Versio
Vulg. Syr. utraque. Copt. JEthiop. Ephrem. prob. S. Castalione, T. Jl.
Bengelio. ouyov 32, 42. Editio Complut. Plant. Genev. IXT*? 40. otdyw D.
Heinsius. ovruf Kratmi, olvo<j>*.vyjvvra.<; R. Bentleius?

ble condition is inconsistent with the character of
God. Two suppositions, both of them equally possi
ble, are here made; v. 21. 'if the wicked will turn
from all his sins ;' v. 26. l when a righteous man turn-
eth away from his righteousness ;' hence v. 25. ' is
not the way of the Lord equal ?' The same mode of
reasoning occurs again xxxiii. 12, 13, &:c. Paul was
a true believer, and yet he says, 1 Cor. ix. 27. ' I
keep under my body and bring it into subjection, lest
that by any means when I have preached to others, I
myself should be a castaway.' The apostle to the
Hebrews, vi. 4 — 6. seems also to speak of the possi
ble final apostasy of the real believer, if the concluding
clause of the passage be attentively considered : i if
they shall fall away, to renew them again unto repent
ance ;' for the state described in the fourth and fifth
verses, arid from which they are represented as having
fallen, can scarcely have been other than a regenerate
state. Christ therefore prayed to the Father that the
faith of Peter might not fail, Luke xxii. 32. For it
was possible for his faith to fail through his own fault,
without any failure in the ordinary gifts of God's
grace ; wherefore Christ prayed, not that the grace of
God, but that the faith of Peter, might not fail ;
which was to be dreaded at that time, unless he were
strengthened by an extraordinary effusion of the grace
of God at the request of Christ, 1 Tim. i. 19. < hold
ing faith and a good conscience, which some having
put away, concerning faith have made shipwreck.'
It cannot be doubted that the faith and good con
science which some had put away, as well as the faith
concerning which some had made shipwreck, was
genuine.

,69

Accordingly, not the elect, but those who continue
to the end, are said to obtain salvation. Matt. xxiv.
12, 13. ' the love of many shall wax cold; but he that
shall endure unto the end, the same shall be saved.'
See also x. 22. Heb. iii. 6. 'whose house are we, if we
hold fast the confidence and the rejoicing of the hope
even to the end.' v. 14. ' we are made partakers of
Christ, if we hold the beginning of our confidence
steadfast unto the end.' 1 John ii. 24. ' if that which
ye have heard from the beginning shall remain in you,
ye also shall continue in the Son.' Rev. ii. 10. * be
thou faithful unto death, and I will give thee a crown
of life.' iii. 11. ' hold that fast which thou hast, that
no man take thy crown.' John viii. 31. < if ye continue
in my word, then are ye my disciples indeed.' From
this last passage, however, our opponents draw the in
verse inference, ' if ye be my disciples indeed, ye will
continue ;' in other words, your continuance will be a
proof of your being really my disciples ; in support
of which they quote 1 John ii. 19. ' if they had been
of us, they would no doubt have continued with us ;
but they went out, that it might be made manifest that
they were not all of us.' I reply, that these texts
do not contradict each other, inasmuch as the apostle
is not here laying down a rule applicable to believers
in general, formally deduced from necessary causes ;
but merely giving his judgment concerning certain
antichrists, which judgment, according to a common
practice, he had formed from the event. He does not
say, therefore, ' if they had been of us, it was impos
sible but that they should have continued with us,'
nor does he mention the causes of this impossibility ;
but he merely says, ' they would have continued.'

His argument is as follows ; since it is very rare that
a true disciple does not continue in the faith, it is nat
ural to suppose that they would have continued in it,
if they had been true disciples. But * they went out
from us.' Why ? Not to show that true believers
could never depart from the faith, but that all who
walked with the apostles were not true believers, in
asmuch as true believers very rarely acted as they
had done. In the same way it might be said of an
individual, * if he had been a real friend, he would
never have been unfaithful ;' not because it is impos
sible that a real friend should ever be unfaithful, but
because the case very seldom happens.* That the
apostle could not have intended to lay down a rule of
universal application, will be shown by inverting the
hypothesis ; ' if they had continued, they would no
doubt have been of us ;' whereas many hypocrites con
tinue in outward communion with the church even
till their death, and never go out from it. As there
fore those who continue are not known to be real
believers simply from their continuing, so neither are
those who do not continue proved thereby never to
have been real believers ; this only is certain, that
when they went out from the church, they were not
then real believers. For neither does Christ, with
whom John undoubtedly agreed, argue thus, < ye are
my disciples indeed, if ye continue in my word,' but
thus ; ' if ye continue indeed (for this latter word
must be taken with both members of the sentence)

* * Sed inquies, vulgo dicitur de amico, eum nunquam fuisse verum
atnicum, qui tandem desiit esse. Respondeo, id non esse usquequaque et
setuper verum. Potest forsan id de aliquibus dici, sed non de omnibus,'
&c. Curcellaei Instit. VII. 10, 12. . -

* then will ye be indeed my disciples ;' therefore, 4 if
ye do not continue, ye will not be my disciples.'

It is said, however, in the same epistle, chap. iii. 9.
4 whosoever is born of God doth not commit sin ; for
his seed remaineth in him, and he cannot sin, because^
he is born of God ;' from which they argue as follows;
if he cannot sin, much less can he depart from the
faith. We are not at liberty, however, thus to sep
arate a particular verse from its context, without care
fully comparing its meaning with other verses of the
same chapter and epistle, as well as with texts bearing
on the same subject in other parts of Scripture ; lest
the apostle should be made to contradict either him
self, or the other sacred writers. He is declaring, in
the verse above quoted, the strength of that internal
aid with which God has provided us against sin ; hav
ing previously explained what is required on our own
part, v. 3. ' every man that hath this hope in him,
purifieth himself, even as he is pure.' He recurs again
to the same point, v. 10. * in this the children of God
are manifest, and the children of the devil : whoso
ever doeth not righteousness is not of God, neither he
that loveth not his brother.' iv. 16. ' God is love, and
he that dwelleth in love, dwelleth in God, and God in
him.' v. 18. * whosoever is born of God, sinneth not,
but he that is begotten of God keepeth himself — '.
Whosoever, therefore, is born of God, cannot sin, and
therefore cannot depart from the faith, provided that
he at the same time purify himself to the utmost of
his power, that he do righteousness, that he love his
brother, that he remain himself in love, in order
that God and his seed may also remain in him ; that
finally he keep himself. Further, in what sense is it

said, ' he cannot sin,' when the apostle has already
declared chap. i. 8. ' if we say that we have no sin,
we deceive ourselves, and the truth is not in us ?'
Doubtless we ought to understand by this phrase that
he does not easily fall into sin, not voluntarily and
intentionally, not wilfully and presumptuously, but
with reluctance and remorse ; and that he does not
persist in the habit of sinning ; for which reasons,
and above all for Christ's sake, sin is not imputed to
him. If then so much caution be necessary in ex
plaining the word sin, we ought to proceed with no
less care in the interpretation of the remaining part
of the verse ; and not to take advantage of the sim
plicity of style peculiar to this apostle, for the purpose
of establishing a doctrine in itself absurd. For ' not
to be able,' as the Remonstrant divines have rightly
observed,* does not always signify absolute impossi
bility, either in common language or in Scripture.
Thus we often say that a particular thing cannot be
done, meaning that it cannot be done with convenience,
honour, or facility, or with a safe conscience, or con
sistently with modesty, or credit, or dignity, or good
faith. f In this sense it is said, Luke xi. 7. ' I can-

* See Acta et Scripta Synodalia Dordracena, in Deftnsione sententice
Remonstrantium circa Jlrticulum V. de Perseverantia. l In communi vita
nihil familiarius est, quani illud impossibile dicere, quod alicujus ingenio et
naturae repugnat ; ut temperantera hominem non posse inebriari; doctuna
homineni non posse ferre contemptum ; probum homiueni non posse cal-
umniari, &c. In scripturis, 2 Cor. xiii. 8. non possumus quidquam ad-
versus verilatem. Sic Act. iv. 20. Quibus phrasibus non omnimodo im-
possibilitas earurn rerum quae fieri non posse dicuntur, indicator, sed tan-
turn moralis sive ethica, &c.' p. 320 — 324.

t * Apostoli mens est, ilium qui ex Deo natus est, quatenus ex principio
regeneratiouis *uae operatur, non posse peccato servire ; sicut dicimus euni
qui liberalis est, non posse sordide se gerere ; qui temperans, non posse gulae

not rise and give thee,' although the speaker shortly
afterwards rises. So also Acts iv. 20. ' we cannot
but speak the things which we have seen and heard.
Matt. xii. 34. ' how can ye, being evil, speak good
things ?' whereas it is easy even for hypocrites to
4 speak good things.' In like manner, when it is said
in the present passage ' he cannot sin,' the meaning is,
that he cannot easily fall into sin, and therefore cannot
easily depart from the faith. The same divines have
displayed equal sagacity and research in their expla
nation of the reason assigned by the apostle, ' for his
seed remaineth in him ;' where they show that ' to
remain in him' means the same as 4 to be in him.'
So John xiv. 7. ' he dwelleth with you, and shall be
in you.' Thus also in the fourteenth verse of the
very chapter under consideration ; ' he that loveth not
his brother abideth in death ; that is, so long as he
does not love his brother ; for in any other sense it
would be impossible for a man to escape death »who
had ever been guilty of not loving his brother. ' Who
soever' therefore ' is born of God cannot sin, because
his seed remaineth' or cis in him;' it is in him as long
as he does not himself quench it, for even the Spirit
can be quenched; it remains in him, moreover, as long
as he himself remains in love.

Those, however, who do not persevere in the faith,
are in ordinary cases to be accounted unregenerate
and devoid of genuine belief; seeing that God who
keeps us is faithful, and that he has given believers so
many pledges of salvation, namely, election, regenera-

aut libidini indulgere ; non quod absolute non possint in talia peccata labi,
sedquia cum lapsi sunt, non se ut liberates aut temperantes solent et con-
venit, gesserunt.' Curcelleei Jnstitut. VII. 3. 9.
VOL. II. 10

tkm, justification, adoption, union and fellowship with
him conjointly with Christ and the Spirit, who is the
earnest and seal of the covenant ; seeing also that the
work of glorification is in them already begun. Prov*
xxiv. 16. * a just man falleth seven times, and riseth
up again, but the wicked shall fall into mischief.'
Matt. xxv. 3. ' they that were foolish took their lamps,
and took no oil with them.' Luke viii. 13. ' these have
no root.' 2 Pet. ii. 22. ' the dog is turned to his own
vomit again, and the sow that was washed to her
wallowing in the mire.' 1 John ii. 19. 'they went
out from us.'

Or perhaps they are to be considered as apostates
from the faith, in that sense of faith in which it is the
object, not the cause of belief. 1 Tim. iv. 1. 'the
Spirit speaketh expressly, that in the latter times some
shall depart from the faith, giving heed to seducing
spirits, and doctrines of devils.' Gal. v. 4. ' Christ is
become of no effect unto you, whosoever of you are
justified by the law ; ye are fallen from grace.' How
ever this may be, it is our duty to intreat God with
constant prayer, in the words of the apostle, 2 Thess.
i. 11. 'that our God would count us worthy of this
calling, and fulfil all the good pleasure of his good
ness, and the work of faith with power.'

Thus far of the beginnings of glorification. As its
perfection is not attainable in the present life, this
part of the subject will be reserved for the concluding
chapter of the present book.

CHAPTER XXVL

OF THE MANIFESTATION OF THE COVENANT OF
GRACE ; INCLUDING THE LAW OF GOD.

THE nature and process of renovation, so far as it is
developed in this life, have been considered. We are
now to trace its manifestation and exhibition in the
covenant of grace.

The covenant of grace itself, on the part of God, is
first declared Gen. iii. 15. 'I will put enmity
between thee and the woman, and between thy seed
and her seed ; it shall bruise thy head, and thou shalt
bruise his heel ;' compared with Rom. xvi. 20. * the
God of peace shall bruise Satan under your feet
shortly.' 1 John iii. 8. ' for this purpose the Son of
God was manifested, that he might destroy the works
of the devil.' On the part of man its existence may
be considered as implied from the earliest period at
which it is recorded that mankind worshipped God.

The manifestation of the covenant of grace consists
in its exhibition and its ratification. Both existed
under the law, and both continue under the gospel.

Even under the law the existence of a Redeemer
and the necessity of redemption are perceptible,
though obscurely and indistinctly. Heb. ix. 8, &c.
' the way into the holiest of all was not yet made

manifest, while as the first tabernacle was yet stand
ing ; which was a figure for the time then present, in
which were offered both gifts and sacrifices, that could
not make him that did the service perfect, as pertain
ing to the conscience ; which stood only in meats and
drinks, and divers washings, and carnal ordinances
(or righteousness of the flesh), imposed on them until
the time of reformation.' Under the gospel both the
Redeemer and the truth of his redemption are more
explicitly understood. John i. 11. i the law was
given by Moses, but grace and truth came by Jesus
Christ.'

The law of God is either written or unwritten.

The unwritten law is no other than that law of
nature given originally to Adam,* and of w7hich a
certain remnant, or imperfect illumination, still dwells
in the hearts of all mankind ; which, in the regener
ate, under the influence of the Holy Spirit, is daily
tending towards a renewal of its primitive brightness.
Rom. i. 19. ' God hath showed it unto them.' v. 32.
4 who knowing the judgment of God, that they which
commit such things are worthy of death, not only do
the same, but have pleasure in them that do them.'
ii. 14, 15. 'the Gentiles, which have not the law, do
by nature the things contained in the law, these hav
ing not the law, are a law unto themselves ; which
show7 the work of the law written in their hearts.'

Hence the law is often used for heavenly doctrine
in the abstract, or the will of God, as declared under
both covenants. Jer. xxxi. 33. ' I will put my law in
their inward parts.' John x. 34. < is it not written in
your lawr, I said, Ye are gods ?' though the passage

* See page 260, note 5.

alluded to is found in the Psalms, not in the law pro
perly so called.

The manifestation of this gratuitous covenant under
the law was partly anterior to, and partly coincident
with, Moses.

liven before Moses the law was already in part
delivered, although not in a written form. Gen. iv. 3,
4. ; Cain brought of the fruit of the ground an offer
ing unto Jehovah.' v. 26. ' then began men to call
upon the name of Jehovah.' vii. 1, 2. cthee have I
seen righteous before me in this generation ; of every
clean beast,' &c. viii. 20, 21, &c. 'Noah builded an
altar unto Jehovah.' 2 Pet. ii. 5. ' Noah, a preacher
of righteousness.' The same is said of the other
patriarchs before Moses. Gen. xii. 4, 5. xiii. 1 8. xxv.
22. xxviii. 18. Ceremonial purification is likewise
mentioned, xxxv. 2. ' be clean and change your gar
ments,' Compare v. 14. Exod. xvii. 5.

A certain manifestation or shadowing forth of the
covenant was exhibited under Moses, first, in the re
demption from bondage by the liberation from Egypt
under the guidance of Moses ; secondly, in the brazen
serpent, John iii. 14 — 16.

The symbols of expiation and redemption, both
before and under Moses, were the sacrifices and the
priests, Melchizedec and Aaron with his posterity.*
Heb. viiL 5. " who serve unto the example and
shadow of heavenly things.'

The Mosaic law was a written code consisting of
many precepts, intended for the Israelites alone, with

* * Melchisedec incited to do so, first, by the secret providence of

God, intending him for a type cf Christ and his priesthood.1 The likeliest
mtans to remove Hirelings out of the Church. Prose Works, III. 357.

u promise of life to such as should keep them, and a
curse on such as should be disobedient ; to the end
that they, being led thereby to an acknowledgment of
the depravity of mankind, and consequently of their
own, might have recourse to the righteousness of the
promised Saviour ; and that they, and in process of
time all other nations, might be led under the Gospel
from the weak and servile rudiments of this elementary
institution* to the full strength of the new creature,
and a manly liberty worthy the sons of God. Heb.
ix. 8, &c. as above.

Intended for the Israelites alone. Exod. xix, 5, 6.
' if ye will obey my voice indeed, and keep my cove
nant, then ye shall be a peculiar treasure unto me
above all people ; for all the earth is mine : and ye
shall be unto me a kingdom of priests, and an holy
nation. Deut. iv. 45. ' these are the testimonies, and
the statutes, and the judgments, which Moses spake
unto the children of Israel, after they came forth out
of Egypt. 1 Kings viii. 21. 'I have set there a place
for the ark, wherein is the covenant of Jehovah,
which he made with our fathers when he brought
them out of the land of Egypt.' Psal. cxlvii. 19, 20.
' he showeth his word unto Jacob, his statutes and his
judgments unto Israel : he hath not dealt so with any

* ' It cannot be unknown by what expressions the holy apostle St. Paul
spares not to explain to us the nature and condition of the Jaw, calling
those ordinances, which were the chief and essential office of the priests,
the elements and rudiments of the world, both weak and beggarly.' Reason
of Church Government urged against Prelaty. Prose Works, I. 91. l St.
Paul comprehends both kinds alike, that is to say, both ceremony and cir
cumstance, under one and the same contemptuous name of 'weak and
beggarly rudiment?.' Treatise of Civil Power in Ecclesiastical Causes,
IV. 338.

nation, and as for his judgments, they have not known
them.' This wall of partition between the Gentiles
and Israelites was at length broken down by the
death of Christ, Eph. ii. 14 until which time the
Gentiles were aliens from the whole of the covenant,
v. 12. * being aliens from the commonwealth of Israel.'
Acts xiv. 16, 17. 'who in times past suffered all
nations to walk in their own ways : nevertheless he
left not himself without witness,' &c. xvii. 27, 28, 30.
i that they should seek the Lord, if haply they might
feel after him, and find him, though he be not far from

every one of us the times of this ignorance God

winked at.'

With a promise of life; namely, temporal life, as is
obvious from the whole of the twenty-sixth chapter of
Leviticus. Lev. xviii. 5. 'ye shall keep my statutes,
which if a man do, he shall live in them.' Deut. vi. 25.
' it shall be our righteousness, if we observe to do all
these commandments before Jehovah our God, as he
hath commanded us.' Gal. iii. 12. ' the law is not of
faith; but the man that doeth them shall live in
them.' Though the law, however, does not promise
eternal life, this latter seems to be implied in the lan
guage of the prophets. Zech. iii. 7. 'I will give thee
places to walk among these that stand by.' Luke x.
25 — 28. See also below, on the resurrection.

A curse on such as should be disobedient. Deut.
xxvii. 26. ' cursed be he that confirmeth not all the
words of this law to do them, Gal. iii. 10. 'as many
as are of the works of the law are under the curse ;
for it is written, Cursed is every one that continueth
not in all things which are written in the law to do
them.'

Acknowledging the depravity. Rom. iii. 20. ' by the
law is the knowledge of sin.' iv. 15. 'the law work-
eth wrath.' v. 20. ' moreover the law entered, that
the offence might abound ; but where sin abounded,
grace did much more abound.' vii. 5. ' when we were
in the flesh, the motions of sin \vhich were by the
law did work in our members to bring forth fruit unto
death.' v. 7 — 9. ' I had not known sin, but by the
law — : but sin taking occasion by the commandment,
wrought in me all manner of concupiscence.' v. 12,
13. 'wherefore the law is holy, and the command
ment holy, and just, and good : was then that which
is good made death unto me ? God forbid : but sin,
that it might appear sin, working death in me by that
which is good ; that sin by the commandment might
become exceeding sinful.' Gal. iii. 19. 'wherefore
then serveth the law ? it was added because of trans
gressions, till the seed should come to whom the
promise was made.' Hence to those who are not yet
regenerate, the law of nature has the same obligatory
force, and is intended to serve the same purposes, as
the law of Moses to the Israelites. Rom. iii. 19. 'we
know that whatsoever things the law saith, it saith to
them that were under the law, that every mouth may
be stopped, and all the world may become guilty be
fore God,' compared with i 19. 'that which may be
known of God is manifest in them, for God hath
showed it them.'

The righteousness of the promised Saviour. Hence
Christ's invitation, Matt. xi. 28. ' come unto me, all
ye that labour, and are heavy laden, and I will give
you rest ;' that is, from the curse of the law. Hence
also the conflict in the mind of Paul while under the

curse of the law, and the thanks which he renders to
God for the atonement of Christ ; Rom. vii. 24, 25.
* O wretched man that I am, who shall deliver me
from the body of this death?' x. 4. 'Christ is the
end of the law for righteousness to every one that
believeth.' Gal. iii. 11. * that no man is justified by
the law in the sight of God, it is evident, for the just
shall live by faith.' v. 13. ' Christ hath redeemed us
from the curse of the law.' v. 21. 'if there had been
a law given which could have given life, verily right
eousness should have been by the lawr.' v. 22. * but
the Scripture hath concluded all under sin, that the
promise by faith of Jesus Christ might be given to
them that believe ;' concluded, that is, declared all
guilty of sin. v. 24. ' wherefore the law was our
schoolmaster to bring us unto Christ, that we might
be justified by faith.' 2 Cor. iii. 6. 'the letter killeth,'
that is, the letter of the law (elsewhere called the
elements) killeth, in other words, does not promise
eternal life. Col. ii. 14. 'blotting out the hand -writ
ing of ordinances that was against us, which was con
trary to us.' Thus the imperfection of the law was
manifested in the person of Moses himself; for Moses,
who was a type of the law, could not bring the chil
dren of Israel into the land of Canaan, that is, into
eternal rest; but an entrance was given to them
under Joshua, or Jesus.* Hence Peter testifies that

' .... Therefore shall not Moses, though of God
Highly belov'd, being but the minister
Of law, his people into Canaan lead ;
But Joshua, whom the Gentiles Jesus call,
His name and office bearing, who shall quell
The adversary serpent, and bring back
Through the world's wilderness long-wander'd man
Safe to eternal Paradise of rest. Paradise Lost, XII. 307.
VOL. JI. 11

eternal salvation was through Christ alone under the
law, equally as under the gospel, although he was not
then revealed: Acts xv. 10, 11. 'why tempt ye God,
to put a yoke upon the neck of the disciples, which
neither our fathers nor we were able to bear ? but we
believe that through the grace of the Lord Jesus
Christ we shall be saved, even as they.' Heb. xiii. 8.
' Jesus Christ the same yesterday, and to-day, and for
ever.' For although, under the law, as many as were
able to keep all the commandments were justified, the
promise extended only to happiness in this life :
Deut. vi. 24, 25. ' Jehovah commanded us to do all
these statutes, to fear Jehovah our God, for our good

always, that he might preserve us alive,' &c 'and

it shall be our righteousness if we observe to do all
these commandments.' But what neither the law
itself nor the observers of the law could attain, faith
in God through Christ has attained, and that even to
eternal life.

CHAPTER XXVII.

OF THE GOSPEL AND CHRISTIAN LIBERT?.

THE Gospel is the new dispensation of the covenant
of grace, far more excellent and perfect than the law,
announced first obscurely by Moses and the prophets,
afterwards in the clearest terms by Christ himself, and
his apostles and evangelists,* written since by the Holy
Spirit in the hearts of believers,^ and ordained to
continue even to the end of the world, containing a
promise of eternal life to all in all nations who shall
believe in Christ when revealed to them, and a threat
of eternal death to such as shall not believe.

The new dispensation. Jer. xxxi. 31 — 33, com
pared with Heb. viii. 8, 9. * I will make a new cov
enant with the house of Israel, and with the house of
Judah, not according to the covenant that I made with

* Thy great Deliverer, who shall braise

The Serpent's head ; whereof to thee anon

Plainlier shall be reveal'd. Paradise Lost, XII. 149-

The Woman's seed, obscurely then foretold,

Now amplier known thy Saviour and thy Lord. Ibid. 543.

t He to his own a Comforter shall send,
The promise of the Father, who shall dwell
His Spirit within them, and the law of faith
Working through love, upon their hearts shall write. Ibid. 486.

their fathers. It is called < the new testament.' Matt,
xxvi. 28. Mark xiv. 24. Luke xxii, 20. 1 Cor.
xi. 25. 2 Cor. iii. 6. But the word S/aOiw, in the
Hebrew fVl3, is generally used by the inspired
writers for c-uvOijj% covenant, and is rendered in Latin
by the word pactum, 2 Cor. iii. 14. Ga/. iv. 24.
veteris pacti* The Gospel is only once called testa
ment in a proper sense, for a particular reason which
is there subjoined. Heb. ix. 15, 16, &c. ' for this
cause he is the mediator of the new testament, that
by means of death for the redemption of the trans^
gressions that were under the first testament, they
which are called might receive the promise of eternal
inheritance ; for where a testament is, there must also
of necessity be the death of the testator.'

More excellent and perfect than the law. Matt.
xiii. 17. ' many prophets and righteous men have de
sired to see those things which ye see, and have not
seen them, and to hear those things which ye hear, and
have not heard them.' 2 Cor. iii. 11, &c. ' if that
which was done away was glorious, much more that
which reinameth is glorious. Seeing then that we
have such hope, we use great plainness of speech ; and
not as Moses'—. Heb. vii. 18—20,22. * the law-
made nothing perfect, but the bringing in of a better
hope did, by the which we draw nigh unto God : and
inasmuch as not without an oath he was made priest ;
for those priests were made without an oath, but this

with an oath by so much was Jesus made a surety

of a better covenant.' viii. 6, &c. i by how much more
also he is the mediator of a better covenant, which

* Beza's Translation. Testamentum vetus. Tremellius. Vtlzris ies'a-
menti. Vulgate.

was established upon better promises, &c I will

put my laws into their mind.' James i. 25. ' whoso
looketh into the perfect law of liberty, and continueth
therein, he being not a forgetful hearer, but a doer of
the work, this man shall be blessed in his deed.' 1
Pet. i. 10, &c. 'of which salvation the prophets have
inquired and searched diligently, who prophesied of

the grace that should come unto you with the Holy

Ghost sent down from heaven ; which things the an
gels desire to look into.' The Gospel is also called
1 the ministry' and ' word of reconciliation,' 2 Cor.
v. 18, 19. whereas on the contrary ' the law worketh
wrath.' Rom. iv. 15.

By Moses and the prophets. John v. 39. l they are
they which testify of me.' v. 46. ' had ye believed
Moses, ye would have believed me, for he wrote of
me ;' namely Gen. iii. 15. xxii. 18. xlix. 10. Deut.
xviii. 15. Luke xxiv. 27. * beginning at Moses and
all the prophets, he expounded unto them in all the
scriptures the things concerning himself.' Acts xvii.
11. 'searching the scriptures daily, whether those
things were so.' xxvi. 22, 23. ' saying none other
things than those which the prophets and Moses did
say should come.' Rom. iii. 21. 'being witnessed by
the law and the prophets.' 1 Pet. i. 10. ' who prophe
sied of the grace which should come unto you.'

Written in the hearts of believers. Isai. lix. 21 . 'as
for me, this is my covenant with them, saith Jehovah ;
My Spirit which is upon thee, and my words which
I have put in thy mouth, shall not depart out of thy
mouth, nor out of the mouth of thy seed, nor out of
the mouth of thy seed's seed, saith Jehovah, from
henceforth and for ever.' Jer. xxxi. 31 — 33. 'behold

ttie days come bat this shall be the covenant that

I will make with the house of Israel ; After those
days, saith Jehovah,' (a declaration particularly wor
thy of attention, as it specifies in what respect the
new covenant is more excellent than the old) ' I will
put my law in their inward parts, and write it in their
hearts' — , compared with Heb. viii. 10, &c. ' this is

the covenant I will put my laws into their mind..*.

and I will be to them a God, and they shall be to me
a people.' Joel ii. 28. * it shall come to pass afterward,
that I will pour out my Spirit upon all flesh.... and
also upon the servants and upon the handmaids in
those days will I pour out my Spirit.' To these may
be added, from the chapter of Jeremiah quoted above,
v. 34. ' they shall all know me, from the least of them
unto the greatest of them.' Joel ii. 28. 'your sons
and your daughters shall prophesy, your old men shall
dream dreams, your young men shall see visions.'
Compare Acts ii. 16 — 18. For although all real be
lievers have not the gift of prophecy, the Holy Spirit
is to them an equivalent and substitute for prophecy,
dreams, and visions. 2 Cor. iii. 3. ' ye are manifestly
declared to be the epistle of Christ ministered by us,
written not with ink, but with the Spirit of the living
God, not in tables of stone, but in fleshy tables of the
heart.' v. 6. ' ministers of the new testament, not of
the letter, but of the spirit ; for the letter killeth, but
the spirit giveth life.' James i. 21. ' receive with
meekness the engrafted word, which is able to save
your souls.

By the Holy Spirit, the gift of God, and peculiar
to the gospel. John vii. 39. ' the Holy Ghost was not
yet given, because that Jesus was not yet glorified.'

xiv. 26. ' the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he shall teach
you all things.' See also Luke xii. 12. Acts i. 8. ' ye
shall receive power after that the Holy Ghost is come
upon you.' See also ii. 1, &c. v. 38. 'repent,' &c.

and ye shall receive the gift of the Holy Ghost'.

Rom. v. 5. * by the Holy Ghost which is given unto
us.' 1 Cor. ii. 13. 'in words which the Holy Ghost
teacheth.' 2 Cor. xiii. 14. ' the communion of the
Holy Ghost.' 1 Thess. iv. 8. ' who hath also given
unto us his Holy Spirit.' See also Rom. viii. 9. 1
Cor. xii. 3. 1 Pet. i. 12. 1 John iv. 13.

Ordained to continue even to the end of the world.
2 Cor. iii. 11. ' much more that which remaineth is

glorious.' Eph. iv. 13. 'till we all come unto a

perfect man, unto the measure of the stature of the
fulness of Christ.'

A promise of eternal life. Mark xvi. 15, 16. 'go

ye into all the world, and preach the gospel he that

believeth and is baptized shall be saved.' Rom. i. 16.
• the power of God unto salvation.'

To all who shall believe. John iii. 15, 16. ' whoso
ever believeth in him,' &c. Rom. i. 16, 17. 'to every
one that believeth.' 1 John ii. 25. ' this is the prom
ise that he hath promised us, even eternal life.' Sec
other passages to the same effect above, in the chap
ter on faith and its objects. Under the name of
believers the penitent are comprehended, inasmuch as
in the original annunciation of the gospel repentance
and faith are jointly proposed as conditions of salva
tion. Matt. iii. 1, &c. iv. 17. Mark i. 15. Luke xxiv.
M. Acts ii. 39 — 11. x. 35. 'he that feareth him and

Worketh righteousness, is accepted of him.' xix. 3,
4. xx. 21. and elsewhere.

A threat of eternal death to such as shall not be
lieve. Matt, x, 14, 15. * whosoever shall not receive
you nor hear your words, when ye depart out of that
city, shake off the dust of your feet : verily I say
unto you, It shall be more tolerable for the land of
Sodom — .' xxi. 37, &c. ' he sent unto them his son....
but when the husbandmen saw the son, they said. ..let
us kill him.... they say unto him, He will miserably
destroy those wicked men.' Mark xvi. 16. 'he that
believeth not shall be damned.' John iii. 19. ' this is
the condemnation, that light is come into the world,
and men loved darkness rather than light' Acts iii.
23. ' every soul which will not hear that prophet,
shall be destroyed from among the people.' >2 Thess.
i. 8, 9. 'taking vengeance on them that know not
God, and that obey not the gospel.' Heb. x. 26, &c.
* if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more
sacrifice for sins, but a certain fearful looking for of
judgment.' By unbelievers, however, those only can
be meant to whom Christ has been announced in the
gospel ; for 'how shall they believe in him of whom
they have not heard ?' Rom. x. 14.

In all nations. Matt. xxiv. 14. ' this gospel of the
kingdom shall be preached in all the world, for a wit
ness unto all nations, and then shall the end come.'
Mark xvi. 15. 'to every creature.' Johnx. 16. 'other
sheep I have, which are not of this fold.' ActsiL. 34.
35. ' of a truth I perceive that God is no respecter of
persons; but in every nation he that feareth him.

and worketh righteousness, is accepted of him.' Rom.
x. 18. ' their sound went into all the earth, and their
words unto the ends of the world.' This was pre
dicted, Isai. ii. 2, &c. ' it shall come to pass in the
last days,' &c. See also Mic. iv. 1. Isai. xix. 18, &c,
' in that day shall five cities in the land of Egypt
speak the language of Canaan,' &c. xxv. 6, &c. ' unto
all people.' xlii. 4, &c. ' the isles shall wait for his
law.' xlv. 22, 23. 'look unto me, and be ye saved,
all the ends of the earth.' Iv. 4, 5. 'a witness to the
people,' &c. Ivi. 3, &c. ' neither let the son of the
stranger speak, saying, Jehovah hath utterly sepa
rated me from his people.' Ixvi. 21. ' I will also take
of them for priests and Levites, saith Jehovah.' Jer.
iii. 17. * all the nations shall be gathered unto it.'
xxv. 8, &c. ' because ye have not heard my words,
behold, I will send and take all the families of the
north' — . Hagg. ii. 7. ' the desire of all nations shall
come.' Zech. viii. 20. ' there shall come people, and
the inhabitants of many cities.'

On the introduction of the gospel, or new covenant
through faith in Christ, the whole of the preceding
covenant, in other wrords the entire Mosaic law, was
abolished.' Jer. xxxi. 31 — 33. as above. Luke xvi.
16. 'the la\v and the prophets were until John.' Acts
xv. 10. ' now therefore why tempt ye God, to put a
yoke upon the neck of the disciples, which neither
our fathers nor we were able to bear ?' Rom. iii. 21.
' now the righteousness of God without the law is
manifested.' vi. 14. 'ye are not under the law, but
under grace.' vii. 4. ' ye also are become dead to the
law by the body of Christ, that ye should be married
to another, even to him that is raised from the dead,

VOL. ii. 12

that we should bring forth fruit unto God.' v. 6. ' now
we are delivered from the law, that being dead wherein
we were held, that we should serve in newness of
spirit, and not in the oldness of the letter.' In the
beginning of the same chapter the apostle illustrates
our emancipation from the law by the instance of a
wife who is loosed from her husband that is dead. v.
7. ' I had not known sin but by the law' (that is, the
whole law, for the expression is unlimited) ' for I had
not known lust, except the law had said, Thou shalt
not covet.' It is in the decalogue that the injunction
here specified is contained ; we are therefore absolved
from subjection to the decalogue as fully as to the rest
of the law.* viii. 15. ' ye have not received the spirit
of bondage again to fear.' xiv. 20. 4 all things in--
deed are pure,' compared with Tit. i. 15. 'unto the
pure all things are pure ; but unto them that are de
filed and unbelieving is nothing pure, but even their
mind and conscience is defiled.' 1 Cor. vi. 12. ' all
things are lawful to me, but all things are not expedi
ent ; all things are lawful for me, but I will not be
brought under the power of any.' x. 23. ' all things
are lawful for me, but all things are not expedient ;
all things are lawful for me, but all things edify not.'
2 Cor. iii. 3. * not in tables of stone, but in fleshy
tables of the heart.' v. 6 — 8. ' ministers of the new
testament, not of the letter, but of the spirit ; for the

* This opinion, that it was inconsistent with the liberty of the gospel to
consider the decalogue as a law binding on Christians, is probably the
reason why Milton forbears to mention it, where Michael describes to
Adam the civil and ritual commandments delivered to the Jews. The
omission is too remarkable net to have been designed, considering the
noble opportunity which would have been afforded for enlarging on its
moral precepts. See Paradise, Lost. XII. 230 — 248.

letter killeth, but the spirit giveth life : but if the min
istration of death, written and engraven in stones,

was glorious how shall not the ministration of the

spirit be rather glorious ?' v. 1 1 . ' if that which was
done away was glorious, much more that which re-
maineth is glorious.' v. 15. ' the children of Israel
could not stedfastly look to the end of that which is
abolished.7 v. 17. 'if any man be in Christ, he is a
new creature ; old things are passed away ; behold,
all things are become new.' Gal. iii. 19. ' wherefore
then serveth the law ? it was added because of
transgressions, till the seed should come, to whom the
promise was made.' v. 25. ' after that faith is come,
we are no longer under a schoolmaster.' iv. 1, &c.
' the heir, as long as he is a child, differeth nothing

from a servant until the time appointed of the

father : even so we, when we were children, were in
bondage under the elements of the world ; but when
the fulness of the time was come, God sent forth his
Son, made of a woman, made under the law, to re
deem them that were under the law, that we might
receive the adoption of sons.' Compare also v. 21,
addressed to those who desired to be under the law ;
and v. 24, of Hagar and Sarah, ' these are the two
covenants : the one from the mount Sinai, which gen-

dereth to bondage, which is Agar but Jerusalem

which is above,' v. 26. ' is free :' hence v. 30. ' cast
out the bondwoman and her son ; for the son of the
bondwoman shall not be heir with the son of the free-
woman.' v. 18. 'if ye be led of the Spirit, ye are not
under the law.' Eph. ii. 14, 15. 'who hath broken
down the middle wall of partition between us, having
abolished in his flesh the enmity, even the law of

commandments contained in ordinances.' Now not
only the ceremonial code, but the whole positive law
of Moses, was a law of commandments and contained
in ordinances ; nor was it the ceremonial law which
formed the sole ground of distinction between the
Jews and Gentiles, as Zanchius on this passage con
tends, but the whole law ; seeing that the Gentiles, v.
12, ' were aliens from the commonwealth of Israel, and
strangers from the covenant of promise,' which prom
ise was made to the works of the whole law, not to
those of the ceremonial alone ; nor was it to these
latter only, that the enmity between God and us was
owing, v. 16. So Coloss. ii. 14 — 17. 'blotting out
the hand-writing of ordinances that was against us

he took it out of the way,' &c. Heb. vii. 12, 15,

16. ' the priesthood being changed, there is made of

necessity a change also in the law there ariseth

another priest, who is made not after the law of a
carnal commandment.' v. 18. ' there is verily a disan
nulling of the commandment going before,' (that is, of
the commandment of works) ' for the weakness and
unprofitableness thereof.' viii. 13. 'in that he saith, a
new covenant, he hath made the first old ; now that
which decayeth and waxeth old, is ready to vanish
away.' xii. 18, &c. * ye are not come unto the mount
that might be touched, and that burned with fire, nor
unto blackness, and darkness, and tempest, and the
sound of a trumpet, and the voice of words ; which
voice they that heard entreated that the word should

not be spoken to them any more but ye are come

unto mount Sion and to Jesus the mediator of the

new covenant.'

It is generally replied, that all these passages are to
be understood only of the abolition of the ceremonial
law. This is refuted, first, by the definition of the
law itself, as given in the preceding chapter, in which
are specified all the various reasons for its enactment :
if therefore, of the causes which led to the enactment
of the law considered as a whole, every one is revoked
or obsolete, it follows that the whole law itself must
be annulled also. The principal reasons then which
are given for the enactment of the law are as follows ;
that it might call forth and develope our natural de
pravity ;* that by this means it might work wrath ;
that it might impress us with a slavish fear through
consciousness of divine enmity, and of the hand-writ
ing of accusation that was against us ; that it might
be a schoolmaster to bring us to the righteousness of
Christ ; and others of a similar description. Now the
texts quoted above prove clearly, both that all these
causes are now abrogated, and that they have not the
least connexion with the ceremonial law.

First then, the law is abolished principally on the
ground of its being a law of works ; that it might
give place to the law of grace. Rom. iii. 27. ' by what
law ? of works ? nay, but by the law of faith.' xi. 6.
' if by grace, then is it no more of works ; otherwise
grace is no more grace.' Now the law of works was
not solely the ceremonial law, but the whole law.

Secondly, iv. 15. 'the law worketh wrath; for
where no law is, there is no transgression.' It is not
however a part, but the whole of the law that work-

* Therefore was law giv'n them to evince

Their natural pravity, by stirring up

Sin against law to fight. Paradise Lost, XII. 287.

eth wrath ; inasmuch as the transgression is of the
whole, and not of a part only. Seeing then that the
law worketh wrath, but the gospel grace, and that
wrath is incompatible with grace, it is obvious that
the law cannot co-exist with the gospel.

Thirdly, the law of which it was written, ' the
man that doeth them shall live in them,' Gal. iii. 12.
Lev. xviii. 5. and, 6 cursed is every one that continu-
eth not in all things which are written in the book of
the law to do them,' Deut. xxvii. 26. Gal. iii. 10. was
the whole law. From ' the curse of ' this ' law
>,. Christ hath redeemed us,' v. 13. inasmuch as we were
unable to fulfil it ourselves. Now to fulfil the cere
monial law could not have been a matter of difficulty ;
it must therefore have been the entire Mosaic law
from which Christ delivered us. Again, as it was
against those who did not fulfil the whole law that
the curse was denounced, it follows that Christ could
*V * not have redeemed us from that curse, unless he had
* abrogated the whole law ; if therefore he abrogated
» the whole, no part of it can be now binding upon us.

Fourthly, we are taught, 2 Cor. iii. 7. that the law
4 written and engraven in stones' was ' the ministra
tion of death,' and therefore ' was done away.' Now
the law engraven in stones was not the ceremonial
law, but the decalogue.

Fifthly, that which was, as just stated, a law of
sin and death, (of sin, because it is a provocative to
sin ; of death, because it produces death, and is in
opposition to the law of the spirit of life,) is certainly
not the ceremonial law alone, but the whole law. But
the law to which the above description applies, is
abolished ; Rom. viii. 2. ' the law of the spirit of life

in Christ Jesus hath made me free from the law of
sin and death.'

Sixthly, it was undoubtedly not by the ceremonial
law alone that ' the motions of sin which were by the
law, wrought in our members to bring forth fruit unto
death,' Rom. vii. 5. But of the law which thus
operated it is^said that we ' are become dead thereto,'
v. 4. and ' that being dead wherein we were held,' v.
6. ' we are delivered from it,' as a wife is free ' from
the law of her husband who is dead,' v. 3. We are
therefore < delivered,' v. 6. not from the ceremonial
law alone, but from the whole law of Moses.

Seventhly, all believers, inasmuch as they are jus
tified by God through faith, are undoubtedly to be
accounted righteous ; but Paul expressly asserts that
4 the law is not made for a righteous man,' 1 Tim. i.
9. Gal. v. 22, 23. If however any law were to be
made for the righteous, it must needs be a law which
should justify. Now the ceremonial law alone
was so far from justifying, that even the entire Mo
saic law had not power to effect this, as has been
already shown in treating of justification : Gal. iii.
11, &c. therefore it must be the whole law, and not
the ceremonial part alone, which is abrogated by rea
son of its inability in this respect.

To these considerations we may add, that that law
which not only cannot justify, but is the source of
trouble and subversion to believers ; which even
tempts God if we endeavour to perform its requisi
tions ; which has no promise attached to it, or, to
speak more properly, which takes away and frustrates
all promises, whether of inheritance, or adoption, or
grace, or of the Spirit itself; nay, which even sub-

jects us to a curse ; must necessarily have been abol
ished. If then it can be shown that the above effects
result, not from the ceremonial law alone, but from
the whole law, that is to say, the law of works in a
comprehensive sense, it will follow that the whole
law is abolished ; and that they do so result, I shall
proceed to show from the clearest passages of Scrip
ture. With regard to the first point, Acts xv. 24. i we
have heard that certain which went out from us have
troubled you with words, subverting your souls, say
ing, Ye must be circumcised, and keep the law.' v. 10.
' why tempt ye God, to put a yoke upon the neck of
the disciples ?' Certain of the Pharisees which believ
ed, said that * it was needful for them to keep the
whole law,5 v. 5. when therefore Peter in opposition
to this doctrine contends, that the yoke of the law
ought to be removed from the necks of the disciples,
it is clear that he must mean the whole law. Sec
ondly, that the lawr which had not the promise was
not the ceremonial law only, but the whole law, is
clear from the consideration, that it would be suffi
cient if one part had the promise, although the other
were without it ; whereas the law which is so often
the subject of discussion with Paul has no promise
attached to either of its branches. Rom. iv. 13, 16.
' the promise that he should be the heir of the world,
was not to Abraham, or to his seed through the law,
but through the righteousness of faith.' Gal. iii. 18.
4 if the inheritance be of the law, it is no more of
promise ; but God gave it to Abraham by promise ;'
and therefore not by the law, or any part of it ; whence
Paul shows that either the whole law, or the promise
itself, must of necessity be abolished, Rom. iv. 14.

4 if they which are of the law be heirs, faith is madt
void, and the promise is made of none effect.' Com
pare also Gal. iii. 18. as above. By the abolition of
the promise, the inheritance and adoption are abolish
ed ; fear and bondage, which are incompatible with
adoption, are brought back, Rom. viii. 15. Gal. iv. 1,
&c. v. 21, 24, 26, 30. as above ; union and fellow
ship with Christ are dissolved, Gal. v. 4. ' Christ is
become of no effect unto you, whosoever of you are
justified by the law,' whence follows the loss of glo
rification ; nay, grace itself is abolished, unless the
abolition of the law be an entire abolition : Gal. v. 4.
4 whosoever of you are justified by the law, ye are
fallen from grace,' where by the word i law,' is in
tended the entire code, as appears not only from the
preceding verse, * he is a debtor to do the whole law,'
but from other considerations ; finally, the Spirit it
self is excluded; Gal. v. 18. 4 if ye be led of the
Spirit, ye are not under the law;' therefore, vice versa,
if ye be under the law, ye are not led of the Spirit.
We are consequently left under the curse : Gal. iii.
10. * as many as are of the works of the law, are under
the curse ; for it is written, Cursed is every one that
continueth not in all things which are written in the
book of the law, to do them ;' therefore ' all things
which are written in the law,' and not the things of
the ceremonial law alone, render us obnoxious to the
curse. Christ therefore, when he ' redeemed us from
the curse,' v. 13. redeemed us also from the causes
of the curse, namely, the works of the law, or, which
is the same, from the whole law of works ; which,
as has been shown above, is not the ceremonial part
alone. Even supposing, however, that no such con-
VOL. n. 1.8

sequences followed, there could be but little induce
ment to observe the conditions of a law which has
not the promise ; it would be even ridiculous to at
tempt to observe that which is of no avail unless it be
fulfilled in every part, and which nevertheless it is
impossible for man so to fulfil ; especially as it has been
superseded by the more excellent law of faith, which
God in Christ has given us both will and power to
fulfil.*

It appears therefore as well from the evidence of
Scripture, as from the arguments above adduced, that
the whole of the Mosaic law is abolished by the gos
pel. It is to be observed, however, that the sum and
essence of the law is not hereby abrogated ; ItiTpur-
pose being attained in that love of God and our neigh
bour, which is born of the Spirit through faith. It
was with justice therefore that Christ asserted the
permanence of the law, Matt. v. 17. * think not that
I am come to destroy the law, or the prophets ; I am
not come to destroy, but to fulfil.' Rom. iii. 31. 'do
we then make void the law through faith ? God for
bid : yea, we establish the law.' viii. 4. ' that the
righteousness of the law might be fulfilled in us, who
walk not after the flesh, but after the Spirit.'

9 peace

Of conscience, which the law by ceremonies

Cannot appease, nor man the moral part

Perform, and, not performing, cannot live.

So law appears imperfect, and but giv'n

With purpose to resign them, in full time,

Up to a better cov'nant, disciplined

From shadowy types to truth, from flesh to spirit,

From imposition of strict laws to free

Acceptance of hrje grace, from servile fear

To filial, works of law to works of faith. Paradise Lost, XII.

The common objection to this doctrine is anticipat
ed by Paul himself, who expressly teaches that by
this abrogation of the law, sin, if not taken away, is
at least weakened rather than increased in power :
Rom. vi. 14, 15. ' sin shall not have dominion over
you ; for ye are not under the law, but under grace :
what then ? shall we sin, because we are not under
the law, but under grace? God forbid.' Therefore,
as was said above, the end for which the law was
instituted, namely, the love of God and our neighbour,
is by no means to be considered as abolished : it is the
tablet of the law, so to speak, that is alone changed,
its injunctions being now written by the Spirit in the
hearts of believers ; with this difference, that in cer
tain precepts the Spirit appears to be at variance with
the letter, namely, wherever by departing from the
letter we can more effectually consult the love of God
and our neighbour. Thus Christ departed from the
letter of the law, Mark ii. 27. ' the sabbath was made
for man, and not man for the sabbath,' if we compare
his words with the fourth commandment. Paul did
the same in declaring that a marriage with an unbe
liever was not to be dissolved, contrary to the express
injunction of the law ; 1 Cor. vii. 12. 'to the rest
speak I, not the Lord.' In the interpretation of these
two commandments, of the sabbath and marriage, a
regard to the law of love is declared to be better than
a compliance with the whole written law ; a rule
which applies equally to every other instance. Matt.
xxii. 37 — 40. < on these two commandments (namely,
the love of God and our neighbour) hang all the law
and the prophets.' Now neither of these is propound
ed in express terms among the ten commandments.

100

the former occurring for the first time Deut. vi. 5. the
latter, Lev. xix. 18. and yet these two precepts are
represented as comprehending emphatically, not only
the ten commandments, but the whole law and the
prophets. Matt. vii. 12. * all things whatsoever ye
would that men should do unto you, do ye even so to
them ; for this is the law and the prophets.' Rom.
xiii. 8, 10. ' he that loveth another hath fulfilled the
law ; love is the fulfilling of the law.' Gal. v. 14. ' all
the law is fulfilled in one word, even in this, Thou
shalt love thy neighbour as thyself.' 1 Tim. i. 5.
4 the end of the commandment is charity out of a
pure heart, and of a good conscience, and of faith
unfeigned.' If this is the end of the Mosaic com
mandment, much more is it the end of the evangelic.
James ii. 8. ' if ye fulfil the royal law according to
the scripture, Thou shalt love thy neighbour as thy
self, thou shalt do well.' Hence all rational interpre
ters have explained the precepts of Christ, in his ser
mon on the mount, not according to the letter, but in
the spirit of the law of love. So also that of Paul, 1
Cor. xi. 4. ' every man praying or prophesying, hav
ing his head covered, dishonoureth his head ;' a text
which will come under consideration in Book II.
(-hap. iv. on the outward deportment befitting prayer.
Hence it is said, Rom. iv. 15. ' where no law is,
there is no transgression ;' that is, no transgression in
disregarding the letter of the law, provided that under
the direction of the Spirit the end of the institution
be attained in the love of God and our neighbour.

On the united authority of so many passages of
Scripture, I conceived that I had satisfactorily estab
lished the truth in question against the whole body of

101

theologians, who, so far as my knowledge then extend
ed, concurred in denying the abrogation of the entire
Mosaic law. I have since however discovered, that
Zanchius, in his commentary on the second chapter
of Ephesians, declares himself of the same opinion,*
remarking, very justly, that 'no inconsiderable part
of divinity depends on the right explanation of this
question ; and that it is impossible to comprehend the
Scriptures properly, especially those parts which relate
to justification and good works,' (he might have ad
ded, the whole of the New Testament) ' unless the
subject of the abrogation of the law be thoroughly
understood.' He proves his point with sufficient
accuracy, but neglects to follow up his conclusions ;
losing himself in a multitude of minute exceptions,
and apparently fluctuating between the two opinions,
so as to leave the reader, if not extremely attentive,
in a state of uncertainty. I have also observed that
Cameron somewhere expresses the same opinion re
specting the abolition of the whole law'.*

It is asserted, however, by divines in general, who
still maintain the tenet of the converted Pharisees,
that it is needful for those who are under the gospel

* * These authorities, without long search, I had to produce But God

(I solemnly attest him) withheld from my knowledge the consenting judg
ment of these men so late, until they could not be my instructor?, but only
n»y unexpected witnesses to partial men — .' Ttlrachordon. Prose Works,
II. 237.

t Cameron appears to have been a favourite author with Milton. He
elsewhere calls him 4a late writer much applauded,' and characterizes an
observation which he makes on Matt. xix. 3. as 4 acute and learned.' Ttlra-
chordon. Prose Works, II. 174. Mr. Todd also, in noticing that Cameron
was one of the few contemporary authors whom Milton has mentioned in
terms of respect, quotes another passage in praise of him from the treatise
cited above, where he is spoken of as c an ingenious writer, and in higb
esteem.' Tetrachordon, U. 210. Life of Milton, p. 153.

to observe the law (a doctrine which in the infancy
of the church was productive of much mischief) that
the law may be highly useful, in various ways, even
to us who are Christians ; inasmuch as we are thereby
led to a truer conviction of sin, and consequently to a
more thankful acceptance of grace, as well as to a more
perfect knowledge of the will of God. With regard
to the first point, I reply, that I am not speaking of
sinners, who stand in need of a preliminary impulse
to come to Christ, but of such as are already believers,
and consequently in the most intimate union with
Christ ; as to the second, the will of God is best
learnt from the gospel itself under the promised guid
ance of the Spirit of truth, and from the divine law
written in the hearts of believers. Besides, if the
law be the means of leading us to a conviction of sin
and an acceptance of the grace of Christ, this is
effected by a knowledge of the law itself, not by the
performance of its works ; inasmuch as through the
works of the law, instead of drawing nearer to Christ,
we depart farther from him ; as Scripture is perpetu
ally inculcating.

In the next place a distinction is made ; and Pola-
nus in particular observes, that ' when it is said that
wre are not under the law, it is not meant that we are
not under an obligation to obey it, but that we are
exempt from the curse and restraint of the law, as
well as from the provocation to sin which results
from it.'* If this be the case, what advantage do
believers reap from the gospel ? since even under the

* l Non esse sub lege, non est, non teneri obedientia legis, sed liberura
esse a maledictiooe, et coaciione legis, et peccati irritatione.' Polani
Syntagm. Theol. lib. vi. cap. 10. De Lege Dei.

103

law they at least were exempted from the curse and
provocation to sin : and since to be free from the
restraint of the law can mean nothing but that for
which I contend, an entire exemption from the obli
gation of the law. For as long as the law exists,
it constrains, because it is a law of bondage ; con
straint and bondage being as inseparable from the
dispensation of the law, as liberty, from the dispensa
tion of the gospel ; of which shortly.

Polanus contends, on Gal. iv. 4, 5. ' to redeem
them that were under the law,' that ' when Chris
tians are said to be redeemed from subjection to the
law, and to be no longer under the law, this is
not to be taken in an absolute sense, as if they
owed no more obedience to it. What then do the
words imply ? They signify, that Christians are no
longer under the necessity of perfectly fulfilling the
law of God in this life, inasmuch as Christ has ful
filled it for them.5 That this is contrary to the truth,
is too obvious not to be acknowledged. So far from
a less degree of perfection being exacted from Chris
tians, it is expected of them that they should be
more perfect than those who were under the law ; as
the whole tenor of Christ's precepts evinces. The
only difference is, that Moses imposed the letter, or
external law, even on those who were not willing to
receive it ; whereas Christ writes the inward law of
God by his Spirit on the hearts of believers,* and

* what the Spirit within

Shall on the heart engrave. Paradise Lost, XII. 523.

4 The state of religion under the gospel is far differing from what it was
under the law; then was the state of rigour, childhood, bondage, and
works, to all which force was not unbefitting; now is the state of grace,

104

leads them as willing followers. Under the law, those
who trusted in God were justified by faith indeed, but
not without the works of the law ; Rom. iv. 12. ' the
father of circumcision to them who are not of the
circumcision only, but who also walk in the steps of
that faith of our Father Abraham, which he had being
jet uncircumcised.5 The gospel, on the contrary,
justifies by faith without the works of the law.
Wherefore, we being freed from the works of the law,
no longer follow the letter, but the spirit ; doing the
works of faith, not of the law. Neither is it said to
us, whatever is not of the law is sin, but, whatever is
not of faith is sin ; faith consequently, and not the
law, is our rule. It follows, therefore, that as faith
cannot be made matter of compulsion, so neither can
the works of faith.* See more on this subject in the
fifteenth chapter, on Christ's kingly office, and on the
inward spiritual law by which he governs the church.
Compare also Book II. chap. i. where the form of
good works is considered.

From the abrogation, through the gospel, of the law
of servitude, results Christian liberty ; though liberty,
strictly speaking, is the peculiar fruit of adoption, and
consequently was not unknown during the time of
the law, as observed in the twenty-third chapter. In-

manhood, freedom, and faith, to all which belongs willingness and reason,
not force : the law was then written on tables of stone, and to be perform
ed according to the letter, willingly or unwillingly; the gospel, our new
covenant, upon the heart of every believer, to be interpreted only by the
sense of charity and inward persuasion.' Treatise of Civil Power in Eccle
siastical Causes. Prose Works, III. 335.

* 'Surely force cannot work persuasion, which is faith ; cannot there
fore justify or pacify the conscience : and that which justifies not in the
gospel, condemns ; is not only not good, but sinful to do: Rom. xiv. 23.
' whatsoever is not of faith, is sin.' Ibid. Prosq Works, III. 342.

105

asmuoh, however, as it was not possible for our liberty
either to be perfected or made fully manifest till the
coming of Christ our deliverer, liberty must be con
sidered as belonging in an especial manner to the gos
pel, and as consorting therewith :* first, because truth
is principally known by the gospel,! John i. 17.
1 grace and truth came by Jesus Christ,' and truth has
an essential connexion with liberty ; viii. 31, 32. 'if
ye continue in my word, then are ye my disciples in
deed ; and ye shall know the truth, and the truth
shall make you free.' v. 36. ' if the Son therefore
shall make you free, ye shall be free indeed.' Second
ly, because the peculiar gift of the gospel is the
Spirit ; but ' where the Spirit of the Lord is, there is
liberty.' 2 Cor. iii. 17.

Christian liberty is that whereby we are loosed as
it were by enfranchisement, through Christ our deliv
erer, from the bondage of sin, and consequently from
the rule of the law and of man ; to the intent that
being made sons instead of servants, and perfect men
instead of children, ive may serve God in love through
the guidance of the Spirit of truth. Gal. v. 1 . < stand
fast therefore in the liberty wherewith Christ hath
made us free ; and be not entangled again with the
yoke of bondage.' Rom. viii. 2. 'the law of the
Spirit of life in Christ Jesus hath made me free from
the law of sin and death.' v. 15. 'ye have not receiv
ed the spirit of bondage again to fear ; but ye have

* what will they then

But force the Spirit of grace itself, and bind
His consort Liberty? Paradise Lost, XII. 524.

t c In respect of that verity and freedom which is evangelical, St. Paul
comprehends both ends alike, &c.' v2 Treatise of Civil Power, &c. Prcse
Works, IV. 338.

VOL. IT. 14

106

received the Spirit of adoption, whereby we cry,
Abba, Father.' Gal. iv. 7. ' wherefore thou art no
more a servant, but a son.' Heb. ii. 15. ' that he
might deliver them who through fear of death were
all their lifetime subject to bondage.' 1 Cor. vii. 23.
* ye are bought with a price ; be not ye the servants
of men.' James i. 25. 'whoso looketh into the per
fect law of liberty, and continueth therein.' ii. 12. 'so
speak ye, and so do, as they that shall be judged by
the law of liberty.'

That we may serve God. Matt. xi. 29, 30. ' take

my yoke upon you for my yoke is easy, and my

burden is light,' compared writh 1 John v. 3 — 5. ' this
is the love of God, that we keep his commandments,
and his commandments are not grievous.' Rom. vi. 1 8.
' being then made free from sin, ye became the ser
vants of righteousness.' v. 22. ' now being made free
from sin, and become servants to God, ye have your
fruit unto holiness.' vii. 6. * now we are delivered
from the law, that being dead wherein we were held,
that we should serve in newness of spirit, and not in
the oldness of the letter.' xii. 1, 2. 'present your

bodies a reasonable service ; and be not conformed

to this world ; but be ye transformed by the renewing
of your mind, that ye may prove what is that good
and acceptable and perfect will of God.' James i.
25. ' whoso looketh into the perfect law of liberty,
and continueth therein, he being not a forgetful hearer,
but a doer of the work, this man shall be blessed in
his deed.' 1 Pet. ii. 16. 'as free, and not using
your liberty for a cloke of maliciousness, but as the
servants of God.' Hence we are freed from the yoke
of human judgments, much more of civil decrees and

107

penalties in religious matters. Rom. xiv. 4. ' who art
thou that judgest another man's servant ? to his own
master he standeth or falleth.' v. 8. ' whether we live
or die, we are the Lord's.' Matt. vii. 1. 'judge not,
that ye be not judged.' Rom. xiv. 10. 'why dost
thou judge thy brother? or why dost thou set at
nought thy brother ? for we shall all stand before the
judgment-seat of Christ.' If we are forbidden to
judge (or condemn) our brethren respecting matters of
religion or conscience in common discourse, how
much more in a court of law, which has confessedly
no jurisdiction here ; since Paul refers all such matters
to the judgment-seat of Christ, not of man ? James ii.
12. 'so speak ye, and so do, as they that shall be
judged by the law of liberty ;' namely, by God, not
by fallible men in things appertaining to religion ;
wherein if he will judge us according to the law of
liberty, why should man prejudge us according to the
law of bondage ?

By the guidance of the Spirit of truth in love.
Rom. xiv. throughout the whole of the chapter ; and
chap. xv. 1 — 15. In these chapters Paul lays dowTn
two especial cautions to be observed ; first, that what
ever we do in pursuance of this our liberty, we should
do it in full assurance of faith, nothing doubting that
it is permitted us.* v. 5. 4 let every man be fully per
suaded in his own mind.' v. 23. 4 whatever is not of
faith, is sin.' Secondly, that we should give no just
cause of offence to a weak brother, v. 20, 21. 'for

' ' In religion whatever we do under the gospel, we ought to be thereof
persuaded without scruple ; and are justified by the faith we have, not by
the work we do : Rom. xiv. 5. l let every man be fully persuaded in his own
mmd.' A Treatise of Ciril Poiver, &c. Frose Works, III. 341.

108

meat destroy not the work of God : all things indeed
are pare, but it is evil for that man who eateth W7ith
offence. 1 Cor. viii. 13. ' if meat make my brother
to offend, I will eat no flesh while the world standeth,
lest I make my brother to offend ;' which resolution,
however, must be considered as an effect of the extra
ordinary love which the apostle bore his brethren,
rather than a religious obligation binding on every
believer to abstain from flesh for ever, in case a weak
brother should think vegetable food alone lawful, ix.
19 — 22. ' though I be free from all men, yet have I
made myself servant unto all, that I might gain the
more; unto the Jews I became as a Jew. ...to them
that are under the law, as under the law.... to them
that are without law, as without lawT ; being not with
out law to God, but under the law to Christ....to the
weak became I as weak.... I am made all things to all
men.' x. 23. ' all things are lawful for me, but all
things are not expedient.' Gal. v. 13. ' for, brethren,
ye have been called unto liberty ; only use not liberty
for an occasion to the flesh ; but by love serve one
another.' 2 Pet. ii. 19. 'wThile they promise them
selves liberty, they themselves are the servants of cor
ruption.' 1 Cor. viii. 9. ' take heed lest by any means
this liberty of yours become a stumbling-block to
them that are weak.'

This appears to have been the sole motive for the
command given to the churches, Acts xv. 28, 29. * to
abstain from blood, and from things strangled ;'
namely, lest the Jews who were not yet sufficiently
established in the faith should take offence. For that
the abstinence from blood was purely ceremonial, is
evident from the reason assigned Lev. xvii. 11. * the

109

life of the flesh is in the blood, and I have given it
to you upon the altar to make an atonement for your
souls.' Thus the eating of fat was forbidden by the
law, vii. 23, &c. yet no one infers from hence that
the use of fat is unlawful, this prohibition applying
only to the sacrificial times : Acts x. 13, &c.

No regard, however, is to be paid to the scruples
of the malicious or obstinate. Gal. ii. 4, 5. ' and that
because of false brethren unawares brought in, who
came in privily to spy out our liberty which we have
in Christ Jesus, that they might bring us into bondage ;
to whom we gave place by subjection, no, not for an
hour ; that the truth of the gospel might continue with
you.' 1 Cor. xiv. 38. ' if any man be ignorant, let him
be ignorant.' Christ was not deterred by the fear of
giving offence to the Pharisees, from defending the
practice of his disciples in eating bread with unwashen
hands, Matt. xv. 2, 3. and plucking the ears of corn,
which it was considered unlawful to do on the sab
bath-day, Luke vi. 1, fcc. Nor would he have suf
fered a woman of condition to anoint his feet with
precious ointment, and to wipe them with her hair,
still less would he have vindicated and praised the
action, John xii. 3, &c. neither would he have availed
himself of the good offices and kindness of the women
who ministered unto him, whithersoever he went, if it
were necessary on all occasions to satisfy the unrea
sonable scruples of malicious or envious persons.
Nay, we must withstand the opinions of the brethren
themselves, if they are influenced by motives unwor
thy of the gospel. Gal ii. 11, &c. < when Peter was
come to Antioch, I withstood him to the face, because
he was to be blamed.' Nor ought the weak believer

110

to judge rashly of the liberty of a Christian brother
whose faith is stronger than his own, but rather to
give himself up to be instructed with the more willing
ness. Rom. xiv. 13. ' let us not therefore judge one
another any more.'

Neither this reason, therefore, nor a pretended con
sideration for the weaker brethren, afford a sufficient
warrant for those edicts of the magistrate which con
strain believers, or deprive them in any respect of their
religious liberty.* For so the apostle argues 1 Cor.
ix. 19. 'though I be free from all men, yet have I
made myself servant unto all ;' I was not made so by
others, but became so of my own accord ;f * free
from all men,' and consequently from the magistrate
in these matters at least. When the magistrate takes
away this liberty, he takes away the gospel itself; he
deprives the good and the bad indiscriminately of their
privilege of free judgment, contrary to the spirit of
the well known precept, Matt. xiii. 29, 30. < lest while
ye gather up the tares ye root up also the wheat with
them : let both grow together until the harvest.'!

* '• I have shown that the civil power hath neither right, nor can do
right, by forcing religious things : I will now show the wrong it doth, by
violating the fundamental principle of the gospel, the new birthright of
every true believer, Christian liberty.' A Treatise of Civil Power, £c.
Prose Works, III. 337. * Liberty, which is inseparable from Christian
religion.' Ibid. 352.

t l None more cautious of giving scandal than St. Paul. Yet while he
made himself servant to all, that he might gain the more, he made himself
so of his own accord, was not made so by outward force, testifying at
the same time that he was free from all wen.' Ibid. III. 342.

t On earth

Who against faith and conscience can be heard
Infallible ? Paradise Lost, XII. 528.

; Seeing then that in matters of religion, as hath been proved, none can

Ill

jud;e or determine here on earth, no not church-governors themselves
against the consciences of other believers, my inference is, or rather not
mine, but our Saviour's own, that in those matters they neither can com
mand or use constraint, lest they run rashly on a pernicious consequence,
forewarned in that parable, Matt. xiii. from the 29th to the 31st verse, lest
while ye gather up the tares ye roo/ up also the wheat with them : let both
grow together until the harvest ; and in the time of harvest I will say to
the reapers, Gather ye together first the tares' &c. Jl Treatise of Civil
Power, &c. III. 323.

CHAPTER XXV1I1.

OF THE EXTERNAL SEALING OF THE COVENANT OF

GRACE.

THE manifestation of the covenant of grace, under the
law and the gospel respectively, has been considered ;
we are now to speak of the sealing of that covenant,
or rather of its representation under certain outward
signs.

This representation, like the covenant itself and its
manifestation, is common both to the law and the gos
pel : under the former it consisted in Circumcision and
the Passover ; under the latter it consists in Baptism
and the Supper of the Lord. These ceremonies, par
ticularly the two latter, are generally known by the
name of Sacraments.

A Sacrament is a visible sign ordained by God,
whereby he sets his seal on believers in token of his
saving grace, or of the satisfaction of Christ ; and
whereby we on our part testify our faith and obedi
ence to God with a sincere heart and a grateful re
membrance.

Respecting circumcision, compare Gen. xvii. 1 0, &c.
c this is my covenant which ye shall keep between me

113

and you, and thy seed after thee ; every man child
among you shall be circumcised ; and ye shall circum
cise the flesh of your foreskin ; and it shall be a token
of the covenant between me and you.' Rom. iv, 1 1, 12.
' he received the sign of circumcision, a seal of the
righteousness of faith which he had yet being uncir-
cumcised ; that he might be the father of all them
that believe, though they be not circumcised, that
righteousness might be imputed unto them also ; and
the father of circumcision to them who are not of the
circumcision only, but who also walk in the steps of
that faith of our father Abraham, which he had being
yet uncircumcised ' Deut. x. 16. ' circumcise the fore
skin of your heart, and be no more stiff-necked.' xxx.
6. ' Jehovah thy God will circumcise thine heart, and
the heart of thy seed, to love Jehovah thy God — .'
Jer. iv. 4. ' circumcise yourselves to Jehovah, and
take away the foreskins of your heart.' Sometimes,
by a similar figure, it signifies sanctification even
under the gospel. Col. ii. 11, 'in whom also ye are
circumcised with the circumcision made without
hands, in putting off the body of the sins of the flesh
by the circumcision of Christ.'

Subsequently, however, to the giving of the law
circumcision seems to have typified the covenant of
works. Rom. iv. 12. ' the father of circumcision to
them who are not of the circumcision only.' ii. 25.
4 for circumcision verily profiteth, if thou keep the law;
but if thou be a breaker of the law, thy circumcision
is made uncircumcision.' Gal. v. 3. ' I testify again to
every man that is circumcised, that he is a debtor to
do the whole law.' Hence it is said to have been
given by Moses, John vii. 22, 23.

VOL. n. 15

114

Respecting the passover, compare Exod. xli. 3, &<%
• in the tenth day of this month they shall take to them
every man a lamb, according to the house of their
fathers, a lamb for an house,' &c. v. 13. * the blood
shall be to you for a token upon the houses where ye
are, and when I see the blood I will pass over you,
and the plague shall not be upon you to destroy you,
when I smite the land of Egypt.' v. 15. ' seven days
shall ye eat unleavened bread ; even the first day ye
shall put away leaven out of your houses.'

The passover typified the sacrifice of Christ, and
the efficacy of the sprinkling of his blood for the sal
vation of such as celebrated the feast with purity of
heart. John i. 29. ' John seeth Jesus coming unto
him, and saith, Behold the Lamb of God, which
taketh away the sin of the world,' xix. 36. ' these
things were done that the scripture should be fulfilled,
A bone of him shall not be broken.' 1 Cor. v. 7.
' purge out therefore the old leaven, that ye may be
a new lump, as ye are unleavened : for even Christ
our passover is sacrificed for us.'

Under the gospel, the first of the sacraments com
monly so called is baptism, wherein the bodies of
believers ivho engage themselves to pureness of life
are immersed in running water* to signify their re~

* In proflucntem aquam. By the admission of this word into the defi-
uilion, it is evident that Milton attributed some importance to this circum
stance, probably considering that the superior purity of running water was
peculiarly typical of the thing signified. Hence it appears that the same
epithet employed in Paradise Lost, in a passage very similar to the present,-
i? not merely a pcetical ornament.

Them who shall believe

Baptizing in the profluent stream, the sign,
Of washing them from guilt of sin, to life.

115

generation by the Holy Spirit, and their union with
Christ in his death, burial, and resurrection.

Of believers. Matt, xxviii. 19. 'teach all nations,
baptizing them' — . Mark xvi. 15, 16. < preach the gos
pel he that believeth and is baptized, shall be sa\cd.!

Acts viii. 36, 37. ' what doth hinder me to be bap
tized ? if them believest with all thine heart, thou

mayest.' Eph. v. 26. ' that he might cleanse it with
the .washing of water by the word.' 1 Pet. iii. 21.
4 the like figure whereunto even baptism doth also now
save us (not the putting away of the filth of the flesh,
but the answer of a good conscience towards God)
by the, resurrection of Jesus Christ.

Hence it follows that infants are not to be baptized,
inasmuch as they are incompetent to receive instruc
tion, or to believe, or to enter into a covenant, or to
promise or answer for themselves, or even to hear the

word. For how can infants, who understand not the

/? *
word, be purified thereby ; any more than adults canr /r-

receive edification by hearing an unknown language ? <
For it is not that outward baptism, which purifies *
only the filth of the flesh, that saves us, but ' the an
swer of a good conscience,' as Peter testifies ; of
which infants are incapable.* Besides, baptism is
not merely a covenant, containing a certain stipula-

Pure, and in mind prepared, if so befal,

For death, like that which the Redeemer died. XII. 441.

Tertullian concludes differently, arguing that any water which can be con
veniently procured, is sufficient for the spirit of the ordinance. c Nulla
distinctio est inari quis an stagno, flumine an fonte, lacu an alveo diluatnr ;
nee quidquam refert inter eos quos Joannes in Jordana, et quos Petrus in
Tiberi tinxit ; nisi et ille spado quern Philippus inter vias fortuita aqua
tinxit, plus salutis aut minus retulit.' De Baptismo, IV.

* For an answer to this see Wall's Df.fcnce of his History of Infant
Baptism, p. 243. and Whitby on Matt. iii. 16.

116

tion on one side, with a corresponding engagement on
the other, which in the case of an infant is impossible ;
but it is also a vow, and as such can neither be pro
nounced by infants, nor required of them. See Book
II. Chap. iv. under the head of vows.

It is remarkable to what futile arguments those
divines have recourse, who maintain the contrary
opinion. They allege, Matt. xix. 14. ' suffer little chil
dren, and forbid them not to come unto me, for of such
is the kingdom of heaven.* It appears however that
they were not brought to him for the purpose of being
baptized ; v. 13. ' then were there brought unto him
little children, that he should put his hands on them
and pray ;' neither did Christ baptize them, but only
put his hands on them, v. 15. Mark x. 16. * he took
them up in his arms, put his hands upon them, and
blessed them.' Seeing then that they were neither
brought to Christ to be baptized, nor, when received,
were actually baptized by him, it is impossible to
admit the sophistical inference, that they were prop
erly qualified for baptism ; or, which is still more
difficult to conceive, that not little children merely,
but infants, are so qualified. For if competent to be
baptized, they are competent on the same grounds to
be partakers of the Lord's Supper. Let the church
therefore receive infants which come unto her, after
the example of Christ, with imposition of hands and
benediction, but not with baptism. Again, they re
mind us, that ' of such is the kingdom of heaven.' Is
this to be understood of all without distinction, or
only of such as shall subsequently believe? How per-

t See Beveridge on the Ticenly-seventh Article.

117

fleetly soever God may know them that are his, the
church does not know them ; what they are in the
sight of God is one thing, and what they are by
church privilege is another. It must mean, therefore,
of such in respect of simplicity and innocence ;
whereas neither simplicity nor innocence, all hough
they may be predicated of little children, can pro
perly be attributed to infants, who have not as yet
the faculty of reason : neither does it follow, that
because any one is an inheritor of the kingdom of
heaven, he is therefore admissible to every religious
sacrament ; or that, because he is included in the cov
enant, he has therefore the right of participating in
such signs and seals of that covenant as demand the
exercise of mature faith and reason. For the thing
signified in the Supper of the Lord appertains no less
to infants than the thing signified in baptism ; and yet
infants are not admitted to the former rite, although
they were admitted to the passover, which held the
same place in the former dispensation as the Lord's
Supper in the present. Hence, by the way, we may
perceive how weak it is to reason as follows : baptism
has succeeded to circumcision ; but infants were cir
cumcised, therefore infants are to be baptized : seeing
that it is equally certain that the Lord's Supper has
succeeded to the passover, notwithstanding which,
infants, who were admitted to the latter rite, are not
admitted to the former.

They argue, again, that as it is said ' we were all
baptized unto Moses in the cloud and in the sea,'
1 Cor. x. 2. 4 infants must be included in the general
expression. 1 answer, that i all did eat the same
spiritual meat, and did all drink the same spiritual

118

drink,' iii. 4. yet that infants are not on this ground
admitted to partake of the Lord's Supper.

They lay much stress likewise on Gen. xvii. 7. 4 I
will establish my covenant between me and thee and

thy seed after thee in their generations.' No one,

however, will seriously affirm that this is to be under
stood of infants, and not of the adult posterity of
Abraham in their generations, that is, successively.
Otherwise, we must suppose that God intended to
give the land also to infants, v. 8. and that infants are
commanded to keep the covenant, v. 9. Again, Acts
11. 39. ' the promise is unto you and to your children,
and to all that are afar off, even as many as the Lord
our God shall call.' Your children, that is, as they
understand it, your infants : in other words, God calls
those who cannot understand, and addresses those
who cannot hear ; an interpretation which can only
have proceeded from the infancy of reasoning. Had
these commentators but read two verses farther, they
would have found it expressly stated, ' they that glad
ly received his word were baptized ;' whence it
appears that understanding and will were necessary
qualifications for baptism, neither of which are pos
sessed by infants. So also Acts viii. 37. 'if thoube-
iievest with all thine heart, thou mayest be baptized ;
whereas infants, so far from believing with all their
heart, are incapable of even the slightest degree of
faith. With regard, however, to the text on which
they insist so much, ' the promise is unto you and to
your children,' if they had attended sufficiently to
Paul's interpretation of this passage, Rom. ix. 7, 8.
they would have understood that the promise was not
to all seed indiscriminately, seeing that it was not

119

evetito the ' seed of Abraham' according to the 'flesh/
but only to the ' children of God,' that is, to believ
ers, who alone under the gospel ' are the children of
the promise,' and ' are counted for the seed.' But
none can be considered by the church as believers, till
they have professed their belief. To those therefore
to whom it does not appear that the promise was ever
made, the church cannot with propriety give the seal
of the promise in baptism.

Again, they allege, the analogy between baptism and
circumcision, which latter was performed on infants.*
Coloss. ii. 11. 'in whom also ye are circumcised with
the circumcision made without hands, in putting off
the body of the sins of the flesh by the circumcision
of Christ ; buried with him in baptism' — . In the
first place, there is no other analogy between being
'circumcised ' and being 'buried with him in baptism,'
than that which exists among all sacraments by which
the same thing is signified, the mode of signification
being different. But, secondly, why is it necessary
that things which are analogous should coincide in all
points ? Of circumcision, for instance, women were
not partakers ; in baptism they are equally included
with men, whether as being a more perfect sign, or a
symbol of more perfect things. For circumcision,
although ' a seal of the righteousness of faith,' Rom.
iv. 11, 12. was such only to Abraham, who being
uncircumcised had already believed, and to others
who should believe in like manner ; not to his pos
terity, who in after times were circumcised before
they were of an age to exercise faith, and who, con-

* See Wall on Infant Baptism. Part II. Chap- x. Sect. 1. Bps. Burnet,
Beveridge, and Tomlinc on ike. Twenty-seventh Artir.h.

