,a ,body of ,divinity ,a ,,body ,,of ,,divinity3 ,,wherein ,,the ,,doctrines ,,of ,,the ,,christian ,,religion ,,are ,,explained ,,and ,,defended4 ,,being ,,the ,,substance ,,of ,,several ,,lectures ,,on ,,the ,,assembly',s ,,larger ,,catechism4 ,,by ,,thomas ,,ridgley1 ,d4 ,d4 ,,with ,,notes1 ,,original ,,and ,,selected1 ,,by ,,james ,p4 ,,wilson1 ,d4 ,d4 ,,in ,,four ,,volumes4 ,,vol4 ,,iii4 ,,first ,,american1 ,,from ,,the ,,third ,,european ,,edition4 ,,philadelphia3 ,,printed ,,by ,,and ,,for ,,william4 ,w4 ,,woodward1 ,,corner ,,of ,,chesnut ,,and ,,south ,,second ,,streets4 #ahae4 ,,the ,,contents ,,of ,,the ,,third ,,volume4 ,,quest4 ,,lxv1 ,,lxvi4 ,of the benefits which the invisible church enjoy by ,christ4 ,what these benefits are1 ,page #i ,union with ,christ1 and ,communion in grace and glory #aj ,union with ,christ illustrated #aa by a conjugal union in particular #ab ,the elect united to ,christ #ac ,in their effectual calling #ae ,,quest4 ,,lxvii1 ,,lxviii4 ,of effectual calling4 ,the ,gospel-call described #af ,its difference from effectual calling ibid4 ,how far improved without special grace #bj ,a note #ai ,not saving without it #bj ,its efficacy depends on the power of ,god #ci ,its issue and consequence #bf ,offers of grace explained #af ,god's design therein ibid4 ,effectual calling #ci ,a work of almighty power #dj ,a work of grace #ei ,wrought by the ,spirit #ed ,this doctrine does not savour of enthusiasm #ee ,objections answered ibid4 ,his work internal and super-natural #eg ,objections answered #eh ,god's power and grace irresistible #fa ,the seasons of effectual calling #fc ,the state of man before and after it #bh ,the ,pelagians' notion of it #cj ,their account of conversion absurd #ca ,the nature of human liberty #cd ,in what respects the will acts freely #ce ,in what not ibid4 ,regeneration before faith #bf ,how it differs from conversion ibid4 ,a note #ch ,a principle of grace implanted therein #df ,a note #de ,whether good works prepare for it #ea ,scriptures thought to prove this explained #eb ,man merely passive therein #dh ,but active after it #di ,,quest4 ,,lxix4 ,of ,communion with ,christ in grace #fe ,,quest4 ,,lxx1 ,,lxxi4 ,of ,justification ibid4 ,justification4 ,its importance #ff ,wherein it consisteth #fg ,the privileges contained in it #fi ,pardon and eternal life connected #fi ,privileges attending it #gb ,its foundation #gc ,considered as an act of free-grace #gd ,note on righteousness #gd ,man cannot work out a righteousness for it #ge ,forgiveness of sin explained #gj ,christ our surety #gg ,he suffered and obeyed as such #gg ,properties of a surety applied to him #gh ,the ,father accepted him as such #gi ,what he did as a surety #ha ,his righteousness imputed for our justification #hf ,god provided a surety #ie ,note on imputation #he1 #id ,we could not have provided one for ourselves #if ,,quest4 ,,lxxii1 ,,lxxiii4 ,of justifying ,faith4 ,justifying faith1 a note #ih ,justification is by ,faith #ii ,this not rightly explained by some #ajd ,explained agreeably to scripture #ajf ,it cannot be before ,faith2 how #aag ,it cannot be by works #aja ,not by repentance #aja ,a full price required by justice #ajc ,forgiveness free1 notwithstanding #aae ,god reconciled1 not made reconcileable by ,christ's death #aad ,faith1 its various kinds #aba ,of the ,faith of miracles #abb ,of an historical ,faith #abd ,of a temporary ,faith #abd ,saving ,faith explained #abe ,other graces are joined with it #ii ,but that alone justifies ibid4 ,how it justifies a sinner #ih ,a note #aaj ,it brings in a plea #ajg ,what it pleads ibid4 ,how imputed for righteousness #aab ,its various objects and acts #abe ,a note #abf ,by ,faith we receive ,christ #abg ,and give up ourselves to him #abi ,what this supposes #acj ,a note #abh ,its assent and trust considered #aai ,of trust in ,christ #aba ,its direct and reflex acts #acb ,when strong1 when weak #ace ,its use in the conduct of life #ach ,how it works in common actions #ach ,how in religious duties #adj ,how it excites other graces #ada ,how to be attained and increased #adb ,how wrought by the word #acd ,,quest4 ,,lxxiv4 ,of ,adoption #adh ,this ,adoption differs from ,man's #ade ,what is understood by sons of ,god #add ,believers ,god's sons in ,christ #adf ,their privileges as such #adg ,privileges consequent upon ,adoption #adi ,how it agrees with justification #aea ,how with sanctification #aeb ,,quest4 ,,lxxv4 ,of ,sanctification #aeb ,the meaning of the word ,sanctify #aeb ,in ,sanctification the soul devoted to ,god #aed ,and sin mortified ibid4 ,proper means of mortification #aee ,wrong methods taken for it #aei ,vivification1 what it imports #aei ,holiness1 motives to it #afj ,how it differs from moral virtue #afa ,heathens have1 in some things1 excelled ,christians #afc ,and yet were not sanctified ibid4 ,practical inferences from ,sanctification #afe ,,quest4 ,,lxxvi4 ,of ,repentance unto life #aff ,repentance what1 a note #afg ,the subjects of it #afg ,it is the work of the ,holy ,spirit #afi ,how wrought by the word #afi ,it differs from a legal ,repentance #agb ,its various acts #agc ,inferences from this doctrine #age ,,quest4 ,,lxxvii4 ,wherein ,justification and ,sanctification differ #agf ,,quest4 ,,lxxviii4 ,of the ,imperfection of ,sanctification in this life #agh ,the proof of this ,imperfection #agi ,why ,sanctification not perfected at once #ahb ,wherein this ,imperfection appears #ahc ,the conflict of a renewed soul #ahf ,of an enlightened conscience #ahd ,of the spirit against the flesh #ahg ,how this is maintained #ahh ,consequences when sin prevails #aij ,inferences from this ,imperfection #aib ,,quest4 ,,lxxix4 ,of the saints ,perseverance in ,grace #aid ,this doctrine explained #aig ,preferable to the contrary #aie ,the ,father and the ,son glorified by it #baf ,the saints kept by ,god's power #aii ,this doctrine proved ,from ,god's unchangeable love #bja ,from the covenant of ,grace #bjb ,from the promises #bjc ,an objection answered #bjd ,from the saints union to ,christ #bjg ,from ,christ's intercession #bji ,from the ,spirit's indwelling #baj ,from #b ,tim4 ii4 #ai4 #bag ,how the saints cannot sin #bab ,the principle of ,grace ever abides #bac ,shipwreck made of doctrines #bah ,not of the ,grace of faith #bai ,objections answered1 taken ,from instances of apostacy #bbj ,solomon's case cleared #bba ,he was a true penitent #bbb ,therefore no apostate #bbd ,from the apostacy of ,judas #bbe ,and of the ,jewish church #bbf ,from the parable of the debtor #bch ,from ,ezek4 xviii4 #bd4 #bbg ,heb4 x4 #ch4 #bbi ,chap4 vi4 #d-f4 #bcb ,chap4 x4 #bi4 #bcd #b ,pet4 ii4 #bj-bb4 #bcg #a ,cor4 ix4 #bg4 #bdj ,inferences from the saints' ,perseverance #bda ,,quest4 ,,lxxx4 ,of ,assurance of ,salvation #bdc ,what we are to understand by it #bdc ,it is attainable in this life #bde ,without extraordinary revelation #bdg ,the ,spirit promised1 to give it #bej ,in an ordinary way #bea ,how it arises from his witness #bff ,this doctrine savours not of ,enthusiasm #beb ,to whom assurance belongs #bec ,the means of attaining it #bed ,self examination a duty #bef ,how to be performed ibid4 ,rule for trying marks of grace #bei ,uncertain marks of grace #bfj ,true marks of grace #bfb ,what they must do who know not the time of their conversion #bfc ,,quest4 ,,lxxxi4 ,some true believers destitute of ,assurance #bfh ,what ,assurance essential to faith #bgj ,and what not so ibid4 ,texts relating to this explained #bga ,assurance may be long waited for #bgb ,lost by manifold distempers #bgc ,by sins and temptations #bgd ,deserted believers want ,assurance #bgf ,yet supported by ,god ibid4 ,inference from this subject #bgh ,,quest4 ,,lxxxii1 ,,lxxxiii4 ,of ,communion in glory with ,christ enjoyed in this life #bgi ,saints have an earnest of glory #bhj ,wherein this consisteth #bhc ,of the vision of ,god by faith #bhd ,the triumphant death of some saints #bhe ,sinners filled with wrath here #bhh ,inferences from those terrors #bij ,and from the saints present joy #bia ,,quest4 ,,lxxxiv1 ,,lxxxv4 ,of ,death #bib ,death1 the appointment of ,god #bic ,redounds to the saints advantage #big ,its empire universal #bid ,its time uncertain #bie ,its sting is sin #big ,how it should be improved #bie ,its effects on the ,spirit1 a note #cjj ,,quest4 ,,lxxxvi4 ,of the saints ,communion with ,christ in glory after death #cja ,of the immortality of the soul #cjb ,how this is to be understood ibid4 ,asserted by some ,heathens #cjc ,denied or questioned by others #cjd ,proved from scripture #cjg ,objections answered #caj ,a note #caa ,the saints perfected at death #cab ,of purgatory #cac ,no proof for it in scripture #cad ,heaven the only paradise after death #caf ,of the soul's sleeping at death #cah ,how this notion is explained #cbj ,how to be opposed ibid4 ,proved to be false from scripture #cba ,the soul1 at death1 waits for the full redemption of the body #cbd ,the miseries which the souls of the wicked shall then endure #cbe ,,quest4 ,,lxxxvii4 ,of the doctrine of the ,resurrection #cbf ,the ,resurrection not contrary to reason #cbh ,clearly revealed in scripture #cbi ,fabulous accounts1 by ,heathens1 of persons raised from the dead #ccj ,certain accounts of it in scripture #ccj ,the ,resurrection proved ,from the ,old ,testament #ccb ,an emblem of it in ,ezek4 xxxvii4 #a1 seq4 #cce ,from ,job xix4 #be-bg4 #ccg ,from ,chap4 xiv4 #ac-ae4 #cci ,from ,dan4 xii4 #b4 #cdj ,the ,jews belief of it #cce ,abraham's belief of it #cda ,from the ,new ,testament #cdb ,from scripture-consequences #cde ,from ,christ's dominion #cdf ,objections answered #cdh ,the ,resurrection universal #cec ,jews speak obscurely of it #cee ,the saints shall be raised in glory #cef ,how raised by the ,spirit #ceg ,the saints found alive at ,christ's coming shall be changed #cef ,,quest4 ,,lxxxviii4 ,of the general and final ,judgment #cei ,a sense of it impressed on conscience #cfj ,christ shall be the ,judge #cfb ,the solemnity of his appearing #cfc ,the manner of his proceeding #cfg ,the persons to be judged #cfe ,fallen angels1 and all men #cff ,the place of ,judgment #cgb ,the time of it #cgc ,the matter of it #cfi ,whether the sins of the saints shall be published #cga ,practical inferences #cgd ,,quest4 ,,lxxxix4 ,of the ,punishment of the wicked #cgf ,the punishment of sin in hell #cgg ,of loss1 and sense #cgh ,its degree and duration #cgi ,how these subjects should be insisted on #cha ,,quest4 ,,xc4 ,of the ,privileges and ,honours of the saints at the last day #chb ,they shall be acknowledged and acquitted #chc ,they shall judge the world1 and angels #chd ,what meant thereby2 qure tamen4 ibid4 ,they shall be received into heaven #chg ,whether known to one another there #cic ,they shall be freed from sin and misery #chh ,made perfectly happy #chi ,and joined with angels ibid4 ,their happiness shall be eternal #cii ,of the language of heaven #cij ,of the beatific vision and fruition of ,god #cii ,a note #cid1 #cig ,of degrees of the heavenly glory #cii ,whether any additions shall be made thereunto #cii ,inferences from the heavenly happiness #djc ,,quest4 ,,xci1 ,,xcii4 ,of man's obligation to obedience #dje ,note on the foundation of moral obligation #dje ,god's revealed will a law #djh ,,quest4 ,,xciii1 ,,xciv1 ,,xcv1 ,,xcvi1 ,,xcvii4 ,of the ,moral ,law #dji ,what it is #daj ,what obedience it requires #daa ,its sanction #dab ,its use to all men #dac ,to the unregenerate #dad ,to the regenerate #dae ,antinomians1 who are such #dah ,unguarded expressions hurtful #dbj ,,quest4 ,,xcviii4 ,the ,moral ,law1 where summarily comprehended #dba ,of the law given from mount ,sinai #dba ,of the judicial law #dbb ,of the ceremonial law #dbc ,holy places1 with the vessels thereof #dbd ,of ministers in holy things #dbf ,of holy times or festivals #dbg ,,quest4 ,,xcix4 ,rules for the understanding the ,ten ,commandments #dbh to #dca ,,quest4 ,c1 ,,ci1 ,,cii4 ,the ,sum of the ,ten ,commandments #dcb ,the preface to them #dcb ,their division into two tables #dcc ,remarks on their subject-matter #dcd ,the sum of the first four ibid4 ,,quest4 ,,ciii1 ,,civ4 ,the ,duties required in the ,first ,commandment #dce to #dch ,,quest4 ,,cv1 ,,cvi4 ,the ,sins forbidden in the ,first ,commandment #dch ,of atheistical thoughts #dci ,of idolatry4 ,the origin of it #ddc ,of heart-idolatry #ddg ,in idolizing self ibid4 ,in loving the world #ddh ,in regarding the dictates of ,satan #ddi ,of the case of the witch of ,endor #dea ,joseph no sorcerer #deb ,moses no astrologer #ded ,but learned in all the wisdom of ,egypt ibid4 ,,quest4 ,,cvii1 ,,cviii1 ,,cix1 ,,cx4 ,an ,explication of the ,second ,commandment #dee ,the duties required #def ,the sins forbidden #dei ,the reasons annexed #dfe ,of ,popish superstition #dfj ,of making to ourselves images #dfa ,of image-worship and idolatry #dfb ,the ,papists guilty of both ibid4 ,,quest4 ,,cxi1 ,,cxii1 ,,cxiii1 ,,cxiv4 ,an ,explication of the ,third ,commandment #dff ,the duties required in it #dfh ,the sins forbidden in it #dfi ,the reasons annexed to it #dgf ,of religious oaths #dgb ,various forms used therein #dga ,swearing by ,god's ,name a duty #dgj ,of profane oaths and curses #dgj ,when ,god's ,name is taken in vain #dgc ,,quest4 ,,cxv1 ,,cxvi4 ,an ,explication of the ,fourth ,commandment #dgg ,the sabbath4 ,its original institution #dhb ,a note ibid4 ,in what respect moral #dgh ,in what positive #dgi ,its morality proved #dhj ,objections answered #dha ,was no ceremonial institution #dha ,its change proved #dhf ,from the example of ,christ #dhh ,objections answered #dhh ,from the practice of the ,apostles #dia ,and of the ,christian church #did ,the proportion of time to be observed #die ,,quest4 ,,cxvii1 ,,cxviii4 ,of sanctifying the ,sabbath or ,lord's-day #dig ,the duties preparatory for it #dig ,the rest required upon that day #ejj ,works of necessity then lawful #ejb ,the whole day to be sanctified #eje ,the duties of the evening of that day #ejf ,,quest4 ,,cxix1 ,,cxx1 ,,cxxi4 ,of ,sins forbidden in the ,fourth ,commandment #ejh ,the omission of holy duties #eji ,a careless performance of them ibid4 ,the reasons annexed to this ,commandment #eaj ,objections answered #eaa ,the import of the word ,remember #eab ,inferences #eac ,,quest4 ,,cxxii4 ,the ,sum of the six ,commandments1 respecting our duty to man2 or1 of doing as we would be done by #ead ,,questions ,,cxxiii1 ,,cxxiv1 ,,cxxv1 ,,cxxvi1 ,,cxxvii1 ,,cxxviii4 ,an ,explication of the ,fifth ,commandment #eag ,relations1 how founded #eah ,duties of each differ ibid4 ,superiors1 why called fathers ibid4 ,duties of inferiors to superiors #ebj ,of children to parents ibid4 ,of servants to masters #ebc ,of subjects to magistrates #ebe ,the necessity and advantage of civil government #ebd ,papists arguments for deposing princes1 answered #ebf ,the sins of inferiors #ebi ,,questions ,,cxxix1 ,,cxxx1 ,,cxxxi1 ,,cxxxii1 ,,cxxxiii4 ,the ,duties of superiors1 c4 #ecj ,the duties of parents to their children #eca ,of masters to servants #ecc ,of magistrates to subjects #ecd ,the sins of superiors ibid4 ,the duties of equals #ece ,the sins of equals #ecf ,reasons annexed to this ,commandment ibid4 ,of the promise of long life #ecg ,old age how far to be desired #ech ,,quest4 ,,cxxxvii1 ,,cxxxv1 ,,cxxxvi4 ,an ,explication of the ,sixth ,commandment #eci ,the life of others to be preserved #edj ,when lawful to take it away #eda ,of duels #edb ,elijah not guilty of murder #edc ,nor ,abraham in offering ,isaac #edd ,nor ,moses in killing the ,egyptian #ede ,self-murder a great sin ibid4 ,whether ,samson was guilty of it #edf ,god's judgments on murderers #edg ,sinful anger is heart-murder #edh ,passionate men1 their sin and guilt #edi ,how to be dealt with #eej ,,the ,,doctrines ,,of ,,the ,,christian ,,religion ,,explained ,,and ,,defended4 ,quest4 ,,lxv41 ,,lxvi4 ,,quest4 ,,lxv4 ,what special benefits do the members of the invisible church enjoy by ,christ8 ,,answ4 ,the members of the invisible church1 by ,christ1 enjoy union and communion with him in grace and glory4 ,,quest4 ,,lxvi4 ,what is that union which the elect have with ,christ8 ,,answ4 ,the union which the elect have with ,christ1 is the work of ,god's grace1 whereby they are spiritually and mystically1 yet really and inseparably joined to ,christ1 as their head and husband1 which is done in their effectual calling4 ,we have1 in the foregoing part of this work1 considered man as made upright at first2 but not continuing in that state1 plunged into those depths of sin and misery1 which would have rendered his state altogether desperate1 without the interposition of a ,mediator2 whose designation to this work1 his fitness for1 and faithful discharge thereof1 have been particularly considered in several foregoing answers1 wherein we have had an account of his ,person as ,god-man2 his offices of ,prophet1 ,priest1 and ,king1 his twofold estate1 to wit1 of humiliation and exaltation2 and the benefits which accrue to the church thereby4 ,this church has also been considered as visible or invisible2 and the former of these1 as enjoying many privileges which respect1 more especially1 the ordinary means of salvation4 ,we are now led to consider the benefits which the members of the invisible church1 to wit1 the whole number of the elect1 who have been1 are1 or shall be gathered into one1 under ,christ1 their head1 enjoy by him4 ,and these are contained in two general heads2 namely1 union and communion with him in grace and glory2 which comprise in them the blessings of both worlds1 as the result of their relation to1 and interest in him4 ,first1 they are united to him1 and then made partakers of his benefits4 ,all grace imparted to us here1 is the result thereof2 as the apostle says1 ,of him are ye in ,christ ,jesus1 who of ,god is made unto us wisdom1 and righteousness1 and sanctification1 and redemption1 #a ,cor4 i4 #cj4 ,and elsewhere our ,saviour says1 ,he that abideth in me1 and ,i in him1 the same bringeth forth much fruit1 ,john xv4 #e4 ,and the contrary hereunto is inconsistent with the exercise of any grace3 ,without me ye can do nothing4 ,moreover1 that communion which the saints have with ,christ in glory1 whereby they who are brought to a state of perfection1 participate of those graces and comforts which flow from their continued union with him2 and the first fruits1 or foretastes of glory1 which they have in this world1 are also founded on it4 ,thus the apostle calls ,christ in his people1 ,the hope of glory1 ,colos4 i4 #bg4 and speaking of his giving eternal life to them1 he considers them as being in his hand1 from whence none shall pluck them out1 ,john x4 #bh4 or separate them from him4 ,so that they shall enjoy everlasting happiness with him1 inasmuch as they shall be found in him1 ,phil4 iii4 #i4 which leads us more particularly to consider1 ,what this union with ,christ is4 ,the scripture often speaks of ,christ's being1 or abiding in his people1 and they in him2 and assigns it as an evidence of their interest in the blessings he has purchased for them3 and1 indeed1 it is from hence that all internal and practical godliness is derived4 ,this privilege argues infinite condescension in him1 and tends to the highest advancement of those who are the subjects thereof4 ,now that we may understand what is intended thereby1 let us take heed that we do not include in it any thing that tends to extenuate it on the one hand2 or to exalt those who are made partakers of it above the station or condition into which they are brought thereby1 on the other4 ,it is not sufficient to suppose that this union contains in it no more than that his people have the same kind of nature with him1 as being made partakers of flesh and blood2 he having himself taken part of the same1 ,heb4 ii4 #ad4 ,he is indeed allied to us1 as having all the essential perfections of our nature3 and this was an instance of infinite condescension in him1 and absolutely necessary to our redemption3 nevertheless1 this similitude of nature2 abstracted from other considerations1 accompanying or flowing from his incarnation1 contains in it no other idea of union1 between ,christ and his people1 than that which they have with one another2 nor is it a privilege peculiar to believers1 since ,christ took on him the same human nature that all men have1 though with a peculiar design of grace to those whom he came to redeem4 ,this ,i the rather take notice of1 because the ,socinians1 and others1 that speak of this privilege1 inasmuch as it is often mentioned in scripture1 appear to have very low thoughts of it1 when they suppose nothing more than this to be intended thereby4 ,again1 this union includes in it more than what is contained in that mutual love that is between ,christ and believers1 in that sense in which there is an union of affection between those who love one another2 as it is said1 ,the soul of ,jonathan was knit with the soul of ,david2 and ,jonathan loved him as his own soul1 #a ,sam4 xviii4 #a4 ,in which respect believers are united to one another2 or1 as the apostle expresses it1 their hearts are knit together in love1 ,col4 ii4 #b4 being like minded1 having the same love1 being of one accord1 of one mind1 ,phil4 ii4 #b4 or1 as he adds1 ,let this mind also be in you1 which was also in ,christ ,jesus1 ver4 #e4 ,i say it includes more than this1 which is rather the fruit and consequence of our union with ,christ1 than that wherein it principally consists4 ,moreover we must take heed that we do not1 in explaining this union between ,christ and believers1 include more in it than what belongs to creatures infinitely below him1 to whom they are said to be united3 therefore we cannot but abhor the blasphemy of those who speak of an essential union of creatures with ,god2 or1 as though they had hereby something derived to them in common with ,christ the great ,mediator4#a ,but passing by this method of accounting for the union between ,christ and believers1 there are two senses in which it is taken in scripture2 one is1 that which results from ,christ's being their federal head1 representative1 or surety2 having undertaken to deal with the justice of ,god in their behalf1 so that what he should do1 as standing in this relation to them1 should be placed to their account1 as much as though it had been done by them in their own persons3 this is what contains in it their concern in the covenant of grace1 made with him in their behalf2 of which something has been said under a foregoing answer2#b and it is the foundation of their sins being imputed to him1 and his righteousness to them2 which will be farther considered1 when we treat of the doctrine of justification under a following answer4#c ,therefore this union with ,christ1 which is mentioned in the answer we are now explaining1 is of another nature1 and1 in some respects1 may be properly styled a vital union1 as all spiritual life is derived from it2 or a conjugal union1 as it is founded in consent1 and said to be by faith4 ,now there are two things observed concerning it4 #a4 ,it is expressed by our being spiritually and mystically joined to ,christ3 it is styled a spiritual union1 in opposition to those gross and carnal conceptions which persons may entertain concerning things being joined together in a natural way2 and1 indeed1 whatever respects salvation is of a spiritual nature4 ,it is moreover called a mystical union1 which is the word most used by those who treat on this subject2 and the reason is1 because the apostle calls it a great mystery1 ,eph4 v4 #cb4 by which we are not to understand the union there is between man and wife1 as contained in the similitude by which he had before illustrated this doctrine1 as the ,papists pretend1#d but the union that there is between ,christ and his church4 ,and it is probably styled a mystery1 because it could never have been known without divine revelation3 and as ,christ's condescension1 expressed herein1 can never be sufficiently admired2 so it cannot be fully comprehended by us4 ,this is such a nearness to him1 and such a display of love in him as passeth knowledge4 ,however1 there are some similitudes used in scripture to illustrate it4 ,as1 7#a47 ,the union that there is between the vine and the branches1 ,john xv4 #a1 #b1 #e4 whereby life1 nourishment1 growth and fruitfulness are conveyed to them3 in like manner all our spiritual life together1 with the exercise and increase of grace1 depend on our union with1 abiding in1 and deriving what is necessary thereunto1 from him4 7#b47 ,it is also compared to the union there is between the head and members1 as the apostle farther illustrates it1 when he styles him the head1 from which all the body1 by joints and bands1 having nourishment ministered1 and knit together1 increaseth with the increase of ,god1 ,col4 ii4 #ai4 which is a very beautiful similitude1 whereby we are given to understand1 that as the head is the fountain of life and motion to the whole body1 as the nerves and animal spirits take their rise from thence1 so that if the communication that there is between them and it1 be stopped1 the members would be useless1 dead1 and insignificant3 so ,christ is the fountain of spiritual life and motion1 to all those who are united to him4 7#c47 ,this union is farther illustrated1 by a similitude taken from that union which there is between the foundation and the building2 and accordingly ,christ is styled1 in scripture1 the chief corner stone1 ,eph4 ii4 #bj4 and a sure foundation1 ,isa4 xxviii4 #af4 ,and there is something peculiar in that phrase which the apostle uses1 which is more than any similitude can express2 when he speaks of ,christ as the living stone1 or rock1 on which the church is built2 and of believers1 as lively stones1 #a ,pet4 ii4 #d1 #e4 to denote1 that they are not only supported and upheld by him1 as the building is by the foundation1 but enabled to put forth living actions1 as those whose life is derived from this union with him4 7#d47 ,there is another similitude taken from that nourishment which the body receives1 by the use of food2 and therefore our ,saviour styles himself the bread of life1 or the bread which cometh down from heaven1 that a man may eat thereof1 and not die2 and proceeds to speak of his giving his flesh for the life of the world2 and adds1 he that eateth my flesh and drinketh my blood1 dwelleth in me1 and ,i in him1 ,john vi4 #dh-ef4 7#e47 ,there is another similitude1 by which our being united to ,christ by faith1 is more especially illustrated1 taken from the union which there is between man and wife2 accordingly this is generally styled1 a conjugal union1 between ,christ and believers4 ,thus the prophet says1 ,thy ,maker is thine ,husband1 the ,lord of hosts is his name2 and thy ,redeemer1 the holy ,one of ,israel1 ,isa4 liv4 #e4 ,and the apostle1 speaking of a man's leaving his father and mother1 and being joined unto his wife1 and they two being one flesh1 ,eph4 v4 #ca1 #cb4 applies it1 as was before observed1 to the union that there is between ,christ and the church2 and adds1 that we are members of his body1 of his flesh1 and of his bones1 ver4 #cj4 which expression1 if not compared with other scriptures1 would be very hard to be understood2 but it may be explained by the like phraseology1 used elsewhere4 ,thus1 when ,god formed ,eve at first1 and brought her to ,adam1 and thereby joined them together in a conjugal relation3 he says upon this occasion1 ,this is now bone of my bone1 and flesh of my flesh1 ,gen4 ii4 #bc4 ,and we find also1 that other relations1 which are more remote than this1 are expressed by the same mode of speaking4 ,thus ,laban says to ,jacob1 ,surely thou art my bone and my flesh1 ,gen4 xxix4 #ad4 ,and ,abimelech pleading the relation he stood in to the men of ,shechem1 as a pretence of his right to reign over them1 tells them1 ,i am your bone and your flesh1 ,judges ix4 #b4 ,therefore the apostle makes use of the same expression1 agreeably to the common mode of speaking used in scripture1 to set forth the conjugal relation which there is between ,christ and believers4 ,the apostle1 indeed1 elsewhere alters the phrase1 when he says1 ,he that is joined to the ,lord is one ,spirit1 #a ,cor4 vi4 #ag4 which is so difficult an expression1 that some who treat on this subject1 though concluding that there is in it something that denotes the intimacy and nearness of this union1 and more than what is contained in the other phrase1 of their being one flesh1 nevertheless1 reckon it among those expressions which are inexplicable2 though ,i cannot but give into the sense in which some understand it2 namely1 that inasmuch as the same ,spirit dwells in believers that dwelt in ,christ1 though with different views and designs1 they are hereby wrought up1 in their measure1 to the same temper and disposition2 or as it is expressed elsewhere1 ,the same mind is in them that was in ,christ1 ,phil4 ii4 #e4 which is such an effect of this conjugal relation that there is between him and them1 as is not always the result of the same relation amongst men4 ,the reason why ,i call this our being united to ,christ1 by faith1 is because it is founded in a mutual consent2 as the ,lord avouches them on the one hand1 to be his people1 so they1 on the other hand1 avouch him to be their ,god1 ,deut4 xxvi4 #ag1 #ah4 the latter of which is1 properly speaking1 an act of faith2 whereby they give up themselves to be his servants1 to all intents and purposes1 and that for ever4 ,it is farther observed in this answer4 ,that union with ,christ is a work of ,god's grace3 this it must certainly be1 since it is the spring and fountain from whence all acts of grace proceed2 and indeed1 from the nature of the thing1 it cannot be otherwise3 for if there be a wonderful instance of condescending grace in ,god's conferring those blessings that accompany salvation2 this may much more be deemed so4 ,if ,christ be pleased to dwell with1 and in his people1 and to walk in them1 #b ,cor4 vi4 #af4 or as it is said elsewhere1 to live in them1 ,gal4 ii4 #bj4 as a pledge and earnest of their being forever with him in heaven2 and if1 as the result hereof1 they be admitted to the greatest intimacy with him2 we may from hence take occasion to apply what was spoken by one of ,christ's disciples1 to him1 with becoming humility and admiration2 how is it that thou wilt manifest thyself unto us1 and not unto the world8 ,john xiv4 #bb4 ,is it not a great instance of grace1 that the ,son of ,god should make choice of so mean an habitation1 as that of the souls of sinful men2 and not only be present with1 but united to them in those instances which have been before considered8 #b4 ,it is farther observed in this answer1 that we are united to ,christ in effectual calling2 which leads us to consider what is contained in the two following answers4 ,footnote #a3 ,the first that seems to use this unsavoury mode of speaking1 is ,gregory ,nazianzen2 who did not consider how inconsistent some of those rhetorical ways of speaking1 he seems fond of1 are with that doctrine1 which1 in other parts of his writings1 he maintained4 ,those words 1 and 1 which he sometimes uses to express the nature1 or consequence of this union between ,christ and believers1 are very disgustful4 ,in one place of his writings1 7,vid4 ejusd4 ,orat4 #da47 exhorting ,christians to be like ,christ1 he says1 ,that because he became like unto us1 1 efficiamur ,dii propter ipsum2 and elsewhere1 7in ,orat4 #ce4 de ,folio47 he says1 ,hic homo ,deus effectus postea quam cum ,deo coaluit c 1 ut ipse quoque tantum ,deus efficiar quantum ipse homo4 ,and some modern writers have been fond of the same mode of speaking1 especially among those who1 from their mysterious and unintelligible mode of expressing themselves1 have rather exposed than defended the doctrines of the gospel4 ,we find expressions of the like nature in a book put forth by ,luther1 which is supposed to be written by ,taulerus1 before the ,reformation1 called ,theologia ,germanica1 and some others1 since that time1 such as ,parcelsus1 ,swenckfelt1 ,weigelius1 and those enthusiasts1 that have adhered to their unintelligible and blasphemous modes of speaking4 ,footnote #b3 ,see ,vol4 ,,ii4 ,quest4 #ca4 page #afg4 ,footnote #c3 ,quest4 #gj4 ,footnote #d3 ,this is the principal1 if not the only scripture1 from which they pretend to prove marriage to be a sacrament1 and they argue thus4 ,the ,greek church had no other word to express what was afterwards called a sacrament by the ,latin church1 but 1 a mystery3 therefore since the apostle calls marriage1 as they suppose1 a mystery1 they conclude that it is a sacrament2 which is a very weak foundation for inserting it among those sacraments which they have added to them that ,christ had instituted2 for the sacraments are no where called mysteries in scripture3 and therefore we are not to explain doctrines by words which were not used till some ages after the apostles' time3 and if there were any thing in their argument1 viz4 that that which is called a mystery in scripture1 must needs be a sacrament1 it does not appear that the apostle calls marriage a great mystery1 but the union that there is between ,christ and his church2 as he expressly says in the following words2 ,i speak concerning ,christ and the church4 ,quest4 ,,lxvii41 ,,lxviii4 ,,quest4 ,,lxvii4 ,what is effectual calling8 ,,answ4 ,effectual calling is the work of ,god's almighty power and grace2 whereby1 out of his free and special love to his elect1 and from nothing in them moving him thereunto1 he doth1 in his accepted time1 invite and draw them to ,jesus ,christ by his word and ,spirit1 savingly enlightening their minds1 renewing1 and powerfully determining their wills2 so as they1 although in themselves dead in sin1 are hereby made willing and able1 freely to answer his call1 and to accept and embrace the grace offered and conveyed therein4 ,,quest4 ,,lxviii4 ,are the elect effectually called8 ,,answ4 ,all the elect1 and they only1 are effectually called2 although others may be1 and often are1 outwardly called by the ministry of the word1 and have some common operations of the ,spirit2 who1 for their wilful neglect and contempt of the grace offered to them1 being justly left in their unbelief1 do never truly come to ,jesus ,christ4 ,we have1 in these answers1 an account of the first step that ,god takes1 in applying the redemption purchased by ,christ2 which is expressed1 in general1 by the word calling2 whereby sinners are invited1 commanded1 encouraged1 and enabled1 to come to ,christ1 in order to their being made partakers of his benefits3 the apostle styles it an high1 holy1 and heavenly calling1 ,phil4 iii4 #ad4 #b ,tim4 i4 #i4 ,heb4 iii4 #a4 and a being called unto the fellowship of his ,son ,jesus ,christ our ,lord1 #a ,cor4 i4 #h4 ,herein we are called out of darkness into his marvellous light1 #a ,pet4 ii4 #i4 and to his eternal glory by ,jesus ,christ1 chap4 v4 #aj4 ,and1 indeed1 the word is very emphatical3 ,for1 #a4 ,a call supposes a person to be separate1 or at a distance from him that calls him2 and it contains an intimation of leave to come into his presence4 ,thus1 in effectual calling1 he who was departed from ,god1 is brought nigh to him4 ,god1 as it were1 says to him1 as he did to ,adam1 when flying from him1 and dreading nothing so much as his presence1 when apprehending himself exposed to the stroke of his vindictive justice1 ,where art thou8 ,gen4 iii4 #i4 which is styled1 ,god's calling unto him4 ,or1 it is like as when a traveller is taking a wrong way1 and in danger of falling into some pit1 or snare2 and a kind friend calls after him to return1 and sets him in the right way3 thus ,god calls to sinners1 or says1 as the prophet expresses it2 ,thine ears shall hear a word behind thee1 saying1 ,this is the way1 walk ye in it2 when ye turn to the right hand1 and when ye turn to the left4 #b4 ,herein ,god deals with men as reasonable creatures2 which is by no means to be excluded from our ideas of the work of grace2 though this work contain in it some superior1 or supernatural methods of acting1 in order to bring it about2 yet we may be under a divine influence1 as turning to ,god1 or effectually called by him1 and accordingly acted by a supernatural principle2 and at the same time our understandings1 or reasoning powers1 not rendered useless1 but enlightened or improved thereby2 by which means1 every thing that we do1 in obedience to the call of ,god1 appears to be most just and reasonable4 ,this gives no ground for any one to conclude1 that1 according to our method of explaining this doctrine1 we lay ourselves open to the absurd consequence fastened upon it2 as though ,god dealt with us as stocks and stones3 but more of this may be considered under a following head4 ,we now proceed1 more particularly1 to consider the subject-matter of these two answers2 wherein we have an account of the difference between the external call of the gospel1 which is explained in the latter of them1 and the internal1 saving1 and powerful call1 which is justly termed effectual2 and is considered in the former of them4 ,and1 ,first1 ,concerning the outward and common call1 together with the persons to whom it is given2 the design of ,god in giving it1 and also the issue thereof1 with respect to a great number of those who are said to be called4 ,the reason why we choose to insist on this common call1 in the first place1 is because it is antecedent1 and made subservient to the other in the method of the divine dispensation2 inasmuch as we are first favoured with the word and ordinances1 and then they are made effectual to salvation4 #a4 ,therefore we shall consider what we are to understand by this common call4 ,it is observed1 that it is by the ministry of the word1 in which ,christ is set forth in his person and offices1 and sinners are called to come to him2 and in so doing1 to be made partakers of the blessings which he has purchased4 ,this is the sum and substance of the gospel-ministry2 and it is illustrated ,matt4 xxii4 #a1 seq4 by the parable of the marriage-feast1 which the king made for his son1 and sent his servants2 by which is signified gospel-ministers1 to call or invite1 and therein to use all persuasive arguments to prevail with persons to come to it3 this is styled their being called4 ,and the observation made on persons refusing to comply with this call1 when it is said1 ,many are called1 but few are chosen1 ver4 #ad4 plainly intimates1 that our ,saviour here means no other than a common or ineffectual call4 ,and in another parable it is illustrated by an householder's hiring labourers into his vineyard1 ,matt4 xx4 #a1 seq4 at several hours of the day3 some were hired early in the morning1 at the third hour2 others at the sixth and ninth2 which denotes the gospel-call1 that the ,jewish church had to come to ,christ before his incarnation1 under the ceremonial law2 and others were hired at the eleventh hour1 denoting those who were called1 at that time1 by the ministry of ,christ and his disciples3 that this was only a common and external call1 is evident1 not only from the intimation that they1 who had borne the burden and heat of the day2 that is1 for many ages had been a professing people1 murmured1 because others1 who were called at the eleventh hour1 had an equal share in his regard2 but also from what is expressly said1 7the words are the same with those wherewith the other parable before-mentioned1 is closed7 ,many are called1 but few are chosen1 ver4 #af4 ,moreover1 the apostle intends this common call1 when he speaks of some who have been called into the grace of ,christ2 not called by the power and efficacious grace of ,christ1 as denoting that the call was effectual2 but called1 or invited to come and receive the grace of ,christ2 or called externally1 and thereby prevailed on to embrace the doctrine of the grace of ,christ3 these are said to be soon removed unto another gospel1 ,gal4 i4 #f4 ,and elsewhere1 chap4 v4 #g4 he speaks of some1 who1 when the truth1 or the doctrines of the gospel1 were first presented to them1 expressed1 for a time1 a readiness to receive it2 upon which account he says1 ,ye did run well1 or1 ye began well2 but yet they did not afterwards yield the obedience of faith1 to that truth which they seemed1 at first1 to have a very great regard3 upon which occasion the apostle says1 ,this persuasion cometh not of him that calleth you1 ver4 #h4 ,they who express some regard to this call1 are generally said to have common grace1 as contradistinguished from others1 who are under the powerful1 and efficacious influences of the ,spirit1 which are styled special4 ,the former of these are oftentimes under some impressive influences by the common work of the ,spirit1 under the preaching of the gospel2 who1 notwithstanding1 are in an unconverted state2 their consciences are sometimes awakened1 and they bring many charges and accusations against themselves2 and from a dread of the consequences thereof1 abstain from many enormous crimes1 as well as practise several duties of religion2 they are also said to be made partakers of some great degrees of restraining grace2 and all this arises from no other than the ,spirit's common work of conviction2 as he is said1 to reprove the world of sin1 ,john xvi4 #h4 ,these are styled1 in this answer1 the common operations of the ,spirit3 they may be called operations1 inasmuch as they contain in them something more than ,god's sending ministers to address themselves to sinners1 in a way of persuasion or arguing2 for1 the ,spirit of ,god deals with their consciences under the ministry of the word4 ,it is true1 this is no more than common grace2 yet it may be styled the ,spirit's work3 for though the call be no other than common1 and the ,spirit considered as an external agent1 inasmuch as he never dwells in the hearts of any but believers1 yet the effect produced1 is internal in the mind and consciences of men1 and1 in some degree1 in the will2 which is almost persuaded to comply with it4 ,these operations are sometimes called the ,spirit's striving with man1 ,gen4 vi4 #c4 but inasmuch as many of these internal motions are said to be resisted and quenched1 when persons first act contrary to the dictates of their consciences1 and afterwards wholly extinguish them2 therefore the ,spirit's work in those whom he thus calls1 is not effectual or saving2 these are not united to ,christ by his ,spirit1 nor by faith2 and this is generally styled common grace1 in speaking to which1 we shall consider1 7#a47 ,that there are some things presented to us1 in an objective way1 which contain the subject matter of the gospel1 or that call1 which is given to sinners to pursue those methods1 which1 by divine appointment1 lead to salvation4 ,as faith cometh by hearing1 and hearing by the word of ,god1 ,rom4 x4 #ag4 so do common convictions1 and whatever carries in it the appearance of grace in the unregenerate4 ,in this respect ,god deals with men as intelligent creatures1 capable of making such improvement of those instructions and intimations1 as may tend1 in many respects1 to their advantage4 ,this must be supposed1 or else the preaching of the gospel could not be reckoned an universal blessing to them who are favoured with it1 abstracting from those saving advantages which some are to receive hereby4 ,this is here called the grace which is offered to them1 who are outwardly called1 by the ministry of the word4 ,offers of grace1 and invitations to come to ,christ1 are words used by almost all who have treated on this subject3 though some1 of late1 have been ready to conclude1 that these modes of speaking tend to overthrow the doctrine we are maintaining2 for they argue to this purpose2 that an overture1 or invitation1 supposes a power in him to whom it is given to comply with it4 ,did ,i think this idea necessarily contained in these words1 ,i should rather choose to substitute others in the room of them3 however1 to remove prejudices1 or unjust representations1 which the use thereof may occasion1 either here or elsewhere1 ,i shall briefly give an account of the reason why ,i use them1 and what ,i understand thereby4 ,if it be said1 ,this mode of speaking is not to be found in scripture2 this1 it is true1 should make us less tenacious of it4 ,nevertheless1 it may be used without just offence given1 if it be explained agreeably thereunto4#e ,therefore let it be considered1 7#b47 ,that the presenting an object1 whatever it be1 to the understanding and will1 is generally called1 an offering it2 as ,god says to ,david1 from the ,lord2 ,i offer thee three things1 choose thee one of them1 c4 #a ,sam4 xxiv4 #ab4 ,so if ,god sets before us life and death1 blessing and cursing1 and bids us choose which we will have2 this is equivalent to what is generally called1 an offer of grace4 ,and as for invitations to come to ,christ1 it is plain1 that there are many scriptures that speak to that purpose2 namely1 when it is said1 ,in the last day1 that great day of the feast1 ,jesus stood and cried1 saying1 ,if any man thirst1 let him come unto me and drink1 ,john vii4 #cg4 ,and1 ,ho every one that thirsteth1 come ye to the waters1 ,isa4 lv4 #a4 ,and elsewhere ,christ says1 ,come unto me all ye that labour1 and are heavy laden1 and ,i will give you rest1 ,matt4 xi4 #bh4 ,and1 ,let him that is athirst come2 and whosoever will1 let him take of the water of life freely1 ,rev4 xxii4 #ag4 7#c47 ,when an offer1 or invitation to accept of a thing1 thus objectively presented to us1 is made1 it always supposes the valuableness thereof2 and how much it would be our interest to accept of it2 and that it is our indispensable duty so to do2 which are the principal ideas that ,i intend1 in my sense of the word1 when ,i speak of offers of grace in the gospel1 or invitations to come to ,christ4 ,nevertheless1 taking them in this sense1 does not necessarily infer a power in us to accept them1 without the assistance of divine grace3 thus it may be said1 that ,christ came into the world to save sinners2 and that he will certainly apply the redemption1 which he has purchased1 to all1 for whom this price was given2 and also1 that a right to salvation is inseparably connected with faith and repentance2 and that these1 and all other graces are ,god's gifts2 and that we are to pray1 wait1 and hope for them1 under the ministry of the word2 and if we be1 in ,god's own time and way1 enabled to exercise these graces1 this will be our unspeakable advantage3 and therefore it cannot but be our duty to attend upon ,god in all his holy institutions1 in hope of saving blessings3 these things may be done2 and consequently the gospel may be thus preached1 without supposing that grace is in our own power3 and this is what we principally intend by gospel-overtures or invitations4 7#d47 ,nevertheless we cannot approve of some expressions subversive of the doctrine of special redemption1 how moving and pathetic soever they may appear to be2 as when any one1 to induce sinners to come to ,christ1 tells them1 that ,god is willing1 and ,christ is willing1 and has done his part1 and the ,spirit is ready to do his2 and shall we be unwilling1 and thereby destroy ourselves8 ,christ has purchased salvation for us3 the ,spirit offers his assistances to us2 and shall we refuse these overtures8 ,christ invites us to come to him1 and leaves it to our free-will1 whether we will comply with1 or reject these invitations3 he is1 at it were1 indeterminate1 whether he shall save us or no1 and leaves the matter to our own conduct2 we ought therefore to be persuaded to comply with the invitation4 ,this method of explaining offers of grace1 and invitations1 to come to ,christ1 is not what we intend when we make use of these expressions4 #b4 ,we are now to consider the persons to whom this common call is given4 ,it is indefinite1 not directed only to the elect1 or those1 with respect to whom ,god designs to make it effectual to their salvation2 for1 according to the commission which our ,saviour gave to his apostles1 the gospel was to be preached to all nations1 or to every creature in those places to which it was sent3 and the reason of this is obvious2 namely1 because the counsel of ,god1 concerning election1 is secret1 and not to be considered as the rule of human conduct2 nor are they1 whom ,god is pleased to employ in preaching the gospel1 supposed to know whether he will succeed their endeavours1 by enabling those who are called1 to comply with it4 #c4 ,we shall now shew how far the gospel-call may1 without the superadded assistance of special grace1 be improved by men1 in order to their attaining some advantage by it1 though short of salvation3 this may be done in two respects4 7#a47 ,gross enormous crimes may hereby be avoided3 this appears in many unconverted persons1 who not only avoid1 but abhor them2 being induced hereunto by something in nature that gives an aversion to them4 ,and it may be farther argued1 from the liableness of those who commit them1 to punishment in proportion to their respective aggravations2 which must either suppose in man1 a power to avoid them3 or else1 the greatest degree of punishment would be the result of a necessity of nature1 and not self-procured by any act of man's will2 though all suppose the will to be free1 with respect to actions that are sinful4 ,it would be a very poor excuse for the murderer to allege1 that he could not govern his passion1 but was under an unavoidable necessity to take away the life of another4 ,shall the man that commits those sins1 which are contrary to nature1 say1 ,that his natural temper and disposition is so much inclined thereunto1 that he could1 by no means1 avoid them8 ,if our natural constitution be so depraved and vitiated1 that it leads us1 with an uncommon and impetuous violence1 to those sins that we were not formerly inclined to3 whence does this arise1 but from the habits of vice1 being increased by a wilful and obstinate continuance therein1 and many repeated acts which they have produced8 and might not this1 at least1 in some degree1 have been avoided8 ,we must distinguish between habits of sin1 that immediately flow from the universal corruption of nature1 and those that have taken deeper root in us1 by being indulged1 and exerting themselves1 without any endeavours used1 to restrain and give a check to them4 ,and if it be supposed that our natures are more habitually inclined to sin than once they were1 might we not so far use the liberty of our wills1 as to avoid some things1 which1 we are sensible1 will prove a temptation to those particular acts thereof2 whereby the corruption of nature1 that is so prone to comply with it1 might be in some measure1 restrained1 though not overcome3 this may be done without converting grace2 and consequently some great sins may be avoided4 ,to deny this1 would be not only to palliate1 but open a door to all manner of licentiousness4 7#b47 ,man has a power to do some things that are materially good2 though not good in all those circumstances in which actions are good that accompany or flow from regenerating grace4 ,ahab's humility1 #a ,kings xxi4 #bi4 and ,nineveh's repentance1 ,jonah iii4 #e4 and seq4 arose from the dread they had of the divine threatenings2 which is such an inducement to repentance and reformation1 as takes its rise from nothing more than the influence of common grace4 ,herod himself1 though a vile person1 feared ,john1 knowing that he was a just man and an holy3 and when he heard him1 did many things1 and heard him gladly1 ,mark vi4 #bj4 ,and the ,gentiles are said to do by nature1 the things2 that is1 some things contained in the law2 insomuch that they are a law unto themselves1 ,rom4 ii4 #ad4 ,therefore they did them by the influence of common grace4 ,and these things1 namely1 abstaining from grosser sins1 and doing some actions materially good1 have certainly some advantage attending them2 as thereby the world is not so much like hell as it would otherwise be3 and as to what respects themselves1 a greater degree of punishment is hereby avoided4 #c4 ,we are now to consider the design of ,god in giving this common call in the gospel1 which cannot be the salvation of all who are thus called3 this is evident2 because all shall not be saved2 whereas1 if ,god had designed their salvation1 he would certainly have brought it about2 since his purpose cannot be frustrated4 ,to say that ,god has no determinations relating to the success of the gospel1 reflects on his wisdom3 and to conclude that things may happen contrary to his purpose1 argues a defect of power2 as though he could not attain the ends he designed3 but this having before been insisted on1 under the heads of election and special redemption1 ,i shall pass it by at present1 and only consider1 that the ends which ,god designed in giving the gospel1 were such as were attained by it1 namely1 the salvation of those who shall eventually be saved1 the restraining of those who have only common grace1 and the setting forth the glorious work of redemption by ,jesus ,christ2 which1 as it is the wonder of angels1 who desire to look into it2 so it is hereby designed to be recommended as worthy of the highest esteem1 even in those who cast contempt on it3 and hereby they are convicted1 who shut their eyes against1 and neglect to behold that glorious light which shines so brightly therein4 ,object4 ,to this it is objected1 that if ,christ invites and calls men to come to him1 as he often does in the ,new ,testament2 and when they refuse to do it1 mentions their refusal with a kind of regret2 as when he says1 ,ye will not come to me1 that ye might have life1 ,john v4 #dj4 this1 they suppose1 is no other than an insult on mankind1 a bidding them come without the least design that they should2 as if a magistrate should go to the prison door1 and tell the unhappy man1 who is not only under lock and key1 but loaded with irons1 that he would have him leave that place of misery and confinement1 and how much he should rejoice1 if he would come out2 and upon that condition1 propose to him several honours that he has in reserve for him3 this1 say they1 is not to deal seriously with him4 ,and if the offer of grace in the gospel1 answers the similitude1 as they suppose it exactly does1 then there is no need for any thing farther to be replied to it2 the doctrine confutes itself2 as it argues the divine dealings with men illusory4 ,answ4 ,this similitude1 how plausible soever it may appear to be to some1 is far from giving a just representation of the doctrine we are maintaining3 for when the magistrate is supposed to signify his desire that the prisoner would set himself free1 which he knows he cannot do2 hereby it is intimated1 that though ,god knows that the sinner cannot convert himself1 yet he commands him to do it1 or to put forth supernatural acts of grace1 though he has no principle of grace in him3 but let it be considered1 that this ,god no where commands any to do4#f ,our ,saviour intends as much as this1 when he speaks of the tree's being made good1 before the fruit it produces can be so1 ,matt4 xii4 #cc4 or that it is impossible for men to gather grapes of thorns1 or figs of thistles1 chap4 vii4 #ag4 implying1 that there must be an internal disposition wrought1 before any acts of grace can he put forth3 this is supposed in the preaching of the gospel1 or the call to sinners to repent and believe1 which they have no reason to conclude that they can do without the aids of divine grace1 and these they are to wait1 pray and hope for1 in all ,god's instituted methods4 ,moreover1 as for those promises which are made to us1 if we would release ourselves from the chains of sin1 and the account given1 how much ,god would rejoice in our being set free1 when the thing is1 in itself1 impossible2 this is no otherwise true than as it contains a declaration of the connexion there is between conversion and salvation1 or freedom from the slavery of sin1 and ,god's conferring many spiritual honours and privileges on those who are converted2 not that it does1 in the least1 denote that it is in our own power to convert ourselves3 but that this may be more clearly understood1 we shall consider it with relation to the two branches before mentioned1 and so speak of ,god1 either as commanding1 calling1 and inviting men to do what is out of their power1 namely1 to repent1 and believe2 or else1 as holding forth promises of that salvation which they shall not attain2 because these graces are out of their power1 which contains the substance of what is usually objected against the doctrine we are maintaining1 by those who are on the other side of the question2 who suppose that this method of procedure is illusory1 and therefore unbecoming the divine perfections4 ,and1 #a4 ,concerning ,god's commanding1 calling1 and inviting men to do what is out of their own power2 as for instance1 bidding a dead man to arise1 or one that is blind to see1 or those that are shut up in prison1 to come out from thence4 ,this is to be explained1 and then1 perhaps1 the doctrine we are maintaining1 will appear to be less exceptionable4 ,we have1 elsewhere1 in defending the head of particular redemption1 against an objection not much unlike to this1 considered how ,christ is said to be offered in the gospel1#g or in what sense the overture may be said to be made to all that are favoured with it2 and yet the efficacy thereof1 only extend to those whom ,christ has redeemed1 and shall be effectually called4 ,but that we may a little farther explain this matter1 let us consider1 7#a47 ,that the gospel contains a declaration1 that ,god designs to save a part of this miserable world2 and1 that in subserviency thereunto1 he has given them a discovery of ,christ1 as the object of faith1 and the purchaser and author of salvation4 7#b47 ,he does not therein give the least intimation to any1 while in a state of unregeneracy1 that they shall be enabled to believe3 and1 as the consequence thereof1 be saved4 ,their names1 characters1 or places of abode1 or their natural embellishments1 who shall attain this privilege1 are no where pointed at in scripture2 nor is the book of ,god's secret purpose1 concerning election to eternal life1 opened1 so as that any one can discern his name written in it1 before he be effectually called2 for we have no warrant to look any farther than ,god's revealed will1 which assigns no evidence of our interest in the saving blessings of the gospel1 till they are experienced by us1 in this effectual call4 7#c47 ,god plainly discovers to men1 in the gospel1 that all those graces1 which are inseparably connected with salvation1 are his work and gift1 and consequently out of their own power2 or that it is not of him that willeth1 nor of him that runneth1 but of ,god that sheweth mercy1 ,rom4 ix4 #af4 ,therefore he no where tells the man1 who is tied and bound with the chain of his sin1 that he is able to set himself free2 but puts him upon expecting and praying for it1 from the pitifulness of his great mercy4 ,he no where tells him1 that he can implant a principle of spiritual life and grace in himself2 or that he ought so much as to attempt to do any thing to atone for his sins1 by his obedience and sufferings1 but suggests the contrary1 when he says1 ,surely1 shall one say1 in the ,lord have ,i righteousness and strength1 ,isa4 xlv4 #bd4 7#d47 ,he gives none the least ground to expect1 or lay claim to salvation1 till they believe2 and as faith and salvation are both his gifts1 he puts them upon seeking1 and desiring them1 in their respective order2 first grace1 and then glory4 7#e47 ,the gospel-call is designed to put men upon a diligent attendance on the ordinances1 as means of grace1 and to leave the issue and success thereof to ,god1 who waits that he may be gracious2 that so his sovereignty may appear more eminently in the dispensing this privilege2 and1 in the mean time1 assigns it as their duty to wait for him1 chap4 xxx4 #ah4 ,and while we are engaged in this duty1 we are to acknowledge1 that we have nothing that can give us any right to this privilege4 ,so that ,god might justly deny success to his ordinances4 ,nevertheless1 if he is pleased to give us1 while we are attending on them1 those earnest desires of their being made effectual to our conversion and salvation1 we may conclude this to be a token for good1 that he designs us some special advantage thereby2 and we do not know but that even this desire of grace may be the beginning of the ,spirit's saving work1 and therefore an earnest of his carrying it on4 7#f47 ,when ,god commands persons1 in the gospel1 to do those things which cannot be performed without his special grace1 he sometimes supposes them1 when he gives forth the command1 to have a principle of spiritual life and grace1 which is1 in effect to bid one that is made alive1 to put forth living actions2 which respect1 more especially1 the progress of grace after the work is begun2 in which sense ,i understand those words of the apostle1 ,work out your salvation with fear and trembling2 for it is ,god which worketh2 that is1 hath wrought1 in you both to will and to do1 of his good pleasure1 ,phil4 ii4 #ab4 #b4 ,if we consider the gospel as holding forth promises of salvation1 when1 at the same time1 it is not in our power to exercise those graces that accompany it2 which gives farther occasion to those that except against the doctrine we are maintaining1 to conclude1 that it represents ,god as offering those blessings which he does not design to bestow3 ,this may give us occasion to explain what we mean1 when we consider salvation as offered in the gospel2 whereby we understand nothing else but a declaration1 that all who repent and believe1 shall be saved2 which contains a character1 or description of the persons who have ground to expect this privilege3 not that salvation is founded on dubious and uncertain conditions1 which depend upon the power and liberty of our will2 or impossible conditions2 as though ,god should say1 if man will change his own heart1 and work faith1 and all other graces in himself1 then he will save him3 but all that we mean by it is1 that those graces1 which are inseparably connected with salvation1 are to be waited for in our attendance on all ,god's ordinances1 and when he is pleased to work them1 then we may conclude1 that we have a right to the promise of salvation4 ,thus concerning the gospel-call1 what it is1 how far it may be improved by those who are destitute of special grace1 and what is ,god's design in giving it3 we now proceed to consider1 #c4 ,the issue and consequence thereof1 as it is farther observed in this answer1 that many wilfully neglect1 contemn1 or refuse to comply with it1 with respect to whom it is not made effectual to their salvation4 ,this appears from the report that ,christ's disciples brought to him1 concerning the excuses that many made when called to come to the marriage feast1 in the parable3 ,one pretended1 that he had bought a piece of ground1 and must needs go see it2 and another1 that he had bought five yoke of oxen1 and must go to prove them2 and another had married a wife1 and therefore could not come4 ,it is elsewhere said1 that they all made light of it1 and went their ways2 one to his farm1 another to his merchandise2 and the remnant took his servants1 and entreated them spitefully1 and slew them1 ,luke xiv4 #ah-bj4 compared with ,matt4 xxii4 #e1 #f4 ,and the prophet introduces our ,saviour himself as complaining1 ,i have laboured in vain1 ,i have spent my strength for nought1 ,isa4 xlix4 #d1 #e4 ,and the reason hereof is1 because ,israel is not gathered2 which words are to be understood in a comparative sense1 as denoting the fewness of those who complied with his gracious invitations1 to come to him1 or were convinced1 by the miracles which he wrought to confirm his doctrine4 ,this is also farther evident1 from the small number of those who are effectually prevailed upon under the gospel dispensation1 which the apostle calls the grace of ,god that brings salvation1 that hath appeared to all men1 teaching them to deny all ungodliness and worldly lusts2 and to live soberly1 righteously1 and godly1 in this present world4 ,and also1 from the great opposition and hatred1 which many express to the person of ,christ1 who is the subject matter thereof2 which the prophet not only relates1 as what was observed in his day1 but foretells1 that in after-ages1 a great part of mankind would not believe the report made concerning him2 but that he should be despised and rejected of men1 who would hide1 as it were1 their faces from him1 and not esteem him1 ,isa4 liii4 #a1 #c4 ,this is certainly the highest contempt of the gospel2 for it is an undervaluing the greatest privileges1 as though they were not worthy to be embraced1 desired1 or sought after2 and inasmuch as this is wilful1 arising from the enmity of the will of man against ,god1 and the method of salvation which he has prescribed therein1 it has a tendency to provoke his wrath2 so that being justly left in their unbelief1 they will not come to ,christ1 that they may have life4 ,and as they are judicially left to themselves1 they contract a greater degree of alienation from1 and averseness to ,god1 and so never truly come to ,jesus ,christ2 which is an awful and tremendous consideration4 ,this is the consequence of it1 with respect to those who have only this common call2 and therefore we must not conclude1 that it is sufficient to salvation1 unless there be an internal effectual call2 and what this is1 will be considered under our next head2 but before we enter thereon1 it is necessary for us to enquire1 whether all1 at least1 those who sit under the sound of the gospel1 have sufficient grace given them1 so as that1 by their own conduct1 without the internal powerful influences of the ,spirit1 they may attain to salvation4 ,this argument is much insisted on by those who adhere to the ,pelagian scheme2 and therefore we cannot wholly pass it over3 and for our setting this matter in a just light1 let it be considered2 that every one must allow1 that all who sit under the sound of the gospel1 have sufficient objective grace1 or sufficient external means1 to lead them in the way of salvation2 for to deny this1 would be to deny that the gospel is a perfect rule of faith3 this therefore is allowed on both sides2 and we think nothing more is intended1 when ,god says1 concerning the church of the ,jews1 ,what could have been done more to my vineyard1 that ,i have not done in it1 ,isa4 v4 #d4 ,but the question is1 whether there be a sufficiency of power1 or ability in man2 so that without the internal efficacious grace of ,god1 determining and inclining the will1 to make a right improvement of it1 it may be sufficient to the salvation of those to whom it is given8 ,this is what we cannot but deny4 ,now1 that the external means of grace are not rendered effectual to the salvation of all who are favoured with them1 is evident2 because1 as was but now observed1 many neglect and contemn the gospel3 and as to others who improve it1 so that the means of grace become effectual1 it must be enquired2 what it is that makes them so8 ,how comes it to pass1 that the preaching thereof is styled1 to some1 a savour of life1 to others1 a savour of death8 ,the answer which the ,pelagians give to this1 is1 that they1 in whom it is effectual1 render it so1 by their improving the liberty of their will2 so that they choose what is represented in the gospel1 as eligible1 and refuse the contrary4 ,and if the question be asked1 who maketh thee to differ from another8 they have1 when disposed to speak agreeably to their own scheme1 this answer ready at hand1 ,i make myself to differ2 that is as much as to say1 ,i have a natural power of improving the means of grace1 without having recourse to ,god for any farther assistance1 in a supernatural way4 ,it may easily be observed1 that this supposition is greatly derogatory to the glory of ,god2 and renders all dependance on him1 both to will and to do1 unnecessary3 ,it supposes that we have sufficient ability to work those graces in ourselves that accompany salvation2 otherwise it is not sufficient to salvation2 and therefore it is contrary to all those scriptures which speak of them as the work1 or the effect of the exceeding greatness of the power of ,god3 which leads us to consider1 ,secondly1 ,the doctrine of effectual calling1 as contained in the former of the answers1 which we are explaining2 in which we may observe1 ,i4 ,the character of those who are effectually called antecedent thereunto4 ,they have nothing that can recommend them to the divine favour2 for being considered as fallen1 guilty creatures1 they are not only unable to make atonement for sin1 but to do what is spiritually good3 thus the apostle represents them1 as without strength1 ,rom4 v4 #f4 which is the immediate consequence of man's first apostacy from ,god2 and universal experience1 proves that we have a propensity to every thing that is evil1 which daily increases3 ,and to this we may add1 that the mind is blinded1 the affections stupified1 the will full of obstinacy1 the conscience disposed to deal treacherously1 whereby we deceive ourselves2 so that the whole soul is out of order4 ,the apostle speaks of man by nature1 as dead in trespasses and sins1 walking according to the course of this world1 according to the prince of the power of the air1 the spirit that now worketh in the children of disobedience2 having their conversation in the lusts of the flesh1 fulfilling the desires of the flesh1 and of the mind1 ,eph4 ii4 #a-c4 ,and the prophet speaks of the heart of man1 as being deceitful above all things1 and desperately wicked1 ,jer4 xvii4 #i4 ,and the apostle describes some as #8walking in the vanity of their mind1 having the understanding darkened1 being alienated from the life of ,god1 through the ignorance that is in them1 because of the blindness of their heart2 who being past feeling1 have given themselves over unto lasciviousness1 to work all uncleanness with greediness1' ,eph4 iv4 #ag-ai4 and others1 as being #8filled with all unrighteousness1 fornication1 wickedness1 covetousness1 maliciousness1 full of envy1 murder1 debate1 deceit1 malignity1 whisperers1 backbiters1 haters of ,god1 despiteful1 proud1 boasters1 inventors of evil things1 disobedient to parents1 without understanding1 covenant-breakers1 without natural affection1 implacable1 unmerciful1' ,rom4 i4 #bi-ca4 ,this1 indeed1 is spoken of the ,gentiles1 who were destitute of the means of grace1 and had contracted greater degrees of impiety than many others2 but they1 who are effectually called1 would have run into the same abominations1 their natures being equally inclined thereunto1 without preventing grace2 as some of the church of ,corinth are said to have done before their conversion1 whom he speaks of as once having been #8unrighteous1 fornicators1 idolaters1 adulterers1 effeminate1 abusers of themselves with mankind1 thieves2 covetous1 drunkards1 revilers1 extortioners1' #a ,cor4 vi4 #i1 #aj1 #aa4 ,and elsewhere he says1 #8,we ourselves also were sometimes foolish1 disobedient1 deceived1 serving divers lusts and pleasures1 living in malice and envy1 hateful1 and hating one another1' ,tit4 iii4 #c4 ,and the obstinacy and perverseness of men1 going on in a course of sin1 is so great1 that ,god reproves a professing people1 by telling them1 that their neck was as an iron sinew1 and their brow brass1 ,isa4 xlviii4 #d4 ,thus they were1 before he refined and chose some of them1 in the furnace of affliction1 ver4 #aj4 ,from hence it evidently appears1 that men are not naturally inclined to comply with the gospel-call2 but this is a privilege conferred on them1 when1 by the ,spirit1 it is made effectual to their salvation4 ,objec4 ,it is objected1 to what has been said concerning persons being dead in sin1 before they are effectually called2 that that is no other than a metaphorical expression2 and therefore the sense thereof is not to be strained so far as to suppose from hence1 that they are altogether without a power to do that which is spiritually good4 ,answ4 ,when the state of men1 before they are effectually called1 is styled1 a death in sin1 which is a metaphorical expression1 we must suppose1 that there is a sense affixed to it1 which1 in some respects1 is adapted to those ideas that we have of the word4 ,if scripture-metaphors prove nothing1 because the words are transferred from their literal sense to some other that is intended thereby1 we shall be at the greatest loss to understand many important doctrines contained in the sacred writings1 which abound very much with such modes of speaking4 ,we do not suppose the metaphor to be extended so far1 as that a person1 dead in sin1 is incapable of acting1 as though he was a stock or a stone1 the contrary to which is evident1 from what has been before said concerning the power which they1 who are in an unregenerate state1 have of doing things materially good2 but we are now considering men as unable to do what is good in all its circumstances1 which may render their actions the object of the divine approbation1 as agreeable to ,god's revealed will2 and this1 we suppose1 an unregenerate person is as unable to do1 as a dead man is to put forth living actions2 and the reason is1 because he is destitute of a supernatural principle of spiritual life4 ,scripture and experience1 not only evince the weakness1 blindness1 and disinclination of such1 to what is good1 but their averseness to it3 ,so that whatever we do1 either in the beginning or progress of the life of faith1 must proceed from a renewed nature1 or a supernatural principle implanted in the soul2 which is sometimes called1 a new heart1 ,ezek4 xxxvi4 #bf4 a divine nature1 #b ,pet4 i4 #d4 as well as a quickening1 or being raised from the dead4 ,this leads us to consider1 ,,ii4 ,the change that is wrought in this effectual calling1 together with the grounds we have to conclude1 that it is a supernatural work1 or1 as it is styled in this answer1 the work of ,god's almighty power and grace4 ,those whom we more especially oppose in this head of argument1 are the ,pelagians1 and others2 who1 though in some things they seem to recede from them1 yet cannot support their cause without giving into their scheme1 when treating on the subjects of free-will1 nature and grace3 these all allow that there is a change made in conversion or effectual calling2 but they suppose that it is a change in man's natural temper and disposition1 rather than what arises from a supernatural principle1 which1 according to them1 consists in overcoming those habits of sin1 which we have contracted1 and acquiring habits of virtue1 a ceasing to do evil1 and learning to do well2 and that it is in their own power supposing the concurrence of ,god as a ,god of nature1 or at least1 some superadded assistances1 from the external dispensations of providence1 which have an influence on the minds of men1 to produce this change2 by this means they think that grace is first attained1 and we disposed to comply with the external call of the gospel1 whereby it is rendered effectual4 ,they sometimes indeed1 use the word conversion1 and speak of the power and grace of ,god herein2 and that they may not seem to detract from the glory thereof1 they profess themselves to adore and magnify ,god as the author of this work2 but all this amounts to no more than nature acting under the influence of common providence4 ,something1 indeed1 they ascribe to ,god2 but much less than what we think the scripture does4 ,that which they ascribe to him therein1 is1 #a4 ,that he has made man an intelligent creature1 having a power capable of choosing whatever seems advantageous1 or refusing what appears to be destructive to him2 and in order hereunto1 he is able to discern1 what is his duty and interest2 and when the will duly attends to these dictates of the understanding1 it has a power inclining it to be influenced thereby1 and embrace whatever overtures are made conducive to his future happiness4 #b4 ,whereas the understanding and reasoning powers and faculties1 are oftentimes impaired and hindered1 in their method of acting1 by some accidental inconveniences of nature1 such as the temperament of the body1 or those diseases which it is sometimes liable to1 which affect the mind2 these ,god1 by his powerful providence1 removes1 or fences against1 that the work may go on successfully4 #c4 ,sometimes our outward circumstances in the world1 give a different turn to our passions1 and hinder us from entertaining any inclinations to religion2 therefore1 they suppose1 that there is a farther hand of providence in ordering the various changes or conditions of life1 as to what concerns the prosperous or adverse circumstances thereof1 whereby a sanguine temper is changed to that which has more of a melancholy or thoughtful disposition in it1 more inclined to be afraid of those sins that are like to be prejudicial to him2 an angry and choleric temper1 changed to another that has a greater mixture of meekness and humility2 and whatever hinderance may arise from his conversing with those who tempt him to lay aside all thoughts about religion1 or by loading it with reproach1 to make him ashamed to pretend to it1 the providence of ,god so orders circumstances and things1 as to make them unacceptable to him1 or him disinclined to converse with them3 by this means there arises a congruity1 as they call it1 between men's natural dispositions and that grace which they are called1 by the gospel1 to exert1 when they are persuaded to comply with it1 without which the overture would be in vain4 #d4 ,providence farther performs its part1 by over-ruling some concurring circumstances external to1 and thought of1 by him1 in casting his lot among those who are able and desirous to persuade him to alter his sentiments1 in matters of religion whose industry and zeal for his good1 accompanied with their skilfulness in managing those persuasive arguments used to convince him1 have a great tendency to prevail upon him2 hereby he is persuaded to give the hearing to that which before he despised1 and made the subject of ridicule2 and sometimes the motives and inducements that are used1 accompanied with the pathetic way of address1 in those whose ministry he attends on1 is very conducive to answer the end attained thereby1 namely1 his conviction and altering his conduct of life1 pursuant thereunto2 all which is under the unforeseen direction of providence4 #e4 ,they add1 that there is a kind of internal work in exciting the passions1 by a general influence upon them1 leaving it1 notwithstanding1 in man's power to determine them1 with respect to their proper objects2 and as for the will1 that still remains free and unbiassed2 but by this moral suasion1 or these rational arguments1 it is prevailed upon to comply with that which is for its advantage4 ,according to this method of accounting for the work of conversion1 what they attribute to the grace of ,god1 is nothing more than what is the result of common providence2 and it is supposed to act no otherwise than in an objective way2 and that which gives the turn to all is1 the influence of moral suasion1 whereby men are prevailed on2 but in all these respects1 they are only beholden to ,god1 as the ,god of nature3 and when this is called1 by them1 a display of divine grace1 nature and grace1 in this matter1 are made to signify the same thing1 without scripture warrant4 ,moreover1 since1 it is plain1 all this may be done1 and yet persons remain in an unconverted state1 and the gospel-call be ineffectual1 they suppose there is something to be performed on man's part1 which gives a sanction to1 and completes the work3 accordingly he must rightly use and improve the power of reasoning1 which ,god has given him1 by diligently observing and attending to his law2 and he must persuade himself1 that it is highly reasonable to obey it2 and must also duly weigh the consequence of his compliance or refusal1 and endeavour to affect himself with the consideration of promised rewards and punishments1 to excite his diligence1 or awaken his fears2 and must make use of those motives that are proper to induce him to lead a virtuous life2 and when he is brought to conclude this most eligible1 then he must add hereunto1 the force of the strongest resolutions1 to avoid occasions of sin1 perform several necessary duties1 and associate himself with those whose conversation and example may induce him to be virtuous2 he must attend on the word preached1 with intenseness of thought1 and a disposition to adhere1 with the greatest impartiality1 to what is recommended to him therein1 as conducive to his future happiness3 by this means he is persuaded2 and from thence proceed those acts of grace1 which afterwards1 by being frequently repeated1 arrive to a habit1 which1 if it be not lost by negligence1 stupidity1 and impenitency1 or adhering to the temptations of ,satan1 being brought into a state of conversion1 he is in a fair way to heaven1 which1 notwithstanding this1 he may of by apostasy1 since the work is to be carried on by him1 as it was at first begun1 by his own conduct4 ,this account of effectual calling or conversion1 supposes it to be little more than a work of common providence2 and all the grace they seem to own1 is nothing more than nature exerting itself under the conduct of those reasoning powers which ,god has given it4 ,none pretend to deny that our reasoning powers are herein to be exerted and improved2 or that those arguments1 which tend to give conviction1 and motives to enforce obedience1 must be duly attended to3 neither do we deny that there is a kind hand of providence seen in over-ruling our natural tempers and dispositions1 in giving a check to that corruption that is prevalent in us2 and in rendering our condition of life1 some way or other conducive to a farther work1 which ,god designs to bring about4 ,we also assert1 that providence greatly favours us in bringing us under the means of grace1 or casting our lot in such places where we have the advantages of the conversation and example of others1 who are burning and shining lights in their generation2 nor is it less seen in adapting a suitable word to our condition1 or in raising our affections1 while attending to it3 but all this falls very short of effectual calling1 as it is a display of ,god's power and grace4 ,this work is no more than natural2 whereas conversion is a supernatural work4 ,hitherto we may be led by common grace2 but effectual calling is a work of special grace2 the effect of this is only a change of life3 but we assert1 and have scripture ground for it1 that there is in that a change of heart4 ,this scheme supposes the very principle and spring of grace to be acquired by man's improving his natural powers1 under the conduct of ,god's providence3 whereas1 we suppose1 and shall endeavour to prove1 under a following head1 that it is not acquired1 but infused1 and is the effect of divine power4 ,this supposes the work to be brought about by moral suasion2 and that the understanding1 taking in the arguments that are made use of in an objective way1 the will is induced to compliance1 by choosing that which is good1 and refusing that which is evil3 whereas1 we assert1 that the will of man is bowed and subjected to ,christ1 its enmity overcome2 and accordingly we are said to be made willing in the day of his power4 ,but since that which bears the greatest share in this work1 according to them1 is the will and power of man1 determining itself1 by proper motives and arguments1 to what is good2 which supposes1 that it acts freely therein4 ,this may give us occasion to consider the nature of human liberty2 we do not deny1 in general1 that man is endowed with a free will1 which exerts itself in things of a lower nature1 to that which we are speaking of1 for this is as evident1 as that he is endowed with an understanding3 we shall therefore1 in speaking concerning the liberty of the will of man1 7#a47 ,consider what are the essential properties of liberty1#h without which1 an action would cease to be free4 ,and1 7#b47 ,how far the power of man's free-will may be extended1 with a particular view to the matter1 under our present consideration4 #a4 ,concerning the nature and essential properties of human liberty4 ,they1 whose sentiments of free-will and grace we are opposing1 suppose that it is essential to a free action1 or otherwise it could not be denominated free1 that it be performed with indifferency1 that is1 that the will of man should be so equally poised1 that as it determines itself to one extreme1 it might as well have determined itself to the other3 therefore1 he that loves ,god freely1 might1 by a determination of his will1 as well have inclined himself to hate him2 and on the other hand1 he that hates ,god1 might1 by an act of his will1 have determined himself to love him3 the balance is supposed to be equal1 and it is the method that the person uses to determine his will1 that gives a turn to it4 ,and from hence they infer1 that they who persevere in grace1 which they do freely1 may1 for the same reason1 apostatize2 yea1 they proceed farther1 at least some of them1 who have maintained1 that our ,saviour might have sinned1 and consequently the work of our redemption have miscarried in his hands2 because1 according to this notion of liberty1 he acted freely in all those exercises of grace2 which1 we suppose1 were no less free1 because they were necessary2 and also1 from this account they give of liberty1 they infer that the angels and glorified saints might sin1 and so lose that state of blessedness1 which they are possessed of2 otherwise their obedience is not free2 which absurdities are so apparently gross1 that they who duly weigh them1 will not easily give into this notion of liberty4 ,and there is another absurdity1 which the ,pelagians dare not assert2 for it would be the greatest blasphemy that could be contained in words1 though it equally flows from this method of explaining the nature of liberty2 that either ,god must not act freely1 or else he might act the contrary1 with respect to those things in which he acts1 like himself1 as a ,god of infinite perfection2 and accordingly1 if he loves or delights in himself freely1 or designs his own glory1 as the highest end of all that he does1 and uses means to bring about those ends which are most conducive thereunto2 wherein his holiness1 wisdom1 justice1 and faithfulness appear1 ,i say1 it will follow from their scheme1 and ,i cannot but tremble to mention it1 that he might do the contrary2 and what is this but to say1 that he might cease to be ,god4 ,the arguments which they who attempt to support this notion of liberty1 insist on1 are taken from the ideas which we generally have of a person's acting freely2 as for instance1 if a man performs any of the common actions of life1 such as walking1 sitting1 standing1 reading1 writing1 c4 freely1 he may do the contrary4 ,but to this ,i answer1 ,that there is a vast difference between asserting1 that many of the actions of life are arbitrary or indifferent1 so that we might do the contrary2 and saying that indifferency is essential to liberty2 for that which is essential to an action must belong to every individual action of the same kind4#i ,thus concerning their notion of liberty1 whom we oppose4 ,but on the other hand1 that which we acquiesce in1 is1 that its essential property or nature1 consists in a person's doing a thing without being laid under a natural necessity to do it2#aj or doing it of his own accord1 without any force laid on him4#aa ,others express it by a person's doing a thing out of choice1 as having the highest reason to determine him so to do4#ab ,this is that notion of liberty which we cannot but approve of2 and we are now to shew1 7#b47 ,how far the power of man's free-will may be extended1 with a particular view to the matter under our present consideration4 ,here let it be observed1 #ast1 ,that the power of man's will extends itself to things1 within its own sphere1 and not above it2 all actions and powers of acting1 are contained within certain limits1 agreeable to the nature and capacity of the agent4 ,creatures below man1 cannot put forth rational actions3 and man cannot put forth supernatural actions1 if he be not made partaker of a divine or spiritual nature1 as being endowed with a supernatural principle1 such as that which is implanted in regeneration4 ,consider him as an intelligent creature1 and it is agreeable to his nature to put forth free actions1 under the conduct and direction of the understanding2 but if we consider him as renewed1 converted1 or effectually called1 and acting agreeably thereunto1 then he is under the influence of an higher principle1 which ,i call a divine nature1 according to the phrase which the apostle uses1 #b ,pet4 i4 #d4 ,the former of these supposes no more than the concourse of common providence1 which at first gave1 and then maintains our reasoning faculties2 whereas the latter supposes1 that we are under the influence of the ,spirit2 whereby we are enabled to act in a supernatural way1 our natures being renewed and disposed thereunto1 in which we are not divested of the liberty of our wills2 but they are improved and enabled1 to do what before they were averse and disinclined to4 ,that man acts freely in those things which are agreeable to his nature1 as an intelligent creature1 all will allow4 ,moreover1 we consider the understanding and will1 as both concurring in actions that are free1 and that one of these is subservient to the other2 as for instance1 we cannot be said to desire1 delight in1 choose1 or refuse a thing unless we have some idea of it1 as an object1 which we apprehend meet to be desired or rejected4 ,and if it be farther enquired1 ,whether the will has1 in itself1 a power to follow the dictates of the understanding1 in things that are agreeable to our nature1 and be generally disposed to do it1 unless biassed by the passions1 inclining and determining it another way8 ,this1 ,i think1 is not to be denied2 but in our present argument1 we are to consider the will of man as conversant about things supernatural1 and accordingly1 must give a different account of ,christian liberty1 from that which is merely human1 as before described4 ,the ,pelagians will allow what has been said concerning the nature of liberty in general2 but the difference between us and them is1 that we confine it within its own sphere2 whereas they extend it farther1 and apply it to regeneration1 effectual calling1 and conversion2 in which respect it discovers itself no otherwise than as enslaved to1 or a servant of sin2#ac and the powers and faculties of the soul1 with relation hereunto1 are weakened by the prevalency of corruption1 so that we are not able to put forth those actions which proceed from1 and determine a person to be renewed in the spirit of his mind2 or to have put on the new man1 which after ,god is created in righteousness and true holiness4 ,again1 if it be farther enquired2 whether the will necessarily follows the dictates of the understanding1 so that the grace of ,god takes its first rise from thence8 that which ,i would say in answer thereunto is1 ,that the understanding1 indeed1 represents things spiritual and heavenly to us1 as good and desirable1 and worthy of all acceptation2 and gives us an undeniable conviction1 that all the motives used in scripture1 to choose and embrace them1 are highly probable2 but yet it does not follow from hence1 that the will of man is always overcome thereby2#ad and the reason is1 because of that strong propensity and inclination that there is in corrupt nature to sin1 which bids defiance to all those arguments and persuasions that are used to the contrary1 till we are brought under the influence of a supernatural principle1 implanted in the soul in effectual calling4 ,and this leads us farther to enquire3 ,whether1 supposing a man has this principle implanted in effectual calling1 he then acts freely2 or1 what is the liberty of man's will1 when internally moved and influenced by divine grace8 ,in answer to which1 we must consider1 that special grace does not destroy1 but improve the liberty of man's will3 when there is a new nature implanted in him1 it discovers its energy1 and makes a change in all the powers and faculties of the soul2 there is a new light shining in the understanding1 vastly different from1 and superior to that which it had before2 and it may truly be called1 ,the light of life1 ,john viii4 #ab4 not only as it leads to eternal life2 but as it proceeds from a principle of spiritual life3 and this is what we generally call saving knowledge2 as it is said1 ,this is life eternal1 that they might know thee1 the only true ,god1 and ,jesus ,christ1 whom thou hast sent1 chap4 xvii4 #ac4 ,now this light in the understanding1 being attended with power in the will1 it is hereby induced to comply with its dictates1 not barely as being prevailed on by rational arguments1 but as there is a divine power accompanying them2 it is not indeed prevailed on without arguments2 for the ,spirit makes use of the word to persuade1 as well as to direct2 though we do not1 with the ,pelagians1 say1 that the will is overcome only by arguments1 as though the victory was owing to our power of reasoning2 yet we freely own1 that we act with judgment1 and see the highest reason for what we do3 we are enabled to use our reasoning powers indeed2 but these are sanctified by the ,spirit1 as well as the will renewed2 and both concur together1 in order to our receiving and improving the doctrines contained in the gospel2 and the ,spirit of ,god also removes those rooted prejudices which we had entertained against the way of salvation by ,christ3 so that upon the whole1 the gospel has its use1 as it directs and excites our faith3 our reasoning powers and faculties have their use also1 as we take in1 and are convinced1 by what is therein contained2 all this would be to no purpose1 if there were not a superior power determining the will to a thorough compliance therewith4 ,we do not deny that moral suasion oftentimes has a tendency to incline a man to the performance of moral duties2 but it is what ,i rather choose to call evangelical persuasion1 or the ,spirit of ,god setting home upon the heart and conscience1 what is contained in the gospel1 that makes it effectual to salvation4#ae ,thus concerning the nature and extent of human liberty2 but inasmuch as this is not to be assigned as that which renders the gospel-call effectual1 let it be farther considered1 ,,iii4 ,that this is brought about by the almighty power of ,god1 as it is observed in this answer1 that it is a work of ,god's almighty power and grace3 this is that which enhances the excellency and glory of it1 above all the works of common providence3 however1 when we say that it is a divine work1 this is hardly sufficient to distinguish it from what the ,pelagians often call it1 by which they intend nothing more1 than the powerful work of ,god1 as the ,god of nature and providence2 therefore we must farther consider it as a work of divine power1 exerting itself in a supernatural way and not only excluding the agency of creatures1 as bearing a part therein1 but as opposed to those works which are brought about by the moral influence of persuasive arguments1 without any change wrought in the will of man2 in this sense we understand effectual calling to be a work of ,god's almighty power4 ,and that this may appear1 let it be premised1 that it is not inconsistent with ,god's dealing with men as intelligent creatures1 endowed with liberty of will1 for him to exert this power1 since special providence1 or efficacious grace1 does no more destroy man's natural powers1 by its internal influence1 enabling and exciting them to do what is supernaturally good1 than common providence's being conversant about the free actions of men1 makes them cease to be free2 only the former exerts itself in a different and superior way1 producing effects much more glorious and excellent4 ,this being supposed1 we shall1 without pretending fully to explain the manner of the divine agency1 which is principally known by its effects1 endeavour to shew1 #a4 ,that effectual calling is1 in a way of eminency1 the work of divine power as distinguished from other works1 which are1 in their kind1 the effects of power in a natural way4 #b4 ,we shall also observe what effects are produced thereby1 and in what order4 #c4 ,consider it1 as it is1 in a peculiar manner1 attributed to the ,spirit of ,god2 and also shew1 that it is a wonderful instance of his grace4 #d4 ,we shall consider this divine power as irresistible1 and consequently such as cannot but be effectual to produce what is designed to be brought about thereby4 ,and1 #e4 ,speak something concerning the season in which this is done1 which is called ,god's accepted time4 #a4 ,effectual calling is eminently a work of divine power2 for the proof hereof1 we have not only many express texts of scripture that sufficiently establish it1 but we may appeal to the experience of those who are made partakers of this grace4 ,if they compare their former and present state together1 they may easily perceive in themselves1 that there is such a change wrought in them1 as is contrary to the inclinations of corrupt nature2 whereby the stubbornness and obstinacy of their wills have been subdued1 and such effects produced in them1 as they never experienced before2 and the manner of their production1 as well as the consequences thereof1 give them a proof of the agency of ,god herein1 and the glory of his power exerted1 so that they who deny it must be unacquainted with themselves1 or not duly observe that which carries its own evidence with it4#af ,but we shall principally take our proofs from scripture1 in which we have an account of the beginning of this work1 which is styled the new birth2 wherein we are said to be made partakers of the divine nature1 #b ,pet4 i4 #d4 that is1 a nature that is produced by divine power2 and we are said to be born1 not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god1 ,john i4 #ac4 ,and the gospel1 which is the instrument that he makes use of in calling effectually1 is styled1 ,the rod of his strength1 ,psal4 cx4 #b4 the effect thereof1 ascribed to the revelation of his arm1 ,isa4 liii4 #a4 the season in which this is done1 is called1 ,the day of his power1 ,psal4 cx4 #c4 and it is1 by a metonymy1 called1 ,his power1 #a ,cor4 i4 #ah4 ,rom4 i4 #af4 ,the cross of ,christ is also1 when preached1 and made effectual for the answering this valuable end1 styled1 ,the power of ,god1 #a ,cor4 i4 #bd4 ,moreover1 the progress of this work is ascribed to the power of ,god1 #a ,thess4 i4 #e4 it is this that keeps those who are effectually called through faith unto salvation1 #a ,pet4 i4 #e4 ,and that this power may appear to be extraordinary1 the apostle uses an uncommon emphasis of expression1 when he calls it1 ,the exceeding greatness of his power1 and1 the working of his mighty power1 ,eph4 i4 #ai1 #bj4 which words#ag can hardly be translated without losing something of their force and beauty2 and1 indeed1 there is not an expression used in scripture1 to signify the efficacy of divine power1 that exceeds1 or1 ,i may say1 that equals them4 ,and that it may appear more strong1 the apostle1 in the following words1 represents it as being no less than that power which wrought in ,christ1 when ,god raised him from the dead4 ,and to all this let me add1 that something to the same purpose may be inferred from those metaphorical expressions1 by which it is set forth1 as it is called a creation3 thus1 when we are made partakers of this privilege1 we are said to be created in righteousness and true holiness1 ,eph4 iv4 #bd4 ,and the apostle seems to compare this with the creation of man at first1 after the image of ,god1 which consisted principally in righteousness and true holiness1 and accordingly considers this image as restored1 when a principle of grace is implanted1 whereby we are again disposed to the exercise of righteousness and holiness3 and elsewhere he says1 ,we are his workmanship1 created in ,christ ,jesus unto good works1 that we should walk in them1 chap4 ii4 #af4 where he supposes1 that this creating power must be exerted before we can put forth good works2 and therefore it can be nothing less than the power of ,god2 and it would not have been styled a creation1 if it had not been a supernatural work1 and therefore it is1 in that respect1 more glorious than many other effects of the divine power4 ,it is also styled1 a resurrection from the dead3 thus the apostle says1 ,you hath he quickened1 who were dead in trespasses and sins1 chap4 ii4 #a1 #e4 in this respect it certainly exceeds the power of men4 ,a physician1 by his skill1 may mend a crazy constitution1 or recover it from the confines of death2 but1 to raise the dead1 exceeds the limits of finite power4 ,this mode of speaking our ,saviour makes use of to signify the conversion or effectual call of sinners1 when he says1 ,the hour is coming1 and now is1 when the dead shall hear the voice of the ,son of ,god2 and they that hear shall live1 ,john v4 #be4 ,he had1 in the foregoing verse been speaking of their having eternal life1 and not coming into condemnation1 and being passed from death to life1 who hear his words and believe2 and then it follows1 that the hour is coming1 that is1 the time is near at hand1 to wit1 when the ,spirit shall be poured forth1 and the gospel-dispensation be begun1 and it now is1 in some degree1 namely1 in those who were converted by his ministry1 when the dead shall hear his voice and live1 or pass from a state of spiritual death to life1 as a means for their attaining eternal life4 ,this is much more agreeable to the context1 than to conclude1 as some do1 to evade the force of this argument2 that our ,saviour speaks concerning some who were then1 or should hereafter be raised from the dead1 in a miraculous manner2 which1 they suppose1 contains the sense of the words1 now is1 and that the hour is coming1 refers to the general resurrection2 but this seems not to be the sense of the text2 because our ,saviour supposes them1 in a following verse1 to be astonished at this doctrine2 as though it was too great an instance of power for him to implant a principle of spiritual life in dead sinners2 and therefore he proves his assertion from his raising the dead at the last day3 ,marvel not1 for the hour is coming1 that is1 at the end of the world1 when all that are in their graves shall hear his voice1 ,john v4 #bh4 ,this cannot well agree with the sense before given1 of ,christ's raising the dead1 as referring to the general resurrection2 for that would be to answer their objection1 or put a stop to their wonder at what he had said concerning it1 by asserting the same thing in other words2 whereas1 if you suppose the dead's hearing his voice1 to imply a spiritual resurrection2 and the dead raised out of their graves1 to be an argument to convince them that his power was sufficient to bring about this great effect2 there is much more beauty in the expression1 and strength in the reasoning1 than to take it otherwise4 ,this is so plain a proof of the argument1 we are endeavouring to defend1 that nothing farther need be added3 however1 ,i cannot but mention another scripture1 in which our ,saviour says1 that no one can come to him1 except the ,father draw him1 chap4 vi4 #dd4 where ,christ1 by coming to him1 does not mean attending on his ministry1 which did not require any power to induce them to it2 but believing on him1 so as to have everlasting life1 in which sense1 coming to him1 is often taken in the gospels1 ver4 #dg4 and this is the immediate consequence of effectual calling4 ,now when our ,saviour says1 that none can thus come to him1 without being drawn by the ,father1 we may understand what he means here1 by what is said in a following verse1 namely1 their being taught of ,god1 and having heard and learned of the ,father1 ver4 #de4 such1 says he1 ,come unto me4 ,now this teaching certainly implies more than giving a rule of faith contained in divine revelation1 for ,christ is not here proving the necessity of divine revelation1 as elsewhere2 but is speaking concerning the saving efficacy thereof2 and none can deny that many have been objectively taught1 and instructed by the word1 who have not come to ,christ1 or believed in him to everlasting life3 the words are a quotation from the prophets1 to which he refers2 who intimate1 that they should be all taught of ,god2 which certainly implies more than an objective teaching and instructing2 for in this sense1 they1 having divine revelation1 were always taught of ,god3 and it is a special privilege1 which the prophet ,isaiah mentions1 when he foretels this matter1 as appears by his connecting it with that great peace which they should have1 or the confluence of saving blessings1 which should attend it1 ,isa4 liv4 #ac4 ,and the prophet ,jeremiah1 who speaks to the same purpose1 says1 ,they shall teach no more every man his neighbour1 and every man his brother1 saying1 know the ,lord2 for they shall all know me from the least of them1 even to the greatest1 ,jer4 xxxi4 #cc1 #cd4 that is1 they shall not only have an objective revelation1 or that which some call moral suasion2 but this shall be made effectual to their salvation2 and in order thereunto1 ,god promises that he would put his law in the inward part1 and write it in the heart2 and elsewhere1 to give them a new heart1 and to put a new spirit within them1 and hereby to cause them to walk in his statutes1 ,ezek4 xxxvi4 #bf4 ,so that it is not barely a rectifying some mistakes which they were liable to2 but producing in them something1 which they had not before2 not building upon the old foundation1 but laying a new one1 and so working a change in the powers and faculties of the soul2 and as they were before1 obdurate and hardened in sin1 he promises to take away the heart of stone1 and give them an heart of flesh2 and by his word1 which is compared to an hammer1 to break the rock in pieces1 ,jer4 xxiii4 #bi4 ,this is certainly a work of power2 but that it is so1 will farther appear from what follows1 in considering the work itself2 which leads us to shew1 #b4 ,what effects are produced by the power of ,god1 when we are thus called4 7#a47 ,the first step that he is pleased to take in this work1 is in his implanting a principle of spiritual life and grace1 which is absolutely necessary for our attaining to1 or receiving advantage by the external call of the gospel2 this is generally styled regeneration1 or the new birth2 or1 as in the scripture but now referred to1 a new heart4 ,if it be enquired1 ,what we are to understand by this principle8 ,we answer1 that since principles are only known by the effects which they produce2 springs of acting1 by the actions themselves1 we must be content with this description2 that it is something wrought in the heart of man1 whereby he is habitually and prevailingly biassed and inclined to what is good3 so that by virtue hereof1 he freely1 readily1 and willingly chooses those things which tend to the glory of ,god2 and refuses1 abhors1 and flees from what is contrary thereunto2 and1 as this more immediately affects the understanding1 whereby it is enabled to discern the things which ,god reveals in the gospel in a spiritual way1 it is styled1 his shining in the heart1 #b ,cor4 iv4 #f4 to give us the light of the knowledge of his glory1 or1 his giving an eye to see1 and an ear to hear1 ,deut4 xxix4 #d4 ,as it respects the will1 it contains in it a power1 whereby it is disposed and enabled to yield the obedience of faith1 to whatever ,god is pleased to reveal to us as a rule of duty1 so that we are made willing in the day of his power2 and1 as it respects the affections1 they are all inclined to run in a right channel1 to desire1 delight and rejoice in every thing that is pleasing to ,god1 and flee from every thing that is provoking to him4 ,this is that whereby a dead sinner is made alive1 and so enabled to put forth living actions4 ,concerning this principle of grace let it be observed1 that it is infused and not acquired4 ,the first principle or spring of good actions1 may1 with equal reason1 be supposed to be infused into us1 as ,christians1 as it is undoubtedly true1 that the principle of reasoning is infused into us as men3 none ever supposed that the natural power of reasoning may be acquired1 though a greater facility or degree thereof is gradually attained2 so that power1 whereby we are enabled to put forth supernatural acts of grace1 must be supposed to be implanted in us2 which1 were it acquired1 we could not1 properly speaking1 be said to be born of ,god4 ,from hence ,i am obliged to infer1 that the regenerating act1 or implanting this principle#ah of grace1 which is1 at least1 in order of nature1 antecedent to any act of grace1 put forth by us1 is the immediate effect of the power of ,god1 which none who speak of regeneration as a divine work1 pretend to deny3 and therefore1 ,i cannot but conclude1 that it is wrought in us without the instrumentality of the word1 or any of the ordinary means of grace3 my reason for it is this2 because it is necessary1 from the nature of the thing1 to our receiving1 improving1 or reaping any saving advantage by the word1 that the ,spirit should produce the principle of faith2 and to say1 that this is done by the word1 is in effect1 to assert that the word produces the principle1 and the principle gives efficacy to the word2 which seems to me little less than arguing in a circle4 ,the word cannot profit1 unless it be mixed with faith2 and faith cannot be put forth1 unless it proceeds from a principle of grace implanted2 therefore this principle of grace is not produced by it3 we may as well suppose1 that the presenting a beautiful picture before a man that is blind1 can enable him to see2 or the violent motion of a withered hand1 produce strength for action1 as we can suppose that the presenting the word in an objective way1 is the instrument whereby ,god produces that internal principle1 by which we are enabled to embrace it4 ,neither would this so well agree with the idea of its being a new creature1 or our being created unto good works2 for then it ought rather to be said1 we are created by faith1 which is a good work3 this is1 in effect1 to say1 that the principle of grace is produced by the instrumentality of that which supposes its being implanted1 and is the result and consequence thereof4 ,i am sorry that ,i am obliged1 in this assertion1 to appear1 at least1 to oppose what has been maintained by many divines of great worth2 who have1 in all other respects1 explained the doctrine of regeneration1 agreeably to the mind and will of ,god1 and the analogy of faith4#ai ,it may be1 the principal difference between this explication and theirs is1 that they speak of regeneration in a large sense1 as including in it1 not barely the implanting the principle1 but the exciting it1 and do not sufficiently distinguish between the principle1 as implanted and deduced into act2 for1 ,i readily own1 that the latter is by the instrumentality of the word1 though ,i cannot think the former so2 or1 it may be1 they consider the principle as exerted3 whereas ,i consider it as created1 or wrought in us2 and therefore can no more conclude1 that the new creation is wrought by an instrument1 than ,i can1 that the first creation of all things was4 ,and ,i am ready to conjecture1 that that which leads many divines into this way of thinking1 is the sense in which they understand the words of the apostle2 ,being born again1 not of corruptible seed1 but of incorruptible1 by the word of ,god1 which liveth and abideth for ever1 #a ,pet4 i4 #bc4 and elsewhere1 ,of his own will begat he us with the word of truth1 that we should be a kind of first-fruits of his creatures1 ,james i4 #af4 ,whereas this does not so much respect the implanting the principle of grace1 as it does our being enabled to act from that principle2 and it is as though he should say1 he hath made us believers1 or induced us to love and obey ,him by the word of truth1 which supposes a principle of grace to have been implanted3 otherwise the word of truth would never have produced these effects4 ,regeneration may be taken1 not only for our being made alive to ,god1 or created unto good works1 but for our putting forth living actions1 proceeding from that principle which is implanted in the soul4 ,i am far from denying1 that faith1 and all other graces1 are wrought in us by the instrumentality of the word2 and it is in this sense that some1 who treat on this subject1 explain their sentiments1 when they speak of being born again by the word3 therefore ,i persuade myself1 that ,i differ from them only in the acceptation of words1 and not in the main substance of the doctrine they maintain4#bj 7#b47 ,the principle of grace being implanted1 the acts of grace in those who are adult1 immediately ensue2 which implies a change of our behaviour1 a renovation of our lives and actions2 which may properly be called conversion4 ,having explained what we mean by regeneration1 under our last head1 it is necessary1 in this1 to consider how it differs from conversion2 in which ,i shall take leave to transcribe a few passages from that excellent divine1 but now mentioned4 8,regeneration is a spiritual change2 conversion is a spiritual motion2 in regeneration there is a power conferred2 conversion is the exercise of this power2 in regeneration there is given us a principle to turn2 conversion is our actual turning3 in the covenant1 the new heart1 and ,god's putting the ,spirit into them1 is distinguished from their walking in his statutes1 from the first step we take1 in the way of ,god1 and is set down as the cause of our motion3 in renewing us1 ,god gives us a power2 in converting us1 he excites that power4 ,men are naturally dead1 and have a stone upon them2 regeneration is a rolling away the stone from the heart1 and a raising to newness of life2 and then conversion is as natural to a regenerate man1 as motion is to a lively body3 a principle of activity will produce action4 ,the first reviving us is wholly the act of ,god1 without any concurrence of the creature2 but1 after we are revived1 we do actively and voluntarily live in his sight4 ,regeneration is the motion of ,god in the creature2 conversion is the motion of the creature to ,god1 by virtue of that first principle2 from this principle all the acts of believing1 repenting1 mortifying1 quickening1 do spring4 ,in all these a man is active2 in the other1 he is merely passive40#ba ,this is what we may call the second step1 which ,god takes in effectual calling2 and it is brought about by the instrumentality of the word4 ,the word before this1 was preached to little or no purpose2 or1 it may be1 was despised1 rejected1 and disregarded2 but now a man is enabled to see a beauty1 and a glory in it1 all the powers and faculties of the soul1 being under the influence of that spiritual life implanted in regeneration1 and inclined to yield a ready and cheerful obedience to it2 and this work is gradual and progressive2 and as such1 it is called the work of sanctification2 of which more under a following answer1#bb and is attended with repentance unto life1 and all other graces that accompany salvation2 and in this respect we are drawn to ,christ by his word and ,spirit1 or by his ,spirit making use of his word1 our minds savingly enlightened1 our wills renewed1 and determined to what is good1 so that hereby we are made willing and able freely to answer the call of ,god1 and to accept of1 and embrace the grace offered and conveyed therein2 as it is expressed in the answer we are explaining4 ,the first thing in which that change1 which is wrought in effectual calling1 manifests itself is1 in our understandings' being enlightened to receive the truths revealed to us in the word of ,god2 and accordingly we see things with a new and different light2 behold a greater beauty1 excellency and glory in divine things1 than ever we did before3 we are also led into ourselves1 and convinced of sin and misery1 concluding ourselves1 by nature1 to be in a lost and undone condition2 and then the soul sees the glory of ,christ1 the greatness of his love1 who came to seek and save those that were lost1 who is now precious to him1 as he is said to be to them that believe2 and pursuant hereunto the will1 being determined1 or enabled so to do1 by the ,spirit of ,god exciting the principle of grace1 which he had implanted1 accepts of him on his own terms2 the affections all centre in1 and desire to derive all spiritual blessings from him2 ,thus the work of grace is begun in effectual calling1 which is afterwards carried on in sanctification4 ,and inasmuch as we are considering the beginning of the work of grace in effectual calling1 ,i cannot but take notice of a question1 which frequently occurs under this head1 namely1 ,whether man1 in the first moment thereof1 viz4 in regeneration1 be merely passive1 though active in every thing that follows after it8 ,this we cannot but affirm1 not only against the ,pelagians1 but others1 whose method of treating the doctrine of divine grace1 seems to agree with theirs4 ,and here1 that we may obviate a popular objection1 usually brought against our assertion1 as though hereby we argued1 that ,god dealt with men as though they were machines1 and not endowed with understanding or will let it be observed2 that we consider the subjects of this grace no otherwise than as intelligent creatures1 capable of being externally excited and disposed to what is good2 or else ,god would never work this principle in them4 ,nor do we suppose1 however men are said to be passive in the first moment in which this principle is implanted1 that they are so afterwards1 but are enabled to act under the divine influence2 even as when the soul of ,adam was created at first1 it could not be said to be active in its own creation1 and in the implanting those powers which were concreate with it2 yet it was active1 or those powers exerted themselves immediately after it was created4 ,this is the state of the question we are now debating2 and therefore we cannot but maintain1 that men do not concur to the implanting the principle of grace2 for then they would be active in being created unto good works2 which are the result1 and not the cause of that power which is infused into them1 in order thereunto4 ,this is sufficiently evident1 not only from the impotency of corrupt nature1 as to what is good1 but its utter averseness thereunto1 and from the work's being truly and properly divine2 or 7as has been before observed7 the effect of almighty power4 ,this is not a controversy of late date2 but has been either defended or opposed1 ever since ,augustine's and ,pelagius's time4 ,many volumes have been written concerning the aids and assistances of divine grace in the work of conversion4 ,the ,school-men were divided in their sentiments about it1 as they adhered to1 or receded from ,augustine's doctrine3 both sides seem to allow that the grace of ,god affords some assistance hereunto2 but the main thing in debate1 is1 ,whether the grace of ,god only bears one part in this work1 and the will of man the other2 like two persons lifting at the same burden1 and carrying it between them4 ,some have allowed the divine concourse as necessary hereunto1 who yet have not been willing to own that man bears no part in this work2 or1 that it is ,god that works in us1 both to will and to do of his own good pleasure1 ,phil4 ii4 #ac4 which1 the apostle asserts in so plain terms1 that the most known sense thereof1 cannot well be evaded2 and1 indeed1 were it otherwise1 it could hardly be said1 that we are not sufficient of ourselves1 to think any thing as of ourselves2 which1 though it be immediately applied to ministers1 is certainly1 by a parity of reason1 applicable to all ,christians1 #b ,cor4 iii4 #e4 nor would it be1 in all respects1 true1 that we are born of ,god2 or1 that we1 who before were dead in sin1 are raised to a spiritual life1 or made1 with respect to the principle of spiritual actions1 new creatures2 all which is done in regeneration4#bc ,we might also take occasion1 under this head1 to observe1 what we often meet with in practical discourses and sermons1 concerning preparatory works1 or previous dispositions1 which facilitate and lead to the work of conversion4 ,some assert1 that we must do what we can1 and by using our reasoning powers and faculties1 endeavour to convert1 or turn ourselves1 and then ,god will do the rest1 or finish the work which we have begun3 and here many things are often considered as the steps which men may take in the reformation of their lives1 the abstaining from gross enormities1 which they may have been guilty of1 thinking on their ways1 and observing the tendency of their present course of life1 and setting before themselves those proper arguments that may induce them to repent and believe2 and then they may be said to have prepared themselves for the grace of ,god1 so that it will ensue hereupon4 ,and if there be any thing remaining1 which is out of their power1 ,god has engaged to succeed their endeavours1 so that he will bring them into a state of regeneration and conversion4 ,this method of accounting for the work of grace1 is liable to many exceptions1 particularly as it supposes man to be the first mover in his own conversion1 and the divine energy to be dependent upon our conduct2 the contrary to which1 is not only agreeable to scripture1 but the divine perfections2 as well as to the doctrine we have been maintaining1 concerning effectual calling's1 being a divine work in the most proper sense thereof4 ,but that we may impartially consider this matter1 and set1 what some call a preparatory work1 in a just light1 let it be observed1 #a4 ,that these preparatory works must either be considered as good in all those circumstances that are necessary to denominate them good1 and particularly they must proceed from a good principle1 that is to say1 a principle of regeneration2 or else they are only such works as are materially good1 such many perform who are never brought into a state of conversion2 or if1 on the other hand1 they are supposed to proceed from such a principle1 then they are not1 from the nature of the thing1 works preparatory to the first grace1 but rather consequent upon it4 #b4 ,it is one thing for us to assert1 that it is our duty to perform all those works which some call preparatory1 for conversion2 such as meditation1 attendance on the ordinances1 duly weighing those arguments1 or motives1 that should lead us to repentance1 and the exercise of all other graces2 and another thing to say1 that every one who performs these duties1 shall certainly have regenerating grace2 or1 it is one thing to apply ourselves to the performance of those duties1 as far as it is in our own power1 and1 at the same time1 to wait1 pray1 and hope for success to attend them2 and another thing to assert1 that it shall always attend them1 as though ,god had laid himself under an obligation to give special grace to those1 who1 in this respect1 improve that which is common1 the contrary whereunto may be observed in many instances4 ,and when we have done all1 we must conclude1 that the grace of ,god1 if he is pleased to give success to our endeavours1 is free and sovereign4 #c4 ,they who say1 ,that if we do all we can1 ,god will do the rest1 advance very little to support their argument1 since there is no one who can pretend that he has done what he could3 and may we not farther suppose1 that ,god1 in a judicial way1 as punishing us for the many sins we commit1 may deny this success3 therefore1 how can it be said1 that it will necessarily ensue4 #d4 ,when we perform any of those duties1 which some call preparatory to conversion1 these are to be considered as the ,spirit's preparing his own way thereby1 rather than corrupt nature's preparing itself for grace4 ,we are far from denying that there is a beautiful order in the divine dispensations2 the ,spirit of ,god first convinces of sin1 and then shews the convinced sinner where his help is to be had2 and enables him to close with ,christ by faith4 ,he first shews the soul its own corruption and nothingness1 and then leads him to see ,christ's fulness2 or that all his salvation is reposed in his hands1 and enables him to believe in him to the saving the soul2 one of these works1 indeed1 prepares the way for the other3 nevertheless1 none of them can be said to prepare the way for regeneration1 which is the work of the ,spirit of ,god2 and without it1 no other can be said to be a saving work4 ,object4 ,it is objected1 that there are several scriptures which seem to speak of common grace1 as being preparatory for special4 ,thus the scribe1 mentioned in the gospel1 who expressed himself discreetly1 in asserting1 that to love ,god with all the heart1 and with all the understanding1 soul1 and strength2 and to love our neighbour as ourselves1 is better than all whole burnt-offerings and sacrifices1 is said not to be far from the kingdom of ,god1 ,mark xii4 #cd4 ,and elsewhere1 we are exhorted to ask1 and a promise is annexed thereunto1 that it shall be given us1 to seek and we shall find1 ,matt4 vii4 #g4 ,and in another place1 to turn at ,god's reproof and he will pour out his ,spirit unto us1 and make known his words unto us1 ,prov4 i4 #be4 ,and several other scriptures1 in which super-added grace is connected with duty enjoined1 which duty is supposed to be in our own power1 and to be preparatory for it4 ,answ4 7#a47 ,as to the first of these scriptures1 in which our ,saviour tells the scribe1 that he was not far from the kingdom of ,god2 he intends nothing else hereby1 but that the profession he made1 which he calls1 his answering discreetly1 was not very remote from that which was made by them1 who were the subjects of his kingdom3 it was the doctrine he mentions1 that ,christ commends2 and therefore it must not be inferred from hence1 that he had regard to his state1 as though his inward temper of mind1 or moral conduct of life1 was such as more immediately disposed him for a state of grace1 so that he was1 at the same time1 hovering between a state of unregeneracy and conversion4 7#b47 ,as for that instance1 in which persons are supposed to prepare themselves for that grace which ,god gives in answer to prayer1 by performing that duty1 as though he had obliged himself to give whatever they ask for1 relating to their own salvation2 this cannot be the sense of the scripture but now mentioned1 or any other1 to the like purpose2 unless it be understood of the prayer of faith1 under the influence of the ,holy ,spirit2 but this supposes regenerating grace2 and therefore it is foreign to the argument1 in which man is considered as preparing himself for the grace of ,god1 and not as expecting farther degrees of grace1 upon his being inclined1 by the ,spirit of ,god1 to seek them4 7#c47 ,as for the other instance in the objection1 relating to ,god's engaging to give the ,spirit1 and to make known his words to those that turn at his reproof2 this1 ,i conceive1 contains in it nothing else but a promise of the ,spirit1 to carry on the work of grace1 in all those in whom it is begun4 ,though turning1 in scripture1 be sometimes taken for external reformation1 which is in our own power1 as it is our indispensable duty2 yet1 whenever a promise of saving blessings is annexed to it1 as in this scripture1 it is to be understood as denoting the grace of repentance4 ,and if it be said1 that this is ,god's gift1 and therefore cannot be the subject of an exhortation1 it may be replied hereunto2 that saving grace is often represented1 in scripture1 as our act1 or duty1 in order to the performance whereof we ought to say1 as the church is presented speaking1 ,turn thou me1 and ,i shall be turned1 ,jer4 xxxi4 #ah4 that is1 ,i shall return unto thee with my whole heart1 and not feignedly1 chap4 iii4 #aj4 ,the same reply might be given to their sense of several other scriptures brought to maintain the doctrine of preparatory works1 performed by us1 as necessarily inferring our obtaining the special grace of ,god4 ,but ,i shall close this head with a few hints taken from that excellent divine before mentioned4 8,man cannot prepare himself for the new birth3 he hath1 indeed1 a subjective capacity for grace1 above any other creature in the inferior world2 and this is a kind of natural preparation1 which other creatures have not2 a capacity1 in regard of the powers of the soul1 though not in respect of the present disposition of them4 ,he hath an understanding to know1 and when it is enlightened1 to know ,god's law2 a will to move and run1 and when enlarged by grace1 to run the ways of ,god's commandments2 so that he stands in an immediate capacity to receive the life of grace1 upon the breath and touch of ,god1 which a stone doth not2 for in this it is necessary1 that rational faculties should be put as a foundation of spiritual motions4 ,though the soul be thus capable1 as a subject1 to receive the grace of ,god1 yet it is not therefore capable1 as an agent1 to prepare itself for it1 or produce it4 ,it is capable to receive the truths of ,god2 but1 as the heart is stony1 it is incapable to receive the impressions of those truths4 ,though some things1 which man may do by common grace1 may be said to be preparations1 yet they are not formally so2 as that there is an absolute1 causal connexion between such preparations1 and regeneration2 they are not disposing causes of grace3 grace is all in a way of reception by the soul1 not of action from the soul3 the highest morality in the world is not necessary to the first infusion of the divine nature3 if there were any thing in the subject that was the cause of it1 the tenderest1 and softest dispositions would be wrought upon2 and the most intelligent men would soonest receive the gospel4 ,though we see them sometimes renewed1 yet many times the roughest tempers are seized upon by grace4 ,though morality seems to set men at a greater nearness to the kingdom of ,god1 yet1 with all its own strength it cannot bring it into the heart1 unless the ,spirit open the lock3 yea1 sometimes it sets a man farther from the kingdom of ,god1 as being a great enemy to the righteousness of the gospel1 both imputed and inherent2 and other operations upon the soul1 which seem to be nearer preparations2 such as convictions1 c4 do not infer grace2 for the heart1 as a field1 may be ploughed by terrors1 and yet not planted with any good seed2 planting and watering are preparations1 but not the cause of fruit2 the increase depends upon ,god30#bd thus this learned author4 ,and he also farther proves1 that there is no obligation on ,god1 by any thing that may look like a preparation in men2 and adds1 that if any preparations were our own1 and were pure1 which they are not3 yet they cannot oblige ,god to give supernatural grace3 which leads us1 #c4 ,to consider that this work is1 in a peculiar manner1 attributed to the ,spirit of ,god2 the only moving cause whereof1 is his grace4 ,that the ,spirit is the author of this work1 is not to be proved by experience1 as the expressions of divine power therein are1 but by scripture2 and the scripture is very express as to this matter4 ,thus1 when ,god promises to give a new heart2 to take away the heart of stone1 and to give an heart of flesh1 and to cause his people to walk in his statutes1 ,ezek4 xxxvi4 #bf1 #bg4 he would put his ,spirit within them2 and elsewhere they are said to have purified their souls in obeying the truth1 through the ,spirit1 #a ,pet4 i4 #bb4 ,and our ,saviour asserts the necessity of our being born of the ,spirit1 ,john iii4 #e4 in order to our entering into the kingdom of ,god3 so that from these1 and several other scriptures1 that might be referred to1 it appears1 that effectual calling is the internal powerful work of the ,holy ,ghost4#be ,obj4 #a4 ,it is objected1 by some1 that this doctrine savours of enthusiasm2 since it supposes that there is no difference between the ,spirit's internal influences1 and inspiration2 and to pretend to this1 now the miraculous dispensation1 which was in the apostle's days1 is ceased1 is vain and enthusiastic4 ,answ4 ,to this it may be replied1 ,that the charge of enthusiasm is very unjustly deduced from this doctrine2 for we must distinguish between the extraordinary1 and the ordinary influence of the ,holy ,ghost2 the former is allowed by all1 to be now ceased2 and therefore they who pretend to it1 are liable to this charge2 but it is a very great dishonour cast upon the ,holy ,ghost to deny his powerful influence or agency in the work of grace2 and it renders the condition of the church1 at present1 in a very material circumstance1 so much inferior to what it was of old1 that it is incapable of attaining salvation2 unless it could be proved that salvation might be attained without the divine energy4 ,but1 that we may farther reply to this objection1 let it be considered2 that the ,spirit's influence1 as subservient to the work of grace1 is evidently distinguished from imputation3 the latter of these was a peculiar honour which was conferred upon some persons1 who were either to transmit to the church a rule of faith1 by the immediate dictates of the ,holy ,ghost2 or else they were favoured with it to answer some extraordinary ends1 which could not be attained without it1 namely1 their being furnished with wisdom1 as well as courage and boldness1 to maintain the cause1 which they were not otherwise furnished to defend1 against the opposition that it met with from their persecuting and malicious enemies1 that so it might not suffer through their weakness2 as when our ,saviour bids his disciples not to take thought what they should say1 when brought before rulers1 c4 but promises1 that the ,spirit should speak in them1 ,matt4 x4 #ah-bj4 ,and in some other particular instances we read1 especially in the church at ,corinth1 that when ministers had not those advantages to qualify themselves to preach the gospel1 which they afterwards were favoured with1 some had this extraordinary gift1 so that they spake by the ,spirit2 but this was only conferred occasionally1 and for some special reasons3 and therefore1 those scriptures that speak of the influences of the ,spirit1 which were more common1 and immediately subservient to the work of grace in the souls of those who were the subjects thereof1 were1 at that time1 the same with them that we are pleading for1 which were designed to continue in the church1 in all the ages thereof3 thus when persons are said1 through the ,spirit to mortify the deeds of the body1 ,rom4 viii4 #ac4 this does not respect any extraordinary dispensation1 which they were then under1 since it is the duty of all men1 in all ages1 without the extraordinary influences of the ,spirit1 to mortify the deeds of the body2 and therefore we may expect this powerful energy as well as they1 or else our condition would be very deplorable4 ,and besides1 we never find that extraordinary gifts were immediately subservient to the subduing corruption1 or1 at least1 that every one that had them1 did mortify sin1 and so appear to be internally sanctified3 whereas1 this is a character of those who are so2 and not to have these influences1 determines a person to be in an unregenerate state1 or to live after the flesh1 which is opposed to it1 and so to be liable to death1 ver4 #ab4 ,no one can suppose1 the apostle intends1 in the foregoing verse1 when he says1 ,if ye live after the flesh1 ye shall die2 that if ye are not under inspiration1 ye shall die1 as living after the flesh3 but the method of reasoning is strong and conclusive1 if we understand the divine influence as what is distinct from inspiration1 and consequently a privilege necessary for the beginning and carrying on the work of grace1 and so belongs to believers in all ages4 ,again1 when the ,spirit is said to help our infirmities1 ver4 #bf4 in prayer3 is not prayer as much a duty now as it was when they had extraordinary gifts8 therefore1 ought we not to hope for the assistance of the ,spirit1 in all ages8 and consequently the ,spirit's help1 in this respect is not confined to that age1 when there was a miraculous dispensation1 or extraordinary inspiration4 ,and when it is elsewhere said1 ,as many as are led by the ,spirit of ,god1 they are the sons of ,god1 ver4 #ad4 can we suppose1 that none were the sons of ,god but such as had extraordinary gifts8 ,does not this privilege belong to us1 as well as unto them8 ,if therefore we are the sons of ,god1 as well as they1 we have this evidence hereof1 according to this scripture2 namely1 our being led by the ,spirit of ,god2 though we pretend not to be led by him1 as a ,spirit of inspiration4 ,and to this we may add1 that the apostle elsewhere speaks of some who were sealed with that ,holy ,spirit of promise2 which is the earnest of our inheritance3 and these are described as trusting in ,christ after they had heard the word of salvation1 and believing in him1 ,eph4 i4 #ac1 #ad4 ,but this belongs to the church in all ages2 therefore sealing is not a privilege confined to those who had the extraordinary gifts of the ,holy ,ghost2 but to believers as such4 ,moreover1 it is said1 ,the ,spirit beareth witness with our spirits1 that we are the children of ,god1 ,rom4 viii4 #af4 ,therefore1 some persons may know themselves to be the children of ,god1 in a way of self-examination1 by the witness of the ,spirit1 which is common to all believers2 without pretending to be inspired therein2 which would be to know this matter without the concurring testimony of our own spirits4 ,many things1 of the like nature1 might be observed1 concerning the other scriptures1 that are generally brought to prove1 that believers1 in our day1 are made partakers of the powerful influences of the ,holy ,ghost2 though they pretend not to the ,spirit of inspiration2 which is a sufficient answer to this objection4 ,object4 #b4 ,if it be farther objected1 that if the ,spirit does work internally in the souls of men1 we are not to suppose1 that he works a change in their wills1 but only presents objects to them1 which they by their own power1 improve1 and make use of1 for their good2 even as a finite ,spirit may suggest good or bad thoughts1 without disposing us to comply with them2 or1 as the devil is said to work in men1 who is called1 ,the ,spirit that now worketh in the children of disobedience1 ,eph4 ii4 #b4 ,answ4 ,to this it may be replied1 that an objective influence1 properly speaking1 is no influence at all2 much less is it becoming the dignity of the ,holy ,ghost1 to say1 ,that he hath no more an hand in the work of conversion1 than that which a mere creature might have4 ,i will not deny that the ,greek word1#bf which signifies energy1 or internal working1 is sometimes taken for such a kind of influence as is not properly the effect of power1 as in the instance contained in the objection2 yet1 let it be considered1 that the same word is often used1 in various other instances1 in senses very different1 when applied to ,god and the creature2 where the word1 in itself1 is indeterminate2 but the application of it sufficiently determines the matter2 so as to leave no doubt1 as to the sense of it4 ,thus to make1 form1 or produce1 when applied to ,god1 and the thing made1 formed1 or produced1 is represented as an instance of his almighty power1 which exceeds the limits of finite power1 this determines the sense to be very different from making1 forming1 or producing1 when applied to men1 acting in their own sphere3 so the apostle speaks of building1 in a very different sense1 as applied to ,god and the creature1 which no one is at a loss to understand1 who reads the words2 ,every house is builded by some man2 but he that built all things is ,god1 ,heb4 iii4 #d4 ,now1 to apply this to our present purpose1 we do not deny1 that a finite spirit has an energy1 in an objective way2 but when the same word is applied to ,god's manner of acting2 and is represented as has been before observed1 as an instance of his almighty power1 producing a change in the soul2 and not only persuading1 but enabling him to perform good works1 from a principle of spiritual life1 implanted1 this may easily be understood as having a very different sense from the same word1 when applied to the internal agency of a finite spirit2 and therefore this objection does not overthrow the argument we are maintaining4 ,object4 #c4 ,it is farther objected against what has been said concerning this powerful work of the ,spirit1 as being illustrated by the similitude of a person's being raised from the dead2 that this contains in it nothing supernatural1 or out of the power of man2 since the apostle says1 ,awake thou that sleepest1 and arise from the dead1 and ,christ shall give the light1 ,eph4 v4 #ad4 ,if arising from the dead be the effect of almighty power1 when applied to the work of grace1 it seems preposterous for this to be recommended as our duty3 and if it be not a work of almighty power1 then those scriptures that illustrate effectual calling by the resurrection of the dead1 are nothing to the argument for which they have been brought4 ,answ4 ,some suppose1 that its being assigned as a matter of duty for sinners to rise from the dead1 does not infer1 that it is in their own power2 but1 that it only signifies1 that none can expect eternal life but those who rise from the death of sin2 and accordingly1 as the promise1 here mentioned1 relating to our having light1 is said to be ,christ's gift1 so the power to perform that duty1 which is inseparably connected with it1 to wit1 rising from the dead1 is to be sought for at his hand4 ,but if this answer be not reckoned sufficient1 ,i see no absurdity in supposing1 that these two expressions1 ,awake1 thou that sleepest1 and arise from the dead1 import the same thing4 ,sleep is1 as it were1 the image of death2 and therefore1 by a metaphorical way of speaking1 it may be here called death2 and if so1 the apostle commands believers to awake out of their carnal security1 or shake off their stupid frames1 as they expect the light of eternal life3 however1 if it be taken in this sense here2 yet when we meet with the words quickened1 or raised from the dead1 elsewhere1 they may be understood in a different sense1 as denoting the implanting a principle of grace in regeneration1 as will appear by the context3 thus when ,god is said to quicken those who were dead in trespasses and sins2 who walked according to the course of this world1 fulfilling the desires of the flesh1 and of the mind2 and were1 by nature1 the children of wrath2 and to do this with a design to shew the exceeding riches of his grace1 and kindness towards them2 and as the consequence thereof1 to work that faith which accompanies salvation1 which is not of themselves1 but his gift3 ,i say1 if these things are mentioned when we are said to be quickened1 or raised from the dead1 certainly it argues more than a stupid believer's awaking from that carnal security1 which he is under1 who is supposed to have a principle of spiritual life1 whereby he may be enabled so to do4 ,object4 #d4 ,it is also objected to what has been said1 concerning effectual calling's being a work of divine power1 that those scriptures1 which speak of it as such1 denote nothing else but the power of working miracles2 whereby they to whom the gospel was preached1 were induced to believe2 as when the apostle says1 ,his preaching was in demonstration of the ,spirit1 and of power1 #a ,cor4 ii4 #d4 that is1 the doctrines he preached1 were confirmed1 and the truth thereof demonstrated by the power of the ,holy ,ghost1 enabling them to work miracles3 and the kingdom of ,god is not in word1 but in power1 chap4 iv4 #bj4 that is1 the gospel is not only preached1 but confirmed by miracles3 ,our gospel came to you in power1 and in the ,holy ,ghost1 #a ,thes4 i4 #e4 that is1 as some understand it1 the gospel which we preach1 was confirmed by the power and miraculous works of the ,holy ,ghost2 which has no reference to the internal efficacious influences of the ,spirit put forth in effectual calling4 ,answ4 ,though we often read that the gospel was confirmed by miracles3 nevertheless1 ,i cannot see that this is the principle1 much less the only sense of these scriptures1 and some others that might have been produced to the same purpose4 ,as to the first of them in which the apostle speaks of his preaching1 being in the demonstration of the ,spirit1 and of power2 it may be observed1 that in the preceding chapter he had been speaking concerning ,christ preached1 and his glory set forth among them1 as the power of ,god2 that is to say1 the power of ,god rendered the preaching thereof effectual to the conversion of them that believed2 which he concludes to contain in it no less a conviction of the truth of the ,christian religion1 than if he had wrought signs or miracles1 which the ,jews demanded1 and which he had no design to work among them3 therefore1 why should we suppose1 that when he speaks of his preaching being in the demonstration of the ,spirit1 and of power1 that he intends the confirming his doctrine by miracles1 and not in the same sense as he had before signified ,christ to be the power of ,god4 ,and as for the other scripture1 in which it is said1 ,the kingdom of ,god is not in word1 but in power2 that is to be understood by comparing it with what immediately goes before1 in which he says1 that ,i will come to you shortly1 if the ,lord will and know not the speech of them who are puffed up1 but the power4 ,it we suppose1 that by them who are puffed up1 he means some of their teachers1 who swelled either with pride or envy1 and probably were sowing some seeds of error among them2 it does not seem to be a just sense of the text1 to explain the words when he says1 ,i will know not the speech of them who are puffed up1 but the power1 q4 d4 ,i will not so much regard the doctrines they deliver1 as ,i will enquire and be convinced1 that they have confirmed them by miracles4 ,for he would rather regard their doctrine than their pretence to miracles2 or have said1 ,i will not enquire whether ever they have wrought any miracles or no1 but what efficacy their doctrine has had3 and therefore the apostle1 by knowing the power1 does not mean that of working miracles1 but he intimates that he would know1 not only what doctrines these persons taught1 but what success attended their preaching2 and then he adds1 that the kingdom of ,god1 that is1 the gospel-state is advanced and promoted1 not barely by the church's enjoying the means of grace1 such as the preaching of the word2 but by the power of ,god1 which makes the word preached effectual to salvation1 whereby sinners are converted1 and many added to the church1 such as shall be saved4 ,as to the last scripture mentioned1 in which the apostle says1 ,our gospel came to you1 not in word only1 but in power1 ,i cannot think that he has any reference in that place1 to the confirming the gospel by miracles2 because this is assigned as a mark of their election1 knowing1 brethren1 your election of ,god2 for our gospel came unto you1 not only in word1 but in power1 c4 ,now1 whether we take election for ,god's eternal design to save them1 or for the execution thereof1 in his applying the graces of the ,spirit to them2 or if we take it in the lowest sense1 which they1 on the other side of the question1 generally give into1 for their being a choice1 religious unblameable society of ,christians1 excelling many others in piety3 this could not be evinced by the gospel's being confirmed by miracles2 and therefore this sense seems not agreeable to the apostle's design2 and consequently the objection taken from those scriptures1 that speak of the power of ,god in conversion1 as implying nothing else but his power1 exerted in working miracles1 will not1 in the least1 be sufficient to weaken the force of the argument we are maintaining4 ,thus concerning effectual calling's being a work of power1 attributed1 in particular1 to the ,holy ,spirit4 ,there is one thing more observed1 in the answer we are explaining1 which must be briefly considered2 namely1 that it is a work of grace1 which was the internal moving cause thereof2 or1 the reason of ,god's exerting his divine power therein4 ,effectual calling must be a work of grace1 without any motive taken from them1 who are the subjects thereof2 inasmuch as they had before this1 nothing in them1 that could render them the objects of divine love1 being described as dead in trespasses and sins1 alienated from the life of ,god1 and enmity itself against him3 so that their condition1 antecedent hereunto1 cannot be supposed to be the moving cause hereof2 for that which is in itself1 altogether unlovely1 cannot afford a motive for love to any one that weighs the circumstances of persons and things1 and acts in pursuance thereof4 ,object4 ,but whereas it is objected1 that though the present condition of unregenerate persons cannot afford any motive inducing ,god thereunto1 yet the foresight of their future conduct might4 ,answ4 ,to this we answer1 ,that all the good which shall be found in believers1 is ,god's gift2 he is the finisher as well as the author of faith2 and therefore it cannot be said1 that any thing out of himself1 was the moving cause hereof4 ,and to this we may add1 ,that ,god foresaw the vile and unworthy behaviour of believers1 proceeding from the remainders of corrupt nature in them1 as well as those graces which he would enable them to act3 so that there is as much in them that might induce him to hate them1 as there is to move him to love them2 and therefore we must conclude1 that his love proceeds from another cause2 or that it is by the grace of ,god alone1 that we are what we are3 which leads us to consider1 #d4 ,that the power and grace of ,god1 displayed in effectual calling1 is irresistible1 and consequently such as cannot but be effectual to produce that which is designed to be brought about thereby4 ,to deny this1 would be to infer1 that the creature has an equal1 if not a superior1 force to ,god3 for1 as1 in nature1 every thing that impedes or stops a thing that is in motion1 must have an equal force to resist with that which is affected by it2 so1 in the work of grace1 if the will of man can render the power of ,god of none effect1 or stop the progress of divine grace1 contrary to his design or purpose1 this must argue the creature's power of resisting1 equal to that which is put forth by ,god1 in order to the bringing this work to perfection4 ,this consequence is so derogatory to the divine glory1 that no one who sees it to be just1 will maintain the premises from whence it is deduced4 ,if it be said1 that ,god may suffer himself to be resisted2 and his grace1 that would otherwise have been effectual1 to be defeated2 this will not much mend the matter2 but only1 in order to the avoiding one absurd consequence1 bring in another2 for if every one would have1 what he purposes to be done brought to pass1 and would not be disappointed1 if he could help it1 the same must be said of the great ,god4 ,now if ,god could have prevented his purpose from being defeated1 but would not1 this argues a defect of wisdom2 if his own glory was designed1 by purposing to do that which the creature renders ineffectual1 then he misses of that end1 which cannot but be the most valuable1 and consequently most desirable3 therefore1 for ,god to suffer a purpose of this nature1 to be defeated1 supposing he could prevent it1 is to suffer himself to be a loser of that glory which is due to his name4 ,moreover1 this is directly contrary to what the apostle says1 ,who hath resisted his will1 ,rom4 ix4 #ai4 or who hath rendered the grace1 which he designed should take effect1 ineffectual1 or1 which is the same thing1 who can do it8 ,the ground on which many have asserted1 that the grace of ,god may be resisted1 is taken from some scriptures1 that speak of man's being in open hostility against him4 ,thus we read of a bold daring sinner1 as stretching out his hand against ,god1 and strengthening himself against the ,almighty1 running upon him1 even on his neck1 upon the thick bosses of his bucklers1 ,job xv4 #be1 #bf4 ,and ,stephen reproves the ,jews as having always resisted the ,holy ,ghost1 both they and their fathers1 ,acts vii4 #ea1 #eb4 and the ,pharisees are said to have rejected1 ,luke vii4 #cj4 or1 as the word#bg might have been rendered1 disannulled the counsel of ,god against themselves4 ,and elsewhere1 the prophet speaks of ,god's stretching out his hand all the day unto a disobedient and gainsaying people1 ,rom4 x4 #ba4 ,these1 and such like scriptures give occasion to some to suppose1 that the power and grace1 as well as the purpose of ,god1 may be resisted4 ,but that we may understand the sense of these scriptures1 and1 at the same time not relinquish the doctrine we are maintaining1 and thereby infer the consequence above-mentioned2 we must distinguish between our opposition to ,god's revealed will1 contained in his word1 which is the rule of duty to us2 and resisting his secret will1 which determines the event4 ,or1 as it may be otherwise expressed1 it is one thing to set ourselves against the objective grace of ,god1 that is1 the gospel1 and another thing to defeat his subjective grace1 that when he is about to work effectually in us1 we should put a stop to his proceedings4 ,the former no one denies2 the latter we can1 by no means1 allow of4 ,persons may express a great deal of reluctancy and perverseness at that time1 when ,god is about to subdue their stubborn and obstinate wills2 but the power of ,god will break through all this opposition2 and the will of man shall not be able to make his work void1 or without effect4 ,the ,jews1 as above-mentioned1 might resist the ,holy ,ghost1 that is1 oppose the doctrines contained in scripture1 which were given by the ,spirit's inspiration2 and they might make this revelation of no effect1 with respect to themselves2 but had ,god designed that it should take effect1 then he would have prevented their resisting it4 ,israel might be a gainsaying people1 that is1 they might oppose what ,god communicated to them by the prophets1 which it was their duty and interest to have complied with2 and so the offers of grace in ,god's revealed will1 might be in vain with respect to them2 but it never was so with respect to those whom he designed to save3 and if the hardened sinner1 stretching out his hand against ,god1 may be said hereby to express his averseness to holiness1 and his desire to be exempted from the divine government2 he may be found in open rebellion against him1 as hating and opposing his law2 but he cannot offer any real injury to his divine perfections1 so as to detract from his glory1 to render his purpose of no effect4 ,moses speaking concerning ,god's works of providence1 says1 ,they are perfect2 for all his ways are judgment1 ,deut4 xxxii4 #d4 ,and elsewhere1 ,god1 by the prophet ,isaiah1 says1 ,i will work1 and who shall let it1 ,isa4 xliii4 #ac4 ,from whence he argues1 his eternal ,deity1 and uncontroulable power1 when he says1 before the day was1 ,i am he1 and there is none that can deliver out of my hand2 so that if a stop might be put to his works of providence1 he would cease to be a ,god of infinite perfection2 and may we not from hence infer1 that his works of grace are not subject to any controul2 so that when he designs to call any effectually1 nothing shall prevent this end's being answered1 which is what we intend1 when we speak of the power and grace of ,god as irresistible2 which leads us to consider1 #e4 ,the season or time in which persons are effectually called2 which in this answer1 is said to be ,god's accepted time4 ,if the work be free and sovereign1 without any motive in us1 the time in which he does it1 must be that which he thinks most proper4 ,here we may observe1 7#a47 ,that some are regenerate in their infancy1 when the word can have no instrumentality1 in producing the least acts of grace2 these have therefore the seeds thereof1 which spring up1 and discover themselves1 when they are able to make use of the word4 ,that persons are capable of regeneration from the womb1 is no less evident1 than that they are capable of having the seeds or principle of reason from thence1 which they certainly have2 and if it be allowed1 that regeneration is connected with salvation1 and that infants are capable of the latter1 as our ,saviour says1 that of such is the kingdom of ,god2 then they must be certainly capable of the former2 and not to suppose some infants regenerate from the womb1 would be to exclude a very great part of mankind from salvation1 without scripture-warrant4 7#b47 ,others are effectually called in their childhood1 or riper years1 and some few in old age2 that so no age of life may be an inducement to despair1 or persons be thereby discouraged from attending on the means of grace4 ,thus it is said concerning ,josiah1 ,that in the eighth year of his reign1 while he was yet young1 he began to seek after the ,god of ,david1 his father1 #b ,chron4 xxxiv4 #a4 and ,david was converted when he was a youth1 a stripling of a ruddy and beautiful countenance1 #a ,sam4 xvi4 #ab4 compared with chap4 xvii4 #ef1 #eh4 ,and ,moses seems to have been effectually called1 when he left ,pharaoh's court2 and it came into his heart to visit his brethren the children of ,israel2 at which time he was forty years old1 ,acts vii4 #bc4 ,and ,abraham seems to have been made partaker of this grace1 when he was called to leave his country1 when he was seventy-five years old2 before which1 it is probable1 that he1 together with the rest of his father's family1 served other gods1 ,josh4 xxiv4 #b4 compared with ,gen4 xii4 #d4 ,and we read1 in one single instance1 of a person converted in the very agonies of death1 viz4 the thief upon the cross1 ,luke xxiii4 #dc4 7#c47 ,sometimes1 when persons seem most disposed hereunto1 and are under the greatest convictions1 and more inclined to reform their lives1 than at other times1 the work appears1 by the issue thereof1 to be no more than that of common grace1 which miscarries and leaves them worse than they were before2 and1 it may be1 after this1 when they seem less inclined hereunto1 that is1 ,god's accepted time1 when he begins the work with power1 which he afterwards carries on and completes4 ,some are suffered to run great lengths in sin1 before they are effectually called2 as the apostle ,paul1 in whom ,god was pleased to shew forth all long suffering1 as a pattern to them which should hereafter believe1 #a ,tim4 i4 #af4 ,so that the time and means being entirely in his hand1 as we ought not to presume1 but wait for the day of salvation in all his ordinances2 so1 whatever our age and circumstances are1 we are still encouraged to hope for the mercy of ,god1 unto eternal life2 or1 that he will save and call us1 with an holy calling4 ,footnote #e3 ,that the invitations of the gospel are not restricted to a few amongst a larger number who hear them1 is clear1 from various considerations4 ,the term evangel1 or gospel1 importing good tidings1 evinces1 that it is designed not to call the righteous1 but sinners to repentance and salvation4 ,the blessings1 which it announces1 lead to the same conclusion2 liberty is offered to the captives1 and the opening of the prison to those who are bound2 those who labour and are heavily laden1 are invited to seek1 and obtain rest3 those who hunger and thirst after righteousness1 are assured that they shall be filled2 the riches of grace and of glory are promised to the poor in ,spirit2 sight is offered to the blind2 and howsoever diseased1 those who are afflicted are invited to come to the great ,physician2 and even those who are dead in sin are revived by his life-giving word4 ,such are the circumstances of the worst of men1 who are consequently the objects of the mercies proffered in the gospel4 ,the unregenerate elect1 who stand amongst those who will not be saved1 are like them1 possessed of prevailing inclinations to sin1 and equally impotent to good3 they are all equally guilty of an aversation of heart from ,god1 and so possess in themselves nothing which can evidence a right to gospel blessings more than others4 ,the invitations of the gospel are in universal terms1 and although such terms are sometimes restricted by the sense1 yet where no such restriction appears1 they are to be taken in their own unlimited extent2 the ransom is asserted to have been rendered for all2 the ,lord willeth not the destruction of any1 but that all should turn and live2 ,christ proclaimed to sinners1 if any man thirst1 let him come unto me and drink2 and directed his disciples to go and teach all nations2 and it is his will1 that the gospel should be preached unto every creature4 ,if in the day of final account1 the abominable crimes of ,sodom and ,gomorrha shall evince less guilt than the impenitency of ,chorazin and ,bethsaida2 the aggravation of guilt1 which the gospel produces1 demonstrates that its messages are directed unto the worst of men1 as well as others4 ,those who are guided by the light of nature1 are guilty1 because they violate the rule of conscience3 such as possessed the law of ,god were still more guilty1 but sinners under the light of the gospel1 who trample under foot the blood of ,christ1 and despise and reject the mercies of the gospel1 are guilty in the highest degree4 ,it is just that they should not receive the offered pardon1 but remain under the condemnation of the law1 the dominion of iniquity1 the slavery of ,satan1 and be left in their beloved darkness until they sink in despair4 ,yet nothing but their own aversion rejects the invitation1 or prevents their salvation3 they are straitened in their own bowels1 and are the causes of their own destruction4 ,thus salvation is offered in general1 and ,god is just1 though the application of it is plainly special4 ,footnote #f3 ,vide ,fuller's 8,gospel worthy of all ,acceptation40 ,footnote #g3 ,see ,vol4 ,,ii4 page #ccc4 ,footnote #h3 ,this is what is generally called the formalis ratio of liberty4 ,footnote #i3 ,we generally say1 that whatever is essential to a thing1 belongs to it as such4 ,and there is a known rule in logic1 ,a quatenus ad omne valet consequentia2 and the then absurd consequences1 above mentioned1 would necessarily follow from it4 ,footnote #aj3 ,in this respect divines generally consider liberty as opposed to co-action3 but here we must distinguish between a natural co-action and a moral one4 ,liberty is not opposed to a moral co-action1 which is very consistent with it4 ,thus an honest man cannot allow himself in a vile action2 he is under a moral constraint to the contrary2 and yet he abstains from sin freely4 ,a believer loves ,christ freely1 as the apostle ,paul certainly did2 and yet1 at the same time1 he was under the constraint of the love of ,christ2 as he himself expresses it1 #b ,cor4 v4 #ad4 ,footnote #aa3 ,this divines generally call spontaneity4 ,footnote #ab3 ,this some call lubentia rationalis4 ,footnote #ac3 ,this some divines call voluntas serva4 ,footnote #ad3 ,the question between us and the ,pelagians1 is not whether the will sometimes follows the dictates of the understanding1 but1 whether it either always does so8 or1 if it be otherwise1 whether that which hinders it does not arise from a defect in these dictates of the understanding8 ,accordingly they speak of the dictates of the understanding as practical1 and not barely speculative1 and with a particular application to ourselves4 ,they also consider the will as having been before in some suspense2 but that dictate of the understanding which it follows1 is the last1 after mature deliberation2 and it is supposed to have compared things together2 and therefore presents a thing1 not only as good1 but more eligible than any thing else1 which they call a comparate dictate of the understanding2 and by this means the will is persuaded to a compliance4 ,but though this may be true in many instances that are natural2 yet daily experience proves1 that it does not hold good with respect to things divine and supernatural4 ,footnote #ae3 ,the manners and maxims of the world accord with the inclinations of the human mind1 because they spring from them3 the dispositions and the pursuits of men are at variance with the laws of ,god1 the doctrines of the gospel1 and the practice of the saints1 this will appear by comparing them4 ,that the human mind should be brought to submit to the self-denial requisite to the character of a true christian1 its bias or bent must be changed4 ,because men are moral agents1 various motives are addressed to them to induce such change1 when not attended to1 they aggravate their guilt3 when they are followed by the change1 which they have a tendency to produce1 those who yield are said to be 8born of the word40 ,were it not for the information we derive from the scriptures we should probably look no further than the proximate cause1 and give man the glory2 but these teach us1 that the ,spirit of ,god is always in such change1 if it be real1 the efficient cause3 8,god sanctifies by the truth10 he 8opens the heart to attend0 to the word1 and when any have learned from and been taught or drawn by the ,father they come unto ,christ2 they are therefore also in a higher sense born of the ,spirit4 ,this work of ,god immediately upon the mind1 is possible to him1 who formed1 sustains1 and knows the secrets of the heart2 if we are unconscious of our creation1 support in existence1 and the access of the ,searcher of hearts to our minds1 we may be unconscious of his influence to change them4 ,if this were sensible1 it might be a motive incompatible with the safety and moral government of beings1 who at best1 whilst here1 are imperfectly holy4 ,the communication of the knowledge of saving truths immediately is unnecessary3 we have the sacred scriptures1 which are competent to make us wise unto salvation4 ,the inspiration anciently given1 is distinct from the change of bias1 or disposition necessary to a preparation for heaven1 might exist without1 and is therefore inferior to it4 ,it is not the sole effect of moral suasion1 it is a work of the spirit not the letter1 of power not the word3 it is a birth1 not by 8blood1 nor by the will of the flesh1 nor by the will of man1 but of ,god10 and those only 8who are of ,god1 hear10 believe1 and obey his word4 ,this influence is sight to the blind1 hearing to the deaf1 riches to the poor1 health to the sick1 and life to the dead4 ,it is not incompatible with moral agency1 for the holy disposition is as free in its operation1 as the former sinful inclinations had been in theirs4 ,the necessity of it to salvation1 is no excuse for the impenitent2 grace is not necessary to the vindication of ,divine justice3 the preponderancy of inclinations to evil is the essence of1 not an apology for sin4 ,it is very strange if1 because a man is so intent upon sinning that nothing can change him but the almighty power of the ,divine ,spirit1 he is on this very account innocent4--,it does not render the preaching of the word unnecessary1 for besides that it is commanded1 and important to call men to repentance and faith1 when the grace has been given1 ,god also usually accompanies his ordinances with his ,spirit's influences1 and seems in most cases1 to direct in his providence the blessings of his instructions to those whom he makes the subjects of his grace4 ,footnote #af3 8,i have seen it objected1 that to suppose a change effected in the heart of man1 otherwise than by the power of moral means1 is palpably absurd2 as implying an evident impossibility in the nature of things4 ,it has been said1 by a divine of advanced age1 and good sense2 #8,the moral change of the mind in regeneration1 is of an essentially different kind from the mechanical change of the body1 when that is raised from the dead2 and must be effected by the exertion of a different kind of power4 ,each effect requires a power suited to its nature3 and the power proper for one can never produce the other4 ,to argue from one to the other of these effects1 as the apostle has been misunderstood to do1 in ,eph4 i4 #bj1 is therefore idle and impertinent4--,the ,spirit of ,god is possessed of these two kinds of power1 and exerts the one or the other1 accordingly as he wills to produce a change of the moral or physical kind1 in moral beings or inanimate matter4' 8,but to this philosophical objection1 however plausible and unanswerable it may appear1 ,i think the reply of our ,saviour to the difficulty started by the ,sadducees1 respecting the resurrection and a future state1 is neither idle1 nor impertinent3 #8,ye do err1 not knowing the scriptures1 nor the power of ,god4' ,the ,almighty is not limited1 as men are1 to these two modes of operation1 by moral and mechanical means4 ,the ,spirit of ,god is possessed of a power of working in a manner different from either of these2 that is1 supernaturally4 ,the means by which effects are brought to pass in a natural way1 must indeed be different2 according to the nature of those effects1 and of the subjects on which the operations are performed3 but when once we admit the idea of a work properly supernatural--an effect produced not by the power of any means at all1 we instantly lose sight of all distinctions in the kind of power1 or manner of working1 adapted to things of different natures4 ,when ,god1 by his omnipotent word alone1 called all nature into being at first1 are we to suppose that he exerted different powers1 according to the natures of the things designed to be created2 and that the power proper to create inanimate matter1 could never create a thinking mind6 ,are we to conceive that angels and the souls of men were persuaded into being1 by arguments and motives2 and that the material world was forced out of nothing1 by the power of attraction6 ,so1 in regard to quickening the dead1 are we to imagine that ,god can give new life to a soul dead in sin1 only by moral suasion2 and that1 if he will reanimate bodies which have slept thousands of years in the dust of the earth1 he has no other way to do it than by a physical operation6 ,the body of ,christ was raised to life1 ,i should suppose1 not by any mechanical power1 but supernaturally4 ,in this manner ,god always works1 when he quickeneth the dead1 and calleth things that are not1 as though they were4 ,and what absurdity can there be in supposing ,him able to give a new principle of action1 as well as to give existence to any thing else1 in this immediate manner8 8,some sound and sensible divines1 it must be granted1 in order to guard against the notion of regeneration's being effected by moral suasion1 have called it a physical work1 and a physical change2 but very needlessly1 ,i apprehend1 and with very evident impropriety4 ,the change is moral3 the work producing it1 neither moral nor physical2 but supernatural40 ,,dr4 ,,smalley ,footnote #ag3 -- 4 ,footnote #ah3 ,the change in regeneration has been often called the communication of a principle of spiritual life4 ,it is described as life1 in the scriptures4 ,sensible objects make no impressions on dead bodies1 because insensible2 and those1 who receive no impressions from divine truths1 but remain unaffected by the charms of holiness1 are figuratively denominated dead4 ,life being the opposite of death1 such as are sensible of the ,divine excellencies1 and receive the impressions which religious truths are calculated to make1 may1 in the same manner1 be termed living4 ,such also are called spiritual1 because this holy activity is communicated by the ,spirit of ,god4 8,you hath he quickened20 and1 because it has for its object the things which have been revealed by the ,holy ,spirit4 ,these terms are derived from the ,scriptures1 but the word principle is destitute of such support4 ,it is found in the ,epistle to the ,hebrews3 there it is used for those fundamental doctrines1 which are the beginnings of the doctrine of the gospel2 but this is not the meaning of the term in the above description4 ,this change is the immediate work of ,god1 and not the communication of some operative axiom of truth4 ,there are natural principles of action2 as habit1 affection1 and passion3 and there are moral2 as sense of duty1 fear of ,god1 and love of holiness4 ,these are all termed principles1 because they excite to action1 and so are the beginnings1 or causes of it4 ,but it is scarcely in this sense1 that the term principle is used in the description of regeneration2 for it is said to be communicated1 and so must mean something distinct from1 and the effect of the work of the ,spirit4 ,accordingly it has been called 8a fixed impression of some spiritual truth upon the heart40 ,but there is no truth1 or other motive1 sufficient to prevail against the obduracy of the unrenewed heart2 or to become a principle of action to a soul dead in sin4 ,whatever that is in fallen man1 which repels such motives1 and prevents their influence until some more worthy motive is thrown into the scale1 it is the work of the ,spirit to remove it1 and to give the soul an activity towards holy things4 ,no intervention of mediate causes seems necessary2 the ,spirit of ,god is the agent2 the soul of the man is the subject of influence2 and ,he is said to open the heart1 to give a new heart1 to create anew1 to enlighten the mind in the knowledge of the truth1 to work in us to will and to do1 or to give sight to the blind1 and hearing to the deaf4 ,from such scriptural expressions it may be gathered that sight1 knowledge1 new dispositions1 and a change of inclinations1 are the effects of regeneration1 and not the thing itself4 ,this change is more important than all the gifts of providence1 if man therefore be the author of it1 he is his own greatest benefactor1 and must have the highest glory4 ,if the ,holy ,spirit acts no otherwise on the human soul1 than by addressing motives1 angelic natures do also this2 and no more power is ascribed to the ,searcher of hearts1 than to them4 ,then also it will follow1 that all professing christians are of the same kind2 and that it was improperly said1 that they 8were not of us10 who afterwards have 8departed from us40 ,then also the advice to those who are in the visible church 8to examine10 and 8prove themselves10 whether ,christ be 8in them10 is without meaning1 or utility2 because the thing to be inquired for is notorious1 that is1 their visible profession4 ,and to 8be born again10 is but 8to see the0 visible 8kingdom0 of ,christ3 and so the proposition spoken to ,nicodemus was merely identical4 ,footnote #ai3 ,see ,charnock1 ,vol4 ,,ii4 page #bbj1 #bba1 c4 and ,cole on ,regeneration4 ,footnote #bj3 ,see ,charnock1 ,vol4 ,,ii4 page #bcb1 who speaking concerning its being an instrument1 appointed by ,god1 for this purpose1 says1 ,that ,god hath made a combination between hearing and believing2 so that believing comes not without hearing1 and whereas he infers from hence1 that the principle of grace is implanted1 by hearing and believing the word1 he must be supposed to understand it1 concerning the principle deduced into act1 and not his implanting the principle itself4 ,footnote #ba3 ,see ,charnock on ,regeneration1 ,vol4 ,,ii4 page #gj1 #ga4 ,footnote #bb3 ,see ,quest4 lxxv4 ,footnote #bc3 ,when it is said 8no man can come unto me1 except the ,father who hath sent me1 draw him10 the negation must be understood as expressive of moral impotency1 and as if it had been said 8ye will not come unto me that ye might have life20 but nevertheless as direct proof of the absolute necessity of divine grace to the salvation of every person who is saved4 ,that the aid is not merely necessary to the understanding is evident from the guilt of unregeneracy1 and from the supposition of the ,saviour whose reproof implies that it was the carnality of the heart which created the impotency to come unto or believe on him4 ,the propriety of exhortations to turn1 repent1 believe1 and work out our own salvation1 is obvious2 because such impotency is chiefly an aversion of heart4 ,when such motives are ineffectual1 they prove the inveteracy of the opposition to ,god1 and argue the greater guilt4 ,they are no evidence that grace is unnecessary1 because they have an important effect in the change of the man's views1 and pursuits1 when the ,spirit of ,god has 8opened the heart0 to receive the necessary impressions2 and because these motives are rendered effectual by the ,divine ,spirit4 ,he grants us repentance1 turns us1 helps our unbelief1 strengthens our faith1 and works in us both to will and to do of his own good pleasure4 ,because it is charged upon the evil that they 8resist0 the grace of ,god1 and therefore his ,spirit will not always 8strive0 with men1 it by no means follows1 that the success of grace depends merely upon our yielding2 as often as men yield to the strivings of the ,spirit1 a victory is obtained2 for the carnal heart inclines to evil until subdued by him3 we are 8made willing in a day of his power40 ,were it otherwise the glory of man's salvation would belong to himself1 at least in part2 but the language of the believer is 8not unto us1 ,o ,lord1 not unto us1 but unto thy name1 be the glory given40 ,nor is there any need to suppose man's salvation thus imputable to himself in order that the evil may be charged with the blame of his destruction2 for nothing excludes him but his own evil heart1 and this is his sin4 ,it does not result that the man1 who is thus 8made willing10 is in such manner constrained as that his holiness1 being the effect of compulsion1 possesses no moral beauty2 because he acts as freely as the evil man does2 and even more so1 for the latter is a slave to his preponderating evil inclinations4 ,the believer chooses holiness1 and though he has nothing to boast of before ,god1 his good works may well justify him before men4 ,if it be yet objected1 that this is a discouraging representation of the way of obtaining happiness2 it may be answered1 that it can discourage only those1 who wish for happiness1 at the same time that they more strongly incline to sensuality2 and such ought to be discouraged in their vain expectations3 but it is highly consolatory to such as prefer holiness and heaven2 for it not only discovers to them1 that ,god has wrought in them to will and to do1 but that he is engaged for them1 and will accomplish their salvation4 ,footnote #bd3 ,see ,charnock on ,regeneration1 ,vol4 ,,ii4 page #adg1 #adh1 c4 ,footnote #be3 ,when we speak of effectual calling's being the work of the ,spirit1 the agency of the ,father and ,son is not excluded1 since the divine power1 by which all effects are produced1 belongs to the divine essence1 which is equally predicated of all the persons in the ,godhead2 but when any work is peculiarly attributed to the ,spirit1 this implies his personal glory's being demonstrated thereby1 agreeably to what is elsewhere called the oeconomy of the divine persons2 which see farther explained in ,vol4 ,i4 page #bib1 #bic1 c4 ,footnote #bf3 4 ,footnote #bg3 4 ,quest4 ,,lxix4 ,,quest4 ,,lxix4 ,what is the communion in grace1 which the members of the invisible church have with ,christ8 ,,answ4 ,the communion in grace1 which the members of the invisible church have with ,christ1 is1 their partaking of the virtue of his mediation1 in their justification1 adoption1 sanctification1 and whatever else1 in this life1 manifests their union with him4 ,having considered the vital union which the members of the invisible church have with ,christ in their effectual calling1 we are now led to speak concerning that communion in grace1 which they have with him4 ,communion with ,christ doth not1 in the least1 import our being made partakers of any of the glories or privileges which belong to him as ,mediator2 but it consists1 in our participation1 of those benefits which he hath purchased for us2 and it implies1 on his part1 infinite condescension1 that he will be pleased to communicate such blessings on us1 and on our's1 unspeakable honours and privileges1 which we enjoy from him3 it is sometimes called fellowship1 #a ,john i4 #c4 which is the result of friendship1 and proceeds from his love3 thus our ,saviour speaks of his loving them1 and manifesting himself unto them1 ,john xiv4 #ba4 ,it also proceeds from union with him1 and is the immediate effect and consequence of effectual calling3 therefore ,god is said to have called us unto the fellowship of his ,son ,jesus ,christ1 #a ,cor4 i4 #i4 ,and it is farther said in this answer1 to be a manifestation of our union with him4 ,he has received those blessings for us1 which he purchased by his blood2 and1 accordingly is the treasury1 as well as the fountain of all grace2 and we are therefore said to receive of his fulness1 grace for grace1 ,john i4 #af4 ,and the blessings which we are said to receive1 by virtue of his mediation1 are justification1 adoption1 and sanctification1 with all other benefits that either accompany or flow from them2 which are particularly explained in the following answers4 ,quest4 ,,lxx41 ,,lxxi4 ,,quest4 ,,lxx4 ,what is justification8 ,,answ4 ,justification is an act of ,god's free grace unto sinners1 in which he pardoneth all their sins1 accepteth and accounteth their persons righteous in his sight2 not for any thing wrought in them1 or done by them1 but only for the perfect obedience and full satisfaction of ,christ1 by ,god imputed to them1 and received by faith alone4 ,,quest4 ,,lxxi4 ,how is justification an act of ,god's free grace8 ,,answ4 ,although ,christ1 by his obedience and death1 did make a proper1 real1 and full satisfaction to ,god's justice1 in the behalf of them that are justified2 yet1 inasmuch as ,god accepteth the satisfaction from a surety1 which he might have demanded of them1 did provide this surety1 his own only ,son1 imputing his righteousness to them1 and requiring nothing of them for their justification1 but faith2 which also is his gift2 their justification is1 to them1 of free grace4 ,hitherto we have been led to consider that change of heart and life which is begun in effectual calling2 whereby a dead sinner is made alive1 and one that was wholly indisposed for1 and averse to the performance of good works1 is enabled to perform them by the power of divine grace3 and now we are to speak concerning that change of state which accompanies it2 whereby one1 who being guilty before ,god1 was liable to the condemning sentence of the law1 and expected no other than an eternal banishment from his presence1 is pardoned1 received into favour1 and has a right to all the blessings which ,christ has1 by his obedience and sufferings1 purchased for him4 ,this is what we call justification2 and it is placed immediately after the head of effectual calling1 as being agreeable to the method in which it is insisted on in that golden chain of salvation1 as the apostle says1 ,whom he called1 them he also justified1 ,rom4 viii4 #cj4 ,this is certainly a doctrine of the highest importance1 inasmuch as it contains in it the way of peace1 the foundation of all our hope1 of the acceptance both of our persons and services1 and beholding the face of ,god1 at last1 with joy4 ,some have styled it the very basis of ,christianity2 and our forefathers thought it so necessary to be insisted on and maintained1 according to the scripture-account thereof1 that they reckoned it one of the principal doctrines of the reformation4 ,and1 indeed1 the apostle ,paul speaks of it as so necessary to be believed1 that he concluded that the denying or perverting of it was the ground and reason of the ,jews being rejected2 who being ignorant of ,god's righteousness1 and going about to establish a righteousness of their own1 have not submitted themselves to the righteousness of ,god3 and when they shall be called1 if their call be intended1 in that account which we have1 of the marriage of the ,lamb1 and his wife having made herself ready1 ,rev4 xix4 #g4 as many suppose1 it is worth observing1 that she is described as arrayed in fine linen1 which is the righteousness of saints1 or ,christ's righteousness1 by which they are justified3 this is that in which they glory2 and therefore are represented as being convinced of the importance of that doctrine which1 before1 they were ignorant of4 ,this we have an account of in these two answers1 which we are now to explain1 and shall endeavour to do it in the following method4 ,i4 ,we shall consider what we are to understand by the word justify4 ,,ii4 ,what are the privileges contained therein1 as reduced to two heads1 to wit1 pardon of sin2 and ,god's accounting them who are justified1 righteous in his sight8 ,and1 ,,iii4 ,what is the foundation of our justification8 namely1 a righteousness wrought out for us4 ,,iv4 ,the utter inability of fallen man to perform any righteousness1 that can be the matter of his justification in the sight of ,god4 ,v4 ,that our ,lord ,jesus ,christ has wrought out this righteousness for us1 as our surety1 by performing active and passive obedience2 which is imputed to us for our justification4 ,,vi4 ,we shall consider it as an act of ,god's free grace4 ,and1 ,,vii4 ,shew the use of faith in justification1 or in what respects faith is said to justify4 ,i4 ,we shall consider in what sense we are to understand the word justify4 ,as there are many disputes about the method of explaining the doctrines of justification2 so there is a contest between us and the ,papists1 about the sense of the word2 they generally supposing1 that to justify1 is to make inherently righteous and holy2 because righteousness and holiness sometimes import the same thing2 and both of them denote an internal change in the person who is so denominated2 and accordingly they argue1 that as to magnify signifies to make great2 to fortify1 to make strong2 so to justify is to make just or holy3 and they suppose1 that whatever we do to make ourselves so1 or whatever good works are the ingredients of our sanctification1 these must be considered as the matter of our justification4 ,and some ,protestant divines have supposed1 that the difference between them and us1 is principally about the sense of a word2 which favourable and charitable construction of their doctrine1 would have been less exceptionable1 if the ,papists had asserted no more than that justification might have been taken in this sense1 when considered1 not as giving us a right to eternal life1 or being the foundation of that sentence of absolution1 which ,god passes upon us3 but since this is the sense they give of it1 when they say that we are justified by our inherent holiness1 we are bound to conclude1 that it is very remote from the scripture sense of the word4 ,we do not deny that justification is sometimes taken in a sense different from that which is intended by it1 when used to signify the doctrine we are explaining4 ,sometimes nothing more is intended hereby1 than our vindicating the divine perfections from any charge which is pretended to be brought against them4 ,thus the ,psalmist says1 ,that thou mightest be justified when thou speakest1 and be clear when thou judgest1 ,psal4 li4 #d4 ,and our ,saviour is said to be justified1 that is1 his person or character vindicated or defended from the reproaches that were cast on him2 as it is said1 ,wisdom is justified of her children1 ,matt4 xi4 #ai4 ,luke vii4 #ce4 ,also we frequently read of the justification of the actions or conduct of persons1 in scripture2 in which sense their own works may be said to justify or vindicate them from the charge of hypocrisy or unregeneracy4 ,again1 to justify is sometimes taken1 in scripture1 for using endeavours to turn many to righteousness3 and therefore our translators have rendered the words1 in the prophecy of ,daniel1 which signify1 they who justify many1 they who turn many to righteousness1 shall shine as the stars1 ,dan4 xii4 #c4bh ,there are various other senses which are given of this word1 which we pass over as not applicable to the doctrine we are maintaining1 and therefore shall proceed to consider the sense in which it is used1 when importing a sinner's justification in the sight of ,god2 wherein it is to be taken only in a forensick sense1 and accordingly signifies a person's being acquitted or discharged from guilt1 or a liableness to condemnation1 in such a way as is done in courts of judicature3 thus we read in the judicial law1 that if there be a controversy between men1 and they come unto judgment1 that the judges may judge them1 then they shall justify the righteous1 and condemn the wicked1 ,deut4 xxv4 #a4 where to justify the righteous1 is to be understood for acquitting or discharging one that appears to be righteous1 or not guilty1 from condemnation2 whereas the wicked1 that is1 they who appear to be guilty1 are to be condemned3 and in this sense the word is used1 when applied to the doctrine of justification1 in the ,new ,testament1 and particularly in ,paul's epistles2 who largely insists on this subject4 ,now that we may understand how a sinner may expect to be discharged at ,god's tribunal1 let us consider the methods of proceeding used in human courts of judicature3 herein1 it is supposed1 that there is a law that forbids some actions which are deemed criminal2 and also1 that a punishment is annexed to this law1 which renders the person that violated it1 guilty2 and then persons are supposed to be charged with the violation thereof2 which charge1 if it be not made good1 they are said to be justified1 that is1 cleared from presumptive1 not real guilt3 but if the charge be made good1 and he that fell under it1 liable to punishment2 if he suffer the punishment he is justified1 as in crimes that are not of a capital nature2 or if he be any otherwise cleared from the charge1 so that his guilt be removed1 then he is deemed a justified person3 and so the law has nothing to lay to his charge1 with respect to that which he was before accused of4 ,thus when a sinner1 who had been charged with the violation of the divine law1 found guilty before ,god1 and exposed to a sentence of condemnation1 is freed from it1 then he is said to be justified2 which leads us to consider1 ,,ii4 ,the privileges contained in justification2 which are forgiveness of sin and a right and title to eternal life4 ,these are sufficiently distinguished1 though never separated2 so that when we find but one of them mentioned in a particular scripture1 which treats on this subject1 the other is not excluded4 ,forgiveness of sin is sometimes expressed in scripture1 by a not imputing sin2 and a right to life1 includes in it our being made partakers of the adoption of children1 and a right to the inheritance prepared for them4 ,the apostle mentions both these together1 when he speaks of our having redemption through the blood of ,christ1 even the forgiveness of sins2 and being made meet to be partakers of the inheritance of the saints in light1 ,col4 i4 #ab1 #ad4 ,and elsewhere he speaks of ,christ's redeeming them that were under the law2 which includes the former branch of justification1 and of their receiving the adoption of children1 which includes the latter4 ,and again he considers a justified person as having peace with ,god1 which more especially respects pardon of sin1 and of their having access to the grace wherein they stand1 and their rejoicing in hope of the glory of ,god1 ,rom4 v4 #a1 #b4 which is what we are to understand by1 or includes in it1 their right to life4 ,that justification consists of both these branches1 we maintain against the ,papists1 who suppose that it includes nothing else but forgiveness of sin1 which is founded on the blood of ,christ2 whereas1 according to them1 our right to life depends on our internal qualifications1 or sincere obedience4 ,and besides these1 there are some ,protestant divines1 who suppose that it consists only in pardon of sin2 and this is asserted1 by them1 with different views2 some do it as most consistent with the doctrine of justification by works1 which they plead for2 whereas1 others do it as being most agreeable to another notion which they advance1 namely1 that we are justified only by ,christ's passive obedience2 which will be considered under a following head4 ,again1 there are others1 whose sentiments of the doctrine of justification are agreeable to scripture1 who maintain1 that it includes both forgiveness of sins1 and a right to life2 but yet they add1 that the former is founded on ,christ's passive obedience1 and the latter on his active3 whereas1 we cannot but think1 that the whole of ,christ's obedience1 both active and passive1 is the foundation of each of these2 which will also be considered1 when we come to speak concerning the procuring cause of our justification4 ,all that we shall observe at present1 is1 that these two privileges are inseparably connected2 therefore1 as no one can have a right to life1 but he whose sins are pardoned2 so no one can obtain forgiveness of sin1 but he must1 as the consequence hereof1 have a right to life4 ,as by the fall1 man first became guilty1 and then lost that right to life which was promised in case he had stood2 so it is agreeable to the divine perfections1 provided the guilt be removed1 that he should be put in the same state as though it had not been contracted1 and consequently1 that he should not only have forgiveness of sins1 but a right to life4 ,forgiveness of sin1 without a right to eternal life1 would render our justification incomplete2 therefore1 when any one is pardoned by an act of grace1 he is put in possession of that which1 by his rebellion1 he had forfeited1 he is considered1 not only as released out of prison1 but as one who has the privileges of a subject1 such as those which he had before he committed the crime4 ,without this he would be like ,absalom1 when1 upon ,joab's intercession with ,david1 the guilt of murder1 which he had contracted1 was remitted so far1 as that he had liberty to return from ,geshur1 whither he was fled3 nevertheless1 he reckons himself not fully discharged from the guilt he had contracted1 and concludes his return to ,jerusalem1 as it were1 an insignificant privilege2 unless1 by being admitted to see the king's face1 and enjoy the privileges which he was possessed of before1 he might be dealt with as one who was taken into favour1 as well as forgiven1 #b ,sam4 xiv4 #b4 which was accordingly granted4 ,this leads us to consider these two branches of justification in particular4 ,and1 #a4 ,forgiveness of sin4 ,sin is sometimes represented as containing in it moral impurity1 as opposed to holiness of heart and life2 and accordingly is said1 to defile a man1 ,matt4 xv4 #ai1 #bj4 and is set forth by several metaphorical expressions in scripture1 which tend to beget an abhorrence of it as of things impure2 in which sense it is removed in sanctification rather1 than in justification2 not but that divines sometimes speak of ,christ's redeeming us from the filth and dominion of sin1 and our deliverance from it in justification3 but these are to be understood as rendering us guilty2 inasmuch as all moral pollutions are criminal1 as contrary to the law of ,god2 otherwise our deliverance from them would not be a branch of justification2 and therefore1 in speaking to this head1 we shall consider sin as that which renders men guilty before ,god1 and so shew what we are to understand by guilt4 ,this supposes a person to be under a law1 and to have violated it2 accordingly sin is described as the transgression of the law1 #a ,john iii4 #d4 ,the law of ,god1 in common with all other laws1 is primarily designed to be the rule of obedience2 and in order thereunto1 it is a declaration of the divine will1 which1 as creatures and subjects1 we are under a natural obligation to comply with2 and ,god1 as a ,god of infinite holiness and sovereignty1 cannot but signify his displeasure in case of disobedience2 and therefore he has annexed a threatening to his law1 or past a condemning sentence1 as that which is due for every transgression3 this divines sometimes call the sanction of the law1 or a fence1 with which it is guarded1 that so1 through the corruption of our nature1 we may not conclude1 that we may rebel against him with impunity3 this the scripture styles1 ,the curse of the law1 ,gal4 iii4 #aj4 ,so that guilt is a liableness to the curse or condemning sentence of the law1 for our violation of it3 this is sometimes called a debt of punishment1 which we owe to the justice of ,god1 for not paying that debt of obedience which was due from us to his law4 ,thus1 when our ,saviour advises us to pray1 that our sins may be forgiven2 he expresses it by forgiving us our debts1 ,luke xi4 #d4 ,matt4 vi4 #ab4 so that forgiveness1 as it is a freeing us from guilt1 discharges us from the guilt of punishment which we were liable to4 ,there is a twofold debt which man owes to ,god2 one he owes to him as a creature under a law2 this is that debt of obedience1 which he cannot be discharged from2 and therefore1 a justified person is1 in this sense1 as much a debtor as any other4 ,there is also a debt which man contracts as a criminal1 whereby he is liable to suffer punishment2 this alone is removed in justification4 ,moreover1 we must carefully distinguish between the demerit of sin1 or its desert of punishment2 and the sinner's obligation to suffer punishment for it4 ,the former of these is inseparable from sin1 and not removed1 or1 in the least lessened1 by pardoning mercy2 for sin is no less the object of the divine detestation2 nor is its intrinsic evil1 or demerit1 abated by its being forgiven2 and therefore1 a justified person1 remaining still a sinner1 as transgressing the law of ,god1 has as much reason to condemn himself1 in this respect1 as though he had not been forgiven4 ,the ,psalmist speaking concerning a person that is actually forgiven or justified1 says1 notwithstanding1 that if thou ,lord1 shouldst mark iniquities1 ,o ,lord1 who shall stand8 ,psal4 cxxx4 #c4 ,he was1 at the same time1 in a justified state2 but yet he concludes1 that there is a demerit of punishment in every sin that he committed2 though1 when it is pardoned1 the obligation to suffer punishment is taken away3#bi and therefore1 the apostle speaking of such1 says1 ,there is no condemnation to them1 ,rom4 viii4 #a4 ,we must farther distinguish between our having matter of condemnation in us2 this a justified person has2 and there being no condemnation to us2 that is1 the immediate result of being pardoned4 ,there are several expressions in scripture1 whereby forgiveness is set forth1 namely1 ,god's covering sin3 thus the ,psalmist says1 ,blessed is he whose transgression is forgiven1 whose sin is covered1 ,psal4 xxxii4 #a4 or1 his hiding his face from it1 and blotting it out2 or1 when it is sought for1 ,psal4 li4 #i4 its not being found1 ,jer4 l4 #bj4 and1 casting our sins into the depths of the sea1 ,micah vii4 #ai4 ,and elsewhere it is said1 ,that when ,god had pardoned the sins of his people1 he did not behold iniquity in ,jacob1 nor see perverseness in ,israel1 ,numb1 xxiii4 #ba4 which amounts to the same thing as the foregoing expressions of its being covered1 hid1 blotted out1 c4 ,i am sensible there have been many contests about the sense of this scripture2 which might1 without much difficulty1 have been compromised1 had the contending parties been desirous to know each others sense1 without prejudice or partiality4 ,it is not to be thought1 that when ,god forgives sin1 he does not know1 or suppose that the person forgiven1 had1 before this1 contracted guilt by sins committed2 for without this1 he could not be the object of forgiveness4 ,when ,god is said not to look upon1 or hide his face from their sins1 it is not to be supposed1 that he knows not what they have done1 or what iniquities they daily commit against him2 for that would be subversive of his omniscience3 and when he is said not to mark our iniquities1 we are not to understand it1 as though he did not look upon the sins we commit1 though in a justified state1 with abhorrence2 for the sinner may be pardoned1 and yet the crime forgiven be detested4 ,but ,god's not seeing sin in his people1 is to be taken in a forensic sense2 and accordingly1 when an atonement is made for sin1 and the guilt thereof taken away1 the criminal1 in the eye of the law1 is as though he had not sinned2 he is as fully discharged from the indictment1 that was brought in against him1 as though he had been innocent1 not liable to any charge founded upon it2 and therefore the apostle says1 ,who shall lay any thing to the charge of ,god's elect8 ,it is ,god that justifieth1 ,rom4 viii4 #cc4 and it is the same1 as for ,god not to enter into judgment1 as the ,psalmist elsewhere expresses it2 or to punish us less than our iniquities have deserved1 ,psal4 cxliii4 #b4 ,in this sense the indictment that was brought against him1 is cancelled1 the sentence reversed1 and prosecution stopped2 so that whatever evils are endured as the consequence of sin1 or with a design to humble him for it1 as bringing sin to his remembrance1 with all its aggravating circumstances1 he is1 nevertheless1 encouraged to hope1 that these are not inflicted in a judicial way1 by the vindictive justice of ,god demanding satisfaction2 but to display and set forth the holiness of his nature1 as infinitely opposite to all sin1 and the dispensations of his providence agreeably thereunto2 and that with a design to bring him to repentance for it4 ,and1 that this privilege may appear to be most conducive to our happiness and comfort1 let it be considered2 that wherever ,god forgives sin1 he forgives all sin1 cancels every debt that rendered him liable to punishment1 otherwise our condition would be very miserable1 and our salvation impossible2 our condition would be like that of a person who has several indictments brought in against him1 every one of which contain an intimation that his life is forfeited2 it would avail him very little for one indictment to be superseded1 and the sentence due to him for the others1 executed3 thus the apostle speaks of the free gift1 being of many1 that is1 of the multitude of our offences unto justification1 ,rom4 v4 #af4 ,and elsewhere he speaks of ,god's forgiving his people all trespasses1 ,col4 ii4 #ac4 ,and as he forgives all past sins1 so he gives them ground to conclude1 that iniquity shall not be their ruin2 and therefore1 the same grace that now abounds towards them herein1 together with the virtue of the atonement made for sin1 shall prevent future crimes being charged upon them to their condemnation4 ,thus concerning forgiveness of sin4 #b4 ,the other privilege1 which they who are justified are made partakers of1 is the acceptation of their persons1 as righteous in the sight of ,god3 thus they are said to be made accepted in the ,beloved1 ,eph4 i4 #f4 and as their persons are accepted1 so are their performances1 notwithstanding the many defects that adhere to them4 ,thus ,god is said to have had respect unto ,abel1 and to his offering1 ,gen4 iv4 #d4 ,and1 together with this1 they have a right and title to eternal life2 which is that inheritance which ,christ has purchased for1 and ,god1 in his covenant of grace1 has promised to them4 ,this is a very comprehensive blessing2 for it contains in it a right to all those great and precious promises1 which ,god has made1 respecting their happiness both here and hereafter4 ,but since we shall have occasion to insist on this in a following answer1 under the head of adoption1 which some divines1 not without good reason1 conclude to be a branch of justification1 or1 at least1 to contain in it those positive privileges1 which they1 who are justified1 partake of1 either here of hereafter1 we shall proceed to consider1 ,,iii4 ,what is the foundation of our justification2 and that must be either some righteousness wrought out by us2 or for us4 ,since justification is a person's being made righteous1 as the apostle styles it1 ,rom4 v4 #bi4 we must consider what we are to understand hereby2 and accordingly a person is said to be righteous who never violated the law of ,god1 nor exposed himself to the condemning sentence thereof3 in this respect man1 while in a state of innocency1 was righteous2 his perfect obedience was the righteousness which1 according to the tenor of the covenant he was under1 gave him a right to eternal life2 especially it would have done so1 had it been persisted in1 till he was possessed of that life2 but such a righteousness as this1 cannot be the foundation of our justification1 as the apostle says1 ,by the works of the law shall no flesh be justified1 ,gal4 ii4 #af4 ,therefore1 the righteousness we are now speaking of1 must be something wrought out for us1 by one who stood in our room and stead1 and was able to pay that debt of obedience1 and endure those sufferings that were due for sin1 which the law of ,god might have exacted of us1 and insisted on the payment of1 in our own persons1 which1 when paid by ,christ for us1 is that1 7as will be considered under a following head17 which we generally call ,christ's righteousness1 or what he did and suffered in our stead1 in conformity to the law of ,god2 whereby its honour was secured and vindicated1 and justice satisfied2 so that ,god hereby appears to be1 as the apostle says1 ,just1 and the justifier of him which believeth in ,jesus1 ,rom4 iii4 #bf4cj ,,iv4 ,we are now to consider the utter inability of fallen man to perform any righteousness that can be the matter of his justification in the sight of ,god2 whereby it will appear1 as it is observed in this answer1 that we are not accounted righteous in his sight1 for any thing wrought in us1 or done by us4 ,that we cannot be justified by suffering the punishment that was due for sin1 appears from the infinite evil thereof2 and the eternal duration of the punishment that it deserves2 as our ,saviour observes in the parable concerning the debtor1 who did not agree with his adversary while in the way1 but was delivered to the officer1 and cast into prison2 from whence he was not to come out till he had paid the uttermost farthing1 ,matt4 v4 #be1 #bf4 that is to say1 he shall never be discharged4 ,a criminal who is sentenced to endure some punishments short of death1 or which are to continue but for a term of years1 when he has suffered them1 is1 upon the account hereof1 discharged1 or justified3 but it is far otherwise with man1 when fallen into the hands of the vindictive justice of ,god2 therefore the ,psalmist says1 enter not into judgment with thy servant1 or do not punish me according to the demerit of sin2 for in thy sight shall no flesh living be justified4 ,neither can any one be justified by performing active obedience to the law of ,god2 for nothing is sufficient to answer that end1 but what is perfect in all respects2 it must be sinless obedience1 and that not only as to what concerns the time to come1 but as respecting the time past2 and that is impossible1 from the nature of the thing1 to be said of a sinner2 for it implies a contradiction in terms4 ,this farther appears from the holiness of ,god1 which cannot but detest the least defect2 and therefore will not deal with a sinful creature1 as though he had been innocent3 and as for sins that are past1 they render us equally liable to a debt of punishment1 with those which are committed at present1 or shall be hereafter1 in the sight of ,god4 ,moreover1 the honour of the law cannot be secured1 unless it be perfectly fulfilled2 which cannot be done if there be any defect of obedience4 ,as for those works which are done by us1 without the assistance of the ,spirit of ,god1 these proceed from a wrong principle1 and have many other blemishes attending them1 upon the account whereof1 they have only a partial goodness2 and for that reason ,augustine gives them no better a character than shining sins#ca3 but whatever terms we give them1 they are certainly very far from coming up to a conformity to the divine law4 ,and as for those good works which are said to be wrought in us1 and are the effect of the power and grace of ,god1 and the consequence of our being regenerated and converted1 these fall far short of perfection2 there is a great deal of sin attending them1 which1 if ,god should mark1 none could stand4 ,this is expressed by ,job1 in a very humble manner2 ,how should man be just with ,god8 if he will contend with him1 he cannot answer him one of a thousand4 ,and1 if ,i wash myself with snow water1 and make my hands never so clean1 yet shalt thou plunge me in the ditch1 and mine own clothes shall abhor me3 for he is not a man as ,i am1 that ,i should answer him1 and we should come together in judgment1 ,job ix4 #b1 #c1 #cj-cb4 when ,god is said to work in us that which is well pleasing in his sight1 ,heb4 xiii4 #ba4 we are not to understand1 that the grace which he works in us1 renders us accepted in his sight1 in a forensic sense1 or1 that it justifies us2 for in this respect we are only made accepted in the ,beloved1 that is1 in ,christ1 ,eph4 i4 #c4 ,moreover1 as what is wrought in us1 has many defects attending it2 so it is not from ourselves1 and therefore cannot be accepted as a payment of that debt of obedience which we owe to the justice of ,god2 and consequently we cannot be justified thereby4 ,some1 indeed1 make the terms of acceptance1 or justification in the sight of ,god1 so very low1 as though nothing were demanded of us but our sincere endeavours to yield obedience1 whatever imperfections it be chargeable with4 ,and others pretend1 that our confessing our sins will be conducive hereunto2 and assert1 that our tears are sufficient to wash away the guilt of sin4 ,the ,papists add1 that some penances1 of acts of self-denial1 will satisfy his justice1 and procure a pardon for us2 yea1 they go farther than this1 and maintain1 that persons may perform works of supererogation1 or pay more than the debt that is owing from them1 or than what the law of ,god requires1 and thereby not only satisfy his justice1 but render him a debtor to them2 and putting them into a capacity of transferring these arrears of debt1 to those that stand in need of them1 and thereby lay an obligation on them1 in gratitude1 to pay them honours next to divine4 ,such absurdities do men run into1 who plead for human satisfactions1 and the merit of good works1 as the matter of our justification3 and1 indeed1 there is nothing can tend more to depreciate ,christ's satisfaction1 on the one hand1 and stupify the conscience on the other2 and therefore1 it is so far from being an expedient for justification1 that it is destructive to the souls of men4 ,as for our sincere endeavours1 or imperfect obedience1 these cannot be placed by the justice of ,god1 in the room of perfect2 for that is contrary to the nature of justice3 ,we cannot suppose1 that he who pays a pepper-corn1 or a few mites1 instead of a large sum1 really pays the debt that was due from him2 justice cannot account this to be a payment2 therefore1 a discharge from condemnation1 upon these terms1 cannot be styled a justification4 ,and if it be said that it is esteemed so by an act of grace3 this is to advance the glory of one divine perfection1 and1 at the same time1 detract from that of another2 nothing therefore can be our righteousness1 but that which the justice of ,god may1 in honour1 accept of for our justification3 and our own righteousness is so small and inconsiderable a thing1 that it is a dishonour for him to accept of it in this respect2 and therefore we cannot be justified by works done by us1 or wrought in us4 ,this will farther appear1 if we consider the properties of this righteousness2 and in particular1 that it must not only be perfect1 and therefore1 such as a sinful creature cannot perform2 but it must also be of infinite value1 otherwise it could not give satisfaction to the infinite justice of ,god2 and consequently cannot be performed by any other than a divine person4 ,and it must also bear some resemblance to that debt which was due from us1 inasmuch as it was designed to satisfy for the debt which he had contracted2 and therefore must be performed by one who is really man4 ,but this having been insisted on elsewhere1 under the head of ,christ's ,priestly office#cb1 we shall not farther enlarge on it2 but proceed to consider1 ,v4 ,that our ,lord ,jesus ,christ has wrought out this righteousness for us1 as our ,surety1 by performing active and passive obedience2 which is imputed to us for our justification4 ,we have before considered that it is impossible that such a righteousness1 as is sufficient to be the matter of our justification1 should be wrought out by us in our own persons2 it therefore follows2 that it must be wrought out for us1 by one who bears the character of a surety1 and performs every thing that is necessary to our justification2 such an one is our ,lord ,jesus ,christ4 ,in considering this head1 we must1 #a4 ,shew what we are to understand by a surety1 since it is the righteousness of ,christ1 under this relation to us1 which is the matter of our justification4 ,a surety is one who submits to be charged with1 and undertakes to pay a debt contracted by another1 to the end that the debtor may hereby be discharged3 thus the apostle ,paul engages to be surety to ,philemon1 for ,onesimus1 who had fled from him1 whom he had wronged or injured1 and was hereby indebted to him2 concerning whom1 he says1 ,if he hath wronged thee1 or oweth thee ought1 put that on mine account2 ,i1 ,paul1 have written it with mine own hand1 ,i will repay it1 ,philem4 ver4 #ah4 ,and elsewhere1 we read of ,judah's overture to be surety for his brother ,benjamin1 that he should return to his father1 as a motive to induce him to give his consent that he should go with him into ,egypt3 ,i will be surety for him2 of my hand shalt thou require him3 if ,i bring him not unto thee1 and set him before thee1 then let me bear the blame for ever1 ,gen4 xliii4 #i4 ,this is so commonly known in civil transactions of the like nature1 between man and man1 that it needs no farther explication2 however1 it may be observed1 7#a47 ,that a person's becoming surety for another1 must be a free and voluntary act3 for to force any one to bind himself to pay a debt1 which he has not contracted1 is as much an act of injustice1 as it is in any other instance to exact a debt where it is not due4 7#b47 ,he that engages to be surety for another must be in a capacity to pay the debt1 otherwise he is unjust to the creditor1 as well as brings ruin upon himself3 therefore it is said1 ,be not thou one of them that strike hands1 or of them that are sureties for debts1 if thou hast nothing to pay2 why should he take away the bed from under thee8 ,prov4 xxiii4 #bf1 #bg4 7#c47 ,he who engages to be surety for another1 is supposed not to have contracted the debt himself2 and therefore the creditor must have no demands upon him1 as being involved together with the debtor1 and so becoming engaged antecedent to his being surety3 nevertheless1 he is deemed1 in the eye of the law1 consequent thereunto1 to stand in the debtor's room1 and to be charged with his debt1 and equally obliged to the payment thereof1 as though he had contracted it1 especially if the creditor be resolved to exact the payment of him1 rather than of the original debtor#cc4 7#d47 ,as debts are of different kinds1 so the obligation of a surety agreeably thereunto admits of different circumstances3 thus there are pecuniary debts resulting from those dealings or contracts which pass between man and man in civil affairs2 and there are debts of service or obedience2 as also debts of punishment1 as has been before observed1 for crimes committed2 in all which cases1 as the nature of the debt differs1 so there are some things peculiar in the nature of suretyship for it4 ,in pecuniary debts the creditor is obliged to accept of payment at the hand of any one1 who at the request of the debtor is willing to discharge the debt which he has contracted1 especially1 if what he pays be his own2 but in debts of service or punishment1 when the surety offers himself to perform of suffer what was due from another1 the creditor is at his liberty to accept of1 or refuse satisfaction from him1 but might insist on the payment of the debt by him in his own person1 from whom it was due4 #b4 ,christ was such a surety for us1 or substituted in our room1 with a design to pay the debt which was due to the justice of ,god from us4 ,here1 that we may assume the ideas of a surety but now-mentioned1 and apply them to ,christ1 as our surety1 let it be considered2 7#a47 ,that what he did and suffered for us was free and voluntary2 this appears from his readiness to engage therein1 expressed by his saying1 ,lo1 ,i come to do thy will1 ,heb4 x4 #i4 ,and therefore whatever he suffered for us did not infer the least injustice in ,god that inflicted it#cd4 7#b47 ,he was able to pay the debt1 so that there was not the least injury offered to the justice of ,god by his undertaking4 ,this is evident1 from his being ,god incarnate2 and therefore in one nature he was able to do and suffer whatever was demanded of us1 and in the other nature to add an infinite value to what he performed therein4 7#c47 ,he was not rendered incapable of paying our debt1 or answering for the guilt which we had contracted by any debt of his own1 which involved him in the same guilt1 and rendered him liable to the same punishment with us1 as is evident from what the prophet says concerning him1 who speaks of him1 as charged with our guilt1 though he had done no violence1 neither was any deceit found in his mouth1 ,isa4 liii4 #i4 ,that which the prophet calls doing no violence1 the apostle ,peter referring to1 and explaining it1 styles doing1 or committing no sin of any kind4 ,he was not involved in the guilt of ,adam's sin1 which would have rendered him incapable of being a surety to pay that debt for us2 neither had he the least degree of the corruption of nature1 being conceived in an extraordinary way1 and sanctified from the womb#ce4 ,nor did he ever commit actual sin1 for he was holy1 harmless1 undefiled1 and separate from sinners4 7#d47 ,another thing observed in the character of a surety1 which is very agreeable to ,christ1 is2 that what he engaged to pay was his own1 or at his own disposal1 he did not offer any injury to justice1 by paying a debt that was before due to it1 or by performing any service which he had no warrant to do4 ,it is true1 he gave his life a ransom1 but consider him as a divine ,person1 and he had an undoubted right to dispose or of1 lay down that life which he had as man4 ,did he consent1 in the eternal transaction between the ,father and him1 to be incarnate1 and in our nature to perform the work of a ,surety8 this was an act of his sovereign will2 and therefore whatever he paid as a ransom for us1 was1 in the highest sense1 his own4 ,the case was not the same as though one man should offer to lay down his life for another1 who has no power to dispose of his life at pleasure4 ,we are not lords of our own lives2 as we do not come into the world by our own wills1 we are not to go out of it when we please2 but ,christ was as ,god1 if ,i may so express myself1 lord of himself1 of all that he did and suffered as man2 by which ,i understand that he had a right as ,god to consent or determine to do1 and suffer whatever he did and suffered as man2 therefore the debt which he paid in the human nature was his own4 7#e47 ,as it has been before observed1 that in some cases he that is willing to substitute himself as a surety in the room of the debtor1 must be accepted1 and approved by him to whom it was due2 and in this respect our ,saviour's substitution as our surety in our room1 had a sanction from ,god the ,father2 who gave many undeniable evidences that what he did and suffered for us1 was accepted by him as really as though it had been done by us in our own persons1 which1 as was before observed1 might have been refused by him1 it being the payment of a debt of obedience and sufferings4 ,now that ,god the ,father testified his acceptance of ,christ as our surety1 appears1 #a4 ,from his well-pleasedness with him1 both before and after his incarnation2 before he came into the world1 ,god seems to speak with pleasure in the fore-thought of what he would be1 and do1 as ,mediator1 when he says1 ,behold my servant whom ,i uphold1 mine elect1 in whom my soul delighteth1 ,isa4 xlii4 #a4 ,and he is also said to be well pleased for his righteousness sake1 ver4 #ba4 or in his determining before hand that he should1 as ,mediator1 bring in that righteousness which would tend to magnify the law1 and make it honourable4 ,moreover1 his having anointed him by a previous designation to this work1 as the prophet intimates1 speaking of him before his incarnation1 ,isa4 lxi4 #a1 #b4 is certainly an evidence of his being approved to be our surety4 ,and when he was incarnate1 ,god approved of him1 when engaged in the work which he came into the world about3 thus1 when he was solemnly set apart1 by baptism to the discharge of his public ministry1 we read of a voice from heaven1 saying1 ,this is my beloved ,son1 in whom ,i am well pleased1 ,matt4 iii4 #ag4 ,and to this we may add1 that there was the most undeniable proof of ,god's well pleasedness with him1 as having accomplished this work1 when he raised him from the dead1 and set him at his own right hand1 in heavenly places4 #b4 ,this may be farther argued from his justifying and saving those for whom he undertook to be a surety1 before the debt was actually paid2 and his applying the same blessings to his people1 since the work of redemption was finished4 ,the application of what ,christ undertook to purchase1 is an evidence of the acceptableness of the price4 ,and this may be considered1 either as respecting those that were saved before his incarnation and death2 or those who are1 from that time1 in all succeeding ages1 made partakers of the saving benefits procured thereby4 ,before the actual accomplishment of what he undertook to do and suffer1 as our surety1 ,god the ,father trusted him1 and1 by virtue of his promising to pay the debt1 discharged the ,old ,testament saints from condemnation1 as effectually as though it had been actually paid4 ,there are some cases in which a surety's undertaking to pay a debt1 is reckoned equivalent to the actual payment of it2 namely1 when it is impossible that he should make a failure in the payment thereof1 either though mutability1 or a fickelness of temper1 inducing him to change his purpose2 or from unfaithfulness1 which might render him regardless of his engagement to pay it3 or from some change in his circumstances whereby1 though he once was able to pay it1 he afterwards becomes unable3 ,i say1 if none of these things can take place1 and especially1 if the creditor1 by not demanding present payment1 receives some advantage1 which is an argument that he does not stand in need thereof3 in these cases the promise to pay a debt is equivalent to the payment of it4 ,now these things may well be applied to ,christ's undertaking to pay our debt3 it was impossible that he should fail in the accomplishment of what he had undertaken2 or change his purpose1 and so1 though he designed to do it1 enter into other measures2 or1 though he had promised to do it1 be unfaithful in the accomplishment thereof1 these things being all inconsistent with the character of his person who undertook it2 and1 though he suffered for us in the human nature1 it was his divine nature that undertook to do it therein1 which is infinitely free from the least imputation of weakness1 mutability1 or unfaithfulness3 and1 whereas the present payment was not immediately demanded1 nor designed to be made till the fulness of time was come1 his forbearance hereof was compensated by that revenue of glory which accrued to the divine name1 and that honour that redounded to the ,mediator1 by the salvation of the elect1 before his incarnation2 and this was certainly an undeniable evidence of ,god's approving his undertaking4 ,and since the work of redemption has been completed1 all those who are1 or shall be brought to glory1 have1 in themselves1 a convincing proof of ,god's being well pleased with ,christ1 as substituted in their room and stead1 to pay the debt that was due from them to his justice1 as the foundation of their justification4 ,from hence it plainly appears1 that ,christ was substituted as a surety in our room and stead1 to do that for us which was necessary for our justification2 and we have sufficient ground to conclude1 that he was so from scripture1 from whence alone it can be proved1 it being a matter of pure revelation4 ,thus he is said1 in express terms1 to have been made a surety of a better testament1 ,heb4 vii4 #bb4 and that as our surety1 he has paid that debt of sufferings which was due from us1 is evident1 in that he is said to offer himself a sacrifice for our sins1 ver4 #bg4 and to have been once offered to bear the sins of many1 chap4 ix4 #bh4 and from his being holy1 harmless1 undefiled1 and separate from sinners1 the apostle argues1 that he had no occasion to offer a sacrifice for himself1 or that he had no sin of his own to be charged with1 therefore1 herein he bore or answered for our sins3 thus the apostle ,peter says1 ,he bare our sins in his own body1 on the tree1 by whose stripes we are healed1 #a ,pet4 ii4 #bd4 ,and elsewhere1 we read of his being made sin for us1 who knew no sin1 that we might be made the righteousness of ,god in him1 #b ,cor4 v4 #ba4 that is1 he1 who had no guilt of his own to answer for1 submitted to be charged with our guilt1 to stand in our room and stead1 and accordingly to be made a sacrifice for sin2 all this implies as much as his being made a surety for us4 ,but this having been particularly insisted on elsewhere in speaking concerning ,christ's satisfaction1 which could not be explained without taking occasion to mention his being substituted in the room and stead of those for whom he paid a price of redemption2 and1 having also considered the meaning of those scriptures that speak of his bearing our sins1 we shall proceed to consider#cf1 #c4 ,what ,christ did1 pursuant to this character1 namely1 as our surety1 as he paid all that debt which the justice of ,god demanded from us1 which consisted in active and passive obedience4 ,there was a debt of active obedience demanded from man as a creature2 and upon his failure of paying it1 when he sinned1 it became an out-standing debt1 due from us2 but such as could never be paid by us4 ,god determines not to justify any1 unless this out-standing debt be paid2 ,christ1 as our surety1 engages to take the payment of it on himself3 and1 whereas this defect of obedience1 together with all actual transgressions1 which proceeded from the corruption of our nature1 render us guilty or liable to the stroke of vindictive justice1 ,christ1 as our surety1 undertakes to bear that also3 this we generally call the imputation of our sin to ,christ1 the placing our debt to his account1 and the transferring the debt of punishment1 which was due from us to him1 upon which account he is said to yield obedience1 and suffer in our room and stead1 or to perform active and passive obedience for us2 which two ideas the apostle joins in one expression1 when he says1 that he became obedient unto death1 ,phil4 ii4 #h4 ,but this having been been insisted on elsewhere1 under the head of ,christ's satisfaction#cg1 where we shewed1 not only that ,christ performed active as well as passive obedience for us1 but endeavoured to answer the objections that are generally brought against ,christ's active obedience1 being part of that debt which he engaged to pay for us2 we shall pass it by at present4 ,but that which may farther be added1 to prove that our sin and guilt were imputed to him1 may be argued from his being said to be made a curse for us1 in order to his redeeming us from the curse of the law1 ,gal4 iii4 #ac4 and also from his being made sin for us1 that we might be made the righteousness of ,god in him1 #b ,cor4 v4 #ba4 ,and also from other scriptures1 that speak of him as suffering1 though innocent2 punished for sin1 though he was at the same time the ,lamb of ,god1 without spot or blemish2 dealt with as guilty1 though he had never contracted any guilt1 and being made a sacrifice for sin1 though sinless1 which could not have been done consistently with the justice of ,god1 had not our sins been placed to his account1 or imputed to him4 ,it is indeed a very difficult thing to convince some persons1 how ,christ could be charged with sin1 or have sin imputed to him1 in consistency with the sinless purity of his nature1 which some think to be no better than a contradiction1 though it be agreeable to the scripture mode of speaking1 viz4 ,he was made sin for us1 and yet knew no sin1 #b ,cor4 v4 #ba4 ,however1 when we speak of sin's being imputed to him1 we are far from insinuating1 that he committed any acts of sin2 or1 that his human nature was1 in the least1 inclined to1 or defiled thereby2 we choose therefore to use the scripture phrase1 in which he is said to have borne our sins1 rather than to say1 that he was a sinner2 much less would ,i give countenance to that expression which some make use of1 that he was the greatest sinner in the world2 since ,i do not desire to apply a word to him1 which is often taken in a sense not in the least applicable to the holy ,jesus4 ,we cannot be too cautious in our expressions1 lest the most common sense in which we understand the greatest sinner1 when applied to men1 should give any one a wrong idea of him1 as though he had committed1 or were defiled with sin4 ,all that we assert is1 that he was charged with our sins1 when he suffered for them1 not with having committed them2 but with the guilt of them1 which1 by his own consent1 was imputed to him2 otherwise his sufferings could not have been a punishment for sin2 and if they had not been so1 our sin could not have been expiated1 nor would his sufferings have been the ground of our justification4 ,this leads us to consider1 #d4 ,the reference that ,christ's suretyship-righteousness has to our justification4 ,this is generally styled its being imputed2 which is a word very much used by those who plead for the scripture-sense of the doctrine of justification1 and as much opposed by them that deny it2 and we are obliged to defend the use of it2 otherwise ,christ's righteousness1 how glorious soever it be in itself1 would not avail for our justification4 ,here it is necessary for us to explain what we mean by the imputation of ,christ's righteousness4 ,there are some who oppose this doctrine1 by calling it a putative righteousness1 the shadow or appearance of that which has in it no reality1 or our being accounted what we are not1 whereby a wrong judgment is passed on persons and things4 ,however1 we are not to deny it because it is thus misrepresented1 and thereby unfairly opposed3 it is certain1 that there are such words used in scripture1 and often applied to this doctrine1 which1 without any ambiguity or strain on the sense thereof1 may be translated1 to reckon1 to account1 or to place a thing done by another to our account2 or1 as we express it1 to impute4#ch ,and that1 either respects what is done by us2 or something done by another for us4 ,the former of these senses our adversaries do not oppose2 as when it is said1 that ,phinehas executed judgment1 and it was counted unto him for righteousness1 ,psal4 cvi4 #ca4 that is1 it was approved by ,god as a righteous action2 which expression seems to obviate an objection that some might make against it2 supposing1 that ,phinehas herein did that which more properly belonged to the civil magistrate2 or1 that this judicial act in him1 was done without a formal trial1 and1 it may be1 too hastily2 but ,god owns the action1 and1 in a way of approbation1 places it to his account for righteousness1 that it should be reckoned a righteous action throughout all generations4 ,again1 sometimes that which is done by a person1 is imputed to him1 or charged upon him1 so that he must answer for it1 or suffer the punishment due to it3 thus ,shimei says to ,david1 ,let not my ,lord impute iniquity unto me1 #b ,sam4 xix4 #ai4 that is1 do not charge that sin1 which ,i committed1 upon me1 so as to put me to death for it1 which thou mightest justly do4 ,and ,stephen prays1 ,lord1 lay not this sin to their charge1 ,acts vii4 #fj4 impute it not to them1 or inflict not the punishment on them that it deserves4 ,no one can deny that what is done by a person himself1 may be placed to his own account2 so that he may be rewarded or punished for it2 or it may be approved or disapproved3 but this is not the sense in which we understand it when speaking concerning the imputation of ,christ's righteousness to us2 for this supposes that which is done by another1 to be placed to our account4 ,this is the main thing which is denied by those who have other sentiments of the doctrine we are maintaining2 and1 they pretend1 that for ,god to account ,christ's righteousness ours1 is to take a wrong estimate of things1 to reckon that done by us which was not2 which is contrary to the wisdom of ,god1 who can1 by no means1 entertain any false ideas of things2 and if the action be reckoned ours1 then the character of the person performing it1 must also be applied to us2 which is to make us sharers in ,christ's ,mediatorial office and glory4 ,but this is the most perverse sense which can be put on words1 or a setting this doctrine in such a light as no one takes it in1 who pleads for it3 we do not suppose1 that ,god looks upon man with his all-seeing eye1 as having done that which ,christ did1 or to sustain the character which belongs to him in doing it2 we are always reckoned1 by him1 as offenders1 or contracting guilt1 and unable to do any thing that can make an atonement for it4 ,therefore1 what interest soever we have in what ,christ did1 it is not reputed our action2 but ,god's imputing ,christ's righteousness to us1 is to be taken in a forensic sense1 which is agreeable to the idea of a debt being paid by a surety3 it is not supposed that the debtor paid the debt which the surety paid2 but yet it is placed to his account1 or imputed to him as really as though he had paid it himself4 ,thus what ,christ did and suffered in our room and stead1 is as much placed to our account1 as though we had done and suffered it ourselves2 so that by virtue hereof we are discharged from condemnation4#ci ,this is the sense in which we understand the imputation of ,christ's righteousness to us2 and it is agreeable to the account we have thereof in scripture3 thus we are said to be made the righteousness of ,god in him1 #b ,cor4 v4 #ba4 the abstract being put for the concrete2 that is1 we are denominated and dealt with as righteous persons1 acquitted and discharged from condemnation in the virtue of what was done by him1 who is elsewhere styled1 ,the ,lord our righteousness2 and the apostle speaks of his having ,christ's righteousness1 ,phil4 iii4 #i4 that is1 having it imputed to him1 or having an interest in it1 or being dealt with according to the tenor thereof2 in this respect he opposes it to that righteousness which was in him1 as the result of his own performances3 and elsewhere ,christ is said to be made of ,god unto us righteousness2 that is1 his fulfilling the law is placed to our account2 and the apostle speaks of ,christ's being the end of the law for righteousness to every one that believeth1 ,rom4 x4 #d4 which is the same with what he asserts in other words elsewhere concerning the righteousness of the law's being fulfilled in us1 chap4 viii4 #c1 #d4 who could not be justified by our own obedience to it1 in that it was weak through the flesh1 or by reason of our fallen state2 therefore ,christ did this for us2 and accordingly ,god deals with us as though we had fulfilled the law in our own persons1 inasmuch as it was fulfilled by him as our surety4 ,this may farther be illustrated1 by what we generally understand by ,adam's sin being imputed to us1 as one contrary may illustrate another2 therefore1 as sin and death entered into the world by the offence of one1 to wit1 the first ,adam1 in whom all have sinned2 so by the righteousness of one the free gift1 ,rom4 v4 #ah4 that is1 eternal life came upon all men1 to wit1 those who shall be saved unto justification of life2 and for this reason the apostle speaks of ,adam as the figure of him that was to come1 ver4 #ad4 ,now as ,adam's sin was imputed to us1 as our public head and representative1 so that we are involved in the guilt thereof1 or fall in him2 so ,christ's righteousness is imputed to us1 as he was our public head and surety3 and accordingly1 in the eye of the law1 that which was done by him1 was the same as though it had been done by us2 and therefore1 as the effect and consequence hereof1 we are justified thereby4 ,this is what we call ,christ's righteousness being imputed to us1 or placed to our account2 and it is very agreeable to the common acceptation of the word1 in dealings between man and man4 ,when one has contracted a debt1 and desires that it may be placed to the account of his surety1 who undertakes for the payment of it1 it is said to be imputed to him2 and his discharge hereupon is as valid as though the debtor has paid it in his own person4 ,this leads us1 ,,vi4 ,to consider justification as it is an act of ,god's free grace1 which is particularly insisted on in one of the answers we are explaining2 for the understanding of which1 let it be observed1 that we are not to suppose1 that when we are justified by an act of grace1 this is opposed to our being justified upon the account of a full satisfaction made by our surety to the justice of ,god2 in which respect we consider our discharge from condemnation1 as an act of justice4 ,the debtor is1 indeed1 beholden to the grace of ,god for this privilege1 but the surety that paid the debt1 had not the least abatement thereof made1 but was obliged to glorify the justice of ,god to the utmost1 which accordingly he did4 ,however1 there are several things in which the grace of ,god is eminently displayed1 more particularly1 #a4 ,in that ,god should be willing to accept of satisfaction from the hands of our surety1 which he might have demanded of us4 ,this appears from what has been before observed1 namely1 that the debt which we had contracted was not of the same nature with pecuniary debts1 in which case the creditor is obliged to accept of payment1 though the overture hereof be made by another1 and not by him that contracted the debt3 whereas the case is different in debts of obedience to be performed1 or punishment to be endured2 in which instances1 he1 to whom satisfaction is to be given1 must accept of one to be substituted in the room of him from whom the obedience or sufferings were originally due2 otherwise1 the overture made1 or what is done and suffered by him1 pursuant thereunto1 is not regarded1 or available to procure a discharge for him1 in whose room he substituted himself4 ,god might have exacted the debt of us1 in our own persons1 and then our condition had been equally miserable with that of fallen angels1 for whom no mediator was accepted1 no more than provided4 #b4 ,the grace of ,god farther appears1 in that he provided a surety for us1 which we could not have done for ourselves2 nor have engaged him to perform this work for us1 who was the only person that could bring about the great work of redemption4 ,the only creatures who are capable of performing perfect obedience1 are the holy angels2 but these could not do it1 for1 as has been before observed1 whoever performs it must be incarnate1 that they may be capable of paying the debt1 in some respects1 in kind1 which was due from us2 therefore they must suffer death1 and consequently have a nature which is capable of dying2 but this the angels had not1 nor could have1 but by the divine will4 ,besides1 if ,god should have dispensed with that part of satisfaction1 which consists in a subjection to death1 and have declared1 that active obedience should be sufficient to procure our justification2 the angels1 though capable of performing active obedience1 would1 notwithstanding1 have been defective therein2 so that justice could not1 in honour1 have accepted of it1 any more than it could have dispensed with the obligation to perform obedience in general2 because it would not have been of infinite value2 and it is the value of things that justice regards1 and not barely the matter of perfection thereof in other respects3 so that it must be an obedience that had in it something infinitely valuable1 or else it could not have been accepted by ,god1 as a price of redemption1 in order to the procuring our justification3 and this could be performed by none but our ,lord ,jesus ,christ1 the glorious author and procurer of this privilege4 ,it was impossible for man to have found out this ,mediator or ,surety2 so that it had its first rise from ,god1 and not from us2 it is he that found a ransom1 and laid help upon one that is mighty2 this was the result of his will3 therefore our ,saviour is represented as saying1 ,lo ,i come to do thy will1 ,heb4 x4 #g4 as the apostle expresses it4 ,that we could not1 by any means1 have found out this surety1 or engaged him to have done that for us which was necessary for our justification1 will evidently appear1 if we consider1 7#a47 ,that when man fell1 the ,son of ,god was not incarnate2 and provided we allow that fallen man had some idea of a ,trinity of persons1 in the unity of the divine ,essence1 which is not unreasonable to suppose2 since it was necessary that that should be revealed to him before he fell1 in order to his performing acceptable worship2 yet1 can any one suppose that man could have asked such a favour of a divine person1 as to take his nature1 and put himself in his room and stead1 and expose himself to the curse of that law which he had violated2 this could never have entered into his heart2 yea1 the very thought1 if it had taken its rise first from him1 would have savoured of more presumption than had he entreated that ,god would pardon his sin without a satisfaction4 ,but1 7#b47 ,if he had supposed it impossible for the ,son of ,god to be incarnate1 or had conjectured that there had been the least probability of his being willing to express this instance of condescending goodness1 how could he have known that ,god would have accepted the payment of our debt1 at the hands of another1 or have commended his love to us1 who were such enemies to him1 in not sparing him1 but delivering him up for us8 if ,god's accepting of a satisfaction be necessary1 in order to its taking effect1 as well as the perfection or infinite value of it2 it is certain1 man could not have known that he would have done it2 for that was a matter of pure revelation4 ,moreover1 7#c47 ,should we suppose even this possible1 or that man might have expected that ,god would have been moved to have done it by intreaty2 yet such was the corruption1 perverseness1 and rebellion of his nature1 as fallen2 and so great was his inability to perform any act of worship1 that he could not have addressed himself to ,god1 in a right manner1 that he would admit of a surety2 and ,god cannot hear any prayer but that which is put up to him by faith1 which supposes a ,mediator1 whose purchase and gift it is2 and therefore1 since the sinful creature could not plead with ,god by faith1 that he would send his ,son to be a ,mediator1 how could he hope to obtain this blessing8 it therefore evidently follows1 that as a man could not give satisfaction for himself2 so he could not find out any one that could or would give it for him4 ,and therefore1 the grace of ,god1 in the provision that he has made of such a surety as his own ,son1 unasked for1 unthought of1 as well as undeserved1 is very illustrious4 #c4 ,it was a very great instance of grace in our ,saviour1 that he was pleased to consent to perform this work for us1 without which the justice of ,god could not have exacted the debt of him2 and he being perfectly innocent1 could not be obliged to suffer punishment1 which it would have been unjust in ,god to have inflicted1 had he not been willing to be charged with our guilt1 and to stand in our room and stead4 ,and his grace herein more eminently appears1 in that though he knew before-hand all the difficulties1 sorrows1 and temptations1 which he was to meet with in the discharge of this work2 yet this did not discourage him from undertaking it2 neither was he unapprised of the character of those for whom he undertook it3 he knew the rebellion1 and guilt contracted thereby1 that rendered this necessary1 in order to their salvation2 and he knew before-hand1 that they would1 notwithstanding all the engagements he might lay on them to the contrary1 discover the greatest ingratitude towards him2 and1 instead of improving so great an instance of condescending goodness1 that they would neglect this great salvation1 when purchased by him1 and thereby appear to be his greatest enemies1 notwithstanding this act of friendship to them1 unless he not only engaged to purchase redemption for1 but apply it to them1 and work those graces in them whereby they might be enabled to give him the glory which is due to him for this great undertaking4 ,and this leads us1 ,,vii4 ,to consider the use of faith in justification1 and how1 notwithstanding what has been said concerning our being justified by ,christ's righteousness1 we may1 in other respects1 be said to be justified by faith2 and also shew what this faith is1 whereby we are justified3 which being particularly insisted on in the two following answers1 we shall proceed to consider them4 ,footnote #bh3 4 ,footnote #bi3 ,the former of these divines call reatus potentialis1 the latter1 reatus actualis2 the former is the immediate consequence of sin1 the latter is taken away by justification4 ,footnote #cj3 ,righteousness is taken ordinarily to signify a conformity to laws1 or rules of right conduct4 ,actions1 and persons may respectively be denominated righteous4 ,the moral law1 which is both distinguishable by the moral sense1 and expressly revealed1 requires perfect and perpetual rectitude in disposition1 purpose1 and action4 ,because none are absolutely conformed to this law1 none can fairly claim to be in themselves1 simply1 and absolutely righteous4 ,men are said therefore to be righteous comparatively1 or because the defects of many of their actions are few1 or not discernible by their fellow men4 ,to be made1 7or constituted7 righteous1 or1 to be justified1 in the sight of ,god1 in scriptural language cannot mean1 to be made inherently righteous4 ,it is ,god who justifies1 he cannot call evil good1 and cannot be ignorant of every man's real demerit4 ,this righteousness of the saint has not consisted1 under any dispensation1 in his own conformity to the ,divine law2 8,in the ,lord have ,i righteousness20 8,that ,i may win ,christ and be found in him1 not having my own righteousness40 ,if it did1 there would be no necessity for the aid of ,god's ,spirit to sanctify the nature of the justified person4 ,to be justified or constituted righteous1 is therefore to be treated and accepted as righteous4 ,if ,god justifies the ungodly1 his truth and justice must be clear4 ,he cannot be induced to depart from perfect rectitude1 and strict propriety4 ,when the ungodly are justified1 or treated as if righteous1 it is not on their own account1 for their righteousness is defective2 but by the obedience of one1 7that is ,christ17 many are made righteous4 ,the term obedience excludes the essential righteousness of ,christ as ,god4 ,and his righteousness which he rendered in our nature can neither be transfused into1 nor transferred unto his people1 so as to be theirs inherently4 ,nor can an infinitely wise ,god consider the righteousness of one man to be the personal righteousness of another4 ,but one person may receive advantages from the righteousness of another4 ,sodom would have been spared if there could have been found ten holy men in it4 ,millions may be treated kindly1 because of favour or respect had for one of their number espousing the cause of the whole4 ,one man may become the surety of1 and perform conditions for many1 or pay a ransom for them1 and purchase them from slavery4 ,if it be said that one may not lay down his life1 especially if it be important1 for the preservation of another's2 yet ,christ was the ,lord of life and possessed what no mere creature can1 the right to lay down his life1 and power to take it up again4 ,the importance of the satisfaction should be adequate to the honour of the law4 ,but that every objection to such substitution might be removed1 it is shewn that1 this was the very condition upon which the restoration of the saints was suspended in the purposes of ,god before man was created2 and was promised us in ,christ ,jesus before the world began4 ,justice therefore can neither object to the substitution1 nor withhold the rewards4 ,footnote #ca3 ,splendida peccata4 ,footnote #cb3 ,see ,vol4 ,,ii4 ,page #bge4 ,footnote #cc3 ,the distinction often used in the civil law between fide-jussor and expromissor1 or a person's being bound together with the original debtor1 and the creditor's being left to his liberty to exact the debt of which of the two he pleases1 which is called fide-jussor2 and the surety's taking the debt upon himself1 so as that he who contracted it is hereby discharged1 which is what we understand by expromissor1 has been considered elsewhere4 ,see ,vol4 ,,ii4 ,page #agd1 #ahf4 ,footnote #cd3 ,volenti non fit injuria4 ,footnote #ce3 ,see ,vol4 ,,ii4 ,page #bha4 ,footnote #cf3 ,see ,vol4 ,,ii4 page #bhh4 ,footnote #cg3 ,see ,vol4 ,,ii4 page #bhj-bic4 ,footnote #ch3 4 ,footnote #ci3 ,i am not without painful apprehension1 said ,peter to ,john1 that the views of our friend ,james on some of the doctrines of the gospel1 are unhappily diverted from the truth4 ,i suspect he does not believe in the proper imputation of sin to ,christ1 or of ,christ's righteousness to us2 nor in his being our substitute1 or representative4 ,john4 ,those are serious things2 but what are the grounds1 brother ,peter1 on which your suspicions rest8 ,peter4 ,partly what he has published1 which ,i cannot reconcile with those doctrines2 and partly what he has said in my hearing1 which ,i consider as an avowal of what ,i have stated4 ,john4 ,what say you to this1 brother ,james8 ,james4 ,i cannot tell whether what ,i have written or spoken accords with brother ,peter's ideas on these subjects3 indeed ,i suspect it does not3 but ,i never thought of calling either of the doctrines in question4 ,were ,i to relinquish the one or the other1 ,i should be at a loss for ground on which to rest my salvation4 ,what he says of my avowing my disbelief of them in his hearing must be a misunderstanding4 ,i did say1 ,i suspected that his views of imputation and substitution were unscriptural2 but had no intention of disowning the doctrines themselves4 ,peter4 ,brother ,james1 ,i have no desire to assume any dominion over your faith2 but should be glad to know what are your ideas on these important subjects4 ,do you hold that sin was properly imputed to ,christ1 or that ,christ's righteousness is properly imputed to us1 or not8 ,james4 ,you are quite at liberty1 brother ,peter1 to ask me any questions on these subjects2 and if you will hear me patiently1 ,i will answer you as explicitly as ,i am able4 ,john4 ,do so1 brother ,james2 and we shall hear you not only patiently1 but1 ,i trust1 with pleasure4 ,james4 ,to impute1#dj signifies in general1 to charge1 reckon1 or place to account1 according to the different objects to which it is applied4 ,this word1 like many others1 has a proper1 and an improper or figurative meaning4 ,first3 ,it is applied to the charging1 reckoning1 or placing to the account of persons and things1 ,,that ,,which ,,properly ,,belongs ,,to ,,them4 ,this ,i consider as its proper meaning4 ,in this sense the word is used in the following passages4 8,eli thought she1 7,hannah17 had been drunken--,hanan and ,mattaniah1 the treasurers were counted faithful--,let a man so account of us as the ministers of ,christ1 and stewards of the mysteries of ,god--,let such an one think this1 that such as we are in word by letters when we are absent1 such will we be also indeed when we are present--,i reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us40#da ,reckoning or accounting1 in the above instances1 is no other than judging of persons and things according to what they are1 or appear to be4 ,to impute sin in this sense is to charge guilt upon the guilty in a judicial way1 or with a view to punishment4 ,thus ,shimei besought ,david that his iniquity might not be imputed to him2 thus the man is pronounced blessed to whom the ,lord imputeth not iniquity3 and thus ,paul prayed that the sin of those who deserted him might not be laid to their charge4#db ,in this sense the term is ordinarily used in common life4 ,to impute treason or any other crime to a man1 is the same thing as charging him with having committed it1 and with a view to his being punished4 ,secondly3 ,it is applied to the charging1 reckoning1 or placing to the account of persons and things1 ,,that ,,which ,,does ,,not ,,properly ,,belong ,,to ,,them1 ,,as ,,though ,,it ,,did4 ,this ,i consider as its improper or figurative meaning4 ,in this sense the word is used in the following passages--8,and this your heave-offering shall be reckoned unto you as though it were the corn of the threshing-floor and as the fulness of the wine-press--,wherefore hidest thou thy face1 and holdest me for thine enemy--,if the uncircumcision keep the righteousness of the law1 shall not his uncircumcision be counted for circumcision--,if he hath wronged thee1 or oweth thee aught1 put that on mine account40#dc ,it is in this latter sense that ,i understand the term when applied to justification4 8,abraham believed ,god1 and it was counted unto him for righteousness--,to him that worketh not1 but believeth on him that justifieth the ungodly1 his faith is counted for righteousness40 ,the counting1 or reckoning1 in these instances1 is not a judging of things as they are2 but as they are not1 as though they were4 ,i do not think that faith here means the righteousness of the ,messiah3 for it is expressly called 8believing40 ,it means believing1 however1 not as a virtuous exercise of the mind which ,god consented to accept instead of perfect obedience1 but as having respect to the promised ,messiah1 and so to his righteousness as the ground of acceptance4#dd ,justification is ascribed to faith1 as healing frequently is in the ,new ,testament2 not as that from which the virtue proceeds1 but as that which receives from the ,saviour's fulness4 ,but if it were allowed that faith in these passages really means the object believed in1 still this was not ,abraham's own righteousness1 and could not be properly counted by him who judges of things as they are1 as being so4 ,it was reckoned unto him as if it were his2 and the effects1 or benefits of it were actually imparted to him3 but this was all4 ,abraham did not become meritorious1 or cease to be unworthy4 8,what is it to place our righteousness in the obedience of ,christ1 7says ,calvin17 but to affirm that hereby only we are accounted righteous2 because the obedience of ,christ is imputed to us ,,as ,,if ,,it ,,were ,,our ,,own40#de ,it is thus also that ,i understand the imputation of sin to ,christ4 ,he was accounted in the divine administration as if he were1 or had been the sinner1 that those who believe in him might be accounted as if they were1 or had been righteous4 ,brethren1 ,i have done4 ,whether my statement be just or not1 ,i hope it will be allowed to be explicit4 ,john4 ,that it certainly is2 and we thank you4 ,have you any other questions1 brother ,peter1 to ask upon the subject8 ,peter4 ,how do you understand the apostle in #b ,cor4 v4 #ba4 ,he hath made him to be sin for us1 who knew no sin1 that we might be made the righteousness of ,god in him8 ,james4 ,till lately ,i cannot say that ,i have thought closely upon it4 ,i have understood that several of our best writers consider the word 7sin7 as frequently meaning a sin-offering4 ,dr4 ,owen so interprets it in his answer to ,biddle1#df though it seems he afterwards changed his mind4 ,considering the opposition between the sin which ,christ was made1 and the righteousness which we are made1 together with the same word being used for that which he was made1 and that which he knew not1 ,i am inclined to be of the doctor's last opinion2 namely1 that the sin which ,christ was made1 means sin itself2 and the righteousness which we are made1 means righteousness itself4 ,i doubt not but that the allusion is to the sin-offering under the law2 but not to its being made a sacrifice4 ,let me be a little more particular4 ,there were two things belonging to the sin-offering4 ,first3 ,the imputation of the sins of the people1 signified by the priest's laying his hands upon the head of the animal1 and confessing over it their transgressions2 and which is called 8putting them upon it40#dg ,that is1 it was counted in the divine administration as if the animal had been the sinner1 and the only sinner of the nation4 ,secondly3 ,offering it in sacrifice1 or 8killing it before the ,lord for an atonement40#dh ,now the phrase1 made sin1 in #b ,cor4 v4 #ba4 appears to refer to the first step in this process in order to the last4 ,it is expressive of what was preparatory to ,christ's suffering death rather than of the thing itself1 just as our being made righteousness expresses what was preparatory to ,god's bestowing upon us eternal life4 ,but the term made is not to be taken literally2 for that would convey the idea of ,christ's being really the subject of moral evil4 ,it is expressive of a divine constitution1 by which our ,redeemer with his own consent1 stood in the sinner's place1 as though he had been himself the transgressor2 just as the sin-offering under the law was1 in mercy to ,israel1 reckoned or accounted to have the sins of the people 8put upon its head10 with this difference2 that was only a shadow1 but this went really to take away sin4 ,peter4 ,do you consider ,christ as having been punished1 really and properly ,,punished8 ,james4 ,i should think ,i do not4 ,but what do you mean by punishment8 ,peter4 ,an innocent person may suffer1 but1 properly speaking1 he cannot be punished4 ,punishment necessarily supposes criminality4 ,james4 ,just so2 and therefore as ,i do not believe that ,jesus was in any sense criminal1 ,i cannot say he was really and properly punished4 ,peter4 ,punishment is the infliction of natural evil for the commission of moral evil4 ,it is not necessary1 however1 that the latter should have been committed by the party--,criminality is supposed3 but it may be either personal or imputed4 ,james4 ,this ,i cannot admit4 ,real and proper punishment1 if ,i understand the terms1 is not only the infliction of natural evil for the commission of moral evil2 but the infliction of the one upon the person who committed the other1 and in displeasure against him4 ,it not only supposes criminality1 but that the party punished was literally the criminal4 ,criminality committed by one party1 and imputed to another1 is not a ground for real and proper punishment4 ,if ,paul had sustained the punishment due to ,onesimus for having wronged his master1 yet it would not have been real and proper punishment to him1 but suffering only1 as not being inflicted in displeasure against him4 ,i am aware of what has been said on this subject1 that there was a more intimate union between ,christ and those for whom he died1 than could ever exist between creatures4 ,but be it so1 it is enough for me that the union was not such as ,,that ,,the ,,actions ,,of ,,the ,,one ,,became ,,those ,,of ,,the ,,other4 ,christ1 even in the act of offering himself a sacrifice1 when1 to speak in the language of the ,jewish law1 the sins of the people were put or laid upon him1 gave himself nevertheless ,,the ,,just ,,for ,,the ,,unjust4 ,peter4 ,and thus it is that you understand the words of ,isaiah1 ,the ,lord hath laid on him the iniquity of us all8 ,james4 ,yes1 he bore the punishment due to our sins1 or that which1 considering the dignity of his person1 was equivalent to it4 ,the phrase 8,he shall bear his iniquity10 which so frequently occurs in the ,old ,testament1 means1 he shall bear the punishment due to his iniquity4 ,peter4 ,and yet you deny that ,christ's sufferings were properly penal4 ,james4 ,you would not deny eternal life which is promised to believers to be properly a reward2 but you would deny its being a real and proper reward ,,to ,,them4 ,peter4 ,and what then8 ,james4 ,if eternal life1 though it be a reward1 and we partake of it1 yet is really and properly the reward of ,christ's obedience1 and not our's2 then the sufferings of ,christ1 though they were a punishment1 and he sustained it1 yet were really and properly the punishment of our sins1 and not his4 ,what he bore was punishment3 that is1 it was the expression of divine displeasure against transgressors4 ,so what we enjoy is reward3 that is1 it is the expression of ,god's well-pleasedness in the obedience and death of his ,son4 ,but neither is the one a punishment to him1 nor the other1 properly speaking1 a reward to us4 ,there appears to me great accuracy in the scriptural language on this subject4 ,what our ,saviour underwent is almost always expressed by the term suffering4 ,once it is called a chastisement3 yet there he is not said to have been chastised2 but 8the chastisement of our peace was upon him40 ,this is the same as saying he bore our punishment4 ,he was made a curse for us3 that is1 having been reckoned1 or accounted the sinner1 as though he had actually been so1 he was treated accordingly1 as one that had deserved to be an outcast from heaven and earth4 ,i believe the wrath of ,god that was due to us was poured upon him1 but ,i do not believe that ,god for one moment was angry or displeased with him1 or that he smote him from any such displeasure4 ,there is a passage in ,calvin's ,institutes1 which so fully expresses my mind1 that ,i hope you will excuse me if ,i read it4 ,you will find it in ,bk4 ii4 chap4 xvi4 #aj1 #aa4 8,it behoved him that he should1 as it were1 hand to hand1 wrestle with the armies of hell1 and the horror of eternal death4 ,the chastisement of our peace was laid upon him4 ,he was smitten of his ,father for our crimes1 and bruised for our iniquities3 whereby is meant that he was put in the stead of the wicked1 as surety and pledge1 yea1 and as the very guilty person himself1 to sustain and bear away all the punishments that should have been laid upon them1 save only that he could not be holden of death4 ,yet do we not mean that ,god was at any time either his enemy1 or angry with him4 ,for how could he be angry with his beloved ,son1 upon whom his mind rested8 ,or how could ,christ by his intercession appease his ,father's wrath towards others1 if1 full of hatred1 he had been incensed against himself8 ,but this is our meaning--that he sustained the weight of the divine displeasure2 inasmuch as he1 being stricken and tormented by the hand of ,god1 ,,did ,,feel ,,all ,,the ,,tokens ,,of ,,god ,,when ,,he ,,is ,,angry ,,and ,,punisheth40 ,peter4 ,the words of scripture are very express--,he hath made him to be sin for us--,he was made a curse for us4--,you may1 by diluting and qualifying interpretations1 soften what you consider as intolerable harshness4 ,in other words1 you may choose to correct the language and sentiments of inspiration1 and teach the apostle to speak of his ,lord with more decorum1 lest his personal purity should be impeached1 and lest the odium of the cross1 annexed by divine law1 remain attached to his death3 but if you abide by the obvious meaning of the passages1 you must hold with a commutation of persons1 the imputation of sin and of righteousness1 and a vicarious punishment1 equally pregnant with execration as with death4 ,john4 ,i wish brother ,peter would forbear the use of language which tends not to convince1 but to irritate4 ,james4 ,if there be any thing convincing in it1 ,i confess ,i do not perceive it4 ,i admit with ,mr4 ,charnock1 8,that ,christ was #8made sin' as if he had sinned all the sins of men2 and we are #8made righteousness1' as if we had not sinned at all40 ,what more is necessary to abide by the obvious meaning of the words8 ,to go further must be to maintain that ,christ's being made sin means that he was literally rendered wicked1 and that his being made a curse is the same thing as his being punished for it according to his deserts4 ,brother ,peter1 ,i am sure1 does not believe this shocking position3 but he seems to think there is a medium between his being treated as if he were a sinner1 and his being one4 ,if such a medium there be1 ,i should be glad to discover it3 at present it appears to me to have no existence4 ,brother ,peter will not suspect me1 ,i hope1 of wishing to depreciate his judgment1 when ,i say1 that he appears to me to be attached to certain terms without having sufficiently weighed their import4 ,in most cases ,i should think it a privilege to learn of him3 but in some things ,i cannot agree with him4 ,in order to maintain the real and proper punishment of ,christ1 he talks of his being 8guilty by imputation40 ,the term guilty1 ,i am aware1 is often used by theological writers for an obligation to punishment1 and so applies to that voluntary obligation which ,christ came under to sustain the punishment of our sins3 but strictly speaking1 guilt is the desert of punishment2 and this can never apply but to the offender4 ,it is the opposite of innocence4 ,a voluntary obligation to endure the punishment of another is not guilt1 any more than a consequent exemption from obligation in the offender1 is innocence4 ,both guilt and innocence are transferable in their effects1 but in themselves they are untransferable4 ,to say that ,christ was reckoned or counted in the divine administration as if he were the sinner1 and came under an obligation to endure the curse or punishment due to our sins1 is one thing3 but to say he deserved that curse1 is another4 ,guilt1 strictly speaking1 is the inseparable attendant of transgression1 and could never therefore for one moment occupy the conscience of ,christ4 ,if ,christ by imputation became deserving of punishment1 we by non-imputation cease to deserve it2 and if our demerits be literally transferred to him1 his merits must of course be the same to us3 and then1 instead of approaching ,god as guilty and unworthy1 we might take consequence to ourselves before him1 as not only guiltless1 but meritorious beings4 ,peter4 ,some who profess to hold that believers are justified by the righteousness of ,christ1 deny1 nevertheless1 that his obedience itself is imputed to them3 for they maintain that the scripture represents believers as receiving only the benefits1 or effects of ,christ's righteousness in justification1 or their being pardoned and accepted for ,christ's righteousness sake4--,but it is not merely for the sake of ,christ1 or of what he has done1 that believers are accepted of ,god1 and treated as completely righteous2 but it is ,,in him as their ,head1 ,representative1 and ,substitute2 and by the imputation of that very obedience which as such he performed to the divine law1 that they are justified4 ,james4 ,i have no doubt but that the imputation of ,christ's righteousness presupposes a union with him2 since there is no perceivable fitness in bestowing benefits on one for another's sake where there is no union or relation subsisting between them4 ,it is not such a union1 however1 as that ,,the ,,actions ,,of ,,either ,,become ,,those ,,of ,,the ,,other4 ,that 8the scriptures represent believers as receiving only the benefits or the effects of ,christ's righteousness in justification10 is a remark of which ,i am not able to perceive the fallacy3 nor does it follow that his obedience itself is not imputed to them4 ,obedience itself may be and is imputed1 while its effects only are imparted1 and consequently received4 ,i never met with a person who held the absurd notion of imputed benefits1 or imputed punishments2 and am inclined to think there never was such a person4 ,be that however as it may1 sin on the one hand and righteousness on the other1 are the proper objects of imputation2 but that imputation consists in charging or reckoning them to the account of the party in such a way as to impart to him their evil or beneficial effects4 ,peter4 ,the doctrine for which ,i contend as taught by the apostle ,paul1 is neither novel1 nor more strongly expressed than it has formerly been by authors of eminence4 ,james4 ,it may be so4 ,we have been told of an old protestant writer who says1 that 8,in ,christ1 and by him1 every true ,christian may be called a fulfiller of the law30 but ,i see not why he might not as well have added1 ,every true ,christian may be said to have been slain1 and1 if not to have redeemed himself by his own blood1 yet to be worthy of all that blessing1 and honour1 and glory1 that shall be conferred upon him in the world to come4--,what do you think of ,dr4 ,,crisp',s ,sermons8 ,has he not carried your principles to an extreme8 ,peter4 ,i cordially agree with ,,witsius1 as to the impropriety of calling ,christ a sinner1 truly a sinner1 the greatest of sinners1 c4 yet ,i am far from disapproving of what ,dr4 ,,crisp1 and some others1 meant by those exceptionable expressions4 ,james4 ,if a ,christian may be called a fulfiller of the law1 on account of ,christ's obedience being imputed to him1 ,i see not why ,christ may not be called a transgressor of the law1 on account of our disobedience being imputed to him4 ,persons and things should be called what they are4 ,as to the meaning of ,dr4 ,,crisp1 ,i am very willing to think he had no ill design3 but my concern is with the meaning which his words convey to his readers4 ,he considers ,god in charging our sins on ,christ1 and accounting his righteousness to us1 as reckoning of things as they are4 7p4 #bhj47 ,he contends that ,christ was really the sinner1 or guilt could not have been laid upon him4 7p4 #bgb47 ,imputation of sin and righteousness1 with him1 is literally and actually ,a ,,transfer ,,of ,,character2 and it is the object of his reasoning to persuade his believing hearers that from henceforward ,christ is the sinner1 and not they4 8,hast thou been an idolater1 says he2 a blasphemer1 a despiser of ,god's word1 a profaner of his name and ordinances1 a thief1 a liar1 a drunkard--,if thou hast part in ,christ1 all these transgressions of thine become actually the transgressions of ,christ1 and so cease to be thine2 and thou ceasest to be a transgressor from the time they were laid upon ,christ1 to the last hour of thy life3 so that now thou art not an idolater1 a persecutor1 a thief1 a liar1 c4--thou art not a sinful person4 ,reckon whatever sin you commit1 when as you have part in ,christ1 you are all that ,christ was1 and ,christ is all that you were40 ,if the meaning of this passage be true and good1 ,i see nothing exceptionable in the expressions4 ,all that can be said is1 that the writer explicitly states his principle and avows its legitimate consequences4 ,i believe the principle to be false4--7#a47 ,because neither sin nor righteousness are in themselves transferable4 ,the act and deed of one person may affect another in many ways1 but cannot possibly become his act and deed4--7#b47 ,because the scriptures uniformly declare ,christ to be sinless1 and believers to be sinful creatures4--7#c47 ,because believers themselves have in all ages confessed their sins1 and applied to the mercy-seat for forgiveness4 ,they never plead such an union as shall render their sins not theirs1 but ,christ's2 but merely such a one as affords ground to apply for pardon in his name1 or for his sake2 not as worthy claimants1 but as unworthy supplicants4 ,whatever reasonings we may give into1 there are certain times in which conscience will bear witness1 that notwithstanding the imputation of our sins to ,christ1 we are actually the sinners2 and ,i should have thought