120

sequently, could not believe in the uncireumcision.
To them it was a seal in the flesh, indistinctly and
obscurely given, of that grace which was at some dis
tant period to be revealed ; whereas baptism is a seal
of grace already revealed, of the remission of sins, of
sanctification ; finally, a sign of our death and resur
rection with Christ. Circumcision wras given under
the law and the sacrifices, and bound the individual to
the observance of the whole law, (Gal. v. 3.) which
was a service of bondage, and a schoolmaster to bring
its followers to Christ ; through baptism, on the other
hand, we are initiated into the gospel, which is a rea
sonable, manly, and in the highest sense free service.
For under the law men were not merely born, but
grew up infants in a spiritual sense ;* under the gos
pel, in baptism, we are born men. Hence baptism
requires, as from adults, the previous conditions of
knowledge and faith ; whereas in circumcision all con
ditions are omitted, as unnecessary in the case of ser
vants, and impracticable in that of infants. Lastly,
circumcision was performed not by the priests and
Levites, but by the master of a family, Gen. xvii. by
the mother, Exod. iv. 26. or by any other person, a
surgical operator for instance ; whereas baptism, ac
cording to our opponents themselves, can only be
administered by a teacher of the gospel ; and even
those who hold a wider opinion on the subject, allow
that it can only be performed by a believer, and by
one who is neither a new convert, nor unlearned in
the faith. To what purpose is this, unless that the
person to be baptized may be previously instructed in

* 4 They will be always learnine and never knowing1; always infants.'
The likeliest Means to remove Hireling*, &c. Prose Works, III. 391.

121

the doctrines of the gospel ? which in the case of an
infant is impossible. There is therefore no necessary
analogy between circumcision and baptism ; and it is
our duty not to build our belief on vague parallels, but
to attend exclusively to the institution of the sacra
ment itself, and regard its authority as paramount,
according to the frequent admonition of our opponents
themselves.

They contend, however, that circumcision was ' the
seal of the righteousness of faith,' Rom. iv. 11, 12.
notwithstanding which infants were circumcised, who
were incapable of belief.* I answer, as above, that it
was indeed the seal of the righteousness of faith, but
only to Abraham, and to such as after his example
believed being yet uncircumcised; in the case of in
fants it was a thing of entirely different import, name
ly, an outward and merely national consecration to
the external service of God, and, by implication, to
the Mosaic form of worship, which was in due time
to be ordained.

Lastly, it is urged that the apostles baptized whole
families, and consequently infants among the rest.f
The weakness of this argument is clearly shown by
Acts viii. 12. < when they believed they were bap
tized, both men and women,' infants not being in
cluded, xvi. 31—34. < believe on the Lord Jesus
Christ, and thou shalt be saved, and thy house : and
they spake unto him the word of the Lord, and to all

that were in his house : and he took them and was

baptized, he and all his, straightway.. .and he rejoiced,
believing in God with all his house.' Here the ex-

* See Bps. Beveridje and Burnet on the Twenty-sertnth Article.
t See Bp. Tomline on the Twenty-seventh Article.
VOL. II. Ifi

isa

pression alt his house obviously comprehends only
those who believed in his house, not infants ; therefore
those alone unto whom they spake the word of the
Lord, and who believed, were baptized. The same
is evident from chap. xi. 17. 4 forasmuch then as God
gave them the like gift as he did unto us who be
lieve — .' xviii. 8. ' Crispus... .believed on the Lord
with all his house : and many of the Corinthians hear
ing believed, and were baptized.' Even the baptism
of John, which was but the prelude to that of Christ,
is called ' the baptism of repentance,5 Mark i. 4. and
those who came to it 4 were baptized, confessing their
sins,' Matt. iii. 6. whereas infants are incapable
either of repentance or confession. If then infants
were not meet for the baptism of John, how can they
be meet for the baptism of Christ, which requires
knowledge, repentance, and faith, before it can be
received?

Immersion* It is in vain alleged by those who, on
the authority of Mark vii. 4. Luke xi. 38.* have in
troduced the practice of affusion in baptism instead of
immersion, that to dip and to sprinkle mean the same
thing ; since in washing we do not sprinkle the hands,
but immerse them.

To signify their regeneration. John iii. 5. ' except
a man be born of water and of the Spirit, he cannot
enter into the kingdom of God ;' that is, if the omis
sion proceed from neglect. Acts xxii. 1 6. ' why tar-
riest thou ? arise and be baptized, and wash away thy
sins, calling on the name of the Lord.' 1 Cor. vi. 11.
* but ye are washed, but ye are sanctified, but ye are

* See Wall on Infant Baptism, Part II. Chap. viii. Vol. II. p. 300. and
Defence, &c. Vol. III. p. 106—133.

123

justified in the name of the Lord Jesus, and by the
Spirit of our God.' Eph, v. 26. ' that he might sanc
tify and cleanse it with the washing of water by the
word.' Tit. iii. 5. ' by the washing of regenera
tion.'

Union with Christ in his death ,, &c. 1 Cor. xii.
13. 'by one Spirit are we all baptized into one body.'
Gal. iii. 27. ' as many of you as have been baptized
into Christ have put on Christ.' Rom. vi. 3. 4 know
ye not that so many of us as were baptized into Jesus
Christ were baptized into his death ? therefore we are
buried with him by baptism into death.' Coloss. ii.
12. ' buried with him in baptism.' Hence it appears
that baptism was intended to represent figuratively the
painful life of Christ, his death and burial, in which
he was immersed, as it were, for a season : Mark x.
38. i can ye be baptized with the baptism that I am
baptized with ? Compare also Luke xii. 50. Respect
ing the administration of baptism, see Chap. xxix. on
the visible church, and Chap. xxxi. on particular
churches.

The baptism of John was essentially the same as
the baptism of Christ ; but it differed in the form of
words used in its administration, and in the compara
tive remoteness of its efficacy. If it had not been
really the same, it would follow that wre had not un
dergone the same baptism as Christ, that our baptism
had not been sanctified by the person of Christ, that
Christ had not fulfilled all righteousness, Matt. iii. 15.
finally, that the apostles would have needed to be
rebaptized, which we do not read to have been the
case. In some respects, however, there was a differ
ence : for although both baptisms were from God,

124

Luke iii. 2, 3. vii. 29, 30. and both required repent
ance and faith, Acts xix. 4, 5. these requisites were
less clearly propounded in the one case than in the
other, and the faith required in the former instance
was an imperfect faith, founded on a partial mani
festation of Christ; in the latter, it was faith in a
fully revealed Saviour. The baptism of Christ was
also administered with a more solemn form of words,
in the name of the Father, and of the Son, and of the
Holy Ghost, (although it is nowhere said that this
form was ever expressly used by the apostles) and at
tended, as above observed, with a more immediate
efficacy ; inasmuch as the baptism of John was with
water only, Matt. iii. 11. John i. 33. Acts i. 5. xix. 2*
except in the single instance of Christ, the design of
which exception was not to prove the virtue of John's
baptism, but to bear testimony to the Son of God.
Hence the apostles did not receive the Holy Ghost till
a much later period, Acts i. 5. and the Ephesians,
who had been baptized with the baptism of John,
4 had not so much as heard whether there was any
Holy Ghost, xix. 1, 2. whereas the baptism of Christ,
which was with water and the Spirit, conferred the
gifts of the Spirit from the very beginning.

It is usually replied, that in the plices where the
baptism of John is said to be with water only, it is
not intended to oppose the baptism of John to baptism
with water and the Spirit, but to distinguish between
the part which Christ acts in baptism, and that of the
mere minister of the rite. If however this were true,
the same distinction would be made with respect to
other ministers of baptism, the apostles for instance ;
which is not the case : on the contrary , it is abun-

125

dantly evident that the apostles baptized both with
water and the Holy Spirit.

Considering, therefore, that the baptism of John
either did not confer the gifts of the Spirit at all, or
not immediately, it would appear to have been rather
a kind of initiatory measure, or purification prepara
tory to receiving the doctrine of the gospel, in conform
ity with the ancient Hebrew custom that all proselytes
should be baptized, than an absolute sealing of the
covenant ; for this latter is the province of the Spirit
alone ; 1 Cor. xii. 13.

Hence it appears that the baptism of Christ, although
not indispensable, might without impropriety be super-
added to the baptism of John. Acts xix. 5. ' when
they heard this, they were baptized in the name of
the Lord Jesus ;' those, namely, who had been already
baptized by John, v. 3. 'I have said, not indispens
able, inasmuch as the apostles and many others appear
to have rested in the baptism of John ; according to
which analogy, I should be inclined to conclude, that
those persons who have been baptized while yet in
fants, and perhaps in other respects irregularly, have
no need of second baptism, when arrived at maturity :
indeed, 1 should be disposed to consider baptism itself
as necessary for proselytes alone, and not for those born
in the church, had not the apostle taught that baptism
is not merely an initiatory rite, but a figurative repre
sentation of our death, burial and resurrection with
Christ.

Previously to the promulgation of the Mosaic law,
Noah's ark was the type of baptism: 1 Pet. iii. 20, 21.

f while the ark was a preparing, &c the like figure

whereunto even baptism doth also now save us — .'

Under the law it was typified by the cloud. 1 Cor. x. 2.
5 all our fathers were baptized unto Moses in the cloud
and in the sea.'

The Lord/s Supper is a solemnity in which the
death of Christ is commemorated by the breaking of
bread and pouring out of wine, both of which ele
ments are tasted by each individual communicant, and
the benefits of his death thereby sealed to believers.
Matt, xx vi. 26 — 29. ' as they were eating, Jesus took
bread, and blessed it, and brake it, and gave it to the
disciples, and said, Take, eat, this is my body ; and
he took the cup, and gave thanks, and gave it to them,
saying, Drink ye all of it : for this is my blood of the
new testament, which is shed for many for the remis
sion of sins I will not drink henceforth of this fruit

of the vine until that day,' &c...See also Mark xiv. 22
— 25. Luke xxii. 19,20. ' he took bread, and gave
thanks, and brake it, and gave unto them, saying,
This is my body which is given for you ; this do in
remembrance of me : likewise also the cup after sup
per, saying, This cup is the new testament in my
blood, which is shed for you.' John vi. 33. ' the bread
of God is he which cometh down from heaven, and
giveth life unto the world.' v. 35. 1 1 am the bread of
life ; he that cometh to me shall never hunger, and he
that believeth on me shall never thirst.' v. 50, 51.
i this is the bread which cometh down from heaven,
that a man may eat thereof, and not die : I am the
living bread which came down from heaven : if any
man eat of this bread he shall live for ever : and the
bread that I give is my flesh, which I will give for
the life of the world.' v. 53 — 58. c he that eateth my
flesh and drink eth my blood, dwelleth in me, and I in

127

him : as the living Father hath sent me, and I live by
the Father, so he that eateth me, even he shall live by
me.' v. 63. i it is the Spirit that quickeneth, the flesh
profiteth nothing ; the words that I speak unto you,
they are spirit, and they are life.' It is true that this
chapter of John does not relate exclusively to the
Lord's Supper, but to the participation in general,
through faith, of any of the benefits of Christ's incar
nation : for what is called so repeatedly, v. 50, &c.
4 eating the flesh of Christ ' and ' drinking his blood,'
is described in v. 35. ' as coming to Christ ' and ' be
lieving in him ;' in the same manner as the phrase in
chap. iv. 10, 14. c that living water, of which whoso
ever drinketh he shall never thirst,' cannot be referred
in a primary sense either to baptism, or to the Lord's
Supper, but must be considered as an expression
purely metaphorical. Nevertheless the words of
Christ to his disciples in this chapter throw a strong
light, by anticipation, on the nature of the sacrament
which was to be so shortly afterwards instituted, (for
4 the passover was nigh,' v. 4.) They teach us, by
an obvious inference, that ' flesh,' or the mere bodily
food received, has no more spiritual efficacy in the
sacrament than it had in the miracle of the loaves
there recorded ; and that the flesh which he verily
and indeed gives is not that which can be eaten
with the teeth, and by any one indiscriminately,
but the food of faith alone ; a heavenly and spirit
ual bread, ' which came down from heaven,' not
earthly, (as it must be, if we suppose that what he
gave on that occasion, was his literal flesh born of the
Virgin) but heavenly in a higher sense than manna
itself, and of which 'he that eateth shall live for ever,'

128

v. 58. Were it, as the Papists hold, his literal flesh,
and eaten by all in the Mass, the consequence would
be that the very worst of the communicants (to say
nothing of the mice and worms by which the eucha-
rist is occasionally devoured) would through the
virtue of this heavenly bread attain eternal life. That
living bread therefore which Christ calls his flesh,
and that blood which is drink indeed, can be nothing
but the doctrine of Christ's having become man in
order to shed his blood for us; a doctrine which who
soever receives by faith, shall as surely attain eternal
life, as the partaking of meats and drinks supports our
brief term of bodily existence : nay, more surely ; for
thus, as above quoted, ' Christ dwells in us, and we
in him ;' whereas the food which is received into the
body does not dwell there, being carried off partly by
natural transpiration,* and partly in other ways, as
soon as the process of digestion is completed.

This solemnity is called by Paul ' the Lord's Sup
per,' 1 Cor. xi. 20. and its original institution by
Christ, together with an explanation of the rite, is
given v. 23 — 30. < I have received of the Lord that
which also I delivered unto you, that the Lord Jesus
the same night in which he \vas betrayed took bread,
and when he had given thanks, he brake it, and said,
Take, eat ; this is my body which is broken for you :
this do in remembrance of me : after the same man
ner also he took the cup, when he had supped, saying,
This cup is the new testament in my blood ; this do

* with keen dispatch

Of i>al hunger, and concoctive heat

To tra -ub^taritiate ; what redounds, transpires

Through spirits with ease. Paradise Lost, V. 436,

129

ye, as oft as ye drink it, in remembrance of me : for
as often as ye eat this bread, and drink this cup, ye do
shew the Lord's death till he come.' It is also inci
dentally explained x. 16, 17, 21 ' the cup of blessing
which we bless, is it not the communion of the blood
of Christ ? the bread which we break, is it not the
communion of the body of Christ ? for we being
many are one bread, and one body ; for we are all
partakers of that one bread.'

Under the law, the Lord's Supper was typified by
the manna, and the water flowing from the rock. 1
Cor. x. 3, 4. ' our fathers did all eat the same spiritual
meat, and did all drink the same spiritual drink : for
they drank of that spiritual rock that followed them,
and that rock was Christ.' If they under a carnal
covenant partook spiritually of the body of Christ,
surely we do not partake of it carnally under a spirit
ual covenant.

I have quoted the above passages at jength, inas
much as iii them is comprised the whole Scripture
doctrine relative to the Lord's Supper. Whosoever
interprets these with true Christian simplicity of
heart according to their plain and obvious meaning,
will be at a loss to account for the numberless absurd
speculations on this subject, by which the peace of the
church has been destroyed, and which have well nigh
converted the Supper of the Lord into a banquet of
cannibals.

Consubstantiation,* and above all the papistical
doctrine of trans instantiation (or rather anthropoph-

1 The Lutheran holds consubstantiation ; an error indeed, but not
mortal.' Of true Religion, £c. Prose Works, IV. 262.

VOL. II. 17

130

agy, for it deserves no better name) are irreconcilea-
ble, not only with reason and common sense, and the
habits of mankind, but with the testimony of Scrip
ture, with the nature and end of a sacrament, with
the analogy of baptism, with the ordinary forms of
language, with the human nature of Christ, and final
ly with the state of glory in which he is to remain till
the day of judgment.

In speaking of sacraments, as of most other subjects
between whose parts an analogy exists, a figure is
frequently employed, by which whatever illustrates or
signifies any particular thing is used to denote, not
what it is in itself, but what it illustrates or signifies.
In sacraments, on account of the peculiarly close
relation between the sign and the thing signified, this
kind of identification is not uncommon ; an inatten
tion to which peculiarity has been, and continues to
be, a source of error to numbers. Thus circumcision
is called a covenant, Gen. xvii. 10. and ' a token of
the covenant,' v. 11. Again, a lamb is called 'the
passover,' Exod. xii. 11. which text is defended
against the exceptions of objectors by the similar pas
sages, Luke xxii. 7. ' the passover must be killed.' v.
8. ' prepare us the passover.' v. 11. 'where I shall
eat the passover.' v. 13. ' they made ready the pass-
over.' A similar expression occurs 2 Sam. xxiri. 17.
4 is not this the blood of the men that went in jeopardy
of their lives ?' Accordingly, the same form of speech
is used in regard to baptism : Eph. v. 26. ' that he
might cleanse it with the washing of water by the
word :' Col. ii. 12. ' buried with him in baptism ;' and
to the Lord's Supper : Matt. xxvi. 26, 27. ' as they
were eating, Jesus took bread,' &c 'take, eat;

131

this is my body.3 Compare also Mark xiv. 23. and
Luke xxii. 20. ' this cup is the new testament.' See
also 1 Cor. xi. 25. Again, 1 Cor. x. 4. 4 that rock
was Christ.' The object of the sacred writers, in
thus expressing themselves, was probably to denote
the close affinity between the sign and the thing sig
nified, as well as, by a bold metaphor, to intimate the
certainty with which the seal is thus set to spiritual
blessings ; the same form of speech being used in
other instances, where the certainty of a thing is to
be emphatically expressed : Gen. xli. 27. ' the seven
kine are seven years.' Rev. i. 20. xvii. 9. ' the seven
heads are seven mountains,' and v. 12. 'the ten horns
are ten kings.'

Lastly, since every sacrament is, by its very defini
tion, a seal of the covenant of grace, it is evident that
the Papists err, when they attribute to the outward
sign the power of bestowing salvation or grace by
virtue of the mere opus operatum ; seeing that sacra
ments can neither impart salvation nor grace of them
selves, but are given as a pledge or symbol to believ
ers of the actual blessing. 1 Pet. iii. 21. ' not the
putting away of the filth of the flesh, but the answer
of a good conscience.'

Hence it follows, that sacraments are not absolutely
indispensable : first, because many have been saved
without partaking of them ; thus circumcision was
dispensed with in the case of women, baptism in that
of the thief on the cross, and doubtless of many
infants and catechumens. Thus also many have ob
tained the gifts of the Spirit through the word and
faith alone. Acts x, 44, * the Holy Ghost fell on all
them which heard the word.' Nor was John himself,

132

the first who administered the rite, baptized, although
he testified that he also had need of baptism, Matt,
iii. 14. The same was not improbably the case with
Apollos, inasmuch as this latter does not appear to
have left his native city of Alexandria for Ephesus till
long after the death of John ; nor can it be inferred
with certainty, from its being said of him that he
knew only the baptism of John, that he had actually
undergone the ceremony. Yet, as far as appears,
Aquila and Priscilla considered a more thorough initi
ation in the gospel all that was wanting to him, with
out requiring that he should be baptized, Acts xviiL
24 — 26. Secondly, the seal does not constitute the
covenant, but is only an evidence of it ; whence
Abraham, after that he had already believed and was
justified, received circumcision as the seal of his
righteousness. When therefore it is said John iii. 5.
' except a man be born of water and of the Spirit,
he cannot enter into the kingdom of God,' this must
be understood in a conditional sense, assuming that a
fit opportunity has been offered, and that it has not
been lost through neglect. The same may be said of
Eph. v. 26. ' that he might cleanse it with the wash
ing of water by the word,' and Tit. iii. 5. < by the
washing of regeneration ;' for the gospel is also call
ed ' the power of God unto salvation,' Rom. i. 16.
and we are said ' to be born again by the word,' 1
Pet. i. 23, although those who die in infancy must
either be regenerated by the Spirit alone, without any
outward reception of the gospel or word, or they
must perish altogether. In the same manner, he who
believes only, drinks of that living water which is the
blood of Christ, and eats of that heavenly bread

133

which is the flesh of Christ, and has eternal life :
John iv. and vi. as above. When therefore the neces
sity of the sacraments is under discussion, it may in
like manner be urged, that it is the Spirit which
quickens, and that it is faith which feeds upon the
body of Christ; that on the other hand the outward
feeding of the body, as it cannot always take place
conveniently, so neither is it absolutely necessary.
Assuredly, if a sacrament be nothing more than what
it is defined, a seal, or rather visible representation of
God's benefits to us, he cannot be wrong, who reposes
the same faith in God's promises without as with this
confirmation, in cases where it is not possible for him
to receive it duly and conveniently ; especially as so
many opportunities are open to him through life of
evincing his gratitude to God, and commemorating
the death of Christ, though not in the precise mode
and form which God has instituted.

We no where read in Scripture of the Lord's Sup
per being distributed to the first Christians by an
appointed minister ; we are only told that they par
took of it in common, and that frequently, and in
private houses. Acts ii. 42. " they continued sted-
fastly in the apostles' doctrine and fellowship, and in
breaking of bread, and in prayers.' v. 46. i they con
tinuing daily with one accord in the temple, and
breaking bread from house to house, did eat their
meat with gladness and singleness of heart.' xx. 7.
' upon the first day of the week, when the disciples
came together to break bread, Paul preached unto
them' — . 1 know no reason therefore why ministers
refuse to permit the celebration of the Lord's Supper,
except where they themselves are allowed to adminis-

134

ter it; for if it be alleged that Christ gave the braed and
wine to his disciples, it may be replied, first, that we
no where read of his giving them to each individually,
and secondly, that he was then acting in the charac
ter, not of a minister, but of the founder of a new in
stitution. With regard to the expression in 1 Cor.
iv. 1 . ' let a man so account of us, as of the ministers
of Christ, and stewards of the mysteries of God,' it
is evident that Paul is there speaking of himself and
the other ministers of his own order, who were the
exclusive stewards of the divine mysteries, that is, of
the doctrine of the gospel, before hidden, but then
first revealed from God ; not of bread and wine, for
they did not ' serve tables,' Acts vi. 2. not even those
at which we may suppose them to have met con
stantly for the celebration of the sacrament ; in like
manner as Paul himself was not sent l to baptize, but
to preach the gospel,' 1 Cor. i. 17. That the 'mys
teries' in question are to be understood of doctrine, is
evident from the verse following, ' it is required in
stewards that a man be found faithful ;' for it would
be derogating from the dignity of such a steward as
Paul to consider faithfulness in administering bread
and wine (which are mere elements, and not myste
ries) as of sufficient importance to be specified in his
case among the requisite qualifications for the office.
So also chap. x. 16, 17. the cup of blessing and the
breaking of bread is spoken of as common to all, who
are qualified to participate in the communion itself.
For Christ is the sole priest of the new covenant,
Heb. vii. 23, 24. nor is there any order of men which
can claim to itself either the right of distributing or
the power of withholding the sacred elements, seeing

135

that in Christ we are all alike priests, 1 Pet. ii. 9. Rev.
i. 6.* Even were it otherwise, however, it is not:
conceivable that there should he any such essential
distinction between the passover and the Lord's Sup
per, that whereas under the law, when it was forbid
den to all but the priests and Levites even to touch
the sacred things, there was no ordinance restricting
the celebration of the passover to the members of that
body, under the gospel, by which these ceremonial
sanctities have been abolished, and a wider scope
given to the rights and liberties of believers, the dis
pensing of the elements, which in Scripture is com
mitted to no one in particular, should be considered as
an unfit office for any but the ministers of the church ;
so that the master of a family, or any one appointed
by him, is not at liberty to celebrate the Lord's Sup
per from house to house, as was done in the dispensa
tion of the passover : if indeed we are to suppose that
any distribution of the elements by an individual
officiator was then, or is now, requisite.

The sacraments are not to be approached without
self-examination and renunciation of sin. 2 Chron*
xxx. 13 — 15, 'they arose and took away the altars
that were in Jerusalem, and all the altars for incense
took they away, and cast them into the brook Kidron :
then they killed the passover.' Ezra vi. 21. 'all such
as had separated themselves unto them from the filth-
iness of the heathen of the land, to seek Jehovah,
God of Israel, did eat.' 1 Cor. xi. 28. « let a man
examine himself.'

* * We now under Christ, a royal priesthood, 1 Pet. ii. 9. as vre are
coheirs, kings and priests with him.1 Tht likeliest Means to remove Hire
lings, &c. pro?e Works, III. 359.

136

The neglect, or the improper celebration of the'
sacraments, equally provokes the indignation of the
Deity. Exod. iv. 24 — 26. ' Jehovah met him and
sought to kill him : then Zipporah took a sharp stone,

and cut off the foreskin of her son so he let him

go.' 1 Cor. xi. 29, &c. ' he that eateth and drinketh
unworthily, eateth and drinketh damnation to himself,
not discerning the Lord's body : for this cause many
are weak and sickly among you' — . Hence it is not
only allowable, but necessary to defer partaking in
them, till such time as a proper place and season,
purity of heart and life, and a regular communion of
believers, concur to warrant their celebration. Exod.
KUI. 5. < it shall be when Jehovah shall bring thee into

the land of the Canaanites that thou shalt keep this

service in this month.' Numb. ix. 10, 11. 'if any
man of you or of your posterity shall be unclean by
reason of a dead body, or be in a journey afar off,
yet he shall keep the passover unto Jehovah ; the
fourteenth day of the second month at even they shall
keep it.' Compare also 2 Chron. iii. 2, 3. Josh. v.
5. ' all the people that were born in the wilderness,
by the way as they came forth out of Egypt, them
they had not circumcised.'

The mass of the Papists differs from the Lord's
Supper in several respects. In the first place, the
one is an ordinance of our Lord, the other an insti
tution of the Pope. Secondly, the Lord's Supper is
celebrated in remembrance of Christ once offered,
which offering he himself made by virtue of his own
peculiar priesthood, Heb. vii. 24, 25, 27. ix. 15, 25,
26. x. 10, 12, 14. whereas in the mass the offering
itself is supposed to be repeated daily, and that by

137

innumerable petty priests at the same point of time.
Thirdly, Christ offered himself, not at the holy sup
per, but on the cross ; whereas it is in the mass that
the pretended daily sacrifice takes place. Fourthly,
in the Lord's Supper the real body of the living Lord,
made of the Virgin Mary, was personally present ; in
the mass, by the mere muttering of the four mystical
words, this is my body, it is supposed to be created out
of the substance of the bread at some given moment,
for the sole purpose of being broken in pieces as soon
as created. Fifthly, in the Lord's Supper the bread
and wine, after consecration, remain unchanged in
substance as in name ; in the mass, if we believe the
Papists, although the outward appearance remains the
same, they are converted by a sudden metamorphosis
into the body of our Lord. Sixthly, in the Lord's
Supper, according to the original institution, all the
communicants drink of the cup ; in the mass, the cup
is refused to the laity. Lastly, in the mass the sacred
body of Christ, after having completed its appointed
course of hardship and suffering, is dragged back from
its state of exaltation at the right hand of the Father
to a condition even more wretched and degrading than
before ; it is again exposed to be broken, and crushed,
and bruised by the teeth not only of men, but of brutes ;
till, having passed through the whole process of diges
tion, it is cast out at length into the draught ; a pro
fanation too horrible to be even alluded to without
shuddering.

It is manifest from the very definition of the word,
that the other sacraments so called by the Papists,
namely, confirmation, repentance, extreme unction,
ordination, and marriage, cannot be such in the proper

VOL. JT. 18

138

sense of the term ; inasmuch as they are not of divine
institution, neither do they possess any sign appointed
by God for the sealing of the covenant of grace.

Confirmation or imposition of hands was, it is true,
-administered by Christ, not however as a sacrament,
but as a form of blessing, according to a common
Jewish custom, derived probably from patriarchal
times, when fathers were accustomed to lay their
hands on their children in blessing them, and magis
trates on those whom they appointed their successors,
as Moses on Joshua, Numb, xxvii. 18. Hence the
apostles usually laid hands on such as were baptized,
or chosen to any ecclesiastical office ; usually, I say,
not always : for, although we read of imposition of
hands on the seven deacons, Acts vi. 6. we do not
find that this ceremony was practised towards Matthi
as, when he was numbered with the eleven apostles,
Acts i. 26. In the case of the baptized, imposition of
hands conferred, not indeed saving grace, but miracu
lous powers, and the extraordinary gifts of the Spirit :
Acts viii. 17, &c. xix, 6. 1 Tim. iv. 14. 2 Tim. i.
6. Hence, although the church rejects this ceremony
as 'a sacrament, she retains it with great propriety and
advantage as a symbol of blessing. Heb. vi. 2. ' the
doctrine of baptisms, and of laying on of hands.'

With respect to ordination, and to the act of re
pentance, for sins committed subsequently to baptism,
(the only kind of repentance to which the Papists
apply the name of a sacrament) we have no objection
to their being called sacraments, in the sense of reli
gious emblems, or symbols of things sacred, analogous
to the ancient custom of washing the feet of the poor,
and the like. It is unnecessary to be very scrupulous

139

as to the sense of a word which no where occurs in
Scripture. Repentance however lias no peculiar sign
attached to it, neither is it a seal of the covenant, an\
more than faith.

With regard to marriage, inasmuch as it is not an
institution peculiar to Christian nations, but common
to all by the universal law of mankind, (unless it be
meant to restrict the word to the union of believers
properly so called,) it is not even a religious ceremo
ny, still less a sacrament, but a compact purely civil ;
nor does its celebration belong in any manner to the
ministers of the church.*

As to the unction of the sick, it is true that the
apostles ' anointed with oil many that were sick, and
healed them,' Mark vi. 13. and James enjoins the
same custom, v. 14, 15. This rite, however, was not
of the nature of a sacrament ; and as it was employ
ed solely in conjunction with miraculous powers, with
the cessation of those powers its use must have also
ceased. There is therefore no analogy betwreen the
anointing of the first Christians, and the extreme

* ' They insinuated that marriage was not holy without their benedic
tion, and for the better colour, made it a sacrament ; being of itself a civil
ordinance, a household contract, a thing indifferent and free to the whole
race of mankind, not as religious, but as men ; best indeed undertaken to
religious ends, and as the apostle saith, 1 Cor. vii. l in the Lord ;' yet not
therefore invalid or unholy without a minister and his pretended necessary
hallowing, more than any other act, enterprize, or contract of civil life,
which ought all to be done also in the Lord and to his glory: all which, no
less than marriage, were, by the cunning of priests heretofore, gs material
to their profit, transacted at the altar. Our divines deny it to be a sacra
ment, yet retained the celebration, till prudently a late parliament recov
ered the civil liberty of marriage from their encroachment, and transferred
the ratifying and registering thereof from the canonical shop to the proper
cognizance of civil magistrates.' Considerations on the likeliest Jfttaw to
remote Hireling* out of Iht Church. Prose Works, III. 371.

140

unction of the modern Papists ; seeing that, in the
first place, the apostles anointed not only those who
were at the point of death, as is now the custom, but
all, as many as were grievously sick ; and that, sec
ondly, this unction was attended with the cure of their
disorder : Mark vi. 13.

To the above may be added, that sacraments, being
instituted chiefly for purposes in which all are con
cerned, namely, as tokens of the sealing of the cove
nant of grace, and for the confirmation of our faith,
ought to be imparted equally to all believers ; whereas
of the five papistical sacraments above-mentioned,
four are exclusively appropriated to particular classes
of individuals ; repentance to the lapsed, ordination to
the clergy, extreme unction to the sick, marriage to
the lay members of the church alone*

CHAPTER XXIX.

OF THE VISIBLE CHURCH,

WE have hitherto treated of the vocation of man, and
of the effects thereby produced, whether consisting in
a mere outward change of character, or in actual re
generation ; of the spiritual increase of the regenerate ;
of the various manifestations of the offered covenant ;
and, finally, of the sealing of that covenant by sa
craments.

The assembly of those who are called is termed the
visible church. By the called, I mean those indiscrim
inately who have received the call, whether they be
actually regenerate or otherwise. Matt, iii, 12.
* whose fan is in his hand, and he will throughly
purge his floor, and gather his wheat into his garner ;
but he will burn up the chaff with unquenchable fire.'
xiii. 24, 25. ' the kingdom of heaven is likened unto
a man which sowed good seed in his field ; but while
men slept, his enemy came and sowed tares among the
wheat.' v. 47. l the kingdom of heaven is like unto a
net that was cast into the sea, and gathered of every
kind.' xxii. 9, 10. * go ye therefore into the high
ways and they gathered together all as many as

142

they found, both bad and good.' xxv. 1,2.' then shall

the kingdom of heaven be likened unto ten virgins <

and five of them were wise, and five were foolish.5
1 John ii. 19. 'they went out from us, but they
were not of us.'

The tokens of the visible church are, pure doctrine ;
the proper external worship of God ; genuine evan
gelical love, so far as it can be distinguished from the
fictitious by mere human perception ; and a right ad
ministration of the seals of the covenant. Malt.
xxviii. 19, 20. ' go ye therefore and teach all nations,

baptizing them teaching them to observe all things

whatsoever I have commanded you. Acts ii. 42.
* they continued stedfastly in the apostles' doctrine
and fellowship, and in breaking of bread, and in
prayers.' 1 Tim. iii. 15. ' the church of the living
God, the pillar and ground of the truth.' The tokens
of the Jewish church enumerated by St. Paul are not
dissimilar : Rom. ix. 4. ' who are Israelites ; to whom
pertaineth the adoption, and the glory, and the cove
nants, and the giving of the law, and the service of
God, and the promises.' On the other hand, he inti
mates, that where thqse tokens are wanting, there is
no church. Eph. ii. 12. 'at that time ye were with
out Christ, being aliens from the commonwealth of
Israel, and strangers from the covenant of promise,
having no hope, and without God in the world.'

As to what are called signs, Mark xvi. 17, 18.
4 these signs shall follow them that believe ; in my
name shall they cast out devils ; they shall speak with
new tongues ; they shall take up serpents ; and if
they drink any deadly thing, it shall not hurt them :
they shall lay hands on the sick, and they shall rccov-

143

er ;' these are not to be considered as tokens uniform
ly attending the visible church, but as testimonies
which, however necessary at the time of its first
establishment, when the doctrines of Christianity
were to Jews and Gentiles alike, new, unheard of,
and all but incredible, are less requisite at the present
period, when men are educated in the apostolical faith,
and begin their belief from their earliest childhood.
Under these circumstances, the same end is answered
by their hearing and reading of the miracles perform
ed at the beginning by Christ and his apostles. Deut.
xxxi. 13. i that their children, which have not known
anything, may hear, and learn to fear Jehovah your
God, as long as ye live — .' So also 1 Cor. xiv. 22.
; tongues are for a sign, not to them that believe, but
to them that believe not,' and ' they shall cease,' 1
Cor. xiii. 8. The working of miracles was some
times permitted even to impostors, and to a false
church. Deut. xiii. 1 — 3. ' if there arise among you
a prophet, or a dreamer of dreams, and giveth thee
a sign or a wonder, and the sign or the wonder

come to pass whereof he spake unto thee thou

shalt not hearken unto the words of that prophet,
or that dreamer of dreams ; for Jehovah your God
proveth you, to know whether ye love Jehovah your
God with all your heart and with all your soul.'
Matt. vii. 22, 23. ' many will say to me in that day,
Lord, Lord, have we not prophesied in thy name, and
in thy name have cast out devils, and in thy name
have done many wonderful works ? and then will I
profess unto them, I never knew you.' xxiv. 24.
' there shall arise false Christs, and false prophets, and
shall show great signs and wonders, insomuch that, if

144

it were possible, they shall deceive the very elect.'
Gal. i. 8. 'though we, or an angel from heaven,
preach any other gospel unto you than that which we
have preached unto you, let him be accursed.' 2
Thess. ii. 9. ' whose coming is after the working of
Satan with all power and signs and lying wonders.'
Rev. xiii. 13. 'he doeth great wonders.'

Neither is the re-establishment of the church uni
formly attended by miracles ; in like manner as this
species of attestation was not granted to several of the
prophets, nor to the Baptist, John x. 41. nor in all
cases to the apostles themselves, Matt. xvii. 16. 'I
brought him to thy disciples, and they could not cure
him.' 2 Tim. iv. 20. ' Trophimus have I left at Mile-
turn sick :' whence it appears that Paul was unable
to heal, not only one who was a believer, but who was
of note among the believers.

Miracles have no inherent efficacy in producing be
lief, any more than simple preaching ; it is God that
gives the right heart in the one case as in the other.*
Deut. xxix. 2 — 4. ' ye have seen all that Jehovah did

before your eyes in the land of Egypt yet Jehovah

hath not given you an heart to perceive, and eyes to
see, and ears to hear, unto this day.' Psal. Ixxviii.
11. 'they forgat his wonders.' v. 32. ' they believed
not his wondrous works.' Luke xvi. 31. ' if they
hear not Moses and the prophets, neither will they be
persuaded, though one rose from the dead.' Acts iv.
16, 17. 'that a notable miracle hath been done by
them is manifest to all them that dwell in Jerusalem,

* l It is God only who gives as well to believe aright, as to believe at
all. Considerations touching the likeliest Means to remove Hirelings out
of the Church. Prose Works, III. 351.

145

and we cannot deny it.' Those also are declared
blessed who believe without the testimony of mira
cles. John xx. 29. * blessed are they that have not
seen, and yet have believed.' Matt. xii. 39, &c. ' an
evil and adulterous generation secketh after a sign,
and there shall no sign be given it, but the sign of the
prophet Jonas.. ..the men of Nineveh shall rise in judg
ment with this generation, and shall condemn it, be
cause they repented at the preaching of Jonas.' Luke
x. 20. ' in this rejoice not, that the spirits are subject
unto you, but rather rejoice because your names are
written in heaven.'

So long therefore as charity, the greatest of all
gifts, exists, and wheresoever it is found, we cannot
doubt that the visible church there established is a
true church. John xiii. 35. ' by this shall all men
know that ye are my disciples, if ye have love one to
another.' 1 Cor. xii. 31. 'covet earnestly the best
gifts ; and yet show I you a more excellent way.'
xiii. 1, &c. 'though I speak with the tongue of men
and of angels, and have not charity, I am become as
sounding brass — .' v. 8. ' charity never faileth : but
whether there be prophecies, they shall fail — .' v. 13.
*now abideth faith, hope, charity, these three ; but the
greatest of these is charity.'

As Christ is the head of the mystical church, so no
one besides Christ has the right or power of presiding
over the visible church.* Matt, xviii. 20. ' there am

* Man over men

He made not lord ; such title to himself

Reserving, human left from human free. Paradise, Lost, XII. 69.
' Christ hath a government of his own, sufficient of itself to all his ends
and purposes in governing his church.' Treatise of Civil Power in Eccle
siastical Causes. Prose Works, III. 331.
VOL. II. 19

I in the midst of them.' xxviii. 20. fc I am with you
alway, even unto the end of the world.' 1 Cor. v. 4.
4 in the name of our Lord Jesus Christ, when ye are
gathered together, and my spirit, with the power of
our Lord Jesus Christ.' Heb. iii. 6. ' Christ as a son
over his own house.' Rev. ii. 1. ; who vvalketh in the
midst of the seven golden candlesticks.' They are
therefore in error, who would set up an earthly head
over the church in the person of the apostle Peter, and
his successors commonly so called, the Roman pon
tiffs ; for which no authority can be found in Scrip
ture.* As to Peter, it does not appear that any pre
ference was given to him over the other apostles,
either with regard to his mission, Matt. x. 1. or to
any special command assigned to him, John xx. 21,
22. or to any authority reposed in him for the decid
ing of controversies, Acts xv. 2, 6, 7, 19, 23, 25. or
to his knowledge of the faith, at least to his constan
cy in professing it, since he fell grievously in his denial
of Christ, and was afterwards reprehensible, though
in a less degree, in the matter for which he was re
proved by Paul, GaL ii. 11. He was also an elder
like the others, 1 Pet. v. 1. neither is he promised
any distinction of honours hereafter, Matt. xix. 28.
nor is superiority of any kind attributed to him rather
than to James, or John, or Paul and Barnabas, GaL
ii. 9. Nay, he was the apostle of the circumcision

* l All Protestants hold that Christ in his church hath left no vicegerent
of his power ; but himself, without deputy, is the only head thereof, gov
erning it from heaven : how then can any Christian man derive his king-
sship from Christ, but with worse usurpation than the pope his headship
over the church? since Christ not only hath not left the least shadow of
a command for any such vicegerence from him in the state, as the pope
pretends for his in the church1 — . Ready Way to establish a Free Com
monwealth. Prose Work?, 111. 41 1

147

only, as was Paul of the Gentiles, v. 8, 9. who was
' not a whit behind the very chiefest apostles,' 2 Cor.
xi. 5. He was likewise sent as the colleague of John
into Samaria, Acts viii. 14. and gave an account of
his apostleship to those who contended with him, xi.
2. Lastly, the church is not said to be ' built upon
the foundation ' of Peter alone, but ' of the apostles,"
Eph. ii. 20. Rev. xxi. 14. Even supposing, however,
that it were otherwise, how can a foundation have
any succession ? Nor does the celebrated text, Matt.
xvi. 18, 19. which is perverted by the Pope to form
the charter of his authority, confer any distinction on
Peter beyond what is not enjoyed by other professors
of the same faith. For inasmuch as many others
confessed no less explicitly than Peter that Christ
was the Son of God (as is clear from the narrative
of the evangelists) the answer of Christ is not, ' upon
thee Peter, but upon this rock I will build my
church, that is, upon this faith which thou hast in
common with other believers, not upon thee as an
individual ; seeing that, in the personal sense of the
word, the true rock is Christ, 1 Cor. x. 4. nor is
there any other foundation, iii. 11. whence also faith
in Christ is called the foundation, Jude 20. * building
up yourselves on your most holy faith ;' and the same
term is applied to the apostles as the original teachers
of that faith, though not to the exclusion of others.
Eph. ii. 20. ' ye are built upon the foundation of the
apostles and prophets.' Nor is it to Peter exclusively
that the keys of the kingdom of heaven are commit
ted,* inasmuch as the power of those keys, as it is

Milton elsewhere, to ridicule the notion that Peter and his successor?
are specially entrusted with the keys of heaven, places him at the ' wicket,'

called, or the right of binding and loosing, is not en
trusted to him alone, Matt, xviii. 18, 19. 'whatso
ever ye shall bind on earth, shall be bound in heaven,'
&c. John xx. 23. ' whosoever sins ye remit, they
are remitted unto them.' Nor does the passage of
John, xxi. 15, &,c. imply that the office of feeding the
flock of Christ was committed to Peter in any higher
sense than to the others; the meaning of the repetition
is, that he who had fallen by denying his master thrice,
is here, by a confession as often repeated, restored to
the place from whence he fell ; and that he who in his
overweening self-confidence had maintained that he
loved Christ more than all the rest, is at once remind
ed of the event by which his weakness had been
manifested, and admonished that if he really loved
Christ more than the other disciples, he should show
that love by a greater assiduity in feeding Christ's
flock, and more particularly his lambs ; being in effect
a repetition of the charge he had shortly before re
ceived, Luke xxii. 32. < when thou art converted,
strengthen thy brethren.' For to feed the sheep of
Christ, that is, to teach all nations, was the common
office of all the apostles. Matt, xxviii. 19.

Granting, however, to Peter all that is claimed for
him, what proof have we that the same privileges are

while 'embryos and idiots, eremites and friars, white, black and gray, with
all their trumpery,' are l blown transverse' into the paradise of fools.

And now Saint Peter at heaven's wicket seems

To wait them with his keys — . Paradise Lost, III. 484.
In Lycidas, however, the allusion to the keys is introduced more sen
ously.

Last came, and last did go

The pilot of the Galilean lake ;

Two massy keys he bore of metals twain,

The golden opes, the iron shuts amain. 108.

149

continued to his successors ? or that these successors
are the Roman pontiffs ?

The visible church is either universal or particular.

The universal visible church is the whole multitude
of those who are called in every part of the world, and
who openly worship God the Father through Christ in
any place whatever, either individually, or in conjunc
tion with others.

In any place whatever. John iv. 21. 'the hour
cometh, when ye shall neither in this mountain, nor
yet at Jerusalem, worship the Father.' 1 Cor. i. 2.
' with all that in every place call upon the name of
Jesus Christ our Lord.'

Either individually, &c. for although it is the duty
of believers to join themselves, if possible, to a church
duly constituted,* Heb. x. 25. ' not forsaking the

* This is an important passage, because it discloses Milton's real views
upon a point on which his opinions have been represented in a more un
favourable light than they seem to have deserved. Bishop Newton re
marks that 4 in the latter part of his life he was not a professed member of
any particular sect of Christians, he frequented no public worship, nor
used any religious rite in his family. Whether so many different forms of
worship as he had seen had made him indifferent to all forms ; or whether
he thought that all Christians had in some things corrupted the purity and
simplicity of the gospel ; or whether he disliked their endless and unchar
itable disputes, and that love of dominion and inclination to persecution
which he said was a piece of popery inseparable from all churches ; or
whether he believed that a man might be a good Christian without joining
in any communion ; or whether he did not look upon himself as inspired,
as wrapt up in God, and above all forms and ceremonies, it is not easy to
determine : to his own master he standtlh or falleth : but if he was of any
denomination, he was a sort of Quietist, and was full of the interior of
religion, though he so little regarded the exterior.' The note of Mr. Haw
kins on this passage, (Hawkins's Edition of Milton's Poetical Works, Vol.
I. p. 101.) deserves to be mentioned as containing the most candid and
judicious estimate of Milton's character which has ever been taken. Many
parts of the present treatise bear & remarkable testimony to the acuteness
with which Mr. Hawkins has detected sorue of the errors of Milton's re-

150

assembling of ourselves together, as the manner of
some is, but exhorting one another ; yet such as can
not do this conveniently, or with full satisfaction of
conscience, are not to be considered as excluded from
the blessing bestowed by God on the churches. 1
Kings xix. 10, 14. 4 I, even I only, am left.' v. 18.
* yet I have left me seven thousand in Israel.' John
iv. 23. ' the hour cometh, and now is, when the true
worshippers shall worship the Father in spirit and in
truth ; for the Father seeketh such to worship him. 1
Cor. i. 2. ' unto the church of God which is at Cor
inth, to them that are sanctified in Christ Jesus, called
to be saints, with all that in every place call upon the
name of Jesus Christ our Lord, both their's and
our's.' 2 Cor. i. 1. 'unto the church of God which
is at Corinth, with all the saints which are in all
Achaia.'

The universal church consists of ministers and peo
ple* 1 Cor. \\\. 9. ' we are labourers together with
God ; ye are God's husbandry, ye are God's build
ing. 2 Cor. iv. 5. ' ourselves your servants for Jesus'
sake.' Matt. xx. 25 — 28. ' even as the Son of man
came not to be ministered unto, but to minister.' Rom.
x. 14. ' how shall they hear without a preacher ?'

ligious system, by the unprejudiced spirit in which he has examined the
imperfect materials afforded him in the printed works. He observes as
follows on Milton's alleged disuse of public worship, which is asserted on
the authority of Toland. l The reproach that has been thrown upon him
of frequenting no place of public worship in his latter days, should be re
ceived, as Dr. Symmons observes, with some caution. His blindness and
other infirmities might be in part his excuse ; and it is certain that his
daily employments were always ushered in by devout meditation and study
of the Scriptures.'

* ' Let no man cavil, but take the church of God as meaning the whole
consistence of orders and members, as St. Paul's epistles express.' Of
Reformation in England. Prose Works, I. 11.

151

Ministers are persons appointed by divine commis
sion to perform various offices in the church of Christ,

By divine commission. Jer. xxiii. 21. 4 I have not
sent these prophets, yet they ran ; I have not spoken
to them, yet they prophesied.' Matt, xxviii. 19, 20.
< go ye therefore, and teach all nations' — . Rom. x. 15.
4 how shall they preach, except they be sent ?' 1 Cor.
ii. 1. 'I came not with excellency of speech or of
wisdom, declaring unto you the testimony of God.'
v. 4. ' my speech and my preaching was not with
enticing words of man's wisdom, but in demonstration
of the spirit and of power.' v. 13. ; which things also
we speak, not in the words which man's wisdom
teacheth, but which the Holy Ghost teacheth ; com
paring spiritual things with spiritual.' 1 Tim. iv. 6.
4 if thou put the brethren in remembrance of these
things, thou shalt be a good minister of Jesus Christ,
nourished up in the words of faith and of good doc
trine, whereunto thou hast attained.'

Various offices. 1 Cor. xii. 28. ' God hath set
some in the church, first apostles, secondarily proph
ets, thirdly teachers, after that miracles, then gifts of
healings, helps, governments, diversities of tongues.'
Acts xx. 20, 21. < I kept back nothing that was profit
able unto you, but have shewed you, and have taught
you publicly, and from house to house, testifying both
to the Jews, and also to the Greeks, repentance to
wards God, and faith towards our Lord Jesus Christ.'
2 Tim. iv. 2. ' preach the word, be instant in season,
out of season, reprove, rebuke, exhort with all long-
suffering and doctrine.' 2 Pet. i. 12. 4I will not be
negligent to put you always in remembrance of these
things, though ye know them, and be established in
the present truth.'

152

Ministerial labours are of no efficacy in themselves,
independently of divine grace. 1 Cor. iii. 7. 4 neither
is he that planteth any thing, neither he that watereth,
but God that giveth the increase.' A reward, how
ever, is laid up for such as are faithful in the ministry.'
Isai. xlix. 4. ' then I said, I have laboured in vain, I
have spent my strength for nought, and in vain ; yet
surely my judgment is with Jehovah, and my work
with my God.' Dan. xii. 3. ' they that be wise shall
shine as the brightness of the firmament, and they
that turn many to righteousness as the stars for ever
and ever.'

The ministers of the universal church are either
extraordinary or ordinary. I Cor. xii. 28. as above.
Eph. iv. 11 — 13. * he gave some, apostles ; and some,
prophets ; and some, evangelists ; and some, pastors
and teachers ; for the perfecting of the saints, for the
work of the ministry, for the edifying of the body of
Christ ; till we all come in the unity of the faith and
of the knowledge of the Son of God' — : where it is
observable that pastors and teachers are used synony
mously ; for the apostle does not say, ' he gave some,
pastors, some, teachers,' but merely adds the second
or proper title as an explanation of the figurative*
term ; whereby is evinced the futility of the modern
academical title of doctor, as distinguishing its pos
sessor from other ministers of the word.* For the

* Titles of honour are spoken of in the same slighting manner in the
prophetic view which Michael unfolds to Adam of the corruptions which
chouM prevail in the latter times of the church.

Then shall they seek to avail themselves of names,
Places, and titles, and with these to join
Secular power. — Paradise Lost, XII. 515.

153

provinces of teaching and of exhortation are no where
separated, but are both alike assigned to the pastor,
no less than to the teacher so called ; the functions
are twofold, but the office and the agent are one ;
although individuals may possess peculiar powers
either of teaching or of exhortation, and may be dis
tinguished as such, Rom. xii. 7, 8.

Extraordinary ministers are persons inspired and
sent on a special mission by God, for the purpose of
planting the church where it did not before exist, or
of* reforming its corruptions, either through the me
dium of preaching or of writing. To this class belong
the prophets, apostles, evangelists, and the like. 1
Cor. iv. 1 . ' let a man so account of us as of the
ministers of Christ ; and stewards of the mysteries of
God.' Gal. i. 1. * Paul, an apostle, not of men,
neither by man, but by Jesus Christ, and God
the Father, who raised him from the dead.' v. 17.
4 neither went I up to Jerusalem to them which were
apostles before me.' ii. 6. 4 of those who seemed to
be somewhat, whatsoever they were, it maketh no
matter to me ; God accepteth no man's person : for
they who seemed to be somewhat, in conference added
nothing unto me.' Acts xiii. 2. « the Holy Ghost said,
Separate me Barnabas and Saul for the work where-
unto I have called them.' 2 Tim. iv. 5, ' do the work
of an evangelist.'

Any believer is competent to act as an ordinary
minister * according as convenience may require, pro-

* It is evident from many passages in the printed works of Milton, that
even the presbyterian institutions did not accord with his notions of Chris
tian liberty. He often attacks the presbyters, during the time when epis
copacy was abolished, with as much severity as the bishops during their
ascendency. Warton observes, that he contended for that sort of indi-

VOL. ii. 20

154

vided only he be endowed with the necessary gifts ;*
these gifts constituting his mission. Such were, be
fore the law, the fathers or eldest sons of families,f
as Abel, Noah, Abraham, &c. Jethro, Exod. xviii.
12. xix. 22. let ' the priests also, which come near to
Jehovah, sanctify themselves' — . xxiv. 5. he ' sent
young men of the children of Israel, which offered
burnt-offerings, and sacrificed peace-offerings of oxen
unto Jehovah.3 Such were, under the law, Aaron
and his posterity, the whole tribe of Levi, and lastly
the prophets. In like manner, any one, who appeared
to be in other respects qualified, was allowed to teach
openly in the synagogue, though he were neither priest
nor Levite ; a permission which was granted to Christ,
and subsequently to Paul at Antioch. Acts xiii. 15.
1 after the reading of the law and the prophets, the
rulers of the synagogue sent unto them, saying, Ye

vidual or personal religion, by which every man is to be his own priest.
See his edition of Milton's smaller Poems, p. 326. Edit. 1785. < The
third priesthood only remaining, is common to all the faithful.1 Consider
ations, &c. Prose Work*, III. 383. l If all the faithful be now a holy and
a royal priesthood, 1 Pet. ii. 5, 9. not excluded from the dispensation of
thing? holiest, after free election of the church, and imposition of hands....
for the gospel makes uo difference from the magistrate himself to the mean
est arti6cer, if God evidently favour him with spiritual gifts, as he can
«a?ily, and oft hath done.' Ibid. 390. * So is he by the same appoint
ment (of God) ordained, and by the church's call admitted, to such offices
of discipline in the church, to which his own spiritual gifts have au
thorized him.' Reason of Church Government, &c. I. 138. See also p.
139. * The functions of church government commend him.'

* ' Heretofore in the first evangelic times (and it were happy for Chris
tendom if it were so again) ministers of the gospel were by nothing el«e
distinguished from other Christians but by their spiritual knowledge and
sanctity of life.' Considerations, &c. III. 390.

t ' In the beginning this authority seems to have been placed, as all
both civil and religious rites once were, only in each father of a family.'
Reason of Church Government, £c. Prose Works, I. 134. l In those
days was no priest, but the father, or the first-born of each family.' Con
siderations, &c. III. 359,

155

men and brethren, if ye have any word of exhorta
tion for the people, say on.' How much more then
must every believer endowed with similar gifts enjoy
the same liberty under the gospel ? Accordingly, this
liberty is expressly conceded : Mark ix. 38, 39. ' we
saw one casting out devils in thy name, and he fol-
loweth not us ; and we forbad him, because he follow-
eth not us : but Jesus said, Forbid him not.' Acts viii.
4. ' they that were scattered abroad went every where
preaching the word.' xi. 19, &c. 'they which were
scattered abroad upon the persecution that arose about,
Stephen, travelled as far as Phenice, and Cyprus, and

Antioch which spake unto the Grecians, preaching

the Lord Jesus ; and the hand of the Lord was with
them, and a great number believed, and turned unto

the Lord they sent forth Barnabas who when he

came, and had seen the grace of Cod, was glad, and
exhorted them all that with purpose of heart they
would cleave unto the Lord.' If our modern clergy,
as they are called by way of distinction, who clairn
to themselves the exclusive right of preaching the gos
pel, had seen this grace imparted to those whom they
are pleased to denominate the laity, it would have
been to them a subject, not of rejoicing, but of cen
sure and obloquy, xviii. 24, 25. ' a certain Jew named
Apollos, born at Alexandria, an eloquent man and
mighty in the Scriptures, came to Ephesus : this man
was instructed in the way of the Lord, and being fer
vent in the spirit, he spake and taught diligently the
things of the Lord, knowing only the baptism of John.'
2 Tim. ii. 2. * the things that thou hast heard of me
among many witnesses, the same commit thou to
faithful men, who shall be able to teach others also.'

Exod. xix. 6. compared with Isai Ixi. 6. ' ye shall be
named the priests of Jehovah ; men shall call you the
ministers of our God.' 1 Pet. ii. 9. l ye are a chosen
generation, a royal priesthood, an holy nation, a pecu
liar people ; that ye should shew forth the praises of
him who hath called you out of darkness into his
marvellous light.' Rev. i. 6. ' who hath made us kings
and priests unto God and his Father.' Again, 1 Pet.
v. 3. ' neither as being lords over God's heritage.' If
in this passage the word heritage, (clerus, Lat. whence
the term clergy, appropriated by the ecclesiastics to
themselves) has any meaning at all, it must designate
the whole body of the church.* Nor is the name of
prophet applied exclusively to such as foretel future
events, but to any one endowed with extraordinary piety
and wisdom for the purposes of teaching. Thus it was
said of Abraham, Gen. xx. 7. ' he is a prophet, and
he shall pray for thee, and thou shalt live.' So also
Miriam is called a prophetess, Exod. xv. 20. and
Deborah, Judges iv. 4. and the same title is applied
to believers in general, Psal. cv. 15. ; touch not mine
anointed, and do my prophets no harm.' Hence
under the gospel likewise, the simple gift of teaching,
especially of public teaching, is called prophecy. 1
Cor. xiv. 1. ' desire spiritual gifts, but rather that ye
may prophesy.' v. 3. * he that prophesieth, speaketh

* 'This all Christians ought to know, that the title of clergy St. Peter
gave to all God's people, till Pope Hygiuus and the succeeding prelates
took it from them, appropriating that name to themselves and their priests
only, and condemning the rest of God's inheritance to an injurious and
alienate condition of laity.' Reasons of Church Government urged
against Prelaty. Prose Works, I. 135. c EcclesiasUeorurn duntaxat bona
fuere, qui hoc niaxime «ensu clerici, vel etiam holoclerici, ut qui sortern
totam invashsent, rectius norninari poterant.' Defensio Srcunda pro
Populo Jlnglicano, V. 247.

157

unto men to edification;' and so through the remainder
of the chapter. 1 Cor. iii. 8, &c. ' he that planteth
and he that vvatereth are one ; and every man shall
receive his own reward according to his own labour :
for we are labourers together with God.' Pastors
and teachers, therefore, are the gift of the same God
who gave apostles and prophets, and not of any hu
man institution whatever.* 1 Pet. iv. 10, 11. 'as
every man hath received the gift, even so let him min
ister the same one to another, as good stewards of the
manifold grace of God : if any man speak, let him
speak as the oracles of God.'

If therefore it be competent to any believer what
ever to preach the gospel, provided he be furnished
with the requisite gifts, it is also competent to him to
administer the rite of baptism ; inasmuch as the latter
office is inferior to the former. John iv. 2. 4 Jesus
himself baptized not, but his disciples.' 1 Cor. i. 17.
1 Christ sent me not to baptize, but to preach the
gospel.' Hence Ananias, who was only a disciple,
baptized Paul. Acts ix. 10, 18. x. 48. ' he command
ed them to be baptized in the name of the Lord;'
which command was given to the companions of
Peter, who are only called brethren, v. 23. and they

* 4 It is a foul error, though too much believed among us, to think that
the university makes a minister of the gospel : what it may conduce to
f>ther arts and .science?, I dispute not now ; hut that which makes fit a
minister, the Scripture can best inform us to be only from above, whence
also we are bid to seek them. Matt. ix. 3J3. Acts xx, 28. ROJJU. x. 15. how
shall they preach,, unless thty be sent ? By whom sent ? By the university, or
the magistrate, or their belly ? No surely, but sent from God only, and that
God who is not their belly.' Considerations, &c. Prose Works, 111. 386.
4 Doubtless, if God only be he who gives ministers to his church till the
world's end, and through the whole gospel never pent us for minister0 to
the schools of philosophy. .' Ibid. 390.

158

which believed, v. 45. And if it be true that baptism
has succeeded to the place of circumcision, and bears
the analogy to it which is commonly supposed, why
should not any Christian whatever (provided he be
not a mere novice, and therefore otherwise- incompe
tent) be qualified to administer baptism, in the same
manner as any Jew was qualified to perform the rite
of circumcision ?

With regard to the Lord's Supper also, it has been
shown in the preceding chapter that all are entitled to
participate in that rite, but that the privilege of dis
pensing the elements is confined to no particular man,
or order of men. There can be still less shadow of
reason for assigning to the ministers of the church the
celebration of marriages or funerals,* offices which
hirelings! are wont to assume to themselves exclu
sively, without even the feeble semblance of prescrip
tion derived from the Levitical law.

The people of the universal church comprise all
nations: Matt, xxviii. 19, 20. 'go ye and teach all
nations ;' whose conversion it is the duty of all men
to promote to the utmost of their power. Rom. i. 14.
4 1 am debtor both to the Greeks and to the barbari
ans ; both to the wise and to the unwise.'

* ' Burinls and marriages are so little to be any part of their gain, that

they who consider well, may find them to be no part of their function

As for marriages, that minister? should meddle with them, as not sanctified
or legitimate without their celebration, I find no ground in Scripture either
of precept or exau pie.' Considerations, Sic. Prose Works, III. 370.
t Help us to save free conscience from the paw
Of hireling wolves, whose gospel is their maw. Sonnet XVI. 13.

1 Of which hireling crew Christendom might soon rid herself and be

happy, if Christians would but know their own dignity, their liberty, their

adoption and let it not be wondered if I say their spiritual priesthood,

whereby they have all equal access to any ministerial function, whenever
called by their" own abilities and the church, though they never came near
the university.' Considerations, &c. Prose Works, III. 391.

CHAPTER XXX.

OF THE HOLY SCRIPTURES.

THE writings of the prophets, apostles and evangelists,
composed under divine inspiration, are called the Holy
Scriptures. 2 Sam. xxiii. 2. ' the Spirit of Jehovah
spake by me, and his word was in my tongue.' Matt.
xxii. 43. ' how then doth David in spirit call him
Lord, saying — ?' 2 Cor. xiii. 3. ' since ye seek a
proof of Christ speaking in me.' 2 Tim. iii. 16. ' all
scripture is given by inspiration of God.J

With regard to the question, what books of the Old
and New Testament are to be considered as canoni
cal, that is to say, as the genuine writings of the
prophets, apostles, and evangelists, there is little or
no difference of opinion among the orthodox, as may
be seen in the common editions of the Bible.

The books usually subjoined to these under the
name of apocryphal, are by no means of equal author
ity with the canonical, neither can they be adduced as
evidence in matters of faith.

The reasons for their rejection are, first, because,
although written under the old dispensation, they are
not in the Hebrew language, which they would un-

160

doubtedly be if genuine ; for as the Gentiles were not
then called, and the church consisted wholly of He
brews, Rom. iii. 2. ix. 4. it would have been prepos
terous to write in the language of a people who had
no concern in the things discoursed of. Secondly,
their authority is deservedly called in question, inas
much as they are never quoted in the New Testament.
Lastly, they contain much that is at variance with the
acknowledged parts of Scripture, besides some things
fabulous, low, trifling, and contrary to true religion
and wisdom.

The Holy Scriptures were not written for occasion
al purposes only, as is the doctrine of the Papists, but
for the use of the church throughout all ages, as well
under the gospel as under the la\v. Exod. xxxiv. 27.
4 write thou these words ; for after the tenour of these
words I have made a covenant with thee and with
Israel.' Deut. xxxi. 19. ' write ye this song for you

that this song may be a witness for me.' Isai.

viii. 20. ' to the law and to the testimony : if they
speak not according to this word, it is because there

is no light in them.' xxx. 8. ' write it that it may

be for the time to come forever and ever.' Habak. ii.

2. * write for the vision is yet for an appointed

time.' Luke xvi. 29. * they have Moses and the
prophets ; let them hear them.' John v. 39. ' search
the scriptures, for in them ye think ye have eternal
life.' Rom. xv. 4. ' whatsoever things were written
aforetime were written for our learning, that we
through patience and comfort of the scriptures might
have hope.' 1 Cor. x. 11. 'they are written for our
admonition, upon whom the ends of the world are

come.'

161

Almost every thing advanced in the New Testa
ment is proved by citations from the Old. The use
of the New Testament writings themselves is declared
John xx. 31. ' these are written that ye might be
lieve' — . Eph. ii. 20. ' built upon the foundation of the
apostles and prophets.' Philipp. iii. 1. ' to write the
same things to you, to me indeed is not grievous, but
for you it is safe.' 1 Thess. v. 27. ' I charge you by
the Lord, that this epistle be read unto all the holy
brethren.' 1 Tim. iii. 15. * — if I tarry long, that thou
mayest know how thou oughtest to behave thyself in
the house of God.' 2 Tim. iii. 15 — 17. ' from a child
thou hast known the holy scriptures, which are able
to make thee wise unto salvation through faith which
is in Christ Jesus : all scripture is given by inspiration
of God, and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness.' It is true
that the Scriptures which Timothy is here said to
have known from a child, and which were of them
selves ' able to make him wise unto salvation through
faith in Christ,' were probably those of the Old Tes
tament alone, since no part of the New Testament
appears to have existed during the infancy of Timothy :
the same is, however, predicated of the whole of Scrip
ture in the succeeding verse, namely, that it is ' profit
able for doctrine ;' even to such as are already wise
and learned, 1 Cor. x. 15. 'I speak as unto wise men,
judge ye what I say,' to men arrived at Christian
maturity, Philipp. iii. 15. 'let us therefore, as many
as be perfect, be thus minded,' such as Timothy
himself, and Titus, to whom Paul wrote ; and to the
strong in faith, 1 John ii. 14. * I have written unto
you, young men, because ye are strong, and the word

VOL. ii. 21

162

of" God abideth in you.5 2 Pet. i. 12, 15. 'wherefore
1 will not be negligent to put you always in remem
brance of these things, though ye know them, and be
established in the present truth : moreover I will en
deavour that ye may be able after my decease to have
these things always in remembrance.' iii. 15, 16.
4 even as our beloved brother Paul also, according
unto the wisdom given unto him, hath written unto
you.' For although the epistle of Paul here alluded
to was more immediately directed to the Romans.
Rom. i. 7. 15. Peter in the above passage expressly
intimates that it was addressed not to that church
alone, but to believers generally. 2 Pet. iii. 1, 2.
* this second epistle, beloved, I now write unto you ;
in both which I stir up your pure minds by way of
remembrance.' 1 John ii. 21. ' I have not written
unto you, because ye know not the truth, but because
ye know it.' Rev. i. 19. ' write the things which thou
hast seen, and the things which are, and the things
which shall be hereafter.'

From all these passages it is evident, that the use
of the Scriptures is prohibited to no one ; but that,
on the contrary, they are adapted for the daily hearing
or reading of all classes and orders of men ;* of
princess, Deut. xvii. 19. of magistrates, Josh. i. 8. of
men of all descriptions, Deut. xxxi. 9 — 11. < Moses
wrote this law, and delivered it unto the priests the
sons of Levi and unto all the elders of Israel : and

* lThe papal antichristian church permits not her laity to read the
Bible in their own tongue ; our church on the contrary hath proposed it

to all men Neither let the countryman, the tradesman, the lawyer,

the physician, the statesman excuse himself by his much business, from
the studious reading thereof.1 Of true Religion, &c. Prose Works.
IV. 266.

163

Moses commanded them, saying Thou shalt read

this law before all Israel.' xi. 18 — 20. 'therefore
shall ye lay up these my words in your heart, and in

your soul, and bind them for a sign upon your hand

and thou shalt write them upon the door-posts of thine
house.' xxix. 29. ' those things which are revealed
belong unto us and to our children for ever, that we
may do all the words — .' xxx. 11. 'for this com
mandment which I command thee this day, it is not
hidden from thee, neither is it far off.' 2 Chron.
xxxiv. 30. ' he read in their ears all the words of the
book of the covenant.' Isai. viii. 20. ' to the law and
to the testimony.' Nehem. ix. 3. ' they stood up in
their place, and read in the book of the law of Je
hovah ;' that is, the whole people, as appears from
the second verse of the chapter. To the same pur
pose may be adduced the testimony of a writer whom
the opponents of this opinion regard as canonical. 1
Mace. i. 56, 57. ' wheresoever was found with any
the book of the testament, the king's commandment
was that they should put him to death.'

The New Testament is still more explicit. Luke
x. 26. ' what is written in the law ? how readest
thou ?' This was the question of Christ to one of
the interpreters of the law, of whom there were many
at that time, Pharisees and others, confessedly neither
priests nor Levites ; neither was Christ himself,
whom we cannot suppose to have been considered as
particularly learned in the law, forbidden to expound
in the synagogue ; much less therefore could it have
been unlawful to read the Scriptures at home. xvi.
29. ' they have Moses and the prophets ; let them
hear them.' John v. 39. ' search the scriptures."

164

Acts viii. 28. 'he read Esaias the prophet.5 xvii. 11.
1 they searched the scriptures daily.' xviii. 24.
'mighty in the scriptures.' 2 Tim. iii. 15. 'from a
child thou hast known the holy scriptures.' Rev. i.
3. ' blessed is he that readeth.'

The Scriptures, therefore, partly by reason of their
own simplicity, and partly through the divine illumina
tion, are plain and perspicuous in all things necessary
to salvation, and adapted to the instruction even of
the most unlearned, through the medium of diligent
and constant reading.* PsaL xix. 7. ' the law of
Jehovah is perfect, converting the soul ; the testimony
of Jehovah is sure, making wise the simple.' cxix.
105. 'thy word is a lamp unto my feet, and a light
unto my path.' v. 130. ' the entrance of thy words
giveth light, it giveth understanding unto the simple ;'
whence it follows that the liberty of investigating
Scripture thoroughly is granted to all. v. 18. ' open
thou mine eyes, that I may behold wondrous things
out of thy law.' Luke xxiv. 45. ' then opened he
their understanding, that they might understand the
scriptures.' Acts xviii. 28. ' he mightily convinced
the Jews, and that publicly, shewing by the scrip
tures that Jesus was Christ.' 2 Pet. i. 20, 21. 'no
prophecy of the scripture is of any private interpreta
tion ; for the prophecy came not in the old time by

* <• I offer it to the reason of any man, whether he think the knowledge
of Christian religion harder than any other art or science to attain. I
suppose he will grant that it is far easier, both of itself, and in regard of

God's assisting Spirit Therefore are the Scriptures translated into

every vulgar tongue, as heing held in main matters of belief and salvation
plain and easy to the poorest, and such no less than their teachers have the
the Spirit to guide them in all truth, John xiv. 26. xvi. 13.' Considera
tions on the likeliest Means to remove Hirelings out of the Church. Pro«e
Works, III. 372.

165

the will of man ;' neither therefore is it to be inter
preted by the judgment of men, that is, by our own
unassisted judgment, but by means of that Holy
Spirit promised to all believers.* Hence the gift of
prophecy, mentioned 1 Cor. i. 4.

If then the Scriptures be in themselves so perspicu
ous, and sufficient of themselves to make men wise
unto salvation through faith, and that the man of God
may be perfect, thoroughly furnished unto all good
works, through what infatuation is it, that even Prot
estant divines persist in darkening the most momen
tous truths of religion by intricate metaphysical com
ments,! on the plea that such explanation is necessary ;
stringing together all the useless technicalities and
empty distinctions of scholastic barbarism, for the
purpose of elucidating those Scriptures, which they
are continually extolling as models of plainness? As

* the truth,

Left only in those written records pure,

Though not but by the Spirit understood. Paradise Lost, XII. 511

he, who receives

Light from above, from the fountain of light,

No other doctrine needs, though granted true.

Paradise Regained, IV. 288.

4 The study of Scripture, which is the only true theology — .' Considera
tions on the likeliest Means to remove Hirelings, &c. Prose Works, III.
377.

t Considering the language employed iu parts of this treatise, Milton
more frequently censures the metaphysical divinity than might have been
expected. His practice at least, in this as well as in some other points, is
not very consistent with his theory. He speaks however in other works in
the same slighting manner of the sophistry of the schools. In the follow
ing passage it is not impossible that he may allude to the very Treatise
which is now for the first time published. l Somewhere or other, I trust,
may be found some wholesome body of divinity, as they call it, without
school-terms and metaphysical notions, which have obscured rather than
explained our religion, and made it difficult without cause.' Considera
tions, &c. Prose Works, III. 375.

166

if Scripture, which possesses in itself the clearest
light, and is sufficient for its own explanation, espe
cially in matters of faith and holiness, required to
have the simplicity of its divine truths more fully de
veloped, and placed in a more distinct view, by illus
trations drawn from the abstrusest of human sciences,
falsely so called.

It is only to those who perish that the Scriptures are
obscure, especially in things necessary for salvation.
Luke viii. 10. ' unto you it is given to know the mys
teries of the kingdom of God, but to others in para
bles ; that seeing they might not see, and hearing they
might not understand.' 1 Cor. i. 1 8. ' the preaching
of the cross is to them that perish foolishness ; but
unto us which are saved, it is the power of God.' ii.
14. ' the natural man receiveth not the things of the
Spirit of God, for they are foolishness unto him ;
neither can he know them, because they are spiritual
ly discerned.' 2 Cor. iv. 2, 3. ' by manifestation of
the truth commending ourselves to every man's con
science in the sight of God : but if our gospel be hid,
it is hid to them that are lost.' 2 Pet. iii. 16. speaking
of the epistles of Paul, * in which are some things
hard to be understood, which they that are unlearned
and unstable wrest, as they do also the other scrip
tures unto their own destruction.'

No passage of Scripture is to be interpreted in more
than one sense ; in the Old Testament, however, this
sense is sometimes a compound of the historical and
typical, as in Hosea xi. 1. compared with Matt. ii. 15.
* out of Egypt have I called my son,' which may be
explained in a double sense, as referring partly to the
people of Israel, and partly to Christ in his infancy.

167

The custom of interpreting Scripture in the church
is mentioned Nehem. viii. 8, 9. ' they read in the book
in the law of God distinctly, and gave the sense, and
caused them to understand the reading : and Nehemi-
ah, which is the Tirshatha, and Ezra the priest the
scribe, arid the Levites that taught the people — .' 2
Cliron. xvii. 9. ' they taught in Judah, and had the
book of the law of Jehovah with them, and went about
throughout all the cities of Judah, and taught the
people.' Luke iv. 17. 'then was delivered unto him
the book of the prophet Esaias.' 1 Cor. xiv. 1. ' de
sire spiritual gifts, but rather that ye may prophesy.'

The requisites for the public interpretation of
Scripture have been laid down by divines with much
attention to usefulness, although they have not been
observed with equal fidelity. They consist in knowl
edge of languages ; inspection of the originals ; ex
amination of the context ; care in distinguishing
between literal and figurative expressions ; consider
ation of cause and circumstance, of antecedents and
consequents ; mutual comparison of texts ; and regard
to the analogy of faith. Attention must also be paid
to the frequent anomales of syntax ; as for example,
where the relative does not refer to the immediate
antecedent, but to the principal word in the sentence,
though more remote. See 2 Kings xvi. 2. compared
with v. 1 . < twenty years old was Ahaz when he began
to reign,' that is, Jotham the father of Ahaz, as ap
pears by considering the age at which Hezekiah began
his reign, xviii. 2. See also 2 Chron. xxxvi. 9. « when
he began to reign,' compared with 2 Kings xxiv. 8.
Psal xcix. 6. < Moses and Aaron among his priests/
John viii. 44. « he is a liar and the father of it.' Last-

168

ly, no inferences from the text are to be admitted, but
such as follow necessarily and plainly from the words
themselves ; lest we should be constrained to receive
what is not written for what is written, the shadow
for the substance, the fallacies of human reasoning
for the doctrines of God : for it is by the declarations
of Scripture, and not by the conclusions of the
schools, that our consciences are bound.

Every believer has a right to interpret the Scrip
tures for himself, inasmuch as he has the Spirit for his
guide, and the mind of Christ is in him ;* nay, the
expositions of the public interpreter can be of no use
to him, except so far as they are confirmed by his own
conscience. More will be added on this subject in
the next chapter, which treats of the members of par
ticular churches. The right of public interpretation
for the benefit of others is possessed by all whom God
has appointed apostles, or prophets, or evangelists, or
pastors, or teachers, 1 Cor. xii. 8, 9. Eph. iv. 11 — 13.
that is, by all who are endowed with the gift of teach
ing, ' every scribe which is instructed unto the king
dom of heaven,' Matt. xiii. 52. not by those whose
sole commission is derived from human authority, or
academical appointment : of whom it may too often
be said in the words of Scripture, ' woe unto you,
lawyers, for ye have taken away the key of knowl
edge ; ye enter not yourselves, and them that were
entering in ye hindered.' Luke xi. 52.

It is not therefore within the province of any visi
ble church, much less of the civil magistrate, to

* l Every true Christian, able to give a reason of his faith, hath the word
of God before him, the promised Holy Spirit, and the mind of Christ with-
;u : 1 Cor. ii. 16.' Treatise, of Civil Power, &c. Prose Works, III, 321.

169

impose their own interpretations on us as laws, or as
binding on the conscience ; in other words, as matter
of implicit faith.*

If however there be any difference among professed
believers as to the sense of Scripture, it is their duty
to tolerate such difference in each other, until God
shall have revealed the truth to all. Philipp. iii. 15,
16. ' let us therefore, as many as be perfect, be thus
minded ; and if in any thing ye be otherwise minded,
God shall reveal even this unto you : nevertheless,
whereto we have already attained, let us walk by the
same rule, let us mind the same thing.' Rom. xiv. 4.
' to his own master he standeth or falleth : yea, he
shall be holden up.'

The rule and canon of faith, therefore, is Scripture
alone.* PsaL xix. 9. 'the judgments of Jehovah are
true and righteous altogether.' Scripture is the sole
judge of controversies ; or rather, every man is to
decide for himself through its aid, under the guidance
of the Spirit of God. For they who, on the authority
of 1 Tim. iii. 15. 'the church of the living God, the
pillar and ground of the truth,' claim for the visible
church, however defined, the supreme right of inter
preting Scripture and determining religious contro
versies, are confuted by a comparison of the words
in question with the former part of the verse, and
with that which precedes. What Paul here writes to
Timothy, and which is intended to have the force

* 4 What Protestant then, who himself maintains the same principles,
and disavows all implicit faith, would prosecute, and not rather charitably
tolerate such men as these ?' Of true Religion, &c. IV. 263.

* Seethe Treatise of Civil Power in Ecclesiastical Causes: 'First it

cannot be denied counts all heretics but himself.' Prose Works, III,

320—326.

VOL. ii. 22

170

6f Scripture with him, is a direction by which he
may know how he ought to behave himself in the
house of God which is the church ; that is, in any
assembly of believers. It was not therefore the house
of God, or the church, which was to be a rule to
him that he might know, but the Scripture which
he had received from the hands of Paul. The
church indeed is, or rather ought to be, (for it is
not always such in fact) the pillar and ground, that is
the guardian, and repository, and support of the truth:
even where it is all this, however, it is not on that
account to be considered as the rule or arbiter of
truth and the Scripture; inasmuch as the house of
God is not a rule to itself, but receives its rule from
the word of God, which it is bound, at least, to observe
scrupulously. Besides, the writings of the prophets
and apostles, in other words the Scriptures themselves
are said to be the foundation of the church : Eph. ii.
20. ' built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner
stone.' Now the church cannot be the rule or arbiter
of that on which it is itself founded.

That some of the instructions of the apostles to
the churches where not committed to writing, or that,
if written, they have not come down to us, seems
probable from 2 John 12. ' having many things to write
unto you, I would not write with paper and ink.' See
also 3 John 13. Col. iv. 16. 'that ye likewise read the
epistle from Laodicea.' Seeing then that the lost par
ticulars cannot be supposed to have contained any
thing necessary to salvation, but only matters profit
able for doctrine, they are either to be collected from
other passages of Scripture, or, if it be doubtful

171

whether this is possible, they are to be supplied, not
by the decrees of popes or councils, much less by the
edicts of magistrates, but by the same Spirit which
originally dictated them, enlightening us inwardly
through the medium of faith and love. John xvi.
12, 13. ' 1 have yet many things to say unto you, but
ye cannot bear them now ; howbeit when he, the
Spirit of truth, is come, he shall guide you into all
truth.' So also Peter admonishes us, 2 Eph. i. 19. c to
take heed to the sure word of prophecy, until the
day dawn, and the day-star arise in our hearts,' that
is to say, the light of the gospel, which is not to
be sought in written records alone, but in the heart.
2 Cor. iii. 3. 'ye are manifestly declared to be the epis
tle of Christ ministered by us, written not with ink,
but with the Spirit of the living God ; not in tables of
stone, but in fleshy tables of the heart.' Eph. vi. 17.
' the sword of the Spirit, which is the word of God.'
1 John ii. 20. 'ye have an unction from the Holy One,
and ye know all things.' v. 27. 'ye need not that any
man teach you ; but as the same anointing teacheth
you of all things, and is truth, and is no lie, and even
as it hath taught you, ye shall abide in him.' Thus
when the Corinthians had made inquiry of Paul on
certain subjects with regard to which there was no
specific direction in Scripture, he answers them ac
cording to the natural dictates of Christianity, and the
unction of the Spirit which he had received: 1 Cor.
vii. 12. ' to the rest speak I, not the Lord.' v. 25.
' concerning virgins, I have no commandment of the
Lord : yet I give my judgment as one that hath ob
tained mercy of the Lord to be faithful : I suppose
therefore — .' v. 40. ' she is happier if she so abide

172

alter my judgment; and I think also that 1 have the
Spirit of God ;' whence he reminds them that they
are also able to give answer to themselves in such
questions, v. 15. 'a brother or sister is not under
bondage in such cases.' v. 36. ' if any man think that
he behaveth himself uncomely toward his virgin, if
she pass the flower of her age, and need so require,
let him do what he will, he sinneth not.'

Under the gospel we possess, as it were, a twofold
Scripture ; one external, which is the written word,
and the other internal, which is the Holy Spirit, writ
ten in the hearts of believers, according to the prom
ise of God, and with the intent that it should by no
means be neglected ; as was show^n above, chap,
xxvii, on the gospel. Isai. lix. 21. * as for me, this is
my covenant with them, saith Jehovah ; my Spirit
which is upon thee, and my words which I have put
in thy mouth, shall not depart out of thy mouth, nor
out of the mouth of thy seed, nor out of the mouth of
thy seed's seed, saith Jehovah, from henceforth and for
ever.' See also Jer. xxxi. 33, 34. Acts v. 32. ' we
are his witnesses of those things, and so is also the
Holy Ghost, whom God hath given to them that obey
him.' 1 Cor. ii. 12. 'we have received, not the
spirit of the world, but the spirit which is of God, that
we might know the things that are freely given to us
of God.'

Hence, although the external ground which we
possess for our belief at the present day in the writ
ten word is highly important, and, in most instances
at least, prior in point of reception, that which is
internal, and the peculiar possession of each believer,
is far superior to all, namely, the Spirit itself.

173

For the external Scripture, or written word, par
ticularly of the New Testament (to say nothing of
spurious books, with regard to which the apostle has
long since cautioned us, 2 Thess. ii. 2. ' that ye be

not shaken in mind by letter as from us — ;' iii. 17.

* the salutation of Paul with mine own hand, which is
the token in every epistle — ' :) the written word, I
say, of the New Testament, has been liable to fre
quent corruption, and in some instances has been cor
rupted, through the number, and occasionally the bad
faith of those by whom it has been handed down, the
variety and discrepancy of the original manuscripts,
and the additional diversity produced by subsequent
transcripts and printed editions. But the Spirit which
leads to truth cannot be corrupted, neither is it easy
to deceive a man who is really spiritual : 1 Cor. ii.
15, 16. 'he that is spiritual judgeth all things, yet he
himself is judged of no man : for who hath known
the mind of the Lord, that he may instruct him ? but
we have the mind of Christ.' xii. 10. 'to another, dis
cerning of spirits.' An instance of a corrupted text
pervading nearly all the manuscripts occurs in Matt.
xxvii. 9. where a quotation is attributed to Jeremiah,
which belongs only to Zechariah ;* and similar in
stances are to be found in almost every page of Eras
mus, Beza, and other editors of the New Testament.

Previously to the Babylonish captivity, the law of
Moses was preserved in the sacred repository of the
ark of the covenant : after that event, it was commit
ted to the trust and guardianship of the priests and
prophets, as Ezra, Zechariah, Malachi, and other men

* See Home's Introduction to the Critical Study of the, Sf.riplurcs, Vol.
II. p. 3P>5. Note 2.

174

taught of God. There can be no doubt that these
handed down the sacred volumes in an uncorrupted
state to be preserved in the temple by the priests their
successors, who were in all ages most scrupulous in
preventing alterations, and who had themselves no
grounds of suspicion to induce them to make any
change. With regard to the remaining books, par
ticularly the historical, although it be uncertain by
whom and at what time they were written, and al
though they appear sometimes to contradict them
selves on points of chronology, few or none have ever
questioned the integrity of their doctrinal parts. The
New Testament, on the contrary, has corne down to
us (as before observed) through the hands of a multi
tude of persons, subject to various temptations ; nor
have we in any instance the original copy in the au
thor's hand-writing, by which to correct the errors of
the others. Hence Erasmus, Beza, and other learned
men, have edited from the different manuscripts what
in their judgment appeared most likely to be the au
thentic readings. It is difficult to conjecture the pur
pose of Providence in committing the writings of the
New Testament to such uncertain and variable guard
ianship, unless it were to teach us by this very circum
stance that the Spirit which is given to us is a more
certain guide than Scripture, whom therefore, it is our
duty to follow.

For with regard to the visible church, which is also
proposed as a criterion of faith, it is evident that, since
the ascension of Christ, the pillar and ground of the
truth has not uniformly been the church, but the hearts
of believers, which are properly ' the house and church
of flie living God,' 1 Tim. iii. 15. Certain it is, that

175

the editors and interpreters of the New Testament
(which is the chief authority for our faith) are accus
tomed to judge of the integrity of the text, not by its
agreement with the visible church, but by the number
and integrity of the manuscripts. Hence, where the
manuscripts differ, the editors must necessarily be at
a loss what to consider as the genuine word of God ;
as in the story of the woman taken in adultery,* and
some other passages.

The process of our belief in the Scriptures is, how
ever, as follows : we set out with a general belief in
their authenticity, founded on the testimony either of
the visible church, or of the existing manuscripts;
afterwards, by an inverse process, the authority of the
church itself, and of the different books as contained
in the manuscripts, are confirmed by the internal evi
dence implied in the uniform tenor of Scripture, con
sidered as a whole ; and, lastly, the truth of the entire
volume is established by the inward persuasion of the
Spirit working in the hearts of individual believers.
So the belief of the Samaritans in Christ, though
founded in the first instance on the word of the woman,
derived its permanent establishment, less from her
saying, than from the presence and discourses of Christ
himself, John iv. 42. t Thus, even on the authority

* For the authenticity of the passage alluded to John vii. 53. and viii.
I— 11. see Whitby and Mill in loco. Selden, Uxor. Hsb- III. 11. Simon,
Crit. Hist, of the JVew Testament, I. 13. Michaelis, Part I. Chap. vi. Sect.
11. Against its authenticity, see Beza, Grotius, Wetstein, Hammond and
Le Clerc in loco.

t 4 As the Samaritans believed Christ, first for the" woman's word, but
next and much rather for his own, so we the Scripture : first on the
church's word, but afterwards and much more for its own, as the word
of God ; yea the church itself we believe then for the Scripture.'
6f Civil Power in Ecclesiastical Causes. Prose Works, III. 326.

176

of Scripture itself, every thing is to be finally referred
to the Spirit and the unwritten word.

Hence it follows, that when an acquiescence in
human opinions or an obedience to human authority
in matters of religion is exacted, in the name either of
the church or of the Christian magistrate, from those
who are themselves led individually by the Spirit of
God, this is in effect to impose a yoke, not on man,
but on the Holy Spirit itself.* Certainly, if the apos
tles themselves, in a council governed by the inspira
tion of the Holy Spirit, determined that even the
divinely instituted law was a yoke from which believ
ers ought to be exempt. Acts xv. 10, 19, 28. 'why
tempt ye God ?' much less is any modem church,
which cannot allege a similar claim to the presence of
the Spirit, and least of all is the magistrate entitled
to impose on believers a creed no where found in
Scripture, or which is merely inferred from thence by
human reasonings, carrying with them no certain
conviction.

* From that pretence

Spiritual laws by carnal power shall force
On every conscience ; laws which none shall find
Left them inroll'd, or what the Spirit within
Shall on the heart engrave. What will they then

But force the Spirit of grace itself?

for, on earth,

Who against faith and conscience can be heard
Infallible? Paradise Lost, XII. 520.

1 With good cause, therefore, it is the general consent of all sound Pro
testant writers, that neither traditions, councils, nor canons of any visible
church, much less edicts of any magistrate or civil session, but the Scrip
ture only, can be the final judge or rule in matters of religion, and that
only in the conscience of every Christian to himself.' Treatise of Civil
Power, &c. Prose Works, III. 321.

177

An acquiescence in human traditions, whether writ
ten or unwritten, is expressly prohibited.* Deut. iv.
2. ' ye shall not add unto the word which I command
you, neither shall ye diminish ought from it.' Prov.
xxx. 6. ' add thou not unto his words, lest he reprove
thee, and thou be found a liar.' Rev. xxii. 18, 19.

' if any man shall add unto these things, &c and

if any man shall take away from the words,' &LC.
Isai. xxix. 13, 14. ' their fear toward me is taught by
the precept of men.' See also Matt. xv. 3, 9. Gal.
i. 8. ' though we, or an angel from heaven, preach
any other gospel unto you — .' 1 Tim. vi. 3. ' if any
man teach otherwise, and consent not to wholesome
words, even the words of our Lord Jesus Christ, and
to the doctrine which is according to godliness, he is
proud, knowing nothing, but doting about questions
and strifes of words.' Tit. i. 4. 4 not giving heed to
Jewish fables and commandments of men, that turn
from the truth.' 1 Tim. i. 4. ' neither give heed to
fables and endless genealogies, which minister ques
tions, rather than godly edifying which is in faith.'
Col. ii. 8. ' beware lest any man spoil you through
philosophy and vain deceit, after the tradition of
men, after the rudiments of the world, and not after
Christ.'

Neither can we trust implicitly in matters of this na
ture to the opinions of our forefathers, or of antiquity.!

* l He hath revealed and taught it us in the Holy Scriptures by in
spired ministers, and in the gospel by his own Son and his apostles, with
strictest command to reject all other traditions or additions whatsoever ;
according to that of St. Paul, Gal. i. 8. and De.ut. iv. 2. Rev. xxii. 18,
19.1 Of true. Religion, Sic. Prose Works, IV. 260.

t l If we turn this our discreet and wary usage cf them into a blind de
votion towards them, and whatsoever we find written by them, we both

VOL. ii. 23

178

2 Chron. xxix. 6. ' our fathers have trespassed.' Psai.
Ixxviii. 8, &c. ' that they might not be as their fa
thers.' Ezek. xx. 18. ' walk ye not in the statutes of
your fathers.' Amos ii. 4. 'because they have de
spised the law of Jehovah, and have not kept his
commandments, and their lies caused them to err,
after the which their fathers have walked.' Mai. iii.
7. ' even from the days of your fathers ye have gone
aw^ay from mine ordinances.' Eccles. vii. 10. ' say
not thou, What is the cause that the former days
were better than these ? for thou dost not inquire
wisely respecting this.' Jeremiah also admonishes
the people to ask for the old paths, in order to see
where is the good way, and to choose that alone, vi.
16.* for in any other sense the argument may be as
justly employed to defend the idolatries of the heathen,
and the errors of the Pharisees and Samaritans. Jer.
xliv. 17. 'to burn incense unto the queen of hea
ven, and to pour out drink-offerings unto her, as we
have done, we, and our fathers, our kings, and our
princes — .' Matt. xv. 2, &c. ' why do thy disciples
transgress the tradition of the elders ?' where Christ
opposes to their tradition the commandment of God,
v. 3. c why do ye also transgress the commandment
of God by your tradition ?' See also Mark vii. 8, 9.
John iv. 20. * our fathers worshipped in this moun
tain.'

forsake our own grounds and reasons which led us at first to part from
Rome, that i?, to hold to the Scriptures against all antiquity.1 Of Prelati-
<:al Episcopacy. I. 75.

* 4 Remonst. He that said I am the way, said thai the old way was
the good way. Answ. lie bids ask of the old paths, or for the old ways,
where or which is the good way ; which implies that all old ways are not
good, but that the good way is to be searched wi(h diligence among the

179

Even to the venerable name of our mother church
itself we are not to attach any undue authority. Hos.
ii. 2. c plead with your mother, plead ; for she is not
my wife, neither am I her husband ; let her therefore
put away her whoredoms out of ker sight :' unless
by this expression we understand exclusively the
mystical church in heaven ; Gal. iv. 26. ' Jerusalem
which is above is free, which is the mother of us all.'

old ways, which is the thing that we do in the oldest records we have, the
gospel/ Animadversions upon the Remonstrant's Defence. Prose Works,
I. 177.

CHAPTER XXXI.

OF PARTICULAR CHURCHES,

THUS far of the universal visible church. A particu
lar church is a society of persons professing the faith,
united by a special bond of brotherhood, and so or
dered as may best promote the ends of edification and
mutual communion of the saints. Acts ii. 42. ' they
continued stedfastly in the apostles' doctrine and fel
lowship, and in breaking of bread, and in prayers.'

The ordinary ministers of a particular church are
presbyters and deacons.

Presbyters are otherwise called Bishops* Acts
xx. 17. compared with v. 28. ' he called the elders
(vptofivTepovf) of the church : take heed therefore unto
yourselves and to all the flock, over the which the
Holy Ghost hath made you overseers, (brurxfaove) to
feed the church of God.' The same office of bishop

* ' Bishops and presbyters are the same to us both name and thing.'
Speech for the Liberty of Unlicensed Printing. Prose Works, I. 314.
4 It will not be denied that in the Gospel there be but two ministerial de
grees, presbyters and deacons.' Likeliest Means to remove Hirelings, &c.
III. 356. 4 Through all which book can be no where, either by plain text,
or solid reasoning, found any difference between a bishop and a presbyter,
save that they be two names to signify the same order.' Of Prelatical
Episcopacy, I. 60. 4 A bishop and presbyter is all one both in name and
office.' Ibid. 75, See also p. 76.

181

or presbyter is described 1 Tim. iii. 1, fcc. where
no mention is made of any other minister except
deacon.* Philipp. i. 1. 'with the bishops and dea
cons.' Tit. i. 5. ' that thou shouldest ordain elders
in every city, as I had appointed thee,' compared with
v. 7. ' a bishop must be blameless.' 1 Pet. v. 1. ' the

elders which are among you I exhort feed the flock

of God which is among you, taking the oversight there
of,' that is, performing the office of bishops. Lastly, in
the first council of the church, held at Jerusalem, the
apostles and elders alone are spoken of as present,
no mention being made of bishops, Acts xv. 6. xvi. 4.
bishops and presbyters must therefore have been the
same.

Of the presbyters, some were set apart for the office
of teaching, others watched over the discipline of the
church, while in particular instances both these func
tions were united. 1 Tim. iii. 2. ' apt to teach.' v. 5.
' if a man know not how to rule his own house, how
shall he take care of the church of God ?' v. 17. ' let
the elders that rule well be counted worthy of double
honour, especially they who labour in the word and
doctrine.' Rom. xii. 7, 8. ' he that teacheth, on

teaching he that ruleth, with diligence.' 1 Cor.

xii. 28. 'governments,' 1 Pet. v. 1. as above. Hence
a bishop or presbyter is called ' the steward of God,'
Tit. i. 7.

The office of a deacon is properly to administer, in
the character of a public servant, to the temporal

* ; More beneath in the 14th verse of the third chapter, when he hath
delivered the duties of bishops, or presbyters, and 'deacons, not once
naming any other order in the church.' Reason of Church Government
against Prelaty. Prose Works, L 86.

182

wants of the church in general, and particularly of
the poor, the sick, and strangers. Acts vi. 3. ' look

ye out among you whom we may appoint over this

business,' 1 Tim. iii. 10. ' let them use the office of a
deacon, being found blameless.' v. 13. 'they that
have used the office of a deacon well.' Also to teach
and baptize ; as appears from the example of Philip,
who in his capacity of deacon (the apostle of that
name having remained during the same period at Je
rusalem) converted the people of Samaria to the faith,
and on his own authority baptized, first his new con
verts, and afterwards the Ethiopian eunuch. Acts vi.
5. viii. 1, 12. 'when they believed Philip preaching
the things concerning the kingdom of God, and the
name of Jesus Christ, they were baptized, both men
and women.' v. 38. ' he baptized him.' In allusion
to this his office of preaching he is called ' the evan
gelist,' Acts xxi. 8. where his identity is established
by his being designated as one of the seven. Hence
1 Tim. iii. 13. ' they that have used the office of a
deacon well, purchase to themselves a good degree,
and great boldness in the faith which is in Christ
Jesus.'

The widows of the church are also associated with
the deacons in the performance of their duty, 1 Tim*
v. 3 — 16. ' honour widows that are widows in
deed,' &c.

The choice of ministers belongs to the people.*
Acts i. 23. ' they appointed two.' vi. 5. ' the saying
pleased the whole multitude, and they chose Stephen.'

* l He that ennobled with gifts from God, and the lawful and primitive
choice of the church assembled in convenient number, faithfully from that
time forward feeds his parochial flock, has his co-equal and co-presbyterial

183

xiv. 23. c when they had ordained them elders in
every church.' xv. 22. ' then pleased it the apostles
and elders, with the whole church, to send chosen
men of their own company to Antioch with Paul and
Barnabas.'

It is proper that ministers should undergo a certain
trial previous to their admission. 1 Tim. iii. 10. ' let
these also first be proved ; then let them use the office
of a deacon, being found blameless.' The requisite
qualifications of an elder, as well as of a deacon, are
detailed at length in the epistles to Timothy and Titus,
and particularly 1 Tim. iii. 1, &;c. Tit. i. 5, &c.

On such as were approved the presbyters laid their
hands. 1 Tim. iv. 14. ' neglect not the gift that is in
thee, which was given thee by prophecy, with the
laying on of the hands of the presbytery.' v. 22. ' lay
hands suddenly on no man.' The imposition of
hands, however, was not confined to the election of
presbyters, but was practised even towards veteran
ministers, in the way of solemn benediction, on their
engaging in any work of importance. Acts xiii. 2, 3.

' as they ministered unto the Lord when they had

fasted and prayed and laid hands upon them, they
sent them away.'

The right of succession is consequently nugatory,
and of no force.* Acts xx. 29, 30. * I know this.

power to ordain ministers and deacons by .public prayer and vote of
Christ's congregation, in like sort as he himself was ordained, and is a true
apostolic bishop.' Of Reformation in England. Prose Works, I. 9.
4 He that will mould a modern bishop into a primitive, must yield him to
be elected by the popular voice.' Ibid. 14.

* ' See the frowardness of this man ; he would persuade us that the suc
cession and divine right ofbishopdom hath been unquestionable through ali
ages.' Animadversion? on the Rtmonsiranl'ls Defence, Fro?e Work?,
I. 160.

104

that after my departing shall grievous wolves enter in
among you, not sparing the flock : also of your own
selves shall men arise, speaking perverse things, to
draw away disciples after them.' 2 Cor. xi. 13.
< such are false apostles, deceitful workers, transform
ing themselves into the apostles of Christ.'

With regard to the remuneration to be allotted to
the ministers of the universal church, as well as to
those of particular religious communities, it must be
allowed that a certain recompense is both reasonable
in itself, and sanctioned by the law of God and the
declarations of Christ and his apostle.* Matt. x. 10.
' the workman is worthy of his meat.' 1 Cor. ix. 7 —
13. £ who goeth a warfare at any time at his own
charges ?' Gal. vi. 6. ' let him that is taught in the
word, communicate unto him that teacheth in all
good things.' 1 Tim. v. 17, 18. < let the elders that
rule well,' &c. Hence it is lawful and equitable, and
the ordinance of God himself, 1 Cor. ix. 14. 'that
they which preach the gospel, should live of the gos
pel.' It is howrever more desirable for example's sake,
and for the preventing of offence or suspicion, as well
as more noble and honourable in itself, and conducive
to our more complete glorying in God, to render an
unpaid service to the church in this as well as in all
other instances, and, after the example of our Lord,
to minister and serve gratuitously. Matt. xx. 28.
' even as the Son of man came not to be ministered
unto, but to minister.' x. 8. ' freely ye have received,

* ' We consider, first, what recompense God hath ordained should be
given to ministers of the church ; (for that a recompense ought to be given
them, and may by them justly be received, our Saviour himself from the
very light of reason and of equity hath declared, Luke x. 7. the labourer
is worthy of his hire, j1 Likeliest Cleans to remove Hirelings, &c. III. 354.

185

freely give.' Acts xx. 35. ' remember the words of
the Lord Jesus, how he said, It is more blessed to
give than to receive.' Paul proposed the same to the
imitation of ministers in general, and recommended
it by his example.* v. 34, 35. ' ye yourselves know,
that these hands have ministered unto my necessities,
and to them that were with me : I have showed you
all things, how that so labouring ye ought to support
the weak.' 2 T/iess. iii. 7 — 9. ' yourselves know how
ye ought to follow us ; for we behaved not ourselves
disorderly among you ; neither did we eat any man's
bread for nought; but wrought with labour and travail
night and day, that we might not be chargeable to any
of you : not because we have not power, but to make
ourselves an example unto you to follow us.' 1 Cor.
ix. 15, 18. ' I have used none of these things ; neither
have I written these things that it should be so done
unto me ; for it were better for me to die, than that
any man should make my glorying void : what is my
reward then ? verily that, when I preach the gospel,
I may make the gospel of Christ without charge, that
I abuse not my power in the gospel.' 2 Cor. xi. 9.
* when I was present with you, and wanted, I was

chargeable to no man in all things I have kept

myself from being burthensome unto you, and so will
I keep myself.' v. 10. 'no man shall stop me of this
boasting.' v. 12. 'what I do, that I will do, that I
may cut off occasion from them that desire occasion ;
that wherein they glory, they may be found even as
we are.' xii. 14. ' behold the third time I am ready

* 'Which argues also the difficulty, or rather the impossibility to re
move them quite, unless every minister were, as St. Paul, contented to
preach gratis ; but few such are to be found/ Likeliett J^Jtans to removs,
Hirelings, &c. Prose Works, III. 345.

VOL. ii. 24

186

to come unto you, and I will not be burthen-
some to you; for I seek not yours but you ; for
the children ought not to lay up for the parents,
but the parents for the children.' v. 17. 'did I make
a gain of you by any of them whom I sent unto you ?'
v. 18. 4 did Titus make a gain of you? walked we not
in the same spirit?' v. 19. < we do all things, dearly
beloved, for your edifying.' And if at any time ex
treme necessity compelled him to accept the voluntary
aid of the churches, such constraint was so grievous
to him, that he accuses himself as if he were guilty of
robbery. 2 Cor. xi. 8. < I robbed other churches,
taking wages of them, to do you service.'

If however such self-denial be thought too arduous
for the ministers of the present day, they will most
nearly approach to it, when, relying on the providence
of God who called them, they shall look for the ne
cessary support of life, not from the edicts of the civil
power, but from the spontaneous good-will and liber
ality of the church in requital of their voluntary ser
vice. Matt. x. 11. ' inquire who in it is worthy, and
there abide till ye go thence.' Lukex. 7, 8. ' in the
same house remain, eating and drinking such things

as they give and into whatsoever city ye enter,

and they receive you, eat such things as are set before
you.' xxii. 35. ' he said unto them, When I sent yon
without purse, and scrip, and shoes, lacked ye any
thing ? and they said, Nothing.' 2 Cor. xi. 9. ' that
which was lacking to me, the brethren which came
from Macedonia supplied.' Philipp. iv. 15, &c. 'now.
ye Philippians, know also, that in the beginning of the
gospel, when I departed from Macedonia, no church
communicated with me as concerning giving and re-

187

ceiving, but ye only : for even in Thessalonica ye sent
once and again unto my necessity : not because I desire
a gift, but I desire fruit that may abound to your ac
count : but I have all, and abound ; I am full, having
received of Epaphroditus the things which were sent
from you, an odour of a sweet smell, a sacrifice ac
ceptable, well pleasing to God.'

For it does not necessarily follow, that because a
thing is in itself just, a matter of duty and conscience,
and sanctioned by the word of God, the performance
of it is therefore to be enjoined and compelled by the
authority of the magistrate. The same argument, and
nearly the same words, which are used by Paul to
prove that provision should be made for the ministers
of the church, are also used to prove that the Gentiles
ought to contribute to the support of the poor saints at
Jerusalem ; 1 Cor. ix. 11. compared with Rom. xv.
27. i it hath pleased them verily, and their debtors they
are ; for if the Gentiles have been made partakers of
their spiritual things, their duty is also to minister
unto them in carnal things ;' yet no one contends that
the giving of alms should be compelled by authority.
If then in a case of merely moral and civil gratitude,
force is not to be employed, how much more ought
the gratitude which we owe for the benefits of the gos
pel to be exempt from the slightest shadow of force
or constraint ? On the same principle, pecuniary con
siderations ought by no means to enter into our
motives for preaching the gospel : Acts viii. 20. ' thy
money perish with thee, because thou hast thought
that the gift of God may be purchased with money.'
If it be a crime to purchase the gospel, what must it
be to sell it ? or what are we to think of the faith of

188

those, whom I have so often heard exclaiming in the
language of unbelief, ' If you take away church rev
enues, you destroy the gospel ?'* If the Christian
religion depends for its existence on no firmer sup
ports than wealth and civil power, how is it more
worthy of belief than the Mahometan superstition ?t
Hence to exact or bargain for tithes or other sti
pendiary payments under the gospel, to extort them
from the flock under the alleged authority of civil
edicts, or to have recourse to civil actions and legal
processes for the recovery of allowances purely eccle
siastical, is the part of w^olves rather than of ministers
of the gospel.t Acts xx. 29. l I know this that after
my departing shall grievous wolves enter in among
you, not sparing the flock.' v. 33. ' I have coveted no
man's silver, or gold, or apparel ;' whence it follows

* ' But of all are they to be reviled and shamed, who crj out with
the distinct voice of notorious hirelings, that if ye settle not our mainte
nance by law, farewell the Gospel.' Likeliest Means to remove Hirelings,
&c. Prose Works, III. 389.

t Si vi et pecunia stat Christiana religio atque fulcitur, quid est quamo-
brern non aeque ac Turcarum religio suspecta esse videatur? l For if it
must be thus, how can any Christian object it to a Turk, that his religion
stands by force only ; and not justly fear from him this reply, yours both
by force and money, in the judgment of your own teachers?' Ibid. 389.

^ Wolves shall succeed for teachers, grievous wolves.

Paradise Lost, XII. 508.

1 Not long after, as the apostle foretold, hirelings like wolves came in
by herds.' Considerations on the likeliest Means, &c. Prose Works, II F.
358. To the same effect is quoted, in the History of Britain. Gildas's
character of the Saxon clergy : 4 subtle prowlers, pastors in name, but in
deed wolves ; intent upon all occasions, not to feed the flock, but to
pamper and well-line themselves.' IV. 112- ' Irnmo lupi verius plerique
eorum, quam aliud quid vis erant dicendi..,..pinguia illis plerumque omnia,
ne ingenio quidem excepto ; decimis enim saginantur, improbato ab aliis
omnibus ecclesiis more ; Ueoque sic diffidurit ut eas malint per magistratum
atque per vim suis gregibus extorquere, quam vel divinse providentiae, vel
ecclesiarum benevolentiaj et gratitudini debere.' Deftnsio Secunda pro
Populo Jlnglicano. V. 246.

189

that the apostle neither exacted these things himself,
nor approved of their exaction by ministers of the
gospel in general. I Tim. iii. 3. ' not greedy of fil
thy lucre ; not covetous ;' far less therefore an exact
or of lucre. Compare also v. 8. Tit. i. 7, 11. 1 Pet.
v. 2, 3. ' feed the flock of God which is among you

not for filthy lucre, but of a ready mind.' If it be

scarcely allowable for a Christian to go to law with
his adversary in defence even of his own property,
Matt. v. 39, 40. 1 Cor. vi. 7. what are we to think
of an ecclesiastic, who for the sake of tithes, that is,
of the property of others, which, either as an offering
made out of the spoils of war, or in pursuance of a
vow voluntarily contracted by an individual, or from
an imitation of that agrarian law established among
the Jews, but altogether foreign to our habits, and
which is not only abolished itself, but of which all the
causes have ceased to operate, were due indeed for
merly, and to ministers of another sect, but are now
due to no one ; what are we to think of a pastor,
who for the recovery of claims thus founded, (an
abuse unknown to any reformed church but our
own,)* enters into litigation with his own flock, or,
more properly speaking, with a flock which is not his
own? If his own, how avaricious in him to be so

* 4 Under the law he gave them tithes ; under the gospel, having left all
things in his church to charity and Christian freedom, he hath given them
only what is justly given them. That, as well under the gospel, as under
the law, say our English divines, and they only of all Protestants, is tithes ;
and they say true, if any man be so minded to give them of his own the
tenth or twentieth ; but that the law therefore of tithes is in force under
the gospel, all other Protestant divines, though equally concerned, yet
constantly deny.1 Likeliest J\Ieans to remove Hirelings, &c. Prose
Works, III. 354.

190

eager in making a gain of his holy office ! if not his
own, how iniquitous ! Moreover what a piece of offi-
ciousness, to force his instructions on such as are
unwilling to receive them ; what extortion, to exact
the price of teaching from one who disclaims the
teacher, and whom the teacher himself would equally
disclaim as a disciple, were it not for the profit !* For
4 he that is an hireling, whose own the sheep are not

fleeth beause he is an hireling, and careth not for

the sheep,' John x. 12, 13. Many such there are in
these days, who abandon their charge on the slightest
pretences, and ramble from flock to flock, less through
fear of the wolf than to gratify their own wolfish
propensities, wherever a richer prey invites ; who,
unlike good shepherds, are for ever seeking out new
and more abundant pastures, not for their flock, but
for themselves.f

* How then,' ask they, ' are we to live ?' How
ought they to live, but as the prophets and apostles
lived of old ? on their own private resources, by the
exercise of some calling, by honest industry, after the

* c Any one may perceive what iniquity and violence hath prevailed
since in the church, whereby it hath been so ordered, that they also shall
be compelled to recompense the parochial minister, who neither chose him
for their teacher, nor have received instruction from him.' Ibid. 372 l If
he give it as to his teacher, what justice or equity compels him to pay for
learning that religion which leaves freely to his choice whether he will
learn it, or no, whether of this teacher or of another, and especially to pay
for what he never learned, or approves not ?' Ibid. 380.

t l They have fed themselves, and not their flocks.' •Animadversions on
the Remonstrants Defence. Prose Works, T. 200. ' Rambling from ben-
efice to benefice, like ravenous wolves, seeking where they may devour the
biggest.' Tenure of Kings and Magistrates, II. 303. ' AJiis fortasse in
locis haud seque ministris provisum ; nostris jam satis superque bene erat ;
oves potius appellandi quam pastores, pascuntur magis quam pascunt.'
Defentie Secunda pro Populo Jlnglicano, V. 247.

191

example of the prophets, who accounted it no disgrace
to be able to hew their own wood, and build their
own houses, 2 Kings vi. 2. of Christ, who wrought
with his own hands as a carpenter, Mark vi. 3. and
of Paul, Acts xviii. 3. 4. to whom the plea so impor
tunately urged in modern times, of the expensiveness
of a liberal education, and the necessity that it should
be repaid out of the wages of the gospel, seems never
to have occurred.! Thus far of the ministers of
particular churches.

With regard to the people of the church (especially
in those particular churches where discipline is main
tained in strictness) such only are to be accounted of
that number, as are well taught in Scripture doctrine,
and capable of trying by the rule of Scripture and
the Spirit any teacher whatever, or even the whole
collective body of teachers, although arrogating to
themselves the exclusive name of the church.}:

* ' Our great clerks think that these men, because they have a trade,
(as Christ himself and St. Paul had) cannot therefore attain to some good
measure of knowledge.' ^Animadversions on the Remonstrant's Defence^
I. 162. ' This was the breeding of St. Paul, though horn of no mean
parent*, a free citizen of the Roman empire ; so little did his trade debase
him, that it rather enabled him to use that magnanimity of preaching the
gospel through Asia and Europe at his own charges.1 Likeliest Jlleans to
remove Hirelings, &c. III. 377. ' The church elected them to be her teach
ers and overseers, though not thereby to separate them from whatever cal
ling she then found them following beside ; as the example of St. Paul
declares, and the first times of Christianity.' Ibid. 390.

t 4 They pretend that their education, either at school or university,
hath been very chargeable, and therefore ought to be repaired in future
by a plentiful maintenance.' Likeliest Means, &c. Prose Works, III. 385.
See also Animadversions on the, Remonstrant's Defence, I. t93.

$ * I shall not decline the more for that, to speak my opinion in the con
troversy next moved, whether the people may be allowed for competent
judges of a minister's ability. For how else can be fulfilled that which God
hath promised, to pour out such abundance of knowledge upon all sorts

192

Matt. vii. 15, 16. 'beware of false prophets, which
come to you in sheep's clothing, but inwardly they are
ravening wolves : ye shall know them by their fruits.'
xvi. 6. ' take heed and beware of the leaven of the
Pharisees and Sadducees,' compared with v. 12. 'then
understood they how that he bade them not beware of
the leaven of bread, but of the doctrine — .' John vii.
17, 18. 'if any man will do his will, he shall know of
the doctrine, whether it be of God, or whether I speak
of myself : he that speaketh of himself, seeketh his
own glory.' Acts xvii. 11.' they searched the scrip
tures daily, whether these things were so.' 1 Cor. ii.
15. 'he that is spiritual, judgeth all things.' x. 15. 'I
speak as to wise men; judge ye what I say.' Eph.
iv. 14. ' that we henceforth be no more children,
tossed to and fro, and carried about with every wind
of doctrine.' vi. 14, &c. ' stand therefore, having
your loins girt about with truth.' Philipp. iii. 2.
' beware of dogs ; beware of evil workers ; beware
of the concision.' 1 Thess. v. 21. 'prove all things ;
hold fast that which is good.' Heb. xiii. 9. ' be not
carried about with divers and strange doctrines.' See
more on this subject above, chap. xxi. on the discern
ment of spiritual things.

of men in the times of the gospel ? How should the people examine the
doctrine which is taught them, as Christ and his apostles continually bid
them do ? How should they discern and beware of false prophets, and try
every spirit, if they must be thought unfit to judge of the minister's abili
ties ?' Apology for Smectymnus. Prose Works, I. 255. l Every member
of the church, at least of any breeding or capacity, so well ought to be
grounded in spiritual knowledge, as, if need be, to examine their teachers
themselves, Ads xvii. 11. Rev. ii. 2. How should any private Christian
try his teachers, unless he be well grounded himself in the rule of Scrip
ture by which he is taught » Of true Religion, &c. IV. 267.

193

Hence the people are warned not to take delight in
vain teachers. 2 Tim. iv. 3. ' the time will come
when they will not endure sound doctrine, but after
their own lusts shall they heap to themselves teachers,
having itching ears.' 1 Pet. ii. 2. 'as new born babes,
desire the sincere milk of the word, that ye may grow
thereby.' False teachers are not to be tolerated. Rev.
ii. 2. ' I know thy works, and thy labour, and thy
patience, and how thou canst not bear them which are
evil ; and thou hast tried them which say they are
apostles, and are not, and hast found them liars.' v. 7.
6 he that hath an ear, let him hear what the Spirit
saith unto the churches.'

Every church consisting of the above parts, how
ever small its numbers, is to be considered as in itself
an integral and perfect church, so far as regards its
religious rights ; nor has it any superior on earth,
whether individual, or assembly, or convention, to
whom it can be lawfully required to render submis
sion ; inasmuch as no believer out of its pale, nor any
order or council of men whatever, has a greater right
than itself to expect a participation in the written
word and the promises, in the presence of Christ, in
the presiding influence of the Spirit, and in those
gracious gifts which are the reward of united prayer.
Matt, xviii. 20. ' where two or three are gathered to
gether in my name, there am I in the midst of them.'
Acts xiv. 23. 6 when they had ordained them elders
in every church, and had prayed with fasting, they
commended them to the Lord, on whom they be
lieved.'

Hence all particular churches, whether in Judea,
where there was originally one church comprehending

VOL. ii. 25

194

the whole nation, or in any other country whatever,
are properly called churches: 2 Cor. viii. 1. 'the
churches of Macedonia ;' Gal. i. 2. < the churches of
Galatia ;' v. 22. ; the churches of Judea ;' see also 1
Thess. ii. 14. Rev. i. 4. ' the seven churches which
are in Asia :' even where they consist of but few
members : Rom. xvi. 5. l greet the church that is in
their house.' See also 1 Cor. xvi. 19. Col. iv. 15.
6 the church which is in his house.' Philem. 2. ' the
church in thy house.'

In this respect a particular church differs from the
Jewish synagogue, which, although a particular as
sembly, and convened for religious purposes, was
not a particular church, inasmuch as the entire wor
ship of God could not be there duly celebrated, by
reason that the sacrifices and ceremonies of the law
were to be performed in the temple alone. Under
the gospel, on the contrary, all that pertains to the
worship of God and the salvation of believers, all, in
short, that is necessary to constitute a church, may be
duly and orderly transacted in a particular church,
within the walls of a private house, and where the
numbers assembled are inconsiderable. Nay, such a
church, when in compliance with the interested views
of its pastor it allows of an increase of numbers be
yond what is convenient, deprives itself in a great
measure of the advantages to be derived from meet
ing in common.

It was indeed necessary for Jews and proselytes to
meet together at Jerusalem from all quarters of the
world for religious purposes, Acts ii, 5, &;c. viii. 27.
because at that time there was only one national or
universal Jewish church, and no particular churches :

195

whereas at present there is no national church, but a
number of particular churches,* each complete and
perfect in itself, t and all co-equal in divine right and
power ; which, like similar and homogeneous parts of
the same body, connected by a bond of mutual equal
ity, form in conjunction one catholic church ; nor need
any one church have recourse to another for a grace
or privilege which it does not possess in its independ
ent capacity.

Particular churches, however, may communicate
with each other in a spirit of brotherhood and agree
ment, and co-operate for purposes connected with the
general welfare. 2 Cor. viii. 19. < who was also
chosen of the churches to travel with us.' i. 24. ' not
for that we have dominion over your faith, but are
helpers of your joy.' 1 Pet. v. 3. ' neither as being
lords over God's heritage.'

Of councils, properly so called, I find no trace in
Scripture ;t for the decision recorded Acts xv. 2, &c.
is rather to be considered as an oracular declaration
obtained from the inspired apostles, to whom recourse

* l But to proceed further in the truth yet more freely, seeing the Chris
tian church is not national, but consisting of many particular congrega
tions — .' Likeliest Means to Remove Hirelings, &c. Prose Works, III.
379.

t Suis in se numeris omnes absolute : a Ciceronian expression which he
has imitated elsewhere; speaking of the Deity :

Through all numbers absolute, though one. Paradise L«*/, VIII. 421.

^ It is probably owing to Milton's dislike of councils, that hu describes
in his epic poems the consultations of the fallen angels in terms bor
rowed from ecclesiastical assemblies. The devils are said to s-il in secret
conclave, Paradise Lost , I. 795; and their council is styled a gloomy con
sistory, Paradise Regained, I. 442. He also says in a letter to a friend,
written in the year 1659, l I pray that the Protestant synod, which you
say is soon to meet at Ley den, may have a happy termination, which has
never yet happened to any ?yned that has ever met before.' Prose
Works. I. 40.

196

was had in a doubtful matter, as to the supreme au
thority on controverted points, while there was as yet
no written word. This was very different from a
modern council composed of bishops or elders, who
have no gift of inspiration more than other men ;
whose authority is not, like that of the apostles, co
ordinate with the Scriptures ; who are equally liable
to error with their brethren, insomuch that they can
not pronounce with certainty, like the Apostles, Acts
\v. 28. 'it hath seemed good to the Holy Ghost and
to us :' who nevertheless assume the right of impos
ing* laws on the churches, and require the rest of
mankind to obey their mandates ; forgetting that at
the assembly in Jerusalem* the whole multitude of
believers were present, and gave their voices : Acts
xv. 12,22, 23. Where however they content them
selves with the fraternal office of admonition, their
counsel is not to be despised.

The enemies of the church are partly heretics, and
partly profane opponents.

The hostility of heretics originates either in their
own evil dispositions, Philipp. i. 16. ' the one preach
Christ of contention, not sincerely ; or in the imposi
tion of some unnecessary yoke on the church, Matt,
ix. 16. ' that which is put in to fill it up taketh from
the garment, and the rent is made worse.' \et even
these are not without their use. 1 Cor. xi. 19. 'there
must be also heresies among you, that they which are
approved may be made manifest among you.'

* ' That way which (he apostles used, was to call a council ; irorn
which, by any thing that can be learned from the fifteenth of the Acts, no
faithful Christian was debarred, to whom knowledge and piety might give
entrance.1 Reason of Church Government urged against Prelaly. Prose
Works, I. 105.

197

The enemies of the church are various, but the de
struction of all is portended. Psal. cxxxvii. 7 — 9,

* remember, O Jehovah, the children of Edom O

daughter of Babylon, who art to be destroyed, happy
shall he be that rcwardeth thee as thou hast served
us.' Jer. xxx. 16. ' all they that devour thee shall be
devoured.' 1. 29, 30. 'call together the archers against
Babylon, all ye that bend the bow — .' v. 34. « their
Redeemer is strong.' li. 11. ' the vengeance of Jeho
vah, the vengeance of his temple.' v. 24. ' I will ren
der unto Babylon.' v. 34. * Nebuchadrezzar hath
devoured me, he hath crushed me.' v. 49. as < Babylon
hath caused the slain of Israel to fall, so at Babylon
shall fall the slain of all the earth.' Ezek. xxv. 3, &c.
6 because thou saidst, Aha, against my sanctuary — .'
xxviii. 24. i there shall be no more a pricking brier
unto the house of Israel.' xxxv. 5, &c. ' because thou
hast had a perpetual hatred — .' Joel iii. 2, &c. ; I
will bring them down into the valley of Jehoshaphat
— .' Amos i. 3, &c. ' for three transgressions of Da
mascus — .' Obad. 10, &c. ' for thy violence against
thy brother Jacob.' Micah iv. 13. ' arise and thresh,
O daughter of Zion.' Zech. xii. 3, &c. 'I will make
Jerusalem a burthensome stone for all people — .' Rev.
xix. 2. ' he hath avenged the blood of his servants at
her hand.'

The great enemy of the church is called Antichrist,
who according to prediction is to arise from the church
itself. 2 Thess. ii. 3, &c. ' that man of sin, the son
of perdition, who opposeth and exalteth himself above
all that is called God, or that is worshipped ; so that
he as God sitteth in the temple of God, showing him-

198

self that he is God.' 1 John ii. 18, &c. i even now

are there many antichrists they went out from us.'

iv. 3. ' every spirit that confesseth not that Jesus
Christ is come in the flesh, is not of God ; and this is
that spirit of antichrist, whereof ye have heard that it
should come.' 2 John 7. ' many deceivers are en
tered into the world, who confess not that Jesus Christ
is come in the flesh : this is a deceiver and an anti
christ.' See also nearly the whole of the latter part
of Revelations, from chap. xiii. to the end of the
book.

The frauds and persecutions practised by the ene
mies of the church are of various kinds. Numb. xxxi.
16. ' behold, these caused the children of Israel,
through the counsel of Balaam, to commit trespass
against Jehovah — .' compared with Rev. ii. 14. Neh.
vi. 6, &;c. ' he pronounced this prophecy against me ;
for Tobiah and Sanballat had hired him.' Ezra iv.
12. 'the rebellious and the bad city.' See also Neh.
ii. 19. Esther iii. 8. 'there is a certain people scat
tered abroad and dispersed among the people in all the
provinces of thy kingdom ; and their laws are diverse
from all people, neither keep they the king's laws.'
Jer. xxvi. 8. ' the priests took him.' xxix. 26. 4 Jeho
vah hath made thee priest in the stead of Jehoiada the

priest that thou shouldest put him in prison and

in the stocks.' Amos vii. 10, 13. ' then Amaziah the
priest of Bethel sent — .' Matt. v. 10, 11. 'blessed
are they which are persecuted — .' x. 25. ' if they have
called the master Beelzebub, how much more shall
they call them of his household ?' Gal. iv. 29. ' but
as then he that was born after the flesh persecuted him

199

that was born after the Spirit, even so it is now.'
Heb. xi. 36, fee. * others had trial of cruel mockings
and scourgings — .'

Hence we are enjoined to flee from persecution, and
the precept is confirmed by the example of Elijah, 1
Kings xix. 3. of Joseph, Matt. ii. 13. and x. 16, 17.
4 behold, I send you forth as sheep in the midst of

wolves but beware of men, for they will deliver

you up to the councils.' v. 23. ' when they persecute
you in this city, flee ye into another;' of Christ,
Matt. xii. 15. Luke iv. 30. John viii. 59. xi. 54. of
the disciples, Acts viii. 4. of Paul and Barnabas, xiv.
6. 2 Cor. xi. 32, 33. Rev. xii. 6. ' the woman fled
into the wilderness.' v. 14. * to the woman were given
two wings — .' Except where flight would not be
conducive to the glory of God. Hence Paul declares,
Acts xxi. 13. 'I am ready not to be bound only, but
also to die.'

There are appropriate consolations for the perse
cuted. Matt. x. 32. ' whosoever shall confess me
before men, him will I confess also.' Luke xii. 4, 5,
fee. 'be not afraid of them that kill the body.' xxi.
18, 19. ' there shall not an hair of your head perish/
John xv. 18 — 20. 'if the world hate you, ye know
that it hated me before it hated you.' Acts v. 41.
4 rejoicing that they were counted worthy to suffer
shame for his name.' Rom. viii. 35, fee. ' who shall

separate us shall persecution ?' 2 Cor. iv. 8, 9.

4 we are persecuted, but not forsaken.' Philipp. ii.
17. ' if I be offered upon the sacrifice of your faith,
I joy.' 2 Tim. iii. 12. ' all that will live godly in
Christ Jesus, shall suffer persecution.' 1 Pet, iv. 14.
; if ye be reproached for the name of Christ, happy

200

are ye.' v. 16. ' if any man suffer as a Christian, let
him not be ashamed.'

A compensation is also promised. Mark x. 30. 'he
shall receive an hundred-fold.' Luke vi. 23. ' behold,
your reward is great in heaven.' Rom. viii. 18. i I
reckon that the sufferings of this present time are not
worthy to be compared with the glory which shall be
revealed in us.' 2 Thess. i. 6, 7. ' tribulation to them
that trouble you ; and to you who are troubled rest
with us.' Heb. x. 34. ' knowing in yourselves that
ye have in heaven a better and an enduring substance.'
v. 36. ' that ye might receive the promise.' xi. 26.
i he had respect unto the recompense of the reward.'

CHAPTER XXXII.

OF CHURCH DISCIPLINE.

THE bond by which a particular church is held to
gether, is its discipline*

Church discipline consists in a mutual agreement
among the members of the church to fashion their
lives according to Christian doctrine, and to regulate
every thing in their public meetings decently and with
order. Rom. xii. 4. to the end of the chapter. Eph.
iv. 1 — 3. ' I therefore, the prisoner of the Lord, be
seech you that ye walk worthy of the vocation where
with ye are called, with all lowliness and meekness,
with long-suffering, forbearing one another in love ;
endeavouring to keep the unity of the Spirit in the
bond of peace.' Col. iii. 16. i let the word of Christ
dwell in you richly in all wisdom, teaching and ad
monishing one another in psalms and hymns and
spiritual songs, singing with grace in your hearts unto
the Lord.' 1 Thess. iv. 18. 'comfort one another with

* ' Let whoso will interpret or determine, so it be according to true
church discipline, which is exercised on them only who have willingly
joined themselves in that covenant of union.' Treatise of Civil Power in
Ecclesiastical Causes. Prose Works, III. 323.

VOL. ii. 26

202

these words.' Heb. iii. 13. ' exhort one another daily,
while it is called to-day, lest any of you be hardened
through the deceitfulness of sin.' x. 24. i let us con
sider one another to provoke unto love and to good
works.' 1 Cor. xi, 17, 18. 'I praise you not, that
ye come together not for the better, but for the
worse ; for first of all, when ye come together in the
church, I hear that there be divisions among you.'
xiv. 40. ; let all things be done decently and in order.'
Col. ii. 5. t though I be absent in the flesh, yet am I
with you in the spirit, joying, and beholding your
order, and the stedfastness of your faith in Christ.'

It is a prudent, as well as a pious custom, to sol
emnize the formation or re-establishment of a partic
ular church by a public renewal of the covenant ; as
was frequently done in the reformations of the Jewish
church ; Deut. xxix. 1. l these are the words of the
covenant which Jehovah commanded Moses to make
with the children of Israel in the land of Moab, be
side the covenant \vhich he made with them in
Horeb.' The same took place under Asa, Ezra,
Nehemiah, and others.

So also, when an individual unites himself to a
particular church, it is requisite that he should enter
into a solemn covenant with God and the church, to
conduct himself in all respects, both towards the one
and the other, so as to promote his own edification
and that of his brethren. This covenant ought prop
erly to take place in baptism, as being the rite ap
pointed for the admission of all persons (that is, of all
adults) into the church. Seeing, also, that most men
are liable to a frequent change of residence, it will be
necessary that this promise should be repeated so

203

often as they pass from one particular church to
another, unless they are provided with the most satis
factory testimonials from some other orthodox church ;
this being apparently the only means by which disci
pline can be adequately maintained, or prevented
from sinking into gradual decline and dissolution.

The custom of holding assemblies is to be main
tained, not after the present mode, but according to
the apostolical institution, which did not ordain that,
an individual, and he a stipendiary, should have the
sole right of speaking from a higher place, but that
each believer in turn should be authorized to speak,
or prophesy, or teach, or exhort, according to his
gifts ; insomuch that even the weakest among the
brethren had the privilege of asking questions, and
consulting the elders and more experienced members
of the congregation. 1 Cor. xiv. 26, &c. * when ye
come together, every one of you,' &c.

This custom was derived by the apostles from the
synagogue, and transferred by them to the churches.
Luke ii. 46. ' hearing them, and asking them ques
tions.'* iv. 16. ' he stood up for to read.' Compare
also other places where Christ is related to have
taught in the synagogue, and even in the temple,
Matt. xxvi. 55. John vii. 14. a permission which was
granted to him, not as Christ, but simply as a gifted
individual, in the same manner as it was afterwards
granted to the apostles. Acts xiii, 5. ' they preached

* At our great feast

I went into the temple, there to hear

The teachers of our law, and to propose

What might improve my knowledge or their own.

Paradise, Regained ^ I. 210.

204

the word of God in the synagogues of the Jews.'
v. 15. i after the reading of the law and the prophets,
the rulers of the synagogue sent unto them, saying,
Ye men and brethren, if ye have any word of exhor
tation for the people, say on.' These rulers of the
synagogue were persons appointed to see that all
things were done in order. Mark v. 22. 'one of the
rulers of the synagogue.' Luke viii, 41* ' a ruler of
the synagogue.' xiii, 14. 4 the ruler of the synagogue
answered with indignation, because that Jesus had
healed on the sabbath day.' Acts xiii. 15. as
above, &c.

Women, however^ are enjoined to keep silence in
the church. 1 Cor. xiv. 34, 35. ' let your women
keep silence in the churches, for it is not permitted
unto them to speak, but they are commanded to be
under obedience, as saith the law (Gen. iii, 16.) ; and
if they will learn any thing, let them ask their hus
bands at home ; for it is a shame for women to speak
in the church.' 1 Tim. ii. 11, 12. ' let the woman
learn in silence in all subjection : but I suffer not a
woman to teach, nor to usurp authority over the man,
but to be in silence.'*

* The texts quoted in this paragraph appear to have been in Milton's
mind in that passage of Paradise Lost, where Eve is represented as retiring
from table as soon as she perceived from Adam's countenance that the
conversation was beginning to assume an abstruse cast :

Such pleasure she reserved,
Adam relating, she sole audilress ;
Her husband the relater, she preferred
Before the angel, and of him to ask
Chose rather. VIM. 50.

This same decorum is observed subsequently, when Eve is not permitted to
see the vision which Michael displays to Adam from the highest hill of

205

The administration of discipline is called, ' the
power of the keys ;'* a power not committed to Peter
and his successors exclusively, or to any individual
pastor specifically, but to the whole particular church
collectively, of whatever number of members com
posed. Matt, xvi, 19. ' I will give unto thee the keys
of the kingdom of heaven ; and whatsoever thou shalt
bind on earth, shall be bound in heaven,' compared

with xviii, 17 — 20. ' tell it unto the church verily

I say unto you, Whatsoever ye shall bind on earth
shall be bound in heaven, and whatsoever ye shall
loose on earth shall be loosed in heaven : again, I say
unto you, that if two of you shall agree on earth, as
touching any thing that they shall ask, it shall be done
for them of my Father which is in heaven : for
where two or three are gathered together in my name,
there am I in the midst of them.' John xx, 22, 23.
6 when he had said this, he breathed on them, and
saith unto them, Receive ye the Holy Ghost ; whose
soever sins ye remit, they are remitted unto them ;
and whose soever sins ye retain, they are retained.'
1 Cor. v. 4. ' when ye are gathered together, and my

Paradise. On descending from the ' specular mount1 to (he bower where
Eve had been left sleeping, the angel says to his companion,

Thou, at season fit,

Let her with thee partake what thou hast heard ;
Chiefly what may concern her faith to know. XII. 597.

* 'Surely much rather might the heavenly n.inistry of the evangel hind
himself about with far more piercing beams of majt-sty and awe, by wanting
the beggarly help of halings and amercements in the use of her powerful
keys.' Reason of Church, Government urged against Prelaty. Prose
Works, I. 131. 'The church in all ages, primitive, Romish, or Protestant,
held it ever no less their duty, than the power of their keys,1 £c. Tenure
of Kings and Magistrates. Ibid. 290.

206

spirit.' 2 Cor. ii. 7, 8. 'ye ought rather to forgive
him wherefore I beseech you that ye would con
firm your love toward him.' Rev. iii. 7, 8. ' these
things saith he that is holy, he that is true, he that hath
the key of David, he that openeth, and no man shut-

teth ; and shutteth, and no man openeth behold, 1

have set before thee an open door, and no man can
shut it.'

The administration of discipline consists, first, in
receiving and treating with gentleness the weak or
lapsed members of the church. Rom. xiv. 1. < him
that is weak in the faith receive ye, but not to doubt
ful disputations.' Gal. vi. 1. 'brethren, if a man be
overtaken in a fault, ye which are spiritual restore
such an one in the spirit of meekness, considering
thyself, lest thou also be tempted.' Matt, ix, 16. i no
man putteth a piece of new cloth unto an old garment ;
for that which is put in to fill it up taketh from the
garment, and the rent is made worse.' John xvi. 12.
' I have yet many things to say unto you, but ye can
not bear them now.' 1 Thess. v. 14. ' comfort the
feeble-minded, support the weak.' Jude 22, 23. < of
some have compassion, making a difTerence.' It
was for the sake of such that those temporary de
crees were made, Acts xv. For similar reasons Paul
circumcised Timothy, xvi. 3. and purified himself in
the temple, xxi. 26.

Secondly, in composing differences between the
brethren, Matt, xviii. 17. «if he shall neglect to hear
them, tell it to the church.'

Thirdly, in admonishing, or openly rebuking
grievous offenders. 1 Tim. v. 20. ' them that sin
rebuke before all.' Tit. iii. 10. < a man that is an

201

heretic, after the first and second admonition reject.1
1 Cor. iv. 21. 'shall I come unto you with a rod, or
in love, and in the spirit of meekness ?' 2 Cor. ii. 6.
' sufficient to such a man is this punishment, which
was inflicted of many.' 1 Thess. v. 14. 'warn them
that are unruly.' 1 Tim. v. 1. ' rebuke not an elder.'
3 John 10. ' if I come, I will remember his deeds
which he doeth.'

Fourthly, in separating the disobedient from the
communion of the church. Rom. xvi. 17. 'I beseech
you, brethren, mark them which cause divisions and
offences contrary to the doctrine which ye have learn
ed, and avoid them.' 1 Cor. v. 11. 'with such an
one no not to eat.' 2 Thess. iii. 6. ' we command
you, brethren, in the name of our Lord Jesus Christ,
that ye withdraw yourselves from every brother that
walketh disorderly, and not after the tradition which
he received of us.' v. 14. ' if any man obey not our
word by this epistle, note that man, and have no com
pany with him, that he may be ashamed.' 2 John
10, 11. 'if there come any unto you, and bring
not this doctrine, receive him not into your house,
neither bid him God speed ; for he that biddeth him
God speed, is partaker of his evil deeds.' Rev. ii. 14.
' I have a few things against thee, because thou hast
there them that hold the doctrine of Balaam.

Or even, lastly, in ejecting them from the church ;*
not however for their destruction, but rather for their

* 'Quos ecclesiae est e coetu fidr-Hum ejicere, non masfMtratoum e civitate
pellere, siqnidern in leges civiles non peccant.'' Pro Populo dtnglictmo
Defenrio. Prose Works, V. 47. The various degrees of church censure,
its design, and its effects, are described in a most eloquent passage of the
treatise on Church Government^ &c. I. 140 — 142. Compare also p. 53, 54.
Of Reformation in England.

208

preservation, if so they may be induced to repent ; as
was done in the ancient synagogue, John ix. 22. 34.
\ii. 42. Matt, xviii. 17. 'if he neglect to hear the
church, let him be unto thee as an heathen man and a
publican.' 1 Cor. v. 5. 'deliver such an one unto
Satan' (that is, give him over again to the world,
which, as being out of the pale of the church, is the
kingdom of Satan,) i for the destruction of the flesh,
that the spirit may be saved in the day of the Lord
Jesus.' 2 Cor. ii. 7, 8. ' so that contrariwise ye ought
rather to forgive him, and comfort him, lest perhaps
such an one should be swallowed up with overmuch
sorrow.' xiii. 10. 'therefore I write these things, be
ing absent, lest being present I should use sharpness,
according to the power which the Lord hath given
me to edification, and not to destruction.' 2 Thess. iii.
15. 'yet count him not as an enemy, but admonish
him as a brother.' 1 Tim. i. 20. ' whom I have de
livered unto Satan, that they may learn not to blas
pheme.' Rev. ii. 2. ' I know thy patience, and how
thou canst not bear them that are evil.'

There are some, however, who may justly be con
sidered irrecoverable. 1 Cor. xvi. 22. ' if any man
love not the Lord Jesus Christ, let him be Anathema,
Maran-atha;' by which form of words an incurable
sinner is abandoned to the dreadful judgment of the
Lord at his final advent. 1 John v. 16. ' there is a
sin unto death ; I do not say that he shall pray for it.'

The civil power differs from the ecclesiastical in
the following respects. First, every man is subject to
the civil power ; that is to say, in matters properly
civil. Rom. xiii. 1: 'let every soul be subject unto
the higher powers.' On the contrary, none but the

209

members of the church are subject to ecclesiastical
power, and that only in religious matters, with a
liability to ecclesiastical punishment alone, that is, to
punishment inflicted by their own body : Matt, xviii.

15, 16. 'if thy brother shall trespass against thee

tell it unto the church ; if he neglect to hear the
church, let him be unto thee as an heathen man and
a publican.' John viii. 11. 'neither do I condemn
thee.' 1 Cor. v. 11 — 13. 'now 1 have written unto
you not to keep company, if any man that is called a

brother be a fornicator with such an one no not to

eat : for what have I to do to judge also them that
are without ?' Secondly, the civil power has dominion
only over the body and external faculties of man ; the
ecclesiastical is exercised exclusively on the faculties
of the mind, which acknowledge no other jurisdic
tion.* Luke xii. 14. ' who made me a judge or a
divider over you?' Acts v. 4. ' whiles it remained,
was it not thine own ?' 1 Cor. vi. 4. ' if then ye have
judgments of things pertaining to this life, set them to
judge who are least esteemed in the church.' 2 Cor.
x. 3, 4. ' though we walk in the flesh, we do not war
after the flesh ; for the weapons of our warfare are

* 'Especially for that the church hath in her immediate cure those inner
parts and affections of the mind, where the seat of reason is.' Reason of
Church Government, &c. Prose Works, I. 79. l The magistrate hath
only to deal with the outward part. ...God hath committed this other office,
of preserving in healthful constitution the inner man, to his spiritual deputy,
the minister of each congregation,"' &c. Ibid. 134. c Christ hath a govern
ment of his own....It deals only with the inward man and Lis action?, which
are all spiritual and to outward force not liable.' Treatise of Civil Power
in Ecclesiastical Causes, III. 331.

this attracts the soul,

Governs the inner man, the nobler part ;

That other o'er the body only reigns. Paradise Regained, H. 476.

ii. 27

210

not carnal — .' James iv. 12. 'there is one lawgiver
who is able to save and to destroy ; who art thou.
that judgest another ?' Nay, we are expressly enjoined
not to suffer ourselves to be governed by the com
mandments of men in matters of religion. 1 Cor. vii.
23. ' ye are bought with a price ; be not ye the ser
vants of men.' Thirdly, the civil power punishes
even such as confess their faults ; the ecclesiastical,
on the contrary, pardons all who are penitent. John
viii. 7. * when they continued asking him, he lifted
up himself, and said unto them, He that is without
sin among you, let him first cast a stone at her.'

The power of the church against those who despise
her discipline is exceedingly great and extensive.
2 Cor. x. 4, &c. ' the weapons of our warfare are not
carnal, but mighty through God to the pulling down
of strong holds ; casting down imaginations, and
every high thing that exalteth itself against the
knowledge of God, and bringing into captivity every
thought to the obedience of Christ ; and having in a
readiness to revenge all disobedience.'

It is therefore highly derogatory to the power of
the church, as well as an utter want of faith, to sup
pose that her government cannot be properly admin
istered without the intervention of the civil magis
trate.

CHAPTER XXXIII.

PERFECT GLORIFICATION, INCLUDING THE SECOND
ADVENT OF CHRIST, THE RESURRECTION OF THE
DEAD, AND THE GENERAL CONFLAGRATION.

IN the twenty-fifth chapter I treated of that imperfect
glorification to which believers attain in this life. I
now proceed to consider, lastly, that perfect glorifica
tion which is effected in eternity.

Before the law this was typified by the translation
of Enoch, Gen. v. 24. as it was under the law by
that of Elijah, 2 Kings ii. 11.

Its fulfilment and consummation will commence
from the period of Christ's second coming to judg
ment, and the resurrection of the dead. Luke xxi.
28. ' when these things begin to come to pass, then
look up, and lift up your heads, for your redemption
draweth nigh.' 2 Thess. i. 7. 'to you who are
troubled rest with us, when the Lord Jesus shall be
revealed from heaven.'

The coming of the Lord to judgment, when he
shall judge the world with his holy angels, was pre
dicted, first, by Enoch and the prophets ; afterwards
by Christ himself and his apostles. Jude 1,4, 15.

212

i Enoch also, the seventh from Adam, prophesied of
these, saying, Behold, the Lord cometh with ten
thousand of his saints, to execute judgment upon all,
and to convince all that are ungodly among them of
all their ungodly deeds which they have ungodly com
mitted, and of all their hard speeches which ungodly
sinners have spoken against him.' Dan. vii. 22.
4 until the Ancient of days came, and judgment was
given to the saints of the Most High.' Matt. xxv. 31.
4 the Son of man shall come in his glory, and all the
holy angels with him.' Acts i. 11. 'this same Jesus....
shall so come in like manner as ye have seen him go
into heaven.' x. 42. ' it is he which was ordained of
God to be the judge of quick and dead.' xvii. 31. 'he
hath appointed a day in the which he will judge the
world in righteousness by that man whom he hath

ordained in that he hath raised him from the dead.5

2 Thess. i. 7, 8. * the Lord Jesus shall be revealed
from heaven with his mighty angels.'

The day and hour of Christ's coming are known to
the Father only. Matt. xxiv. 36. Mark xiii. 32. l of
that day and that hour knoweth no man.' Acts i. 7.
4 it is not for you to know the times or the seasons
which the Father hath put in his own power.' Dan.
xii. 8, 9. ' then said I, O my lord, what shall be the
end of these things? and he said, Go thy way,
Daniel ; for the words are closed up and sealed till
the time of the end.' The treatise of Zanchius De
fine sceculi) torn. vii. may be likewise advantageously
consulted on this subject.

Hence it will be sudden. Matt. xxv. 6. ' at mid
night there was a cry made, Behold, the bridegroom
vometh ; go ye out to meet him.' Luke xvii. 26, &c.

213

; as it was in the days of Noe likewise also as it

was in the days of Lot.' xxi. 34, 35, ' take heed to

yourselves, lest at any time, &c and so that

day come upon you unawares ; for as a snare shall it
come upon all them that dwell on the face of the
whole earth.' 1 Thess. v. 2, 3. ; for yourselves
know perfectly, that the day of the Lord so cometh
as a thief in the night : for when they shall say,
Peace and safety, then sudden destruction cometh
upon them.'

Certain signs however are pointed out by Christ
and his apostles as indicative of its approach ; Matt.
xxiv. 3 — 27. Mark xiii. Luke xxi. These signs are
either general or peculiar.

The general signs are those which relate equally to
the destruction of Jerusalem, the type of Christ's
advent, and to the advent itself; such as false
prophets, false Christs, wars, earthquakes, persecu
tions, pestilence, famine, and the gradual decay of
faith and charity, down to the very day itself. * Matt.
xxiv. 3—27. 2 Tim. iii. 1, &c, >

The peculiar signs are, first, an extreme reckless
ness and impiety, and an almost universal apostasy.
Luke xviii. 8. ' when the Son of man cometh, shall
he find faith on the earth ?' 2 Tliess. ii. 3. « that day
shall not come, except there come a falling away
first.' Compare also 1 Tim. iv. 1.

* truth shall retire

Bestuck with sland'rous darts, and works of faith

Rarely be found: so shall the world go on,

To good malignant, to bad men benign,

Under her own weight groaning; till the day

Appear of respiration to the just,

And vengeance to the wicked. Paradise Lost, XII, 53f>,

214

Secondly, the revealing of antichrist, and his de
struction by the spirit of the mouth of Christ. 2 Thess.
ii. 3. ' that man of sin shall be revealed, the son of
perdition — .' v. 8. ' and then shall that wicked be re
vealed, whom the Lord shall consume with the spirit
of his mouth, and shall destroy with the brightness of
his coming.'

Some refer to the same event another sign, namely,
the calling of the entire nation of the Jews, as well as
of the ten dispersed tribes.* Isai. xi. 11, 12. 'it
shall come to pass in that day, that Jehovah shall set
his hand again the second time — .' xiv. 1. 'Jehovah
will have mercy on Jacob, and will yet choose Israel,
and set them in their own land.' xxvii. 12. ' Jehovah
shall beat off from the channel of the river unto the
stream of Egypt.' Jer. iii. 12. 'return, thou back
sliding Israel.' v. 18. 'in those days the house of
Judah shall walk with the house of Israel.' xxx. 3.
' I will bring again the captivity of my people Israel
and Judah.' xxxi. 5. ' thou shalt yet plant vines upon
the mountains of Samaria.' v. 36, &c. ' if those ordi
nances depart from before me — .' xxxiii. 7. ' I will
cause the captivity of Judah arid the captivity of
Israel to return — . Ezek. xx. 42. 'ye shall know
that I am Jehovah, when I shall bring you into the
land of Israel.' xxxvii. 21, 22. 'I will make them

* Compare Paradise Regained, III. 433. especially with reference to the
passage quoted from Isaiah xxvii.

Yet he at length (time to himself best known)
Remembering Abraham, by some wond'rous call
May bring them back, repentant and sincere,
And at their passing cleave the Assyrian flood,
While to their native land with joy they haste,
As the Red Sea and Jordan once he cleft,
When to the promis'd land their fathers pass'd.

215

one nation in the land — .' Hos. iii. 5. ' afterward
shall the children of Israel return.' Amos ix. 14, 15.
< I will bring again the captivity of my people of
Israel.' Zech. viii. 23. l in those days it shall come

to pass that ten men shall take hold of him that is

a Jew,' &c. xii. 4, &c. ' in that day, saith Jehovah, I
will smite every horse with astonishment — .' Thus
the Jews, on their return from the Babylonish captiv
ity, Ezra vi. 1 7. ' offered for a sin-offering for all
Israel, twelve he-goats, according to the number of
the tribes of Israel,' all which God still accounted as
his own, though even to the present day they have
not returned out of captivity. Luke xxi. 24. ' Jeru
salem shall be trodden down of the Gentiles, until
the times of the Gentiles be fulfilled.' Rom. xi. 12,
13. 'now if the fall of them be the riches of the

world how much more their fulness ?' v. 15. ' if the

casting away of them be the reconciling of the world,
what shall the receiving of them be ?' v. 25. ' I would
not, brethren, that ye should be ignorant of this mys
tery that blindness in part is happened to Israel until

the fulness of the Gentiles be come in : and so all
Israel shall be saved.'

Christ will delay his coining. 2 Thess. ii. 1 — 3.
4 now we beseech you, brethren, by the coming of
6ur Lord Jesus Christ, and by our gathering together
unto him, that ye be not soon shaken in mind, or be
troubled, neither by spirit, nor by word, nor by letter
as from us, as that the day of Christ is at hand : let
no man seduce you by any means ; for that day shall
not come, except there come a falling away first — .'
2 Pet. iii. 3, 4. &c. ' there shall come in the last days
scoffers,...saying, Where is the promise of his coming ?'

216

&c. to the end of the chapter ; where the reason of
his delay is assigned.

His advent will be glorious. Matt. xxiv. 27. ' as
the lightning cometh out of the east, and shineth
even unto the west, so shall also the coming of the
Son of man be.' v. 30. ' they shall see the Son of
man coming in the clouds of heaven with power and
great glory.' See also Luke xxi. 27. Matt. xxv. 31.
' when the Son of man shall come in his glory, and all
the holy angels with him, then shall he sit upon the
throne of his glory.' 1 Thess. iv. 16. 'the Lord
himself shall descend from heaven with a shout, with
the voice of the archangel, and with the trump of
God.' 2 Thess. i. 10. ' when he shall come to be
glorified in his saints, and to be admired in all them
that believe in that day.' Tit. ii. 13. ' looking for
that blessed hope, and the glorious appearing of the
great God, and our Saviour Jesus Christ.' Jude 14.
' behold, the Lord cometh, with ten thousand of his

saints.'

It will be terrible. Isai. Ixvi, 15, 16. 'behold, Je
hovah will come with fire, and with his chariots like a
whirlwind, to render his anger with fury, and his
rebuke with flames of fire.' xiii. 9, 10. compared
with Matt. xxiv. 29,30. 'immediately after the
tribulation of those days shall the sun be darkened,
and the moon shall not give her light, and the stars
shall fall from heaven, and the powers of the heavens
shall be shaken.' See also Mark xiii. 24, 25. Luke
xxi. 25, 26. ' there shall be signs in the sun, and in
the moon, and in the stars, and upon the earth
distress of nations, with perplexity, the sea and
the waves roaring, men's hearts failing them for

, 217

fear.' 2 Thess. i. 7, 8. ' the Lord Jesus shall be
revealed from heaven with his mighty angels, in
/laming fire.' Rev. vi. 12. to the end of the chap
ter ; i lo, there was a great earthquake and the

kings of the earth, and the great men, and the rich

men, and the chief captains hid themselves in the

dens and in the rocks of the mountains.'

The second advent of Christ will be followed by
the resurrection of the dead and the last judgment.

A belief in the resurrection of the dead existed
even before the time of the gospel. Job xix. 25, 26,
&c. ' I know that my Redeemer liveth, and that he
shall stand at the latter day upon the earth ; and
though after my skin worms destroy this body, yet
in my flesh I shall see God.' Psal. xvi. 10, &c.
4 thou wilt not leave my soul in hell.' xvii. 14, 15.
c from men of the world which have their portion in
this life.' xlix. 14, 15. 'like sheep they are laid in
the grave ; death shall feed on them,' &c. Isai. li. 6,

&;c. 4 the heavens shall vanish away like smoke

but my salvation shall be for ever.' xxvi. 19. ' thy
dead men shall live, together with my dead body shall
they arise ; awake and sing, ye that dwell in dust.'

Zech. iii. 7. 'thus saith Jehovah of hosts ; if, &c

I will give thee places to walk among these that stand
by.' Dan. xii. 2. ' many of them that sleep in the
dust of the earth shall awake ; some to everlasting
life, and some to shame and everlasting contempt.'
Hos. xiii. 14. compared with 1 Cor. xv. 54. (I will
ransom thee from the power of the grave, I will re
deem thce from death : O death, I will be thy
plagues ; O grave I will be thy destruction.' Acts
-xxiv. 15. 'have hope toward God, which they them-

VOL. IT. 28

.selves also allow, that there shall be a resurrection of
the dead, both of the just and unjust.' xxvi. 6 — 8. 4 I
stand and am judged for the hope of the promise made

of God unto our fathers why should it be thought

a thing incredible with you, that God should raise the
dead? ' Heb. xi. 10. ' he looked for a city which
hath foundations, whose builder and maker is God.'

This expectation was confirmed under the Gospel
by the testimony of Christ. Matt. xii. 41. ' the men
of Nineveh shall rise in judgment with this genera
tion.' John v. 28, 29. ; the hour is coming, in the
which all that are in the graves shall hear his voice,
and shall come forth, they that have done good, unto
the resurrection of life, and they that have done evil
unto the resurrection of damnation.' See also vi. 39,
40. and 1 Cor. vi. 14. xv. 52. < the trumpet shall
sound, and the dead shall be raised incorruptible.'
2 Cor. iv. 14. ' knowing that he which raised up the
Lord Jesus, shall raise up us also by Jesus, and shall
present us with you.' See also 1 Thess. iv. 14.

To these testimonies from Scripture, may be added
several arguments from reason in support of the doc
trine. First, the covenant with God is not dissolved
by death. Matt. xxii. 32. ' God is not the God of the
dead, but of the living.' Secondly, 'if there be no
resurrection of the dead, then is Christ not risen.'
1 Cor. xv. 13 — 20. v. 23. ' every man in his own
order ; Christ the first-fruits, afterward they that are
Christ's at his coming.' John xi. 25. ' Jesus said
unto her, I am the resurrection and the life.' Thirdly,
were there no resurrection, the righteous would be of
all men most miserable, and the wicked, who have
a better portion in this life, most happy ; which

219

would be altogether inconsistent with the providence
and justice of God. 1 Cor. xv. 19. ' if in this life
only we have hope in Christ — .' v. 30 — 32. ' why
stand we in jeopardy every hour ? '

This resurrection will take place partly through
the resuscitation of the dead, and partly through a
sudden change operated upon the living.

It appears indicated in Scripture that every man
will rise numerically one and the same person. Job
xix. 26, 27. ' chough after my skin worms destroy
this body, yet in my flesh shall I see God : whom I
shall see for myself, and mine eyes shall behold, and
not another.' 1 Cor. xv. 53. ' this corruptible must
put on incorruption.' 2 Cor. v. 4. ' not for that we
would be unclothed, but clothed upon, that mortality
might be swallowed up of life.' v. 10. ' that every
one may receive the things done in his body, accord
ing to that he hath done, whether it be good or bad.'
Otherwise we should not be conformed to Christ,
who entered into giory with that identical body of
flesh and blood, wherewith he had died and risen
again.

The change to be undergone by the living is pre
dicted 1 Cor. xv, 51. ' behold, I show you a mystery

we shall all be changed.' 1 Thess. iv. 15 — 18.

i this we say unto you by the word of the Lord, that
We which are alive and remain unto the coming of

the Lord shall not prevent them which are asleep

and the dead in Christ shall rise first : then we which
are alive and remain shall be caught up together with
them in the clouds, to meet the Lord in the air, and
so shall we ever be with the Lord."

220

The last judgment is that wherein Christ with the
saints, arrayed in the glory and power of the Father,
shall judge the evil angels, and the whole race of
mankind*

Arrayed in the glory and power of the Father.
John v. 22. ' the Father judgeth no man, but hath
committed all judgment unto the Son.' v. 27. i he
hath given him authority to execute judgment also,
because he is the Son of man ;' that is, because he
is himself man.f So Acts xvii. 31. 'he will judge
the world in righteousness by that man — .' Rom.
ii. 16. 'in the day when God shall judge the secrets
of men by Jesus Christ, according to my Gospel.'

With the saints. Matt. xix. 28. 4 ye which have
followed me in the regeneration, when the Son of man

* When thou, attended gloriously from heav'n
Shalt in the sky appear, and from thee send
The summoning archangels to proclaim
Thy dread tribunal ; forthwith from all winds
The living, and forthwith the cited dead
Of all past ages, to the general doom
Shall hasten ; such a peal shall rouse their sleep.
Then, all thy saints assembled, thou shalt judge
Bad men and angels ; they, arraign'd, shall sink
Beneath thy sentence. Paradise Lost, II. 323.

Thence shall come

When this world's dissolution shall be ripe,

With glory and power to judge both quick and dead. XII. 458,

Last in the clouds from heav'n to be reveal'd

In glory of the Father, to dissolve

Satan with his perverted world. Ibid. 545.

t Vicegerent Son, to thee I have transferred

All judgment, whether in heaven, or earth, or hell.

Easy it may be seen that I intend

Mercy colleague with justice, sending thee.

Man's friend, his mediator, his designed

Both ransom and redeemer voluntary,

And destin'd maa himself to judge man fall'n. Paradise Lost, X. 56,

221

shall sit in the throne of his glory, ye also shall sit
upon twelve thrones, judging the twelve tribes of
Israel.' See also Luke xxii. 30. 1 Cor. vi. 2, 3. ' do
ye not know that the saints shall judge the world?....
know ye not that we shall judge angels ?'

Shall judge. Eccles. xii. 14. ' God shall bring
every work into judgment, with every secret thing,
whether it be good, or whether it be evil.' Matt. xii.
36, 37. ' every idle word that men shall speak, they
shall give account thereof in the day of judgment ; for
by thy words thou shalt be justified, and by thy words
thou shalt be condemned ;' that is to say where our
actions do not correspond with our words.* Rom.
xiv. 12. 'so then every one of us shall give account
of himself to God.' 1 Cor. iv. 5. l until the Lord
come, who both will bring to light the hidden things
of darkness, and will make manifest the counsels of
the hearts ; and then shall every man have praise of
God.' -2 Cor. v. 10. ' that every one may receive the
things done in his body, according to that he hath
done, whether it be good or bad.'