no good man could have gravely gone about to overturn its testimony4 ,yet this is what ,dr4 ,crisp has done4 8,believers think1 says he1 that they find their transgressions in their own consciences1 and they imagine that there is a sting of this poison still behind1 wounding them3 but1 beloved1 if this principle be received for a truth1 that ,god hath laid thy iniquities on ,christ1 how can thy transgressions1 belonging to ,christ1 be found in thy heart and conscience8--,is thy conscience ,christ80 p4 #bfi4 ,perhaps no man has gone further than ,dr4 ,,crisp in his attempts at consistency2 and admitting his principle1 that imputation consists in a transfer of character1 ,i do not see who can dispute his conclusions4 ,to have been perfectly consistent1 however1 he should have proved that all the confessions and lamentations of believers1 recorded in scripture1 arose from their being under the mistake which he labours to rectify2 that is1 thinking sin did not cease to be theirs1 even when under the fullest persuasion that the ,lord would not impute it to them1 but would graciously cover it by the righteousness of his ,son4---- ---- ,john4 ,i think1 brother ,peter1 you expressed at the beginning of our conversation1 a strong suspicion that brother ,james denied the substitution of ,christ1 as well as the proper imputation of sin and righteousness4 ,what has passed on the latter subject would probably tend either to confirm or remove your suspicions respecting the former4 ,peter4 ,i confess ,i was mistaken in some of my suspicions4 ,i consider our friend as a good man2 but am far from being satisfied with what ,i still understand to be his views on this important subject4 ,john4 ,it gives me great pleasure to hear the honest concessions of brethren1 when they feel themselves in any measure to have gone too far4 ,peter4 ,i shall be glad to hear brother ,james's statement on substitution1 and to know whether he considers our ,lord in his undertaking as having sustained the character of a ,head1 or ,representative2 and if so1 whether the persons for whom he was a substitute were the elect only1 or mankind in general4 ,james4 ,i must acknowledge that on this subject ,i feel considerably at a loss1 ,i have no consciousness of having ever called the doctrine of substitution in question4 ,on the contrary1 my hope of salvation rests upon it2 and the sum of my delight1 as a minister of the gospel1 consists in it4 ,if ,i know any thing of my own heart1 ,i can say of my ,saviour as laying down his life for1 or instead of sinners1 as was said of ,jerusalem by the captives--,if ,i forget ,,thee1 let my right hand forget3 ,if ,i do not remember ,,thee1 let my tongue cleave to the roof of my mouth6 ,i have always considered the denial of this doctrine as being of the essence of ,socinianism4 ,i could not have imagined that any person whose hope of acceptance with ,god rests not on any goodness in himself but entirely on the righteousness of ,christ1 imputed to him as if it were his own1 would have been accounted to disown his substitution4 ,but perhaps1 my dear brother1 7for such ,i feel him to be1 notwithstanding our differences17 may include in his ideas of this subject1 that ,christ was so our head and representative1 as that what he did and suffered1 we did and suffered in him4--,if no more were meant by this1 resumed ,james1 than that what he did and suffered is graciously accepted on our behalf as if it were ours1 ,i freely1 as ,i have said before1 acquiesce in it4 ,but ,i do not believe1 and can hardly persuade myself that brother ,peter believes1 the obedience and sufferings of ,christ to be so ours1 as that we can properly be said to have obeyed and suffered4 ,christ was and is our head1 and we are his members3 the union between him and us1 however1 is not in all respects the same as that which is between the head and the members of the natural body3 for that would go to explain away all distinct consciousness and accountableness on our part4 ,as to the term representative1 if no more be meant by it than that ,christ so personated us as to die in our stead1 that we1 believing in him1 should not die1 ,i have nothing to object to it4 ,but ,i do not believe that ,christ was so our representative1 as that what he did and suffered1 we did and suffered2 and so became meritorious1 or deserving of the divine favour4--,but ,i feel myself in a wide field1 and must entreat your indulgence while ,i take up so much of the conversation4 ,peter and ,john4 ,go on1 and state your sentiments without apology4 ,james4 ,i apprehend then that many important mistakes have arisen from considering the interposition of ,christ under the notion of paying a debt4 ,the blood of ,christ is indeed the price of our redemption1 or that for the sake of which we are delivered from the curse of the law3 but this metaphorical language1 as well as that of head and members1 may be carried too far1 and may lead us into many errors4 ,in cases of debt and credit among men1 where a surety undertakes to represent the debtor1 from the moment his undertaking is accepted1 the debtor is free1 and may claim his liberty1 not as a matter of favour1 at least on the part of the creditor1 but of strict justice4 ,or should the undertaking be unknown to him for a time1 yet as soon as he knows it1 he may demand his discharge1 and1 it may be1 think himself hardly treated by being kept in bondage so long after his debt had been actually paid4 ,but who in their sober senses will imagine this to be analagous to the redemption of sinners by ,jesus ,christ8 ,sin is a debt only in a metaphorical sense3 properly speaking1 it is a crime1 and satisfaction for it requires to be made1 not on pecuniary1 but on moral principles4 ,if ,philemon had accepted of that part of ,paul's offer which respected property1 and had placed so much to his account as he considered ,onesimus to have 8owed0 him1 he could not have been said to have remitted his debt2 nor would ,onesimus have had to thank him for remitting it4 ,but it is supposed of ,onesimus that he might not only be in debt to his master1 but have 8wronged0 him4 ,perhaps he had embezzled his goods1 corrupted his children1 or injured his character4 ,now for ,philemon to accept of that part of the offer1 were very different from the other4 ,in the one case he would have accepted of a pecuniary representative2 in the other of a moral one2 that is1 of a mediator4 ,the satisfaction in the one case would annihilate the idea of remission2 but not in the other4 ,whatever satisfaction ,paul might give to ,philemon respecting the wound inflicted upon his character and honour as the head of a family1 it would not supersede the necessity of pardon being sought by the offender1 and freely bestowed by the offended4 ,the reason of this difference is easily perceived4 ,debts are transferable2 but crimes are not4 ,a third person may cancel the one2 but he can only obliterate the effects of the other2 the desert of the criminal remains4 ,the debtor is accountable to his creditor as a private individual1 who has power to accept of a surety1 or if he please1 to remit the whole1 without any satisfaction4 ,in the one case he would be just2 in the other merciful3 but no place is afforded by either of them for the combination of justice and mercy in the same proceeding4 ,the criminal1 on the other hand1 is amenable to the magistrate1 or to the head of a family1 as a public person1 and who1 especially if the offence be capital1 cannot remit the punishment without invading law and justice1 nor in the ordinary discharge of his office1 admit of a third person to stand in his place4 ,in extraordinary cases1 however1 extraordinary expedients are resorted to4 ,a satisfaction may be made to law and justice1 as to the spirit of them1 while the letter is dispensed with4 ,the well-known story of ,zaleucus1 the ,grecian law-giver1 who consented to lose one of his eyes to spare one of his son's eyes1 who by transgressing the law had subjected himself to the loss of both1 is an example4 ,here1 as far as it went1 justice and mercy were combined in the same act3 and had the satisfaction been much fuller than it was1 so full that the authority of the law1 instead of being weakened1 should have been abundantly magnified and honoured1 still it had been perfectly consistent with free forgiveness4 ,finally3 ,in the case of the debtor1 satisfaction being once accepted1 justice requires his complete discharge3 but in that of the criminal1 where satisfaction is made to the wounded honour of the law1 and the authority of the lawgiver1 justice1 though it admits of his discharge1 yet no otherwise requires it than as it may have been matter of promise to the substitute4 ,i do not mean to say that cases of this sort afford a competent representation of redemption by ,christ4 ,that is a work which not only ranks with extraordinary interpositions1 but which has no parallel3 it is a work of ,god1 which leaves all the petty concerns of mortals infinitely behind it4 ,all that comparisons can do1 is to give us some idea of the principle on which it proceeds4 ,if the following passage in our admired ,milton were considered as the language of the law of innocence1 it would be inaccurate-- 8----,man disobeying1 ,he with his whole posterity must die3 ,die he1 or justice must2 unless for him ,some other able1 and as willing1 pay ,the rigid satisfaction1 death for death40 ,abstractedly considered1 this is true2 but it is not expressive of what was the revealed law of innocence4 ,the law made no such condition1 or provision2 nor was it indifferent to the law-giver who should suffer1 the sinner1 or another on his behalf4 ,the language of the law to the transgressor was not thou shalt die1 or some one on thy behalf2 but simply thou shalt die3 and had it literally taken its course1 every child of man must have perished4 ,the sufferings of ,christ in our stead1 therefore1 are not a punishment inflicted in the ordinary course of distributive justice2 but an extraordinary interposition of infinite wisdom and love3 not contrary to1 but rather above the law1 deviating from the letter1 but more than preserving the spirit of it4 ,such1 brethren1 as well as ,i am able to explain them1 are my views of the substitution of ,christ4 ,peter4 ,the objection of our so stating the substitution of ,christ1 as to leave no room for the free pardon of sin1 has been often made by those who avowedly reject his satisfaction2 but for any who really consider his death as an atonement for sin1 and as essential to the ground of a sinner's hope1 to employ the objection against us1 is very extraordinary1 and must1 ,i presume1 proceed from inadvertency4 ,james4 ,if it be so1 ,i do not perceive it4 ,the grounds of the objection have been stated as clearly and as fully as ,i am able to state them4 ,,fuller ,footnote #dj3 2 4 ,footnote #da3 #a ,sam4 i4 #ac4 ,neh4 xiii4 #ac4 #a ,cor4 iv4 #a4 #b ,cor4 x4 #aa4 ,rom4 viii4 #ah4 ,footnote #db3 #b ,sam4 xix4 #ai4 ,ps4 xxxii4 #b4 #b ,tim4 iv4 #af4 ,footnote #dc3 ,num4 xviii4 #bg-cj4 ,job xiii4 #bd4 ,rom4 ii4 #bf4 ,philem4 #ah4 ,footnote #dd3 ,expository ,discourses on ,gen4 xv4 #a-f4 ,also ,calvin's ,inst4 bk4 iii4 ch4 xi4 #g4 ,footnote #de3 ,inst4 bk4 iii4 ch4 xi4 #b4 ,footnote #df3 p4 #eaj4 ,footnote #dg3 ,lev4 xvi4 #ba4 ,footnote #dh3 ,lev4 i4 #d1 #e4 ,quest4 ,,lxxii41 ,,lxxiii4 ,,quest4 ,,lxxii4 ,what is justifying ,faith8 ,,answ4 ,justifying faith is a saving grace1 wrought in the heart of a sinner1 by the ,spirit and word of ,god2 whereby he1 being convinced of his sin and misery1 and of the disability in himself1 and all other creatures1 to recover him out of his lost condition1 not only assenteth to the truth of the promise of the gospel1 but receiveth and resteth upon ,christ and his righteousness therein held forth1 for pardon of sin1 and for the accepting and accounting of his person1 righteous in the sight of ,god for salvation4 ,,quest4 ,,lxxiii4 ,how doth faith justify a sinner in the sight of ,god8 ,,answ4 ,faith justifies a sinner in the sight of ,god2 not because of those graces which do always accompany it1 or of those good works that are the fruits of it2 nor as if the grace of faith1 or any act thereof1 were imputed to him for justification2 but only as it is an instrument1 by which he receiveth and applieth ,christ and his righteousness4 ,we choose first to speak to the latter of these two answers1 in which faith is considered as that whereby a sinner is justified1 before the former of them1 inasmuch as it seems better connected with what has been before insisted on1 in explaining the doctrine of justification4 ,and in considering the account we have of justifying faith1 there are two things1 which may be taken notice of1 in this answer4 ,i4 ,it is observed1 that though there are other graces which always accompany faith and good works1 that flow from it2 yet none of these are said to justify a sinner in the sight of ,god4 ,,ii4 ,how faith justifies1 or what it is to be justified by faith4#di ,i4 ,that though there are other graces which always accompany faith1 and good works that flow from it2 yet none of these are said to justify a sinner in the sight of ,god4 ,there is an inseparable connexion between faith1 and all other graces2 which1 though it be distinguished1 is never separate from them4 ,they are all considered as fruits of the ,spirit1 ,gal4 v4 #bb1 #bc4 thus the apostle reckons up several other graces that are connected with faith1 and proceed from the same ,spirit1 such as love1 peace1 joy1 long-suffering1 gentleness1 goodness1 meekness1 temperance3 and the same apostle commends the church at ,thessalonica for their work of faith2 and considers this as connected with a labour of love1 and patience of hope in our ,lord ,jesus ,christ1 #a ,thess4 i4 #c4 ,and the apostle ,peter exhorts the church1 to which he writes1 to add to their faith virtue1 and to virtue knowledge1 to knowledge temperance1 to temperance patience1 to patience godliness1 to godliness brotherly kindness1 and to brotherly kindness charity1 #b ,pet4 i4 #e1 #f1 #g4 which supposes that all these graces ought to be connected together4 ,and the apostle ,james calls it a dead faith1 ,james ii4 #ag4 which has not other works or graces joined with it2 and1 indeed1 these graces are not only connected with it1 but flow from it1 or are the fruits thereof3 thus we read of the heart's being purified by faith1 ,acts xv4 #i4 that is1 this grace1 when acted in a right manner1 will have a tendency1 in some degree1 to purge the soul from that moral impurity1 which proceeds out of the heart of man1 and is inconsistent with saving faith3 and elsewhere we read of faith as working by love1 ,gal4 v4 #f4 that is1 exciting those acts of love1 both to ,god and man1 which contain a summary of practical religion4 ,it is also said to overcome the world1 #a ,john v4 #d4 and it enables ,christians to do or suffer great things for ,christ's sake1 of which the apostle gives various instances in the ,old ,testament saints1 ,heb4 xi4 ,but1 notwithstanding the connexion of other graces with faith1 and those works which flow from it1 we are never said1 in scripture1 to be justified thereby2 not by love to ,god2 nor by any act of obedience to him1 which can be called no other than works3 whereas1 when the apostle speaks of our justification by faith1 he puts it in opposition to works1 when he says1 that a man is justified by faith1 without the deeds of the law1 ,rom4 ii4 #bh4 ,object4 ,to this it is objected1 that the apostle here speaks concerning the ceremonial law1 which he excludes from being the matter of our justification1 and not the moral law1 or any evangelical duty1 such as love and sincere obedience1 which1 together with faith is the matter of our justification4 ,answ4 ,to this it may be replied1 ,that when the apostle speaks of our justification by faith1 without the deeds of the law1 he does not hereby intend the ceremonial law2 for those whom he describes as justified persons1 are said to be1 in a following verse1 not only ,jews1 but ,gentiles1 that were converted to the ,christian faith2 the former1 indeed1 were under a temptation to seek to be justified by the ceremonial law1 and so to conclude that they had a right to eternal life2 because of their being distinguished from the world1 by the external privileges of the covenant which they were under1 many of which were contained in1 or signified by that law3 but the ,gentiles had nothing to do with it1 and therefore never expected to be justified by the ceremonial law2 accordingly1 when the apostle speaks of justification by faith without the deeds of the law1 he cannot hereby be supposed to intend the ceremonial law4 ,and if we look a little farther into the context1 we shall find1 by his method of reasoning1 that he excludes all works in general1 and opposes faith to them2 for he argues1 that we are justified in such a way1 as tends to exclude boasting2 but he that insists on any works performed by himself1 as the matter of his justification1 cannot do this any otherwise than in a boasting way1 valuing himself1 and founding his right to eternal life1 upon them4 ,we are not therefore justified by them1 but by faith2 that is1 we are justified in such a way as that1 while we lay claim to the greatest privileges from ,christ1 we are disposed to give him all the glory1 or to renounce our own righteousness at the same time that we have recourse to his righteousness for justification1 by faith4 ,but that it may farther appear1 that our justification by faith1 is opposed to justification by works1 either those that accompany or flow from it1 we may apply what has been before suggested1 in considering the matter of our justification to this argument4 ,if we consider the demands of justice1 or what it may in honour reckon a sufficient compensation for the dishonour that has been brought to the divine name by sin1 or what may be deemed a satisfactory payment of the outstanding debt of perfect obedience1 which was due from us1 or punishment1 which we were liable to1 according to the sanction of the divine law2 we may easily infer1 that no obedience1 performed by us1 though including in it the utmost perfection1 that a fallen creature is capable of attaining1 is a sufficient satisfaction2 and if there can be no justification without satisfaction1 then we cannot be justified thereby4 ,therefore it is a vain thing for persons to distinguish in this case1 between works done before and after faith1 as though the former only were excluded from being the matter of our justification2 or to say1 as some do1 that we are not indeed justified by obedience to the moral law1 but by our obeying the precepts which our ,saviour has laid down in the gospel1 such as faith1 and repentance1 c4 which they call obedience to the gospel as a new law3 but let it be considered1 that these evangelical duties are supposed to be performed as the result of a divine command1 which has the formal nature of a law1 whether they be contained in the moral law or no2 therefore1 when we are justified by faith in opposition to the works of the law1 this must be opposed to obedience of any kind performed by us4 ,and this also appears from the nature of faith1 to which justification1 by the works of the law1 is opposed2 for faith is a soul-humbling grace1 and includes in it a renouncing of all merit1 or inducement taken from ourselves1 as a reason why ,god should bestow on us the blessings we stand in need of2 it trusts in ,christ for righteousness1 and in him alone1 and therefore turns itself from any thing that may have the least tendency to eclipse his glory1 as the only foundation of our justification3 therefore1 when we are said to be justified by faith1 and not by the works of the law1 the meaning is1 we are justified in such a way as tends to set the crown upon ,christ's head1 acknowledging him to be the only fountain from whence this privilege is derived4 ,it follows from hence that our justification cannot be founded on our repentance2 though this is often maintained by those who are on the other side of the question1 who suppose1 that justification contains in it nothing else but forgiveness of sin2 and if offences are to be forgiven by men1 upon their repentance1 or confessing their fault1 then forgiveness may be expected from ,god1 on our repentance3 and some use a very unsavoury way of speaking1 when they say1 that our tears have a virtue to wash away our sins2 and that they may give farther countenance to this opinion1 they refer to that scripture1 in which it is said1 ,repent1 that your sins may be blotted out1 ,acts iii4 #ai4 and others of the like nature2 by which we are not to suppose1 that the apostle means1 that forgiveness of sin is founded on our repentance1 as the matter of our justification in the sight of ,god2 but that there is an inseparable connexion between our claim to forgiveness of sin1 7together with all the fruits and effects of the death of ,christ1 whereby this blessing was procured7 and repentance2 so that one is not to be expected without the other2 and though men are to forgive injuries in case the offender acknowledges his fault1 and makes sufficient restitution2 this they may do1 inasmuch as the offence is only committed against a creature2 and especially if the offence be of a private nature4 ,but supposing this should be applied to juridical and forensick cases1 will any one say1 that the prince is obliged to forgive the criminal who is under a sentence of condemnation1 because he is sorry for what he has done1 or confesses his fault8 ,would this secure his honour as a law-giver8 ,and if hereupon the offender were to be discharged from his guilt1 would not this be a defect in the administration of the legislature8 ,how then can this be applied to forgiveness1 expected at the hand of ,god2 in which justice1 as well as mercy1 is to have the glory that is due to it2 and we are not only to be acquitted1 but justified1 or pronounced guiltless1 since our acknowledgment of our offence cannot be reckoned a sufficient satisfaction to the justice of ,god8 ,object4 ,it is objected1 by those on the other side of the question1 that though repentance be not in itself a sufficient compensation to the justice of ,god for the crimes which we have committed2 yet ,god may1 by an act of grace1 accept of it1 as though it had been sufficient#ej4 ,this they illustrate by a similitude taken from a person's selling an estate of a considerable value1 to one who has no money to buy it1 provided he will pay a pepper-corn of acknowledgment4 ,thus1 how insignificant soever1 repentance1 or any other grace1 which is deemed the matter of our justification1 be in itself1 it is by an act of favour1 deemed a sufficient price4 ,answ4 ,in answer to this ,i would observe1 that the objection1 which was before brought against the doctrine we have been maintaining1 concerning the imputation of ,christ's righteousness1 namely1 that it was a putative righteousness1 a not judging of things according to truth1 and the like1 seems to be of no weight when it affects their own cause2 otherwise we might turn their argument against themselves1 and ask them2 whether this be for ,god to judge according to truth1 when that is accepted as a sufficient payment1 by his justice1 which is in itself of no value8 ,but passing this by1 we may farther observe1 that this is wholly to set aside the necessity of satisfaction1 as the ,socinians do2 and therefore it is no wonder that they make use of this method of reasoning4 ,as for others who do not altogether deny this doctrine1 yet think that a small price may be deemed satisfactory for sin committed4 ,that which may be replied to it1 is1 that if justification1 as tending to advance the glory of divine justice1 in taking away the guilt of sin1 depends upon a price paid that is equivalent to the debt contracted2 and nothing short of a price of infinite value can be reckoned an equivalent thereunto1 then certainly that which is performed by men1 cannot be deemed a sufficient payment1 or accepted of as such4 ,it is a vain thing for persons to pretend that there is a difference between satisfying ,god1 and satisfying his justice2 or1 that to satisfy ,god is to pay a price1 be it never so small1 that he demands2 whereas1 satisfying justice is paying a price equal to the thing purchased2 since we must conclude1 that ,god cannot deem any thing satisfactory to himself1 that is not so to his justice4 ,therefore1 this distinction will not avail1 to free their argument from the absurdity that attends it4 ,we might here observe1 that as some speak of pardon of sin's being founded on our repentance2 others speak of our justification as being by the act of faith1 or by faith considered as a work1 and in defending justification by works1 as though it were not opposed to justification by faith 7the contrary to which has been before proved7 they argue1 that we are often said1 in scripture1 to be justified by faith2 but this faith is a work2 therefore it cannot be denied but that we are justified by works4 ,to which it may be replied1 that it is one thing to say1 that we are justified by faith1 that is1 a work1 and another thing to say1 that we are justified by it as a work2 or1 it is one thing to say1 that we are justified for our faith1 and another thing to say1 that we are justified by it2 which will more evidently appear under the following head1 which we proceed to consider2 namely1 ,,ii4 ,what it is for us to be justified by faith1 or how faith justifies4 ,none can1 with the least shadow of reason1 deny1 that justification by faith1 is a scripture-mode of speaking1 though some have questioned1 whether the apostle's words1 being justified by faith1 we have peace with ,god through our ,lord ,jesus ,christ1 gives countenance to the doctrine of justification by faith2 for they observe1 that by putting a stop immediately after the word justified1 the sense would be1 that they who are justified by ,christ's righteousness1 have peace with ,god by faith1 through the ,lord ,jesus ,christ3 but though this will a little alter the reading of the text2 yet it will not overthrow the doctrine of justification by faith1 as contained therein4 ,for if we understand our having peace with ,god1 as importing1 that peace which they have a right to1 who are interested in ,christ's righteousness1 and not barely peace of conscience3 then it will follow1 that to have this peace by faith1 is1 in effect1 the same as to be justified by faith2 and this farther appears1 from the following words1 by whom also we have access by faith into this grace1 wherein we stand4 ,the grace wherein we stand1 is that grace which is the foundation of our justification1 and not barely peace of conscience3 when we are therefore said to have access by faith unto this grace1 it is the same as for us to be justified by faith4 ,moreover1 this is not the only place in which we are said to be justified by faith2 for the apostle says elsewhere1 ,we are justified by the faith of ,jesus ,christ1 ,gal4 ii4 #af4 or by faith in ,jesus ,christ1 and again1 the just shall live by faith1 ,rom4 i4 #ag4 which1 agreeably to the context1 must be understood of their being justified by faith2 in which sense the apostle particularly explains it elsewhere1 ,gal4 iii4 #aa4 and in another place he speaks of the righteousness of ,god which is by faith of ,jesus ,christ1 ,rom4 iii4 #bb4 and also of a believer's waiting for the hope of righteousness by faith1 ,gal4 v4 #e4 ,we must not therefore deny that justification is by faith2 but rather explain the sense of those scriptures that establish this doctrine1 agreeably to the mind of the ,holy ,ghost therein4 ,there are various methods taken to explain the doctrine of justification by faith2 particularly one that we think subversive of justification by ,christ's righteousness3 the other1 that which is contained in the answer which we are explaining4 #a4 ,as to the former of these1 namely1 that which is inconsistent with the doctrine of justification by ,christ's righteousness4 ,this is maintained by those who plead for justification by works2 and consequently1 they say1 that we are justified by faith1 and all other graces2 which they call the conditions of our justification in the sight of ,god2 and indeed to be justified by faith1 according to them1 is little other than to be justified for faith3 whether they reckon it a meritorious condition or no1 they must own it to be a pleadable condition2 otherwise it would have no reference to justification2 and if it be taken in this sense1 our justification depends as much upon it1 as though it had been meritorious4 ,this is the account which some give of justification2 and to prepare the way for this opinion1 they suppose1 that the terms of salvation1 in the gospel1 which are substituted in the room of those which were required under the first covenant made with ,adam1 are faith1 repentance and sincere obedience1 instead of perfect2 and that ,god in justifying a penitent1 believing sinner1 pursuant to the performance of these conditions1 declares his willingness1 that there should be a relaxation of that law which man was at first obliged to obey2 and accordingly1 that sincerity is demanded by him instead of perfection1 or substituted in the room of it2 this they call the new law1 or others style it a remedial law3 so that instead of being justified by ,christ's yielding perfect obedience1 or paying the out-standing debt1 which we were obliged1 by reason of the violation of the first covenant1 to pay1 we are to be justified by our own imperfect obedience4 ,but that which may be objected to this method of reasoning1 is1 that it is inconsistent with the holiness of the divine nature1 and the glory of the justice of ,god1 detracts from the honour of his law1 and is1 in effect1 to maintain that we are justified without satisfaction given4 ,for though these terms of our justification1 and acceptance in the sight of ,god1 may be falsely styled a valuable consideration2 yet none will pretend to assert1 that they are an infinite price2 and nothing short of that 7which is no other than ,christ's righteousness7 is sufficient to answer this end4 ,i am sensible1 that they who lay down this plan of justification1 allege in defence thereof2 that though these terms of acceptance are of small value in themselves2 yet ,god1 by an act of grace1 reckons the payment of a small debt equivalent to that of a greater1 as has been before observed4 ,and they speak of faith and repentance as having a value set upon them by their reference to the blood of ,christ#ea1 who merited this privilege for us1 that we should be justified in such a way1 or upon these conditions performed3 they call them indeed easier terms1 or conditions1 and include them all in the general word sincerity1 instead of perfection4 ,but they are nevertheless somewhat divided in their method of explaining themselves1 inasmuch as some suppose these conditions to be wholly in our own power1 without the aids of divine grace1 as much as perfect obedience was in the power of our first parents2 whereas others ascribe a little more to the grace of ,god1 according as they explain the doctrine of effectual calling2 though they do not suppose1 that these conditions are altogether out of our own power2 and they so far lay a foundation for the sinner's glorying herein1 as that1 they suppose1 our right to justification and eternal life is founded on them4 ,i cannot but think this method of explaining the doctrine of justification to be subversive of the gospel1 and that it is highly derogatory to the glory of ,god to assert that he can dispense with the demand of perfect obedience1 and justify a person on easier terms2 which is little better than what the apostle calls make void the law3 this1 says he1 we are far from doing by faith1 or by our asserting the doctrine of justification by faith in ,christ's righteousness2 but we rather establish it hereby3 and to say that ,god sets such a value on our performing these conditions of the new covenant1 as that they are deemed equivalent to ,christ's performing perfect obedience for us1 this reflects on his glory1 as set forth1 to be a propitiation for sin1 to declare ,god's righteousness in the remission thereof2 and detracts from the obligation which we are laid under to him1 for what he did and suffered in our behalf1 for our justification4 ,moreover1 to assert that ,god sets this value on our performances1 pursuant to ,christ's merit2 or that they are highly esteemed by him1 because they are tinctured with his blood2 this is contrary to the design of his death1 which was1 not that such an estimate might be set on what is done by us2 but rather1 that the iniquities that attend our best performances may be forgiven2 and that 7though1 when we have done all1 we are unprofitable servants17 we may be made accepted in the ,beloved2 and having no justifying righteousness of our own1 may be justified1 and glory in that which he hath wrought out for us4 ,and as for the supposition1 that faith1 repentance1 and new obedience1 are not only conditions of justification1 but easy to be performed3 this plainly discovers1 that they who maintain it1 either think too lightly of man's impotency and averseness to what is good1 and his alienation from the life of ,god1 or are strangers to their own hearts1 and are not duly sensible that it is ,god that works in his people both to will and to do1 of his own good pleasure4 ,the only thing that ,i shall add1 in opposition to the doctrine of justification by works1 is1 that whatever is the matter or ground of our justification in the sight of ,god1 must be pleadable at his bar2 for we cannot be justified without a plea1 and if any plea1 taken from our own works1 be thought sufficient1 how much soever the proud and deluded heart of man may set too great a value upon them2 yet ,god will not reckon the plea valid1 so as to discharge us from guilt1 and give us a right and title to eternal life on the account thereof2 which leads us to consider1 #b4 ,the method taken to explain this doctrine in the answer before us1 which we think agreeable to the divine perfections1 and contains a true state of the doctrine of justification by faith4 ,we before considered justification as a forensic act1 that we might understand what is meant by our sins being imputed to ,christ our ,head and ,surety1 and his righteousness imputed to us1 or placed to our account4 ,and we are now to speak of this righteousness as pleaded by1 or applied to us1 as the foundation of our claim to all the blessings that were purchased by it4 ,here we must consider a sinner as bringing in his plea1 in order to his discharge2 and this is twofold4 7#a47 ,if he be charged by men1 or by ,satan1 with crimes not committed1 he pleads his own innocency2 if charged with hypocrisy1 he pleads his own sincerity4 ,thus we are to understand several expressions in scripture to this purpose2 as for instance1 when a charge of the like nature was brought in against ,job1 ,satan having suggested that he did not serve ,god for nought2 and that if ,god would touch his bone and his flesh1 he would curse him to his face3 and his friends having often applied the character they give of the hypocrite to him1 and so concluding him to be a wicked person1 he says1 ,god forbid that ,i should justify you2 that is1 that ,i should acknowledge your charge to be just2 till ,i die1 ,i will not remove mine integrity from me3 my righteousness ,i hold fast1 and will not let it go3 my heart shall not reproach me so long as ,i live1 ,job xxvii4 #e1 #f4 that is1 ,i never will own what you insinuate1 that my heart is not right with ,god4 ,and ,david1 when complaining of the ill-treatment which he met with from his enemies and persecutors1 who desired not only to tread down his life upon the earth1 but to lay his honour in the dust2 to murder his name as well as his person1 he prays1 ,judge me1 ,o ,lord1 according to my righteousness1 and according to mine integrity that is in me1 ,psal4 vii4 #h4 ,what could he plead against maliciousness and false insinuations1 but his righteousness or his integrity8 ,and elsewhere1 when he says1 ,the ,lord rewarded me according to my righteousness2 according to the cleanness of my hands hath he recompensed me3 ,for ,i have kept the ways of the ,lord2 his judgments were before me4 ,i was also upright before him1 and have kept myself from mine iniquity1 #b ,sam4 xxii4 #ba1 c4 seq4 it is nothing else but an intimation1 that how much soever he might be charged with the contrary vices1 he was1 in this respect1 innocent3 and though ,god did not justify him at his tribunal1 for this righteousness2 yet1 in the course of his providence1 he seemed to approve of his plea1 so far as that whatever the world thought of him1 he plainly dealt with him as one who was highly favoured by him2 or whom1 by his dealings with him1 he evidently distinguished from those whose hearts were not right with him4 ,it is true1 some who plead for justification by our own righteousness1 allege these scriptures as a proof of it1 without distinguishing between the justification of our persons in the sight of ,god1 and the justification of our righteous cause2 or our being justified when accused at ,god's tribunal1 and our being justified1 or vindicated from those charges that are brought against us at man's4 7#b47 ,when a person stands at ,god's tribunal1 as we must suppose the sinner to do1 when bringing in his plea for justification in his sight2 then he has nothing else to plead but ,christ's righteousness2 and faith is that grace that pleads it3 and in that respect we are said to be justified by faith1 or in a way of believing4 ,faith doth not justify by presenting or pleading itself1 or any other grace that accompanies or flows from it1 as the cause why ,god should forgive sin1 or give us a right to eternal life2 for they have not sufficient worth or excellency in them to procure these blessings4 ,therefore1 when we are said to be justified by faith1 it is by faith1 as apprehending1 pleading1 or laying hold on ,christ's righteousness2 and this gives occasion to divines to call it the instrument of our justification4 ,christ's righteousness is the thing claimed or apprehended2 and faith is that by which it is claimed or apprehended2 and1 agreeably to the idea of an instrument1 we are said not to be justified for faith1 but by it4 ,christ's righteousness is that which procures a discharge from condemnation for all for whom it was wrought out2 faith is the hand that receives it2 whereby a person has a right to conclude1 that it was wrought out for him4 ,christ's righteousness is that which has a tendency to enrich and adorn the soul2 and faith is the hand that receives it1 whereby it becomes ours1 in a way of fiducial application3 and as the righteousness of ,christ is compared1 in scripture1 to a glorious robe1 which renders the soul beautiful1 or is its highest and chief ornament2 it is by faith that it is put on2 and1 in this respect1 as the prophet speaks1 its beauty is rendered perfect through his comeliness1 which is put upon him1 ,ezek4 xvi4 #ad4 so that ,christ's righteousness justifies1 as it is the cause of our discharge2 faith justifies as the instrument that applies this discharge to us2 thus when it is said1 the just shall live by faith1 faith is considered as that which seeks to1 and finds this life in him2 the effect is1 by a metonymy1 applied to the instrument2 as when the husbandman is said to live or to be maintained by his plough1 and the artist to live by his hands1 or the beggar by his empty hand that receives the donative4 ,if a person was in a dungeon1 like the prophet ,jeremiah1 and a rope is let down to draw him out of it1 his laying hold on it is the instrument1 but the hand that draws him out1 is the principal cause of his release from thence2 or1 that we may make use of a similitude that more directly illustrates the doctrine we are maintaining1 suppose a condemned malefactor had a pardon procured for him1 which gives him a right to liberty1 or a discharge from the place of his confinement1 this must be pleaded1 and his claim be rendered visible2 and after that he is no longer deemed a guilty person1 but discharged1 in open court1 from the sentence that he was under4 ,thus ,christ procures forgiveness by his blood2 the gospel holds it forth1 and describes those who have a right to claim it as belonging to him in particular3 and hence arises a visible discharge from condemnation1 and a right to claim the benefits that attend it4 ,if we understand justification by faith1 in this sense1 we do not attribute too much to faith on the one hand1 nor too little to ,christ's righteousness on the other4 ,and we rather choose to call faith an instrument1 than a condition of our justification1 being sensible1 that the word condition is generally used to signify that for the sake whereof1 a benefit is conferred1 rather than the instrument by which it is applied2 not but that it may be explained in such a way1 as is consistent with the doctrine of justification by faith1 as before considered4 ,we do not deny that faith is the condition of our claim to ,christ's righteousness2 or that it is ,god's ordinance1 without which we have no ground to conclude our interest in it4 ,we must therefore distinguish between its being a condition of forgiveness1 and its being a condition of our visible and apparent right hereunto4 ,this cannot be said to belong to us1 unless we receive it2 neither can we conclude that we have an interest in ,christ's redemption1 any more than they for whom he did not lay down his life1 but by this medium4 ,we must first consider ,christ's righteousness as wrought out for all them that were given him by the ,father2 and faith is that which gives us ground to conclude1 that this privilege1 in particular1 belongs to us4 ,this account of the use of faith in justification1 we cannot but think sufficient to obviate the most material objections that are brought against our way of maintaining the doctrine of justification1 viz4 by ,christ's righteousness1 in one respect1 and by faith in another4 ,it is an injurious suggestion to suppose that we deny the necessity of faith in any sense1 or conclude1 that we may lay claim to this privilege without it2 since we strenuously assert the necessity1 on the one hand1 of ,christ's righteousness being wrought out for us1 and forgiveness procured thereby2 and1 on the other hand1 the necessity of our receiving it1 each of which is true in its respective place4 ,christ must have the glory that is due to him1 and faith the work1 or office that belongs to it4 ,thus we have considered ,christ's righteousness as applied by faith2 and it may be also observed1 that there is one scripture1 in which it is said to be imputed by faith1 as the apostle ,paul1 when speaking concerning ,abraham's justification by faith1 in this righteousness1 says1 ,it was imputed to him for righteousness2 and adds1 that it was not written for his sake alone1 that it was imputed to him1 but for us also1 to whom it shall be imputed1 if we believe1 ,rom4 iv4 #bb1 #bc1 #bd4 in which scripture1 ,i conceive1 that imputation is taken for application2 and accordingly the meaning is1 the righteousness of ,christ is so imputed1 as that we have ground to place it to our own account1 if we believe2 which is the same with applying it by faith4#eb ,and whereas the apostle speaks elsewhere of faith's being counted for righteousness1 ver4 #e4 it must be allowed1 that there is a great deal of difficulty in the mode of expression4 ,if we assert that the act of believing is imputed for righteousness1 as they who establish the doctrine of justification by works1 or by faith as a work1 we overthrow that which we have been maintaining3 and if1 on the other hand1 we understand faith1 for the object of faith1 viz4 what was wrought out by ,christ1 which faith is conversant about1 and conclude1 7as ,i conceive we ought to do17 that this1 is imputed for righteousness1 this is supposed1 by some1 to deviate too much from the common sense of words1 to be allowed of3 but if there be such a figurative way of speaking used in other scriptures1 why may we not suppose that it is used in this text under our present consideration8 ,if other graces are sometimes taken for the object thereof1 why may not faith be taken1 by a metonymy1 for its object8 ,thus the apostle calls those whom he writes to1 his joy1 that is1 the object1 or matter thereof1 ,phil4 iv4 #a4 ,and in the book of ,canticles1 the church calls ,christ her love1 ,cant4 iv4 #h4 that is1 the object thereof4 ,and elsewhere1 hope is plainly taken for the object of it1 when the apostle says1 ,hope that is seen1 is not hope3 for what a man seeth1 why doth he yet hope for8 ,rom4 viii4 #bd4 ,by which he plainly intends1 that whatever is the object of hope1 cannot be in our present possession3 and ,christ is farther styled1 ,the blessed hope1 ,tit4 ii4 #ac4 that is1 the person whose appearance we hope for4 ,and ,jacob speaks of ,god as the fear of his father ,isaac1 ,gen4 xxxi4 #ec4 that is1 the person whom he worshipped with reverential fear2 in all which cases the phraseology is equally difficult with that of the text1 under our present consideration4 ,thus concerning ,christ's righteousness1 as wrought out for us1 and applied by faith2 which is the foundation of all our peace and comfort1 both in life and death2 and therefore cannot but be reckoned a doctrine of the highest importance3 we shall now consider some things that may be inferred from it4 ,and1 #a4 ,from what has been said concerning justification1 as founded in ,christ's suretyship-righteousness1 wrought out for us1 by what was done and suffered by him1 in his human nature2 and the infinite value thereof1 as depending on the glory of the divine nature1 to which it is united1 we cannot but infer the absurdity of two contrary opinions1 namely1 that of those who have asserted1 that we are justified by the essential righteousness of ,christ as ,god#eg2 and that of others1 who pretend1 that because all mediatorial acts are performed by ,christ only as man3 therefore the infinite dignity of the divine nature1 has no reference to their being satisfactory to divine justice4 ,this is what they mean when they say1 that we are justified by ,christ's righteousness as man1 in opposition to our being justified by his essential righteousness as ,god#eh3 whereas1 ,i think1 the truth lies in a medium between both these extremes2 on the one hand we must suppose1 that ,christ's engagement to become a surety for us1 and so stand in our room and stead1 and thereby to pay the debt which we had contracted to the justice of ,god1 could not be done in any other than the human nature2 for the divine nature is not capable of being under a law1 or fulfilling it1 or1 in any instance1 of obeying1 or suffering2 and therefore1 we cannot be justified by ,christ's essential righteousness1 as ,god2 and1 on the other hand1 what ,christ did and suffered as man1 would not have been sufficient for our justification1 had it not had an infinite value put upon it1 arising from the union of the nature that suffered with the divine nature1 which is agreeable to the apostle's expression1 when he says1 ,god purchased the church with his own blood1 ,acts1 xx4 #bh4 #b4 ,from what has been said1 concerning the fruits and effects of justification1 as by virtue hereof our sins are pardoned1 and we made accepted in the beloved1 we infer2 that it is not only an unscriptural way of speaking1 but has a tendency to overthrow the doctrine we have been maintaining1 to assert1 as some do1 that ,god is only rendered reconcileable by what was done and suffered by ,christ4 ,this seems to be maintained by those who treat on this subject1 with a different view4 ,some speak of ,god's being rendered reconcileable by ,christ's righteousness that they might make way for what they have farther to advance1 namely1 that ,god's being reconciled to a sinner1 is the result of his own repentance1 or the amendment of his life1 whereby he makes his peace with him2 which is to make repentance or reformation the matter of our justification1 and substitute it in the room of ,christ's righteousness3 therefore1 they who speak of ,god's being made reconcileable in this sense1 by his blood1 are so far from giving a true account of the doctrine of justification1 that1 in reality1 they overthrow it4 ,but there are others1 who speak of ,god's being reconcileable as the consequence of ,christ's satisfaction1 that they might not be thought to assert that ,god is actually reconciled by the blood of ,christ1 to those who are in an unconverted state1 which is inconsistent therewith2 therefore they use this mode of expression1 lest they should be thought to give countenance to the doctrine of actual justification before faith2 but certainly we are under no necessity of advancing one absurdity to avoid another3 therefore1 let it be here considered1 that the scripture speaks expressly of ,god's being reconciled by the death of ,christ2 and accordingly he is said to have brought him again from the dead1 as a ,god of peace1 ,heb4 xiii4 #bj4 ,and elsewhere1 he speaks of ,god's having reconciled us to himself by ,jesus ,christ1 #b ,cor4 v4 #ah4 and not becoming reconcilable to us4 ,again1 ,when we were enemies we were reconciled to ,god by the death of his ,son1 much more being reconciled1 we shall be saved1 ,rom4 v4 #aj4 that is1 shall obtain the saving effects of this reconciliation by his life4 ,and again1 ,having made peace through the blood of his cross1 by him to reconcile all things to himself3 and you that were sometimes alienated1 and enemies in your mind by wicked works1 yet now hath he reconciled1 in the body of his flesh through death1 to present you holy and unblameable1 and unreprovable in his sight1 ,col4 i4 #ba1 #bb4 ,where he describes those who were reconciled as once enemies1 and speaks of this privilege as being procured by the death of ,christ1 and of holiness here1 and salvation hereafter1 as the consequence of it2 therefore it is such a reconciliation as is contained in our justification4 ,but though this appears very agreeable to the mind of the ,holy ,ghost1 in scripture1 yet it must be understood in consistency with those other scriptures1 that represent persons in an unconverted state1 as children of wrath1 ,eph4 ii4 #c4 and being hateful1 ,tit4 iii4 #c4 that is1 not only deserving to be hated by ,god1 but actually hated1 as appears by the many threatnings that are denounced against them1 and their being in a condemned state1 that we may not give countenance to the doctrine of some1 who1 not distinguishing between ,god's secret and revealed will1 maintain that we are not only virtually1 but actually justified before we believe2 as though we had a right to claim ,christ's righteousness before we have any ground to conclude1 that it was wrought out for us3 but what has been already suggested concerning justification by faith1 will1 ,i think1 sufficiently remove this difficulty4 ,the only thing that remains to be explained is2 how ,god may be said to be reconciled by the blood of ,christ1 to a person who is in an unconverted state1 and as such1 represented as a child of wrath8 for the understanding of which1 let us consider1 that so long as a person is an unbeliever1 he has no ground to conclude1 according to the tenor of ,god's revealed will1 that he is reconciled to him1 or that he is any other than a child of wrath4 ,nevertheless1 when we speak of ,god's being reconciled to his elect1 according to the tenor of his secret will1 before they believe1 that is in effect to say1 that justification1 as it is an immanent act in ,god1 is antecedent to faith1 which is a certain truth1 inasmuch as faith is a fruit and consequence thereof3 whereas1 ,god does not declare that he is reconciled to us1 or give us ground to conclude it2 whereby we appear no longer to be children of wrath1 till we believe4 ,if this be duly considered1 we have no reason to assert1 that ,god is reconcileable1 rather than reconciled by the death of ,christ1 lest we should be thought to maintain the doctrine of justification1 or deliverance from wrath1 as a declared act1 before we believe4 ,and to this we may add1 that ,god was reconcileable to his elect1 that is1 willing to be reconciled to them before ,christ died for them2 otherwise he would never have sent him into the world to make reconciliation for the sins of his people3 he was reconcileable1 and therefore designed to turn from the fierceness of his wrath2 and in order thereunto1 he appointed ,christ to make satisfaction for sin1 and procure peace for them4 #c4 ,there is not the least inconsistency between those scriptures which speak of justification as being an act of ,god's free grace1 and others1 which speak of it as being1 by faith1 founded on ,christ's righteousness2 or between ,god's pardoning sin freely1 without regard to any thing done by us to procure it2 and yet insisting on1 and receiving a full satisfaction1 as the meritorious and procuring cause of it4 ,this is sometimes objected against what we have advanced in explaining the doctrine of justification1 as being1 in some respects1 an act of justice1 and in others1 of grace2 as though it were inconsistent with itself1 and our method of explaining it were liable to an absurdity1 which is contrary to reason2 as though two contradictory propositions could be both true2 namely1 that justification should be an act of the strictest justice1 without any abatement of the debt demanded1 and yet of free grace1 without insisting on the payment of the debt3 but this seeming contradiction may be easily reconciled1 if we consider that the debt was not paid by us in our own persons2 which had it been done1 it would have been inconsistent with forgiveness's being an act of grace2 but by our surety1 and in that respect there was no abatement of the debt1 nor did he receive a discharge by an act of grace1 but was justified as our head or surety1 by his own righteousness1 or works performed by him2 whereas1 we are justified by his suretyship-righteousness1 without works performed by us2 and this surety was provided for us2 as has been before observed2 and therefore1 when we speak of justification1 as being an act of grace1 we distinguish between the justification of our surety1 after he had given full satisfaction for the debt which we had contracted2 and this payment's being placed to our account by ,god's gracious imputation thereof to us1 and our obtaining forgiveness as the result thereof1 which can be no other than an act of the highest grace4 #d4 ,from what has been said concerning justification by faith1 we infer1 the method1 order and time1 in which ,god justifies his people4 ,there are some who not only speak of justification before faith1 but from eternity2 and consider it as an immanent act in ,god in the same sense as election is said to be4 ,i will not deny eternal justification1 provided it be considered as contained in ,god's secret will1 and not made the rule by which we are to determine ourselves to be in a justified state1 and as such to have a right and title to eternal life1 before it is revealed or apprehended by faith3 if we take it in this sense1 it is beyond dispute1 that justification is not by faith2 but inasmuch as the most known1 yea1 the only sense in which justification is spoken of1 as applied to particular persons1 is1 that it is by faith3 therefore1 we must suppose1 #ast1 ,that it is a declared act4 ,that which is hid in ,god1 and not declared1 cannot be said to be applied2 and that which is not applied1 cannot be the rule by which particular persons may judge of their state4 ,thus1 if we speak of eternal election1 and say1 ,that ,god has peremptorily determined the state of those that shall be saved1 that they shall not perish2 this is nothing to particular persons1 unless they have ground to conclude themselves elected4 ,so if we say that ,god has1 from all eternity1 given his elect into ,christ's hands2 that he has undertaken before the foundation of the world1 to redeem them2 and that1 pursuant hereunto1 ,god promised that he would give eternal life unto them2 or1 if we consider ,christ as having fulfilled what he undertook from all eternity1 finished transgression1 brought in everlasting righteousness1 and fully paid the debt which he undertook2 consider him as being discharged1 and receiving an acquittance1 when raised from the dead2 and all this as done in the name of the elect1 as their head and representative2 and if you farther consider them1 as it is often expressed1 as virtually justified in him2 all this is nothing to them1 with respect to their peace and comfort2 they have no more a right to claim an interest in this privilege or relation1 than if he had not paid a price for them4 ,therefore1 we suppose that justification1 as it is the foundation of our claim to eternal life1 is a declared act4 #b;d4 ,if justification be a declared act1 there must be some method which ,god uses1 whereby he declares1 or makes it known4 ,now it is certain1 that he1 no where in scripture1 tells an unbeliever that he has an interest in ,christ's righteousness1 or that his sins are pardoned1 or gives him any warrant to take comfort from any such conclusion2 but1 on the other hand1 such an one has no ground to conclude any other1 concerning himself1 but that he is a child of wrath2 for he is to judge of things according to the tenor of ,god's revealed will4 ,christ's righteousness is nothing to him in point of application2 he is guilty of bold presumption if he lays claim to it1 or takes comfort from it1 as much as he would be were he to say1 some are elected1 therefore ,i am4 ,nevertheless1 #c;d1 ,when a person believes1 he has a right to conclude1 that he is justified1 or to claim all the privileges that result from it2 and this is what we call justification by faith1 which therefore cannot be before faith2 for that which gives a person a right to claim a privilege1 must be antecedent to this claim2 or1 that which is the foundation of a person's concluding himself to be justified1 must be antecedent to his making this conclusion2 and in this respect1 all who duly consider what they affirm1 must conclude that justification is not before faith4 #e4 ,from what has been said concerning the office or use of faith in justification1 as it is an instrument that applies ,christ's righteousness to ourselves1 we infer2 that it is more than an evidence of our justification3 we do not indeed deny it to be an evidence that we were virtually justified in ,christ as our head and representative1 when he was raised from the dead1 in the same sense as it is an evidence of our eternal election3 but this is equally applicable to all other graces1 and therefore cannot be a true description of justifying faith4 ,if we are justified by faith1 only as it is an evidence of our right to ,christ's righteousness1 we are as much justified by love1 patience1 and submission to the divine will1 or any other grace that accompanies salvation2 but they who speak of faith as only an evidence1 will not say that we are justified by all other graces1 in the same sense as we are justified by faith2 and indeed1 the scripture gives us no warrant so to do4 #f4 ,from what has been said concerning faith as giving us a right to claim ,christ's righteousness1 we infer2 that a person is justified before he has what we call1 the faith of assurance2 of which more hereafter3 therefore we consider the grace of faith1 as justifying or giving us a right to claim ,christ's righteousness1 whether we have an actual claim or no4 ,this must be allowed1 otherwise the loss of this assurance would infer the suspension or loss of our justification1 and consequently would render our state as uncertain as our frames1 or our peace with ,god1 through our ,lord ,jesus ,christ1 as liable to be lost as that peace and joy which we sometimes have in believing1 and at other times are destitute of4 #g4 ,from what has been said concerning justifying faith's being accompanied with all other graces1 we infer2 that that faith which is justifying1 is also a saving grace1 or a grace which accompanies salvation2 but yet there is this difference between saving faith1 as we generally call it1 and justifying1 in that the former respects ,christ in all his offices1 the latter considers him only in his ,priestly office1 or as set forth to be a propitiation for sin4 ,and this leads us to consider the grace of faith in its larger extent1 both with respect to its acts and objects1 as contained in the former of the answers we are explaining3 and therefore1 ,we are now to consider the nature of faith in general1 or of that faith1 which1 as before explained1 we call justifying4 ,there are some things in this grace which are common to it with other graces2 particularly1 it is styled a saving grace1 not as being the cause of our salvation1 but as it accompanies1 or is connected with it4 ,again1 it is said to be wrought in the heart of a sinner1 to distinguish it from other habits of a lower nature1 which are acquired by us2 and it is said to be wrought by the ,spirit and ,word of ,god2 by his ,spirit1 as the principal efficient1 who1 in order thereunto1 exerts his divine power2 and by the word1 as the instrument which he makes use of4 ,the ,word presents to us the object of faith2 and it is ,god's ordinance1 in attending to which1 he works and excites it4 ,moreover1 there are several things supposed or contained in this grace of faith1 which are common to it1 with other graces4 ,as when a believer is said to be first convinced of sin and misery1 and of his being unable to recover himself out of the lost condition in which he is1 by nature2 and the impossibility of his being recovered out of it by any other creature2 in all these respects1 faith contains in it several things in common with other graces2 particularly with conversion1 effectual calling1 and repentance unto life4 ,these things1 therefore1 we shall pass over as being considered elsewhere1 and confine ourselves to what is peculiar to this grace mentioned in this answer2 only some few things may be observed concerning it1 as it is styled a saving grace1 and wrought in the heart of man1 by the ,spirit and ,word of ,god2 and we shall add some other things1 of which we have no particular account in this answer2 which may contain a more full explication of this grace3 in speaking to which1 we shall observe the following method2 ,i4 ,we shall consider the meaning of the word faith1 in the more general idea of it4 ,,ii4 ,we shall speak particularly concerning the various kinds of faith4 ,and1 ,,iii4 ,the various objects and acts of saving faith2 especially as it assents to the truth of the promise of the gospel1 and receives1 and rests upon1 ,christ and his righteousness1 held forth therein4 ,,iv4 ,we shall consider it as a grace that accompanies salvation1 and wrought in the heart by the power of the ,spirit1 and instrumentality of the word4 ,v4 ,we shall consider it as strong or weak1 increasing or declining1 with the various marks and evidences thereof4 ,,vi4 ,we shall speak of the use of faith in the whole conduct of our lives2 as every thing we do in an acceptable manner1 is said to be done by it4 ,,vii4 ,we shall shew how it is to be attained or increased1 and what are the means conducive thereunto4 ,i4 ,concerning the meaning of the word faith1 in the more general idea thereof4 ,it is either an assent to a truth1 founded on sufficient evidence2 or a confiding or relying on the word or power of one1 who is able and willing to afford us sufficient help or relief4#ei #a4 ,as to the former of these1 as it contains an assent to a truth proposed and supported by sufficient evidence4 ,this is more especially an act of the understanding2 and it is necessary1 in order hereunto1 that something be discovered to us1 as the matter of our belief1 which demands or calls for our assent2 and that is considered either only as true1 or else1 as true and good3 if it be considered only as true1 the faith1 or assent that is required thereunto is speculative2 but if we consider it not only as true1 but good1 or1 as containing something redounding to our advantage2 then the faith resulting from it is practical1 and seated partly in the understanding1 and partly in the will2 or1 at least1 the will is influenced and inclined to embrace what the understanding not only assents to as true1 but proposes to us as that which if enjoyed would tend very much to our advantage4 ,as to this general description of faith1 as an assent to what is reported1 founded upon sufficient evidence1 we may farther consider2#fj that it is not in our power to believe a thing1 unless the judgment be convinced1 and we have ground to conclude it to be true1 and accordingly there must be something which has a tendency to give this conviction2 and that it is what we call evidence3 every thing that is reported is not to be credited2 since it has very often no appearance of truth in it3 and it is reasonable for the understanding1 to demand a proof before it yields an assent2 and if it be a matter of report1 then we are to consider the nature of the evidence1 whether it be sufficient1 or insufficient to persuade us to believe what is reported2 and according to the strength or credibility thereof1 we believe1 hesitate about it1 or utterly reject it4 ,if1 according to our present view of things1 it may be true or false1 we hardly call it the object of faith2 we can only say concerning it1 that it is probable2 if it be1 on the other hand1 attested by such evidence1 as cannot1 without scepticism be denied2 hence arises what we call certainty1 or an assurance of faith1 supported by the strongest evidence4 ,moreover1 according to the nature of the evidence1 or testimony1 on which it is founded1 it is distinguished into human and divine2 both of these are contained in the apostle's words1 ,if we receive the witness of men1 the witness of ,god is greater1 #a ,john v4 #i4 ,as for human testimony1 though it may not be termed false1 yet it can hardly be deemed any other than fallible1 since it cannot be said concerning sinful man1 that it is impossible for him to lie or deceive1 or be deceived himself2 but when we believe a thing on the divine testimony1 our faith is infallible3 it is as impossible for us to be deceived as it is for ,god to impart that to us1 which is contrary to his infinite holiness and veracity4 ,it is in this latter sense that we consider the word faith1 when we speak of it as an act of religious worship1 or included or supposed in our idea of saving faith2 and so we style it a firm assent to every thing that ,god has revealed as founded on the divine veracity4 ,let us now consider faith as it contains an assent to a thing1 not only as true1 but as good2 upon which account we call it a practical assent1 first seated in the understanding2 and then the will embraces what the understanding discovers to be conducive to our happiness2 we first believe the truth of it1 and then regulate our conduct agreeably thereunto4 ,as when a criminal hears a report of an act of grace being issued forth by the king1 he does not rest in a bare assent to the truth thereof1 but puts in his claim to it4 ,or1 as when a merchant is credibly informed1 that there are great advantages to be obtained by trading into foreign countries2 he receives the report with a design to use all proper methods to partake of the advantage2 as our ,saviour illustrates it1 when he compares the kingdom of heaven unto a merchant man seeking goodly pearls2 who1 when he had found one pearl of great price1 went and sold all that he had1 and bought1 ,matt4 xiii4 #de4 ,we have sufficient evidence to support our faith1 that there is forgiveness of sin1 through the blood of ,christ2 and that all spiritual blessings are treasured up in him1 for the heirs of salvation3 in this respect faith does not contain a bare speculative assent to the truth of this proposition2 but it excites in us an endeavour to obtain these blessings in that way which is prescribed by him1 who is the giver thereof4 #b4 ,faith may be farther considered1 as denoting an act of trust or dependence on him1 who is the object thereof4 ,this is very distinct from the former sense of the word3 for though it supposes indeed an assent of the understanding to some truth proposed2 yet this truth is of such a nature1 as that it produces in us a resting or reliance on one who is able1 and has expressed a willingness to do us good2 and whose promise relating hereunto1 is such1 as we have ground to depend on4 ,this supposes in him1 who is the subject thereof1 a sense of his own weakness or indigence1 and in him that is the object of it1 a fitness to be the object of trust1 for his attaining relief3 thus the sick man depends upon the skill and faithfulness of the physician1 and determines to look no farther for help1 but relies on his prescriptions1 and uses the means that he appoints for the restoring of his health2 or1 as when a person is assaulted by one who threatens to ruin him1 and is able to do it1 as being an over-match for him1 he has recourse to1 and depends on the assistance of one that is able to secure and defend him1 and thereby prevent the danger that he feared4 ,thus ,jehoshaphat1 when his country was invaded by a great multitude of foreign troops1 being apprehensive that he was not able to withstand them2 he exercises this faith of reliance on the divine power1 when he says1 ,we have no might against this great company1 that come against us2 neither know we what to do1 but our eyes are upon thee1 #b ,chron4 xx4 #ab4 ,and ,god is very often1 in scripture1 represented as the object of trust3 so the church says1 ,i will trust1 and not be afraid2 for the ,lord ,jehovah is my strength2 and elsewhere1 he that walketh in darkness and hath no light1 ,isa4 xii4 #b4 that is1 knows not which way to turn1 is helpless and destitute of all comfort1 is encouraged to trust in the name of the ,lord1 and stay upon his ,god1 chap4 l4 #aj4 ,this is truly and properly a divine faith1 and accordingly an act of religious worship2 and is opposed to a trusting in man1 and making flesh his arm1 ,jer4 xvii4 #e4 and it supposes a firm persuasion1 that ,god is able to do all that for us which we stand in need of2 and that he has promised that he will do us good1 and that he will never fail nor forsake them that repose their trust or confidence in him3 with this view the soul relies on his perfections1 seeks to him for comfort1 and lays the whole stress of his hope of salvation on him1 not doubting concerning the event hereof1 but concluding himself safe1 if he can say1 that the eternal ,god is his refuge1 and underneath are the everlasting arms1 ,deut4 xxxiii4 #bg4 ,this leads us1 ,,ii4 ,to consider the various kinds of faith1 as mentioned in scripture4 ,thus we read of a faith that was adapted to that extraordinary dispensation of providence1 in which ,god was pleased to confirm some great and important truths by miracles2 which is therefore styled a faith of miracles4 ,there is also a faith that has no reference to a supernatural event1 or confined to any particular age or state of the church1 in which miracles are expected1 but is founded on the gospel-revelation1 which1 how much soever it may resemble saving faith1 yet falls short of it2 and there is a faith which is inseparably connected with salvation4 #a4 ,concerning the faith of miracles4 ,this is what our ,saviour intends1 when he tells his disciples1 ,that if they had faith as a grain of mustard-seed1 they should say unto this mountain1 ,remove hence to yonder place1 and it should remove2 and nothing should be impossible unto them1 ,matt4 xvii4 #bj4 ,this is such a faith that many had1 who were not in a state of salvation2 as is plain from what our ,saviour says1 that many will say to him in that day1 ,lord1 ,lord1 have we not prophesied in thy name8 and in thy name have cast out devils8 and in thy name have done many wonderful works8 to whom he will profess ,i never knew you2 and his commanding them to depart from him as having wrought iniquity1 chap4 vii4 #bb1 #bc4 ,and the apostle ,paul supposes1 that a person might have all faith1 that is1 this kind of faith2 so that he might remove mountains1 #a ,cor4 xiii4 #b4 which is a proverbial expression1 denoting1 that extraordinary and miraculous events might attend it2 and yet1 at the same time1 be destitute of charity1 or love to ,god1 and consequently without saving grace2 and so appear1 in the end1 to be nothing4 ,some have questioned whether this faith of miracles was peculiar to the gospel-dispensation1 in the time of our ,saviour and the apostles1 and so was not required in those who wrought miracles under the ,old ,testament dispensation2 though others suppose1 that1 from the nature of the thing1 it was always necessary that faith should be exercised1 when a miracle was wrought2 though it is true1 we have little or no account of this faith1 as exercised by those that wrought miracles before our ,saviour's time2 and therefore1 we cannot so peremptorily determine this matter2 but according to the account we have thereof in the ,new ,testament1 there were several things necessary to1 or included in this faith of miracles4 7#a47 ,some important article of revealed religion must be proposed to be believed2 and in order thereunto1 an explicit appeal made to ,god1 in expectation of his immediate interposure in working a miracle for that end3 every thing that was the object of faith1 was not1 indeed1 to be proved true by a miracle1 but only those things which could not be sufficiently evinced without it1 so as to beget a divine faith in those who were the subjects of conviction4 ,we never read that miracles were wrought to convince the world that there was a ,god1 or a providence2 or1 to persuade men concerning the truth of those things that might be sufficiently proved by rational arguments3 but when there could not be such a proof given without the finger of ,god being rendered visible by a miracle wrought1 then they depended on such an instance of divine condescension2 and the people who were to receive conviction1 were to expect such an extraordinary event4 7#b47 ,it was necessary that there should be a firm persuasion of the truth of the doctrine1 to be confirmed by a miracle in him that wrought it1 together with an explicit appeal to it for the conviction of those whose faith was to be confirmed thereby3 and sometimes we read1 that when miracles were to be wrought in favour of them1 who before had a sufficient proof that our ,saviour was the ,messiah1 it was necessary that they should have a strong persuasion concerning this matter1 and that he was able to work a miracle2 otherwise they had no ground to expect that the miracle should be wrought3 in the former instance we read of ,christ's disciples working miracles for the conviction of the ,jews1 and exercising1 at the same time1 this faith of miracles2 and in the latter a general faith was demanded1 that our ,saviour was the ,messiah1 before the miracle was wrought2 in which sense we are to understand his reply to the man who desired that he would cast the ,devil out of his son2 ,if thou canst believe1 all things are possible to him that believeth1 ,mark ix4 #bc4 q4 d4 ,thou hast had sufficient conviction that ,i am the ,messiah1 by other miracles1 and consequently hast no reason to doubt but that ,i can cast the ,devil out of thy son2 therefore1 if thou hast a strong persuasion of the truth hereof1 the thing that thou desirest shall be granted3 and elsewhere it is said1 ,he did not many mighty works because of their unbelief1 ,matt4 xiii4 #eh4 7#c47 ,how much soever a person might exercise this strong persuasion1 that a miracle should be wrought1 which we generally call a faith of miracles2 yet ,i cannot think that this event always ensued without exception4 ,for sometimes ,god might refuse to work a miracle1 that he might hereby cast contempt on some vile persons1 who pretended to this faith of miracles2 who1 though they professed their faith in ,christ as the ,messiah1 yet their conversation contradicted their profession1 and therefore ,god would not put that honour upon them so as to work a miracle at their desire2 much less are we to suppose1 that he would work a miracle at any one's pleasure1 if they were persuaded that he would do so4 ,again1 sometimes ,god might refuse to exert his divine power1 in working a miracle1 in judgment1 when persons had had sufficient means for their conviction by other miracles1 but believed not4 ,and finally1 when the truth of the ,christian religion had been sufficiently confirmed by miracles1 they were less common2 and then we read nothing more of that faith which took its denomination from thence4 #b4 ,there is another kind of faith1 which has some things in common with saving faith1 and is sometimes mistaken for it1 but is vastly different from it4 ,this1 in some1 is called an historical faith2 and in others1 by reason of the short continuance thereof1 a temporary faith4 ,an historical faith is that whereby persons are convinced of the truth of what is revealed in the gospel1 though this has very little influence on their conversation3 such have right notions of divine things1 but do not entertain a suitable regard to them2 religion with them is little more than a matter of speculation2 they do not doubt concerning any of the important doctrines of the gospel1 but are able and ready to defend them by proper arguments3 nevertheless1 though1 in words1 they profess their faith in ,christ1 in works they deny him3 such as these the apostle intends when he says2 ,thou believest that there is one ,god1 thou dost well3 the devils also believe and tremble1 ,james ii4 #ai4 ,and he charges them with a vain presumption1 in that they expected to be justified hereby2 whereas their faith was without works1 or those fruits which were necessary to justify1 or evince its sincerity2 or to prove that it was such a grace as accompanies salvation2 and therefore he gives it no better a character than that of a dead faith4 ,as for that which is called a temporary faith1 this differs little from the former1 unless we consider it1 as having a tendency1 in some measure1 to excite the affections2 and so far to regulate the conversation1 as that which is attended with a form of godliness1 which continues as long as this comports with1 or is subservient to their secular interest3 but it is not such a faith as will enable them to pass through fiery trials1 or part with all things for ,christ's sake1 or to rejoice in him1 as their portion1 when they meet with little but tribulation and persecution1 in the world1 for the sake of the gospel4 ,this will evidently discover the insincerity thereof2 for it will wither like a plant that is without a root3 our ,saviour speaks of it in the parable1 of the seed that fell upon stony places1 where they had not much earth1 and forthwith they sprang up1 because they had no deepness of earth2 and when the sun was up1 they were scorched2 and because they had no root they withered away2 which he explains of him1 who heareth the word1 and anon with joy receiveth it2 yet hath he not root in himself1 but endureth for a while2 for when tribulation or persecution ariseth1 because of thy word1 by and by he is offended1 ,matt4 xiii4 #e1 #f4 compared with ver4 #bj1 #ba4 ,this parable had a particular relation to the ,jews1 who heard ,john the ,baptist gladly1 rejoicing in his light for a season2 and seemed to be convinced1 by his doctrine1 concerning the ,messiah1 who was shortly to appear2 but when they apprehended that his kingdom1 instead of advancing them to great honours in the world1 was like to expose them to tribulations and persecutions they were offended in him2 and this is also applicable to all those who think themselves something1 and are thought so by others1 as to the profession they make of ,christ and his gospel2 but afterwards appear to be nothing1 deceiving their own souls4 ,this leads us1 #c4 ,to consider faith as a grace that is inseparably connected with salvation1 which is called justifying faith1 and also a saving grace1 in this answer1 in which the nature thereof is explained2 and what may be farther said concerning it will be considered under the following heads1 which we proposed to insist on in the general method before laid down2 and therefore we shall proceed1 ,,iii4 ,to speak concerning the various objects and acts of saving faith4 #a4 ,concerning its objects4 ,every thing that is the object thereof1 must take its rise from ,god2 for we are now speaking concerning a divine faith2 and inasmuch as saving faith supposes and includes in it an assent to the truth of divine revelation1 we are bound to believe whatever ,god has revealed in his word2 so that as all scripture is the rule of faith1 the matter thereof is the object of faith3 and as scripture contains an historical relation of things1 these are the objects of faith1 and we are to yield an assent to what ,god reveals1 as being of infallible verity4 ,as it is a rule of duty and obedience1 we are bound to believe so as to adore the sovereignty of ,god1 commanding to submit to his authority therein1 as having a right to give laws to our consciences1 and acknowledge ourselves his subjects and servants1 under an indispensable obligation to yield the obedience of faith to him3 as it contains many great and precious promises1 these are the objects of faith1 as we are to desire1 hope for1 and depend on the faithfulness of ,god for the accomplishment of them2 and more particularly considering them as they are all1 yea and amen1 in ,christ to the glory of ,god4 ,as for the threatnings which relate to the wrath of ,god1 due to sin1 and warnings to fence the soul against it1 and induce us to abhor and hate it2 these are objects of faith1 so far as that we must believe and tremble1 and see the need we stand in of grace1 which we receive by faith to enable us to improve them1 that through the virtue of ,christ's righteousness we may hope to escape his wrath2 and by his strength be fortified against the prevalency of corruption1 that has proved destructive to multitudes4 ,but the principal object of faith is ,god in ,christ1 our great ,mediator3#fa thus our ,saviour says1 ,ye believe in ,god1 believe also in me1 ,john xiv4 #a4 ,this is sometimes styled coming to the ,father by him2 as it is elsewhere said1 ,no man cometh unto the ,father but by me3 or else1 coming to him as ,mediator immediately1 that in him we may obtain whatever he has purchased for us1 and thereby may have access to ,god1 as to our reconciled ,god and ,father2 and in so doing1 obtain eternal life1 as he expresses it2 ,he that cometh to me shall never hunger2 and he that believeth on me shall never thirst1 chap4 vi4 #ce4 ,which leads us to consider1 #b4 ,those particular acts of saving faith1 in which we have to do with ,christ as ,mediator1 whereby we have access to ,god1 through him3 there are several expressions in scripture1 by which these acts of saving faith are set forth1 some of which are metaphorical2 more particularly it is called a looking to him2 thus he is represented1 by the prophet1 as saying1 ,look unto me1 and be ye saved all the ends of the earth1 ,isa4 xlv4 #bb4 ,sometimes by coming to him1 pursuant to the invitation he gives1 ,come unto me all ye that labour1 and are heavy laden1 and ,i will give you rest1 ,mat4 xi4 #be4 which coming is elsewhere explained1 as in the scripture before-mentioned1 by believing in him1 ,john vi4 #ce4 ,and as we hope for refreshment and comfort in so doing1 it is set forth by that1 metaphorical expression1 of coming to the waters and buying wine and milk without money and without price1 ,isa4 lv4 #a4 that is1 receiving from him those blessings which tend to satisfy and exhilirate the soul1 which are given to such as have nothing to offer for them2 and sometimes it is represented by flying to him2 or1 as the apostle expresses it1 flying for refuge to lay hold upon the hope set before us1 ,heb4 vi4 #ah4 as alluding to that eminent type thereof1 contained in the man-slayer's flying to the city of refuge1 from the avenger of blood1 and therein finding protection and safety3 this is a description more especially of faith as justifying2 in which respect it is elsewhere described1 as a putting on the ,lord ,jesus ,christ1 ,rom4 xiii4 #ad4 or the glorious robe of his righteousness1 on which account we are said to be clothed with the garments of salvation1 and covered with the robe of righteousness1 ,isa4 lxi4 #aj4 ,and when we are enabled to apprehend our interest in him by faith1 together with the blessings that are the result hereof1 we are said to rejoice in ,christ ,jesus4 ,there are many other expressions by which this grace is set forth in scripture2 but those acts thereof1 which we shall more especially consider1 are our receiving ,christ1 giving up ourselves to him1 and trusting in1 or relying on him4 7#a47 ,faith is that grace whereby we receive ,christ4 ,thus it is said1 as many as received him1 to them gave he power to become the sons of ,god1 even to them that believe on his name1 ,john i4 #ab4 ,this contains in it the application of an overture made by him2 not barely of something that he has to bestow1 which might contribute to our happiness1 but of himself4 ,christ has many things to bestow upon his people2 but he first gives himself2 that is1 he expresses a willingness to be their ,prince and ,saviour1 their ,prophet1 ,priest1 and ,king2 that being thus related1 and adhering to him1 they may be made partakers of his benefits1 which are the result thereof2 and accordingly the soul1 by faith applies itself to him1 and embraces the overture4 ,hereupon he is said to be ours2 and1 as the consequence thereof1 we lay claim to those benefits which he has purchased for us1 as our ,redeemer4 ,christ is considered as the first promised blessing in the covenant of grace2 and with him ,god freely gives his people all things that they stand in need of1 which respect their everlasting salvation1 ,rom4 viii4 #cb4 ,this supposes the person receiving him to be indigent and destitute of every thing that may tend to make him happy1 brought into the greatest straits and difficulties1 and standing in need of one who is able to afford relief to him4 ,he has heard in the gospel1 that ,christ is able to supply his wants2 and that he is willing to come and take up his abode with him2 accordingly the heart is open to embrace him1 esteeming him to be altogether lovely and desirable1 beholding that excellency and glory in his person1 that renders him the object of his delight1 as he is said to be precious to them that believe1 #a ,pet4 ii4 #g4 looking upon him as ,god-man ,mediator1 he concludes1 that he is able to save1 to the uttermost1 all that come unto ,god by him2 and that all the treasures of grace and glory are purchased by him1 and given into his hand to apply to those who have an interest in him3 he expects to find them all in ,christ1 as the result of his being made partaker of him2 and accordingly he adheres to him by this which is called an appropriating act of faith2 whereby he that was before represented in the gospel1 as the ,saviour and ,redeemer of his people1 the fountain of all they enjoy or hope for1 and by whom they have access to ,god1 as their reconciled ,god and ,father1 is applied by the soul1 to itself1 as the spring of all its present and future comfort and happiness4#fb 7#b47 ,another act of faith is giving up ourselves to ,christ4 ,as1 in the covenant of grace1 ,god says1 ,i will be to them a ,god1 and they shall be to me a people1 faith builds on this foundation2 it first apprehends that he is able and willing to do them good1 and make them happy in the enjoyment of himself2 and with this encouragement the soul receives him1 as has been but now observed2 and pursuant hereunto devotes itself to him1 as desiring to be amongst the number of his faithful ,servants and followers4 ,god sanctifies or separates them to himself as the objects of his discriminating grace and love2 and they desire1 as the consequence hereof1 to give up themselves to him4 ,two things are supposed in this act of self-dedication4 #ast1 ,a firm persuasion and acknowledgment of his right to us2 not only as the possessor of all things1 which he has an undoubted right to as ,god1 as the potter has a right to his clay1 the ,creator to the work of his hands2 but that he has a right to us by purchase1 as ,mediator1 in which respect faith1 and in particular1 that which we call saving1 of which we are now speaking1 has more especially an eye to him2 ,ye are not your own1 says the apostle1 for ye are bought with a price1 #a ,cor4 vi4 #bj4 and therefore this act of faith is an ascribing to him that glory which he lays claim to by right of redemption3 and as ,god has constituted him heir of all things1 more especially of those who are called his peculiar treasure3 so the believer gives up himself to him4 ,before this1 the matter in dispute was1 who is ,lord over us8 ,whether we ought to be at our own disposal or his8 ,whether it be expedient to serve divers lusts and pleasures1 or be subject to him as our supreme ,lord and ,lawgiver8 ,but the soul is thoroughly convinced1 by the internal efficacious work of the ,spirit1 that our great ,mediator is made of ,god1 both ,lord and ,christ2 and that no one has a right to stand in competition with him2 and that we owe not only what we can do1 but even ourselves unto him2 and as the result hereof1 devotes itself to him by faith4 #b;d1 ,this also supposes that we are sensible of the many blessings that he has in store for his people2 and therefore we give up ourselves to him in hope of his doing all that for us1 and working all that grace in us which is necessary to our salvation2 but more of this will be insisted on1 when we consider him as the object of trust4 ,all that ,i shall add at present1 under this head1 is1 that having this view of the person of ,christ1 as one who demands obedience1 love and gratitude from us1 we give up ourselves entirely1 and without reserve1 to him3 thus the apostle says1 ,they first gave their own selves to the ,lord1 #b ,cor4 viii4 #e4 and exhorts the church to yield themselves unto ,god1 as those that were alive from the dead1 ,rom4 vi4 #ac4 and1 to present their bodies1 that is1 themselves1 and not barely the lower or meaner part of themselves1 a living sacrifice1 holy and acceptable to ,god1 which is their reasonable service1 chap4 xii4 #a4 and as the result hereof1 we say by faith1 ,lord1 truly ,i am thy servant1 and desire to be so for ever2 work in me what thou requirest1 and then command what thou pleasest3 ,i am entirely at thy disposal1 do with me as seemeth good in thy sight2 only let all the dispensations of thy providence be instances of thy love1 and made subservient to my salvation4 ,this is represented as our solemn act and deed2 whereby1 with the most mature deliberation1 we make a surrender of ourselves to him3 the prophet speaks of it as though it were done by an instrument or deed of conveyance2 and our consent to be his1 is represented by a giving up our names to him2 ,one shall say1 ,i am the ,lord's1 and another shall call himself by the name of ,jacob2 and another shall subscribe with his hand unto the ,lord1 and sirname himself by the name of ,israel1 ,isa4 xliv4 #e4 ,this is done with the highest veneration1 as an act of religious worship1 and with the greatest humility1 as being sensible that we give him nothing more than his own2 that he is not profited hereby1 but the advantage redounds entirely to us4 ,we do it with judgment2 as faith always supposes a conviction of the judgment1 it considers those relations which ,christ stands in to his people1 and endeavours to behave itself in conformity thereunto3 we are desirous hereby to give up ourselves to him as a ,prophet1 to be led and guided by him in the way of salvation2 as a ,priest1 to give us a right to eternal life1 as the purchase of his blood2 as an ,advocate to plead our cause2 and as a ,king to give laws to us1 and defend us from the insults of our spiritual enemies1 and advance us to those honours which he has laid up for his faithful subjects4 ,we give up ourselves to him to worship him in all his ordinances1 in hope of his presence and blessing to attend them1 in order to our spiritual and eternal advantage2 and we do all this without the least reserve or desire to have any will separate from1 or contrary to his4 7#c47 ,another act of faith consists in a fixed1 unshaken trust and reliance upon him4 ,this1 as was before observed1 is a very common and known acceptation of the word faith4 ,as we depend on his promise1 as a ,god that cannot lie1 and give up ourselves to him1 as one that has a right to us2 so we trust him1 as one whom we can safely confide in1 and lay the whole stress of our salvation upon4 ,this act of faith is more frequently insisted on in scripture than any other1 it being a main ingredient in all other graces that accompany salvation2 and there is nothing by which ,god is more glorified3 it is not one single perfection of the divine nature that is the object thereof2 but every thing which he has made known concerning himself1 as conducive to our blessedness2 we trust him with all we have1 and for all that we want or hope for4 ,this implies in it a sense of our own insufficiency and nothingness1 and of his all-sufficient fulness4 ,the former of these is what is sometimes styled a soul emptying act of faith2 it is that whereby we see ourselves to be nothing1 not only as we cannot be profitable to ,god1 or lay him under any obligations to us1 as those who pretend to merit any good at his hand1 but as unable to perform any good action without his assistance2 in this respect it says1 surely1 in the ,lord have ,i righteousness and strength1 ,isa4 xlv4 #bd4 and there is nothing tends more to humble and abase the soul before him than this4 ,and hereby we are led to another act1 which more immediately contains the formal nature of faith2 in which it depends on the all-sufficiency of ,god1 and his faithfulness to supply our wants1 and bestow the blessings which he has promised3 ,god the ,father is the object of this trust or dependence1 as the divine ,all-sufficiency is glorified1 grace imparted1 and the promises thereof fulfilled by him1 through a ,mediator2 and ,christ is the object thereof1 as the soul apprehends him to be full of grace and truth2 sees the infinite value of his merit1 and his ability to make good all the promises of the covenant of grace1 and thereby to render him completely blessed4 ,when we trust ,christ with all we have1 or hope for1 this supposes that there is something valuable which we either enjoy or expect2 and that we are in danger of losing it1 unless it be maintained by him1 who has undertaken to keep his people by his power through faith unto salvation1 #a ,pet4 i4 #e4 and to perfect what concerns them4 ,we have souls more valuable than the whole world1 and we commit the keeping of our souls to him in well-doing as unto a faithful ,creator1 chap4 iv4 #ai4 and merciful ,redeemer2 being assured that none shall be able to pluck them out of his hand1 ,john x4 #bh4 and we also commit all the graces which he has wrought in us to him1 to maintain and carry on to perfection4 ,and since we are assured1 that all the promises are in his hand1 and that he has engaged to make them good to us1 we are encouraged to trust him for all that we expect1 namely1 that he will conduct us safely and comfortably through this world1 and at last receive us to glory2 and in so doing1 we have the highest satisfaction2 or1 as the apostle expresses it1 ,we know whom we have believed1 or trusted1 and are persuaded that he is able to keep what we have committed unto him against that day1 #b ,tim4 i4 #ab4 or the day of his second coming1 when grace shall be consummate in glory4 ,these acts of faith are generally styled1 by divines1 direct2 in which we have more immediately to do with ,christ1 as our great ,mediator1 or ,god the ,father in him2 and being1 properly speaking1 acts of religious worship1 the object thereof must be a divine person4 ,but there is another sense of the word faith2 which1 as it does not contain in it any act of trust or dependence1 as the former does1 so it has not ,god for its immediate object1 as that has2 and this is what we call the reflex act of faith1 or the soul's being persuaded that it believes2 that those acts of faith which have ,god or ,christ for their object1 are true and genuine4 ,this every one cannot conclude at all times1 who is really enabled to put forth those direct acts of faith1 that we have been speaking of2 and it is the result of self-examination1 accompanied with the testimony of the ,holy ,spirit to his own work4 ,some indeed have questioned the propriety of the expression1 when this is styled an act of faith2 as supposing that nothing can be so called1 but what hath a divine person for its object3 but we have before considered that faith1 in a sense different from that in which we have now explained it1 may be conversant about divine things2 therefore1 as we may be said1 by a direct act of faith1 to trust in ,christ2 we may be persuaded1 by this reflex act1 that we do so3 and this is more immediately necessary to assurance1 together with that joy and peace which we are said to have in believing4 ,but this we shall have occasion to insist on under a following answer4#fc ,,iv4 ,we are now to consider this grace of faith as that which accompanies salvation1 upon which account it is called a saving grace2 and also1 that it is wrought in the heart by the power of the ,spirit1 and by the instrumentality of the word4 ,we do not suppose that every act of faith denominates a person to be in a state of salvation2 for there is a bare assent to the truth of divine revelation1 that may1 in a proper sense1 be styled faith2 and there may be an external dedication to ,god1 a professed subjection to him1 which falls short of that faith which has been before described1 as it does not proceed from a renewed nature1 or a principle of spiritual life implanted in the soul4 ,there may be a willingness and a desire to be saved1 when the heart is not purified by faith2 a hearing the word with gladness1 rejoicing in the light that is imparted thereby1 for a season1 and doing many things pursuant thereunto1 in some1 who shall not be saved3 but faith is often-times described as referring to and ending in salvation2 thus we are said to believe to the saving of the soul1 ,heb4 x4 #ci4 and1 to receive the end of our faith1 even the salvation of our souls1 #a ,pet4 i4 #i4 ,this consists1 more especially1 in those acts of faith1 that contain in them an entire subjection of all the powers and faculties of the soul to ,christ1 arising from the views which it has of his glory1 and its experience of his almighty power1 which is not only the way to1 but the first fruits of everlasting salvation4 ,this is such a receiving and resting on ,christ for salvation1 as has been before described4 ,and this grace is farther said to be wrought in the heart of a sinner1 by the ,spirit4 ,we have before considered effectual calling1 as a work of divine power1 and proved1 that the ,spirit is the author of it2#fd and that they1 who are effectually called1 are enabled to accept of1 and embrace the grace offered in the gospel2 from whence it is evident1 that faith is the fruit and consequence of our effectual calling2 and therefore it must be a work of the almighty power and grace of the ,holy ,spirit4 ,and1 this it farther appears to be1 from that account which we have thereof in several scriptures3 thus the apostle ,peter1 describing those he writes to1 as having obtained like precious faith1 through the righteousness of ,god and our ,saviour ,jesus ,christ2 and also as having all things that pertain unto godliness1 in which faith is certainly included1 he ascribes this to the divine power1 #b ,pet4 i4 #a4 compared with the #crd verse4 ,and elsewhere we read of the exceeding greatness of the power of ,god exerted in them that believe1 ,eph4 i4 #ai4 ,and when the work of faith is carried on1 or fulfilled in the souls of those in whom it was begun1 it is considered as an effect of the same power1 #b ,thess4 i4 #aa4 ,and1 as all that grace1 which is the effect of divine power1 is ascribed to the ,holy ,ghost1 when he is said hereby1 as acting in subserviency to the ,father and ,son1 to demonstrate his ,personal glory3 so the work of faith1 in this respect1 is represented as his work2 upon which account he is called the ,spirit of faith1 #b ,cor1 iv4 #ac4 ,but that which we shall more particularly consider is1 that this grace of faith is wrought by the instrumentality of the word4 ,we have before observed1 that the principle of grace1 implanted in regeneration1 is the immediate effect of the divine power1 without the instrumentality of the word2 but when the ,spirit works faith1 and all other graces1 which proceed from that principle1 then he makes use of the word3 thus the apostle says1 ,faith cometh by hearing1 and hearing by the word of ,god1 ,rom4 x4 #ag4 ,as it is necessary1 in order to our seeing any object1 that the eye be rightly disposed and fitted for sight1 and the object presented to it3 so there are two things necessary to faith1 namely1 the soul's being changed1 renewed1 quickened1 and so prepared to act this grace2 and the objects being presented to it1 about which it is to be conversant2 which latter is done by the word of ,god3 so that the soul is first internally disposed to receive what ,god is pleased to reveal relating to the way of salvation by ,jesus ,christ before it believes2 and this revelation is contained in the gospel1 which is adapted to the various acts of faith1 as before described4 #a4 ,as faith implies a coming to ,christ1 or receiving him2 the word of ,god reveals him to us as giving an invitation to sinners1 encouraging them thereunto2 thus our ,saviour says1 ,if any man thirst1 let him come unto me1 and drink1 ,john vii4 #cg4 ,and1 as a farther inducement to this1 it sets forth the advantages that will attend it1 to wit1 that he will not reject them1 how unworthy soever they be2 as1 he says1 ,him that cometh to me1 ,i will in no wise cast out1 ,john vi4 #cg4 ,and there are many other privileges which he will bestow on them1 namely1 the blessings of both worlds1 grace here1 and glory hereafter1 all which contain the very sum and substance of the gospel4 #b4 ,if we consider faith as including in it a giving up ourselves to ,christ1 to be intirely his2 the word of ,god represents him as having an undoubted right to all who do so1 inasmuch as they are bought with the price of his blood1 given to him as his own1 by the ,father4 ,and as they devote themselves to him1 to be his servants1 it sets before them the privileges which attend his service1 as they are delivered from the dominion of sin1 and a servile fear and dread of his wrath2 lets them know the ease1 pleasure1 and delight that there is in bearing his yoke1 and the blessed consequences thereof1 in that as they have their fruit unto holiness1 the end thereof shall be life everlasting1 ,rom4 vi4 #bb4 #c4 ,as faith looks to ,christ for forgiveness of sin1 in which respect it is called justifying faith2 so the word of ,god represents him to us1 as having made atonement for sin2 as set forth to be a propitiation to secure us from the guilt which we were liable to1 and the condemning sentence of the law2 as bearing the curse1 and1 as the consequence thereof1 giving us a right to all the privileges of his children4 ,it also represents this forgiveness as full1 free1 and irreversible2 and the soul1 by faith rejoices in its freedom from condemnation1 and that right and title to eternal life1 which is inseparably connected with it4 #d4 ,as faith includes in it a trusting or relying on ,christ1 the gospel represents him as an all-sufficient ,saviour1 able to save to the uttermost all that come unto ,god by him1 ,heb4 vii4 #be4 and as faith trusts him for the accomplishment of all the promises1 it considers him as having engaged to make them good1 inasmuch as they are yea and amen in him1 unto the glory of ,god1 #b ,cor4 i4 #bj4 ,and therefore1 he runs no risque1 or is at no uncertainty as to this matter2 for ,christ's ,mediatorial glory lies at stake4 ,if there be the least failure in the accomplishment of any promise2 or any blessing made over to his people in the covenant of grace1 which shall not be conferred upon them1 he is content to bear the blame for ever3 but this is altogether impossible1 since he that has undertaken to apply the blessings promised1 is faithful and true1 as well as the ,father that gave them2 and this affords them strong consolation1 who are fled for refuge1 to lay hold on the hope set before them in the gospel1 ,heb4 vi4 #ah4 ,thus ,christ is set forth2 and agreeably to this discovery made of him1 faith takes up its rest in him1 and therein finds safety and peace4 ,v4 ,we shall now consider faith as strong or weak1 increasing or declining1 with the various marks and signs thereof4 ,as habits of sin are stronger or weaker1 the same may be said concerning habits of grace4 ,it is one thing for them to be entirely lost2 and another thing to be in a declining state3 their strength and vigour may be much abated1 and their energy frequently interrupted2 nevertheless ,god will maintain the principle of grace1 as we shall endeavour to prove under a following answer4#fe ,grace is not always equally strong and lively2 the prophet supposes it to be a declining1 when he says1 ,revive thy work1 ,o ,lord1 in the midst of the years1 ,heb4 iii4 #b4 and our ,saviour's advice to the church at ,sardis1 implies as much1 when he exhorts them to strengthen the things which remain1 that are ready to die1 ,rev4 iii4 #b4 and when he bids the church at ,ephesus to remember from whence they were fallen1 and repent and do their first works1 chap4 ii4 #e4 ,some are said1 as ,abraham1 to be strong in faith1 giving glory to ,god1 ,rom4 iv4 #bj4 and others are reproved1 as our ,saviour does his disciples1 at some times1 when he says1 ,o ye of little faith1 ,matt4 vi4 #cj4 ,as our natural constitution is not always equally healthy and vigorous1 nor our condition in the world equally prosperous1 the same may be said concerning the habits of grace2 sometimes they are strong1 and then1 as the apostle says concerning his beloved ,gaius1 #c ,john ver4 #b4 the soul prospereth1 and we go from strength to strength1 ,psal4 lxxxiv4 #g4 from one degree of grace to another2 but1 at other times1 we are ready to faint in the day of adversity1 and our strength is small1 ,prov4 xxiv4 #aj4 ,this cannot but be observed by all who are not strangers to themselves1 or who take notice of the various frame of spirit1 which are visible in those whom they converse with4 ,but if it be enquired2 by what marks or evidences we may discern the strength or weakness of faith8 though this will more evidently appear from what will be said under a following answer1#ff when we are led to speak concerning the reason of the imperfection of sanctification in believers2 yet we shall not wholly pass it over in this place2 and therefore1 it may be observed1 that the strength or weakness of faith1 is to be judged of by that degree of esteem and value which the soul has for ,christ1 and the steadiness1 or abatement of its dependence on him4 ,the greater diffidence or distrust we have of self1 and the more we see of our own emptiness and nothingness1 the stronger is our faith2 on the other hand1 self-confidence1 or relying on our own strength is a certain sign of the weakness thereof4 ,again1 strong faith is that which carries the soul through difficult duties2 as the apostle says1 ,i can do all things through ,christ which strengtheneth me1 ,phil4 iv4 #ac4 ,whereas weak faith is ready to sink under the discouragements that it meets with2 the former is stedfast1 unmoveable1 always abounding in the work of the ,lord1 #a ,cor4 xv4 #eh4 the latter is like a reed shaken with the wind4 ,strong faith1 as it is said of ,job1 ,job i4 #ba4 blesses ,god when he strips him of all earthly enjoyments1 and rejoices that the soul is counted worthy to suffer shame for his name1 ,acts v4 #da4 and this carries him above those fears which have a tendency to deject and dishearten him3 ,he shall not be afraid of evil tidings1 his heart is fixed1 trusting in the ,lord1 ,psal4 cxii4 #g4 ,whereas1 weak faith is borne down1 with discouragements2 he finds it hard to hold on in the performance of his duty1 and sees mountains of difficulties in his way2 whereby the soul is ready to conclude1 that he shall not be able to get safely to his journey's end4 ,he does not rightly improve the consideration of the almighty power of ,god1 and his faithfulness to his promise1 in which he has engaged1 that the righteous shall hold on his way2 and he that hath clean hands shall wax stronger and stronger1 ,job xvii4 #i4 ,and when we sustain losses and disappointments in the world1 or things go contrary to our expectation1 then we are ready to say with the ,psalmist1 ,hath ,god forgotten to be gracious8 hath he1 in anger1 shut up his tender mercies8 ,psal4 lxxvii4 #i4 and sometimes conclude1 that we have no interest in the love of ,god1 because the dispensations of his providence are afflictive1 and fill us with great uneasiness4 ,in this case fear looks upon every adverse providence1 as it were1 through a magnifying glass1 and apprehends this to be but the beginning of sorrows2 for it cannot say with the prophet1 ,i will trust and not be afraid1 chap4 xii4 #b4 for in the ,lord ,jehovah is everlasting strength1 chap4 xxvii4 #d4 ,moreover1 the strength or weakness of faith may farther be discerned by our enjoying1 or being destitute of communion with ,god2 our conversing with him in ordinances1 or being deprived of this privilege4 ,we may conclude our faith to be strong1 when we can say as the apostle does1 ,our conversation is in heaven1 or we live above3 but when1 on the other hand1 we have too great an anxiety or solicitude about earthly things1 and an immoderate love to this present world1 this argues the weakness thereof4 ,the difference between these two may also be discerned1 by the frame of our spirit in prayer4 ,when faith is strong1 the soul has a great degree of boldness or liberty of access to the throne of grace2 a greater measure of importunity and fervency1 accompanied with an expectation of the blessings prayed for1 by a secret and powerful intimation from the ,spirit1 as a ,spirit of grace and supplication2 from whence it infers1 that he that excites this grace will encourage it1 as he says not to the seed of ,jacob1 seek ye me in vain1 chap4 xlv4 #ai4 ,we might also add1 in the last place1 that strong faith may likewise be discerned1 when it is accompanied with an assurance of an interest in ,christ's righteousness1 and our right and title to eternal life founded thereon1 or that ,god will guide us by his counsel1 and afterwards receive us to glory1 and a persuasion wrought in the soul by the ,spirit1 that nothing shall separate us from his love3 whereas weak faith is attended with many doubts concerning our interest in ,christ2 sometimes fearing that our former hope was no other than a delusion1 our present experiences not real1 the ground we stand on sinks under us2 and we are ready to conclude1 that we shall one day fall by the hands of our spiritual enemies4 ,when ,i speak of these doubts and fears1 as an instance of weak faith1 ,i do not say that they are ingredients in faith2 for they are rather to be considered as a burden and incumbrance that attends it1 so that though there be some good thing in us towards the ,lord our ,god1 or a small degree of faith1 like a grain of mustard seed1 these doubts proceed from the weakness thereof1 as opposed to that which is strong1 and would denote the soul to be in a happy and flourishing condition2 which leads us1 ,,vi4 ,to speak concerning the use of faith in the whole conduct of our lives2 as every thing that we do in an acceptable manner1 is said to be done by it4 ,it is one thing occasionally to put forth some acts of faith1 and another thing to live by faith2 which1 as it is the most noble and excellent life1 so nothing short of it can1 properly speaking1 be called a good life1 how much soever many are styled good livers1 who are wholly strangers to this grace4 ,the apostle ,paul speaks of this way of living1 and considers it as exemplified in himself1 when he says1 ,the life which ,i now live in the flesh1 ,i live by the faith of the ,son of ,god1 ,gal4 ii4 #bj4 ,he speaks of it as his constant work1 or that which ran through the whole business of life4 ,whether we are engaged in civil or religious duties1 they are all to be performed by faith4 ,here we shall consider the life of faith2 #a4 ,as it discovers itself in all the common actions of life2 in these we act as men3 but that faith1 which is the principal ingredient in them1 and their chief ornament1 denotes us to walk as ,christians2 and this we are said to do1 7#a47 ,when we receive every outward mercy1 as the purchase of the blood of ,christ1 as well as the gift of his grace2 and consider it as a blessing bestowed by a covenant-,god1 who1 together with outward things1 is pleased to give himself to us2 which infinitely enhances the value of the blessing1 and induces us to receive it with a proportionable degree of thankfulness4 7#b47 ,when we set loose from all the enjoyments of this world1 not taking up our rest in them1 as though they were our portion or chief good2 and therefore1 the esteem and value we have for them is very much below that which we have for things divine and heavenly4 ,when we use them to the glory of ,god2 and account the best outward enjoyments nothing1 if compared with ,christ2 as the apostle says1 ,i count all things but loss for the excellency of the knowledge of ,christ1 and do count them but dung1 that ,i may win ,christ1 ,phil4 iii4 #h4 ,this act of faith will quiet our spirits under afflictions1 and induce us to submit to the disposing providence of ,god2 when our best outward enjoyments are removed1 or we called to suffer the loss of all things for ,christ's sake1 or by his sovereign will4 7#c47 ,when all the success which we hope for in our secular employments1 is considered as an instance of that care which ,christ takes of his people1 in which he over-rules and orders all things for his own glory1 and their welfare2 and therefore1 we are persuaded that he will cause whatever we take in hand1 to prosper1 provided he sees that it is best for us2 and if not1 we are disposed to acquiesce in his will4 ,this is such an instance of faith as will put us upon doing every thing in the name and to the glory of ,christ1 and fortify us against any disappointment that may attend our expectation1 in every employment wherein we are engaged4 7#d47 ,when outward blessings1 instead of proving a snare and temptation1 to draw off our hearts from ,christ1 are a means to bring us nearer to him1 so that if our circumstances are easy and comfortable in the world1 and we have more frequent opportunities offered to us1 to engage in religious duties than others1 we are accordingly inclined to embrace them2 and when every thing we enjoy1 as an instance of distinguishing favour from ,god1 above what many in the world do1 excites in us a due sense of gratitude1 and an earnest desire and endeavour to use the world to his glory4 7#e47 ,when adverse providences1 which sometimes have a tendency to drive the soul from ,christ1 and occasion repining thoughts1 as though the divine distributions were not equal1 are made of use to bring us nearer to him1 so that whatever we lose in the creature1 we look for1 and endeavour to find in him4 ,and when1 with a submissive spirit1 we can say1 that he does all things well for us1 as we hope and trust that he will make even those things that run counter to our secular interests1 subservient to our eternal welfare2 and as the result hereof1 endeavour to keep up a becoming frame of spirit1 in such a condition of life1 as has in itself a tendency to cast down the soul and fill it with great disquietude4 7#f47 ,when we devote and consecrate all we have in the world to ,god1 considering1 that as we are not our own but his2 so all we have is his2 and when hereupon we are endowed with a public spirit1 desirous to approve ourselves blessings to mankind in general1 to the utmost of our power2 and when we have done all1 not only say with ,david1 ,of thine own we have given thee1 #a ,chron4 xxix4 #ad4 but as our ,saviour taught his disciples to say1 ,we are unprofitable servants4 7#g47 ,the life of faith discovers itself in the government of our affections1 namely1 as they are kept within due bounds1 set upon right objects1 and rendered subservient to promote ,christ's glory and interest4 ,hereby are we prevented from setting our affections immoderately on things of this world1 when faith shews us that there are far better things to draw them forth1 which deserve our highest love3 it also prevents our being worldly and carnal1 as though we were swallowed up with the things of sense1 and had nothing else to mind1 and religion were only to be occasionally engaged in2 or1 as though an holy1 humble1 self-denying frame of spirit were inconsistent with worldly business4 ,faith suggests the contrary2 puts us upon making religion our great business1 and engaging in secular affairs1 rather as a necessary avocation from it1 than that which is the chief end of living4 ,it also puts us upon glorifying ,christ in our secular concerns1 as we manage them in such a way as he ordains2 and hereby the soul is kept in a spiritual frame1 while abiding with ,god in the calling whereunto he is called4 ,this we attribute more especially to the grace of faith1 not only as it is connected with1 and 7as will be observed under our next head7 excites other graces2 but as it has its eye constantly fixed on ,christ as its object1 and by this steers its course1 and takes an estimate of the valuableness and importance of all the affairs of this life1 by their subserviency to our salvation1 and the advancement of his glory therein4 #b4 ,faith discovers itself in the performance of all religious duties1 and the exercise of all other graces therein4 ,thus we read of the prayer of faith1 whereby a soul hath access to ,god as a father1 in the name of ,christ2 firmly relies on the promises which are established in him1 and has a liberty to plead with him1 and hope of acceptance in his sight4 ,moreover1 when we wait on ,god to hear what he has to impart to us in his word1 faith having experienced some degree of communion with him already1 and had some displays of his love1 puts the soul upon desiring more1 as the ,psalmist says1 ,my soul thirsteth for thee2 my flesh longeth for thee1 to see thy power and thy glory1 so as ,i have seen thee in the sanctuary1 ,psal4 lxiii4 #a1 #b4 ,and whatever other ordinances of divine appointment1 we are engaged in1 we are hereby encouraged to hope for his presence1 and draw nigh unto him herein1 with a reverential fear and delight1 in him3 and it puts us upon the exercise of those graces which are necessary for the right performance of gospel worship in general4 ,these are not only joined with it1 but may be said to be excited thereby2 so that faith is1 as it were1 the principal of all other graces4 ,thus when the heart is drawn forth in love to ,christ1 it may be said1 that faith worketh by love1 ,gal4 v4 #f4 and when this love is accompanied with joy unspeakable and full of glory2 this we have in a way of believing1 and that which tends to excite the grace of love1 is the view that faith takes of ,christ's mediatorial glory and excellencies1 and the obligations we are under to love him1 from his grace of love to us2 and this is a strong motive1 inducing us to express our love to him1 by universal obedience1 which is called1 the obedience of faith1 ,rom4 xvi4 #bf4 ,when we exercise the grace of repentance1 and thereby hate and turn from all sin1 and are1 in a peculiar manner1 sensible1 as we ought to be1 of the sin of unbelief2 it is faith that gives us this sense thereof1 as it is best able to see its own defects4 ,when we confess sin1 or humble ourselves before ,god for it1 faith views it not only as a violation of the divine law1 but as an instance of the highest ingratitude2 and when we desire1 in the exercise of repentance1 to forsake sin1 faith makes us sensible of our own weakness1 and puts us upon a firm and stedfast dependence on ,christ1 to enable us thereunto2 and when1 in the exercise of this grace1 our consciences are burdened with a sense of guilt and unbelief is ready to suggest1 that our sins are so heinously aggravated1 that there is no room to hope for pardoning mercy1 faith relieves us against these despairing thoughts1 and encourages us to wait for the mercy of ,god1 who will abundantly pardon1 ,isa4 lv4 #g4 and with whom there is forgiveness1 that he may be feared1 ,psal4 cxxx4 #d4 ,and when we use endeavours to mortify sin1 this is to be done by a fiducial view of ,christ crucified2 and when we encourage ourselves to hope that the indictment brought against us for it1 was nailed to the cross of ,christ2 and that there is no condemnation to us1 as being in him1 ,rom4 viii4 #a4 and that1 as the apostle says1 ,our old man is crucified with him1 that the body of sin might be destroyed3 that henceforth we should no longer serve sin1 chap4 vi4 #f4 all this is to be done by faith4 ,we might also observe1 that the grace of patience is connected with1 and we excited1 thereunto by faith4 ,the apostle1 ,heb4 vi4 #ab4 joins both these together1 as supposing that faith affords a motive to patience2 and elsewhere we read1 not only of what faith enables us to do1 but bear1 in the account which we have1 of the great things which the ,old ,testament saints did1 and suffered by this grace3 and therefore1 whatever graces are exercised under the afflictions of this present life2 faith excites in us a resignation to the will of ,god1 and consider them as the chastisements of a merciful ,father1 and as bringing forth the peaceful fruit of righteousness unto them that are exercised thereby1 chap4 xii4 #aa4 and we are encouraged to bear them with such a composed frame of spirit that they seem light1 and not worthy to be compared with the glory that shall be revealed4 ,this1 faith has constantly in view1 setting one against the other2 whereby that which would otherwise be an hindrance to us in our way1 is improved1 by us1 to our spiritual advantage2 and we enabled1 not only to go on safely1 but comfortably1 till we arrive at the full fruition of what we now behold at a distance1 and rejoice in the fiducial expectation thereof3 which leads us to the last thing proposed to be considered1 concerning faith1 namely1 ,,vii4 ,how it is to be attained or increased1 and what are the means conducive thereunto4 ,though faith1 in common with all other graces1 be wrought in us by the power of ,god1 yet we are far from asserting1 that there is no duty incumbent on us1 in the performing whereof1 we are to hope and wait for the divine blessing1 upon which all the success thereof depends4 ,to deny this would give just occasion to charge the doctrine of efficacious grace1 as though it led to security1 or licentiousness2 which many do without ground4 ,though grace and duty are very distinct1 yet they are not inconsistent with each other2 the former is ,god's work1 the latter our act4 ,as for those duties which are required of us1 considered as expecting the divine grace and blessing to attend them2 these are1 a diligent waiting on ,god in all his ordinances2 looking into the state of our souls1 by impartial self-examination2 calling to mind our past miscarriages1 and what matter of humiliation we have for them in the sight of ,god1 as also1 our natural aversion and inability to do what is good2 our need of ,christ's righteousness1 to take away the guilt we have contracted1 and of his strength1 to subdue our corruptions1 and enable us to plead earnestly with him for these privileges4 ,as for the unregenerate1 they must pray and wait on him1 for the first grace1 and say1 with ,ephraim1 ,turn thou me1 and ,i shall be turned1 ,jer4 xxxi4 #ah4 ,they must be earnest with him1 that he would bestow upon them the grace of faith2 which is styled1 his gift2 that he would remove every thing that is1 at present1 an obstacle1 or hindrance to this grace1 all the prejudices which corrupt nature has entertained against ,christ1 and the way of salvation by him2 and that he would shine into their souls1 to give them the knowledge of his glory in the face of ,christ2 reveal his arm1 and incline them1 by the internal working of his power1 to receive the grace which is held forth in the gospel4 ,these are duties incumbent on persons who are not called effectually1 being destitute of regenerating grace4 ,but1 on the other hand1 they who have ground to conclude that they have experienced this grace1 though1 at present1 they apprehend that their faith is weak1 and on the decline2 they must be found waiting on ,god1 in his own way2 and be importunate with him in prayer for the revival of his work1 that so they may recover their former experiences2 they must bless him for the privileges they once enjoyed1 and be humbled for their past backslidings1 whereby they have provoked him to withdraw from them1 and say with the church1 ,i will go and return to my first husband2 for then was it better with me than now1 ,hos4 ii4 #g4 and1 as it says elsewhere1 ,take away all iniquity1 and receive us graciously2 so will we render the calves of our lips1 chap4 xiv4 #b4 ,they must lament the dishonour that they have brought to ,god2 and consider how1 by this means1 they have grieved the ,holy ,spirit1 wounded their own consciences1 and made work for a bitter repentance and humiliation before ,god4 ,they must be sensible1 that it is the same hand which wrought grace in them at first1 that must now recover them from their fallen state1 and1 by exciting the principle of grace implanted1 bring them into a lively frame2 and when he has done this1 they must still depend upon him to maintain this frame of spirit1 as considering that as the beginning so the progress of grace1 is owing to him who is the author and finisher of faith2 who worketh in us that which is pleasing in his sight1 and carries on his own work unto perfection4 ,footnote #di3 ,that faith is a holy duty is evident1 because it never obtains1 except where the bent1 or bias of the mind has been changed by the ,holy ,spirit2 yet it is like all the other works of man1 imperfect1 and might be stronger4 ,that it is necessary in every action is clear1 for whatsoever is not of faith is sin2 both because it is the work of an enemy1 and because it cannot be accepted1 having no reference to ,christ4 ,faith is always accompanied by other holy traits of character1 as repentance1 love1 patience1 humility1 and the like4 ,the reason of which is evident2 for faith is an act of the renewed man1 and all the other graces must accompany4 ,but it is even less holy than love2 8now abideth faith1 hope1 charity1 7love7--the greatest of these is charity40 ,it is incapable of procuring by its righteousness our justification1 because imperfect4 ,if it were the holiness of the duty of faith1 which justifies the man before ,god1 we should read of a justification by love1 patience1 humility1 or holiness in general4 ,no such declaration occurs in the scriptures1 but the reverse2 8for by the deeds of the law shall no flesh be justified10 which is manifestly spoken not merely of the corporal energy1 but of the action taken with the intention4 ,if the righteousness of the duty of faith justifies1 there could be no propriety in saying that we are 8justified by ,christ10 or his righteousness2 there would have been no need of a ,saviour1 and all the sacrifices of former days were useless4 ,if we are to depend upon the righteousness of our believing for our justification1 the believing in ,christ will be of no importance1 because ,christ is then not our ,saviour2 in proportion as our hopes are founded upon our own holiness1 they are withdrawn from ,christ4--,this will also destroy the righteousness of faith1 for if it be useless there can be no holiness in believing4 ,if the holiness consist not in the act of believing1 but in the disposition of the believer1 and if it is for this1 that he is justified2 salvation is then a debt1 not grace2 we have whereof to boast2 we are justified by the deeds of the law2 the offence of the cross has ceased2 and ,arians1 ,socinians1 ,unitarians1 and ,deists are seeking justification also in the same way4 ,that repentance1 and holiness are necessary to salvation is true1 because every man who is justified is also sanctified2 and that faith1 considered as a holy duty1 is necessary in the same manner1 is equally true2 but faith is also useful in our justification1 and in a manner1 in which1 it does not appear1 that repentance and holiness can be4 ,to say that they are conditions of salvation is to speak ambiguously2 that we cannot be saved without them1 is as certain as that we cannot be justified1 without being also sanctified2 but to say1 that by performing them a title to happiness is vested in us1 is to rob ,christ of his glory1 and to put the crown on man's head4 ,besides1 the condition of holiness is not accomplished till death1 and as the condition of our justification is not performed till then1 we are never justified in life1 which is plainly contrary to the scriptures4 ,footnote #ej3 ,this is what is generally styled1 by a diminutive word1 ,acceptilatio gratiosa1 which is an accepting a small part of a debt1 instead of the whole2 a sort of composition1 in which1 though the payment be inconsiderable1 yet the debtor's discharge is founded thereon1 by an act of favour in the creditor1 as though the whole sum had been paid4 ,footnote #ea3 ,these works they speak of as ,tincta sanguine ,christi4 ,footnote #eb3 8,abraham believed ,god and it was imputed or counted to him for righteousness40 ,this passage of ,scripture is found with little variation also in the ,epistle to the ,galatians 7iii4 #f47 and in the ,epistle of ,james 7ii4 #bc47 and in each of the places it seems to have been introduced in support of its context from the first book of ,moses4 7xv4 #f47 ,moses is giving at that place a visionary 7as we suppose7 correspondence between ,jehovah and ,abraham2 in which the ,lord promises to the patriarch to be his 8shield and exceeding great reward10 and upon ,abraham's complaining that he was childless1 his attention is directed to the stars1 and he is told that it will be equally impracticable to number his posterity1 and then follow the words 8,abraham believed in#ec the ,lord1 and he counted it to him for righteousness40 ,here it is given as an old-testament proof of that which has been a little before asserted 8that a man is justified by faith without the deeds of the law10 but because this doctrine would seem to make void the law1 the apostle states this objection1 then denies it with abhorrence1 and introduces for his support ,abraham's justification before ,god1 8if ,abraham were justified by works he hath whereof to glory1 but not before ,god2 for what saith the scriptures8 ,abraham believed ,god1 and it was counted unto him for righteousness40 ,in the letter to the christians of ,galatia he aims to bring them back from depending on their obedience to the moral and ceremonial laws1 to a reliance upon ,christ for salvation1 he declares that 8by the works of the law no flesh shall be justified0 in the sight of ,god2 and that christians are 8dead to the law10 8seek to be justified by ,christ10 and 8live by the faith of the ,son of ,god40 ,he asserts 8if righteousness come by the law then ,christ is dead in vain40 ,he charges the ,galatians with folly4 ,after having heard1 seen1 and experienced the doctrines of the ,gospel1 its extraordinary and ordinary spiritual powers1 to go back to dead works would argue something like fascination4 ,and then to show that the ,gospel mode of justification by faith was not peculiar to the ,gospel he quotes from the book of ,genesis these words2 8,abraham believed ,god1 and it was accounted to him for righteousness40 ,the apostle ,james reprehends such as profess to be believers and yet are not careful to maintain good works2 such professions of faith are less credible than the fruits of holiness2 8show me thy faith without thy works1 and ,i will show thee my faith by my works40 ,faith without works he pronounces to be dead1 not merely inoperative1 but destitute of a living principle4 ,he then introduces ,abraham's example of offering up ,isaac as a proof of his faith2 this work being a manifest effect of his faith in ,god1 justifies1 in the sight of all men1 his character as a believer1 8and the scripture0 he says 8was fulfilled which saith ,abraham believed ,god1 and it was imputed unto him for righteousness40 ,the offering up of ,isaac1 having taken place several years after it had been said that 8,abraham believed ,god10 was an undeniable evidence of the truth1 and a fulfilment1 of that scripture4 ,abraham's faith here mentioned has been understood as implying both the act of believing ,god's promises and his yielding to the call of ,god by emigrating1 c4#ed which faith1 and its fruits1 though an imperfect righteousness1 was1 it is alleged1 by the favour of ,god accepted as a justifying righteousness4 ,but the apostle here contrasts faith with works1 and denies a justification before ,god to be attainable by our obedience1 consequently his introduction of ,abraham's justification by his good deeds would have destroyed his own argument4 ,others#ee understand ,abraham to have been justified on the account of the mere act of believing3 and this has been confined to his faith in the one promise of a numerous posterity4 ,that the ,lord#ef 8in judging ,abraham will place on one side of the account his duties1 and on the other his performances1 and on the side of his performances he will place his faith1 and by mere favour value it equal to a complete performance of his duty1 and reward him as if he were a perfectly righteous person40 ,faith is the mind's assent to external evidence2 faith thus strictly considered as an act1 is man's act1 as much so as any can be1 and as the understanding at least in its application to the evidence must be accompanied by the consent of the will1 here is every thing that is necessary to constitute a work1 and accordingly it is commanded as a duty1 the neglect of which is criminal4 ,if it be thus that faith justifies the believer in the sight of ,god1 then there is no propriety in saying we are not justified by works1 and if it were possible still less in adducing the example of ,abraham's justification by that which was no more than a duty to prove that we cannot be justified by works1 8,christ being the end of the law for righteousness to every one who believeth40 ,if man can be so justified boasting is not excluded he has whereof to glory4 ,but the design of the apostle was to show that ,abraham himself one of the holiest of men with all his good deeds1 and implicit obedience to divine commands was not justified for his own holiness or godliness1 for that is the opinion he is combating1 but by what he calls faith4 ,when the things which we are required to believe are of a spiritual nature1 the 8carnal mind0 requires to be freed from its prejudices before it will 8receive them10 and because supernatural aid is necessary to such minds and all naturally possess them1 such 8faith0 must unquestionably be 8the gift of ,god0 in a sense higher than that of every other species of faith exercised under the support of ,divine ,providence4 ,if faith is a gift of ,god it merits nothing for us1 can never create an obligation on ,divine justice for remuneration1 and so can never be a justifying righteousness4 ,in his epistle to the ,galatians that which he terms a being 8justified by faith0 he also denominates a being 8justified by faith in ,christ0 so that his justifying faith is not merely a belief of the truth of what ,god has spoken1 but