The evil angels. 1 Cor. vi. 2, 3, as above.

The whole race of mankind. Matt. xxiv. 31. c he
shall send his angels with a great shout of a trumpet,
and they shall gather together his elect from the four
winds, from one end of heaven to the other.' xxv. 32,
&c. ' before him shall be gathered all nations ; and he
shall separate them one from another, as a shepherd

* only add

Deeds to thy knowledge answerable. Paradise L*st, XII. 581.
' He who from such a kind of psalmistry, or any other verbal devotion,
without the pledge and earnest of suitable deeds, can be persuaded of a
real and tnn r ghteonsnets in the person, hatli yet much to learn.' Answer
to Eikon Basilike. Prose Works, II. 406.

222

divideth his sheep from the goats.' Rom. xiv. 10. ' we
shall all stand before the judgment- seat of Christ.'
2 Cor. v. 10. 'we must all appear before the judg
ment-seat of Christ.' Rev. xx. 12, 13. 'I saw the

dead, small and great, stand before God and the sea

gave up the dead which were in it, and death and
hell delivered up the dead which were in them.'

The rule of judgment will be the conscience of
each individual, according to the measure of light
which he has enjoyed. John xii. 48. ' he that reject-
eth me, and receiveth not my words, hath one that
judgeth him ; the word that I have spoken, the same
shall judge him at the last day.' Rom. ii. 12. 'as
many as have sinned without law, shall also perish
without law ; and as many as have sinned in the law
shall be judged by the law.' v. 14. 'when the Gen
tiles, which have not the law, do by nature the things
contained in the law, these having not the law, are a
law unto themselves: which shew the work of the
law written in their hearts, their consciences also
bearing witness, and their thoughts the meanwhile
accusing or else excusing one another ; in the day
when God shall judge the secrets of men by Jesus
Christ according to my gospel.' James ii. 12. 'as
they that shall be judged by the law of liberty.' Rev.
xx. 12. ' the books were opened; and another book
was opened, which is the book of life ; and the dead
were judged out of those things which were written
in the books, according to their works.'

Coincident, as appears, with the time of this last
judgment (I use the indefinite expression time, as the
word day is often used to denote any given period,
and as it is not easily imaginable that so many myriads

223

of men and angels should be assembled and sentenc
ed within a single day) beginning with its commence
ment, and extending a little beyond its conclusion,
will take place that glorious reign of Christ on earth
with his saints, so often promised in Scripture, even
until all his enemies shall be subdued. His kingdom
of grace, indeed, which is also called the kingdom of
heaven, began with his first advent, when its beginning-
was proclaimed by John the Baptist, as appears from
the testimony of Scripture ; but his kingdom of glory
will not commence till his second advent. Dan. vii.
13, 14. ' behold, one like the Son of man came with
the clouds of heaven.... and there was given him do
minion, and glory, and a kingdom ;' given him, that
is, from the time when he came with the clouds of
heaven (in which manner his final advent is uniformly
described) not to assume our nature as Junius inter
prets it,* (for then he would have been like the Son
of man before he became man, which wrould be an
incongruity) but to execute judgment ; from the period
so indicated, to the time when he should lay down
the kingdom, 1 Cor. xv. 24. ' then cometh the end,'
of which more shortly. That this reign will be on
earth, is evident from many passages. Psal. ii. 8, 9.
compared with Rev. ii. 25 — 27. ' I shall give thee
the heathen for thine inheritance, and the uttermost
parts of the eartli for thy possession ; thou shalt break
them with a rod of iron ; thou shalt dash them in
pieces like a potter's vessel.' ex. 5, 6. ' Jehovah at
thy right hand shall strike through kings in the day
of his wrath: he shall judge among the heathen, he

* * Venitbat ; perfecturus in terris mysteriuin redemption!? nostrae.'
Junius on Dan. vii. 13.

224

shall fill the places with the dead bodies, he shall
wound the heads over many countries.' Isai. ix. 7.
' of the increase of his government and peace there
shall be no end, upon the throne of David and upon
his kingdom.' Dan. vii. 22. ' until the Ancient of
days came, and judgment was given to the saints of
the most High, and the time came that the saints pos
sessed the kingdom.' v. 27. ' the kingdom, and domin
ion, and the greatness of the kingdom under the
whole heaven, shall be given to the people of the
saints of the most High — .' Luke i. 32, 33. 'the
Lord God shall give unto him the throne of his father
David ; and he shall reign over the house of Jacob for
ever, and of his kingdom there shall be no end.' Matt.
xix. 28. ' ye which have followed me, in the regener
ation, when the Son of man shall sit in the throne of
his glory, ye also shall sit upon twelve thrones, judg
ing the twelve tribes of Israel.' Luke xxii. 29, 30.
6 1 appoint unto you a kingdom, as my father hath
appointed unto me ; that ye may eat and drink at my
table in my kingdom, and sit on thrones judging the
twelve tribes of Israel.' It appears that the judgment
here spoken of will not be confined to a single day.
but will extend through a great space of time ; and
that the word is used to denote, not so much a judicial
inquiry properly so called, as an exercise of dominion :
in which sense Gideon, Jephthah, and the other judges
are said to have judged Israel during many years.
1 Cor. xv. 23 — 26. ' every man in his own order :
Christ the first-fruits, afterward they that are Christ's
at his coming : then cometh the end — .' Rev. v. 10.
4 thou hast made us unto our God kings and priests,
and we shall reign on the earth.' xi. 15. 'the king-

225

doms of this world are become the kingdoms of our
Lord, and of his Christ ; and he shall reign for ever
and ever.' xx. 1 — 7. ' I saw thrones, and they sat

upon them, and judgment was given unto them and

they lived and reigned with Christ a thousand years :
but the rest of the dead lived not again until the
thousand years were finished : this is the first resur
rection : blessed and holy is he that hath part in the
first resurrection ; on such the second death hath no
power, but they shall be priests of God and of Christ,
and shall reign with him a thousand years.'

After the expiration of the thousand years Satan
W7ill rage again, and assail the church at the head of
an immense confederacy of its enemies ; but will be
overthrown by fire from heaven, and condemned to
everlasting punishment. Rev. xx. 7 — 9. ' when the
thousand years are expired, Satan shall be loosed out
of his prison, and shall go out to deceive the nations
which are in the four quarters of the earth, Gog and

Magog, to gather them together to battle

and they compassed the camp of the saints about,
and the beloved city ; and fire came down from God
out of heaven, and devoured them.' 2 Thes$. ii. 8.
4 then shall that wicked be revealed, whom the Lord
shall consume with the spirit of his mouth, and shall
destroy with the brightness of his coming.'

After the evil angels and chief enemies of God
have been sentenced, judgment will be passed upon
the whole race of mankind. Rev. xx. 11 — 15.
i I saw a great white throne, and him that sat on it,

and I saw the dead, small and great, stand before

God ; and the books were opened ; and another book
was opened, which is the book of life : and the dead

VOL. IT. 29

were judged out of those things which were written
in the books, according to their works : and the sea
gave up the dead which was in it, and death and hell
delivered up the dead which were in them ; and they
were judged every man according to their works.

Then, as appears, will be pronounced that sentence,
Matt. xxv. 34. Come, ye blessed of my Father, inherit
the kingdom prepared for you from the foundation of
the world, v. 41. Depart from me, ye cursed, into
everlasting Jire, prepared for the devil and his angels.

The passing of the sentence will ba followed by
its execution ; that is to say, by the punishment of
the wicked, and the perfect glorification of the right
eous. Matt. xxv. 46. ' these shall go away into
everlasting punishment, but the righteous into life
eternal.' Rev. xx. 14, 15. 'death and hell were cast
into the lake of fire : this is the second death : and
whosoever was not found written in the book of life,
was cast into the lake of fire.

Then will be the end, spoken of, 1 Cor. xv. 24 — 28.
' then cometh the end, when he shall have delivered
up the kingdom to God, even the Father, when he
shall have put down all rule, and all authority, and
power ; for he must reign till he hath put all enemies
under his feet ; the last enemy that shall be destroyed
is death ; for he hath put all things under his feet :
but when he saith, all things are put under him, it is
manifest that He is excepted, which did put all things
under him : and when all things shall be subdued
unto him, then shall the Son also himself be subject
unto him that put all things under him, that God may
be all in all.'

227

It may be asked, if Christ is to deliver up the king
dom to God and the Father, what becomes of the
declarations, Heb. i. 8. ' unto the Son lie saith, Thy
throne, O God, is for ever and ever,' (in sreculum
saeculi, for ages of ages,) and Dan. vii. 14. ' his
dominion is an everlasting dominion, which shall not
pass away, and his kingdom that which shall not be
destroyed ;' Luke i. 33. 4 of his kingdom there shall
be no end.' I reply, there shall be no end of his
kingdom for ages of ages , that is, so long as the ages
of the world endure, until time itself, shall be no
longer, Rev. x. 6. until every thing which his king
dom was intended to effect shall have been accom
plished ;* insomuch that his kingdom will not pass
away as insufficient for its purpose ; it will not be
destroyed, nor will its period be a period of dissolu
tion, but rather of perfection and consummation, like
the end of the law, Matt. v. 18. In the same man
ner many other things are spoken of as never to pass
away, but to remain eternally ; as circumcision, Gen.
xvii. 13, the ceremonial law in general, Levit. iii. 17.
xxiv. 8. the land of Canaan, Gen. xiii. 15. Jer. vii. 7.
xxv. 5. the sabbath, Exod. xxxi. 16. the priest
hood of Aaron, Numb, xviii. 8. the memorial of
stones at the river Jordan, Josh. iv. 7. the signs of
heaven, Psal. cxlviii. 6. the earth, Eccles. i. 4.
although every one of these has either already come
to an end, or will eventually be terminated.

The second death is so termed with reference to
the first, or death of the body. For the three other.

* Then thou thy regal sceptre shalt lay by,
For regal sceptre thou no more shalt need,
God shall be all in all. Paradise Lost, III, 339.

228

or preparatory degrees of death, see chap. xiii. on the
punishment of sin. The fourth and last gradation is
that of which we are now speaking, namely, eternal
death, or the punishment of the damned.

Under this death may be included, the destruction
of the present unclean and polluted world itself,
namely, its final conflagration.^ Whether by this is
meant the destruction of the substance of the world
itself, or only a change in the nature of its constituent
parts, is uncertain, and of no importance to determine ;
respecting the event itself, we are informed, so far as it
concerns us to know, Job xiv. 12. ' till the heavens
be no more.' Psal. cii. 26. t they shall perish.' Isai.
xxx iv. 4. ' the heavens shall be rolled together as a
scroll, and all their host shall fall down.' li. 6. ' the
heavens shall vanish away like smoke.' Matt. xxiv.
35. ' heaven and earth shall pass away.' 1 Cor. vii.
31. < the fashion of this world passeth away.' 2 Pet.

iii. 7. ' the heavens and the earth, which are now

reserved unto fire against the day of judgment and
perdition of ungodly men.' v. 10. i in the which the
heavens shall pass away with a great noise.' v. 12.
' wherein the heavens being on fire — .' Rev. x. 6.

6 he swav'e by him that liveth for ever and ever

that there should be time no longer.' xxi. 1. 'the
first heaven and the first earth were passed away,
and there was no more sea.'

The second death, or the punishment of the damn
ed, seems to consist partly in the loss of the chief
good, namely, the favour and protection of God, and
the beatific vision of his presence, which is commonly

t meanwhile

The world shall burn. HI. 333.

229

called the punishment of loss ; and partly in eternal
torment which is called the punishment of sense.*
Matt. xxv. 41. * depart from me, ye cursed, into ever
lasting fire, prepared for the devil and his angels/
Luke xiii. 27, 28. ' I know you not whence ye are ;
depart from me, all ye workers of iniquity : there
shall be weeping and gnashing of teeth, when ye shall
see Abraham and Isaac and Jacob, and all the proph
ets, in the kingdom of God, and you yourselves thrust
out.' xvi. 23. ' being in torments, he seeth Abraham
afar off.' 2 Thess. i. 9. ' who shall be punished with
everlasting destruction from the presence of the Lord,
and from the glory of his power.'

The intensity and duration of these punishments
are variously intimated. Isai. xxx. 33. ' Tophet is
ordained of old ; yea, for the king it is prepared : he
hath made it deep and large ; the pile thereof is fire
and much wood ; the breath of Jehovah, like a stream
of brimstone, doth kindle it.' Ixvi. 24. compared with
Mark ix. 44. ' where their worm dieth not, and the
fire is not quenched.' Dan. xii. 2. i to shame and
everlasting contempt.' Matt. viii. 12. 'outer darkness,
there shall be weeping and gnashing of teeth.' See
also xiii. 42, &c. Mark ix. 43. c fire that nev^r shall
be quenched.' Rom. ii. 8, 9. i indignation and Wrath,
tribulation and anguish.' 2 Thess. i. 9. < who shall be
punished with everlasting destruction.' Rev. xiv. 11.

* lQuidam enim eorum consent peccatum originis puniri tanlum pcena
damni ; alii vero insuper ei pcenam s ensus adjnngunt.' Disserlatio Secunda
de Peccalo Originis, Curcell. 61. 'To which two heads, all that is neces
sary to be known concerning this everlasting punishment may be reduced ;
and we shall accordingly consider it as it is both posna damni and pcena
scnsus, the punishment of loss and the punishment of sense.' Beveridge.
Works, Vol. II. 449. See also Taylor, Works IX. 369.

230

* the smoke of their torment ascendeth up for ever and
ever, and they have no rest day nor night.' See also
xix. 3. xxi. 8. ' they shall have their part in the lake
which burneth with fire and brimstone.'

Punishment, however, varies according to the de
gree of guilt. Matt. xi. 22. 4 it shall be more tolera
ble for Tyre and Sidon at the day of judgment, than
for you.' Luke xii. 47, 48. ' he shall be beaten with
many stripes he shall be beaten with few stripes.'

The place of punishment is called Hell; Tophet*
Isai. xxx. 33. ' hell fire,' Matt. v. 22. and still more
distinctly x. 28. 'outer darkness,' viii. 12. xxii. 13.
xxv. 30, 'a furnace of fire,' xiii. 42. Hades, Luke xvi.
23 ; and elsewhere ; 'a place of torment,' v. 28. ' the
bottomless pit,' Rev. ix. 1. 'the lake of fire,' xx. 15.
4 the lake which burneth with fire and brimstone,' xxi.
8. Hell appears to be situated beyond the limits of
this universe. Luke xvi. 26. ' between us and you
there is a great gulf fixed, so that they which would
pass from hence to you cannot.' Matt. viii. 12. ' outer
darkness.' Rev. xxii. 14, 15. 'they may enter in
through the gates into the city ; for without are dogs.'
Nor are reasons wanting for this locality ; for as the
place of the damned is the same as that prepared for
the devil and his angels, Matt. xxv. 41. in punish
ment of their apostasy, which occurred before the fall
of man, it does not seem probable that hell should
have been prepared within the limits of this world, in
the bowels of the earth, on which the curse had not
as yet passed. f This is said to have been the opinion

* Tophet thence

And black Gehenna calPd, the type of hell. Paradise Lost, I. 404.
t In the argument to the first book of Paradise Lost, hell is described as
situated l not in the center (for heaven and earth may be supposed as yet no

231

of Chrysostom, as likewise of Luther and some later
divines.* Besides, if, as has been shown from vari
ous passages of the New Testament, the whole world
is to be finally consumed by fire, it follows that
hell being situated in the centre of the earth, must
share the fate of the surrounding universe, and perish
likewise ; a consummation more to be desired than
expected by the souls in perdition.

Thus far of the punishment of the wicked ; it re
mains to speak of the perfect glorification of the
righteous.

Perfect glorification consists in eternal life and per
fect happiness, arising chiefly from the divine vision. t
It is described Psal. xvi. 11. ' thou wilt show me the

made, certainly not yet accursed] but in a place of utter' (i e. outer) ' dark
ness, fitliest called Chaos.'

' K«} TTGV, tyr}, x,*i iv Troita %apiip OLUTH e<rTx.t Jt yisvvct \ T/ a-oi TOVTOV
yap ^"XTO^IVOV, filial drt e<rr/x, ow TTOV Wlttpi/IWMI, »c*i tv Troiy %tofi<#

TToiy TOJTto, <£»!T<V, fff-TAl \ l^Ui 5TOt/, £f tyuyt OlfAOU, TQV )V>ffJI.QU TTOVTW TTAVTOf.

yap T&V faa-iKtiuv TOE fto-fAUTHftta. x,xi rut fJitTAKKat. Trbfpoo fittrrmttv , MPT* «^>) **/ T>}C
tl)tovju.iv>tt Tiwrnf «|«u TTOU sfrat » yttvva.. Chrjsost. in Ep. ad Rom. Homil. 31,
Milton elsewhere refers to the locality of hell :

Such place eternal justice had prepared

For those rebellious ; here their prison ordain'd

In utter darkness, and their portion set

As far removed from God and light of heaven,

As from the center thrice to th' utmost pole. Paradise Lost, I. 70,
Again : 4 to banish forever into a local hell, whether in the air or in the
center, or in that uttermost and bottomless gulf of Chaos, deeper from holy
bliss than the world's diameter multiplied, they thought not a punishment
so proper and proportionate for God to inflict, as to punish sin with sin.'
Doctrine and Discipline of Divorce. Prose Works, II. 11.

t The distinction which Milton makes between the beginnings of bliss
which are attainable in this life, and that perfect glorification which will
ensue hereafter, coincides with the expressions in the Hymn on the
Nativity :

And then at last our bliss
Full and perfect is,

But now begins, xviii. 165.

232

path of life ; in thy presence is fulness of joy ; at thy
right hand there are pleasures for evermore.' xvii. 15.
1 1 will behold thy face in righteousness ; I shall be
satisfied, when I awake, with thy likeness.' Dan. xii.
3. ' they that be wise shall shine as the brightness of
the firmament, and they that turn many to righteous
ness as the stars for ever and ever.' Matt. xiii. 43.
' then shall the righteous shine forth as the sun in the
kingdom of their Father.' xxii. 30. ' they are as the
angels of God in heaven.' v. 8. ' blessed are the pure
in heart, for they shall see God.' 1 Cor. ii. 9. ' as it
is written, Eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things which
God hath prepared for them that love him.' xiii. 12.
1 now we see through a glass, darkly, but then face to
face ; now I know in part, but then shall I know even
as also I am known.' xv. 42, 43. ' so also is the re
surrection of the dead : it is sown in corruption, it is
raised in incorruption ; it is sown in dishonour, it is
raised in glory ; it is sown in weakness, it is raised in
power ; it is sown a natural body, it is raised a spirit
ual body.' 2 Cor. iv. 17. 'a far more exceeding and
eternal weight of glory.' v. 1. c we know that if our
earthly house of this tabernacle were dissolved, we
have a building of God, a house not made with hands,
eternal in the heavens.' Eph. ii. 6. ' hath raised us
up together, and made us sit together in heavenly
places in Christ Jesus.' Philipp. iii. 21. 'who shall
change our vile body, that it may be fashioned like
unto his glorious body.' 1 Thess. iv. 17. 'we shall
be caught up together with them into the clouds, to
meet the Lord in the air, and so shall wre ever be with
the Lord.' 2 Tim. iv. 8. ' henceforth there is laid up

233

for me a crown of righteousness, which the Lord, the
righteous Judge, shall give me at that day, and not to
me only, but to all them also that love his appearing.'
1 Pet. i. 4. ' an inheritance incorruptible, and unde-
filed, and that fadeth not away, reserved in heaven for
you.' v. 4 * when the chief shepherd shall appear, ye
shall receive a crown of glory that fadeth not away.'
v. 10. 'who hath called us unto his eternal glory by
Christ Jesus.' 1 John iii. 2. ' we know that when
he shall appear we shall be like him, for we shall see

him as he is.' Rev. vii. 14 — 17. 'these are they

therefore are they before the throne of God, and serve
him day and night in his temple ; and he that sitteth
on the throne shall dwell among them ; they shall
hunger no more, neither thirst — .' xxi. 4. ' God shall
wipe away all tears from their eyes, and there shall be
no more death, neither sorrow, nor crying, neither
shall there be any more pain.' xxii. 1 — 5. ' he show
ed me a pure river of water of life, clear as crystal,
proceeding out of the throne of God and of the
Lamb.'

It appears that all the saints will not attain to an
equal state of glory. Dan. xii. 3. ' they that be wise
shall shine as the brightness of the firmament, and
they that turn many to righteousness as the stars for
ever and ever.' Matt. xx. 23. ' to sit on my right
hand and on my left is not mine to give, but it shall
be given to them of whom it is prepared of my Father.'
1 Cor. xv. 41, 42. i there is one glory of the sun, and
another glory of the moon, and another glory of the
stars ; for one star differeth from another star in glory :
so also is the resurrection of the dead.'

VOL. u. 30

234

In heaven. Matt. v. 12. 'great is your reward in

heaven.' Luke xii. 33. 'provide yourselves a

treasure in the heavens that faileth not.' Philipp. iii.
20. ' our conversation is in heaven.' Heb. x. 34.
6 knowing in yourselves that ye have a better and an
enduring substance.'

Our glorification will be accompanied by the ren
ovation of heaven and earth, and of all things therein
adapted to our service or delight, to be possessed by
us in perpetuity.* Isai. Ixv. 17. 'behold, I create

* The following quotations will show that Milton took pleasure in fre
quently recurring to this idea.

The world shall burn, and from her ashes spring

New heav'n and earth, wherein the just shall dwell,

And after all their tribulations long

See golden days. Paradise Lost, III. 334.

Then heav'n and earth renew'd shall be made pure

To sanctity that shall receive no stain. X. 638.

To second life

Wak'd in the renovation of the just

Resigns him up with heav'n and earth renew'd. XI. 64.

till fire purge all things new,

Both heav'n and earth, wherein the just shall dwell. Ibid. 900.

to reward

His faithful, and receive them into bliss,
Whether in heav'n or earth ; for then the earth
Shall all be Paradise, far happier place
Than this of Eden, and far happier days. XII. 461.

then raise

From the conflagrant mass, purg'd and refin'd,
New heav'ns, new earth, ages of endless date
Founded in righteousness and peace and love,
To bring forth fruits, joy and eternal bliss. Ibid 547.

And again, in a splendid passage near the end of the treatise. On the
.Reformation in England : l Thou, the eternal and shortly expected King,
shalt open the clouds to judge the several kingdoms of the world, and
distributing national honours ?.nd rewards to religious and just common
wealths, shall put an end tc all earthly tyrannies, proclaiming thy uni
versal and mild monarchy through heaven and earth ; where they undoubt
edly, that by their labours, counsels, and prayers, have been earnest for

235

new heavens and a new earth, and the former shall
not be remembered, nor come into mind.' Ixvi. 22.
' as the new heavens and the new earth, which I will
make, shall remain before me, saith Jehovah, so shall
your seed and your name remain.' Acts in. 21. ' whom
the heavens must receive until the times of restitution
of all things, which God hath spoken by the mouth
of all his holy prophets since the world began.' Matt.
xix. 29. 4 every one that hath forsaken houses, or
brethren, or sisters, or father, or mother, or wife, or
children, or lands, for my name's sake, shall receive
an hundred-fold, and shall inherit everlasting life.'
xxvi. 29. ' I will not drink henceforth of this fruit of
the vine, until that day when I drink it new with you
in my Father's kingdom.' Luke xiv. 15. ' one of

them that sat at meat with him said unto him,

Blessed is he that shall eat bread in the kingdom of
God ;' nor is he reproved by Christ for this saying.
xxii. 30. ' that ye may eat and drink at my table in
my kingdom.' Rom. viii. 19 — 24. ' the earnest ex
pectation of the creature waiteth for the manifestation

of the sons of God in hope, because the creature

itself also shall be delivered from the bondage of cor
ruption, into the glorious liberty of the children of
God.' 2 Pet. iii. 13. ' we according to his promise
look for new heavens and a new earth, wherein dwell
ed! righteousness.' Rev. v. 10. ' thou hast made us
unto our God kings and priests, and we shall reign on

the common good of religion and their country, shall receive above, the
inferior orders of the blessed, the re^al addition of principalities, legions,
and thrones into their glorious titles, and in supereminence of beatific
vision, progressing the dateless and irrevoluhle circle of eternity, shall <:la?p
inseparable hands with joy and bliss, in over-measure for ever.* Prose
Works, I. 58.

236

the earth.' xx. 1, &;c. ' I saw a new heaven and a
new earth ; for the first heaven and the first earth
were passed away ; and there was no more sea : and
I John sawr the holy city, new Jerusalem, coming
down from God out of heaven, prepared as a bride
adorned for her husband.'

OF THE SERVICE OF GOB.

CHAPTER I.

OF GOOD WORKS

THE subject of the first Book was Faith, or the
Knowledge of God. The second treats of the Service
or Love of God*

The true service of God consists chiefly in the
exercise of good works. Matt. xvi. 27. ' then he
shall reward every man according to his works.' Rom.
ii. 13. ' not the hearers of the law are just before God,
but the doers of the law shall be justified.' Philipp.
i. 11. ' being filled with the fruits of righteousness,
which are by Jesus Christ.' iv. 8. i whatsoever things
are true, whatsoever things are honest, whatsoever
things are just, whatsoever things are pure, whatso
ever things are lovely, whatsoever things are of good

* l What evangelic religion is, is told in two words, Faith and Charity,
or Belief and Practice.'' Treatise of Civil Power in Ecclesiastical Causes.
Prose Works, III. 332.

238

report, if there be any virtue, and if there be any
praise, think on these things : those things which ye
have both learned, and received, and heard, and seen
in me, do ; and the God of peace shall be with you.'
2 Tim. iii. 17. * that the man of God may be perfect,
throughly furnished unto all good works.' Tit. ii. 11,
12. ' the grace of God that bringeth salvation hath
appeared to all men, teaching us, that denying ungod
liness and worldly lusts, we should live soberly, right
eously, and godly in this present world.' iii. 8. < this
is a faithful saying, and these things I will that thou
affirm constantly, that they which have believed in
God may be careful to maintain good works.' James
i. 22. * be ye doers of the word, and not hearers
only, deceiving your own selves.' 2 Pet. i. 5, &c.
4 besides this, giving all diligence, add to your faith
virtue, and to virtue knowledge'. ...&c. * for if these
things be in you, and abound, they make you that ye
shall neither be barren nor unfruitful in the knowledge
of our Lord Jesus Christ.'

Good works are those which we perform by the
Spirit of God working in us through true faith, to the
glory of God, the assured hope of our oivn salvation,
and the edification of our neighbour.

By the Spirit of God working in us. John iii. 21.
' that his deeds may be made manifest that they are
wrought in God.' 1 Cor. xv. 10. 'by the grace of
God I am what I am ; and his grace which was be
stowed upon me was not in vain, but I laboured more
abundantly than they all ; yet not I, but the grace of
God which was with me.' 2 Cor. iii. 5. ' not that
we are sufficient of ourselves to think any thing as of
ourselves, but our sufficiency is of God.' Gal. v. 22.

239

'the fruit of the Spirit is love. ...gentleness, goodness,
faith.' Eph. ii. 10. 'we are his workmanship, created
in Christ Jesus unto good works, which God hath be
fore ordained that we should walk in them.' v. 9.
1 the fruit of the Spirit is in all goodness, and right
eousness, and truth.' Philipp. ii. 13. 'it is God that
worketh in you both to will and to do of his good
pleasure.'

Through faith. John xv. 5. ' he that abideth in
me, and I in him, the same bringeth forth much fruit ;
for without me ye can do nothing.' Heb. xi. 6. ' with
out faith it is impossible to please him.' James ii. 22.
' seest thou how faith wrought with his works, and
by works was faith made perfect ?' that is, how faith
(to use a logical expression) constitutes the form of
the works, and endows them with the quality of good
ness ; and how it is itself consummated by the works,
as by its end and natural product.

As to the position of divines, that the essential form
of good works is their accordance with the decalogue,
so far as they are there prescribed, it is not easy to
discover how this can be the case under the gospel.
Paul certainly teaches a different doctrine, throughout
the whole of Romans and elsewhere ; declaring ex
plicitly, Rom. xiv. 23. that ' whatsoever is not of faith
is sin.' He does not say whatsoever is not of the
decalogue, is sm, but whatsoever is not of faith ; it ij
therefore an accordance with faith, not with the deca
logue, that ought to be considered as the essential
form of good works. Hence, if I observe the sabbath
in compliance with the decalogue, but contrary to
dictates of my own faith, conformity with the de
logue, however exact, becomes in my case sin, and a^ '

*s V«^ ~/L*

240

violation of the law. For it is faith that justifies, not
agreement with the decalogue ; and that which justi
fies can alone render any work good ; none therefore
of our works can be good, but by faith ; hence faith
is the essential form of good works, the definition of
form being, that by which a thing is what it is. "With
regard to the passages in which mention is made of
keeping God's commandments, 1 John ii. 4. Hi. 24.
and elsewhere, it seems reasonable to understand this
of the precepts of the gospel, in which faith is uni
formly put before the works of the law. If then in
the gospel faith be above the works of the law, it
must be equally above its precepts ; for works are the
end and fulfilling of precepts. Since therefore under
the gospel, although a man should observe the whole
Mosaic law with the utmost punctuality, it would
profit him nothing without faith,* it is evident that
good works must be defined to be of faith, not of the
decalogue ; whence it follows that conformity, not
with the written, but with the unwritten law, that is,
with the law of the Spirit given by the Father to lead
us into all truth, is to be accounted the true essential
form of good works. For the works of believers are
the works of the Spirit itself; and though such can
never be in contradiction to the love of God and our
neighbour, which is the sum of the law, they may
occasionally deviate from the letter even of the gospel
precepts, particularly of those which are merely spe
cial, through a predominating regard to the law of

* His obedience

Imputed becomes theirs by faith, his merits

To save them, not their own, though legal works.

Paradise Lost, XII. 408.

241

love ; as was shown by Christ himself in the aboli
tion of sabbatical observances, as well as on several
other occasions.* See Book I. chap, xxvii, on the
gospel.

To the glory of God. Matt. v. 16. ' let your light
so shine before men, that they may see your good
works, and glorify your Father which is in heaven.'
1 Cor. x. 31. 'do all to the glory of God.' Philipp.
i. 11. 'being filled with the fruits of righteousness,
which are by Jesus Christ, unto the glory and praise
of God.'

The assured hope of our own salvation. Gen. xv.
1. 'thy exceeding great reward.' Prov. x. 9. 'he
that walketh uprightly, walketh surely.' v. 25. ' the
righteous is an everlasting foundation.' v. 29. ' the
way of Jehovah is straight to the upright.' xi. 18, 19.
' to him that soweth righteousness shall be a sure
reward.' xii. 3. 'the root of the righteous shall not
be moved.' xiii. 21. 'to the righteous good shall be
repaid.' xv. 24. ' the way of life is above to the wise,
that he may depart from hell beneath.' xvi. 17. 'he
that keepeth his way preserveth his soul.' xx. 7. ' the
just man walketh in his integrity ; his children are
blessed after him.' Psal. xv. 1, 2. ' Jehovah, who
shall abide in thy tabernacle ?' &c. Isai. xxxiii. 14,
&c. ' who among us shall dwell with the devouring

fire? he that walketh righteously.' 2 Cor. vii. 1.

' having therefore these promises, let us cleanse our
selves — .' Gal. vi. 8. ' he that soweth to his flesh,
shall of his flesh reap corruption ; but he that soweth
to the Spirit, shall of the Spirit reap life everlasting.'
Philipp. iii. 14. ' I press toward the mark for the pri/e

* See page 51, note.
VOL. II. 31

242

of the high calling of God in Christ Jesus.' Heb. xi.
6. ' he that cometh to God must believe that he is,
and that he is a revvarder of them that diligently seek
him.' v. 26. ' he had respect unto the recompense of
the reward.' xii. 2. ' who for the joy that was set
before him endured the cross.'

The edification of our neighbour. Hence we are
admonished so to act, that we may become examples
toothers. 2 Sam. xxi. 11, 12. ' it was told David
what Rizpah had done/ &c. 2 Cor. viii. 24. 'where
fore show ye to them, and before the churches, the
proof of your love, and of our boasting on your behalf.'
Rom. xii. 17. ' provide things honest in the sight of all
men.' 1 Tim. iv. 12. 'be thou an example of the
believers, in word, in conversation, in charity, in
spirit, in faith, in purity.' Tit. ii. 4. ' that they may
teach the young women to be sober, to love their
husbands, to love their children.' v. 7. ' in all things
showing thyself a pattern of good works.' 1 Pet. ii.
12. 'that whereas they speak against you as evil
doers, they may by your good works, which they
shall behold, glorify God in the day of visitation/ For
a virtuous example excites, in the virtuous, an emula
tion of that virtue ; Rom. xi. 14. 'if by any means
I may provoke to emulation them which are my flesh,
and might save some of them :' a vicious example, on
the contrary, is productive of vicious emulation ; Prov.
xxiii. 17. ' let not thine heart envy sinners ;' xxiv. 7.
' be not thou envious against wicked men ;' as well
as of offences, by which the strong are scandalized,
and the weaker brethren, if not absolutely led into
sin, rendered more remiss in the performance of good
works. 1 Cor. x. 32, 33. ' give none offence, neither

243

to the Jews, nor to the Gentiles, nor to the church of
God ; even as I please all men in all things, not seek
ing mine own profit, but the profit of many, tiiat they
may be saved.' Matt, xviii. 6, 7. ' whoso shall offend
one of these little ones which believe in me, it were
better for him,' &c. See also Mark ix. 42. Rom. xiv.
21. 'it is good neither to eat flesh, nor to drink wine,
nor any thing whereby thy brother stumbleth, or
offendeth, or is made weak.' In this sense a man is
said to be a stumbling-block to himself, W7hen he in
dulges himself in any vice to which his nature inclines
him. Matt. v. 29, 30. ' if thy right eye offend thee,
pluck it out,' &c. See also xviii. 7, 8.

Where however the offence does not proceed from
any fault of ours, but from the frowardness or malig
nity of the other party, the guilt rests not with him
who gives, but with him who takes the offence. Matt.
xv. 12, 13. 'knowestthou that the Pharisees were
offended after they heard this saying ? but he answer
ed and said, Every plant which my heavenly Father
hath not planted, shall be rooted up : let them alone,
they be blind leaders of the blind.' Thus Christ did
not break off his intercourse with the publicans
through fear of scandalizing the Pharisees, but con
tented himself with giving reasons for his conduct :
Matt. ix. 10, &c. 'they that be whole need not a
physician — .' Luke xix. 7. &c. 'the Son of man is
come to seek and to save that which was lost.' xx.
18. 'whosoever shall fall upon that stone shall be
broken, but on whomsoever it shall fall, it will grind
him to powder.' See Book I. chap, xxvii. on Chris
tian liberty.

244

As to what the Papists call works of supereroga
tion, whereby more is done than the law prescribes,
insomuch that some of the saints, through the super
abundance of their works, have been enabled to pur
chase eternal life not only for themselves, but for
others, such works are clearly impossible. For since
we are commanded, under the gospel as well as under
the law, to love and serve God with all our strength
and with all our mind, and our neighbour as our
selves, and since, consequently, there can be no excess
in piety and charity, it follows that no act which we
are capable of performing can be of such excellence as
to fulfil, still less to transcend the requisitions of duty.
Luke xvii. 10. i when ye shall have done all those
things which are commanded you, say, We are un
profitable servants, we have done that which was our
duty to do.' Those counsels of the gospel, therefore,
which the Papists affirm to be of a higher nature than
its precepts, insomuch that if a man follow them, not
being compelled so to do, he performs a work of su
pererogation, are not in reality counsels, as distin
guished from precepts, nor of a higher nature than the
latter ; but are to be considered as particular precepts,
given, not to all mankind, but to certain individuals,
for special reasons and under special circumstances.
Thus we are told, Matt. xix. 1 1 . that it is good for those
who have the gift of continence, and can receive the
saying, not to marry, whenever by remaining single,
they can more effectually promote the glory of God,
and the good of the church. Again, v. 21. whether
the words of Christ are to be considered as precept
or as simple counsel, it is certain that, had the young
man to whom they were addressed fulfilled them in

245

their utmost extent, he would have done nothing
beyond what duty required, any more than Abraham
when he led forth his son to sacrifice : for the com
mands of God, whether addressed to mankind in
general, or to a particular class, or to an individual,
are equally obligatory on the kind, or class, or indi
vidual to whom they are addressed. In the example
just cited, obedience to the general precept of loving-
God above all things was singled out as an instance
of duty to be required from the self-sufficient young
man, for the purpose of exposing his folly and un
founded confidence, and of showing him howT far he
was from the perfection to which he pretended. For
it was not the selling all he had, which has been done
without charity, but the leaving his possessions and
following Christ, which was to be the test of his
perfection. With regard to the other instance of
celibacy, 1 Cor. vii. 4 this is neither made expressly
a matter of precept nor of counsel, but is left free to
the discretion of individuals, according to seasons and
circumstances. To the above may be added, that, if
there be any such works as are here described, those
precepts must needs be imperfect, which require to
be amended by supplementary admonitions. If,
moreover, these latter are, as is alleged, of a higher
order of excellence than the precepts themselves, who
shall be sufficient to fulfil them ? seeing that no one
is able to perform entirely even the requisitions of the
law. Not to mention, that the name of counsels is
sometimes applied to precepts of universal application,
and of the most imperative necessity; as Rev. iii. 18.
4 I counsel thee to buy of me gold tried in the fire."
Lastly, that prayer for forgiveness, which by Christ's

246

command we all daily offer, is utterly irreconcileable
with the vain boasting of works implied in this doc
trine.

It is true, that in matters of choice and Christian
liberty, one work may be more perfect than another :

1 Cor. vii. 38. ; he doeth well .... he doeth better.5

2 Cor. xi. 23. « are they ministers of Christ ? I am
more ;' but it is not less the duty of every one to do
whatever may most effectually promote the glory of
God and the edification of his neighbour. Paul, had
he so chosen, needed not have preached the gospel
without charge, 1 Cor. ix. 7, &c. but believing, as
he did, that a gratuitous service would be less open
to suspicion, and tend more to the edification of the
church, he did nothing more than his duty in preach
ing gratuitously. No wTork of supererogation was
performed by Zaccheus, when he voluntarily gave
half his goods to the poor, Luke xix. 8. nor by the
poor \vidow, wrhen she cast into the treasury all that
she had, Mark xii. 42. nor by the disciples, when
they sold their lands, and divided the produce among
the brethren, Acts iv. 34 ; those who did such actions
only proved that they loved their neighbours, and
especially the believing part of them, as themselves.
They were not however under any absolute obliga
tion to give such extraordinary proofs of their love,
Acts v. 4. for although perfection is proposed to all
men as the end of their endeavours, it is not required
of all.

Hence may be easily discerned the vanity of human
merits ; seeing that, in the first place, our good ac
tions are not our own, but of God working in us ;
secondly, that, were they our own, they would still

247

be equally due ; and, thirdly, that, in any point of
view, there can be no proportion between our duty
and the proposed reward. Rom. vi. 23. ' the gift of
God is eternal life.' viii. 18. ' I reckon that the suf
ferings of this present time are not worthy to be
compared with the glory which shall be revealed in
us.' Hence although Hezekiah asserts his upright
ness in the sight of God, Isai. xxxviii. 3. ' remember
now, O Jehovah, I beseech thee, how I have walked
before thee in truth, and with a perfect heart, and
have done that which was good in thy sight,' he is so
far from considering this as constituting any claim to
reward, that he acknowledges himself indebted to the
free mercy of God for the pardon of his sins: v. 17.
4 thou hast in love to my soul delivered it from the
pit of corruption, for thou hast cast all my sins behind
my back.' So likewise Nehemiah, xiii. 22. ' remem
ber me, O my God, concerning this also, and spare
me according to the greatness of thy mercy.' The
declarations of God himself, Exod. xx. 6, is to the
same purpose. Lastly, that of which God stands in
no need, can deserve nothing of him.* Job xxii. 2,
&;c. ' can a man be profitable with God ?' xxxv. 7.
' if thou be righteous, what givest thou him ?' Luke
xvii. 10. ' we are unprofitable servants.' Rom. xi. 35.
4 who hath first given him — ?' See Book I. ch. xxii.
on Justification.

Opposed to good works are evil works ; the vanity
and bitterness of which are forcibly described by
Isaiah, lix. 4, &c. ' they conceive mischief, and bring
forth iniquity ; they hatch cocatrice' eggs — .' Prov.

* God doth not need

Either rnan1s work or hi? own gifts. Sonnet XIX. 9.

248

xi. 3. ' the perverseness of transgressors shall destroy
them.' v. 5. i the wicked shall fall by his own wick
edness.' xiii. 15. * the way of transgressors is hard.'
xxii. 5. « thorns and snares are in the way of the fro-
ward.'

A good man is known by his works. Matt. xii. 35.
4 a good man out of the good treasure of his heart
bringeth forth good things.' 1 John iii. 7. ' he that
doeth righteousness is righteous, even as he is right
eous.' He is described Job xxix. 11 — 25. 'when the
ear heard me, then it blessed me,' &c. and elsewhere.

Sometimes, however, certain temporary virtues, or
semblances of virtues, are discernible even in the
wicked ; as in Saul, 1 Sam. xix, and in the Jews,
Jer. xxxiv. An outward show of liberality, gratitude,
and equity, with a regard for the interest of his sub
jects, are visible in the king of Sodom, Gen. xiv. 21.
See also the instance of Eglon, Judges iii, and of
Belshazzar, Dan. v. 29.

The wicked man is described Psal. x. 3, &c. ' the
wicked boasteth of his heart's desire,' &c. xiv. 1, &c.
' the fool hath said in his heart — .' Prov. i. 11, &c.
' if they say, Come with us, let us lay wait for
blood — .' iv. 14, &c. 'enter not into the path of the
wicked — .' xxviii. 5, &c. c evil men understand not
judgment.'

CHAPTER II.

OF THE PROXIMATE CAUSES OF GOOD WORKS*

THE primary, efficient cause of good works, as has
been stated above, is God.

The proximate causes of good works are naturally,
in ordinary cases at least, good habits, or, as they are
called, virtues ; in which is comprised the whole of
our duty towards God and man. Philipp. iv. 8.
' if there be any virtue, and if there be any praise.5
2 Pet. i. 5. ' add to your faith virtue.' These are
partly general, or such as pertain to the whole duty
of man ; and partly special, or such as apply to the
particular branches of that duty.

The general virtues belong partly to the under
standing, and partly to the will.

Those which belong to the understanding are
wisdom and prudence.

Wisdom is that whereby we earnestly search after
the will of God, learn it with all diligence, and
govern all our actions according to its rule.

The will of God. Deut. iv. 6. ' keep therefore and
do them, for this is your wisdom — .' Psal. cxix. 66.
' teach me good judgment and knowledge, for I have

VOL. u. 32

250

believed thy commandments." v. 98 — 100. < thou
through thy commandments, hast made me wiser

than mine enemies than my teachers than the

ancients.' Prov. xxviii. 5. ' they that seek Jehovah
understand all things.' xxx. 5, 6. ' every work of

God is pure., add thou not unto his words, lest he

reprove thee, and thou be found a liar.' Rom. xii. 2.
' be ye transformed by the renewing of your mind,
that ye may prove what is that good and acceptable
and perfect will of God.' xvi. 19. ' I would have
you wise unto that which is good, and simple
concerning evil.' Ephes. v. 15. 'see that ye
walk circumspectly, not as fools, but as wise.'
James iii. 13. 'who is a wise man, and endued with
knowledge among you ? let him show out of a good
conversation his works with meekness of wisdom.'
v. 17. 'the wisdom that is from above is first pure,
then peaceable, gentle, and easy to be entreated, full
of mercy and good fruits, without partiality, and
without hypocrisy.' 1 John ii. 3. ' hereby we do
know that we know him, if we keep his command
ments.' Hence the fear of the Lord is called wis
dom, Job xxviii. 28. Psal. xxv. 14. 'the secret of
Jehovah is with them that fear him.' cxi. 10. 'the
fear of Jehovah is the beginning of wisdom.' See
also Prov. i. 7. Eccles. xii. 15. 'let us hear the
'conclusion of the whole matter,' &c. So also Christ,
1 Cor. i. 30. ' is made unto us wisdom.' Col. ii. 3.
' in whom are hid all the treasures of wisdom.'

Earnestly search. Prov. ii. 4, &LC. 'if thou seek-
est her as silver — .' James i. 5. ' if any of you lack
wisdom let him ask of God that giveth to all men
liberally, and upbraideth not, and it shall be given

him.' Wisdom is readily found of such as seek her,
and discloses herself to them of her own accord.
Prov. i. 20, &c. ' wisdom crieth without, she uttereth
her voice in the streets.' See also viii. 1, &c.

Wisdom is praised, Job xxviii. 15, &;c. * it cannot
be gotten for gold — .' Prov. iii. 13, &;c. ' happy is,
the man that findeth wisdom.' iv. 5, &c. ' get wis
dom — .' viii. 6, &c. ' hear, for I will speak of excel
lent things,' Eccles. ix. 18. 'wisdom is better than
weapons of war.'

The treasures of wisdom are not to be rashly lav
ished on such as are incapable of appreciating them.
Prov. xxiii. 9. ' speak not in the ears of a fool, for
he will despise the wisdom of thy words.' Malt. vii.
6. 'give not that which is holy unto the dogs.'
Mark iv. 34. ' without a parable spake he not unto
them.' 1 Cor. ii. 6. ' howbeit we speak wisdom
among them that are perfect ; yet not the wisdom of
this world.'

To wisdom is opposed folly ; which consists, first
and chiefly, in an ignorance of the will of God.
Isai. i. 3. ' the ox knoweth its owner.' v. 13. ' there
fore my people are gone into captivity, because they
have no knowledge.' Jer. v. 4. ' they are foolish, for
they know not the way of Jehovah, nor the judgment
of their God.' viii. 7, &c. 'yea, the stork in the
heaven knoweth her appointed times — .' John xvi.
2, 3. ' the time cometh that whosoever killeth you will
think that he doeth God service : and these things
will they do unto you, because they have not known
the Father, nor me.' xii. 10. 'the chief priests con
sulted that they might put. Lazarus also to death/

252*

JEph. iv, 17, 18. 'being alienated from the life of
God through the ignorance that is in them.' v. 17*
' be ye not unwise, but understanding what the will
of the Lord is.' I Cor. ii. 8. 'had they known it,
they would not have crucified the Lord of glory.'
1 Tim. i. 13. ' I did it ignorantly in unbelief.'

Secondly, in a false conceit of wisdom. Numb*
xv. 39. ' that ye seek not after your own heart.'
1 Kings xviii. 17. ' art thou he that troubleth Israel ?'
Prov. iii. 7. ' be not wise in thine own eyes ; fear
Jehovah.' xiv» 6. ' a scorner seeketh wisdom, and
findeth it not.' v. 12. 'there is a way that seemeth
right unto a man, but the end thereof are the ways of
death.' xxi. 2. ' every way of a man is right in his
own eyes ; but Jehovah pondereth the hearts.' xxvi.
12. ' seest thou a man wise in his own conceit?
there is more hope of a fool than of him.' xxviii.
26. ' he that trusteth in his own way is a fool ; but
whoso walketh wisely he shall be delivered.' Isai. v.
2L ' woe unto them that are wise in their own eyes.'
John ix. 39. ' that they which see not might see, and
that they which see might be made blind.' Rom. i.
22. ' professing themselves to be wise, they became
fools.' 1 Cor. viii. 2. ' if any man think that he
knoweth any thing, he knoweth nothing yet as he
ought to know.' Yet folly cries aloud, and invites
mankind to her instructions, as if she were the sole
depositary of wisdom. Prov. ix. 16. 'whoso is sim
ple, let him turn in hither.'

Thirdly, in a prying into hidden things, after the
example of our first parents, who sought after the
knowledge of good and evil contrary to the command

253

of God ;* and of Lot's wife, Gen. xix. 26. xxxii. 29,
* wherefore is it that thou dost ask after my name ?'
Exod. xix. 23. ' set bounds about the mount — .'
Deut. xxix. 29. ' the secret things belong unto Jeho
vah our God.' 1 Sam. vi. 19. 'he smote the men of
Bethshemesh, because they had looked into the ark
of Jehovah.' Acts i. 7. ' it is not for you to know
the times or the seasons.' xix. 19. ' many of them
also which used curious arts, brought their books
together.' Rom. xii. 3. ' not to think of himself more
highly than he ought to think, but to think soberly,
according as God hath dealt to every men the measure
of faith.'

Fourthly, in human or carnal wisdom. Job v. 12.
' he disappointeth the devices of the crafty.' xii. 24
1 he taketh away the heart of the chief of the people
of the earth.' xxviii. 13, 14. 'man knoweth not the
price thereof . . . the depth saith, It is not in me — .'
Eccles. i. 17. 'I gave my heart to know wisdom, and
to know madness and folly ; I perceived that this
also is vexation of spirit.' vii. 29. ' they have found
out many inventions.' xii. 12. 'of making many
books there is no end ; and much study is a weari
ness of the flesh.' Isai. xix. 11, &c. 'the princes of
Zoan are fools .... how say ye unto Pharaoh, I am
the son of the wise, the son of ancient kings ?'
xxix. 14. ' the wisdom of their wise men shall perish.'
xxxiii. 11. 'ye shall bring forth stubble.' lix. 15. 'he
that departeth from evil maketh himself a prey.'

* Have ray fill

Of knowledge, what this vessel can contain ;
Beyond which was my folly to aspire. Paradise Lost, XII. 550.
S«e also VII. 120. VUL H2.

254

Mark iii. 21. ' when his friends heard of it, they went
out to lay hold on him ; for they said, He is beside
himself.' John x. 20. ' he hath a devil, and is mad.'
Acts xvii. 18. ' certain philosophers of the Epicureans
.... encountered him ; and some said, What will
this babbler say ?' v. 32. ' when they heard of the
resurrection from the dead, some mocked.' xxvi. 24.
« Paul, thou art beside thyself.' 1 Cor. i. 19, 20. 'it
is written, I will destroy the wisdom of the wise.'
v. 23. ' we preach Christ crucified, unto the Jews a
stumbling-block, and unto the Greeks foolishness ;
but unto them which are called,' &c. iii. 19. 'the
wisdom of this world is foolishness with God.' vi. 4.
6 if then ye have judgments of things pertaining to this
life, set them to judge who are least esteemed in the
church.' Col. ii. 8. ' beware lest any man spoil you
through philosophy.' Luke xii. 56, 57. 'ye can
discern the face of the sky, and of the earth .... and
why even of yourselves judge ye not what is right ?'
Hence we are frequently permitted to be deceived with
false shows of human wisdom, in requital for our
contempt of that which is true and divine. PsaL
Ixxxi. 11 — 13. ' my people would not 'hearken to my
voice .... so I gave them up unto their own heart's
lusts, and they walked in their own counsels.'

Prudence is that virtue by which we discern what is
proper to be done under the various circumstances of
time and place. Prov. xxix. 11. 'a fool uttereth all
his mind ; but a wise man keepeth it in till after
wards.' Eccles. iii. 1. 'to every thing there is a
season, and a time to every purpose under the heaven.'
v. 11. 'he hath made every thing beautiful in his
time.' Matt. x. 16, 17. 'behold, 1 send you forth as

255

sheep in the midst of wolves ; be ye therefore wise
as serpents, and harmless as doves : but beware of
men — .' Philipp. i. 9, 10. 'that jour love may
abound yet more and more, in knowledge and in all
judgment, that ye may approve things that are excel
lent.' Heb. v. 14. i strong meat belongeth to them
that are of full age, even those who by reason of use
have their senses exercised to discern both good and
evil.' This quality is an indispensable seasoning to
every virtue, as salt was to the ancient sacrifices.
Mark ix. 49. ' every one shall be salted with fire ; and
every sacrifice shall be salted with salt.'

Hence the maxim, "of the evils of sin choose none,
of those of punishment the least." If this be true
with regard to the evils of sin, it is obvious how
preposterously, they interpret the law, who hold that
usury, divorce, polygamy, and the like, were conceded
to the hard-heartedness of the Jews as venial infirmi
ties, or as evils which were to be abated or regulated
by law ; whereas the law can no more concede or
tolerate the smallest degree of moral evil, than a good
man can voluntarily choose it.

Thus much of the general virtues which belong to
the understanding ; those which belong to the will
are sincerity, promptitude, and constancy.

Sincerity, which is also called integrity, and a good
conscience, consists in acting rightly on all occasions,
with a sincere desire and a hearty mental determina
tion. Gen. xv ii. 1. 'walk before me, and be thou
perfect.' Deut. xviii. 13. ' thou shalt be perfect with
Jehovah thy God.' Job xxvii. 5, 6. * till I die I will
not remove mine integrity from me.' Psal. xxvi. 1.
* judge me, O Jehovah, for I have walked in mine

256

integrity.' Prov. iv. 23. l keep thy heart with all dili
gence, for out of it are the issues of life.' Matt. xii.
35. ' a good man out of the good treasure of his heart
bringeth forth good things — .' Acts xxiii. 1. ' I have
lived in all good conscience before God until this day.'
xxiv. 16. 'to have always a conscience void of offence
toward God and toward men.' 2 Tim. i. 3. 'I thank
God, whom I serve from my forefathers with pure
conscience.' 1 Cor. iv. 4. ' I know nothing of my
self; yet am I not hereby justified : but he that
judgeth me is the Lord.' Philipp. ii. 15. ' that ye
may be blameless and harmless, the sons of God,
without rebuke, in the midst of a crooked and per
verse nation.' Col. iii. 23. ' whatsoever ye do, do it
heartily, as to the Lord, and not unto men.' 1 Tim.
i. 19. 'holding faith, and a good conscience, which
some having put away concerning faith have made
shipwreck.' 2 Tim. iv. 7,8. 'I have fought a good fight,
I have finished my course.' Heb. xiii. 18. ' we trust
we have a good conscience, in all things willing to
live honestly.' 1 John iii. 19. ' hereby we know that
we are of the truth, and shall assure our hearts before
him.' v. 21. ' if our heart condemn us not, then have
we confidence toward God.' Properly speaking, how
ever, a good conscience is not in itself sincerity, but
rather an approving judgment of the mind respecting
its own actions, formed according to the light which
we have received either from nature or from grace,
whereby we are satisfied of our inward sincerity.
Rom. ii. 15. 'which show the work of the law writ
ten in their hearts,' &c. This feeling is described
Job xiii. 15, &c. ' I will maintain mine own ways
before him,' xxiii. 3, &c. ' O that I knew where I

257

might find him — !' xxxi. 6. ' let me be weighed in
an even balance, that God may know mine integrity.'
v. 35. ' O that one would hear me!' 2 Cor. i. 12.
'our rejoicing is this, the testimony of our conscience,
that in simplicity and godly sincerity, not with fleshly
wisdom, but by the grace of God, we have had our
conversation in the world.'

The opposite to this is an evil conscience ;* that is
to say (allowing some latitude of signification to the
word) the judgment of each individual mind concern
ing its own bad actions, and its consequent disapproval
of them, according to the light enjoyed from nature or
grace ; which may be more properly called a con
sciousness of evil. Gen. xlii. 21. 'we are verily

guilty concerning our brother therefore is this

distress come upon us.' Hos. x. 8. ' they shall say
to the mountains, Cover us, and to the hills, Fall on
us,' compared with Rev. vi. 16. ' they said to the
mountains and rocks, Fall on us, and hide us from
the face of him that sitteth upon the throne, and from
the wrath of the Lamb.' Luke xx. 5, 6. ' they reason
ed with themselves, saying, If we shall say, From
heaven, he will say, Why then believed ye him not ?'

Acts xxiv. 25. ' as he reasoned of righteousness

Felix trembled.' Rom. ii. 15. ' their conscience also
bearing witness, and their thoughts the meanwhile
accusing or else excusing one another.' Heb. x. 22.
' having our hearts sprinkled from an evil conscience.'
John viii. 9. ' being convicted by their own conscience.'

* ' I will begin somewhat higher, and speak of punishment ; which as
it is an evil, I esteem to be of two sorts, or rather two degrees only ; a
reprobate conscience in this life, and hell in the other world.' Reason of
Church Government urged against Prclaly. Prose Works, 1. 132.
VOL. TT. 33

258

strictly speaking, however, an evil conscience is one
which judges erroneously or with a wrong bias, and
not according to the light derived from nature or grace.
1 Cor. viii. 7. ' their conscience being weak, is defiled.
1 Tim. iv. 2. l having their conscience seared with a
hot iron.' Tit. i. 15. ' even their mind and conscience
is defiled.'

Contrary to sincerity are, first, evil thoughts. Matt,
v. 28. ; he hath committed adultery with her already
in his heart.' xv. 18, 19. * those things which proceed
out of the mouth come forth from the heart, and they
defile the man ; for out of the heart proceed evil

thoughts, murders .' Secondly, hypocrisy ; the

deeds of which, though plausible, are not good, or if
good, are not done with a good design. Matt. vi. 1,
&c. ' take heed that ye do not your alms before men,
to be seen of them, otherwise ye have no reward of
your Father which is in heaven.' xxiii. 25, 26. ' woe
unto you, scribes and Pharisees, hypocrites ! for ye
make clean the outside of the cup and the platter, but
within they are full of extortion and excess.'

Promptitude or alacrity is that which excites us to
act with a ready and willing spirit. Psal. i. 2. ' whose
delight is in the law of Jehovah.' xl. 8. ' I delight to
do thy will, O my God ; yea, thy law is within my
heart.' ex. 3. ' thy people shall be willing.' Prov.
xxi. 15. ' it is joy to the just to do judgment.' 2
Cor. viii. 12. 'if there be first a willing mind, it is
accepted according to that a man hath — .' ix. 7. ' God
loveth a cheerful giver.'

Its opposites are, first, precipitancy. Matt. viii. 19.
4 I will follow thee whithersoever thou goest.'

259

Secondly, a forced and not spontaneous discharge
of duty. Deut. xxviii. 47. ' because thou servedst
not Jehovah thy God with joyfulness, and with glad
ness of heart.' 2 Cor. ix. 7. ' not grudgingly, or of
necessity.' Gal. vi. 9. ' let us not be weary in well
doing, for in due season we shall reap, if we faint not.'
2 Thess. iii. 13. ' be not weary in well doing.' Hcb.
v. 11. 'ye are dull of hearing.' xii. 3. ' consider him
that endured such contradiction of sinners against
himself, lest ye be wearied and faint in your minds.'
v. 12. 'lift up the hands which hang down, and the
feeble knees.' 1 Pet. v. 2. ' not by constraint, but
willingly.'

Constancy is that virtue whereby we persevere in a
determination to do right, from which nothing can
divert us. Psal. cxix. 44, 45. * I shall keep thy law
continually for ever and ever ; and I will walk at
liberty.' v. 51. 'the proud have had me greatly in
derision, yet have I not declined from thy law.' v.
61. 'the bands of the wicked have robbed me,
but I have not forgotten thy law.' v. 95. 'the
wicked have waited for me to destroy me, but I
will consider thy testimonies.' v. 110. ' the wicked
have laid a snare for me, yet I erred not from thy
precepts.' v. 112. ' I have inclined mine heart to per
form thy statutes alway, even unto the end.' v. 157.
' many are my persecutors and mine enemies ; yet do
I not decline from thy testimonies.' Eccles. vii. 14.
' in the day of prosperity be joyful ; but in the day
of adversity consider.' Matt. xxiv. 13. ' he that
shall endure to the end, the same shall be saved.' 2
Cor. vi. 4, &c. ' in all things approving ourselves as
the ministers of God, in much patience, in afflictions,

260

in necessities, in distresses—.' viii. 11. c now there
fore perform the doing of it, that as there was a readi
ness to will, so there may be a performance also out
of that which ye have.'

The opposites of this are, first, inconstancy. Jer.
xxxiv. 8, &c. ' after that the king Zedekiah had made

a covenant with all the people to proclaim liberty

unto them afterward they turned and caused the

servants and the handmaids whom they had let go free
to return.' v. 15, 16. 'ye were now turned and had

done right in my sight but ye turned and polluted

my name.' Luke ix. 62. ' no man having put his
hand to the plough, and looking back, is fit for the
kingdom of God.' Matt. xiii. 20—22. < he heareth

the word yet hath he not root in himself, but

dureth for a while ; for when tribulation or persecu
tion ariseth because of the word, by and by he is

offended he heareth the word, and the care of this

world and the deceitfulness of riches choke the
word.'

Secondly, obstinacy in error, or in a wrong pur
pose. Psal. xix. 13. ' keep back thy servant also from
presumptuous sins ; let them not have dominion over
me ; then shall I be upright, and 1 shall be innocent
from the great transgression.' Jer. ii. 35. i behold, I
will plead with thee, because thou sayest, I have not
sinned.' Acts vii. 51. 'ye stiff-necked, and uncir-
cumcised in heart and ears, ye do always resist the
Holy Ghost.'

CHAPTER III.

OF THE VIRTUES BELONGING TO THE SERVICE OF GOU.

SPECIAL virtues are those which pertain only to a
particular branch of our duty ; namely, to our duty
towards God, or towards man.

Our duty towards God relates to his immediate
worship or service ; which is either internal or ex
ternal.

Internal worship consists mainly in the acknowl
edgment of the one true God, and in the cultivation
of devout affections towards him. Dent. vi. 4. ( hear,
O Israel ; Jehovah our God is one Jehovah ;' as in
the first book, on God.

Opposed to this is, first, atheism. Psal. xiv. 1 .
4 the fool hath said in his heart, There is no God.'
also liii. 1. See more on this subject in the first book,
as above.

Secondly, polytheism, or the ackowledgment of
more Gods than one, except in the sense authorized
by Scripture itself. Gal. iv. 8. ' when ye knew not
God, ye did service unto them which by nature are
no Gods.'

262

Devout affections towards God are love, trust, hope,
gratitude, fear, humility, patience, obedience. Deut.
x. 12, 13. 'what doth Jehovah thy God require of
thee, but to fear Jehovah thy God, to walk in all his
ways, and to love him, and to serve Jehovah thy God
with all thy heart and with all thy soul : to keep the
commandments of Jehovah and his statutes.'

The love of God is that by which we prefer him
above all other objects of affection, and desire his
glory. Deut. vi. 5. < thou shalt love Jehovah thy God
with all thine heart — .' See also Matt. xxii. 37.

Desire his glory. Numb. xiv. 15, 16. * then the
nations will speak, saying, Because Jehovah was not
able to bring this people into the land — .' Josh. vii.
*\ 6 what wilt thou do unto thy great name ?'

Opposed to this is a hatred of God : John xv. 24.

icy have hated both me and my Father ;' and a love
of the world or of created things. Luke xiv. 33.
4 whosoever he be of you that forsaketh not all that
he hath, he cannot be my disciple.' 1 Cor. vii. 31.
' they that use this world, as not abusing it.' Philipp.
ui. 1, 8. ' what things were gain to me, those I count
ed loss for Christ ; yea doubtless, and I count all
things but loss for the excellency of the knowledge of
Christ Jesus my Lord, for whom I have suffered the
loss of all things, and do count them but dung that I
may win Christ.' James iv. 4. ' know ye not that
the friendship of the world is enmity with God ?
whosoever therefore will be a friend of the world is
the enemy of God.' 1 John ii. 15. c love not the
world.'

Of faith, in its primary sense, and as the instru
mental cause of justification, I have spoken above ; I

263

now speak of trust in God, considered as an effect of
love, and as a part of internal worship, whereby we
wholly repose on him. 2 Chron. xx. 20. ' believe in
Jehovah your God, so shall ye be established.' Psal.

xviii. 2, 3, &c. i Jehovah is my rock and my fortress

in whom I will trust, my buckler, and the horn of my
salvation, and my high tower.' So also Psal. xxvii.
xxviii. 7. xxxii. 10. xxxvii, 5. i commit thy way unto
Jehovah, trust also in him, and he shall bring it to
pass.' So also Ixi. Ixii. Ixxiii. 26. Ixxxiv. 12. cxii. 7.
cxv. 9, &c. cxxiii. cxxx. 6. Prov. xiv. 26. * in the fear
of Jehovah is strong confidence, and his children shall
have a place of refuge.' xvi. 3. ' commit thy works
unto Jehovah, and thy thoughts shall be established.'
See also xviii. 10. xxx. 5. Isai. lix. 1. 6 behold, Jeho
vah's hand is not shortened, that it cannot save.' Jer.
xvii. 7. ' blessed is the man that trusteth in Jehovah,
and whose hope Jehovah is.' Mai. iii. 16 — 18. 'then
shall ye return, and discern between the righteous and
the wicked,' &c.

Opposed to this is, first, distrust of God. Gen.
xii. 13. ' say, I pray thee, thou art my sister — .'
xxxii. 7. c then Jacob was greatly afraid and distress
ed.' Numb. xiv. 1, &c. ' all the congregation lifted
up their voice and cried — .' xx. 10, 11. ' must we

fetch you water out of this rock ? with his rod he

smote the rock twice.' 2 Kings vii. 2. < if Jehovah
would make windows in heaven, might this thing be ?
Isai. vii. 12. 'I will not ask, neither will I tempt
Jehovah.'

Secondly, an overweening presumption. Numb.
xiv. 44. ' they presumed to go up unto the hill top.'
\v. 30. ' the soul that doeth ought presumptuously — .'

264

Prov. xxvii. 1. 'boast not thyself of to-morrow — .'
Amos v. 1 8. ' woe unto you that desire the day of
Jehovah.' Mic. iii. 11. 'the heads thereof judge for
reward, and the priests thereof teach for hire, and the
prophets thereof divine for money : yet will they lean
upon Jehovah, and say, Is not Jehovah among us ?
Matt. iii. 7. * O generation of vipers, who hath warned
you to flee from the wrath to come ?' iv. 6, 7. * thon
shalt not tempt the Lord thy God.' Rom. ii. 4. < de-
spisest thou the riches of his goodness — ?'

Thirdly, carnal reliance. 2 Chron. xvi. 7. ' because
thou hast relied on the king of Syria — .' v. 12. ' in
his disease he sought not to Jehovah, but to the phy
sicians.' Psal. xiv. 6. ' ye have shamed the counsel
of the poor, because Jehovah is his refuge.' See also
cxviii. 8, 9. cxlvi. 3. ' put not your trust in princes.'
cxlvii. 10. ' he delighteth not in the strength of the
horse.' Prov. xxix. 26. c many seek the ruler's fa
vour.' Isai. xxx. 2. ' to strengthen themselves in the
strength of Pharaoh,' &c. iii. 1. ' the Lord doth take

away the stay and the staff.' xxii. 8. 4 thou didst

look in that day to the armour of the house of the
forest.' xxxi. 1. ' woe to them that go down to Egypt
for help — .' Jer. xvii. 5. ' cursed be the man that
trusteth in man, and maketh flesh his arm, and whose
heart departeth from Jehovah.' Amos vi. 13. 'ye
which rejoice in a thing of nought.'

Fourthly, a trust in idols. 2 Kings i. 2. ' go, in
quire of Baalzebub — '. More will be said on this
subject hereafter, under the head of idolatry.

Hope is that by which we expect with certainty the
fulfilment of God's promises. Job xiii. 15. ' though
he slay me, yet will I trust in him.' Psal. xxxi. 24.

265

* be of good courage, and he shall strengthen your
heart, all ye that hope in Jehovah.' xxvii. 14. ' wait
on Jehovah — .' cxix. 116. 4 let me not be ashamed
of my hope.' Prov. x. 28. ' the hope of the right
eous shall be gladness.' Isai. xl. 31. 'they that wait
upon Jehovah shall renew their strength, they shall
mount up with wings as eagles.' Rom. v. 4, 5. c ex
perience worketh hope ; and hope maketh not asham
ed ; because the love of God is shed abroad in our
hearts.'

Opposed to this virtue, as well as to faith, is doubt ;
to which even the pious are sometimes liable, at least
for a time. 1 Sam. xxvii. 1 . i David said in his heart,
I shall now perish one day by the hand of Saul.'
Matt. xiv. 31. ' O thou of little faith, wherefore didst
thou doubt?' xxi. 21. ' if ye have faith and doubt
not — .' Mark xi. 23. ' whosoever shall not doubt in
his heart, but shall believe — .'

Secondly, despair ; which takes place only in the
reprobate. Gen. iv. 13. ' Cain said unto Jehovah,
My punishment is greater than I can bear.' Malt.
xxvii. 5. ' he cast down the pieces of silver in the tem
ple, and departed, and went and hanged himself.' Acts
i. 18. 'falling headlong, he burst asunder in the
midst.'

Gratitude towards God is that whereby we ac
knowledge his goodness in conferring benefits upon
creatures so unworthy as ourselves. Psal. ciii. 2.

* forget not all his benefits.' cxvi. 12. 'what shall I
render unto Jehovah — ?' 1 Cor. vl 20. ' ye are bought
with a price; therefore glorify God in your body, and
in your spirit, which are God's.' Heb. xii. 28. ' let
us have grace whereby we may serve God acceptably

VOL. IT. 34

266

with reverence and godly fear.' 1 Pet. ii. 9. ' that ye
should shew forth the praises of him who hath called
you out of darkness — .' 1 John iv. 19. ' we love him,
because he first loved us.'

Opposed to this is, first, ingratitude towards God.
hai. i. 2. 'I have nourished and brought up children,
and they have rebelled against me.' Hos. xiii. 6. ' ac
cording to their pasture, so were they filled ; they
were filled, and their heart was exalted : therefore
have they forgotten me.' Rom. i. 21. ' when they knew
God, they glorified him not as God, neither were
thankful.'

Secondly, the bestowing on idols, or on created
things, that gratitude which we owe to God. Jer.
xliv. 17. 'to burn incense unto the queen of heaven,

and to pour out drink-ofTerings unto her then had

we plenty of victuals, and were well, and saw no
evil.' Habak. i. 16. ' they sacrifice unto their net,
and burn incense unto their drag.'

The fear of God is that whereby we reverence God
as the supreme Father and Judge of all men, and
dread offending him above all things. Deut. xxviii.
58. ' that thou mayest fear this glorious and fearful
name, Jehovah thy God.' Psal. ii. 11. ' serve Jeho
vah with fear, and rejoice with trembling.' xxxiv. 1 1.
' I will teach you the fear of Jehovah.' cxxx.4. c there
is forgiveness with him, that thou mayest be feared.'
Prov. xix. 23. < the fear of Jehovah tendeth to life.'
Mai. i. 6. 'if I be a father, where is mine honour ? if
I be a master, where is my fear?' 1 Pet. i. 17.
' if ye call on the Father, who without respect of per
sons judgeth according to every man's work, pass the
time of your sojourning here in fear.' Matt. x. 28.

267

4 rather fear him which is able to destroy both body
and soul in hell.' Philipp. ii. 12. ' work out your own
salvation with fear and trembling.'

Opposed to this is, first, carnal security. Job v. 3,
&c. 4 1 have seen the foolish taking root.' xxiv. 23,
&c. ' though it be given him to be in safety, whereon
he resteth — .' xxxiv. 22. ' there is no darkness, nor
shadow of death, where the workers of iniquity may
hide themselves.' Psal. x. 5, 6. < thy judgments are
far above out of his sight.' xxx. 6. ' in my prosperity
I said, I shall never be moved.' Ixxiii. 6. * therefore
pride compasseth them about as a chain.' xciv. 7.
' yet they say, Jah shall not see.' Eccles. viii. 11. * be
cause sentence against an evil work is not executed
speedily, therefore the heart of the sons of men is fully
set in them to do evil.' Isai. v. 19. ' that say, Let
him make speed and hasten his work.' xxviii. 15.
' because ye have said, We have made a covenant
with death.' xxix. 15. ' woe unto them that seek deep
to hide their counsel from Jehovah.' Ezek. viii. 12.
6 Jehovah seeth us not, Jehovah hath forsaken the
earth.' Amos vi. 1. ' woe to them that are at ease.'
Zeph. i. 12. ' that say in their hearts, Jehovah will not
do good, neither will he do evil.' Malt. xxv. ' the
foolish virgins.' Luke xii. 2, 3. < there is nothing
covered that shall not be revealed — .' v. 19. 'I will
say to my soul,' &c. v. 45. ' if that servant say in
his heart,' &c. 1 Cor. xi. 31. ' if we would judge
ourselves, we should not be judged.'

Secondly, a slavish fear. 1 John iv. 18. 'there
is no fear in love ; but perfect love casteth out fear,
because fear hath torment : he that feareth is not made
perfect in love.'

268

Thirdly, a fear of idols. 2 Kings xvii. 33. 6 they
feared Jehovah, and served their own gods, after the
manner of the nations whom they carried away from
thence.'

And lastly, a fear of any thing whatever except
God. Matt. x. 28. « fear not them which kill the
body.5

Humility is that whereby we acknowledge our un-
worthiness in the sight of God. Gen. xxxii. 10. ' I
am not worthy of the least of all the mercies,' &c.
1 Chron. xxix. 14. ' who am I, and what is my peo
ple, that we should be able to offer so willingly after
this sort? for all things come of thee, and of thine
own have we given thee.' Psal. li. 17. 'the sacrifices
of God are a broken spirit.' cxv. 1. ' not unto us, O Je
hovah, not unto us, but unto thy name give the praise.'
Isai. Ixvi. 2. ' to this man will I look, even to him
that is poor and of a contrite spirit, and trembleth at
my word.' Matt. v. 3. i blessed are the poor in spirit.7
Luke ix. 48. 4 he that is least among you all, the
same shall be great.' 1 Pet. v. 5, 6. ' submit your
selves,' &:c. 1 Tim. i. 15. ' Christ Jesus came into
the world to save sinners, of whom I am chief.'

To this is opposed, first, pride towards God. Job
xv. 25. ' he stretcheth out his hand against God.'
Prov. in. 34. ' he scorneth the scorners ; but he giveth
grace unto the lowly.' See also James iv. 6. 1 Pet.
v. 5. Prov. xvi. 5. ' every one that is proud of heart is
an abomination to Jehovah.' Acts xii. 23. < the angel
of the Lord smote him, because he gave not God the
glory.' Rev. iii. 17. 4 thou sayest, I am rich, and in
creased with goods, and have need of nothing ; and

269

knowest not that them art wretched, and miserable,
and poor, and blind, and naked.'

Secondly, a false or superstitious humility. Col. ii.
23. i which things have indeed a show of wisdom in
will worship, and humility, and neglecting of the
body ; not in any honour to the satisfying of the
flesh.'

Patience is that whereby we acquiesce in the prom
ises of God, through a confident reliance on his divine
providence, power, and goodness, and bear inevitable
evils with equanimity, as the dispensation of the su
preme Father, and sent for our good. Job i. 22. ' in
all this Job sinned not, nor charged God foolishly.'
ii. 10. ' shall we receive good at the hand of God, and
shall we not receive evil ?' 2 Sam. xvi. 10. * because
Jehovah hath said unto him, Curse David, who shall
then say, Wherefore hast thou done so ?' Isai. xxviii.
16. 'he that believeth shall not mistake.' Lam. iii.
29, &c. ' he putteth his mouth in the dust, if so be
there may be hope ; he giveth his cheek to him that
smiteth him.' Matt. xvi. 24. ' let him take up his
cross, and follow me.' Luke xxi. 19.^ in your patience
possess ye your souls.' Rom. viii. 25. ' if we hope
for that we see not, then do we with patience wait for
it.' xv. 4. 'that we through patience and comfort
of the scriptures might have hope.' 2 Cor. xii. 10.
' therefore I take pleasure in infirmities, in reproaches,
in necessities, in persecutions, in distresses for Christ's
sake.' Coloss. i. 11. 'unto all long-suffering.' 2
Thess. iii. 5. ' the Lord direct your hearts into the
love of God, and into the patient waiting for Christ.'
Heb. x. 36. ' ye have need of patience, that after ye
have done the will of God, ye might receive

270

promise.' James v. 7, 8. 4 be patient unto the coming
of the Lord ; behold, the husbandman waiteth — ...be
ye also patient, stablish jour hearts, for the coming of
the Lord draweth nigh.' 1 Pet. ii. 19, &c. 'this is
thank-worthy, if a man for conscience toward God

endure grief, suffering wrongfully if when ye do

well and suffer for it? ye take it patiently, this is ac
ceptable with God : for even hereunto were ye called ;
because Christ also suffered for us, leaving us an ex
ample that ye should follow his steps.... who when he
was reviled, reviled not again ; when he suffered, he
threatened not ; but committed himself to him that
judgeth righteously.'

Opposed to this is impatience under the divine
decrees ; a temptation to which the saints themselves
are at times liable. 1 Kings xix. 4. ' he requested
for himself that he might die.' Job iii. 2, &c. 4 let
the day perish wherein I was born.' vii. 11. 4 there
fore I will not refrain my mouth.' xix. 7. 4 behold,
I cry out of wrong, but I am not heard ; I cry aloud,
but there is no judgment.' Eccles. vii. 7. 4 surely
oppression make^h a wise man mad.' Jer. xx. 15.
4 cursed be the man who brought tidings to my father,
saying—.' xlv. 5. 4 thou didst say, Woe is me now,
for Jehovah hath added grief to my sorrow.' Jonah
iv. 3. 4 it is better for me to die than to live.'

Obedience is that virtue whereby we propose to
ourselves the will of God above all things as the rule
of our conduct, and serve him alone. Thus Abraham,
Gen. xii. 4. ; departed from Canaan, as Jehovah had
spoken unto him.' xxii. 3. 4 Abraham rose up early
in the morning, and saddled his ass — .' 1 Sam. xv.
22. 4 hath Jehovah as great delight in burnt-offerings

271

and sacrifices, as in obeying the voice of Jehovah ?
behold, to obey is better than sacrifice.' Psal. lxxxi«
13, 14. ' O that my people had hearkened unto me,5
&c. Eccles. v. 1. 4 be more ready to hear than to
give the sacrifice of fools.' Jer. vi. 19, 20. ' because

they have riot hearkened unto my words your

burnt-offerings are not acceptable.' vii. 22, 23. ' I
spake not unto your fathers, nor commanded them in
the day that 1 brought them out of the land of Egypt,
concerning burnt-offerings or sacrifices ; but this thing
commanded I them, saying, Obey my voice.' xxxv.
2. < go unto the house of the Rechabites — .' Matt. vi.
10. ' thy will be done in earth, as it is in heaven.'
xxvi. 39. ' not as I will, but as thou wilt.' v. 42.

* thy will be done.' John xiv. 15. ' if ye love me,
keep my commandments.' See also v. 21, 23. Acts
iv. 19. i whether it be right in the sight of God to
hearken unto you more than unto God, judge ye.' v.
29. ' we ought to obey God rather than men.' Eph.
vi. 6, 7. ' as the servants of Christ, doing the will
of God from the heart, with good will doing service.'
1 John ii. 5. ' whoso keepeth his word, in him verily
is the love of God perfected.' v. 17. ' he thatdoeth
the will of God abideth forever.' v. 3. ' this is the
love of God, that we keep his commandments ; find
his commandments are not grievous.'