is connected in some manner with ,christ1 and that it is not the mere act of believing in ,christ which is the ground of such justification is plain from this1 that he expresses the same thing by the words1 8being justified by ,christ40 ,if it is true that we are justified by faith1 and also justified by ,christ1 it must be meant in different senses1 and to give effect to these words thus differently connected1 it seems necessary to suppose the righteousness of ,christ as the meritorious cause or ground of justification1 and faith the instrumental4 8,to as many as received him to them gave he power to become the sons of ,god1 even to as many as believed on his name10 or at least as the concomitant of it1 where all other requisites exist as well as grace for its production4 ,it is not the holiness of his faith that is accounted for righteousness to him3 faith is a holy duty but not more so than some others1 and not so much so as love1 8now abide faith1 hope1 love1 and the greatest of these is love20 nor are christians ever said to be justified by love1 joy1 peace1 patience1 or by any other grace1 except by faith4 ,from whence it follows that it is not the holiness of faith for which the believer is justified1 and yet that there is some property not common to any other grace or duty1 which must be concerned in our justification2 and no doubt it is because faith lays hold on him for whose sake alone we can be justified4 ,or faith may be put for its object1 as the words fear1 hope1 joy1 and love are2 ,god is our fear1 our hope1 c4 8,thy faith hath saved thee10 it was not her faith1 but its object1 ,christ's power1 that healed her4 ,the seed which was promised embraced ,christ1 whose day ,abraham saw afar off2 so this faith had the ,redeemer for its object4 ,in the epistle to the ,galatians there follow the quotation these words1 8as many as are of faith are the children of ,abraham10 these are called his spiritual seed1 and believe in ,christ1 now if all who believe in ,christ are thereby the children of ,abraham1 and ,abraham their father or pattern of faith1 his faith must have been of the same kind4 ,there could have been little propriety in giving a faith of any other kind as a pattern to those who are to believe in ,christ that they may be 8justified by his blood40 ,footnote #ec3 ,the quotations of ,paul and ,james follow the lxx4 in omitting the in4 ,footnote #ed3 ,hammond4 ,footnote #ee3 ,whitby4 ,macknight4 ,footnote #ef3 ,macknight4 ,footnote #eg3 ,this opinion was propagated soon after the reformation1 by ,andr4 ,osiander1 who lived a little before the middle of the sixteenth century4 ,footnote #eh3 ,this opinion was propagated soon after by ,stancarus1 in opposition to ,osiander1 whom ,du ,pin reckons amongst the ,socinians1 or1 at least1 that after he had advanced this notion1 he denied the doctrine of the ,trinity4 ,see ,du ,pin's eccl4 hist4 sixteenth century1 book iv4 chap4 #f4 ,footnote #ei3 ,this is commonly called fiducia1 and as such1 distinguished from fides1 by which the former is generally expressed4 ,footnote #fj3 ,in this respect faith is contra-distinguished from science2 accordingly we are said to know a thing that is contained in an axiom1 that no one1 who has the exercise of his understanding1 can doubt of1 viz4 that the whole is greater than the part2 or1 that a thing cannot be1 and not be at the same time1 c4 ,and every thing that is founded on a mathematical demonstration1 is included in the word science2 to which we may add occular demonstration4 ,now these things are not properly the object of faith1 or the assent we give to the truth hereof1 is not founded barely upon evidence1 in which respect faith is distinguished from it2 for which reason we call it an assent to a truth1 founded on evidence4 ,footnote #fa3 ,truth in the abstract is not the object of faith1 but that which is true4 ,the word of ,god when represented as the object of faith is not to be understood of words and letters1 nor even of axioms and propositions1 nor is the ,divine veracity1 though certainly confided in1 the object of faith1 or that which is assented unto4 ,the promises which the old testament-believers had1 and reposed in1 were not the objects of faith1 but the things which they saw afar off1 and which were the ground of their rejoicing4 ,when we are required to believe on ,jesus ,christ1 it is not his human1 not his ,divine nature1 not his person1 nor even his mediatorial character which is the object of our faith2 for any of these alone could be no ground of confidence of salvation1 or hope1 much less produce joy in the believer4 ,every thing essential to our salvation must be considered1 as the object of our faith2 the mercy of ,god1 the love of ,christ1 the purpose and the act of offering1 and accepting the sacrifice to ,justice of our sins1 and the warrant to us to fix our hope and trust in this atonement2 the firm conviction of the truth of these things may be denominated faith4 ,yet this conviction1 or free assent of the understanding is not the faith1 which accompanies salvation2 if we can suppose it possible1 that there should not be a corresponding impression made upon the will and affections4 ,with the heart man believeth unto salvation4 ,in this expression the heart is not put for the intellectual1 but moral powers1 and must not be understood as if the will assumed the office1 peculiar to the understanding1 of judging of evidence2 but only that the assent of the understanding must be of such a kind1 and to such a degree1 as to produce a decisive co-operation of all the powers of the man1 both of soul and body1 to be saved in the way1 and by the means discovered4 ,such an effort for salvation supposes the bent1 or bias of the mind to be inclined towards ,god1 and his glory4 ,and certain it is1 that the work1 or act of believing1 depends so much upon the moral state of the man1 that although he may assent to every article of faith1 and desire an interest in the advantages of religion1 he never believes with the heart in the sense above mentioned1 until this charge has been wrought in him4 ,on this account faith may well be denominated the work or gift of ,god1 for he only1 according to the scriptures can effect this change4 ,yet it is not because there is any defect in the evidence of these important truths2 nor because of any natural1 that is physical1 defect of the intellectual powers of man1 that he does not believe the ,divine revelation2 but because his affections are pre-occupied1 and his inclinations directed into another channel1 whereby he is unwilling to apply himself unto these truths1 and is prejudiced against the holiness1 which is required1 and the self denial that is necessary to attain the blessings of salvation4 ,footnote #fb3 ,faith1 according to the beloved disciple ,john1 and the great ,st4 ,paul1 is the belief of the truth2 the believing that ,jesus is the ,christ2 or a giving credit to the record that ,god gave of his ,son4 ,these definitions are all of the same import1 and are all divine4 ,being dictated by the ,spirit of ,god1 they cannot be contradicted by any1 although some have glossed upon them1 till they have brought in a sense diverse from the inspired writers4 ,this faith1 when it is real1 as distinguished from that uninfluential assent to the gospel1 which crowds1 who hear it1 profess to have1 is an effect of the divine influence in us2 hence it is said to be of the operation of ,god2 and that it is with the heart man believeth unto righteousness4 ,as the righteousness by which the sinner is justified1 is the sole work of ,christ for him1 so this is the work of the ,holy ,ghost in him1 and no less necessary in its proper place2 it being that1 without which a sinner cannot apprehend1 receive1 and rest upon ,christ for eternal life4 ,by faith1 as before observed1 he becomes acquainted with the glories of the character of ,jesus1 the fulness of grace in him1 and the suitableness and perfection of his righteousness2 in consequence of this faith1 he admires the ,saviour's personal excellencies1 flies to him1 ventures all upon him1 and rejoices in him4 ,these1 to speak plainly1 are all so many effects of faith4 ,the sinner must have a view of the ,saviour's excellency1 before he will admire it4 ,he must be persuaded1 that ,christ is the only safe refuge1 before he will fly to him4 ,he must know that there is in ,christ sufficient matter of consolation1 before he will rejoice in him4 ,of all these he is entirely satisfied by faith in the testimony of ,god3 subsequent to which is his coming1 or flying to him1 trusting in1 or venturing all upon him1 rejoicing in him1 c4 e4 g4 ,joseph's brethren heard that there was corn enough in ,egypt2 they believed the report3 this was faith2 upon this they went down for a supply4 ,doubtless this was an effect of their faith2 for had they not believed the tidings1 they would never have gone4 ,so a sinner must believe that ,christ is a full and complete ,saviour1 before he will run or fly to him4 ,sense of misery1 and faith in his sufficiency1 are the main stimulus4 ,or1 ,i am sick1 ,i hear of an able physician1 ,i believe him to be so1 upon which ,i apply to him3 my application to him1 and my belief of his character1 are as distinct as any two things can be3 my trusting my life in his hands1 is an effect of my believing him to be an able physician4 ,this distinction is obvious in the sacred writings1 as well as in the nature of things4 ,he that cometh to ,god1 must believe that he is4 ,here is a manifest distinction between coming and believing4 ,i apprehend that the same distinction should be observed1 between believing in ,christ1 and receiving him4 ,if so1 it will follow1 that 8to receive ,christ in all his offices1 as a prophet1 a priest1 and a king10 is not properly faith1 but an effect of it1 and inseparably connected with it4 ,it is certain that a man must believe that ,jesus is the ,christ1 and that he sustains these offices1 before he can or will receive him in this light4 ,christ came unto his own 7meaning the ,jews7 but his own received him not4 ,this refusing to receive him was not unbelief1 but an effect of it4 ,hence should you be asked1 why they did not receive him8 ,the answer is ready1 because they did not believe him to be the ,christ4 ,nothing is more plain than that unbelief was the grand cause why they rejected him4 ,on the other hand1 nothing is more evident1 than that receiving ,christ1 is an effect of believing in him4 ,and should you ask the man who defines faith1 8a receiving ,christ in all his offices10 why he thus receives him8 he himself will be obliged to observe this distinction2 for the only just answer he can give you is1 8because ,i believe he sustains them40 ,thus we see that faith is entirely distinct from the righteousness which justifies2 at the same time it is indispensably necessary1 answering great and good purposes4 ,under its influence the sinner flies to ,jesus1 the hope set before him1 and trusts his immortal interest in his hands1 being perfectly satisfied with his adorable character4 ,faith is also the medium of peace and consolation4 ,you may with equal propriety attempt to separate light and heat from the sun1 as peace of conscience1 and joy in the ,holy ,ghost1 from the faith of ,god's elect4 ,the degree of ,christian consolation may be greater or less1 according to the strength and influence of faith4 ,at one time the believer may have an inward peace and tranquility1 which is exceedingly agreeable4 ,at another time he may be favoured with what ,st4 ,paul calls joy unspeakable and full of glory4 ,at another1 guilt may rob him of his comfort1 and separate between him and his ,god4 ,such are his exercises in the present state of things4 ,but he is far from making a righteousness of his frames1 feelings1 or experiences4 ,the distinction between these he well understands4 ,the righteousness by which he expects to be justified1 is the work of ,christ alone2 the faith by which he is enabled to receive it1 is of the operation of ,god2 the consolations that he enjoys are from this glorious ,christ1 in believing1 or through faith3 all as different as ,a1 ,b1 and ,c4 ,his dependence for acceptance with ,god is neither on his faith nor experiences1 but on ,christ alone4 ,at the same time he cannot conceive it possible1 for a poor1 wretched1 undone sinner to be enabled to believe in ,christ for eternal life1 and not rejoice4 ,a view of the glories of his person1 and the fulness and freeness of his grace1 cannot fail of introducing strong consolation4 ,,stillman',s ,,sermons4 ,footnote #fc3 ,see ,quest4 lxxx4 ,footnote #fd3 ,see page #ci1 ante4 ,footnote #fe3 ,see ,quest4 lxxix4 ,footnote #ff3 ,see ,quest4 lxxviii4 ,quest4 ,,lxxiv4 ,,quest4 ,,lxxiv4 ,what is adoption8 ,,answ4 ,adoption is an act of the free grace of ,god1 in and for his only ,son ,jesus ,christ2 whereby all those that are justified1 are received into the number of his children1 have his name put upon them1 the ,spirit of his ,son given to them1 are under his fatherly care and dispensations1 admitted to all the liberties and privileges of the sons of ,god1 made heirs of all the promises1 and fellow-heirs with ,christ in glory4 ,in speaking to this answer we shall consider1 ,i4 ,the various senses in which persons are the sons of ,god2 and particularly1 how they are so called by adoption4 ,,ii4 ,the difference between adoption as used by men1 and as it is applied in this answer to ,god's taking persons into this relation1 as his children2 from whence it will appear to be an act of his free grace4 ,,iii4 ,we shall consider the reference the sonship of believers has to the superior and more glorious ,sonship of ,jesus ,christ2 and how it is said to be for his sake4 ,,iv4 ,the privileges conferred on1 or reserved for them1 who are the sons of ,god by adoption4 ,i4 ,we shall consider the various senses in which persons are called the sons of ,god4 #a4 ,some are called the sons of ,god1 as they are invested with many honours or prerogatives from ,god1 as a branch of his image3 thus magistrates are called the children of the ,most ,high1 ,psal4 lxxxii4 #f4 #b4 ,others are called ,god's children1 by an external federal relation1 as members of the visible church2 in which sense we are to understand that scripture2 wherein it is said1 ,the sons of ,god saw the daughters of men1 c4 ,gen4 vi4 #b4 ,and when ,moses went into ,pharaoh1 to demand liberty for the ,israelites1 he was ordered to say1 ,israel is my son1 even my first-born1 ,exod4 iv4 #bb4 ,this privilege1 though it be high and honourable1 by which the church is distinguished from the world2 yet it is not inseparably connected with salvation2 for ,god says1 concerning ,israel1 when revolting1 and backsliding from him1 ,i have nourished and brought up children2 and they have rebelled against me1 ,isa4 i4 #b4 and many of those who are called the children of the kingdom shall be cast into utter darkness1 where shall be weeping and gnashing of teeth1 ,matt4 viii4 #ab4 #c4 ,the word is sometimes taken in a more large sense1 as applicable to all mankind3 thus the prophet says1 ,have we not all one father1 hath not ,god created us8 ,mal4 ii4 #aj4 ,and the apostle ,paul1 when disputing with the ,athenians1 speaks in their own language1 and quotes a saying taken from one of their poets1 which he applies to the great ,god1 as giving to all life and breath1 and all things2 upon which account men are called his off-spring1 ,acts xvii4 #be4 compared with #bh4 #d4 ,they are called the sons of ,god1 who are endowed with his supernatural image1 and admitted to the highest honours and privileges conferred upon creatures3 thus the angels are called the sons of ,god1 ,job xxxviii4 #g4 #e4 ,our ,lord ,jesus ,christ is called the ,son of ,god1 in a sense not applicable to any other2 as his ,sonship includes in it his deity1 and his having1 in his human nature1 received a commission from the ,father1 to engage in the great work of our redemption1 as becoming surety for us2 which is the foundation of all those saving blessings which we enjoy or hope for4 #f4 ,believers are called the sons of ,god1 by a special adoption2 which is farther to be considered1 as being the subject-matter of this answer4 ,adoption is a word taken from the civil law2 and it was much in use among the ,romans1 in the apostles time1 in which it was a custom for persons1 who had no children of their own1 and were possessed of an estate1 to prevent its being divided or descending to strangers1 to make choice of such who were agreeable to them1 and beloved by them1 whom they took into this political relation of children2 obliging them to take their name upon them1 and to pay respect to them1 as though they were their natural parents2 and engaging to deal with them as though they had been so2 and accordingly to give them a right to their estates1 as an inheritance4 ,this new relation1 founded in a mutual consent1 is a bond of affection2 and the privilege arising from thence is1 that he who is1 in this sense1 a father1 takes care of1 and provides for the person whom he adopts1 as though he were his son by nature2 and therefore ,civilians calls it an act of legitimation1 imitating nature1 or supplying the place of it3 and this leads us to consider1 ,,ii4 ,the difference between adoption1 as used by men1 and as it is applied in this answer1 to ,god's taking persons into this relation1 as his children4 #a4 ,when men adopt1 or take persons into the relation of children1 they do it because they are destitute of children of their own to possess their estates2 and therefore they fix their love on strangers3 but ,god was under no obligation to do this3 for if he designed to manifest his glory to any creatures1 the holy angels were subjects capable of receiving the displays thereof2 and his own ,son1 who had all the perfections of the divine nature1 was infinitely the object of his delight1 and1 in all respects1 fitted to be as he is styled1 ,heir of all things1 ,heb4 i4 #b4 #b4 ,when men adopt1 they are generally inclined to do it by seeing some excellency or amiableness in the persons whom they fix their love upon4 ,thus ,pharaoh's daughter took up ,moses1 and nourished him for her own son1 because he was exceeding fair1 ,acts vii4 #bj1 #ba4 or1 it may be1 she was moved hereunto1 by a natural compassion she had for him1 besides the motive of his beauty2 as it is said1 ,the babe wept1 and she had compassion on him1 ,exod4 ii4 #f4 ,and ,mordecai adopted ,esther1 or took her for his own daughter2 for she was his uncle's daughter1 and was fair and beautiful1 and an orphan1 having neither father nor mother1 ,esther ii4 #g4 ,but when ,god takes any into this relation of children1 they have no beauty or comeliness1 and might justly have been for ever the objects of his abhorrance4 ,thus he says concerning the church of ,israel1 when he first took them into this relation to him1 ,none eye pitied thee1 but thou wast cast out in the open field1 to the loathing of thy person3 and when ,i passed by thee and saw thee polluted in thine own blood1 ,i said unto thee when thou wast in thy blood1 ,live1 c4 ,ezek4 xvi4 #e4 ,it might indeed be said concerning man1 when admitted to this favour and privilege1 that he was miserable2 but misery1 how much soever it may render the soul an object of pity1 it could not1 properly speaking1 be said to be a motive or inducement from whence the divine compassion took its first rise1 as appears from the account we have of the mercy of ,god1 as founded only on his sovereign will or pleasure2 as he says1 ,i will have mercy on whom ,i will have mercy2 and ,i will have compassion on whom ,i will have compassion1 ,rom4 ix4 #ae4 and also1 from the consideration of man's being exposed to misery by sin1 which rendered him rather an object of vindictive justice than mercy4 ,this therefore cannot be the ground of ,god's giving him a right to an inheritance2 and consequently adoption is truly said1 in this answer1 to be an act of the free grace of ,god4 #c4 ,when men adopt1 their taking persons into the relation of children1 is not necessarily attended with any change of disposition or temper in the persons adopted4 ,a person may be admitted to this privilege1 and yet remain the same1 in that respect1 as he was before3 but when ,god takes his people into the relation of children1 he gives them1 not only those other privileges which arise from thence1 but also that temper and disposition that becomes those who are thus related to him4 ,this leads us to consider1 ,,iii4 ,the reference which the sonship of believers has to the superior and more glorious ,sonship of ,jesus ,christ2 and how it is said to be for his sake4 ,here we must suppose that there is a sense in which ,christ is said to be the ,son of ,god1 as the result of the divine decree1 which contains in it an idea very distinct from his being a divine person2 for that was not the result of the will of the ,father2 whereas it is said concerning him1 ,i will declare the decree2 the ,lord hath said unto me1 ,thou art my ,son1 this day have ,i begotten thee1 ,psal4 ii4 #g4 ,and elsewhere1 he hath1 by inheritance1 obtained a more excellent name than the angels2 and this is the consequence of ,god's saying to him1 thou art my ,son1 this day have ,i begotten thee3 and1 ,i will be to him a ,father1 and he shall be to me a ,son1 ,heb4 i4 #d1 #e4 which plainly refers to ,christ as ,mediator4 ,now when we consider this mediatorial ,sonship of ,christ1 if ,i may so express it1 we are far from asserting1 that ,christ's ,sonship1 and that of believers1 is of the same kind2 for1 as much as he exceeds them as ,mediator1 as to the glory of his person and office1 so much is his ,sonship superior to theirs4 ,this being premised1 we may better understand the reference which the sonship of believers has to ,christ's being the ,son of ,god as ,mediator2 and therefore let it be farther considered1#fg #a4 ,that it is a prerogative and glory of ,christ1 as the ,son of ,god1 that he has all things which relate to the salvation of his elect1 put into his hand2 and therefore1 whatever the saints enjoy or hope for1 which is sometimes called in scripture their inheritance1 agreeably to their character1 as the children of ,god by adoption2 this is considered as first purchased by ,christ1 and then put into his hand2 in which respect it is styled his inheritance1 he being constituted1 pursuant to his having accomplished the work of redemption1 heir of all things2 and as such1 has not only a right to his people1 but is put in possession of all those spiritual blessings in heavenly places1 wherewith they are blessed in him1 ,eph4 i4 #c4 #b4 ,from hence it follows1 that the sonship of believers1 and their right to that inheritance1 which ,god has reserved for them1 depends upon the sonship of ,christ1 which is infinitely more glorious and excellent4 ,as ,god's adopted sons1 they have the honour conferred upon them1 of being made kings and priests to him1 ,rev4 i4 #f4 ,these honours are conferred by ,christ2 and1 in order thereunto1 they are first given to him to bestow upon them3 thus he says1 ,i appoint unto you a kingdom1 as my ,father hath appointed unto me1 ,luke xxii4 #bi4 ,christ is first appointed heir of all things1 as ,mediator2 and then his people1 or his children1 are considered as heirs of ,god1 as the apostle expresses it2 and joint heirs with ,christ1 ,rom4 viii4 #ag4 ,not that they have any share in his personal or mediatorial glory2 but when they are styled joint-heirs with him1 we must consider them as having a right to that inheritance1 which he is possessed of in their name as ,mediator3 and in this sense we are to understand those scriptures that speak of ,god's being first the ,father of our ,lord ,jesus ,christ2 and then1 to wit1 in him our ,father2 accordingly he says1 ,i ascend unto my ,father1 and your ,father1 and to my ,god1 and your ,god1 ,john xx4 #ag4 ,and elsewhere1 ,god is styled the ,father of our ,lord ,jesus ,christ1 and then the ,father of mercies1 or1 our merciful ,father1 #b ,cor4 i4 #c4 ,and elsewhere the apostle says1 ,blessed be the ,god and ,father of our ,lord ,jesus ,christ2 who hath blessed us with all spiritual blessings1 in heavenly places1 in ,christ2 having predestinated us unto the adoption of children1 by ,jesus ,christ1 to himself1 ,eph4 i4 #c4 compared with #e4 and inasmuch as he designed to bring many sons to glory1 as being made meet to be partakers of the inheritance of the saints in light2 he first made the captain of their salvation perfect through sufferings1 ,heb4 ii4 #aj4 compared with ,col4 i4 #ab4 ,in this respect our right to the inheritance of children1 is founded in the eternal purpose of ,god1 relating hereunto1 and the purchase of ,christ1 as having obtained this inheritance for us4 ,,iv4 ,we are now to consider the privileges conferred on1 or reserved for them who are the sons of ,god by adoption4 ,these are summed up in a very comprehensive expression1 which contains an amazing display of divine grace2 as it is said1 ,he that overcometh1 shall inherit all things2 and ,i will be his ,god1 and he shall be my son1 ,rev4 xxi4 #g4 ,it is a very large grant that ,god is pleased to make to them2 they shall inherit all things4 ,god is not ashamed to be called their ,god2 and in having him1 they are said to possess all things1 which are eminently and transcendently in him2 they have a right to all the blessings which he had designed for1 and which have a tendency to make them completely happy3 in this sense we are to understand our ,saviour's words in the parable2 ,son1 thou art ever with me1 and all that ,i have is thine1 ,luke xv4 #ca4 ,nothing greater than this can be desired or enjoyed by creatures1 whom the ,lord delights to honour4 ,but1 that we may be a little more particular in considering the privileges which ,god confers on1 or has reserved for his children1 it may be farther observed1 #a4 ,that they are all emancipated1 or freed from the slavery which they were before under1 either to sin or ,satan2 they who were once the servants of sin1 are hereby made free from sin1 and become the servants of righteousness1 or become servants to ,god1 ,rom4 vi4 #ag1 #ah1 #bb4 have their fruit unto holiness1 and the end everlasting life2 the ,son makes them free2 and therefore they are free indeed1 ,john viii4 #cf4 ,before this they are described as serving divers lusts and pleasures1 ,tit4 iii4 #c4 and are said to be of their father the devil1 and to do his works1 or follow his suggestions1 ,john viii4 #dd4 ensnared1 and taken captive by him at his will1 #b ,tim4 ii4 #bf4 and1 as the consequence hereof1 are in perpetual bondage1 arising from a dread of the wrath of ,god1 and that fear of death impressed on their spirits1 by him1 who is said to have the power of death1 ,heb4 ii4 #ad4 this they are delivered from1 which cannot but be reckoned a glorious privilege4 #b4 ,they have ,god's name put upon them1 and accordingly are described as his people called by his name1 #b ,chron4 vii4 #ad4 ,this is an high and honourable character1 denoting their relation to him as a peculiar people2 and it is what belongs to them alone4 ,thus the church says1 ,we are thine2 thou never bearest rule over them1 ,isa4 lxiii4 #ai4 namely1 thine adversaries2 they were not called by thy name4 ,they have also ,christ's name put on them1 of whom the whole family in heaven and earth is named1 ,eph4 iii4 #ae4 which not only signifies that propriety which he has in them as ,mediator1 but their relation to him as the ransomed of the ,lord1 his sheep1 whom he leads and feeds like a shepherd2 and they are also styled his children1 ,behold ,i and the children which ,god hath given me1 ,heb4 ii4 #ac4 and indeed1 when he is called a surety1 or an advocate1 or said to execute certain offices as a ,saviour or ,redeemer2 these are all relative terms2 and whatever he does therein1 is in their name1 and for their advantage2 as it is said1 of him are ye in ,christ ,jesus1 who of ,god is made unto us wisdom1 righteousness1 sanctification1 and redemption1 #a ,cor4 i4 #ca4 #c4 ,they are taken into ,god's family1 and dealt with as members thereof2 and accordingly are styled fellow citizens with the saints1 and of the household of ,god1 ,eph4 ii4 #ai4 ,and as the consequence hereof1 they have protection1 provision1 and communion with him4 7#a47 ,they have safe protection2 as the master of a family thinks himself obliged to secure and defend from danger1 all that are under his roof1 whose house is1 as it were1 their castle2 so ,christ is his people's defence1 concerning whom it is said1 ,a man shall be as an hiding place from the wind1 and a covert from the tempest1 as rivers of water in a dry place1 and as the shadow of a great rock in a weary land1 ,isa4 xxxii4 #b4 and1 as the consequence hereof1 it is added1 ,my people shall dwell in a peaceable habitation1 and in sure dwellings1 and in quiet resting places1 ver4 #ah4 ,they dwell on high2 their place of defence is the munition of rocks1 chap4 xxxii4 #af4 ,he who has subdued their enemies1 and will in his own time1 bruise them under their feet1 will take care that they shall not meet with that disturbance from them1 which may hinder their repose or rest in him1 or render their state unsafe1 so as to endanger their perishing or falling from it4 7#b47 ,they enjoy the plentiful provisions of ,god's house1 and therefore ,christ is called their shepherd1 ,psal4 xxiii4 #a4 not only as leading and defending them1 but as providing for them2 ,he shall feed his flock like a shepherd1 ,isa4 xl4 #aa4 ,as all grace is treasured up in him1 and there is a fulness thereof1 which he has to impart to the heirs of salvation1 that is sufficient to supply all their wants2 so they shall never have a reason to complain that they are straitened in him2 the blessings of his house are not only exhilirating1 but satisfying1 and such as have a tendency to make them completely happy4 7#c47 ,they are admitted to the greatest intimacy1 and have sweet communion with ,christ2 the secret of the ,lord is with them that fear him1 ,psal4 xxv4 #ad4 he deals with them as with friends1 and in this instance in particular1 7as he tells his disciples17 that all that he has heard of the ,father1 ,john xv4 #ae4 that is1 whatever he had a commission to impart for their direction and comfort1 he makes known unto them1 which must needs be reckoned a very great privilege4 ,as the queen of ,sheba1 when beholding the advantages that they who were in ,solomon's presence enjoyed1 could not but with an extasy of admiration1 say1 ,happy are thy men2 happy are thy servants1 which stand continually before thee1 that hear thy wisdom1 #a ,kings x4 #h4 much more may they be happy who are admitted into his presence1 in whom are hid all the treasures of wisdom and knowledge1 ,col4 ii4 #c4 7#d47 ,another privilege which they enjoy1 is access to ,god1 as a reconciled ,father1 through ,christ2 they have a liberty to come boldly to the throne of grace1 that they obtain mercy1 and find grace to help in time of need1 ,heb4 iv4 #ah4 ,whatever their straits and difficulties are1 ,god holds forth his golden sceptre1 invites them to come to him1 asks1 ,what is thy petition8 and gives them ground to hope that it shall be granted1 so far as it may redound to his glory and their good4 ,and1 inasmuch as they are often straitened in their spirits1 and unprepared to draw nigh to him2 they have the promise of the ,spirit to assist them herein2 upon which account he is called the ,spirit of adoption1 whereby they cry ,abba ,father1 ,rom4 viii4 #ae4 ,this privilege is said to be a consequence of their being sons2 ,because ye are sons1 ,god hath sent forth the ,spirit of his ,son into your hearts1 crying1 ,abba ,father1 ,gal4 iv4 #f4 ,by this means they have becoming conceptions of the ,divine ,majesty1 a reverential fear of1 and a love to him1 earnest desires of communion with him1 and of being made partakers of what he has to impart4 ,they have a right to plead the promises2 and in so doing1 are encouraged to hope for the blessings contained therein4 7#e47 ,as ,god's children are prone to backslide from him1 and so have need of restoring grace1 he will recover and humble them1 and thereby prevent their total apostacy3 this he sometimes does by afflictions1 which the apostle calls fatherly chastisements1 and reckons them not only consistent with1 but evidences of his love3 ,whom the ,lord loveth1 he chasteneth2 and if ye be without chastisement1 whereof all are partakers1 then are ye bastards1 and not sons1 ,heb4 xii4 #f1 #h1 #aa4 ,the apostle does not here speak of afflictions as considered absolutely in themselves1 but as proceeding from the love of ,god1 the design whereof is to do them good2 and as they are adapted to this present state1 in which they are training up for the glorious inheritance reserved for them in heaven1 and need some trying dispensations1 which may put them in mind of that state of perfect blessedness which is laid up for them3 and they are rendered subservient to their present and future advantage1 as the afflictions of this present time bring forth the peaceable fruits of righteousness to them2 and when they are1 in the end1 perfectly freed from them1 will tend to enhance their joy and praise2 which leads us to consider another privilege1 which is so great that it crowns all those that they are now possessed of1 namely1 7#f47 ,they shall1 at last1 be brought into ,god's immediate presence1 and satisfied with his likeness4 ,the apostle calls the perfect blessedness of the saints1 when raised from the dead1 and so delivered from the bondage of corruption1 and made partakers of the glorious liberty of the ,sons of ,god1 by way of eminency1 the adoption1 to wit1 the redemption of their bodies2 which signifies not only the full manifestation of their adoption1 but their taking possession of their inheritance1 which they are now waiting and hoping for1 which is too great for the heart of man to conceive of in this present state2 for the apostle says1 ,now are we the sons of ,god2 and it doth not appear what we shall be3 but we know1 that when he shall appear we shall be like him2 for we shall see him as he is1 #a ,john iii4 #b4 ,so that all the blessings which we have1 either in hand or hope1 the blessings of both worlds1 which are conferred upon us from our first conversion to our glorification3 these are privileges which ,god bestows on those who are his adopted children4 ,from what has been said concerning adoption1 we may take occasion to observe1 how1 in some respects it agrees with1 or may indeed1 be reckoned a branch of justification1 and in other respects it includes in it something that is an ingredient in sanctification4 ,we have before observed1 in treating on the former of these1 viz4 justification1 that when ,god forgives sin1 he confers on his people a right to life1 or to all the blessings of the covenant of grace1 in which are contained the promises that belong to the life that now is1 and that which is to come4 ,these are the privileges which ,god's adopted children are made partakers of2 and in this respect some divines suppose1 that adoption is included in our justification4#fh ,and if justification be explained1 as has been before observed1 as denoting an immanent act in ,god1 whereby the elect are considered1 in the covenant between the ,father and the ,son1 as in ,christ1 their federal head2 so they are considered as the adopted children of ,god1 in ,christ1 and accordingly as they are described as chosen in ,christ1 unto eternal life1 they are said to be predestinated unto the adoption of children1 ,eph4 i4 #f4 which is a privilege to be obtained by ,jesus ,christ3 in this respect all the elect are called ,christ's seed1 that shall serve him1 ,psal4 xxii4 #cj4 whom he had a special regard to1 when he made his soul an offering for sin1 and concerning whom he had this promise made to him in the covenant1 that passed between the ,father and him1 that he should see them1 and the pleasure of the ,lord1 with respect to their everlasting salvation1 should prosper in his hand1 ,isa4 liii4 #aj4 ,now when ,christ is considered as the head of the elect1 who are in this sense called his sons1 whom he has engaged to bring to glory1 faith is the fruit and consequence of adoption2 accordingly the apostle says1 ,because ye are sons1 ,god hath sent forth the ,spirit of his ,son into your hearts1 crying1 ,abba1 ,father1 ,gal4 iv4 #f4 ,but as justification is a declared act1 and is said to be by faith1 so adoption agreeing with it1 is of the same nature2 and accordingly we are said to be the children of ,god by faith1 chap4 iii4 #bf4 that is1 it is by faith that we have a right to claim this relation1 together with the privileges which are the result thereof4 ,moreover1 as adoption includes in it a person's being made meet for the inheritance1 which ,god has reserved for him1 and so is endowed with the temper and disposition of his children1 consisting in humility1 heavenly-mindedness1 love to him1 dependence upon him1 and a zeal for his glory1 a likeness to ,christ2 as the same mind is said to be in us1 in some measure as was in him2 in this respect adoption agrees with sanctification1 which is what we are next to consider4 ,footnote #fg3 ,vide ,vol4 ,i4 page #bgi1 in note4 ,footnote #fh3 ,vid4 ,turrett4 ,theol4 ,elenct4 ,tom4 #b4 ,loc4 #af4 #g4 ,quest4 ,,lxxv4 ,,quest4 ,,lxxv4 ,what is sanctification8 ,,answ4 ,sanctification is a work of ,god's grace1 whereby they whom ,god hath1 before the foundation of the world1 chosen to be holy1 are in time1 through the powerful operation of his ,spirit1 applying the death and resurrection of ,christ unto them1 renewed in their whole man1 after the image of ,god1 having the seeds of repentance unto life1 and of all other saving graces put into their hearts2 and those graces so stirred up1 increased and strengthened1 as that they more and more die unto sin1 and rise unto newness of life4 #a4 ,we shall shew what we are to understand by the word sanctify4 ,this is sometimes considered as what has ,god for its object3 thus he is said to sanctify himself1 when he appears in the glory of his holiness1 and gives occasion to the world to adore that perfection1 which he is sometimes represented as doing1 when he punishes sin in a visible and exemplary manner4 ,thus when ,god threatens to call for a sword1 and plead against a rebellious people1 with pestilence and with blood1 he is said1 by this means1 to magnify and sanctify himself1 so as to be known1 to wit1 as an holy ,god1 in the eyes of many nations4 ,and when he fulfils his promises1 and thereby advances his holiness1 as when he brought his people out of captivity1 and gathered them out of the countries1 wherein they had been scattered1 he is said to be sanctified in them1 ,ezek4 xxxviii4 #ba-bc4 ,and he is sanctified by his people1 when they give him the glory that is due to his perfection1 as thus displayed and magnified by him3 thus ,god's people are said to sanctify the ,lord of hosts1 when they make him the object of their fear and of their dread1 ,isa4 viii4 #ac4 ,however1 this is not the sense in which we are here to understand it1 but as applied to men2 in which respect it is taken in various senses1 namely1 for their consecration1 or separation unto ,god2 thus our ,saviour says1 when devoting and applying himself to the work1 for which he came into the world2 for their sakes ,i sanctify myself1 ,john xvii4 #ai4 ,but this is not the sense in which it is to be understood in this answer4 ,moreover1 it is often taken1 in scripture1 for persons being devoted to ,god1 to minister in holy things3 thus ,aaron and his sons were sanctified1 that they might minister unto him in the priest's office1 ,exod4 xxviii4 #da4 ,and it is sometimes taken for an external federal dedication to ,god1 to walk before him as a peculiar people in observance of his holy institutions4 ,thus when ,israel consented to be ,god's people they are styled1 holiness unto the ,lord1 ,jer4 ii4 #c4 the holy seed1 ,ezra ix4 #b4 and an holy nation1 #a ,pet4 ii4 #i4 ,and the church1 under the gospel-dispensation1 as consecrated1 and professing subjection1 to ,christ1 or separated to his service1 and waiting for his presence1 while engaged in all those ordinances1 which he has appointed in the gospel1 is described as called to be saints1 ,rom4 i4 #g4 and they are hereby related to him1 in an external and visible way4 ,neither is this the sense in which the word is taken in this answer2 in which we are to understand sanctification as a special discriminating grace1 whereby persons are not barely externally1 but really devoted to ,christ by faith3 it is the internal beauty of the soul1 whereby all the faculties being renewed1 and a powerful1 effectual change wrought therein2 they are enabled to turn from sin unto ,god1 and exercise all those graces1 whereby they walk in holiness and righteousness before him1 all the days of their lives1 ,luke i4 #ge4 till this work1 which is gradually carried on here1 shall be brought to perfection hereafter4 #b4 ,it may farther be observed1 that sanctification as described in this answer1 may be considered as including in it several other graces1 some of which have been already insisted on1 namely1 regeneration1 effectual calling1 and faith2 and there is another grace connected with it1 which will be particularly insisted on under the next answer1 namely1 repentance unto life2 all which graces are said to be wrought by the powerful operation of the ,spirit1 in those who were1 before the foundation of the world1 chosen to be holy4 ,regeneration is styled1 by some1 initial sanctification1 as all graces take their first rise from the principle which is therein implanted4 ,effectual calling1 or conversion1 is that whereby we are brought into the way of holiness1 and internally disposed to walk therein4 ,faith is that grace whereby this work is promoted1 as all holy actions proceed from it1 as deriving strength from ,christ1 to perform them4 ,and repentance is that whereby the work of sanctification discovers itself1 in the soul's abhorring1 and flying from1 every thing that tends to defile it2 approves itself to ,god as one1 who is of purer eyes than to behold iniquity without the greatest detestation4 ,but inasmuch as these graces either have been1 or will be particularly insisted on1 in their proper place1 we shall more especially consider sanctification as a progressive work1 whereby it is distinguished from them1 by which we daily consecrate1 or devote ourselves to ,god2 and our actions have all a tendency to advance his glory2 and1 by the ,spirit1 we are enabled more and more to die unto sin1 and to live unto righteousness2 so that it is not barely one single act of grace1 but it contains in it the whole progress of the work of grace1 as gradually carried on till perfected in glory3 this is what we are to speak particularly to4 ,and1 ,i4 ,it includes in it a continual devotedness to ,god4 ,as the first act of faith consists in a making a surrender of ourselves to ,christ1 depending on his assistance in beginning the work of obedience in the exercise of all ,christian graces2 so sanctification is the continuance thereof4 ,when we are first converted1 we receive ,christ ,jesus the ,lord2 and in sanctification we walk in him1 and exercise a daily dependence on him in the execution of all his offices2 make his word our rule1 and delight in it after the inward man4 ,how difficult soever the duties are that he commands1 we take pleasure in the performance of them1 make religion our great business1 and in order thereunto conclude1 that every thing we receive from him is to be improved to his glory4 ,and as every duty is to be performed by faith2 so what has been before observed concerning the life of faith1 is to be considered as an expedient to promote the work of sanctification4 ,,ii4 ,in the carrying on of this work we are to endeavour1 to our utmost1 to fence against the prevailing power of sin1 by all those methods which are prescribed in the gospel1 that so it may not have dominion over us2 this is generally styled the work of mortification4 ,the apostle speaks of our old man being crucified with ,christ1 and the body of sin destroyed1 that henceforth we should not serve sin1 ,rom4 vi4 #f4 and of our crucifying the flesh with the affections and lusts1 and of our mortifying the deeds of the body through the ,spirit1 ,gal4 v4 #bd4 that is1 by his assistance and grace1 which is necessary in order thereunto1 ,rom4 viii4 #ac4 ,this is a very difficult work1 especially considering the prevalency of corruption1 and the multitude of temptations that we are exposed to2 the subtilty and watchfulness of ,satan1 who walks about like a roaring lion1 seeking whom he may devour2 the treachery of our own hearts1 that are so prone to depart from ,god2 the fickleness and instability of our resolutions2 the irregularity of our affections1 and the constant efforts made by corrupt nature1 to gain the ascendant over them1 and turn them aside from ,god3 this it does sometimes by presenting things in a false view1 calling evil good1 and good evil2 representing some things as harmless and not displeasing to ,god1 that are most pernicious and offensive1 endeavouring to lead us into mistakes1 as to the matter of sin or duty1 and to persuade us1 that those things will issue well which are like to prove bitterness in the end2 and attempting to impose upon us1 as though we were in a right and safe way1 when1 at the same time1 we are walking contrary to ,god1 and corrupt nature is gaining strength thereby4 ,but this will be farther considered1 when we speak concerning the imperfection of sanctification in believers#fi4 ,now this renders it necessary for us to make use of those methods which ,god has prescribed for the mortification of sin2 and in order thereunto1 #a4 ,we must endeavour to maintain a constant sense of the heinous nature of sin1 as it is contrary to the holiness of ,god1 a stain that cannot be washed away1 but by the blood of ,jesus1 the highest instance of ingratitude for all the benefits which we have received1 a bitter and an only evil1 the abominable thing that ,god hates2 it is not only to be considered as condemning1 but defiling1 that hereby we may maintain a constant abhorrence of it2 and that not only of those sins that expose us to scorn and reproach in the eye of the world1 but every thing that is in itself sinful1 as contrary to the law of ,god4 #b4 ,we must be watchful against the breakings forth of corrupt nature1 observe the frame and disposition of our spirits1 and the deceitfulness of sin1 which has a tendency to harden us1 and avoid all occasions of1 or incentives to it1 hating even the garment spotted by the flesh1 ,jude1 ver4 #bc4 abstaining from all appearance of evil1 #b ,thess4 v4 #bb4 ,and to this we may add1 that we are frequently to examine ourselves with respect to our behaviour in every state of life2 whether sin be gaining or losing ground in us2 whether we make conscience of performing every duty1 both personal and relative8 what guilt we contract by sins of omission1 or the want of that fervency of spirit which has a tendency to beget a formal1 dead1 and stupid frame and temper of mind1 and thereby hinder the progress of the work of sanctification8 but that which is the principal1 if not the only expedient that will prove effectual for the mortifying of sin is1 our seeking help against it from him who is able to give us the victory over it4 ,therefore1 #c4 ,whatever attempts we use against the prevailing power of sin1 in order to the mortifying of it1 these must be performed by faith2 seeking and deriving that help from ,christ1 which is necessary in order thereunto4 ,and therefore1 7#a47 ,as the dominion of sin consists in its rendering us guilty in the sight of ,god1 whereby the conscience is burdened1 by reason of the dread that it has of that punishment which is due to us1 and the condemning sentence of the law1 which we are liable to2 and as its mortification1 in this respect1 consists in our deliverance from that which makes us so uneasy1 no expedient can be used to mortify it1 but our looking by faith to ,christ1 as a propitiation for sin1 whereby we are enabled to behold the debt which we had contracted1 cancelled1 the indictment superseded1 and the condemning sentence repealed2 from whence the soul concludes1 that iniquity shall not be its ruin4 ,this is the only method we are to take when oppressed with a sense of the guilt of sin1 which is daily committed by us4 ,it was shadowed forth by the ,israelites looking to the brazen serpent1 a type of ,christ crucified1 when stung with fiery serpents1 which occasioned exquisite pain1 and would1 without this expedient1 have brought immediate death3 thus the deadly wound of sin is healed by the sovereign balm of ,christ's blood1 applied by faith2 and we1 by his having fulfilled the law1 may be said to be dead to it1 as freed from the curse thereof1 and all the sad consequences that would ensue thereupon4 7#b47 ,as sin is said to have dominion over us1 in that all the powers and faculties of our souls are enslaved by it1 whereby1 as the apostle expresses it1 we are carnal1 sold under sin1 ,rom4 vii4 #ad4 when we are weak and unable to perform what is good1 and the corruption of nature is so predominant1 that we are1 as it were1 carried down the stream1 which we strive against1 but in vain3 in this respect sin is to be mortified1 by a fiducial application to ,christ1 for help against it2 and herein we are to consider him as having undertaken1 not only to deliver from the condemning1 but the prevailing power of sin2 which is a part of the work that he is now engaged in1 wherein he applies the redemption he purchased1 by the powerful influences of the ,holy ,spirit1 and the soul seeks to him for them4 ,as it is natural for us1 when we are in imminent danger of present ruin1 or are assaulted by an enemy1 whose superior force we are not able to withstand1 to cry out to some kind friend1 for help2 or when we are in danger of death1 by some disease which nature is ready to sink under1 to apply ourselves to the physician for relief3 thus the soul is to apply itself to ,christ for strength against the prevailing power of indwelling sin1 and grace to make him more than a conqueror over it2 and ,christ1 by his ,spirit1 in this respect1 enables us 7to use the apostle's words17 to mortify the deeds of body1 ,rom4 viii4 #ac4 ,and1 in order hereunto1 we take encouragement1 from the promises of ,god2 and the connexion that there is between ,christ's having made satisfaction for sin1 and his delivering those who are redeemed1 from the power of it1 as the apostle says1 ,sin shall not have dominion over you2 for ye are not under the law1 that is1 under the condemning sentence of it1 but under grace1 chap4 vi4 #ad4 as having an interest in that grace which has engaged to deliver from sin3 in both these respects we consider ,christ not only as able1 but as having undertaken to deliver his people from all their spiritual enemies1 to relieve them in all their straits and exigences1 and to bring them off safe and victorious4 ,this is the method which we are to take to mortify sin2 and it is a never-failing remedy4 ,what was before observed1 under the foregoing heads1 concerning our endeavouring to see the evil of sin1 and exercising that watchfulness against the occasions thereof1 are necessary duties1 without which sin will gain strength3 nevertheless the victory over it is principally owing to our deriving righteousness and strength1 by faith1 from ,christ2 whereby he has the glory of a conqueror over it1 and we have the advantage of receiving this privilege as applying ourselves to1 and relying on him for it4 ,having considered the way in which sin is to be mortified1 agreeably to the gospel-rule2 we shall1 before we close this head1 take notice of some other methods which many rest in1 thinking thereby to free themselves from the dominion of sin1 which will not answer that end4 ,some have no other notion of sin1 but as it discovers itself in those gross enormities which are matter of public scandal or reproach in the eye of the world1 who do not duly consider the spirituality of the law of ,god2 such-like sentiments of moral evil1 the apostle ,paul had1 before his conversion1 as he says1 ,i was alive without the law once1 chap4 vii4 #i4 compared with #g4 and ,i had not known lust1 except the law had said1 thou shalt not covet4 ,sin did not appear to be sin1 ver4 #ac4 that is1 nothing was thought sin by him1 but that which was openly scandalous1 and deemed so by universal consent2 and therefore he says elsewhere1 that touching the righteousness which is in the law1 he was blameless1 ,phil4 iii4 #f4 or1 as ,ephraim is represented1 saying1 ,in all my labour they shall find none iniquity in me that were sin1 ,hos4 xii4 #h4 ,these persons think they shall come off well1 if they can say1 that they are not guilty of some enormous crimes2 so that none can charge them with those open debaucheries1 or other sins1 that are not to be mentioned among ,christians2 or if1 through any change in their condition of life1 or being delivered from those temptations that gave occasion to them2 or if there natural temper be less inclined to them than before1 and1 as the result hereof1 they abstain from them1 this they call a mortifying of sin2 though the most that can be said of it is1 that sin is only curbed1 confined1 and their natural inclinations to it abated1 while it is far from being dead4 ,others1 who will allow that sin is of a far larger extent1 and includes in it that which prevails in the heart1 as well as renders itself visible in the life1 or contains in it the omission of duties1 as well as the actual commission of known sins2 these often take a preposterous method to mortify it3 if they are sensible of the guilt that is contracted hereby1 they use no other method to be discharged from it1 but by pretending to make atonement1 either by confessing their sins1 using endeavours to abstain from them1 or by the performance of some duties of religion1 by which they think to make ,god amends for the injuries they have offered to him thereby3 but this is so far from mortifying sin1 that it increases the guilt thereof1 and causes it to take deeper root1 and afterwards to break forth in a greater degree2 or else tends to stupify the conscience1 after which they go on in a way of sin1 with carnal security1 and without remorse4 ,others think1 that to mortify sin1 is nothing else but to subdue and keep under their passions1 at least1 to such a degree that they may not1 through the irregularity and impetuous violence thereof1 commit those sins which they cannot but reflect upon with shame1 when brought into a more calm and considerate temper of mind2 and1 in order thereunto1 they subject themselves to certain rules1 which the light of nature will suggest1 and the wiser ,heathen have laid down to induce persons to lead a virtuous life2 and they argue thus with themselves1 that it is below the dignity of the human nature1 for men to suffer their passions to lead their reason captive1 or to do that which betrays a want of wisdom as well as temper2 and if by this means the exorbitancy of their passions is abated1 and many sins1 which are occasioned thereby1 prevented1 they conclude their lives to be unblemished1 and sin subdued2 whereas this is nothing else but restraining the fury of their temper1 or giving a check to some sins1 while sin in general remains unmortified4 ,as to the methods prescribed by some ,popish casuists1 of emaciating1 or keeping under the body by physic1 or a sparing diet1 and submitting to hard penances1 not only to atone for past sins1 but prevent them for the future1 these have not a tendency to strike at the root of sin1 and therefore are unjustly called a mortifying of it4 ,for though an abstemious regular way of living be conducive to answer some valuable ends1 and without it men are led to the commission of many sins2 yet this is no expedient to take away the guilt thereof2 neither is the enslaving1 captivating1 and prevailing power of indwelling sin1 that discovers itself in various shapes1 and attends every condition and circumstance of life1 sufficiently subdued hereby4 ,and those common methods that many others take1 which are of a different nature1 namely1 when they resolve1 though in their own strength1 to break off their sins by repentance2 or1 if their resolutions to lead a virtuous life are weak1 and not much regarded by them1 endeavour to strengthen them1 this will not answer their end1 sin will be too strong for all their resolutions1 and the engagements with which they bind themselves1 will be like the cords with which ,sampson was bound1 which were broken by him like threads4 ,if we rely on our own strength1 how much soever we may be resolved to abstain from sin at present1 ,god will make us sensible of our weakness1 by leaving us to ourselves2 and then1 how much soever we resolve to abstain from sin1 it will appear that it is far from being mortified1 or subdued by us4 ,therefore we conclude1 that this cannot be performed1 but by going forth in the name and strength of ,christ1 who is able to keep us from falling2 or1 when fallen1 to recover us2 and this will be found1 in the end1 to be the best expedient for the promoting this branch of our sanctification2 which leads us to consider1 ,,iii4 ,that1 in the farther carrying on of this work of sanctification1 we are enabled to walk with ,god1 or before him1 in holiness and righteousness4 ,we are first made alive in regeneration1 and then put forth living actions1 which some call vivification1 as distinguished from that part of sanctification1 which has been already considered1 namely1 mortification of sin4 ,this is what we may call leading an holy life1 whereby we are to understand much more than many do1 who suppose1 that it consists only in the performance of some moral duties1 that contain the external part of religion1 without which there would not be the least shadow of holiness2 and in performing those duties which we owe to men in the various relations which we stand in to them2 or1 at least1 in keeping ourselves clear from those pollutions which are in the world through lust1 #b ,pet4 i4 #d4 ,the ,pharisee1 in the gospel1 thought himself an extraordinary holy person1 because he was no extortioner1 nor unjust1 nor adulterer2 but fasted1 paid tithes1 and performed several works of charity2 and many are great pretenders to it1 who have no other than a form of godliness1 without the power of it1 or who are more than ordinarily diligent in their attendance on the ordinances of ,god's appointment2 though they are far from doing this in a right way1 like those whom the prophet speaks of1 who are said to seek ,god daily1 and to delight to know his ways1 as a nation that did righteousness1 and forsook not the ordinance of their ,god2 though at the same time1 they are said to fast for strife and debate1 and to smite with the fist of wickedness1 ,isa4 lviii4 #b4 ,but1 that we may consider several other things1 which are contained in a person's leading an holy life1 let it be observed1 #a4 ,that our natures must be changed1 and therefore sanctification always supposes and flows from regeneration3 there must be grace in the heart1 or else it can never discover itself in the life2 the root must be good1 or else the tree cannot bring forth good fruit2 the spring of action must be cleansed1 otherwise the actions themselves will be impure4 ,some persons1 who are generally strangers to the internal work of grace1 are very apt to insist much on the goodness of their hearts1 and this is sometimes pleaded in excuse for the badness of their lives2 whereas they never had a due sense of the plague and perverseness of their own hearts4 ,good actions must proceed from a good principle1 otherwise persons are in an unsanctified state2 and1 as they must be conformable to the rule laid down in the word of ,god1 and performed in a right manner1 and to the glory of ,god as to the end designed thereby2 so they must be performed by faith1 whereby we depend on ,christ for assistance and acceptance1 as being sensible of our constant work and business1 whereby we are said to walk with ,god1 as well as live to him4 #b4 ,in order to our leading an holy life1 we must make use of those motives and inducements thereunto1 that are contained in the gospel2 and to encourage us herein1 7#a47 ,we are to have in our view that perfect pattern of holiness which ,christ has given us2 he has left us an example that we should follow his steps1 #a ,pet4 ii4 #ba4 ,whatever we find in the life of ,christ1 prescribed for our imitation1 should be improved to promote the work of sanctification2 his humility1 meekness1 patience1 submission to the divine will1 his zeal for the glory of ,god1 and the good of mankind1 and his unfainting perseverance in pursuing the end for which he came into the world1 are all mentioned1 in scripture1 not barely that we should yield an assent to the account we have thereof in the gospel history2 but that the same mind should be in us1 which was also in him1 ,phil4 ii4 #e4 or1 as the apostle says1 ,he that saith he abideth in him1 ought himself also to walk even as he walked1 #a ,john ii4 #f4 ,and to this we may add1 that we ought to set before us the example of others1 and be followers of them1 so far as they followed him3 their example1 indeed1 is as much inferior to ,christ's as imperfect holiness is to that which is perfect2 but yet it is an encouragement to us1 that in following the footsteps of the flock1 we have many bright examples of those1 who through faith and patience1 inherit the promises4 7#b47 ,another motive to holiness is the love of ,christ1 expressed in the great work of our redemption1 and in that care and compassion which he has extended towards us in the application thereof1 in all the methods he has used in the beginning and carrying on the work of grace1 in which we may say1 hitherto he hath helped us3 this ought to be improved so as to constrain us1 #b ,cor4 v4 #ad4 as he has hereby laid us under the highest obligation to live to him4 ,and as love to ,christ is the main ingredient in sanctification2 so when by faith we behold him as the most engaging and desirable object1 this will afford a constant inducement to holiness4 7#c47 ,another motive hereunto is our relation to ,god1 as his children1 and our professed subjection to him2 as we gave up ourselves to him1 when first we believed1 avouched him to be our ,god1 and1 since then1 have experienced many instances of his condescending goodness and faithfulness2 as he has been pleased to grant us some degrees of communion with him1 through ,christ2 and as he has given us many great and precious promises1 and in various instances1 made them good to us2 and has reserved an inheritance for all that are sanctified in that better world1 to which they shall be brought at last3 this should induce us to lead a life of holiness1 as the apostle says1 ,having these promises1 let us cleanse ourselves from all filthiness of the flesh and spirit1 perfecting holiness in the fear of ,god1 chap4 vii4 #a4 ,from what has been said in explaining the doctrine of sanctification1 we may infer1 #a4 ,the difference that there is between moral virtue1 so far as it may be attained by the light of nature1 and the improvement of human reason2 and that holiness of heart and life1 which contains in it all ,christian virtues1 and is inseparably connected with salvation4 ,all who are conversant in the writings of some of the ,heathen moralists will find a great many things that tend to regulate the conduct of life2 and those precepts laid down1 which1 if followed1 carry in them a great resemblance of the grace of sanctification2 and herein some1 who have been destitute of the light of the gospel1 have very much excelled many who bear the ,christian name3 when we find a lively representation of the universal corruption and degeneracy of human nature1 the disorder and irregularity of the affections1 and man's natural propensity to vice1 rules laid down for the attaining of virtue1 by which means men are directed how to free themselves from that slavery which they are under to their lusts1 and advice given to press after a resemblance and conformity to ,god2 this carried in it a great shew of holiness4 ,a late writer#gj has collected together several passages out of their writings1 with a design to prove1 that though they were destitute of gospel light1 yet they might attain salvation2 inasmuch as they use many expressions that very much resemble the grace of sanctification3 as for instance1 when one of them speaking concerning contentment in the station of life in which providence had fixed him1 says1 8,a servant of ,god should not be solicitous for the morrow4 ,can any good man fear that he should want food8 ,doth ,god so neglect his servants1 and his witnesses1 as that they should be destitute of his care and providence8 ,and he adds1 ,did ,i ever1 ,lord1 accuse thee1 or complain of thy government8 ,was ,i not always willing to be sick when it was thy pleasure that ,i should be so8 ,did ,i ever1 desire to be what thou wouldest not have me to be8 ,am ,i not always ready to do what thou commandest8 ,wilt thou have me to continue here1 ,i will freely do as thou willest8 ,or1 wouldest thou have me depart hence1 ,i will freely do it at thy command8 ,i have always had my will subject to that of ,god2 deal with me according to thy pleasure2 ,i am always of the same mind with thee2 ,i refuse nothing which thou art pleased to lay upon me2 lead me whither thou wilt2 clothe me as thou pleasest2 ,i will be a magistrate or private person2 continue me in my country1 or in exile1 ,i will not only submit to1 but defend thy proceedings in all things40 ,we might also produce quotations out of other writings whereby it appears that some of the heathen excelled many ,christians in the consistency of their sentiments about religious matters1 with the divine perfections2 as when they say1 ,whatever endowment of the mind has a tendency to make a man truly great and excellent2 this is owing to an internal divine influence4#ga ,others1 speaking of the natural propensity which there is in man to vice1 have maintained1 that to fence against it1 there is a necessity of their having assistance from ,god1 in order to their leading a virtuous life2 and that virtue is not attained by instruction1 that is1 not only by that means1 but that it is from ,god2 and that this is to be sought for at his hands1 by faith and prayer3 much to this purpose may be seen in the writings of ,plato1 ,maximus ,tyrius1 ,hierocles1 and several others4#gb ,the principal use that ,i would make hereof is1 to observe that this should humble many ,christians1 who are far from coming up to the ,heathen in the practice of moral virtue4 ,and1 as for the sentiments of those who deny the necessity of our having the divine influence in order to our performing the duties which ,god requires of us1 in a right manner2 these fall very short of what the light of nature has suggested to those who have duly attended to it1 though destitute of divine revelation4 ,when ,i meet with such expressions1 and many other divine things1 in the writings of ,plato2 and what he says of the conversation of his master ,socrates1 both in his life and death3 ,i cannot but apply in this case1 what our ,saviour says to the scribe in the gospel1 who answered him discreetly1 ,thou art not far from the kingdom of ,god1 ,mark xii4 #cd4 ,these things1 it is true1 very much resemble the grace of sanctification2 yet in many respects1 they fall short of it2 inasmuch as they had no acts of faith1 in a ,mediator1 whom they were altogether strangers to1 as being destitute of divine revelation4 ,it is not my design1 at present1 to enquire1 whether they had any hope of salvation8 this having been considered under a foregoing answer#gc4 ,all that ,i shall here observe is1 that some of the best of them were charged with notorious crimes1 which a ,christian would hardly reckon consistent with the truth of grace2 as ,plato1 with flattering of tyrants1 and too much indulging pride and luxury#gd2 ,socrates1 with pleading for fornication and incest1 and practising sodomy1 if what some have reported concerning them be true#ge4 ,but1 without laying any stress on the character of particular persons1 who1 in other respects1 have said and done many excellent things2 it is evident1 that whatever appearance of holiness there may be in the writings or conversation of those that are strangers to ,christ and his gospel1 this falls short of the grace of sanctification4#gf ,there is a vast difference between recommending or practising moral virtues1 as agreeable to the nature of man1 and the dictates of reason2 and a person's being led in that way of holiness1 which our ,saviour has prescribed in the gospel4 ,this takes its rise from a change of nature1 wrought in regeneration1 is excited by gospel-motives1 encouraged by the promises thereof1 and proceeds from the grace of faith1 without which1 all pretensions to holiness are vain and defective4 ,what advances soever these may have made in endeavouring to free themselves from the slavery of sin1 they have been very deficient1 as to the mortification thereof2 for being ignorant of that great atonement which is made by ,christ1 as the only expedient to take away the guilt of sin1 they could not1 by any method1 arrive to a conscience void of offence1 or any degree of hope concerning the forgiveness thereof1 and the way of acceptance in the sight of ,god3 and their using endeavours to stop the current of vice1 and to subdue their inordinate affections1 could not be effectual to answer that end1 inasmuch as they were destitute of the ,spirit of ,god1 who affords his divine assistance1 in order thereunto1 in no other way than what is prescribed in the gospel2 so that as without holiness no one shall see the ,lord1 this grace is to be expected in that way which ,god has prescribed2 and every one that is holy is made so by the ,spirit1 who glorifies himself in rendering men fruitful in every good work1 being raised by him1 from the death of sin1 to the life of faith in ,christ2 which is a blessing peculiar to the gospel4 #b4 ,since holiness is required of all persons1 as what is absolutely necessary to salvation1 and is also recommended as that which ,god works1 in those in whom the gospel is made effectual thereunto2 we may infer1 that no gospel-doctrine has the least tendency to lead to licentiousness4 ,the grace of ,god may indeed be abused2 and men1 who are strangers to it1 take occasion from the abounding thereof1 to continue in sin1 as some did in the apostle's days1 ,rom4 vi4 #a4 but this is not the genuine tendency of the gospel1 which is to lead men to holiness4 ,whatever duties it engages to1 they are all designed to answer this end2 and whatever privileges are contained therein1 they are all of them inducements thereunto3 are we delivered out of the hands of our spiritual enemies8 it is1 that we should serve him in holiness and righteousness before him1 all the days of our lives1 ,luke i4 #gd1 #ge4 ,as for the promises1 they are an inducement to us1 as the apostle expresses it1 to cleanse ourselves from all filthiness of the flesh and spirit1 perfecting holiness in the fear of ,god1 #b ,cor4 vii4 #a4 and every ordinance and providence should be improved by us1 to promote the work of sanctification4 #c4 ,let us examine ourselves1 whether this work be begun1 and the grace of ,god wrought in us1 in truth8 and if so1 whether it be increasing or declining in our souls8 #ast1 ,as to the truth of grace1 let us take heed that we do not think that we are something when we are nothing1 deceiving our own souls1 or rest in a form of godliness1 while denying the power thereof1 or a name to live1 while we are dead2 let us think that it is not enough to abstain from grosser enormities1 or engage in some external duties of religion1 with wrong ends4 ,and if1 upon enquiry into ourselves1 we find that we are destitute of a principle of spiritual life and grace1 let us not think1 that because we have escaped some of the pollutions that are in the world1 or do not run with others in all excess of riot1 that therefore we lead holy lives2 but rather let us enquire1 ,whether the life we live in the flesh1 be by the faith of the ,son of ,god1 under the influence of his ,spirit1 with great diffidence of our own righteousness and strength1 and firm dependence upon ,christ8 and as the result hereof1 whether we are found in the practice of universal holiness1 and hate and avoid all appearance of evil1 using all those endeavours that are prescribed in the gospel1 to glorify him in our spirits1 souls1 and bodies1 which are his8 #b;d1 ,if we have ground to hope that the work of sanctification is begun1 let us enquire1 whether it be advancing or declining8 ,whether we go from strength to strength1 or make improvements in proportion to the privileges we enjoy8 ,many have reason to complain that it is not with them as in months past2 that grace is languishing1 the frame of their spirits in holy duties stupid1 and they destitute of that communion with ,god1 which they have once enjoyed2 such ought to remember from whence they are fallen1 and repent1 and do their first works2 and beg of ,god1 from whom alone our fruit is derived1 that he would revive the work1 and cause their souls to flourish in the courts of his house1 and to bring forth much fruit unto holiness1 to the glory of his own name1 and their spiritual peace and comfort4 ,as for those who are frequently complaining of1 and bewailing their declensions in grace1 who seem1 to others1 to be making a very considerable progress therein2 let them not give way to unbelief so far as to deny or set aside the experiences which they have had of ,god's presence with them2 for sometimes grace grows1 though without our own observation4 ,if they are destitute of the comforts thereof1 or the fruits of righteousness1 which are peace1 assurance and joy in the ,holy ,ghost1 let them consider1 that the work of sanctification1 in this present state1 is1 at best1 but growing up towards that perfection which is not yet arrived to4 ,if it does not spring up and flourish1 as to those fruits and effects thereof1 which they are pressing after1 but have not attained2 let them bless ,god1 if grace is taking root downward1 and is attended with an humble sense of their own weakness and imperfection1 and an earnest desire of those spiritual blessings which they are labouring after4 ,this ought to afford matter of thankfulness1 rather than have a tendency to weaken their hands1 or induce them to conclude that they are in an unsanctified state2 because of the many hindrances and discouragements which attend their progress in holiness4 ,footnote #fi3 ,see ,quest4 lxxviii4 ,footnote #gj3 ,see ,whitby's ,disc4 c4 page #eda1 in which he quotes ,arrian1 as giving the sense of ,epictetus1 ,lib4 #a4 cap4 #i4 ,lib4 #c4 cap4 #e1 #bd1 #bf1 #cf1 c4 ,footnote #ga3 ,vid4 ,cic4 de natura ,deorum1 ,lib4 #b4 ,nullus unquam vir magnus fuit1 sine aliquo afflatu divino4 ,footnote #gb3 ,see ,gale's court of the ,gentiles4 ,book #c4 chap4 #a4 and chap4 #aj4 and ,wits4 de ,occon4 ,fd4 #dfa-dfc4 ,footnote #gc3 ,see ,vol4 ,,ii4 page #dhi4 seq4 ,footnote #gd3 ,vid4 ,g4 ,j4 ,voss4 de ,hist4 ,grc4 page #bb4 ,footnote #ge3 ,see ,gale's court of the ,gentiles1 ,part ,,iii4 book #a1 chap4 #a1 #b4 which learned writer having1 in some other parts of that work1 mentioned several things that were praise worthy1 in some of the philosophers1 here takes occasion to speak of some other things1 which were great blemishes in them2 and1 in other parts of this elaborate work1 proves that those who lived in the first ages of the church1 and were attached to their philosophy1 were by this means1 as he supposes1 led aside from many great and important truths of the gospel2 of this number ,origen1 ,justin ,martyr1 and several others4 ,and he further supposes1 that what many of them advanced concerning the liberty of man's will1 as to what respects spiritual things1 gave occasion to the ,pelagians to propagate those doctrines that were subversive of the grace of ,god2 and that the ,arian and ,samosatenan heresies took their rise from hence4 ,see ,part ,,iii4 ,book #b4 chap4 #a4 ,footnote #gf3 ,the natural knowledge of ,god and his goodness1 gives some encouragement to guilty creatures to repent of their sins1 and to return to ,god by a general hope of acceptance1 though they had no promise of pardoning grace4 ,and this was the very principle upon which some of the better sort of the ,gentiles set themselves to practise virtue1 to worship ,god1 and endeavour to become like him4 ,i do not say1 that natural religion can give sinful men a full and satisfying assurance of pardon upon their repentance2 for the deepest degrees of penitence cannot oblige a prince to forgive the criminal3 but still the overflowing goodness of ,god1 his patience and long-suffering1 notwithstanding their sins1 may evidently and justly excite in their hearts some hope of forgiving grace3 and ,i think the words of my text cannot intend less than this1 that ,god has not left them without witness1 when he gave them rain from heaven1 when he satisfied their appetites with food1 and filled their hearts with gladness4 ,what was it that these benefits of their ,creator bore witness to8 ,was it not that there was goodness and mercy to be found with him1 if they would return to their duty1 and abandon their own ways of idolatry and vice4 ,surely1 it can never be supposed1 that the apostle here means no more than to say1 that the daily instances of divine bounty in the common comforts of life1 assured them1 that ,god had some goodness in him1 and blessings to bestow on their bodies2 but gave them no hope of his acceptance of their souls1 if they should return and repent never so sincerely4 ,the ,ninevites themselves1 when threatened with destruction1 repented in sackcloth and ashes2 for1 said they1 ,who can tell but ,god will turn and repent1 and turn away from his fierce anger1 that we perish not8 ,nor were they mistaken in their hope1 for ,god saw their works1 that they turned from their evil way1 and he repented of the evil that he had threatened1 ,jonah iii4 #e-aj4 ,and there is yet a more express text to this purpose1 ,rom4 ii4 #d4 ,despisest thou the riches of his goodness1 and forbearance1 and long-suffering1 not knowing that the goodness of ,god leadeth thee to repentance8 ,and if ,god leads us to repentance1 by a sense of his goodness1 surely he gives hope that our repentance shall not be in vain3 and though1 perhaps1 ,i could not affirm it with boldness1 and certainty by the mere light of reason1 yet ,i may venture to declare1 upon the encouragement of these scriptures1 that if there should be found any sinner in the heathen world1 who should be thus far wrought upon by a sense of the goodness of ,god1 as to be led sincerely to repent of sin1 and seek after mercy1 ,god would find a way to make a discovery of so much of the gospel1 as was necessary for him to know1 rather than such a penitent sinner should be left under condemnation1 or that a guilty creature should go on to eternal death in the way of repentance4 ,cornelius the ,centurion1 who feared ,god1 who prayed to him daily1 and wrought righteousness1 according to the light of his conscience1 had both an angel and an apostle sent to him1 that he might receive more complete instruction in the matters of his salvation4 ,acts x4 #a-f4 and from #cj-ce48 ,dr4 ,watts4 ,quest4 ,,lxxvi4 ,,quest4 ,,lxxvi4 ,what is repentance unto life8 ,,answ4 ,repentance unto life1 is a saving grace1 wrought in the heart of a sinner1 by the ,spirit and word of ,god2 whereby1 out of the sight and sense1 not only of the danger1 but also of the filth and odiousness of his sins1 and upon the apprehension of ,god's mercy in ,christ1 to such as are penitent1 he so grieves for1 and hates his sins1 as that he turns from them all to ,god1 purposing and endeavouring1 constantly to walk with him in all the ways of new obedience4 ,in speaking to this answer we shall consider the subject of repentance1 viz4 a sinful fallen creature2 and that1 though this be his condition1 yet he is naturally averse to the exercise thereof1 till ,god is pleased to bring him to it2 which will lead us to consider1 how the ,spirit of ,god does this2 and what are the various acts and effects thereof4#bbb #a4 ,concerning the subjects of repentance4 ,no one can be said to repent but a sinner2 and therefore1 whatever other graces might be exercised by man in a state of innocency1 or shall be exercised by him1 when brought to a state of perfection2 yet there cannot1 properly speaking1 be any room for repentance3 some1 indeed1 have queried whether there shall be repentance in heaven2 but it may easily be determined1 that though that hatred of sin in general1 and opposition to it1 which is contained in true repentance1 be not inconsistent with a state of perfect blessedness1 as it is inseparably connected with perfection of holiness2 yet a sense of sin1 which is afflictive1 and is attended with grief and sorrow of heart1 for the guilt and consequences thereof1 is altogether inconsistent with a state of perfection2 and these are some ingredients in that repentance which comes under our present consideration4 ,therefore we must conclude1 that the subject of repentance is a sinner3 but1 ,,ii4 ,though all sinners contract guilt1 expose themselves to misery1 and will sooner or later be filled with distress and sorrow for what they have done against ,god2 yet many have no sense thereof at present1 nor repentance1 or remorse for it4 ,these are described as past feeling1 ,eph4 iv4 #ai4 and hardened through the deceitfulness of sin1 ,heb4 iii4 #ac4 as obstinate1 and having their neck as an iron sinew1 and their brow as brass1 ,isa4 xlviii4 #d4 ,and there are several methods which they take to ward off the force of convictions4 ,sometimes they are stupid1 and hardly give themselves the liberty to consider the difference that there is between moral good and evil1 or the natural obligation we are under to pursue the one1 and avoid the other4 ,they consider not the all-seeing eye of ,god1 that observes all their actions1 nor the power of his anger1 who will take vengeance on impenitent sinners2 regard not the various aggravations of sin1 nor consider that ,god will1 for those things1 bring them to judgment4 ,so that impenitency is generally attended with presumption2 whereby the person concludes1 though without ground1 that it shall go well with him in the end2 such an one is represented1 as blessing himself in his heart1 saying1 ,i shall have peace1 though ,i walk in the imagination2 or1 as it is in the margin1 in the stubbornness of mine heart1 to add drunkenness to thirst1 ,deut4 xxix4 #ai4 ,or if1 on the other hand1 he cannot but conclude1 that with ,god is terrible majesty1 that he is a consuming fire1 and that none ever hardened themselves against him1 and prospered1 and if he does not fall down before him with humble confession of sin1 and repentance for it1 he will certainly be broken with his rod of iron1 and dashed in pieces1 like the potter's vessel1 broken with a tempest1 and utterly destroyed1 when his wrath is kindled2 then he resolves1 that some time or other he will repent1 but still delays and puts it off for a more convenient season1 and though ,god gives him space to do it1 repenteth not1 ,rev4 ii4 #ba4 ,thus he goes on in the greatness of his way1 till ,god prevents him with the blessings of his goodness1 and brings him to repentance4 ,and this leads us to consider1 ,,iii4 ,that repentance is ,god's work2 or1 as it is observed in this answer1 wrought by the ,spirit of ,god3 whether we consider it as a common or saving grace1 it is the ,spirit that convinces or reproves the world of sin4 ,if it be of the same kind with that which ,pharaoh1 ,ahab1 or ,judas had2 it is a dread of ,god's judgments1 and his wrath breaking in upon conscience1 when he reproves for sin1 and sets it in order before their eyes1 that excites it4 ,if they are touched with a sense of guilt1 and hereby1 for the present1 stopped1 or obliged to make a retreat1 and desist from pursuing their former methods1 it is ,god1 in the course of his providence1 that gives a check to them4 ,but this comes short of that repentance which is said to be unto life2 or which is styled a saving grace1 which is wrought by the ,spirit of ,god1 as the beginning of that saving work1 which is a branch of sanctification1 and shall end in compleat salvation4 ,this is expressly styled in scripture1 repentance unto life1 ,acts xi4 #ah4 inasmuch as every one1 who is favoured with it1 shall obtain eternal life2 and it is connected with conversion and remission of sins1 which will certainly end in eternal salvation4 ,thus it is said1 ,repent and be converted1 that your sins may be blotted out1 when the times of refreshing shall come from the presence of the ,lord1 chap4 iii4 #i4 and for this reason it is called a saving grace1 or a grace that accompanies salvation1 whereby it is distinguished from that repentance which some have1 who yet remain in a state of unregeneracy4 ,and it is called1 ,repentance to salvation1 not to be repented of1 #b ,cor4 vii4 #aj4 that is1 it shall issue well2 and he shall1 in the end1 have reason to bless ,god1 and rejoice in his grace1 that has made him partaker of it1 who thus repents4 ,,iv4 ,we shall now consider the instrument or means whereby the ,spirit works this grace4#gg ,thus it is said to be wrought in the heart of a sinner1 by the word of ,god1 as all other graces are1 except regeneration1 as has been before observed3 we must first suppose the principle of grace implanted1 and the word presenting motives1 and arguments leading to repentance2 and then the understanding is enlightened and disposed to receive what is therein imparted4 ,the word calls sinners to repentance1 ,matt4 ix4 #ac4 and therefore1 when this grace is wrought1 we are not only turned by the power of ,god1 but instructed1 ,jer4 xxxi4 #ai4 by the ,spirit's setting home what is contained therein whereby we are led into the knowledge of those things which are necessary to repentance4 ,as1 #a4 ,we have in the word a display of the holiness of the divine nature and law1 and our obligation in conformity thereunto1 to the exercise of holiness in heart and life1 as ,god says1 ,be ye holy1 for ,i am holy1 ,lev4 xi4 #dd4 ,and to this we may add1 that it contains a display of the holiness of ,god in his threatenings1 which he has denounced against every transgression and disobedience1 which shall receive a just recompence of reward2 and in all the instances of his punishing sin in those who have exposed themselves thereunto1 that hereby he might deter men from it1 and lead them to repentance3 thus the apostle speaks of the law of ,god as holy1 and the commandment holy1 just1 and good1 ,rom4 vii4 #ab1 #ac4 and of its leading him into the knowledge of sin1 by which means it appeared to be sin1 that is1 opposite to an holy ,god1 and1 as he expresses it1 became exceeding sinful4 #b4 ,hereby persons are led into themselves2 and by comparing their hearts and lives with the word of ,god1 are enabled to see their own vileness and want of conformity to the rule which he has given them1 the deceitfulness and desperate wickedness thereof1 and what occasion there is to abhor themselves1 and repent in dust and ashes2 thus the apostle1 in the place but now mentioned1 speaks of himself as once alive without the law2 but when the commandment came1 sin revived and he died1 and concludes himself to be carnal1 sold under sin1 ,rom4 vii4 #i1 #ad4 ,this is a necessary means leading to repentance4 ,and we may farther add1 that ,god not only makes use of the word1 but of his providences to answer this end2 therefore he speaks of a sinning people1 when carried away captive into the land of the enemy1 as bethinking themselves1 and afterwards repenting and making supplication to him therein1 #a ,kings viii4 #df1 #dg4 ,and we read of sickness and bodily diseases as ordained by ,god1 to bring persons to repentance2 thus ,elihu speaks of a person's being chastened with pain upon his bed1 and the multitude of his bones with strong pain2 his soul drawing nigh to the grave1 and his life to the destroyers1 ,job xxxiii4 #ai1 #bg4 and then represents the person thus chastened1 and afterwards recovered from his sickness1 as acknowledging himself to have sinned1 and perverted that which is right1 and that it profited him not4 ,and the apostle speaks of the goodness of ,god in the various dispensations of his providence1 as leading to repentance1 ,rom4 ii4 #d4 ,but these dispensations are always to be considered in conjunction with the word1 and as impressed on the conscience of men by the ,spirit1 in order to their attaining this desirable end4 ,but that we may insist on this matter more particularly1 we must take an estimate of repentance1 either as it is a common or special grace2 in both these respects it is from the ,spirit1 and wrought by the instrumentality of the word1 applied to the consciences of men2 but there is a vast difference between the one and the other in the application of the word1 as well as in the effects and consequences thereof4 7#a47 ,in them who are brought under convictions1 but not made partakers of the saving grace of repentance2 the ,holy ,spirit awakens1 and fills them with the terrors of ,god1 and the dread of his vengeance1 by the law1 by which is the knowledge of sin1 and all the world becomes guilty before ,god1 ,rom4 iii4 #bj4 compared with #ai4 ,these are what we call legal convictions2 whereby the wound is opened1 but no healing medicine applied3 the sinner apprehends himself under a sentence of condemnation1 but at the same time cannot apply any promise which may afford hope and relief to him2 groans under his burden1 and knows not where to find ease or comfort1 and dreads the consequence thereof1 as that which would sink him into hell2 ,god appears to him as a consuming fire1 his arrows stick fast in his soul1 the poison whereof drinketh up his spirits2 if he endeavours to shake off his fears1 and to relieve himself against his despairing thoughts1 he is notwithstanding1 described1 as being like the troubled sea1 when it cannot rest1 which casts forth mire and dirt1 ,isa4 lvii4 #bj4 ,this is a most afflictive case2 concerning which it is said1 that though the spirit of a man will sustain his infirmity2 yet a wounded spirit who can bear8 ,prov4 xviii4 #ad4 ,thus it is with some when convinced of sin by the law3 but there are others who endeavour to quiet their consciences by using indirect methods1 thinking to make atonement for it1 and by some instances of external reformation1 to make ,god amends1 and thereby procure his favour1 but to no purpose2 for sin taking occasion1 by the commandment1 works in them all manner of concupiscence1 ,rom4 vii4 #h4 ,and if they grow stupid1 which is oftentimes the consequence hereof1 their sense of sin is entirely lost1 and their repentance ends in presumption1 and a great degree of boldness in the commission of all manner of wickedness4 7#b47 ,we shall now consider how the ,spirit works repentance unto life1 which is principally insisted on in this answer4 ,this is said to be done by the word of ,god2 not by the law without the gospel1 but by them both1 in which one is made subservient to the other4 ,the law shews the soul its sin1 and the gospel directs him where he may find a remedy2 one wounds and the other heals2 the law enters1 as the apostle expresses it1 that the offence might abound1 ,rom4 v4 #bj4 but the gospel shews him how grace does much more abound1 and where he may obtain forgiveness1 by which means he is kept from sinking under that weight of guilt that lies on his conscience4 ,and it leads him to hate and abstain from sin1 from those motives that are truly excellent2 for which reason it is called evangelical repentance4 ,now that we may better understand the nature thereof1 we shall consider2 how it differs from that which we before described1 which arises only from that conviction of sin1 which is by the law1 which a person may have1 who is destitute of this grace of repentance1 which we are speaking of4 ,repentance1 of what kind soever it be1 contains in it a sense of sin3 but if it be such a sense of sin1 that the unregenerate person may have1 this includes little more in it than a sense of the danger and misery which he has exposed himself to by sins committed4 ,the principal motives leading hereunto1 are the threatenings which the law of ,god denounces against those that violate it4 ,destruction from ,god is a terror to him2 if this were not the consequence of sin1 he would be so far from repenting of it1 that it would be the object of his chief delight4 ,and that guilt1 which he charges himself with1 is principally such1 as arises from the commission of the most notorious crimes1 which expose him to the greatest degree of punishment3 whereas1 repentance unto life brings a soul under a sense of the guilt of sin1 as it is contrary to the holy nature and law of ,god1 which the least1 as well as the greatest sins1 are opposed to1 and contain a violation of4 ,and therefore he charges himself1 not only with open sins1 which are detestable in the eyes of men2 but secret sins1 which others have little or no sense of2 sins of omission1 as well as sins of commission2 and he is particularly affected with the sin of unbelief1 inasmuch as it contains a contempt of ,christ1 and the grace of the gospel4 ,and he is not only sensible of those sins which break forth in his life2 but that propensity of nature1 whereby he is inclined to rebel against ,god2 so that this sense of guilt1 in some respects1 differs from that which they are brought under1 who are destitute of saving repentance4 ,but that in which they more especially differ is1 in that saving repentance contains in it a sense of the filth1 and odious nature of sin1 and so considers it as defiling1 or contrary to the holiness of ,god1 and rendering the soul worthy to be abhorred by him2 so that as the sense of guilt excites fear1 and a dread of the wrath of ,god1 this fills him with shame1 confusion of face1 and self-abhorrence1 which is inseparably connected with the grace of repentance2 accordingly these are joined together1 as ,job says1 ,i abhor myself1 and repent in dust and ashes1 ,job xlii4 #f4 or1 as when ,god promises that he would bestow this grace on his people1 he says1 ,then shall ye remember your own evil ways1 and your doings1 that were not good1 and shall loathe yourselves in your own sight1 for your iniquities1 and for your abominations1 ,ezek4 xxxvi4 #ca4 ,as before this they set too high a value upon themselves1 and were ready to palliate and excuse their crimes1 or insist on their innocence1 though their iniquity was written in legible characters1 as with a pen of iron1 and the point of a diamond1 and to say with ,ephraim1 ,in all my labour they shall find none iniquity in me that were sin1 ,hos4 xii4 #h4 or1 as the prophet ,jeremiah says1 concerning a rebellious people1 that though in their skirts were found the blood of the souls of the poor innocents2 yet they had the front to say1 ,because ,i am innocent1 surely his anger shall turn from me1 ,jer4 ii4 #cd1 #ce4 ,notwithstanding1 when ,god brings them to repentance1 and heals their backslidings2 they express themselves in a very different way2 ,we lie down in our shame1 and our confusion covers us2 for we have sinned against the ,lord our ,god1 chap4 iii4 #be4 ,now this is such an ingredient in true repentance1 which is not to be found in that which falls short of it3 the sinner is afraid of punishment indeed1 or1 it may be1 he may be filled with shame1 because of the reproach which attends his vile and notorious crimes in the eyes of the world2 yet he is not ashamed1 or confounded1 as considering how vile he has rendered himself hereby1 in the eye of an holy ,god4 ,there is another thing which is farther observed in this answer1 which is an ingredient in repentance unto life1 in which respect it is connected with faith1 inasmuch as he apprehends the mercy of ,god in ,christ to such as are penitent2 and this effectually secures him from that despair which sometimes attends a legal repentance1 as was before observed1 as well as affords him relief against the sense of guilt with which this grace is attended4 ,the difference between legal and evangelical repentance1 does not so much consist in that one represents sin1 as more aggravated2 nor does it induce him that thus repents1 to think himself a greater sinner than the other2 for the true penitent is ready to confess himself the chief of sinners4 ,he is far from extenuating his sin1 being ready1 on all occasions1 to charge himself with more guilt than others are generally sensible of3 but that which he depends upon as his only comfort and support is the mercy of ,god in ,christ1 or the consideration that there is forgiveness with him1 that he may be feared2 this is that which affords the principal motive and encouragement to repentance1 and has a tendency to excite the various acts thereof2 which leads us to consider1 ,v4 ,what are the various acts of this repentance unto life2 or what are the fruits and effects produced thereby4 #a4 ,the soul is filled with hatred of sin4 ,when he looks back on his past life1 he bewails what cannot now be avoided2 charges himself with folly and madness1 and wishes 7though this be to no purpose7 that he had done many things which he has omitted1 and avoided those sins1 together with the occasions thereof1 which he has committed1 the guilt whereof lies with great weight upon him4 ,how glad would he be if lost seasons and opportunities of grace might be recalled1 and the talents1 that were once put into his hand1 though misimproved1 regained6 ,but all these wishes are in vain4 ,however1 these are the after-thoughts which will arise in the minds of those who are brought under a sense of sin4 ,sin wounds the soul2 the ,spirit of ,god1 when convincing thereof1 opens the wound1 and causes a person to feel the smart of it1 and gives him to know1 that it is an evil thing1 and bitter1 that he has forsaken the ,lord his ,god1 ,jer4 ii4 #ai4 ,this sometimes depresses the spirits1 and causes him to walk softly1 to set alone and keep silence1 ,lam4 iii4 #bh4 being filled with that uneasiness which is very afflictive to him4 ,at other times it gives vent to itself in tears1 as the ,psalmist expresses it1 ,i am weary with my groaning1 all the night make ,i my bed to swim2 ,i water my couch with my tears1 ,psal4 vi4 #f4 ,in this case the only thing that gives him relief or comfort is1 that the guilt of sin is removed by the blood of ,christ1 which tends to quiet his spirit1 which would otherwise be swallowed up with overmuch sorrow4 ,and to this we may add1 that sin is always the object of his detestation1 even when there is an abatement of that grief1 which1 by the divine supports and comforts he is fenced against3 he hates sin1 not barely because of the sad consequences thereof1 but as it is in itself the object of abhorrence2 and therefore his heart is set against all sin1 as the ,psalmist says1 ,i hate every false way1 ,psal4 cxix4 #ajd4 ,this hatred discovers itself by putting him upon flying from it1 together with all the occasions thereof1 or incentives to it4 ,he not only abstains from those sins which they who have little more than the remains of moral virtue are ashamed of1 and afraid to commit1 but hates every thing that has in it the appearance of sin1 and this hatred is irreconcileable4 ,as forgiveness does not make sin less odious in its own nature1 so the experience that he has of the grace of ,god herein1 or whatever measures of peace he enjoys1 whereby his grief and sorrow is assuaged1 yet still his hatred of it not only remains1 but increases3 and1 as the consequence hereof1 #b4 ,he turns from sin unto ,god2 he first hates sin1 and then flies from it1 as seeing it to be the spring of all his grief and fears1 that which separates between him and his ,god4 ,thus ,ephraim1 when brought to repentance1 is represented as saying1 ,what have ,i to do any more with idols1 ,hos4 xiv4 #h4 reflecting on his past conduct1 when addicted to them1 with a kind of indignation2 so the true penitent1 who has hitherto been walking in those paths that lead to death and destruction1 now enquires after the way of holiness1 and the paths of peace2 as he has hitherto walked contrary to ,god1 now he desires to walk with him2 and having wearied himself in the greatness of his way1 and seeing no fruit in those things whereof he is now ashamed2 and being brought into the utmost straits1 he determines to return to his ,god and ,father4 ,and in doing this he purposes and endeavours to walk with him in all the ways of new obedience1 as the apostle exhorts those who had received good by his ministry1 that with purpose of heart they would cleave unto the ,lord1 ,acts xi4 #bc4 ,this purpose is not like those hasty resolutions which unconverted sinners make when ,god is hedging up their way with thorns1 and they are under the most distressing apprehensions of his wrath4 ,then they say as the people did to ,joshua1 ,we will serve the ,lord1 ,josh4 xxiv4 #bb4 though they are not sensible how difficult it is to fulfil the engagements which they lay themselves under1 nor of the deceitfulness of their own hearts1 and the need they stand in of grace from ,god1 to enable them so to do4 ,this purpose to walk with ,god1 does not so much respect what a person will do hereafter2 but it contains a resolution which is immediately put in execution1 and so is opposed to his former obstinacy1 when determining to go on in the way of his own heart4 ,thus the prodigal son1 in the parable1 no sooner resolved that he would arise and go to his ,father1 ,luke xv4 #ah1 compared with #bj4 but he arose and went4 ,true repentance is always attended with endeavours after new obedience1 so that a person lays aside that sloth and indolence which was inconsistent with his setting a due value on1 or improving the means of grace2 and1 as the result hereof1 he now exerts himself1 with all his might1 in pursuing after those things1 whereby he may approve himself ,god's faithful servant2 and hereby he discovers the sincerity of his repentance2 which he does1 or rather is enabled to do1 by that grace1 which at first began1 and then carries on this work in the soul1 whereby he has his fruit unto holiness1 and the end thereof everlasting life1 ,rom4 vi4 #bb4 ,from what has been said concerning repentance1 we may infer1 7#a47 ,that since it is a grace that accompanies salvation1 and consequently is absolutely necessary thereunto1 it is an instance of unwarrantable and bold presumption1 for impenitent sinners to expect1 that they shall be made partakers of the benefits which ,christ has purchased1 while they continue in a state of enmity1 opposition1 and rebellion against him2 or that they shall be saved by him in their sins1 without being saved from them2 for he that covereth his sins shall not prosper2 but whoso confesseth and forsaketh them1 shall have mercy1 ,prov4 xxviii4 #ac4 7#b47 ,since repentance is the work of the ,spirit1 and his gift1 we infer1 that whatever endeavours we are obliged to use1 or whatever motives or inducements are given to lead us hereunto1 we must not conclude1 that it is in our own power to repent when we please2 and therefore it should be the matter of our earnest and constant prayer to ,god1 that he would turn our hearts1 give us a true sight and sense of sin1 accompanied with faith in ,christ1 as ,ephraim is represented1 saying1 ,turn thou me1 and ,i shall be turned1 ,jer4 xxxi4 #ah4 7#c47 ,let not those that have a distressing sense of their former sins1 how great soever they have been1 give way to despairing thoughts2 but lay hold on the mercy of ,god in ,christ1 extended to the chief of sinners1 and improve it to encourage them to hate sin1 and forsake it from evangelical motives1 which will have a tendency to remove their fears while they look on ,god1 not as a sin-revenging ,judge1 but a reconciled ,father1 ready and willing to receive those who return to him with unfeigned repentance4 7#d47 ,since we daily commit sin1 it follows from hence1 that we stand in need of daily repentance3 and this being a branch of sanctification1 as sanctification is a progressive work1 so is repentance4 ,we are not to expect that sin should be wholly extirpated1 while we are in this imperfect state2 and therefore it is constantly to be bewailed1 and1 by the grace of ,god working effectually in us1 avoided2 that1 as the result hereof1 we may have a comfortable hope that that promise shall be fulfilled1 ,they that sow in tears shall reap in joy1 ,psal4 cxxvi4 #e4 ,footnote #bbb3 ,it has been1 perhaps correctly1 asserted that repentance is neither a duty discoverable by the law of nature1 nor the written law of ,god2 because it is unfit1 that a law1 appointing death for the violation of its precept1 should also discover to the culprit a way of escape from its own penalty incurred4 ,but there existed purposes of mercy before the law was made2 these have been revealed by a gracious ,sovereign2 the condition of men1 as prisoners of hope possessing competent evidence of the compassion of the ,lawgiver1 points to repentance4 ,sacrifices in former ages discover not only a consciousness of guilt1 but a glimmering hope at least1 of pardon4 ,it is possible that these were the offspring of tradition among the ,gentiles1 rather than the deductions of the light of nature4 ,but in either way1 sorrow for sin is a duty founded on the will of ,god4 ,it is therefore a duty1 perfectly reasonable1 and expressly revealed on the sacred page4 ,the strength to perform it is from the ,king of ,providence and ,grace4 ,there is necessary in its production a discovery of guilt1 liability to misery1 and entire helplessness4 ,the general belief1 or profession of these truths1 does not prove in event to be a cause adequate to produce a total change in a man's views1 pursuits1 desires1 aversions1 labours1 joys1 and sorrows4 ,there is necessary some deep sense1 or strong conviction of guilt4 ,this1 with respect to its proximate cause1 may originate in various ways2 by reflecting on the ,divine ,sovereignty and ,majesty2 by a solemn contemplation of the excellency and loveliness of the moral perfection of ,deity2 by an affecting sight of his goodness and mercy to the individual in particular2 by attending to the awful subject of ,divine ,justice1 seen in the sufferings of ,christ1 or anticipated in the future judgment1 and final sufferings of the damned4 ,such convictions are produced in great mercy to the individual1 how dearly soever they cost him1 whether the prostrated idols1 on which the sensual affections were fastened1 were companions1 friends1 relations1 honour or wealth4 ,disease1 approaching death1 or any thing which shall dissolve the unhallowed attachment to earth1 may by the ,divine blessing produce this change1 the glory of which will always really belong to ,divine grace1 which works unseen4 ,the bitterness of such sorrows is sometimes extreme1 when he who wounded alone can cure4 ,the effects of it are subsequently salutary1 both to deter from sin and to strengthen the party's faith4 ,the degrees of penitential sorrow are extremely various in different converts4 ,he who has been convinced of gospel truths step by step1 and has been in the same manner brought to the love and fear of ,god1 and to a universal conscientiousness1 may have grounds of peace and comfort equally safe1 as he whose convictions have been the most sensible2 for not their height but their fruits prove them to be genuine4 ,footnote #gg3 ,grace here is put for repentance1 and not the immediate influence on the soul4 ,quest4 ,,lxxvii4 ,,quest4 ,,lxxvii4 ,wherein do justification and sanctification differ8 ,,answ4 ,although sanctification be inseparably joined with justification2 yet they differ1 in that ,god in justification1 imputeth the righteousness of ,christ1 in sanctification his ,spirit infuseth grace1 and enableth to the exercise thereof2 in the former sin is pardoned1 in the other it is subdued2 the one doth equally free all believers from the revenging wrath of ,god1 and that perfectly in this life1 that they never fall into condemnation1 the other is neither equal in all1 nor in this life perfect in any1 but growing up to perfection4 ,this answer being principally a recapitulation of what is contained in those that have been already insisted on1 wherein the doctrine of justification and sanctification are particularly explained1 we shall not much enlarge on it2 but since there are some who suppose that one of these graces may be attained without the other2 and others confound them1 as though to be justified and to be sanctified implied the same thing2 we shall briefly consider1 ,i4 ,that which is supposed in this answer1 namely1 that sanctification and justification are inseparably joined together2 and accordingly1 no one has a warrant to claim one without the other3 ,this appears in that they are graces that accompany salvation4 ,when the apostle connects justification and effectual calling together1 in the golden chain of our salvation1 ,rom4 viii4 #cj4 he includes sanctification in this calling4 ,and elsewhere1 when ,christ is said to be made righteousness and redemption to us for our justification1 he is1 at the same time1 said to be made wisdom and sanctification1 #a ,cor4 i4 #ca4 and we are said to be saved by the washing of regeneration and renewing of the ,holy ,ghost1 ,tit4 iii4 #e4 which is the beginning of the work of sanctification2 that being justified by his grace1 we should be made heirs according to the hope of eternal life2 and speaking of some who were once great sinners1 and afterwards made true believers1 he says1 concerning them1 that they were washed1 sanctified1 and justified in the name of the ,lord ,jesus1 and by the ,spirit of our ,god1 #a ,cor4 vi4 #aa4 ,and when ,god promises to pardon and pass by the transgression of the remnant of his heritage1 ,micah vii4 #ah1 #ai4 he also gives them ground to expect that he would subdue their iniquities2 the former is done in justification1 the latter in sanctification4 ,from the connexion that there is between justification and sanctification1 we infer3 that no one has ground to conclude that his sins are pardoned1 and that he shall be saved while he is in an unsanctified state2 for as this tends to turn the grace of ,god into wantonness1 so it separates what he has joined together1 and it is a certain evidence that they who thus divide them1 are neither justified nor sanctified4 ,let us therefore give diligence to evince the truth of our justification1 by our sanctification1 or that we have a right and title to ,christ's righteousness1 by the life of faith1 and the exercise of all those other graces that accompany or flow from it4 ,,ii4 ,we have1 in this answer1 an account of some things in which justification and sanctification differ1 as1 #a4 ,in justification ,god imputes the righteousness of ,christ to us2 whereas1 in sanctification the ,spirit infuseth grace1 and enableth to the exercise thereof4 ,what it is for ,god to impute ,christ's righteousness hath been before considered2 the only thing that we shall now observe is1 that the righteousness whereby we are justified1 is1 without us1 wrought out by ,christ1 for us2 so that it is by his obedience1 as the apostle expresses it1 that we are made righteous1 ,rom4 v4 #ai4 and that which ,christ did as our ,surety1 is placed to our account1 and accepted by the justice of ,god1 as though it had been done by us1 as has been before observed3 ,whereas1 in sanctification1 the graces of the ,spirit are wrought and excited in us1 we are denominated holy1 and our right to eternal life is evinced1 though not procured4 #b4 ,in justification sin is pardoned1 in sanctification it is subdued2 the former takes away the guilt thereof1 the latter its reigning power4 ,where sin is pardoned1 it shall not be our ruin2 but yet it gives us daily disturbance and uneasiness1 makes work for repentance1 and is to be opposed by our dying to it1 and living to righteousness4 ,this is therefore sufficiently distinguished from justification1 which is also to be considered as a motive or inducement leading to it4 #c4 ,they differ1 in that justification equally frees all believers from the avenging wrath of ,god1 in which respect it is perfect in this life1 so that a justified person shall never fall into condemnation2 whereas1 the work of sanctification is not equal in all1 nor perfect in this life1 but growing up to perfection4 ,for the understanding of which1 let us consider1 that when we speak of justification as perfect in this life1 or say1 that all are equally justified1 we mean1 that where ,god forgives one sin1 he forgives all2 so that there is no condemnation to them which are in ,christ ,jesus1 as the apostle says1 chap4 viii4 #a4 and he adds1 ,who shall lay any thing to the charge of ,god's elect8 it is ,god that justifieth2 who is he that condemneth8 it is ,christ that died1 ver4 #cc1 #cd4 ,were it not so1 a person might be said to be justified1 and not have a right to eternal life1 which implies a contradiction2 for though he might be acquitted1 as to the guilt charged upon him by one indictment1 he would be condemned by that which is contained in another4 ,we may from hence infer1 that all justified persons have an equal right to conclude themselves discharged from guilt1 and the condemning sentence of the law of ,god2 though all cannot see their right to claim this privilege by reason of the weakness of their faith4 ,as for sanctification1 that1 on the other hand1 is far from being equal in all2 since the best of believers have reason to complain of the weakness of their faith1 and the imperfection of all other graces which are wrought in them by the ,spirit4 ,if it be enquired from whence this imperfection of sanctification arises1 that is the subject of the following answer4 ,quest4 ,,lxxviii4 ,,quest4 ,,lxxviii4 ,whence ariseth the imperfection of sanctification in believers8 ,,answ4 ,the imperfection of sanctification in believers1 ariseth from the remains of sin abiding in every part of them1 and the perpetual lustings of the flesh against the spirit1 whereby they are often foiled with temptations1 and fall into many sins1 are hindered in all their spiritual services1 and their best works are imperfect and defiled in the sight of ,god4 ,in this answer we may consider1 ,i4 ,that there is something supposed1 namely1 that the work of sanctification is imperfect in this life1 or that there are the remnants of sin still abiding in the best of men4 ,,ii4 ,in what the imperfection of sanctification more especially discovers itself2 and in particular1 what we are to understand by the lusting of the flesh against the ,spirit4 ,and1 ,,iii4 ,the consequences hereof1 to wit1 their being foiled with temptations1 falling into many sins1 and being hindered in their spiritual services4 #a4 ,as to the thing supposed in this answer1 that the work of sanctification is imperfect in this life3 ,this must be allowed by all who are not strangers to themselves1 as it is said1 ,there is not a just man upon the earth that doth good and sinneth not1 ,eccl4 vii4 #bj4 fine gold is not without a mixture of some baser metal1 or alloy2 even so our best frames of spirit1 when we think ourselves nearest heaven1 or when we have most communion with ,god1 are not without a tincture of indwelling sin1 that is easy to be discerned in us4 ,whatever grace we exercise1 there are some defects attending it1 either with respect to the manner of its exerting itself1 or the degree thereof2 therefore perfection1 how desirable soever it be1 is a blessing which we cannot1 at present1 attain to3 ,and if it be thus with us1 when at the best1 we shall find1 that at other times1 corrupt nature not only discovers itself1 but gives us great interruption and disturbance1 so that the work of sanctification seems to be1 as it were1 at a stand1 and we are hereby induced to question the truth and sincerity of our graces2 and if1 notwithstanding this1 we have sufficient ground to conclude1 that our hearts are right with ,god2 yet we are obliged to say with the apostle1 that we are carnal1 sold under sin2 and that1 when we would do good1 evil is present with us1 ,rom4 vii4 #ad4 compared with #ba4 which is an undeniable argument of the imperfection of the work of sanctification4 ,the contrary opinion to this is maintained by many who pretend that perfection is attainable in this life2 and to give countenance hereunto1 they refer to some scriptures1 in which persons are characterized as perfect men2 and others wherein perfection is represented as a duty incumbent on us2 as our ,saviour says1 ,be ye perfect1 even as your ,father which is in heaven is perfect1 ,matt4 v4 #dh4 and the apostle1 in his valedictory exhortation to the church1 advises them to be perfect1 as well as of one mind2 as they expected that the ,god of love and peace should be with them1 #b ,cor4 xiii4 #aa4 ,but to this it may be replied1 that these scriptures do not speak of a sinless perfection1 but of such a perfection as is opposed to hypocrisy2 as ,hezekiah says concerning himself1 that he had walked before the ,lord in truth1 and with a perfect heart1 ,isa4 xxxviii4 #c4 ,accordingly1 the perfection of those who are thus described in scripture1 is explained as denoting their uprightness4 ,thus ,job is described1 as a perfect and upright man1 one that feared ,god and eschewed evil1 ,job i4 #a4 compared with #h4 though he elsewhere disclaims any pretensions to a sinless perfection2 as he expresses himself1 ,if ,i say ,i am perfect1 mine own mouth shall prove me perverse1 chap4 ix4 #bj4 ,and when ,noah is said to be perfect in his generation1 this is explained as denoting that he was a just or an holy man1 and one that walked with ,god1 ,gen4 vi4 #i4 ,as for other scriptures1 which speak of perfection as a duty incumbent on us1 they are to be understood concerning the perfection of grace1 as to those essential parts thereof1 without which it could not be denominated true and genuine1 and not as respecting a perfection of degrees4 ,true grace is perfect indeed1 as it contains in it those necessary ingredients1 whereby an action is denominated good in all its circumstances1 in opposition to that which is so1 only in some respects2 and therefore it must proceed from a good principle1 an heart renewed by regenerating grace2 it must be agreeable to the rule which ,god has prescribed in the gospel1 and be performed in a right manner1 and for right ends3 ,thus a person may be said to be a perfect man1 in like manner as a new-born infant is denominated a man1 as having all the essential perfections of the human nature2 though not arrived to that perfection1 in other respects1 which it shall afterwards attain to3 ,accordingly grace1 when described1 in scripture1 as perfect1 is sometimes explained as alluding to a metaphor1 taken from a state of perfect manhood1 in opposition to that of children3 ,thus the apostle speaks of some1 whom he represents1 as being of full age2 where the same word is used#bbc1 which is elsewhere rendered perfect2 and these are opposed to others whom he had before been speaking of1 as weak believers1 or babes in ,christ2 ,heb41 v4 #ac1 #ad4 ,and elsewhere he speaks of the church1 which he styles the body of ,christ1 as arrived to a state of manhood1 and so calls it a perfect man2 having attained the measure of the stature of the fulness of ,christ2 still alluding to that stature which persons arrive to when they are adult2 and these he opposes in the following words1 to children1 who1 through the weakness of their faith1 were liable to be tossed to and fro1 and carried about with every wind of doctrine1 ,eph4 iv4 #ac1 #ad4 ,and in other places1 where ,christians are described as perfect1 there is a word used1 which signifies their having that internal furniture whereby they are prepared or disposed to do what is good3 ,thus the apostle speaks of the man of ,god being perfect#gh1 that is1 throughly furnished unto all good works1 #b ,tim4 iii4 #ag4 ,and elsewhere he prays1 for those to whom he writes1 that ,god would make them perfect in1 or for every good work1 to the end that they may do his will#gi1 which is such a perfection as is necessary to our putting forth any act of grace2 and therefore it does not in the least infer that perfection which they plead for1 whom we are now opposing4 ,and1 indeed1 it is not barely the sense they give of those scriptures that speak of persons being perfect1 which they cannot but suppose may be otherwise understood1 that gives them occasion to defend this doctrine2 but the main thing on which it is founded1 is1 that ,god does not require sinless perfection of fallen man1 inasmuch as that is impossible2 and therefore he calls that perfection1 which includes in it our using those endeavours to lead a good life1 which are in our own power4 ,this is agreeable to the ,pelagian scheme1 and to that which the ,papists maintain1 who make farther advances on the ,pelagian hypothesis2 and assert1 not only that men may attain perfection in this life1 but that they may arrive to such a degree thereof1 as exceeds the demands of the law1 and perform works of supererogation2 which doctrine is calculated to establish that of justification by works4 ,but that which may be alleged in opposition hereunto1 is1 that it is disagreeable to the divine perfections1 and a notorious making void the law of ,god1 to assert that our obligation to yield perfect obedience1 ceases1 because we have lost our power to perform it2 as though a person's being insolvent1 were a sufficient excuse for his not paying a just debt4 ,we must distinguish between ,god's demanding perfect obedience1 as an out-standing debt1 which is consistent with the glory of his holiness and sovereignty1 as a law-giver2 and his determining that we shall not be saved1 unless we perform it in our own persons3 and we also distinguish between his connecting a right to eternal life with our performing perfect obedience1 as what he might justly insist on according to the tenor of the first covenant1 as our ,saviour tells the young man in the gospel1 ,if thou wilt enter into life keep the commandments1 ,matt4 xix4 #af4 and his resolving that we shall not be saved1 unless we are able to perform it4 ,the gospel purposes another expedient1 namely1 that they who were obliged to yield perfect obedience1 and ought to be humbled for their inability to perform it1 should depend on ,christ's righteousness1 which is the foundation of their right to eternal life1 in which respect they are said to be perfect1 or compleat in him1 ,col4 ii4 #aj4 which is the only just notion of perfection1 as attainable in this life3 and1 to conclude this head1 it is very unreasonable for a person to suppose that ,god will abate some part of the debt of perfect obedience1 and so to call our performing those works1 which have many imperfections adhering to them1 a state of perfection1 which is to make it an easier matter to be a ,christian than ,god has made it4 ,thus concerning the thing supposed in this answer1 viz4 that the work of sanctification is imperfect in this life4 ,but before we dismiss this head1 we shall enquire1 why ,god does not bring this work to perfection at once1 which he could easily have done1 and1 as it is certain1 will do1 when he brings the soul to heaven4 ,in answer to which1 we shall consider in general1 that it is not meet for us to say unto ,god1 ,why dost thou thus8 especially considering that this1 as well as many of his other works1 is designed to display the glory of his sovereignty1 which very eminently appears in the beginning1 carrying on1 and perfecting the work of grace3 we may as well ask the reason1 why he did not begin the work of sanctification sooner8 or1 why he makes use of this or that instrument1 or means1 to effect it rather than another8 which things are to be resolved into his own pleasure3 but since it is evident that he does not bring this work to perfection in this world1 we may adore his wisdom herein1 as well as his sovereignty4 ,for1 #a4 ,hereby he gives his people occasion to exercise repentance and godly sorrow for their former sins committed before they were converted4 ,perfect holiness would admit of no occasion to bring past sins to remembrance2 whereas1 when we sin daily1 and have daily need of the exercise of repentance and godly sorrow1 this gives us a more sensible view of past sins4 ,when corrupt nature discovers itself in those that are converted1 they take occasion hereby to consider how they have been transgressors from the womb2 as ,david1 when he repented of his sin in the matter of ,uriah1 at the same time that he aggravated the guilt of his crime1 as it justly deserved1 he calls to mind his former sins1 from his very infancy1 and charges that guilt upon himself which he brought into the world2 ,behold ,i was shapen in iniquity1 and in sin did my mother conceive me1 ,psal4 li4 #e4 ,and when ,job considers ,god's afflictive providences towards him1 as designed to bring sin to remembrance1 and desires that he would make him to know his transgression and his sin2 he adds1 ,thou writest bitter things against me1 and makest me to possess the iniquities of my youth1 ,job4 xiii4 #bc1 #bf4 sins committed after conversion were brought to mind1 and ordered as a means to humble him for those that were committed before it4 ,as for sins committed before conversion1 they could not1 at that time1 be said truly to be repented of1 since that would be to suppose the grace of repentance antecedent to conversion2 therefore if the work of sanctification were to be immediately brought to perfection1 this perfect holiness would be as much attended with perfect happiness1 as it is in heaven1 and consequently godly sorrow would be no more exercised on earth1 than it is there2 whereas ,god1 in ordering the gradual progress of the work of sanctification1 attended with the remainders of sin1 gives occasion to many humbling reflections1 tending to excite unfeigned repentance1 not only for those sins committed after they had experienced the grace of ,god2 but for those great lengths they ran in sin before they had tasted that the ,lord was gracious2 and therefore he does not bring the work of sanctification to perfection in this present world4 #b4 ,another reason of this dispensation of providence1 is1 that believers1 from their own experience of the breakings forth of corruption1 together with the guilt they contract thereby1 and the advantage they receive in gaining any victory over it1 may be furnished to administer suitable advice1 and give warning to those who are in a state of unregeneracy1 that they may be persuaded to see the evil of sin1 which1 at present1 they do not4 #c4 ,god farther orders this1 that he may give occasion to his people to exercise a daily conflict with indwelling sin4 ,he suffers it to give them great disturbance and uneasiness1 that hereby they may be induced to endeavour to mortify it1 and be found in the exercise of those graces which are adapted to an imperfect state1 such as cannot be exercised in heaven2 nor could they be exercised here on earth1 were they to be brought into and remain while here in a sinless state2 particularly there could not be any acts of faith1 in managing that conflict1 whereby they endeavour to stand their ground while exposed to those difficulties that arise from the perpetual lustings of the flesh against the spirit2 which leads us to consider1 ,,ii4 ,in what the imperfection of sanctification more especially discovers itself4 ,this it does1 not only in the weakness of every grace1 which we are at any time enabled to act2 and the many failures we are chargeable with in the performance of every duty incumbent upon us2 so that if an exact scrutiny were made into our best actions1 and they weighed in the balance1 they would be found very defective2 as appears from what has been said under the foregoing head1 concerning perfection1 as not attainable in this life4 ,but this more particularly appears1 as it is observed in this answer1 from the perpetual lustings of the flesh against the spirit4 ,thus the apostle speaks of1 the flesh lusting against the spirit1 and the spirit against the flesh1 ,gal4 v4 #ai4 and so of the contrariety of the one to the other2 so that we cannot do the things that we would1 and points out himself as an instance hereof1 when he says1 ,i know that in me1 that is1 in my flesh1 dwelleth no good thing2 for to will is present with me1 but how to perform that which is good1 ,i find not2 the good that ,i would ,i do not1 but the evil which ,i would not1 that ,i do1 ,rom4 vii4 #ah-bc4 and this reluctancy and opposition to what is good1 he lays to the charge of sin that dwelt in him1 which he considers as having1 as it were1 the force of a law2 and in particular he styles it the law of his members warring against the law of his mind1 which is the same thing with the lusting of the flesh1 against the spirit3 so that from hence it appears1 that when ,god implants a principle of grace in regeneration1 and carries on the work of sanctification in believers1 he does not wholly destroy1 or root out those habits of sin which were in the soul before this1 but enables us to militate against1 and overcome them by his implanting and exciting a principle of grace2 and from hence arises this conflict that we are to consider4 ,indwelling sin is constantly opposing2 but it does not always prevail against the principle of grace4 ,the event or success of this combat is various1 at different times4 ,when corrupt nature prevails1 the principle of grace1 though not wholly extinguished1 remains unactive1 or does not exert itself1 as at other times2 all grace becomes languid1 and there appears but little difference between him and an unbeliever2 he falls into very great sins1 whereby he wounds his own conscience1 grieves the holy ,spirit1 and makes sad work for a bitter repentance1 which will afterwards ensue3 but inasmuch as the principle of spiritual life and grace is not wholly lost1 it will some time or other be excited1 and then will oppose1 and maintain its ground against1 the flesh1 or the corruption of nature2 and1 as the consequence hereof1 those acts of grace will be again put forth1 which were before suspended4 ,having thus given an account of the conflict between indwelling sin and grace1 we shall now more particularly shew1 how the habits of sin exert themselves in those who are unregenerate1 where there is no principle of grace to oppose them4 ,and then1 how they exert themselves in believers2 and what opposition is made thereunto by the principle of grace in them2 and how it comes to pass that sometimes one prevails1 at other times the other4 #a4 ,we shall consider those violent efforts that are made by corrupt nature1 in those who are unregenerate1 in whom1 though there be no principle of grace to enable them to withstand them2 yet they have a conflict in their own spirits4 ,there is something in nature1 that1 for a time1 keeps them from complying with temptations to the greatest sins2 though the flesh1 or that propensity that is in them to sin1 will prevail at last1 and lead them from one degree of impiety to another1 unless prevented by the grace of ,god4 ,in this case the conflict is between corrupt nature and an enlightened conscience2 and that more especially in those who have had the advantage of a religious education1 and the good example of some whom they have conversed with1 whereby they have contracted some habits of moral virtue1 which are not immediately extinguished3 it is not an easy matter to persuade them to commit those gross1 and scandalous sins1 which others1 whose minds are blinded1 and their hearts hardened to a greater degree by the deceitfulness of sin1 commit with greediness and without remorse4 ,the principles of education are not immediately broken through2 for in this case men meet with a great struggle in their own breasts1 before they entirely lose them2 and they proceed1 by various steps1 from one degree of wickedness unto another#hj4 ,a breach is first made in the fence1 and afterwards widened by a continuance in the same sins1 or committing new ones1 especially such as have in them a greater degree of presumption4 ,and this disposes the soul to comply with temptations to greater sins2 whereas1 it would be to no purpose to tempt him at first1 to be openly profane1 blaspheme the name of ,god1 or cast off all external acts of religion1 and abandon himself to those immoralities which the most notoriously wicked1 and profligate sinners commit1 without shame1 till he has paved the way to them by the commission of other sins that lead thereunto4 ,that which at first prevents or restrains him from the commission of them1 is something short of a principle of grace which we call the dictates of a natural conscience1 which often checks and reproves him3 his natural temper or disposition is not so far vitiated1 at present as to allow of1 or incline him to pursue any thing that is openly vile and scandalous2 he abhors1 and1 as it were1 trembles at the thoughts of it4 ,thus when the prophet ,elisha told ,hazael of all the evil that he would do unto the children of ,israel1 that he would set their strong holds on fire1 slay their young men with a sword1 dash their children1 and rip up their women with child2 when he heard this1 he entertained the thought with a kind of abhorrence1 and said1 ,but what1 is thy servant a dog1 that he should do this great thing1 #b ,kings viii4 #ab1 #ac4 ,yet afterwards1 when king of ,syria1 we find him of another mind2 for he was a greater scourge to the people of ,god than any of the neighbouring princes1 and smote them in all the coasts of ,israel1 chap4 x4 #cb4 ,now that which prevents these greater sins1 is generally fear or shame2 their consciences terrify them with the thoughts of the wrath of ,god1 which they would hereby expose themselves to2 or they are apprehensive that such a course of life would blast their reputation amongst men1 and be altogether inconsistent with that form of godliness which they have had a liking to from their childhood4 ,but since these restraints do not proceed from the internal and powerful influence of regenerating grace1 being excited by lower motives than those which the ,spirit of ,god suggests1 in them who are converted2 since natural conscience is the main thing that restrains them1 corrupt nature first endeavours to counteract the dictates thereof1 and1 by degrees1 gets the mastery over them4 ,when conscience reproves them1 they first offer a bribe to it1 by performing some moral duties1 to silence its accusations for presumptuous sins1 and pretend that their crimes fall short of those committed by many others2 at other times they complain of its being too strict in its demands of duty1 or severe in its reproofs for sin4 ,and if all this will not prevail against it1 but it will1 notwithstanding1 perform the office of a faithful reprover1 then the sinner resolves to stop his ears against convictions2 and if this will not altogether prevent his being made uneasy thereby1 he betakes himself to those diversions that may give another turn to his thoughts1 and will not allow himself time for serious reflection2 and associates himself with those whose conversation will effectually tend to extinguish all his former impressions of moral virtue2 and by this means1 at last he stupifies his conscience1 and it becomes1 as the apostle expresses it1 seared with a hot iron1 #a ,tim4 iv4 #b4 and so he gets1 as ,i may express it1 a fatal victory over himself2 and from that time meets with no reluctancy or opposition in his own breast1 while being past feeling1 he gives himself over unto lasciviousness1 to work uncleanness1 and all manner of iniquity with greediness1 ,eph4 iv4 #ai4 which leads us to consider1 #b4 ,that conflict which is between the flesh and spirit1 in those in whom the work of sanctification is begun4 ,here we shall first observe1 the lustings of the flesh2 and then the opposition that it meets with from that principle of grace which is implanted and excited in them1 which is called the lusting of the spirit against it4 7#a47 ,how corrupt nature exerts itself in believers1 to prevent the actings of grace4 ,here it may be observed1 #a4 ,that that which gives occasion to this1 is the ,spirit's withdrawing his powerful influences1 which1 when the soul is favoured with1 have a tendency to prevent those pernicious consequences which will otherwise ensue4 ,and ,god withdraws these powerful influences sometimes in a way of sovereignty1 to shew him that it is not in his own power to avoid sin when he will2 or that he cannot1 without the aids of his grace1 withstand those temptations which are offered to him to commit it4 ,or else1 he does this with a design to let him know what is in his heart2 and that he might take occasion to humble him for past sins1 or present miscarriages1 and make him more watchful for the future4 #b4 ,besides this1 there are some things which present themselves in an objective way1 which are as so many snares laid to entangle him4 ,and corrupt nature makes a bad improvement thereof1 so that his natural constitution is more and more vitiated by giving way to sin1 and defiled by the remainders of sin that dwelleth in him4 ,the temptation is generally adapted to the corrupt inclination of his nature1 and ,satan has a hand therein4 ,thus if his natural temper inclines him to be proud or ambitious1 then immediately the honours and applause of the world are presented to him2 and he never wants examples of those1 who1 in an unlawful way1 have gained a great measure of esteem in the world1 and made themselves considerable in the stations in which they have been placed3 if he is naturally addicted to pleasures1 of what kind soever they be1 then something is offered that is agreeable to corrupt nature1 which seems delightful to it2 though it be in itself1 sinful3 if he be more than ordinarily addicted to covetousness1 then the profits and advantages of the world are presented as a bait to corrupt nature1 and groundless fears raised in him1 of being reduced to poverty1 which1 by an immoderate pursuit after the world1 he is tempted to fence against4 ,moreover1 if his natural constitution inclines him to resent injuries1 then ,satan has always his instruments ready at hand to stir up his corruption1 and provoke him to wrath1 by offering either real or supposed injuries2 magnifying the former beyond their due bounds1 or inferring the latter without duly considering the design of those whose innocent behaviour sometimes gives occasion hereunto1 and1 at the same time1 overcharging his thoughts with them1 as though no expedient can be found to atone for them4 ,again1 if his natural constitution inclines him to sloth and inactivity1 then the difficulties of religion are set before him1 to discourage him from the exercise of that diligence which is necessary to surmount them4 ,and if1 on the other hand1 his natural temper leads him to be courageous and resolute1 then corrupt nature endeavours to make him self-confident1 and thereby to weaken his trust in ,god4 ,or if he be naturally inclined to fear1 then something is offered to him1 that may tend to his discouragement1 and to sink him into despair4 ,these are the methods used by the flesh1 when lusting against the spirit2 which leads us to consider1 7#b47 ,the opposition of the spirit to the flesh2 or how the principle of grace in believers inclines them to make a stand against indwelling sin1 which is called the lusting of the spirit against the flesh4 ,the grace of ,god1 when wrought in the heart in regeneration1 is not an unactive principle2 for it soon exerts itself1 as being excited by the power of the ,spirit1 who implanted it2 and from that time there is1 or ought to be1 a constant opposition made by it to corrupt nature2 and that1 not only as the soul1 with unfeigned repentance1 mourns for it1 and exercises that self-abhorrence which the too great prevalence thereof calls for2 but as it leads him to implore help from ,god1 against it1 by whose assistance he endeavours to subdue the corrupt motions of the flesh2 or1 as the apostle expresses it1 to mortify the deeds of the body1 ,rom4 viii4 #ac4 that by this means they may not be entertained1 or prove injurious and destructive to him4 ,and inasmuch as there is something objective1 as well as subjective1 in this work2 since the power of ,god never excites the principle of grace without presenting objects for it to be conversant about1 there are several things suggested to the soul1 which1 if duly weighed and improved1 are a means conducive to its being preserved from a compliance with the corrupt motions of indwelling sin3 these are of a superior nature to those made use of by an enlightened conscience1 in unregenerate persons1 to prevent their committing the vilest abominations1 as was before considered2 and indeed1 they are such as1 from the nature of the thing1 can be used 7especially some of them7 by none but those in whom the work of grace is begun4 ,accordingly1 #a4 ,a believer considers not only the glorious excellencies and perfections of ,christ1 which he is now duly sensible of1 as he is said to be precious to them that believe2 but he is also affected with the manifold engagements1 which he has been laid under to love him1 and to hate and oppose every thing that is contrary to his glory and interest4 ,the love of ,christ constraineth him2 and therefore he abhors the thoughts of being so ungrateful and disingenuous as he would appear to be1 should he fulfil the lusts of the flesh3 the sense of redeeming love and grace is deeply impressed on his soul2 he calls to mind how he has been quickened1 effectually called1 and brought into the way of peace and holiness1 and therefore cannot entertain any thoughts of relapsing or returning again to folly4 ,here he considers the great advantage which he has received1 which he would not lose on any terms4 ,the delight and pleasure which he has had in the ways of ,god and godliness1 has been so great1 that corrupt nature cannot produce any thing that may be an equivalent for the loss of it4 ,he is very sensible that the more closely he has walked with ,god1 the more comfortably he has walked4 ,and besides this1 he looks forward1 and1 by faith1 takes a view of the blessed issue of the life of grace1 or those reserves of glory laid up for him in another world1 which inclines him to cast the utmost contempt on every thing that has the least tendency to induce him to relinquish or abandon his interest therein4 #b4 ,he considers and improves those bright examples which are set before him1 to encourage him to go on in the way of holiness2 takes ,christ himself for a pattern1 endeavouring1 so far as he is able1 to follow him2 walks as they have done1 who have not only stood their ground1 but come off victorious in the conflict1 and are reaping the blessed fruits and effects thereof4 #c4 ,he also considers1 as an inducement to him to oppose the corrupt motions of the flesh2 that he has by faith1 as his own act and deed1 in the most solemn manner1 given up himself to ,christ entirely1 and without reserve1 and professed his obligation to obey him in all things1 and to avoid whatever has a tendency to displease him4 ,and therefore he reckons that he is not his own1 or1 at his own disposal1 but ,christ's1 whose he is1 by a double right1 not only as purchased by1 but as devoted and consecrated to him2 and therefore he says with the apostle1 ,how shall we that are dead to sin1 live any longer therein8 ,rom4 vi4 #b4 ,he says to this purpose1 ,i have given up my name to ,christ2 and ,i have not1 since that time1 seen the least reason to repent of what ,i did2 ,i have not found the least iniquity in him1 neither has he been an hard master2 but1 on the other hand1 has expressed the greatest tenderness and compassion to me1 to whose grace alone it is owing1 that ,i am what ,i am4 ,shall ,i therefore abandon his interest1 or prove a deserter at last1 and turn aside into the enemies' camp8 ,is there any thing that can be proposed as a sufficient motive hereunto8 ,such like thoughts as these1 through the prevailing influence of the principle of grace implanted and excited by the ,spirit1 are an effectual means to keep him from a sinful compliance with the motions of the flesh1 and to excite him to make the greatest resistance against them4 ,thus we have considered the opposition that there is between the flesh and spirit1 and how each of these prevail by turns2 we might now observe the consequence of the victory obtained on either side4 ,when grace prevails1 all things tend to promote our spiritual peace and joy2 we are hereby fortified against temptations1 and enabled1 not only to stand our ground1 but made more than conquerors1 through him that loved us4 ,however it is not always so with a believer2 he sometimes finds1 that corrupt nature prevails1 and then many sad consequences will ensue hereupon1 which not only occasion the loss of that peace and joy which he had before2 but expose him to many troubles1 which render his life very uncomfortable2 and this leads us to consider1 ,,iii4 ,what are the consequences of the prevailing power of indwelling sin4 ,when the flesh lusteth against the spirit1 and ,god is pleased to withhold his grace1 the soul is subjected to many evils1 which are mentioned in the remaining part of this answer1 as1 #a4 ,a believer is foiled with temptation4 ,satan gains ground against him by this means1 and pursues the victory which the flesh has obtained against the spirit2 hereupon his conflicts are doubled1 arising not only from flesh and blood2 but the rulers of the darkness of this world1 ,eph4 vi4 #ab4 as the apostle expresses it3 now his difficulties encrease upon him1 his enemies are more insulting1 and he less able to stand his ground against them1 his faith weakened1 and his fears encreasing1 so that he is perpetually subject to bondage2 sometimes inclined to think that he shall one day fall1 and whatever he formerly thought he had gained1 he lost by the assaults of his spiritual enemies2 and at other times1 to question whether ever he had the truth of grace or no2 in which case his spirit must needs be filled with the greatest perplexity1 and almost overwhelmed within him4 ,and he is destitute of that boldness or liberty of access to the throne of grace1 and that comfortable sense which once he had of his interest in ,christ1 and finds it very difficult to recover those lively frames which he has lost1 or to stand his ground against the great opposition made by corrupt nature1 which still increases as faith grows weaker4 #b4 ,another consequence hereof1 is his falling into many sins4 ,by which we are not to suppose that he shall be so far left as to fall into a state of unregeneracy1 or lose the principle of grace that was implanted in regeneration3 nevertheless1 when this principle does not exert itself1 and corrupt nature on the other hand1 is prevalent1 it is hard to say how far he will run into the commission of known and wilful sins4 ,as for sins of infirmity1 they cannot be avoided1 when we are in the best frame3 but in this case we shall find a person committing presumptuous sins1 so that if we were to judge of his state by his present frames1 without considering the former experiences which he has had of the grace of ,god1 we should be ready to question1 whether his heart were right with ,god4 ,and as for sins of omission1 these generally ensue hereupon2 he cannot draw nigh to ,god1 with that frame of spirit1 which he once had1 and therefore is ready to say1 ,what profit should ,i have if ,i pray unto him8 ,job xxi4 #ae4 and sometimes concludes1 that he contracts guilt by attempting to engage in holy duties4 ,and to this we may add1 that he is hindered in all his spiritual services1 as it is farther observed in this answer3 thus the apostle says1 ,when ,i would do good1 evil is present with me1 ,rom4 vii4 #ba4 ,he finds his heart disposed to wander from ,god1 and his thoughts taken up with vanity2 upon which account it may be truly said1 that his best works are not only imperfect1 but defiled in the sight of ,god1 who searcheth the heart1 and observes the various steps by which it treacherously departs from him1 and can find no way to recover itself till he is pleased to revive his work1 take away the guilt which he has contracted1 recover him out of the snare into which he has fallen1 and so cause the work of grace again to flourish in the soul1 as it has once done4 ,we shall conclude with some inferences from what has been said concerning the imperfection of sanctification in believers1 together with the reasons and consequences thereof4 #a4 ,since sinless perfection is not attainable in this life1 we should from hence take occasion to give a check to our censorious thoughts concerning persons or things1 so as not to determine persons to be in an unconverted state1 because they are chargeable with many sinful infirmities1 which are not inconsistent with the truth of grace3 some abatements are to be made for their being sanctified but in part1 and having the remnants of sin in them2 and indeed1 the greatest degree of grace which can be attained here1 comes far short of that which the saints are arrived to in heaven2 accordingly the difference between a believer and an unregenerate sinner is not in that one is perfect1 and the other imperfect2 for when we consider the brightest characters given of any in scripture1 their blemishes as well as their graces are recorded2 so that none but our ,saviour could challenge the world to convict or reprove them of sin4 ,the apostle speaks of ,elias1 as a man subject to like passions as we are1 ,james v4 #ag4 and he might have instanced in many others4 ,therefore1 when we are sensible of our own imperfections1 we ought to enquire1 whether the spots we find in ourselves1 are like the spots of ,god's children8 or1 whether these infirmities may be reckoned inconsistent with the truth of grace8 which1 if they be1 though it affords matter for humiliation1 that we are liable to any sinful failures1 or defects2 yet it will be some encouragement to us1 and matter of thanksgiving to ,god1 that notwithstanding this1 our hearts are right with him4 ,that we may be1 in some measure1 satisfied as to this matter1 let it be considered1 #a4 ,that we must distinguish between a person's being tempted to the greatest sins1 which are inconsistent with the truth of grace2 and his complying with the temptation4 ,a temptation of this kind may offer itself1 and at the same time grace may exert itself in an eminent degree1 by the opposition that it makes to it1 whether it arises from indwelling sin1 or ,satan4 #b4 ,when we read of some sins that are inconsistent with the truth of grace1 such as those which the apostle speaks of1 when he says1 that neither fornicators nor idolaters1 nor adulterers1 nor effeminate1 nor abusers of themselves with mankind1 nor thieves1 nor covetous1 nor drunkards1 nor revilers1 nor extortioners1 shall inherit the kingdom of ,god1 #a ,cor4 vi4 #i1 #aj4 and elsewhere1 the fearful and unbelieving1 as well as those who are guilty of other notorious crimes1 are said to have their part in the lake which burneth with fire and brimstone1 ,rev4 xxi4 #h4 ,we must distinguish between those who are guilty of these sins in a less degree than what is intended1 when they are said to exclude from the kingdom of heaven2 and others being guilty thereof1 in a notorious degree1 with greater aggravations3 ,thus unbelieving fears in those who are called to suffer for ,christ's sake1 if they do not issue in a denial of him1 are not altogether inconsistent with the truth of grace1 though they render a person guilty before ,god4 ,and the least degree of covetousness1 though it is not to be excused1 yet it does not exclude from the kingdom of heaven2 but the prevailing love of the world1 or the immoderate pursuit of it in those who use unlawful means to attain it1 or have a rooted habitual desire after it1 more than ,christ1 or put it in his room1 this is to be reckoned a mark of unregeneracy4 #c4 ,we must distinguish between sinful infirmities and allowed infirmities1 or such who sin through surprize1 as being assaulted by an unforseen temptation1 when not being on their guard2 and the same sin committed with deliberation2 the latter gives greater ground to fear that a person is in a state of unregeneracy than the former4 ,we must also distinguish between sins committed and repented of1 with that degree of godly sorrow which is proportioned to their respective aggravations2 and the same sins committed and continued in with impenitency2 the latter gives ground to conclude1 that a person is in an unconverted state1 though not the former4 ,and the difference arises not barely from the nature of the crimes1 for we suppose the sins in themselves to be the same2 but from other evidences which a person has or has not of his being in a state of grace4 #b4 ,from what has been said concerning the opposition that there is between natural conscience and corrupt nature in the unregenerate1 we may infer2 that it is a great blessing to have a religious education1 as it has a tendency to prevent many enormities1 which others1 who are destitute of it1 run into3 ,accordingly they who have had this privilege ought to bless ,god for1 and make a right improvement of it4 ,but since those principles which take their rise from thence1 are liable1 without the grace of ,god prevent it1 to be overcome and lost2 let us press after something more than this1 and be importunate with ,god1 whose providence has favoured us thus far1 that he would give us a better preservative against sin1 or that the prevailing power thereof may be prevented by converting grace4 #c4 ,from the opposition that corrupt nature makes in believers to the work of grace1 we may infer that the standing of the best of men1 or their not being chargeable with the greatest sins1 is not so much owing to themselves as to the grace of ,god1 by which we are what we are1 and therefore the glory thereof belongs intirely to him2 and that we have reason1 when we are praying against our spiritual enemies1 to beg that ,god would deliver us from the greatest of them1 namely1 ourselves2 and that he1 who has a sovereignty over the hearts of all men1 and can govern and sanctify their natural tempers and dispositions1 would keep us from being drawn aside thereby4 ,this should also induce us to walk watchfully1 and to be always on our guard1 depending on the grace of ,god for help1 that indwelling sin may not so far prevail as to turn aside and alienate our affections from him4 #d4 ,from what has been said concerning the flesh and spirit prevailing by turns1 we infer the uncertainty of the frame of our spirits1 and what changes we are liable to1 with respect to the actings of grace1 or the comforts that result from it4 ,this somewhat resembles the state of man as subject to various changes1 with respect to the dispensations of providence2 sometimes lifted up1 at other times cast down1 and not abiding long in the same condition3 ,thus we are enabled1 at some times1 to gain advantage over indwelling sin1 and enjoy the comforts which arise from thence2 at other times1 when the flesh prevails1 the acts of grace are interrupted1 and its comforts1 almost1 if not entirely lost4 ,what reason have we therefore to bless ,god1 that though our graces are far from being brought to perfection1 and our frames so various2 yet he has given us ground to conclude1 that grace shall not wholly be lost1 and we are assured1 that our state1 as we are justified1 is not liable to the same uncertainty1 so that that which interrupts the progress of sanctification1 does not bring us into an unjustified state1 or render us liable to condemnation8 #e4 ,from the inconveniences we sustain by the flesh prevailing against the spirit1 as we are foiled by temptation1 fall into sins and are hindered in spiritual services1 we infer the great hurt that sin does to those who are in a justified and sanctified state1 as well as to others1 who are under the dominion of it4 ,and therefore it is a vile and unwarrantable way of speaking which some use1 who say1 that because nothing shall separate them from the love of ,christ1 or bring them who are justified1 back again into an unjustified state1 that therefore sin can do them no hurt2 as though all the consequences of the prevalency of corrupt nature1 and the dishonour we bring to ,god1 and the guilt we contract hereby1 could hardly be reckoned prejudicial2 but this is such a way of speaking as confutes itself in the opinion of all judicious and sober ,christians4 ,again1 we might also infer1 from the consequences of the prevalency of corruption1 as we are liable hereby to be discouraged from1 or hindered in the performance of duty2 that we ought1 if we find it thus with us1 to take occasion from hence to enquire1 whether some secret sin be not indulged and entertained by us1 which gives occasion to the prevalency of corrupt nature1 which we ought to be humbled for4 ,or if we have lived in the omission of those duties which are incumbent on us1 or have provoked ,god to leave us to ourselves1 and so have had an hand in our present evils2 this affords matter of great humiliation4 ,and we ought to be very importunate with ,god for restoring grace1 not only that our faith may not fail2 but that we may be recovered out of the snare in which we are entangled1 and may be brought off victorious over all our spiritual enemies4 ,footnote #bbc3 4 ,footnote #gh3 4 ,footnote #gi3 ,the word is 2 which signifies to give them an internal disposition or fitness for the performance of the duties which they were to engage in1 ,heb4 xiii4 #ba4 ,footnote #hj3 ,it is a true observation which some have laid down in this known aphorism1 ,nemo repente fit turpissimus4 ,quest4 ,,lxxix4 ,,quest4 ,,lxxix4 ,may not true believers1 by reason of their imperfections1 and the many temptations and sins they are overtaken with1 fall away from the state of grace8 ,,answ4 ,true believers1 by reason of the unchangeable love of ,god1 and his decree and covenant to give them perseverance1 their inseparable union with ,christ1 his continual intercession for them1 and the ,spirit and seed of ,god abiding in them1 can neither totally nor finally fall from the state of grace1 but are kept by the power of ,god1 through faith unto salvation4 ,it is natural for persons1 when they enjoy any blessing1 to be solicitous about their retaining it2 otherwise the pleasure that arises from it2 if it is like to be short and transitory1 is rather an amusement than a solid and substantial happiness4 ,the same may be said of those graces and privileges which believers are made partakers of1 as the fruits and effects of the death of ,christ3 ,these are undoubtedly the most valuable blessings2 therefore it highly concerns us to enquire2 whether we may assuredly conclude1 that we shall not lose them1 and so fail of that future blessedness which we have had so delightful a prospect of8 ,the saints' perseverance has not only been denied by many since the reformation1 and1 in particular1 by ,papists1 ,socinians1 and ,remonstrants3 ,but by the ,pelagians of old2 and all those whose sentiments bear some affinity to1 or are derived from their scheme4 ,and1 indeed1 when we find persons endeavouring to establish the doctrine of conditional election1 universal redemption1 c4 or when they explain the nature of human liberty1 as they do1 who make the grace of ,god to be dependent on it for its efficacy in the beginning and carrying on the work of conversion and sanctification2 and accordingly assert1 that the will has an equal power to determine itself to good or evil2 or1 that the grace of ,god affords no other assistance to promote the one or fence against the other1 than what is objective1 or1 at least1 by supporting our natural faculties2 and if there be any divine concourse1 that it consists only in what respects the external dispensations of providence1 as a remote means conducive thereunto1 the event hereof depending on our own conduct or disposition to improve these means3 ,i say1 if persons maintain these and such-like doctrines1 it is not to be wondered1 when we find them pleading for the possibility of a believer's falling totally and finally from the grace of ,god4 ,for they who have brought themselves into a state of grace1 may apostatize1 or fall from it4 ,if the free-will of man first inclined itself to exercise those graces which we call special1 such as faith1 repentance1 love to ,god1 c4 then it will follow1 that he may lose them and relapse to the contrary vices2 and by this means men may plunge themselves into the same depths of sin and misery from whence they had before escaped2 and1 according to this scheme1 there may be1 in the course of our lives1 a great many instances of defection from the grace of ,god1 and recovery to it1 and finally1 a drawing back unto perdition3 ,or if a person be so happy as to recover himself out of his last apostacy before he leaves the world1 then he is saved2 otherwise he finally perishes4 ,this is a doctrine which some defend1 the contrary whereunto we shall endeavour to maintain1 as being the subject insisted on in this answer4 ,but before we proceed to the defence thereof1 it may not be amiss to premise something1 which may have1 at least1 a remote tendency to dispose us to receive conviction from the arguments which may be brought to prove it4 ,thus we may consider that the contrary side of the question is in itself less desirable1 if it could be defended4 ,it is certain1 that the doctrine of the possibility of the saints falling from grace1 tends very much to abate that delight and comfort which the believer has in the fore-views of the issue and event of his present state4 ,it is a very melancholy thought to consider1 that he who is now advanced to the very borders of heaven1 may be cast down into hell2 or that1 though he has at present an interest in the special and discriminating love of ,god1 he may afterwards become the object of his hatred1 so as never to behold his face with joy in a future world2 or that1 though his feet are set upon a rock1 yet his goings are not established2 though he is walking in a plain and safe path1 yet he may be ensnared1 entangled1 and fall1 so as never to rise again2 that though ,god be his friend1 yet he may suffer him to fall into the hands of his enemies1 and be ruined and undone thereby1 as though his own glory were not concerned in his coming off victorious over them1 or connected with the salvation of his people3 ,so that as this doctrine renders the state of believers very precarious and uncertain1 it tends effectually to damp their joys1 and blast their expectations1 and subject them to perpetual bondage2 and it is a great hindrance to their offering praise and thanksgiving to ,god1 whose grace is not so much magnified towards them1 as it would be1 had they ground to conclude that the work which is now begun1 should certainly be brought to perfection4 ,and on the other hand1 the doctrine which we are to maintain1 is in itself so very comfortable1 that if we were1 at present1 in suspense concerning the truth thereof1 we cannot but desire that it may appear to be agreeable to the mind of ,god3 ,it is certainly a very delightful thing for us to be assured1 that what is at present well1 shall end well2 that they who are brought to believe in ,christ1 shall for ever abide with him2 and that the work of grace1 which1 at present1 affords so fair and pleasing a prospect of its being at last perfected in glory1 shall not miscarry4 ,this will have a tendency to enhance our joy in proportion to the ground we have to conclude that the work is true and genuine2 and it will excite our thankfulness to ,god1 when we consider1 that he who is the author1 will also be the finisher of faith3 ,so that it is certain this doctrine deserves confirmation2 and accordingly we shall endeavour to establish our faith therein in the following method3 ,i4 ,we shall consider what we are to understand by persevering in grace1 or falling from it4 ,,ii4 ,we shall prove1 that the best believers would certainly fall from grace1 were they left to themselves3 ,so that their perseverance therein1 is principally to be ascribed to the power of ,god1 which keeps them1 through faith1 unto salvation4 ,,iii4 ,we shall consider1 what ground we have to conclude that the saints shall persevere in grace2 and so explain and illustrate the several arguments insisted on in this answer2 to which we shall add some others taken from several scriptures by which this doctrine may be defended4 ,,iv4 ,we shall endeavour to answer some objections that are generally brought against it4 ,v4 ,we shall consider what we are to understand by persevering in grace1 or falling from it4 #a4 ,when we speak of a person as persevering in grace1 this supposes that he has the truth of grace4 ,we do not hereby intend that a person may not fall away from a profession of faith2 or that no one can lose that which we generally call common grace1 which1 in many things1 bears a resemblance to that which is saving4 ,we have before considered1 that there is a temporary faith1 whereby persons appear religious1 while it comports with their secular interest2 but when they are called by reason of persecution or tribulation1 which may arise for the sake of the gospel1 to forego their worldly interests1 or quit their pretensions to religion1 they fall away1 or lose that grace which they seemed to have1 as the ,evangelist expresses it1 ,luke viii4 #ah4 ,we read of some whose hope of salvation is like the spider's web1 or the giving up of the ghost2 but these are described not as true believers1 but hypocrites4 ,it is beyond dispute that such may apostatize1 and not only lay aside the external practice of some religious duties1 but deny and oppose the doctrines of the gospel1 which they once assented to the truth of4 #b4 ,it is certain that true believers may fall into very great sins2 but yet they shall be recovered and brought again to repentance3 therefore we must distinguish between their dishonouring ,christ1 disobeying his commands1 and thereby provoking him to be angry with him2 and their falling away totally from him4 ,we have before considered1 when we proved that perfection is not attainable in this life1 that the best men are sometimes chargeable with great failings and defects4 ,and indeed1 sometimes their sins are very heinously aggravated1 their conversation in the mean while discovering that they are destitute of the actings of grace1 and that to such a degree that they can hardly be distinguished from those who are in an unregenerate state3 accordingly it is one thing for a believer not to be able to put forth those acts of grace which he once did2 and another thing for him to lose the principle of grace3 it would be a very preposterous thing to say1 that when ,david sinned in the matter of ,uriah1 the principle of grace exerted itself2 yet it was not wholly lost4 ,it is not the same in this case1 as in the more common instances of the saints' infirmities1 which they are daily chargeable with1 in which1 the conflict that there is between the flesh and spirit appears2 for when corrupt nature exerts itself in such a degree that it leads persons to the commission of deliberate and presumptuous sins1 they hardly appear to be believers at that time3 nevertheless if we compare what they were before they fell1 with what they shall be when brought to repentance1 we may conclude1 that they did not1 by their fall1 bring themselves altogether into a state of unregeneracy4 #c4 ,it is beyond dispute1 that as a believer may be destitute of the acts of grace2 so he may lose the comforts thereof1 and sink into the depths of despair4 ,of this we have several instances recorded in scripture1 which are agreeable to the experiences of many in our day3 thus the ,psalmist1 at one time1 speaks of himself1 as cast down1 and his soul disquieted within him1 ,psal4 xliii4 #e4 and cxvi4 #c4 ,and at another time he says1 ,the sorrows of death compassed me1 and the pains of hell gat hold upon me4 ,and elsewhere he complains1 ,will the ,lord cast off for ever8 will he be favourable no more8 is his mercy clean gone for ever8 doth his promise fail for evermore8 hath ,god forgotten to be gracious8 hath he in anger shut up his tender mercies1 ,psal4 lxxvii4 #g-i4 ,and again1 a believer is represented as being altogether destitute of a comfortable sense of the divine love1 when complaining1 ,thou hast laid me in the lowest pit1 in darkness1 in the deeps4 ,thy wrath lieth hard upon me1 and thou hast afflicted me with all thy waves4 ,wilt thou shew wonders to the dead8 ,shall the dead arise and praise thee8 ,shall thy loving kindness be declared in the grave1 or thy faithfulness in destruction8 ,thy fierce wrath goeth over me1 thy terrors have cut me off1 ,psal4 lxxxviii4 #f4 c4 ,and it is certain1 that when at any time he falls into very great sins1 which seem inconsistent with a state of grace1 he has no present evidence that he is a believer2 and is never favoured with a comfortable sense of his interest in ,christ1 nor is the joy of ,god's salvation restored to him1 till he is brought unfeignedly to repent of his sin4 ,former experiences will not evince the truth of grace1 while he remains impenitent4 ,it is a bad sign when any one1 who formerly appeared to have the truth of grace1 but is now fallen into great sins1 concludes himself to be in a state of grace1 without the exercise of true repentance2 for this can be deemed little better than presumption3 however1 ,god1 whose mercy is infinitely above our deserts1 will1 in the end1 recover him2 though1 at present1 he does not look like one of his children4 #d4 ,there are some who suppose that a believer may fall totally1 though not finally from grace4 ,and their reason for it is this2 because they conclude1 as they have sufficient warrant to do1 from scripture1 that they shall not fall finally1 inasmuch as the purpose of ,god concerning election1 must stand2 if they had not been chosen to salvation they would never have been brought into a state of grace3 they are supposed1 before they fell1 to have been sanctified2 whereas sanctification is inseparably connected with salvation2 and therefore1 though they consider them1 at this time1 as having lost the grace of sanctification1 and so to have fallen totally2 yet they shall be recovered1 and therefore not fall finally4 ,sanctification is ,christ's purchase2 and where grace is purchased for any one1 a price of redemption is paid for his deliverance from condemnation2 and consequently he shall be recovered and saved at last1 though1 at present1 he is1 according to their opinion1 totally fallen4 ,these suppose1 not only that the acts of grace may be lost1 but the very principle1 and the reason hereof is1 because they cannot see1 how great and notorious sins1 such as those committed by ,david1 ,peter1 ,solomon1 and some others1 can consist with a principle of grace3 this indeed cuts the knot of some difficulties that seem to attend the doctrine of the saints perseverance1 though falling into great sins3 nevertheless1 ,i think it may easily be proved1 which we shall endeavour to do1 that they shall be preserved from a total1 as well as a final apostacy3 or1 that when they fall into great sins1 they do not lose the principle of grace1 though it be1 at present1 innactive2 which we shall take occasion to insist on1 more particularly under a following head1 when we consider that argument mentioned in this answer for the proof of this doctrine taken from the ,spirit and seed of ,god abiding in a believer1 as that which preserves him from a total as well as a final apostacy4 ,,ii4 ,we shall now consider1 that the best believers would certainly fall from grace1 were they left to themselves3 so that their perseverance therein is principally to be ascribed to the power of ,god1 that keeps them through faith unto salvation4 ,this is particularly observed in this answer1 in which several arguments are laid down to prove the doctrine of the saints' perseverance in grace1 and it is supposed to be founded on his power1 and will1 to maintain it4 ,god is styled the preserver of men1 ,job vii4 #bj4 inasmuch as he upholds all things by the word of his power1 so that independency on him is inconsistent with the idea of our being creatures2 and we have no less ground to conclude1 that his power maintains the new creature1 or that grace1 which took its first rise from him4 ,should he fail or forsake us1 we could not put forth the least act of grace1 much less persevere therein4 ,when man at first came out of the hands of ,god1 he was endowed with a greater ability to stand than any one1 excepting our ,saviour1 has been favoured with1 since sin entered into the world2 yet he apostatized1 not from any necessity of nature1 but by adhering to that temptation which he might have withstood4 ,then how unable is he to stand in his present state1 who is become weak1 and1 though brought into a state of grace1 renewed and sanctified but in part2 having still the remainders of corruption1 which maintain a constant opposition to the principle of grace8 ,our perseverance in grace cannot therefore be owing to ourselves2 accordingly the apostle ascribes this to a divine hand1 when he says1 that we are kept by the power of ,god through faith unto salvation1 #a ,pet4 i4 #e4 ,a late celebrated writer1 on the other side of the question1#ha attempts to evade the force of this argument to prove the doctrine of perseverance1 though ,i think1 without much strength of reasoning1 when he says2 that all who are preserved to salvation1 are kept by the power of ,god1 but not that all believers are so kept4 ,to which it may be replied1 that all believers1 whose character answers that of the church1 to which the apostle writes1 shall be saved2 namely1 all who are begotten again unto a lively hope1 by the resurrection of ,jesus ,christ1 to an inheritance incorruptible and undefiled1 and that fadeth not away1 reserved in heaven for them2 whose faith1 after it has been tried1 shall be found unto praise1 and honour1 and glory1 at the appearing of ,jesus ,christ1 #a ,pet4 i4 #c1 #d1 #g4 ,i say1 these shall certainly be saved3 therefore1 if all who are thus preserved to salvation1 are kept by the power of ,god1 this is all we need contend for4 ,and whereas he adds1 that when they are said to be kept through faith1 the meaning is1 they are kept1 if they continue in the faith4 ,to this it may be replied1 ,that their continuance in the faith was put out of all dispute1 by what is said concerning them in the words going before and following1 as row referred to4 ,and as to his argument1 it amounts to no more than this2 that they shall be kept by the power of ,god1 if they keep themselves2 or they shall persevere if they persevere1 to which ,i need make no reply4 ,but since our main design in this head is not to prove that believers shall persevere1 which we reserve to our next2 but to shew that whatever we assert concerning their perseverance1 take its rise from ,god2 we shall consider this as plainly contained in scripture4 ,accordingly the apostle speaks of the ,lord's delivering him from every evil work1 and preserving him to his heavenly kingdom1 #b ,tim4 iv4 #ah4 ,jude1 ver4 #a4 and the apostle ,jude speaks of believers as sanctified by ,god the ,father1 and preserved in ,jesus ,christ1 and called1 or as being first called1 and then preserved by ,god the ,father1 through the intervention of ,christ1 our great ,mediator1 till they are brought to glory4 ,and our ,saviour1 in his affectionate prayer for his church1 a little before he left the world1 says1 ,holy ,father1 keep1 through thine own name1 those whom thou hast given me1 ,john xvii4 #aa4 which not only proves that the perseverance of the saints is owing to ,god1 but that the glory of his own name is concerned herein2 therefore it is not from ourselves1 but him3 and there is another scripture1 in which our ,saviour1 speaks of the perseverance of his sheep in grace1 and of his giving them eternal life1 and adds1 that they shall never perish1 neither shall any pluck them out of his hand1 chap4 x4 #bh4 therefore it is owing to his care1 as the great ,shepherd of the sheep1 and to his power1 that is superior to that of all those who attempt to destroy them1 that they shall persevere in grace4 ,and this leads us to consider1 ,,iii4 ,what ground we have to conclude that the saints shall persevere in grace1 and so explain and illustrate the arguments insisted on in this answer1 together with some others that may be taken from the sense of several scriptures1 by which this doctrine may be defended4 #a4 ,the saints' perseverance in grace may be proved from the unchangeable love of ,god1 and his decree and purpose1 relating to their salvation1 in which it is discovered and executed4 ,that ,god loved them with a love of good-will1 before they were inclined to express any love to him1 is evident2 because their love to him is assigned as the effect and consequence of his love to them1 as the apostle says1 ,we love him because he first loved us1 #a ,john iv4 #ai4 ,therefore this love of ,god to his people1 must be considered as an immanent act2 from whence it follows1 that it was from eternity1 since all ,god's immanent acts are eternal3 and this is particularly expressed by the prophet1 when he says1 ,the ,lord hath appeared of old unto me1 saying1 ,yea1 ,i have loved thee with an everlasting love1 ,jer4 xxxi4 #c4 ,if this be meant of a love that shall never have an end1 it plainly proves the doctrine we are defending2 but inasmuch as the words that immediately follow1 ,therefore1 with loving kindness have ,i drawn thee1 seem to intimate that this everlasting love is that which was from everlasting2 as his drawing them or bringing them into a converted state is the result hereof3 therefore this everlasting love is the same as his eternal purpose1 or design to save them4 ,if there be such an eternal purpose relating to their salvation1 this necessarily infers their perseverance2 and that there was such a design in ,god has been already proved under a foregoing answer#hb4 ,and they who are the objects of this eternal purpose of grace are frequently described1 in scripture1 as believers1 inasmuch as faith and salvation are inseparably connected together2 therefore1 the execution of ,god's purpose in giving faith1 necessarily infers the execution thereof1 in saving them that believe4 ,that this purpose of grace is unchangeable1 has been before proved#hc2 and may be farther argued from what the apostle speaks concerning the immutability of his counsel1 shewn to the heirs of promise1 as the ground of that strong consolation which they have who are flying for refuge to lay hold upon the hope set before them1 ,heb4 vi4 #ag1 #ah4 ,therefore1 if ,god cannot change his purpose1 relating to the salvation of believers1 it necessarily follows1 that they shall certainly attain this salvation1 and consequently1 that they shall persevere in grace4 ,obj4 ,to this it will be objected1 that though ,god may be said to love his people1 while they retain their integrity1 yet they may provoke him by their sins to cast them off2 therefore the present exercise of divine love to them is no certain argument that it shall be extended to the end1 so as that1 by virtue hereof1 he will enable them to persevere1 and then bring them to glory4 ,answ4 ,to this it may be replied2 that we do not deny that believers1 by their sins1 may provoke ,god so far1 as that1 if he should mark their iniquities1 or deal with them according to the demerit thereof1 he would cast them off for ever2 but this he will not do1 because it is inconsistent with his purpose to recover them from their backslidings1 and forgive their iniquities4 ,moreover1 it cannot be denied1 that1 notwithstanding ,god's eternal love to them1 there are many instances of his hatred and displeasure expressed in the external dispensations of his providence1 which are as often changed1 as their conduct towards him is changed2 but this does not infer a change in ,god's purpose3 he may testify his displeasure against them1 or as the ,psalmist expresses it1 ,visit their transgressions with the rod1 and their iniquities with stripes1 ,psal4 lxxxix4 #cb4 ,nevertheless he cannot change his resolution to save them2 and therefore1 by some methods of grace1 he will recover them from their backslidings1 and enable them to persevere in grace1 since his counsel shall stand1 and he will do all his pleasure4 #b4 ,another argument to prove the saints' perseverance1 may be taken from the covenant of grace1 and the many promises respecting their salvation1 which are contained therein4 ,that this may appear1 let it be considered1 7#a47 ,that ,christ was appointed to be the head of this covenant1 as was observed in a foregoing answer#hd2 and accordingly there was an eternal transaction between the ,father and him2 in which1 all things were stipulated in the behalf of his elect1 whom he therein represented1 which relate to their everlasting salvation4 ,in this covenant ,god the ,father1 not only promised that he should have a seed to serve him1 ,psal4 xxii4 #cj4 but that he should see his seed2 and that the pleasure of the ,lord1 with relation to them1 should prosper in his hand2 that he should see of the travel of his soul1 and be satisfied1 ,isa4 liii4 #aj1 #aa4 which implies1 that he should see the fruits and effects of all that he had done and suffered for them1 in order to their salvation2 and this is not spoken of some of them1 but of all2 and it could not have had its accomplishment1 were it possible for them not to persevere in grace4 7#b47 ,in this covenant1 ,christ has undertaken to keep them1 as the result of his becoming a ,surety for them1 in which he not only engaged to pay the debt of obedience and sufferings that was due from them1 which he has already done2 but that he would work all that grace in them which he purchased by his blood2 and he has already begun this work in them which is not yet accomplished3 can we therefore suppose that he will not bring it to perfection1 nor enable them to endure to the end1 that they may be saved1 which would argue the greatest unfaithfulness in him1 who is styled ,faithful and ,true8 ,moreover1 as there are engagements on ,christ's part1 relating hereunto1 and in pursuance thereof1 they are said to be in his hand2 so the ,father has given them an additional security1 that they shall be preserved from apostasy2 and therefore they are also said to be in his hand2 from whence none can pluck them out2 and from thence it is argued1 that they shall never perish1 ,john x4 #bh1 #bi4 ,and we may observe1 that the life which ,christ is said to give them respects not only the beginning thereof1 in the first grace which they are made partakers of in conversion2 but it is called eternal life1 which certainly denotes the completing of this work in their everlasting salvation4 7#c47 ,the subject-matter of the promises contained in the covenant of grace1 relates not only to their sanctification here1 but salvation hereafter2 in which respect it is called an everlasting covenant1 and the mercies thereof1 the sure mercies of ,david1 ,isa4 lv4 #c1 #d4 that is1 either those mercies which ,david1 who had an interest in this covenant1 was given to expect2 or mercies which ,christ had engaged to purchase and bestow1 who is here called ,david1 as elsewhere1 ,hos4 iii4 #e4 inasmuch as ,david was an eminent type of him1 as well as because he was his seed according to the flesh2 and that this is the more probable sense of the two1 appears from the following words1 in which he is said to be given for a witness to the people1 a leader and commander to the people3 and if these mercies are in ,christ's hand to apply1 it is no wonder that they are styled sure mercies4 ,we might here consider the covenant of grace as containing in it all the promises that respect the beginning1 carrying on1 or completing the salvation of his people2 and these relate not only to what ,god will do for them2 but what he will enable them to be1 and do1 in those things that concern their faithfulness to him1 whereby they have the highest security that they shall behave themselves as becomes a covenant-people4 ,thus he assures them1 that he will be to them a ,god1 that is1 that he will glorify his divine perfections in bestowing on them the special and distinguishing blessings of the covenant2 and that they shall be to him a people1 that is1 shall behave themselves so as that they shall not1 by apostacy from him1 oblige him to disown his relation to them1 or exclude them from his covenant4 ,he has not only encouraged them to expect those great things that he would do for them1 provided they yielded obedience to his law2 but that he would put his law into their inward parts1 and write it in their hearts1 whereby they might be disposed to obey him3 and when he says1 that they shall teach no more every man his neighbour1 and every man his brother1 saying1 ,know the ,lord1 he gives them to understand that they should not only teach or instruct one other in the knowledge of ,god1 which respects their being favoured with the external means of grace2 but that they should all know him1 from the least of them unto the greatest4 ,this not only denotes that they should have a speculative knowledge of divine truth1 but a saving knowledge thereof2 which is inseparably connected with life eternal1 ,john xvii4 #c4 as appears from its being accompanied with1 or flowing from forgiveness of sin1 as it immediately follows2 for ,i will forgive their iniquity2 and this is expressed with a peculiar emphasis1 which is certainly inconsistent with their falling from a justified state1 when it is said1 ,i will remember their sin no more1 ,jer4 xxxi4 #cc1 #cd4 ,and elsewhere1 when ,god speaks of his making an everlasting covenant with his people1 chap4 xxxii4 #dj4 he promises that he will not turn away from them to do them good2 and1 inasmuch as they are prone1 by reason of the deceitfulness of their hearts1 to turn aside from him1 he adds1 ,i will put my fear in their hearts1 that they shall not depart from me2 it is not only said that he will not turn from them1 if they fear him2 but he gives them security in this covenant1 that they shall fear him3 can we therefore conclude that they1 in whom this covenant is so far made good1 that ,god has put his fear in their hearts1 which is supposed in their being believers1 shall not attain the other blessing promised1 to wit1 that of their not departing from him8 ,moreover1 the stability of this covenant1 as a foundation of the saints' perseverance1 is set forth by a metaphor1 taken from the most fixed and stable parts of nature2 and it is said to exceed them herein2 ,the mountains shall depart and the hills be removed1 but my kindness shall not depart from thee2 neither shall the covenant of my peace be removed1 saith the ,lord1 that hath mercy on thee1 ,isa4 liv4 #aj4 ,object4 ,the principal objection that is brought to enervate the force of this argument taken from those promises of the covenant1 which respect the saints' perseverance1 is1 that they are to be considered either as conditional1 and the conditions thereof not fulfilled1 in which case they are not obliging1 and therefore ,god is not bound to give salvation to those to whom he has promised it1 upon these conditions2 or else they are to be considered as made to a political body1 viz4 the ,jewish nation1 in which case it is not to be supposed that they respect their eternal salvation1 but only some temporal deliverance which they were to be made partakers of1 that belonged to that church in general2 for everlasting salvation is never considered as a blessing that shall be applied to whole nations1 how much soever an whole nation may partake of the common gifts of divine bounty which are bestowed in this world4 ,answ4 ,in answer to this objection1 in both its branches1 ,i need only refer to what has been said elsewhere4 ,as to the former branch thereof1 we have endeavoured to shew how those scriptures are to be understood which are laid down in a conditional form1 without supposing that they militate against the absoluteness of ,god's purpose1 or its unchangeableness1 and independency on the conduct of men4#he ,and as to the latter branch thereof2 what has been said in answer to an objection of the like nature1 brought against the doctrine of election by ,dr4 ,whitby1 and others1 who suppose that the blessings1 which the elect are said to be made partakers of in scripture1 respect the nation of the ,jews1 or the church in general1 and not a particular number chosen out of them to salvation2 and that the promises which are directed to them1 are only such as they were given to expect1 as a church or political body of men1 may well be applied to our present purpose1 and serve as an answer to this objection2#hf therefore all that ,i shall add by way of reply to it1 in this place1 is1 #a4 ,if any thing be annexed to these promises of the covenant1 that gives occasion for some to conclude1 that it is conditional1 we must take heed that we do not understand such expressions as denoting the dependance of ,god's determinations on the arbitrary will of man2 as though his purpose relating to the salvation of his people were indeterminate1 and it were a matter of doubt with him1 as well as with us1 whether he should fulfil it or no2 because it is uncertain whether the conditions thereof shall be performed2 for this supposition is inconsistent with the divine perfections3 but1 if1 on the other hand1 we suppose that the grace or duty annexed to the promise1 must have some idea of a condition contained in it2 this may be understood according to the tenor of ,god's revealed will1 as denoting nothing else but a condition of our expectation1 or of our claim to the blessing promised2 and then nothing can be inferred from hence1 but that some who lay claim to1 or expect salvation1 without performing the condition thereof1 may apostatize1 and so miss of it2 which does not in the least militate against the doctrine we are defending4 ,and to this we may farther add1 that when such a condition is annexed to a promise 7for ,i will not decline to call it so1 in the sense but now laid down7 and there is another promise added1 in which ,god engages that he will enable them to perform this condition1 that is equivalent to an absolute promise2 and of this kind are those conditions that are mentioned in the scriptures before referred to1 as has been already observed4 ,when ,god promises that he will be a ,god to them1 that he will forgive their iniquities1 and never reverse the sentence of forgiveness1 or remember their sins no more1 and that he will never turn away from them to do them good2 he1 at the same time promises1 that he will put his law in their inward parts1 and write it in their hearts1 and put his fear in their hearts1 and so enable them to behave themselves as his people1 or to be to him a people2 and when ,god sets forth the stability of his covenant1 and intimates that it should not be removed1 he adds1 that his kindness shall not depart from them1 which kindness does not barely respect some temporal blessings which he would bestow upon them1 but his extending that grace to them that should keep them faithful to him2 and therefore he says1 that in righteousness they should be established2 which contains a promise to maintain grace in them1 without which they could hardly be said to be established in righteousness1 as well as that he would perform the other things promised to them in this covenant4 #b4 ,as to the other branch of the objection1 in which the promises are considered as given to the church in general1 or to the ,jews1 as a political body of men2 and that this cannot be supposed to respect their everlasting salvation1 but only some temporal blessings which they should enjoy1 it may be replied1 ,that this is to be determined by the express words contained in the promise3 if ,god tells them that he will do that for them which includes more in it than the blessings which they are supposed to enjoy1 that are of a temporal nature1 we are not to conclude that there is nothing of salvation contained in them1 when the words seem to imply that there is4 ,and though these promises are said to be given to the ,jews1 as a political body of men1 and there are some circumstances therein1 which have an immediate and particular relation to them3 yet the promises of special grace and salvation were to be applied only by those who believed amongst them2 and the same promises are to be applied by believers in all ages2 or else we must understand those scriptures only as an historical relation of things that do not belong to us2 which would tend very much to detract from the spirituality and usefulness of many parts of scripture4 ,to make this appear1 we might consider some promises which1 when first made1 had a particular relation to ,god's dealings with his people in those circumstances in which they were at that time2 which1 notwithstanding1 are applied in a more extensive manner1 to ,new ,testament believers in all ages4 ,thus when ,god tells his people1 in the scripture before referred to1 that all thy children shall be taught of the ,lord1 ,isa4 liv4 #ac4 whatever respect this may have to the church of the ,jews1 our ,saviour applies it in a more extensive way1 as belonging to believers in all ages1 when he says1 ,every man therefore that hath heard and learned of the ,father1 cometh unto me1 ,john vi4 #de4 ,and when ,god promises ,joshua that he would not fail nor forsake him1 and encourages him thereby1 not to fear nor be dismayed1 ,josh4 i4 #e1 #i4 when he was to pass over ,jordan1 into the land of ,canaan2 and after that1 to engage in a work which was attended with many difficulties3 this promise is applied1 by the apostle1 as an inducement to believers1 in his day1 to be content with such things as they have2 accordingly he adds1 that what ,god told ,joshua of old1 the same was written for their encouragement1 viz4 that he would never leave them1 nor forsake them1 ,heb4 xiii4 #e4 ,we cannot therefore but conclude from hence1 that this objection is of no force in either of its branches1 to overthrow the doctrine of the saints' perseverance1 as founded on the stability of the promises of the covenant of grace4 #c4 ,the saints' perseverance in grace may be farther proved from their inseparable union with ,christ3 this union is not only federal1 as he is the head of the covenant of grace1 and they his members1 whose salvation he has engaged to bring about1 as was observed under the last head2 but he may be considered also as their vital head1 from whom they receive spiritual life and influence2 so that as long as they abide in him1 their spiritual life is maintained as derived from him3 if we consider the church1 or the whole election of grace as united to him1 it is called1 ,his body1 ,col4 i4 #bd4 the fulness of him that filleth all in all1 ,eph4 i4 #bc4 and every believer being a member of this body1 or a part1 if ,i may so express it1 of this fulness1 if it should perish and be separated from him1 his body would be defective1 and he would sustain a loss of that which is an ingredient in his fulness4 ,moreover1 as this union includes in it that relation between ,christ and his people1 which is1 by a metaphorical way of speaking1 styled conjugal2#hg and accordingly is mutual1 as the result of his becoming theirs by an act of grace1 and they his by an act of self-dedication2 this is the foundation of mutual love1 which is abiding1 it is certainly so on his part2 because it is unchangeable1 as founded on a covenant-engagement1 which he cannot violate2 and though their love to him be in itself subject to change1 through the prevalency of corrupt nature1 which too much inclines them to be unstedfast in this marriage-covenant2 yet he will recover and bring them back to him1 and will not deal with them as persons do with strangers1 whom they exclude from their presence or favour1 if they render themselves unworthy of it2 but they who stand in a nearer relation to him1 and accordingly are the objects of his special love1 shall not be cast off for ever1 how much soever he may resent their unworthy behaviour to him4 ,not to be separate from ,christ1 is1 according to the apostle's expression1 not to be separated from his love2 and this1 he says1 he was persuaded that he should not be1 or that neither death nor life1 nor angels1 nor principalities1 nor powers1 nor things present1 nor things to come1 nor height1 nor depth1 nor any other creature shall be able to do it1 ,rom4 viii4 #ce1 #ch1 #ci4 ,accordingly it is said1 that having loved his own1 which were in the world1 he loved them unto the end1 ,john xiii4 #a4 ,here ,i cannot but take notice of a very jejune and empty sense which some give of this text1 to evade the force of the argument taken from it1 to prove the doctrine we are maintaining4 ,how plausible soever it may seem to be to those who conclude that this must be the true sense1 because it favours their own cause3 by his own they mean no other than ,christ's disciples1 whom he was at that time conversant with2 and indeed1 they apply whatever ,christ says1 in some following chapters1 to them1 exclusive of all others2 as when he says1 ,ye are not of the world1 but ,i have chosen you out of the world1 chap4 xv4 #ai4 and because ,i live1 ye shall live also1 chap4 xiv4 #ai4 ,this1 they suppose1 respects them in particular2 and so in the text before us1 having loved his own which were in the world2 that is1 his own disciples2 as though he had a propriety in none but them2 he loved them to the end2 that is1 not to the end of their lives2 for that would prove the doctrine we are maintaining1 but to the end of his life1 which was now at hand2 and his love to them1 they suppose to be expressed in this1 that he condescended to wash their feet4 ,but if this were the sense of the words1 his love to them would not be so extraordinary a privilege as it really is2 for it would be only an instance of human and not divine love4 ,and indeed1 our happiness consists1 not only in ,christ's loving us to the end of his life2 but in his continuing to express his love in his going into heaven to prepare a place1 and there making continual intercession for us2 and in the end1 in his coming again to receive us to himself1 that where he is1 we may be also2 which leads us to consider1 #d4 ,that the saints' perseverance farther appears from ,christ's continual intercession for them4 ,this has been particularly explained in a foregoing answer2#hh and the apostle speaking of his ever living to make intercession for his people1 infers that he is able to save them to the uttermost that come unto ,god by him1 ,heb4 vii4 #be4 ,this he could not be said to do1 should he leave the work which he has begun in them1 imperfect1 and suffer them1 who come to him by faith1 to apostatize from him4 ,we have before considered ,christ's intercession1 as including in it his appearing in the presence of ,god1 in the behalf of those for whom he offered himself a sacrifice while here on earth2 and also1 that what he intercedes for shall certainly be granted him1 not only because he is the ,son of ,god1 in whom he is well pleased1 but because he pleads his own merits2 and to deny to grant what he merited1 would be1 in effect1 to deny the sufficiency thereof1 as though the purchase had not been fully satisfactory2 therefore we must conclude1 as he himself said on earth1 that the ,father heareth him always4 ,it is also evident1 that he prays for the perseverance of his people1 as he says to ,peter1 ,i have prayed for thee1 that thy faith fail not1 ,luke xxii4 #cb4 ,and there are many things in that affectionate prayer1 mentioned in ,john xvii4 which he put up to ,god1 immediately before his last sufferings1 which respect their perseverance in grace2 as when he says1 ,holy ,father1 keep through thine own name those whom thou hast given me1 that they may be one1 as we are1 ,john xvii4 #aa4 and1 ,i pray not that thou shouldst take them out of the world1 but that thou shouldst keep them from the evil1 ver4 #ae4 that is1 either the evil that often attends the condition in which they are1 in the world1 that so the work of grace may not suffer1 at least1 not miscarry thereby2 or else1 that he would keep them from the evil one1 that so they may not be brought again under his dominion2 he also prays1 that they may be made perfect in one1 ver4 #bc4 that is1 not only that they may be perfectly joined together in the same design1 but that this unanimity may continue till they are brought to a state of perfection2 and that the world may know that ,god has loved them1 even as he has loved ,christ4 ,and he declares his will2 which shews that his intercession is founded on justice1 and accordingly contains in it the nature of a demand1 rather than a supplication for what might be given or denied1 namely1 ,that they whom the ,father had given him might be with him where he is1 that they may behold his glory1 ver4 #bd4 all which expressions are very inconsistent with the supposition1 that it is possible that they1 whom he thus intercedes for1 may apostatize1 or fall short of salvation4 ,object4 ,it is objected by some1 that this prayer respects none but his disciples1 who were his immediate friends and followers1 and not believers in all ages and places in the world4 ,answ4 ,but to this it may be replied1 ,that the contrary hereunto is evident1 from several things which are mentioned in this prayer1 as for instance1 he says1 ,that the ,father had given him power over all flesh2 that he should give eternal life to as many as he had given him1 ver4 #b4 the sense of which words will sink too low1 if we suppose that he intends thereby1 thou hast given me power to dispose of all persons and things in this world1 that ,i may give eternal life to that small number which thou hast given me1 namely1 my disciples2 whereas he speaks of that universal dominion which he has over all persons and things1 which were committed to him with this view1 that all those who were put into his hand to redeem and save1 should attain eternal life3 and again1 he says1 ,i have manifested thy name unto the men which thou gavest me out of the world2 thine they were1 and thou gavest them me1 and they have kept thy word1 ver4 #f4 ,did ,christ manifest the divine name and glory to none but those who were his disciples2 and were there none but them that had kept his word8 ,and when he says1 that they whom he prayed for1 are the ,father's2 and adds1 that all mine are thine1 and thine are mine2 and ,i am glorified in them1 ver4 #i1 #aj4 ,is the number of those1 whom ,christ has a right to1 and the ,father has set apart for himself1 in whom he would shew forth his glory1 as the objects of his love1 and in whom ,christ1 as ,mediator1 was to be glorified1 so small1 as that it contained only the eleven disciples8 ,or does it not rather respect all that have1 or shall believe1 from the beginning to the end of time8 and when he speaks of the world's hating them1 because they are not of the world1 ,john xvii4 #ad1 #ae4 and of their being exposed to the evils that are in the world1 or the assaults of ,satan1 who is their avowed enemy2 is this only applicable to the disciples8 ,and when he says1 ,neither pray ,i for these alone1 that is1 for those who now believe1 but for them also which shall believe1 ver4 #bj4 does it not plainly intimate that he had others in view besides his disciples8 ,these1 and several other passages in this prayer1 are a sufficient evidence that there is no weight in the objection1 to overthrow the argument we are maintaining4 #e4 ,believers' perseverance in grace may be proved from the ,spirit and seed of ,god abiding in them4 ,when at first they were regenerated1 it was by the power of the ,holy ,ghost1 as condescending to come and take up his abode in them3 thus we read of their being acted by1 and under the influence of1 the ,holy ,ghost1 who is said to dwell where he is pleased to display his divine power and glory2 and if these displays hereof be internal1 then he dwells in the heart4 ,our ,saviour speaks of him1 as another ,comforter given1 that he may abide with his people for ever1 chap4 xiv4 #ai4 ,and this indwelling of the ,spirit is very distinct from that extraordinary dispensation which the church had1 when they were favoured with inspiration2 for the apostle speaks of it as a privilege peculiar to believers as such1 when he says1 ,ye are not in the flesh1 but in the ,spirit2 if so be that the ,spirit of ,god dwell in you3 ,now if any man have not the ,spirit of ,christ1 he is none of his1 ,rom4 viii4 #i4 the meaning of which cannot be1 that they have no interest in ,christ1 who have not the extraordinary afflatus of the ,spirit1 such as the prophets had2 therefore we must suppose1 that this is a privilege which believers have in all ages4 ,now if the ,spirit is pleased to condescend thus to take up his abode in the soul1 and that for ever1 he will certainly preserve it from apostacy4 ,and to this we may add1 that there are several fruits and effects of the ,spirit's dwelling in the soul1 which affords an additional proof of this doctrine3 thus believers are said to have the first fruits of the ,spirit1 ver4 #bc4 that is1 they have those graces wrought in them which are the beginning of salvation2 and as the first fruits are a part of the harvest that will follow1 these are the fore-tastes of the heavenly blessedness which ,god would never have bestowed upon them had he not designed to preserve them from apostasy4 ,moreover1 believers are said to be sealed with that ,holy ,spirit of promise1 which is the earnest of their inheritance1 ,eph4 i4 #ac1 #ad4 ,the earnest1 as given by men1 is generally deemed a part of payment1 upon which they who are made partakers thereof1 are satisfied that they shall1 at last1 receive the full reward2 and shall believers miss of the heavenly blessedness1 who have such a glorious pledge and earnest of it8 ,again1 if we consider the ,spirit as bearing witness with their spirits1 that they are the children of ,god2 and if children1 then heirs1 heirs of ,god1 and joint heirs with ,christ2 and that they shall be glorified together with him1 ,rom4 viii4 #af1 #ag4 is this testimony invalid1 or not to be depended on1 which it could not be were it possible for them to fall from a state of grace8 ,this testimony is what we depend very much upon1 in order to our attaining assurance that we are in a state of grace1 and shall persevere therein1 as will be observed under the next answer2 therefore we shall at present1 take it for granted1 that there is such a thing as assurance1 or that this blessing is attainable2 and the use which ,i would make of this supposition to maintain our present argument1 is1 that if the ,spirit has an hand in working or encouraging this hope that we have of the truth of grace1 and consequently shall persevere therein to salvation1 this argues that it is warrantable1 and not delusive2 for he that is the author or giver of it cannot deceive our expectation1 or put us upon looking for that which is not a reality4 ,from whence it follows1 that it is impossible that they should apostatize1 to whom ,god has given this good hope through grace1 so that they should fail of that everlasting consolation1 which is connected with it1 #b ,thess4 ii4 #af4 ,this consequence will hardly be denied by those who are on the other side of the question2 and we may observe1 that they who oppose the doctrine of perseverance1 always deny that of assurance1 especially as proceeding from the testimony of the ,spirit3 nevertheless1 that we may not be misunderstood1 we do not say1 that every one who has a strong persuasion that he shall be saved1 shall be saved2 which is no other than enthusiasm2 but our argument is1 in short1 this1 that if there be a witness of the ,spirit to this truth1 that cannot be charged therewith1 then the doctrine we are maintaining1 is undeniably true1 which will more evidently appear from what will be said in defence of the doctrine of assurance under our next answer4 ,and therefore we proceed to the other branch of the argument before-mentioned1 to prove this doctrine1 namely1 that believers have the seed of ,god abiding in them2 which is founded on what the apostle says in #a ,john iii4 #i4 ,whosoever is born of ,god doth not commit sin2 for his seed abideth in him1 and he cannot sin because he is born of ,god2 for the understanding of which let us consider1 7#a47 ,that by the words1 he cannot commit sin1 the apostle does not intend that such an one is not a sinner1 or that there is such a thing as sinless perfection attainable in this life2 for that is contrary1 not only to the whole tenor of scripture1 and daily experience of mankind2 but to what he had expressly said1 ,if we say we have no sin1 we deceive ourselves1 and the truth is not in us1 #a ,john i4 #h4 ,therefore1 in this text1 upon which our present argument is founded1 he is1 doubtless1 speaking of persons committing sins1 inconsistent with the truth of grace1 as he says in a foregoing verse1 ,whosoever sinneth hath not seen him1 neither known him1 chap4 iii4 #f4 it is such a sin therefore as argues a person to be in a state of unregeneracy2 and then1 ,he that committeth sin is of the devil1 ver4 #h4 therefore he certainly speaks of such a commission of sin1 as argues us to be under the reigning power of the devil3 and that this may plainly appear to be his sense1 we may observe1 that he elsewhere distinguishes between a sin that is unto death1 and a sin that is not unto death1 chap4 v4 #af1 #ag4 by which he does not mean1 as the ,papists suppose1 that some sins deserve eternal death1 and others not2 the former of which they call mortal sins2 the latter venial2 but he is speaking of a sin that is inconsistent with the principle of grace1 and that which is consistent therewith2 the former is sometimes called the pollution that is in the world1 through lust1 #b ,pet4 i4 #d4 the latter the spot of ,god's children1 ,deut4 xxxii4 #e4 ,the least sin deserves death1 though they who commit it shall not perish1 but be brought to repentance2 but the sin unto death is wilful sin1 committed and continued in with impenitency2 and with this limitation we are to understand the apostle's words1 ,he who is born of ,god doth not commit sin4 7#b47 ,we shall now consider the reason assigned1 why the person he speaks of1 cannot1 in this sense1 commit sin2 namely1 because he is born of ,god1 and the seed of ,god abideth1 in him4 ,to be born of ,god1 is what is elsewhere styled regeneration1 or being born of the ,spirit1 in which there is a principle of grace implanted1 which is here called the seed of ,god4 ,and1 indeed1 this metaphorical way of speaking is very expressive of the thing designed hereby2 for as in nature the seed produces fruit1 and in things moral1 the principle of action produces action1 as the principle of reason produces acts of reason3 so in things spiritual1 the principle of grace produces acts of grace2 and this principle being from ,god1 which has been largely proved under a foregoing answer1#hi it is called here1 the seed of ,god4 7#c47 ,this seed of ,god1 or this principle is not barely said to be in the believer1 as that which1 for the present1 is the ground of spiritual actions2 but it is said to remain in him4 ,as elsewhere ,christ speaks of the ,spirit as abiding with his people for ever1 ,john xiv4 #af4 so here the apostle speaks of that principle of grace wrought by the ,spirit1 as abiding1 that is1 continuing for ever2 and from thence he infers1 that a believer cannot sin2 for if he had been only speaking of its being implanted1 but not abiding2 all that could be inferred from thence would be1 that he does not sin2 but whereas1 he argues from it1 that he cannot sin1 that is1 apostatize2 it being understood1 that this principle abides in him continually2 which plainly contains the sense of the argument we are maintaining1 namely1 that because the seed of ,god abides in a believer1 therefore he cannot apostatize1 or fall short of salvation4 ,they who are on the other side of the question1 seem to find it very difficult to evade the force of this argument3 some suppose that the apostle intends no more but that he that is born of ,god1 should not commit sin2 but that is not only remote from the sense of the words cannot sin2#ij but it does not sufficiently distinguish one that is born of ,god1 from another that is not so2 for it is as much a truth1 that an unregenerate person ought not to sin1 as when we speak of one that is regenerate4 ,others1 by not sinning1 suppose that the apostle means1 they sin with difficulty1 or they are hardly brought to commit sin2 but as this also does not answer to the sense of the word cannot sin1 so it is inconsistent with that beautiful gradation1 which we may observe in the words4 ,to say that he does not sin2 and then if he commits sin1 it is with some difficulty1 is not so agreeable to that climax1 which the apostle makes use of1 when he says1 he does not commit sin1 yea1 he cannot4 ,others suppose that the apostle's meaning is1 that he that is born of ,god1 cannot sin unto death1 or apostatize1 so as to fall short of salvation1 so long as he makes a right use of this principle of grace1 which is implanted in him2 but by opposing and afterwards extinguishing it1 he may become an apostate4 ,but we may observe2 in answer to this1 that the apostle does not attribute his perseverance in grace1 to his making use of the principle1 but his having it1 or its abiding in him2 and he sufficiently fences against the supposition of its being possible that the principle of grace may be wholly lost2 for then this seed could not be said to abide in him1 nor would the inference deduced from its abiding in him1 namely1 that he cannot sin1 be just4 ,thus1 concerning this latter branch of the argument to prove the saints' perseverance in grace1 taken from the seed of ,god1 abiding in believers3 ,but there is one thing must be observed before ,i dismiss this head1 viz4 ,that the principle of grace1 which is signified by this metaphor1 though it be1 and abide in a believer2 yet it does not always exert itself so as to produce those acts of grace which would otherwise proceed from it4 ,this cannot be better illustrated than by a similitude taken from the soul1 which is the principle of reason in man2 though it be as much so in an infant in the womb as it is in any1 yet it is altogether unactive2 for most allow that such have not the exercise of thought or acts of reason2 and when a person is newly born1 it hardly appears that this principle is deduced into act2 and in those in whom it has been deduced into act1 it may be rendered stupid1 and almost unactive1 or at least1 so disordered1 that the actions which proceed from it cannot be styled rational1 through the influence of some bodily disease1 with which it is affected1 yet still it remains a principle of reason4 ,the same may be said concerning the principle of grace2 it is certainly an unactive principle in those who are regenerate from the womb2 and it may cease to exert itself1 and be with equal reason1 styled an unactive principle in believers1 when they fall into very great sins1 to which it offers no resistance3 ,this we shall take occasion to apply under a following head1 when we shall consider some objections that are brought against this doctrine1 by those who suppose that believers1 when sinning presumptuously1 as ,david1 ,peter1 and others1 are said to have done1 fail totally1 though not finally4 ,there was indeed a total suspension of the activity of this principle1 but yet the principle itself was not wholly lost2 but more of this in its proper place4 ,we are therefore bound to conclude1 that because this principle abides in them1 they can neither totally nor finally apostatize1 and therefore1 that they can neither fall from a state of grace1 nor fail1 at last1 of salvation4 ,thus we have endeavoured to explain and shew the force of those arguments which are contained in this answer to prove the doctrine of the saints' perseverance4 ,there are several others that might have been insisted on2 and particularly it may be proved1 from the end and design of ,christ's death1 which was not only that he might purchase to himself a peculiar people1 but that he might purchase eternal life for them2 and we cannot think that this invaluable price would have been given for the procuring of that which should not be applied1 in which respect ,christ would be said to die in vain4 ,when a person gives a price for any thing1 it is with this design1 that he or they1 for whom he purchased it1 should be put into the possession of it2 which1 if it be not done1 the price that was given is reckoned lost1 and the person that gave it disappointed hereby4 ,and this argument may be considered as having still more weight in it1 if we observe1 that the salvation of those whom ,christ has redeemed1 not only redounds to their happiness1 but to the glory of ,god the ,father1 and of ,christ1 our great ,redeemer4 ,god the ,father1 in giving ,christ to be a propitiation for sin1 designed to bring more glory to his name than by all his other works3 ,thus our ,saviour appeals to him in the close of his life1 ,i have glorified thee on the earth1 ,i have finished the work which thou gavest me to do1 ,john xvii4 #ad4 ,the work was his1 and there was a revenue of glory which he expected thereby2 and this glory did not only consist in his receiving a full satisfaction for sin1 that so he might take occasion to advance his grace in forgiving it2 but he is said to be glorified1 when his people are enabled to bear much fruit1 chap4 xv4 #h4 ,therefore the glory of ,god the ,father is advanced by the application of redemption1 and consequently by bringing his redeemed ones to perfection4 ,the ,son is also glorified1 not barely by his having those honours1 which his human nature is advanced to1 as the consequence of his finishing the work of redemption1 but by the application thereof to his people2 accordingly he is said to be glorified in them1 chap4 xviii4 #aj4 that is1 his mediatorial glory is rendered illustrious by all the grace that is conferred upon them2 and therefore1 certainly he will be eminently glorified1 when they are brought to be with him1 where he is1 to behold his glory4 ,now can we suppose1 that since the ,father and the ,son designed to have so great a glory redound to them by the work of our redemption1 that they will sustain any loss thereof1 for want of the application of it to them1 for whom it was purchased4 ,if ,god designed1 as the consequence thereof1 that the saints should sing that new song1 ,thou art worthy1 for thou wast slain1 and hast redeemed us to ,god by thy blood1 out of every kindred1 and tongue1 and people1 and nation3 ,and if ,god the ,father1 and the ,son1 are both joined together1 and their glory celebrated therein1 by their ascribing blessing1 glory1 and power1 unto him that sitteth upon the throne1 and unto the ,lamb1 for ever and ever1 ,rev4 v4 #ai4 compared with #ac4 ,then certainly they will not lose this glory2 and therefore1 the saints shall be brought into that state where they shall have occasion thus to praise and adore them for it4 ,if it be objected to this1 that ,god1 the ,father and the ,son1 will be glorified1 though many of his saints should apostatize1 and the death of ,christ be1 to no purpose1 with respect to them1 because all shall not apostatize4 ,the answer to this is plain and easy2 that though he could not be said to lose the glory he designed1 by the salvation of those who persevere1 yet some branches of his glory would be lost1 by reason of the apostacy of others1 who fall short of salvation2 and it is a dishonour to him to suppose that he will lose the least branch thereof1 or that any of those1 for whom ,christ died1 should be for ever lost4 ,we might also add1 that for the same reason that we suppose one whom ,christ has redeemed1 should be lost1 all might be lost1 and so he would lose all the glory he designed to have in the work of redemption4 ,this appears1 in that all are liable to those temptations1 which1 if complied with1 have a tendency to ruin them4 ,all are supposed to be renewed and sanctified but in part1 and consequently the work of grace meets with those obstructions from corrupt nature2 which would certainly prove too hard for all our strength1 and baffle our utmost endeavours to persevere1 did not ,god appear in our behalf1 and keep us by his power4 ,now1 if all need strength from him to stand1 and must say1 that without him they can do nothing1 then we must either suppose1 that that grace is given to all saints which shall enable them to persevere1 or else that it is given to none2 if it be given to none1 but all are left to themselves1 then that which overthrows the faith of one1 would overthrow the faith of all2 and consequently we might conclude1 that whatever ,god the ,father1 or the ,son have done1 in order to the redemption and salvation of the elect might be of none effect4 ,i might produce many other arguments in defence of the saints' perseverance1 but shall conclude this head with two or three scriptures1 whereby the truth hereof will farther appear3 ,thus our ,saviour says to the woman of ,samaria1 ,whosoever drinketh of the water that ,i shall give him1 shall never thirst2 but the water that ,i shall give him1 shall be in him a well of water springing up into everlasting life1 ,john iv4 #ad4 ,where1 by the water that ,christ gives1 is doubtless understood the gifts and graces of the ,spirit2 these are not like the waters of a brook1 that often deceive the expectation of the traveller2 but they are a well of water1 intimating that a believer shall have a constant supply of grace and peace till he is brought to the rivers of pleasure1 which are at ,god's right-hand1 and is made partaker of eternal life4 ,again1 our ,saviour says1 ,he that heareth my word and believeth on him that sent me1 hath everlasting life1 chap4 v4 #bd4 i4 e4 it is as surely his as though he was in the actual possession of it2 and he farther intimates1 that such are not only justified for the present2 but they shall not come into condemnation2 certainly this implies that their salvation is so secure as that it is impossible for them to perish eternally4 ,another scripture that plainly proves this doctrine1 is in #b ,tim4 ii4 #ai4 ,nevertheless the foundation of ,god standeth sure1 having this seal1 the ,lord knoweth them that are his2 and let every one that nameth the name of ,christ depart from iniquity2 in which words the apostle encourages the church to hope for perseverance in grace1 after they had had a sad instance of two persons of note1 viz4 ,hymeneus and ,philetus1 who had not only erred from the truth1 but overthrown the faith of some2 and he cautions every one1 who makes a profession of religion1 as they would be kept from apostatizing1 to depart from iniquity1 q4 d4 since many of you are ready to fear that your faith shall be overthrown1 as well as that of others1 by the sophistry or cunning arts of those apostates who lie in wait to deceive1 you may be assured that their state is safe1 who are built upon that foundation which ,god has laid1 that chief corner stone1 elect1 precious1 viz4 ,christ1 on whom he that believeth1 shall not be confounded1 #a ,pet4 ii4 #f4 or else1 that the instability of human conduct shall not render it a matter of uncertainty1 whether they1 who are ordained to eternal life1 shall be saved or no2 for that depends on ,god's purpose1 relating hereunto1 which is a sure foundation1 and has this seal annexed to it1 whereby our faith herein may be confirmed1 that they whom ,god has set apart for himself1 and lays a special claim to1 as his chosen and redeemed ones1 whom he has foreknown and loved with an everlasting love1 shall not perish eternally1 because the purpose of ,god cannot be frustrated4 ,but inasmuch as there is no special revelation given to particular persons1 that they are the objects of this purpose cf grace2 therefore every one that names or professes the name of ,christ ought to use the utmost caution1 that they be not ensnared2 let them depart from all iniquity1 and not converse with those who endeavour to overthrow their faith4 ,and1 indeed1 all that are faithful shall be kept from iniquity by ,god1 as they are here given to understand that it is their duty to endeavour to depart from it1 and consequently they shall be kept from apostacy4 ,this seems to be the sense of these words2 and it is agreeable to the analogy of faith1 as well as a plain proof of the doctrine which we are maintaining4 ,a late writer#ia1 by the foundation of ,god1 which standeth sure1 supposes the doctrine of the resurrection is intended1 which ,hymeneus and ,philetus denied1 saying1 that it was past already2 this doctrine1 says he1 which is a fundamental article of faith1 standeth sure1 having this seal the ,lord knoweth them that are his2 that is1 he loveth and approveth of them4 ,but though it be true the resurrection is spoken of in the foregoing verse1 and we do not deny that it is a fundamental article of faith2 yet that does not seem to be the meaning of the word foundation1 in this text4 ,for if by the resurrection we understand the doctrine of the general resurrection of the dead1 ,i cannot see where the force of the apostle's argument lies1 viz4 that there shall be a general resurrection1 because the ,lord knoweth who are his1 since the whole world are to be raised from the dead4 ,but if by the resurrection we are to understand a resurrection to eternal life1 so that they who are known or beloved of ,god1 shall have their part in it1 and the apostle's method of reasoning be this1 that they who believe shall be raised to eternal life2 that is1 so far from militating against the argument we are maintaining1 that it is agreeable to the sense we have given of the text1 and makes for1 rather than against us4 ,as to what is farther advanced by the author but now mentioned1 viz4 that the ,lord knoweth who are his1 is to be taken for that regard which ,god had to his apostles and ministers4 ,this seems too great a strain on the sense of the words1 and so much different from the scope of the apostle therein1 as well as disagreeable to the caution given1 that every one who names the name of ,christ should depart from iniquity1 that no one who reads the scriptures without prejudice1 can easily give into this sense of the text4 ,i shall mention but one scripture more for the proof of this doctrine1 and that is in #a ,john ii4 #ai4 ,they went out from us1 but they were not of us2 for if they had been of us1 they would1 no doubt1 have continued with us2 but they went out1 that they might be made manifest that they were not all of us2 for the understanding of which1 let it be considered1 that the apostle is speaking of some who were formerly members of the church1 who afterwards turned apostates and open enemies to ,christ1 and his gospel3 ,it is plain that the words they went out from us1 and they were not of us1 must be taken in different respects1 otherwise it would imply a contradiction1 to say that a person departed from the faith and communion of the church1 when he never embraced it1 or had communion with it2 but if they understand it thus1 they left the faith and communion of the church because they were ,christians only in pretence1 and did not heartily embrace the faith on which the church was built2 nor were they really made partakers of that grace1 which the apostles1 and other faithful members of the church1 had received from ,god1 as being effectually called thereby1 the sense is very plain and easy1 viz4 ,that there were some false professors1 who made a great shew of religion1 and were admitted into communion with the church1 and1 it may be1 some of them preached the gospel1 and were more esteemed than others2 but they apostatized2 for they had not the truth of grace1 but were like the seed that sprang up without having root in itself1 which afterwards withered2 whereas1 if they had had this grace it would have been abiding1 and so they would1 without doubt1 says the apostle1 have continued with us2 but by their apostacy it appears1 that they were not1 in this sense1 of our number1 that is believers4 ,they who understand this scripture1 not of persons who were members of the church1 but ministers1 that first joined themselves with the apostles1 and afterwards deserted them1 and their doctrine1 advance nothing that tends to overthrow the argument we are maintaining2 for we may then understand the words thus1 they pretended to be the true ministers of ,jesus ,christ1 and doubtless1 to be1 as the apostles were1 men of piety and religion1 for1 in other respects1 they were of them visibly1 whilst they preached the same doctrines2 but afterwards1 by departing from the faith1 it appeared1 that though they were ministers they were not sincere ,christians1 for if they had1 they would not have apostatized4 ,,iv4 ,we shall now proceed to consider the objections that are usually brought against the doctrine of the saints' perseverance in grace4 ,object4 #a4 ,it is objected1 that there are several persons mentioned in scripture1 who appear to have been true believers1 and yet apostatized1 some totally1 as ,david and ,peter2 others not only totally1 but finally1 in which number ,solomon is included2 and others are described as apostates1 such as ,hymeneus and ,alexander1 who are said concerning faith1 to have made shipwreck1 and therefore it is supposed that they had the grace of faith2 and ,judas is also1 by them1 reckoned to have been a true believer1 whom all allow afterwards to have proved an apostate4 ,answ4 #a4 ,as to the case of ,david and ,peter1 it is true1 their fall was very notorious1 and the former seems to have continued some months in a state of impenitency2 and when they fell1 there appeared no marks of grace in either of them4 ,peter's sin1 indeed1 was committed through surprize and fear2 but yet it had such aggravating circumstances attending it1 that if others1 whose character is less established than his was1 had committed the same sin1 we should be ready to conclude1 that they were in a state of unregeneracy2 and ,david's sin was committed with that deliberation1 and was so complicated a crime1 that if any believer ever lost the principle of grace1 we should have been inclined to suppose this to have been his case4 ,nevertheless1 that which gives us ground to conclude that this principle was not wholly extinguished1 either in ,peter or him1 at the same time that they fell2 and therefore1 that they were not total apostates1 is what we before observed1 that the principle of grace may be altogether unactive1 and yet abide in the soul1 agreeably to the sense we gave of that scripture1 his seed abideth in him2 and if what has been already said concerning the possibility of the principle of grace remaining1 though it makes no resistance against the contrary habits of sin1 be of any force1#ib then these and other instances of the like nature1 on which one branch of the objection is founded1 will not be sufficient to prove the possibility of the total apostacy of any true believer4 #b4 ,as to the case of ,solomon2 that he once was a true believer is allowed on both sides2 for it is said concerning him1 soon after he was born1 that the ,lord loved him1 #b ,sam4 xii4 #bd1 #be4 upon which occasion he gave him that significant name1 ,jedidiah1 the beloved of the ,lord2 and it is certain1 that in the beginning of his reign1 his piety was no less remarkable than his wisdom1 as appears from his great zeal1 expressed in building the temple of ,god1 and establishing the worship thereof2 and also from that extraordinary instance of devotion with which he dedicated or consecrated the house to ,god1 #a ,kings viii4 #a4 seq4 and the prayer put up to him on that occasion1 and also from ,god's appearing to him twice3 in his first appearance he condescended to ask him1 what he would give him8 and upon ,solomon's choosing1 an understanding heart1 to judge his people1 he was pleased with him1 and gave him several other things that he asked not for2 so that there were not any among the kings like unto him1 chap4 iii4 #e1 #i1 #aj1 #ab1 #ac4 from all this it is taken for granted1 that he once was a believer3 but1 on the other hand1 we must1 if we duly weigh the force of the objection1 set the latter part of his life against the former1 in which we find him guilty of very great sins2 not only in multiplying wives and concubines1 beyond what any of his predecessors had done1 but in that his heart was turned away after other gods1 and1 as it is expressly said1 was not perfect with the ,lord his ,god1 as was the heart of ,david1 his father1 chap4 xi4 #d4 ,and it is also said1 that the ,lord was angry with ,solomon1 because his heart was turned from the ,lord ,god of ,israel1 which had appeared to him twice1 ver4 #i4 and on this occasion he determined to rend part of the kingdom from his son1 ver4 #ac4 which came to pass accordingly2 and all this is said to have been done when he was old1 ver4 #d4 ,and after this we read of several that were stirred up as adversaries to him1 ver4 #ad1 #bc1 #bf4 ,and in the remaining part of his history we read of little but trouble and uneasiness that he met with2 and this seemed to continue till his death1 of which we have an account in #a ,kings xi4 chapter throughout1 which contains the history of his sin1 and troubles2 and we read not the least word of his repentance therein2 for which reason he is supposed1 in the objection1 to have apostatized totally and finally4 ,the main strength of this objection lies in the supposition1 that ,solomon did not repent of his idolatry which he committed in his old age1 or1 as it is supposed1 in the latter part of his life1 and also from the silence of scripture as to the matter2 especially in that part of it which gives an account of his fall and death4 ,but this is not sufficient to support the weight of the objection1 and to oblige us to conclude him to be an apostate2 for there is nothing that appears from the account we have of him in scripture1 but that he might have sufficient time for repentance between his fall and death4 ,it is said indeed1 that in his old age his wives turned him aside1 but this they might do1 and yet he not die an apostate2 for sometimes that part of life which is called old age1 comprises in it several years2 therefore1 when he began to be in his declining age1 he might sin1 and after that be brought to repentance4 ,and as for the scripture's speaking first of his fall1 and then of his death2 it does not follow from thence that one was immediately after the other2 since the history of the blemishes and troubles of his life is but short4 ,on the other hand1 there are several things which may give us ground to conclude1 that he repented after his fall2 particularly1 7#a47 ,we have an intimation hereof in ,god's promise relating thereunto1 in which it is supposed1 that ,god would suffer him to fall1 and a provisionary encouragement is given to expect that he should be recovered3 thus he says1 ,i will chastise him with the rod of men1 and with the stripes of the children of men2 but my mercy shall not depart away from him1 as ,i took it from ,saul1 whom ,i put away before thee1 #a ,sam4 vii4 #ad1 #ae4 and the same thing is repeated1 in which his fall is supposed1 and his recovery from it particularly mentioned1 in ,psal4 lxxxix4 #cj-cd4 as though ,god had designed that this should be a supplement to his history1 and remove the doubts which might arise from it1 with relation to his salvation4 7#b47 ,there are some things in other parts of scripture1 which give sufficient ground to conclude1 that he was a true penitent1 which plainly refer to that part of his life which was between his fall and his death4 ,thus1 if we duly weigh several passages in ,ecclesiastes1 which none can deny that he was the inspired writer of1 inasmuch as it is said1 in the title or preface set before it1 that they are the words of the preacher1 the son of ,david1 king of ,jerusalem1 we shall find many things in which he expresses the great sense of the vanity of his past life1 when he says1 ,i gave my heart to know wisdom1 and to know madness and folly1 ,eccl4 i4 #ag4 where1 by madness and folly1 he doubtless intends that which was so in a moral sense1 when he indulged his sinful passions1 which respects the worst part of his life4 ,and this he farther insists on2 ,whatsoever mine eyes desired1 ,i kept not from them1 ,i withheld not my heart from any joy1 for my heart rejoiced in all my labour1 ,eccl4 ii4 #aj4 or in all things1 which afterwards were matter of grief and uneasiness to me2 in which he observes how he did1 as it were1 take pains to bring on himself a long train of miseries that troubled him afterwards2 and then he plainly expresses his repentance1 when he says1 ,all was vanity and vexation of spirit1 and there was no profit under the sun1 ver4 #aa4 as though he should say1 ,i turned from ,god to the creature1 to see what happiness ,i could find therein1 but met with nothing but disappointment2 he had no profit in those things1 whereof he was now ashamed4 ,it is probable1 ,god shewed him the vanity thereof1 by his chastening him1 or visiting his transgressions with the rod1 and his iniquities with stripes1 as he had promised to do2 and this ended in vexation of spirit1 which is a plain intimation of that godly sorrow that proceeded from a sense of sin1 which made him1 beyond measure1 uneasy2 and this vexation or uneasiness was so great1 that he says1 ,i hated life1 that is1 ,i hated my past wicked life1 and abhorred myself for it1 because the work that is wrought under the sun1 is grievous unto me2 that is1 the work that ,i have wrought1 was such as gave me grief of heart2 for all is vanity and vexation of spirit1 ver4 #ag4 that is1 this is all the consequence thereof3 it cannot be supposed that he was weary of his life for the same reasons that many others are1 who are deprived of the blessings of common providence1 and reduced to that condition that makes them miserable1 as to their outward circumstances in the world2 but it was the uneasiness he found in his own spirit1 the secret wounds of conscience and bitterness of soul1 which arose from a sense of sin1 that made him thus complain4 ,and elsewhere1 he seems to be sensible of his sin1 in heaping up vast treasures1 which he calls loving silver2 and adds1 that such an one1 which seems very applicable to his own case1 shall not be satisfied with silver1 nor he that loveth abundance1 with increase2 this is also vanity1 chap4 v4 #aj4 that is1 this had been an instance of his former vanity3 and he adds1 ,the sleep of a labouring man is sweet1 whether he eat little or much2 but the abundance of the rich will not suffer him to sleep1 ver4 #ab4 ,if by this we understand that the increase of riches sometimes gives disturbance to1 and stirs up the corruptions of those that possess them1 and this be applied to himself1 it is an acknowledgment of his sin4 ,or1 if we understand by it that the abundance of a rich man will not give him rest at night1 when his mind is made uneasy with a sense of the guilt of sin1 and this be applied to his own case1 when fallen by it2 then it intimates that his repentance gave him not only uneasiness by day1 but took away his rest by night2 and it seems not improbable1 that what gave him farther occasion to see the vanity of his past life1 was the sense of mortality impressed on him2 for he says1 ,it is better to go to the house of mourning than to go to the house of feasting2 for that is the end of all men1 and the living will lay it to his heart1 chap4 vii4 #c4 that is1 he will1 or ought to improve the sense of his own frailty1 which we may conclude he had done2 and therefore adds1 ,sorrow is better than laughter2 for by the sadness of the countenance1 the heart is made better1 ver4 #c4 ,but if it be objected1 that all these expressions are not applicable to himself1 and many others of the like nature1 which might have been referred to1 which are expressive of his great repentance2 though ,i cannot but think that the contrary to this seems very probable2 yet there is something farther added1 that he expressly applies to himself1 which refers to his unlawful love of women3 ,i find more bitter than death the woman whose heart is snares1 and nets1 and her hands as bands4 ,whoso pleaseth ,god shall escape from her1 but the sinner shall be taken by her3 behold1 this have ,i found1 saith the preacher1 ver4 #bf1 #bg4 ,if these things be not expressive of repentance1 it is hard to say what are4 ,and to this we may add1 that as he expresses a grief of heart for past sins2 so he warns others that they may not be guilty of that which he himself found more bitter than death2 and accordingly1 having described the arts used by the wicked woman1 to betray the unthinking passenger1 he cautions every one to take heed of declining to her ways2 inasmuch as the consequence thereof will be1 that a dart will strike through his liver1 and he is as a bird that hasteth to the snare1 and knoweth not that it is for his life1 ,prov4 vii4 #bc4 compared with the foregoing verses4 ,he also adds1 ,that she hath cast down many wounded2 yea1 many strong men have been slain by her4 ,her house is the way to hell1 going down to the chambers of death1 ver4 #bf1 #bg4 ,so that we find in ,solomon1 two of the greatest evidences that we can have of sincere repentance2 namely1 a great degree of sorrow for sin1 and an earnest desire that others would avoid it1 by giving those cautions that are necessary to prevent their falling into the snare in which he had been entangled4 7#c47 ,there is something spoken in ,solomon's commendation1 after his death1 which may be gathered from what is said1 that during the three first years of ,rehoboam's reign1 which ,god approved of he walked in the way of ,david and ,solomon1 #b ,chron4 xi4 #ag4 where we may observe1 that ,solomon is joined with his father ,david3 so that as there were abatements to be made for the blemishes in ,david's reign2 the reign of ,solomon had in it great blemishes3 but as one repented1 so did the other1 and therefore ought not to be reckoned an apostate4 ,and to all this we may add1 that he was a penman of scripture2 and it does not appear that ,god conferred this honour upon any that apostatized from him2 but on the other hand1 they have this general character given of them by the apostle ,peter1 that they were all holy men of ,god1 #b ,pet4 i4 #ba4 which we must conclude ,solomon to have been1 till we have greater evidence to the contrary than they can produce who deny it4 #c4 ,there are others mentioned in the objection1 to wit1 ,hymeneus and ,alexander1 whose apostacy we have no ground to doubt of2 but we cannot allow that they fell from1 or lost the saving grace of faith4 ,it is one thing to fall from the profession of faith1 and another thing to lose the grace of faith2 therefore1 the only thing to be proved in answer to this branch of the objection1 is1 that these persons1 who are described as apostates1 never had the truth of grace2 or that they only fell from that visible profession which they made thereof2 whereby they were reckoned to be1 what in reality they were not1 namely1 true believers4 ,now that this may appear1 let it be considered1 ,that the apostle speaks of them as having departed from the faith1 viz4 the doctrines of the gospel2 and that was attended with blasphemy1 for which they were delivered unto ,satan1 which is a phrase used by the apostle here and elsewhere1 for persons being cut off from the communion of the church2 upon which occasion he advises ,timothy to hold faith and a good conscience1 which some having put away1 concerning faith1 have made shipwreck1 as these have done4 ,now the main force of the objection seems to lie in this1 that they who have made shipwreck of faith1 were once true believers2 therefore1 such may apostatize1 and so fall short of salvation4 ,to which it may be replied1 that by faith here1 is meant the doctrines of the gospel1 which are often styled faith3 thus it is said1 that the apostle preached the faith which once he destroyed1 ,gal4 i4 #bc4 and elsewhere1 before faith came2 that is1 before the gospel-dispensation began1 and those doctrines were preached that were to be published therein to the world1 we were kept under the law1 chap4 iii4 #bc4 ,and again1 ,received ye the ,spirit by the works of the law1 or by the hearing of faith1 ver4 #b4 that is1 by hearing those doctrines that are contained in the gospel4 ,therefore1 that which he chargeth these apostates with1 is making shipwreck of faith1 considered objectively3 they once1 indeed1 held the truth1 but it was in unrighteousness2 they had right notions of the gospel1 which they afterwards lost3 now the apostle advises ,timothy not only to hold faith1 that is1 to retain the doctrines of the gospel1 as one who had right sentiments of divine truths1 but to hold it with a good conscience2 for ,i take that expression1 hold faith and a good conscience1 to contain an hendyadis2 and so it is the same as though he should say1 ,be not content with an assent to the truths of the gospel1 but labour after a conscience void of offence towards ,god1 that thou mayst have the testimony thereof1 that thy knowledge of divine truth is practical and experimental1 and then thou art out of danger of making shipwreck of faith1 as these have done1 who held it without a good conscience4 ,it is not said they made shipwreck of a good conscience2 for that they never have had2 but concerning faith1 which they once professed1 they made shipwreck4 ,the same thing may be said concerning ,judas2 he apostatized from the faith1 which he once made a very great profession of1 being not only one of ,christ's disciples1 but sent forth with the rest of them1 to preach the gospel1 and work miracles2 yet it is evident1 that he had not the saving grace of faith4 ,for our ,saviour1 who knew the hearts of all men1 was not deceived in him 7though others were7 inasmuch as it is said1 ,he knew from the beginning who they were that believed not1 and who should betray him1 ,john vi4 #fd4 ,however1 the principal force of the objection lies in this1 that ,judas must needs have been a believer1 because he was given to ,christ2 and our ,saviour says1 that those who were given him were kept by him1 and none of them was lost but the son of perdition1 chap4 xvii4 #ab4 ,his being styled the son of perdition1 argues him an apostate2 and his being given to ,christ denotes that he was once a true believer2 therefore he fell totally and finally4 ,in answer to which1 7#a47 ,some conclude1 that they who are said to be given to ,christ1 are such as were appointed1 by the providence of ,god1 to be his servants in the work of the ministry4 ,now it is said concerning them1 that they were given to ,christ1 to be employed by him in this service2 and that all of them were kept faithful1 except the son of perdition4 ,if this be the sense of their being given to him1 it does not necessarily infer their being made partakers of special grace3 it is one thing to be given to ,christ1 to be employed in some peculiar acts of service1 in which his glory is concerned2 and another thing to be given to him1 as being chosen and called by him1 to partake of special communion with him3 if ,judas had been given to him in this latter sense1 he would not have been a son of perdition1 but would have been kept by him1 as the other disciples were2 but inasmuch as he was only given to ,christ1 that he might serve the design of his providence1 in the work of the ministry1 he might be lost1 or appear to be a son of perdition1 and yet not fall from the truth of grace4 7#b47 ,if1 by being given to ,christ1 we understand a being given to him1 as objects of his special love1 we must suppose1 that all who were thus given to him1 were kept by him2 in which sense ,judas1 who is called the son of perdition1 and was not kept by him1 was not given to him3 accordingly the particle but is not exceptive1 but adversative2 and it is as though he should say1 ,all that thou gavest me ,i have kept1 and none of them is lost2 but the son of perdition is lost1 ,i have not preserved him2 for he was not the object of my special care and love2 he was not given me to save1 therefore he is lost4 ,now it is certain1 that the particle but is used in this sense in many other scriptures1 particularly that wherein it is said1 ,there shall in no wise enter into it1 that is1 the heavenly ,jerusalem1 any thing that defileth1 neither whatsoever worketh abomination1 or maketh a lie1 but they which are written in the ,lamb's book of life1 ,rev4 xxi4 #bg4 q4 d4 ungodly men shall not enter in2 but they that are written in the lamb's book of life shall#ic4 ,thus much concerning this objection1 taken from particular persons1 who are supposed to have fallen from grace4 ,obj4 #b4 ,the next objection is taken from what the apostle ,paul says concerning the church of the ,jews1 whom he describes as apostatized from ,god2 and it is evident1 that they are1 to this day1 given up to judicial blindness1 and not in the least disposed to repent of that crime for which they were cast off by him2 concerning these he says1 that they once were holy2 ,if the first fruit be holy1 the lump is also holy2 and if the root be holy1 so are the branches1 ,rom4 xi4 #af4 and afterwards he speaks of their casting away1 and some of the branches being broken off1 because of unbelief1 ver4 #ae1 #ag1 #ai1 #bj4 ,now if the whole church apostatized1 we must conclude at least1 that some of them were true believers1 and therefore true believers may fall from the grace of ,god4 ,answ4 ,that the church of the ,jews apostatized1 and were cut off for their unbelief1 is sufficiently evident3 but we must distinguish between the apostacy of a professing people1 such as the church of the ,jews were1 who first rejected ,god1 and then were cast off by him1 and the apostacy of those who were truly religious among them2 the apostle himself gives us ground for this distinction1 when he says1 they are not all ,israel which are of ,israel2 neither because they are the seed of ,abraham are they all children1 chap4 ix4 #f1 #g4 ,and elsewhere he distinguishes between one who is a ,jew1 as being partaker of the external privileges of the covenant1 which that church was under1 and a person's being a ,jew1 as partaking of the saving blessings thereof2 as he says1 ,he is not a ,jew which is one outwardly1 neither is that circumcision1 which is outward in the flesh2 but he is a ,jew which is one inwardly2 and circumcision is that of the heart1 in the spirit1 and not in the letter2 whose praise is not of men1 but of ,god1 ,rom4 ii4 #bh1 #bi4 ,a church may lose its external privileges1 and cease to have the honourable character given it2 the greatest part of them may be blinded1 when1 at the same time the election1 that is1 all among them who were chosen to eternal life1 obtained it1 as the apostle observes1 chap4 xi4 #g4 and thereby intimates1 that some who were members of that church were faithful2 those were preserved from the common apostacy1 being converted to the ,christian faith4 ,their privileges1 as members of a church1 were lost1 but they still retained their spiritual and inseparable union with ,christ1 which they had as believers1 and not as the result of their being the natural seed of ,abraham1 they were made partakers of the blessings that accompany salvation2 and therefore were not separated from the love of ,god in ,christ1 whilst formal professors and hypocrites1 who were ,abraham's natural seed1 but not his spiritual1 were cast off by ,christ4 ,obj4 #c4 ,it is farther objected1 that there are some who have the character of righteous persons1 concerning whom it is supposed1 that they may fall away or perish2 particularly those mentioned in ,ezek4 xviii4 #bd4 ,when the righteous man turneth away from his righteousness1 and committeth iniquity1 and doth according to all the abominations that the wicked man doth1 shall he live8 ,all his righteousness that he hath done shall not be mentioned1 in the trespass that he hath trespassed1 and in his sin that he hath sinned1 in them shall he die3 ,and in ,heb4 x4 #ch4 it is said1 ,the just shall live by faith2 but if any man1 or1 as the word should be rendered1 if he draw back1 my soul shall have no pleasure in him4 ,therefore1 since the righteous man may turn from his righteousness1 and draw back to perdition1 the doctrine of the saints' perseverance cannot be defended4 ,answ4 #a4 ,as to the former of these scriptures1 we must consider the sense thereof agreeably to the context1 and the scope and design of the prophet therein2 he had often reproved them for those vile abominations which they were guilty of1 and had denounced the threatnings of ,god1 which should have their accomplishment in their utter ruin2 particularly1 he fortels the judgments that should sweep away many of them before1 and others that should befal them in the captivity3 this is the subject principally insisted on by the prophets ,jeremiah and ,ezekiel2 whereupon sometimes they were represented as disliking the doctrine1 desiring that smooth things might be prophesied unto them1 and the holy one of ,israel might cease from before them4 ,at other times they are represented as complaining of the hardship of this dispensation1 intimating that it was unjust and severe1 and1 at the same time1 justifying themselves1 as though they had done nothing that deserved it2 but all this was to befal them for the sins of their fathers1 and accordingly there was a proverbial expression often made use of by them1 mentioned verse #b;d of this chapter1 ,the fathers have eaten sour grapes1 and the children's teeth are set on edge2 by which they did not understand that we expect to perish eternally for our fathers' sins1 in which sense it must be taken1 if this objection has any force in it3 now ,god1 by the prophet1 tells them that they had no reason to use this proverb1 and so puts them upon looking into their past conduct1 and enquiring1 whether they had not been guilty of the same sins that their fathers were charged with8 which1 if they could exculpate themselves from1 they should be delivered1 and not die1 that is1 not fall by those judgments which either should go before1 or follow the captivity2 for that seems to be the sense of dying1 according to the prophetic way of speaking1 as we have observed elsewhere4#id ,for the understanding of this scripture we must consider1 that the prophet addresses himself to the house of ,israel1 who are represented1 ver4 #be4 as complaining1 that the way of the ,lord was not equal2 or1 that ,god's threatnings or judgments1 which were the forerunners of the captivity1 were such as they had not deserved2 and therefore he tells them that he would deal with them according to their deserts1 ver4 #bd4 ,when the righteous1 that is1 one whose conversation before this seemed to be unblemished1 and he not guilty of those enormous crimes which were committed by others 7which may be supposed1 and yet the person not be in a state of grace7 ,i say1 when such an one turneth away from his righteousness1 and doth according to all the abominations that the wicked man doth1 that is1 becomes openly vile and profligate2 shall he live8 can he expect any thing else but that ,god should follow him with exemplary judgments1 or that he should be involved in the common destruction8 ,in his sin that he hath sinned shall he die4 ,and on the other hand1 ver4 #bg4 ,when the wicked man turneth away from his wickedness2 that is1 they who have been guilty of these abominations shall reform their lives1 or turn from their idolatry1 murders1 adulteries1 oppressions1 and other vile crimes1 that the people in general were charged with1 by the prophet1 which are assigned as the reason of ,god's sending this dreadful judgment of the captivity2 ,i say1 if there be such an instance of reformation1 he shall save his soul alive2 that is1 either he shall be delivered from the captivity1 or shall be preserved from those temporal judgments that either went before or followed after it4 ,this reformation1 and deliverance from these judgments1 includes in it something less than saving grace1 and a right to eternal life1 which is inseparably connected with it1 so that if nothing else be intended by the righteous and wicked man2 and if the judgments threatened1 or their deliverance from them1 in case of reformation1 includes no more than this1 it is evident1 that it does not in the least suppose1 that any true believer shall apostatize or fall from a state of grace4 ,as we may distinguish between eternal death and temporal judgments2 so we must distinguish between a person's abstaining from the vilest abominations1 as a means to escape these judgments2 and his exercising those graces that accompany salvation4 ,there may be an external reformation in those who have no special grace1 if nothing farther be regarded than a person's moral character1 or inoffensive behaviour in the eye of the world4 ,if we only consider him as abstaining from those sins which are universally reckoned disreputable among those who make any pretensions to religion1 and in this respect he be denominated a righteous man1 such an one may turn away from his righteousness and become immoral and profligate1 and so be reckoned among the number of apostates3 nevertheless he cannot be said to apostatize or fall from the grace of ,god1 since moral virtue or the exercise of righteousness in our dealings with men is as much inferior to saving grace1 as a form of godliness is to the power thereof4 #b4 ,as to the other scripture1 mentioned in the objection1 it is generally urged against us as an unanswerable argument1 taken from the express words thereof1 to prove the possibility of the saints' apostacy2 and our translation is charged with a wilful mistake1 to serve a turn1 and make the text speak what it never intended1 since all who understand the original must allow that it ought to be rendered1 ,if he draw back1 which supposes that the just man may apostatize1 or draw back unto perdition4 ,to which it may be replied1 7#a47 ,that though the words1 according to the form in which they are laid down1 contain a supposition1 it does not infer the being or reality of the thing supposed#ie2 but only this1 that if such a thing should happen1 it would be attended with what is laid down as a consequence thereof4 ,this is very agreeable to our common mode of speaking1 as when we say2 if a virtuous person should commit a capital crime1 he will fall under the lash of the law as much as though he had made no pretensions to virtue2 nevertheless1 it does not follow from hence1 that such an one shall do it1 or expose himself to this punishment2 or1 on the other hand1 if a king should say to a criminal1 as ,solomon did to ,adonijah1 #8,if he will shew himself a worthy man1 there shall not an hair of him fall to the earth1' it cannot be concluded from hence1 that he will behave himself so as that his life shall be secured to him4 ,the proposition is true1 as there is a just connexion between the supposition and the consequence2 yet this does not argue that the thing supposed shall come to pass4 ,now to apply this to the scripture1 under our present consideration2 the proposition is doubtless true1 that if the just man should draw back1 so as to become a wicked man1 if he should lose the principle of grace which was implanted in regeneration1 and abandon himself to the greatest impieties1 he would as certainly perish as though he had never experienced the grace of ,god2 but it must not be inferred from hence1 that ,god will suffer such an one1 who is the object both of his love and care1 thus to fall and perish1 so that his soul should have no pleasure in him4 7#b47 ,if we suppose the person here spoken of1 whom we consider as a true believer1 to draw back1 we may distinguish between backsliding or turning aside from ,god1 by the commission of very great sins2 and apostacy4 ,or between drawing back1 by being guilty of great crimes1 so as to expose himself to sore judgments2 and his drawing back to perdition4 ,the just man in this text1 is said1 indeed1 to draw back1 but he is distinguished from one that draws back to perdition2 as it is said in the following verse1 #8,we are not of them who draw back to perdition1 but of them that believe1 to the saving of the soul4' ,such a drawing back as this1 though it shall not end in perdition1 inasmuch as the person shall be recovered and brought to repentance2 yet it shall be attended with very great marks of ,god's displeasure against believers1 for those sins which they have committed1 as well as others2 accordingly1 his soul having no pleasure in them1 denotes that he would1 in various instances1 reveal his wrath against relapsing believers1 as a display of his holiness1 who shall nevertheless be recovered and saved at last4 ,if these things be duly considered1 the objection seems to have no weight in it1 though it should be allowed1 that the words upon which it is principally founded1 are not rightly translated4 ,however1 ,i cannot see sufficient reason to set aside our translation1 it being equally just to render the words1 if any man draw back#if2 since the supplying the words any man1 or any one1 is allowed of in many other instances1 both in the ,old and ,new ,testament4 ,therefore there is not the least incongruity in its being supplied in the text under our present consideration#ig2 and1 if it be1 the sense that we give of it1 will appear very agreeable to the context2 accordingly the meaning is1 #8,the just shall live by faith1' or they who #8know in themselves that they have in heaven a better and an enduring substance1' as in one of the foregoing verses3 ,these shall live by faith1 but as for others who do not live by faith1 having only a form or shew of religion1 #8whose manner is to forsake the assembling of themselves together1' as in verse #be4 these are inclined to draw back2 therefore1 let them know that if any one1 or whosoever draws back1 it will be at their peril2 for it will be to their own perdition2 yet saith the apostle1 that true believers may not be discouraged by the apostacy of others1 let them take notice of what is said in the following words1 #8,we are not of them who draw back unto perdition1 but of them that believe1 to the saving of the soul4' ,these things being duly considered1 it will be sufficiently evident that this text does not militate against the doctrine of the saints' perseverance4 ,obj4 #d4 ,there is another objection brought against the doctrine we have been endeavouring to maintain1 taken from what the apostle says in ,heb4 vi4 #d1 #e1 #f4 #8,it is impossible for those who were once enlightened1 and have tasted of the heavenly gift1 and were made partakers of the ,holy ,ghost1 and have tasted the good word of ,god1 and the powers of the world to come1 if they shall fall away1 to renew them again unto repentance1 seeing they crucify to themselves the ,son of ,god afresh1 and put him to an open shame4' ,the force of this objection lies in two things1 viz4 that they are described as total and final apostates2 and also1 that according to the account we have of their former conversation1 they appear then to have been true believers4 ,answ4 ,this is thought1 by some1 who defend the doctrine of the saints' perseverance1 to be one of the most difficult objections that we generally meet with against it2 especially they who cannot see how it is possible for a person to make such advances towards true godliness1 and yet be no other than an hypocrite or formal professor1 are obliged to take a method to set aside the force of the objection1 which ,i cannot give into1 namely1 that when the apostle says1 ,it is impossible that such should be renewed again to repentance2 the word impossible denotes nothing else1 but that the thing is exceeding difficult1 not that they shall eventually perish2 because they are supposed to be true believers2 but their recovery after such a notorious instance of backsliding1 shall be attended with difficulties so great that nothing can surmount1 but the extraordinary power of ,god2 and though he will recover them1 yet they shall feel the smart thereof as long as they live2 they shall be saved1 yet so as by fire#ih4 ,but notwithstanding the word impossible may be sometimes taken for that which is very difficult1 ,i cannot but conclude that the apostle is here speaking of that which is impossible1 with respect to the event1 and therefore1 that he is giving the character of apostates who shall never be recovered4 ,this appears1 not only from the heinousness of the crime1 as they are said to crucify to themselves the ,son of ,god afresh1 and put him to an open shame2 but from what is mentioned in the following verses1 in which they are compared to the earth that bringeth forth thorns and briars1 which is rejected1 and nigh unto cursing1 whose end is to be burned2 and from their being distinguished from those who shall be saved1 concerning whom the apostle was persuaded better things1 and things that accompany salvation2 therefore he is speaking here concerning a total and final apostasy4 ,but that this may not appear to militate against the doctrine we are maintaining1 ,i shall endeavour to shew1 that notwithstanding the character the apostle gives of the persons he here speaks of they were destitute of the truth of grace1 and therefore nothing is said concerning them1 but what a formal professor may attain to3 ,that this may appear let it be considered1 #a4 ,that they are described as once enlightened2 but this a person may be1 and yet be destitute of saving faith4 ,if by being enlightened we understand their having been baptized1 as some critics take the word1 which was afterwards1 in some following ages1 used in that sense1 it might easily be alleged1 that a person might be baptized and yet not be a true believer3 ,but since ,i question whether baptism was expressed by illumination in the apostles age#ajj1 ,i would rather understand by it1 their having been convinced of the truth of the gospel1 or yielded an assent to the doctrines contained therein4 ,now this a person may do1 and yet be destitute of saving faith1 which is seated not barely in the understanding1 but in the will1 and therefore supposes him not only to be rightly informed1 with respect to those things which are the object of faith1 but to be internally and effectually called1 from whence saving faith proceeds1 as has been before observed4 #b4 ,they are said to have tasted the good word of ,god2 which agrees with the character before given of those who had a temporary faith#aja1 who seemed1 for a while1 pleased with the word1 and their affections were raised in hearing it2 as ,herod is said to have heard ,john the ,baptist gladly1 and to have done many things2 like those whom our ,saviour compares to the seed sown in stony ground1 which soon sprang up1 but afterwards withered away4 ,this a person may do1 and yet not have saving faith2 for it is one thing to approve of1 and be affected with the word1 and another thing to mix it with that faith which accompanies salvation4 ,a person may entertain those doctrines contained in the word which relate to a future state of blessedness with pleasure2 as all men desire to be happy1 and at the same time be far from practising the duties of self-denial1 taking up the cross1 and following ,christ1 mortifying indwelling sin1 and exercising an intire dependance upon1 and resignation to him in all things3 ,this contains much more than what is expressed by tasting the good word of ,god4 #c4 ,they are farther described as having tasted the heavenly gift1 and being made partakers of the ,holy ,ghost1 and of the powers of the world to come2 all which expressions1 ,i humbly conceive1 carry in them no more than this1 that they had been enabled to work miracles1 or that they had a faith of miracles1 which has been before described#ajb1 and proved to fall very short of saving faith#ajc4 ,therefore these characters given of them do not argue that they were true believers1 and consequently the objection1 which depends on the supposition that they were1 is of no force to prove that saints may totally or finally fall from grace4 ,obj4 #e4 ,the next objection against the doctrine we have been maintaining1 is taken from ,heb4 x4 #bi4 ,of how much sorer punishment suppose ye shall he be thought worthy1 who hath trodden under foot the ,son of ,god1 and hath counted the blood of the covenant1 wherewith he was sanctified1 an unholy thing1 and hath done despite unto the spirit of grace4 ,the crime here spoken of is of the heinous nature1 and the greatest punishment is said to be inflicted for it3 ,now1 inasmuch as these are described as having been sanctified by the blood of the covenant1 it follows1 that they were true believers1 and consequently true believers may apostatize1 and fall short of salvation4 ,answ4 ,the force of the objection lies principally in those words1 the blood of the covenant wherewith he was sanctified2 which expression is taken1 by divines1 in two different senses4 #a4 ,some take the word he in the same sense as it is taken in the objection1 as referring to the apostate2 and then the difficulty which occurs1 is how such an one could be said to be sanctified by the blood of the covenant1 and yet not regenerate1 effectually called1 or a true believer3 ,to solve this1 they suppose1 that by sanctification we are only to understand a relative holiness1 which such have who are made partakers of the common grace of the gospel3 ,thus it is said1 ,israel was holiness unto the ,lord1 ,jer4 ii4 #c4 or1 as the apostle ,peter expresses it1 an holy nation1 #a ,pet4 ii4 #i4 as they were ,god's people by an external covenant relation1 and by an explicit consent to be governed by those laws which he gave them when they first became a church1 ,exod4 xxiv4 #c4 and publicly avouched him to be their ,god1 and he avouched them to be his peculiar people1 which was done upon some solemn occasions1 ,deut4 xxvi4 #ag1 #ah4 ,nevertheless1 many of them were destitute of the special grace of sanctification1 as it contains in it a thorough and universal change of heart and life4 ,moreover1 they suppose that this privilege of being ,god's people1 by an external covenant-relation1 together with all these common gifts and graces that attend it1 was purchased by1 and founded on the blood of ,christ1 which is called the blood of the covenant1 inasmuch as he was given for a covenant of the people1 ,isa4 xlii4 #f4 and pursuant hereunto1 he shed his blood to procure for them the external as well as the saving blessings of the covenant of grace2 the former of these1 the persons here described as apostates1 are supposed to have been made partakers of1 as the apostle says1 ,to them pertaineth the adoption1 and the glory1 and the covenants1 and the giving of the law1 and the service of ,god1 and the promises1 ,rom4 ix4 #d4 they worshipped him in all his ordinances1 as those whom the prophet speaks of1 who seek him daily1 and delight to know his ways1 as a nation that did righteousness1 and forsook not the ordinance of their ,god2 they ask of him the ordinances of justice1 and take delight in approaching to ,god2 and yet these things were not done by faith1 ,isa4 lviii4 #b4 ,in this respect persons may be sanctified1 and yet afterwards forfeit1 neglect1 despise and forsake these ordinances1 and lose the external privileges of the covenant of grace1 which they once had1 and so become apostates4 ,this is the most common method used to solve the difficulty contained in the objection4 ,but ,i would rather acquiesce in another way1 which may be taken to account for the sense of those words1 the blood of the covenant wherewith he was sanctified4 ,therefore1 let it be considered1 #b4 ,that the word he may be understood1 not as referring to the apostate1 but our ,saviour1 who is spoken of immediately before3 