Opposed to this is disobedience. 1 Sam. xv. 23.

* rebellion is as the sin of witchcraft, and stubbornness
is as iniquity and idolatry.' This was the error of
the prophet of Judah, 1 Kings xiii. 22. Prov.
xiii. 13. 'whoso despiseth the word shall be destroy
ed.' xxviii. 9. ' he that turneth away his ear.... even
his prayer shall be abomination.' Jer. vi. 16. ' thus

272

saith Jehovah, Stand ye in the ways... and walk there
in. ..but they said, We will not walk therein.' v. 17.
' they said, We will not hearken.' vii. 26. ' they
hearkened not unto me — .' xxii. 21. 'this hath been
thy manner from thy youth, that thou obeyedst not
my voice.' xxxvi. 23, &c. ' it came to pass that
when Jehudi had read three or four leaves,' &c. xliv.
16. ' as for the word that thou hast spoken unto us in
the name of Jehovah, we will not hearken unto thee.'
Even where it wears the disguise of humility : John
xiii. 8. ' thou shalt never wash my feet ;' or of a
righteousness beyond what is commanded : Deut. v.
32. ' ye shall not turn aside to the right hand or to
the left.' See also xxviii. 14. Josh. i. 7. Deut. xii.
32. ' thou shalt not add thereto, nor diminish from it.'
1 Kings xx. 35. ' the man refused to smite him.'
Prov. xxx. 6. ' add thou not unto his words, lest he
reprove thee, and thou be found a liar.' 1 Cor. iv.
6. ' that ye might learn in us not to think of man
above that which is written.' Rev. xxii. 18, 19. 'if
any man shall add unto these things, God shall add
unto him the plagues — .'

CHAPTER IV.

OF EXTERNAL SERVICE.

THUS much of the internal service of God. We are
now to speak of his external service, which is com
monly denominated religion ; not that internal wor
ship is not also religion, but that it is not usually
called so, except as it manifests itself in outward
actions. Although external worship is, for the con
venience of delinition, distinguished from internal, it
is our duty to unite them in practice, nor are they
ever separated, except by the fault of the wicked.

True religion is that by which God is worshipped
with sincerity after the form and manner which him
self has prescribed. Mic. vi. 6. ' wherewith shall I
come before Jehovah — ?' Worship is expressed in
Scripture by the verb hctrpsveiv, Matt. iv. 10, and
Sovteveiv, vi. 24. Gal. iv. 8. The Papists therefore
err in explaining AarpE/a of the worship paid to God,
tiovtefa of that paid to holy men arid angels.*

Opposed to this is, first, superstition or will wor
ship (fOtAoOp^xf/i*,) the offspring of man's invention.

Thus Nadab and Abihu offered strange fire before

* See Grotius and Wetstuin on Matt. iv. 10. and Leigh's Crilica Sacra
••on the words JW.e-./* and JctMs/*.

VOL. n. 35

274

Jehovah, for which they were forthwith punished
with death, Lev. x. 1, 2. 1 Sam. xiii. 12. ' I forced
myself therefore, and offered a burnt-offering . . . thou
hast done foolishly.' xv. 15, 16. 'they have brought
them ... to sacrifice unto Jehovah thy God . . . stay
and I \vill tell tliee what Jehovah hath said to me.'
1 Kings xii. 31, 32. 'he made an house of high
places.' 2 Kings xvi. 10. 'he saw an altar that was
at Damascus,' &c. 1 Chron. xv. 13, 15. 'Jehovah
our God made a breach upon us, for that we sought
him not after the due order .... so the children of the
Levit.es bare the ark of God . . . according to the
word of Jehovah.' Isai. xxix. 13. 'their fear toward
me is taught- by the precept of men.' Mark vii. 7, 8.
' in vain do they worship me, teaching for doctrines
the commandments of men.' Matt. xv. 3, &;c. ' why
do ye also transgress the commandment of God — ?'
Gal. vi. 12. 'as many as desire to make a fair show
in the flesh, they constrain you to be circumcised.'
Some of the early teachers of the church are charge
able with this grievous error, in that they, to facilitate
the conversion of the heathen to Christianity,* retained

* He (Constantine) gave and administered occasion to bring in a deluge
of ceremonies, thereby either to draw in the heathen by a resemblance of
their rit^s, or to set a gloss upon the simplicity and plainness of Christian
ity, which, to the gorgeous solemnities of paganism, and the sense of the
world's children, seemed but a homely and yeomanly religion.' Of Refor
mation in England. Prose Works, I. 18. 4This was that which made the
old Christians paganize, while by their scandalous and base conforming to
heathenism they did no more, when they hud done their utmost, but bring
some pagans to Christianize ; for true Christians they neither were them-r
selves, nor could make others in this fashion.' Animadversions upon the.
RtmonslranPs Defenct, Ibid. 171. For numerous instances of these cor
ruptions, see the ecclesiastical historians and other authorities. The policy
which led to what one of the most eloquent of living writers happily calls
'paganizing Christianity in order to christen paganism,5 has found its

275

the pagan rites with a slight alteration of names or
things, to the infinite detriment of religion, and hi
direct violation of the precept, Deut. xii. 30, 31. ' take

porters in Mosheim and Gibbon. The former says ; ' in those early times it
was both wise and necessary to show, in the establishment of outward forms
of worship, some indulgence to the ancient opinions, manner? and laws of

the respective nations to whom the gospel was preached In a word,

the external forms of worship used in the times of old must necessarily have
been regulated and modified according to the character, genius, and man
ners of the different nations, on which the light of the gospel arose.'
Ecclesiastical History, I. p. 100. 'The bishops augmented the number of
religious rites in the Christian worship by way of accommodation to the
infirmities and prejudices both of Jews and heathens, in order to facilitate
thus their conversion to Christianity,' &c. Ibid. p. 162. ' After the con
version of the Imperial city, the Christians still continued, in the month
of February, the annual celebration of the Lupeicalia; to which they
ascribed a secret and mysterious influence on the genial powers of the ani
mal and vegetable world.' Gibbon's Decline and Fail of Ike Roman,
Empire, chap, xxxvi. B<irbeyrac {Trails de la Morale des Peres, ch. v.
sect. 59, &c.) accuses Clemens Alexandrinus of having permitted the hea
then converts to worship the sun, moon, and other henvenly bodies ; but
the passage alluded to, when candidly considered, seems to admit of a
different construction. See Strom. Lib. VI. Cap. xiv. p. 795, 796. Edit.
Oxon. The author of the Life of Gregory Thaumaturgus mentions the
following instance of a concession granted to the Christians of the second
century. k Cum animadvrrtisset (Gregorius) quod ob corporeas delectn-
tiones et voluptates simplex et imperitum vulgus in simulacrorum cultus
errore permarieret .... permi-iit eif, ut in memoriam et recordutionern
sanctorum ruartyrum sese oblectarent, et in laetitiam effunderentur, quod
successu temporis aliquando futurum esset ut sua sponte ad honestioreui
et accuratioreui vitae rationeru transirent.' In the sixth century, Gregory
the First, bishop of Rome, even went so far as to rebuke Serenus,
Bishop of Marseilles, for breaking the images placed in churches, stating
that he was desirous of conciliating the affections of the people by permit
ting the use of them, as pieces of history to instruct their minds in the
leading facts of Christianity. See Milner's Church History, III. 55.
Acting on the same principle, he also wrote to Mellitus, a missionary pro
ceeding to Britain, recommending certain concessions to the early converts
among our own countrymen, who had been accustomed to propitiate
demons, and to indulge in sacrificial feasts. Ibid. p. 79. Tertullian seems
to have formed a better judgment respecting the spirit of Christianity.
See the treatise De Crealiont, where he complains of the unnecessary intro
duction of additional rites into the c 'huroh, borrowed from the enemies of
the true religion.

276

heed to thyself that thou be not snared by following
them .... and that thou inquire not after their gods
saying, How did these nations serve their gods ? even
so will I do likewise : thou shalt not do so unto Jeho
vah thy God.7

Secondly, an hypocritical worship, in which the
external forms are duly observed, but without any
accompanying affection of the mind ; which is a
high offence against God. Lev. xxvi. 31. 'I will
make your cities waste,' &c. 1 Sam. iv. 3. ' let us
fetch the ark of the covenant of Jehovah out of
Shiloh unto us.' 2 Chron. xii. 9. ' so Shishak came
up against Jerusalem, and took away the treasures of
the house of Jehovah.' Thus Joash repaired the
temple, xxiv. 4 — 6. ; as did also Herod, although the
enemy of Christ, xxxvi. 7. ' Nebuchadnezzar car
ried of the vessels of the house of Jehovah, and put
them in his temple at Babylon.' See also Ezra i. 7.
Prov. xv. 8. ' the sacrifice of the wicked is an abom
ination to Jehovah.' See also xxi. 27. Isai. i. 11.
' to what purpose is the multitude of your sacrifices
unto me ?' Jcr. vii. 4. ' trust ye not in lying words,
saying, The temple of Jehovah . . . are these.' v. 12.
* go ye now unto my place which was in Shiloh.' See
also v. 14. Isai. xxix. 13. 'forasmuch as this people
draw near me with their mouth, and with their lips
do honour me, but have removed their heart far from
me.' See also Matt. xv. 8, 9. Isai. xlviii. 1 . ' hear
ye this, O house of Jacob, which are called by the
name of Israel.' Ixvi. 3. ' he that killeth an ox,' &c.
Jer. xviii. 18. ' come and let us devise devices against
Jeremiah, for the law shall not perish from the priest.'
Ezek. xxxiii. 30 — 32. ' they sit before thee as my

277

people .... but their heart goeth after covetousness.?
Amos v. 21. 'I hate, I despise your feast days.'
vi. 5. ' that chant to the sound of the viol, and invent
to themselves instruments of music, like David.'
Mic. vi. 7, &c. ' will Jehovah be pleased with thou
sands of rams, or w ith ten thousands of rivers of oil ?
shall I give my first-born for my transgression, the fruit
of my body for the sin of my soul ? he hath showed
thee, O man, what is good ; and \vhat doth Jehovah
require of thee but to do justly, and to love mercy,
and to walk humbly with thy God ?' Matt. xii. 44.
'he findeth it empty, swept, and garnished.7 xxi. 30,
&,c. ' he answered and said, I go, sir ; and went
not.' xxiii. 3. 'they say and do not.' v. 15. 'woe
unto you, scribes and Pharisees, hypocrites — .' Luke
xi. 40, 42. ' ye fools, did not he that made that which
is without make that w hich is within also ?' Philipp.
i. 15, 16. 'some indeed preach Christ even of envy
and strife.'

The Shechemites, (Gen. xxxiv.) were punished
with slaughter and destruction for having adopted a
new religion inconsiderately, and from secular motives.

On the contrary, internal worship, or the worship
of the heart, is accepted of God, even-where external
forms are not in all respects duly observed.* 1 Kings
iii. 3. ' Solomon loved Jehovah . . . only he sacri
ficed and burnt incense in high places.' 2 Chron.
xxx. 18 — 20. 'a multitude of the people . . . had not
cleansed themselves, yet did they eat the passover . . .
but Hezekiah prayed for them, saying, The good

* This said unanimous, and oilier rites
Observing none, but adoration pure,
Which God likes best. Paradise Lost, IV. 736.

278

Jehovah pardon every one that prepareth his heart to
seek God, Jehovah God of his fathers, though he be
not cleansed according to the purification of the sanc
tuary : and Jehovah hearkened to Hezekiah, and
healed the people.' John vii. 14. ' now about the
midst of the feast, Jesus went up into the temple and
taught.'

The parts and circumstances of true religion, or of
the worship of God, are next to be considered.

The parts into which religion is divided, are the
invocation or adoration of God, and the sanctijication
of his name in all the circumstances of life.

Under invocation are included, first, supplication
and thanksgiving ; secondly, oaths and the casting of
lots.

Supplication is that act whereby under the guidance
of the Holy Spirit we reverently ask of God things,
lawful, either for ourselves or others, through faith in
Christ. Psal. 1. 15. ' call upon me in the day of
trouble ; I will deliver thee, and thou shalt glorify
me.' Ixxxvi. 4, 5. ' unto thee, O Jehovah, do I lift
up my soul ; for thou, Jehovah, art good and ready to
forgive, and plenteous in mercy unto all them that call
upon thee.' Matt. vii. 7 — 10. 'ask, and it shall be
given you ; seek, and ye shall find ; knock, and it
shall be opened unto you.' Philipp. iv. 6. ' be careful
for nothing, but in every thing by prayer and suppli
cation with thanksgiving let your request be made
known unto God.'

Through faith. Mark xi. 24. ' what things soever
ye desire, when ye pray, believe that ye receive them,
and ye shall have them.' Rom. x. 14. ' how then
shall they call on him in whom they have not believ-

279

ed ?' 1 Tim. ii. 8. ' without doubting.' James i. 6,
7. ' let him ask in faith, nothing wavering ; for he
that wavereth,' &c.

In Christ. John xiv. 13, 14 i whatsoever ye shall
ask in my name, that will I do, that the Father may
be glorified in the Son.5 xvi. 23. l whatsoverye shall
ask the Father in my name, he will give it you.' Rev.
v. 8. c having every one of them harps, and golden
vials full of odours, which are the prayers of saints.'
viii. 3, 4. ' there was given unto him much incense,
that he should offer it with the prayers of all saints
upon the golden altar which was before the throne ;
and the smoke of the incense, which came with the
prayers of the saints, ascended up before God.'

Things lawful ; and above all, the best things. 1
Kings iii. 11, 12. ' because thou hast asked this thing,
and hast not asked for thyself long life, neither hast
asked riches for thyself, nor hast asked the life of
thine enemies, but hast asked for thyself understand
ing to discern judgment ; behold, I have done accord
ing to thy words.' Matt. vi. 33. ' seek ye first the
kingdom of God and his righteousness, and all these
things shall be added unto you.'

Under the guidance of the Holy Spirit. Zcch. xii.
10. '1 will pour upon the house of David and upon
the inhabitants of Jerusalem the spirit of grace and of
supplications.' Rom. viii. 26, 27. ' likewise the Spirit
also helpeth our infirmities, for we know not what
we should pray for as we ought.' Ephes. vi. 18.
' praying always in the Spirit.' Judc 20. ' pray
ing in the Holy Ghost;' that is, quickening and call
ing into action, as much as possible, the gift of the
Holy Ghost within us.

280

The Lord's Prayer was intended rather as a model
of supplication, than as a form to be repeated verbatim
by the apostles, or by Christian churches at the pres
ent day,* Hence the superfluousness of set forms of
worship ; seeing that, with Christ for our master, and
the Holy Spirit for our assistant in prayer, we can
have no need of any human aid in either respect.!

Reverently. Reverence comprehends, first, the in
ternal affection of the mind, and secondly, the voice
and outward deportment of the body.

Under the former is included, first, that we ask
every thing aright, that is to say, to a right end.
James iv. 3. 'ye ask, and receive not, because ye ask
amiss, that ye may consume it upon your lusts.' Sec
ondly, that our supplications proceed from a pure and
penitent heart. Hence 2 Sam. xxii. 42. ' they look-

* ' If the Lord's Prayer had been " the warrant or pattern of set litur
gies," as is here affirmed, why was neither that prayer, nor any other set
form ever after used, or so much as mentioned by the apostles, much less
commended to our use ?' Answer to Eikon Basilike. Prose Works, III. 37.
t Conformably with his opinions on this subject, Milion ascribes extem
poraneous effusions to our first parents :

Lowly they bow'd adoring, and began

Their orisons, each morning duly paid

In various style ; for neither various style

Nor holy rapture wanted they to praise

Their Maker, in fit strains pronounc'd, or sung

Unmeditated. Paradise Lost, V. 144.

1 It is not the goodness of matter, therefore, which is not, nor can be,
owed to the liturgy, that will bear it out, if the form, which is the essence
of it, l>e fantastic and superstitious, the end sinister, and the imposition
violent.' Animadversions on the Remonstrants Defence. Prose Works,
I. 173. ' Neither can any true Christian find a reason why liturgy should
be at all admitted, a prescription not imposed or practised by those first
founders of the church, who alone had that authoritj',1 &c. Answer to
Eikon Basilike, III. 36. Compare also the whole of the chapter entitled
1 On the Ordinance against the Common Prayer Book,' from which the
hist quotation is taken.

281

ed, but there was none to save ; even unto Jehovah,
but he answered them not.' Psal. Ixvi. 18. i if I re
gard iniquity in my heart, Jehovah will not hear
me.' Isai. i. 16 — 18. ' wash you, make you clean....
come now, and let us reason together — .' Ezek. viii.
18. 'though they cry in mine ears with a loud voice,
yet will I not hear them.' xx. 30, 31. 'are ye pol
luted, after the manner of your fathers ?....and shall I
be inquired of by you ?' John ix. 31. ' God heareth
not sinners.' Thirdly, that \ve pray in a spirit of
kindness and forgiveness towards our brethren. Matt*
v. 24. ' leave there thy gift before the altar, and go
thy way ; first be reconciled to thy brother — .' vi.
12. ' forgive us our debts, as we forgive our debtors.'
See also xviii. 23. the parable of the tw7o debtors. 1
Tim. ii. 8. ; I will therefore that men pray every
where, lifting up holy hands, without wrath and doubt
ing.' Fourthly, that we seek the Lord early. Prov.

1. 24 — 28. ' because I have called, and ye refused....
they shall call upon me, but I will not answer.' Psal.
xxxii. 6. ' for this shall every one that is godly pray
unto thee in a time when thou mayest be found.' Isai.
Iv. 6. l seek ye Jehovah, while he may be found.'
Fifthly, that we pray with all humility. Luke x\ iiL

9, &c. ' standing afar off saying, God be merciful

to me a sinner.' Sixthly, that we pray earnestly ; see
the parable of the man who came to borrow bread of
his friend, Luke xi. 5. and of the unjust judge, xviii.

2, &c. Lastly, that we persevere in prayer. Coloss.
iv. 2. ' continue in prayer.'

It is not necessary that our prayers should be always
audible ; the silent supplication of the mind, whis
pers, even groans and inarticulate exclamations in

VOL. i*% 36

private prayer, are available.* Exod. xiv. 15. 'Je
hovah said unto Moses, Wherefore criest thou unto
me ?' though he was saying nothing with his lips, and
only praying inwardly. 1 Sam. i. 13. * now Hannah,
she spake in her heart ; only her lips moved, but her
voice was not heard.' Thus, too, our devotions will
be less conspicuous ; according to the command, Matt,
vi. 6.

Prayer may be offered either alone, or in company.
Christ appears seldom to have prayed in conjunction
with his disciples, or even in their presence, but either
wholly alone, or at some distance from them. It is
moreover evident that the precepts, Matt. vi. have ref
erence to private prayer alone. When however he
inculcated on his disciples the duty of prayer in gen
eral, he gave no specific direction whether they should
pray alone, or with others. It is certain that they
were in the frequent practice of praying in assemblies ;
and that either individually, each framing within him
self his own particular petition relative to some sub
ject on which they had agreed in common, Matt, xviii,

* Sighs now breath'd

Unutterable, which the spirit of prayer

Inspired, and wingM for heav'n with speedier flight

Than loudest oratory. Paradise Lost, XI. 5.

Now therefore bend thine ear

To supplication, hear his sighs though mute,
Unskilful with what words to pray. Ibid. 30.

This will prayer,

Or one short sigh of human breath, upborne
Ev'n to the seat of God. Ibid. 146.

1 Though we know not what to pray as we ought, yet he with sighs un
utterable by any words, much less by a stinted liturgy, dwelling in us
makes intercession for us."1 Answer to Eikon Basilike. Prose Works,
111.30.

283

19. or by the mouth of one chosen from their num
ber, who spoke in the name of the rest ; both which
modes of prayer appear to have been used indiscrim
inately by the primitive Christians. Acts ii. 42. ' in
breaking of bread and in prayers.' iv. 24. ' they lifted
up their voice to God with one accord, and said — .'
xii. 12. ' where many were gathered together pray
ing.' xvi. 13. ' by a river side, where prayer was wont
to be made.' xx. 36. ' he kneeled down and prayed
with them all.' xxi. 5. l we kneeled down on the shore
and prayed.' 1 Cor. xiv. 15, 16. 'I will pray with

the understanding how shall he say Amen at

thy giving of thanks ?'

Hence the impropriety of offering up public prayer
in an unknown tongue, 1 Cor. xiv. 15, 16, as above;
inasmuch as in public prayer consent is necessary.*
Matt, xviii. 19. 'if two of you shall agree on earth as
touching any thing that they shall ask, it shall be done
for them.'

Both in private and in public prayer, vain repeti
tions and empty words are to be avoided. Matt. vi.
7. Eccles. v. 2. ' be not rash with thy mouth, and let
not thine heart be hasty to utter any thing before God,
for God is in heaven, and thou upon earth, therefore
-let thy words be few.' Such repetitions, however, as
proceed from vehement emotion of mind, are not to
be accounted vain.f Mark xiv. 39. ' again he went
away and prayed, and spake the same words.'

* * It is his promise also that where two or three gathered together in his
name shall agree to ask him any thing, it shall he granted, for he is there in
the midst of them.' Answer lo Eikon Basilike. Prose Works, III. 39.

t l There is a large difference in the repetition of some pathetical ejacu
lation raised out of the sudden earnestness and vigour of the inflamed soul,
(such as was that of Chri-rt in the garden) from the continual rehearsal of

284

No particular posture of the body in prayer was
enjoined, even under the law.* 2 Sam. vii. 18. ' then
went king David in, and sat before Jehovah, and he
said — .' xii. 16. ' he lay all night upon the earth.'
PsaL xcv. 6. ' O come, let us worship and bow down,
let us kneel before Jehovah our maker.' cxlix. 5. ' let
them sing aloud upon their beds.' 1 Kings viii. 22.
1 Solomon stood before the altar of Jehovah.' v. 54.
' he arose from kneeling on his knees.' See also 2
Citron, vi. 12, 13. xx. 5. ' Jchoshaphat stood in the
congregation of Judah — .' v. 13. 'all Judah stood
before Jehovah.' Dan. vi. 10. 'he kneeled upon his
knees and prayed.' Luke xviii. 13. 'the publican
standing afar off.'

Connected with the posture of the body, is the
deportment to be observed in prayer. On this subject
Paul says, 1 Cor. xi. 4. ' every man praying or
prophesying having his head covered, dishonoured!

our daily orisons ; which if a man shall kneel down in a morning, and say
over, and presently in another part of the room kneel down again, and in
other words ask but still for the same things as it were out of one invento
ry, I cannot see how he will escape that heathenish tautology of multiplying
words, which Christ himself, thai has the putting up of our prayers, told us
would not be acceptable in heaven.1 Animadversions upon the Remon-
ttranfs Defence. I. 166.

* ' Adam and Eve are represented in Paradise Lost as praying, some
times in a standing posture, sometimes kneeling, sometimes prostrate:

Thus they, in lowliest plight repentant stood,

Praying. XI. I.
where all the commentators have mistaken the true import of the phrase.

Since I sought

By prayer the offended Deity to appease,

KneePd, and before him humbled all my heart — . Ibid. 14&

They forthwith to the place

Repairing where he judgM them, prostrate fell

Before him reverent, and both confessed

Humbly their faults, and pardon begg'd. X. 1098.

285

his head ; but every woman that prayeth or prophesi-
eth with her head uncovered dishonoured! her head.'
Why was this ? Because at that time covering the
head was, with both sexes alike,* a token of subjec
tion ; on which account it was usual for men to pray
or prophesy with their heads uncovered. Now, on
the contrary, since the covering the head has become
a token of authority, and the uncovering it of sub
mission, it is the custom with most churches, espe
cially those of Europe, in compliance not so much
with the letter as with the spirit of the law (which is
always to be preferred) to worship God uncovered,
as being the mark of reverence prescribed by modern
custom ; but to prophesy covered, in token of the
authority with which the speaker is invested ; and
likewise to listen to his instructions covered, as the
deportment most emblematic, according to modern
ideas, of our freedom and maturity as sons of God.f
On the other hand, it will be easily inferred from
hence, that in countries where the cold is intense, as
Livonia or Russia, or where custom will not allow
the head to be uncovered without great impropriety,
as in Asia or Africa, it is allowable to pray covered ;
as has been shown by Cappellus in a learned note on
this passage,! and by other commentators.

* She as a -veil down to the slender waist
Her unadorned golden tresses wore

which implied

Subjection. IV. 304.

See 1 Cor. xi. 15. l her hair is given her for a covering,' where the marginal
reading is/07* a veil.

t Sanctitude severe and pure,

Severe, but in true filial freedom plac'd. Paradise Loft, IV. 293.
t *• Si forte in Livonia, Norvegia, Suedia, Moscovia, &c. hybcrno tem-
pore, capite adeoqne et manibus tectis orant, ratio e?t manifests ; natura

286

With regard to the place of prayer, all are equally
suitable.* 1 Tim. ii. 8. ' I will therefore that men pray
every where.' For private prayer, a retired place-
is most proper. Matt. vi. 6. ' enter into thy closet.'
xiv. 23. ' he went up into a mountain apart to pray.'
To offer private prayer in public is hypocritical.
Matt. vi. 5. ' they love to pray standing in the syna
gogues, and in the corners of the streets, that they
may be seen of men.' It was lawful however to offer
private prayer in the sanctuary, and afterwards in
the temple at Jerusalem, as in the instances of
Hannah, David, and others, quoted above. Neither
is there any time at which prayer may not be
properly offered. Psal. cxix. 55. ' 1 have remember
ed thy name, O Jehovah, in the night.' v. 62. ' at
midnight I will rise to give thanks unto thee.' v.
164. 'seven times a day do I praise thee, because
of thy righteous judgments.' Lake xviii. 1. 'men
ought always to pray, and not to faint.' Eph. vi. 18.
4 praying always with all prayer and supplication in
the Spirit, and watching thereunto — .' Col. iv. 12.
6 always labouring fervently for you in prayers.' 1
Thess. v. 17. 'pray without ceasing.' The seasons
most appropriate for prayer, however, are evening,
morning, and noon-day. Psal. Iv. 17. ' evening and

nempe coeli, ob aeris inclementiam, non patitur ut sint turn aperto capite :
itaqne etsi turn adversus TO jwrov hujus canonis forte faciunt non faciunt
tamen adversus ejus menteni, et rationem qua nititur, consuetudinem nim-
irum civilem : nam tuna apud eos ne supplices quidem caput forte aperire
solent, aut inferiores coram superioribus, ob creli, uti dixi, inclementiam
stared Lud Capelli Spicilegium in 1 Cor. xi. 4. Compare however the
whole passage, Sect- 1 — 15.

* To teach thee that God attributes to place
No sanctity, if none be thither brought
By men who there frequent, or therein dwell. Paradise Lost, XI. 836.

28?

morning and at noon will I pray, and cry aloud, and
he shall hear my voice.' v. 3. ' my voice shalt thou
hear in the morning, O Jehovah ; in the morning will
I direct my prayer unto thee.' Ixxxviii. 13. 'in the
morning shall my prayer prevent thee.' xcii. 1, 2.
'it is a good thing to give thanks unto Jehovah.. ..to
show forth thy loving-kindness in the morning, and
thy faithfulness every night.' cxix. 147. ' I prevent
ed the dawning of the morning, and cried.' v. 148.
' mine eyes prevent the night watches, that I might
meditate in thy word.' Dan. vi. 10. 'he kneeled
upon his knees three times a day.' Mark i. 35. ' in
the morning, rising up a great while before day, he
went out and departed into a solitary place, and there
prayed.' Acts x. 9. ' Peter went up on the house-top
to pray about the sixth hour.'

For ourselves or others ; inasmuch as we are com
manded not to pray for ourselves only, but for all
mankind. 1 Tim. ii. 1 — 3. ' I exhort therefore that
first of all, supplications, prayers, intercessions, and
giving of thanks be made for all men.' Particularly
for the universal church and its ministers. Psal.
xxviii. 9. ' save thy people, and bless thine inherit
ance.' See also iii. 8.* li. 18. 'do good in thy
good pleasure unto Zion.' Ixxiv. 2, &c. ' remem
ber thy congregation.' cii. 13. 'thou shalt arise,
and have mercy upon Zion ; for the time to favour
her, yea, the set time is come.' cxxii. 6. ' pray for
the peace of Jerusalem.' Matt. ix. 38. ' pray ye
therefore the Lord of the harvest, that he would send

* Super populum tuum sit benedictio tua maxime. Tremell. The pre
catory form is not preserved in our authorized translation ; thy blctfting if
upon thy people.

288

forth labourers into his harvest.' Eph. vi. 18, 19.

* with all prayer and supplication in the Spirit....for all
saints, and for me, that,' &c. — . Col. iv. 3. ' withal
praying also for us, that God would open unto us a
door of utterance, to speak the mystery of Christ.'
For all magistrates : especially with a view to the
peace of the church. Psal. Ixxii. 1. ' give the king
thy judgments — .' Jer. xxix. 7. 'seek the peace of
the city whither I have caused you to be carried away
captives, and pray unto Jehovah for it ; for in the
peace thereof ye shall have peace.' 1 Tim. ii. 1, 2.

* for kings, and for all that are in authority, that we
may lead a quiet and peaceable life in all godliness
and honesty.' Even for our enemies. Matt. v. 44.
4 pray for them that despitefully use you and persecute
you.' Luke xxiii. 34. ' Father, forgive them, for they
know not what they do.' Acts vii, 60. ' Lord, lay
not this sin to their charge.' Much more for the
brethren. Rom. i. 8 — 10. ' without ceasing I make
mention of you always in my prayers — .' If however
there be any whom we know certainly to be past
remedy, we are not to pray for them. Jer. vii. 16.
4 pray not thou for this people — .' See also xiv. 11,
12. John xvii. 9. 'I pray not for the world.' 1
John v. 16. 4 there is a sin unto death ; I do not say
that he shall pray for it.'

We are even commanded to call down curses pub
licly on the enemies of God and the church ; as also
on false brethren, and on such as are guilty of any
grievous offence against God, or even against our
selves. The same may be lawfully done in private
prayer, after the example of some of the holiest of
men. Gen. ix. 25. ' cursed be Canaan,' Deut. xxvii.

289

13 — 26. 'these shall stand upon mount Ebal to
curse. — ' Judges v. 23. ' curse ye Meroz, said the
angel of Jehovah.' Psal. v. 10. * destroy thou
them, O God.' cix. 6, &c. ' set thou a wicked man
over him, and let Satan stand at his right hand.'
cxl. 10. ' let burning coals fall upon them.' Similar
imprecations occur in many other Psalms. 2 Kings
ii. 24. ' he cursed them in the name of Jehovah.'

Jer. xviii. 19, &c ' deliver up their children to the

famine for they have digged a pit to take me — .'

Neh. iv. 4, &c. ' give them for a prey in the land of
captivity.' vi. 14. ' think thou upon Tobiah and
Sanballat according to these their works.' xiii. 25. ' I
contended with them, and cursed them.' Acts viii.
20. 'thy money perish with thee.' Gal v. 12. 'I
would they were even cut off that trouble you.'
2 Tim. iv. 14. 'the Lord reward him according to
his works.'

It is expressly promised that supplications offered
in a spirit of faith and obedience shall be heard. Psal.
cxlv. 18. 'Jehovah is nigh unto all them that call
upon him, to all that call upon him in truth.' Jsai.
lix. 1, 2. 'neither his ear heavy, that it cannot hear;
but . . . your sins have hid his face from you, that
he will not hear.' Ixv. 24. ' it shall come to pass,
that before they call, I will answer, and while they
are yet speaking, I will hear.' Dan. ix. 20, &;c.
' whiles I was speaking and praying . . . even the
man Gabriel .... touched me, &c. — .' x. 12. ' from
the first day that thou didst set thine heart to under
stand ... thy words were heard.' John ix. 31. 'if
any man be a worshipper of God, and doeth his
will, him he heareth.'

VOL. n. 37

290

Hence our knowledge of God's will, or of his prov
idence in the government of the world, ought not to
render us less earnest in deprecating evil and desiring
good, but the contrary. Exod. xxxii. 10. 'now there
fore let me alone, that mj wrath may wax hot against
them, and that I may consume them, and I will make
of thee a great nation : and Moses besought Jehovah
his God, and said — .' 1 Chron. xvii. 25, 26. ' thou,
O my God, hast told thy servant that thou wilt build
him an house ; therefore thy servant hath found in
his heart to pray before thee.5 John xvii. 1. ' Father,
the hour is come ; glorify thy Son.' v. 5. ' O Father,
glorify thou me.'

It frequently happens, however, that believers are
not heard in all that they ask for themselves or
others ; namely, when they seek what is contrary to
their own good, or to the glory of God. Deut. iii.
25, 26. ' I pray thee, let me go over and see . . . but
Jehovah said unto me, Let it suffice thee, speak no
more unto me of this matter.' 1 Sam. xv. 11. < it
grieved Samuel, and he cried unto Jehovah all night.'
2 Sam. xii. 16 — 18. 'David besought God for the
child — .' 1 Kings xix. 4. 'he requested for himself
that he might die.' Ezek. xiv. 14. 'though these
three men, Noah, Daniel, and Job, were in it,' &c. — .
Matt. xs. 22. ' ye know not what ye ask.' 2 Cor.
xii. 8, 9. ' for this thing I besought the Lord thrice,
that it might depart from me ; and he said unto me,
My grace is sufficient for thee.'

The prayers even of unbelievers sometimes prevail
with God, to the obtaining of bodily comforts or
worldly advantages ; for he is kind to all, and * mak-
eth his sun to rise on the evil and on the good.' Matt.

291

T. 45. Hence he occasionally grants the requests even
of devils. Job i. 1 1, 12. 4 put forth thy hand now. . .
and Jehovah said unto Satan, Behold, all that he hath
is in thy power.' See also ii. 5, 6. Matt. viii. 31, 32.
i the devils besought him, saying, If thou cast us out,
suffer us to go away into the herd of swine ; and he
said unto them, Go.' See also Mark v. 10 — 13.

Sometimes he complies with our prayers in anger ;
as when the Israelites asked flesh, Num. xi. 18, &c.
* ye shall eat flesh, for ye have wept in the ears of
Jehovah, saying,' &c. ... ye shall eat . . . until it come
out at your nostrils.' See also Psal. Lxxviii. 30. So
likewise when they asked a king, Hos. xiii. 11.*

Among errors under the head of prayer may be
classed rash imprecations, whereby we invoke God or
the devil to destroy any particular person or thing :
Rom. xii. 14. ' bless and curse not ;' an intemperance
to which even the pious are occasionally liable ; Job
i\i. 2, 3. ' let the day perish wherein I was born — .'
Jer. xx. 14. ' cursed be the day wherein I was born.'
Undeserved curses, however, are of no force, and
therefore not to be dreaded. Gen. xii. 3. ' I will curse
him that curseth thee.' Numb, xxiii. 8. i how shall I
curse whom God hath not cursed ?' Prov. xxvi. 2. ' as
the bird by wandering, as the swallow by flying, so
the curse causeless shall not come.' Psal. cix. 28.
'let them curse, but bless thou.'

Prayer is assisted by fasting and vows. Matt. ix.
15. ' the days will come when the bridegroom shall
be taken from them, and then shall they fast.'

* ' If God afffrward gave or permitted this insurrection of episcopacy,
it is to be fe<>red he did it in his wrath, n? he srnve the Israelites a kinu.1
Reason of Church Government urged against Prelaly. Prose Works, I. 101.

A religious fast is that whereby a man abstains, not
so much from eating and drinking, as from sin, that
he may be enabled to devote himself more closely to
prayer, for the obtaining some good, or deprecating
some evil. Isai. Iviii. 5, 6. ' is it such a fast that I
have chosen ? a day for a man to afflict his soul ? is it
to bow down his head as a bulrush, and to spread
sackcloth and ashes under him ? wilt thou call this a
fast, and an acceptable day unto Jehovah ? is not this
the fast that I have chosen ? to loose the bands of
wickedness, to undo the heavy burthens, and to let
the oppressed go free, and that ye break every yoke ?
Joel ii. 12, 13. ' turn ye even to me with all your
heart, and with fasting, and with weeping, and
mourning ; and rend your heart, and not your gar
ments — .' Jonah iii. 6 — 9. ' word came unto the king
of Nineveh, and he arose from his throne, and he laid

his robe from him saying, Let neither man nor

beast, herd nor flock taste anything but let them

cry mightily unto God ; yea, let them turn every one
from his evil way, and from the violence that is in
their hands.' Zech. vii. 5. < when ye fasted and
mourned in the fifth and seventh month, did ye at all
fast unto me, even unto me ?'

Religious fasts are either private or public.

A private fast is one imposed by an individual on
himself or his family, for private reasons. 2 Sam. xii.
16. < David besought God for the child; and David
fasted, and went in, and lay all night upon the earth.'
Psal. xxxv. 13. 'as for me, when they were sick, my
clothing was sackcloth ; I humbled my soul with fast
ing.' Neh. i. 4. « it came to pass when I heard these
words that I sat down and wept, and mourned certain

293

days, and fasted, and prayed before the God of
heaven.' Dan. ix. 3. ' I set my face unto the Lord
God to seek by prayer and supplications, with fasting
and sackcloth and ashes.' x. 2, 3. ' in those days I
Daniel was mourning full three weeks ; I ate no
pleasant bread, neither came flesh nor wine in my
mouth, neither did I anoint myself at all.' Luke ii.
37. ' she served God with fastings and prayers night
and day.' 1 Cor. vii. 5. ; except it be with consent
for a time, that ye may give yourselves to fasting and
prayer.' To this head belongs the precept, Matt. vi.
16 — 18. ' when ye fast, be not as the hypocrites, of a
sad countenance ; for they disfigure their faces that
they may appear unto men to fast : verily I say unto
you, They have their reward : but thou, when thou
fastest, anoint thine head, and wash thy face ; that
thou appear not unto men to fast.'

A public fast is that which is proclaimed by the
church or civil power for public reasons. Lev. xvi.
29. ' this shall be a statute for ever unto you, that in
the seventh month, on the tenth day of the month, ye
shall afflict your souls, and do no work at all — .' 1
Sam. vii. 6. ' they fasted on that day, and said there,
We have sinned against Jehovah.' xxxi. 13. ' they
took their bones, and buried them under a tree at Ja-
besh, and fasted seven days.' Ezra viii. 21. ' then I
proclaimed a fast there at the river of Ahava, that we
might afflict ourselves before our God, to seek of
him — ' Esther iv. 3, 15, 16. 'there was great mourn
ing among the Jews, and fasting, and weeping, and

wailing, and many lay in sackcloth and ashes then

Esther bade them return Mordecai this answer ; Go,

294

gather together all the Jews that are present in Shu-
shan, and fast ye for me, and neither eat nor drink
three days, night nor day ; I also and my maidens
will fast likewise.' ix. 31, 32. ' to confirm those days

of Purim in their time appointed the matters of

the fastings and their cry ;' to which allusion is made
Zech. vii. 5. viii. 19. Joel ii. 15, 16. 'blow the trum
pet in Zion, sanctify a fast.' Acts xiii. 2, 3. ' as they
ministered to the Lord, and fasted.' xiv. 23. 4 when
they had prayed with fasting, they commended them
to the Lord.'

To fasting were anciently added various inflictions
for the mortification of the body, conformably to the
customs of those nations. Compare Ezra ix. 3. Jonah
iii. 6. and the passages quoted above.

Even outward fasting sometimes averts the anger
of God for a season. 1 Kings xxvii. 29. ' because he
humbleth himself before me, I will not bring the evil
in his days.'

There is also a fasting which works miracles. Matt.
xvii. 21. ' this kind goeth not out but by prayer and
fasting.'

A vow is a promise respecting some lawful matter,
solemnly made to God, sometimes with the sanction
of an oath, and by which we testify our readiness and
hearty resolution to serve God, or the gratitude with
which we shall receive the fulfilment of our prayers.
Gen. xxviii; 20. ' Jacob vowed a vow, saying — .' 1
Sam. i. 11. ' she vowed a vow, and said — .' Psal.
cxix. 106. 4 I have sworn, and I will perform it, that
I will keep thy righteous judgments.' Neh. x. 29.
' they entered into a curse and into an oath to walk in
God's law.'

295

Vows are general or special.

General vows relate to things which God has com
manded ; and are either public or private.

A public vow is one which is vowed by the whole
church ; and is usually called in Scripture a cov
enant. Josh. xxiv. 22, 23. ' ye are witnesses against
yourselves, that you have chosen you Jehovah to serve
him ; and they said, We are witnesses.' 2 Chron. xv.
12 — 14. ' they entered into a covenant to seek Jeho
vah God of their fathers and they sware unto

Jehovah.' Ezra x. 5. ' he made the chief priests, the
Levites, and all Israel to swear that they should do
according to this word.'

A private vow is one which is vowed by an indi
vidual ; as for instance the baptismal vow.

Special vows relate to things lawful, but not ex
pressly commanded ; and are undertaken for special
reasons. Acts xviii. 1 8. ' having shorn his head in
Cenchrea ; for he had a vow.' xxi. 23. ' we have
four men which have a vow on them.'

We must be careful, however, not to interdict our
selves or others from those things which God intended
for our use, as meat or drink ; except in cases where
the exercise of our liberty may be a stumbling-block
to any of the brethren. Matt. xv. 17,18. ' do not ye yet
understand that whatsoever entereth in at the mouth
goeth into the belly, and is cast out into the draught?'
Mark vii. 15, 16. 'there is nothing from without a
man that entering into him can defile him,' &c. The
reason is given v. 19. < because it entereth not into
his heart, but into his belly,' &c. Rom. xiv. 14. ' I
am persuaded by the Lord Jesus, that there is nothing
unclean of itself.' v. 17. 'for the kingdom of God

296

is not meat and drink — .' 1 Cor. vi. 13. ' meats for
the belly, and the belly for meats ; but God shall
destroy both it and them.' viii. 8. ' meat commend-
eth us not to God ; for neither if we eat, are we the
better, neither if we eat not, are we the worse.' Coloss.
ii. 20, &c. ' if ye be dead with Christ from the rudi
ments of the world, why as though living in the world
are ye subject to ordinances ? touch not, taste not,
handle not ; which all are to perish with the using — .'
1 Tim. iv. 3, 4. ' forbidding to marry, and command
ing to abstain from meats, which God hath created to
be received with thanksgiving of them which believe
and know the truth ; for every creature of God is
good, and nothing to be refused.' Heb. xiii. 9. ' not
with meats, which have not profited them that have
been occupied therein.' Acts x. 13. 'rise, Peter, kill
and eat.' v. 15. ' what God hath cleansed, that call
not thou common.' The same rule applies to mar
riage : Matt. xix. 11. * all men cannot receive this
saying, save them to whom it is given.' 1 Cor. vii.
9. ' but if they cannot contain, let them marry.' v. 26.
4 1 suppose therefore that this is good for the present
distress.' v. 36, 37. ' if any man think that he be-
haveth himself uncomely towards his virgin,' &c. 1
Tim. iv. 3. 'forbidding to marry;' and to other sub
jects of a similar nature. 1 Tim. iv. 8. ' bodily exer
cise profiteth little ; but godliness is profitable unto
all things.'

Vows of voluntary poverty are also to be accounted
superstitious : Prov. xxx. 8. ' give me neither pov
erty nor riches ;' inasmuch as poverty is enumerated
among the greatest evils : Deut. xxviii. 48. ' in hun
ger, and in thirst, and in nakedness, and in want of

297

all things.' Acts xx. 35. ' it is more blessed to give
than to receive.' Eph. iv. 28. * rather let him labour,
working with his hands the thing which is good, that
he may have to give to him that needeth.'

No one can make a special vow who is not his own
master, and exempt from subjection to any other au
thority ; as a son or a daughter to a parent, a wife to
her husband, a male or female servant to their lord.
See Num. vi. and xxx. 13. ' every vow, and every
binding oath to afflict the soul, her husband may
establish it, or her husband may make it void.' Neither
can a general or special vow be made by one who has
not yet arrived at the full use of his judgment. Con
sidering how generally this rule is received among
divines, it is strange that they should so far forget
their own doctrine, as to require the special vow of
baptism from infants.

Any one, who is in these respects qualified, may
bind himself by a special vow ; when once made, how
ever, he is not at liberty to recal it, but must fulfil it
at all hazards. Deut. xxiii. 20. ' when thou shalt vow
a vow unto Jehovah thy God, thou shalt not slack to
pay it ; for Jehovah thy God will surely require it of
thee, and it would be sin in thee.' Num. xxx. 2. ' if a
man vow avow unto Jehovah .... he shall not break his
word, he shall do according to all that proceedeth out
of his mouth.' Eccles. v. 4, 5. < when thou vowest a
vow unto God, defer not to pay it ; for he hath no
pleasure in fools : pay that which thou hast vowed :
better is it that thou shouldest not vow, than that thou
shouldest vow and not pay.'

An impious vow, however, is not binding, any
more than an unjust oath. Matt. xv. 5. ' ye say, Who-

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298

soever shall say to his father or his mother, It is a
gift, by whatsoever thou mightest be profited by me ;
and honour not his father or his mother, he shall be
free.' Here that which ought to have been applied
to the support of the parents, had been vowed as a
gift to God ; so that either the vow could not be ful
filled, or the support of the parents must be with
drawn. Christ therefore decides that the parents are
to be supported, and that the impious vow is of no
force.

The opposite of a vow is sacrilege; which consists
in the non-performance of a vow, or in the appropri
ation to private uses of things dedicated to God.*
Josh. vii. 11.' they have even taken of the accursed
thing, and have also stolen, and dissembled also.5
Prov. xx. 25. ' it is a snare to the man who devoureth
that which is holy, and after vows to make inquiry.'
Mai. iii. 8. &LC. ' will a man rob God ? yet ye have
robbed me : but ye say, Wherein have we robbed
thee ? in tithes and offerings : ye are cursed with a
curse, for ye have robbed me, even this whole na
tion.' i. 8. ' if ye offer the blind for sacrifice, is it
not evil ?'

Thus far of prayer and its auxiliaries.

Thanksgiving consists in returning thanks with
gladness for the divine benefits. Job i. 21. ' Jehovah
gave, and Jehovah hath taken away ; blessed be the
name of Jehovah.' Eph. v. 20. ' giving thanks
always for all things unto God and the Father, in the
name of our Lord Jesus Christ.'

* Yet, sacrilegious, to himself would take
That which to God alone of right belongs.

Paradut Regained^ III. 140.

299

Addresses to God, and particularly thanksgivings,
are frequently accompanied by singing, and hymns in
honour of the divine name.* Mark xiv. 26. ' when
they had sung an hymn — .' Eph. v. 19, 20. ' speak
ing to yourselves in psalms and hymns and spiritual
songs, singing and making melody in your heart to
the Lord ; giving thanks always.' Col. iii. 16.
* teaching and admonishing one another in psalms and
hymns and spiritual songs. James v. 13. 'is any
merry ? let him sing psalms.'

* In the hymn of our first parents, when

prompt eloquence

Flowed from their lips in prose or numerous ver?e,
Milton says of the angels extolling their IVIakfrr,

ye behold him, and with songs

And choral symphonies, day without night,

Circle his throne rejoicing. Paradise Lost* V. 161.

CHAPTER V.

OF OATHS AND THE LOT.

ANOTHER species of Invocation consists in Oaths, and
in the casting of the Lot,

An Oath is that whereby we call God to witness
the truth of what we say, with a curse upon ourselves,
either implied or expressed, should it prove false.
Ruth i. 17. l Jehovah do so to me, and more also.'
See also 1 Kings ii. 23, 24. 2 Cor. i. 23. < I call
God for a record upon my soul.' See also Philipp.
i. 8.

The lawfulness of oaths is evident from the express
commandment, as well as example of God. Deut. vi.
13. * thou shalt fear Jehovah thy God, and serve him,
and shalt swear by his name.' See also x. 20. Isai.
Ixv. 16. 'he that sweareth in the earth shall swear by
the God of truth.' Jer. xii. 16. ' if they will dili
gently learn the ways of my people, to swear by my
name.' Gen. xxii. 16. 'by myself have I sworn,
saith Jehovah.' Exod. vi. 8. ' concerning the which
I did swear to give it.' Deut. xxxii. 40. ' 1 lift up
my hand to heaven, and say, I live for ever.' PsaL

301

xcv. 11. * unto whom I sware in my wrath — .' ex. 4.
4 Jehovah hath sworn, and will not repent.' Heb. vi.
13. ' because he could sware by no greater, he sware
by himself.'

Agreeable to this is the practice of angels and holy
men. Dan. xii. 7. ' he held up his right hand, and
his left hand unto heaven, and sware by him that liv-
eth for ever,' Rev. x. 5, 6. ' the angel sware by him
that liveth for ever and ever.' Gen. xiv. 22, 23. ' I
have lift up mine hand unto Jehovah . . . that I will
not take from a thread, &c.' xxxi. 53. ' Jacob sware
by the fear of his father Isaac ;' that is, by God.

It is only in important matters, however, that re
course should be had to the solemnity of an oath.
Exod. xx. 7. ' thou shalt not take the name of Jeho
vah thy God in vain.' Heb. vi. 16. ' men verily swear
by the greater, and an oath for confirmation is to them
the end of all strife.'

An oath involving a promise is to be observed, even
contrary to our interest, provided the promise itself be
not unlawful. Josh. ix. 19. 'we have sworn unto
them by Jehovah God of Israel ; now therefore we
may not touch them.' Judges xxi. 7. 'how shall
we do for wives for them that remain, seeing we have
sworn by Jehovah that we W7ill not give them of our
daughters to wives ?' Psal. xv. 4. ' he that sweareth
to his own hurt, and changeth not.'

In connexion with this subject, it has been made
matter of discussion whether an oath sworn to a rob
ber for the observance of secresy, or for the payment
of a stipulated ransom, is binding. Some answer,
that the oath only which relates to ransom is to be
observed, not that which relates to secresy; inasmuch

302

as every man is bound by a prior obligation to the
civil magistrate to denounce any known robber, and
that this obligation is of more force than the subse
quent one of secresy can possibly be. They conclude,
therefore, that it is the duty of such person to give
information to the magistrate, and to consider 'his com
pulsory oath as annulled by his prior engagement, the
weaker obligation yielding to the stronger.* If how
ever this be just, why does it not apply equally to the
oath respecting ransom ? seeing that it is the positive
duty of every good man, not to support robbers with
his substance, and that no one can be compelled to do
a dishonourable action, even though bound by oath to
its performance. This seems to be implied in the
word jusjurandum itself, which is derived from jus.
Considering the robber, therefore, as one with whom
(at least while in the act of robbery,) we can be under
no engagement, either of religious obligation, or civil
right, or private duty, it is clear, that no agreement
can be lawfully entered into with one thus circum
stanced. If then under the influence of compulsion,

* -... Thou know'st the magistrates

And princes of my country came in person,
Solicited, commanded, threaten'd, urg'd,
Adjur'd by all the bonds of civil duty
And of religion, press'd how just it was,
How honourable, how glorious to entrap
A common enemy, tvho had destroyed
Such numbers of our nation .

At length that grounded maxim

So ripe and celebrated in the mouths
Of wisest men, that to the public good
Private respects must yield, with grave authority,
Took full possession of me, and prevail'd ;
Virtue, as I thought, truth, duty so enjoin'd.

Sampson Agonist es^ 850

303

we have sworn to perform any such act as that above
described, we have only committed a single offence ;
but if from religious scruples we observe an oath
extorted under such circumstances, the sin is doubled,
and instead of giving honour to God, and acquitting
ourselves of an obligation which we ought never to
have incurred, we are only entangling ourselves more
deeply in the bonds of iniquity. Hence, if we fail
to perform such agreement, it ought not to be im
puted to us as a crime that we deceive one who is him
self guilty of deceit or violence towards us, and refuse
to ratify an unlawful compact.* If, therefore, a man
has allowed himself to be involved in such an engage
ment, the point for consideration is, not whether a
bond of faith extorted by a robber ought in conscience
to be observed, but how he may best effect his es
cape.

To the fulfilment of oaths is opposed, first, a super
stitious denial of their legality. For the precept of
Christ, Matt. v. 33, &c. ' swear not at all, neither by
heaven,' &c. does not prohibit us from swearing by
the name of God, any more than the passage James
v. 12. (inasmuch as it was foretold that even under
the gospel every tongue should swear by the God of
truth, Isai. xlv. 22, 23. and Ixv. 16.) We are only
commanded not to swear by heaven or by earth, or by
Jerusalem, or by the head of any individual. Besides,
the prohibition does not apply to serious subjects, but
to our daily conversation, in which nothing can occur

* How soon

Would height recal high thought?, how soon unsay

What feign'd submission swore? ease would recant

Vows made in pain, as violent arid void. Paradise LOJ/, IV. 94.

304

of such importance as to be worthy the attestation of
God. Lastly, Christ's desire was that the conversation
and manners of his disciples should bear such a stamp
of truth and good faith, that their simple asseveration
should be considered as equivalent to the oath of
others.

Secondly, perjury ; which consists in swearing to
what we know to be false, with the view of deceiving
our neighbour, or in making a lawful promise under
the sanction of an oath, without intending to per
form it, or at least, without actually performing it.
Lev. xix. 12. * ye shall not swear by my name falsely,
neither shalt thou profane the name of thy God.'
Peter was betrayed into this offence, Matt. xxvi. 72, 74.

I have said our neighbour, with reference to the
question discussed above. For as it would be a crime
to make a sworn promise to a robber or assassin, who
in committing the act has forfeited his title to the
rights of social life, so to observe the oath would not
be to repair the original offence, but to incur a second ;
at any rate, there can be nothing wrong in refusing to
ratify the promise. Cases, however, may occur, in
which a contrary decision shall be necessary, owing to
the degree of solemnity in the form of the oath, or to
other accompanying circumstances. An instance of
this occurs in the three kings, Hoshea, Hezekiah, and
Zedekiah. 2 Kings xvii. 4. ' the king of Assyria
found conspiracy in Hoshea .... therefore the king
of Assyria shut him up, and bound him in prison.'
xviii. 7. ' Jehovah was with Hezekiah, and he pros
pered whithersoever he went forth, and he rebelled
against the king of Assyria, and served him not.'
2 Chron. xxxvi. 13. 'Zedekiah also rebelled against

305

king Nebuchadnezzar, who had made him swear by
God.' The fault of Hoshea seems to have been not
so much his rebellion, as his reliance on So king of
Egypt. In Hezekiah it was considered meritorious
and praiseworthy that he trusted in the Lord, rather
than in his enemy. To Zedekiah, on the contrary, it
was objected, first, that his defection from the enemy
was not accompanied by a return to the protection of
God, and secondly, that he acted in opposition to God's
special command, 2 Chron. xxxvi. 13, and Jcr. xxvii.6.
* now have I given all these lands into the hand of Neb
uchadnezzar.' There is, however, this difference be
tween a robber and a national enemy, that with the
one the laws of war are to be observed, whereas the
other is excluded from all rights, whether of war or of
social life.

Thirdly, common swearing. Lev. v. 4, 5. < if a soul
swear, pronouncing with his lips to do evil or to do
good, whatsoever it be that a man shall pronounce
with an oath, and it be hid from him, when he know-
eth of it then he shall be guilty in* one of these : and
it shall be, when he shall be guilty in one of these
things, that he shall confess that he hath sinned in that
thing.' To this may be added rash swearing. 1 Sam.
xh. 39. ' though it be in Jonathan my son, he shall
surely die.' v. 44. < God do so and more also, for
thou shalt surely die, Jonathan.'

Fourthly, unlawful oaths ; that is to say, oaths of
which the purport is unlawful, or which are exact
ed from us by one to whom they cannot be
lawfully taken. Of the former kind was the oath
of David respecting the destruction of the house
of Nabal, 1 Sam. xxv. 22. from which example
we may also learn that the breach of such oaths

VOL. /j. 39

306

is better than the performance, v. 33, 34. a rule dis
regarded bj Herod, when he beheaded John for his
oath's sake. Of the latter, David's oath to Shimei is
an instance. 2 Sam. xix. 23. < the king sware unto
him.' Hence, although David himself did not violate
his oath, he forbad his son to observe it, 1 Kings ii.
8, 9. ' he cursed me with a grievous curse. ...and I

sware to him now therefore hold him not guiltless,

for thou art a wise man, and knowest what thou
oughtest to do unto him.' Solomon therefore com
mitted no breach of faith in punishing Shimei with
death, of w^hich the latter was doubly deserving, as
being himself guilty of perjury : 1 Kings ii. 36, 37.
compared with v. 42, &;c.

Fifthly, an idolatrous oath ; which consists in
swearing, not by God, but by some other object, con
trary to the prohibition Matt. v. 33. and James v. 12.

Next in solemnity to an oath is a grave assevera
tion, as Gen. xlii. 15, 16. * by the life of Pharaoh;'
or 1 Sam. i. 26. ' as thy soul liveth, my lord ;' that is,
as surely as thou livest, or as I wish that thou mayest
live. Such also is the expression of Christ, verily,
verily, I say unto you ; and that of Paul, 1 Cor. xv.
31. vvj TVJV ynsTspav %ctv%n<Ttv, 4 I protest by your re
joicing ;' although, strictly speaking, the particle v\
has the force of an oath.

To the same head belongs what is commonly called
adjuration ; that is to say, the charging any one in
the name of God, by oath or solemn asseveration,
to speak the truth to the best of his knowledge re
specting the subject of inquiry. Thus Joshua adjured
Achan, vii. 19. ' my son, give, I pray thee, glory to
Jehovah God of Israel, and make confession unto

307

him. Gen. xxiv. 3. i I will make thee swear by Je
hovah, God of heaven.' Numb. v. 21. 'then the
priest shall charge the woman with an oath of curs
ing.' Ezra x. 5. ' then Ezra made the chief priests
to swear,' &c. Neh. xiii. 25. ' I made them swear
hy God, saying, Ye shall not give your daughters
unto their sons,' &c. — . 1 Thess. v. 27. * I charge
you by the Lord that this epistle be read — .' There
is no impropriety in adjuring even our dearest and
most faithful friends. Gen. xlvii. 29. ' put, I pray
thee, thy hand under my thigh.'

Adjurations are to be complied with, in matters
not contrary to religion or equity. Thus Christ,
Matt. xxvi. 63, 64. on the adjuration even of the im
pious high-priest Caiaphas, no longer kept silence,
but confessed openly that he was the Christ.

Opposed to this are magical adjurations, and the
superstitious or mercenary practice of exorcism. Acts
xix. 13, &c. 'certain of the vagabond Jews, exor
cists, took upon them,' &:c.

Thus far of oaths. In the Casting of the Lot we
appeal to the Deity for the explanation of doubts, and
the decision of controverted questions. Lev. xvi. 8.
' Aaron shall cast lots upon the two goats.' Josh.
vii. 14. 'it shall be, that the tribe which Jehovah tak-
eth, shall come according to the families thereof.' 1
Sam. x. 20. ' when Samuel had caused all the tribes
of Israel to come near, the tribe of Benjamin was
taken.' Prov. xvi. 33. ' the lot is cast into the lap,
but the whole disposing thereof is of Jehovah.' xviii.
18. 'the lot causeth contentions to cease, and parteth
between the mighty.' 1 Chron. xxvi. 13, 14. 'they
east lots, as well the small as the great.' Neh. x. 84*.

308

we cast the Jots among the priests, the Levites, and the
people.' Luke i. 9. ' according to the custom of the
priest's office, his lot was to burn incense.' Acts i.
24, 26. ' they prayed, and said, Thou Lord, which
knowest the hearts of all men, show whether of these
two thou hast chosen and the lot fell upon Mat
thias.'

Against the use of the lot it has been urged, that on
successive repetitions the result is not invariably the
same, and that therefore it must be considered as a
matter of chance. This objection is of no force, inas
much as the Deity, even in his direct verbal commu
nications with the prophets of old, did not uniformly
return the same answer, when tempted by importun
ate inquiries ; as in the instance of Balaam, Num.

xxii. 12, 20. ' thou shalt not go with them rise up

and go with them.'

To this is opposed the casting of lots in jest, or
with a superstitious or fraudulent purpose.

To the invocation or adoration of the Deity are
opposed idolatry, and invocation of angels or saints.

Idolatry consists in the making, worshipping, or
trusting in idols, whether considered as representa
tions of the true God, or of a false one. Exod. xx. 4,
6. ' thou shalt not make unto thee any graven image,
or any likeness of any thing that is in heaven above,
or that is in the earth beneath, or that is in the water
under the earth ; thou shalt not bow down thyself to
them, nor serve them.' See also Lev. xxvi. 1. Deut.
xvi. 21, 22. ' thou shalt not plant thee a grove of any

trees near unto the altar of Jehovah neither shalt

thou set thee up any image, which Jehovah thy God
hateth.' xxvii. 15. 'cursed be the man that rnaketh

309

any graven or molten image.' Isai. ii. 8. 'their land
also is full of idols.' xvii. 8. * he shall not look to
the altars, the work of his hands — .' Acts xvii. 16.
4 his spirit was stirred in him, when he saw the city
wholly given to idolatry.' 1 Cor. viii. 4. ' we know
that an idol is nothing in the world.' x. 6, 7, 14.
' neither be ye idolaters,' &c. 2 Cor. v. 16. ' though
we have known Christ after the flesh, yet now hence
forth know we him no more.' Gal. v. 19, 20. ' the
works of the flesh are these, adultery idola
try, witchcraft they which do such things shall

not inherit the kingdom of God.' See also 1 John v.
21. Rev. ix. 20. 'that they should not worship devils
and idols of gold.' Idolatry is described, Isai. Ivii. 5.
' enflaming yourselves with idols under every green
tree.' Jer. vii. 31. 'they have built the high places
of Tophet.' xi. 13. ' according to the number of thy
cities wrere thy gods — .' xxxii. 29. ' they shall burn
it with the houses upon whose roofs they have offered
incense unto Baal.' Ezek. viii. 5, &c. ' behold north
ward at the gate of the altar this image of jealousy — /
Hos. iv. 13. ' they sacrifice upon the tops of the moun
tains.'

Whether of the true God — . Exod. xxxii. 5. ' when
Aaron saw it, he built an altar before it, and Aaron
made proclamation, and said, To-morrow is a feast to,
Jehovah;' compared with Psal. cvi. 19, 20. 'they
made a calf in Iloreb, — thus they changed their
glory into the similitude of an ox.' Dent, iv, 15, 16.
' take ye therefore good heed unto yourselves, for ye
saw no manner of similitude on the day that Jehovah
spake unto you in Horeb, out of the midst of the fire:
lest ye corrupt yourselves, and make you a graven

310

image, the similitude of any figure, the likeness ol*
male or female.' It is indeed said, Exod. xxiv. 10.
that Moses and the elders ' saw the God of Israel, and
there was under his feet as it were a paved work of a
sapphire stone, and as it were the body of heaven in
his clearness ;' and v. 11. < they saw God ;' and v.
17. ' the sight of the glory of Jehovah was like de
vouring fire on the top of the mount in the eyes of
the children of Israel ;' but it is clear, from the pas
sage of Deuteronomy quoted above, that they saw
the likeness of no living thing whatever. So Ezek.

i. 27, 28. ; I saw from the appearance of his loins

even upward, and from the appearance of his loins
even downward ;' where no mention is made of his
face. Judges xvii. 4. ' the founder made thereof a
graven image and a molten image, and they were in
the house of Micah ;' compared with v. 13. ' then
said Micah, Now know I that Jehovah will do me
good, seeing I have a Levite to my priest.5 2 Kings
xvii. 28. 4 then one of the priests whom they had car
ried away from Samaria, came and dwelt in Bethel,
and taught them how they should fear Jehovah.' Isai.
xl. 18. 'to whom then will ye liken God, or what
likeness will ye compare unto him?' xliv.10. ' who hath
formed a god, or molten a graven image that is prof
itable for nothing ?' xlvi. 5, 6. ' to whom will ye liken
me, and make me equal ? — they hire a goldsmith,
and he maketh it a god : they fall down, yea, they
worship.' Jer. ii. 11, &c. ' hath a nation changed their
gods which are yet no gods ? but my people have
changed their glory for that which doth not profit.'
Acts xvii. 29. ' forasmuch then as we are the offspring
of God, we ought not to think that the Godhead is

311

like unto gold, or silver, or stone, graven by art and
man's device.' Rom. i. 23, 24. * they changed the
glory of the incorruptible God into an image made
like unto corruptible man.' Hence to worship the
true God under the form of an idol was considered
as criminal as to worship devils. 2 Chron. xi. 15.
4 he ordained him priests for the high places, and for
the devils, and for the calves that he had made ;'
although Jeroboam doubtless imagined that he was
appointing priests to Jehovah, while he was in reality
officiating in the rites of those which were not Gods.

Or of a false God. Numb, xxxiii. 52. ' then shall
ye destroy all their pictures, and destroy all their
molten images, and quite pluck down all their high
places.7 See also Deut. vii. 5, 25. xii. 2, 3. In
pursuance of these injunctions, pious rulers in all ages
have opposed idolatry ;* Moses, Asa, 2 Chron. xiv. 3.
xv. 8, &c. Jehoshaphat, Hezekiah, Josiah, 2 Kings
xxiii. 1 — 25. 2 Chron. xxxiv. 4. fee. ' the whole
people,' 2 Chron. xxiii. 17. and xxxi. 1.

The cherubic images over the ark are not to be
accounted idols ; first, as being representations not of

* See the treatise Of true Religion, where after describing the twofold
power, ecclesiastical and political, claimed by the Roman Catholics, Mil
ton proceeds thus: ' Whether therefore it be fit or reasonable to tolerate
men thus principled in religion towards the state, I submit it to the consider
ation of all magistrates, who are best able to provide for their own and the
public safety. As for tolerating the exercise of their religion, supposing
their state-activities not to be dangerous, I answer, that toleration is either
public or private ; and the exercise of their religion, as far as it is idola
trous, can be tolerated neither way : not publicly, without grievous arid
nnsufferable scandal given to all conscientious beholders ; not privately,
without great offence to God, declared against all kind of idolatry, though

secret. Ezek. viii. 7, 8 Having shown thus, that popery, a? being

idolatrous, is not to be tolerated either in public or in private, it must now
be thought how to remove it,' &r. &c. Prose Works, IV. 264.

false gods, but of the ministering spirits of Jehovah,
and eonsequently not objects of worship ; secondly,
as being made by the special command of God
himself.

Even the brazen serpent, the type of Christ, was
commanded to be demolished, as soon as it became
an object of religious w6rsliip, 2 Kings xviii. 4. ' he
brake in pieces the brazen serpent that Moses had
made.'

Hence the Papists err in calling idols the laymen's
books ;* their real nature whether considered as books
or teachers, appears from Psal. cxv. 5, &c. ' they have
mouths, but they speak not.... they that make them
are like unto them, so is every one that trusteth in
them.' Isai. xliv, 18. ' they have not known nor un
derstood, for he hath shut their eyes — .' Jer. x. 8,
14, 15. ' every man is brutish in his knowledge ;
every founder is confounded by the graven image ; for
his molten image is falsehood, and there is no breath
in them ; they are vanity and the work of errors ; in
the time of their visitation they shall perish.' Habak.
ii. 18, 19. ' what profiteth the graven image, that the
graver thereof hath graven it ; the molten image and
a teacher of lies, that the maker of his work trusteth
therein, to make dumb idols ? woe unto him that saith
to the wood, Awake ; to the dumb stone, Arise, it
shall teach ; behold, it is laid over with gold and
silver, and there is no breath at all in the midst
of it.'

* ; They will not go about to prove their idolatries by the word of God,
but turn to shifts and evasions, and frivolous distinction* ; idols they say
are laymen's books, and a great means to stir up pious thoughts and devo
tion in the learnedest."1 Ibid. IV. 2G6.

313

We are commanded to abstain, not only from idola
trous worship itself, but from all things and persons
connected with it. Acts xv. 20. * that they abstain
from pollutions of idols, and from fornication.' v. 29.
6 from meats offered to idols. ...and from fornication.'
Rev. ii. 14. 4 who taught Balak to cast a stumbling-
block before the children of Israel, to eat things sacri
ficed unto idols, and to commit fornication.' v. 20.
6 to commit fornication, and to eat things sacrificed
unto idols.' From a comparison of these passages,
it would appear that the fornication here prohibited,
was a part of idolatrous worship. 1 Cor. viii. 10. 'if
any man see thee which hast knowledge sit at meat
in the idol's temple, shall not the conscience of him
that is weak be emboldened to eat,' &c. x. 14. ' flee
from idolatry.' v. 20, &c. ' they sacrifice to devils,
and not to God ; and I would not that ye should have
fellowship with devils.' 2 Cor. vi. 16. ' what agree
ment hath the temple of God with idols ?' 1 Thess.
i. 9. ' ye turned to God from idols, to serve the living
and true God.' 1 Pet. iv. 3. ' we walked in lasciv-
iousness....and abominable idolatries.' 1 John v. 21.
' little children, keep yourselves from idols.'

A question here arises, whether it be lawful for a
professor of the true religion to be present at idol-
worship, in cases where his attendance is necessary
for the discharge of some civil duty. The affirmative
seems to be established by the example of Naaman
the. Syrian, 2 Kings v. 17 — 19. who was permitted,
as an additional mark of the divine approbation, to
construct for himself a private altar of Israelitish
earth, although, as a Gentile, he was uncircumcis-

VOL. IT. 40

314

cd.'* It is however safer and more consistent with
the fear of God, to avoid, as far as possible, duties of
(his kind, even of a civil nature, or to relinquish them
altogether.

The invocation of saints and angels is forbidden.
Acts x. 26. * stand up ; 1 myself also am a man.7
xiv. 15. ' sirs, why do ye these things ? we also are
men of like passions with you — .' Col. ii. 18. < let
no man beguile you of your reward in a voluntary
humility and worshipping of angels.' Rev. xix. 10.
4 1 fell at his feet to worship him ; and he said unto
me, See thou do it not, I am thy fellow-servant.' See
also xxii. 8, 9. The reason is, that God is kinder
and more favourable to us than any saint or angel
either is, or has power to be. Psal. Ixxiii. 2o. ' whom
have I in heaven but thee ? and there is none upon
earth that I desire beside thee.' Isai. Ixiii. 16. ' doubt
less thou art our father, though Abiaham be ignorant
of us, and Israel acknowledge us not. ; thou, O Jeho
vah, art our father, our redeemer.' Further, the
charge of absurdity and folly which the prophets
uniformly bring against the worshippers of idols, ap
plies equally to those who worship images of saints
or angels. Isai. xlvi. 6, 7, &c. ' they lavish gold out
of the bag,' &c....aud hire a goldsmith. ..they bear him
upon the shoulder,' &c. See also other passages.

The subterfuges by which the Papists defend the
worship of saints and angels, are truly frivolous.
They allege Gen. xlviii. 15, 16. 'the angel which

* That he may dispense with me, or thee,

Present in temples at idolatrous riles,

For some important cause, thou need'st not doubt.

Samson Jlgonistes. 1377.

315

redeemed me from all evil, bless the lads.' Jacob
here was not praying, but conferring his benediction
on the sons of Joseph ; no one therefore will contend
that the words are to be taken as an invocation, but
simply as an expression of hope that God, and the
redeeming angel as his minister, should bless the lads.
Some indeed contend that the angel here spoken of
was not a created being ; but whether this be true, or
whether it entered into the mind of Jacob or not, in
volves another and a far more difficult controversy.
They urge also Job v. 1. ' to which of the saints will
thou turn ?' which however may as properly be un
derstood of living saints, as in James v. 14. ' let him
call for the elders of the church, and let them pray
over him ;' where it is not recommended that the
dead should be invoked, but that those who are living
and present should be intreated to pray for us.

Another opposite to invocation is the tempting of
God. Exod. xvii. 7. ' they tempted Jehovah, saying,
Is Jehovah among us or not?' PsaL Ixxviii. 18, 19.
'they tempted God in their heart by asking meat for
their lust : yea, they spake against God ; they said,
Can God furnish a table in the wilderness ?' v. 41.
' they tempted God, and limited the Holy One of
Israel.' xciv. 7. 'yet they say, Jah shall not see, nei
ther shall the God of Jacob regard it.' xcv. 7 — 9. 'as
in the day of temptation in the wilderness, when your
fathers tempted me, proved me, and saw my works.'
Matt. iv. 7. ' thou shalt not tempt the Lord thy God.'
1 Cor. x. 22. ' do we provoke the Lord to jealou
.are we stronger than he ? '

A third consists in the invocation of devils, and the
practice of magical arts. Exod. xxii. 18. 'thou shalt

316

not suffer a witch to live.5 Lev. xix. 26. ' neither
shall ye use enchantment, nor observe times.' xx. 27.
' a man also or a woman that hath a familiar spirit, or
that is a wizard, shall surely be put to death ; they
shall stone them with stones, their blood shall be
upon them.' v. 6. ' the soul that turneth after such as
have familiar spirits, and after wizards, to go a
whoring after them, I will even set my face against
that soul, and will cut him off from among his people.'
xix. 31. 'neither seek after wizards, to be defiled
with them.' Num. xxiii. 23. ' surely there is no
enchantment against Jacob; neither is there any divi
nation against Israel.' Deut. xviii. 10 — 12. 'there

shall not be found among you any one that maketh
his son or his daughter to pass through the fire, or that
useth divination, or an observer of times, or an
enchanter, or a witch, or a charmer, or a consulter
with familiar spirits, or a wizard, or a necromancer ;
for all that do these things are an abomination unto
Jehovah.' 2 Kings xxi. 6. ' he made his son pass
through the fire, and observed times, and used enchant
ments, and dealt with familiar spirits and wizards.'
Isai. viii. 19. 'when they shall say unto you, Seek
unto them that have familiar spirits, and unto wizards
that peep and that mutter ; should not a people seek
unto their God ? for the living to the dead ?' xliv. 25.
' I am he that frustrateth the tokens of the liars, and
maketh diviners mad.' xlvii. 13, 14. 'let now the
astrologers, the stargazers, the monthly prognostica-
tors, stand up and save thee from these things that
shall come upon thee : behold, they shall be as stub
ble.' Jer. x. 2. ' be not dismayed at the signs of

317

heaven ; for the heathen are dismayed at them.'*
Mic. v. 12. 'I will cut off witchcrafts out of thine
hand, and thou shalt have no more soothsayers.'

All study of the heavenly bodies, however, is not
unlawful or unprofitable ; as appears from the journey
of the wise men, and still more from the star itself,
divinely appointed to announce the birth of Christ,
Matt. ii. 1, 2.

* Thus our Saviour in Paradise Regained, IV. 486.

what they can do as signs

Betok'ning, or ill boding, I contemn

As false portents, not sent from God, but thee:
compared with the words of Satan, v. 379, &c.

Now contrary, if I read aught in heav'n,

Or heav'n write aught of fate, by what the stars

Voluminous, or single characters,

In their conjunction met, give me to spell,

Sorrows and labours, opposition, hate,

Attends thee, scorns, reproaches, injuries,

Violence and stripes, and lastly cruel death.

A kingdom they portend thee, but what kingdom,

Real or allegoric, I discern not.

These last words probably allude to the star, mentioned below, by which
the birth of Christ, as 'King of the Jews,' was announced to the wise men.

CHAPTER VI.

OF ZEAL.

WE have treated of the first part of true religion, the
invocation or adoration of the Deity ; we proceed to
the remaining part, the sanctijication of the divine
name under all circumstances.

An ardent desire of hallowing the name of God,
together with an indignation against whatever tends
to the violation or contempt of religion, is called zeak
Psal. ,lxix. 8, 9. 'I am become a stranger unto my

brethren for the zeal of thine house hath eaten me

up.' cxix. 139. 'my zeal hath consumed me, because
mine enemies have forgotten thy words.' Rom. xii.
11. ' not slothful in business, fervent in spirit, serving
the Lord.'

Examples of this virtue are seen in Lot, 2 Pet. ii.
7, 8. in Moses, Exod. xxxii. 19. in Phinehas, Num.
xxv. 7. in Elijah, 1 Kings xix. 10. in Jeremiah, Jer.
xxiii. 9 — 11. ' mine heart within me is broken . . . for
the land is full of adulterers ;' in Christ, Matt. xii. 30.
John ii. 14, &c. in Stephen, Acts vii. 51, &c. in Paul
and Barnabas, xiv. 14. and xvii. 16, 17.

319

Its opposites are, first, lukewarmness, as exempli
fied in Eli, I Sam. ii. 29. and iii. 13. in the chief
rulers of the Jews, John xii. 43. in the Laodiceans,
Rev. iii. 15, 16.

Secondly, an ignorant and imprudent zeal. 2 Sam.
xxi. 1, 3. ' because he slew the Gibeonites....Saul
sought to slay them in his zeal to the children of
Israel and Judah.' Rom. x. 2. < I bear them record
that they have a zeal of God, but not according to
knowledge.'

Thirdly, a too fiery zeal. Jonah iv. 1 — 3. Luke
ix. 54, i wilt thou that we command fire to come
down from heaven ?'

Fourthly, an hypocritical and boastful zeal, as that
of Jehu, 2 Kings x. 16. ' come with me and see my
zeal for Jehovah.'

The name of God is to be hallowed in word as
well as in deed. To hallow it in word, is never to
name it but with a religious purpose, and to make an
open profession of the true faith, whenever it is
necessary.

The holy or reverential mention of God is incul
cated Exod. xx. 7. ' thou shalt not take the name of
Jehovah thy God in vain.'

To this is opposed an impious or reproachful
mention of God, or, as it is commonly called, blas
phemy, from the Greek j5&*0$iffji/*, as in the Hebrew
nSV"l3 with the root H3, and H^S*] with the root
/*?£• This was the crime of the Israelitish woman's
son, Levit. xxiv. 11. who blasphemed (or expressly
named) the name of Jehovah, and cursed (or spake
impiously), v. 14. ' bring forth him that hath cursed
without the camp.' Such also was that of Rabshakeh

320

and the other Assyrians, 2 Kings xix. 6. c be not
afraid of the words which thou hast heard, with
which the servants of the king of Assyria have blas
phemed me ;' of the scribes, Mark iii. 22. 'they said,
He hath Beelzebub,' compared vnth v. 29. * he that
shall blaspheme against the Holy Ghost — ,' for the
scribes had said that the deeds of the Father working
in Christ were the deeds of Beelzebub ; of those
whom Paul before his conversion compelled to blas
pheme, Acts xxvi. 11. of the Jews at Corinth, xviii. 6.
when they ' opposed themselves and blasphemed — ;'
of Paul himself in his unconverted state, 1 Tim. i. 13.
' who was before a blasphemer and a persecutor ;' of
Hymenseus and Alexander, v. 19, 20. ' that they may
learn not to blaspheme,' inasmuch as ' having put
away a good conscience concerning faith, they had
made shipwreck;' of those profane persons mention
ed in James ii. 7. ' do not they blaspheme that worthy
name by the which ye are called ?' of the beast, Rev.
xiii. 5, 6. ' there was given unto him a mouth speak
ing great things and blasphemies ;' of the followers of
the beast, xvi. 11. t they blasphemed the God of hea
ven, because of their pains and their sores.'