thus the apostate is said to #8trample under foot the ,son of ,god1 and count the blood of the covenant wherewith ,he1 that is1 ,christ1 #8was sanctified1 an unholy thing4' ,that this sense may appear just1 it may be observed1 that ,christ was sanctified or set apart by the ,father1 to perform all the branches of his ,mediatorial office1 in two respects4 7#a47 ,as he was fore-ordained or appointed1 by him1 to come into the world to shed his blood for the redemption of his people3 thus his undertaking to redeem them is called his sanctifying1 or devoting himself to perform this work1 as he says1 #8,for their sakes ,i sanctify myself1 that they also might be sanctified through the truth1' ,john xvii4 #ai4 this he did in pursuance of the eternal transaction between the ,father and him1 relating hereunto4 ,but it will be said1 that this was antecedent to his dying for them2 and therefore1 properly speaking1 he could not be said1 in this respect1 to be sanctified by the blood of the covenant2 therefore1 to this we may add1 7#b47 ,that he was also sanctified1 or set apart by the ,father1 to apply the work of redemption after he had purchased it2 which sanctification was1 in the most proper sense1 the result of his shedding his blood1 which was the blood of the covenant2 so that as he was #8brought again from the dead1' as the apostle speaks1 #8through the blood of the everlasting covenant1' ,heb4 xiii4 #bj4 all the blessings which he applies to his people as the consequence hereof1 are the result of his being sanctified1 or set apart to carry on and perfect the work of our salvation1 the foundation whereof was laid in his blood4 ,moreover1 that they who are here described as apostates1 had not before this1 the grace of faith1 is evident from the context1 inasmuch as they are distinguished from true believers4 ,the apostle seems to speak of two sorts of persons1 to wit1 some who had cast off the ordinances of ,god's worship1 #8forsaking the assembling of themselves together1' who are distinguished from those whom he dehorts from this sin1 who had the grace of faith1 whereby they were enabled to #8draw near to ,god in full assurance thereof1 having their hearts sprinkled from an evil conscience1 and their bodies washed with pure water2' concerning these he says1 #8,we are not of them who draw back to perdition1 but of them who believe to the saving of the soul1' chap4 x4 #ci4 ,therefore we must conclude that others are intended in the text under our present consideration1 who were not true believers1 and consequently it does not from hence appear that such may totally1 or finally1 fall from a state of grace4 ,the apostates spoken of in this and the foregoing objection1 were probably some among the ,jews1 to whom the gospel was preached1 who embraced the ,christian faith1 being convinced by those miracles which were wrought for that purpose1 but afterwards revolted from it1 and were more inveterately set against ,christ and the gospel than they had been before they made this profession2 and accordingly as they had formerly approved of the crimes of those who crucified ,christ1 in which respect they are said to have crucified him2 now they do1 in the same sense1 crucify him afresh4 ,and as they had been made partakers of the extraordinary gifts of the ,holy ,ghost2 afterwards they openly blasphemed him1 and this was done with spite and malice4 ,these texts therefore not only contain a sad instance of the apostasy of some1 but prove that they were irrecoverably lost2 and this comes as near the account we have in the gospels of the unpardonable sin1 as any thing mentioned in scripture3 nevertheless1 what has been said to prove that they never were true believers1 is a sufficient answer to this and the foregoing objection4 ,objec4 #f4 ,another objection against the doctrine of the saints' perseverance1 is taken from #b ,pet4 ii4 #bj-bb4 ,for if after they have escaped the pollutions of the world1 through the knowledge of the ,lord and ,saviour ,jesus ,christ1 they are again entangled therein1 and overcome2 the latter end is worse with them than the beginning2 and they are said in the following verse1 to turn from the holy commandment delivered unto them2 which is compared to the dog turning to his own vomit again1 and the sow that was washed1 to her wallowing in the mire4 ,answ4 ,to this it may be replied1 ,that though every one must conclude1 that the persons1 whom the apostle here speaks of1 plainly appear to be apostates2 yet there is nothing in their character which argues that they apostatized1 or fell from the truth of grace2 and it is only such whom we are at present speaking of4 ,it may be observed1 that the apostle is so far from including these apostates in the number of those to whom he writes this1 with the foregoing epistle1 whom he describes as elect1 according to the fore-knowledge of ,god the ,father1 through sanctification of the ,spirit1 unto obedience and sprinkling of the blood of ,jesus ,christ1 and as having been begotten again unto a lively hope1 by the resurrection of ,jesus ,christ1 to an inheritance reserved for them in heaven1 and as such1 who should be kept by the power of ,god1 through faith1 unto salvation1 #a ,pet4 i4 #b-e4 that he plainly distinguishes them from them4 ,for in verse #a1 of this chapter1 from whence it is taken1 it is said1 #8,there shall be false teachers among you1 and many shall follow their pernicious ways2' he does not say many1 who are now of your number1 but many who shall be joined to the church1 when these false teachers arise4 ,these persons1 indeed1 are represented as making a great shew of religion1 by which they gained reputation among some professors1 whom they seduced which otherwise they could not have done2 and therefore it is said1 #8,they had escaped the pollutions of the world1 through the knowledge of the ,lord and ,saviour ,jesus ,christ1' and that they had #8known the way of righteousness4' ,such might indeed be joined to the church afterwards2 but they did not now belong to it2 and what is said concerning them1 amounts to no more than an external visible reformation1 together with their having attained the knowledge of ,christ and divine things2 so that they were enlightened in the doctrines of the gospel2 though they made it appear1 by the methods they used to deceive others1 that they had not experienced the grace of the gospel themselves1 and therefore they fell away from their profession1 and turned aside from the faith1 which once they preached4 ,it is one thing for a formal professor1 who makes a great show of religion1 to turn aside from his profession1 to all excess of riot2 and another thing to suppose a true believer can do so1 and that to such a degree as to continue therein2 this the grace of ,god will keep him from4 ,objec4 #g4 ,another objection against the doctrine of the saints' perseverance1 is taken from the parable of the debtor and creditor1 in ,matt1 xviii4 #bf1 c4 in which it is said1 #8,the servant fell down and worshipped him1 saying1 ,lord1 have patience with me1 and ,i will pay thee all4 ,then the ,lord of that servant was moved with compassion1 and loosed him1 and forgave him the debt2' but afterwards1 upon his treating one of his fellow-servants1 who owed him a very inconsiderable sum1 with great severity1 his lord exacted the debt of him1 which he had before forgiven him1 and so delivered him to the tormentors1 till he should pay all that was due to him3 #8,so likewise1' it is said1 #8shall my heavenly ,father do unto you1 if ye1 from your hearts forgive not every one his brother their trespasses2' from whence it is inferred1 that a person may fall from a justified state1 or that ,god may forgive sin at one time1 and yet be provoked to alter his resolution1 and inflict the punishment that is due to it1 at another2 which is altogether inconsistent with the doctrine of the saints' perseverance in grace4 ,answ4 ,in answer to this we must observe1 that our ,saviour's design in his parables1 is not that every word or circumstance contained in them1 should be applied to signify what it seems to import1 but there is some truth in general intended to be illustrated thereby1 which is principally to be regarded therein4 ,thus in the parable of the judge1 in ,luke xviii4 #b1 c4 #8which feared not ,god1 neither regarded man1' who was moved1 by a widow's importunity1 to #8avenge her of her adversary2' which after a while1 he resolved to do1 because the widow troubled him4 ,this is applied to #8,god's avenging his elect1 who cry day and night unto him2' where we must observe1 that it is only in this circumstance that the parable is to be applied to them without any regard had to the injustice of the judge1 or his being uneasy1 by reason of the importunity which the widow exprest in pleading her cause with him4 ,again1 in the parable of the steward1 in ,luke xvi4 #a1 c4 who being accused for having wasted his lord's goods2 and apprehending that he should be soon turned out of the stewardship1 he takes an unjust method to gain the favour of his lord's debtors1 by remitting a part of what they owed him1 that by this means they might be induced to shew kindness to him when he was turned out of his service4 ,it is said indeed1 verse #h4 that #8the lord commended the unjust steward1 because he had acted wisely2' whereas1 our ,saviour does not design1 in the account he gives of his injustice1 to give the least countenance to it1 as though it were to be imitated by us2 nor by his lord's commending him as acting wisely for himself1 does he intend that it is lawful or commendable for wicked men to pursue the like measures to promote their future interest4 ,but the only thing in which this parable is applied1 is1 that we might learn from hence1 that #8the children of this world are1 in their generation wiser than the children of light2' and that men ought to endeavour1 without the least appearance of injustice1 to gain the friendship of others1 by using what they have in the world1 in such a way1 as that they may be induced1 out of gratitude for those favours1 which they conferred upon them1 to shew respect to them2 but principally1 that in performing what was really their duty1 they might have ground to hope that they shall be approved of ,god1 and received into everlasting habitations4 ,now to apply this rule to the parable from whence the objection is taken1 we must consider1 that the design hereof is not to signify that ,god changes his mind1 as men do1 by forgiving persons at one time1 and afterwards condemning them1 as though he did not know1 when he extended this kindness to them1 how they would behave towards others1 or whether they would improve or forfeit this privilege2 since to suppose this would be contrary to the divine perfections4 ,therefore the only design of the parable is to shew1 that they who now conclude that ,god has forgiven them1 ought to forgive others1 or else they will find themselves mistaken at last3 and though according to the tenor of the divine dispensations1 or the revealed will of ,god1 which is our only rule of judging concerning this matter1 they think that they are in a justified state1 it will appear1 that the debt which they owed was not cancelled1 but shall be exacted of them to the utmost1 in their own persons2 so that all that can be proved from hence is1 that a man may fall from1 or lose those seeming grounds1 which we had to conclude that his sins were forgiven3 but we are not to suppose that our ,saviour intends hereby that ,god's secret purpose1 relating to the forgiveness of sin1 can be changed2 or that he1 who is really freed from condemnation1 at one time1 may fall under it at another3 therefore1 what is said in this parable1 does not in the least give countenance to this objection1 or overthrow the doctrine we are maintaining4 ,objec4 #h4 ,there is another objection1 taken from what the apostle ,paul says concerning himself1 in #a ,cor4 ix4 #bg4 ,i keep under my body1 and bring it into subjection1 lest that by any means1 when ,i have preached to others1 ,i myself should be a cast-away4 ,now it is certain that the apostle was a true believer2 yet he concludes1 that if he did not behave himself so as to subdue or keep under his corrupt passions1 but should commit those open scandalous crimes1 which they would prompt him to1 he should1 in the end1 become a cast-away1 that is1 apostatize from ,god1 and be rejected by him4 ,answ4 ,to this it may be replied1 ,that though the apostle had as good ground to conclude that he had experienced the grace of ,god in truth1 as any man1 and was oftentimes favoured with a full assurance hereof2 yet he did not attain this assurance by immediate revelation1 so as he received those doctrines which he was to impart to the church as a rule of faith2 for then it would have been impossible for him to have been mistaken as to this matter3 and if this be supposed1 then ,i would understand what he says concerning his being a cast-away1 as denoting what would be the consequence of his not keeping under his body2 but not implying hereby that corrupt nature should so far prevail1 as that he should fall from a sanctified state4 ,now if he did not attain this assurance by immediate revelation1 then he had it in the same way as others have1 by making use of those marks and characters which are given of the truth of grace2 and accordingly he argues1 that though1 at present1 he thought himself to be in a sanctified state1 from the same evidences that others conclude themselves to be so2 yet if corrupt nature should prevail over him1 which it would do1 if he did not keep his body in subjection1 or if he were guilty of those vile abominations which unregenerate persons are chargeable with1 then it would appear1 that this assurance was ill grounded1 his hope of salvation delusive1 and he no other than an hypocrite2 and so1 notwithstanding his having preached to others1 he would be found1 in the end1 among them who were false professors1 and accordingly rejected of ,god3 therefore we may observe1 that it is one thing for a person to exercise that caution1 and use those means to prevent sin1 which1 if he should commit1 would prove him an hypocrite2 and another thing for one that is a true believer1 to be suffered to commit those sins whereby he would apostatize from ,god1 and so miss of salvation4 ,and this will serve to answer another objection that is usually brought against the doctrine we are maintaining1 as though it were inconsistent with that holy fear which believers ought to have of falling1 as an inducement to care and watchfulness in the discharge of their duty2 as it is said in ,prov4 xxviii4 #ad4 ,happy is the man that feareth always2 inasmuch as we must distinguish between that fear of caution1 which is a preservative against sin1 and includes a watchfulness over our actions1 that we may not dishonour ,god thereby2 and an unbelieving fear1 that though we are in a state of grace1 and are enabled to exercise that diligence and circumspection that becomes christians1 yet we have no foundation whereon to set our foot1 or ground to hope for salvation4 ,or1 it is one thing to fear1 lest we should1 by giving way to sin1 dishonour ,god1 grieve his ,spirit1 and wound our own consciences1 and do that which is a disgrace to the gospel1 through the prevalency of corrupt nature1 whereby we shall have ground to conclude that we thought ourselves something when we were nothing1 deceiving our own souls2 and another thing to fear that we shall perish and fall1 though our hearts are right with ,god1 and we have reason to expect that we shall be kept by his power1 through faith1 unto salvation4 ,we shall conclude this answer with some few inferences from what has been said1 to prove the doctrine of the saints' perseverance as contained therein4 ,and1 #a4 ,since we do not pretend to assert that all who make a profession of religion are assured that they shall never apostatize1 but only true believers1 let unbelievers take no encouragement from hence to conclude1 that it shall be well with them in the end4 ,many are externally called who are not really sanctified2 and presume that they shall be saved1 though1 without ground1 inasmuch as they continue in impenitency and unbelief2 such have no warrant to take comfort from the doctrine we have been maintaining4 #b4 ,we may1 from what has been said1 observe the difference between the security of a believer's state1 as his hope is fixed on the stability of the covenant1 and the promises thereof1 relating to his salvation1 together with the ,spirit's witness1 with ours1 concerning our own sincerity2 and that which we generally call carnal security1 whereby a person thinks himself safe1 or that all things shall go well with him1 though he make provision for the flesh to fulfil the lusts thereof3 ,this is an unwarrantable security in a state of unregeneracy1 or licentiousness1 which this doctrine does not in the least give countenance to4 #c4 ,from what has been said concerning the apostasy of some from that faith which they once made a profession of1 we may infer2 that it is only the grace of ,god experienced in truth1 that will preserve us from turning aside from the faith of the gospel4 ,the apostle speaks of some who1 by embracing those doctrines that were subversive of the gospel1 are fallen from grace1 ,gal4 v4 #d4 that is1 from the doctrines of grace2 concerning whom he says1 that ,christ profited them nothing1 or was become of no effect to them1 chap4 v4 #b1 #d4 that is1 the gospel1 which contains a display of the glory of ,christ1 was of no saving advantage to them4 ,all the sad instances we have of many1 who are tossed to and fro with every wind of doctrine1 and are made a prey to those that lie in wait to deceive1 proceed from their being destitute of the grace of ,god1 which would have a tendency to preserve them from turning aside from the faith of the gospel4 #d4 ,let us be exhorted to be as diligent and watchful against the breakings forth of corruption1 and endeavour to avoid all occasions of sin1 as much as though perseverance in grace were to be ascribed to our own endeavours1 or as though ,god had given us no ground to conclude that he would enable us to persevere2 and yet1 at the same time1 depend on his assistance1 without which this blessing cannot be attained1 and hope in his mercy and faithfulness1 and lay hold on the promises which he has given us1 that it shall go well with us in the end1 or that we shall have all joy and peace in believing4 #e4 ,let us not only endeavour to persevere1 but grow in grace2 which two blessings are joined together2 as it is said1 ,the righteous also shall hold on his way2 and he that hath clean hands shall be stronger and stronger1 ,job xvii4 #i4 #f4 ,this doctrine has a great tendency to support and fortify believers1 under the most adverse dispensations of providence1 which1 at any time1 they are liable to2 and to comfort them under all the assaults of their spiritual enemies2 since though they may be suffered to discourage or give them interruption in the exercise of those graces which they have experienced1 yet grace shall not be wholly extinguished4 ,and sometimes1 by the over-ruling providence of ,god1 those things which in themselves have a tendency to weaken their faith1 shall be ordered as a means to increase it2 so that when they can do nothing in their own strength1 they may be enabled1 by depending on ,christ1 and receiving strength from him1 to prevail against all the opposition they meet with1 and come off more than conquerors1 at last1 through him that loved them1 ,rom4 viii4 #cg4 ,footnote #ha3 ,see ,whitby's discourse1 c4 page #dfc4 ,footnote #hb3 ,see ,vol4 ,i4 ,page #dfi4 ,footnote #hc3 ,see ,vol4 ,i4 page #dha1 and page #ace-ach4 ,footnote #hd3 ,see ,vol4 ,,ii4 page #agj1 #aga4 ,footnote #he3 ,see ,vol4 ,i4 page #dgg1 albi passim4 ,footnote #hf3 ,see ,vol4 ,i4 page #dcg4 ,footnote #hg3 ,see ,page #aa1 #ab1 ante4 ,footnote #hh3 ,see ,vol4 ,,ii4 page #dgc-dgi4 ,quest4 lv4 ,footnote #hi3 ,see ,page #cj1 ante4 ,footnote #ij3 ,the words are 4 ,footnote #ia3 ,see ,whitby's ,discourse1 c4 ,page #fg1 #fh1 #dfc4 ,footnote #ib3 ,see page #bac1 #bad1 ante4 ,footnote #ic3 ,see several other scriptures1 in which is taken adversatively1 ,matt4 xxiv4 #ce4 ,gal4 i4 #g4 ,rev4 ix4 #d4 ,footnote #id3 ,see ,vol4 ,,ii page #ccc-cce4 ,footnote #ie3 ,it is a known maxim in logic1 ,suppositio nihil ponit in esse4 ,footnote #if3 4 ,footnote #ig3 ,it is certain1 that the particles 1 1 and others of the like import1 are often left out1 and the defect thereof is to be supplied in our translation3 ,thus it is in ,job xxxiii4 #bg4 where the ,hebrew word1 which might have been rendered and he shall say1 is better rendered and if any say1 c4 and in ,gen4 xlviii4 #b4 instead of he told ,jacob1 it is better rendered one told ,jacob1 or somebody told him2 and in ,mark ii4 #a4 1 which is left out in the ,greek text1 is supplied in the translation1 in which we do not read it after days1 but after some days4 ,see ,nold4 ,concord4 ,partic4 ,page #da1 #db4 in which several texts of scripture are produced to the same purpose1 and among the rest1 this in ,heb4 x4 #ch4 which we are at present considering as what ought to be rendered if any one draw back4 ,in this and such like instances we may observe1 that the verb personal has an impersonal signification1 or that which is properly active is rendered passively2 so ,eccl4 ix4 #ae4 is not rendered and he found in it1 c4 but now there was found in it2 many other instances of the like nature are to be observed in the ,hebrew text in the ,old ,testament2 and sometimes this mode of speaking is imitated by the ,greek text in the ,new4 ,i might also observe1 with respect to the scripture under our present consideration1 that the learned ,grotius observes that ought to be supplied1 and consequently the text ought to be rendered as it is in our translation1 if any man draw back1 which he observes as what is agreeable to the grammatical construction thereof1 without any regard to the doctrine we are maintaining1 with respect to which1 he is otherwise minded4 ,footnote #ih3 ,to give countenance to this sense of the word impossible1 they refer to some scriptures1 in which it does not denote an absolute impossibility of the thing1 but only that if it comes to pass it will be with much difficulty4 ,thus it is said1 ,acts xx4 #af4 that the ,apostle ,paul hasted1 if it were possible for him to be at ,jerusalem the day of ,pentecost2 where his making haste argues that the thing was not in itself impossible1 but difficult4 ,and ,rom4 xii4 #ah4 we are exhorted1 if it be possible1 as much as in us lieth1 to live peaceably with all men2 which shews that it is hard indeed so to do2 nevertheless1 we are to use our utmost endeavours to do it1 which does not argue that the thing is in itself altogether impossible4 ,and there is another scripture they bring to justify this sense of the words in ,matt4 xix4 #bc-bf4 in which our ,saviour's design is to shew the difficulty of a rich man's entering into the kingdom of heaven1 which he compares to a camel's going through the eye of a needle2 by which very few suppose1 that the beast1 so called1 is intended1 but a cable-rope1 which is sometimes called a camel2 thus the ,syriack#ii and ,arabick versions translate the word3 ,and a learned writer observes1 that the ,jews1 in a proverbial way1 express the difficulty of a thing by that of a cable-rope's passing through the eye of a needle1 ,see ,buxt4 ,lex4 ,talmud4 ,pane #agai4 and ,bochart ,hiero4 ,part4 #a4 ,lib4 #b4 ,cap4 #c4 ,and by needle is not meant that which is used in working1 but an iron1 through which a small rope may be easily drawn2 though it was very difficult to force a camel or cable-rope through it2 therefore they suppose our ,saviour is not speaking of a thing which is absolutely impossible1 but exceeding difficult2 and this may be inferred from his reply to what the disciples objected1 who then can be saved1 when he says1 with men this is impossible1 but with ,god all things are possible4 ,and to apply this to the scripture under our present consideration1 they suppose that the apostle1 when he speaks of the renewing of those persons to repentance1 does not intend that which is absolutely impossible1 but that it cannot be brought about but by the extraordinary power of ,god1 with whom all things are possible4 ,footnote #ii3 ,the ancient ,syriac is the modern is the same word1 which is literally a camel1 not a cable4 ,this ,eastern proverb is now well established4 ,vide ,campbell1 ,clarke1 c4 ,footnote #ajj3 ,we do not find the word used in that sense till the second century1 by ,justin ,martyr ,vid4 ejusd4 ,dial4 #b4 and ,clemens ,alexandrinus in ,pdag4 ,lib4 #a4 cap4 #f4 and therefore we are not altogether to take our measures in explaining the sense of words1 used in scripture1 from them1 who sometimes mistake the sense of the doctrine1 contained therein4 ,however1 if we take the word in this sense1 it does not militate against our argument1 since a person may be baptized1 who is not in a state of grace and salvation4 ,footnote #aja3 ,see ,pag4 #abd1 #abe ante4 ,footnote #ajb3 ,see ,pag4 #abb1 #abc ante4 ,footnote #ajc3 ,there seems to be an hendyadis in the apostle's mode of speaking4 ,by the heavenly gift we are to understand extraordinary gifts1 which are called the ,holy ,ghost elsewhere1 ,acts xix4 #b4 because they were from the ,holy ,ghost as effects of his power1 and wrought to confirm the gospel dispensation1 which is called the world to come1 ,heb4 ii4 #f4 and therefore they are styled the powers of the world to come4 ,quest4 ,,lxxx4 ,,quest4 ,,lxxx4 ,can true believers be infallibly assured that they are in the estate of grace1 and that they shall persevere therein unto salvation8 ,,answ4 ,such as truly believe in ,christ1 and endeavour to walk in all good conscience before him1 may1 without extraordinary revelation1 by faith grounded upon the truth of ,god's promises1 and by the ,spirit1 enabling them to discern in themselves those graces to which the promises of life are made1 and bearing witness with their spirits1 that they are the children of ,god1 be infallibly assured that they are in a state of grace1 and shall persevere therein unto salvation4 ,having before considered a believer as made partaker of those graces of the ,holy ,spirit that accompany salvation1 whereby his state is rendered safe1 and also that he shall not draw back unto perdition1 but shall attain the end of his faith1 even the salvation of his soul2 it is necessary for the establishing of his comfort and joy1 that he should know himself to be interested in this privilege4 ,it is a great blessing to be redeemed by ,christ1 and sanctified by the ,spirit2 but it is a superadded privilege to know that we are so1 or be assured that we are in a state of grace1 which is the subject insisted on in this answer3 ,in which we are led1 ,i4 ,to speak something concerning the nature of assurance1 and how far persons may be said to be infallibly assured of their salvation4 ,,ii4 ,we shall endeavour to prove that this blessing is attainable in this life4 ,,iii4 ,we shall consider the character of those to whom it belongs4 ,and1 ,,iv4 ,the means whereby it may be attained4 ,i4 ,concerning the nature of assurance1 and how far persons may be said to be infallibly assured of their salvation4 ,assurance is opposed to doubting2 which is inconsistent therewith2 so that he who has attained this privilege1 is carried above all those doubts and fears respecting the truth of grace1 and his interest in the love of ,god1 which others are exposed to1 whereby their lives are rendered very uncomfortable3 ,it may also be considered as containing in it something more than our being enabled to hope that we are in a state of grace2 for though that affords relief against despair1 yet it falls short of assurance1 which is sometimes called a full assurance of hope1 ,heb4 vi4 #aa4 and it certainly contains a great deal more than a probability1 or a conjectural persuasion relating to this matter2 which is the only thing that some will allow to be attainable by believers1 especially they who deny the doctrine of the saints' perseverance1 and lay the greatest stress of man's salvation on his own free-will1 rather than the efficacious grace of ,god4 ,all that they will own as to this matter is1 that persons may be in a hopeful way to salvation1 and that it is probable they may attain it at last4 ,but they cannot be fully assured that they shall1 unless they were assured concerning their perseverance1 which1 they suppose1 no one can be2 because the carrying on of the work of grace depends on the free-will of man1 as well as the first beginning of it2 and according to their notion of liberty1 as has been before observed under another answer#ajd1 viz4 that he who acts freely may act the contrary2 and consequently1 since every thing that is done in the carrying on of the work of grace1 is done freely2 no one can be assured that this work shall not miscarry2 therefore none can attain assurance2 this is what some assert1 but we deny4 ,and it is observed in this answer1 that believers may not only attain assurance that they are in a state of grace1 and shall persevere therein unto salvation1 but that they may be infallibly assured hereof1 which is the highest degree of assurance4 ,how far this is attainable by believers1 may be the subject of our farther inquiry4 ,it is a matter of dispute among some1 whether assurance admits of any degrees1 or whether a person can be said to be more or less assured of a thing8 or whether that which does not amount to the highest degree of certainty1 may be called assurance8 ,this is denied1 by some1 for this reason2 because assurance is the highest and strongest assent that can be given to the truth of any proposition2 accordingly the least defect of evidence on which it is supposed to be founded1 leaves the mind in a proportionable degree of doubt1 as to the truth of it2 in which case there may be a probability1 but not an assurance4 ,if this method of explaining the meaning of the word be true1 then it is beyond dispute1 that they who have attained assurance of their being in a state of grace1 may be said to be infallibly assured thereof3 ,whether this be the sense of that expression in this answer1 ,i will not pretend to determine2 neither shall ,i enter any farther into this dispute1 which amounts to little more than what concerns the propriety or impropriety of the sense of the word assurance4 ,all that ,i shall add concerning it1 is1 that according to our common mode of speaking it is reckoned no absurdity for a person to say he is sure of a thing1 though it be possible for him to have greater evidence of the truth thereof1 and consequently a greater degree of assurance4 ,thus the assurance that arises from the possession of a thing cannot but be greater than that which attends the bare expectation of it3 ,therefore whatever be the sense of that infallible assurance1 which is here spoken of2 we cannot suppose that there is any degree of assurance attainable in this life1 concerning the happiness of the saints in heaven1 equal to that which they have who are actually possessed of that blessedness2 to suppose this would be to confound earth and heaven together1 or expectation with actual fruition4 ,as to what relates to our assurance thereof1 there is another matter of dispute among some1 which ,i am not desirous to enter into2 namely1 whether it is possible for a believer to be as sure that he shall be saved1 as he is that he exists1 or that he is a sinner1 and so stands in need of salvation8 or whether it is possible for a person to be as sure that he shall be saved1 as he is sure of that truth which is matter of pure revelation1 viz4 that he1 that believes shall be saved8 or whether it is possible for a person to be as sure that he has the truth of grace1 as he may be that he performs any actions1 whether natural or religious2 such as speaking1 praying1 reading1 hearing1 c4 or whether we may be as sure that we have a principle of grace1 as we are that we put forth such actions1 as seem to proceed from that principle1 when engaged in the performance of some religious duties8 ,if any are disposed to defend the possibility of our attaining assurance in so great a degree as this1 as what they think to be the meaning of what some divines have asserted1 agreeably to what is contained in this answer1 that a believer may be infallibly assured of his salvation1 ,i will not enter the list with them2 though ,i very much question whether it will not be a matter of too great difficulty for them to support their argument1 without the least appearance of exception to it4 ,nevertheless1 7that ,i may not extenuate or deny the privileges which some saints have been favoured with1 who have been1 as it were1 in the suburbs of heaven1 and not only had a prelibation1 but a kind of sensation1 of the enjoyments thereof1 and expressed as full an assurance as though they had been actually in heaven72 it cannot be denied that this1 in various instances1 has amounted1 as near as possible1 to an assurance of infallibility2 and that such a degree of assurance has been attained1 by some believers1 both in former and later ages1 will be proved under a following head1 which1 ,i am apt to think1 is what is intended in this answer1 by the possibility of a believer's being infallibly assured of salvation4 ,but let it be considered1 that these are uncommon instances1 in which the ,spirit of ,god1 by his immediate testimony1 has favoured them with1 as to this matter1 which are not to be reckoned as a standard1 whereby we may judge of that assurance which ,god's children desire1 and sometimes enjoy1 which falls short of it3 ,therefore1 when ,god is pleased to give a believer such a degree of assurance1 as carries him above all his doubts and fears1 with respect to his being in a state of grace1 and fills him with those joys which arise from hence1 that are unspeakable1 and full of glory2 this is that assurance which we are now to consider1 which1 in this answer is called an infallible assurance2 whether it be more or less properly so called1 we have nothing farther to add2 but shall proceed1 ,,ii4 ,to prove that this privilege is attainable in this present life2 and that it may appear to be so1 let it be considered1 #a4 ,that if the knowledge of other things which are of less importance1 be attainable1 then certainly it is possible for us to attain that which is of the greatest importance4 ,this argument is founded on the goodness of ,god2 if he has given us sufficient means to lead us into the knowledge of other things1 which respect our comfort and happiness in this world2 has he left us altogether destitute of those means whereby we may conclude1 that it shall go well with us in a better8 ,god has sometimes been pleased to favour his people with some intimations concerning the blessings of common providence1 which they might expect for their encouragement1 under the trials and difficulties which they were to meet with in the world2 and our ,saviour encourages his disciples to expect1 that notwithstanding their present destitute circumstances1 as to outward things2 yet their ,father1 who knows that they had need of them1 would supply their wants2 and therefore they had no reason to be over-solicitous in taking thought what they should eat and drink1 and wherewithal they should be clothed1 ,matt4 vi4 #ca1 #cb4 and if ,god1 that he may encourage the faith of his people1 gives them assurance that no temptation shall befal them1 but what is common to men2 or1 that they shall not be pressed down1 so as to sink and despair of help from him1 under the burdens and difficulties that1 in the course of his providence1 he lays on them2 ,i say1 if ,god is pleased to give such intimations to his people1 with respect to their condition in this world1 that they may be assured that it shall go well with them1 as to many things that concern their outward circumstances therein2 may we not conclude from hence1 that the assurance of those things that concern their everlasting salvation may be attained8 or1 if the promises that respect the one may be depended on so as to afford relief against all doubts and fears that may arise from our present circumstances in the world2 may we not1 with as good reason1 suppose1 that the promises which respect the other1 to wit1 the carrying on and perfecting the work of grace1 afford equal matter of encouragement2 and consequently1 that the one is as much to be depended on1 as the other2 so that as the apostle says1 they who have fled for refuge1 to lay hold on the hope set before them1 may have strong consolation arising from thence1 ,heb4 vi4 #ah4 ,objec4 ,it will be objected to this1 that the promises that respect outward blessings are not always fulfilled1 and therefore we cannot be assured concerning our future condition1 as to outward circumstances in the world2 though godliness1 as the apostle says1 hath the promise of the world that now is1 as well as that which is to come4 ,this appears from the uncommon instances of affliction1 that the best men often meet with1 which others are exempted from4 ,therefore the promises which respect the carrying on and completing the work of grace1 will not afford that assurance of salvation which we suppose a believer may attain to1 as founded thereon4 ,answ4 ,in answer to this it may be replied1 that the promises of outward blessings are always fulfilled1 either in kind or value4 ,sometimes the destitute state of believers1 as to the good things of this life1 is abundantly compensated with those spiritual blessings1 which are1 at present1 bestowed on1 or reserved for them hereafter2 and therefore1 if their condition in the world be attended with little else but affliction1 they have no reason to say that they are disappointed2 for while they are denied the lesser1 they have the greater blessings instead thereof1 so that their assurance of the accomplishment of the promises of outward blessings1 must be understood with this limitation3 but as to spiritual blessings1 which ,god has promised to his people1 there is no foundation for any distinction of their being made good in kind or in value2 if the promise of eternal life be not made good according to the letter of it1 it cannot be1 in any sense1 said to be accomplished3 therefore1 since ,god gives his people these promises as a foundation of hope1 we may conclude from thence1 that the assurance of believers1 relating to their salvation1 is as much to be depended on as the assurance they have1 founded on the promises of ,god1 concerning any blessings which may tend to support them in their present condition in the world4 #b4 ,that assurance of justification1 sanctification and salvation1 may be attained in this life1 is farther evident from the obligations which persons are under to pray for these privileges1 and to bless ,god for the experience which they have of the one1 and the ground which they have to expect the other4 ,that it is our duty to pray for them is no less certain than that we stand in need of them2 this therefore being taken for granted1 it may be inferred from hence1 that there is some way by which we may know that our prayers are answered1 the contrary to which would be a very discouraging consideration2 neither could the experience hereof be alleged as a motive to the performance of the duty of prayer1 as the ,psalmist says1 ,o thou that hearest prayer1 unto thee shall all flesh come1 ,psal4 lxv4 #b4 ,nor could any believer have the least reason to say as he does elsewhere1 ,verily ,god hath heard me1 he hath attended to the voice of my prayer1 ,psal4 lxvi4 #ai4 ,and the apostle says1 that if we ask any thing according to his will1 he heareth us1 #a ,john v4 #ad1 #ae4 and this is said in the following words1 to be known by us1 we know that we have the petitions that we desired of him2 therefore it follows1 that we may know from the exercise of faith in prayer1 for the forgiveness of sin1 that our iniquities are forgiven2 the same may be said concerning the subject-matter of our prayer for all other blessings that accompany salvation2 and consequently it is possible for us to know whether ,god has granted us these blessings or no4 ,but if it be replied to this1 that it is not absolutely necessary that an humble suppliant should have any intimations given him1 that his petition shall be granted2 or that it would be a very unbecoming thing for such an one to say1 that he will not ask for a favour1 if he be not sure before-hand that it will he bestowed4 ,to this it may be answered1 ,that we are not only to pray for saving blessings1 but to praise ,god for our experience thereof2 as it is said1 ,whoso offereth praise glorifieth me1 ,psal4 l4 #bc4 and praise is comely for the upright1 ,psal4 xxxiii4 #a4 ,now this supposes that we know that ,god has bestowed the blessings we prayed for upon us4 ,if the ,psalmist calls upon his soul to bless the ,lord for forgiving him all his iniquities1 ,psal4 ciii4 #b1 #c4 we must suppose that there was some method by which he attained the assurance of the blessing which he praises ,god for2 which leads us to consider1 #c4 ,that some have attained this privilege1 therefore it is not impossible for others to attain it4 ,that some have been assured of their salvation1 is evident from the account we have thereof in several scriptures1 ,thus the apostle tells the church he writes to1 ,god hath not appointed us to wrath1 but to obtain salvation1 #a ,thes4 v4 #g4 and he says concerning himself1 ,i know whom ,i have believed1 and ,i am persuaded that he is able to keep that which ,i have committed unto him1 against that day1 #b ,tim4 i4 #ab4 ,objec4 ,to this it is objected1 that though it is true1 some persons of old1 have experienced this privilege1 yet it does not follow from hence that we have any ground to expect it2 since they attained it by extraordinary revelation1 in that age in which they were favoured with the spirit of inspiration1 whereby they arrived to the knowledge of things future1 even such as it was impossible for them otherwise to have known1 at least1 they could not without these extraordinary intimations1 have arrived to any more than a probable conjecture concerning this matter2 and this is not denied by those who oppose the doctrine of assurance3 whereas1 to pretend to more than this1 is to suppose that we have it by extraordinary inspiration1 which1 at present1 can be reckoned no other than enthusiasm4 ,answ4 ,to this it may be replied1 ,that though ,god does not give the church1 at present1 the least ground to expect extraordinary intimations concerning their interest in spiritual and saving blessings1 as he formerly did2 yet we must not conclude that there is no method whereby they may attain the assurance hereof in a common and ordinary way1 by the internal testimony of the ,spirit2 which1 as will farther appear under a following head1 differs very much from enthusiasm2 since it is attended with1 and founded on those evidences which ,god has given hereof in scripture1 which they1 in a way of self-examination1 are enabled to apprehend in themselves4 ,that this may appear1 let it be considered1 7#a47 ,that there never was any privilege conferred upon the church by extraordinary revelation1 while that dispensation was continued therein1 but the same1 or some other which is equivalent thereunto1 is still conferred in an ordinary way1 provided it be absolutely necessary for the advancing the glory of ,god1 and their edification and consolation in ,christ4 ,if this were not true1 the church could hardly subsist1 much less would the present dispensation of the covenant of grace excel the other which the church was under in former ages1 as to those spiritual privileges which they have ground to expect4 ,it is1 ,i think1 allowed by all1 that the gospel-dispensation1 not only in the beginning thereof1 when extraordinary gifts were conferred1 but in its continuance1 now they are ceased1 excels that which went before it1 with respect to the spiritual privileges which are conferred therein4 ,now if ,god was pleased formerly to converse with men in an extraordinary way1 and thereby give them an intimation of things relating to their salvation1 but1 at present1 withholds not only the way and manner of revealing this to them1 but the blessings conveyed thereby2 then it will follow1 that the church is in a worse state than it was before2 or else it must be supposed that these privileges are not absolutely necessary to enable them to glorify ,god1 which they do by offering praise to him1 and to their attaining that peace and joy which they are given to expect in a way of believing2 but if the church were destitute of this privilege1 it would be in a very unhappy state1 and retain nothing that could compensate the loss of those extraordinary gifts that are now ceased4 ,they who insist on this objection1 and charge the doctrine of assurance as what savours of enthusiasm1 are obliged1 by their own method of reasoning1 to apply the same objection to the doctrine of internal1 special1 efficacious grace1 which we have1 under a foregoing answer1#aje proved to be the work of the ,spirit2 and if these internal works are confined to the extraordinary dispensation of the ,spirit1 then the church is at present as much destitute of sanctification as it is of assurance4 ,therefore we must conclude1 that one no more savours of enthusiasm than the other2 or that we have ground to hope for assurance of salvation1 though not in an extraordinary way1 as much as the saints did in former ages4 7#b47 ,our ,saviour has promised his people the ,spirit to perform what is necessary for the carrying on the work of grace in all ages1 even when extraordinary gifts should cease3 accordingly he says1 ,the ,comforter1 which is the ,holy ,ghost1 whom the ,father will send in my name1 he shall teach you all things1 and bring all things to your remembrance1 whatsoever ,i have said unto you1 ,john xiv4 #bf4 ,and elsewhere it is said1 ,ye have an unction from the ,holy ,one1 and ye know all things1 #a ,john ii4 #bj4 ,and to this privilege of assurance1 it is said1 ,we have received not the spirit of the world1 but the ,spirit which is of ,god1 that we might know the things that are freely given to us of ,god1 #a ,cor4 ii4 #ab4 ,and there are many other promises of the ,spirit1 which though they had their accomplishment1 as to what respects the conferring extraordinary gifts1 in the first age of the church2 yet they have a farther accomplishment in what the ,spirit was to bestow on the church in the following ages thereof1 though in an ordinary way4 ,this seems very evident from scripture2 inasmuch as the fruits of the ,spirit are said to appear in the exercise of those graces which believers have in all ages1 who never had extraordinary gifts3 thus it is said1 ,the fruit of the ,spirit1 is love1 joy1 peace1 long-suffering1 gentleness1 goodness1 faith1 meekness1 temperance1 ,gal4 v4 #bb1 #bc4 ,now if these graces be produced by the ,spirit1 as they are called his fruits1 and the exercise thereof be not confined to any particular age of the church1 then we must suppose that the ,spirit's energy extends itself to all ages4 ,again1 believers are said1 to be led by the ,spirit1 ,rom4 viii4 #ad4 and this is assigned as an evidence of their being the sons of ,god2 and1 on the other hand1 it is said1 ,if any man have not the spirit of ,christ1 he is none of his1 ver4 #i4 from whence we may conclude1 that there was1 in the apostles' days1 an effusion of the ,spirit1 common to all believers1 besides that which was conferred in an extraordinary way1 on those who were favoured with the gift of inspiration2 otherwise1 the having the ,spirit would not have been considered as a privilege belonging only to believers1 and being destitute of it1 an argument of a person's not belonging to ,christ4 ,as for the extraordinary dispensation of the ,holy ,ghost1 it was not inseparably connected with salvation2 for many had it who were ,christians only in name1 and had nothing more than a form of godliness2 and on the other hand1 many true believers brought forth those fruits which proceeded from the ,spirit1 in an ordinary way1 who had not these extraordinary gifts conferred on them4 ,moreover the apostle speaks of believers through the ,spirit mortifying the deeds of the body1 ,rom4 viii4 #ac4 ,now if the work of mortification be incumbent on believers in all ages1 then the influences of the ,spirit1 enabling hereunto1 may be expected in all ages4 ,now to apply this to our present argument2 the ,spirit's bearing witness with our spirit1 that we are the children of ,god1 which is the foundation of that assurance which we are pleading for1 is1 together with the other fruits and effects of the ,spirit but now mentioned1 a privilege which believers1 as such1 are given to desire and hope for1 and stand in as much need of as those who had this or other privileges conferred on them in an extraordinary way1 in the first age of the gospel-church4 ,and to all this we might add1 that the extraordinary gifts of the ,spirit at that time1 were conferred on particular persons1 and not on whole churches2 but assurance is considered1 by the apostle1 as a privilege conferred on the church to which he writes1 that is1 the greatest part of them1 from whence the denomination is taken2 upon which account1 the apostle speaking to the believing ,corinthians1 says1 ,we know that if our earthy house of this tabernacle were dissolved1 we have a building of ,god1 an house not made with hands1 eternal in the heavens1 #b ,cor4 v4 #a4 by which he does not only intend himself and other ministers1 but the generality of believers1 at that time1 who are described as walking by faith3 and there are many other things said concerning them in the foregoing and following verses2 which makes it sufficiently evident1 that the apostle intends more than himself and other ministers1 when he speaks of their having assurance1 since many had it who were not made partakers of extraordinary gifts4 ,therefore we must not conclude that the church has1 at present1 no ground to expect this privilege1 so that they are liable to the charge of enthusiasm if they do4 ,but that this objection may farther appear not to be sufficient to overthrow the argument we are maintaining1 we may appeal to the experience of many believers in this present age1 who pretend not to extraordinary revelation2 and therefore let it be considered1 7#c47 ,that many1 in later ages1 since extraordinary revelation has ceased1 have attained this privilege1 and consequently it is now attainable4 ,to deny this would be to offend against the generation of ,god's people1 of whom many have given their testimony to this truth1 who have declared what a comfortable sense they have had of their interest in ,christ1 and the sensible impressions they have enjoyed of his love shed abroad in their hearts1 whereby they have had1 as it were1 a prelibation of the heavenly blessedness2 and this has been attended with the most powerful influence of the ,spirit of ,god enabling them to exercise those graces which have been agreeable to these comfortable experiences1 whereby they have been carried through1 and enabled to surmount the greatest difficulties which have attended them in this life4 ,and many have been supported and comforted therewith1 at the approach of death1 in which respect the sting thereof has been taken away1 and they have expressed themselves with a kind of triumph over it1 in the apostle's words1 ,o death1 where is thy sting8 ,o grave1 where is thy victory8 #a ,cor4 xv4 #ee4 ,that some have been favoured with this invaluable privilege is undeniable2 the account we have in the history of the lives and deaths of many1 who have been burning and shining lights in their generation1 puts it out of all doubt4 ,and if this were not sufficient1 we might appeal to the experience of many now living1 since there is scarce any age or place in which the gospel comes with power1 but we have some instances of the ,spirit's testimony to his own work1 whereby it comes1 with much assurance1 a comfortable sense of ,god's love1 peace of conscience1 and joy in the ,holy ,ghost1 which is the first-fruits and earnest of eternal life4 ,but since this will be particularly insisted on under a following answer#ajf1 and farther proofs given hereof2 we may1 at present1 take it for granted1 that many have been assured of their being in a state of grace1 who have not made the least pretension1 to inspiration2 and to charge them with enthusiasm1 or a vain ungrounded delusion1 is to cast a reflection on the best of men1 as well as on one of the highest privileges which we can enjoy in this world4 ,i am sensible that it will be objected to this1 that though some have indeed expressed such a degree of assurance1 yet this will only afford conviction to those that have it1 who are best judges of their own experience1 and the evidence whereon it is founded2 but this is not a sufficient proof to us1 with respect to whom it is only matter of report3 ,and it may be said1 on the other hand1 that it is possible they might be mistaken who have been so sure of their own salvation4 ,but to this it may be replied1 that it is very unreasonable to suppose that all have been mistaken or deluded1 who have declared that they have been favoured with this blessing2 charity will hardly admit of such a supposition2 and if there be no possibility of attaining this assurance1 they must all have been deceived1 who have concluded that they had it4 ,moreover1 this privilege has been attained1 not only by a few persons1 and these the more credulous part of mankind1 or by such who have not been able to assign any marks or evidences tending to support it2 but many believers have experienced it1 who1 at the same time1 have been far from discovering any weakness of judgment1 or disposition to unwarrantable credulity2 yea1 they have enjoyed it at such a time when they have been most sensible of the deceitfulness of their own hearts1 and could not but own that there was a peculiar hand of ,god herein2 and the same persons1 when destitute of the ,spirit's testimony1 have acknowledged themselves to have used their utmost endeavours to attain it1 but in vain4 ,as to the conviction which this will afford to us who are destitute hereof2 that though we suppose it true to a demonstration1 to those who have it1 as being matter of sensation to them1 it is only matter of report to us2 which we are no farther bound to believe than we can depend on the credibility of their evidence1 who have declared that they have experienced it4 ,to this it may be replied1 that if there be such a thing as certainty founded on report1 which to deny1 would be the greatest degree of scepticism2 and if this has been transmitted to us1 by a great number of those who cannot be charged with any thing that looks like a disposition to deceive either themselves or others2 then we are bound to believe1 from their own testimony1 that there is such an assurance to be attained by those who pretend not to receive it by extraordinary inspiration from the ,spirit of ,god4 ,this leads us1 ,,iii4 ,to consider the character of the persons to whom this privilege belongs4 ,accordingly they are described in this answer1 as such who truly believe in ,christ1 and endeavour to walk in all good conscience before him3 these only have ground to expect this privilege4 ,it is an assurance of our having the truth of grace that we are considering2 which supposes a person truly to believe in ,christ2 and accordingly it is distinguished from that unwarrantable presumption whereby many persuade themselves that they shall be saved1 though they be not sanctified4 ,it is not the hope of the hypocrite we are speaking of1 which1 as it is said1 shall perish1 and be cut off2 whose trust shall be as the spider's web1 which shall be swept away with the besom of destruction1 and be like the giving up of the ghost1 which shall end in everlasting despair1 ,job viii4 #ac1 #ad4 and chap4 xi4 #bj4 but it is a well-grounded hope1 such as is accompanied with1 and supported by the life of faith2 so that we are first enabled to act grace1 and then to discern the truth thereof in our own souls1 and accordingly reap the comfortable fruits and effects that attend this assurance2 as the apostle prays in the behalf of the believing ,romans1 that the ,god of hope would fill them with all joy and peace in believing1 ,rom4 xv4 #ac4 ,so that an unbeliever has no right to this privilege1 and1 indeed1 from the nature of the thing1 it is preposterous for a person to be assured of that1 which in itself has no reality1 as the apostle says1 ,if a man think himself to be something when he is nothing1 he deceiveth himself1 ,gal4 vi4 #c4 ,and if faith be necessary to assurance1 then it follows1 as it is farther observed in this answer1 that they who have attained this privilege1 walk in all good conscience before ,god2 whereby the sincerity of their faith is evinced3 ,thus the apostle says1 ,our rejoicing is this1 the testimony of our conscience1 that in simplicity and godly sincerity1 not with fleshly wisdom1 but by the grace of ,god1 we have had our conversation in the world1 #b ,cor4 i4 #ab4 ,,iv4 ,we are now to consider the means by which assurance is to be attained1 viz4 not by extraordinary revelation1 but by faith1 founded on the promises of ,god4 ,as to the former of these1 we have already considered1 that assurance may be attained without extraordinary revelation1 as has been experienced by some in this present dispensation of the gospel1 in which extraordinary revelation is ceased4 ,and1 indeed1 it may be observed1 in the account the scripture gives of this privilege1 that it does not appear1 that when extraordinary revelation was granted to many1 in the first age of the gospel1 that the design thereof was to lead men into the knowledge of their own state1 so as that they should attain assurance of their interest in ,christ1 and right to eternal life that way4 ,the main design of inspiration was to qualify ministers in an extraordinary way to preach the gospel1 as the necessity of affairs seemed then to require it2 it was also necessary for the imparting some doctrines2 which could not otherwise be known3 ,and1 inasmuch as it was an extraordinary dispensation of divine providence1 it was an expedient to give conviction to the world1 concerning the truth of the christian religion1 since ,god hereby was pleased to converse in an immediate way with men1 and testified by this1 the great regard he had to his church1 and answered the great ends of inspiration1 in propagating that religion which was then to be set up in the world4 ,but we do not find that the work of grace was ordinarily wrought1 or carried on this way2 nor was it ,god's instituted means1 without which they could not attain assurance1 which the saints' arrived to1 in that age of extraordinary inspiration1 the same way as we are to expect to attain it4 ,it is true1 ,god has occasionally intimated1 by immediate revelation1 that he would save some particular persons1 and that their names were written in the book of life1 ,phil4 iv4 #c4 but this was a special and extraordinary instance of divine condescension1 that some should be described by name1 in scripture1 who had obtained this privilege2 though it is not designed hereby that others should expect to attain it this way2 and therefore it will be hard to prove that the apostle ,paul1 and others whom he speaks of1 who were assured of their salvation1 though they received the knowledge of other things by inspiration1 were led into the knowledge of their own state in such a way1 much less may we expect to attain assurance by extraordinary revelation4 ,and this leads us to consider the ordinary means whereby we may attain it1 which is1 in this answer1 said to be1 by faith1 grounded on the truth of ,god's promises1 and the ,spirit's testimony1 whereby we are enabled to discern in ourselves those graces which accompany salvation2 accordingly we must consider1 #a4 ,that in order to our arriving to a comfortable persuasion that we shall be saved1 there must be promises of life and salvation revealed1 which are contained in the gospel2 these are remotely necessary thereunto2 for without a promise of salvation we can have no hope of it2 but notwithstanding these promises are contained therein1 yet many are destitute of it4 #b4 ,it is also necessary1 in order to our attaining assurance1 that there should be some marks and evidences revealed in the word of ,god1 as a rule for persons to try themselves by1 in order to their knowing that they are in a state of grace4 ,now we may say concerning this1 as well as the former1 to wit1 the promises of salvation recorded1 that though it be necessary to assurance2 yet it is only an objective means for our attaining it1 inasmuch as we are hereby led to see what graces experienced1 or duties performed by us1 have the promise of salvation annexed to them2 and therefore let me add1 #c4 ,that it is necessary that we should discern in ourselves those marks and evidences of grace to which the promise of salvation is annexed2 otherwise we have no right to lay claim to it2 accordingly it is our duty to look into ourselves1 and observe what marks of grace we have1 from whence we may1 by the ,spirit's testimony with ours1 discern ourselves to be in a state of grace2 which leads us to consider1 7#a47 ,that in order to our attaining assurance1 we must exercise the duty of self-examination4 7#b47 ,what we may truly call a mark or evidence of grace1 whereby we may discern that we are in a state of salvation4 7#c47 ,notwithstanding this we are to depend on1 hope1 and pray for1 the testimony of the ,spirit with our spirits1 that we are the children of ,god1 and that these evidences are found in us4 7#a47 ,in order to our attaining assurance1 it is necessary that we exercise the duty of self-examination1 which is ,god's ordinance for this end4 ,and in order hereunto1 let it be considered1 #a4 ,that it is certainly a duty and privilege for us to know ourselves1 not only what we do1 but what we are2 for without this1 whatever knowledge we may have of other things1 we are chargeable with great ignorance in a matter of the highest importance2 neither can we be sufficiently humble for those sins we commit1 or thankful for the mercies we receive4 ,if we reckon it an advantage to know what is done in the world1 and are very inquisitive into the affairs of others1 it is much more necessary and reasonable for us to endeavour to know what more immediately relates to ourselves2 or if we are very desirous to know those things that concern our natural or civil affairs in the world2 whether we are in prosperous or adverse circumstances therein1 ought we not much more to enquire1 how matters stand with us1 as to what concerns a better world8 #b4 ,we cannot know the state of our souls1 without impartial self-examination4 ,this is evident from the nature of the thing4 ,as enquiry is the means for our attaining knowledge2 so looking into ourselves is a means of attaining self-acquaintance4 #c4 ,self-examination is a duty founded on a divine command1 and an ordinance appointed for our attaining the knowledge of our state4 ,thus the apostle says1 ,examine yourselves1 whether ye be in the faith2 prove your ownselves1 #b ,cor4 xiii4 #e4 and whatever duty ,god has commanded us to engage in1 as expecting any spiritual privilege to attend it1 that is properly an ordinance for the attaining that privilege2 and if so1 then it is an argument to enforce the performance of that duty4 ,having therefore proved self-examination to be a christian's duty1 we shall now consider how it ought to be performed4 ,and here let it be observed1 that as it is ,god's ordinance1 we are to have a due regard to his presence1 and consider him as an heart searching ,god1 and depend on his assistance1 without which it cannot be performed to any great advantage2 but more particularly1 #ast1 ,we are to engage in this duty deliberately4 ,it cannot well be performed while we are in an hurry of business4 ,as every thing is beautiful in its seasons1 so time ought to be redeemed1 and we to retire from the world1 to apply ourselves to this as well as other secret duties1 and the rather1 because a rash and hasty judgment concerning any thing1 is generally faulty1 and must be reckoned an argument of weakness in him that passes it1 and it will be much more so when the thing to be determined is of such vast importance4 #b;dly1 ,it ought to be done frequently2 not like those things which are to be performed but once in our lives1 or only upon some extraordinary occasions1 but often1 at least1 so often1 that no presumptuous sin may be committed1 nor any extraordinary judgment inflicted on us1 or mercy vouchsafed to us1 without a due observation thereof1 in order to our improving them aright to the glory of ,god1 and our own edification3 ,nevertheless1 we cannot exactly determine what relates to the frequency of this duty1 any more than we can prescribe to those who are in a way of trade and business in the world1 how often they are to cast up their accounts1 and set their books in order1 that they may judge whether they go forward or backward in the world3 ,notwithstanding1 as the neglect hereof has been detrimental to many1 as to their worldly affairs2 so the neglect of self-examination has been often found an hindrance to our comfortable procedure in our christian course3 ,however1 so far as we may advise concerning the frequency of this duty1 it would redound much to the glory of ,god and our own advantage1 if1 at the close of every day1 we would call to mind the experiences we have had1 and observe the frame of spirit with which we have engaged in all the business thereof4 ,this the ,psalmist advises when he says1 ,commune with your own heart upon your bed1 and be still1 ,psal4 iv4 #d4 ,moreover1 it is adviseable for us to perform this duty whenever we engage in other solemn stated religious duties1 whether public or private1 that we may know what matter we have for prayer1 or praise1 what help we want from ,god1 against the prevalency of corruption or temptation1 or what answers of prayer we have received from him1 or what success we have had under any ordinance1 in which we have engaged1 as well as what the present frame of our spirit is1 when drawing nigh to ,god in any holy duty4 #c;dly1 ,it ought to be performed with great diligence1 inasmuch as it is no easy matter to arrive to such a knowledge of ourselves1 and the secret working of our hearts and affections1 in what respects things divine and heavenly1 or to discern the truth of grace1 so as not to mistake that for a saving work1 which has only the external shew of godliness1 without the power of it2 this requires great diligence and industry to know3 ,accordingly the ,psalmist1 in speaking concerning the performance of this duty1 says1 ,i commune with mine own heart1 and my spirit made diligent search1 ,psal4 lxxvii4 #f4 ,the thing to be enquired into is not barely1 whether we are sinners in general1 or exposed to many miseries in this life1 as the consequence thereof8 for this is sufficiently evident by daily experience4 ,but we are to endeavour after a more particular knowledge of ourselves1 and accordingly are to enquire2 whether sin hath dominion over us to such a degree1 so that all the powers and faculties of our souls are enslaved thereby1 and we commit sin in such a way1 as denominates us1 as our ,saviour expresses it1 servants of sin8 ,john viii4 #cd4 or1 whether sin be loathed and abhorred1 avoided and repented of8 and as to our state1 we are to enquire2 whether we have ground to conclude that we are justified1 and thereby delivered from the guilt of sin1 and the condemning sentence of the law8 or1 whether we remain in a state of condemnation1 and the wrath of ,god abideth on us8 ,we must enquire1 whether the work of grace be really begun1 so that we are effectually called1 and enabled to put forth spiritual actions from a renewed nature8 and whether this work is going forward or declining8 what is the strength or weakness of our faith8 ,also we are to enquire1 what is the general tenor of our actions8 whether the ends we design in all religious duties are right and warrantable8 whether our improvement in grace bears any proportion to the means we are favoured with8 ,moreover1 we are to examine ourselves2 whether we perform all those relative duties that are incumbent on us1 so as to glorify ,god in our conversation with men1 whereby we endeavour to do good to1 and receive good from them1 and accordingly improve our talents to the glory of ,god1 from whom we received them8 ,these and such like things are to be enquired into1 which will be more immediately subservient to the attaining this privilege of assurance4 #dthly1 ,self-examination ought to be performed with the greatest impartiality4 ,conscience1 which is to act the part of a judge and a witness1 must be faithful in its dictates and determinations1 it being a matter of the greatest importance2 and therefore1 in passing a judgment on our state1 we must proceed according to the rules of strict justice1 not denying1 on the one hand1 what we have received from ,god1 or resolutely concluding against ourselves1 that there is no hope1 when there are many things that afford matter of peace and comfort to us2 nor1 on the other hand1 are we to think ourselves something when we are nothing4 ,therefore some are obliged to conclude1 as the result of this enquiry1 into their state1 that they are unregenerate and destitute of the saving grace of ,god4 ,this sentence persons are obliged to pass on themselves1 who are grossly ignorant1 not sensible of the plague of their own hearts1 and altogether unacquainted with the way of salvation by ,jesus ,christ1 or the method prescribed in the gospel1 for the sinner's justification or freedom from the guilt of sin1 in a fiducial application of ,christ's righteousness1 which is the only means conducive thereunto2 and who know not what is included in evangelical repentance2 how sin is to be mortified1 and what it is to depend on ,christ in the execution of his offices of prophet1 priest1 and king1 at least1 if they have not such a degree of the knowledge of these things1 though they cannot fully and clearly describe them1 as may influence their practice1 and excite those graces1 which all true converts are enabled to exercise1 they have ground to conclude that they are in a state of unregeneracy4 ,and to this we may add1 that a person must conclude against himself1 that he is destitute of the grace of ,god1 if he allows himself in the omission of known duties1 or the commission of known sins1 and is content with a form of godliness1 without the power thereof1 or values and esteems the praise of men more than of ,god2 such must conclude that their hearts are not right with him4 #ethly1 ,we must examine ourselves concerning our state1 with a resolution1 by the grace of ,god1 to make a right improvement of that judgment which we are bound to pass on ourselves4 ,and therefore1 if we apprehend that we are in a state of unregeneracy1 we are not to sink into despair2 but to wait on ,god in all his appointed means and ordinances1 in order to our obtaining the first grace1 that1 by the powerful influences of the ,spirit1 there may be such a true change wrought in us1 that we may have ground to hope better things concerning ourselves1 even things which accompany salvation4 ,and if we find that we have experienced the grace of ,god in truth1 we may be disposed to give him all the glory2 to exercise a continued dependence on him1 for what is still lacking to complete the work1 and as we have received ,christ ,jesus the ,lord to walk in him4 #fthly1 ,this duty must be performed with judgment2 and accordingly we are to compare our hearts and actions with the rule which is prescribed in the word of ,god1 whereby we may know whether we have those marks and evidences of grace1 from whence we may conclude1 that we have a good foundation to build on1 and that our hope is such1 as shall never make ashamed2 which leads us to consider1 7#b47 ,what we may truly call a mark or evidence of grace1 whereby we may discern that we are in a state of salvation4 ,in order to our understanding this1 we must consider1 #a4 ,that every thing1 which is a mark or evidence of a thing1 must be more known than that which is designed to be evinced thereby4 ,the sign must always be more known than the thing signified by it2 inasmuch as it is a means of our knowing that which we are at present in doubt about4 ,as when the finger is placed in a cross-road1 to direct the traveller which way he is to take4 #b4 ,a mark or evidence of a thing must contain some essential property of that which it is designed to evince3 thus the inferring consequences from premises is an essential property belonging to every intelligent creature1 and to none else2 therefore it is a mark or evidence thereof2 so to design the best end1 and use those means that are conducive thereunto1 is an essential property of a wise man1 and consequently a mark or evidence of wisdom4 ,and1 on the other hand1 there are some things1 which are not essential properties1 but accidental1 as an healthful constitution is to man1 or a particular action1 that has some appearance of wisdom and goodness1 but not all the necessary ingredients thereof1 to a wise or good man4 ,now to apply these rules to our present purpose1 in determining what we may call marks or evidences of grace4 ,with respect to the former of them1 viz4 that a mark must be more known than the thing that is evinced thereby2 we may conclude1 that eternal election1 or the ,spirit's implanting a principle of grace in regeneration1 cannot be said to be marks or evidences of sanctification1 since these are less known than the thing designed to be evinced thereby4 ,and as to the other rule1 viz4 that a mark must contain an essential property of that which it evinces3 it follows from hence1 that our engaging in holy duties1 without the exercise of grace therein2 or our extending charity to the poor1 when it does not proceed from faith or love to ,god1 c4 is no certain evidence of the truth of grace1 since a person may perform these duties and yet be destitute hereof2 whereas1 that which is essential to a thing1 is inseparable from it4 ,thus concerning marks of grace in general2 which ,i could not but think necessary to premise1 inasmuch as some have entertained prejudices against all marks of grace1 and seem to assert1 that a believer is not to judge of his state thereby2 than which1 nothing seems more absurd4 ,if they who are thus prejudiced against them1 have nothing to say in defence thereof1 but that some assign those things to be marks of grace which are not so1 and thereby lead themselves and others1 into mistakes about them2 what has been premised concerning the nature of a mark1 or evidence1 may1 in some measure1 fence against this prejudice1 as well as prepare our way for what may be said concerning them4 ,therefore we shall1 ,first1 consider those things which can hardly be reckoned marks of grace2 and1 ,secondly1 what marks we may judge of ourselves by4 ,first1 ,as to the former of these1 what are not to be reckoned marks of grace4 #a4 ,we are not to conclude that a person is in a state of grace1 barely because he has a strong impression on his own spirit that he is so2 since that is accidental1 and not essential to grace1 and many are mistaken with respect to this matter4 ,it is not to be doubted1 but they whom our ,saviour represents as saying1 ,lord1 ,lord1 have we not prophesied in thy name1 and in thy name have cast out devils1 and in thy name done many wonderful works1 ,matt4 vii4 #b4 had a strong persuasion founded on this evidence1 that they were in a state of grace1 till they found themselves mistaken1 when he commanded them to depart from him8 ,nothing is more obvious than that many presume they are something when they are nothing2 and1 indeed1 a persuasion that a person is in a state of grace1 barely because he cannot think otherwise of himself1 the thing being impressed on his spirit1 without any other evidence1 lays such an one too open to the charge of enthusiasm4 #b4 ,an external profession of religion1 discovered in the performance of several holy duties1 is no certain sign of the truth of grace2 for this many make who are not effectually called4 ,of such as these ,christ speaks1 when he says1 ,many are called1 but few are chosen1 ,matt4 xx4 #af4 ,and to this we may add1 that persons may have some degree of raised affections1 when attending on the ordinances1 some sudden flashes of joy1 when they hear of the privileges of believers1 both in this and a better world2 though their conversation be not agreeable to their confident and presumptuous expectation thereof4 ,and1 on the other hand1 some have their fears very much awakened under the ordinances1 as the subject of their meditations has a tendency thereunto2 others have such a degree of sorrow1 that it gives vent to itself in a flood of tears2 as ,esau is said to have sought the blessing with tears1 ,heb4 xii4 #ag4 but yet there is something else wanting to evince the truth of grace4 ,i do not deny but that it is a great blessing to have raised affections in holy duties2 but when this is only in particular instances1 and they are principally excited by some external motives or circumstances attending the ordinance they are engaged in2 and when the impressions made on them1 wear off as soon as the ordinance is over1 in this case we can hardly determine a person to be in a state of grace hereby4 ,the affections1 indeed1 are warmed in holy duties2 but this is like an iron heated in the fire1 which1 when taken out1 soon grows cold again2 and not like that natural heat that remains in the body of man1 which is an abiding sign of life4 ,but since this subject is to be treated on with the utmost caution1 inasmuch as many are apt to conclude1 that they have no grace1 because they have no raised affections1 in holy duties1 as well as others presume they have grace merely because they are affected therein1 let it be farther considered2 that when we speak of raised affections1 not being a certain mark of grace1 we consider them as being destitute of those other evidences1 which contain some essential properties of grace3 the affections are often raised by insignificant sounds1 or by the tone of the voice1 when there is nothing in the matter delivered1 that is adapted to excite any grace1 the judgment is not informed thereby1 nor the will persuaded to embrace ,christ1 as offered in the gospel4 ,there may be transports of joy in hearing the word1 when1 at the same time1 corrupt nature retains its opposition to the spirituality thereof4 ,a person may conceive the greatest pleasure in an ungrounded hope of heaven1 as a state of freedom from the miseries of this life1 when he has no savour or relish of that holiness which is its glory1 in which respect his conversation is not in heaven2 and he may be very much terrified with the wrath of ,god1 and the punishment of sin in hell2 when1 at the same time1 there is not a due sense of the vile and odious nature of sin1 or an abhorrence of it3 such instances of raised affections we intend when we speak of them as no marks or evidences of the truth of grace4 ,but1 on the other hand1 when1 together with raised affections1 there is the exercise of suitable graces1 and the impression thereof remains1 when their fervency is abated or lost1 this is a good sign of grace2 whereas1 when they are not accompanied with the exercise of any grace1 they afford no mark or evidence of the truth thereof4 ,now that we may not be mistaken as to this matter1 let us enquire1 not only what it is that has a tendency to raise the affections2 but whether our understandings are rightly informed in the doctrines of the gospel1 and our wills choose and embrace what is revealed therein4 ,and if we find it a difficult matter for our affections to be raised in holy duties1 let us farther enquire1 whether this may not proceed from our natural constitution8 and if the passions are not easily moved with any other things in the common affairs of life2 we have then no reason to conclude that our being destitute hereof in the exercise of holy duties1 is a sign that we have not the truth of grace1 especially if ,christ and divine things are the objects of our settled choice1 and our hearts are fixed trusting in him4 #c4 ,the performance of those moral duties1 which are materially good1 is no certain sign of the truth of grace2 ,i do not say that this is not necessary2 for when we speak of a mark of grace1 as containing in it what is essential thereunto1 we distinguish between that which is a necessary pre-requisite1 without which1 none can have grace2 and that which is an essential ingredient in it4 ,where there is no morality1 there is certainly no grace2 but if there be nothing more than this1 there is an essential ingredient wanting1 by which this matter must be determined4 ,a person may abstain from gross enormities1 such as murder1 adultery1 theft1 reviling1 extortion1 covetousness1 c4 and1 in many respects1 perform the contrary duties1 and yet be destitute of faith in ,christ4 ,the ,pharisee1 whom our ,saviour mentions in the gospel1 had as much to say on this subject as any one2 yet his heart was not right with ,god2 nor was his boasting hereof approved of by ,christ4 ,there are multitudes who perform many religious duties1 when it comports with their secular interests2 they adhere to ,christ in a time of prosperity2 but in a time of adversity they fall from him2 and then1 that which seemed to be most excellent in them is lost1 and then they appear to be1 what they always were1 destitute of the truth of grace4 ,we now proceed to consider1 ,secondly1 ,what are those marks by which persons may safely conclude themselves to be in a state of grace4 ,in order to our determining this matter1 we must consider what are the true and genuine effects of faith1 which we find mentioned in scripture1 namely1 those other graces that accompany or flow from it2 as when it is said to work by love1 ,gal4 v4 #f4 or as we are hereby enabled to overcome the world1 #a ,john v4 #d4 or to despise the honours1 riches1 and pleasures thereof2 especially when standing in competition with ,christ2 or our hearts are thereby drawn aside from him3 this effect it produced in ,moses1 when he refused to be called the son of ,pharaoh's daughter1 choosing rather to suffer affliction with the people of ,god1 than to enjoy the pleasures of sin for a season1 esteeming the reproach of ,christ greater riches than the treasures in ,egypt1 ,heb4 xi4 #bd-bf4 and in others1 who confessed that they were strangers and pilgrims on the earth1 ver4 #ac1 #af4 who desired a better country1 that is1 an heavenly2 whose conversation was in heaven1 ,phil4 iii4 #aj4 ,moreover1 we are to enquire whether it has a tendency to purify the heart1 ,acts xv4 #i4 and so puts us upon abhorring1 flying from1 watching1 and striving against every thing that tends to corrupt and defile the soul6 and whether it tends to excite us to universal obedience1 which is called the obedience of faith1 ,rom4 xvi4 #bf4 and a carefulness to maintain good works1 ,tit4 iii4 #f4 which proceed from1 and are evidences of the truth of it8 as the apostle says1 ,shew me thy faith without thy works1 and ,i will shew thee my faith by my works1 ,james ii4 #ah4 or1 as our ,saviour says1 ,the tree is known by his fruit4 ,but that we may more particularly judge of the truth of grace by the marks and evidences thereof1 we must consider its beginning and progress1 or with what frame of spirit we first embraced and closed with ,christ2 and what our conversation has been since that time4 #a4 ,as to the former of these1 to wit1 our judging of the truth of grace by the first beginning thereof4 ,here we are to enquire1 what were the motives and inducements that inclined us to accept of ,christ8 ,did we first see ourselves lost and undone1 as sinful1 fallen creatures2 and were we determined hereupon to have recourse to him for salvation1 as the only refuge we could betake ourselves to8 ,did we first consider ourselves as guilty2 and did this guilt set very uneasy upon us2 and in order to the removal of it1 did we betake ourselves to ,christ for forgiveness8 and did we consider ourselves as weak and unable to do what is good1 and so apply ourselves to him for strength against indwelling sin1 and victory over the temptations which prevailed against us8 ,moreover1 let us enquire1 whether it was only a slavish fear and dread of the wrath of ,god1 and the punishment of sin in hell1 that gave the first turn to our thoughts and affections1 so as to put us on altering our course of life8 or1 whether1 besides this1 we saw the evil of sin arising from its intrinsic nature1 and its opposition to the holiness of ,god2 and was this attended with shame and self-abhorrence8 and1 at the same time1 did we see the excellency and loveliness of ,christ8 was he precious to us as he is to them that believe8 #a ,pet4 ii4 #g4 ,again1 let us farther enquire1 what were the workings of our spirits when we first closed with ,christ8 did we do this with judgment1 duly weighing what he demands of us in a way of duty1 as well as what we are encouraged to expect from him8 were we made willing to accept of him in all his offices1 and to have respect to all his commandments8 were we earnestly desirous to have communion with him here1 as well as to be glorified with him hereafter8 were we content to submit to the cross of ,christ1 to bear his reproach1 and to count this preferable to all the glories of the world8 were we willing to be conformed to an humbled suffering ,jesus1 and to take our lot with his servants1 though they may be reckoned the refuse and off-scouring of all things8 ,and let us farther enquire2 whether we did this with reliance on his assistance1 as being sensible of the treachery and deceitfulness of our own hearts1 and our utter inability to do what is good1 without the aids of his grace8 did we accordingly give up ourselves to him in hope of obtaining help from him1 in order to the right discharge of every duty8 did we reckon ourselves nothing1 and ,christ to be all in all1 that all our springs are in him8 ,this was a good beginning of the work of grace1 which will prepare the way for this grace of assurance1 which we are now considering4 ,obj4 ,some will object against what has been said concerning our enquiring into1 or being able to discern the first acts of faith1 or that frame of spirit wherewith we then closed with ,christ1 that they know not the time of their conversion1 if ever they were converted2 they cannot remember or determine what was the particular ordinance or providence1 that gave them the first conviction of sin1 and of their need of ,christ1 and induced them to close with him2 much less can they tell what were the workings of their hearts at such a time3 ,it is impossible for them to trace the footsteps of providence1 so as to point out the way and manner in which this work was at first begun in their souls4 ,this therefore is not to be laid down as a mark or evidence of grace1 which so few can make use of4 ,answ4 ,i am not insensible that this is the case of the greatest number of believers4 ,there are very few1 who1 like the apostle ,paul1 can tell the time and place of their conversion1 and every circumstance leading to it2 or like those converts1 who1 when the gospel was first preached by ,peter1 were pricked in their heart1 and said unto ,peter1 and to the rest of the apostles1 ,men and brethren1 what shall we do8 ,acts ii4 #cg4 or like the jailor1 who broke forth into an affectionate enquiry1 not much unlike to it2 ,sirs1 what must ,i do to be saved8 chap4 xvi4 #cj4 though the ordinance leading to it was of a different nature4 ,sometimes1 the way of the ,spirit of ,god in the soul at first1 is so discernable1 that it cannot but be observed by them who are brought into a state of grace2 but others know nothing of this1 especially they who have not run into all excess of riot1 and been stopped in their course on a sudden1 by the grace of ,god2 in whom the change made in conversion1 was real1 though it could not1 from the nature of the thing be so plainly discerned in all its circumstances4 ,some have been regenerate from the womb2 others have had a great degree of restraining grace1 and been trained up in the knowledge of the doctrines of the gospel from their very childhood1 and retain the impressions of a religious education2 these cannot so easily discern the first beginnings of the work of grace in their souls2 yet they may1 and ought to enquire1 whether ever they found1 in the course of their lives1 such a frame of spirit as has been before described1 which believers have when the work of grace is first begun1 and it is not very material for them to be able to discern whether these were the first actings of grace or no8 ,the main thing to be determined is2 whether they have ground to conclude1 that ever they experienced the grace of ,god in truth8 ,in this case1 the most that some can say concerning themselves1 is as the blind man says in the gospel1 when the ,pharisees were inquisitive about the restoring his sight1 and the way and manner in which this was done2 this is all that ,i know concerning myself1 that whereas ,i was blind1 now ,i see1 ,john ix4 #be4 so the true convert says2 whereas ,i was once dead in trespasses and sins1 ,i am now alive1 and enabled to put forth living and spiritual actions1 to the glory of ,god4 ,this evidence will give as much ground to conclude that they are in a state of grace1 as though they were able to determine when they were first brought into it4 #b4 ,we may judge of the truth of grace by the method in which it has been carried on1 whether we are able to determine the way and manner in which it was first begun1 or no1 as a farther evidence of the truth thereof4 ,sanctification is a progressive work2 therefore it is not enough for us to set our faces heaven-ward2 but we must make advances towards it1 and be found in the daily exercise of grace1 in order to our concluding that we are in a state of grace4 ,a believer must not only set out in the right way1 but he must hold on therein2 he must live by faith if he would conclude that the work of faith is begun in truth4 ,it is not sufficient to call upon ,god1 or implore help from him1 when under some distressing providences1 and afterwards to grow remiss in1 or lay aside this duty2 but it must be our constant work4 ,a true christian is distinguished from an hypocrite1 in that it is said1 concerning the latter1 ,will he delight himself in the ,almighty8 will he always call upon ,god8 ,job xxvii4 #bj4 denoting that a true believer will do so4 ,he is either habitually or actually inclined to it2 and that in such a way as is attended with the daily exercise of those graces1 which are the fruits and effects of faith1 whereby he may conclude that he is in a state of grace4 ,thus far we have considered those marks or evidences of grace1 which1 in order to our attaining assurance1 we must be able to discern in ourselves4 ,but inasmuch as a believer may understand what are the marks of grace contained in scripture1 and1 at the same time1 enquire into the state of his soul1 to know whether he can apprehend in himself any evidences of the truth of grace2 and not be able to arrive to a satisfaction as to this matter1 so as to have his doubts and fears removed2 let it be considered1 #c4 ,that he must depend on1 hope1 and pray for the testimony of the ,spirit1 with his spirit1 that he is a child of ,god4 ,it will be a difficult matter for us to conclude that we have the truth of grace1 till the ,spirit is pleased to shine on his own work2 which1 when he does1 all things will appear clear and bright to us1 though before this we might walk in darkness1 and have no light4 ,in speaking concerning the inward testimony of the ,spirit 7which is necessary to enable a believer to discern in himself the marks of grace1 on which his assurance of salvation is founded7 let it be premised2 that as it is a branch of the ,spirit's divine glory1 by his internal influence1 to deal with the hearts of his people2 so he does this various ways1 according to the various faculties of the soul1 which are the subjects thereof2 particularly1 when by his power1 he renews the will1 and causes it to act those graces which are the effects of his divine power2 then he is said to sanctify a believer4 ,but when he deals with the understanding and conscience1 enabling us to discern the truth of the work of grace1 that we may take the comfort of it1 then he is described1 in scripture1 as a witness hereunto1 or as witnessing with our spirits1 that we are in a state of grace1 the consequence of which is1 that the eyes of our understanding being enlightened1 we may know what is the hope of his calling1 ,eph4 i4 #ah4 accordingly he gives us to discern that he has called us by his grace2 and1 as the result thereof1 granted us a hope of eternal life4 ,this is a privilege plainly mentioned in scripture2 and we must not suppose that none had it but those who had extraordinary revelation1 since it is so necessary to a believer's attaining that peace and joy which the church1 in this present dispensation1 is certainly not less possessed of1 than it was in former ages4 ,and that the ,spirit gives his testimony to the work of grace in the souls of believers1 though extraordinary revelation be ceased1 is evident from what is matter of daily experience2 since there are many instances of those who have used their utmost endeavours in examining themselves1 to know whether they had any marks of grace1 who have not been able to discern any1 though they have been thought to be sincere believers by others1 till1 on a sudden1 light has broke forth out of darkness1 and their evidences for eternal life cleared up1 so that all their doubts have been removed2 and this they could not but attribute to a divine hand1 inasmuch as before this they could meditate nothing but terror to themselves2 and1 in this case1 what the apostle prays for1 with respect to the church1 ,that the ,god of hope would fill them with all joy and peace in believing1 that they might abound in hope1 through the power of the ,holy ,ghost1 ,rom4 xv4 #ac4 is experienced by them3 ,and on this account they are said1 to be sealed with that ,holy ,spirit of promise1 ,eph4 i4 #ac4 whereby their hope is established1 and that is now confirmed to them by this means1 which they were before in perplexity about2 so that we have as much ground to conclude that the ,spirit is the author of assurance in believers1 as we have that he is the author of sanctification4 ,but that this doctrine may not appear liable to the charge of enthusiasm1 let it be farther considered1 that the ,spirit never gives his testimony to the truth of grace in any1 in whom he has not first wrought it2 for that would be1 as it were1 a setting his seal to a blank4 ,and to this we may add1 that he1 at the same time1 excites the lively exercise of grace1 whereby they are enabled to discern that it is true and genuine2 so that their assurance1 though it be not without some internal1 impressive influences1 which they are favoured with2 yet it is not wholly dependent on them3 ,therefore1 if you demand a reason of the hope that is in them1 though they ascribe the glory hereof to the ,holy ,spirit1 as enabling them to discern the truth of grace2 yet they are able to prove their ownselves1 after having examined themselves1 whether they are in the faith1 by discovering their evidences of the faith of ,god's elect2 which argues that their assurance is no delusion4 ,footnote #ajd3 ,see ,quest4 lxvii3 ,pag4 #ae ante4 ,footnote #aje3 ,see page #ed1 #ee1 ante4 ,footnote #ajf3 ,see ,quest4 lxxxiii4 ,quest4 ,,lxxxi4 ,,quest4 ,,lxxxi4 ,are all true believers1 at all times1 assured of their present being in the estate of grace2 and that they shall be saved8 ,,answ4 ,assurance of grace and salvation not being of the essence of faith1 true believers may wait long before they obtain it2 and after the enjoyment thereof1 may have it weakened and intermitted through manifold distempers1 sins1 temptations1 and desertions2 yet are they never left without such a presence and support of the ,spirit of ,god1 as keeps them from sinking into utter despair4 ,having considered some believers as favoured with assurance of their being in a state of grace1 we are1 in this answer1 led to speak of others who are destitute of it4 ,and the general method in which it may be considered1 is1 ,i4 ,that there is something supposed1 namely1 that assurance of grace and salvation is not of the essence of saving faith4 ,,ii4 ,some things are inferred from this supposition1 namely1 #a4 ,that true believers may wait long before they obtain assurance4 ,and1 #b4 ,that after the enjoyment thereof it may be weakened and intermitted2 the reasons whereof are assigned1 viz4 bodily distempers1 sins1 temptations1 and divine desertions2 yet it is farther added1 that they are never left without the support of the ,spirit of ,god2 whereby they are kept from sinking into utter despair4 ,i4 ,as to the thing supposed in this answer1 viz4 that assurance of grace and salvation is not of the essence of faith4 ,there are many who1 in other respects1 explain the nature of faith1 in such a way as is unexceptionable1 who1 notwithstanding1 assert that assurance is of the essence thereof2 in which we cannot but think they express themselves very unwarily1 at least1 they ought to have more clearly discovered what they mean by faith1 and what by assurance1 being of the essence of faith2 if they mean that no one has saving faith but he who has an assurance of his own salvation2 they not only assert what is contrary to the experience of many believers1 but lay a stumbling-block in the way of weak ,christians1 who will be induced from hence to conclude1 that because they cannot tell whether they are true believers or no1 therefore they are destitute of saving faith2 upon which account it is necessary for us to enquire how far this supposition is to be allowed of1 and in what respect denied4 ,it is certain1 that there are many excellent divines1 in our own and foreign nations1 who have defined faith by assurance2 which they have supposed so essential to it1 that without it no one can be reckoned a believer4 ,it may be they might be inclined thus to express themselves by the sense in which they understood several texts of scripture1 in which assurance seems to be considered as a necessary ingredient in faith2 as it is said1 ,let us draw near with a true heart1 in full assurance of faith1 ,heb4 x4 #bb4 and when the apostle speaks of assurance1 as a privilege that belonged to the church to which he wrote1 ,we know that if our earthly house of this tabernacle were dissolved1 we have a building of ,god1 an house not made with hands1 eternal in the heavens1 #b ,cor4 v4 #a4 and elsewhere1 he so far blames their not knowing themselves1 or being destitute of this assurance1 that he will hardly allow them to have any faith1 who were without it2 ,know ye not your ownselves1 how that ,jesus1 ,christ is in you1 except ye be reprobates1 chap4 xiii4 #e4 ,from such like expressions as these1 they who plead for assurance being of the essence of faith1 are ready to conclude1 that they who are destitute of it1 can hardly be called believers4 ,but1 that this matter may be set in a true light1 we must distinguish between assurance of the object1 viz4 the great and important doctrines of the gospel1 being of the essence of faith2 and assurance of our interest in ,christ being so4 ,the former of these we will not deny2 for no one can come to ,christ1 who is not assured that he will receive him1 nor trust in him till he is fully assured that he is able to save him3 but the latter we must take leave to deny2 for if no one is a believer but he that knows himself to be so1 then he that doubts of his salvation1 must be concluded to be no believer2 which is certainly a very discouraging doctrine to weak ,christians4 ,and also1 when we lose the comfortable persuasion we once had1 of our interest in ,christ1 we are bound to question all our former experiences1 and to determine ourselves to be in a state of unregeneracy1 which is1 in effect to deny to give ,god the glory of that powerful work which was formerly wrought in us1 which we then thought to be a work of grace4 ,if they1 indeed1 mean by assurance1 being of the essence of faith1 that an assurance of our interest in ,christ is essential to the highest or most comfortable acts of faith1 designing thereby to put us upon pressing after it1 if we have not attained to it2 and that hereby ,god is very much glorified1 and a foundation laid for our offering praise to him1 for the experience we have had of his grace1 which a doubting ,christian cannot be said to do2 we have nothing to say against it4 ,or1 if they should assert1 that doubting is no ingredient in faith1 nor a commendable excellency in a ,christian2 this we do not deny4 ,all that we are contending for is1 that there may be a direct act of faith1 or a faith of reliance1 in those who are destitute of assurance that they are in a state of grace2 which is the thing supposed in this answer1 when it is said1 that assurance is not of the essence of faith4 ,that this may be better understood1 and we be led into the sense of those scriptures that describe believers as having assurance1 such as those but now mentioned1 and others to the like purpose1 let it be considered1 that there are many scriptures1 in which believers are said to have such an assurance1 as only respects the objects of faith1 viz4 the person1 offices1 and glory of ,christ1 the truth of the gospel1 and the promises thereof2 which we do not deny to be of the essence of faith4 ,thus1 when the apostle prays for the church1 ,that their hearts might be comforted1 being knit together in love1 and unto all riches of the full assurance of understanding1 to the acknowledgment of the mystery of ,god1 and of the ,father1 and of ,christ1 ,col4 ii4 #b4 and when elsewhere he says1 ,our gospel came to you in much assurance1 #a ,thess1 i4 #e4 and when he exhorts persons to draw near to ,god1 with a true heart1 in full assurance of faith1 ,heb4 x4 #bb4 it is probable1 that he means in these1 and several other scriptures of the like import1 no more than an assurance of the object of faith4 ,and as for that scripture but now mentioned1 in #b ,cor4 xiii4 #e4 where he seems to assert1 that all who are destitute of this privilege are reprobates2 some understand the word1 which we translate reprobates1 as only signifying injudicious ,christians2 and if so1 this is not inconsistent with the character of believers3 but others1 with an equal degree of probability1 render it disapproved2#ajg and so the meaning is1 that if you know not your ownselves1 to wit1 that ,christ is in you1 you are greatly to be blamed1 or disapproved2 especially because this proceeds from your neglect of the duty of self-examination2 by which means you have no proof of ,christ's being in you1 who are so ready to demand a proof of his speaking in his ministers1 as in verse #c4 ,therefore it does not appear from this text1 that every one who endeavours to know that he is in a state of grace1 by diligent self-examination1 but cannot conclude that he is so1 must be determined to be destitute of faith2 which would necessarily follow from our asserting that assurance of our interest in ,christ1 is of the essence of saving faith4 ,there are other scriptures which speak of assurance as a distinguishing character of ,christians in general2 which are usually brought to prove1 that assurance is of the essence of faith1 viz4 #b ,cor4 v4 #a4 ,we know that if our earthly house of this tabernacle were dissolved1 we have a building of ,god1 an house not made with hands1 eternal in the heavens2 and1 #a ,john v4 #ai4 we know that we are of ,god3 and in several places in the ,new ,testament1 in which the apostle addresses his discourse to whole churches1 as having assurance1 as well as the grace of faith3 thus the apostle ,peter1 #a ,pet4 i4 #h1 #i4 speaks of them as loving ,christ1 believing in him1 rejoicing with joy unspeakable and full of glory1 and receiving the end of their faith1 even the salvation of their soul2 which could hardly be said of them1 if they were destitute of assurance of their own salvation4 ,all that ,i would infer from these and such-like scriptures is1 that it seems probable that assurance was a privilege more commonly experienced in that age of the church than it is in our day2 and there may be two reasons assigned for this1 7#a47 ,because the change that passed upon them1 when they were converted1 was so apparent1 that it was hardly possible for it not to be discerned4 ,they turned from dead idols1 and the practice of the vilest abominations1 to serve the living ,god2 which two extremes are so opposite1 that their being brought from one to the other could not but be remarked by1 and consequently more visible to themselves1 than if it had been otherwise2 but1 7#b47 ,that which may be assigned as the principal reason of this is1 because the church was called1 at this time1 to bear a public testimony to the gospel1 by enduring persecutions of various kinds2 and some of them were to resist unto blood4 ,therefore1 that ,god might prepare them for these sufferings1 and that he might encourage others to embrace the faith of the gospel1 which was then in its infant state1 he was pleased to favour them with this great privilege4 ,and it may be hereafter1 if ,god should call the church to endure like trials1 he may in mercy grant them a greater degree of assurance than is ordinarily experienced4 ,nevertheless1 it may be questioned2 whether those scriptures which speak of assurance1 as though it were a privilege common to the whole church1 are not to be understood as applicable to the greater part of them1 rather than to every individual believer among them4 ,for though the apostle1 in one of the scriptures before-mentioned1 considers the church at ,corinth1 as enjoying this privilege1 and concluding that it should go well with them in another world1 when this earthly tabernacle was dissolved2 yet he speaks of some of them1 in the same epistle1 as not knowing their ownselves1 how that ,jesus ,christ was in them4 ,and the apostle ,john1 notwithstanding what he says to the church1 ,we knew that we are of ,god1 in #a ,john v4 #ai4 which argues that many of them had assurance1 plainly intimates that all had it not1 from what he says1 ver4 #ac4 ,these things have ,i written unto you1 that believe on the name of the ,son of ,god1 that ye may know that ye have eternal life3 and though in another scripture1 but now mentioned1 the apostle ,peter speaks to the church to which he writes1 as having joy unspeakable and full of glory consequent upon their faith1 which argues that they had assurance2 yet he exhorts others of them to give diligence to make their calling and election sure1 #b ,pet4 i4 #aj4 these therefore are supposed1 at that time1 not to have it3 from all which it may be concluded1 that assurance of grace and salvation1 is not of the essence of saving faith2 which is the thing supposed in this answer4#ajh ,,ii4 ,we proceed to consider those things that are inferred from this supposition1 viz4 #a4 ,that a believer may wait long before he attains it3 this appears from what is matter of daily experience and observation4 ,the sovereignty of ,god discovers itself herein1 as much as it does when he makes the ordinances effectual to salvation1 in giving converting grace unto those who attend upon them4 ,some are called early to be made partakers of that salvation that is in ,christ1 others late4 ,the same may be said with respect to ,god's giving assurance4 ,some are favoured with this privilege soon after1 or when first they believe2 others are like those whom the apostle speaks of1 who1 through fear of death1 are all their life-time subject to bondage1 ,heb4 ii4 #ae4 ,many have often enquired into the state of their souls1 that cannot discern any marks or evidences of grace in themselves2 whose conversation is such1 that others cannot but conclude them to be true believers2 their spirits are deprest1 doubts and fears prevail1 and tend to make their lives very uncomfortable2 they wait and pray for the evidence and sense of ,god's love to them1 but cannot immediately find it3 this the ,psalmist speaks of1 either in his own person1 or thereby represents the case of many who had the truth of grace1 but not the assurance thereof1 when he says1 ,o ,lord ,god of my salvation1 ,i have cried day and night before thee2 ,i am afflicted and ready to die from my youth up2 while ,i suffer thy terrors ,i am distracted1 ,psal4 lxxxviii4 compared with the xv4 ,god suffers it to be thus with them for wise ends4 ,hereby he lets them know1 that assurance of his love is a special gift and work of the ,spirit2 without which they remain destitute of it1 and cannot take comfort1 either from their former or present experiences4 #b4 ,they who once enjoyed assurance1 may have it weakened and intermitted2 whether it may be entirely lost will be considered under a following head1 when we speak concerning the supports that believers have1 and how far they are kept hereby from sinking into utter despair3 it is one thing to fall from the truth of grace1 another thing to lose the comfortable sense thereof4 ,the joy of faith may be suspended1 when the acts and habits of faith remain firm and unshaken4 ,the brightest morning may afterwards be followed with clouds and tempests2 even so our clearest discoveries of our interest in the love of ,god may be followed with the withdrawment of the light of his countenance1 and we be left under many discouraging circumstances concerning our state1 having lost the assurance we once had4 ,if it be inquired1 what reason may be assigned for this8 ,i answer1 that it must1 in a great measure1 be resolved into the sovereignty of ,god1 who will bring his people which way he pleases1 to heaven2 and may take those comforts which had their first rise from himself2 and1 at the same time1 none must say1 why dost thou thus8 ,however1 we may observe some particular reasons1 which the providence of ,god points out to us1 to which we may in other respects1 ascribe our want of assurance2 and these may be reduced to four heads1 particularly mentioned in this answer4 7#a47 ,it is sometimes occasioned by manifold distempers1 or bodily diseases3 the soul and body are so closely joined to1 and dependant on each other1 that the one can hardly suffer without the other4 ,hence it is that bodily distempers affect the mind1 excite and give disturbance to the passions2 which is a great addition to the uneasiness that ensues hereupon4 ,when the spirits are deprest1 and we are under the prevalency of a melancholy disposition1 we are oftentimes inclined to think that we are not in a state of grace2 and though we were before this disposed to comfort others in like cases1 we are at this time unable to take the least encouragement ourselves4 ,all things look black and dismal2 our former hope is reckoned no other than delusive1 and we brought to the very brink of despair4 ,and it may be observed1 that these sad and melancholy apprehensions concerning our state1 increase or abate1 as the distemper that gives occasion thereunto more or less prevails4 ,now that we may be able to determine whether our want of assurance proceeds from some natural cause or bodily distemper1 we must enquire2 whether1 before this1 we have endeavoured to walk in all good conscience in the sight of ,god8 to hate every false way1 and make religion the great business of life1 so that we cannot assign any reigning sin as the cause of our present desponding frame8 ,and also1 whether we have been diligent in performing the duty of self-examination1 and have been sensible that we stood in need of the ,spirit's witness with ours1 in order to our arriving to a comfortable persuasion that we are in a state of grace8 ,and if1 as the result of these enquiries1 we cannot see any cause leading to this dejection of spirit1 but the unavoidable infirmities1 which we are daily liable to1 then we may probably conclude1 that it arises from a distemper of body4 ,and1 in order to our determining this matter1 we must farther inquire2 whether some afflictive providence has not had an influence upon us1 to bring us into a melancholy temper8 and whether this does not appear in what relates to our secular1 as well as our spiritual concerns8 and if this be the case1 though it be very afflictive1 it is not attended with that guilt as it would be1 had it been occasioned by some presumptuous sin2 and there are other medicines to be used when it arises from this cause1 besides those which are of a spiritual nature1 that are contained in the gospel2 but what they are1 it is not our business1 in this place1 to determine4 7#b47 ,there are many sins which are the occasion of a person's being destitute of assurance4 ,as all the troubles of life are brought upon us by sin2 so are all our doubts and fears1 arising from the want of a comfortable sense of1 or interest in1 the love of ,god4 ,it pleases ,god1 in the method of his providence1 thus to deal with his people1 that he may humble them for presumptuous sins2 more especially those that are committed against light and conviction of conscience1 that he may bring to remembrance their sins of omission1 or neglect to exercise those graces in which the life of faith consists1 that hereby they may feel the effect of their stupidity1 indifferency1 and carnal security1 or their engaging in religious duties1 in their own strength1 without dependence on the ,spirit and grace of ,god1 or a due sense of their inability to perform any duty in a right way4 ,or1 sometimes1 as has been before observed1 they want assurance1 because they do not examine themselves1 which is ,god's ordinance for the attaining this privilege2 or1 if they do1 they neglect to give that glory to the ,holy ,spirit which is due to him1 by depending on his enlightening influence1 whereby they may arrive to a comfortable persuasion of their interest in ,christ4 7#c47 ,assurance is oftentimes weakened and intermitted through manifold temptations4 ,satan is very active in this matter1 and shews his enmity against the interest of ,christ in the souls of his people1 as much as lies in his power1 with this intent1 that though it is impossible for him to ruin the soul1 by rooting out that grace that is implanted in it2 yet he may disturb its peace1 and weaken its assurance1 and1 if not prevented1 hurry it into despair4 ,in this case the general design of his temptations is to represent ,god as a sin-revenging ,judge1 a consuming fire1 and to present to our view1 the threatenings whereby his wrath is revealed against sinners2 and to endeavour to set aside the promises of the gospel1 from which alone relief may be had4 ,moreover1 he puts us upon considering sin1 not only as heinously aggravated1 7which may1 for the most part be done with justice7 but also as altogether unpardonable2 and1 at the same time pretends to insinuate to us that we are not elected1 or that ,christ did not die for us2 and therefore1 what he has done and suffered will not redound to our advantage4 ,now there is apparently the hand of ,satan in this matter2 inasmuch as he attempts1 by false methods of reasoning1 to persuade us that we are not in a state of grace1 or that ,god is an enemy to us2 and therefore our condition is desperate2 in which he uses the arts of the old serpent1 that he may deceive us by drawing conclusions against ourselves from false premises1 e4 g4 because we daily experience the internal workings of corrupt nature1 which inclines us to many sins1 both of omission and commission2 therefore there is no room for us to expect mercy and forgiveness from ,god4 ,and from our barrenness and unprofitableness under the means of grace1 our improvements not being proportioned to the obligations we have been laid under4 ,or because we have had great reason to charge ourselves with many declensions and backslidings1 which afford matter for deep humiliation1 and should put us upon sincere repentance1 he endeavours to persuade us that we are altogether destitute of special grace4 ,and whenever we are unprepared or indisposed for the right performance of holy duties1 and our affections are not suitably raised1 but grow stupid1 remiss1 and careless therein2 he puts us upon concluding that it is a vain thing for us to draw nigh to ,god1 and that he has utterly rejected1 both our persons and services4 ,or1 if we are not favoured with immediate returns of prayer1 and sensible communion with ,god therein2 he tempts us to infer1 that we shall never obtain the blessing we are pressing after2 and therefore we may as well lay aside this duty1 and say1 why should ,i wait on the ,lord any longer8 ,and if by this method he cannot discourage us from engaging in holy duties1 he sometimes injects blasphemous thoughts or unbecoming conceptions of the divine ,majesty1 which fills the soul with the greatest grief and uneasiness1 that hereby he might give us occasion to conclude that we sin in persisting therein2 and by all these temptations he endeavours to plunge us into the depths of despair4 ,as to what concerns the purpose of ,god relating to the event of things3 when we are led to determine that we are not elected1 this is alleged without sufficient ground1 and therein he deceives us1 by pursuing the same false methods of reasoning1 and puts us upon presuming to enter into those secret things which do not belong to us1 because we deserve to be cast off by him for our sins1 instead of giving diligence to make our calling and election sure4 ,it is one thing not to be able to conclude that we are elected2 and another thing to say that we are not so3 the former of these is the consequence of our present doubts and desponding apprehensions concerning our state2 the latter is plainly a temptation of ,satan3 this we are often subject to1 when we have lost that assurance of our interest in ,christ that we once enjoyed1 7#d47 ,a believer's want of assurance is1 for the most part1 attended with1 and arises from divine desertion2 not that we are to suppose that ,god will cast off his people1 whom he has foreknown1 effectually called and preserved hitherto1 so as to forsake them utterly2 for that is inconsistent with his everlasting love1 and the promises of the covenant of grace1 which respect their salvation4 ,but that which we understand by divine desertions1 is ,god's withdrawing his comforting presence1 and withholding the witness of his ,spirit to the work of grace in the soul1 from whence arises those doubts and fears which attend the want thereof2 as ,god says to his people1 ,for a small moment have ,i forsaken thee2 but with great mercies will ,i gather thee1 ,isa4 liv4 #g4 ,in this respect they are destitute of ,god's comforting presence2 though at the same time they may be favoured with his supporting presence1 and those powerful influences which are necessary to maintain the work of grace2 which1 at present1 appears to be very weak and languishing4 ,and this leads us to consider the last thing mentioned in this answer1 viz4 ,that though they are thus described1 they are not left without such a presence and support of the ,spirit of ,god1 as keeps them from sinking into utter despair4 ,this observation ought to be explained and considered1 with certain limitations1 lest while on the one hand1 we assert that which affords matter of encouragement to believers1 when they have some degree of hope1 we should1 on the other hand1 throw discouragements in the way of others1 who will be apt to imagine1 when they are ready to sink into despair1 that this is wholly inconsistent with any direct act of faith4 ,i dare not say that no believer was ever so far deserted as to be left to despair of his interest in ,christ3 inasmuch as scripture and daily experience give us instances of some1 whose conversation in many respects discovers them to have had the truth of grace2 whom ,god has been pleased for wise ends1 to leave to the terror of their own thoughts1 and they have remained for some time1 in the depths of despair2 and others have gone out of the world under a cloud1 concerning whom there has been ground to hope their state was safe4 ,therefore it is somewhat difficult to determine what is meant in this answer1 by a believer's being kept from sinking into utter despair3 if the meaning is1 that they have the supports of the ,spirit of ,god1 so as to be kept from relapsing into a state of unregeneracy1 in their despairing condition1 that may be easily accounted for2 or1 if we are to understand by it1 that believers are not generally given up to the greatest degree of despair2 especially such as is inconsistent with the exercise of any grace1 that is not to be denied4 ,but ,i would rather say1 that though a believer may have despairing apprehensions concerning his state1 and the guilt of sin lie upon him like a great weight1 so as to depress his spirits1 yet he shall not sink into endless misery2 for though darkness may continue for a night1 light and joy shall come in the morning2 and accordingly we may consider1 #a4 ,that though there are many who are far from having assurance1 yet they are at some times1 favoured with a small glimmering of hope1 which keeps them from utter despair4 #b4 ,if they are in deep despair1 yet they are not so far left as not to desire grace1 though they conclude themselves to be destitute of it1 or not to lament the loss of those comforts1 and their being unable to exercise those graces which once they thought themselves possessed of4 #c4 ,a believer1 when in a despairing way1 is notwithstanding enabled1 by a direct act of faith1 to give up himself to ,christ1 though he cannot see his interest in him1 and so1 long for those experiences and comforts which he once enjoyed2 and when he is at the worst1 he can say with ,job1 ,though he slay me1 yet will ,i trust in him1 ,job xiii4 #ae4 #d4 ,in this case a person has generally such a degree of the presence of ,god1 as that he is enabled to justify him in all his dealings with him1 and lay the blame of all the troubles that he is under1 on himself2 and this is attended with shame and confusion of face1 self-abhorrence1 and godly sorrow4 #e4 ,despairing believers have1 notwithstanding1 such a presence of ,god with them1 as keeps them from abandoning his interest1 or running1 with sinners1 into all excess of riot1 which would give occasion to others to conclude that they never had the truth of grace4 ,from what has been said concerning true believers being destitute of assurance1 and yet having some degree of the presence of ,god with them at the same time1 we may infer1 #ast1 ,that this is not inconsistent with what has been said concerning a believer's perseverance in grace2 yet it must be considered with this limitation1 that though the truth of grace shall not be lost1 yet the comforts and evidences thereof may1 and often are4 #b;dly1 ,this should put us upon circumspect walking and watchfulness against presumptuous sins1 which1 as has been before observed1 are often the occasion of the loss of assurance2 and also on the exercise of a faith of reliance on ,christ1 for the maintaining the acts of grace1 as well as restoring the comforts thereof4 #c;dly1 ,this should instruct believers what to do when destitute of this privilege of assurance4 ,we have observed that this is attended with divine desertion1 which is generally occasioned by sins committed4 ,therefore let us say with ,job1 ,shew me wherefore thou contendest with me1 chap4 x4 #b4 let me know what are those secret sins by which ,i have provoked thee to leave me destitute of thy comforting presence2 enable me to be affected with1 humbled for1 and unfeignedly repent of them2 and exercise that faith in ,christ which may be a means of my recovering that hope or assurance which ,i am1 at present1 destitute of4 #dthly1 ,what has been said concerning a believer's being destitute of assurance1 should put us upon sympathizing with those who are in a despairing way1 and using endeavours to administer comfort to them1 rather than censure them1 or conclude them to be in an unregenerate state2 as ,job's friends did him1 because the hand of ,god had touched him1 and he was destitute of his comforting presence4 #ethly1 ,from what has been said concerning that degree of the presence of ,god which believers enjoy1 which has a tendency to keep them from utter despair1 at least1 from sinking into perdition1 how disconsolate soever their case may be at present2 we may be induced to admire the goodness and faithfulness of ,god in his dealings with his people1 who will not lay more on them than he will enable them to bear2 though they are comfortless and hopeless1 yet they shall not be destroyed2 and1 in the end1 they shall be satisfied with ,god's loving kindness2 and when the clouds are all dispersed1 they shall have a bright and glorious day in his immediate presence1 where there is fulness of joy1 and at his right hand where there are pleasures for evermore1 ,psal4 xvi4 #aa4 ,footnote #ajg3 ,the word 1 though it be sometimes used to signify such as are rejected as objects of ,god's hatred1 as in ,heb4 vi4 #h4 and consequently is inconsistent with the character of believers2 yet1 in other places it may be taken according to the grammatical construction thereof1 as opposed to 2 which signifies persons approved1 #b ,tim4 ii4 #ae4 and so it signifies a person whose conduct is blame-worthy1 or whose actions are not to be approved of2 and this may be applied to some who are not altogether destitute of faith1 though they are not able to vindicate themselves in all respects as blameless4 ,that the apostle uses the word in this sense here1 seems probable from the application he makes of it to himself2 it is said1 ver4 #c4 ,ye seek a proof of ,christ speaking in me1 2 and verse #f4 he says1 ,i trust that ye shall know that we are not reprobates2 so we render the words o h 2 but it would be more agreeable to what is said in verse #d4 if we should render them1 ,i trust that ye shall know that we are not disapproved1 or that ye shall find a proof of ,christ speaking in us3 and in verse #g4 he farther says1 ,i pray to ,god1 not that we should appear approved4 i h 1 that is1 ,i am not so much concerned about your finding a proof of ,christ speaking in us2 but that ye should do that which is honest1 q4 d4 ,i am more concerned for you than myself1 though we be as reprobates1 h w that is1 whether you think we have a proof of ,christ's speaking in us or no1 or his approving us in the course of our ministry1 my great concern is1 that you may be approved2 so that it is plain the apostle uses the word 1 as signifying disapproved2 and therefore as it is applied to those he speaks of in verse #e4 the meaning is this2 you seek to know whether we are approved of ,god as ministers2 therefore ,i would advise you to examine yourselves1 whether you be in the faith1 and to prove your ownselves3 and if you know not yourselves1 you are in this respect blame-worthy1 or to be disapproved2 especially because you seem to have been negligent as to the duty of self-examination4 ,whether he who is diligent in the exercise of this duty1 and yet cannot apprehend that he is in a state of grace1 be1 in this respect to be disapproved or no1 it is certain1 that he who is a stranger to himself1 because of the neglect hereof1 is disapproved4 ,footnote #ajh3 ,vide ,bellamy's ,works1 #c ,vol4 p4 #ha-hc4 ,quest4 ,,lxxxii4 ,,quest4 ,,lxxxii4 ,what is the communion in glory1 which the members of the invisible church have with ,christ8 ,,answ4 ,the communion in glory1 which the members of the invisible church have with ,christ1 is1 in this life1 immediately after death2 and at last perfected at the resurrection and day of judgment4 ,after having considered believers1 or the members of the invisible church1 as enjoying this privilege of union with ,christ1 and1 as the immediate consequence hereof1 communion with him4 ,it has been farther observed1 that this communion with him1 is either in grace1 or glory4 ,their communion with him in grace consists in their partaking of the virtue of his mediation1 in their justification1 adoption1 and sanctification2 which have been particularly considered1 together with other graces and comforts that accompany or flow from them4 ,we are now led to speak concerning the communion which they have with him in glory2 which contains the highest privilege they are capable of receiving2 consisting in his giving them some right discoveries of the glory which they behold and enjoy by faith1 in this life1 and also of that which shall be immediate1 and1 in some respects1 complete1 after death2 and1 at the resurrection and day of judgment1 be brought1 in all respects1 to the utmost degree of perfection2 when their joy1 as well as their happiness1 shall be full1 and continued throughout all the ages of eternity4 ,these are the subjects insisted on in several following answers1 which remain to be considered in this first part of the ,catechism4 ,quest4 ,,lxxxiii4 ,,quest4 ,,lxxxiii4 ,what is the communion in glory1 with ,christ1 which the members of the invisible church enjoy in this life8 ,,answ4 ,the members of the invisible church have communicated to them in this life1 the first-fruits of glory with ,christ1 as they are members of him their head1 and so1 in him1 are interested in that glory which he is fully possessed of2 and as an earnest thereof1 enjoy the sense of ,god's love1 peace of conscience1 joy in the ,holy ,ghost1 and hope of glory2 as1 on the contrary1 the sense of ,god's revenging wrath1 horror of conscience1 and a fearful expectation of judgment1 are1 to the wicked1 the beginning of their torments which they shall endure after death4 ,there are two sorts of persons mentioned in this answer1 namely1 the righteous and the wicked1 and the different condition of each of them considered1 ,i4 ,with respect to the righteous1 who are here styled the members of the invisible church4 ,there are several invaluable privileges which they are made partakers of in this life1 in which they are said to have a degree of communion in glory with ,christ2 particularly as they enjoy the first-fruits or earnest of that glory which they shall have with him hereafter3 ,and that1 #a4 ,as they are members of him1 their head2 and accordingly may be said1 in some respects1 to be interested in that glory which he is fully possessed of4 #b4 ,as they have a comfortable sense of his love to them1 attended with peace of conscience1 joy in the ,holy ,ghost1 and an hope of glory4 ,,ii4 ,we have an account1 on the other hand1 of the dreadful condition of impenitent sinners1 when ,god sets their iniquities in order before them2 which is represented in a very moving way4 ,thus they are said to be filled with a sense of ,god's revenging wrath1 horror of conscience1 and a fearful expectation of judgment2 which is considered as the beginning of those torments which they shall endure after death4 ,i4 ,there are several invaluable privileges which the righteous enjoy in this life1 that are styled the first-fruits or earnest of glory4 ,though ,christ has reserved the fulness of glory for his people hereafter1 when he brings them to heaven2 yet there are some small degrees thereof1 which they enjoy in their way to it4 ,the crown of righteousness1 as the apostle speaks1 is laid up for them1 which the righteous ,judge shall give them at that day1 #b ,tim4 iv4 #h4 to wit1 when we shall come to judgment2 then their joy shall be full2 they shall be satisfied in his likeness1 and made compleatly blessed3 ,nevertheless there are some prelibations1 or foretastes1 which they have hereof1 for their support and encouragement1 while they are in this imperfect state4 ,for the understanding of this it may be premised1 #a4 ,that we are not to suppose that the present enjoyments which believers experience in the highest degree1 do fully come up to those that are reserved for them4 ,there is a great difference as to the degree thereof4 ,as a child that is newly born has something in common with what he shall have when arrived at a state of manhood2 but there are several degrees1 and other circumstances1 in which he falls short of it3 or1 as a few drops are of the same nature with the whole collection of water in the ocean2 yet there is a very small proportion between one and the other3 so the brightest discovery of the glory of ,god1 which we are capable of enjoying in this world2 or the comfortable foretastes that believers have of heaven1 fall very much short of that which they shall be possessed of1 when they are received into it4 ,and there are very great allays1 and many things that tend to interrupt and abate their happiness1 agreeably to the imperfection of this present state4 ,whatever grace they are enabled to act1 though in an uncommon degree1 is attended with a mixture of corruption2 and as their graces are imperfect1 so are the comforts that arise from thence1 which are interwoven with many things very afflictive2 so that they are not what they shall be1 but are travelling through this wilderness to a better country1 and exposed to many evils in their way thither4 #b4 ,all believers do not enjoy these delights and pleasures that some are favoured with in their way to heaven2 the comforts1 as well as the graces1 of the ,holy ,spirit1 are bestowed in a way of sovereignty1 to some more1 and to others less3 ,some have reason to say with the apostle1 ,thanks be unto ,god1 which always causeth us to triumph in ,christ1 #b ,cor4 ii4 #ad4 others are filled with doubts concerning their interest in him1 and go mourning after him all the day2 and if they have1 at some times a small glimpse of his glory1 by which they conclude themselves to be1 as it were1 in the suburbs of heaven1 they soon lose it1 and find themselves to be in the valley of the shadow of death1 as the disciples1 when they were with ,christ at his transfiguration1 which was an emblem of the heavenly blessedness1 when his face did shine as the sun1 and his raiment was white as the light2 which occasioned them to say1 it is good for us to be here2 before they had done speaking1 or had time to reflect on their present enjoyment they were deprived of it when the cloud overshadowed them1 ,matt4 xvii4 #b1-e4 so the believer is not to expect uninterrupted communion with ,god1 or perfect fruition with him here4 ,however1 that which we are at present to consider1 is that degree thereof which some enjoy2 which is here called the first-fruits and earnest of glory4 ,the scripture sets it forth under both these expressions4 7#a47 ,they are said to receive the first-fruits thereof2 or as the apostle styles it1 ,the first-fruits of the ,spirit1 ,rom4 viii4 #bc4 that is1 the graces and comforts of the ,holy ,ghost1 which are the first-fruits of that blessedness1 that they are said to wait for2 which is called the adoption1 viz4 those privileges which ,god's children shall be made partakers of2 or1 the glorious liberty which they shall hereafter enjoy4 ,this is styled1 the first-fruits1 as alluding to the cluster of grapes1 which they who were sent to spy out the land of ,canaan1 were ordered to bring to the ,israelites in the wilderness1 that hereby they might be encouraged in their expectation of the great plenty that was to be enjoyed when they were brought to it4 ,or1 it has reference to the feast of ingathering1 before the harvest1 when they were to bring the sheaf which was first to be cut down1 and wave it before the ,lord1 ,lev4 xxiii4 #aj1 #aa4 compared with ,deut4 xxvi4 #aj1 #aa4 with thankfulness and joy1 in expectation of the full harvest1 which would be the reward of the industry and labour of the husbandman4 ,thus believers are given not only to expect1 but to rejoice in hope of the glory of ,god4 7#b47 ,this is also called an earnest of glory4 ,thus believers are said to be sealed with that holy ,spirit of promise which is the