Considering, however, that all the Greek writers,
sacred as well as profane, use the word blasphemy in
a general sense, as implying any kind of reproach
against any person whatever, which is also the re
ceived usage of the corresponding word in Hebrew,
Isai. xliii. 28. * I have given Israel to reproaches.'
li. 7. ' neither be ye afraid of their revilings ;' Ezek.
v. 15. ' so it shall be a reproach and a taunt,' that is,
to the Jews ; Zeph. ii. 8. t the revilings of the chil
dren of Ammon, whereby they have reproached my

321

people ;' in all which passages the same word is used,
being that which we translate blasphemy : so also
Matt. xv. 19. 'false witness, blasphemies.' (Com
pare Mark vii. 22.) 1 Tim. vi. 1. ' that the name of
God and his doctrine be not blasphemed.' (Compare
Tit. ii. 5.) 2 Pet. ii. 10. ' they are not afraid to speak
evil of dignities' (3A«cr<£vi/xoL/vT££ Gr.); v. 11. 'whereas
angels . . . bring not railing accusation against them
before the Lord' (Mf$mu>v xp/V/v Gr.) : considering,
1 say, that such is the meaning invariably attached to
the Greek word even by the sacred writers, I am
of opinion that those who introduced this foreign term
into the Latin language, did wrong in restricting it to
the single sense of speaking evil of God ; especially
since, at the same time that they narrowed its mean
ing in one direction, they expanded it in another to
an almost indefinite vagueness ; insomuch, that pre
suming on the general ignorance as to the true signifi
cation of the word, they have not scrupled to brand as
blasphemy every opinion differing from their own on
the subject of God or religion.* This is to resemble
the scribes, Matt. ix. 3, who, when Christ had simply
said, v. 2. * thy sins be forgiven thee,' immediately
' said within themselves, This man blasphemeth ;'
whereas blasphemy, as is evident from the foregoing

* 'Some are ready to cry out, what shall then be done to blappbemy ?
Them I would first exhort not thus to terrify and pose the people with a
Greek word ; but to teach them better what it is, being a most usual and
common word in that language to signify any slander, any malicious or
evil speaking, whether against God or man, or any thing to good belonging^
Blasphem}', or evil speaking against God maliciously, is far from conscience
in religion.' Treatise of Civil Power in Ecclesiastical Causes. Prose
Works, III. 324. 4 Id esse blasphemiam quo tu pacto evinces? nisi si
forte theologorum dictatb quibusvis contradicere, nunc primum blasphemia
est credenda.' Jluctoris pro se Dcfensio. Prose Worki, V. 285.
VOL. II. 41

322

examples, consists solely in uttering reproaches againsf
God, openly and with a high hand, Numb. xv. 30.
Matt. xv. 19. 'out of the heart proceed blasphemies,'
and that whether against God or men. This sin there
fore is not to be imputed to those, who in sincerity of
heart, and with no contentious purpose, promulgate or
defend their conscientious persuasions respecting God,
founded, as appears to them, on the Scriptures. If
on the other hand blasphemy is interpreted according
to the Hebrew sense, it will comprehend too much ;
for in this sense every obstinate sinner will be a blas
phemer, and as such, according to those who regard
the law of Moses on this subject as still in force, pun
ishable with death.* Numb. xv. 30. ' the soul that
doeth ought presumptuously .... the same reproach-
eth (or blasphemeth) Jehovah ; and that soul shall
be cut off from among his people.' Ezek. xx. 27, 28.
4 yet in this your fathers have blasphemed me, in that
they have committed a trespass against me ; for \vhen
[ had brought them into the land . . . then they saw
every high hill,' &,c.

A second opposite is irreverent or jesting mention
of the name of God, or of religious subjects.

The most solemn mention of the name of God con
sists in dedicating to his glory whatever is intended for
the use of man. 1 Cor. x. 31. < whether ye eat or
drink, or whatsoever ye do, do all to the glory of God.7
1 Tim. iv. 4, 5. ' nothing is to be refused, if it be
received with thanksgiving ; for it is sanctified by the
word of God and prayer.' Acts xxvii. 35. ' he took

* ' Such a? these, indeed, were capitally punished br the law of Moses,
as the only true heretics, idolaters, plain and open deserters of God and hi*
known law.' Treatise of Civil Power, £c. HI. 326.

323

bread, and gave thanks to God in presence of them
all.7 1 Cor. vii. 14. 'the unbelieving husband is
sanctified by the wife.'

Opposed to this are superstitious consecrations!
such as are common among the Papists.

Thus far of the solemn and reverential mention of
the name of God. We are next to consider the duty
of making a consistent, and, when necessary, an open
profession of his true worship. This is enjoined Matt,
x. 32, 33. ' whosoever, therefore, shall confess me
before men, him will I confess also before my Father
which is in heaven ; but whosoever shall deny me
before men, him will I also deny before my Father
which is in heaven.5 Psal. cxix. 46. ' I will speak
of thy testimonies also before kings, and will not be
ashamed.' Luke ix. 26. ' whosoever shall be ashamed
of me and of my words, of him shall the Son of man
be ashamed, when he shall come — .' Rom. x. 10.
* with the heart man believeth unto righteousness, and
with the mouth confession is made unto salvation.'
2 Cor. iv. 13. ' it is written, I believed, and there
fore have I spoken ; we also believe, and therefore
speak.' 1 Tim. vi. 12 — 14. ' thou hast professed a
good profession before many witnesses ; I give thee
charge in the sight of God, who quickeneth all things,
and before Christ Jesus, who before Pontius Pilate
witnessed a good confession, that thou keep this com
mandment.' 2 Tim. i. 16. 4 he was not ashamed of
my chain.' ii. 12. 'if we deny him, he also will
deny us.' 1 Pet. iii. 15. ' be ready always to give an
answer to every man that asketh you a reason of the
hope that is in you.' Heb. x. 35, ' cast not away
therefore your confidence.'

324

This profession, when it leads to death, or impris
onment, or torments, or disgrace, is called martyrdom.
Matt. v. 11. 'blessed are ye when men shall revile
you, and persecute you, and shall say all manner of
evil against you falsely for my sake.' Philipp. i. 20,
4 with all boldness, as always, so now also Christ
shall be magnified in my body, whether it be by life,
or by death.' v. 29. ' for unto you it is given in the
behalf of Christ, not only to believe on him, but also
to suffer for his sake.' Heb. xi. 36, &c. ' others had
trial of cruel mockings and scourgings, yea moreover
of bonds and imprisonment — .' 1 Pet. iii. 14. ' but
and if ye suffer for righteousness' sake, happy are ye.'

It is generally through the means of martyrdom
that the spread of the gospel is effected. Philipp. i.
14. ' many of the brethren in the Lord, waxing confi
dent by my bonds, are much more bold to speak the
word without fear.'

Opposed to this is, first, the concealment of our
religion. This was the fault of Nicodemus, John iii.
2. ' the same came to Jesus by night.' xii. 42. ' nev
ertheless among the chief rulers also many believed on
him, but because of the Pharisees they did not confess
him, lest they should be put out of the synagogue.'
Isai. lix. 4. ' none calleth for justice, nor any pleadeth
for truth.'

Secondly, apostasy. 2 Chron. xxviii. 6. ' he slew
in Judah an hundred and twenty thousand in one day,
which were all valiant men, because they had forsaken
Jehovah God of their fathers.' John vi. 66. 4 from
that time many of his disciples went back and walked
no more with him.' 1 Tim. iv. 1, &c. * in the latter
times some shall depart from the faith. &c.' ffeb. vi.

325

4, fee. c it is impossible for those who were once en
lightened .... if they shall fall away, to renew them
again unto repentance.' x. 29. ' of how much sorer
punishment, suppose ye, shall he be thought worthy,
who hath trodden under foot the Son of God.'

Thirdly, an unseasonable profession. Malt. vii. 6.
• give not that which is holy unto the dogs . . . lest
they turn again and rend you.' xvi. 20. ' then
charged he his disciples that they should tell no man
that he was Jesus the Christ.'

Such are the means by which the name of God is
hallowed in word. It is hallowed in deed, when our
actions correspond with our religious profession.
Matt. v. 16. 'let your light so shine before men,
that they may see your good works, and glorify your
Father which is in heaven.'

Opposed to this, is a neglect to act conformably to
our profession. Thus Moses and Aaron are said,
contrary to their usual custom, not to have sanctified
God in the eyes of the people, Numb. xx. 12. and
David, a man otherwise holy, gave occasion to the
Gentiles to think and speak ill of God, by reason of
his adultery, 2 Sam. xii. 14. So also the Jews, of
whom St. Paul writes, Rom. ii. 24. ' the name of
God is blasphemed among the Gentiles through you,
as it is written ;' alluding to Isai. Hi. 5. Ezek. xxxvi.
20. ' when they entered unto the heathen, whither
they went, they profaned my holy name, when they
said to them, These are the people of Jehovah, and
are eone forth out of his land.'

CHAPTER VII.

ON THE TIME FOR DIVINE WORSHIP ,' WHEREIN
ARE CONSIDERED THE SABBATH, LORD'S DAY,
AND FESTIVALS.

THUS far of the parts of divine worship. We are now
to consider its circumstances.

The circumstances of worship are the same as of
all things natural, place and time.*

Public worship, previously to the law of Moses,
was not confined to any definite place ; under the law
it took place partly in the synagogues and partly in
the temple ; under the gospel any convenient place is
proper. John iv. 21, 23. 'ye shall neither in this
mountain, nor yet at Jerusalem, worship the Father ;
but the hour cometh, and now is, when the true wor
shippers shall worship the Father in spirit and in
truth ;' as Malachi had also prophesied, i. 1 1 . 'in every
place incense shall be offered unto my name.'

* .... l Ihut the body, with all the circumstances of place and time,
were purified by the affections of the regenerate soul.' Of Reformation in
England, Prose Works, I. 1. ' Tertius modus est adjunctoruiu quse
.recipiunlur ad siirrjectum ; quae vulgo circtimstantiae nuncupantur, qnia
extra subjectum sunt. Hue terapus refertur.' Jlrlis Logical plenior Insti
iutw. IV. 224,

327

With regard to the time of public worship, what
this was before the law, does not appear. Under the
law it was the Sabbath, that is, the seventh day,
which was consecrated to God from the beginning of
the world, Gen. ii. 2, 3. but which (as stated above,
Book I. chap, x.) was not, so far as we can learn,
observed, or commanded to be observed, till the sec
ond month of the departure of the Israelites from
Egypt, Exod. xvi. 1, 23, 25, 29. when it was en
forced with severe prohibitions : v. 23. ' to-morrow
is the rest of the holy sabbath unto Jehovah ; bake
that which ye will bake to day, and seethe that which
ye will seethe ; and that which remaineth over, lay up
for you to be kept until the morning.' xx. 8, &c.
' remember the sabbath-day, to keep it holy ;' that is,
remember it according to the previous command
ment in the sixteenth chapter, referred to above ;
or it may be an emphatic manner of admonition,
xxxi. 14. 'ye shall keep the sabbath-day there
fore, for it is holy unto you : every one that defileth it
shall surely be put to death.' xxxiv. 21. 'in earing
time, and in harvest thou shalt rest.' xxxv. 2, 3. ' a
sabbath of rest to Jehovah ... ye shall kindle no fire
throughout your habitations on the sabbath-day.'
Lev. xxiii. 3. ' six days shall work be done, but the
seventh day is the sabbath of rest, an holy convoca
tion.' Num. xv. 32, &c. ' they found a man that
gathered sticks on the sabbath-day.' 2 Chron. xxxvi.
20, 21. 'them that had escaped from the sword he
carried away to Babylon . . . until the land had en
joyed her sabbaths.' Jer. xvii. 21, 22. ' bear no bur
then on the sabbath-day.' Neh. x. 31. ' if the people
of the land bring ware or any victuals on the sabbath-

328

day to sell, that we would not buy it of them—/
xiii. 15, &c. ' in those days saw I in Judah some
treading wine presses on the sabbath.'

The command to observe the Sabbath was given to
the Israelites for a variety of reasons, mostly peculiar
to themselves, and which are recorded in different
parts of the Mosaic law. First, as a memorial of
God's having completed the work of creation on the
seventh day. Exod. xx. 11. xxxi. 15 — 17. < where
fore the children of Israel shall keep the sabbath, to
observe the sabbath throughout their generations, for

a perpetual covenant for in six days Jehovah made

heaven and earth, and on the seventh day he rested
and was refreshed.' Here although the reason given
for the celebration of the Sabbath applies equally to
all other nations, the Israelites alone are enjoined to
observe it ; as is also the case with the command to
abstain from creeping things, Lev. xi. 44. ' ye
shall therefore sanctify yourselves, and ye shall be
holy, for I am holy ; neither shall ye defile your
selves with any manner of creeping thing that creep-
eth upon the earth ;' with the law against disfiguring
the body, and other similar commands, Deut. xiv. 1,
&c. ' ye are the children of God ;' for the reasons
on which these precepts are founded apply equally to
believers in general, and to all ages, although the pre
cepts themselves are* no longer obligatory. This has
been remarked by our countryman Ames.* ' Non est

* Dr. William Ames, a Puritan divine in the time of James and Charles
the First, and Professor of Divinity in the University of Franeker, a town
of the Netherlands, in Friesland. It was partly from the work quoted
above, and partly from The Abridgment of Christian Divinilie by VVol-
lebius, that Milton, according to Phillips, compiled for the use of his pu
pils a s}rstem of divinity, which they wrote on Sundays at his dictation.

329

catholics veritatis ilia rcgula intcrpretandi scripturas
qua? tradi solct a quibusdam, officia ilia omnia esse
moralia et immutabilia quae raliones morales et iminu-
tabiles habent sibi anncxas ; nisi sic inteliigatur ut
ilia officia sequantur ex illis rationibus, nullo singular!
Dei praecepto intercedente.' Ames, Medull. Theol.
lib. ii. c. 13. This however cannot be said either of
the precepts above-mentioned, or of the Sabbath.

Secondly, because God was pleased by this distin
guishing mark to separate the Israelites from other
nations. Exod. xxxi. 13, &c. * it is a sign between
me and you throughout your generations, that ye may
know that I am Jehovah that doth sanctify you ; ye
shall keep the sabbath therefore, for it is holy unto
you.' Ezek. xx. 12. ' to be a sign between me and

An English translation of Ames's treatise was published by order of the
House of Commons in 1642, under the title of The Marrow of Sacred
Divinity, drawne out of the Holy Scriptures and the Interpreters thereof^
and brought into method. It is divided into two books, of which the first,
entitled On Faith in God, contains forty-one chapters, and the second,
On Observance toward God, twenty-two. It is quite evident that Milton
has frequently availed himself of this volume, both in the distribution of
his subject and arrangement of the chapters, which frequently coincides
with that of Ames, and in particular passages and applications of Scrip
ture; though their opinions differ materially on several important points.
The translation is very badly executed, as the version of the passage
quoted in the text will show. " That rule therefore of interpreting the
Scriptures which is wont to be delivered by some, is not universally true ;
that all those duties [are] morall and immutable, which havp morall and
immutable reasons joyned to them ; except it be thus understood, that
those duties doe follow upon those reasons, no special command coming
betweene." Milton quotes in his Tetrachordon the definition of marriage
given by Ames, and passes a just censure on it. See Prose Works, II. 141.
The Treatise of Wollebius is also divided into two parts, On the Knowl
edge and on the Worship of God, the first comprised in thirty-six, and
the second in fourteen chapters. The plan of the latter division is very
similar to the corresponding portion of Milton's work, and not only the
arguments, but even whole sentences are sometimes almost identically the
same.

VOL. II. i2

330

them, that they might, know that I am Jehovah that
sanctity them.' See also v. 20.

Thirdly, that the slaves and cattle might enjoy a
respite from labour. Exod. xxiii. 12. 'that thine ox
and thine ass may rest, and the son of thine handmaid
and the stranger may he refreshed.' Dent. v. 12, 14.
* keep the sabbath-day.. ..that thy man-servant and thy
maid-servant may rest as well as thou.' This reason
applies only where servants are in a state of slavery,
and subject to severe labour ; the condition of hired
servants, who are now generally employed, being
much easier than that of purchased slaves in old time.

Fourthly, in remembrance of their liberation from
Egypt. Deut. v. 15. ' remember that thou wast a
servant in the land of Egypt, and that Jehovah thy
God brought thee out thence through a mighty hand
and by a stretched out arm ; therefore Jehovah thy
God commanded thee to keep the sabbath-day.'

Fifthly, as a shadow or type of things to come.
Col. ii. 16, 17. < in respect of an holy-day, or of the
new moon, or of the sabbath-days ; which are a
shadow of things to come : but the body is of
Christ.' Of what things to come the sabbaths are a
shadow, we are taught Heb. iv. 9, 10. namely, of
that sabbatical rest or eternal peace in heaven, of
which all believers are commanded to strive to be
partakers through faith and obedience, following the
example of Christ.

Works of charity and mercy were not forbidden
on the Sabbath, upon the authority of Christ himself.
Mark ii. 27. 'the sabbath was made for man, and not
man for the sabbath.' iii. 4. ' is it lawful to do good
on the sabbath-days, or to do evil ? to save life, or to

331

kill r' Luke xiii. 15, 16. < doth not each one of you on
the Sabbath loose his ox — ?.... ought not this woman
to be loosed from this bond on the sabbath-da \ :'
xiv. 5. 4 which of you shall have an ox or an ass fallen
into a pit,' &c. John vii. 23. i are ye angry at me
because I have made a man every whit whole on the
sabbath-day ?' Even for a man to take up his bed,
v. 11. although consonant to the spirit of the law, was
contrary to its letter, Jer. xvii. 21, 22.

Since then the Sabbath was originally an ordinance
of the Mosaic law, since it was given to the Israelites
alone, and that for the express purpose of distinguish
ing them from other nations, it follows that, if (as
W7as shown in the former book) those who live under
the gospel are emancipated from the ordinances of the
law in general, least of all can they be considered as
bound by that of the Sabbath, the distinction being
abolished which was the special cause of its institu
tion.* It was for asserting this in precept, and en
forcing it by example, that Christ incurred the heavy
censure of the Pharisees, John ix. 16. ' this man is not
of God, because he kecpeth not the sabbath-day.' Gal.
iv. 9, 10 ' how turn ye again to the wTeak and beggarly
elements, whereunto ye desire again to be in bondage ?
ye observe days, and months, and times, and years.'
Col. ii. 16, 17. Met no man therefore judge you in
meat, or in drink, or in respect of an holy-day, or of
the new moon, or of the sabbath-days.' If it be

* See Book I. Chap, xxvii. and the uo'e in p. 90. To what i.« <!irre s.-.id
may he added the folUnvins? passage from A brief History of J\losr^ , •/ 1.
Milton is speaking of the Russian church. 'They hold (lie ten command
ments not to oonrf-rn tln'-m. s;-yin£ (Iv t Cod ^r.ve 1h(jrn nr.drr the IM\V,
which Christ by his <\<^,\\\\ on lh" cross h;t1l> ^tr-'^tl.fxl.1 Prose Works, IV.
'200.

332

contended, that it is only the septennial, and not the
seventh day sabbath which is said by Paul to be ab
rogated, I reply, first, that no exception is here made ;
and, secondly, that it may as well be contended that
baptism is not meant Heb. vi. 2. on account of the
plural noun baptisms. Besides, it is certain that the
words sabbath and sabbaths are used indiscriminately
of the seventh day ; Exod. xxxi. 13, 14. Isai. Ivi. 2,
4, 6. Whoever therefore denies that under the words
of the apostle, ' in respect of an holy-day, or of the
new moon, or of the sabbath-days,' the Sabbath of
the fourth commandment is comprehended, may as
well deny that it is spoken of 2 Chron. ii. 4. or viii.
13. or xxxi. 3. from which passages the words of Paul
seem to be taken.

The law of the Sabbath being thus repealed, that
no particular day of worship has been appointed in its
place, is evident from the same apostle, Rom. xiv. 5.
4 one man esteemeth one day above another ; another
esteemeth every day alike ; let every man be fully
persuaded in his own mind.' For since, as was ob
served above, no particular place is designated under
the gospel for the public worship of God, there seems
no reason why time, the other circumstance of wor
ship, should be more defined. If Paul had not intend
ed to intimate the abolition of all sabbaths whatever,
and of all sanctification of one day above another, he
would not have added in the following verse, * he that
regardeth not the day, to the Lord he doth not regard
it.'* For how does he not regard the day to the Lord,

* c What but a vain shadow else is the abolition of those ordinances,
that hand-writing nailed to the cross ? What great purchase i.« this Christian
liberty which Paul so often boasts of? His doctrine is, that he Mho eats or

333

if there be any commandment still in force by which
a particular day, whether the Sabbath or any other, is
to be observed ?

It remains to be seen on what they ground their
opinion, who maintain that the Lord's day is to be
observed as set apart for public worship by divine
institution, in the nature of a new sabbath. It is
urged, first, that God rested on the seventh day.
This is true ; and with reason, inasmuch as he had
finished a great work, the creation of heaven and
earth ; if then we are bound to imitate him in his
rest, without any command to that effect, (and none
has yet been produced,) we are equally bound to imi
tate his work, according to the fable of Prometheus of
old ;* for rest implies previous labour. They rejoin,
that God hallowed that day. Doubtless he hallowed
it, as touching himself, for ' on the seventh day he
rested and was refreshed,' Exod. xxxi. 17. but not as
touching us, unless he had added an express com
mandment to that effect ; for it is by the precepts,
not by the example, even of God himself, that we
are bound. t They affirm again, that the Sabbath
was observed previously to the Mosaic law. This is

eats not, regards a day, or regards it not, may do either to l!ie Lord.1
Speech for the Liberty of Unlicensed Printing. Prose Works, 1. 327.

* ' It would be helpful tons if we might .borrow such authority as tin
rhetoricians by patent may give us, with a kind of Promethean skill to
shape and fashion this outward man into (lie similitude of a body.' Reason
of Church Government urged against Prelaty. Prose Works, I. 133.
' Malui abs te decerpta transcriber, quse tu Aristoteli, ut ignem Jovi Pro
metheus, ad eversionero monarcharum, et perniciem ipsius tuam, surripui?-
ti.' Pro Populo Jlnglicano Defcnsio, V. 115.

t l They ought to know, or to remember, that not examples, but express
commands oblige our obedience to God or man.' The likeliest JItans lo
remove Hirelings, &c. III. 357.

334

asserted with more confidence than probability ; even
if it were so, however, (a point as to which we are
altogether ignorant) it is equally certain that sacrifi
cial rites, and distinctions between things clean and
unclean, and other similar observances, were in force
during the same period, which nevertheless are not
classed among moral duties.

They urge, however, that the celebration of the
Sabbath was subsequently ordained by the fourth
commandment. This is true, as regards the seventh
day ; but how does this apply to the first day ? If, on
the plea of a divine command, they impose upon us
the observance of a particular day, how do they pre
sume, without the authority of a divine command, to
substitute another day in its place ? or in other words
to pronounce, that not merely the seventh day, which
was appointed for the observation of the Israelites
alone, but any one of the seven may, even on the
authority of the fourth commandment itself, be kept
holy ; and that this is to be accounted an article of
moral duty among all nations.

In the first place, I do not see how this assertion can
be established, for it is impossible to extort such a
sense from the words of the commandment ; seeing
that the reason for which the command itself was
originally given, namely, as a memorial of God's hav
ing rested from the creation of the world, cannot be
transferred from the seventh day to the first ; nor can
any new motive be substituted in its place, whether
the resurrection of our Lord, or any other, without the
sanction of a divine commandment. Since then it is
evident from more than one passage of Scripture, that
the original Sabbath is abrogated, and since we

are no where told that it has been transferred from
one day to another, nor is any reason given why it
should be so transferred, the church, when she sanc
tioned a change in this matter, evinced, not her obe
dience to God's command (inasmuch as the command
existed no longer) but her own rightful liberty ; for
in any other view it can only be termed folly. To
make any change whatever in a commandment of God,
whether we believe that commandment to be still in
force or not, is equally dangerous, and equally repre
hensible ; inasmuch as in so doin°; we are either
annulling what is not yet repealed, or re-enacting
what is obsolete. It ought also to be shown what
essential principle of morality is involved in the num
ber seven ; and why, when released' from the obliga
tion of the Sabbath, we should still be bound to re
spect a particular number, possessing no inherent
virtue or efficacy. The only moral sabbatical rest
which remains for us under the gospel, is spiritual and
eternal, pertaining to another life rather than in the
present. Heb. iv. 9 — 11. 'there remaineth therefore
a rest to the people of God ; for he that hath entered
into his rest, he also hath ceased from his own works,
as God did from his : let us labour therefore to enter
into that rest, lest any man fall after the same example
of unbelief.' If then the commandment of the Sab
bath was given to those alone whom God had brought
out of the land of Egypt, and out of the house of
bondage, it is evidently inapplicable to us as Chris
tians ; or if, as is contended, it is applicable to us
inasmuch as we have been brought out of the slavery
of a spiritual Egypt, the Sabbath ought to be such
as the deliverance, spiritual and evangelical, not bodily

336

and legal ; above all, it ought to be a voluntary, not a
constrained observance,* lest we should be merely
substituting one Egyptian bondage for another ;f for
the Spirit cannot be forced. To contend therefore
that what, under the new dispensation, ought to be
our daily employment, has been enjoined as the bus
iness of the Sabbath exclusively, is to disparage the
gospel worship, and to frustrate rather than enforce
the commandments of God.

It is urged, however, that it is on the fourth com
mandment that the church relies as its perpetual au
thority for the observance of public worship. That
public worship is commended, and inculcated as a vol
untary duty, even under the gospel, I allow; but that it is
a matter of compulsory enactment, binding on believers
from the authority of this commandment, or of any Si-
naitical precept whatever, I deny. With regard to the
doctrine of those who consider the decalogue as a code
of universal morality, I am at a loss to understand
how such an opinion should ever have prevailed ;
these commandments being evidently nothing more
than a summary of the whole Mosaic law, as the
fourth in particular is of the whole ceremonial law ;
which therefore can contain nothing applicable to the
gospel worship.

Whether the festival of the Lord's day (an expres
sion which occurs only once in Scripture, Rev. i. 10.)
was weekly or annual, cannot be pronounced with

* 'God delights not to make a drudge of virtue, whose actions must be
all elective and unconstrained.' Doctrine and Discipline of Divorce.
Prose Works, II. 51.

t ' What would ye say now, grave fathers, if you should wake and see
unworthy bishops, or rather, no bishop6, but Egyptian task-masters of cere
monies, thrust purposely upon the groaning church, to the affliction and
vexation of God's people ?' Of Reformation in England, I. 13.

337

certainty, inasmuch as there is not (as in the case of
the Lord's Supper) any account of its institution, or
command for its celebration, to be found in scripture.
If it was the day of his resurrection, why, we may ask,
should this be considered as the Lord's day in any higher
sense than that of his birth, or death, or ascension ?
why should it be held in higher consideration than the
day of the descent of the Holy Spirit ? and why
should the celebration of the one recur weekly, whereas
the commemoration of the others is not necessarily
even annual, but remains at the discretion of each
believer ?

Neither can the circumstance of Christ's having
appeared twice to his disciples on this day (if indeed
the words after eight days, John xx. 26. are rightly
interpreted the eighth day after) be safely adduced in
proof of the divine institution of a new sabbath; inas
much as there can be no doubt that he appeared on
other days also, Luke xxiv. 36. and John xxi. 3, 4.
1 Peter saith unto them, I go a fishing,' which was
not lawful on the Sabbath ; so that the day following,
on the morning of which Christ appeared, could not
have been the first day of the week. Even suppos
ing, however, that it had been so, still the assigning
this as a reason for the institution of a new sabbath is
matter solely of human inference; since no command
ment on this subject, nor any reason for such insti
tution, is found in all Scripture.

From commandments, of w7hich we have proved
the non-existence, we pass to examples ; although no
example can weaken the force of a contrary precept.
We shall proceed, however, to prove, that what are
adduced as examples are not such in reality. First

VOL. IT. 43

338

then, with regard to Acts xx. 7. where it is related
that the disciples dwelling at Troas ' came together
to break bread upon the first day of the week,' who
shall determine with certainty whether this was a
periodical meeting, or only held occasionally, and of
their own accord ; whether it was a religious festival,
or a fraternal meal ; whether a special assembly con
voked on that particular day, or a daily meeting like
those recorded in chap. ii. 42. compared with v. 46 ;
lastly, whether this meeting W7as held by order of the
apostles, or whether it was merely permitted by them
in compliance with the popular custom, according to
their frequent practice on other occasions ?

The inference deduced from 1 Cor. xvi. 2. is
equally unsatisfactory ; for what the apostle is here
enjoining, is not the celebration of the Lord's day,
but that on the first day of the week (if this be the
true interpretation of -/MTO, ^'civ o-«/3j3arwv, per unam
sabbathorum) each should lay by him (that is at home)
for the relief of the poor ; no mention being made of
any public assembly, or of any collection at such as
sembly, on that day. He was perhaps led to select
the first day of the week, from the idea that our alms
ought to be set aside as a kind of first-fruits to God,
previous to satisfying other demands ; or because the
first day of the week was most convenient for the ar
rangement of the family accounts. Granting, how
ever, that the Corinthians were accustomed to assem
ble on that day for religious purposes, it no more
follows that we are bound to keep it holy in conform
ity with their practice, without a divine command to
that effect, than that we are bound to observe the
Jewish sabbath in conformity with the practice of the

339

Philippians, or of Paul himself, Acts xvi. 13. 'on the
sabbath we went out of the city by a river side, where
prayer was wontto be made.' xvii. 2. 'Paul, as his man
ner was, went in unto them, and three sabbath-days
reasoned with them out of the scripture.' xviii. 3,4. 'he
abode with them and wrought .... and he reasoned in
the synagogue every sabbath ;' following his own
occupation at home, as we have reason to believe,
during the six remaining days.

Those therefore, who on the authority of an ex
pression occurring only once in Scripture, keep holy
a sabbath-day, for the consecration of which no divine
command can be alleged, ought to consider the dan
gerous tendency of such an example, and the conse
quences with which it is likely to be followed in the
interpretation of Scripture.

Hence we arrive at the following conclusions ; first,
that under the gospel no one day is appointed for
divine worship in preference to another, except such
as the church may set apart of its own authority for
the voluntary assembling of its members, wherein,
relinquishing all worldly affairs, we may dedicate our
selves wholly to religious services, so far as is con
sistent with the duties of charity ; and, secondly,
that this may conveniently take place once every
seven days, and particularly on the first day of the
week ;* provided always that it be observed in com
pliance with the authority of the church, and not in
obedience to the edicts of the magistrate ; and like
wise that a snare be not laid for the conscience by the

* l As therefore the seventh day is not moral, but a convenient recourse
of worship in fit season, whether seventh or other number — .' The Likeliest
Means to remove Hirelings out of the Church. Prose Works, III. 367.

340

allegation of a divine commandment, borrowed from
the decalogue ; an error against which Paul diligently
cautions us, Col. ii. 16. 'let no man therefore judge
you,' &c. For if we under the gospel are to regulate
the time of our public worship by the prescriptions of
the decalogue, it will surely be far safer to observe
the seventh day, according to the express command
ment of God, than on the authority of mere human
conjecture to adopt the first. I perceive also that
several of the best divines as Bucer, Calvin, Peter
Martyr, Musculus, Ursinus, Gomarus, and others,
concur in the opinions above expressed.*

* Several of these divines are elsewhere mentioned by Milton in terms of
commendation. ' Bucer (whom our famous Dr. Rainolds was wont to pre
fer before Calvin) in his comment on Matthew, and in his second book of
the kingdom of Christ .... This book he wrote here in England, where he
lived the greatest admired man.' Tetrachordon. Prose Works, II. 232.
See also the address to the Parliament, prefixed to the Judgment of Martin
Bncer concerning Divorce, 68 — 78. Peter Martyr is twice quoted with
reference to the same subjects. Ibid. 67, 233. Musculus is also called 4 a
divine of no mean fame.' Ibid. 233. In proof of Milton's assertion that
these divines agree with him on the subject of the sabbath, the following
passages may be cited from their respective works. ' Sic de sabbalho. Quod
septimo die, ilia quas a Judaeis observatur numeratione, ab omni opere
servili vacandum erat, prascepturn legis externum fuit, solis Judaeis, quibus
datum exstitit, observandum, £c. . . . Haec ergo ad nos pertinent, ilia
Judaeis recte relinquunlur.' BUCER. in sacra quatuor Evangelia Enarrat.
Perpet. ad Matt. x. 9. 'Caeteruru non dubium quin Domini Christi ad-
ventu, quod cseremoniale hie fin sabbntho] erat, abolitum fuerit. Ipse enim
veritas est, cujus praesentia figurae omnes evanescunt .... Ideo sublatam
umbram fuisse rei futurse alibi scribit apostolus ; corpus exstare in Christo,
hoc est, solidam veritatis substantiam, quam illo loco bene explicavit. Ea
non uno die contenta est, sed toto vitae nostrae cursu, donee penitus nobis-
metipsis mortui, Dei vita impleamur. A Christianis ergo abesse debet
super? titiosa dierum observatio,' £c. &c. CALVIN. Instit. Christian, cap.
viii. Sect. 31. See also Comment, in quinque libros Mosis^ nearly at the
end of the preface to the remarks on the Mosaic law. * Deinde quod locum
Pauli Heb. iii. et iv. concernit, notandum est illud hodie non esse alligandum
septimo diei, sed exigere a nobis perpetuam obedientiam verbo Dei prass-
tandam. Est enim nobis perpetuus sabbathismus, quo coram Deo in spiritu

coinparentes, majestatem illius celebramus, cum adoratione invocamus, ae
vocem illius audimus ; verum hie sensus et modus iste mystici sahbathismi
non excludit ecclesiasticoruin conventuum usum, sicut hodie fariatici qui-
darn homines somniant, ac seipsos una cum aliis ab ecclesiae conventibus
abducunt.'' Muse ULUS, Comment, in Psalm, xcv. 8. 4 Cum igitur sab-
bathum septimani diei typus fuerit, admonens populem et de suo officio,
sive de pietnte ersra Deum, et de beneficio Dei erga populam per Christum
praestando, una cum aliis coeremoniis, adventu Christi, per quern est imple-
tum quod ilia significabarit, abroicatum est. Quod etiam Paulus testatur
Col. ii.1 &c. &c. URSINUS, Tractat. Theolog. in expositione Quarti Prce-
cepti. ' Chri«tiani respondent Judaeis . . . . sabbathum abrogatum ratione
caeremoniae et geminae circumstantiae, &c .... deinde observatione septimi
illius diei dtfiniti. Quo modo appendix erat legis moralis, ad populum
Judaicum solum pertmens.1 GOMARUS, Oper. Theolog. in Explicatione
Ep. ad C'olossenses , cap. ii. PETER MARTYR, however, seems to hold a
different opinion. c Qui autem robustiori fide erant prsediti, illi omnes dies
perinde habuerunt. Dominicam tamen diem excipimus ; pertinet enim ad
decalogum, ut ex hebdomada integra unus dies divino cultui consecretur,'
&c. Comment, in Ep. ad Romanos, cap. xiv.

CHAPTER VIII.

OF OUR DUTIES TOWARDS MEN ; AND THE GENERAL
VIRTUES BELONGING THERETO.

HITHERTO we have treated of the virtues compre
hended in our duty towards God; we are next to
speak of those which belong to our duty towards
men ; although even in these we may be considered
as serving God, so long as they are done in obedience
to the divine command. Matt. vii. 12. ' all things
whatsoever ye would that men should do to you, do
ye even so to them : for this is the law and the proph
ets.' Col. iii. 23. l whatsoever ye do, do it heartily,
as to the Lord, and not unto men.' James i. 26, 27.
' if any man among you seem to be religious, and
bridleth not his tongue, but deceiveth his own heart,
this man's religion is vain ; pure religion and unde-
filed before God and the Father is this, To visit the
fatherless and widows in their affliction, and to keep
himself unspotted from the world.' 1 John iv. 20.
' if a man say, I love God, and hateth his brother, he
is a liar ; for he that loveth not his brother whom he
hath seen, how can he love God whom he hath not

seen ?'

343

Inasmuch therefore as God is best served by inter
nal worship, whereas man stands more in need of
outward attention, the external service even of God
is sometimes to be postponed to our duties towards
men. Prov. xxi. 3. ' to do justice and judgment is
more acceptable to Jehovah than sacrifice.' Jer. vii.
4, 5. ' trust ye not in lying words, saying, the temple
of Jehovah, the temple of Jehovah, the temple of
Jehovah are these : for if ye throughly amend your
ways and your doings — .' Matt. xii. 1, &c. 'Jesus
went on the sabbath-day through the corn ; and his
disciples were an hungered — .' v. 7. ' I will have
mercy and not sacrifice.' xv. 5. ' ye say, Whosoever
shall say to his father or his mother, It is a gift, by
whatsoever thou mightest be profited by me, and
honour not his father or his mother, he shall be free.'
See also Mark vii. 11, 12. and ii. 27, 'the sabbath
was made for man, and not man for the sabbath.'

The virtues connected with our duty towards man
are partly those which each individual owes to him
self, and partly those which we owe to our neigh
bours. Lev. xix. 18. 'thou shalt love thy neighbour
as thyself.' See also Matt. xix. 19.

These virtues, like those relating to God, are either
general or special.

The general virtues are love and righteousness. In
the first book I treated of love generally, and in its
wider sense as identified with holiness ; I now pro
ceed to define it more particularly, with reference to
its object as follows. Love is a general virtue, in
fused into believers by God the Father in Christ
through the Spirit, and comprehending the whole diity
of love owing from each individual to himself and lit*

344

neighbour. It is nowhere more fully described than
in the whole thirteenth chapter of the first epistle to
the Corinthians, to which we shall have frequently to
refer. Compare also 1 John iii. 18, 19. 'mv little
children, let us not love in word, neither .ongue,
but in deed and in truth : and hereby we know that
we are of the truth, and shall assure our hearts before
him.'

By God, &c. 1 John iii. 10. 'in this the children
of God are manifest, and the children of the devil ;

whosoever doeth not righteousness neither he that

loveth not his brother.' iv. 7. ' love is of God, and
every one that loveth is born of God, and knoweth
God.' Gal. v. 22. ' the fruit of the Spirit is love.'

Into believers. Gal. v. 6. ' faith that \vorketh by
love.'

The opposite of this is uncharitableness ; which
renders all our other qualities and actions, however
excellent in appearance, of no account. 1 Cor. xiii.
1, &c. 'though I speak with the tongues of men and
of angels, and have not charity, I am become as
sounding brass, or as a tinkling cymbal,'

The other general virtue belonging to the regener
ate is righteousness, whereby we render to each his
due, whether to ourselves, or to our neighbour.
Prov. xvi. 8. ' better is a little with righteousness,
than great revenues without right.' Isai. Ixi. 8. ' I
Jehovah love judgment ; I hate robbery for burnt-
offering.' Matt. vii. 12. 'all things whatsoever ye
would that men should do to you, do ye even so to
them.' Rom. xiii. 7. ' render therefore to all their
dues.'

345

Belonging to the regenerate. 1 John iii. 10. 'in
this the children of God are manifest, and the chil
dren of the devil ; whosoever doeth not righteousness
is not of God.' Hence under righteousness is fre
quently included the observance of the whole law.

Opposed to this is, first, unrighteousness, which
excludes from the kingdom of heaven. 1 Cor. vi. 9.

* know ye not that the unrighteous shall not inherit
the kingdom of God?' Jer. xvii. 11. * as the par
tridge setteth on eggs, and hatcheth them not, so he
that getteth riches, and not by right, shall leave them
in the midst of his days, and at his end shall be a
fool.'

Secondly, a pharisaical righteousness. Matt. v. 20.

* except your righteousness shall exceed the righteous
ness of the scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven.'

Both these general virtues, as has been stated above,
are exercised partly towards ourselves, and partly to
wards our neighbour.

The love of man towards himself consists in loving
himself next to God, and in seeking his own temporal
and eternal good. Prov. xi. 17. 'the merciful man
doeth good to his own soul, but he that is cruel
troubleth his own flesh.' xix. 8. ' he that getteth
\visdom loveth his own soul.' Eph. v. 29. ' no man
ever yet hated his own flesh, but nourished! and eher-
isheth it.' Philipp. ii. 12. ' work out your own sal
vation.' 1 Tim. v. 23. £ drink no longer water, but
use a little wine for thy stomach's sake, and thine
often infirmities.'

VOL. IT. 44

346

Opposed to this is, first, a perverse hitred of self.*
Eph. v. 29. as above. In this class are to be reck
oned those who lay violent hands on themselves, (who
nevertheless are not excluded from decent burial, 2
Sam. xvii. 23.) and all who are guilty of presumptu
ous sin. Prov. viii. 36. l he that sinneth against me
hateth his own soul ; all they that hate me love
death.' xxix. 24. ' whoso is partner with a thief
hateth his own soul.'

Secondly, a preposterous self-love, whereby a man
loves himself more than God, or despises his neigh
bour in comparison of himself. In allusion to the
former species of self-love Christ says, John xii. 25.
; he that loveth his life shall lose it.' Respecting the
latter see 2 Tim. iii. 2, &c. ' men shall be lovers of
themselves — .' On the contrary, those are commended,
Rev. xii. 11, 4 who loved not their lives unto the death.'
Matt. x. 39. ' he that loseth his life for my sake shall
find it.' See also Mark viii. 35, &c. Matt. xvi. 23.
' he said unto Peter, Get thee behind me, Satan, thou

Be penitent, and for thy fault contrite ;
But act not in thy own affliction, son ;
Repent the sin ; but if the punishment
Thou canst avoid, self-preservation bids :
Orth' execution leave to high disposal,
And let another hand, not thine, exact
Thy penal forfeit for thyself ; perhaps
God will relent, and quit thee all his debt ;
\Vhoever more approves, and more accepts,
(Best pleas'd with humble and filial submission)
Him who, imploring mercy, sues for life,
Than who, self-rigorou?, chooses death as due ;
Which argues over-just, and self-displeas'd
For self-offence, more than for God offended.

Sampson J]gonistes, 502.

347

art an offence unto me ; for thou savourest not the
things that be or' God, but those that be of men.'

Righteousness towards ourselves consists in a prop
er method of self-government. 1 Cor. ix. 27. ' I
keep under my body, and bring it into subjection.'1
From this, as from a fountain, the special virtues in
general derive their origin ; inasmuch as under the
head of righteousness towards ourselves are included,
first, the entire regulation of the internal affections ;
secondly, the discriminating pursuit of external good,
and the resistance to, or patient endurance of, exter
nal evil.

The regulation of the affections. Prov. xxv. 28.
6 he that hath no rule over his own spirit is like a city
that is broken down and hath no walls.' Gal. v. 16,

17. ' the flesh lusteth against the Spirit so that ye

cannot do the things that ye would.' v. 24. 'they
that are Christ's have crucified the flesh with the
affections and lusts.' Col, in. 5. ' mortify therefore
your members that are upon the earth.' 1 Tliess. iv.
4, 5. ' that every one of you should knowr how to
possess his vessel in sanciification and honour.' James
i. 14, 15. l every man is tempted, when he is drawn
away of his own lust, and enticed.' 1 Pet. iv. 2.
' that he no longer should live the rest of his time in
the flesh to the lusts of men, but to the will of God.'

The affections are love, hatred ; joy, sorrow ; hope,
fear ; and anger.

Love is to be so regulated, that our highest affec-

O ' O

tions may be placed on the objects most worthy of
them ; in like manner, hatred is to be proportioned to
the intrinsic hatefulness of the object. Gen. vi. 2.
' the sons of God saw the daughters of men that

348

they were fair, and they took them — .' 1 Sam. xvi
7, 8. ' look not on his countenance, or on the height
of his stature.' Esth. ii. 15. ' Esther obtained favour
in the sight of all them that looked upon her.' Prov.
vi. 25. ' lust not after her beauty in thy heart.' xi.
22. ' as a jewel of gold in a swine's snout, so is a
fair woman which is without discretion.' Rom. xii.
9. ' abhor that which is evil ; cleave to that which is
good.' 1 Cor. x. 6. ' we should not lust after evil
things.'

Our joy ought to be so regulated, that we may de
light in things essentially good in proportion to their
excellence, and in things indifferent so far only as is
consistent with reason. The same rule is to be ob
served with regard to sorrow. Deut. xii. 7. ' there
shall ye eat before Jehovah your God, and ye shall
rejoice — .' See also v. 12, 18. xxvi. 11. ' thou shalt
rejoice in every good thing which Jehovah thy God
hath given unto thee.' Job xxii. 19. 'the righteous
see it, and are glad ; and the innocent laugh them
to scorn.' Psal. iv. 6 — 8. ' lift thou up the light of
thy countenance upon us ; thou hast put gladness in
my heart more than in the time that their corn and
their wine increased.' xxx. 11, 12. 'thou hast turned
for me my mourning into dancing.' Iviii. 10. 'the
righteous shall rejoice when he seeth the vengeance ;
he shall wash his feet in the blood of the wicked.'
cxxvi. 2. ' then was our mouth filled with laughter.7
Luke ii. 10. M bring you good tidings of great joy.'
xxiv. 52. ' they returned to Jerusalem with great joy ;3
and to the same effect in many other passages. Prov.
x. 23. * it is as sport to a fool to do mischief ; but a
man of understanding hath wisdom.' xv. 21. ' folh

349

is joy to him that is destitute of wisdom ; but a man
of understanding walketh uprightly.' xvii. 5. ' whoso
mocketh the poor, reproacheth his maker.' v. 22. ' a
merry heart doeth good like a medicine ; but a broken
spirit drieth the bones.' See also xviii. 14. xxvi. 19.
* so is the man that deceiveth his neighbour, and saith,
Am not I in sport ?' Eccles. ii. 2. ' I said of laughter,
It is mad ; and of mirth, What doeth it ?' vii. 2 — 4.
' it is better to go to the house of mourning, than to
go to the house of feasting ; for that is the end of all
men.' Isai. xxii. 12, &c. 'in that day did the Lord
God of hosts call to weeping and to mourning.... and
behold joy and gladness — .' Jer. xxxi. 4. 4 thou shalt
again be adorned with thy tabrets, and shalt go forth
in the dances of them that make merry.' v7. 13. ' then
shall the virgin rejoice in the dance, both young men
and old together, for I will turn their mourning into
joy.' Lam. v. 15. ' the joy of our heart is ceased,
our dance is turned into mourning.' Amos vi. 6. ' that
drink wine in bowls.... but they are not grieved for the
affliction of Joseph.' There are occasions on which
tears are not unbecoming even a wise man. Gen. xlii.
24. ' Joseph turned himself about from them, and
wept.' Psal. cxix. 136. ' rivers of waters run down
mine eyes, because they keep not thy law.'

In the proper regulation of hope and fear, the cause,
the object, and the degree of excitation are chiefly to
be considered. Concerning hope, see above ; con
cerning fear, Matt. \. 28. ' fear not them which kill
the body.' Isai. viii. 12, 13. compared with 1 Pet.
iii. 14. ' be not afraid of their terror.' Even the
bravest may occasionally be influenced by fear. Gen.
xxxii. 7. 'then Jacob was greatly afraid.' Exocl. ii.

350

14. 'Moses feared.' 1 Kings xix. 3. 'when he saw
that, he arose and went for his life.' PsaL Iv. 5 — 7.
' because of the voice of the enemy. ...fearfulness and
trembling are come upon me.' 2 Cliron. xx. 3. ' Je-
hoshaphat feared.' Nehem. ii. 2. < then I was very
sore afraid.'

In anger, we are to consider the motive for the pas
sion, its degree, and duration. Prov. xvi. 32. ' he
that is slow to anger is better than the mighty, and he
that ruleth his spirit than he that taketh a city.' xix.
11. 'the discretion of a man deferreth his anger, and
it is his glory to pass over a transgression.' Mark iii.
5. ' when he had looked round upon them with anger,
being grieved for the hardness of their hearts — .?
Eph. iv. 2. 4 \vith long-suffering.' v. 26. ' be ye an
gry, and sin not ; let not the sun go down upon your
wrrath.' Col. i. 11. ;unto all patience and long-suf
fering.'

The excess of anger is irascibility. Prov. xii. 16.
'a fool's wrath is presently known.' xiv. 17. 6 he
that is soon angry dealeth foolishly, and a man of
wicked devices is hated.' xxii. 24, 25. * make no
friendship with an angry man — .' xxvii. 3. ' a stone
is heavy. ...but a fool's wrath is heavier.' xxix. 22.
' an angry man stirreth up strife.' Eccles. vii. 9. ' be
not hasty in thy spirit to be angry ; for anger resteth
in the bosom of fools.' Matt. v. 22. ' whosoever is
angry with his brother without a cause, shall be in
danger of the judgment.' Eph. iv. 31. ' let all wrath
and anger... .be put away from you.' From this in
firmity even the best of men are not always exempt.
Acts xv. 38, 39. ' the contention was so sharp between
them, that,' &c. — .

351

From well-regulated affections proceeds the proper
government of the tongue. Prov. xi. 9. ' an hypo
crite with his mouth destroyeth his neighbour ; but
through knowledge shall the just be delivered.' v. 11.
t by the blessing of the upright the city is exalted ;
but it is overthrown by the mouth of the wicked.' xii.
14. 'a man shall be satisfied with good by the fruit
of his mouth.' xiii. 2. * a man shall eat good by the
fruit of his mouth ; but the soul of the transgressors
shall eat violence.' xv. 2, 4, 7. ' the tongue of the wise
useth knowledge aright ; but the mouth of fools pour-
eth out foolishness.' v. 23. ' a man hath joy by the
answer of his mouth, and a word spoken in due sea
son how good is it!' v. 28. 'the heart of the righte
ous studieth to answer : but the mouth of the wicked
pourcth out evil things.' xvi. 1. ' the answer of the
tongue is from Jehovah.' v. 23, 27. 'the heart of
the wise teacheth his mouth, and addeth learning to
his lips.' xviii. 13. 'he that answereth a matter be
fore he heareth it, it is folly and shame unto him.'
xix. 28. ' an ungodly witness scorneth judgment, and
the mouth of the wicked devoureth iniquity.' xxix.
20. ' seest thou a man that is hasty in his words ?
there is more hope of a fool than of him.' Matt. xii.
34, 36, 37. ' how can ye, being evil, speak good
things ? for out of the abundance of the heart the
mouth speaketh.' James iii. 2, &c. ' if any man of
fend not in word, the same is a perfect man.' Psal.
cxli. 3. ' set a watch, O Jehovah, before my mouth ;
keep the door of my lips.' Prov. xviii. 21. 'death
and life are in the power of the tongue.' xxi. 23.
' whoso keepeth his mouth and his tongue, keepeth
his soul from troubles.'

CHAPTER IX.

OF THE FIRST CLASS OF SPECIAL VIRTUES CONNECTED
WITH THE DUTY OF MAN TOWARDS HIMSELF.

THE special virtues which regulate our desire of ex
ternal advantages, have reference either to bodily
gratifications, or to the possessions which enrich and
adorn life.

The virtue which prescribes bounds to the desire
of bodily gratification, is called temperance. Tit. ii.
11, 12. 'the grace of God that bringeth salvation
hath appeared unto all men, teaching us, that denying
ungodliness and worldly lusts, we should live soberly,
righteously, and godly, in this present world.' 1 Pet.
ii. 11. < as strangers and pilgrims, abstain from fleshly
lusts which war against the soul.' 2 Pet. ii. 9. ' the
Lord knoweth how ... to reserve the unjust unto
the day of judgment to be punished ; but chiefly them
that walk after the flesh in the lust of uncleanness.'

Under temperance are comprehended sobriety and
chastity, modesty and decency.

Sobriety consists in abstinence from immoderate
eating and drinking.* 1 Thess. v. 8. 4 let us, who

* Abstinence in diet, says a biographer of Milton, was one of his favour
ite virtue?, which he practised invariably through life, and availed himself

J53

are of the day, be sober.' 1 Pet, i. 13. * wherefore
gird up the loins of your mind, be sober.' iv. 7. 'the
end of all things is at hand ; be ye therefore sober,
and watch unto prayer.' v. 8. < be sober, be vigilant;
because your adversary the devil, as a roaring lion,
walketh about seeking whom he may devour.' Esth.
\. 8. < the drinking was according to law ; none did
compel : for so the king had appointed to all the offi
cers of his house, that they should do according to
every man's pleasure.'

The opposites of this virtue are drunkenness and
gluttony ; instances of which may be seen in Noah,
Gen. ix. Lot, Gen. xix. and Benhadad, 1 Kings xx.
16. Prov. xx. 1. 'wine is a mocker.' xxi. 17. 4he
that loveth wine . . . shall not be rich.' xxiii. 3, &c.

of every opportunity to recommend in his writings. He is reported to
have partaken rarely of wine or of any strong liquors. In his Speech for
the Liberty of Unlicensed Printing, the following passage occur?: 'How
great a virtue is temperance, how much of moment through the whole life
of man ! Yet God commits the managing .so great a trust, without particu
lar law or prescription, wholly to the demeanour of every grown man.'
Prose Works, I. 290. Again, in Paradise Lost :

well observe

The rule of JVW too much, by temperance taught,
In what thou eat'st and driukM, seeking from thence
Due nourishment, not gluttonous delight,
Till many year? over thy head return. XL 530.

See also Sampson Jlgonistes, 542, &c. and the second elegy to Deodati.
In the Apology for Sintctymnuus, he vindicates himself with some indig
nation against the charge of being a sack-drinker, which one of his oppo
nents had brought against him. He concludes his defence with the follow
ing sentence. * For the readers [of the book in which the accusation ap
peared] if they can believe me, principally for those reasons which I have
alleged, to be of life and purpose neither dishonest rmr unchaste, they
will be easily induced to think me sober both of wine and of word ; but
if I have been already successless in persuading them, all that 1 can further
say will be but vain ; arid it will be better thrift to save two tedious labors,
mine of excusing, and theirs of needless hearing.1 Prose Works, I. 126.

VOL. ii. 45

354

4 be not desirous of his dainties, for they are deceitful
meat.' v. 20, 21. 'be not among wine-bibbers,
among riotous eaters of flesh — .' v. 29 — 32. ' who
hath woe ? who hath sorrow ? who hath contentions ?
who hath babbling ? who hath wounds without cause ?
who hatli redness of eyes ? they that tarry long at the
wine.' Isai. v. 11, 12. ' woe unto them that rise up
early in the morning, that they may follow strong
drink . . . but they regard not the work of Jehovah.'
v. 22. ' woe unto them that are mighty to drink wine.'
xxviii. 1, 3, 7, 8. ' woe to the crown of pride, to the
drunkards of Ephraim — .' Ezek. xvi. 49. ' behold,
this wras the iniquity of thy sister Sodom, pride, ful
ness of bread.' Luke xxi. 34, 'take heed to your
selves, lest at any time your hearts be overcharged
with surfeiting, and drunkenness, and cares of this
life, and so that day come upon you unawares.'
Rom. xiii. 13. 'let us walk honestly, as in the day;
not in rioting and drunkenness.' 1 Cor. vi. 10. ' nor
drunkards .... shall inherit the kingdom of God.'
Gal. v. 21. 'drunkenness, revellings, and such like
.... shall not inherit the kingdom of God.' Hos. iv.
10. ' they shall eat, and not have enough.' vii. 5. ' in
the day of our king the princes have made him sick
with bottles of wine.' Habak. ii. 15. 'woe unto him
that giveth his neighbour drink.' Eph. v. 18. 'be
not drunk with wine, wherein is excess ; but — .'
1 Pet. iv. 3, 4. ' the time past of our lives may suffice
us .... when we walked in lascivionsness, lusts,
excess of wine, revellings, banquetings, .... wherein
they think it strange that ye run not with them to
the same excess of riot.'

355

Allied to sobriety is watchfulness. Matt. xxiv. 42.
* watch therefore ; for je know not what hour your
lord doth come.' See also xxv. 13. xxvi. 41. Mark
xiii. 35. v. 37. * what I say unto you, I say unto
all, Watch.' Luke xii. 37. ' blessed are those ser
vants, whom the lord when he cotneth shall find
watching.' xxi. 36. ' watch ye therefore and pray
always, that ye may be accounted worthy to escape
all these things that shall come to pass.' Col. iv. 2.
' continue in prayer, and watch — .' 1 Thess. v. 6.
' therefore let us not sleep, as do others ; but let us
watch and be sober.' 1 Pet. v. 8. ' be sober, be vig
ilant.' Rev. iii. 3. ' if therefore thou shall not watch,
I will come upon thee as a thief in the night.' xvi.
15. 'blessed is he that watcheth, and keepeth his
garments, lest he walk naked.' In most of these pas
sages it appears that the watchfulness spoken of refers
less to the sleep of the body, than to the lethargy of
the mind.

The opposite to this, is an excessive love of sleep.*
Prov. xx. 13. 'love not sleep, lest thou come to poverty.'

* Miton's habit of early rising is mentioned by all his biographer?. In
summer he rose at four, in winter at five ; or if he remained in bed be_yond
these hours, he employed a person to read to him from (he time of his
awaking. He has left the following account of his mode of living during
his early years in the Jlpology for Smectymnuus. * Those morning haunts
are where they should be, at home ; riot sleeping, or concocting (he surfeits
of an irregular feast, but up and stirring, in winter, often ere the sound of
any bell awake men to labour or devotion ; in summer as oft wi(h the bird
that first rouses, or not much tardier, to read good authors, or cause thena
to be read, till the attention be weary, or memory have its full fraught :
then with useful and generous labours preserving the body's health and
hardiness to render lightsome, clear, and not lumpish obedience (o (he
mind, (o the cause of religion, and our country's liberty, when it shall
require firm hearts in sound bodies to stand and cover their stations, rather
than to see the ruin of our protestation^ aud the inforcemerit of a slavisk
i;fe.' Prose Works, I. 220.

356

Chastity consists in temperance as regards the un
lawful lusts of the flesh ; which is also called sancti-
fication. 1 Thess. iv. 3. ' this is the will of God,
even your sanctification, that ye should abstain from
forry cation.' Rev. xiv. 4. ' these are they which
were not defiled with women, for they are virgins :
these are they which follow the Lamb.'

To chastity are opposed all kinds of impurity ;
effeminacy, sodomy, bestiality, &;c. which are offences
against ourselves in the first instance, and tending to
our own especial injury.* 1 Cor. vi. 15, 16. 'know
ye not that your bodies are the members of Christ ?
shall I then take, &c. — ? what, know ye not that he
which is joined to an harlot is one body? — .' v. 18.
' flee fornication : every sin that man doeth is without
the body ; but he that committeth fornication, sinneth

* The same enemy of Milton who was alluded to in a preceding pa°;e as
charging him with intemperance in drinking, also accuses him of licentious-
nes», and of frequenting ' play-houses and the bordelloes.1 The, imputa
tion is thus repelled : ' Having had the doctrine of Holy Scripture, unfold
ing those chaste and high mysteries, with timeliest care infused, that the
body is for the Lord, and the Lord for the body, thus also I arsrued to my
self, that if unchastity in a woman, whom St. Paul terms the glory of man,
be such a scandal and dishonour, then certainly in a man, who is both the
image and glory of God, it must, though commonly not so thought, be much
more deflowering and dishonourable ; in that he sins both against his own
body, which is the perfecter sex, and his own glory, which is in the wo
man ; and that which is worst, against the image and glory of God, which
is in himself. Nor did I slumber over that place expressing such hisrh re
wards of ever accompanying the Lamb, with those celestial songs to others
inapprehensible, but not to those \vho were not defiled with women, which
doubtless means fornication, for marriage must not be called a defilement.
Thus large I have purposely been, that if I have been justly taxed with
this crime, it may come upon me, after all this my confession, with a ten
fold shame ; but if I have hitherto deserved no such opprobrious word or
suspicion, I may hereby engage myself now openly to the faithful observa
tion of what I have professed.' Apology for Smectymnuus. Prose Works,
I. 226. See also the noble passage in Comus ; 418 — 475.

357

against his own body.' See also Prov. vi. 24, &c.
Gen. xxxviii. 9,10. * the thing which he did displeased
the Lord.' Exod. xxii. 19. 'whosoever lieth with a
beast shall surely be put to death.' Lev. xviii. 22, 23.
' thou shalt not lie with mankind.' Dent, xxiii. 17.
' there shall be no whore of the daughters of Israel,
nor,' &c. xxvii. 21. ' cursed is he that lieth with any
manner of beast.' Prov. ii. 16 'to deliver thee from
the strange woman.' v. 3, &c. ' the lips of a strange
woman drop as an honeycomb.' vi. 24. ' to keep
thee from the evil woman.' See also v. 32. vii. 25.
' let not thine heart decline to her wTays.' ix. 18. 'he
knoweth not that the dead are therp — .' xxii. 14.
' the mouth of strange women is a deep pit' See
also xxiii. 26, 27. xxx. 20. ' such is the way of an
adulterous woman ; she eateth, and wipeth her mouth,
and saith, I have done no wickedness.' 1 Kings xiv.
24. ' there were also sodomites in the land.' Rom.
xiii. 13. 'not in chambering and wantonness.' 1 Cor.
vi. 9, 10. 'be not deceived ; neither fornicators ....
nor adulterers, nor effeminate, nor abusers of them
selves with mankind . . . shall inherit the kingdom of
God.' v. 13, &c. ' the body is not for fornication, but
for the Lord, and the Lord for the body.' Eph. v.
3 — 5. ' fornication and all uncleanness ... let it not
be once named among you, as becometh saints . . .
nor filthiness . . . which are not convenient . . . for
this ye know, that no whoremonger, nor unclean per
son . . . hath any inheritance in the kingdom of Christ
and of God.'

Modesty consists in refraining from all obscenity of
language or action, in short, from whatever is incon
sistent with the strictest decency of behaviour in ref-

358

erence to sex or person. Deut. xxv. 11, 12. 'when
men strive together,' &:c. Job xxxi. 1. ' I made a cove
nant with mine eyes,' &;c. 1 Cor. xi. 10. ' for this
cause ought the woman to have power on her head,
because of the angels.' Heb. xii. 28. ' we may serve
God acceptably, with reverence and godly fear.' 2
Kings iv. 15. 'when he had called her, she stood in
the door.' The same ideas of womanly decorum
existed even among the Gentiles. Thus Homer in
troduces Penelope ;

<TT» pat TTApa crr^fjiov Ttytos 7rvx.y. Trowroto. Odyss. d. 333.

She beneath

The portal of her stately mansion stood.

I. 414. Cowptr^s Translation.

Opposed to this are obscene conversation, and
filthy and licentious gestures. Isai. iii. 16, &c.
' therefore Jehovah will smite with a scab the crown
of the head of the daughters of Zion, and Jehovah
will discover their secret parts.' Matt. v. 28. ' who
soever looketh on a woman,' &c. Eph. v. 4. ' neither
filthiness, nor foolish talking, nor jesting, which are
not convenient.' 2 Pet. ii. 14. ' having eyes full of
adultery.'

Decency consists in refraining from indecorum or
lasciviousnsss in dress or personal appearance. Exod.
xx. 26. ' neither shalt thou go up by steps unto mine
altar, that thy nakedness be not discovered thereon.'
Deut. xxii. 5. ' the woman shall not wear that which
pertaineth unto a man, neither shall a man put on a
woman's garment ; for all that do so are abomination
unto Jehovah thy God.' Zeph. i. 8. 'it shall come
to pass that I will punish all such as are clothed

359

in strange apparel. ' 'Matt. xi. 8. ' they that wear soil
clothing are in kings' houses.' 1 Tim. ii. 9. ' in
like manner also that women adorn themselves in
modest apparel, with shamefacedness and sobriety,
not with broidered hair, or gold, or pearls, or costly
array.' 1 Pet. iii. 3. ' whose adorning let it not be
that outward adorning of plaiting the hair, and of
wearing of gold, or of putting on of apparel.' 2 Kings
ix. 30. * she painted her face,' &c.

Moderation in the enjoyment of temporal posses
sions manifests itself in the virtues of contentment,
frugality, industry, and a liberal spirit.

Contentment is that virtue whereby a man is in
wardly satisfied with the lot assigned him by divine
providence. Prov. x. 22. ' the blessing of Jehovah,
it maketh rich.' xxx. 8. ' give me neither poverty
nor riches ; feed me with food convenient for me.'
Eccles. iii. 12, 13. < I know that there is no good in
them, but for a man to rejoice and to do good in his
life ; and also that every man should eat and drink,
and enjoy the good of all his labour, it is the gift of
God.' v. 18, &c. 'behold that which I have seen ; it
is good and comely for one to eat and to drink, and
to enjoy the good of all the labour that he taketh un
der the sun all the days of his life which God giveth
him, for it is his portion ; every man also to whom
God hath given riches and wealth, and hath given him
power to eat thereof, and to take his portion arid rejoice
in his labour ; this is the gift of God : for he shall
not much remember the days of his life ; because God
answereth him in the joy of his heart.' vi. 1,2.' there
is an evil which I have seen under the sun, and it is
common among men; a man to whom God hath given

360

riches, wealth, and honour, so that he wanteth nothing
for his soul of all that he desireth, yet God giveth him
not power to eat thereof, but a stranger eateth it.' ix.9,
10. ' live joyfully with the wife whom thou lovest — /
Zech. ix. 16, 17. ' how great is his goodness, and how
great is his beauty!' — . Philipp. iv. 11, 12. 'not
that I speak in respect of want ; for I have learned in
whatsoever state I am, therewith to be content : I
know both how to be abased, and I know how to
abound ; every where, and in all things, I am in
structed both to be full and to be hungry, both to
abound and to suffer need.' 1 Tim. vi. 6, 7. ' godli
ness with contentment is great gain ; for we brought
nothing into this world, and it is certain we can carry
nothing out : and having food and raiment let us
therewith be content.' Heb. xiii. 5. ' be content with
such things as ye have.' Even in poverty. Psal.
xxiii. 1,2.' Jehovah is my shepherd ; I shall not
want.' xxxiv. 9, &c. ' there is no want to them that
fear him ; the young lions do Jack and suffer hun
ger — .' xxxvii, 16, 18, 19. ' a little that a righteous

man hath is better, &c they shall not be ashamed

in the evil time, and in the days of famine they shall
be satisfied.' xl. 17. ' I am poor and needy, yet Je
hovah thinketh upon me — .' Ixviii. 10. ' thou hast
prepared of thy goodness for the poor.' Prov. x. 3.
' Jehovah will not surfer the soul of the righteous to
famish.' Hence poverty is not to be accounted a
disgrace. Prov. xvii. 5, ' whoso mocketh the poor,
reproacheth his maker.' xix. 1. ' better is the poor
that walketh in his integrity, than he that is perverse
in his lips.' xxviii. 6. ' better is the poor that walk-
nth in his uprightness, than he that is perverse in his

361

ways, though he be rich.' v. 11. i the rich man is \\isC
in his own conceit, but the poor that hath understand
ing searcheth him out.' We are forbidden to glory in
riches, or to put our confidence in them. Prov. xi. 28.
' he that trusteth in his riches shall fall.' Ecdes. vi.
11. ' seeing there be many things that multiply van
ity—.' Mark x. 23—25. 'how hardly shall they

that have riches enter into the kingdom of God ! it

is easier for a camel to go through the eye of a
needle — .' 1 Tim. vi. 17, 18. ' charge them that are
rich in this world that they be not high-minded, nor
trust in uncertain riches, but in the living God.' 2
Kings xx. 13, 14. ' Hezekiah hearkened unto them,
and showed them all the house of his precious things.'
Opposed to this arc, first, anxiety respecting the
necessaries of life. Matt. vi. 25, &c. ' take no thought
for your life, what ye shall eat, or what ye shall
drink, nor yet for your body, what ye shall put on.'
v. 33. ' seek ye first the kingdom of God and his
righteousness, and all these things shall be added unto

YOU.'

Secondly, covetousness. Job xx. 15. 'he hath
swallowed down riches, and he shall vomit them
up again.' Josh. vii. 21. ' when I saw among

the spoils, &c then I coveted them and took

them.' Psal. cxix. 36. ' incline my heart unto thy
testimonies, and not to covetousness.' Prov. i. 11>.
; so are the ways of every one that is greedy of gain,
which taketh away the life of the owners thereof.'
xv. 27. * he that folgreedy of gain troubleth his own
house.' xx. 21. ; an inheritance may be gotten hastily
at the beginning, bilt the end thereof shall not be
blessed.' Ecdes. ii. 26. * to the sinner he giveth
VOL. n. 46

travail, to gather and to heap up, that he may give to
him that is good before God.' iv. 8. there is one
alone, and there is not a second ; yea, he hath neither
child nor brother, yet is there no end of all his labour,
neither is his eye satisfied with riches.' v. 10. 'he
that loveth silver, shall not be satisfied with silver.'
Isai. Ivii. 17. 'for the iniquity of his covetousness
was I wroth, and smote him.' Matt. vi. 19. ' lay not
up for yourselves treasures upon earth, where moth
and rust doth corrupt.' xxvii. 5. ' he cast down the
pieces of silver,' &c. Luke xii. 15. ' take heed and
beware of covetousness : for a man's life consisteth
not in the abundance of the things that he possesseth.'
1 Tim. vi. 9, &c. ' they that will be rich fall into
temptation and a snare, and into many foolish and
hurtful lusts.' Heb. xiii. 5. ' let your conversation be
without covetousness. For covetousness is idolatry.'
Matt. vi. 24. 'ye cannot serve God and mammon.'
Eph. v. 5. ' nor covetous man, who is an idolater.'
Col iii. 5. ' covetousness, which is idolatry.' It is
likewise styled the root of all evil. 1 Tim. vi. 10.
' the love of money is the root of all evil ; which
while some coveted after, they have erred from the
faith.'

Thirdly, a murmuring against the wisdom of God
in making provision for the wants of this life. Jude
16. 'these are murmurers, complainers, walking after
their own lusts, and their mouth speaketh great swell
ing words, having men's persons in admiration be
cause of advantage.

Frugality consists in avoiding expense, so far as is
seemly, and in wasting nothing which is capable of

363

being applied to an useful purpose. John vi. 12.

* gather up the fragments that remain.'

The opposite of this is penuriousness. 1 Sam.
xxv. 3. 'the man was churlish.' v. 11. ' shall I then
take my bread, and my water .... and give it unto
men?' Eccles. vi. 2. 'a man to whom God hath
given riches, wealth, and honour, so that he wanteth
nothing for his soul of all that he desireth, yet God
giveth him not power to eat thereof, but a stranger
eateth it.'

Industry is that by which we honestly provide for
ourselves the means of comfortable living. Gen. ii.
15. 'to dress it and to keep it.' iii. 19. 'in the sweat
of thy face thou shalt eat bread.' Prov. x. 4. ' he
becometh poor that dealeth with a slack hand.' v. 5.
'he that gathereth in summer is a wise son.' xii. 11.
4 he that tiileth his land shall be satisfied with bread.'
xiv. 23. ' in all labour there is profit.' xxi. 5. ' the
thoughts of the diligent tend only to plenteousness,
but of every one that is hasty only to want.' xxii. 29.

* seest thou a man diligent in his business ? he shall
stand before kings.' 1 Thess. iv. 11, 12. 'work with
your own hands, as we commanded you ; that ye may
walk honestly toward them that are without, and that
ye may have lack of nothing.' 2 Thess. iii. 12. 'we
exhort by our Lord Jesus Christ, that with quiet
ness they work, and eat their own bread.'

The opposite of this is remissness in making pro
vision for the necessaries of life. Prov. vi. 6. ' go to
the ant, thou sluggard.' x. 5. ' he that sleepeth in
harvest is a son that causeth shame.' xiii. 4. ' the
soul of the sluggard desireth, and hath nothing.' xix.
24. < a slothful man hideth his hand in his bosom.7

364

xx. 4. ' the sluggard will not plow by reason of the
cold ; therefore shall he beg in harvest and have noth
ing.7 xxi. 25. ' the desire of the slothful killeth him,
for his hands refuse to labour.' xxii. 13. 'the slothful
man says, There is a lion in the streets.' xxiv. 30.
' I went by the field of the slothful.' xxvi. 14. 'as the
door turneth upon his hinges,' &e. xxviii. 19. ' he
that followet.li after vain persons shall have poverty
enough.' Eccles. iv. 5, 6. ' the fool foldeth his hands
together, and eateth his own flesh : better is an hand
ful with quietness, than both the hands full with trav
ail and vexation of spirit.' 2 Thess. iii. 10. ' if any
would not work, neither should he eat.'

Liberality is a temperate use of our honest acquisi
tions in the provision of food and raiment, and of the
elegancies of life.

Iii the provision of food. Gen. xxi. 8. ' Abraham
made a great feast.' Job i. 5. ' it was so when the
days of their feasting were gone about, that Job sent
and sanctified them.' Psal. xxiii. 5. ' thou preparest
a table before me in the presence of mine enemies ;
thou anointest mine head with oil ; my cup runneth
over.' civ. 15. ' wine that maketh glad the heart of
man, and oil to make his face to shine — .' Prov.
xxxi. 6. ' give strong drink unto him that is ready to
perish.' Dan. x. 3. 'I ate no pleasant bread.' Luke
v. 29. ' Levi made him a great feast.' John xii. 2, 3.
' there they made him a supper .... then took Mary
a pound of ointment of spikenard, very costly.' Acts
xiv. 17. 'filling our hearts with food and gladness.'

Of the elegancies of life. Gen. xxiv. 22. ' the man
took a golden ear-ring of half a shekel weight — .'
2 Sam. i. 24. « who clothed you in scarlet, with other

365

delights, who put on ornaments of gold upon your
apparel.' Prov. xiv. 24. ' the crown of the wise is
their riches.' xxxi. 22, 25. 'she maketh herself cover
ings of tapestry — .' Eccles. ix. 8. ' let thy garments
be always white, and let thy head lack no ointment.'

The opposite of this is luxury. Prov. xxi. 17. i he
that loveth pleasure shall ^e a poor man ; he that lov-
eth wine and oil shall not be rich.' Luke xvi. 19.
' there was a certain rich man which was clothed in
purple and fine linen, and fared sumptuously every
day.'

The virtues more peculiarly appropriate to a high
station are lowliness of mind and magnanimity.

Lowliness of mind consists in thinking humbly of
ourselves, and in abstaining from self-commendation,
except where occasion requires it. Exod. iii. 11.
6 who am I, that I should go unto Pharoah ? PsaL
cxxxi. 1. ' my heart is not haughty, nor mine eyes
lofty, neither do I exercise myself in great matters, or
in things too high for me.' Prov. xi. 2. 'with the
lowly is wisdom.' xii. 9. ' a man that is despised and
hath a servant, is better than he that honoureth him
self.' xv. 33. ' before honour is humility.' See also
xviii. 12. xvi. 19. 'better is it to be of an humble
spirit with the lowly, than to divide the spoil with the
proud.' xxix. 23. ' honour shall uphold the humble in
spirit.' Jer. i. 6, 7. ' ah Lord .... I am a child.'
Dan. ii. 31. 'this secret is not. revealed to me for any
wisdom that I have more than any living.' Matt.
xxiii. 12. 'he that humbleth himself shall be exalted.'
Rom. xii. 10. 'in honour preferring one another.'
2 Cor. x. 13. 'we will not boast of things without
our measure, but according to the measure of the rule,"

366

he. v. 15. fc not boasting of things without our meas
ure — .' Eph. \\\. 8. ' unto me who am less than the
least of all saints — .' v. 21. ' submitting yourselves
one to another in the fear of God.' Philipp. ii. 3.
* in lowliness of mind let each esteem other better
than themselves.'

In abstaining from self-commendation, except
where occasion requires it. Job xii. 3. ' I have under
standing as well as you, I am not inferior to you.'
xiii. 2. ' what ye know, the same do I know also.'
xxix. 8, &;c. ' the young men saw me, and hid them
selves, and the aged arose and stood up.' Judges v.
7. ' until I Deborah arose, that I arose a mother in
Israel.' Eccles. i. 16. ' lo, I am come to great estate,
and have gotten more wisdom than all they that have
been before me.'

Opposed to this are, first, arrogance. Prov. xx. 6.
6 most men will proclaim every one his own goodness.'
xxvi. 16. 'the sluggard is wiser in his own conceit,
than seven men that can render a reason.' James iii.
1 . 'be not many masters, knowing that we shall re
ceive the greater condemnation.'

Secondly, a desire of vain glory. Matt, xxiii. 12.
4 whosoever shall exalt himself shall be abased.' John
v. 41. 'I receive not honour from men.' v. 44. ' how
can ye believe, which receive honour one of another ?'
xii. 42, 43. ' they loved the praise of men more than
the praise of God.' Gal. v. 26. * let us not be desi
rous of vain glory.' 1 Thess. ii. 6. l nor of men
sought we glory, neither of you, nor yet of others.'

Thirdly, boasting. Prov. xxv. 14. 'whoso boast-
eth himself of a false gift, is like clouds and wind
without rain.'

367

Fourthly, a crafty or hypocritical extenuation of
our own merits, for the purpose of extorting greater
praises.

Fifthly, a glorying in iniquity and misdeeds. PsaL
lii. 1. ' why boastest thou thyself in mischief, O thou
mighty man ?' Isai. iii. 9. ' they declare their sin as
Sodom, they hide it not ; woe unto their soul, for they
have rewarded evil unto themselves.'

Allied to lowliness is the love of an unspotted rep
utation, and of the praises of good men, with a pro
portionate contempt for those of the wicked. PsaL
cxix. 22. ' remove from rne reproach and contempt ;
for I have kept thy testimonies.' v. 39. * turn away
my reproach, which I fear.' Prov. xxii. 1. < a good
name is rather to be chosen than great riches, and
loving favour rather than silver and gold.' Eccles.
vii. 1 . ' a good name is better than precious ointment.7
1 Kings xviii. 13. 'was it not told my lord what I
did, when Jezebel slew the prophets of Jehovah ?'
Neh. v. 14, 15. i so did not I, because of the fear of
God.' Matt. v. 11. 'blessed are ye when men. ...shall
say all manner of evil against you falsely for my
sake.' 2 Cor. vi. 8. ' by honour and dishonour, by
evil report and good report, as deceivers and yet true.'
Heb. xi. 24 — 26. ' esteeming the reproach of Christ
greater riches than the treasures in Egypt.' xiii. 13.
' let us go forth therefore unto him without the camp,
bearing his reproach.'

Opposed to this is a shameless disregard of reputa
tion. Luke xviii, 2. c which feared not God, neither
regarded man.'

Secondly, an excessive and indiscriminate passion
for esteem and praise, from whatever quarter. Prov.

368

xxvii. 2. k let another man praise thee, and not thine
own mouth.' Matt, xxiii. 5. 'all their works they do
for to be seen of men.' Luke vi. 26. c woe unto you
when all men shall speak well of you.'