earnest of their inheritance1 ,eph4 i4 #ac1 #ad4 and elsewhere it is said1 ,god hath given us the earnest of his ,spirit1 #b ,cor4 i4 #e4 ,an earnest is a small sum1 given in part of payment2 whereby they who receive it1 are encouraged hereafter to expect the whole3 ,so a believer may conclude1 that as sure as he now enjoys those spiritual privileges that accompany salvation1 he shall not fail of that glory which they are an earnest of4 ,in this respect ,god is pleased to give his people a wonderful instance of his condescending love1 that they may hereby be led to know what the happiness of the heavenly state is1 in a greater degree than can be learned from all the descriptions that are given of it1 by those who are destitute of this privilege4 ,heaven is the port to which every believer is bound1 the reward of all those labours and difficulties which he sustains in his way to it2 and to quicken him to the greater diligence in pursuing after it1 it is necessary that he should have his thoughts1 meditation1 and conversation there4 ,the reason why ,god is pleased to give his people some foretastes thereof1 is1 that they may love and long for ,christ's appearing1 when they shall reap the full harvest of glory4 ,now this earnest1 prelibation1 or first-fruits of the heavenly blessedness which believers enjoy in this life1 is considered in this answer4 #a4 ,as it is included in that glory which ,christ is possessed of as their head and ,mediator4 #b4 ,as they have those graces wrought in them1 and comforts flowing from thence1 which bear some small resemblance to what they shall hereafter be made partakers of4 #a4 ,christ's being possessed of the heavenly blessedness1 as the head of his people1 is an earnest of their salvation4 ,for the understanding of which1 let it be considered1 that our ,lord ,jesus sustained this character1 not only in what he suffered for them1 that he might redeem them from the curse of the law2 but in the glory which he was afterwards advanced to3 ,thus it is said1 that he is risen from the dead1 and become the first-fruits of them that slept1 #a ,cor4 xv4 #bj4 and accordingly they are said to be risen with him1 ,col4 iii4 #a4 as respecting that communion which they have with him herein2 and when1 after this1 he ascended into heaven1 and sat down at the right hand of the ,majesty on high1 his people are said to sit together in heavenly places in him1 ,eph4 ii4 #f4 not that we are to suppose that they are made partakers of any branch of his mediatorial glory1 or joined with him in the work which he there performs1 as their exalted head3 ,but his being considered as their representative1 appearing in the presence of ,god for them1 is a foundation of their hope that they shall be brought hither at last2 and therefore1 when he is about to depart out of this world1 he gave an intimation to his people1 whom he left behind him in it1 that he went to prepare a place for them1 ,john xiv4 #c4 and assures them1 that because he lives they shall live also1 ver4 #ai4 #b4 ,the graces and comforts of the ,holy ,spirit1 which believers are made partakers of1 may also be said to be a pledge and earnest of eternal life4 ,heaven is a state in which grace is brought to perfection1 which1 at present1 is only begun in the soul3 nevertheless1 the beginning thereof affords ground of hope that it shall be compleated4 ,as a curious artist1 when he draws the first lines of a picture1 does not design to leave it unfinished2 or he that lays the foundation of a building1 determines to carry it on gradually1 till he has laid the top-stone of it2 so the work of grace1 when begun by the ,spirit1 is a ground of hope that it shall not be left unfinished4 ,as ,god would never have brought his people out of ,egypt with an high hand and an outstretched arm1 and divided the red sea before them1 if he had not designed to bring them into the promised land2 so we may conclude1 that when ,god has magnified his grace in delivering his people from the dominion of darkness1 and translating them into the kingdom of his dear ,son2 when he has helped them hitherto1 and given them a fair and beautiful prospect of the good land to which they are going1 he will not leave his work imperfect1 nor suffer them to fall and perish in the way to it4 ,christ1 in believers1 is said to be the hope of glory1 ,col4 i4 #bg4 and the joy which they have in believing1 is said not only to be unspeakable1 but full of glory1 #a ,pet4 i4 #h4 that is1 it bears a small resemblance to that joy which they shall be filled with1 when brought to glory1 and therefore may well be styled the earnest or first-fruits of it4 ,now1 that this may farther appear1 let it be considered1 that the happiness of heaven consists in the immediate vision and fruition of ,god1 where the saints behold his face in light and glory#aji1 and enjoy all those comfortable fruits and effects that arise from thence1 which tend to make them compleatly happy4 ,thus it is said1 ,they shall see him as he is1 #a ,john iii4 #b4 and they are said to enter into the joy of their ,lord1 ,matt4 xxv4 #ba4 ,believers1 it is true1 are not in all respects1 said to be partakers of this blessedness here2 and their highest enjoyments bear but a very small proportion to it3 ,yet1 when we speak of some as having the foretastes of it1 we must consider1 that there is something in the lively exercise of faith1 and the joy that arises from it1 when believers have attained the full assurance of the love of ,god1 and have those sensible manifestations of his comfortable presence with them1 that bears some small resemblance to a life of glory4 ,that which in some respects resembles the beatific vision1 is a sight of ,god's reconciled face1 and of their interest in all the blessings of the covenant of grace1 by faith4 ,it is true1 the views which they have of the glory of ,god here1 are not immediate1 but at a distance2 and therefore they are said to behold1 as in a glass1 the glory of the ,lord1 #b ,cor4 iii4 #ah4 ,thus we see things at a distance1 as through a perspective glass1 which enlarges the object#aaj1 and brings it1 as it were1 near to the eye1 though in reality1 it be at a great distance from it2 and so gives us a clear discerning of that which could otherwise hardly be discovered3 ,so faith gives us clearer views of this glory than we could have any other way4 ,hereby we are said to see him that is invisible1 ,heb4 xi4 #bg4 ,thus1 when ,god bade ,moses go up to the top of ,pisgah1 and strengthened his sight1 he took a view of the whole land of ,canaan1 though without this he could only have beheld a small part thereof3 ,so when ,god not only gives an eye of faith1 but strengthens it in proportion to the views he designs it shall take of the heavenly state1 that lies at so great a distance1 the soul is enabled to see it1 and herein has a faint emblem of the beatific vision4 ,moreover1 as heaven is a state1 in which the saints have the perfect fruition of those blessings which tend to make them compleatly happy2 the view which a believer is enabled1 by faith1 to take of his interest in ,christ1 and the glory he shall be made partaker of with him1 is sometimes attended with such an extasy of joy and triumph1 as is a kind of anticipation of that glory which he is not yet fully possessed of4 ,such an one is like an heir who wants but a few days of being of age2 who does not look upon his estate with that distant view which he before did1 but with the satisfaction and pleasure that arises from his being ready to enter into the possession of it2 or like one who after a long and tedious voyage1 is within sight of his harbour1 which he cannot but behold with a pleasure1 which very much resembles that which he shall have when he enters into it2 this is more than a bare hope of heaven2 it is a full assurance1 attended with a kind of sensation of those joys which are inexpressible1 which render the believer a wonder to himself1 and afford the most convincing proof to others1 that there is something real and substantial in the heavenly glory1 whereof ,god is pleased to favour some of his people with the prelibations4 ,that some have enjoyed such-like manifestations of the divine love to them1 and been filled with those raptures of joy1 accompanying that assurance which they have had of their salvation1 is evident from the experience which they have had of it in some extraordinary and memorable occurrences in life2 and others at the approach of death4 ,of this there are multitudes of instances transmitted to us in history3 ,i shall content myself with a brief extract of some passages which we meet with in the life and death of some who appear to have had as comfortable a foretaste of the joys of heaven1 as it is possible for any one to have in this world4 ,and the first that ,i shall mention is that eminently learned and pious ,dr4 ,rivet2 who1 in his last sickness seemed to be in the very suburbs of heaven1 signifying to all about him1 what intimate communion he had with ,god1 and fore-views of the heavenly state2 his assurance of being admitted into it2 and how earnestly he longed to be there3 and1 in the very close of life1 one who stood by him could not forbear expressing himself to this purpose2 ,i cannot but think that he is now enjoying the vision of ,god1 which gave him occasion to signify that it was so1 as well as he was able to express himself1 which account1 and much more to the same purpose1 is not only mentioned by the author of his last hours1 but is taken notice of in a public funeral oration1 occasioned by his death4#aaa ,and what a very worthy writer observes1#aab concerning that excellent servant of ,christ1 ,mr4 ,rutherford1 who recites some of his last words to this purpose1 is very remarkable1 who says1 8,i shall shine1 ,i shall see him as he is1 and all the fair company with him1 and shall have my large share4 ,it is no easy thing to be a ,christian2 but as for me1 ,i have got the victory2 and ,christ is holding forth his arms to embrace me4 ,i have had my fears and faintings1 as another sinful man1 to be carried through creditably2 but as sure as ever he spake to me in his word1 his ,spirit witnessed to my heart1 saying1 ,fear not2 he had accepted my suffering1 and the outgate should not be matter of prayer1 but of praise40 ,and a little before his death1 after some fainting1 he said1 8,now ,i feel1 ,i believe1 ,i enjoy1 ,i rejoice1 ,i feed on manna1 ,i have angels' food1 my eyes shall see my ,redeemer2 ,i know that he shall stand1 at the latter day1 on the earth1 and ,i shall be caught up in the clouds to meet him in the air4 ,i sleep in ,christ2 and when ,i awake ,i shall be satisfied with his likeness2 ,o for arms to embrace him60 ,and to one speaking concerning his painfulness in the ministry1 he cried out1 8,i disdain all2 the port ,i would be in at1 is redemption and forgiveness of sins through his blood40 ,and thus1 full of the ,spirit2 yea1 as it were overcome with sensible enjoyment1 he breathes out his soul1 his last words being these2 8,glory1 glory dwelleth in ,emmanuel's land40 ,to this ,i may add the account given of that great man ,dr4 ,goodwin1 in some memoirs of his life1 composed out of his own papers published by his son1#aac who intimates that he rejoiced in the thoughts that he was dying1 and going to have a full and uninterrupted communion with ,god2 8,i am going1 said he1 to the three ,persons with whom ,i have had communion2 they have taken me1 ,i did not take them2 ,i shall be changed in the twinkling of an eye2 all my lusts and corruptions ,i shall be rid of1 which ,i could not be here2 those croaking toads will fall off in a moment40 ,and mentioning those great examples of faith1 ,heb4 xi4 said he1 8,all these died in faith4 ,i could not have imagined ,i should ever had such a measure of faith in this hour2 no1 ,i could never have imagined it4 ,my bow abides in strength4 ,is ,christ divided8 ,no1 ,i have the whole of his righteousness2 ,i am found in him1 not in my own righteousness1 which is of the law2 but in the righteousness which is of ,god1 which is by faith of ,jesus ,christ1 who loved me1 and gave himself for me4 ,christ cannot love me better than he doth2 ,i think ,i cannot love ,christ better than ,i do2 ,i am swallowed up in ,god30 and then he says1 8,now shall ,i ever be with the ,lord40 ,with this assurance of faith1 and fulness of joy his soul left this world1 and went to see and enjoy the reality of that blessed state of glory4 ,there is also an account1 in the life and death of ,mr4 ,john ,janeway1 of the great assurance and joy which he had in his last sickness1 in which he expresses himself to this purpose2 8,i am1 through mercy1 quite above the fears of death1 and am going unto him whom ,i love above life4 ,o that ,i could let you know what ,i now feel6 ,o that ,i could shew you what ,i see6 ,o that ,i could express the thousandth part of that sweetness which now ,i find in ,christ6 you would all then think it worth the while to make it your business to be religious4 ,o my dear friends1 you little think what a ,christ is worth upon a death-bed6 ,i would not1 for a world1 nay1 for millions of worlds1 be now without ,christ and a pardon4 ,o the glory6 the unspeakable glory that ,i behold6 ,my heart is full1 my heart is full2 ,christ smiles and ,i cannot choose but smile4 ,can you find in your heart to stop me1 who am now going to the complete and eternal enjoyment of ,christ8 ,would you keep me from my crown8 ,the arms of my blessed ,saviour are open to embrace me2 the angels stand ready to carry my soul into his bosom4 ,o did you but see what ,i see1 you would all cry out with me1 ,how long dear ,lord1 come ,lord ,jesus1 come quickly8 ,or why are his chariot-wheels so long a coming80 ,much more to the same purpose may be found in the life of that excellent man1 which is exceedingly affecting4 ,and there is another who does not come short of him in his death-bed triumphs2#aad who says concerning himself1 8,death is not terrible1 it is unstinged2 the curse of the fiery law is done away3 ,i bless his name ,i found him2 ,i am taken up in blessing him2 ,i am dying rejoicing in the ,lord2 ,i long to be in the promised land2 ,i wait for thy salvation2 how long6 ,come sweet ,lord ,jesus1 take me by the hand2 ,i wait for thy salvation1 as the watchman watcheth for the morning2 ,i am weary with delays2 ,i faint for thy salvation3 ,why are his chariot-wheels so long a coming8 ,what means he to stay so long8 ,i am like to faint with delays40 ,after that he said1 8,o ,sirs1 ,i could not believe that ,i could have born1 and born cheerfully this rod so long3 ,this is a miracle1 pain without pain4 ,and this is not a fancy of a man disordered in his brain1 but of one lying in full composure3 ,o blessed be ,god that ever ,i was born2 ,o if ,i were where he is6 ,and yet1 for all this1 ,god's withdrawing from me would make me as weak as water3 all this ,i enjoy1 though it be a miracle upon miracle1 would not make me stand without new supply from ,god2 the thing ,i rejoice in is1 that ,god is altogether full2 and that in the ,mediator ,christ ,jesus1 there is all the fulness of the ,godhead1 and it will never run out4 ,i am wonderfully helped beyond the power of nature1 though my body be sufficiently teazed1 yet my spirit is untouched40 ,much more to this purpose we have in the latter part of his life1 which ,i shall close with one thing that is very remarkable4 ,when he was apprehensive that he was very near his death1 he said1 8,when ,i fall so low that ,i am not able to speak1 ,i'll shew you a sign of triumph1 when ,i am near glory1 if ,i be able20 which accordingly he did1 by lifting up his hands1 and clapping them together1 when he was speechless1 and in the agonies of death4 ,many more instances might have been given to illustrate this argument1 whereby it will evidently appear1 that ,god is pleased1 sometimes1 to deal familiarly with men1 by giving them extraordinary manifestations of his presence1 before he brings them into the immediate enjoyment of himself in heaven2 which may be well called an earnest or prelibation thereof4#aae ,and it may serve as a farther illustration of an argument before insisted on1#aaf to prove that assurance of ,god's love is attainable in this life1 from the various instances of those who have been favoured with it4 ,this assurance1 as it may be observed1 is accompanied with the lively acts of faith1 by which it appears to be well grounded2 so that1 as the apostle says1 ,the ,god of hope is pleased to fill them with all joy and peace in believing2 whereby they abound in hope1 through the power of the ,holy ,ghost1 ,rom4 xv4 #ac4 in which respect it may be said1 to use the prophet's words1 that they joy before thee1 according to the joy in harvest1 and as men rejoice when they divide the spoil1 ,isa4 ix4 #c4 ,this is like the appearing of the morning-star1 which ushers in a bright and glorious day1 and gives a full discovery to themselves and others1 that there is much of heaven enjoyed in the way to it1 by those whom ,god delights to honour4 ,thus concerning the communion in glory1 which the members of the invisible church sometimes enjoy in this life2 which leads us to consider1 ,,ii4 ,the miserable condition of the wicked in this life1 when ,god is provoked1 as a sin-revenging ,judge1 to fill them with a sense of his wrath2 from whence arises horror of conscience1 and a fearful expectation of judgment2 which is the beginning of those torments which they shall endure after death1 as it is observed in the latter part of this answer4 ,we have many instances in scripture1 of the punishment of sin in this world1 in whom ,god is said to reprove and set their iniquities in order before their eyes1 ,psal4 l4 #ba4 which fills them with horror of conscience1#aag and leaves them in utter despair4 ,they who once thought themselves in a prosperous condition1 concerning whom it is said1 ,their eyes stand out with fatness1 they have more than heart could wish1 ,psal4 lxxiii4 #g4 yet their end was terrible1 when it appears that they were set in slippery places1 being cast down into destruction1 brought into desolation as in a moment1 and utterly consumed with terrors1 ver4 #ah1 #ai4 ,we have a sad instance of this in ,cain1 after he had slain his brother1 and fell under the curse of ,god1 whereby he was sentenced to be a fugitive and vagabond in the earth4 ,he separated himself indeed from the presence of the ,lord1 and the place in which he was worshipped2 but could not fly from the terrors of his own thoughts1 or get any relief under the uneasiness of a guilty conscience2 which made him fear that he should be slain by the hand of every one that met him2 and complain1 ,my punishment is greater than ,i can bear1 ,gen4 iv4 #ac4 ,and some understand that expression of ,lamech in the same sense1 when he says1 ,i have slain a man to my wounding1 and a young man to my hurt4 ,if ,cain shall be avenged seven-fold1 truly ,lamech seventy and seven-fold1 ,gen4 iv4 #bc1 #bd4 ,the wrath of ,god was also denounced against ,pashur2 as it is said1 the ,lord hath not called thy name ,pashur1 but ,magor-missabib2 for thus saith the ,lord1 ,i will make thee a terror to thyself1 and to all thy friends1 ,jer4 xx4 #c1 #d4 ,and ,judas1 after he had betrayed our ,saviour1 was filled with the terrors of an accusing conscience1 which forced him to confess1 not as a believing penitent1 but a despairing criminal2 ,i have sinned in that ,i have betrayed the innocent blood2 after which it is said1 ,he departed1 and went and hanged himself1 ,matt1 xxvii4 #d1 #e4 ,nothing is more terrible than this remorse of conscience1 which renders sinners inexpressibly miserable4 ,this is a punishment inflicted on those who sin wilfully1 presumptuously1 and obstinately against the checks of conscience and rebukes of providence1 and various warnings to the contrary1 who treasure up to themselves wrath against the day of wrath2 who are contentious1 and do not obey the truth2 that is1 they are so far from obeying it1 that they persecute and oppose it2 and1 on the other hand1 obey unrighteousness3 to these belong1 as the apostle says1 indignation and wrath1 tribulation and anguish1 ,rom4 ii4 #e1 #h1 #i4 ,this not only waits for them1 as laid up in store1 and sealed up among ,god's treasures1 to whom vengeance belongeth1 ,deut4 xxxii4 #cd1 #ce4 but they are made to taste the bitterness of that cup1 which shall afterwards be poured forth without mixture4 ,in this world their eyes shall see their destruction1 and afterwards they shall drink of the wrath of the ,almighty1 ,job xxi4 #bj4 ,this is a most affecting subject2 how awful a thing is it to see a person surrounded with miseries1 and1 at the same time1 shut up in darkness1 and left destitute of hope6 ,with what horror and anguish was the soul of ,saul filled1 when he uttered that doleful complaint2 ,i am sore distressed2 for the ,philistines make war against me1 and ,god is departed from me1 #a ,sam4 xxviii4 #ae4 much more for a person to apprehend himself fallen into the hands of the living ,god1 who is a consuming fire2 and having nothing left but the fearful expectation of future judgment1 and an abyss of woes that will ensue hereupon4 ,these are the evils that some endure in this life2 which is no less terrible to them than the comfortable foretastes of the love of ,god are joyful to the saints4 ,from the different view of the end of the wicked1 and the righteous1 many useful instructions may be learned4 #a4 ,when we consider the wicked as distressed with the afflicting sense of what they feel1 and with the dread of that wrath which they would fain flee from1 but cannot1 we may infer1 7#a47 ,that a state of unregeneracy1 whatever advantages may attend it1 as to the outward blessings of common providence1 is a very sad and deplorable condition1 far from being the object of choice to those who duly consider the consequences hereof4 ,the present amusements that arise from the enjoyment of sensual pleasures1 from whence the sinner concludes himself to be happy1 is the most miserable instance of self-deceit1 and will appear to be so1 if we consider the end thereof1 or that the triumphing of the wicked is short1 and the joy of the hypocrite but for a moment1 ,job xx4 #e4 and after that1 nothing shall remain but what wounds his spirit1 and makes his misery intolerable4 7#b47 ,when we meet with instances of persons sunk in the depths of despair1 and tormenting themselves with the fore views of hell and destruction1 let this be a warning to others to flee from the wrath to come4 ,i would not be peremptory in passing a judgment on the state of those who apprehend themselves to be irretrievably lost1 and feel those terrors in their consciences which no tongue can express4 ,a person can hardly read the account of the despair of poor ,spira1 soon after the reformation2 and how much his sentiments concerning himself1 resembled the punishment of sin in hell1 without trembling3 he was1 indeed1 a sad instance1 of the wrath of ,god breaking in upon conscience2 and is set up as a monument to warn others1 to take heed of apostacy2 and in this1 and suchlike instances1 we have a convincing proof of the reality of a future state of misery2 or1 that the punishment of sin in hell is not an ungrounded fancy3 nevertheless1 it is not for us to enter into those secrets which belong not to us1 or to reckon him among the damned in another world1 because he reckoned himself among them in this4 ,and as for any others that we may see in the like circumstances1 we are not so much to pass a judgment concerning their future state1 as to infer the desperate estate of sinners1 when left of ,god1 and to bless him that it is not our case4 ,and on the other hand1 let not unregenerate sinners think that they are safe1 merely because their consciences are quiet1 or rather stupid1 since that false peace1 which they have1 is no better than the hope of the hypocrite1 which shall perish1 and be cut off2 and his trust shall be as a spider's web1 if he continue in his present condition4 ,from what has been said concerning the happiness of the righteous1 in the enjoyment they have of the first fruits of the heavenly glory1 we may learn1 7#a47 ,that this may afford farther conviction to us1 that there is a state of complete blessedness reserved for the saints in another world2 since1 besides the arguments we have to prove this taken from scripture1 we have others founded in experience1 so far as it is possible for any to attain to the joys of heaven before they come there4 ,though the instances we have here given thereof are uncommon1 yet this inference from them is just1 and may afford matter of conviction to those who are wholly taken up with earthly things1 and have no taste of1 nor delight in things spiritual1 that religion has its own rewards attending it1 and consequently that a believer is the only happy man in the world4 7#b47 ,this may serve as an encouraging motive to induce ,christians to hold on their way4 ,whatever difficulties or distressing providences they may meet with in this life1 if they have the earnest and foretastes of heaven at any time1 this will make their afflictions seem light2 inasmuch as they work for them a far more exceeding and eternal weight of glory4 ,and if they are rather waiting and hoping for them1 than actually enjoying them1 let them adore and depend on the sovereignty of ,god1 who dispenses these comforts when he pleases3 and if they are destitute of the joy of faith1 let them endeavour to be found in the lively exercise of the direct acts thereof1 trusting in ,christ1 though they have not such sensible communion with him as others have2 and let them bless ,god1 7though they have not those foretastes of the heavenly glory1 which accompany a full assurance thereof17 if they have a quiet1 composed frame of spirit1 and are not given up to desponding thoughts1 or unbelieving fears1 and have ground to conclude1 that though their state be not so comfortable as that of others2 yet it is no less safe1 and shall1 at last1 issue into the fruition of that felicity of which others have the first-fruits here on earth4 7#c47 ,let them who are at any time favoured with this privilege of assurance1 and the joy that arises from it1 walk very humbly with ,god1 as being sensible that this frame of spirit is not owing to themselves1 but to the quickening and sealing influences of the ,holy ,ghost2 and if1 by neglecting to depend on him for the continuance thereof1 we provoke him to leave us to ourselves1 we shall soon lose this desirable frame1 and be left in darkness3 since as without him we can do nothing1 so without his continued presence we can enjoy none of those privileges which tend to make our lives comfortable1 and give us an anticipation of future glory4 ,footnote #aji3 ,see ,quest4 lxxxvi4 xc4 ,footnote #aaj3 ,reflecting as mirrors1 or beholding as by mirrors4 ,footnote #aaa3 ,vid4 ,dauberi orat4 ,funeb4 ad front4 ,hor4 ,noviss4 ad calc4 ,tom4 #c4 ,riveti operum3 in which he is represented as saying1 ,nolite mei causa dolere1 ultima hc momenta nihil habent funesti2 corpus languet quidem1 at anima robore consolatione plena est1 nec impedit paries iste intergerinus1 nebula ista exigua1 quo minus lucem ,dei videam4 ,atq2 exinde magis magisque optavit dissolvi cum ,christo esse4 ,sufficit mi ,deus exclamabat subinde1 sufficit1 suscipe animam meam3 ,non tamen moram impatienter fero4 ,expecto1 credo1 persevero1 dimoveri nequeo1 ,dei ,spiritus meo spiritui testatur1 me ex filiis suis esse4 ,o amorem ineffabilem6 id quod sentio1 omnem expressionem alte transcendit4 ,veni ,domine ,jesu1 veni1 etenim deficio1 nan quidem impatiens ,domine1 sed anima mea respicit te ut terra sicca4 ,preces votum1 ut ,deus ,paradisum aperiret1 huic fideli servo suo faciem suam ostenderet2 his verbis supplevit2 cum animabus justorem sanctificatis2 ,amen1 ,amen4 ,exinde lingua prpedita verbo affirmare2 mox ad vocem adstantium1 ipsum jam visione ,dei frui1 annuere2 paulo post sub mediam decimam matutinam placide in ,domino obdormiit4 ,footnote #aab3 ,see ,fleming's ,fulfilling of the ,scripture1 in fol4 ,part #a4 page #bhg4 ,footnote #aac3 ,see ,dr4 ,goodwin's ,works1 ,vol4 #e4 in his life1 page #ai4 ,footnote #aad3 ,see the ,memoirs of the ,life of ,mr4 ,halyburton1 ,cap4 #f4 ,footnote #aae3 ,see this argument improved by ,mr4 ,fleming1 in his ,fulfilling of the ,scripture1 ,edit4 in ,fol4 page #cid1 seq4 in which he takes several remarkable passages out of ,melchoir ,adam's ,lives1 and gives several instances of that extraordinary communion which some have had with ,god1 both in life and death2 whose conversation was well known in ,scotland2 so that he mentions it as what is a matter undeniably true3 and he relates other things concerning the assurance and joy which some have had2 which has afforded them the sweetest comforts in prisons and dungeons1 and given them a foretaste of heaven1 when they have been called to suffer death for ,christ's sake4 ,footnote #aaf3 ,see ,page #beb1 ante4 ,footnote #aag3 ,see ,vol4 ,,ii4 page #aea4 ,quest4 ,,lxxxiv41 ,,lxxxv4 ,,quest4 ,,lxxxiv4 ,shall all men die8 ,,answ4 ,death being threatened as the wages of sin1 it is appointed unto all men once to die2 for that all have sinned4 ,,quest4 ,,lxxxv4 ,death being the wages of sin1 why are not the righteous delivered from death1 seeing all their sins are forgiven in ,christ8 ,,answ4 ,the righteous shall be delivered from death itself at the last day1 and even in death are delivered from the sting and curse of it2 so that1 although they die1 yet it is out of ,god's love1 to free them perfectly from sin and misery2 and to make them capable of farther communion with ,christ in glory1 which they then enter upon4 ,in these answers we have an account1 ,i4 ,of the unalterable purpose of ,god1 or his appointment that all men once must die2 which is also considered as the wages of sin4 ,,ii4 ,it is supposed1 that death has a sting and curse attending it with respect to force4 ,,iii4 ,it is the peculiar privilege of the righteous1 that though they shall not be delivered from death1 yet this shall redound to their advantage3 ,for1 #a4 ,the sting and curse of it is taken from them4 #b4 ,their dying is the result of ,god's love to them2 and that in three respects1 7#a47 ,as they are thereby freed from sin and misery4 7#b47 ,as they are made capable of farther communion with ,christ in glory1 beyond what they can have in this world4 7#c47 ,as they shall immediately enter upon that glorious and blessed state when they die4 ,i4 ,god has determined1 by an unalterable purpose and decree1 that all men must die4 ,whatever different sentiments persons may have about other things1 this remains an incontestable truth4 ,we have as much reason to conclude that we shall leave the world1 as1 at present1 we have that we live in it4 ,i know1 says ,job1 that thou wilt bring me to death1 and to the house appointed for all living1 ,job xxx4 #bc4 and upon this account the ,psalmist says1 ,i am a stranger with thee1 and a sojourner1 as all my fathers were1 ,psal4 xxxix4 #ab4 ,and if scripture had been wholly silent about the frailty of man1 daily experience would have afforded a sufficient proof of it4 ,we have much said concerning man's mortality in the writings of the heathen2 but they are at a loss to determine the origin or first cause of it2 and therefore they consider it as the unavoidable consequence of the frame of nature1 arising from the contexture thereof1 as that which is formed out of the dust must be resolved into its first principle2 or that which is composed of flesh and blood1 cannot but be liable to corruption4 ,but we have this matter set in a true light in scripture1 which considers death as the consequence of man's first apostacy from ,god4 ,before this he was immortal1 and would have always remained so1 had he not violated the covenant1 in which the continuance of his immortality was secured to him2 the care of providence would have prevented a dissolution1 either from the decays of nature1 or any external means leading to it4 ,and therefore some of the ,socinian writers have been very bold in contradicting the express account we have hereof in ,scripture1 when they assert that death was1 at first1 the consequence of nature2#aah for which reason man would have been liable to it1 though he had not sinned2 whereas the apostle says1 ,by one man sin entered into the world1 and death by sin1 and so death passed upon all men1 for that all have sinned1 ,rom4 v4 #ab4 ,we have a particular account of this in the sentence ,god passed on our first parents immediately after their fall2 when having denounced a curse upon the ground for their sake1 he says1 ,dust thou art1 and unto dust shalt thou return1 ,gen4 iii4 #ai4 ,and it may be observed1 that as this is unavoidable1 pursuant to the decree of ,god1 so the constitution of our nature1 as well as the external dispensations of providence1 lead to it4 ,this sentence no sooner took place1 but the temperament of human bodies was altered1#aai the jarring principles of nature1 on the due temperament whereof life and health depends1 could not but have a tendency by degrees to destroy the frame thereof2 if there be too great a confluence of humours1 or a defect thereof2 if heat or cold immoderately prevails2 if the circulation of the blood and juices be too swift or slow3 or if the food on which we live1 or the air which we breathe be not agreeable to the constitution of our nature1 or any external violence be offered to it2 all these things have a necessary tendency to weaken the frame of nature1 and bring on a dissolution4 ,david includes the various means by which men die1 in three general heads1 speaking concerning ,saul1 ,the ,lord shall smite him1 or his day shall come to die1 or he shall descend into battle1 and perish3 the ,lord shall smite him1 #a ,sam4 xxvi4 #aj4 denotes a person's dying by a sudden stroke of providence1 in which there is the more immediate hand of ,god2 and his falling into battle1 a violent death by the hands of men2 in both which respects men die before that time which they might have lived to1 according to the course of nature2 and what is said concerning his day's coming to die2 that is1 a person's dying what we call a natural death1 or when nature is so spent and wasted that it can no longer subsist by all the skill of the physicians1 or virtue of medicine2 and then the soul leaves its habitation1 when it is not longer able to perform the functions of life4 ,we might here consider those diseases that are the fore-runners of death1 which sometimes are more acute2 and by this means1 as one elegantly expresses it1 nature feels the cruel victory before it yields to the enemy4 ,as a ship that is tossed by a mighty tempest1 and by the concussion of the winds and waves1 loses its rudder and masts1 takes water in every part1 and gradually sinks into the ocean3 so in the shipwreck of nature1 the body is so shaken and weakened by the violence of a disease1 that the senses1 the animal and vital operations decline1 and1 at last1 are extinguished in death4#abj ,this seemed1 so formidable to good ,hezekiah1 that he utters that mournful complaint1 ,mine age is departed and removed from me as a shepherd's tent3 ,i have cut off like a weaver1 my life2 he will cut me off with pining sickness3 from day even to night1 wilt thou make an end of me4 ,i reckoned till the morning1 that as a lion1 so will he break all my bones3 from day even to night wilt thou make an end of me1 ,isa4 xxxvii4 #ab1 #ac4 ,we might here consider the empire of death as universal2 as the wise man says1 ,one generation passeth away1 and another generation cometh1 ,eccl4 i4 #d4 and then they pass away also1 like the ebbing and flowing of the sea4 ,death spares none2 the strongest constitution can no more withstand its stroke1 than the weakest2 no age of man is exempted from it4 ,this is beautifully described by ,job2 ,one dieth in his full strength1 being wholly at ease and quiet3 his breasts are full of milk1 and his bones are moistened with marrow3 and another dieth in the bitterness of his soul2 and never eateth with pleasure3 they shall lie down alike in the dust1 and the worms shall cover them1 ,job xxi4 #bc-bf4 ,we might also consider the body after death1 as a prey for worms1 the seat of corruption2 and lodged in the grave1 the house appointed for all living2 and then an end is put to all the actions1 as well as enjoyments of this life2 and1 as the ,psalmist speaks1 ,in that very day all their thoughts perish1 ,psal4 cxlvi4 #d4 ,whatever they have been projecting1 whatever schemes they have laid1 either for themselves or others1 are all broken3 as the historian observes concerning the ,roman emperor1 that when he had formed great designs for the advantage of the empire1#aba death broke all his measures1 and prevented the execution thereof4 ,we might also consider it as putting an end to our present enjoyments1 removing us from the society of our dearest friends1 to a dismal and frightful solitude4 ,this was one of the consequences thereof1 that was very afflictive to ,hezekiah1 when he says1 ,i shall behold man no more with the inhabitants of the world1 ,isa4 xxxviii4 #aa4 ,it also strips us of all our possessions1 and the honours we have been advanced to in this world1 as the ,psalmist speaks1 ,when he dieth he shall carry nothing away1 his glory shall not descend after him1 ,psal4 xlix4 #bg4 ,we might also consider the time of life and death as being in ,god's hand4 ,as we were brought into the world by the sovereignty of his providence1 so we are called out of it at his pleasure2 concerning whom it is said1 ,our times are in his hand1 ,psal4 xxxi4 #ae4 ,so that as nothing is more certain than death1 nothing is more uncertain to us than the time when4 ,this ,god has concealed from us for wise ends4 ,did we know that we should soon die1 it would discourage us from attempting any thing great in life2 and did we know that the lease of life was long1 and we should certainly arrive to old age2 this might occasion the delaying all concerns about our soul's welfare1 as presuming that it was time enough to think of the affairs of religion and another world1 when we apprehend ourselves to be near the confines thereof2 and therefore1 ,god has by this1 made it our wisdom1 as well as our duty1 to be waiting all the days of our appointed time1 till our change come4 ,from what has been said under this head1 we may learn1 #a4 ,the vanity of man as mortal4 ,indeed1 if we look on believers as enjoying that happiness which lies beyond the grave1 there is a very different view of things2 but as to what respects the world we have reason to say as the ,psalmist does1 ,verily1 every man at his best estate is altogether vanity1 ,psal4 xxxix4 #e4 ,we may see the vanity of all those honours and carnal pleasures which many pursue with so much eagerness1 as though they had nothing else to mind1 nothing to make provision for but the flesh1 which they do at the expence of that which is in itself most excellent and desirable3 ,we may also infer1 #b4 ,that this affords an undeniable and universal motive to humility2 since death knows no distinction of persons1 regards the rich no more than the poor2 puts no mark of distinction between the remains of a prince and a peasant2 and not only takes away every thing that men value themselves upon1 but levels the highest part of mankind with common dust3 ,they who boast of their extract1 descent1 and kindred1 are obliged1 with ,job1 to say1 to corruption1 ,thou art my father2 to the worm1 ,thou art my mother and my sister1 ,job xvii4 #ad4 ,shall we be proud of our habitations1 who dwell in houses of clay1 whose foundation is in the dust8 chap4 iv4 #ai4 ,are any proud of their youth and beauty8 this is1 at best1 but like a flower that does not abide long in its bloom1 and when cut down1 it withers4 ,the finest features are not only spoiled by death1 but rendered unpleasant and ghastly to behold2 and accordingly are removed out of sight1 and laid in the grave4 #c4 ,from the consideration of man's liableness to death1 and those diseases that lead to it1 as the wages of sin1 we may infer2 that sin is a bitter and formidable evil4 ,the cause is to be judged of by its effects4 ,as death1 accompanied with all those diseases which are the forerunners of it1 is the greatest natural evil that we are liable to2 sin1 from whence it took its rise1 must be the greatest moral evil2 we should never reflect on the one without lying low before ,god in a sense of the other4 ,the ,psalmist1 when meditating on his own mortality1 traces it to the spring thereof2 and ascribes it to those rebukes with which ,god corrects men for their iniquities1 that they die1 and their beauty consumes away like a moth1 ,psal4 xxxix4 #aa4 ,and elsewhere1 when he compares the life of man to the grass1 which in the morning fourisheth1 and groweth up2 and in the evening is cut down and withereth1 he immediately adds2 thou hast set our iniquities before thee1 our secret sins in the light of thy countenance1 ,psal4 xc4 #f1 #h4 ,and when ,hezekiah had an intimation of his recovery1 after he had the sentence of death within himself1 he speaks of his deliverance from the pit of corruption1 ,isa4 xxxviii4 #ag4 as that which was accompanied with ,god's casting all his sins behind his back4 ,and since we cannot be delivered from these sad effects of sin1 till the frame of nature is dissolved1 and afterwards rebuilt2 it should put us upon using those proper methods whereby we may be freed from the guilt and dominion thereof2 and accordingly it should have a tendency to promote a life of holiness in us4 #d4 ,from the uncertainty of life1 let us be induced to improve our present time1 and endeavour so to live1 as that1 when ,god calls us hence1 we may be ready4 ,and therefore1 we ought to pray with the ,psalmist1 ,so teach us to number our days1 that we may apply our hearts unto wisdom1 ,psal4 xc4 #ab4 that by this means1 that which deprives us of all earthly enjoyments1 may give us an admission into a better world1 and be the gate to eternal life4 ,this leads us to consider1 ,,ii4 ,that death has a sting and curse annexed to it1 with respect to some4 ,thus the apostle expressly says1 ,the sting of death is sin1 #a ,cor4 xv4 #ef4 ,as sin at first brought death into the world2 so it is the guilt thereof1 lying on the consciences of men1 which is the principal thing that makes them afraid to leave the world2 not but that death is1 in itself1 an evil that nature cannot think of without some reluctancy4 ,and therefore the apostle ,paul1 although he expresses that assurance which he had of happiness in another world1 which he groaned after1 and earnestly longed to be possessed of2 yet had it been put to his choice1 he would have wished that he could have been clothed upon with the house which is from heaven1 #b ,cor4 v4 #b4 that is1 had it been the will of ,god1 that he might have been brought to heaven without going the way of all the earth1 this would have been more agreeable to nature4 ,but when the two evils of death meet together1 namely1 that which is abhorrent to nature1 and the sting which makes it much more formidable1 this is1 beyond measure1 distressing4 ,in this answer1 the sting and curse of death are both put together1 as implying the same thing4 ,accordingly1 it is that whereby a person apprehends himself liable to the condemning sentence of the law1 separated from ,god1 and excluded from his favour1 so that death appears to him to be the beginning of sorrows2 this is that which tends to embitter it1 and fills him with dread and horror at the thoughts of it4 ,which leads us1 ,,iii4 ,to shew that it is the peculiar privilege of the righteous1 that though they shall not be delivered from death1 yet this shall redound to their advantage4 ,that they shall not be exempted from death is evident2 because the decree of ,god relating hereunto1 extends to all men4 ,we read1 indeed1 of two that escaped the grave1 viz4 ,enoch1 who was translated that he should not see death1 and ,elijah1 who was carried to heaven in a fiery chariot2 but these are extraordinary instances1 not designed as precedents1 by which we may judge of the common lot of believers4 ,and the saints that shall be found alive at ,christ's second coming1 shall undergo a change#abb1 as the apostle speaks2 which though it be equivalent to death1 it cannot properly be styled a dying2 inasmuch as he opposes it thereunto1 when he says1 ,we shall not all sleep1 but we shall all be changed1 #a ,cor4 xv4 #ea4 and he speaks of it as a future dispensation of providence1 which does not immediately concern us in this present age4 ,therefore we must not conclude that believers are delivered from the stroke of death2 nevertheless1 this is ordered for their good1 as the apostle says1 with a particular application to himself1 ,for me to die is gain1 ,phil4 i4 #ba4 ,and when he speaks of the many blessings that believers have in possession or in reversion1 he says1 ,death is yours2 as though he should say1 it shall redound to your advantage2 and this it does if we consider1 #a4 ,that the sting of death is taken away from them4 ,this is the result of their being in a justified state2 for since a person's being liable to the condemning sentence of the law is the principal thing that has a tendency to make him uneasy1 and may be truly called the sting that wounds the conscience2 so a sense of his interest in forgiveness through the blood of ,christ1 tends to give peace to it2 such an one can say1 who shall lay any thing to my charge8 ,it is ,god that justifieth2 or though ,i have contracted guilt1 which renders me unworthy of his favour2 yet ,i am persuaded that this guilt is removed2 and therefore iniquity shall not be my ruin2 and even death itself shall bring me to the possession of those blessings that were purchased for me by the blood of ,christ1 which ,i have been enabled to apply to myself by faith2 and with this confidence he can say with the apostle1 ,o death1 where is thy sting8 ,o grave1 where is thy victory8 #a ,cor4 xv4 #ee4 #b4 ,their dying is an instance of ,god's love to them4 ,as those whom ,christ is said to have loved in the world1 he loved unto the end of his life2 so he loves them to the end of theirs1 ,john xiii4 #a4 ,and as nothing has hitherto separated them from this love1 nothing shall be able to do it4 ,there are three instances wherein the love of ,god to dying believers discovers itself4 7#a47 ,in that they are hereby freed from sin and misery2 this they never were1 nor can be till then4 ,as for sin1 there are the remainders thereof in the best of men1 which give them great disturbance1 and occasion for that daily conflict which there is between flesh and spirit1 as has been before observed4 ,but at death the conflict will be at an end1 and the victory which they shall obtain over it1 compleat4 ,there shall be no law in the members warring against the law of the mind2 no propensity or inclination to what is evil2 nor any guilt or defilement contracted2 which would be inconsistent with a state of perfect holiness4 ,and as it is a state of perfect happiness1 there is an entire freedom from all those miseries which sin brought into this lower world4 ,these are either internal or external1 personal or relative2 none of which shall occur to allay1 or give any disturbance to the saints' blessedness after death4 ,but more of this will be considered under a following answer2 in which we shall be led to speak of the happiness of the righteous at the day of judgment1 both in soul and body#abc2 and therefore we proceed to consider1 7#b47 ,that the death of a believer appears to be an instance of divine love1 in that hereby he is made capable of farther communion with ,christ in glory4 ,persons must be made meet for heaven before they are admitted to it4 ,though our present season and day of grace is a time in which ,god is training his people up for glory2 and there is an habitual preparation for it1 when the work of grace is begun2 which is what the apostle intends when he speaks of some who are made meet to be made partakers of the inheritance of the saints in light1 ,col4 ii4 #ab4 when they were first translated into ,christ's kingdom3 nevertheless this falls very short of that actual meetness which the saints must have when they are brought to the possession of the heavenly blessedness4 ,then they shall be made perfect in holiness1 as will be observed in the next answer2 otherwise there can be no perfect happiness4 ,and besides this1 the soul must be more enlarged1 that hereby it may be enabled to receive the immediate discoveries of the divine glory1 or to converse with the heavenly inhabitants1 than it can be here4 ,the frame of nature must be changed2 which is what the apostle intends1 when he says1 ,flesh and blood cannot inherit the kingdom of ,god1 neither doth corruption inherit incorruption1 #a ,cor4 xv4 #ej4 accordingly he adds1 ver4 #ec4 ,this corruptible must put on incorruption1 and this mortal must put on immortality2 whereby he intimates1 that frail1 mortal1 and corruptible man1 is not able to bear that glory which is reserved for a state of immortality4 ,therefore the soul must be so changed as to be rendered receptive thereof2 and in order thereto1 all its powers and faculties must be greatly enlarged2 otherwise it can no more receive the immediate rays of the divine glory1 than the weak and distempered eye can look steady on the sun shining in its meridian brightness4 ,in this world our ideas of divine things are very imperfect1 by reason of the narrowness of our capacities1 and ,god condescends to reveal himself to us in proportion thereto2 but when the saints shall see him as he is1 or have a perfect and immediate vision and fruition of his glory1 they shall be made receptive of it2 this is done at death2 whereby they are rendered capable of farther communion with ,christ in glory4#abd 7#c47 ,at death believers immediately enter upon1 and are admitted into the possession of this glory4 ,at the same time that the soul is enlarged and fitted for the work and enjoyment of heaven1 it is received into it2 where it shall have an uninterrupted communion with ,christ in glory2 which is the subject insisted on in the following answer4 ,footnote #aah3 ,sequela natur4 ,footnote #aai3 ,before this there was what some call temperamentum ad pondus1 which was lost by sin2 and a broken constitution1 leading to mortality ensued thereupon4 ,footnote #abj3 ,see ,dr4 ,bates on ,death1 chap4 ii4 ,footnote #aba3 ,vid4 ,sueton4 in ,vit4 ,jul4 ,cs4 ,talia agentem atq2 meditantem mors prvenit4 ,footnote #abb3 ,see more of this in ,quest4 lxxxvii4 ,footnote #abc3 ,see ,quest4 xc4 ,footnote #abd3 ,the belief of a separate state is very ancient4 ,cicero and ,seneca have asserted1 that all nations believed the immortality of the soul4 ,yet we know there were not only individuals1 but sects who were exceptions4 ,saul the first king of ,israel believed that the soul survived the death of the body1 or he would neither have made laws against necromancers1 nor have applied to one in his distresses4 ,if ,samuel was raised1 it is a fact1 directly in point1 but the words though express1 are probably an accommodation to the sentiments of men4 ,the son of ,sirach who lived two hundred years before ,christ1 says that ,samuel prophesied after he was dead4 7,ecclus4 c4 #df4 v4 #bj47 ,and ,josephus in his account of the life of ,saul1 shows his belief to be that ,samuel actually arose4 ,the same feats of apparitions which the disciples had1 still exist with the common people1 and are proofs that they entertain the same sentiment4 ,some of the ,pharisees1 who are represented as believing a separate state1 thought souls might return to other bodies4 ,this was the opinion of ,josephus with respect to the virtuous2 and also of those ,jews1 who supposed that ,jesus was ,elijah or ,jeremiah2 but the question of the disciples1 whether a man had been born blind for his own sins1 implies a possibility of a return also of the wicked into other bodies4 ,nevertheless the prevailing opinion of the ,pharisees was of a separate state2 otherwise ,paul's professing their sentiments1 which must have been known to him1 was disingenuous2 nor1 if they had known the difference1 would they have protected him4 ,the approbation of the multitude when he proved the doctrine from the words of ,jehovah to ,moses at the bush1 7,matt4 xxii4 #cb47 and the parable of ,lazarus and the rich man1 evince that the common opinion was such4 ,this subject1 has been enlightened1 not first brought to light1 through the ,gospel1 but plainly asserted3 this day shalt thou be with me in paradise4 ,at home in the body1 and absent from the ,lord1 absent from the body1 and present with the ,lord1 is descriptive but of two states4 ,the desire to depart to be with ,christ1 shows an immediate expectation4 ,and otherwise it cannot be said that the spirits of just men are made perfect4 ,the ,jews1 ,greeks1 and ,romans assigned the ,heaven to the gods1 earth to men1 and under the earth 71 1 inferi7 to the dead4 ,the passages 8the spirit shall return to ,god10 and 8the spirit of a man goeth upwards0 are not exceptions1 for then they would prove that the evil1 as well as the good1 went to heaven4 ,that the spirit is disposed of by ,god1 and that the spirit of a man survives the death of the body1 seem to be all that is respectively implied4 ,samuel was believed to come out of1 and return to his place under the earth2 and ,saul was to be with him1 below the earth2 but1 possibly1 in a different apartment4 ,thus ,abraham and ,lazarus were in sight of1 and only divided from the man in torments by a gulph4 ,under the gospel the place of separate saints is represented to be in ,heaven4 ,heaven had been always assigned to ,god among the ,jews1 and even the heathens thought it the most honourable place3 ,virgil assigned it to ,csar4 ,jesus declared he came from thence1 and would return thither2 and for the comfort of his disciples1 told them1 he would prepare a place for them1 and take them to himself4 ,they saw him actually ascend4 ,he is to come from thence1 and to bring them with him to judgment4 ,this change of representation implies no contradiction1 for pure spirits are not confined to place4 ,our souls are connected with our bodies1 and therefore go and come with1 or rather in them4 ,but when the connexion is broken1 the soul cannot be said to be in one place more than another1 except as it is occupied with material objects4 ,it can attend to one thing only at once1 and therefore when in1 it cannot be out of the body1 and must be wherever occupied1 but not in any place1 except concerned with material objects4 ,the infinite ,spirit had no connexion with space in all the eternity which preceded creation2 since time began as every thing is known and supported by him1 he is said to be in all places4 ,but the idea of place is not necessary to our conceptions of ,spirit4 ,to speak of the planets as the residence of spirits1 and to talk of souls flying through the visible ,heavens in quest of paradise is idle4 ,if all souls must ascend to ,heaven1 from ,india they go in a direction opposite to our course thither4 ,there is no sun nor moon enjoyed by saints in glory2 the ,lord is their light4 ,and spiritual bodies are not flesh and blood1 nor belly1 nor meats2 nor corruptible nor mortal2 but fit for the society of spirits4 ,the soul at death is discharged from the prison of these bodies1 and not confined to place4 ,it receives new faculties1 which entertain it with more than substitutes for the sensations it had in the body2 it obtains a perception of light more vivid than in dreams1 and permanent4 ,it enjoys the discernment1 society1 and communion of other ,spirits2 the presence of ,god and the ,redeemer2 and progresses in the knowledge and love of ,god1 and so in holiness and happiness forever4 ,quest4 ,,lxxxvi4 ,,quest4 ,,lxxxvi4 ,what is the communion in glory with ,christ1 which the members of the invisible church enjoy immediately after death8 ,,answ4 ,the communion in glory with ,christ1 which the members of the invisible church enjoy immediately after death1 is1 in that their souls are then made perfect in holiness1 and received into the highest heavens1 where they behold the face of ,god in light and glory1 waiting for the full redemption of their bodies1 which1 even in death1 continue united to ,christ1 and rest in their graves as in their beds1 till at the last day they be again united to their souls3 ,whereas the souls of the wicked are at death cast into hell1 where they remain in torments and utter darkness1 and their bodies kept in their graves1 as in their prisons1 till the resurrection and judgment of the great day4 ,having considered the soul as separated from the body by death2 the next thing that will be enquired into1 is what becomes of it1 and how it is disposed of in its separate state8 and here we find that there is a vast difference between the righteous and the wicked in this respect3 the former have communion with ,christ in glory1 the latter are in a state of banishment and separation from him2 being cast into hell1 and there remaining in torments and utter darkness4 ,both these are particularly insisted on in this answer4 ,in speaking to which1 we must consider1 ,i4 ,that there is something supposed2 namely1 that the soul of man is immortal2 otherwise it could not be capable of happiness or misery4 ,,ii4 ,we shall consider the happiness which the members of the invisible church enjoy2 which is called communion with ,christ in glory4 ,,iii4 ,the misery which the souls of the wicked endure at death2 which is contained in the latter part of the answer4 ,i4 ,to speak concerning the thing supposed in this answer2 namely1 that the soul of man is immortal4 ,this is a subject of that importance1 that we must be first convinced of the truth of it before we can conclude that there is a state of happiness or misery in another world4 ,but before we proceed to the proof of it1 it is necessary for us to explain what we are to understand thereby2 accordingly let it be premised1 #a4 ,that we read1 in scripture1 of the death of the soul1 in a spiritual sense1 as separated by sin1 from ,god1 the fountain of life and blessedness1 and as being destitute of a principle of grace2 whereby it is utterly indisposed to perform any actions that are spiritually good1 as much as a dead man is unable to perform the functions of life4 ,in this sense we are to understand the apostle's words1 ,she that liveth in pleasure is dead while she liveth1 #a ,tim4 v4 #f4 ,and in this respect unregenerate persons are said to be dead in trespasses and sins1 ,eph4 ii4 #a4 and a condemned state1 which is the consequence hereof1 is a state of death4 ,now that which is opposed hereunto1 is called1 in scripture1 a spiritual life1 or immortality2 but this is not the sense in which we are to consider it in our present argument4 #b4 ,immortality may be considered as an attribute peculiar to ,god1 as the apostle says1 he only hath immortality1 #a ,tim4 vi4 #af4 the meaning of which is1 that his life1 which includes his ,being1 and all his perfections1 is necessary and independent2 but in this respect no creature is immortal2 but their life is maintained by the will and providence of ,god1 which gave being to it at first4 #c4 ,when we speak of creatures being immortal1 we must consider them either as not having any thing in the constitution of their nature1 that tends to a dissolution1 which cannot be effected by any second cause2 or their eternal existence1 pursuant to the will of ,god1 who could1 had he pleased1 have annihilated them4 ,it is in both these senses that we are to consider the immortality of the soul4 ,that it is in its own nature immortal1 has been allowed by many of the ,heathens1 who have had just conceptions of the spirituality of its nature1 possessed due regards to the providence of ,god1 and those marks of distinction that he puts between good and bad men1 as the consequence of their behaviour in this life4 ,that the soul survives the body1 has been reckoned1 by some of the ,heathens1 as an opinion that has almost universally obtained in the world#abe4 ,thus ,plato introduces ,socrates#abf as discoursing largely on this subject1 immediately before his death3 and1 in some1 other of his writings1 not only asserts1 but gives as good proofs of this doctrine as any one1 destitute of scripture-light1 could do4 ,one of his followers1 in the account he gives of his doctrine1 recommends and insists on an argument which he brings to prove it1 which is not without its weight1 namely1 that the soul acts from a principle seated in its own nature1 and not by the influence of some external cause1 as things material do#abg4 ,and ,strabo speaks of the ancient ,brachmans1 among the ,indians1 as entertaining some notions of the immortality of the soul1 and the judgment passed upon it in its separate state2 agreeable to what ,plato advances on that subject#abh4 ,some1 indeed1 have thought that this notion took its rise from ,thales1 the ,milesian1 who lived between two and three hundred years before ,plato1 and about six hundred years before the ,christian ra1 from an occasional passage mentioned by ,diogenes ,laertius1 in his life1 which is hardly sufficient to justify this supposition2 which he brings in only as matter of report#abi3 ,and ,cicero#acj supposes it was first propagated by ,pherecydes1 who was cotemporary with him2 though ,diogenes ,laertius makes no mention of it4 ,but it may be inferred from many things in ,homer1 the oldest writer in the ,greek tongue1 who lived above three hundred years before ,thales1 that the world had entertained some confused ideas of it in his time3 ,as we often find him bringing in the souls of the deceased heroes appearing in a form1 and speaking with a voice like that which they had when living1 to their surviving friends4 ,and he not only supposes1 but plainly intimates that their souls existed in a separate state#aca4 ,and in other places he represents some suffering punishment for their crimes committed here on earth#acb2 which plainly argues1 whatever fabulous account we have of the nature of punishment1 or the person suffering it1 that it was an opinion1 generally received at that time1 that the soul existed in a separate state4 ,and1 indeed1 this maybe inferred from the doctrine of ,dmons1 or the superstitious worship of the heathens1 which they paid to the souls of those heroes who formerly lived on earth1 and had done some things which they thought rendered them the peculiar favourites of ,god1 and the objects of worship by men2 and that their souls existed with ,god in great honour and favour in a separate state#acc4 ,but passing this by1 it may be farther observed1 that whatever notions some of the heathens had of the immortality of the soul in general2 they were very much at a loss1 many of them1 in determining the place1 or many things relating to the state in which they were2 and therefore many of them1 with ,pythagoras1 asserted the doctrine of transmigration of souls1 or their passing from one body to another2 and being condemned to reside in vile and dishonourable bodies2 which1 though it perverts1 yet doth not overthrow the doctrine of the soul's immortality2 and others seemed to doubt whether1 after four or five courses of transmigration of souls from one body to another1 they might not at last shrivel into nothing4 ,it must also be acknowledged1 that there was a considerable party among the heathen that adhered to the sentiments of ,epicurus1 who denied the immortality of the soul1 as supposing it to be material4 ,and the ,sadducees are represented1 in scripture1 as imbibing that notion2 who are said to deny both angels and spirits1 ,acts xxiii4 #h4 ,in this respect they gave into his philosophy1 as to what concerns his denying the immortality of the soul1 or its existence in a future state#acd3 ,but passing this by1 we may observe1 that notwithstanding all that has been said concerning this doctrine1 by the better and wiser part of the heathen in their writings2 yet their notions seem very defective1 if we trace them farther than what concerns the bare separate existence of the soul2 or1 if they attempt to speak any thing concerning its happiness in a future state1 they then discover that they know but little of this matter2 and many of them1 though they cannot deny the soul's immortality1 yet they seem to hesitate about it2 and therefore we may say with the apostle1 that life and immortality is brought to light through the gospel1 #b ,tim4 i4 #aj4 that is1 if we would be sure of the immortality of the soul1 and know its state and enjoyments in another world1 we must look farther than the light of nature for it3 and in seeking for arguments in scripture1 we shall find great satisfaction concerning this matter1 which we cannot do from the writers before mentioned4 ,that some of the heathen were in doubt about this important truth1 is very evident from their writings2 for ,plato himself#ace1 notwithstanding the many things which he represents ,socrates as saying1 concerning a state of immortality after death1 endeavouring to convince his friend ,cebes about that matter1 and apprehending that he had so far prevailed in the argument1 as that his antagonist allowed that the soul survived the body1 but yet held the transmigration of souls into other bodies2 this he seems to allow him1 and adds1 that it is uncertain whether the soul1 having worn out many bodies1 may not at last perish with one that it is united to#acf4 ,and he farther says to him1 that ,i must now die1 and you shall live2 but which of us is in the better state ,god only knows#acg4 ,as for ,aristotle1 though1 in many places of his writings1 he seems to maintain the immortality of the soul2 yet in others it appears that he is in doubt about it2 and seems to assert1 that neither good nor evil happens to any man after his death#ach4 ,and the ,stoicks1 who did not altogether deny this doctrine2 yet they supposed that in process of time1 it would be dissolved#aci4 ,and even ,cicero himself1 notwithstanding all that he says1 by which he seems to give into this doctrine2 yet sometimes speaks with great hesitation about it#adj4 ,and notwithstanding what ,seneca says concerning the immortality of the soul1 as has been often before observed2 yet he speaks doubtfully of it#ada2 so that we must have recourse to scripture1 and those consequences that are deduced from it1 as well as those things that may be inferred from the nature of the soul to prove that it is immortal4 ,and1 7#a47 ,for the proof of this doctrine1 let it be considered1 that the soul is immaterial2 which appears from its being capable of thought1 whereby it is conversant about1 and takes in ideas of things divine and spiritual1 which no creature below man can do4 ,it has a power of inferring consequences from premises1 and accordingly is the subject of moral government1 capable of conversing with ,god here1 and expecting rewards or punishments from him hereafter2 all this cannot be produced by matter or motion3 ,as for matter1 that is in itself altogether unactive2 and when motion is impressed upon it1 the only change that is made therein1 is in the situation and contexture of its parts1 which cannot give it life1 sensation or perception1 much less a power of judging and willing1 or being conversant about things spiritual and immaterial4 7#b47 ,this power of thinking or reasoning was not derived from the body to which it was united2 for that which has not in itself those superior endowments1 cannot communicate them to another3 ,its union with the soul cannot impart them to it2 for whatever sensation the body has1 7which is below the power of reasoning17 is derived from the soul1 as appears from its being wholly destitute thereof1 when the union between the soul and body is broken3 ,and therefore1 since those superior powers1 or excellencies of the soul1 are produced by another cause1 we must conclude1 that they are immediately from ,god3 ,this evidently appears from scripture2 the body of ,adam was first formed1 and then it is said1 ,god breathed into his nostrils the breath of life1 ,gen4 ii4 #g4 that is1 he put into it that soul which was the spring and fountain of all living actions2 and then it follows1 man became a living soul3 ,and it is considered as a peculiar display of the glory of ,god1 that he formeth the spirit of man within him1 ,zech4 xii4 #b4 7#c47 ,it follows from hence1 that the dissolution of the body makes no alteration in the powers and faculties of the soul2 which is not hereby rendered subject to death4 ,for1 as it did not derive those powers from the body1 as was before observed1 it could not be said to lose them in the ruin of the body3 ,thus our ,saviour speaks of the soul as not being affected with those injuries that tend to the bodies destruction1 when he says1 ,fear not them which kill the body1 but are not able to kill the soul1 ,mat4 x4 #bh4 7#d47 ,we have a particular account in scripture1 of the soul when separated from the body1 as disposed of in a different way from it2 it does not go down to the earth as the body does1 from whence it was1 but returns to ,god who gave it1 ,eccl4 xii4 #g4 ,its return to ,god supposes that it was accountable to him for its actions performed in the body1 or the way and manner in which the faculties were exerted2 and accordingly1 when separate from it1 it is represented as returning to ,god to give an account of its behaviour in the body1 and to reap the fruits and effects thereof4 ,and as it is said to return to ,god2 so believers breathe forth their souls1 and resign them by faith into the hand of ,god1 as our ,saviour expresses it1 ,father1 into thy hands ,i commend my spirit1 ,luke xxiii4 #df4 or1 as ,stephen says1 ,lord ,jesus receive my spirit1 ,acts vii4 #ei4 7#e47 ,the soul's immortality may be proved from the extent of the capacities thereof1 and the small improvement men make of them in this world1 especially the greatest part of mankind4 ,what a multitude are there who never had the faculties of the soul deduced into act1 in whom the powers of reasoning were altogether useless1 while in this world2 ,i mean in those whose souls are separated from their bodies as soon as they are born2 others die in their childhood1 before reason comes to maturity2 and how great a part of the world live to old age1 whose souls have not been employed in any thing great or excellent1 in proportion to their capacities8 ,were these made in vain8 or did ,god design1 when he brought them into1 or continued them either a longer or a shorter time in the world1 that they should never be employed in any thing that is worthy of these noble faculties8 ,therefore we must conclude that there is another state1 in which the soul shall act more agreeably to those capacities which it is endowed with4 7#f47 ,this may be farther proved1 not only from the natural desires1 which there are in all men1 of immortality2 but more especially those desires1 which the saints have1 of enjoying some things in ,god1 which cannot be attained in this life4 ,the natural desire of immortality is what belongs to all3 ,with what reluctancy does the soul and body part2 which arises from a natural aversion to a dissolution1 unless there be a well-grounded hope of a life of blessedness that shall ensue8 ,moreover there is not only a desire but an expectation of the soul's living for ever1 when separated from the body1 in a state of happiness2 which believers are made partakers of1 as a peculiar blessing from ,god3 ,therefore we must conclude1 that he that gave them will satisfy them2 so that as they have a thirst after happiness1 which is the effect of a supernatural power1 they shall not be disappointed or destitute of it2 which they must be if the soul does not survive the body4 7#g47 ,the immortality of the soul may be proved from the justice of ,god as the ,governor of the world4 ,this divine perfection renders it necessary that rewards and punishments should be distributed according to men's behaviour in this life4 ,we observe1 under a foregoing head1 that man is supposed to be accountable to ,god1 from the consideration of the spirit's returning to him3 ,and it also follows1 from what was said under another head1 concerning the soul's being the subject of moral government3 ,but this argument will be farther improved under a following answer1 when we consider our ,saviour's coming to judge the world#adb4 ,all the use therefore that we shall at present make thereof1 is1 that the soul being thus accountable to ,god1 has reason to expect some peculiar marks of favour beyond what it receives in this world2 or to fear some punishment as the consequence of crimes committed1 from the hand of the supreme ,judge of all3 ,thus it is said1 ,god will render to every man according to his deeds1 ,rom4 ii4 #f4 ,and elsewhere1 ,every one shall receive according to what he hath done in the body1 whether it be good or bad1 #b ,cor4 v4 #aj4 ,now that which makes for our present argument1 is1 that the best men in the world do not receive those peculiar marks of divine favour1 as to what respects their outward condition therein1 as some of the vilest men often do3 ,this the prophet ,jeremiah takes notice of1 when he says1 ,righteous art thou1 ,o ,lord1 when ,i plead with thee2 yet let me talk with thee of thy judgments3 ,wherefore doth the way of the wicked prosper8 ,wherefore are all they happy that deal very treacherously8 ,jer4 xii4 #a4 ,and the ,psalmist1 when observing the prosperity of the wicked1 says1 ,they are not in trouble like other men2 neither are they plagued like other men1 ,psal4 lxxiii4 #e4 that is1 not exposed to those rebukes of providence1 as to what concerns outward things1 as good men are4 ,that which is alledged by some to solve this difficulty1 is1 that virtue has its own reward2 and therefore1 the good man cannot but be happy1 whatever troubles he meets with in this life1 since he has something within himself that makes him so4 ,but to this it may be replied1 that this cannot give the least satisfaction1 that the divine distributions are just and equal1 to those who are destitute of this inward comfort2 and the principal ingredient in that internal happiness which arises from the exercise of religion and virtue1 consists in the divine approbation1 and the interest which such have in that love1 which shall discover itself more fully1 when the soul1 being separate from the body1 shall enjoy the happiness resulting from it in another world3 ,therefore1 this is so far from militating against the doctrine we are maintaining1 that it affords a considerable argument to support it4 ,if it be objected also1 on the other hand1 that sin brings its own punishment along with it1 in that uneasiness which the wicked find in their own breasts2 concerning whom it is said1 ,they are like the troubled sea when it cannot rest2 whose waters cast up mire and dirt1 ,isa4 lvii4 #bj4 ,this also proves the immortality of the soul2 inasmuch as this fear arises from a sense of guilt1 whereby persons are liable to punishment in another world1 who are not in the least concerned about the punishment of sin in this1 and are ready to conclude themselves out of the reach of human judicature2 therefore1 that which they are afraid of1 is ,god's righteous judgments in another world1 which they cannot1 by any means1 free themselves from the dread of4 ,we must therefore conclude that this is as natural to man1 considered as sinful1 as the hope of future blessedness is to one that is righteous2 and both these are the result of a divine impression enstamped on the souls of men1 which affords an evident proof of their immortality4 ,the objections against this doctrine1 are generally such as carry in them the lowest and most abject thoughts of human nature in those who may truly be said to despise their own souls4 ,when they pretend1 as was before observed1 that they are material1 this is to set the soul on a level with the body2 for matter1 how much soever it be refined1 when it is resolved into the particles of which it consists1 has no excellency above other material beings4 ,as to the objections that are brought against this doctrine from scripture1 by which the frailty of this present life is set forth3 ,these do not in the least tend to overthrow the immortality of the soul4 ,thus1 when it is said in ,eccles4 iii4 #ai1 #bj4 ,that which befalleth the sons of men1 befalleth beasts1 even one thing befalleth them3 ,as the one dieth1 so dieth the other2 yea1 they have all one breath2 so that a man hath no pre-eminence above a beast2 all go unto one place2 all are of the dust1 and all turn to dust again4 ,it is plain1 that ,solomon here speaks of the inferior part of man1 in which he has no pre-eminence above the beasts1 as the body is resolved into dust1 as well as the bodies of the brute creatures2 but then the following words sufficiently confute the objection1 in which it is said1 the spirit of man goeth upward2 whereby he asserts1 not only the superior excellency1 but the immortality of the soul4 ,again1 when it is said in chap4 ix4 #e4 ,the living know that they must die1 but the dead know not any thing2 neither have they any more a reward2 for the memory of them is forgotten4 ,this is sufficiently answered by only reading the following words2 by which it appears1 that their memory is forgotten2 and they are said to have no farther reward in this world2 or1 as it is expressed1 ,they have no more any portion for ever1 in any thing that is done under the sun2 but this does not in the least intimate that they have no portion in what respects the things of another world2 and1 indeed1 their labour being unrewarded here1 affords us an incontestible argument1 that they shall have it hereafter1 when the soul leaves this world4 ,and as for other scriptures1 that seem to intimate as though death put an end to all those actions of religion which were performed by good men in this life1 as in ,psal4 xxx4 #i4 #8,when ,i go down to the pit1 shall the dust praise thee1 shall it declare thy truth8' and1 #8,the dead praise not the ,lord2 neither any that go down into silence1' ,psal4 cxv4 #ag4 and what ,hezekiah says to the same purpose1 #8,the grave cannot praise thee2 death cannot celebrate thee2 they that go down to the pit cannot hope for thy truth1' ,isa4 xxxviii4 #ah4 ,these and such-like expressions intend nothing else but this2 that the praises of ,god cannot be celebrated by those who are in the state of the dead1 in such a way as they were by them while they lived in this world1 viz4 in the assemblies of his saints1 from which they are separated1 being no longer considered as members of the militant church2 neither are they apprized of1 or affected with the things done in this lower world1 in which respect they are said to know nothing3 ,but this does not in the least1 militate against their praising ,god with the church triumphant1 and having those privileges conferred upon them1 which are adapted to a state of immortality and eternal life4 ,as to what is farther objected by others1 that the immortality of the soul respects only the righteous2 because the apostle says in #a ,john ii4 #ag4 #8,the world passes away1 and the lust thereof1 but he that doth the will of ,god abideth for ever4' ,this sense given of the words contradicts all those scriptures that speak of the punishment of sin in another world2 for if none are said to abide for ever1 but the righteous1 or they who do the will of ,god2 the wicked must necessarily go unpunished4 ,therefore we must understand the word abiding in the same sense as the ,psalmist does1 when he says1 #8,the ungodly shall not stand in the judgment1 nor sinners in the congregation of the righteous1' ,psal4 i4 #e4 which does not signify their not existing in a future state1 but not being admitted into the congregation of the righteous1 or made happy with them therein4#adc ,,ii4 ,we shall consider the happiness that the members of the invisible church enjoy2 which is called communion with ,christ in glory1 as it includes in it perfect holiness2 accordingly we read of the spirits of just men made perfect1 ,heb4 xii4 #bc4 ,this perfection consists in the rooting out all those remainders of corruption1 and those habitual inclinations to sin1 that they were never wholly freed from in this world4 ,the most that can be said concerning a believer at present1 is1 that he has a principle of spiritual life and grace1 which inclines him to oppose1 and stand his ground against1 the assaults of sin that dwelleth in him1 whereby it is mortified1 but not wholly destroyed4 ,the work of sanctification is daily growing to perfection1 though it does not fully attain to it3 ,but when the soul leaves the world1 it arrives to perfection in a moment2 so that the power which man had at first1 to yield sinless obedience1 which was lost by the fall of our first parents1 is regained with great advantage4 ,for this perfection of holiness not only denotes a sinless state1 but the soul's being confirmed therein2 and accordingly it is said to be received into the highest heaven1 the place into which no unclean thing can enter2 where there is spotless purity1 as well as everlasting happiness2 and here they are described as beholding the face of ,god in light and glory4 ,these things need not be particularly insisted on in this place1 since the same privileges are said1 in a following answer1 to belong to believers after the day of judgment1 both in their souls and bodies1 when they shall be received into heaven1 and be made perfectly holy and happy1 and be blest with the immediate vision of ,god#add2 ,therefore all that we shall consider at present1 with relation hereunto1 is1 #a4 ,that the soul is immediately made partaker of this blessedness on its separation from the body4 #b4 ,it is farther described as waiting for the full redemption of the body1 which is still supposed to continue under the dominion of death1 though united to ,christ1 and consequently under his special protection3 ,upon which account believers are said1 when they die1 to rest in their graves as in their beds1 till their bodies are again united to their souls at the last day4 #a4 ,we shall consider that the soul is made partaker of this blessedness immediately after its separation from the body1 as it is observed in this answer2 which seems to militate against three opinions that have been advanced relating to the state of separate souls4 #a4 ,that of the ,papists1 who maintain that the soul is not made perfect in holiness at death1 but enters into a middle-state1 which they call purgatory1 in which it is to endure exquisite torments1 designed partly as a punishment inflicted for those sins committed in this life1 which have not been expiated by satisfaction made by them1 and partly to free them from the sin which they brought with them into that state4 #b4 ,another opinion which seems to be opposed in this answer1 is what was maintained by some of the ancient ,fathers2 namely1 that the souls of believers do not immediately enter into the highest heaven before they are reunited to their bodies1 but into paradise2 not to suffer1 as the ,papists pretend that they do who are in purgatory2 but to enjoy those pleasures which are reserved for them in a place not much inferior to heaven4 #c4 ,there is another opinion which is subversive of the doctrine contained in this answer2 namely1 that the soul1 at its separation from the body1 sleeps till the resurrection2 and consequently1 in that intermediate space of time in which it is separate1 it is no more capable of happiness or misery than the body that lies in the grave4 ,the absurdity of these opinions we shall take occasion farther to consider4 ,and1 #a4 ,that of the ,papists concerning a middle-state1 into which they suppose1 souls enter at death1 in order to their being cleansed from the remainders of sin1 whereby they are made meet for heaven4 ,this doctrine1 how ludicrous and ungrounded soever it may appear to be1 they are so fond of1 that it will be as hard a matter to convince them of the absurdity thereof1 as it was of old to convince the worshippers of ,diana at ,ephesus1 of their stupid idolatry2 because it tends to promote their secular interest4 ,they first endeavour to persuade the poor deluded people1 that they must suffer very great torments after death1 unless they be relieved by the prayers of their surviving friends2 and then1 to induce them to shew this favour to them1 as well as that they may merit some abatement of these torments or a speedy release from them1 they tell them1 that it is their duty and interest to leave their estates1 by their last will and testament to pious uses2 such as building of churches1 endowing of monasteries1 c4 by which means they have got a great part of the estates of the people into their own hands4 ,and to carry on this cheat1 they give particular instances1 in some of their writings1 of souls being released from this dreadful place by their prayers4 ,the account they give of this middle-state1 between heaven and hell1 is not only that they are not admitted into the immediate presence of ,god2 but are exposed to grievous torments by fire1 little short of those that are endured in hell2 and if they are not helped by the prayers of the church1 they are in danger of being sent from thence directly to hell1 from whence there is no release4 ,they also add1 that the punishment1 in this state1 is either longer or shorter1 in proportion to the crimes committed in this world2 for which satisfaction has not been made by penances endured1 or money given to compensate for them4 ,some1 indeed1 are allowed1 by them1 to pass immediately into heaven1 without being detained here2 namely1 those who have performed works of supererogation2 or if by their entering into a vow of poverty1 they have parted with their estates1 while living in the world1 for the use of the church1 in which case no end could be answered1 by telling them of this fable of purgatory4 ,others are told that they may escape it1 by entering into a vow of chastity and canonical obedience2 which belongs more especially to the priests1 when entering into holy orders2 whereby they take care to make provision for themselves1 that so the deluded people may have a greater regard to their prayers1 since they will find none in purgatory to perform that service for them4 ,this is so vile and absurd an opinion1 that it cannot but expose the church of ,rome to the scorn and contempt of all who are not given up to strong delusions4 ,but though it sufficiently appears1 that secular interest is the main foundation of this doctrine2 yet there are some arguments1 which they take from scripture1 to support it2 which is the only thing that requires our notice4 ,one scripture brought to this purpose1 is in ,isa4 iv4 #d4 where the prophet speaks concerning the ,lord's purging the blood of ,jerusalem from the midst thereof1 by the spirit of judgment1 and by the spirit of burning2 supposing that this should have its accomplishment when the soul left the body1 and was detained in this place of torment4 ,but this is very remote from the design of the ,holy ,ghost herein2 for it only contains a metaphorical description of some judgments which ,god would inflict on people in this life1 and as a means to reclaim them from them3 therefore we often read1 in the prophets1 of ,god's refining his people in the furnace of affliction1 ,isa4 xlviii4 #aj4 and accordingly it is said1 that the ,lord's fire is in ,zion1 and his furnace in ,jerusalem1 chap4 xxxi4 #i4 denoting the sore judgments they should undergo in this world1 as a punishment for their idolatry4 ,another scripture1 which is miserably perverted1 to support this doctrine1 is that in ,zech4 ix4 #aa4 ,by the blood of thy covenant have ,i sent forth thy prisoners1 out of the pit wherein is no water2 which they suppose1 is to be understood of some state after this life2 because it is called the pit2 and it is also described as a place of misery1 inasmuch as there is no water1 that is1 no refreshing comforts2 and they add1 that the prophet does not speak of hell because some persons are described as sent forth1 or released from it2 therefore it must needs be understood of this middle-state1 between heaven and hell4 ,but this is far from being the sense of the text1 since it contains a prediction of their being delivered from the ,babylonish captivity1 which1 in a metaphorical way of speaking1 is called the pit1 wherein is no water1 to denote the great distress that the people were to be brought under therein2 thus the prophet ,isaiah1 speaking of their deliverance from the captivity1 says1 ,the captive exile hasteneth that he may be loosed1 and that he should not die in the pit1 ,isa4 li4 #ad4 ,or else it denotes some future deliverance1 which the church was to expect after great calamities undergone by them2 and this is said to be by the blood of the covenant1 denoting that all the happiness the church shall enjoy in this world1 as well as the other is founded in the blood of ,christ1 pursuant to the covenant of grace3 and if the text must necessarily be understood of a deliverance from evil after death1 it may be considered as a prediction of our being delivered from eternal destruction1 by the blood of ,jesus4 ,again1 another scripture which they bring to support this fabulous doctrine1 is in #a ,cor4 iii4 #ac1 #ad1 #ae4 ,every man's work shall be made manifest3 for the day shall declare it1 because it shall be revealed by fire2 and the fire shall try every man's work1 of what sort it is1 ,if any man's work abide which he hath built thereupon1 he shall receive a reward4 ,if any man's work shall be burnt1 he shall suffer loss2 but he himself shall be saved2 yet so as by fire4 ,the reason why this scripture is forced into that cause which they maintain1 is1 because we read of persons being saved so as by fire2 and this they suppose to respect that which should follow after the particular judgment of every one at death in which1 a scrutiny shall be made concerning their works1 or their behaviour in this world2 and if they are found faulty1 they may1 notwithstanding1 be saved after they have endured those sufferings which are there allotted for them4 ,but there is nothing in the text that gives the least countenance to this notion1 since the apostle seems to be speaking concerning those ministers who preach false doctrines1 that is1 propagate errors not directly subversive of the fundamental articles of faith1 but such as tend to embarrass the consciences of men1 and1 in many respects1 lead them out of the way2 or of others1 who have been perverted by them1 and have embraced pernicious errors1 which1 in their consequences1 are subversive of the faith1 but yet do not hold those consequences3 these may be saved1 but their salvation shall be attended with some difficulty1 arising from the mistaken notions which they have imbibed4 ,some compare this to a person whose house is in flames1 and he saves his life with difficulty1 being scorched thereby4 ,god will1 in his own time1 take some method to discover what notions we have received in religion2 and he is said to do it by fire4 ,whether this1 as a learned writer observes1 is to be understood of the clear gospel-dispensation1#ade or else respects some trying dispensation of providence1 accompanied with a greater measure of the effusion of the ,spirit1 that shall lead men into the knowledge of their mistakes1 and set them in the right way1 ,i will not determine4 ,but whether the one or the other of these senses of the texts seems most agreeable to the mind of the apostle1 it is sufficiently evident that no countenance is given1 either in this or any other scripture1 to this absurd doctrine of the ,papists4 ,another scripture which they bring for the proof of this doctrine1 is in #a ,pet4 iii4 #ai4 in which it is said1 that our ,saviour went and preached unto the spirits in prison4 ,the sense they give of that text1 compared with the foregoing verse1 is1 that as our ,saviour1 after his death1 visited those repositories1 where the ,old ,testament-saints were lodged1 and preached the gospel to them1 which they embraced2 and pursuant hereupon1 were admitted into heaven3 so he went down into this subterraneous prison1 and preached to them also2 but whether this was attended with the same success1 or no1 they pretend not to determine2 but only allege this as a proof that there is such a place3 and to give countenance to this sense they say1 that by the prison here spoken of1 the prison of hell cannot be intended2 inasmuch as there is no hope of salvation there1 and consequently no preaching of the gospel4 ,and it cannot be meant of his preaching to any in this world2 for they suppose1 that he went after he left the world1 and preached to spirits1 that is1 to persons1 whose souls were separate from their bodies2 therefore he went1 as they argue1 and preached to those that are in purgatory3 but in giving this sense of the text1 they are obliged to take no notice of what follows1 which1 if duly considered1 would plainly overthrow it4 ,the meaning of this scripture therefore is this1 that our ,saviour preached by his ,spirit1 to the old world1 in the ministry of ,noah1 while he was preparing the ark2 but they being disobedient1 were not only destroyed by the flood1 but shut up in the prison of hell2 in which respect it is said he preached to those that are now in prison3 so that this scripture makes nothing for that doctrine which we are opposing2 nor any other that is or can be brought2 so that all the arguments pretended to be taken from it1 are a manifest perversion thereof4 ,however1 there is one method of reasoning which they make use of1 that ,i cannot pass over2 inasmuch as they apprehend that it contains a dilemma that is unanswerable2 namely1 that there is some place in which persons are perfectly freed from sin1 which must be either this world1 or heaven1 or some middle state between them both4 ,it is allowed by all1 that there is no perfect freedom from sin in this world2 and to suppose that persons are perfectly freed from sin after they come to heaven1 is to conclude that that is a state of probation1 in which the gospel must be preached1 and persons that attend upon it1 inclined to embrace it1 which is not agreeable to a state of perfection3 and this is contrary to scripture1 which speaks of no unclean thing entering therein4 ,therefore it follows1 that the state in which they are fitted for it1 must be this which they plead for1 to wit1 a middle-state1 in which they are first purged1 and then received into heaven4 ,but to this it may be replied1 that it is true1 believers are not perfectly freed from sin in this world1 nor do they enter into heaven1 either with the guilt or pollution of their sins upon them2 but they are made perfect in an instant1 in passing out of this world into heaven3 the same stroke which separates the soul from the body takes away the remainders of corruption1 and fits it for the heavenly state2 it passes out of this world perfect1 though it was imperfect while in it2 in like manner as the body being raised out of the grave is rendered incorruptible thereby1 so that we have no occasion to invent a middle state1 into which the saints are brought4 ,therefore it follows1 as it is expressed in this answer1 that the souls of believers1 immediately after death1 are made perfect in holiness4 #b4 ,there is another opinion embraced by some of the ,jews1 and several of the ,fathers1 in which they are followed by some modern writers2 namely1 that the souls of believers1 at death1 enter into paradise1 where they continue till they are reunited to their bodies1 and1 after the day of judgment1 are received into the highest heaven3 thus they understand our ,saviour's words to the penitent thief on the cross1 ,to day thou shalt be with me in paradise1 in a literal sense1 as contra-distinguished from heaven4 ,and these assert1 that the soul of our ,saviour1 when separate from his body1 went immediately into paradise1 and not into heaven1 till after his resurrection4 ,this is supposed to import the same thing as ,abraham's bosom does in the parable2 and indeed1 the ,greek word1#adf in the metaphorical sense thereof1 which we translate bosom1 signifies a port or haven2 which is1 as it were1 a bosom for shipping4 ,this is described as very distinct from the ,popish doctrine of purgatory2 for it is not a place of suffering1 but of delight and pleasure4 ,tertullian1 who gave into this notion1#adg describes it as a place of divine pleasure1 designed for the reception of the spirits of holy men1 being separate either from the world1 or other places near it1 by an inclosure of fire1 designed to keep the wicked out4 ,this is what they suppose the apostle ,paul speaks of when he says1 that he was caught up into paradise1 #b ,cor4 xii4 #e4 and they conclude that this vision or rapture which he mentions1 includes in it what he experienced at two several times2 and that this is agreeable to what he mentions in verse #a4 where he speaks not of one single vision1 but of visions and revelations4 ,accordingly they suppose that he had first of all a vision of the glory of heaven1 and then he had another of paradise3 thus a late writer understands the text4#adh ,however1 ,i cannot think that this can be sufficiently inferred from the apostle's words1 which are1 as it were1 a preface to introduce the account which he gives of himself1 when he says1 ,i will come to visions and revelations2 that is1 ,i will now tell you how ,god sometimes favours his people with extraordinary visions and revelations3 then he proceeds to give an instance hereof in himself1 as being caught up into the third heaven1 or into paradise2 for ,i cannot suppose that he speaks of two visions1 or distinguishes paradise from heaven2 and therefore ,i am obliged not to pay that deference to the sentiments of the ,fathers he mentions1 as he does1 but must conclude the notion to be altogether ungrounded1 though it is supported by the credit of ,irenus1 ,tertullian1 ,epiphanius1 ,methodius1 as well as of several ,jewish writers2 such as ,philo1 and some others1#adi #c4 ,we shall now consider another doctrine1 maintained by some1 which is inconsistent with what is said in this answer1 concerning the souls of believers being made perfect in holiness1 and entering immediately into heaven1 when separate from their bodies1 viz4 that at death the soul sleeps as well as the body1 till the resurrection1 when one shall be raised1 and the other awakened out of its sleep4 ,these do not suppose that the soul ceases to exist2 but that it enters into1 and continues in1 a state of inactivity1 without any power to exercise the faculty of thinking1 and1 as a consequence thereof1 whilst remaining in this state1 it must be incapable either of happiness or misery4 ,these do not assert that there shall be no rewards and punishments in a future state2 but that there will be a deferring thereof until the last day4 ,this doctrine was generally maintained by the ,socinians1 as may be seen in several of their writings referred to by a learned author1 who opposes them2#aej and the arguments by which it is usually supported1 are taken partly from the possibility of the soul's being destitute of thought1 and partly from those scriptures that compare death to a sleep2 by which they understand not only a cessation of action in the body1 but likewise in the soul4 ,in defence of the former of these1 viz4 that it is possible for the soul to be without the exercise of thought1 they argue1 that the soul of a new-born infant1 7or1 at least1 before it is born17 has no ideas3 though there be a power of reasoning1 which is essential1 to the soul2 yet this is not deduced into act1 so as to produce thought1 or actual reasoning1 from whence moral good or evil would proceed1 and a sense of happiness or misery1 arise from it4 ,and this notion is carried somewhat farther by a late celebrated writer2#aea who1 though he takes no notice of the tendency of his assertion to support this opinion concerning the soul's sleeping at death2 yet others make a handle of it1 to defend it with a greater shew of reason than what was formerly discovered in maintaining this argument4 ,he asserts1 that the souls of those that are adult do not always think2 and particularly when a person is in a sound sleep1 that he has no thought2 how much soever there may be the exercise of thought1 though confused and irregular1 in those who1 between sleeping and waking1 not only dream a thousand things which they never thought of before1 but also remember those dreams when they awake4 ,that a person1 in a sound sleep1 has no dreams1 and consequently is destitute of thought1 he attempts to prove2 inasmuch as when any one is suddenly waked out of a sound sleep1 he can give no account of what he had been thinking of2 and he supposes it impossible for a person who was thinking1 to forget the next moment what his thoughts were conversant about4 ,this is the principal argument whereby he supports this notion2 and he has so far the advantage thereof1 as that it is impossible for us to prove the contrary from any thing that we know or experience concerning ourselves3 ,nevertheless1 it will not appear very convincing1 when we consider that there are innumerable thoughts which we have when awake1 that we can hardly give an account of the next minute3 ,and if the thoughts are very active in those that dream1 7who are as much asleep as others that do not dream2 though the sleep may not be so refreshing as if it were otherwise17 ,i cannot see how this consequence can be inferred1 that sleep is inconsistent with thought4 ,moreover1 a person who is delirious1 or distracted1 undoubtedly thinks1 though his thoughts are disordered2 but when the delirium or distraction is over1 he can no more remember what he thought of1 than a person that is waked out of the soundest sleep3 ,this argument therefore tends rather to amuse1 or embarrass the cause they maintain1 than to give sufficient conviction4 ,now from this method of reasoning it is inferred1 that when the soul is separated from the body1 it is altogether destitute of the exercise of thought1 which is what they mean by the soul's sleeping3 ,and to give farther countenance to this matter1 they produce several scriptures1 in which death is compared to a sleep2 as when ,god speaks of the death of ,moses1 he says1 ,behold1 thou shalt sleep with thy fathers1 ,deut4 xxxi4 #bf4 and ,job speaks of sleeping in the dust1 ,job vii4 #ba4 ,and concerning the resurrection after death1 he says1 ,that man lieth down and riseth not1 till the heavens be no more1 they shall not awake nor be raised out of their sleep1 chap4 xiv4 #ab4 and ,david prays1 ,lighten mine eyes1 lest ,i sleep the sleep of death1 ,psal4 xiii4 #c4 and our ,saviour1 speaking concerning ,lazarus1 when dead1 says1 ,our friend ,lazarus sleepeth2 but ,i go that ,i may awake him out of sleep1 ,john xi4 #aa4 which he afterwards explains1 ver4 #ad4 when he says1 ,lazarus is dead4 ,there are several other scriptures to the like purpose1 they bring to prove that the soul sleeps in death1 taking the word in the literal sense thereof4 ,but to this it may be replied1 that as to what respects the possibility of the soul's being rendered incapable of thinking1 when separate from the body2 it is no just way of reasoning to infer from the possibility of a thing1 the actual being of it3 ,therefore if it could be proved to a demonstration1 7as the author above-mentioned supposes he has done1 though1 ,i think1 without sufficient ground17 that sleep deprives a person of thought2 yet it will not follow from hence1 that the soul1 when separate from the body1 ceases to think4 ,when the powers and faculties of the soul are deduced into act1 experience tells us1 that they are greatly improved and strengthened2 and therefore the exercise thereof cannot be so easily impeded as is pretended2 especially when we consider that it does not derive this from the body1 which contributes very little to those ideas it has of things immaterial1 which are not the objects of sense2 and how much soever bodily diseases may weaken or interrupt the soul in its actings1 we do not find that they so far destroy those powers1 but that1 when the distemper ceases1 the former actings return1 like the spring of a watch1 which may be stopped by something that hinders the motion of the wheels1 which1 when it is removed1 continues to give motion to them as it had done before3 ,the body1 at most1 can be considered but as a clog and impediment to the activity of the soul2 and consequently it may be argued from thence1 that in a state of separation the soul is so far from being impeded in its actings1 that it becomes more active than before4 ,but that which ,i would principally insist on1 as what will sufficiently overthrow this doctrine1 is1 the account which we have in many scriptures2 and several just consequences which may be deduced from them1 by which it will appear1 that nothing that has been said concerning the possibility of the soul's being unactive1 when separate from the body1 can enervate the force of the argument taken from thence to support the contrary doctrine4 ,it is true1 the scripture oftentimes represents death as a sleep1 as in the places before-mentioned2 and it is sometimes described as a state of rest1 which is of the same import with sleep2 but this is explained as a state of peace1 holiness1 and happiness1 and not a cessation from action4 ,thus it is said1 ,he shall enter into peace1 they shall rest in their beds1 each one walking in his uprightness1 ,isa4 lvii4 #b4 which is plainly meant of the death of the righteous1 as appears from the preceding verse1 where it is said1 ,the righteous perisheth1 and no man layeth it to heart4 ,now these are said to enter into peace2 which supposes that they are capable of the enjoyment of those blessings which the soul shall then be possessed of1 and they are said to walk in their uprightness2 which signifies their being active in what respects the glory of ,god1 which is very inconsistent with the soul's sleeping1 when separate from the body4 ,rest and sleep are metaphorical expressions1 when applied to this doctrine2 and nothing is more common than for such figurative ways of speaking to be used in the sacred writings2 and therefore it is very absurd for us to understand the words otherwise in this instance before us4 ,we will now proceed to consider those proofs we have from scripture1 of the soul's being in a state of activity when separate from the body4 ,the first scripture that may be brought to prove this1 is what the apostle says in #b ,cor4 xii4 #b1 #c1 #d4 when speaking concerning himself as caught up into the third heaven2 and not knowing whether he was at the same time1 in1 or out of the body4 ,if he was in the body1 his senses were locked up1 and he must be supposed to have been in a trance2 which militates against the supposition that the soul's power of acting may be impeded either by sleep or some bodily disease1 in which there is not the exercise of the senses4 ,or if1 on the other hand1 he was out of the body1 his hearing unspeakable words plainly proves our argument1 viz4 that the soul is capable of action1 and consequently of enjoying the heavenly glory1 when separate from the body4 ,moreover1 this is evident from our ,saviour's words to the penitent thief on the cross1 ,verily ,i say unto thee1 to day shalt thou be with me in paradise1 ,luke xxiii4 #dc4 ,to be in paradise is certainly to be in heaven in a state of compleat blessedness1 where the soul delights itself in the enjoyment of ,god1 which is altogether inconsistent with a state of insensibility4 ,were it otherwise1 it ought rather to have been said1 thou shalt be with me in paradise after the resurrection of the body1 than to day4 ,the method which some take to evade the force of the argument1 who say1 that to day1 refers not to the time of his being admitted into heaven1 but to the time when ,christ spake these words1 is so low and trifling1 that it doth not deserve an answer4 ,there is another scripture which fully proves this doctrine1 namely1 what the apostle says1 ,i am in a strait betwixt two1 having a desire to depart and to be with ,christ1 which is far better1 ,phil4 i4 #bc4 ,in which he takes it for granted1 that as soon as he departed out of this world1 he should be with ,christ2 which denotes that he should be in his immediate presence1 beholding his glory2 which is inconsistent with the supposition that the soul sleeps at death4 ,and this is farther evident from what he says1 that this is far better1 which could not be said to be1 if the notion we are opposing were true2 for it is so much better for a saint to be serving ,christ's interest in this world1 and made so eminently useful in promoting his glory1 as the apostle was1 than to be in a state of inactivity1 wherein the soul is not capable of doing any thing for him1 nor enjoying any thing from him1 that there is no comparison between them2 and whereas he was in a strait which of these two he should chuse1 had it been referred to him1 the matter might easily have been determined in favour of his continuing in this world2 for there he was useful2 whereas1 in the other1 he would not only be useless1 but incapable of enjoying those privileges which he was made partaker of here4 ,my next argument shall be taken from what is said in #b ,cor4 v4 #h4 ,we are confident1 ,i say1 and willing rather to be absent from the body1 and to be present with the ,lord2 where one infers the other1 without any intimation of his waiting till the soul is united again to the body1 before he is admitted into ,christ's presence4 ,again1 this farther appears from the words of ,solomon1 in ,eccl4 iv4 #b4 ,i praised the dead which are already dead1 more than the living which are yet alive4 ,by which we are to understand1 that the state of believers1 when they die1 is much more happy than it can be in this life2 which supposes that they are capable of happiness1 and consequently that the soul1 when separated from the body1 is not in a state of insensibility2 which is altogether inconsistent with happiness4 ,and to all this we may add what our ,saviour says in the parable of the rich man and ,lazarus2 the beggar died1 and was carried by angels into ,abraham's bosom3 ,the rich man also died and was buried1 and in hell he lifted up his eyes1 being in torments1 ,luke xvi4 #bb1 #bc4 ,in which parable we have an account of the different state of the souls of the righteous and wicked at death1 and not barely what shall follow upon the resurrection of the body2 for when the rich man is represented as being in torments1 he says1 in a following part of the parable1 ,i have five brethren2 and he would have had ,lazarus sent to testify to them1 lest they should also come into that place of torment2 to which it is replied1 ,they have ,moses and the prophets1 let them hear them1 ver4 #bh1 #bi4 which plainly intimates1 that the parable refers to the state of separate souls1 before the resurrection1 whilst others enjoyed the means of grace2 and consequently it proves that the soul1 when separate from the body1 is capable of happiness or misery2 and which is more1 is fixed in one or the other of them4 ,as to those scriptures that speak of the happiness or misery of men1 as deferred to the end of the world4 ,it is intimated in the parable of the tares1 that the angels shall come forth1 and sever the wicked from the just1 ,mat4 xiii4 #i4 and the former are said to be cast into a furnace of fire1 ver4 #di1 #ej4 and the latter1 viz4 the righteous1 to shine forth as the sun in the kingdom of their ,father1 ver4 #dc4 which respects the dealings of ,god with man1 in the end of time4 ,moreover our ,saviour speaks of his people as blessed and recompensed at the resurrection of the just1 ,luke xiv4 #ad4 ,and the apostle ,paul expresses his hope of a crown of righteousness1 which the ,lord1 the righteous ,judge1 should give him at that day1 #b ,tim4 iv4 #h4 that is1 the day of his coming to judgment2 and several other scriptures that speak of what is consequent to the resurrection4 ,to this it may be replied1 that these scriptures respect not the beginning1 but consummation of the happiness of the saints1 or their compleat blessedness in soul and body1 which is not inconsistent with the happiness that separate souls enjoy before the resurrection4 ,nor is the misery that is consequent upon the resurrection1 inconsistent with that which sinners endure before it1 when their souls are separate from their bodies4 ,thus concerning the happiness of the souls of believers at death2 which leads us to consider1 #b4 ,what is farther observed in this answer1 concerning the soul's waiting for the full redemption of the body2 which though it continues under the dominion of death1 is notwithstanding united to ,christ2 and accordingly believers are said to rest in their graves as in their beds1 till the resurrection4 ,the souls of believers are described as waiting for the full redemption of their bodies2 which is the same expression that the apostle uses1 ,rom4 viii4 #bc4 where redemption denotes a full discharge from that prison1 or state of confinement in the grave2 in which the body was rendered incapable of answering the end for which it was redeemed by ,christ1 and1 at the same time1 the soul was destitute of that happiness which its re-union therewith shall convey to it4 ,its enjoyments were all spiritual1 and1 in their kind perfect2 but yet it was naked1 or1 as the apostle expresses it unclothed2 inasmuch as it wanted that which was designed to be a constituent part1 necessary to compleat the human nature2 without which it was indisposed for those actions and enjoyments which arise from its union with the body4 ,this it is said to wait for1 as a desire of re-union therewith is natural to it4 ,nevertheless it waits without impatience1 or any diminution of its intellectual happiness4 7#b47 ,as to what respects the bodies of believers1 they are said to continue united to ,christ1 which is the result of their being redeemed by him1 and of his condescending to dwell in them by his ,spirit4 ,accordingly his love extends itself to their lower part1 as well as to their souls2 and1 as the apostle says1 ,nothing shall separate a believer from his love1 no1 not death itself1 ver4 #ch1 #ci4 upon which account they are said to sleep in ,jesus1 #a ,thes4 iv4 #ad4 or to die in the ,lord1 ,rev4 xiv4 #ad4 ,they are indeed buried in the grave1 and seem to lie neglected like common dust3 nevertheless it is said1 ,precious in the sight of the ,lord is the death of his saints1 ,psal4 cxvi4 #ae4 ,christ reckons every particle of their dust among his jewels1 ,mal4 iii4 #ag4 and is no more ashamed to own them as his peculiar care1 than he was when they were in their most flourishing state in this world2 and for this reason they are also said to rest in their graves as in their beds4 ,this is a scripture-expression1 as the ,psalmist says1 ,my flesh shall rest in hope1 ,psal4 xvi4 #i4 and the prophet ,isaiah1 ,he shall enter into peace1 they shall rest in their beds1 ,isa4 lvii4 #b4 ,the body1 indeed1 remains1 at the same time1 under the external part of the curse due to man for sin2 yet it is freed from that which is the most bitter ingredient therein2 which will be abundantly demonstrated when death shall be compleatly swallowed up in victory4 ,in this the bodies of believers have the advantage of all others4 ,the frame of nature indeed is dissolved2 there is no visible mark of distinction from the wicked put upon them in the grave2 yet there is a vast difference in ,god's account1 which one elegantly compares to the removing of the tabernacle in the wilderness3 when the ,israelites changed their stations1 all the parts thereof were carefully taken down and delivered to the ,levites' charge1 in order to its being raised again with honour2 whereas1 the house incurably infected with the leprosy1 was plucked down with violence1 and thrown into an unclean place with execration4 ,the bodies of the saints are committed to the bosom of the earth1 as the repository ,christ has appointed for them2 from whence he will call them forth at last1 when their souls shall be again united to them in the glorious morning of the resurrection4 ,this leads us to consider1 ,,iii4 ,the misery which the souls of the wicked endure at death1 which is contained in the latter part of this answer4 ,we have here a different scene opened1 the final estate of the wicked described in words adapted to strike dread and terror into those who have1 at present1 no sense of their future misery3 their souls are considered as cast into1 or shut up in hell2 their bodies imprisoned in the grave1 and both1 the objects of divine wrath4 ,we shall have occasion1 under a following answer1#aeb farther to speak concerning the punishment that shall be inflicted on sinners1 whose torments shall be inexpressible1 both in body and soul1 after the day of judgment3 and therefore we shall1 at present1 consider the misery which the souls of the wicked shall undergo before they are united to their bodies4 ,the soul1 which carries out of the world with it the power of reflecting on itself as happy or miserable1 immediately sees itself separate from the comfortable presence of ,god1 the fountain of blessedness4 ,and that which tends to enhance its misery beyond what it is capable of in this life1 will be the enlargement of its faculties2 as the apprehension shall be more clear and its sensation of the wrath of ,god more pungent2 when it is not oppressed with that drowsiness and stupidity as it was before2 nor will it be possible for it to delude itself1 with those vain hopes1 which it once conceived1 of escaping that misery1 which it is now plunged into2 when all the waves and billows of the ,almighty shall overwhelm and swallow it up4 ,the soul is1 in a peculiar manner1 the subject of misery1 as it is made uneasy by its own thoughts2 which are compared to the worm that dieth not4 ,while it looks backwards1 and calls to mind the actions of his past life1 and all his sins are charged upon him1 this fills it with such a sense of guilt and confusion as is inexpressibly tormenting2 and when he looks forward1 there is nothing but what administers despair1 which increases his misery to the highest degree4 ,these torments the soul endures before it is reunited to the body1 and thereby rendered receptive of others1 which we generally call the punishment of sense1 that are conveyed by it4 ,the place of punishment is the same that is allotted for soul and body1 viz4 hell2 and this is called utter darkness2 which is an expression used to signify the greatest degree of misery4 ,as for their bodies1 they dread the thoughts of being united to them again2 inasmuch as that will bring with it new accessions of torment4 ,these are considered as liable to a double dishonour2 not only that which arises from their being in a state of corruption in common with all mankind2 but in their being detained in the grave1 as prisoners to the justice of ,god1 from whence they shall not be released as persons acquitted or discharged1 but remanded from that prison to another1 from whence there is no deliverance4 ,but more of this under a following answer4 ,footnote #abe3 ,vid4 ,senec4 ,epist4 #aag4 ,cum de animarum immortalitate loquimur1 non leve momentum apud nos habet consensus hominum1 aut timentium inferos1 aut colentium4 ,utor hac persuasione publica4 ,et4 ,cic4 ,tusc4 ,quest4 ,lib4 #a4 permanere animos arbitramur consensu nationum omnium2 qua in sede maneant1 qualesque sint ratione discendum est4 ,footnote #abf3 ,in ,phd4 ,footnote #abg3 ,vid4 ,alcin4 de doct4 ,plat4 ,cap4 xxv4 1 4 ,footnote #abh3 ,vid4 ,strab4 ,geog4 ,lib4 xv4 1 1 1 1 4 ,footnote #abi3 ,vid4 ,diog4 ,laert4 in ,vit4 ,thal4 ,footnote #acj3 ,vid4 ,cic4 ,tusc4 ,qust4 ,lib4 #a4 ,footnote #aca3 ,vid1 ,hom4 ,iliad4 #bc4 lin4 #fe4 seq4 1 1 4 4 1 4 ,in which1 after he had killed ,hector1 he addresses himself to his friend ,patroclus1 signifying that he had done this to revenge his death2 upon which1 the poet brings in ,patroclus as appearing to him4 ,footnote #acb3 ,vid4 ,odys4 ,lib4 xi4 lin4 #ege4 seq4 in which he speaks of the punishment of ,tityus and ,tantalus4 ,in this1 as well as many other things1 he is imitated by ,virgil4 ,see neid4 ,lib4 vi4 lin4 #eie1 seq4 ,footnote #acc3 ,see this argument managed with a great deal of learning and judgment by ,mede1 in his apostasy of the latter times1 who proves that the gods whom the heathens worshipped1 were the souls of men deifyed or cannonized after death1 from many of their own writers1 chap4 iv4 and ,voss4 de orig4 c4 idol4 ,lib4 #a4 cap4 xi1 xii1 xiii4 who refers to ,lanct4 ,lib4 #a4 de fals4 ,relig4 cap4 v4 his words are these2 ,quos imperiti1 insipientes1 tanquam ,deos nuncupant1 adorant1 nemo est tam inconsideratus1 qui non intelligat fuisse mortales4 ,quomodo ergo1 inquiet aliquis1 ,dii crediti sunt8 ,nimirum quia reges maximi1 ac potentissimi fuerunt1 ob merita virtutum suarum1 aut munerum1 aut artium repertarum1 cum chari fuissent iis1 quibus imperitaverunt1 in memoriam sunt consecrati4 ,quod si quis dubitet1 res eorum gestas1 facta1 consideret3 qu universa tum poet1 tum historici veteres1 prodiderunt4 ,et ,august4 de ,civ4 ,dei1 ,lib4 viii4 cap4 v4 ,ipsi etium majorum gentium ,dii1 quos ,cicero in ,tusculanis1 tacitis nominibus videtur attingere1 ,jupiter1 ,juno1 ,saturnus1 ,vulcanus1 ,vesta1 alii plurimi1 quos ,varro conatur ad mundi partes1 sive elementa transferre homines fuisse produntur4 ,et ,cic4 ,lib4 #a4 de nat4 ,deor4 ,quid1 qui aut fortes1 aut potentes viros tradunt post mortem ad ,deos pervenisse2 eosq2 ipsos quos1 nos colere1 precari1 venerariq2 soleamus8 ,footnote #acd3 ,some have wondered how the ,sadducees could deny angels1 and yet receive the five books of ,moses1 in which there is so frequent mention of the appearance of angels2 and it might as well be wondered how they could make any pretensions to religion1 who denyed the immortality of the soul2 but as to both these1 it may be said concerning them1 that they were the most irreligious part of the ,jewish nation4 ,to make them consistent with themselves1 is past the skill of any who treat on this subject4 ,some suppose that they understand all those scriptures that speak concerning the appearance of angels1 as importing nothing else but a bodily shape1 appearing for a time1 and conversing with those to whom it was sent1 moved and actuated by the divine power1 and then disappearing and vanishing into nothing4 ,footnote #ace3 ,in ,phd4 ,footnote #acf3 ,his words are these2 1 1 1 1 1 4 ,footnote #acg3 1 4 ,footnote #ach3 ,vid4 ejusd4 moral4 ,lib4 iii4 cap4 ix4 ,footnote #aci3 ,vid4 ,diog4 ,laert4 in ,vit4 ,zen4 1 2 upon which occasion ,cicero says1 ,that though they assert that they shall continue a great while in being1 yet they deny that they shall exist for ever4 ,vid4 ejusd4 in ,tusc4 ,qust4 ,lib4 #a4 ,stoici usuram nobis largiuntur1 tanquam cornicibus2 diu mansuros animos ajunt2 semper negant4 ,footnote #adj3 ,et ibid4 ,ea qu vis1 ut potero1 explicabo1 nec tamen quasi ,pythius ,apollo certa ut sint1 fixa qu dixero1 sed ut homunculus unus e multis1 probabilia conjectura sequens2 ultra enim quo progrediar quam ut verisimilia videam1 non habeo2 which ,lactantius observes1 speaking of him as in doubt about it4 ,vid4 ,lactant4 de ,vit4 ,beat4 ,lib4 vii4 #h4 ,and elsewhere he says1 in ,lib4 de ,amicitia4 ,sin autem illa vetiora1 ut idem interitus sit animorum1 corporum1 nec ullus sensus maneat3 ,ut nihil boni est in morte1 sic certe nihil est mali2 in ,lib4 de ,senect4 ,quod si in hoc erro1 quod animos hominum immortales esse credam1 libenter erro3 ,nec mihi hunc errorem1 quo delector1 dum vivo1 extorqueri volo4 ,sin mortuus1 ut quidam minuti philosophi censent1 nihil sentiam2 non vereor1 ne hunc errorem meum philosophi minuti irrideant3 ,quod si non sumus immortales futuri1 tamen extingui hominem suo tempore1 optabile est4 ,footnote #ada3 ,epist4 #ajb4 ,credebam opinionibus magnorum virorum rem gratissimam promittentium1 magis quam probantium4 ,footnote #adb3 ,see ,quest4 lxxxviii1 lxxxix4 ,footnote #adc3 ,the doctrines of the immortality of the soul1 and of the resurrection of the body equally rest upon the will and word of ,god4 ,but when viewed with the eye of natural reason1 they have been deemed to possess very unequal grounds of probability4 ,the properties of matter and of mind are so very different1 they have been distinguished by almost all4 ,if the mind be not matter1 no argument for its extermination can be drawn from the dissolution of the body2 and as its materiality has never been shown1 no premises have been found from which its death can be inferred4 ,some wise men who had not the scriptures1 have indeed withholden their belief2 but the reason is discernible1 they have demanded proofs which the ,god of nature has not vouchsafed2 and their rejection of the preponderating evidence of probability1 argues weakness and fastidiousness4 ,the resurrection of the body has been held to be impossible4 ,if so1 the impossibility should either consist in the absolute incapacity in the dead body to be raised2 but this it does not1 for death can only reduce the body to its first element1 and the dust which has been a body is not any more unfit to be reanimated1 than it was to receive life in the first instance2 or it must be owing to some detect of wisdom or power1 or of both in him1 who should raise the body2 but ,god is unchangeable1 and in all respects as able to raise him from the dead1 as to create man at the first2 and there is no contradiction implied in the thing1 which should prevent the exertion of his power2 a resurrection is therefore possible4 ,the usual arguments for its probability drawn from analogy to the return of day1 of spring1 of vegetation1 c4 are not conclusive4 ,but those drawn from the resurrection of ,christ1 from the identity of man considered as a compound from the removal of moral evil1 from which natural evils arise1 from the earnest expectation of animal nature for a better condition1 and from the perfection of the future state1 seem to raise a presumption which is probable2 yet these are not appreciated by the natural man2 hence the world has so generally denied a resurrection of the body4 ,the testimony of the ,holy ,spirit on both points has been always the same1 but not with equal lustre4 ,jesus ,christ explicitly affirmed both1 and brought his proofs from the old testament1 pressed them as motives of comfort or terror to saints and sinners1 and so connected their truth with that of his own character1 that every thing which proves the latter1 is a proof of the former4 ,not only did his actually raising the dead1 and arising himself1 prove that the dead shall rise1 but every prophecy accomplished in him1 and every miracle wrought by him and his apostles1 the continuance of his church1 the purity of his system of doctrines1 the doctrines of election1 redemption1 justification1 regeneration and perseverance1 as well as the express declarations on this subject1 both in the old and new testament1 all form a solid mass of evidence upon which the hopes of the ,christian may firmly rest4 ,footnote #add3 ,see ,quest4 xc4 ,footnote #ade3 ,see ,dr4 ,edward's exercit4 ,part ,,ii4 on #a ,cor4 iii4 #ae4 who1 to give countenance to this opinion1 produces two scriptures1 viz4 ,mark xiv4 #ed4 and ,luke xxii4 #ef4 where the word 1 is put for fire2 from whence he supposes1 that and 1 are used promiscuously4 ,footnote #adf3 4 ,sinus1 a bosom1 coast1 or haven4 ,footnote #adg3 ,vid4 ,tertull4 ,apologet4 ,cap4 xlvii4 ,et si paradisum nominemus1 locum divin amnitatis recipiendis sanctorum spiritibus destinatum1 materia quadem igne illius ,zon segregatum4 ,footnote #adh3 ,see ,whitby in loc4 ,footnote #adi3 ,see also his notes on ,luke xxiii4 #dc4 ,footnote #aej3 ,vid4 ,hoornbeck ,socin4 ,confut4 ,tom4 ,,iii4 ,lib4 v4 ,cap4 #a4 who quotes some passages out of several ,socinian writers1 among whom ,i shall only mention what is said by two of them1 with whom several others of their brethren agree herein4 ,vid4 ,socin4 in ,epist4 v4 ad ,volkel4 ,tantum id mihi videtur statui posse1 post hanc vitam1 animam1 sive animum hominis non ita per se subsistere ut prmia ulla pnasve sentiat2 vel etiam ista sentiendi sit capax1 qu mea firma opinio facile potest colligi ex multis qu a me dicuntur1 c4 ,et ,smalc4 in ,exam4 ,error4 ,pag4 #cc4 ,animam vel spiritum hominis post mortum aliquid sentire1 vel aliqua re perfrui1 nec ratio permittit nec scriptura testatur3 ut enim corpus sine anima1 sic etiam anima sine corpore1 nullus operationes exercere potest2 perinde sic ac si anima illorum nulla esset1 etiam suo modo sit1 quia scilicet nullius rei sensum habeat1 aut per se voluptate aliqua fr possit4 ,and elsewhere the same author is so hardy as to term the contrary doctrine no other than a fable1 in ,lib4 de ,dei filio1 ,cap4 vi4 ,pag4 #dc4 ,quod vern de vita animarum disserit1 hoc instar fabul est1 c4 ,spiritum hominis ad ,deum redire testatur sacra scriptura1 at eum vivera vita1 ut ait ,smiglecius1 spirituum1 vel aliquid intelligere1 vel voluptate frui hoc extra1 contra scripturam dicitur4 ,footnote #aea3 ,see ,locke's ,essay concerning human understanding1 ,lib4 ii4 ,chap4 #a4 ix4 to the xix4 ,footnote #aeb3 ,quest4 lxxxix4 ,quest4 ,,lxxxvii4 ,,quest4 ,,lxxxvii4 ,what are we to believe concerning the resurrection8 ,,answ4 ,we are to believe1 that at the last day there shall be a general resurrection of the dead1 both of the just and unjust2 when they that are then found alive1 shall1 in a moment1 be changed2 and the self-same bodies of the dead which were laid in the grave1 being then again united to their souls for ever1 shall be raised up by the power of ,christ2 the bodies of the just1 by the ,spirit of ,christ1 and by virtue of his resurrection1 as their head1 shall be raised in power1 spiritual1 incorruptible1 and made like to his glorious body2 and the bodies of the wicked shall be raised up in dishonour1 by him1 as an offended ,judge4 ,in the foregoing answers1 we have considered the soul and body as separated by death1 the body turned to corruption1 and the soul immediately entering into a state of happiness or misery2 and are now led to insist on the doctrine of the resurrection1 when these two constituent parts of man shall be reunited4 ,and accordingly we shall endeavour1 ,i4 ,to explain what we are to understand by the resurrection of the dead4 ,,ii4 ,we shall prove that there is nothing in this doctrine contrary to reason1 at least1 if we consider it as a supernatural and divine work4 ,,iii4 ,we shall farther observe1 that this doctrine could not be known by the light of nature2 and therefore we believe it as founded in divine revelation4 ,,iv4 ,what arguments are contained in scripture for the proof thereof2 some of which might be taken from the ,old ,testament1 and others from the ,new1 in which it is more clearly revealed4 ,v4 ,we shall answer some of the most material objections brought against it4 ,,vi4 ,we shall consider it as universal1 as it is here styled a general resurrection of the dead1 from the beginning of time to ,christ's second coming2 yet with this exception1 that they who are found alive shall be changed4 ,and1 ,,vii4 ,the condition in which the body shall be raised2 and those circumstances of honour and glory1 which respect1 more especially1 the resurrection of the just4 ,and1 on the other hand1 we shall consider the resurrection of the wicked1 as being in dishonour1 by ,christ1 as an offended ,judge4 ,i4 ,what are we to understand by the resurrection of the dead4 ,we sometimes find the word taken1 in scripture1 in a metaphorical sense1 for ,god's doing those things for his church1 which could not be brought about any otherwise than by his extraordinary and supernatural power4 ,sometimes the work of regeneration is set forth by this figurative way of speaking2 whereby they who are dead in trespasses and sins1 are said to be quickened2 and our ,saviour speaks of this when he says1 ,the hour is coming1 and now is1 when the dead shall hear the voice of the ,son of ,god2 and they that hear shall live1 ,john v4 #be4 ,but we are to understand it in a proper sense1 as denoting that change which shall pass upon the body1 when it shall be delivered from the state of corruption1 into which it was brought at death1 and reunited to the soul2 which is distinguished in a following verse1 from this metaphorical sense of it1 when he says1 ,all that are in the graves shall hear his voice1 and shall come forth1 they that have done good unto the resurrection of life1 and they that have done evil unto the resurrection of damnation1 ver4 #bh4 ,this includes in it not barely the repairing1 but the rebuilding the frame of nature2 which was not only decayed1 but dissolved in death2 or the gathering together those particles of matter1 of which the body was before constituted2 which was not only turned into corruption1 but common dust2 whereby a new body1 as to the form and qualities thereof1 is erected out of its old materials2 otherwise it could not be called a resurrection4 ,it is said1 indeed1 that the body shall not1 in all respects1 be the same that it was when separated from the soul2 as the apostle compares to a grain of wheat sown in the ground1 which1 when it springs up1 is not altogether the same as it was before2 for ,god giveth it a body1#aec as it hath pleased him1 and to every seed his own body1 #a ,cor4 xv4 #cg1 #ch4 ,it is the same for substance1 as it consists of the same materials1 but very different as to its qualities2 as will be farther considered1 when we speak concerning the condition of the body when raised from the dead2 and as it is raised with a design that it should be re-united to the soul1 which will immediately follow upon it2 and this union shall be indissoluble and eternal4 ,,ii4 ,we shall now consider that there is nothing contrary to reason1 or impossible1 from the nature of the thing1 which might have a tendency to overthrow this doctrine2 especially if we consider it as a supernatural and divine work1 brought about by the almighty power of ,god4 ,if we look no farther than the power of natural causes1 we may conclude it to be impossible for a creature to effect1 as much as it was at first to produce the body of man out of the dust of the ground2 but this is not impossible with ,god3 ,he that gave life and being to all things2 and1 by his sovereign will1 puts a period to that life1 which had been1 for some time continued by his power and providence1 can give a new life to it2 especially if there be nothing in this work that renders it unmeet for it to be performed by him4 ,that there is nothing in the nature of the thing that renders a resurrection impossible1 appears1 in that death1 though it be a dissolution of the frame of nature1 does not annihilate the body4 ,if the body1 indeed1 were annihilated at death1 then it would be impossible1 or contrary to the nature of things1 that there should be a resurrection thereof2 since the bringing it again into a state of existence would be a new creation2 which1 though it would not be too great a work for omnipotency1 yet it could not be styled a resurrection1 or restoring the same body to life that was separated from the soul1 to which it was once united4 ,but when we suppose that the matter of which the body consisted is still in being1 and nothing is necessary to the raising it from the dead but the recollecting the various particles thereof1 and forming it again into a body1 fitted to receive the soul3 this is not in its own nature impossible2 nor does it infer a contradiction1 so as that we should argue from thence1 that it cannot be brought about by divine power4 ,that this may more fully appear1 let it be considered1 that nothing which ,god has brought into being1 can be annihilated1 but by an act of his will2 since nothing can defeat or disannul his providence1 which upholdeth all things that were brought into being by the word of his power4 ,it is also certain1 that ,god has given us no ground to conclude that any part of his material creation has been1 or shall be turned into nothing2 from whence it follows1 that the particles