Magnanimity is shown, when in the seeking or
avoiding, the acceptance or refusal of riches, advan
tages, or honours, we are actuated by a regard to our
own dignity, rightly understood. Thus Abraham did
not refuse the gifts of the king of Egypt, Gen. xii.
13. xx. 14. though he rejected those of the king of
Sodom, xiv. 22, 23. and though he declined to accept
the field offered him by Ephron the Hittlte. except on
payment of its full value, xxiii. 13. Thus also Job,
although restored to his former health and prosperity,
did not disdain the congratulatory offerings of his
friends, xlii. 11. In this spirit Gideon refused the
kingdom, Judges viii. 23. The same disposition ac
companied Joseph in his exaltation from a prison to the
first honours of the empire, Gen. xli. So also Dan.
u. 48, 49. ' then the king made Daniel a great man,
and gave him many great gifts.' On the other hand,
chap. v. 17. 'he answered and said before the king,
Let thy gifts be to thyself, and give thy rewards to
another ;' but v. 29. ' Belshazzar commanded, and
they clothed Daniel with scarlet.' He was actuated
by the same temper in refusing and in accepting dig
nities, vi. 2. ' over these were three presidents, of
whom Daniel was first.' Such was also the spirit of
Nehemiah in asking honours, ii. 5. ' I said unto the
king, If it please the king, and if thy servant hath
found favour in thy sight, that thou wouldest send me
into Judah ;' of Samuel in laving down his authority.
1 Sam. x. 1. 'then Samuel took a vial of oil, and

369

poured it upon his head, and kissed him, and said, Is
it not because Jehovah hath anointed thee — ?' of Eli-
sha in refusing a reward for the cure he had wrought,
2 Kings v. 15, 16. ' as Jehovah liveth, before whom I
stand, I will receive none ;' of Christ in rejecting the
empire of the world, Matt. iv. 9. ' all these things will
I give thee, if,' &c. Luke iv. 6. John vi. 15. 'when
Jesus therefore perceived that they would come and
take him by force to make him a king, he depart
ed — :' in despising riches, 2 Cor. viii. 9. ' though he
Was rich, yet for your sakes he became poor ;' in ac
cepting honours, Matt. xxi. 7, &c. ' they brought the

ass, and the colt and they set him thereon.' Such,

finally, is the spirit by which every true Christian is
guided in his estimate of himself. James \. 9, 10.
1 let the brother of low degree rejoice in that he is
exalted ; but the rich in that he is made low.'

Allied to this is indignation at the unfounded
praises or undeserved prosperity of the wicked,
Prov. xxx. 21, &c. ' for three things the earth is dis
quieted, and for four which it cannot bear ; for a ser
vant when he reigneth, and a fool when he is filled
with meat ; for an odious woman when she is marri
ed, and an handmaid that is heir to her mistress.'
When however this feeling exceeds due bounds, it
ceases to be praise-worthy. Psal. xxxvii. 1. 'fret
not thyself because of evil doers.' v. 7, 8. ' fret not
thyself because of him who prospereth in his way,
because of the man who bringeth wicked devices to
pass.' Prov. iii. 31. ' envy thou not the oppressor,
and choose none of his ways.' The language of in
dignation is used, Job xxx. 1, &;c. Psal. xv. 4. 'in
whose eyes a vile person is contemned, but he hon-

VOL. ii. 47

370

oureth them that fear Jehovah.' The vehemence of
its expression sometimes borders on indecency. See
Ezek. xvi. 25, 38.

Opposed to magnanimity are, first, an ambitious
spiri . Numb. xii. 2. ' hath Jehovah indeed spoken
only by Moses ? hath he not spoken also by us ?' xvi.
3. ' seeing all the congregation are holy, every one of
them, and Jehovah is among them : wherefore then
lift ye up yourselves above the congregation of Jeho
vah ?' Judges ix. 1,2.' Abirnelech went to Shechem

and communed with them... .saying, Speak, I pray

you, in the ears of all the men of Shechem,' &c. 2
Sam. xv. 2. ' Absalom rose up early, and stood beside
the way of the gate — .' v. 4 ' O that I were made
judge in this land — .' Prov. xxv. 27. 'for men to
search their own glory is not glory.'

Secondly, pride, when a men values himself with
out merit, or more highly than his merits deserve, or
is elated by some insignificant circumstance. 2 Sam.
xxii. 28. ' thine eyes are upon the haughty, that thou
mayest bring them down.' Prov. vi. 16, 17. ' these
six things doth Jehovah hate.... a proud look — .' xv.
25. ' Jehovah will destroy the house of the proud.'
xvi. 5. ' every one that is proud in heart is an abom
ination to Jehovah.' v. 18. 'pride goeth before de
struction.' xviii. 12. ' before destruction the heart
of man is haughty.' xxi. 4. ' an high look, and a
proud heart — .' xxix. 23. ' a man's pride shall bring
him low.'

Thirdly, pusillanimity ; of which Saul when chosen
king is an example, 1 Sam. x. 21, 22. 'when they
sought him, he could not be found... .behold, he hath
hid himself among the stuff.'

CHAPTER X.

OF THE SECOND CLASS OF VIRTUES CONNECTED WITH
THE DUTF OF MAN TOWARDS HIMSELF.

THE virtues which regulate our desire of external
good have been spoken of; we are next to consider
those which are exercised in the resistance to, or the
endurance of evil.

These virtues are fortitude and patience.

Fortitude is chiefly conspicuous in repelling evil, or
in regarding its approach with equanimity. Josh. i.
6, 7, 9. ' have not I commanded thee ? be strong and
of a good courage ; be not afraid, neither be thou dis
mayed.' Heb. xi. 32, &c. ' the time would fail me
to tell of Gideon,' &c. ' who through faith subdued
kingdoms.' Psal. iii. 9. ' I will not be afraid of ten
thousands of people that have set themselves against
me round about.' See Psal. xviii. 32, &c. xxiii. 4.
1 though I walk through the valley of the shadow of
death, I will fear no evil ; for thou art with me.'
xxxvii. 12, &c. ' the wicked plotteth against the just

....the wicked have drawn out the sword their sword

shall enter into their own heart.' xlvi. 1, 2. ' God is
our refuge and strength therefore will we not fear.

372

though the earth be removed.' Ivi. 11. ' in God have
I put my trust ; I will not be afraid what man can do
tmto me.' See also cxviii. 6. cxii. 7, 8. ; he shall not
be afraid of evil tidings.' Prov. iii. 24, 25. 4 when thou
liest down, thou shalt not be afraid.' xxiv. 5, 6. 'a
wise man is strong ; yea, a man of knowledge increas-
eth strength.' xxviii. 1. ' the righteous are bold as
a lion.' Isai. xli. 10. ' fear thou not, for I am with
thee.' li. 7. ' fear ye not the reproach of men, nei
ther be ye afraid of their revilings.' v. 12. ' I am he
that comforteth you ; who art thou that thou shouldst
be afraid — ?' Dan. iii. 16. 'they said to the king....
we are not careful to answer thee in this matter.'
Matt. x. 28, &c. 4 fear not them which kill the
body — .' The great pattern of fortitude is our Sa
viour Jesus Christ, throughout the whole of his life,
and in his death. Luke xiii. 31, &c. ' go ye and tell
that fox, Behold, I cast out devils, and I do cures to
day and to-morrow, and the third day I shall be per
fected.' John xi. 7, 8. ' his disciples say unto him,
Master, the Jews of late sought to stone thee, and
goest thou thither again ?' 2 Tim. i. 7. ' God hath
not given us the spirit of fear, but of power, and of
love, and of a sound mind.' 1 John ii. 14. * I have
written unto you, young men, because ye are strong,
and the word of God abideth in you, and ye have
overcome the wicked one.'

Opposed to fortitude, are, first, timidity. PsaL
xxvii. 1. ' Jehovah is my light and my salvation,
whom shall I fear ?' Prov. x. 24. ' the fear of the
wicked, it shall come upon him.' xxv. 26. ' a right
eous man falling down before the wicked, is as a
troubled fountain and a corrupt spring.

373

1 the wicked flee when no man pursueth.' xxix. 25.
4 the fear of man bringeth a snare.' Isai. xli. 13, 14.
4 fear not, thou wrorm Jacob.' Neh. vi. 11. 'should
such a man as I flee ?' Matt. xxiv. 6. 'ye shall hear
of wars and rumours of wars : see that ye be not
troubled.' Rev. xxi. 8. ' the fearful and unbelieving
.... shall have their part in the lake that burneth — .'

Secondly, rashness, which consists in exposing our
selves to danger unnecessarily. Prov. xiv. 16. ' a
wise man feareth and departeth from evil ; but the
fool rageth, and is confident.' This fault is exempli
fied in Amaziah, 2 Kings xiv. 8. ' come, let us look
one another in the face ;* and in Josiah, 2 Chron.
xxxv. 20 — 22. ' he sent ambassadors unto him, say
ing nevertheless Josiah would not turn his face

from him — .' Christ has taught us to avoid it by his
example. John vii. 1. ' he would not walk in Jewry,
because the Jews sought to kill him.' xi. 53, 54.
' Jesus therefore walked no more openly among the
Jews.-' Matt. x. 23. ' when they persecute you in
this city, flee ye into another.'

Patience consists in the endurance of misfortunes
and injuries. Psal. Ixix. 7. ' for thy sake I have borne
reproach, shame hath covered my face' Prov. xi. 12.
1 he that is void of wisdom despiseth his neighbour ;
but a man of understanding holdeth his peace.' xvii.
27. ' he that hath knowledge spareth his wTords, and
a man of understanding is of an excellent spirit.' xix.
11. * the discretion of a man deferreth his anger.'
Eccles. vii. 21. ' also take no heed unto all words that
are spoken, lest thou hear thy servant curse thee.'
Isai. 1. 7, 8. '1 have set my face like a flint — .' Matt.
v. 39. ' Resist not evil, but whosoever shall smite thee

874

on thy right cheek, turn to him the other also.' 1 Cor.
vi. 7. ' why do ye not rather take wrong ?' 1 Thess.
v. 14. l be patient towards all men.' See above on
patience towards God. Compensation for injuries,
nevertheless, is occasionally exacted even by pious
men. Acts xvi. 37. ' they have beaten us openly
uncondemned,' &c.

The opposites to this are, first, impatience and ef
feminacy of temper. Prov. xxiv. 10. 'if thou faint
in the day of adversity, thy strength is small.'

Secondly, an hypocritical patience, which volunta
rily inflicts upon itself unnecessary evils. This is
exemplified in the prophets of Baal, 1 Kings xviii.
28. 'they cut themselves after their manner with
knives ;' and in the flagellations of the modern Papists.

Lastly, a stoical apathy ; for sensibility to pain,
and even lamentations, are not inconsistent with true
patience ; as may be seen in Job and the other saints,
when under the pressure of affliction.*

* This distinction is well illustrated in the character of Samson, through
out the drama which bears that name.

CHAPTER XI.

OF THE DUTIES OF MAN TOWARDS HIS NEIGHBOUR,
AND THE VIRTUES COMPREHENDED UNDER THOSE
DUTIES.

HITHERTO we have treated of the duties of charity
and justice owing from man to himself; we are next
to consider the same virtues as exercised towards our
neighbour.

Charity towards our neighbour consists in loving
him as ourselves. Lev. xix. 18. 'thou shalt love thy
neighbour as thyself; I am Jehovah.' 1 John iv. 11.
' beloved, if God so loved us, we ought also to love
one another.' Under the name of neighbour are com
prehended all to whom we have the opportunity of
rendering service or assistance. Luke x. 36, 37.
4 which now of these three, thinkest thou, was neigh
bour unto him — ?' he that showed mercy on him ;'
as in the present instance the Samaritan showed
mercy on the Jew, although estranged from him in so
many respects.

Chiefly however believers: Gal. vi. 10. i as we
have therefore opportunity, let us do good unto all

376

*nen, especially unto them that are of the household
of faith ;' inasmuch as, in addition to the ordinary tie
of affinity, we are connected with them by a spiritual
bond : Eph. iv. 3. ' endeavouring to keep the unity
of the Spirit in the bond of peace.' Next in degree
are those most closely allied to us by relationship or
friendship. Rom. i\. 3. 4 I could wish that myself
were accursed from Christ for my brethren, my kins
men according to the flesh ; who are Israelites — .' 1
Tim. v. 4. ' let them learn first to show piety at home,
and to requite their parents ; for that is good and ac
ceptable before God.'

Even our enemies are not to be excluded from the
exercise of our charity, inasmuch as they are not
excluded from our prayers. Exod. xxiii. 4, 5. ' if
thou meet thine enemy's ox or ass going astray,' &c.
Prov. xxv. 21 , 22. i if thine enemy be hungry, give
him bread to eat ; and if he be thirsty, give him water
to drink ; for thou shalt heap coals of fire upon his
head, and Jehovah shall reward thee.' See also Rom.
xii. 14, 20. Matt. v. 44. ' love your enemies, bless
them that curse you, do good to them that hate you—.'
Matt. vi. 15. < if ye forgive not men their trespasses,
neither will your Father forgive your trespasses.' Luke
xxii. 51. ' he touched his ear and healed him.' xxiii.
34- ' Father, forgive them — .' Rom. xii. 17. ' recom
pense to no man evil for evil.' v. 21. i be not over
come of evil, but overcome evil with good.' 1 Thess.
v. 15. ' see that none render evil for evil unto any
man.' 1 Pet. iii. 9. 'not rendering evil for evil.'
We are taught the same by the example of God him-
sdf. Matt. v. 44. ' love your enemies ..... thai ye
may be the children of your Father which is in

377

heaven.' Rom. v. 8. ' God commendeth his love to
wards us, in that, while we were yet sinners* Christ
died for us.'

The opposite of this virtue is, first, uncharitable-
ness towards our neighbour. James ii. 15, 16. 'if a
brother or sister be naked, and destitute of daily
food,' &c.

Secondly, hypocritical charity. Malt. vi. 2 — 4.
6 when thou doest thine alms, do not sound a trumpet
before thee, as the hypocrites do — .'

Thirdly, an excessive and preposterous love. 1 Sam.
ii. 29. ' thou honourest thy sons above me — .' xvi.
1. ' how long wilt thou mourn for Saul, seeing I have
rejected him ?' Matt. x. 37. ' he that loveth father or
mother more than me, is not worthy of me.'

Fourthly, hatred of our neighbour. 1 John iii. 15.
' whosoever hateth his brother is a murderer.' iv. 8.
4 he that loveth not, know eth not God, for God is
love.'

Fifthly, a meddling disposition. Prov. xxvi. 17.
4 he that passeth by and meddleth with strife belong
ing not to him, is like one that taketh a dog by the
ears.'

Hatred, however, is in some cases a religious duty ;
as when we hate the enemies of God or the church.*
2 Chron. xix. 2. c shouldest thou love them that hate
Jehovah?' Psal. xxxi. 6. ;I have hated them that
regard lying vanities.' cxxxix. 21, 22. 'do 1 not
hate them, O Jehovah, that hate thee ?' Prov. xxviii.
4. ' they that forsake the law, praise the wicked ; but

* But ye will say, these (the prophets] had immediate warrant from God
to be thus hitter ; and I say, so much the plainlier is it proved, that there
may be a sanctified bitterness against the enemies of truth.1 Apology f ft
Smectyinnuus. Prose Work?, I. 232.

VOL. n. 48

378

such as keep the law contend with them.' xxix. 27.
ean unjust man is an abomination to the just.'
Jer. xlviii. 10. i cursed be he that doeth the work of
Jehovah deceitfully, and cursed be he that keepeth
back his sword from blood.' We are to hate even
our dearest connexions, if they endeavour to seduce
or deter us from the love of God and true religion.
Exod. xxxii. 27. ' slay every man his brother, and
every man his companion.' Deut. xiii. 6 — 8. ' if thy
brother, the son of thy mother, or thy son, or thy
daughter, or the wife of thy bosom, or thy friend
which is as thine own soul, entice thee secretly, say
ing, Let us go, and serve other gods,' &c. Luke xiv.
26. 4 if any man come to me, and hate not his father,
and mother, and wife,' &c. Thus Christ, notwith
standing his love for Peter : Mark viii. 33. ' get thee
behind me, Satan.'

Love towards our neighbour is absolute or recip
rocal.

Under absolute love are comprised humanity,
good will, and compassion.

Humanity consists in the performance of those
ordinary attentions which man owes to man, whether
living or dead, as the partaker of one common nature.
Deut. xxii. 1 . &c. ' thou shalt not see thy brother's ox
or his sheep go astray,' &c.

Towards the dead humanity is shown by mourning
for their loss, and by a decent sepulture.

Mourning is the appropriate mark of respect paid to
the memory of all who are not utterly worthless.
Gen. 1. 3. ' the Egyptians mourned for him threescore
and ten days.' 2 Sam. i. 12. ' they mourned and
wept, and fasted until even, for Saul, and for Jonathan

319

his son, and for the people of Jehovah, and for the
house of Israel, because they were fallen by the
sword.' iii. 31, 32. 'the king wept at the grave of
Abner, and all the people wept.' Much more there
fore to those of our own household. Thus the ancient
patriarchs: Gen. 1. 10. 'they mourned with a great
and very sore lamentation.' So also when believers
are cut off. Acts viii. 2. ' devout men carried Ste
phen to his burial, and made great lamentation over
him.' Even on such occasions, however, our grief
ought not to be immoderate. Lev. xxi. 2. 4, 5. ' he
shall not defile himself, being a chief man among his
people, to profane himself; they shall not make bald
ness upon their head, neither shall they shave off the
corner of their beard ; nor make any cuttings in their
flesh.' Deut. xiv. 1 . ' }• e are the children of Jehovah
your God ; ye shall not cut yourselves, nor make any
baldness between your eyes for the dead.' 1 Thess.
iv. 13. ' sorrow not, even as others which have no
hope.'

Decent burial. Gen. xxiii. 8. * that I may bury
my dead out of my sight.' xxxv. 20. ' Jacob set a
pillar upon her grave.' 1. 2, &c. ' Joseph commanded
his servants the physicians to embalm his father.'
2 Chron. xvi. 14. ' they laid him in the bed which was
filled with sweet odours and divers kinds of spices,'
&c. To remain unburied is an indignity. Jer. viii. 2.
* they shall spread them before the sun, and the moon,
and all the host of heaven,' &c. xvi. 4. &c. ' they
shall not be lamented, neither shall they be buried.'
Any place of sepulture which is consistent with de
cency, may be adopted without impropriety. Sarah,
for instance, was buried in a cave, Gen. xxiii. 19.

380

Rachel, not in Ephrah, but on the high road to that
city. xxxv. 18. xlviii. 7. Samuel in his own house
at Ramah, 1 Sam. xxv. 1. and Christ in a garden
near the plaee of crucifixion. When Jacob and
Joseph made it their especial request to be gathered
unto the sepulchre of their fathers in the land of
promise, this was in token of their reliance on the
divine declarations, Gen. xlix. 29. 1. 25. Josh. xxiv.
32. Heb. xi. 22. ' by faith, Joseph . . . gave com
mandment concerning his bones.'

The opposite of humanity is, first, inhumanity ;
against which there are the severest prohibitions, Lev.
xix. 14. 'thou shalt not curse the deaf, nor put a
stumbling-block before the blind.' Deut. xxvii. 18.

4 cursed be he that maketh the blind to wander out of
the way.' Such was that of the Edomites towards
the Israelites in their distress, Amos i. 6, &c. Psal.
cxxxvii. 7. ' rase it, rase it, even to the foundation
thereof.' Such too was that of the priest and Levite
in the parable, who passed by on the other side, when
the traveller who had fallen among thieves was lying
half dead and plundered, Luke x. 31, 32.

Secondly, an incautious and unadvised humanity ;
as for instance, when we become responsible for
another without due consideration. Prov. vi. 1, 2.
6 if thou be surety for thy friend, if thou hast stricken
thy hand with a stranger, thou art snared with the
words of thy mouth — .' xi. 15. 'he that is surety
for a stranger shall smart for it, and he that hateth
suretyship is sure.' xvii. 18. ' a man void of under
standing striketh hands — .' xx. 16. Make his garment
that is surety for a stranger.' See also xxvii. 13.
xxii. 26, 27. 'be not one of them that strike hands,' &c.

381

Thirdly, an officious humanity. Prov. xxv. 17.
* withdraw thy foot from thy neighbour's house, lest
he be weary of thee, and so hate thee.' 1 Kings xiii.
15, 16. ' then he said unto him, Come home with me,
and eat bread.5

Lastly, an excess of humanity, which makes pro
vision for the idle and undeserving. 2 Thess. iii. 10.
4 if any would not work, neither should he eat.'

The second modification of love is good will, which
consists in wishing well to all men. Such was that
of Titus, 2 Cor. viii. 16. ' which put the same earn
est care into the heart of Titus for you ;' and of the
angels, Luke ii. 10. 'I bring you good tidings of great
joy ;' and xv. 10. ' there is joy in the presence of the
angels of God over one sinner that repenteth.' Rom.
xii. 15. ' rejoice with them that do rejoice.'

The opposite of this is, first, envy, or a grudging
disposition ; W7hich is shown in various ways. First,
when a man cannot bear that others should participate
in his good fortune : as in the instance of the labour
ers W7ho were hired first into the vineyard, Matt. xx.
11, &LC. and of the Jews who were unwilling that
salvation should be extended to the Gentiles, as ma)
be seen throughout the book of Acts. Secondly,
when a man grudges another that which he cannot
himself obtain ; which is exemplified in the envy with
which Satan regards the salvation of the human race;*
in Cain's anger against his brother, because God had

* Aside the devil turn'd

Frr envy, yet with jealous leer malign

Ey'd them askance. Paradise Lost, IV. 502.

I reck not, so it light well aim'd,

Since higher I fall short, on him who next
Provokes my envy, this new favourite
Of Heaven, this man of clay. IX. 173.

382

more respect unto him, Gen. iv.* in Esau, xxvii. 41.
in Joseph's brethren, Acts vii. 9. in Saul, 1 Sam.
xviii. 7, 8. and in the princes of Persia, Dan. vi.
Thirdly, when a man is jealous that any should be
endued with the same gifts as one of whom he is him
self an admirer or follower ; which is exemplified in
Joshua. Num. xi. 28. in John's disciples, John iii.
26. and in those of Christ, Mark ix. 38. 4 we saw
one casting out devils in thy name,' &c. Envy is to
be shunned, Matt. xx. 15. 'is thine eye evil, because
I am good ?' partly as instigating to crimes, murder
for instance, Gen. iv. 2 Sam. iii. 24, 27. 4 what hast

thou done ? behold Abner came unto thee and he

smote him there under the fifth rib ;' and partly as
being in its nature a self-tormentor : Prov. xiv. 30.
4 envy is the rottenness of the bones.' James iii. 16.

'where envying is, there is confusion and every

evil work.'

Secondly, pretended good will ; which is exempli
fied in the Pharisees who invited Christ to eat bread,
Luke xiv. 1, &c. ' it came to pass as he went into the
house of one of the chief Pharisees to eat bread on
the sabbath-day, that they watched him.'

The third modification of absolute love is compas
sion. Zech. vii. 9. ' shew mercy and compassions
every man to his brother.' Job xxx. 25. ' did not I
weep for him that was in trouble ?' Matt. v. 7.
' blessed are the merciful.' Luke x. 33. t a certain

Samaritan had compassion on him.' Rom. xii.

15. ' weep with them that weep.' Compassion ex-

* Th' unjust the just hath slain,

For envy that his brother's offering found
From Heav'n acceptance. XI. 455.

383

tends even to animals.' Prov. xii. 10. 'a righteous
man regardeth the life of his beast.' Deut. xxii. 6 — 8.
' if a bird's nest chance to be before thee in the way,'
&c.

The opposite of this is, first, immercifulness. Prov.
xii. 10. " the tender mercies of the wicked are cruel.'
James ii. 13. 'he shall have judgment without mer
cy, that hath shewed no mercy.'

Secondly, a rejoicing in the misfortunes of others*
Psal. lii. 1. 'why boastest thou thyself in mischief?'
This is exemplified in the Edomites, Psal. cxxxvii.
Prov. xxiv. 17. 'rejoice not when thine enemy fall-
eth.'

Thirdly, pretended pity. Psal. xii. 6. ' if he come
to see me, he speaketh vanity.'

Fourthly, a misplaced compassion. Jer. xvi. 7.
' neither shall men tear themselves for them in mourn
ing, to comfort them for the dead — .' This is exem
plified in the pity of Ahab for Benhadad.

Under reciprocal love are comprised brotherly love
and friendship.

Brotherly or Christian love is the strongest of all
affections, whereby believers mutually love and assist
each other as members of Christ, and are as far as
possible of one mind ; bearing at the same time to the
utmost of their power with the weaker brethren, and
wdth such as are of a different opinion. Psal. cxxxiii.
1. ' behold how good and how pleasant it is for
brethren to dwell together in unity.' John xiii. 34,
&c. ' by this shall all men know that ye are my dis
ciples, if ye have love one to another.' xv. 12, &c.
'this is my commandment, That ye love one another,
as I have loved you : greater IOVP hath no man than

this — '. See also Eph. v. 1. 1 John iii. 16. John
xvii. 11. 'that they may be one, as we are.' Rom.
xiv. 19. ' let us therefore follow after the things which
make for peace, and things wherewith one may edify
another.' 2 Cor. xiii. 11. ' be of one mind, live in
peace ; and the God of love and peace shall be with

you.' Eph. iv.15. ' that we speaking the truth in

love, may grow up into him in all things, which is the
head, even Christ.' Philipp. ii. 2. ' that ye be like-
minded, having the same love, being of one accord, of
one mind.' Col. ii. 1, 2. 'their hearts being knit to
gether in love.' iii. 15. 'let the peace of God rule in
your hearts, to the which also ye are called in one
body, and be ye thankful.' 1 Thess. iv. 9. ' as touch
ing brotherly love ye need not that I write unto you,
for ye yourselves are taught of God to love one anoth
er.' Heb. xiii. 3, &c. ' remember them that are in
bonds, as bound with them — '. 1 Pet. ii. 17. ' love
the brotherhood.' iv. 8. ' above all things have fer
vent charity among yourselves, for charity shall cover
the multitude of sins.' 2 Pet. i. 7. ' add to brotherly
kindness charity.' 1 John ii. 10. 'he that loveth
his brother abideth in the light, and there is none oc
casion of stumbling in him.' iii. 14, 15. ' we know
that we have passed from death unto life, because we
love the brethren.' iv. 7, 8. ' beloved, let us love one
another, for love is of God.' v. 2. ' by this wre know
that we love the children of God, when we love God,
and keep his commandments.'

Bearing with the weaker brethren, &c. Acts xxi.
20, &c. ' thou seest, brother, how many thousands of
Jews there are which believe, and they are all zealous
of the law.. ..do therefore this. — ' Gal. vi. 1, 2.

335

* brethren, if a man be overtaken in a fault, ye which
are spiritual restore such an one in the spirit of meek
ness, considering thyself, lest thou also be tempted ;
bear ye one another's burdens.' Eph. iv. 2. i with
all lowliness and meekness, with long-suffering, for
bearing one another in love.' Col. iii. 12 — 14. 'put
on therefore, as the elect of God, holy and belov
ed, bowels of mercies, kindness, humbleness of mind,
meekness, long-suffering ; forbearing one another, and
forgiving one another ; if any man have a quarrel
against any, even as Christ forgave you, so also
do ye.'

Opposed to this are divisions, enmities, rivalries
among brethren, &c. Gen. xiii. 8. 'let there be no
strife, I pray thee, between me and thee, and between
my herdmen and thy herdmen, for wTe be brethren.'
1 Cor. iii. 3. ' whereas there is among you envying,
and strife, and divisions, are ye not carnal ?' Gal. v.
20,21. 'hatred, variance, emulations, wrath, strife,

seditions, heresies, envy ings they which do such

things shall not inherit the kingdom of God.' 1 John
ii. 9. 11. ' he that saith he is in the light, and hateth
his brother, is in darkness even until now.' To these
may be added a pretended brotherly love, from which
great danger often arises to believers. 2 Cor. xi. 26.
' in perils among false brethren.' Gal. ii. 4. ' and
that because of false brethren unawares brought in.'

Friendship is a most intimate union of two or more
individuals, cemented by an interchange of all good
offices, of a civil at least, if not of a religious kind.
Eccles. iv. 9, &c. ' two are better than one, because
they have a good reward for their labour — .' It takes
precedence of all degrees of relationship. Deut. xiii.

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386

6. * thy friend, which is as thine own soul.' Protf.
xvii. 17. 'a friend loveth at all times.1 xviii. 24.
* there is a friend that sticketh closer than a brother.'
xxvii. 10. 'thine own friend, and thy father's friend,
forsake not, neither go into thy brother's house in the
day of thy calamity ; for better is a neighbour that is
near, than a brother that is far off.'

Friendship, and even common companionship with
good men, is safe and advantageous. Gen. xii. 3. ' 1
will bless them that bless thee.' xviii. 26. ' if I find in
Sodom fifty righteous within the city, then will I spare
all the place for their sakes.' xix. 21. ' see, I have
accepted thee concerning this thing also.' xx. 7. ' he
is a prophet, and he shall pray for thee, and thou shall
live.' Numb. xi. 2. ' the people cried unto Moses *
and when Moses prayed unto Jehovah, the fire was
quenched.' xiv. 19, 20. 'pardon, I beseech thee, the
iniquity of this people....! have pardoned according to
thy word.' 1 Sam. xv. 6. ' go, depart...lest 1 destroy
you with them : for ye showed kindness to all the
children of Israel — .' Psal. cxix. 63. ' I am a compan
ion of all them that fear thee.' Prov. xiii. 20. ' he
that walketh with wise men shall be wise.' Isai. Ixv.
8. * so will I do for my servants' sake.' Ezek. xxii.
30. ' I sought for a man among them that should
make up the hedge.' They are also useful as coun
sellors. Exod. xviii. 14. 'when Moses' father-in-law
saw all that he did to the people,' &c. v. 24. ' so
Moses hearkened unto the voice of his father-in-law.'
Prov. xii. 15. 'he that hearkeneth unto counsel is
wise.' xxvii. 9. ' ointment and perfume rejoice the
heart ; so doth the sweetness of a man's friend by
'hearty counsel.' The benefits of their friendship, how-

387

ever, extend not to the ensuring our salvation in a fu
ture life ; not even in the instance of those who asso
ciated with Christ on earth : Matt. xii. 46, &c. Mark
iii, 35. Luke xi. 27. xiii. 26. John vii. 5.

Opposed to this, are, first, pretended friendship.
Job xix. 13, &c. ' he hath put my brethren far from
me, and mine acquaintance are verily estranged from
me.' Psal.lv. 12, &c. 'it was not an enemy that
reproached me, then I could have borne it.. ..but it was
thou, a man mine equal, rny guide, and mine acquaint
ance ; we took sweet counsel together, and walked
unto the house of God in company.' Prov. xix. 4.

6, 7. ' many will intreat the favour of the prince,' &c.
Of this crime the traitor Judas is an example.

Secondly, friendship or social intercourse with the
wicked. Gen. xiv. 12. ' they took lot — .' xix. 12,
&c. ' hast thou here any beside ?.... bring them out of
this place.' Psal. i. 1. 'blessed is the man that walk-
eth not in the counsel of the ungodly.' xxvi. 4, 5.
' I have not sat with vain persons — .' cxli. 4. ' in
cline not my heart to any evil thing, to practice wick
ed works with men that work iniquity.' Prov. xiii.
20. ' a companion of fools shall be destroyed.' xiv.

7. ' go from the presence of a foolish man.' v. 9.
' fools make a mock at sin : but among the righteous
there is favour' v. 14* 'a good man shall be satisfied
from himself.' xxiv. 1,2.' neither desire to be with
them.' xxviii. 7. ' he that is a companion of riotous
men, shameth his father.' Rom. i. 31, 32. ' who not
only do the same, but have pleasure in them that do
them.' 1 Cor. xv. 33. ' be not deceived : evil com
munications corrupt good manners.' Eph. v. 7. ' be
not ye therefore partakers with them.' v. 11. f have

388

no fellowship with the unfruitful works of darkness.'
Such intercourse, however, is sometimes unavoidable
in the present life. Judges xi. 3. ' there were gather
ed vain men to Jephthah, and went out with him.' 1
Sam. xxii. 2. i every one that was in distress, and every
one that was in debt....gathered themselves unto him.'
xxx. 22. ' then answered all the wicked men and men
of Belial, of those that went with David — .' PmL
cxx. 5, 6. < woe is me!.... my soul hath long dwelt
with him that hateth peace.' 1 Cor. v. 9 — 11. ;I
wrote unto you in an epistle not to company with for-
nicators ; yet not altogether with the fornicators of
this world. ..for then ye must needs go out of the
world ; but... if any man that is called a brother be a
fornicator — .'

Thirdly, enmity. Prov. xvii. 14. ' the beginning
of strife is as when one letteth out water ; therefore
leave off contention before it be meddled with.' v.
19. 'heloveth transgression that loveth strife; and
he that exalteth his gate, seeketh destruction.' xx. 3.
4 it is an honour for a man to cease from strife ;
but every fool will be meddling.' xxvi. 26. ' whose
hatred is covered by deceit, his wickedness shall be
showed before the whole congregation.'

CHAPTER XII.

OF THE SPECIAL VIRTUES OR DUTIES WHICH REGARD
OUR NEIGHBOUR.

The special virtues, or various modes of charity or
justice as regards our neighbour, relate to him either
under the general acceptation of the word neighbour,
as denoting simple proximity ; or under some special
acceptation, where our relationship arises from special
circumstances.

The discharge of our special duties towards our
neighbour includes the regulation not only of our ac
tions, but of our affections, as concerns him. Exod.
xx. 17. ' thou shalt not covet thy neighbour's house — .'

Special duties towards our neighbour, using the
word in its general sense, regard either his internal or
external good.

His internal good is consulted by a regard to his,
safety and honour ; his external, by a concern for his
good name and worldly interests. Our regard to his
safety should extend not merely to the present life,
but to the eternal state. Prov. x. 11. ' the mouth of
a righteous man is a well of life.' Rom. xiv. 15.
4 destroy not him with thy meat, for whom Christ
died.' James v. 20. < let him know that he which

390

converteth the sinner from the error of his way, shall
save a soul from death, and shall hide a multitude of
sins.' The duty of preserving our neighbour's life is
inculcated, Prov. xxiv. 11, 12. ' if thou forbear to
deliver them that are drawn unto death, and those
that are ready to be slain ; if thou sayest, Behold, we
knew it not ; doth not he that pondereth the heart
consider it ? doth not he know it ? and shall not he
render to every man according to his works ?'

Under this class of virtues are comprehended inno
cence, meekness, and placability.

Innocence consists in doing a voluntary injury to
no one. Psal. xxiv. 4. ' he that hath clean hands.'
xxvi. 6. ' I will wash mine hands in innocency.'
Rom. xii. 18. 'if it be possible, as much as lieth in
you, live peaceably with all men.' Heb. xii. 14. ' fol
low peace with all men.'

Meekness is that by which we are so far from offer
ing or taking offence, that we conduct ourselves
mildly and affectionately towards all men, as far
as is practicable. Num. xii. 3. * now the man Moses
was very meek, above all the men which were upon
the face of the earth.' Psal. xxv. 9. ' the meek will
he teach his way.' cxlvii. 6. ' Jehovah lifteth up the
meek.' Isai. hi. 1. i Jehovah hath anointed me to
preach good tidings unto the meek.' Matt. v. 5.
* blessed are the meek.' xi. 29, ' learn of me, for I
am meek and lowly of heart, and ye shall find rest
unto your souls.' xxi. 5. ' behold, thy King cometh
unto thee, meek — .' Tit. iii. 2. c showing all meek
ness unto all men/5

Placability consists in a readiness to forgive those
by whom we have been injured. Matt, vi. 12, 14<

391

• forgive us our debts, as we forgive our debtors ....
for if ye forgive men their trespasses, jour heavenly
Father will also forgive you.' xviii. 21, 22, * how
oft shall my brother sin against me, and I forgive
him ? . . . until seventy times seven.' Luke xvii. 3, 4.
' if thy brother trespass against thee, rebuke him ; and
if he repent, forgive him ; and if he trespass against
thee seven times a day — .' Rom. xii. 18. 'if it be
possible, as much as lieth in you, live peaceably with
all men.'

Opposed to a regard for the life of our neighbour,
is, first, the shedding his blood. Gen. iv. 10. 'what
hast thou done ? the voice of thy brother's blood crieth
unto me from the ground.' ix. 5, 6. ' whoso sheddeth
man's blood, by man shall his blood be shed ; for in
the image of God made he man.' Exod. xx. 13.
1 thou shall not kill.' xxi. 12. ' he that smiteth a
man, so that he die, shall surely be put to death.'
v. 14. ' if a man come presumptuously upon his
neighbour, to slay him with guile,' &c. v. 28. ' if an
ox gore a man,' &c. Deut. xxvii. 25. ' cursed is he
that taketh reward to slay an innocent person.'
Num. xxxv. 31. 'ye shall take no satisfaction for the
life of a murderer.' v. 34. ' defile not therefore the
land which ye shall inhabit — .' Deut. xxi. 1. 'if one
be found slain in the land,' &c. 1 Kings ii. 5, 6.
' thou knowest also what Joab did to me,' &c. v. 33,
34. ' their blood shall therefore return upon the head
of Joab.' Prov. vi. 16, 17. 'these six things doth
Jehovah hate . . . hands that shed innocent blood.'
xxviii. 17. ' a man that doeth violence to the blood of
any person, shall flee to the pit : let no man stay him/

392

Under this head is also included, first, every thing
by which the life of our neighbour is endangered ; as
blows, wounds, mutilations,' &c. Exod. xxi. 18,
&c. ' if men strive together, and one strike another,5
&c. Lev. xxiv. 19, 20. ' if a man cause a blemish in
his neighbour,' &c. Deut. xxvii. 24. ' cursed be he
that smiteth his neighbour secretly.'

Secondly, hasty anger. Prov. xiv. 29. ' he that is
slow to wrath is of great understanding ; but he that
is hasty of spirit exalteth folly.' xvi. 32. ' he that is
slow to anger is better than the mighty ; and he that
ruleth his spirit, than he that taketh a city.' xix. 11.
' the discretion of a man deferreth his anger ; and it
is his glory to pass over a trangression.' xv. 18. 'a
wrathful man stirreth up strife.' Matt. v. 22. ' whoso
ever is angry with his brother without a cause, shall
be in danger of the judgment.' 1 John iii. 15. 'who
soever hateth his brother is a murderer.'

Thirdly, revenge. Lev. xix. 18. ' thou shalt not
avenge, nor bear any grudge, against the children of
thy people.' Deut. xxxii. 35. ' to me belongeth ven
geance and recompense.' Psal. xciv. 1. ' O Jehovah,
God to whom vengeance belongeth.' Prov. xx. 22.
i say not thou, I will recompense evil.' xxiv. 29. ' say
not, I will do sc to him, as he hath done to me.'
Rom. xii. 19. 'dearly beloved, avenge not yourselves,
but rather give place unto wrath.' 1 Pet. iii. 8, 9.
' not rendering evil for evil.' To avenge the church,
however, or to desire that she be avenged of her ene
mies, is not forbidden. Exod. xvii. 16. 'because
Jehovah hath sworn that Jehovah will have war with
Amalek from generation to generation.' Deut. xxv.
17. 'remember what Amalek did unto thee by the

393

way.' Psal. xviii. 37 — 43. ' I have pursued mine
enemies . . . then did I beat them small as the dust.'
xli. 10, 11. 'raise me up that I may requite them.'
liv. 5. 'he shall reward evil unto mine enemies.'
xeii. 11. ' mine eyes also shall see my desire upon
mine enemies.' xciv. 2. ' render a reward to the
proud.' cxxxvii. 8. ' O daughter of Babylon,' &c.
Jer. xi. 20. ' let me see thy vengeance on them.'
See also xx. 12. xv. 15. 'revenge me of my perse
cutors.' 1. 15. ' take vengeance upon her.' Lam. i.
21,22. 'let all their wickedness come before thee.'
iii. 64, &c. ' render unto them a recompense.' Esth.
ix. 13. 'then said Esther, If it please the king, let it
be granted unto the Jews ... to do to-morrow also
according unto this day's decree, and let Hainan's ten
sons be hanged on the gallows.' Rev. vi. 10. 'how
long, O Lord — ?'

The honour of our neighbour is consulted by a re
spect to his personal modesty. Lev. xix. 29. ' do not
prostitute thy daughter to cause her to be a whore.'
Deut. xxiii. 17. 'there shall be no whore of the
daughters of Israel, nor a sodomite of the sons of
Israel.'

Opposed to this are unnatural vices, fornication,
violation, adultery, incest, rape, whoredom, and sim
ilar offences. Gen. xix. 5. ' bring them out unto us,
that we may know them.' See also Judges xix. 22.
Deut. xxiii. 17, as above. . 1 Kings xv. 12. ' he took
away the sodomites out of the land.' xxii. 46. ' the
remnant of the sodomites,' &c. Gen. xxxiv. 2. ' he
took her, and lay with her, and defiled her.' Exod.
xx. 14. ' thou shalt not commit adultery.' Lev. xviii.
20. ' thou shalt not lie carnally with thy neighbour's

VOL. ii. 50

394

wife, to defile thyself with her.' Job xxxi. 9, 10, &c,
' if mine heart hath been deceived by a woman,' &c.
Jer. v. 7, 8. 'they committed adultery, and assembled
themselves by troops in the harlots' houses.' Ezek.
xviii. 6. ' neither hath defiled his neighbour's wife.'
xxii. 11. ' one hath committed abomination with his
neighbour's wife.' Hos. vii. 4. ' they are all adulter
ers.' Amos ii. 7. ' a man and his father will go in
unto the same maid — .' Heb. xiii. 4. ' whoremongers
and adulterers God will judge.' Hence the laws
against fornication, Exod. xxii. 16, 17, &,c. cif a man
entice a maid that is not betrothed, and lie with her,'
&LC. against incest, Lev. xviii. 6. xx. 11, &x*. 'the
man that lieth with his father's wife,' &x:. Deut, xxii.
21, 23, 28. 'then they shall bring out the damsel to
the door of her father's house, and the men of her city
shall stone her . . . because she hath wrought folly in
Israel, to play the whore in her father's house : if a
man be found lying with a woman married to an hus
band ... if a man find a damsel that is a virgin — .'
xxiii. 2. ' a bastard shall not enter into the congrega
tion of Jehovah.' xxvii. 20, &c. ' cursed be he that
licth with his father's wife.' Hence also provision
was expressly made for cases of jealously, Num. v.
12, &;c. Prov. vi. 34. 'jealousy is the rage of a man.'
Cant. viii. 6. 'jealousy is cruel as the grave.' Even
before the promulgation of the law, adultery was made
capital by divine command : Gen. xx. 3. ' thou art
but a dead man, for the woman whom thou hast taken.'
xxxviii. 24. ' bring her forth, and let her be burnt.'
Some marriages, however, were prohibited by the
Mosaic code, which appear to have been previously
lawful. Gen. xx. 12. ' yet indeed she is my sister;

395

she is the daughter of my father ;' compared with
Deut. xxvii. 22. 6 cursed be he that lieth with his sis
ter, the daughter of his father;' and Ezek. xxii. 11.
' another in thee hath humbled his sister, his father's
daughter.' Exod. vi. 20. ' Amram took him Joche-
bed his father's sister to wife.' Lev. xviii. 12. 'thou
shalt not uncover the nakedness of thy father's sister.'
Respecting a menstruous woman, see Lev, xx. 18.
6 if a man shall lie with a woman having her sickness,'
&c. Exek. xviii. 6. ' neither hath come near to a
menstruous woman.' xxii. 10. 'in thee have they
humbled her that was set apart for pollution.'

CHAPTER XIII.

OF THE SECOND CLASS OF SPECIAL DUTIES TOWARDS
OUR NEIGHBOUR.

THE external good of our neighbour is consulted, as
before said, by a regard to his good name and worldly
interests.

We consult our neighbours good name, when in
our deportment towards him, in our conversation with
him, and in our manner of speaking of him, we pre
serve towards him a due respect, and avoid doing any
thing which may causelessly injure him in the opinion
of others. 1 Pet. ii. 17. ' honour all men.' Gen.
xviii. 2. &c. ' he ran to meet them from the tent door,
and bowed himself toward the ground.' xxiii. 7.
' Abraham stood up, and bowed himself to the people
of the land.' Exod. xviii. 7. < Moses went out to
meet his father-in-law.' Ruth ii. 10. 'then she fell
on her face, and bowed herself to the ground.' Nor
are we any where told that obeisance was made even
to kings otherwise than by a lowly inclination of the
body, the same token of respect which was frequently
paid to each other even by private individuals.*

* A scrupulous attention is paid throughout Paradise Lost to this duty^
und inferiors are generally represented as showing their respect to person-

396

In our deportment towards him. To this head be
longs that sense of delicacy, which precludes us from
saying or doing every thing indiscriminately, however
proper in itself, in the presence of our neighbour.
Job xix. 3. ' ye are not ashamed that ye make your
selves strange to me.'

Opposed to this is impudence ; as exemplified in
the unjust judge, Luke xviii. 2. ' which feared not
God, neither regarded man.'

In our manner of conversing with him, &:c. The
virtues herein comprised are veracity and candour.

ages of superior dignity in the manner here mentioned. Thus it is said of
the fallen angels worshipping Satan:

Towards him they bend

With awful reverence prone. II. 477.
Of the holy angels in heaven :

Lowly reverent

Towards either throne they bow, and to the ground

With solemn adoration down they cast

Their crowns. III. 349.
Of the angels stationed to guard Paradise, at the appearance of Raphael :

To his state

And to his message high in honour rise,

For on some message high they guessed him bound. V. 288.
Of Adam in presence of Raphael :

Though not aw'd,

Yet with submiss approach and rev'rence meek,
As to superior nature bowing low,

Thus said. Ibid. 353.
Of the Messiah when leaving the Father to go against the rebel angels

He o'er his sceptre bowing, rose

From the right hand of glory where he sat. VI. 746.
Of Eve before the tree of knowledge :

From the tree her step she turnM ;

But first low reverence done, as to the Pow'r

That dwelt within. IX. 834.
Thus also in his early poem of Arcades :

• The great mistress of yon princely shrine,

Whom with low reverence I adore as mine. 30.

398

Veracity consists in speaking the truth to all who
are entitled to hear it, and in matters which concern
the good of our neighbour. Psal. xv. 2. ' he that
speaketh the truth in his heart.' Prov. xii. 17. 4 he
that speaketh truth, showeth forth righteousness.'
v. 22. ' lying lips are abomination to Jehovah, but
they that deal truly are his delight.' xx. 6. ' a faith
ful man who can find ?' Zech. viii. 16. ' speak ye
every man the truth to his neighbour.' Eph. iv. 25.
' putting away lying, speak every man truth with his
neighbour : for we are members one of another.'

Opposed to this is, first, an improper concealment
of the truth. I say improper, for it is not every con
cealment of the truth that is wrong, inasmuch as we
are not on all occasions required to declare what we
know : that concealment only is blameable, which
proceeds from improper motives.

Secondly, falsehood. PsaL v. 6. ' thou shalt de
stroy them that speak leasing.' xii. 1. ' the faithful
fail from the children of men: Prov. xiii. 5. ' a
righteous man hateth lying ; but a wicked man is
loathsome, and cometh to shame.' xix. 5. ' he that
speaketh lies shall not escape.' John viii. 44. ' when
he speaketh a lie, he speaketh of his own : for he is
a liar, and the father of it.' Rev. xxii. 15. < without
are dogs.. ..and whosoever loveth and maketh a lie.'
Hence falsehood is not justifiable, even in the service
of God. Job xiii. 7. ' will ye speak wickedly for
God ? and talk deceitfully for him ?'

The definition commonly given of falsehood is, that
it is a violation of truth either in word or deed, with
the purpose of deceiving. Since however not only
the dissimulation or concealment of truth, but even

399

direct untruth with the intention of deceiving, may in
many instances be beneficial to our neighbour, it will
be necessary to define falsehood somewhat more pre
cisely ; for I see no reason why the same rule should
not apply to this subject, which holds good with re
gard to homicide, and other cases hereafter to be
mentioned, our judgment of which is formed not so
much from the actions themselves, as from the inten
tion in which they originated. No rational person
will deny that there are certain individuals whom we
are fully justified in deceiving. Who would scruple
to dissemble with a child, with a madman, with a
siek person, with one in a state of intoxication, with
an enemy, with one who has himself a design of de
ceiving us, with a robber ? unless indeed we dispute
the trite maxim, Cui nullum est jus, ei nulla fit inju-
ria. Yet, according to the above definition, it is
not allowable to deceive either by word or deed in
any of the cases stated. If I am under no obligation
to restore to a madman a sword, or any other deposit,
committed to me while in a sound mind, why should
I be required to render the truth to one from whom I
never received it, who is not entitled to demand it,
and who will in all probability make a bad use of it ?
If every answer given to every interrogator with the
intent of deceiving is to be accounted a falsehood, it
must be allowed that nothing was more common even
amon»' the prophets and holiest of men.

Hence falsehood may perhaps be defined as fol
lows : Falsehood is incurred when any one, from a
dishonest motive, either perverts the truth, or utters what
is false to one to whom it is his duty to speak the truth.
Thus the devil, speaking in the serpent, was the first

400

liar, Gen. iii. 4. So Cain subsequently, iv. 9. and Sarah,
xviii. 15. for when the angels were justly angry with
her, she evaded a candid confession of her fault. So
also Abraham, xii. 13. and chap. xx. for his fiction
concerning Sarah, as he might have learned from his
previous experience in Egypt, though intended only
for the preservation of his own life, was of a nature
to lead others into dangerous error, and a desire of
what was not their own, through ignorance of the fact.
Thus too David in his flight from Saul, 1 Sam xxi. 3.
inasmuch as he ought not to have concealed from the
priest his situation with respect to the king, or to have
exposed his host to danger. Ananias and Sapphira
were guilty of the same crime, Acts v.

It follows from this definition, first, that parables,
hyperboles, apologues, and ironical modes of speech
are not falsehoods, inasmuch as their object is not de
ception but instruction. In this respect it agrees with
the common definition. 1 Kings xviii. 27. ' it came
to pass that Elijah mocked them, and said, Cry aloud,
for he is a God — .' xxii. 15. 'he answered him, Go
and prosper, for Jehovah shall deliver it into the hand
of the king.' Secondly, that in the proper sense of
the word deceit, no one can be deceived without
being at the same time injured. When therefore,
instead of injuring a person by a false statement, we
either confer on him a positive benefit, or prevent him
from inflicting or suffering injury, we are so far from
being guilty of deceit towards him, however often the
fiction may be repeated, that we ought rather to be
considered as doing him a service against his will.
Thirdly, it is universally admitted that feints and
stratagems in war, when unaccompanied by perjury

401

or breach of faith, do not fall under the description of
falsehood. Now this admission is evidently fatal to
the vulgar definition ; inasmuch as it is scarcely pos
sible to execute any of the artifices of war, without
openly uttering the greatest untruths with the indispu
table intention of deceiving ; by which, according to
the definition, the sin of falsehood is incurred. It is
better therefore to say that stratagems, though coupled
with falsehood, are lawful for the cause above assigned,
namely, that where we are not under an obligation to
speak the truth, there can be no reason why we should
not, when occasion requires it, utter even what is false;
nor do I perceive why this should be more allowable
in war than in peace, especially in cases where, by an
honest and beneficial kind of falsehood, we may be
enabled to avert injury or danger from ourselves or
our neighbour.

The denunciations against falsehood, therefore,
which are cited from Scripture, are to be understood
only of such violations of truth as are derogatory to
the glory of God, or injurious to ourselves or our
neighbour. Of this class, besides what were quoted
above, are the following texts : Lev. xix. 11. 'ye shall
not deal falsely, neither lie one to another.' Psal
ci. 7. ' he that worketh deceit shall not tarry within
my house ; he that telleth lies shall not tarry in my
sight.' Prov. vi. 16, 17. 4 yea, seven are an abomina
tion unto him ; a proud look, a lying tongue — .' Jer.
ix. 5. ' they will deceive every man his neighbour,
and will not speak the truth.' In these and similar
passages wre are undoubtedly commanded to speak
the truth ; but to whom ? not to an enemy, not to a
madman, not to an oppressor, not to an assassin, but
VOL. n. 51

402

to our neighbour, to one with whom we are connected
by the bonds of peace and social fellowship. If then
it is to our neighbour only that we are commanded to
speak the truth, it is evident that we are not forbidden
to utter what is false, if requisite, to such as do not
deserve that name. Should any one be of a contrary
opinion, I would ask him, by which of the command
ments falsehood is prohibited ? He will answer doubt
less, by the ninth. Let him only repeat the words
of that commandment, and he will be a convert to my
opinion ; for nothing is there prohibited but v. hat is
injurious to our neighbour; it follows, therefore, that
a falsehood productive of no evil to him, if prohibited
at all, is not prohibited by the commandment in ques
tion.

Hence wre are justified in acquitting all those holy
men who, according to the common judgment of di
vines, must be convicted of falsehood : Abraham for
example, Gen. xxii. 5. when he told his young men, for
the purpose of deceiving them and of quieting their sus
picions, that he would return with the lad : although
he must at the same time have been persuaded in his
own mind that his son would be offered up as a sac
rifice and left on the mount ; for had he expected
otherwise, his faith would have been put to no severe
trial. His wisdom therefore taught him, that as his
servants were in no way interested in knowing what
was to happen, so it was expedient for himself that
it should be for a time concealed from them. So also
Rebecca and Jacob, Gen. xxvii. when by subtlety and
proper caution they opened a way to that birthright
which Esau had held cheap, a birthright already be
longing to Jacob by prophecy, as well as by right of

403

purchase. It is objected, that in so doing he deceived
his father. Say rather that he interposed at the
proper time to correct his father's error, who had been
led by an unreasonable fondness to prefer Esau. So
Joseph, Gen. xlii. 7, &c. who according to the com
mon definition must have been guilty of habitual
falsehood, inasmuch as he deviated from the truth in
numberless instances, with the express purpose of de
ceiving his brethren ; not however to their injury, but
to their exceeding advantage. The Hebrew midvvives,

O O '

Exod. i. 19, &c. whose conduct received the appro
bation of God himself; for in deceiving Pharaoh,
they were so far from doing him any injury, that they
preserved him from the commission of a crime. Mo
ses, Exod. iii. who by the express command of God
asked permission for the Israelites to go three days'
journey into the wilderness under the pretext of sac
rificing to the Lord ; his purpose being to impose on
Pharaoh by alleging a false reason for their departure,
or at least by substituting a secondary for the princi
pal motive. The whole Israelitish people, who, by
divine command likewise, borrowed from the Egyp
tians jewels of gold and silver, and raiment, doubtless
under a promise of restoring them, though with the
secret purpose of deception ; for by what obligation
were they bound to keep faith with the enemies of
God, the transgressors of the laws of hospitality, and
the usurpers, for so long a period, of the property of
those who now despoiled them ? Rahab, whose mag
nanimous falsehood, recorded Josh. ii. 4, 5. was no
breach of duty, inasmuch as she only deceived those
whom God willed to be deceived, though her own
countrymen and magistrates, and preserved those

404

whom God willed to be preserved ; rightly preferring
religious to civil obligations. Ehud, who deceived
Eglon in two several instances, Judges iii. 19, 20.
and that justifiably, considering that he was dealing
with an enemy, and that he acted under the command
of God himself. Jael, by whose enticements Sisera
perished, Judges iv. 18, 19. although he was less her
personal enemy than the enemy of God. Junius, in
deed, considers this as a pious fraud, not as a false
hood ; which is a distinction without a difference.*
Jonathan, who was prevailed upon to assign a ficti
tious reason for the absence of David, 1 Sam. xx. 6,
28. thinking it better to preserve the life of the inno
cent, than to abet his father in- an act of cruelty ; and
considering that the duties of charity were better ful
filled by favouring the escape of a friend under wrong
ful accusation, though at the expense of veracity, than
by disclosing the truth unnecessarily in obedience to
the commands of a parent, for the purpose of aiding
in the commission of a crime. All these, with num
berless other saints, are by a more careful inquiry into
the nature of truth rescued, as it were, from the new
limbus patrum^ to which the vulgar definition had
consigned them.

* ' Dissimualvit ecim, sed sine mendacio, et pia fraude intercept Jahel
hostem Domini, quam rem Spiritus Sanctus probat, inlra cap. v, 4.' Ju-
nins m loc.

t This appears to be a favourite allusion with Milton.

All these, upwhirl'd aloft,

Fly o'er the backside of the world far off

Into a Limbo lar^e and broad, since call'd

The Paradise of Fools. Paradise Lost. III. 493.

4 That mysterious iniquity, provoked and troubled at the first entrance of
reformation, sought out new Limboes and new Hells wherein they mijrht
include cur books also within the number of their damned.' Jlreopagilica

405

Under falsehood is included false witness ; which
is forbidden Exod. xx, 16. < thou shalt not bear false
witness against thy neighbour.' xxiii. 1. ' put not
thine hand with the wicked to be an unrighteous wit
ness.' It is again prohibited Deut. xix. 16, &e. under
a most severe penalty ; ' if a false witness rise up

against any man then shall ye do unto him as he

had thought to have done unto his brother.' Prov. xix.
5. 4 a false witness shall not be unpunished.' xxv.
1 8. ' a man that beareth false witness against his
neighbour is a maul, and a sword, and a sharp arrow.'

The other virtue included in a regard to the good
name of our neighbour, whether present or absent, is
candour ; whereby we cheerfully acknowledge the
gifts of God in our neighbour, and interpret all his
words and actions in a favourable sense. Matt. vii. 1.
* judge not, that ye be not judged.' Candour, how
ever, is usually spoken of under the general name of
charity or love. 1 Cor. xiii. 5, 6. ' charity thinketh no

evil rejoiceth in the truth ; beareth all things, be-

lieveth all things, hopeth all things.' Prov. x. 12.
' love covereth all sins.' xvii. 9. c he that covereth a
transgression seeketh love.' The same virtue appears
also to be. described under the name of equity or
moderation. Philipp. iv. 5. ' let your moderation be
known unto all men ; the Lord is at hand.' Eccles.
x. 4. ' yielding pacifieth great offences.'

Opposed to this is, first, evil surmising. 1 Sam. i.
14. ' how long wilt thou be drunken ?' xxii. 8. ' that

Prose Works, I. 295. To which may be added Apology for Smectym-
ntm«, Ibid. 262. Te Deum has a smatch in it of limbus patrum ; as if
Christ had not 4 opened the kingdom of heaven,' before he had 'over
come the sharpness of death.1

406

all of you have conspired against me — '. 2 Sam* x.
3. ' hath not David sent his servants unto thee to
search the city ? — ' Acts xxviii. 4. ' when the bar
barians saw the venomous beast hang on his hand — .'
1 Tim. vi. 4. ' whereof cometh envy, strife, railings,
evil surmisings — .'

Secondly, a prying into the faults of others, and a
precipitancy in passing judgment upon them. Matt.
vii. 3. ' why beholdest thou the mote that is in thy
brother's eye ?'

Thirdly, tale-bearing. Exod. xxiii. 1. ' thou shalt
not raise a false report.' 1 Sam. xxiv. 9. 'wherefore
nearest thou men's words, saying, Behold David seek-
eth thy hurt ?' Prov. xviii. 8. ' the words of a tale
bearer are as wounds.' See also xxvi. 22. xx. 19.
' he that goeth about as a tale-bearer revealeth secrets.'
xxvi. 20. 'where there is no tale-bearer, strife ceas-
eth.' Rom. i. 29, 30. ' whisperers, backbiters.' 1
Tim. v. 13. ' tattlers also and busy bodies, speaking
things which they ought not.'

Fourthly, calumny, which consists in a malicious
construction of the motives of others. 1 Sam. xxii. 9.
4 1 saw the son of Jesse,' &c. PsaL cxix. 69. < the
proud have forged a lie against me.' Matt. xxvi. 61.
4 this fellow said, I am able to destroy the temple of
God.' Luke xi. 53, 54. ' laying wait for him, and
seeking to catch something out of his mouth, that they
might accuse him.' xix. 8. ' if I have taken any thing
from any man by false accusation.' Acts ii. 13 — 15.
4 these men are full of new wine.'

Fifthly, evil speaking and slandering. Lev. xix.
16. ' thou shalt not go up and down as a tale-bearer
among thy people.' Job v. 21. * thou shalt be hid

407

from the scourge of the tongue.' Psal. xxxiv. 13.
* keep thy tongue from evil.' lii. 2. ' thy tongue de-
viseth mischiefs.' lix. 8. ' behold, they belch out with
their mouth.' Ixiv. 3, &c. ' who whet their tongue like
a sword — .' cix. 2. ' the mouth of the wicked and the
mouth of the deceitful are opened against me', cxx. 2.
6 deliver my soul, O Jehovah, from lying lips, and
from a deceitful tongue.' cxl. 3. ' they have sharpen
ed their tongues like a serpent.' Prov. x. 18. ' he that
uttereth a slander is a fool.' Eccles. x. 20. ' curse not
the king, no not in thy thought, and curse not the rich
in thy bed-chamber ; for a bird of the air shall carry
the voice.' Jer. ix. 3, &c. ' they bend their tongues
like their bow for lies.' Matt. xii. 34. ' how can ye,
being evil, speak good things ?' Col. iii. 8. ' but now
ye, put off all these .... blasphemy.'

Sixthly, contumely and personal .abuse. Matt. v.
22. ' whosoever shall say to his brother, Raca, shall
be in danger of the council ; but whosoever shall say,
Thou fool, shall be in danger of hell fire.'

Seventhly, litigiousness. Prov. xxv. 8 — 10. ' go
not forth hastily to strive — .' Matt. v. 40. ' if any
man will sue thee at the law, and take away thy coat,
let him have thy cloak also.' 1 Cor. vi. 7. ' there is
utterly a fault among you, because ye go to law one
with another ; why do ye not rather take wrong ?
why do ye not rather suffer yourselves to be de
frauded ?'

Opposed to candour, on the other side, are, first,
flattery. Job xxxii. 21, 22. ' let me not, I pray you,
accept any man's person, neither let me give flatter
ing titles unto man.' Psal. xii. 3. ' Jehovah shall
cut off all flattering lips.' Prov. xxvi. 28. 'a flat-

408

tering mouth worketh ruin.' xxvii. 6. ' the kisses of
an enemy are deceitful.' v. 14. ' he that blesseth his
friend with a loud voice,' &c. xxix. 5. ' a man that
flattereth his neighbour,' &;c. 1 Thess. ii. 5. ' neither
at any time used we flattering words.'

Secondly, unmerited praise or blame. Prov. iii. 31.
'envy thou not the oppressor.' xvii. 15. 'he that
justifieth the wicked, and he that condemneth the just,
even they both are abomination to Jehovah.' xxiii.
17. Met not thine heart envy sinners.' xxiv. 24. ' he
that saith unto the wicked, Thou art righteous, him
shall the people curse.' Isai. v. 20. ' woe unto them
that call evil good — .' xxxii. 5, 8. ' the vile person
shall be no more called liberal — .'

Allied to candour are simplicity, faithfulness, grav
ity, taciturnity, courteousness, urbanity, freedom of
speech, and the spirit of admonition.

Simplicity consists in an ingenuous and open deal
ing with our neighbour. PsaL cxvi. 6. ' Jehovah
preserveth the simple.' Matt. x. 16. ' be ye harmless
as doves.' xix. 14. ' suffer little children .... for of
such is the kingdom of heaven.' Mark x. 15. ' who
soever shall not receive the kingdom of God as a little
child, he shall not enter therein.' 1 Cor. xiv. 20. ' be
not children in understanding ; howbeit in malice be
ye children.' 2 Cor. i. 12. ' that in simplicity and
godly sincerity, not with fleshly wisdom, but by the
grace of God, we have had our conversation in the

world.' xi. 3. 'I fear, lest by any means your

minds should be corrupted from the simplicity that
is in Christ.'

Opposed to this are, first, duplicity. Psal. v. 6.
i Jehovah will abhor the deceitful man.' xii. 3. ' with

409

a double heart do they speak.' xxviii. 3, &,c. ' which
speak peace to their neighbours but mischief is in their
heart.' cxx. 2. ' deliver my soul from lying lips, and
from a deceitful tongue.' Prov. iii. 29. 'devise not
evil against thy neighbour.' xvii. 20. 4 he that hath a
perverse tongue falleth into mischief.' xxvi. 24, &c.
4 he that hateth, dissembleth with his lips.' v. 28. l a
lying tongue hateth those that are afflicted by it.'
Matt. ii. 8. ' go and search diligently for the young
child—.'

Secondly, credulity. Prov. xiv. 15. c the simple
believeth every word.'

Faithfulness is shown in the performance of prom
ises, and the safe custody of secrets. PsaL xv. 4.
1 he that sweareth to his own hurt, and changeth not.'
Prov. xi. 13. ' he that is of a faithful spirit concealeth
the matter.' xx. 19. 'he that goeth about as a tale
bearer revealeth secrets, therefore meddle not with
him — .' xxv. 9. ' discover not a secret to another.'

It has been made matter of inquiry, whether it be
lawful to revoke a promise once made, or to recal a
benefit once conferred. This would seem to be al
lowable, where the person on whom the promise or
benefit was bestowed proves himself unworthy of our
kindness. Thus the lord in the parable exacted the
debt from his servant, in punishment for his cruelty
towards his fellow-servant, although he had before
forgiven it him ; Matt, xviii. 27, 32, 34.

Opposed to this are, first, precipitancy in making a
promise, without due consideration of circumstances.
Matt. xxvi. 35. ' though I should die with thee, yet
will I not deny thee.'

TOL. ii. 52

410

Secondly, talkativeness. Prov. xi. 13. ;a tale
bearer revealeth secrets.'

Thirdly, treachery ; of which Judas Iscariot is a
signal instance.

Gravity consists in an habitual self-government of
speech and action, with a dignity of look and manner,
befitting a man of holiness and probity.* Prov. xvii.
24. * wisdom is before him that hath understanding.5
Eccles. viii. 1. 'a man's wisdom maketh his face
to shine — .'

Opposed to this is levity. Prov. xvi. 22. * the in
struction of fools is folly.' xvii. 24. ' the eyes of a
fool are in the ends of the earth.' Eccles. x. 2. ' a wise
man's heart is at his right hand, but a fool's heart at
his left.'

Taciturnity preserves a due moderation in our
speech. Prov. x. 19. ' he that refraineth his lips is
wise.' xiii. 3. ' he that openeth wide his lips, shall
have destruction.' xvii. 28. ' even a fool when he
holdeth his peace is counted wise ; and he that shut-
teth his lips is esteemed a man of understanding.'

Opposed to this are, first, loquacity. Prov. x. 14.
6 the mouth of the foolish is near destruction.' v. 19.
* in the multitude of words there wanteth not sin.'
xviii. 7. * a fool's lips are the snare of his soul.' xxix.
20. 4 seest thou a man that is hasty in his words ?
there is more hope of a fool than of him.' James iii.
8. ' the tongue can no man tame.'

* Richardson says that Milton l had a gravity in his temper, not mel
ancholy, or not till the latter part of his life, not sour, morose, or ill-natur
ed ; but a certain severity of mind, a mind not condescending to little
things.' Remarks, p. xv. ; In his whole deportment,' says Symmons,
1 there was visible a certain dignity of mind, and a something of conscious
superiority, which could not at all times be suppressed or wholly with
drawn from observation. His temper was grave, without any taint of mel
ancholy.' Vol. V1L p. 512.

411

Secondly, foolish talking. Matt. xii. 36. 'every
idle word that men shall speak, they shall give account
thereof in the day of judgment.' Eph. v. 4. ' fool
ish talking.'

Thirdly, excess of taciturnity. 2 Kings vii. 9. ' this
day is a day of good tidings, and we hold our peace.'

Courteousness consists in affability and readiness of
access.* 1 Pet. iii. 8. ' be ye pitiful, courteous.'

Opposed to this are, first, churlishness. 1 Sam.
xxv. 17. 'he is such a son of Belial, that a man can
not speak to him.'

Secondly, frowardness. Prov. iv. 24. ' put away
from thee a fro ward mouth.' xiv. 3. 4 in the mouth
of the foolish is a rod of pride.' xvi. 26. ' he that
laboureth, laboureth for himself: for his mouth craveth
it of him.' xviii. 6. 'a fool's lips enter into conten
tion, and his mouth calleth for strokes.' xxvii. 22.
* though thou shouldest bray a fool in a mortar among
wheat with a pestle, yet will not his foolishness depart
from him.'

Thirdly, false, or constrained courtesy ; as that of
Absalom, 2 Sam. xv. 3, 4. PsaL xii. 3. * Jehovah
shall cut off all flattering lips.'

* Compare on this head, and with the three next paragraphs, the following
passages from Symraons. 4 Of this great man the manners are universally
allowed to have been affable and graceful, the conversation cheerful, in
structive and engaging. His youngest daughter . . . affirmed that 4 he was
delightful company ; the life of the conversation, not only on account of
his flow of subject, but of his unaffected cheerfulneis and civility.' I?aac
Vossius describes him a? l comem ailabilein, multisque aliis? praeditum vir-
tutibus.' Burmann. Sytt. III. 618. So also N. Heiusius ; ' Virum esse miti
comiqne ingenio aiunt, quique aliam non habuisse se causam profitetur
Scribonium acerbe insectandi, quam quod ille et viros e maximis celeber-
rimisque multos nihil benignius, exceperit, et quod in universam Anglorum
gentem conviciis atrocissimis injurius valde fuerit.' Burmann. Syll. III.
276. Salmasius is here alluded to under the name of Scriboniu? .

412

Urbanity comprehends not only the innocent refine
ments and elegancies of conversation, but acuteness
and appropriateness of observation or reply. Prov.
xxiv. 26. ' every man shall kiss his lips that giveth a
right answer.5 xxv. 11. ' a word fitly spoken is like
apples of gold, in pictures of silver.' 1 Kings xviii.
27. ' Elijah mocked them — .' Col. iv. 6. ' let your
speech be alway with grace seasoned with salt, that
ye may know how ye ought to answer every man.'

Opposed to this are obscenity and double meanings.
Eph. iv. 29. ' let no corrupt communication proceed
out of your mouth.' v. 4. ' neither filthiness, nor
foolish talking, nor jesting,* which are not convenient.'
Col. iii. 8. ' but now ye also put off all these ; anger
. . . filthy communication out of your mouth.' Ob
scenity, properly speaking, consists neither in word
nor in action, but in the filthiness of his mind, who
out of derision or wantonness perverts them from
their proper import. Hence those expressions in the
Hebrew Scriptures, for which the Jewish commenta
tors substitute others in the margin which they esteem
more decent, are not to be considered as obscene, but
are to be attributed to the vehemence or indignation
of the speaker. f Neither are the words of Deut.

* tjrp*7ri\i&. 4 Nomen medium, proprie significat concinnam rautationem,
et intra virtutes morale? ah Aristotle mnneratur, urhanitas. Sed in Novo
Testamento in malaiu pattern uenrpatur pro scurrilitate. Earn vocem pro
scurrilitate aposlolu? posuit, quod plerumque qui urbanifalem hfiectant,
a medio virtutis aberrant*^, ad scurrilitatem declinent. Qua in significa-
tione etiatn Piudarus poeta Craecam vocem usurpasse legitur. Itaque rrcte
noster interprcs scurrililalem vf rtit.' Estius in locum. See Leigh's Criticq
Sacra, Schleusner, Wetstein, Eisner, and Macknight.

t ' The Spirit of God, who is purity itself, when he would reprove any
fanlt severely, or but relate things done or said with indignation by others,
abstains not from some words not civil at other times to be spoken, &c. &r.
.... whereas God, who is the author both of purity and eloquence, chose

41S

xxii. 17. to be regarded as indecent ; 'they shall spread
the cloth before the elders of the city.'

Freedom of speech consists in speaking the truth
with boldness. Exod. xi. 8. ' all these thy servants
shall come down unto me.' Job \ii. 3. ' I have un
derstanding as well as you ; I am not inferior to you :
yea, who knoweth not such things as these ?' 1 Sam.
xiii. 13. ' Samuel said unto Saul, Thou hast done fool
ishly : thou hast not kept the commandment of Jeho
vah.' Psal c.ux. 42. 'so shall I have wherewith to
answer him that reproacheth me.' Prov xxvi. 5.
' answer a fool according to his folly.' This virtue
is exemplified in Elijah and Elisha, 2 Kings vi. 32.
and in many others ; in Hanani, 2 Chron. xvi. 7. in
Zechariah, xxiv. 20. Isai. i. 10, 23. 'hear the word
of Jehovah . . . thy princes are rebellious, and com
panions of thieves.' Jer. xiii. 18. 'say unto the king
and to the queen, Humble yourselves, sit down.'
Ezek. xxi. 25. ' and thou, profane wicked prince of

this phrase as fittest in that vehement character wherein he spake, otherwise
that plain word might have easily been foreborne : which the masoreths and
rabbinical scholiast? not well attending, have often used to blur the margcnt
with Keri instead of Ketiv, and gave us this insulse rule out of their Talmud,
4 that all words which in the law are written obscenely, must be changed to
more civil words;1 fools, who would teach men to read more decently tlu.n
God thought good to write.' dpofagyfor timed ymnuus. Prose Works, I.
233. • Ask a Talmudist what ails the modesty of his marginal Keri, that
Moses and all the prophets cannot persuade him to pronounce the textual
Ketiv.' Areopagitica, Ibid. 300. * Tu fortasse, ut sunt fere hypocritce,
vcrbis tetrici, rebus obscoeni, ne ipsuin quideru Mosen ista noxa imrnunem
abs te dimiseri= ; cum alibi ssepius, turn etiam ubi Phineae hasta qua parte
muliert-m traiufixerit, si qua fides Hebraeis aperte narrat. . . . Non te Sal-
omonis Euphernismi censor' m, non prophetarum scripta tuam turpir.uli
immo nonnunquem plane obscoeni censuram effugerint, quoties Masorethis
et Rabbiriis, pro eo quod diserte scriptum est, suum libet Keri adpcrihere.
Ad me quod attinet, fateor malle mo cum sncris scriptoribus ivQvpfiifAOfat)
queni cum futilibus Habbinis &<r%»iuGvct esse.' Aucloris pro
V*. 299.

414

Israel — .' Mic. vii. 4. ' the best of them is a briar.'
Matt. Hi. 7. ' O generation of vipers.' John xiv. 4.
6 it is not lawful for thee to have her.' Luke xiii. 32.
; tell that fox.' John vii. 7. ' me it hateth, because I
testify of it that the works thereof are evil.' xviii.
37. ' to this end was I born, and for this cause came
I into the world, that I should bear witness to the
truth.' Acts xiii. 10. ' O full of all subtiltj,' &c.
xix. 8, 9. ' he went into the synagogue, and spake
boldly for the space of three months, disputing,' &c.
xxiii. 3. ' thou whited wall.' Eph. vi. 20. ' that
therein I may speak boldly, as I ought to speak.'
Tit. i. 12. ' the Cretians are alway liars.'

Opposed to this is timidity in speaking the truth.
I Sam. iii. 15. i Samuel feared to show Eli the vis
ion.'

The spirit of admonition is that by which we freely
warn sinners of their danger, without respect of per
sons. Gen. xxxvii. 2. ' Joseph brought unto his
father their evil report.' Lev. v. 1. ' if a soul sin . •
if he do not utter it, then he shall bear his iniquity.'
xix. 17. 'thou shalt not hate thy brother in thine heart ;
thou shalt in anywise rebuke thy neighbour, and not
suffer sin upon him.' Psal. cxli. 5. ' let the righteous
smite me, it shall be a kindness.' Prov. vi. 23. ' re
proofs of instruction are the way of life.' x. 17. 'he
that refuseth reproof erreth.' xii. 1. ' he that hateth
reproof is brutish.' xiii. 18. 'he that regardeth
reproof shall be honoured.' xv. 5. ' he that regardeth
reproof is prudent.' v. 10. 'he that hateth reproof
shall die.' v. 32. ' he that refuseth instruction de-
spiseth his own soul.' xvii. 10. 'a reproof entereth
more into a wise man than an hundred stripes into a

415

fool.5 xxiv. 25. * to them that rebuke him shall be
delight.' xxv. 12. 'as an ear-ring of gold, and an
ornament of fine gold, so is a wise reprover upon an
obedient ear.' xxvii. 6, ' faithful are the wounds of a
friend.' xxviii. 23. ' he that rebuketh a man, after
ward shall find more favour — .' xxix. 1 . 'he that
being often reproved hardeneth his neck — .' Eccles.
vii. 5. ' it is better to hear the rebuke of the wise,
than — .' Matt. xvi. 23. * get thee behind me, Satan.'
John iii. 19. ' men loved darkness rather than light.'

1 Cor. i. 11. ' it hath been declared unto me of you,
my brethren, by them which are of the house of
Chloe,' &c. 2 Cor. vii. 8. 'though I made you sorry
with a letter, I do not repent,' &c. Heb. iii. 13. ' ex
hort one another daily, while it is called to-day.'
James v. 19, 20. ' if any of you do err from the truth,
and one convert him — .' Admonition however, is not
to be thrown away on the scornful and obstinate.
Psal. Iviii. 4, 5. ' they are like the deaf adder which
stoppeth her ear, which will not hearken to the voice
of charmers.' Prov. ix. 7? 8. ' he that reproveth a
scorner getteth to himself shame . . . reprove not a
scorner.' xiii. 1 . 'a scorner heareth not rebuke.'
xxvi. 4. ' answer not a fool according to his folly.'
xxix. 9. ' if a wise man contendeth with a foolish
man, whether he rage or laugh, there is no rest/

2 Chron. xxv. 16. 'then the prophet forbare — .'

CHAPTER XIV.

THE SECOND CLASS OF SPECIAL DUTIES TOWARDS
OUR NEIGHBOUR CONTINUED.

THE virtues by which we promote the worldly inter
ests of our neighbour, are integrity and beneficence.

Integrity consists in refraining from the property
of others, which is also called abstinence ; and in
honesty and uprightness as regards our dealings with
our neighbour, which is called commutative justice.
Psal. xv. 2. c he that walketh uprightly, and worketh
righteousness.'

Abstinence is exemplified in Moses, Num. xvi. 15.
i I have not taken one ass from them, neither have I
hurt one of them ;' and in Samuel, 1 Sam. xii. 3.
' whose ox have I taken ?' On this subject laws are
given, Deut. xxiii. 24, 25. ' when thou comest into
thy neighbour's vineyard,' &c.

The opposites to this are, first, theft. Exod. xx.
15. ' thou shalt not steal.' See also Lev. xix. 11.
Prov. xxix. 24. 4 whoso is partner with a thief hateth
his own soul.' xxii. 28. ' remove not the ancient
land-mark.' See also xxiii. 10. This was the crime
ef Judas Iscariot, John xii. 6. Eph. iv. 28. ' let him

417

that stole steal no more, but rather let him labour.'
Laws against theft are given Exod. xxii. Prov. vi.
30. ' men do not despise a thief, if he steal to sat
isfy his soul when he is hungry.' xxviii. 24. ' whoso
robbeth his father or mother,' &c. Zech. v. 3. ' every
one that stealeth shall be cut off — .'

Secondly, fraud. Lev. xix. 11. 'ye shall not deal
falsely one to another.' Under the law, fraud could
not be expiated unless restitution were previously
made. Lev. vi. 5, &c. ' he shall even restore it in
the principal . . . and he shall bring his trespass offer
ing unto Jehovah.' Prov. xxi. 6. ' the getting of
treasures by a lying tongue is a vanity — .' 1 Thess.
iv. 6. ' that no man go beyond or defraud his brother
in any matter.'

Thirdly, oppression and robbery. Job v. 15. ' he
saveth the poor from the hand of the mighty.' xx.
18, 19. 'because he hath oppressed and hath forsaken
the poor — .' Prov. xiv. 31 . 'he that oppresseth the
poor reproacheth his neighbour.' xxii. 22, 23. ' rob
not the poor,' &c. xxx. 14. 'there is a generation
whose teeth are as swords.' Eccles. v. 8. ' if thou
seest the oppression of the poor,' &c. vii. 7. ' surely
oppression maketh a wise man mad.' Isai. iii. 14.
' the spoil of the poor is in your houses.' v. 7, 8.
'woe unto them that join house to house,' &c.
Jer. ii. 34. ' in thy skirts is found the blood of the
souls of the poor innocents.' xxii. 13, &c. ' woe unto
him that buildeth his house by unrighteousness — .'
Neh. v. 8. ' we after our ability have redeemed our
brethren — .' Amos iv. 1. c hear this word, ye kine of
Bashan, which oppress the poor — ' v. 11. 'foras
much therefore as your treading is upon the poor — .'

VOL. ii. 53

418

viii. 4, 5, &.c. ' hear this, O ye that swallow up the
needy, even to make the poor of the land to fail — .'
Mic. ii. 1, 2. 'they covet fields, and take them by
violence.' iii. 2, 3. ' who pluck the skin off from
them — .'

Fourthly, injury. Exod. xxi, 33. ' if an ox or an
ass fall therein — .' v. 35, 36. ' if one man's ox hurt
another's ... or if it be known that the ox hath used
to push in times past,' &c. xxii. 5, 6. ' if a man
shall cause a field or vineyard to be eaten,' &c.

Fifthly, man-stealing. Exod. xxi. 16. 'he that
stealeth a man, or selleth him, or if he be found in his
hand, he shall surely be put to death.' Dent. xxiv.
7. ' if a man be found stealing any of his brethren,'
&c. 1 Tim. i. 10. ' men-stealers.'

Under commutative justice are included all transac
tions of purchase and sale, of letting and hire, of lend
ing and borrowing, of keeping and restoring deposits.

Transactions of sale and purchase. Lev. xix. 36.
4 just balances, just weights — .' xxv. 14. 'if thou
sell ought unto thy neighbour, or buyest ought of thy
neighbour's hand, ye shall not oppress one another.'
Prov. xvi. 11. 'a just weight and balance are Jeho
vah's; all the weights of the bag are his work.'

To justice in matters of sale and purchase, are op
posed various frauds. Prov. xi. 26. ' he that with-
hoideth corn, the people shall curse him.' Ezek.
xxviii. 16. 'by the multitude of thy merchandise they
have filled the midst of thee with violence — .' So
also when counterfeit or adulterated goods are sold
for genuine. Amos viii. 6. ' that we may sell the
refuse of the wheat.' Or when false weights and

measures are employed. Lev. xix. 35. 'ye shall do

419

no unrighteousness in judgment, in rneteyard, in
weight, or in measure.' Deut. xxv. 13 — 15. * thou
shalt not have in thy bag divers weights, a great and
a small — .' Prov xi. 1. 'a false balance is abomi
nation to Jehovah.' xx. 10. * divers weights and
divers measures, both of them are alike abomination
to Jehovah.' See also v. 23. Hos. xii. 7. ' he is a
merchant, the balances of deceit are in his hand.'
Amos viii. 5. ' making the ephah small.' Mic. vi. 11.
4 shall I count them pure with the wicked balances ?'
Or when the buyer, on his part, uses dishonest arti
fices in the conclusion of a bargain. Prov. xx. 14.
4 it is naught, it is naught, saith the buyer.'

Transactions of letting or hire. Lev. xix. 13. 'the
wages of him that is hired shall not abide with thee
all night until the morning.' Exod. xxii. 15. i if it
be an hired thing it came for his hire.' Deut. xxiv.
14. 15. ' thou shalt not oppress an hired servant that
is poor and needy, whether he be of thy brethren, or
of thy strangers that are in the land within thy gates.'
Mai. lii. 5. ' against those that oppress the hireling in
his wages.' James v. 4. ' behold, the hire of the
labourers who have reaped down your fields, which is
of you kept back by fraud, crieth.'

Lending and borrowing. Deut. xv. 7, &c. i if there
be among you a poor man of one of thy brethren . . .
thou shalt surely lend him sufficient for his need in
that which he wanteth.' Psal. xxxvii. 26. ' he is
ever merciful, and lendeth.' cxii. 5. ' a good man
showeth favour, and lendeth.' Matt. v. 42. ' from
him that would borrow of thee turn not thou away.'
Luke vi. 35. ' lend, hoping for nothing again.'
Prov. xix. 17. 'he that hath pity upon the poor.

420

lendeth to Jehovah.' The case of loans to such as
are not poor is different. Exod. xxii. 14. 'if a man
borrow aught of his neighbour, and it be hurt, or die,'
&c- Psal. xxxvii. 21. 'the wicked borroweth and
pajeth not a^ain.'

In loans, justice is violated by the exaction of immod
erate interest; under which denomination all interest
is included, which is taken from the poor. Exod.
xxii. 25. ' if thou lend money to any of my people
that is poor by thee, thou shalt not be to him as an
usurer.' Lev. xxv. 35, 06. ' if thy brother be waxen
poor, arid fallen in decay with thee, then thou shalt
relieve him; yea, though he be a stranger or a so-
journer, that he may live with thee : take thou no
usury of him, or increase ; but fear thy God, that thy
brother may live with thee.' This is the meaning of
the command in Deut. xxiii. 19. 'thou shalt not lend
upon usury to thy brother, usury of money, usury of
victuals, usury of any thing that is lent upon usury.'

As however much difference of opinion exists with
regard to usury, and as the discussion belongs properly
to this place, we will consider briefly what is to be de
termined on the subject. It is the opinion of most, that
usury is not in all cases unlawful, but that its legal
ity or illegality is determined by the purpose for which
it is exacted, the rate of interest, and the party by
whom it is to be paid ; that with regard to the party,
it may be lawfully received from any one possessed of
sufficient property for payment; that the rate of inter
est should be such as is consistent with equity at least,
if not with charity; and that in exacting it we should
have a view not to our own interests exclusively, but
also to those of our neighbour. Where these con-

421

ditions are observed, they maintain that usury is per
fectly allowable ; nor is it without reason that these
limitations are added, since without these there is
scarcely any species of compact or commercial in
tercourse which can be considered as lawful. That
usury is in itself equally justifiable with any other
kind of civil contract, is evident from the following
considerations ;* first, that if it were in itself repre
hensible, God would not have permitted the Israelites
to lend upon usury to strangers, Deut. xxiii. 20. es
pecially as he elsewhere commands them to do no
hurt to the stranger, but on the contrary to assist him
with every kind of good office, especially in case of
poverty. Secondly, if it be lawful to receive profit
for the use of cattle, lands, houses, and the like, why
not of money also ? which, when borrowed, as it often
is, not from necessity, but for purposes of gain, is
apt to be more profitable to the borrower than to the
lender. It is true that God prohibited the Israelites
from lending upon usury on the produce of their land ;
but this was for a reason purely ceremonial, in like
manner as he forbad them to sell their land in per
petuity, Lev. xxv. 23. Under the gospel, therefore,
that usury only is to be condemned which is taken
from the poor, or of which the sole object is gain, and
which is exacted without a regard to charity and jus
tice ; even as any other species of lucrative commerce
* carried on in the same spirit would be equally repre
hensible, and equally entitled to the Hebrew name

* Usury, so much as is permitted by the magistrate, and demanded with
common equity, is neither against the word of God, nor the rule or
charity ; as hath been often discussed by men of eminent learning and
Doctrine and Discipline of Divorce, Prose Works, II. 24.

422

, signifying a bite. This therefore is the usury
prohibited Exod. xxii. 25. ' if thou lend money to
any of my people that is poor by thee, thou shalt not
be to him as an usurer.' Lev. xxv. 35 — 37. as above.
These are the earliest passages in which the subject
occurs ; they ought therefore to be considered as
illustrating by anticipation those which come after,
and the exception contained in them as applying
equally to all other occasions on which usury is men
tioned : Deut. xxiii. 19. as above. Psal. xv. 5. 'he
that putteth not out his money to usury .... shall never
be moved.' Prov. xxviii. 8. ' he that by usury and
unjust gain increaseth his substance, he shall gather
it for him that will pity the poor.' Ezek. xviii. 8. 'he
that hath not given forth upon usury, neither hath
taken any increase, that hath withdrawn his hand
from iniquity — .'

Justice as regards the safe custody of property, is
concerned in the demand or restitution of pledges, and
of deposits in trust ; on which subject see Exod. xxii.
7. ' if a man shall deliver unto his neighbour money
or stuff to keep,' fee. See also v. 10, 11. Exek. xviii.
7. ' hath not oppressed any, but hath restored to the
debtor his pledge.' Under what limitations a pledge
may be received from a poor man, is seen Exod. xxii.
26. ' if thou at all take thy neighbour's raiment to
pledge,' fee. Deut. xxiv. 6. ' no man shall take the
upper or nether millstone to pledge.' The same
chapter enjoins a regard to humanity in the taking of
pledges, v. 10. 'thou shalt not go into his house to
fetch his pledge.'

Thus far of commutative justice. Under the same
head mav be classed moderation, which consists in

423

voluntarily conceding some portion of an acknowl
edged right, or in abandoning it altogether. Gen.
xiii. 9. ' if thou wilt take the left hand, then I will
go to the right ; or if thou depart to the right hand,
then I will go to the left.'

Beneficence consists in rendering willing assistance
to our neighbour out of our own abundance ; partic
ularly to the poor within our reach. Levit. xix. 9.
' when ye reap the harvest of your land, thou shalt not
wholly reap the corners of thy field, neither shalt thou
gather the gleanings of thy harvest.5 xxv. 35. ' if
thy brother be waxen poor, and fallen in decay with
thee, then thou shalt relieve him ; yea, though he be
a stranger or a sojourner ; that he may live with thee.'
Prov. iii. 27, 28. ' withhold not good from them to
W7hom it is due, when it is in the power of thine hand
to do it ; say not unto thy neighbour, Go, and come
again, and to-morrow I will give, when thou hast it
by thee.' Luke vi, 30. ' give to every one that asketh
of thee.' v. 38. ' give, and it shall be given unto you.'
Gal. vi. 10. 'as we have therefore opportunity, let us
do good unto all men, especially unto them that are
of the household of faith.' 1 Thess. v. 15. 'ever
follow that which is good, both among yourselves and
to all men.' Heb. xiii. 16. 'to do good and to com
municate forget not : for with such sacrifices God is
well pleased.' Concerning the proper mode of receiv
ing benefits, see above on Magnanimity.

Beneficence, as shown in public distributions of any
kind, is called liberality. Psal. cxii. 5. ' a good man
sheweth favour, and lendeth' (gratiose largitur, Tre-
mell.) Prov. xi. 24, 25. ' there is that scattereth, and
yet increaseth — .' xxi. 26. ' the righteous giveth

424

and spareth not.' Eccles. xi. 1. 'cast thy bread ou
the waters.7

Opposed to liberality are, first, niggardliness, which
gives nothing, or sparingly, or with a grudging mind.
Prov. xxiii. 6 — 8. ' eat thou not the bread of him that
hath an evil eye, neither desire thou his dainty meats.'
Secondly, prodigality. Prov. xxi. 20. ' there is
treasure to be desired, and oil in the dwelling of the
wise, but a foolish man spendeth it up.'

Beneficence, whether private or public, when ex
ercised on an extraordinary scale, is called magnifi
cence. This is exemplified in David, 1 Chron. xxix.
2. ' I have prepared with all my might for the house
of my God, the gold for things to be made of gold ....
moreover, because I have set my affection to the house
of my God, I have of mine own proper good,' &c. and
in the Jews who returned from captivity, Ezra ii. 68,
69. * some offered freely for the house of God to set
it up in its place ; they gave after their ability unto
the treasure of the work.'

Corresponding with beneficence is gratitude, which
is shown in the requital, or, where this is impossible,
in the thankful sense of a kindness. 2 Sam. ix. 1.
•* David said, Is there yet any that is left of the house
of Saul, that I may show7 him kindness for Jonathan's
sake ?' xix. 34, &c. ' the king said unto Barzillai,
Come thou over with me, and I will feed thee with
me — .' 1 Kings ii. 7. ' show kindness unto the sons
of Barzillai the Gileadite.'

Opposed to this is ingratitude. Prov. xvii. 13.
4 whoso rewardeth evil for good, evil shall not depart
from his house.' Eccles. ix. 15. 'he by his wisdom
delivered the city, yet no man remembered that same
poor man.'

CHAPTER XV.

OF THE RECIPROCAL DUTIES OF MAN TOWARDS MIS
NEIGHBOUR; AND SPECIALLY OF PRIVATE DUTIES.

THUS far we have treated of the virtues or special
duties which man owes to his neighbour simply as
such ; we are next to consider those which originate
in circumstances of particular relationship. These
duties are either private or public.

The private duties are partly domestic, and partly
such as are exercised towards those not of our own
house. Gen. xviii. 19. ' I know him, that he will
command his children, and his household after him,
and they shall keep the way of Jehovah.' 1 Tim.
v. 8. * if any provide not for his own, and specially
for those of his own house, he hath denied the faith,
and is worse than an infidel.'

Under domestic duties are comprehended the recip
rocal obligations of husband and wife, parent and
child, brethren and kinsmen, master and servant.

The duties of husband and wife are mutual or
personal.

VOL. n. 54

426

Mutual duties. 1 Cor. vii. 3. ' let the husband
render unto the wife due benevolence, and likewise
also the wife unto the husband.'

The personal duties appertaining to either party
respectively, are, first, those of the husband. Exod.
xxi. 10, 11. ' her food, her raiment, and her duty of
marriage shall he not diminish ; and if he do not these
three unto her,' &c. Prov. v. 18, 19. ' rejoice with
the wife of thy youth,' Esther i. 22. ' every man
should bear rule in his own house.' 1 Cor. xi. 3. ' I
would have you know that the head of every man is
Christ, and the head of the woman is the man.' Eph.
v. 25. ' husbands, love your wives, even as Christ
also loved the church.' Col. iii. 19. 'husbands, love
your wives, and be not bitter against them.' 1 Pet. iii.
7. ' likewise, ye husbands, dwell with them according
to knowledge, giving honour unto the wife, as unto
the weaker vessel.' The contrary is reproved Mai.
ii. 13, 14, &c. 'Jehovah hath been witness between
thee and the wife of thy youth, against whom thou
hast dealt treacherously — .' Prov. \. 20, 21. 'why
wilt thou, my son, be ravished with a strange
woman ?'

Personal duties of the wife. Prov. xiv. 1. ' every
wise woman buildeth her house.' xix. 14. 'a pru
dent wife is from Jehovah.' xxxi. 11, &c. ' the heart
of her husband doth safely trust in her.' 1 Cor. xi.
3, &c. ' the woman is the glory of the man ; for the
man is not of the woman, but the woman of the man.'
Eph. v. 22 — 24. ' wives, submit yourselves unto your
own husbands, as unto the Lord ; for the husband is
the head of the wife, even as Christ is the head of
the church, and he is the Saviour of the body ; there-

427

fore as the church is subject unto Christ, so let the
wives be to their own husbands in every thing.' Col.
iii. 18. 'wives, submit yourselves unto your own
husbands, as it is fit in the Lord.' Tit. ii. 4, 5. 'that
they may teach the young women to be sober, to love
their husbands, to love their children, to be discreet,
chaste, keepers at home, good, obedient to their own
husbands, that the word of God be not blasphemed.'
1 Pet. iii. 1, &c. 4 likewise, ye wives, be in subjection
to your own husbands,' &c. The same is implied in
the original formation of the woman : Gen. ii. 22.
' the rib which Jehovah had taken from man, made
he a woman ;' it cannot therefore be fitting that a
single member, and that not one of the most import
ant, should be independent of the whole body, and
even of the head. Finally, such is the express decla
ration of God : Gen. iii. 16. ' he shall rule over
thee.'*

Offences against these duties. Exod. iv. 25. ' a
bloody husband art thou to me.' Job ii. 9. ' then
said his wife unto him, Dost thou still retain thine in-

* My author and disposer, what then bidiTst
Unargu'd I obey ; so God ordains ;
God is thy law, thou mine. Paradise Lost, IV. 635.
Was she thy God, that her thou didst obey
Before his voice, or was she made thy guide,
Superior, or but equal, that to her
Thou didst resign thy manhood, <uid the place
Wherein God- set thee above her made of thee
And for thee, whose perfection far excelled
Hers in all real dignity. X. 145.

To thy husband's will

, Thine shall submit ; lie over thee shall rule. Ibid. 195.

See also Telrachordon : ' Cut St. Paul ends the controversy that

indelible character of priority which God crowned him with.' Prose
Works, II. 121, 122^

428

tegrity ?' &c. 2 Sam. vi. 20. ' Michal the daughter
of Saul came out to meet David, and said,5 &,c. Prov.
ix. 13. 4 a foolish woman is clamorous.' vii. 11. ' her
feet abide not in her house.'* xiv.l. ' the foolish pluck-
eth it down with her hands.' xix. 13. 'the contentions
of a wife are a continual dropping.' See also xxvii.
15. xxi. 9. ; it is better to dwell in a corner of the
house top, than with a brawling woman in a wide
house.' v. 19. ' it is better to dwell in the wilder
ness, than with a contentious and an angry woman.'
See also xxv. 24. Eccles. vii. 26. ' 1 find more bitter
than death the woman whose heart is snares and nets,
and her hands as bands : whoso pleaseth God shall
escape from her, but the sinner shall be taken by her.'
Above all, adultery : Deut. xxii. 14, 20. ' I took this
woman, and when I came unto her, I found her not a

maid if this thing be true,' &c.

The duties of parents are inculcated Deut. iv. 9.
4 teach them thy sons, and thy sons' sons.' vi. 6, 7.
4 these words which I command thee this day, shall
be in thine heart, and thou shalt teach them diligently
unto thy children.' Prov. xiii. 24. ' he that spareth
his rod hateth his son ; but he that loveth him chas-
teneth him betimes.' Prov. xix. 18. ' chasten thy son
while there is hope, and let not thy soul spare for his
crying.? xxii. 6. ' train up a child in the way he

* ' Nevertheless, as I find that Grotius on this place hath observed, the
Christian emperors, Theodosius the second, and Justinian, men of high
wi'sdom and reputed piety, decreed it to be a divorcive fornication, if the
wife attempted either against the knowledge, or obstinately against the
will of her husband, such things as gave open suspicion of adulterizing, as
the wilful haunting of feasts, and invitation.! with men not of her near
kindred, the lying forth of her house without probable cause, the frequent-
ing of theatres against htr husband's mind,' &c. Doctrine and Discipline
of Divorce, II. 45.

429

should go, and when he is old he will not depart
from it.' v. 15. ' foolishness is bound in the heart of
a child ; but the rod of correction shall drive it far
from him.' xxiii. 13, 14. ' withhold not correction
from the child ; for if thou beatest him with the rod,
he shall not die : thou shalt beat him with the rod,
and deliver his soul from hell.' xxix. 15, 17. 'the
rod and reproof give wisdom.' Lam. iii. 27, 28. ' it
is good for a man that he bear the yoke in his youth.'
Dcut. xxi. 1 8 — 20. ' if a man have a stubborn and
rebellious son, which will not obey the voice of his
father or the voice of his mother, and that when they
have chastened him will not hearken unto them.'
Eph. vi. 4. ' ve fathers, provoke not your children to
wrath ; but bring them up in the nurture and admo
nition of the Lord.' Col. iii. 21. ' fathers, provoke
not your children to anger, lest they be discouraged.'

The opposit.es are, first, unbounded indulgence ; as
that of Eli the priest, 1 Sam. ii. and of David towards
his sons Absalom and Adonijah, 1 Kings i. 6. ' whom
his father had not displeased at any time in saying,
Why hast thou done so?' Gen. xxv. 28. ' Isaac loved
Esau, because he did eat of his venison.'

Secondly, excessive severity. 1 Sam. xiv. 44. ' thou
shalt surely die, Jonathan.'

The duties of children are prescribed Gen. ix. 23.
' Shem and Japheth took a garment — .' xxiv. 15, &c.
6 with her pitcher upon her shoulder — .' xxix. 9.
' Rachel came with her father's sheep.' Exod. ii. 16.
' they came and drew water, and filled the troughs
to water their father's flock.' xviii. 7. ' Moses went
out to meet his father-in-law.' xx. 12. ' honour thy
father and thy mother.' Lev. xix. 3. ' ye shall fear

430

every man his mother and his father.' 1 Sam. xx.
32. ' Jonathan answered Saul his father, and said
unto him, Wherefore shall he be slain ? what hath
he done?' 1 Kings ii. 19. ' Bathsheba went unto

king Solomon and the king rose up to meet her.'

Prov. i. 8. ' my son, hear the instruction of thy father,
and forsake not the law of thy mother.' vi. 20, 21.
' my son, keep thy father's commandment.' xxiii. 22,
24, 25. * hearken unto thy father that begat thee, and
despise not thy mother when she is old.' Jer. xxxv.
5, 6. ' our father commanded us, saying — .' Eph.
vi. 1 — 3. ' children, obey your parents in the Lord ;
for this is right : honour thy father,' &c. Col. iii. 20.
' children, obey your parents in all things ; for this is
well pleasing unto the Lord.' 1 Tim. v. 4. ' if any
widow have children or nephews, let them learn first
to show piety at home, and to requite their parents,
for that is good and acceptable before God.'

Contrary to the above is the conduct of Ham, Gen.
ix. 22. ' Ham saw the nakedness of his father.' Exod.
xxi. 15. ' he that smiteth his father, or his mother,
shall surely be put to death.' v. 17. ' he that curseth
his father, or his mother, shall surely be put to death.'
See also Lev. xx. 9. Deut. xxi. 18. ' if a man have a
stubborn and rebellious son — .' xxvii. 16. 'cursed
be he that setteth light by his father or his mother.'
Prov. x. 1. 'a wise son maketh a glad father, but a
foolish son is the heaviness of his mother.' xix. 26.
4 he that wasteth his father,' &c. xx. 20. 6 whoso
curseth his father or his mother, his lamp shall be put
out in obscure darkness.' xxiii. 22. ' hearken unto
thy father that begat thee — .' xxviii. 24. ' whoso
robbeth his father or his mother — ' xxx. 17. ' the

431

eye that mocketh at his father, and despiseth to
obey his mother, the ravens of the valley shall
pick it out, and the young eagles shall eat it.'
Matt. xv. 5. ' ye say, Whosoever shall say to

his father or mother, It is a gift and honour not

his father or mother, he shall be free.' See also Mark
vii. 11, 12. Al§o an extravagant and preposterous
regard. Matt. viii. 21, 22. ' suffer me first to go and
bury my father.'

Analogous to the relation of parent and child are
those of guardian and ward, teacher and pupil, elder
and younger ; in a word, of superior and inferior,
whatever be the ground of distinction.

For the duties of guardians, see 2 Kings xi. 4, &c.
' he shewed them the king's son,' &c.

The duties of wards. 2 Kings xii. 2. * Jehoash
did that which was right in the sight of Jehovah all
his days, wherein Jehoiada the priest instructed him.'

The prophet Samuel did not consider it beneath his
dignity in his old age, after having exercised the most
important public functions, to discharge the office of
teacher in the schools of the prophets.* 1 Sam. xix.
20. ' they saw the company of the prophets prophe
sying, and Samuel standing as appointed over them.'

The duties of pupils. 1 Kings xix. 21. i he went
after Elijah, and ministered unto him.' 2 Kings ii.
2, 4, 6. 'I will not leave thee.'

* It will he remembered that Milton was reproached by his enemies
with having been a schoolmaster. In the Transposes Rehearsed, writt«-n
by R. Leiifh, Oxon. 1673, 12mo. he is cnlled a Latin Secretary and an
English Schoolmaster, p. 128. and Salmasius in hi« pOfthomous reply to the
4 Defence of the People of England,' describes hirn as l Judimagbter in
schola triviali Londinensi.' Newton and Symmons have vindicated him
from this crime with more seriousness than the charge seems to deserve.

432

The duties of the elder. Prov. xvi. 31. 'the hoary
head is a crown of glory, if it be found in the way of
righteousness.' Tit. ii. 2. * that the aged men be so
ber, grave, temperate, sound in faith, in charity, in
patience/

The reverse. Job xx. 11. 'his bones are full of
the sin of his youth, which shall lie, down with him
in the dust.' Isai. Ixv. 20. ' the sinner being an hun
dred years old shall be accursed.'

The duties of the younger. Lev. xix. 32. ' thou
shalt rise up before the hoary head — .' 2 Chron.
xxxiv. 3. ' in the eighth year of his reign, while he
was yet young, he began to seek after God.' Job
xxxii. 4. ' Elihu had waited till Job had spoken, be
cause they were elder than he.' v. 6. 'I am young,
and ye are very old ; wherefore I was afraid, and
durst not show you mine opinion.' Psal. xxv- 7.
* remember not the sins of my youth — .' cxix. 9.
' wherewithal shall a young man cleanse his way ? — .'
cxlviii. 12. ' young men and maidens.... praise the
name of Jehovah.' Eccles. xi. 9, 10. 'rejoice, O
young man, in thy youth.... but know thou, that for all
these things God will bring thee into judgment.' xii.
1 — 3. ' remember now thy Creator in the days of thy
youth.' 1 Tim. iv. 12. ' let no man despise thy
youth,' 2 Tim. iii. 15. ' from a child thou hast known
the holy scriptures.' Tit. ii. 6. 'young men likewise
exhort to be sober-minded.'

The reverse. 2 Kings ii. 23. ' there came forth little
children out of the city, and mocked him.' 2 Chron.
xxxvi. 9. ' Jehoiachin was eight years old when he
began to reign.... and he did that which was evil in
the sight of Jehovah.' Psal. Iviii. 3. ' the wicked are

433

estranged from the womb.' Prov. xx. 11. ' even a
child is known by its doings.' Isai. iii. 5. ' the child
shall behave himself proudly against the ancient.'

The duties of superiors. Ruth ii. 4. ' Boaz said
unto the reapers, Jehovah be with you.' Psal. xlix.
20. * man that is in honour, and understandeth not, is
like the beasts that perish.' Prov. iii. 35. ' the wise
shall inherit glory.' 1 Pet. iv. 10. 'as every man
hath received the gift, even so minister the same one
to another, as good stewards of the manifold grace of
God.'

The reverse. Prov. xxvi. 1. ' as snow in summer,
and as rain in harvest, so honour is not seemly for a
fool.' Eccles. x. 5. 6. ' there is an evil that I have
seen under the sun, as an error wrhich proceedeth from
the ruler ; folly is set in great dignity — .' Isai. xxiii.
9. ' to stain the pride of all glory — .'

We are forbidden to glory in nobility of birth, or in
rank, however exalted. Deut. xxvi. 5, &LC. ' thou
shalt speak and say before Jehovah thy God, A Syrian
ready to perish v/as my father — .' Job xii. 21. 'he
poureth contempt upon princes.' Psal. Ixxv. 7. ' God
is the judge, he putteth down one, and setteth up
another.' cxiii. V. ' he raiseth up the poor out of
the dust.' Isai. xxxii. 8. ' the liberal deviseth liberal
things, and by liberal things shall he stand.' John i.
13. ' which were born, not of blood — .' iii. 6. 'that
which is bom of the flesh is flesh.' viii. 39. ' if ye
were Abraham's children, ye would do the works of
Abraham.'

Opposed to the proper duty of a superior, is an un
authorized assumption of censorial power. 1 Pet. iv.
15. 'a busybody in other men's matters.'

VOL. n. 55

434

The duties of inferiors. Prov. xxvi. 8. ' as he that
bindeth a stone in a sling, so is he that giveth honour
to a fool.' Ruth ii. 4. 'they answered him, Jehovah
bless thee.' v. 7. ' I pray you, let me glean and gather
after the reapers.' 2 Kings ii. 15. 'they came to
meet him, and bowed themselves to the ground before
him.' Luke xiv. 9, 10. ' when thou art bidden, go and
sit down in the lowest room.' Rom. xiii. 7. ' render
therefore to all their dues.... honour to whom honour.'

The reverse. James ii. 2, &c. ' if there come un
to your assembly a man with a gold ring,' &c.

The duties of brethren and kinsmen. Gen. iv. 7.
' unto thee shall be his desire, and thou shalt rule over
him.' xiii. 8. ' let there be no strife, I pray thee,
between thee and me. ..for we be brethren.' xxix. 11.
' Jacob kissed Rachel, and lifted up his voice and
wept.' v. 13. 'he ran to meet him, and embraced
him, and kissed him.' xliii. 33. ' they sat before him,
the first-born according to his birth-right — .' PsaL
cxxxiii. 1 . ' behold how good and how pleasant it is for
brethren to dwell together in unity.'

The reverse. 2 Chron. xxi. 4. ' he slew all his
brethren — .' v. 13. ' and also hast slain thy brethren
of thy father's house, which were better than thyself.'
Prov. xviii. 19. 'a brother offended is harder to be
won than a strong city.'

The duties of masters. Exod. xxi. 26, 27. ' if a
man strike the eye of his servant, or the eye of his
maid, that it perish, he shall let him go free for his
eye's sake.' Job xxxi. 13. ' if I did despise the cause
of my man-servant, or of my maid-servant, when they
contended with me.' PsaL ci. 6. ' he that walketh in
a perfect way, he shall serve me.' cxxvii. 1,2.' ex-

435

cept Jehovah build the house, they labour in vain that
build it.' Prov. iii. 33. ' he blesseth the habitation of
the just.' xiv. 11. 'the tabernacle of the upright
shall flourish.' xv. 6. * in the house of the righteous
is much treasure.' xxiv. 3, 4. ' through wisdom is an
house builded,' &c. xxvii. 23. ' be thou diligent to
know the state of thy flocks — .' xxix. 21. ' he that
delicately bringeth up his servant from a child, shall
have him become his son at the length.' Luke xvii.
7 — 10. ' which of you having a servant plowing....
will not rather say unto him, Make ready wherewith
I may sup... doth he thank that servant because he did
the things that were commanded him ? I trow not.'
Eph. vi. 9. ' and ye, masters, do the same things
unto them, forbearing threatening ; knowing that your
master also is in heaven, neither is there respect of
persons with him.' Col. iv. 1. 'masters, give unto
your servants that which is just and equal,' &c. 1
Tim. iii. 5. ' if a man know not how to rule his own
house,' &x%

The reverse. Prov. iii. 33. { the curse of Jehovah
is in the house of the wicked.' xi. 29. ' he that
troubleth his own house shall inherit the wind.' xiv.
11. ' the house of the wicked shall be overthrown.'
xv. 6. 'in the revenues of the wicked is trouble.' v.
25. ' Jehovah will destroy the house of the proud.'

Respecting the possession of slaves, and the extent
of the master's authority, see Gen. xvii. 12. ' he that
is born in the house, or bought with money of any
stranger — .' Lev-it, xix. 20. ' whosoever lieth car
nally with a woman that is a bondmaid,' &c. xxv.
44 — 46. < both thy bondmen and thy bondmaids which
thou shalt have,' &c. 1 Cor. vii. 21, 22. ' let every

436

man abide in the same calling wherein he was call-
ed...art them called being a servant, care not for it.'
See also the epistle to Philemon. Concerning the
forfeiture, by insolvency, of the rights of freedom, see
2 Kings iv. 1 . < the creditor is come to take unto him
my two sons to be bondmen.' Matt, xviii. 25. ' his
lord commanded him to be sold, and his wife,' &c.

Respecting the punishment of slaves, see Gen. xvi.
6. ' behold, the maid is in thine hand, do to her as it
pleaseth thee.' Prov. xxix. 19. 'a servant will not
be corrected by words ; for, though he understand, he
will not answer.' Punishment, however, should not
exceed due limits. Exod. xxi. 20, 21, 26, 27. ' if a
man smite his servant, or his maid, and he die — .'

Respecting the manumission of Hebrew slaves, see
Exod. xxi. 2 — 4. Levit. xxv. 39, 40. Deut. xv. 12,
13, 16, 17, &c. Jer. xxxiv.

The duties of servants. Gen. xvi. 9. ' the angel of
Jehovah said unto her, Return to thy mistress, and
submit thyself under her hands.' xxiv. 9. ' the ser
vant put his hand under the thigh of Abraham his
master, and sware to him — .' Prov. xvii. 2. ' a
wise servant shall have rule over a son that causeth
shame — .' xxv. 13. * so is a faithful messenger to
them that send him, for he refresheth the soul of his
masters.' xxvii. 18. 'he that waiteth on his master
shall be honoured.' Eph. vi. 5 — 8. ' servants, be
obedient to them that are your masters according to
the flesh, with fear and trembling, in singleness of your
heart, as unto Christ — .' See also Col. iii. 22, &c.
1 Tim. vi. 1, 2. Met as many servants as are under
the yoke count their own masters worthy of all hon
our, that the name of God and his doctrine be not

437

blasphemed : and they that have believing masters,
let them not despise them.. ..because they are faith
ful and beloved.' Tit. ii. 9, 10. ' exhort servants to
be obedient unto their own masters, and to please
them in all things, not answering again, not purloin
ing, but showing all fidelity, that they may adorn the
doctrine of God our Saviour in all things.' 1 Pet. ii.
18, 19. ' servants, be subject to your masters with all
fear, not only to the good and gentle, but also to the
froward ; for this is thankworthy — .'

The reverse. Gen. xvi. 4. ' her mistress was de
spised in her eyes.' 2 Kings v. 20, &c. ' Gehazi,
the servant of Elisha the man of God, said, Behold,
my master hath spared Naaman the Syrian, in not
receiving at his hands that which he brought ; but as
Jehovah liveth, I will run after him, and take some
what of him.' Prov. x. 26. ' as vinegar to the teeth...
so is the sluggard to them that send him.' xxvi. 6.
' he that sendeth a message by the hand of a fool
cutteth off the feet, and drinketh damage.' xxx. 22,
23. ' for a servant when he reigneth,' &c.

CHAPTER XVI.

OF THE REMAINING CLASS OF PRIVATE DUTIES,

THUS far of domestic duties. We are next to speak
of those which are exercised towards strangers.

The principal virtues in this class are almsgiving
and hopitality.

Almsgiving consists in affording relief to the poor,

especially to such as are brethren, in proportion to our

means, or even beyond them, without ostentation, and

from, the motive of true charity* Exod. xxiii. 11.

* the seventh year thou shalt let the land rest, and lie
still, that the poor of thy people may eat.' Dent. xv.
2. ' this is the manner of the release,' &c. v. 11.

* thou shalt open thine hand wide unto thy brother, to
thy poor and to thy needy, in thy land.' xxiv. 19 — 21.
4 when thou cuttest down thine harvest in thy field — .'
Luke iii. 11. i he that hath two coats, let him impart
to him that hath none.' xiv. 12 — 14. ' when thou
makest a dinner.... call not thy friends.. ..lest they also

* Milton, when speaking of his mother, particularly notices her charit
able disposition. c Londini sum natus....matre probatissima, et eleemosynis
per viciniam potissimum nota.' Deftnsio Secunda pro Populo ^.nglicano.
Prose Works, V. 230.

439

bid thee again... .but call the poor, the lame,' foe,
xvi. 9. ' make to yourselves friends of the mammon
of unrighteousness, that when ye fail, they may re
ceive you into everlasting habitations.' Christ him
self, although poor, set us an example of this virtue.
John xiii. 29. ' that he should give something to the
poor.' Eph. iv. 28. < rather let him labour.... that he
may have to give to him that needeth.'

In proportion to our means. Matt. x. 42. ' whoso
ever shall give to drink unto one of these little ones a
cup of cold water only in my name — .' Luke xi. 41 .
* rather give alms of such things as ye have.' Acts
iii. 6. ' silver and gold have I none, but such as I have
give I thee.' 2 Cor. viii. 12, 13. ' if there be first a
willing mind, it is accepted according to that a man
hath, and not according to that he hath not.'

Or even beyond them. Luke xxi. 4. ' all these
have of their abundance cast in unto the offerings of
God, but she of her penury hath cast in all the living
that she had.' 2 Cor. viii. 3. ' to their power, I bear
record, yea, and beyond their power, they were wil
ling of themselves.' He subjoins however, v. 13. 'I
mean not that other men be eased, and ye burdened ;
but by an equality, that now at this time your abun
dance may be a supply for their want.' On this, as
on similar occasions, we are to be guided by geomet
rical rather than by arithmetrical proportion, regulating
our bounty according to the rank and dignity, the ed
ucation and previous condition of each individual ;
lest we fall into the absurdity of equalizing those
whom nature never intended for an equality.

To the poor ; that is, to such as are unable to sup
port themselves by their own labour and exertions.

440

Lev. xxv. 35. ' if thy brother be waxen poor, and
fallen in decay with thee, then thou shalt relieve him :
yea, though he be a stranger.' Deut* xv. 7, &c. 'if
there be among you a poor man,' &c. 2 Thess. iii.
10. 'if any would not work, neither should he eat.'
Hence we are not bound to relieve those vagrants and
beggars who are such of choice, and not of necessity.
v. 11, 12. 'we hear that there are some which walk
among you disorderly, working not at all, but are bu-
sybodies ; now them that are such we command and
exhort by our Lord Jesus Christ, that with quietness
they work, and eat their own bread.' Among the
poor are to be reckoned orphans and widows, on ac
count of the desolate situation of the one, and the
tender age of the other. Exod. xxii. 22 — 24. 'ye
shall not afflict any widow or fatherless child.' Dent.
x. 18. ' he doth create the judgment of the fatherless
and widow.' xiv. 28, 29. ' at the end of three
years thou shalt bring forth all the tithe of thine in
crease.. ..and the stranger, and the fatherless, and the
widow, which are within thy gates, shall come, and
shall eat and be satisfied.' xxvii. 19. ' cursed be he
that perverteth the judgment of the fatherless or wid
ow.' Job xxix. 11, &:c. ' because I delivered the poor
that cried, and the fatherless — ' xxxi. 16. ' if I have
withheld the poor from their desire, or have caused
the eyes of the widow to fail ; or have eaten my
morsel myself alone, and the fatherless have not eaten
thereof.' Psal. Ixviii. 5. ' a father of the fatherless,
and a judge of the widows, is God in his holy habita
tion.' cxlvi. 9. ' he relieveth the fatherless and widow.'
Prov. xxiii. 10, 11, ' enter not into the fields of the
fatherless ; for their redeemer is mighty.' To these

441

may be added such as are weak or helpless from any
cause whatever, and all who are in affliction, espe
cially for religion's sake. Isai. Iviii. 7. 4 is it not to
deal thy bread to the hungry, and that thou bring the
poor that are cast out to thy house ? when thou seest
the naked, that thou cover him, and that thou hide not
thyself from thine own flesh ?' Matt. xxv. 36. ' naked,
and ye clothed me ; sick, &c.' Luke xiv. 13. ' call
the poor, the maimed, the lame, the blind.' Heb. vi.
10. ' God is not unrighteous to forget your work and
labour of love which ye have showed toward his
name, in that ye have ministered to the saints, and do
minister.'

Without ostentation. Prov. xxi. 14. ' a gift in se
cret pacifieth anger, and a reward in the bosom strong
wrath.' Matt. vi. 1, &c. ' \vhen thou doest thine
alms, do not sound a trumpet before thee — .' 2 Cor.
viii. 24. ' wherefore show ye to them, and before the
churches, the proof of your love, and of our boasting
on your behalf.'

Out of true charity. 1 Cor. xiii. 3. ' though I be
stow all my goods to feed the poor, and though I give
my body to be burned, and have not charity, I am
nothing.' Not therefore of compulsion. 2 Cor. viii.
3. ' they were willing of themselves.' v. 8. < I speak
not by commandment, but by occasion of the for
wardness of others, and to prove the sincerity of your
love.'

Scripture every where declares that the reward of
almsgiving is great. Job xxix. 11 — 25. 'when the
ear heard me, then it blessed me... .because I delivered
the poor that cried,' &c. Psal. xli. 1. 6 blessed is he
that considereth the poor : Jehovah will deliver him

VOL. IT. 56

442

in the time of trouble.' cxii. 9. compared with 2 Cor.
ix. 8, 9. ' God is able to make all grace abound to
ward you, that ye, always having all sufficiency in all
things, may abound to every good work; as it is
written, He hath dispersed abroad, he hath given to
the poor, his righteousness remaineth for ever.' Prov.
xiv. 21. 'he that hath mercy on the poor, happy is
he.' xix. 17.. ' he that hath pity upon the poor lendeth
to Jehovah, and that \vhich he hath given will he pay
him again.' xxii. 9. ' he that hath a bountiful eye
shall be blessed, for he giveth of his bread to the
poor.' xxviii. 27. ' he that giveth to the poor shall
not lack.' Isai. Iviii. 6, &c. ' is it not to deal thy
bread to the hungry ?' &c. ' then shall thy light break
forth as the morning.' Matt. x. 40 — 42. 'he that
receiveth you, receiveth me, and he that receiveth me,
receiveth him that sent me.' xxv. 34, 35. ' come, ye
blessed of my Father....for I was an hungered, and ye
gave me meat — .' Luke xi. 41. 'give alms. ...and
behold, all things are pure unto you.' xii. 33. ' pro
vide yourselves bags which wax not old, a treasure in
the heavens that faileth not.' xiv. 12 — 14. ' thou
shalt be blessed, for they cannot recompense thee.'
Acts x. 2 — 4. ' thy prayers and thine alms are come
up for a memorial before God.' 2 Cor. ix. 6. ' he
\vhich soweth bountifully shall reap also bountifully.'
1 Tim. vi. 18, 19. ' laying up in store for themselves
a good foundation against the time to come, that they
may lay hold on eternal life.'

On the other hand, the neglect of this duty is con
demned, Prov. xxi. 13. ' whoso stoppeth his ears at
the cry of the poor, he also shall cry himself, but
shall not be heard.' xxviii. 27. 'he that hideth his

443

eyes shall have many a curse.' Matt. xxv. 45. ' in
asmuch as ye did it not to one of the least of these,
ye did it not to me.' 2 Cor. ix. 6. ' he which soweth
sparingly, shall reap also sparingly.'

Hospitality consists in receiving under our own
roof, or providing for the kind reception of the poor
and strangers ; especially such as are recommended
to us by the churches, or by our brethren in/the faith.
Deut. xxiii. 7, 8. ' thou shalt not abhor an Edomite,
for he is thy brother ; thou shalt not abhor an Egyp
tian, because thou wast a stranger in his land.' Job
xxxi. 32. ' the stranger did not lodge in the street — .'
Romrxn. 13. ' distributing to the necessity of saints,
given to hospitality.' xvi. 2. ' that ye receive her in
the Lord, as becometh saints, and that ye assist her
in whatsoever business she hath need of you, for she
hath been a succourer of many, and of myself also.'
Heb. xiii. 2. ' be not forgetful to entertain strangers ;
for thereby some have entertained angels unawares.'
1 Pet. iv. 9. ' use hospitality one to another without
grudging.' 3 John 5, 6, &c. l beloved, thou doest
faithfully whatsoever thou doest to the brethren, and
to strangers ; which have borne witness of,thy charity
before the church.' The reward of a hospitable spirit
is signally exemplified in the woman of Sarepta, and
in the Shunamite, who received prophets under their
roof.

Injury or oppression of guests or strangers was for
bidden by various laws, recorded Exocl xxii. 21, &c.
Levit. xix. 33, 34. Deut. x. 18, 19.

Opposed to this is inhospitality. Deut. xxvii. 19.
' cursed be he that perverteth the judgment of the

444

stranger.' Ezek. xxii. 29. ' they have vexed the poor
and needy, yea, they have oppressed the stranger
wrongfully.' 3 John 10. 'not content therewith, nei
ther doth he himself receive the brethren, and forbid-
deth them that would, and casteth them out of the
church.'

CHAPTER XVII.

OF PUBLIC DUTIES TOWARDS OUR NEIGHBOUR,

HITHERTO we have treated of the private duties of
man towards his neighbour. Public duties are of two
kinds, political and ecclesiastical.

Under political duties are comprehended the obli
gations of the magistrate and the people to each other,
and to foreign nations.

The duties of the magistrate to the people are de
scribed Exod. xxiii. 8. ' thou shalt take no gift, for
the gift blindeth the wise.' xxxii. 11. 'Moses be
sought Jehovah his God, and said, Jehovah, why doth
thy wrath wax hot against thy people ?' Lev. xix. 1 5.
' thou shalt not respect the person of the poor, nor
honour the person of the mighty ; but in righteous
ness shalt thou judge thy neighbour.' Num. xL 11,
&c. ' wherefore have I not found favour in thy sight,
that thou layest the burden of all this people upon
me?' xiv. 13. 'Moses said unto Jehovah, Then the
Egyptians shall hear it — .' Dent. i. 9. < I am not
able to bear you myself alone.' xvii. 20. ' that his
heart be not lifted up above his brethren, and that he
turn not aside from the commandment to the right

446

hand or to the left.' 1 Kings ii. 3. ' keep the charge
of Jehovah thy God — .' iii. 8 — 10. l give thy servant
an understanding heart to judge thy peeple — .' See
also 2 Chron. i. 10. 1 Chron. xiii. 2. * David said
unto all the congregation of Israel, If it seem good
unto you, and that it be of Jehovah our God, let
us send abroad unto our brethren every where — .'
xxviii. 2. ' hear me, my brethren, and my people.' 2
Chron. xix. 6. ' he said to the judges, Take heed
what ye do, for ye judge not for man, but for Jehovah,
who is with you in the judgment.' Psal. Ixxii. 2.

* he shall judge thy people with righteousness, and
thy poor with judgment.' Ixxv. 2. ' when I shall re
ceive the congregation, I will judge uprightly.' Ixxxii.
3. ' defend the poor and fatherless.' Prov. xi. 14.
' where no counsel is, the people fall ; but in the mul
titude of counsellors there is safety.' xvi. 12. ' it is
an abomination to kings to commit wickedness, for
the throne is established by righteousness.' xxix. 4.

* the king by judgment establisheth the land, but he
that receiveth gifts overthroweth it.' xviii. 17. i he
that is first in his own cause seemeth just, but his
neighbour cometh and searcheth him.' xx. 8. ' a
king that sitteth in the throne of judgment scattereth
away all evil with his eyes.' xxiv. 23. ' it is not
good to have respect of persons in judgment.' xxxi.
1 — 10. < the words of king Lemuel,' &c. Jer. xxi.
12. ' thus saith Jehovah.. .Execute judgment in the
morning.' xxii. 3, 4. 6 execute ye judgment and right
eousness.' Neh. v. 14. ' from the time that I was ap
pointed to be their governor....! and my brethren have
not eaten the bread of the governor.' Matt. xx. 25 —
27. ' ye know that the princes of the Gentiles exer-

447

else dominion over them, and they that are great ex
ercise authority upon them ; but it shall not be so
among you ; but whosoever will be great among you,
let him be your minister.' See also Mark x. 42, &c.
Luke xxii. 25, &c. Rom. xiii. 3, 4. ' rulers are not
a terror to good works, but to the evil.... for he is the
minister of God to thee for good.'

In the matter of reward and punishment. Psal. ci.

4, &c. 'a froward heart shall depart from me mine

eyes shall be upon the faithful of the land.' Inor
dinate punishment is forbidden. Deut. xxv. 3. ' forty
stripes he may give him, and not exceed.' 1 Kings ii.
26, ' thou art worthy of death, but I will not at this
time put thee to death, because,' &c.

The right of the magistrate as regards the sword.
Gen. ix. 6. ' whoso sheddeth man's blood, by man
shall his blood be shed.' Job xii. 18. 'he looseth the
bond of kings.' Psal. Ixxv. 6. ' promotion cometh
neither from the east, nor from the west, nor from the
south.' Prov. viii, 15, 16. 'by me kings reign.' Dem.
ii. 21. ' he changeth the times and the seasons.' iv.
17. 'that the living may know that the most High
ruleth in the kingdom of men.' v. 1 8 — 20. ' the most
high God gave Nebuchadnezzar thy father a kingdom,

and majesty,' &c ' but when his heart was lifted

up he was deposed from his kingly throne.' Rom.

xiii. 1, &c. 'let every soul be subject unto the higher

powers for he beareth not the sword in vain ;' if

therefore not in vain, much less for the injury of the
good.* 1 Pet. ii. 13, 14. ' as unto them that are sent
by him for the punishment of evil doers.'

* ' Definiendo enim explicat, nequis errare et opiniones hinc stolida*
aucupari possit, qui sint magistrate potestatis hujus niinistri, et quam

448

Of the election of magistrates, see Exod. xviiL 21.
6 thou shalt provide out of all the people able men, ....
and place such over them.' Numb. xi. 16, 17, 25.
6 gather unto me seventy men — .' Deut. i. 13, &c.
1 take you wise men and understanding — .' 1 Sam.
xi. 15. compared with xii. 1. ' all the people went
to Gilgal, and there they made Saul king .... behold,
I have hearkened unto your voice in all that ye said
unto me, and have made a king over you.' 2 Sam.
ii. 4. ' the men of Judah came, and there they anointed
David king over the house of Judah.'

The following texts show what is contrary to the
duties of the magistrate. Psal. xxvi. 10. 'their right
hand is full of bribes.' xciv. 20. ' shall the throne of
iniquity have fellowship with thee ?' Prov. xvii. 23.
' a wicked man taketh a gift out of the bosom to per
vert the ways of judgment.' xxi. 7. * they refuse to
do judgment.' xxviii. 15, 16. ' as a roaring lion and
a ranging bear, so is a wicked ruler over the poor
people.' xxix. 4. ' he that receiveth gifts overthrow-
eth the land.' v. 12. 'if a ruler hearken to lies, all his
servants are wicked.' Eccles. iv. 13. 'better is a
poor and wise child, than an old and foolish king who
will no more be admonished.' x. 5, 6. ' there is an
evil which I have seen under the sun, as an error
which proceed eth from the ruler ; folly is set in great
dignity — .' v. 16, 17. 'woe to thee, O land, when
thy king is a child, and thy princes eat in the morn
ing.' Isai. i. 23. ' thy princes are rebellious and

ob causam eubjectos es?e nos hortetur ; c Magistratus non sunt tiraori bonis
operibus, sed mails; boni a polestale hac laudem adipiscenlur ; magis-
tratus minister est Dei nostro bono dalus ; non frnstra gladium gerit,
\-index ad iram ei qui malum facit.' ' Pro Populo Anghcano Denfensio.
Prose Works, V. 87.

449

companions of thieves, every one loveth gifts, and
followeth after rewards, they judge not the fatherless,
neither doth the cause of the widow come unto them.'
iii 4. ' 1 will give children to be their princes, and
babes shall rule over them.' v. 12. ' as for my peo
ple, children are their oppressors, and women rule
over them.' v. 14. 'Jehovah will enter into judg
ment with the ancients of his people — .' v. 23. ' which
justify the wicked for reward.' x. 12. 'I will punish
the fruit of the stout heart of the king of Assyria.'
Ezek. xxix. 3. ' behold, I am against thee, Pharaoh
king of Egypt,' &c. Amos v. 7. 'ye who turn judg
ment to wormwood — .' See also vi. 12. Micah iii.
11. 'the heads thereof judge for reward — .' vii. 3.
' the prince asketh, and the judge asketh for a re
ward.'

The licentiousness of courts is exposed, Gen. xii. 15.
4 the princes also of Pharaoh saw her and commended
her before Pharaoh.' Prov. \xv.5. 'take away the
wicked from before the king, and his throne shall be
established in righteousness.' 2 Chron. xxiv. 17.
4 after the death of Jehoiada came the princes of Ju-
dah,' &,c. Isai. xxii. 15, 16. ' get thee unto this treas
urer, even unto Shebna, which is over the house,' &c.
1 Kings xxi. 7. ' Jezebel his wife said unto him, Dost
thou now govern the kingdom of Israel ?' Esther
iii. 6. ' he thought scorn to lay hands on Mordecai
alone — .' v. 9. ' if it please the king, let it be writ
ten that they may be destroyed.' Dan. vi. 7. ' all the

presidents of the kingdom have consulted together

to make a royal decree — .'

It is especially the duty of the magistrate to encour
age religion and the service of God (public worship

VOL, ir. 57

460

in particular), and to reverence the church. Isai.
xlix. 23. ' kings shall be thy nursing fathers, and their
queens thy nursing mothers ; they shall bow down to
thee with their face toward the earth, and lick up the
dust of thy feet.' That the church, however, does
not stand in need of the superintendence of the mag
istrate, but that, if left in peace, she is fully qualified,
in the exercise of her own proper laws and discipline,
to govern herself aright, and enlarge her boundaries,
is evident from Acts ix. 31. ' then had the churches
rest throughout all Judea and Galilee and Samaria,
and were edified, and walking in the fear of the Lord
and in the comfort of the Holy Ghost, were multi
plied.'

Religion therefore is to be protected by the magis
trate, not forced upon the people.* Josh. xxiv. 15. * if
it seem evil unto you to serve Jehovah, choose you

this day whom ye will serve but as for me and my

house, we will serve Jehovah.' Psal. cv. 14. 'he
suffered no man to do them wrong, yea, he reproved
kings for their sakes, saying, Touch not mine anoint
ed, and do my prophets no harm.' If then kings are
forbidden to exercise violence against religious persons
in any matter whatever, much more are they forbidden

* See on this and the following paragraph the treatise On, Civil Power
in Ecclesiastical Causes, throughout. Again, in the History of Britain :
1 While they taught compulsion without convincement, which not long
before they complained of as executed unchristianly against themselves,
these intents are clear to have been no better than antichristian ; setting
up a spiritual tyranny by a secular power, to the advancing of their own
authority above the magistrate, whom they would have made their execu
tioner to punish church-delinquencies, whereof civil laws have no cog
nizance.' Prose Works, IV. 84. This was one of the paragraphs omitted
for political reasons in all the early editions of the History of Britain. It
appeared first in the collection of Milton's Works published in 2 vols.
folio, 1733.

451

to force the consciences of such persons in the matter
of religion itself, especially on points where the mag
istrate is fully as liable to be mistaken as the pope,
and is actually mistaken in many instances ; unless
indeed they are content, like him, to be accounted
antichrist, a name given to the pope himself chiefly
from his encroachments on the consciences of man
kind. True it is, that the Jewish kings and magis
trates interposed their judgment in matters of religion,
and even employed force in the execution of their de
crees ; but this was only in cases where the law of
God was clear and express, and where the magistrate
might safely decide without danger of mistake or con
troversy. In our own times, on the contrary, Christians
are on many occasions persecuted or subjected to
punishment for matters either purely controversial, or
left by Christian liberty to the judgment of each be
liever, or concerning w^hich there is no express declar
ation in the gospel. Against such magistrates, Chris
tians only in name, many heathen and Jewish rulers
will rise in judgment, and among the rest Pontius
Pilate himself, whose deference to Jewish opinions
was such, that he did not think it derogatory to his
proconsular dignity to go out to speak to the Jews,
when they, from a religious scruple, declined entering
the judgment-hall. John xviii. 28,29. So also Gama
liel, Acts v. 39. ' if it be of God, ye cannot overthrow
it ;' and Gallic, xviii. 15. ' I will be no judge of such
matters.'

For if even the ecclesiastical minister is not entitled
to exercise absolute authority over the church, much
less can the civil magistrate claim such authority.* 2

* 4 Why did he lay restraints, and force enlargements upon our con
science? in thine* for which we were to answer God only and the church?

452

Cor. i. 24. ' not for that we have dominion over your
faith, but are helpers of your joy ; for by faith ye
stand.' Coloss. ii. 18. Met no man beguile you of
your reward in a voluntary humility,' &c. 1 Pet. v.
3. 'neither as being lords over God's heritage.' Rom.
xiv. 4. ' who art thou that judgest another man's
servant ?' See also James iv. 12. For other argu
ments to the same effect, I refer to Book I. of this
treatise, under the heads of Christ's kingdom, faith,
the gospel, Christian liberty, church discipline and its
objects. Undoubtedly, as the kingdom of Christ is
not of this world, so neither is it sustained by force
and compulsion, the supports of earthly rule. Hence
the outward profession of the gospel ought not to be
made a matter of constraint ; and as to the inner
parts of religion, faith and liberty and conscience,
these are beyond its power, being from their very
nature matter of ecclesiastical discipline alone, and
incapable of being affected by the determinations of
human tribunals : not to mention the absurdity and
impiety of compelling the conscientious to adopt a
religion which they do not approve, or of constrain
ing the profane to bear a part in that public worship
from which God has interdicted them. Psal. 1. 16,
17. ' unto the wicked God said, What hast thou to do
to declare my statutes, or that thou shouldest take my
covenant in thy mouth ?' Prov. xv. 8. and xxi. 27.
c the sacrifice of the wicked is an abomination ; how
much more when he bringeth it with a wicked
mind ?'

God bids us 'be subject for conscience sake,' that is, as to a magistrate,
and in the laws, not usurping over spiritual things, as Lucifer beyond his
sphere.' ^Answer to Eikon Basilike. Prose Works, III. 34.

453

For the duties of the people towards the magis
trate, see Exod. xxii. 28. « thou shalt not revile the
gods, nor curse the ruler of thy. people.' 2 Sam. xxi.
17. ' then the men of David sware unto him, saying,
Thou shalt go no more out with us to battle, that
thou quench not the light of Israel.' Prov. xxiv.
21, 22. 'my son, fear thou Jehovah and the king.'
xxix. 2G. ' many seek the ruler's favour, but every
man's judgment cometh from Jehovah.' Eccles. viii.
2. ' I counsel thee to keep the king's commandment,
and that in regard of the oath of God.' Matt. xxii.
21. ' render unto Caesar the things that are Caesar's,
and unto God the things that are God's. Rom. xiii.
1. ' let every soul be subject unto the higher pow
ers — .' 1 Tim. ii. 1, 2. 'I exhort therefore, that

first of all supplications be made for all men, for

kings, and for all that are in authority.' Tit. iii. 1.
* put them in mind to be subject to principalities and
powers, to obey magistrates, to be ready to every
good work.' 1 Pet. ii. 13. ' submit yourselves to
every ordinance of God for the Lord's sake.'

Even towards unjust magistrates. Matt. xvii. 26,
27. ' then are the children free ; notwithstanding, lest
we should offend them,' &c. Acts xxiii. 4, &c. * re-
vilest thou God's high priest ? I wist not, breth
ren, that he was the high priest : for it is written,
Thou shalt not speak evil of the ruler of thy people.'
Those cases must be excepted, in which compliance
with the commands of men would be incompatible
with our duty towards God. Exod. i. 17. ' the mid-
wives feared God, and did not as the king of Egypt
commanded them.' - ii. 2. ' she hid him three months.'
Josh. i. 17. 'only Jehovah thy God be with thee—.'

454

1 Sam. xiv. 45. 6 so the people rescued Jonathan, that
he died not.' xx. 1, &;c. 'he said unto him, God
forbid, thou shalt not die.' xxii. 17. ' the servants of
the king would not put forth their hand.' 2 Chron.
xxi. 10. * Libnah revolted from under his hand, be
cause he had forsaken Jehovah God of his fathers.'
xxvi. 18. ' they withstood Uzziah the king.' Esth.
i\i. 2, 4. 'Mordecai bowed not, nor did him rever
ence.' Dan. iii. 16. ' we are not careful to answer
thee in this matter.' v. 1 8. ' if not, be it known unto
thee, O king, that we will not serve thy gods.' vi.
10. ' when Daniel knew that the writing was signed,
he went into his house,' &c. Acts iv. 19. ' whether
it be right in the sight of God to hearken unto you
more than unto God, judge ye.' Heb. xi. 23. * by
faith Moses when he was born was hid three months

of his parents and they were not afraid of the

king's commandment.'

Opposed to this are, first, rebellion. Numb. xvi.

1. 'now Korah took men — .' 2 Sam. xx. 1.

4 and there happened to be there a man of Belial,
whose name was Sheba,' &c.

Secondly, obedience in things unlawful. 1 Sam.
xxii. 18. c Doeg the Edomite turned, and he fell upon
the priests,' &c.

The opinion maintained by some, that obedience
is due to the commands not only of an upright mag
istrate, but of an usurper, and that in matters con
trary to justice, has no foundation in Scripture.* For

* ' Neither God nor nature put civil power into the ham's of any whom
soever, but to a lawful end, and commands our obedience to the author
ity of law only, not to the tyrannical force of any person.' Jlnswer to
Eiken Basilik'e. Prose Works, III. 52. l Quie autcm potestas, qui mag-

455

with regard to 1 Pet. ii. 13. * submit yourselves to
every ordinance of man,' it is evident from v. 14.
that although this passage comprehends all human
ordinances, all forms of government indiscriminately,
it applies to them only so far as they are legitimately
constituted. The eighteenth verse, which is alleged
to the same purpose, relates to servants exclusively,
and affords no rule for the conduct of free nations,
whose rights are of a kind altogether distinct from
those of purchased or hired servants. As for the obe
dience of the Israelites to Pharaoh, we have no means
of ascertaining whether it was voluntary or compul
sory, or whether in obeying they acted rightly or
otherwise, inasmuch as we are no where told, either
that they were enjoined to obey him, or that their
obedience was made matter of commendation. The
conduct of Daniel in captivity is equally foreign to
the purpose, as under his circumstances it was impos
sible for him to act otherwise. Besides, it is written,
Psalm Ix. 4. * thou hast given a banner to them that
feared thee, that it may be displayed because of the
truth.J That it may be the part of prudence to obey
the commands even of a tyrant in lawful things, or,
more properly, to comply with the necessity of the
times for the sake of public peace, as well as of per
sonal safety,* I am far from denying.

istratus, contraria his facit, neqne ilia, neque hie, a Deo proprie ordinatus
est. Unde neque tali vel polestati vel maeristratui subjectio debetur aut
praecipitur, neque nos prudeuter obsiitere prohibemur.1 Pro Populo Jln-
glicano Defenrio. V. 88.

* This is a remarkable paesage, considering the prominent part taken
by the author not only against the monarchy, but against the monarch
himself. It is evident that his experience of the miseries caused by the
civil disturbances of those evil times had taught him that a regard to the

456

The duties of the magistrate and people towards
their neighbours regard the transactions of peace and
war.

Under the head of peace are included international
treaties. In order to ascertain whether, in particular
cases, these may be lawfully contracted with the wick
ed, we ought to consider the purposes for which trea
ties are concluded, whether simply for the sake of
peace, or of mutual defence and closer intimacy.

Of the former class are the confederacy of Abraham
with the men of Mamre, Gen. xiv. 13. and with Abi-
melech, xxi. 27. that of Isaac with Abimelech, xxvi.
29 — 31. that of Solomon with Hiram, 1 Kings v. 12.
from which examples the lawfulness of such alliances
appears evident.

Of the latter class are the treaties of Asa with
Benhadad, I Kings xv. 19. of Jehoshaphat with the
house of Ahab, 2 Chron. xviii. 1. compared with xix.
2. of Amaziah with the Israelites, xxv. 6 — 8. of Ahaz
with the Assyrians, 2 Kings xvi. 7. and that which
the Jews sought to contract with the Egyptians, Isai.
xxx. 2, &c. These were unlawful, and led to calam
itous results. Exod. xxiii. 32. ' thou shalt make no
covenant with them, nor with their gods.' xxxiv. 12.
' take heed to thyself lest thou make a covenant
with the inhabitants of the land whither thou
goest, lest it be fora snare in the midst of thee.' See
also v. 15. Deut. vii. 4. ' they will turn away thy son
from following me.' Ezek. xvi. 26. ; thou hast com
mitted fornication with the Egyptians thy neighbours,

general good might sometimes render a temporary sacrifice of abstract
rights not inconsistent with the sincercst love of political or religious
liberty.

457

great of flesh.' 2 Cor. vi. 14. 'be not ye unequally
yoked with unbelievers, for what fellowship hath
righteousness with unrighteousness, and what com
munion hath light with darkness ?'

Asa, 2 Ckron. xvi. 3. and Zedekiah, xxxvi. 13.
Ezek. xvii. are examples of the violation of treaties.

On the subject of asylums see Num. xxxv. 6 — 15.
Deut. xxiii. 15.

With regard to the duties of war, it is enjoined,
first, that it be not undertaken without mature delib
eration. Prov. xx. 18. xxiv. 6. Luke xiv. 31. ' wThat
king going to make war against another king sitteth
not down first and consulteth — ?' Secondly, that it
be carried on wisely and skilfully. 1 Sam. xiv. 28.
' thy father straitly charged the people with an oath,'
&c. xxiii. 22. ' it is told me that he dealeth very
subtiliy.' Prov. xxi. 22. ' a wise man scaleth the
city of the mighty.' Thirdly, that it be prosecuted
with moderation. Dent. xx. 19. ' thou shalt not de
stroy the trees thereof,' &c. Fourthly, that it be
waged in a spirit of godliness. Deut. xxiii. 9, &c.
' when the host <goeth forth against thine enemies,
then keep thee from every wicked thing.' xxxii. 29,

30. ' O that they were wise how should one chase

a thousand — !' 1 Sam. vii. 10. ' as Samuel was offer
ing up the burnt-offeiing Jehovah thundered with

a great thunder on that day against the Philistines.'

Isai. xxxi. 6. ' turn ye unto him then shall the

Assyrian fall with the sword.' Amos i. 13. 'because
they have ripped up the women with child of Gilead,
that they might enlarge their border.' Fifthly, that
no mercy be shown to a merciless enemy. 1 Sam.
xv. 33. ' as thy sword hath made women childless,
so shall thy mother be childless among women.' Psal.

VOL. u. 58

458

xv Hi. 41, 42. ' they cried, but there was none to save

them then did I beat them small as the dust before

the wind.' Ix. 8. 'Moab is my wash-pot : over Edom
will I cast out my shoe — .' Jer. xlviii. 10. ' cursed
be he that keepeth back his sword from blood.'
Sixthly, that our confidence be not placed in human
strength, but in God alone. Exod. xiv. 17, 18. 'I
will get me honour upon Pharaoh and all his host.'
Deut. xx. 1. 'when thou goest out to battle against
thine enemies, and seest horses and chariots,' &c. 1
Sam. xiv. 6. ' there is no restraint to Jehovah to save
by many or by few.' xvii. 47. ' all this assembly
shall know that Jehovah saveth not with sword and
spear.' PsaL xxxiii. 16, 17. 'there is no king saved
by the multitude of an host — .' xliv, 2, &c. ' thou
didst drive out the heathen with thine hand — .' Ix. 1.
4 O God, thou hast cast us off,' &c. cxliv. 1. ' blessed
be Jehovah my strength, which teacheth my hands to
war.' cxlvii. 10. 'he delighteth not in the strength
of the horse.' v. 13. ' he hath strengthened the bars
of thy gates — .' Prov. xxi. 31. ' the horse is prepared
against the day of battle ; but safety is of Jehovah.'
2 Chron. xiv. 11. ' it is nothing with thee to help,
whether with many, or with them that have no pow
er — .' xx. 21. 'he appointed singers unto Jehovah,'
&c. xxiv. 24. ; the army of the Syrians came with
a small company of men, and Jehovah delivered a
very great host into their hand.' Isai. v. 26. ' he
will lift up an ensign to the nations from far,' &c.
Jer. xxi. 4. ' I will turn back the weapons of war that
are in your hands — .' xxxvii. 10. ' for though ye
had smitten the whole army of the Chaldeans that
fight against you,' &c. Ezek.xiu. 5. ' ye have not gone
up into the gaps, neither made up the hedge for the

459

house of Israel — .' Zech. x. 5, 6. ' they shall be as
mighty men which tread down their enemies in tin;
mire of the streets in the battle — .' Amos ii. 14. ' the
strong shall not strengthen his force.' Seventhly,
that the booty be distributed in equitable proportions.
Numb. xxxi. 27. ' divide the prey into two parts be
tween them that took the war upon them, who went
out to battle, and between all the congregation.'
Deut. xx. 14. 'all the spoil thereof shalt thou take
unto thyself, and thou shalt eat the spoil of thine ene
mies.' Josh. xxii. 8, ' he blessed them, and he spake
unto them, saying, Return with much riches unto
your tents — .' 1 Sam. xxx. 24. * as his part is that
goeth down to the battle, so shall his part be that
tarrieth by the stuff.'

There seems no reason why war should be unlaw
ful now, any more than in the time of the Jews ; nor
is it any where forbidden in the New Testament.
Psal. cxlix. 6. ' let a two-edged sword be in their
hand.' Two centurions, namely, the man of Caper
naum and Cornelius, are reckoned among believers,
Matt. viii. Acts x. ' Neither does John exhort the sol
diers to refrain from war, but only from wrong and
robbery ; Luke in. 14. ' he said unto the soldiers, Do
violence to no man — .' 1 Cor. ix. 7. ' who goeth a
warfare any time at his own charges ?' Paul like
wise availed himself of a guard of soldiers for his
personal security; Acts xxiii. 17. 'bring this young
man unto the chief captain.'

The observance of the divine commandments is the
source of prosperity to nations. See Lev. xxvi. It
renders them flourishing, wealthy, and victorious,
Deut. xv. 4 — 6. lords over many nations, v. 6. xxvi.
17 — 19. exalted above all others, xxviii. 1, &c. a

460

chapter which should be read again and again by those
who have the direction of political affairs.* Compare
also chap. xxix. and iv. Judges ii. and iii. and PsaL
xxxiii. 12. 'blessed is the nation whose God is Je
hovah.' Prov, xi. 11. ' by the blessing of the upright
the city is exalted.' xiv. 34. ' righteousness exalteth a
nation.' xxviii. 2. ' for the transgression of a land
many are the princes thereof.' See also Isai. iii. and
xxiv. xlviii. 18. ' O that thou hadst hearkened to my
commandments !' See also Jer. v. Ezek. vii.

The consequences of impiety to nations are de
scribed, Isai. iii. 7. ' in my house is neither bread nor
clothing, make me not a ruler of the people.' Ivii.
9, 10, 13. ' thou wentest to the king with ointment — .*'
Hos. v. 13. ' when Ephraim saw his sickness,' &c.
vii. 11, 12. ' Ephraim also is like a silly dove without
neart — .' xii. 1. 'Ephraim feedeth on wind, .and fol-
loweth after the east wind — .' Habak.il.12. 'woe
to him that buildeth a town with blood.'

Public ecclesiastical duties consist in the reciprocal
obligations of ministers, and of the church considered
collectively and individually.

The duties of ministers towards the church in
general, and towards individual believers in particu-

* For Milton's opinion of the value of the Scriptures as teachers of
political wisdom, see Paradise Regained, IV. 353.
Their orators thou then extoll'st, as those,
The top of eloquence, statists indeed,
And lovers of their country, as may seem ;
But herein to our prophets far beneath,
As men divinely taught, and better teaching
The solid rules of civil government
In their rr.cijestie unaffected style
Than all the oratory of Greece and Rome.
In them is plainest taught, and easiest learnt
What makes a nation happy, and keeps it so,
What ruins kingdoms, and lays cities flat ;
These only with our law best form a king.

461

/ar, are stated in the first book, in the chapter on
ministers. Towards the church in general : Jer. i.
7, 8. ' say not, I am a child : for thou shalt go to all
that I shall send thee,' &c. v. 17 — 19. ' gird up thy
loins, and arise, and speak unto them all that I com
mand thee.' xv. 10, 11. ' woe is me, my mother, that
thou hast borne me a man of strife and a man of con
tention to the whole earth.' xviii. 19, &c. ' remem
ber that I stood before thee to speak good for them.'
xx. 7, &c. ' thou hast deceived me, and I was de
ceived I am in derision daily.' Isai. Iviii. 1. < cry

aloud, spare not, lift up thy voice like a trumpet, and
show my people their transgression — .' Ezek. ii. 6.
* thou, son of man, be not afraid of them,' &c. iii. 8,
9. < behold, I have made thy face strong against their
faces — .' xxxiii. 2 — 31. ' son of man, speak to the
children of thy people,' &c. Matt. iv. 19. ' follow
me, and I will make you fishers of men.' viii. 21,
22. ' suffer me first to go and bury my father ; but
Jesus said unto him, Follow me, and let the dead bury
their dead.' ix. 11. 'why eateth your Master with
publicans and sinners ? but when Jesus heard that,
he said unto them, They that be whole need not a
physician, but they that are sick.' v. 36. ' he was

moved with compassion on them, because they

were scattered abroad — .' x. 14. ' whosoever shall
not receive you, nor hear your words,' &c. xiii. 52.
' every scribe which is instructed unto the kingdom of
heaven is like unto a man that is an householder,
which bringeth forth out of his treasure things new
and old.' xviii. 12. ' if a man have an hundred sheep,
and one of them be gone astray,' &c. Acts xiii. 51.
£ they shook off the dust of their feet against thorn.'
xviii. 6. ; when they opposed themselves, and bias-

462

pherned, he shook his raiment, and said unto them — .'
2 Cor. ii. 17. ' we are not as many, which corrupt the
word of God, but as of sincerity, but as of God, in
the sight of God speak we in Christ.' 1 Thess. ii.
5. ' neither at any time used we flattering words, as
ye know.' Tit. ii. 7. ' in all things showing thyself
a pattern of good works.'

Opposed to the above are the ignorant, the slothful,
the timid, flatterers, the dumb, false teachers, the
covetous, the ambitious. Isai. ix. 15. 'the prophet
that teacheth lies, he is the tail.' Ezek. xliv. 8. < ye
have set keepers of my charge in my sanctuary for
yourselves ;' as was done by bishops formerly, and is
not unfrequently practised by magistrates in the pres
ent day, thus depriving the people of their privilege
of election. Isai. Ivi. 10. ' his watchmen are blind,'
&c. For an example of flatterers, see 2 Chron. xviii.
5. * the king of Israel gathered together of prophets
four hundred men,' &c. Neh. vi. 12. ' lo, I perceived
that God had not sent him.' Jer. ii. 8. 4 the priests
said not, Where is Jehovah ?' v. 14. ' because ye
speak this word,' &c. v. 31. ' the prophets prophesy
falsely.' vi. 13, 14. 'from the least of them even
unto the greatest,' &c. viii. 9. ' lo, they have reject
ed the word of Jehovah, and what wisdom is in them ?'
x. 21. ' the pastors are become brutish.' xiv. 13 — 15,
18. 'thus saith Jehovah concerning the prophets
that prophesy in my name,' &c. xxiii. 9, &c.
4 mine heart is broken within me, because of the
prophets.' In this class are to be placed Hananiah,
chap, xxviii. with the two other prophets mentioned
in chap. xxix. 21. and Shernaiah, v. 24, &c. ' because
thou hast sent letters in my name unto all the people
that are at Jerusalem saying, Jehovah hath made

463

thee priest in the room of Jehoiada,' &c. and Ama-
ziah, Amos vii. 10 — 17. Jer. 1. 6. ' their shepherds
have caused them to go astray.' Lament, ii. 14.
* thy prophets have seen vain and foolish things for
thee.' iv. 13. 'for the sins of the prophets — .' Ezek.
xiii. 2, &c. ' prophesy against the prophets of Israel,'
&c. xxii. 26. ' her priests have violated my law.' v.
28. i her prophets have daubed them with untempered
mortar.' xxxiv. 2, &c. ' son of man, prophesy against
the shepherds of Israel — .' Hos. vi. 9. ' as troops of
robbers wait for a man, so the company of priests
murder in the way,' &c. Amos viii. 11. ' I will send
a famine in the land, not a famine of bread,' &c. Mic.
iii. 5, 6. ' thus saith Jehovah concerning the prophets
that make my people err — .' v. 11. ' the heads thereof
judge for reward, and the priests thereof teach for
hire — .' Zep/i. iii. 4. ' her prophets are light and
treacherous — .' Zec/t. xi. 15, 16. 'take unto thee
yet the instruments of a foolish shepherd.' v. 17.
4 woe to the idol shepherd that leaveth the flock.' xiii.
2, &c. ' I will cause the prophets and the unclean
spirit to pass out of the land.' Mai. ii. 1 — 10. ' now,
O ye priests, this commandment is for you.' John
ii. 16. ' he said unto them that sold doves, Take these
things hence,' &c. x. 10. 'the thief cometh not but
for to steal, and to kill, and to destroy.' 2 Pet. ii. 1,
&c. ' there were false prophets also among the people,
even as there shall be false teachers among you.'

The duties of the whole church and of individual
believers towards their ministers are stated Book I.
in the chapter concerning the ministers and people ;
to which many of the following texts may also be
referred. Matt. ix. 37, 38. 'the harvest truly is
plenteous, but the labourers are few ; pray \c there-

464

fore the Lord of the harvest — .' x. 40, &€. * he that
receiveth you receiveth me, and he that receiveth me
receiveth him that sent me.' See also John xiii. 20.
Luke viii. 18. 'take heed therefore how ye hear ; for
whosoever hath, to him shall he given, and whosoever
hath not, from him shall be taken even that which he
seemeth to have.' Philipp. iii. 17, 18. 'brethren, be
followers together of me,' &c. 1 Thess. v. 12, 13.
' we beseech you, brethren, to know them that labour
among you, and are over you in the Lord, and admon
ish you ; and to esteem them very highly in love, for
their work's sake.' Heb. xiiff 7. ' remember them
which have the rule overtoil.' v. 17, 18. 'obey
them that have the rule over you, and submit your
selves, for they watch for your souls as they that must
give account, that they may do it with joy and not
with grief, for that is unprofitable for you.' Jer. xxiii.
16. ' hearken not unto the words of the prophets that
prophesy unto you ; they make you vain ; they speak
a vision of their own heart, and not out of the mouth
of Jehovah.'

The contrary conduct is condemned, Isai. xxx. 9,
10. 'this is a rebellious people,' &c. Jer. xliii. 2.
' saying unto Jeremiah, Thou speakest falsely ; Jeho
vah our God hath not sent thee — .' Micah ii. 6.
' prophesy ye not ; say ye to them that prophesy,' &c.
v. 11. ' if a man walking in the spirit and falsehood
do lie, saying,' &c. Luke vii. 29, 30. ' the Pharisees
and lawyers rejected the counsel of God against them
selves, being not baptized of him.' 3 John 9. ' I
wrote unto the church, but Diotrephes, who loveth to
have the pre-eminence among them, receiveth us not/

THE END.

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