of all the bodies of men1 that once lived in this world1 though turned to corruption or dust1 are as much in being as ever they were1 though not in the same form4 ,again1 it is certain that ,god1 who made and upholdeth all things1 has a perfect knowledge of that which is the object of his power1 since his understanding is infinite3 therefore he knows where the scattered dust1 or the smallest particles of matter that once constituted the bodies of men1 are reserved3 and when we speak of a resurrection from the dead1 we understand hereby the gathering them together1 and disposing them in such a way as that new bodies shall be framed out of them3 therefore1 though this could not be done by any but ,god1 it is not impossible1 from the nature of the thing1 for him to do it2 and that he will do it will be considered1 when we come more directly to the proof of this doctrine4 ,we shall therefore proceed1 ,,iii4 ,to consider it as a matter of pure revelation1 such as we could not have known by the light of nature1 without the assistance of scripture-light4 ,something1 indeed1 might be known by reason concerning the immortality of the soul1 and its being not only capable of happiness or misery in a future state1 but dealt with therein according to its behaviour in this world3 nevertheless1 when we enquire into that part1 which the body shall bear therein2 whether it shall be raised and reunited to the soul1 to be for ever a partner with it in what respects its state in another world1 or shall remain for ever in a state of corruption2 this cannot be known by the light of nature4 ,there are1 indeed1 many things which we find in the writings of the ,heathen1 that discover them to have had some notion of what bears a resemblance to a resurrection3 as when they speak concerning the transmigration of souls1 or their living in other bodies1 when separated from those which they formerly were united to4 ,and others of them speak concerning the general conflagration1 and the restoration of all things1 immediately after1 to their former state1 as well as give some hints which are contained in their writings1 concerning particular persons that have been raised from the dead1 at least1 pretended to have been so4 ,what we find of this nature therein1 very much resembles the fabulous account we have in the ,popish legends of miracles1 said to have been wrought1 though without proof3 thus we are told of one ,aristeas1 the ,proconnesian1 who had a power of expiring and returning to life at pleasure1 and relating what he had seen in a separate state4#aed ,the same is reported of one ,hermotimus of ,clazomena4#aee ,but the most famous story of this kind1 is what is related by ,plato1#aef and transcribed from him by ,eusebius1#aeg concerning one ,er1 the son of ,armenius2 who1 after he was slain in battle1 and had continued ten days among other dead bodies1 was brought home to his house2 and two days after1 being laid on his funeral pile1 came to life again3 this ,plato1 while he is relating it1 calls little better than a fable4#aeh ,and it was treated by others with ridicule1 how much soever believed by some who regarded reports more than solid evidence of the truth thereof4 ,i might also mention others1 who are said1 by ,heathen writers to have been translated into heaven in their bodies and souls#aei3 ,which might take its first rise from what they had received by tradition1 concerning the translation of ,enoch and ,elijah2 as the stories of those that were raised from the dead might be first invented by them with this view1 that their religion might have as great reputation as that of the ,jews4 ,but notwithstanding these particular instances related by them1 of some translated1 or others raised from the dead2 there were very few of them that believed the doctrine of the resurrection2 and some treated it with as much contempt as we do the before-mentioned account which they give of particular persons raised from the dead#afj4 ,this agrees very well with what we read in scripture1 concerning the treatment the apostle ,paul met with1 when he encountered the ,epicureans and ,stoicks at ,athens1 preaching to them ,jesus and the resurrection1 ,acts xvii4 #ah4 upon which occasion they call him babbler2 and insinuated that he seemed to be a setter forth of strange gods4 ,oecumenius and ,chrysostom think1 that they supposed he reckoned the resurrection among the gods#afa1 as well as ,jesus1 whose divinity he doubtless maintained2 but whether they were so stupid as thus to wrest his words1 is not material4 ,it is no wonder to find the ,epicureans treating this doctrine with ridicule2 for they1 denying the immortality of the soul1 could not entertain the least idea of the resurrection of the body in any sense3 ,whereas the ,stoicks1 though they did not own the doctrine of the resurrection1 yet they could not think it so strange a doctrine as some others might do2 since they held that the soul1 after death1 continued at least1 as long as the body2 and they knew very well1 that many of the philosophers strenuously maintained the transmigration of souls2 and1 indeed1 this was held by many of them1 as well as the ,platonists and ,pythagoreans2 and therefore the resurrection1 though it differed from it1 could not seem so strange and unheard of a notion1 as that they should reckon it among the gods3 ,however1 it plainly appears from hence that this doctrine could not be learned by the light of nature2 whatever confused ideas the ,heathen might have entertained by tradition1 concerning it4 ,therefore it follows from hence1 that we must look for a satisfactory account hereof from scripture3 ,thus when the ,sadducees put a stupid question to our ,saviour concerning the woman that had seven husbands1 which successively died2 and they would know whose wife she should be in the resurrection2 by which they designed to express their opposition to this doctrine1 rather than a desire of information as to the question proposed3 ,our ,saviour in his reply to them refers them to the scriptures1 ,matt4 xxii #bi4 as the fountain from whence a clear and satisfactory knowledge of this doctrine is to be derived as well as from the power of ,god4 ,this divine perfection argues the possibility thereof1 the justice and goodness of ,god1 its expediency2 but the scriptures1 which contain a revelation of his will1 represent it as certain2 and this leads us to consider some arguments that are contained in1 or deduced from scripture for the proof thereof2 and here we shall consider1 #a4 ,those proofs which we have for it1 taken from the ,old ,testament4 ,these ,i chuse first to insist on1 because ,i am sensible there are many who think1 that the church knew nothing of it1 till it was revealed1 by our ,saviour1 in the ,new ,testament3 ,this very much detracts from the importance of the doctrine1 as well as renders the state of those who lived before ,christ's incarnation1 very uncomfortable1 since the saints1 according to this opinion1 must have had no hope of a glorious resurrection to eternal life4 ,this notion is defended by many who extend the darkness of the dispensation farther than what is convenient2 and among others1 it is generally maintained by the ,socinians1 probably with this design1 that since according to them1 our ,saviour had little else in view1 in coming into the world1 but to lead men into the knowledge of some things which they were ignorant of before2 this might be reckoned one of those doctrines that he came to communicate4 ,thus ,volkelius denies that there were any promises of eternal life made to the church under the ,old ,testament2 and concludes that there was no one who had the least surmise that any such doctrine was contained in those scriptures which we commonly bring from thence to prove it#afb4 ,and to give countenance to this opinion1 several quotations are often taken from ,jewish writers1 since our ,saviour's time1 who either speak doubtfully of this matter1 or give occasion to think that they did not understand those scriptures which establish the doctrine of the resurrection in the ,old ,testament1 as having any reference to it4 ,therefore it may not be amiss for us to enquire2 what were the sentiments of some of the ,jews about this matter8 ,every one knows that there was one sect amongst them1 namely1 the ,sadducees1 who distinguished themselves from others by denying it3 ,and ,josephus gives the largest account of any one1 concerning another sect1 to wit1 the ,essens1 who affected to lead a recluse life1 in their respective colleges1 and were governed by laws peculiar to themselves3 ,among other things which he relates concerning their conduct and sentiments1 he says1 that it was an opinion established among them1 that the bodies of men were corruptible1 and the matter of which they were compounded1 not perpetual2 though the soul remained for ever3 ,and then he represents them as speaking1 according to the ,pythagorean and ,platonick way1 concerning the body's being the prison of the soul1 and its remaining when released from it1 and of the soul's dwelling in a pleasant place1 and enjoying many things that tend to make it happy1 c4#afc4 ,nevertheless1 his account of them is so short1 and the expression on which the whole stress of this supposition is founded1 a little ambiguous1 namely1 that the bodies of men are corruptible1 and their matter not perpetual1 which may be understood as agreeing with the common faith concerning man's mortality1 and the body's turning to corruption1 and not remaining in the same state in which it was2 that it seems to leave the matter doubtful1 whether they asserted or denied the resurrection4 ,it is also supposed1 that ,philo denied this doctrine from several passages observed in his writings1 which a late learned writer takes notice of#afd2 but this is only the opinion of a single person1 who1 according to his general character1 seems to be halting between two opinions1 to wit1 the doctrine of ,moses1 and the philosophy of ,plato2 and therefore ,i take his sentiments1 about this1 to be nothing else but an affection of thinking or speaking agreeably to the ,platonic philosophy1 which had probably given such a tincture to his notions1 that he might deny the resurrection4 ,and if the ,essens1 before-mentioned1 should be allowed to have denied it1 they received it from their attachment to the same1 or1 at least1 the ,pythagorean philosophy3 ,but we cannot from hence conclude that the doctrine of the resurrection was denied by the main body of the ,jews1 or the greatest part of them2 or by any1 excepting those who were led out of the way1 by the writings of the philosophers3 ,which gave occasion to the apostle ,paul to warn the church to beware of philosophy and vain deceit1 after the tradition of men1 after the rudiments of the world1 and not after ,christ1 ,col4 ii4 #h4 as foreseeing that some of them1 in after-ages1 would1 in many respects1 corrupt the doctrines of the gospel1 by accommodating them to1 or explaining them by what they found in the writings of the ,heathen philosophers1 as ,origen1 ,justin ,martyr1 and some others did2 and he seems to take the hint from what had been before observed relating to the corruption of the ,jewish faith1 by those who were attached to them4 ,thus concerning the opinion of those ,jews1 who are supposed to deny the doctrine of the resurrection4 ,on the other hand1 there are several ,rabbinical writers1 who sufficiently intimate their belief of this doctrine2 though it is true1 some of them infer it from such premises1 as discover great weakness in their method of reasoning4 ,thus the learned bishop ,pearson observes1 that they produce several places out of ,moses's writings1 which when the resurrection is believed1 may1 in some kind1 serve to illustrate it1 but can1 in no degree1 be thought to reveal so great a mystery#afe4 ,and ,dr4 ,lightfoot produces other proofs1 which they bring for this doctrine1 as little to the purpose#aff1 of which all the use that can be made is1 that we may from hence observe1 that they believed the doctrine we are maintaining1 to be contained in scripture4 ,whether they were able to defend it by shewing the force of those arguments on which it is founded therein or no1 is not much to our present purpose1 my design in referring to their writings being to prove that this doctrine was embraced by the ,jews1 in the ages before1 as well as since our ,saviour's time4 ,it is true1 the ,talmud1 and other writings1 which are generally quoted for the proof of it1 are of later date1 and the most ancient of the ,chaldee paraphrases now extant1 is supposed to have been written about that time1 or1 at least1 but little before it3 ,and there are no uninspired writings1 relating to the ,jewish affairs1 more ancient1 except those which we generally call ,apocryphal2 which most suppose to have been written about #aej years before the ,christian ra4 ,and it is very evident1 that about that time the doctrine of the resurrection was believed by the ,jewish church2 as the author of the book of ,maccabees1 in the history of the martyrdom of the seven brethren in the reign of ,antiochus#afg1 represents some of them in the agonies of death1 as expressing the firm belief they had of a resurrection to eternal life2 their mother1 in the mean while1 encouraging them from the same consideration4 ,these1 as it is more than probable1 the apostle includes in the number of those noble ,old ,testament worthies who were tortured1 not accepting deliverance1 that they might obtain a better resurrection1 ,heb4 xi4 #ce4 which is an undeniable evidence that the church at that time believed the doctrine of the resurrection4 ,all that ,i shall add under this head is1 that how weak soever the reasoning of some ,jewish writers1 concerning this subject1 has been1 there are others who give substantial proofs from the ,old ,testament2 which not only argues that they believed it1 but that their belief proceeded from a just conviction of the truth thereof4 ,and they give the same sense of some of those scriptures which are generally produced for the proof hereof1 as we do#afh4 ,the first scripture that we shall take notice of1 is what contains the vision mentioned in ,ezek4 xxxvii4 #a1 seq4 concerning the valley which was full of bones1 which were very dry3 ,upon which occasion ,god says1 ,son of man1 ,can these bones live8 to which he replies1 ,o ,lord ,god1 thou knowest4 ,and afterwards we read of ,god's laying sinews1 and bringing up flesh upon them1 covering them with skin1 and putting breath into them2 and their being hereupon restored to life4 ,i am sensible that they who are on the other side of the question1 pretend that this is no proof of a resurrection2 because the design thereof was to illustrate and make way for the prediction mentioned in the following verses1 concerning the deliverance of ,god's people from the ,babylonish captivity3 ,but that which seems to have its weight with me is1 that ,god would never have made use of a similitude to lead them into this doctrine1 taken from a thing which they had no manner of idea of3 ,but if we suppose that they believed that there shall be a resurrection of the dead1 agreeable to the literal sense of the words here made use of to illustrate it1 then the argument taken from thence is plain and easy1 q4 d4 as certainly as you have ground to believe that the dead shall be raised at the last day 7which though it could not be brought about by any natural means1 yet it shall be effected by the power of ,god27 so your deliverance1 how unlikely soever it may appear to those who look no farther than second causes1 shall come to pass by ,god's extraordinary power and providence1 which will be as life from the dead4 ,and whereas it is farther objected1 that when ,god asked the prophet1 whether these dry bones could live8 ,he seems to be in doubt about it2 which argues that he had no idea of the resurrection of the dead4 ,to this it may be replied1 that his doubt respected an event that should immediately ensue2 he knew that ,god could put life into these bones2 but whether he would do it now or no1 he could not tell3 ,therefore it does not contain any disbelief of the doctrine of the resurrection at the last day2 and1 indeed1 this scripture1 how little soever it may seem to some to make for the doctrine we are maintaining1 is alleged by others1 as an undeniable proof of it4 ,tertullian expressly says1 that this would have been a very insignificant vision1 if this doctrine were not true#afi4 ,and ,jerome speaks to the same purpose1 supposing that ,god would never illustrate any truth which they were in doubt of1 by a similitude taken from an incredible fiction#agj4 ,and ,menasseh ,ben ,israel1 a learned ,jew1 supposes this text to be an express and infallible proof of the resurrection2 which plainly argues that he thought the ,jews1 in former ages1 were convinced of this doctrine thereby#aga4 ,but supposing this scripture be not reckoned sufficient to evince the truth of this doctrine1 there is another which has more weight in it1 viz4 that in ,job xix4 #be-bg4 ,i know that my ,redeemer liveth1 and that he shall stand at the latter day upon the earth3 ,and though1 after my skin1 worms destroy this body1 yet in my flesh shall ,i see ,god3 ,whom ,i shall see for myself1 and mine eyes shall behold1 and not another1 though my reins be consumed within me4 ,job1 as is generally supposed1 lived in ,moses' time2 therefore1 if it can be made appear that he professes his faith in the doctrine of the resurrection1 we may conclude that the church was acquainted with it in the early ages thereof2 and nothing seems more evident1 from the plain sense of the words1 than that he here professes his faith in1 and encourages himself from the hope of future blessedness1 both in soul and body1 at ,christ's second coming in the last day4 ,it is with a great deal of difficulty that they who deny this doctrine1 are obliged to account for the sense of this text1 so as to evade the force of the argument taken from thence to prove it4 ,these suppose that ,job intends nothing hereby but a firm persuasion which he had1 that he should be recovered from that state of misery in which he then was1 which not only affected his mind1 but his body1 as it was smitten with sore boils1 from the sole of his foot unto his crown1 ,job ii4 #g4 his flesh being clothed with worms1 and his skin broken and become loathsome1 chap4 vii4 #e4 and accordingly he says1 ,i shall be redeemed from this affliction1 and brought into a happy state before ,i die2 and so they suppose that the words are to be taken in a metaphorical sense2 and therefore do not prove the doctrine of the resurrection4 ,but this will appear to be a very great perversion of the sense of this text1 if we consider1 #a4 ,in how solemn a manner he brings it in1 in the verses immediately foregoing4 ,oh that my words were now written6 ,oh that they were printed in a book6 that they were graven with an iron pen and lead1 in the rock for ever6 ,which seems to import that he had something to communicate1 that was of far greater moment than the account of his deliverance from the afflictions he was under in this world4 ,therefore it seems more agreeable to understand the sense of the words1 as denoting that great and important truth1 in which all believers are concerned1 relating to ,christ's second coming1 and the happiness that his saints shall then enjoy in soul and body2 this deserves to be writ with a pen of iron1 that it may be transmitted to all generations4 ,but1 #b4 ,it is evident that he is here speaking of something that should be done1 not whilst he lived1 but in the end of time2 for he considers his ,redeemer1 as standing in the latter day upon the earth4 ,the person whom he here speaks of as his ,redeemer1 is1 doubtless1 our ,saviour1 who is frequently described1 both in the ,old and ,new-,testament1 under that character3 ,and1 if at any time ,god the ,father is called the ,redeemer of his people1 it may farther be observed that he is never said in redeeming them to make himself visible to their bodily eyes1 or to stand upon the earth1 much less to do this in the latter or last day1 in which ,christ is said to come again in a visible manner1 to raise the dead and judge the world3 ,and this ,job intends when he says1 ,in my flesh shall ,i see ,god1 whom ,i shall see for myself and mine eyes shall behold1 and not another4 #c4 ,it is evident also that he intends hereby something that should befal him after his death1 and not barely a deliverance from his present misery in this world2 for he speaks of his skin or body as devoured by worms1 and his reins consumed within him2 which can intend no other than a state of corruption in death4 #d4 ,it does not appear that ,job had any intimation concerning the change of his condition in this world1 before ,god turned his captivity1 having first made him sensible of his error1 in uttering that which he understood not1 when he testified his reconciliation to his friends1 notwithstanding the injuries he had received from them1 by praying for them1 chap4 xlii4 #c1 #aj4 ,and1 indeed1 he was so far from expecting happiness in this life1 that he says1 ,mine eye shall no more see good1 viz4 in this world1 chap4 vii4 #g4 and hereupon he takes occasion to meditate on his own mortality in the following words2 ,the eye of him that hath seen me shall see me no more2 thine eyes are upon me1 and ,i am not3 ,and after this he prays1 ,o that thou wouldst hide me in the grave1 chap4 xiv4 #ac4 c4 ,and immediately before he speaks of his ,redeemer as living1 and the deliverance which he should obtain in the latter day1 in the text under our present consideration1 he earnestly desires the compassion of his friends3 ,have pity upon me1 have pity upon me1 ,o ye my friends2 for the hand of ,god hath touched me2 which does not well agree with the least expectation of a state of happiness in this world2 in which case he would not need their pity2 he might only have convinced them of the truth thereof1 and it would have given a turn to their behaviour towards him2 for we find1 that1 when ,god blessed his latter end more than his beginning1 every one was as ready to comfort him concerning the evil that the ,lord had brought upon him1 and shew their very great respect to him1 by offering him presents1 as any were before to reproach him4 ,therefore upon the whole1 it is very evident that ,job is not speaking concerning his deliverance from his present evils in this world1 but of a perfect deliverance from all evil in the great day of the resurrection3 ,accordingly we must conclude1 that the doctrine of the resurrection is plainly asserted in this scripture2 and indeed1 ,jerome says1 that no one who wrote after ,christ has more plainly maintained the doctrine of the resurrection than ,job does in this scripture1 who lived before him#agb4 ,there is another scripture1 by which1 if ,i do not mistake the sense thereof1 ,job appears to have had a steady faith in the doctrine of the resurrection1 and was firmly persuaded concerning his happiness1 when raised from the dead1 namely1 in chap4 xiv4 #ac1 #ad1 #ae4 in which he says1 ,o6 that thou wouldst hide me in the grave1 that thou wouldst keep me secret until thy wrath be past2 that is1 till a full end is put to all the afflictive providences which men are liable to in this present world1 namely1 till the day of ,christ's second coming2 or1 that thou wouldst appoint me a set time1 and remember me2 namely1 that thou wouldst deliver me from the evils which ,i now endure4 ,as to the former of these expedients1 to wit1 his deliverance by death1 that he counts a blessing1 because he takes it for granted that if a man die he shall live again1 ver4 #ad4agc and therefore says1 all the days of my appointed time1 that is1 not of the appointed time of life1 but the time appointed that he should lie in the grave1 in which he desired that ,god would hide him2 there1 says he1 ,i shall wait1 or remain1 till my change come1 that is1 till ,i am changed from a state of mortality to that of life4 ,and he goes on in the following words1 ,thou shalt call1 that is1 by thy power thou shalt raise me1 and ,i will answer thee1 or come forth out of my grave2 and hereby thou wilt make it known that thou hast a desire to the work of thine hands4 ,if it be objected to this sense of the words1 that ,job says1 ver4 #ab4 that man lieth down1 and riseth not till the heavens be no more2 they shall not awake nor be raised out of their sleep2 therefore he is so far from expecting relief from his misery in the resurrection1 that he seems plainly to deny it4 ,to this ,i answer1 that he doth not deny the doctrine of the resurrection in those words wherein he says that they shall not be raised from the dead1 till the heavens be no more2 which seems to intimate that he concluded that the dead should rise when the frame of nature was changed1 as it will be1 at the last day1 in which the heavens shall be no more4 ,i confess this sense is not commonly given of these verses1 nor any argument drawn from1 them to prove a resurrection from the dead2 therefore ,i would not be too tenacious of mine own sense thereof2 but ,i cannot but think it more probable than the common sense that is given of the words1 and if so1 it may be considered as a proof of the doctrine that we are maintaining4 ,there is another scripture which plainly proves the doctrine of the resurrection1 namely1 ,dan4 xii4 #b4 ,many of them that sleep in the dust shall awake1 some to everlasting life1 and some to shame and everlasting contempt4 ,this scripture is brought by several ,rabbinical writers1 as a proof of this doctrine2 and the words are so express1 that it will be very difficult to evade the force of them2 though1 it is true1 some modern writers1 who are ready to conclude that the ,old ,testament is silent as to the doctrine of the resurrection1 take the words in a metaphorical sense1 for the deliverance of the church from those grievous persecutions which they were under in the reign of ,antiochus2 and so sleeping in the dust is taken1 by them1 for lying in the holes and caves of the earth1 the ,jews being forced to seek protection there from the fury of the tyrant3 ,but this cannot be properly called sleeping in the dust of the earth2 and their deliverance from this persecution is not consistent with the contempt that should be cast on some that were raised out of the dust2 nor could the happiness that others enjoyed in this deliverance1 be called everlasting life1 it being only a temporal salvation1 that according to them1 is here spoken of2 and it must be a straining the metaphor to a great degree1 to apply the following words to their wise men and teachers1 after this deliverance1 that they should shine as the brightness of the firmament2 therefore this sense has such difficulties attending it1 that every person who is not prepossessed with prejudice must give into the literal sense of the text2 and confess that it is an argument to prove the doctrine of the resurrection4 ,the only difficulty that is pretended to be involved in this sense of the text is its being said1 ,many of them that sleep in the dust shall awake2 whereas the doctrine that we are defending1 is that of an universal resurrection4 ,but since we shall have occasion to speak to that under a following head1 we shall rather choose to refer it to its proper place1 in which1 according to our designed method1 we are to consider that all who have lived from the beginning to the end of time1 shall be raised4 ,there are other scriptures in the ,old ,testament that might be brought to prove this doctrine1 such as that in ,deut4 xxxii4 #ci4 in which ,god says1 ,i kill1 and ,i make alive2 and that parallel text1 in which the same thing is confessed1 and farther explained1 by ,hannah1 in her song1 in #a ,sam4 ii4 #f4 ,the ,lord killeth and maketh alive1 he bringeth down to the grave1 and bringeth up4 ,i know that death and life are sometimes taken for good and evil2 but why should deliverance from the miseries of this present life be represented by the metaphor of a resurrection1 and this attributed to the almighty power of ,god1 if the doctrine of the resurrection was reckoned by the church at that time1 no other than a fiction or chimera1 as it must be supposed to be if they had no idea of it1 as not having received it by divine revelation8 ,we might1 as a farther proof of this doctrine1 consider those three instances that we have in the ,old ,testament of persons raised from the dead1 namely1 the ,shunamite's child1 by the prophet ,elisha1 #b ,kings iv4 #ce4 and the man who was cast into his sepulchre1 that revived and stood on his feet1 when he touched his bones1 chap4 xiii4 #ba4 and the widow of ,zarephath's son1 by the prophet ,elijah1 on which occasion it is said1 ,he cried to the ,lord1 and said1 ,o ,lord my ,god1 ,i pray thee let this child's soul come into him again2 and accordingly the soul of the child came into him again1 and he revived1 #a ,kings xvii4 #ba1 #bb4 ,from hence we must conclude1 that this doctrine was not unknown to the prophet2 for if it had1 he could not have directed his prayer to ,god in faith4 ,and these instances of a resurrection of particular persons could not but give occasion to the church at that time1 to believe the possibility of a resurrection at the last day2 so that it might as reasonably be expected that ,god will exert his power by raising the dead then1 as that he would do it at this time1 unless there was something in this possible event contrary to his moral perfections2 but the resurrection appeared to them as it doth to all who consider him as the governor of the world1 and as distributing rewards and punishments to every one according to their works1 as not only agreeable to these perfections1 but1 in some respects1 necessary for the illustration thereof4 ,therefore we must conclude1 that as they had particular instances of a resurrection1 which argued the general resurrection possible1 they might easily believe that it should be future2 which is the doctrine that we are maintaining4 ,to this we may add1 that the patriarch ,abraham believed the doctrine of the resurrection2 therefore he had it some way or other revealed to him1 before the word of ,god was committed to writing4 ,this appears from what the apostle says when speaking concerning his offering ,isaac1 that he accounted that ,god was able to raise him up even from the dead1 ,heb4 xi4 #ai4 ,from hence it is evident that he was verily persuaded when he bound him to the altar1 and lifted up his hand to slay him1 that ,god would suffer him to do it1 otherwise it had been no trial of his faith1 so that his being prevented from laying his hand on him was an unexpected providence4 ,now how could he solve the difficulty that would necessarily ensue hereupon2 had he expected that ,god would give him another seed instead of ,isaac1 that would not have been an accomplishment of the promise which was given to him1 namely1 that in ,isaac his seed should be called2 therefore the only thing that he depended on1 was1 that when he had offered him1 ,god would raise him from the dead1 and by this means fulfil the promise that was made to him concerning the numerous seed that should descend from him2 therefore it cannot be supposed that ,abraham was a stranger to the doctrine of the resurrection4 ,there are other scriptures by which it appears that the doctrine of the resurrection was revealed to the church under the ,old ,testament dispensation1 either from the sense of the words themselves1 or the explication thereof in the ,new1 which refers to them3 thus it is said in ,psal4 xvi4 #aj4 ,thou wilt not leave my soul in hell2 neither wilt thou suffer thine holy one to see corruption2 which the apostle ,peter quotes to prove the resurrection of ,christ1 in ,acts ii4 #bd-bg4 ,if ,david therefore knew that the ,messiah should be raised from the dead 7which1 as will be considered under a following head1 is a glorious proof of the doctrine of the resurrection of the saints7 we cannot suppose that he was a stranger to this doctrine himself4 ,again1 it is said in ,isa4 xxv4 #h4 ,he will swallow up death in victory2 and this is mentioned immediately after a prediction of the glorious provision1 which ,god would make for his people under the gospel-dispensation1 which is called1 by a metaphorical way of speaking1 ver4 #f4 ,a feast of fat things1 a feast of wines on the lees1 of fat things full of marrow1 of wines on the lees well refined2 and of the gospel's being preached to the ,gentiles1 ver4 #g4 which is expressed by his destroying the face of covering1 and the veil that was spread over all nations3 therefore it may well be supposed to contain a prediction of something consequent thereupon1 namely1 the general resurrection3 and there is another scripture to the same purpose1 viz4 ,hos4 xiii4 #ad4 ,i will ransom them from the power of the grave2 ,i will redeem them from death3 ,o death1 ,i will be thy plague2 ,o grave1 ,i will be thy destruction2 and both these scriptures are referred to by the apostle1 as what shall be fulfilled in the resurrection of the dead2 when he says1 ,then shall be brought to pass the saying that is written1 ,death is swallowed up in victory3 ,o death1 where is thy sting8 ,o grave1 where is thy victory8 #a ,cor4 xv4 #ed1 #ee4 ,therefore we cannot but think that the prophets1 and the church in their day1 understood the words in the same sense4 ,there is another scripture in the ,old ,testament1 in which the premises are laid down1 from whence the conclusion is drawn in the ,new for the proof of this doctrine1 namely1 when ,god revealed himself to ,moses1 ,exod4 iii4 #f4 which our ,saviour refers to1 and proves the doctrine of the resurrection from1 against the ,sadducees4 ,now that the dead are raised1 even ,moses shewed at the bush1 when he calleth the ,lord1 the ,god of ,abraham1 and the ,god of ,isaac1 and the ,god of ,jacob3 for he is not the ,god of the dead1 but of the living1 ,luke xx4 #cg1 #ch4 which argument was so convincing1 that certain of the ,scribes1 said1 in the following words1 ,master1 thou hast well said2 and after that1 they1 that is1 the ,sadducees1 durst not ask him any question at all2 so that it silenced1 if it did not convince them4 ,there are some1 indeed1 who1 though they conclude that it is a very strong proof of the immortality of the soul1 which the ,sadducees denied1 since that which does not exist cannot be the subject of a promise2 yet1 they cannot see how the resurrection can be proved from it2 whereas it is brought1 by our ,saviour1 for that purpose3 therefore1 that the force of this argument may appear1 we must consider what is the import of the promise contained in this covenant1 that ,god would be the ,god of ,abraham2 which is explained elsewhere1 when he told him1 ,i am thy shield and thy exceeding great reward1 ,gen4 xv4 #a4 ,he was therefore given hereby to expect1 at the hand of ,god1 all the spiritual and saving blessings of the covenant of grace2 but these blessings respect not only the soul1 but the body2 and as they are extended to both worlds1 it is an evident proof of the happiness of the saints in their bodies in a future state1 and consequently that they shall be raised from the dead4 ,this leads us1 #b4 ,to consider those arguments to prove the doctrine of the resurrection which are contained in the ,new ,testament1 in which it is more fully and expressly revealed than in any part of scripture4 ,here we may first take notice of those particular instances in which our ,saviour raised persons from the dead in a miraculous way1 as the prophets ,elijah and ,elisha did under the ,old ,testament dispensation1 as was before observed4 ,thus he raised ,jairus's daughter1 whom he found dead in the house1 ,matt4 ix4 #be4 and another1 to wit1 the widow's son at ,nain1 when they were carrying him to the grave2 which was done in the presence of a great multitude1 ,luke vii4 #aa1 #ad1 #ae4 and there was another instance hereof in his raising ,lazarus from the dead1 ,john xi4 #dc1 #dd4 which he did in a very solemn and public manner1 after he had been dead four days1 his body being then corrupted and laid in the grave1 from whence ,christ calls him1 and he immediately revived and came forth4 ,these instances of the resurrection of particular persons tended to put the doctrine of the general resurrection out of all manner of doubt2 and1 indeed1 it was1 at this time1 hardly questioned by any1 excepting the ,sadducees3 therefore before ,christ raised ,lazarus1 when he only told his sister ,martha that he should rise again1 she1 not then understanding that he designed immediately to raise him from the dead1 expresses her faith in the doctrine of the general resurrection2 ,i know that he shall rise again in the resurrection at the last day1 ,john xi4 #bd4 upon which occasion our ,saviour replies1 ,i am the resurrection and the life1 ver4 #be4 denoting that this work was to be performed by him4 ,moreover1 this doctrine was asserted and maintained by the apostles1 after ,christ had given the greatest proof hereof in his own resurrection from the dead3 thus it is said1 that they preached through ,jesus1 the resurrection from the dead1 ,acts iv4 #b4 ,and the apostle ,paul standing before ,felix1 and confessing his belief of all things which are written in the law and the prophets1 immediately adds1 that he had hope towards ,god1 which they themselves also allow2 that is1 the main body of the ,jewish nation2 that there shall be a resurrection of the dead1 both of the just and of the unjust4 ,and he not only asserts but proves it with very great strength of reasoning1 in #a ,cor4 xv4 and the argument he therein insists on1 is taken from ,christ's resurrection1 ver4 #ac4 ,if there be no resurrection1 then is ,christ not risen2 which is a doctrine that could not be denied by any that embraced the ,christian religion1 as being the very foundation thereof2 but if any one should entertain the least doubt about it1 he adds1 ver4 #ag4 ,if ,christ be not raised from the dead1 your faith is vain1 ye are yet in your sins2 that is1 your hope of justification hereby is ungrounded1 and they also which are fallen asleep in ,christ1 are perished2 but this none of you will affirm2 therefore you must conclude that he is risen from the dead3 and if it be enquired1 how does this argument prove the general resurrection1 that he farther insists on from ver4 #bj4 ,now is ,christ risen from the dead1 and become the first-fruits of them that slept8 ,christ's resurrection removes all the difficulties that might afford the least matter of doubt concerning the possibility of the resurrection of the dead2 and his being raised as the first-fruits of them that slept1 or1 as the head of all the elect1 who are said to have communion with him in his resurrection1 or to be risen with him1 ,col4 iii4 #a4 renders the doctrine of the resurrection of all his saints1 undeniably certain4 ,as the first-fruits are a part and pledge of the harvest1 so ,christ's resurrection is a pledge and earnest of the resurrection of his people4 ,thus the apostle says elsewhere1 ,if the ,spirit of him that raised up ,jesus from the dead dwell in you1 he that raised up ,christ from the dead shall also quicken your mortal bodies1 ,rom4 viii4 #aa4 ,and our ,saviour1 when he was discoursing with his disciples concerning his death1 and resurrection that would ensue thereupon1 tells them1 that though after this he should be separated for a time from them1 and the world should see him no more1 yet that they should see him again2 and assigns this as a reason1 because ,i live ye shall live also1 ,john xiv4 #ai4 q4 d4 because ,i shall be raised from the dead1 and live for ever in heaven2 you1 who are my favourites1 friends1 and followers1 shall be also raised and live with me there2 so that the resurrection of believers is plainly evinced from ,christ's resurrection4 ,i might produce many other scriptures out of the ,new ,testament1 in which this doctrine is maintained2 but we shall proceed to consider what proofs may be deduced from scripture-consequences4 ,and it may here be observed1 that our ,lord ,jesus ,christ1 has by his death and resurrection1 as the consequence thereof1 purchased an universal dominion over1 or a right to dispose of his subjects in such a way as will be most conducive to his own glory and their advantage4 ,thus the apostle speaks of him as dying1 rising1 and reviving1 that he might be ,lord both of the dead and living2 and infers from thence1 that whether we live or die1 we are the ,lord's1 ,rom4 xiv4 #h1 #i4 ,and his being ,lord over the dead is expressed in other terms1 by his having the keys of hell and death2 and this is assigned as the consequence of his being alive after his death1 or of his resurrection from the dead1 ,rev4 i4 #ah4 ,therefore he has a power1 as ,mediator1 to raise the dead4 ,and to this we may also add1 that this is what he has engaged to do1 as much as he did to redeem the souls of his people4 ,when believers are said to be given to him1 or purchased by him1 it is the whole man that is included therein2 and accordingly he purchased the bodies as well as the souls of his people1 as may be argued from our obligation hereupon1 to glorify him in our bodies as well as in our spirits which are ,god's1 #a ,cor4 vi4 #bj4 ,and they are both under his care2 he has undertaken that their bodies shall not be lost in the grave2 which is very emphatically expressed1 when he is represented as saying1 this is the will of the ,father which hath sent me1 ,john vi4 #ci1 #dj4 or1 contained in the commission that ,i received from him1 when he invested me with the office of ,mediator2 that of all which he had given me1 ,i should lose nothing1 but should raise it up again at the last day4 ,what should be the reason that he here speaks of things rather than persons1 if he had not a peculiar regard to the bodies of believers8 which1 as they are the subjects of his power when raised from the dead2 so they are the objects of his care1 and therefore he will raise them up at the last day4 ,we might farther consider ,christ's dominion as extended to the wicked as well as the righteous4 ,he is not1 indeed1 their federal head2 but he is appointed to be their ,judge2 and therefore has a right to demand them to come forth out of their graves1 to appear before his tribunal2 though they are neither the objects of his special love1 nor redeemed by his blood1 nor the dutiful and obedient subjects of his kingdom2 inasmuch as it is said1 ,god has appointed a day in which he will judge the world in righteousness1 by that man whom he hath ordained1 whereof he hath given assurance unto all men1 in that he hath raised him from the dead1 ,acts xvii4 #ca4 ,and elsewhere it is said1 that he was ordained of ,god to be the ,judge of quick and dead1 chap4 x4 #db4 ,therefore we read1 that he shall sit upon the throne of his glory1 and before him shall be gathered all nations1 ,matt4 xxv4 #ca1 #cb4 and of his determining the final estate1 both of the righteous and the wicked1 as it is expressed in the following verses2 and this is described more particularly as being immediately after the universal resurrection2 as it is said1 #8,i saw the dead1 small and great1 stand before ,god1 and the books were opened1' ,rev4 xx4 #ab1 #ac4 which1 as will be observed under our next answer1 respects his judging the world2 and in order hereto it is farther said1 that #8the sea gave up the dead which were in it2 and death and hell delivered up the dead which were in them2 and they were judged every man according to their works4' ,and since ,christ is represented as a judge1 it is necessary that he should execute his vindictive justice against his enemies1 and punish them as their sins deserve2 but this respects not only the soul but the body2 and therefore ,christ that he may secure the glory of his justice1 shall raise the bodies of sinners1 that he may punish them according to their works2 and therefore he is said to be the object of fear1 in that he is able to destroy both soul and body in hell1 ,matt4 x4 #bh4 ,thus we have endeavoured to prove the doctrine of the resurrection by arguments taken from the ,old and ,new ,testament1 and those scripture-consequences from which it may be plainly deduced3 so that how much soever it may be thought a strange and incredible doctrine1 by those who have no other light to guide them but that of nature2 it will be generally believed by all whose faith is founded upon divine revelation1 and who adore the infinite power and impartial justice of ,god1 the ,governor of the world3 and1 indeed1 it is not attended with such difficulties arising from the nature of the thing1 as many pretend1 since we have several emblems in nature which seem to illustrate it2 which are very elegantly represented by some of the ,fathers1 and especially by ,tertullian2#agd whom the learned and excellent bishop ,pearson refers to and imitates in his style and mode of expression2#age his words are these2 8,as the day dies into night1 so doth the summer into winter3 the sap is said to descend into the root1 and there it lies buried in the ground4 ,the earth is covered with snow1 or crusted with frost1 and becomes a general sepulchre4 ,when the spring appeareth all begin to rise2 the plants and flowers peep out of their graves1 revive1 and grow1 and flourish2 this is the annual resurrection4 ,the corn by which we live1 and for want of which we perish with famine1 is notwithstanding cast upon the earth1 and buried in the ground1 with a design that it may corrupt1 and being corrupted1 may revive and multiply2 our bodies are fed with this constant experiment1 and we continue this present life by succession of resurrections4 ,thus all things are repaired by corrupting1 are preserved by perishing1 and revive by dying2 and can we think that man1 the lord of all those things1 which thus die and revive for him1 should be detained in death1 as never to live again8 ,is it imaginable that ,god should thus restore all things to man1 and not restore man to himself8 ,if there were no other consideration but of the principles of human nature1 of the liberty1 and remunerability of human actions1 and of the natural revolutions and resurrections of other creatures1 it were abundantly sufficient to render the resurrection of our bodies highly probable40 ,we shall now consider1 ,v4 ,some objections that are generally brought against the doctrine of the resurrection4 ,some things1 indeed1 are objected against it1 that are so vain and trifling1 that they do not deserve an answer3 as when the followers of ,aristotle assert that it is impossible for a thing which is totally destroyed1 to be restored to that condition in which it was before#agf3 ,and some have been so foolish as to think that those nations1 who burnt their dead bodies1 put an eternal bar in the way of their resurrection2 since the particles being so changed and separated by fire as they are1 can never return again to their former bodies2 or they who have been swallowed up by the ocean1 and the particles of which they consisted1 dissolved by water2 and every one of them separated from the other1 can never be again restored to their former situation4 ,such-like objections as these1 ,i say1 do not deserve an answer2 because they consider the resurrection as though it were to be brought about in such a way1 as effects are produced by second causes1 according to the common course of nature2 without any regard to the almighty power of ,god1 that can easily surmount all the difficulties which1 they pretend1 lie in the way of the resurrection4 ,and there are other objections1 taken from a perverse sense1 which they give of some texts of scripture1 without considering the drift and design thereof1 or what is added in some following words1 which sufficiently overthrows the objection4 ,thus some produce that scripture in ,eccles4 iii4 #ai1 #bj1 #ba4 where it is said1 ,that which befalleth the sons of men1 befalleth beasts4 ,so that a man hath no pre-eminence above a beast1 all go unto one place1 and all are of the dust1 and all turn to the dust again2 which we before mentioned as brought against the immortality of the soul2 and it is also alleged against the resurrection of the body1 by those who conclude that it shall be no more raised from the dead than the bodies of brute creatures4 ,but this is rather a cavil or a sophism1 than a just way of reasoning2 inasmuch as the following words plainly intimate1 that men and beasts are compared together only as to their mortality1 not as to what respects their condition after death2 and therefore it is no sufficient argument to overthrow the doctrine of the resurrection4 ,these and such-like objections are so trifling1 that we shall not insist on them3 ,however1 there are three or four that we shall lay down1 and consider what answers may be given to them4 ,obj4 #a4 ,it is objected against the doctrine of the resurrection1 that though the power of ,god can do all things possible to be done2 yet the raising the dead1 at least1 in some particular instances thereof1 is impossible from the nature of the thing2 and therefore we may say1 without any reflection cast on the divine ,omnipotency1 that ,god cannot raise them1 at least1 not so as that every one shall have his own body restored to him2 since there are some instances of ,cannibals1 or men-eaters1 who devour one another1 by which means the flesh of one man is turned into the flesh of the other4 ,and in those instances which are more common1 the bodies of men being turned into dust1 produce food1 like other parts of the earth1 for brute creatures2 and accordingly some of those particles of which they consisted1 are changed into the flesh of these creatures2 and these again are eaten by men2 so that the particles of one human body1 after having undergone several changes1 become a part of another2 therefore there cannot be a distinct resurrection of every one of those bodies that have lived in all the ages of the world4 ,answ4 ,to this it may be replied1 that it cannot be proved1 that in those instances mentioned in the objection1 that when one man preys upon another1 or when brute creatures live upon that grass which was produced by the ground1 which was made fertile by the bodies of men turned to corruption1 and it may be1 may have some of the particles thereof contained in them3 ,it cannot1 ,i say1 be proved1 that these particles of the bodies of men are turned into nourishment1 and so become a part of human flesh2 since providence did not design this to be for food4 ,if so1 then it is not true in fact1 that the particles of one human body become a part of another4 ,but1 suppose it were otherwise 7to give the objection as much weight as possible7 we may farther observe1 that it is but a very small part of what is eaten1 that is turned into flesh2 and therefore those particles of one human body1 that by this means are supposed to pass into another1 make up but a very inconsiderable part thereof4 ,therefore1 if some few particles of one human body in the resurrection are restored again to that body to which they at first belonged1 this will not overthrow the doctrine of the resurrection of the same body4 ,if the body of man loses a few ounces of its weight1 no one will suppose that it is not the same body4 ,so when the bodies of men are raised from the dead1 if the far greater part of the particles thereof are recollected and united together1 they may truly be said to constitute the same body2 this therefore does not overthrow the resurrection of the same body from the nature of the thing4 ,object4 #b4 ,it is farther objected1 especially against the possibility of the resurrection of the same body that was once alive in this world2 that the bodies of men1 while they live1 are subject to such alterations1 that it can hardly be said that we are the same when we are men as when we are children4 ,the expence of those particles which were insensibly lost by perspiration1 and others being daily gained by nutrition1 make such an alteration in the contexture of the body1 that1 as some suppose1 in the space of about seven years1 almost all the particles of the body are changed1 some lost and others regained4 ,now if it be supposed that the same body we once had shall be raised1 it is hard to determine2 whether those particles of which it consisted when we were young1 shall be gathered together in the resurrection1 or the particles of the emaciated or enfeebled body1 which was laid down in the grave4 ,answ4 ,we are obliged to take notice of such-like objections as these1 because they are often alleged in a cavilling way1 against the doctrine of the resurrection4 ,the answer therefore that ,i would give to this1 is1 that the more solid and substantial parts of the body1 such as the skin1 bones1 cartilages1 veins1 arteries1 nerves1 fibres1 that compose the muscles1 with the ligaments and tendons1 are not subject to this change that is mentioned in the objection1 by evaporation or perspiration2 which more especially respects the fluids1 and not the solids of the body4 ,these remain the same in men as they were in children1 excepting what respects their strength and size3 ,and if the body1 as consisting of these and some other of the particles that it has lost1 which the wisdom of ,god thinks fit to recollect1 be gathered together in the resurrection2 we may truly say1 that the same body that once lived1 notwithstanding the change made in the fluids thereof1 is raised from the dead4 ,obj4 #c4 ,there is another objection which is sometimes brought against the doctrine of the resurrection of the just1 especially against their being raised with the same body they once had1 taken from the inconsistency hereof1 with their living in the other world1 called heaven2 which is generally distinguished from the earth1 as being a more pure subtil and etherial region1 therefore not fit to be an habitation for bodies compounded of such gross matter as ours are1 which are adapted to the state and world in which they now live3 ,whereas1 to suppose them placed in heaven1 is inconsistent with the nature of gravity2 so that we may as well conclude a body1 which naturally tends to the earth its centre1 to be capable of living in the air1 at a distance from the surface of the earth1 as we can1 that it is possible for such a body to live in heaven3 ,therefore they argue that the bodies of men1 at the resurrection must be changed1 so as to become etherial1 which does1 in effect1 overthrow the doctrine of the resurrection1 as respecting1 at least1 the restoring the bodies of men to the same form which once they had4 ,moreover1 this objection is farther improved by another supposition3 which gave the ,socinians occasion to assert1 that the same body shall not be raised2 namely1 that if the bodies of men should be the same as they are now1 they would be rendered incapable of that state of immortality which is in heaven4 ,for by the same method of reasoning1 by which1 as has been before observed1 they argue that man would have been liable to mortality1 though he had not sinned1 viz4 that death was then the consequence of nature1 inasmuch as the body was to be supported by food1 breathe in proper air1 and be fenced against those things that might tend to destroy the temperament thereof1 or a dissolution would ensue1 they conclude that we must not have such bodies as we now have1 but etherial4 ,and to give countenance to this1 they refer to the apostle's words in #a ,cor4 xv4 #ej4 ,flesh and blood cannot inherit the kingdom of ,god3 ,and ver4 #dj4 where he speaks of celestial bodies as distinguished from terrestrial1 and of the body's being raised a spiritual body1 ver4 #dd4 ,and there is another scripture generally referred to1 wherein our ,saviour speaks of believers1 in the resurrection1 being as the angels of ,god1 ,matt4 xxii4 #cj4 which is to be understood1 at least1 as signifying that their motion will be no more hindered by the weight of the body1 than the motion of an angel is2 therefore their bodies must be of another kind than what we suppose they shall be in the resurrection4 ,answ4 #a4 ,as to what respects the inconsistency of bodies like ours1 living in the upper world1 as being contrary to the nature of gravitation3 ,it may be answered1 that according to the generally received opinion of modern philosophers1 gravity arises from an external pressure made upon bodies which are said to be heavy or light1 according to the force thereof2 and therefore those bodies that are in the upper regions1 above the atmosphere1 are equally adapted to ascend or descend2 which sufficiently answers that part of the objection4 ,this a learned writer takes notice of#agg3 ,and if this be not acquiesced in1 he advances another hypothesis2 which1 because it has something of wit and spirit in it1 ,i shall take leave to mention1 though ,i must suspend my judgment concerning it1 whether it be true or false4 ,he says1 perhaps1 our heaven will be nothing else but an heaven upon earth2 and that it seems more natural to suppose that1 since we have solid and material bodies1 we shall be placed as we are in this life1 in some solid and material orb2 and this he supposes agreeable to the apostle ,peter's words1 when he speaks of a new earth1 wherein dwelleth righteousness1 #b ,pet4 iii4 #ac4 ,from whence he concludes1 that either this world shall be fitted to be the seat of the blessed1 or some other that has a solid basis like unto it4 ,and to give countenance to this opinion1 he refers to some ancient writers2 and particularly tells us1 that ,maximus speaks of it as the opinion of many in his time2 and ,epiphanius brings in ,methodius in the third century1 as asserting the same thing4 #b4 ,as to what concerns that part of the objection1 that bodies1 like those we have now1 are unmeet for the heavenly state1 inasmuch as they cannot be supported without food and other conveniences of nature1 which tend to the preservation of life in this world4 ,to this it may be answered1 that it is not necessary to suppose that the body shall be raised with such qualities as that it will stand in need of food1 rest1 or other conveniences of nature2 which1 at present1 tend to the support of life3 ,the apostle seems to assert the contrary1 when he says1 ,meats for the belly1 and the belly for meats2 but ,god shall destroy both it and them1 #a ,cor4 vi4 #ac4 ,there is certainly a medium between asserting1 with some1 that we shall be raised with an etherial body1 in all respects unlike to that which we have at present2 and maintaining1 that we shall have such as are liable to the imperfections of this present state1 and supported in the same way in which they now are4 ,as to what the apostle says concerning flesh and blood not inheriting the kingdom of heaven1 he does not mean thereby that our bodies shall be so changed1 that they shall in no respect consist of flesh and blood3 ,and when he speaks of celestial and spiritual bodies1 it is not necessary for us to suppose1 that hereby he intends rial or etherial bodies4 ,but this will be more particularly considered under a following head1 when we speak of the circumstances in which the bodies of believers shall be raised from the dead4 ,as for that other scripture1 in which they are said to be as the angels of ,god in heaven1 that respects their being immortal and incorruptible2 or as the context seems to intimate1 that they need not marriage1 to perpetuate their generations1 in that world3 ,therefore we have no occasion to strain the sense of the words1 so as to suppose that our ,saviour intends in his saying they shall be as the angels1 that they shall cease to be like what they were when men on earth4 ,objec4 #d4 ,the last objection which we shall mention1 is taken from its not being agreeable to the goodness of ,god1 extended to those who are made partakers of the resurrection to eternal life2 inasmuch as it is a bringing them into a worse condition than the soul was in1 when separate from the body4 ,this objection is generally brought by those who give into that mode of speaking often used by ,plato#agh and his followers1 that the body in this world1 is the prison of the soul1 which at death1 is set at liberty3 therefore they suppose1 that its being united to the body again1 is no other than its being condemned to a second imprisonment1 which is so far from being a favour conferred1 that it rather seems to be a punishment inflicted4 ,others1 with ,celsus1 reckon it a dishonour for the soul to be reunited to a body that is corrupted4#agi ,and others speak of the body as being a great hindrance to the soul in its actings2 and frequently inclining it to the exercise of some of those passions that tend to make men uneasy1 and thereby unhappy2 and that this may1 some way or other1 take place in a future state4 ,answ4 ,it is no great difficulty to answer this objection1 in which there is not a due difference put between the present and future state of believers4 ,the only thing which might give occasion to men to conclude that their souls are imprisoned in this world is1 because they are abridged of that happiness which they shall be possessed of in another2 which the apostle calls ,the glorious liberty of the children of ,god1 ,rom4 viii4 #ba4 ,and as for the reproaches which some of the greatest enemies to ,christianity have cast on this doctrine1 these are not sufficient to beget the least dislike of it in the minds of serious and unprejudiced ,christians4 ,what though the body be turned to corruption8 ,it shall be raised incorruptible1 and in glory2 and therefore shall be a palace fit to entertain its noble inhabitant3 what though it has1 in this world1 offered many temptations to the soul to sin1 by which it has been sometimes overcome and exposed to those passions that have defiled1 and made it very uneasy2 is this to be objected against its being raised from the dead in such a state of perfection1 that it shall never more contract any guilt1 or render the soul unhappy1 by any inconvenience arising from it8 ,but this will farther appear1 when we speak of the condition in which the body shall be raised under a following head4 ,we shall therefore proceed1 ,,vi4 ,to consider the resurrection of the dead as universal1 including in it all who have lived1 or shall live1 from the beginning of time1 till ,christ's second coming1 excepting those who shall be found alive2 on whom a change shall pass which is equivalent to a resurrection4 #a4 ,that all the dead shall be raised3 this is expressly mentioned in that vision1 ,i saw the dead both small and great1 standing before ,god2 and the books were opened2 and the dead were judged out of those things which were written in the books1 according to their works4 ,and the sea gave up the dead which were in it2 and death and hell delivered up the dead which were in them2 and they were judged every man according to their works1 ,rev4 xx4 #ab1 seq4 where the ,judge is represented as demanding the bodies of men of all ranks1 conditions1 and ages1 out of those places where they have been lodged1 with a design to reward or punish them according to their works3 therefore1 if the justice of ,god is to be displayed in this solemn and awful transaction1 and the bodies as well as the souls of men1 are the subjects on which this judgment must pass2 then it follows1 that it will be universal3 thus our ,saviour says1 ,all that are in the graves shall hear his voice and shall come forth2 they that have done good unto the resurrection of life2 and they that have done evil unto the resurrection of damnation1 ,john v4 #bh1 #bi4 ,this is so evident a truth1 founded on the divine perfections1 as well as express words of scripture1 that it is strange to find that any1 who allow that the dead shall be raised1 should deny the universality thereof4 ,however1 we meet with several expressions in ,rabbinical writers1 which seem to speak of it as a peculiar privilege belonging to some1 but not to all2 and therefore they have a proverbial expression1 that though the rain descends on the just and on the unjust1 yet the resurrection of the dead belongs only to the just3#ahj and this they infer from the words of the prophet ,daniel1 in chap4 xii4 #b4 ,many of them that sleep in the dust of the earth shall awake2 which words contain a difficulty which most have found it an hard matter to account for1 agreeably to the sense of the prophet1 who speaks1 in the words immediately following1 of the consequence hereof1 as1 some shall awake to everlasting life1 and some to everlasting shame and contempt2 whereby he divides the world into two parts1 and considers one as happy1 the other as miserable2 therefore he must1 doubtless1 speak of an universal resurrection4 ,but the great difficulty lies in these words2 ,many of them that sleep in the dust shall arise2 from whence1 some conclude that this expression contains an exception of others who shall not arise3 thus some ,jewish writers seem to have understood it2 but ,i rather think1 that the word many1 there1 imports nothing else but the multitude1 q4 d4 the whole number of those that sleep shall awake4#aha ,it is somewhat hard to determine what the ,rabbinical writers intend when they seem to confine the resurrection to the ,israelites2 and some of them to exclude1 not only the wicked from it1 but those that had not addicted themselves to the study of the law1 whom they call the ,gnam ,haaretz3 thus they are represented in scripture as giving them but a very indifferent character1 ,the people that knoweth not the law are accursed1 ,john vii4 #di4 by this means they bring the number of those that shall be raised from the dead into a very narrow compass3 nevertheless they speak of future rewards and punishments in another world2 therefore some have thought1 when they exclude all but the ,israelites1 and1 of them1 all but those who were in the greatest reputation amongst them1 that they understand nothing else by the resurrection1 but that which they fancied would happen in the days of the ,messiah2 in which1 they suppose1 that some of the ,jews shall be raised from the dead before the general resurrection at the last day2 and in this sense we may easily understand their exclusive account1 when they speak of many that shall not be partakers of this privilege2 and if it be extended to the resurrection at the last day1 then ,i am apt to think1 that they intend hereby a resurrection to eternal life1 and so some understand that common proverb but now mentioned1 concerning the rain's descending upon all2 but the resurrection's belonging only to the just1 in this sense2 that though the rain descends upon the wilderness1 and barren ground2 yet it is only some places which are made fruitful thereby3 accordingly1 though the resurrection be universal1 both of the righteous and wicked2 yet the resurrection to eternal life belongs only to the just4#ahb ,all that ,i shall observe at present is1 that this is not altogether disagreeable to the scripture-mode of speaking2 which1 though in some places it asserts the resurrection of the whole world1 in others1 by the resurrection1 we are to understand nothing else1 but a resurrection to eternal life3 thus the apostle ,paul1 when he speaks of his attaining unto the resurrection of the dead1 ,phil4 iii4 #aa4 intends hereby his obtaining a glorious resurrection4 ,and our ,saviour1 when speaking concerning the happiness of the saints in another world1 expresses it on this wise2 that they shall be counted worthy1 or meet1 to obtain that world1 and the resurrection from the dead1 ,luke xx4 #ce4 so that whatever is said by ,jewish writers1 tending to limit the resurrection of the dead to eternal life1 to some particular persons1 it does not appear but that even they held1 in other respects1 a general resurrection1 both of the just and unjust2 which is as demonstrable as is the resurrection in general4 #b4 ,they who are found alive at ,christ's second coming1 shall undergo a change2 which1 though it cannot be called a resurrection1 will be equivalent to it4 ,the apostle ,paul gives an account of this1 as what was before unknown to the church2 ,behold ,i shew you a mystery2 we shall not all sleep1 but we shall all be changed1 in a moment1 in the twinkling of an eye1 at the last trump1 #a ,cor4 xv4 #ea1 #eb4 ,and elsewhere he speaks of them when thus changed1 as caught up in the clouds together with other saints1 that are raised from the dead1 to meet the ,lord in the air1 #a ,thess4 iv4 #ag4 ,this is no less an effect of almighty power than a resurrection2 for hereby their bodies1 though never separated from their souls1 are brought into the same state as the bodies of others shall be1 when re-united to them1 and thereby be rendered incorruptible and immortal1 as the bodies of all other saints shall be1 and made partakers of the same glory with which they are said to be raised4 ,we have an emblem of this in ,christ's transfiguration1 when there was such a change made1 for the present1 on his body1 that his face shined as the sun1 and his raiment was white as the light4 ,and there was not only a resemblance1 but a kind of specimen hereof1 in the translation of ,enoch and ,elijah1 whose bodies were before this1 liable to corruption1 and all other infirmities that attend this present life1 but were made1 in a moment1 celestial and glorious4 ,and the body of our ,saviour1 though it was raised from the dead incorruptible and immortal1 yet1 during the space of forty days1 while he continued on earth1 it was not made so glorious as it was immediately after the cloud received him into heaven1 when it underwent such a change as was agreeable to the place and state into which he then entered2 even so the bodies of the saints1 at last1 shall1 by this change1 be made meet for heaven1 and received1 with other saints into it4 ,,vii4 ,we shall now consider the condition in which the body shall be raised4 ,and1 #a4 ,those circumstances of honour and glory which respect more especially the resurrection of the just3 this the apostle mentions1 and describes them as raised in glory1 #a1 ,cor4 xv4 #dc4 ,it is the same body indeed1 that is raised1 which he illustrates by a grain of wheat springing up1 and changed into a full-grown ear2 which1 though it be greatly improved1 and very much altered from what it was1 when cast into the ground1 yet every seed1 as he observes1 has its own body1 ver4 #ch4 ,from whence we may infer1 that the same body shall be raised from the dead1 though with very different qualities4 ,there are several things mentioned by the apostle1 in the account he gives of the bodies of the saints after the resurrection2 which some have attempted to explain in such a way1 as is hardly consistent with a resurrection of the same body4 ,the ,socinians generally maintain that the body shall be altogether new1 as to its substance1 as well as its qualities3 and others speak of it as an aerial body2 as supposing that the gross and heavy matter1 of which it formerly consisted1 is not adapted to an heavenly state1 and would render it not altogether free from a liableness to corruption4 ,this opinion a late writer mentions1 as what was espoused by some of the ,fathers1 which he speaks very favourably of2 and inasmuch as the apostle calls it a spiritual body1 #a ,cor4 xv4 #de4 and seems to distinguish it from flesh and blood1 which cannot inherit the kingdom of ,god1 ver4 #ej4 he thinks that though the same flesh and blood may rise from the grave1 it will then or afterwards1 receive such a change1 as will render it spiritual and incorruptible2 and so1 perhaps1 when it comes to heaven1 will not be flesh and blood2 or1 that it will clothed with such an heavenly body as will keep it from a possibility of corruption2 and accordingly he supposes that the apostle is to be understood in this sense1 that flesh and blood unchanged and unclothed with its heavenly body1 cannot inherit the kingdom of ,god2 and that this body with which it shall be invested1 will be thin1 aerial1 spiritual1 bright1 and shining2 and1 in that respect1 may be called celestial4#ahc ,the reason he assigns why flesh and blood1 namely1 such as is subject to corruption here1 cannot inherit the kingdom of ,god1 is1 because the flesh may be cut and divided1 and the blood let out1 which would subject it to corruption2 therefore it must be changed1 and put on incorruption4 ,this account of the bodies of the just after the resurrection1 seems1 indeed1 to be a medium between the two extremes1 either of those who suppose that the body shall differ but little from what it was whilst here on earth1 or of others1 who conclude it to be nothing else but an aerial body2 yet it contains several things taken for granted1 without sufficient proof1 which ,i cannot readily give into3 nevertheless what he farther adds on this subject is undeniably true1 viz4 that the body1 which before was subject to filth and deformity1 is raised in glory and splendor1 shining like the sun1 ,matt4 xxiii4 #dc4 ,that which was once vile1 is fashioned like ,christ's glorious body1 ,phil4 iii4 #ba4 and is freed from all defect or deformity in its members1 and from any dishonourable parts4 ,not subject to weakness by labour1 decays of age1 to impotency and wasting by diseases2 but nimble1 strong1 active1 and that without reluctancy or molestation1 grief1 pain1 or lassitude2 it is raised a spiritual body1 possessed and acted by the ,holy ,spirit2 and advanced so far to the perfection of spirits1 as to be free from grossness1 ponderosity1 from needing rest1 sleep1 or sustenance1 and is fitted for a spiritual and celestial state in which our bodies shall wholly serve our spirits1 and depend upon them1 and therefore may be styled spiritual4 ,if we stop here1 without giving too much scope to our wit and fancy1 in advancing things too high for us1 and confess that we know not1 or1 at least1 but a little of the affairs of an unseen world2 or1 as the apostle says1 what we shall be1 ,phil4 iii4 #ba4 we say enough to give us an occasion to conclude that it is a glorious and desirable state1 and the change wrought therein1 such as fully answers our most raised expectations1 and is agreeable to a state of perfect blessedness4 ,thus concerning the condition and circumstances in which the saints shall be raised4 ,there is one thing which must not wholly be past over1 which is farther observed in this answer1 namely1 that the bodies of the just shall be raised by the ,spirit of ,christ3 ,this is what the apostle expressly says1 ,if the ,spirit of him that raised up ,jesus from the dead1 dwell in you1 he that raised up ,christ from the dead1 shall also quicken your mortal bodies by his ,spirit that dwelleth in you1 ,rom4 viii4 #aa4 ,the bodies of believers1 which were1 in this world1 the temple of the ,holy ,ghost1 and were under his divine influence whilst living1 shall not cease to be the objects of his care when dead2 and as an instance of his regard to them1 as well as denoting the subserviency hereof1 to their attaining that complete redemption which ,christ has purchased for them1 the ,spirit1 in a peculiar manner1 demonstrates his personal glory in raising them from the dead3 ,whereas1 others are said to be raised only by the power of ,christ4 #b4 ,we shall now consider the circumstances in which the wicked shall be raised1 namely1 in dishonour2 or1 as the prophet ,daniel expresses it1 to shame and everlasting contempt4 ,some marks of dishonour shall1 doubtless1 be impressed on their bodies1 in that they shall be raised with all those natural blemishes and deformities1 which rendered them the object of contempt4 ,that part which the body bore in tempting the soul to sin1 shall tend to its everlasting reproach2 and when reunited to it1 those habits of sin which were contracted1 shall incurably remain1 as well as the tormenting sense of guilt consequent hereupon1 which exposes them to the wrath of ,god for ever2 so that their resurrection1 which renders them immortal1 brings upon them endless misery4 ,and it is said to be brought about by ,christ1 as an offended ,judge1 as the consequence whereof1 they are summoned to his tribunal1 who will render to every one according to his works4 ,which leads us to consider ,christ as coming to judge the world2 which is that solemn transaction that will immediately follow after the resurrection4 ,footnote #aec3 8,by affirming1 that the grain produced from the seed sown1 is not the very body which is sown1 the apostle ,i think insinuates1 that the body to be raised is not numerically the same with the body deposited at death1 but something of the same kind formed by the energy of ,god4 ,having such an example of the divine power before our eyes1 we cannot think the reproduction of the body impossible1 though its parts be utterly dissipated4 ,farther1 although the very numerical body is not raised1 yet the body is truly raised1 because what is raised1 being united to the soul1 there will arise in the man thus completed1 a consciousness of his identity1 by which he will be sensible of the justice of the retribution which is made to him for his deeds4 ,besides1 this new body1 will more than supply the place of the old1 by serving every purpose necessary to the perfection and happiness of the man in his new state4 ,according to this view of the subject1 the objection taken from the scattering of the particles of the body that dies1 has no place2 because it does not seem necessary1 that the body to be raised1 should be composed of them4 ,for the scripture no where affirms1 that the same numerical body is to be raised4 ,what it teaches is2 that the dead shall be raised40 ,,dr4 ,,macknight4 ,footnote #aed3 ,this is reported in a very fabulous manner1 and is reckoned no more than an idle tale by ,pliny1 who mentions it among other stories of the like nature4 ,vid4 ,plin4 ,nat4 ,hist4 ,lib4 vii4 ,cap4 lii4 ,animam ,aristi etiam visam evolentem ex ore1 in ,proconneso1 corvi effigie1 magna qu sequitur fabulositate4 ,this is also mentioned as a fable by ,origen4 ,vid4 ,origin4 ,lib4 iii4 ,contr4 ,cels4 ,footnote #aee3 ,vid4 ,plin4 ,nat4 ,hist4 ,cap4 lii4 ,reperimus inter exempla ,hermotimi ,clazomenii animam relicto corpore1 errare solitam1 vagamq2 e loginquo multa annunciare1 qu nisi a prsenti nosci non possent2 but by the following words he speaks of him as not dead1 but in a kind of deliquium2 corpore interim semianimi2 but yet it was given out by many1 that he died and rose again very often4 ,this ,lucian himself laughs at as a foolish tale4 ,vid4 ,lucian4 ,enc4 ,musc4 ,footnote #aef3 ,vid4 ,plat4 de ,repub4 ,lib4 x4 ,footnote #aeg3 ,vid4 ,euseb4 ,prparat4 ,evang4 ,lib4 xi4 ,cap4 xxxv4 ,it is mentioned by ,plutarch1 ,symp4 ,lib4 ix4 ,cap4 v4 ,footnote #aeh3 ,macrobius speaking concerning it1 in ,somn4 ,scip4 ,lib4 #a4 ,cap4 #a4 represents ,cicero as being under a great concern1 that this story of ,er was ridiculed1 by many who did not stick to say1 ,visum fuisse ,erem1 vitam effundere1 animamq2 recipere1 quam revera non amiserat4 ,see more to this purpose in ,hust4 ,demonst4 ,evang4 ,prop4 ix4 ,cap4 cxlii4 ,footnote #aei3 ,see a late learned writer1 ,hody on the resurrection of the same body2 who refers to several places in ,heathen writers1 of whom some believed it2 others exposed it as fabulous1 ,pag4 #ac-af4 ,footnote #afj3 ,thus ,pliny1 who a little before related several stories of persons raised from the dead1 notwithstanding calls the doctrine of the resurrection1 puerile deliramentum4 ,vid4 ,ejusd4 ,nat4 ,hist4 ,lib4 vii4 ,cap4 lv4 and elsewhere he speaks of it as a thing in its own nature impossible2 and therefore concludes it to be one of those things which ,god cannot do4 ,lib4 ii4 ,cap4 vii4 ,ne ,deum quidem posse omnia1 nec mortales ternitate donare1 aut revocare defunctos4 ,and ,minutius ,felix4 ,vid4 ,ejusd4 ,octav4 ,cap4 xi4 brings in an ,heathen1 who was his friend1 railing at it1 without any decency1 as though it was no better than an old wives fable2 and the principal argument he produces1 is1 because he supposes it impossible for a body that was burnt to ashes1 to spring up into life again4 ,and ,celsus1 speaking concerning the impossibility of ,god's doing any thing contrary to nature1 reckons this among those things4 ,vid4 ,orig4 ,contr4 ,cels4 ,lib4 v4 ,page #bdj4 and says1 the hope hereof is more worthy of worms than men and styles it an abominable1 as well as an impossible thing1 which ,god neither can nor will do4 ,footnote #afa3 4 ,footnote #afb3 ,vid4 ,volkel4 de vera relig4 ,lib4 iii4 ,cap4 xi4 ,apparet promissionem vit sempitern in prisco illo foedere factam minime fuisse4 ,and in a following part of this chapter1 wherein he professedly treats on this subject1 he adds2 ,qu apertis luculentissimisq2 verbis ut in nova scriptura fieri videamus1 hoc ,dei beneficium nobis polliceantur4 ,ex quorum munere1 hoc de quo agimus1 nequaquam esse hinc patet1 quod antequam ,christus illud explicaret1 nemo unquam extitit1 qui vel suspicari auderet1 tale quid illo comprehendi4 ,footnote #afc3 ,vid4 ,joseph4 de ,bell4 ,jud4 ,lib4 ii4 ,cap4 vii4 1 1 c4 ,footnote #afd3 ,see ,dr4 ,hody on the resurrection1 c4 ,page #ef-ei4 ,footnote #afe3 ,see ,bishop ,pearson on the ,creed1 ,artic4 #aa4 who observes1 from their writings1 that because1 in the formation of man1 mentioned in ,gen4 ii4 #g4 ,moses uses the word 1 and in the formation of beasts1 verse #ai4 the word 1 the former having two jods1 the latter but one3 ,therefore the beasts are made but once1 but man twice2 to wit1 once in his generation1 and the second time in his resurrection4 ,and they strangely apprehend a proof of the resurrection to be contained in the malediction1 ,gen4 iii4 #ai4 ,dust thou art1 and unto dust thou shalt return1 q4 d4 thou art now dust while thou livest2 and1 after death1 thou shalt return unto this dust1 that is1 thou shalt live again1 as thou1 dost now3 ,and those words in ,exod4 xv4 #a4 then sang ,moses and the children of ,israel2 they render he shall sing1 viz4 after the resurrection in the life to come1 and from thence infer this doctrine1 which could afford but very small satisfaction to the ,sadducees1 while they omitted to insist on other pregnant proofs thereof4 ,footnote #aff3 ,see ,vol4 ,,ii4 ,heb4 and ,talmud4 ,exercit4 on ,john iv4 #be4 wherein he says1 that they pretend to prove it from ,deut4 xxxi4 #af4 where ,god says to ,moses1 ,thou shalt sleep with thy fathers1 and rise again2 which is an addition to1 as well as a perversion of the text2 which says1 the people shall rise up and go a whoring1 c4 and ,page #eda1 and #ghg4 he represents them as proving it from ,josh4 viii #cj4 where it is said1 that ,joshua built an altar unto the ,lord2 which they translate1 he shall build an altar2 supposing this to be after the resurrection3 ,and from ,psal4 lxxxiv4 #d4 ,blessed are they that dwell in thy house1 they will be still praising thee1 they suppose is meant of their praising ,god after the resurrection4 ,see many other absurd methods of reasoning to the same purpose1 referred to by him in the same place4 ,footnote #afg3 ,macab4 vii4 #i1 #aa1 #ad1 #bc1 #bi4 ,footnote #afh3 ,thus ,josephus ,jacchiades1 referred to by ,witsius in ,symb4 ,exercit4 xxvi4 #da4 in explaining that famous text in ,daniel xii4 #b4 says1 ,et tunc fiet miraculum resurrectionis mortuorum3 ,nam multi dormientium in terra pulverulenta expergiscentur1 hi ad vitam ternam1 qui sunt sancti2 illi vero ad opprobria detestationem ternam2 qui sunt impii4 ,quorum resurrectionis causa est1 ut impii fateantur palam1 suam fidem esse falsam1 eos qui ipsis fidem habuerint1 prosecutos fuisse vanitatem atque evanuisse1 ipsique agnoscant suos majores falsitatem possedisse4 ,and ,menasseh ,ben ,israel1 de ,resurr4 mort4 ,lib4 ii4 ,cap4 viii4 proves it from the same scripture4 ,more to the same purpose may be seen in ,dr4 ,hody on the resurrection1 ,page #gb4 seq4 who quotes several of the ,talmudical writers1 as signifying their belief of this doctrine2 and especially ,pocock in ,maimon4 ,port4 ,mos4 ,cap4 vi4 who produces a multitude of quotations to the same purpose2 in which some assert this doctrine without proof1 others establish it by solid arguments1 and some mix a great many absurd notions with it1 which we shall1 at present1 pass over4 ,footnote #afi3 ,vid4 ,tertull4 de ,resurrect4 ,carn4 ,cap4 xxx4 ,non posset de ossibus figura componi1 si non id ipsum1 ossibus eventurum esset4 ,footnote #agj3 ,vid4 ,hieron4 in ,ezek4 xxxvii4 ,nunquam poneretur similitudo resurrectionis1 ad restitutionem ,israelitici populi significandam1 nisi staret ipsa resurrectitio1 futura crederetur2 quia nemo de rebus non extantibus incerta confirmat4 ,footnote #aga3 ,vid4 ,menasseh ,ben ,isr4 ,lib4 #a4 de ,resurrect4 ,cap4 ii4 #d4 ,hic textus expressus est4 infallibilis quo sine omni dubio resurrectio probatur4 ,footnote #agb3 ,vid4 ,hieron4 ,epist4 #fa4 ad ,pammach4 de error4 ,joh4 ,hieros4 ,quid hac prophetia manifestius8 ,nullus tam aperte post ,christum1 quam iste ante ,christum de resurrectione loquitur4 ,footnote #agc3 ,the words are put in the form of an interrogation1 which sometimes argues a strong negation1 but not always1 since here it seems to imply a concession that he should live again4 ,footnote #agd3 ,vid ,minut4 ,fel4 in ,octav4 #cc4 ,vide adeo quam in solatium nostri resurrectionem futuram omnis natura meditatur ,sol demergit1 nascitur2 astra labuntur1 redeunt2 fiores occidunt1 reviviscunt2 post senium arbusta frondescunt semina non nisi corrupta revirescunt2 ita corpus in sepulchro ut arbores in hyberno occultant virorem1 ariditate mentita4 ,expectandum nobis etiam corporis ver est1 c4 ,footnote #age3 ,see his ,exposition on the ,creed1 ,artic4 xi4 and ,tertull4 de resur4 ,carn4 cap4 xii4 ,aspice nunc ad ipsa qunq2 exempla divin potestatis3 dies moritur in noctem1 tenebris usquequaq spelitur4 ,funestatum mundi honor1 omnis substantia deusgratur4 ,sordent1 silent1 stupent cuncta2 ubiq2 justitium est1 quies rerum4 ,ita lux amissa lugetur2 tamen rursus cum suo cultu1 cum dote1 cum sole1 eadem integra tota universo orbi reviviscit1 interficiens mortem suam noctem1 rescindens sepulturam suam tenebras1 hres sibimet existens1 donec nox reviviscat1 cum suo illa suggestu4 ,redaccenduntur enim stellarum radii1 quos matutina successio extinxerat4 ,reducuntur siderum absenti1 quas temporalis distinctio exemerat4 ,redornantur specula lun qu menstruus numerus adtriverat4 ,revolvuntur hyemes states1 verna1 autumna1 cum suis viribus1 moribus1 fructibus4 ,quippe etiam terr de clo disciplina est1 arbores vestire post spolia1 flores denuo colorare1 herbas rursus imponere1 exhibere eadem qu absumpta sunt semina2 nec prius exhibere quam absumpta3 mira ratio3 de fraudatrice servatrix3 ut reddat1 intercipit3 ut custodiat1 perdit3 ut integret1 vitiat e ut etiam ampliet1 prius decoquit4 ,siquidem uberiora cultiora restituit quam exterminavit4 ,revera foenore interitu1 injuria usura1 lucro damno3 semel dixerim universa conditio recidiva est4 ,quodcunq2 conveneris1 fuit3 quodcunq2 amiseris1 nihil non iterum est4 ,omnia in statum redeunt1 quum abscesserint4 ,omnia incipiunt1 quum desierint4 ,ideo finiuntur1 ut fiant4 ,nihil deperit1 nisi in salutum4 ,totus igitur hic ordo revolubilis rerum1 testatio est resurrectionis mortuorum4 ,operibus eam prscripsit ,deus ante1 quam literis3 viribus predicavit ante1 quam vocibus4 ,prmissit tibi naturam magistram1 submissurus prophetiam1 quo facilius credas propheti1 discipulus natura3 quo statim admittas1 quum audieris1 quod ubiq2 jam videris2 nec dubites ,deum carnis etiam resuscitatorem1 quem omnium noris restituorem4 ,et utiq2 si omnia homini resurgunt1 cui procurata sunt porro non homini1 nisi carni1 quale est ut ipsa depereat ut totum1 propter quam cui nihil deperit8 ,et ,vid4 ejud4 apologet cap4 xlviii4 in which he proves the resurrection of the body from the possibility of that being restored to a former being1 with the same ease that it was made out of nothing2 and shews how ,god has impressed upon this world many testimonies of the resurrection2 and then he adds1 ,lux quotidie intersecta resplendet1 tenebr1 pari vice decedendo succedunt1 sidera defuncta vivescunt1 tempora1 ubi finiuntur1 incipiunt1 fructus consummantur1 et redeunt4 ,certe semina non nisi corrupta et dissoluta foecundius surgunt1 omnia percundo servantur1 omnia de interitu reformantur4 ,tu homo tantum nomen1 si intelligas te1 vel de titulo ,pythix discens1 dominus omnium momentum et resurgentium1 ad hoc morieris1 ut pereas8 ,footnote #agf3 ,this is what they generally intend by that aphorism1 a privatione ad habitum non datur regressus4 ,footnote #agg3 ,see ,hody on the resurrection1 c4 ,pag4 #bje-bjh4 ,footnote #agh3 ,vid4 ,plat4 in ,cratyl1 who brings in ,socrates as gravely punning on the word 1 q4 d4 1 sepulchrum2 and supposing that this name1 was given to denote that the soul suffers punishment for its faults1 by being detained or shut up in prison4 ,and ,seneca speaks to the same purpose3 corpus hoc1 animi pondus1 poena est1 permanente illo urgetur1 in vinculis est4 ,vid4 ,sen4 ,epist4 #fe4 ,footnote #agi3 ,vid4 ,orig4 in ,loc4 supra citat4 ,footnote #ahj3 ,beneficium pluvi ad omnes spectare1 resurrectionem mortuorum ad justos tantum4 ,footnote #aha3 ,the words are1 ' 1 multi ex dormientibus4 ,now it is certain that 1 is often translated a multitude1 or multitudes1 and signifies the same with 1 or the ,greek word 1 as in ,gen4 xvii4 #e4 ,psal4 cix4 #cj4 and in several other places4 ,but the principal difficulty lies in the sense of the particle ,mem1 which is prefixed to the following word2 and is generally supposed to be taken distributively2 and accordingly the sense must be1 ,many1 that is1 a great number1 or part1 taken out of them that sleep1 shall awake2 though1 ,i am apt to think1 that the prefix ,mem here1 is not taken distributively2 but denotes the following word to be in the ,genitive case1 as ,lamed and ,beth often do2 and if so1 the words may be rendered1 ,the multitude of them that sleep1 shall awake2 that is1 the whole number of them that sleep shall awake2 and so it is the same with what is mentioned by our ,saviour in the text but now referred to2 all that are in their graves shall come forth1 and be disposed of in a different way1 as he particularly expresses it2 which contains the sense of the prophet's prediction in this place4 ,there is a scripture1 in which the word many plainly signifies 1 the multitude1 or all mankind3 thus the apostle speaks1 ,rom4 v4 #ae4 of many1 as being dead by the offence of one1 and by one man's disobedience1 many being made sinners2 which none1 who allow all the world to have fallen in ,adam1 will suppose to be taken in any other sense4 ,see other instances of the like nature in ,glas4 ,phil4 ,sacr4 ,lib4 v4 ,tract4 #a4 ,cap4 xv4 ,footnote #ahb3 ,vid4 ,poc4 ,not4 ,misc4 in ,maimon4 ,port4 ,mos4 ,cap4 vi4 who treats largely on this subject1 and gives an account of the opinions of several ,rabbinical writers concerning this matter2 which renders it needless for me to refer to particular places4 ,footnote #ahc3 ,vid4 ,whitby in #a ,cor4 xv4 #dd1 #ej4 ,if by the bright and shining body1 which this author speaks of1 he intends that it shall be invested with some rays of glory in the heavenly state1 as many others suppose3 this1 ,i think1 none will deny since it agrees well with what the apostle says concerning the body's being made like to ,christ's glorious body1 and also what the prophet ,daniel says1 chap4 xii4 #b4 concerning their shining as the brightness of the firmament1 and as the stars2 or1 as our ,saviour says1 ,matt4 xiii4 #dc4 ,they shall shine as the sun in the kingdom of their ,father4 ,quest4 ,,lxxxviii4 ,,quest4 ,,lxxxviii4 ,what shall immediately follow after the resurrection8 ,,answ4 ,immediately after the resurrection shall follow the general and final judgment of angels and men2 the day and hour whereof no man knoweth1 that all may watch and pray1 and be ever ready for the coming of the ,lord4 ,our ,lord ,jesus ,christ having finished the work which he undertook to perform1 in gathering in his elect1 and bringing that grace which he wrought in them to perfection2 the only thing then remaining to be done1 will be his receiving them into his immediate presence1 to behold his glory2 and banishing others1 for ever1 from him1 with marks of infamy and detestation4 ,and1 in order hereunto1 he will raise the dead1 and give a summons to the whole world of angels and men1 to appear before his tribunal in that day in which he is appointed1 by the ,father1 to judge the world in righteousness2 which is the subject insisted on in this answer4 ,in speaking to which1 we shall ,i4 ,prove that there shall be a day of judgment4 ,,ii4 ,consider the person1 the character1 and the solemnity of the appearing of the great ,judge1 to whom this work is committed4 ,,iii4 ,the persons to be judged1 angels and men4 ,,iv4 ,the manner in which he shall proceed in judging them4 ,and1 ,v4 ,some circumstances concerning the place where1 and the time when this great and awful work shall be performed4 ,i4 ,we are to prove that there shall be a day of judgment4 ,this is as evident a truth as that there is a providence1 or that ,god is the ,governor of the world4 ,every intelligent creature1 who is the subject of moral government1 affords an argument for the proof of this doctrine4 ,and accordingly we must consider them as under a law which he has given1 as that by which they are to be governed4 ,from hence arises our obligation to duty1 and being rendered accountable to the great ,lawgiver1 as to what concerns our obedience to1 or violation of his law4 ,and ,god is obliged1 in honour1 to make a scrutiny into1 or take an account of our behaviour1 that it may be known whether we have obeyed or rebelled against him4 ,this is evident from the concern which the glory of his own perfections has herein2 and the promises and threatnings annexed to his law1 which he is obliged to fulfil or execute4 ,from whence it follows1 that ,god will display his glory as the ,judge of the world4 ,this is plainly revealed in scripture2 it was foretold in the early ages of the world1 as contained in the epistle of ,jude1 in ver4 #ad1 #ae4 ,behold the ,lord cometh with ten thousand of his saints1 to execute judgment upon all1 and to convince all that are ungodly among them1 of all their ungodly deeds1 which they have ungodly committed1 and of all their hard speeches which ungodly sinners have spoken against him3 which words1 though they might have a peculiar relation to the judgment which ,god would execute in the destruction of the old world2 yet it is plain by the application hereof made by the apostle1 that it looks as far as the final judgment1 which shall be in the end of time4 ,and this likewise appears from what is said in ,eccles4 xii4 #ad4 that ,god shall bring every work into judgment1 with every secret thing1 whether it be good1 or whether it be evil4 ,there are1 indeed1 many displays of ,god's judicial hand in the present dispensations of his providence1 as he is said to be known by the judgment which he executeth1 ,psal4 ix4 #af4 ,the visible token of his regard to his saints in this world1 as well as the public and dreadful display of his vengeance poured forth upon his enemies1 proclaim his glory1 as ,god1 the ,judge of all4 ,but inasmuch as sin deserves greater punishments than what are inflicted here2 and the promises which ,god has made for the encouragement of his people1 give them occasion to look beyond the present scene of affairs2 and especially since the divine dealings with men1 as to what respects outward things1 cannot so clearly be accounted for1 while we behold the righteous oppressed1 and many of the wicked having1 as it were1 more than heart could wish2 this plainly argues1 that there is a time coming when matters will be adjusted2 and1 as the ,psalmist says1 #8,a man shall say1' or every one shall have occasion to say1 #8,verily there is a reward for the righteous2 verily he is a ,god that judgeth in the earth1' ,psal4 lviii4 #aa4 ,moreover1 this doctrine is not only revealed in scripture1 but it is impressed on the consciences of men2 which1 though they never took so much pains to extinguish their apprehension or dread thereof1 it is impossible for them to do it4 ,that secret remorse or terror which sinners feel within their own breasts1 which makes them restless and uneasy1 especially when they perceive themselves to stand on the confines of another world1 is an undeniable argument that there is a future judgment4 ,what was it that made ,belshazzar's countenance to change8 ,why did his thoughts trouble him1 so that the joints of his loins were loosed1 and his knees smote one against another1 when he saw the hand-writing on the wall1 in the midst of all his mirth and jollity8 ,dan4 v4 #f4 ,was he afraid of the united forces of the ,persians and ,medes1 who at that time invested the capital city in which he was8 ,did he know that he should be slain before the morning8 ,that was most remote from his thoughts1 as apprehending himself safe from any danger that might arise from that quarter4 ,was he afraid of punishment from men8 ,his condition in the world set him above the dread of any such event4 ,it was only the sense he had of a future judgment from ,god1 that produced these effects in him4 ,it was this that made the ,heathen governor tremble1 when the apostle reasoned of righteousness1 temperance1 and judgment to come1 ,acts xxiv4 #be4 ,and when he was disputing with the ,athenians1 though they mocked and treated what he said about the resurrection with ridicule2 yet none of them had any thing to object against this doctrine that ,god would judge the world in righteousness1 chap4 xvii4 #ca4 ,it may be observed that the doctrine of future rewards and punishments1 as the result of a sentence passed on men after death1 is so often mentioned by heathen-writers1 that it is evident they either received by tradition1 or understood it by the light of nature2 though1 when they enter into particular explications thereof1 we meet with little but what is fabulous and trifling4 ,some of them suppose the rewards and punishments to be in other bodies1 agreeably to the doctrine of the transmigration of souls1 as before-mentioned4 ,others speak of fictitious lakes and rivers in the other world1 where men are doomed to abide1 at least1 for some time2 though they know nothing of the day of judgment1 or the appearance of the whole world before ,christ's tribunal2 which is a matter of pure revelation#ahd4 ,,ii4 ,we are now to consider the person1 character1 and solemnity of the appearing of the great ,judge1 to whom this work is more especially committed4 ,this is a doctrine that can be known no other way than by divine revelation4 ,the light of nature1 indeed1 discovers to us that ,god shall judge the world2 but there is something more than this may be learned from scripture1 as well as those circumstances of glory with which this work shall be performed4 ,accordingly we read1 #a4 ,that the person who is to perform this great work1 is the ,lord ,jesus ,christ2 of whom it is said1 he shall judge the quick and the dead at his appearing1 and his kingdom1 #b ,tim4 iv4 #a4 ,and elsewhere1 ,we must all appear before the judgment-seat of ,christ2 #b ,cor4 v4 #aj4 ,if we consider his glory as a divine person1 he is fit to engage in it4 ,for as he knoweth all things1 he can judge the secrets of men1 which no mere creature can do2 and as he has all the other perfections of the divine nature1 he can display and glorify them1 in such a way as is necessary1 in determining the final estate of men1 and rewarding every one according to his work4 ,we may also observe1 that this is a branch of his ,mediatorial dignity1 and contains in it a part of the execution of his ,kingly office2 it was contained in that commission which he received of the ,father4 ,thus it is said1 that the ,father judgeth no man1 ,john v4 #bb4 that is1 not in a visible manner1 or by any delegated power1 which he is invested with1 #8but hath committed all judgment to the ,son1' and1 it is said1 he has #8given him authority to execute judgment also1 because he is the ,son of man1' ver4 #bg4 ,and to this we may add1 that it is a part of the work which was incumbent on him in the application of redemption1 which cannot be said to be brought to the utmost perfection1 till the day of judgment3 ,thus when he speaks concerning his #8coming in a cloud with power and great glory'2 then he bids his people #8lift up their heads1 inasmuch as their redemption draweth nigh1' ,luke xxi4 #bg1 #bh4 ,we might also add to this1 that it was very expedient that he should judge the world1 since he was unjustly judged and condemned by the world2 therefore the cause must have a second hearing1 that his enemies1 at whose bar he once stood1 may be fully convinced1 to their eternal confusion1 that he was not the person they took him to be1 that he did not deserve the treatment and rude insults which he met with from them1 when he stood at their tribunal4 ,they asked him this question1 #8,art thou the ,christ1 the ,son of the blessed8' to which he replied1 #8,i am3 ,and ye shall see the ,son of man sitting on the right hand of power1 and coming in the clouds of heaven1' ,mark xiv4 #fa-fd4 wherein he applied to himself what the prophet ,daniel said concerning him1 ,dan4 vii4 #ac4 and thereby intimated1 that this would be the most visible and incontestible proof of his ,mediatorial glory1 with which he was invested1 as the ,son of man2 upon which the high-priest rent his clothes1 apprehending that he spake blasphemy2 after which they all condemned him to be guilty of death4 ,therefore it is expedient that this visible proof of his ,sonship and ,mediatorial glory should be given1 and that he should perform this great work1 which was incumbent on him1 as he gave them to expect4 ,it is his #8coming with clouds1 that every eye shall see2' that shall oblige #8them which pierced him1 and all the kindreds of the earth1' who set themselves against him1 #8to wail because of him1' ,rev4 i4 #g4 ,it was also necessary that he should judge the world1 that he might publicly vindicate his people1 who have been judged and condemned by the world for his sake2 and that his cause and interest1 which has been trampled on by them1 might be defended in the most public and glorious manner1 which will afford an everlasting conviction1 that he whom men despised1 whose glory was set light by1 whose gospel was rejected and persecuted1 is a person worthy of universal honour and esteem4 ,thus concerning the person who is appointed to judge the world1 and the character in which he shall do it3 which leads us1 #b4 ,to consider the solemnity of his appearing1 when engaging in it4 ,the work being the most glorious that ever was performed since the world was created1 and the honour redounding to ,christ as the result thereof1 being the last and highest degree of his state of exaltation2 it cannot but be supposed that he will appear with those ensigns of majesty and regal dignity that become his character as the ,judge of quick and dead3 accordingly we have an account of his #8appearing in his own glory1 and in his ,father's1 and of the holy angels1' ,luke ix4 #bf4 ,his own glory respects the rays of his divinity shining forth2 whereby it will appear1 that he has a natural right to summon the whole world before him4 ,this cannot but strike a terror into his enemies1 and enhance the joy and triumph of his friends1 and excite the adoration that is due to so glorious a person4 ,his appearing in his ,father's glory1 denotes that this is the highest display of his ,mediatorial dignity2 the reward of his having perfectly fulfilled the commission given him by the ,father1 and fully answered the end for which he became incarnate4 ,and his appearing in the glory of his holy angels1 implies the reverence and homage which they will pay to him1 into whose hands they are given1 as ministering spirits1 to fulfil his pleasure1 and who always rejoice in the advancement of his kingdom4 ,the angels shall not indeed be employed in raising the dead1 for that is a work too great for finite power2 but we read of their ministry as subservient to the glory of the solemnity1 as consisting in their appearing with ,christ as his retinue2 so it is said1 that he shall #8come in his glory1 and all the holy angels with him1' ,matt4 xxv4 #ca4 ,these1 indeed make up his train2 but do not convey to him the least branch of that glory or character he is invested with3 but it is their honour to attend him1 whose servants they are2 their work is to praise and adore him1 and to shew their readiness to fulfil his pleasure1 without desiring to usurp the least branch of his glory4 ,the first thing they are represented as doing1 is1 their attending his coming with a shout1 or the word of command first given forth by ,christ1 and transmitted by them to the whole world1 whereby they shall be summoned to appear before him4 ,this shall doubtless be attended with universal joy and triumph expressed by them4 ,and whereas ,christ is said to come with the sound of a trumpet1 #a ,thess4 iv4 #af4 this is either to be considered in allusion to the custom of calling the hosts together1 which was by the sound of a trumpet1 ,num4 x4 #b4 c4#ahe or else we may understand it in a literal sense1 for some sound like that of a trumpet1 which shall be heard throughout the world1 which shall have a tendency to excite the joy and triumph of the saints1 and to strike terror into the wicked4 ,and as this trumpet gives an alarm to all to appear before ,christ's tribunal2 the angels are represented as assisting in bringing them thither4 ,it is by them that the saints which remain alive1 shall be caught up with others in the clouds to meet the ,lord in the air1 #a ,thess4 iv4 #ag4 and they are said to gather together the elect from the four winds1 from one end of the heaven to the other4#ahf ,and elsewhere1 our ,saviour1 speaking of the end of the world1 which he calls the harvest1 represents the angels as reapers1 ,matt4 xiii4 #ci4 which he explains as denoting that at the end of the world the angels shall come forth1 and sever the wicked from among the just1 ver4 #di4 which plainly intimates that they are to gather the elect together4 ,and inasmuch as there must be a separation between them and the wicked1 so that one shall be set at ,christ's right hand1 the other at his left2 this1 as it is more than probable1 shall be done by the ministry of angels1 chap4 xxv4 #cb4 ,and then the ,judge is represented as sitting on his throne1 ver4 #ca4 this is called elsewhere a judgment-seat1 agreeable to his character as a judge2 and it is here styled his throne1 as expressive of the majesty and royal dignity with which he shall perform this great work4 ,which leads us1 ,,iii4 ,to consider the persons who are to be judged1 things being thus prepared for it2 and these are said to be angels and men1 i4 e4 all who are summoned to appear before ,christ's tribunal4 ,whether the holy angels are included in the number of those whom ,christ will judge1 it is not safe for us to pretend to determine1 since scripture is silent as to this matter4 ,that they are the subjects of moral government is evident1 because they are intelligent creatures2 and it follows from hence1 that they are accountable to ,god for their behaviour as such4 ,it is also certain1 that they are employed by our ,saviour1 in fulfilling his pleasure2 and pursuant thereto1 they are sent forth by him to minister to the heirs of salvation1 ,heb4 i4 #ad4 and upon this account it may not be reckoned foreign to the work of the day1 for ,christ to give a public testimony to their faithfulness in the discharge of every work which has been committed to them2 especially since the saints1 who1 in some respects1 may be said to have been their charge and care1 have received no small advantage from the good offices which they have performed for them by ,christ's appointment3 but more than this1 ,i think1 cannot be determined1 with respect to their being judged by ,christ4 ,therefore1 many conclude1 that1 properly speaking1 they are not included in the number of those that shall be judged by him2 and that either because they are represented as attending him1 when he comes to judgment2 and are never spoken of as standing before his tribunal1 as persons whose cause is to be tried by him2 or because they are considered1 as long before this confirmed in holiness and happiness1 and as beholding the face of ,god in heaven2 and consequently not to be dealt with as those who are to undergo a farther scrutiny1 in order to their having1 a new sentence passed upon them4 ,as to what respects the fallen angels1 they are to be brought as criminals before ,christ's tribunal1 in order to his passing a righteous sentence upon them4 ,whether the charge of their apostacy from ,god1 shall be again renewed1 and hereby sin traced to the very first spring and fountain of it1 we know not3 but all the guilt that they have contracted since they were1 by a former sentence1 cast out of heaven1 shall be laid to their charge3 all that they have done against the interest of ,god in the world1 begun in the seduction of our first parents1 and continued ever since1 with all those methods of revenge and subtilty whereby they have opposed the kingdom of ,christ in the world1 and endeavoured to ruin his people1 will be alleged against them1 as well as the bold attempt they made on him in his own ,person1 whilst he was in a state of humiliation4 ,thus the fallen angels1 though represented as cast down to hell1 are yet said to be delivered into chains of darkness1 and reserved unto judgment1 #b ,pet4 ii4 #d4 ,jude1 ver4 #f4 ,this they are1 at present1 apprehensive of1 and are accordingly said to tremble1 ,jam4 ii4 #ai4 at the fore-thoughts of it3 it may also be inferred from what they said to our ,saviour1 ,art thou come to torment us before the time1 ,matt4 viii4 #bi4 and1 as the result hereof1 it is said1 that the devil was cast into the lake of fire and brimstone1 ,rev4 xx4 #aj4 i4 e4 adjudged to endure a greater degree of torment in proportion to the increase of his guilt4 ,but that which is more particularly insisted on in scripture1 in which we are immediately concerned1 is what relates to men1 as those who are to be judged by ,christ4 ,this is set forth in universal terms2 the apostle says1 ,we must all appear before the judgment-seat of ,christ1 that every one may receive the things done in his body1 according to that he hath done1 whether it be good or bad1 #b ,cor4 v4 #aj4 men of all ranks and conditions1 small and great1 ,rev4 xx4 #ab4 quick and dead1 #b ,tim4 iv4 #a4 i4 e4 those who died before1 or shall be found alive at his coming1 the righteous and the wicked1 ,eccl4 iii4 #ag4 and among these1 not only them that have lived under the gospel-dispensation2 but others1 who have had no other light but that of nature2 ,as many as have sinned without law1 shall also perish without law1 ,rom4 ii4 #ab4 ,we have no account1 indeed1 in scripture1 of their being adjudged to eternal life1 for their doing1 by nature1 some things that are contained in the law2 to suppose this1 is to be wise above what is written2 and1 indeed1 it seems contradictory to those scriptures which assert the necessity of faith in ,christ to salvation2 but these are generally described as suffering punishment proportioned to their works4 ,thus we read of the men of ,nineveh1 ,matt4 xii4 #da4 the queen of the ,south1 ver4 #db4 the inhabitants of ,tyre and ,sidon1 chap4 xi4 #bb4 and those of ,sodom and ,gomorrah1 ver4 #bd4 as appearing in judgment1 and exposed to a less degree of punishment than those that sinned against greater light2 but there is not the least intimation given of their being discharged from condemnation4 ,our ,saviour1 indeed1 speaks of the #8servant which knew his master's will1 and prepared not himself to do according to it1 who should be beaten with many stripes1' i4 e4 exposed to a greater condemnation2 nevertheless1 he1 at the same time1 intimates that the servant who did not know1 i4 e4 who sinned under greater disadvantages for want of gospel-revelation1 even he should be beaten with few stripes2 or adjudged to suffer a less degree of punishment4 ,the ,pelagians1 indeed1 have endeavoured not only to exempt the ,heathen from the consequences of this judgment2 but some have insinuated as though they were not concerned in it at all3 thus one#ahg supposes1 that the persons who are represented as appearing at ,christ's tribunal1 ,matt4 xxv4 and sentenced1 by him1 according to their works1 are only those who made a profession of the ,christian religion4 ,and the principal argument that he brings to support this opinion is1 because they1 on whom a sentence of condemnation is passed1 are accused of not ministering to ,christ's members1 which is interpreted as not giving him meat1 when he was hungry1 or drink when he was thirsty1 c4 which charge could not have been brought against those that never heard of ,christ2 or if it had1 they might have excused themselves by alleging that it was impossible for them to shew this respect to him whom they never knew4 ,but to this it may be replied1 that though our ,saviour's design here1 is to aggravate the condemnation of those who sinned under the gospel1 and to charge some with crimes of the highest nature2 yet there is nothing mentioned1 exclusive of others1 so as to give occasion to suppose that the judgment of the great day will respect only those who have set under the sound of the gospel4 ,therefore we have ground to conclude1 that as the resurrection of the dead will be universal2 so all that have lived1 or shall live1 from the beginning to the end of time1 shall be the subjects of the judicial proceedings in that solemn and awful day2 which leads us to consider1 ,,iv4 ,the manner in which ,christ shall proceed in judging the world4 ,it is evident1 that the design of this glorious transaction is to determine the final state of all men1 which will be done in a public and visible manner1 that it may appear that the ,judge of all does right3 this differs very much from that particular judgment that is passed on every one at death2 in which1 though their state be unalterably determined1 yet it is not done in an open and visible manner2 but with a design that the cause should be tried again in that day which is appointed for it4 ,the account we have in scripture1 of the manner in which this shall be done1 bears some resemblance to the proceedings in human courts of judicature2 accordingly the day is set in which causes are to be tried2 the ,judge appears with the ensigns of his authority2 and being seated on the tribunal1 the persons to be tried appear before him2 the cause is heard2 and since all are to be judged according to law1 the law is supposed to be known1 or the particular statute1 which is the rule of judgment1 must be produced2 and whatever charge is to be brought against any one1 it is drawn up in the form of an indictment1 and supported by sufficient evidence1 and the persons hereupon acquitted or condemned4 ,in allusion hereunto we read of ,christ's appearing in a visible manner1 seated on a throne of judgment2 or1 as it is expressed1 of the ,son of man1 as appearing with all the holy angels with him2 and his sitting upon the throne of his glory1 and all nations being gathered before him1 ,matt4 xxv4 #ca1 #cb4 the judgment seat1 and the books opened1 ,dan4 vii4 #bf4 ,rev4 xx4 #ab4 ,the righteous1 who are a part of those that shall stand before ,christ's tribunal1 shall be separated from the wicked2 the former placed at his right hand1 the latter at his left4 ,with respect to the wicked1 an indictment shall be brought in1 in which they shall be charged with the violation of the holy law of ,god1 with all the aggravating circumstances thereof1 the subject-matter of which is contained in the books that are said to be opened4 ,and this charge shall be supported by evidence2 in which case men shall be witnesses against one another1 so far as they have been apprised of each other's behaviour1 or immediately concerned therein3 and it is not improbable1 that since the holy angels are conversant in this lower world1 as they are sometimes represented as being present in worshipping assemblies1 #a ,cor4 xi4 #aj4 and observing the actions of men1 #a ,tim4 v4 #ba4 that they shall appear as evidences against the wicked4 ,and it may be farther observed1 that the ,judge himself will be a witness against the criminals1 which is not usual in human courts of judicature2 though it does not savour of the least injustice3 thus it is said1 #8,i will come near to you to judgment2 and ,i will be a swift witness against the sorcerers1 and against the adulterers1 and against false swearers1 and against those that oppress the hireling in his wages1 the widow and the fatherless1 and that turn aside the stranger from his right1 and fear not me1 saith the ,lord of hosts1' ,mal4 iii4 #e4 ,the divine ,omniscience will put the charge out of all manner of doubt2 from whence there can be no appeal2 since it is impossible for ,god1 either to be deceived himself1 or to deceive others4 ,but besides this1 there shall also be the testimony of conscience1 whereby persons shall stand self-convicted2 their #8own hearts shall condemn them1' as well as #8,god1 who is greater than their hearts1' #a ,john iii4 #bj4 ,thus it is said1 that #8the consciences of men bear witness1 and their thoughts1 in the mean while1 accuse or else excuse one another1 in the day when ,god shall judge the secrets of men by ,jesus ,christ2' and accordingly #8every mouth shall be stopped1 and all the world' of the ungodly #8become guilty1' ,rom4 ii4 #ae1 #af4 or appear1 by their own confession1 to be so1 before ,god1 chap4 iii4 #ai4 ,and in order hereunto1 there shall be a particular dispensation of providence1 whereby those sins which have been long since forgotten1 shall be brought to remembrance3 this seems intimated in our ,saviour's words in the parable2 #8,son1 remember that thou in thy life-time receivedst thy good things1' c4 ,luke xvi4 #be4 and also in ,god's setting the iniquities of sinners in order before their eyes1 ,psal4 l4 #ba4 and this will have a greater tendency to support the charge1 than ten thousand witnesses4 ,as to the things that shall be brought into judgment1 or be charged1 and proved upon them2 these are mentioned in a very particular manner1 as it is said1 #8,god shall bring every work into judgment1 with every secret thing1 whether it be good1 or whether it be evil1' ,eccl4 xii4 #ad4 ,and elsewhere1 he is represented as #8executing judgment upon all1 and convincing all that are ungodly of all their ungodly deeds1 which they have ungodly committed1 and of all their hard speeches which ungodly sinners have spoken against him1' ,jude1 ver4 #ae4 ,and our ,saviour particularly intimates1 ,matt4 xxv4 #db1 #dc4 that their behaviour1 under the means of grace1 shall be enquired into1 and what they have done against him1 and his interest in the world1 alleged against them4 ,but now we are speaking concerning those matters which shall be produced in judgment against the wicked1 it may be enquired2 whether the smallest sins committed by them1 shall be brought into judgment against them8 ,this seems to be intimated by our ,saviour1 when he says1 that #8every idle word that men shall speak1 they shall give account thereof in the day of judgment1' chap4 xii4 #cf4 on which some take occasion to complain of the severity of the divine dispensations1 as though it was intended hereby1 that persons shall be condemned to suffer eternal punishments for a vain thought3 but to this it may be replied1 that no one will bring this as an objection against the methods of the divine proceedings in the great day1 who duly considers the infinite evil of sin2 or1 that the least sin deserves a sentence of banishment from ,god1 as it is an affront to his sovereignty1 and opposite to his holiness4 ,however let it be considered that no person in the world shall have reason to complain that he is separated from ,god1 or rendered eternally miserable1 only for a vain thought1 or a sin of infirmity1 as though he had been guilty of nothing else3 therefore1 when our ,saviour says1 that #8every idle word shall come into judgment1' the meaning is1 that this shall tend to fill up the measure of their iniquity2 so that the punishments which they shall be exposed to1 shall be for this1 in conjunction with all other sins4 ,every sin brings guilt with it2 and all sins taken together1 smaller1 as well as greater1 enhance the guilt3 therefore1 our ,saviour's meaning is this1 that every sin exposes men to a degree of condemnation1 in proportion to the aggravation thereof2 though they which are of a more heinous nature1 bring with them a greater degree of condemnation4 ,thus concerning the charge brought against the wicked4 ,the next thing to be considered is1 the trial of the righteous1 who are said to stand before ,christ's judgment-seat4 ,here it may be observed1 that no indictment shall be brought against them1 at least1 with the judge's approbation2 for they have been before this acquitted and discharged1 when brought into a justified state2 and therefore1 as the consequence hereof1 none1 as the apostle says1 shall lay any thing to their charge1 since it is ,god that justifieth1 ,rom4 viii4 #cc4 ,if any thing be alleged against them by the enemies of ,god1 who loaded them with reproach1 and laid many things to their charge in this world1 of which some have been just1 and others unjust and malicious3 ,i say1 if these things should be suffered to be alleged against them1 the great and merciful ,judge will appear as an advocate for1 and vindicate them from those charges which are ungrounded2 and will farther allege1 as a foundation of their discharge from the guilt of all others1 that he has made a full atonement for them2 upon which account1 when they are sought for1 they shall not be found in judgment1 or charged upon them to their shame1 confusion1 or condemnation2 but they shall be pronounced righteous1 as interested in ,christ's righteousness2 and this shall be evinced by his producing those graces which are inseparably connected with1 though not the foundation of their justification1 that so the method of the divine proceedings1 in this respect1 may be vindicated1 and it may appear1 that as it is said1 without holiness no one shall see the ,lord2 so these are holy1 and therefore they have this internal quality1 which denotes them such whom ,god designed to save3 this ,i take to be the meaning of that expression of our ,saviour to the righteous1 when he pronounces them blessed1 and invites them to come and inherit the kingdom prepared for them from the foundation of the world3 for ,i was an hungred and ye gave me meat2 ,i was thirsty and ye gave me drink1 c4 ,matt4 xxv4 #cd1 #ce4 where the word for is taken demonstratively1 and1 not casually2 and denotes that they were such who might expect to be admitted to this honour and blessedness1 as having those marks and characters of his children upon them1 to which the promise of salvation was annexed2 not as though any thing done by them was the cause of it4 ,from hence it appears1 that the graces of ,god's people shall be published before angels and men1 to the praise of the glory of him who was the author of them4 ,but there is a difficult question which is proposed by some1 namely1 whether the sins of ,god's people shall be published in the great day2 though it is certain they shall not be alleged against them to their condemnation8 ,this is one of the secret things which belong to ,god1 which he has not so fully or clearly revealed to us in his word2 and therefore we can say little more than what is matter of conjecture about it4 ,some have thought that the sins of the godly1 though forgiven1 shall be made manifest1 that so the glory of that grace which has pardoned them1 may appear more illustrious1 and their obligation to ,god for this1 farther enhanced4 ,they also think that the justice of the proceedings of that day1 requires it2 since it is presumed and known by the whole world1 that they were prone to sin1 as well as others2 and1 before conversion1 as great sinners as any2 and after it their sins had a peculiar aggravation3 therefore1 why should not they be made public1 as a glory due to the justice and holiness of ,god1 and being infinitely opposite to all sin8 ,and this they farther suppose to be necessary1 that so the impartiality of divine justice may appear4 ,moreover1 since ,god by recording the sins of his saints in scripture1 has perpetuated the knowledge thereof2 and if it is to their honour that the sins there mentioned were repented of1 as well as forgiven1 why may it not be supposed that the sins of believers shall be made known in the great day8 ,and besides1 this seems agreeable to those expressions of every word1 and every action1 as being to be brought into judgment2 whether it be good1 or whether it be bad1 as in the scripture before-mentioned4 ,but it is supposed by others1 that though the making known of sin that is subdued and forgiven1 tends to the advancement of divine grace2 yet it is sufficient to answer this end1 as far as ,god designs it shall be answered1 that the sins which have been subdued and forgiven1 should be known to themselves1 and this forgiveness afford matter of praise to ,god4 ,again1 the expressions of scripture1 whereby forgiveness of sin is set forth1 are such as seem to argue1 that those sins which were forgiven1 shall not be made manifest2 thus they are said to be blotted out1 ,isa4 xliii4 #be4 covered1 ,psal4 xxxii4 #a4 subdued1 and cast into the depths of the sea1 ,micah vii4 #ai4 and remembered no more1 c4 ,jer4 xxxi4 #cd4 ,besides1 ,christ's being a ,judge1 doth not divest him of the character of an advocate1 whose part is rather to conceal the crimes of those whose cause he pleads1 than to divulge them4 ,and to this we may add1 that the law which requires duty1 and forbids the contrary sins1 is not the rule by which they who are in ,christ1 are to be proceeded against2 for then they could not stand in judgment2 but they are dealt with according to the tenor of the gospel1 which forgives and covers all sin4 ,and furthermore it is argued1 that the public declaring of all their sins before the whole world1 notwithstanding their interest in forgiving grace1 would fill them with such shame1 as is hardly consistent with a state of perfect blessedness4 ,and lastly1 the principal argument insisted on1 is1 that our ,saviour in ,matt4 xxv4 in which he gives a particular account of the proceedings of that day1 makes no mention of the sins1 but only commends the graces of his saints4 ,such-like arguments as these are alleged to prove that it is probable the sins of the saints shall not be exposed to public view1 in the great day4 ,but after all that has been said1 it is safest for us not to be too peremptory in determining this matter1 lest1 by pretending to be wise beyond what is clearly revealed in scripture1 we betray our own folly1 and too bold presumption1 or assert that which is not right of this glorious ,judge4 ,thus concerning the method in which ,christ shall proceed in judging the world4 ,we are now led to consider1 ,v4 ,some circumstances relating to the place where1 and the time when1 this great and awful work shall be performed1 at least1 so far as it is convenient for us to enquire into this matter1 without giving too much scope to a vain curiosity1 or desire to be wise above what is written4 ,and1 #a4 ,as to the place2 it does not seem probable that it shall be upon the surface of the earth2 because we read1 that they which are found alive at ,christ's coming1 shall be caught up together with them1 that is1 the others who are raised from the dead1 in the clouds1 to meet the ,lord in the air2 which immediately follows after the account which the apostle gives of the ,lord's descending from heaven with a shout1 with the voice of the arch-angel1 and with the trump of ,god1 #a ,thes4 iv4 #af1 #ag4 which is the signal to be given of the immediate appearance of the ,judge3 therefore1 their being caught up in the clouds1 denotes that ,christ shall judge the world1 in some place above this earth2 otherwise they must be supposed to be caught up thither1 and afterwards obliged to descend from thence1 to the place from whence they were taken1 to be judged2 which does not seem probable4 ,this is all that we dare assert1 concerning the place where this great and solemn transaction shall be performed4 ,and ,i the rather observe this1 because some are of opinion1 that the valley of ,jehoshaphat is designed to be the place1 from the application of that prediction mentioned in the prophet ,joel1 in chap4 iii4 #b4 ,i will gather all nations1 and will bring them down into the valley of ,jehoshaphat1 and will plead with them there for my people3#ahh but that seems to be a prophesy of some signal victory which the church should gain over its enemies2 which shall have its accomplishment before ,christ come to judgment1 and be no less remarkable than that which ,god gave ,jehoshaphat over the ,moabites1 ,ammonites1 and the inhabitants of mount ,seir1 mentioned in #b ,chron4 xx4 upon which occasion the place where it was obtained1 was called the valley of ,berachah1 which signifies blessing3 and the prophet does not seem by the valley of ,jehoshaphat1 to point out any particular place known by that name2 but rather to allude to the signification of the word1 as importing the judgment of the ,lord3 so that nothing else is intended by it but that ,god shall1 in the latter day1 probably when those scriptures shall have had their accomplishment1 which relate to the conversion of the ,jews1 execute some remarkable judgment against the heathen1 amongst whom they were scattered4 ,therefore it cannot1 with the least shadow of justice1 be argued from hence1 that this is the place where all nations of the earth shall be gathered to judgment4 ,besides1 some have observed1 that how great soever this valley may be1 it is not large enough to hold the vast multitudes that shall be convened on this occasion4 ,as to what concerns the time when ,christ shall judge the world2 this is called1 in scripture1 a day1 ,acts xvii4 #ca4 not to signify that the whole work shall be performed in that space of time1 which we generally call a day2 for that can hardly be sufficient for the performing the many things that are to be done in it4 ,some have thought that the whole process shall take up no less than a thousand years2 and suppose1 that the apostle ,peter intimates as much1 when speaking concerning the day of judgment1 he says1 ,one day is with the ,lord as a thousand years1 and a thousand years as one day1 #b ,pet4 iii4 #h4 ,thus the excellent ,mr4 ,mede understands that scripture3#ahi but since this is not more clearly explained by other scriptures1 speaking to the same purpose1 ,i dare not be too peremptory in giving into this opinion2 but would rather conclude1 that the time of the continuance thereof1 is called a day1 as denoting a season appointed for the dispatch of a work1 whether it be longer or shorter4 ,thus ,christ calls that season1 in which the gospel was preached to the ,jews1 their day1 ,luke xix4 #db4 ,and therefore it is the safest way for us to acknowledge this to be a secret which belongs not to us to enquire into4 ,as to the time when ,christ shall come to judgment1 or when this glorious day shall begin1 that is also considered1 not only as a matter kept secret from us1 but from all creatures3 thus our ,saviour1 speaking concerning it1 says1 #8,of that day and hour knoweth no man1 no1 not the angels of heaven1 but my ,father only1' ,matt4 xxiv4 #cf4 ,this is particularly intimated in the answer we are explaining2 and the reason assigned why it is kept secret from us1 viz4 that all may watch and pray1 and be ready for the coming of the ,lord2 which is certainly a matter of the highest importance2 and it is evident1 that if ,god had either revealed the time of ,christ's coming to judgment1 or let men know how long they should continue in this world1 before that judgment1 which is past on all at death1 it might have given occasion to the corruption of our nature1 to have put off all thoughts about it1 till it was at hand3 therefore our ,saviour1 in wisdom1 as well as kindness to his people1 has represented his coming under the similitude of a thief in the night1 #b ,thes4 v4 #b4 and accordingly says1 ,therefore be ye also ready2 for in such an hour as ye think not the ,son of man cometh1 ,matt4 xxiv4 #dd4 ,thus concerning the day of judgment4 ,as to what respects the consequence hereof1 and the sentence which shall be pronounced on the righteous and the wicked1 that is the subject-matter of the two following answers4 ,all that ,i shall add at present is1 some practical inferences from this doctrine of ,christ's coming to judgment4 7#a47 ,what has been observed concerning ,christ's coming to judge the world in his own glory1 and that of his ,father1 and of his holy angels1 should fill us with high and honourable thoughts of him2 and since the angels reckon it an honour to attend him as ministering spirits in that great day1 this should excite in us an holy ambition to approve ourselves his servants in all things1 and to account it our honour that he will esteem us such4 7#b47 ,since ,christ at his coming to judgment1 will bring all things to light1 and impartially state and try the cause of every one1 who shall be rewarded according to their works2 this should silence1 and fence against1 all unbelieving thoughts1 which may arise in the minds of men1 concerning the seemingly unequal distributions of providence1 in ,god's dealing with the righteous and the wicked1 as to what respects the outward affairs of life1 and make us easy1 though we know not his design in the various afflictive providences wherewith we are exercised2 since we are not to expect those blessings here1 which he has reserved for his people1 at ,christ's appearing to judgment2 which1 if he is pleased to bestow upon us hereafter1 we shall then have the highest reason to admire his wisdom1 goodness1 and faithfulness1 in the whole method of his providential dealings with us4 7#c47 ,this doctrine tends to reprove the atheism and profaneness of those1 who make a jest of1 or scoff1 at the day of judgment2 like those the apostle ,peter mentions1 whom he calls scoffers1 walking after their own lusts1 and saying1 ,where is the promise of his coming8 for since the fathers fell asleep1 all things continue as they were from the beginning of the creation1 #b ,pet4 iii4 #c1 #d4 ,it also reproves those who abuse the day of ,god's patience2 and because his coming to judgment is delayed1 take occasion to commit the vilest crimes4 ,thus our ,saviour speaks of some as doing1 and intimates that he will come in a day when they look not for him1 and shall cut them asunder1 and appoint them their portion with hypocrites1 ,matt4 xxiv4 #dh-ea4 7#d47 ,this doctrine should stir us up to universal holiness1 and the greatest circumspection and diligence in the service of ,god2 as the apostle says1 when speaking concerning ,christ's coming to judgment1 with those displays of terrible majesty that shall attend it1 what manner of persons ought we to be1 in all holy conversation and godliness1 looking for1 and hasting unto the coming of the day of ,god1 #b ,pet4 iii4 #aa1 #ab4 7#e47 ,since we expect that ,christ will judge the world at the last day1 it behoves us to be often judging and trying ourselves1 examining how matters stand between ,god and us2 and whether we behave ourselves in such a way as that we may be meet for ,christ's coming1 and have boldness in the day of judgment2 as the apostle says1 ,if we would judge ourselves1 we should not be judged1 #a ,cor4 xi4 #ca4 that is1 with the judgment of condemnation4 7#f47 ,it is an inexpressible advantage when we can conclude1 upon good grounds1 that this great ,judge is our ,friend1 our ,saviour1 our ,advocate1 and that1 living and dying1 we shall be found in him2 for then1 though he come in such a way as will strike the utmost terror and confusion into his enemies1 we shall be found of him in peace3 and the consequence of this day's solemnity shall be our admission into his immediate presence1 and being for ever blessed therein4 ,footnote #ahd3 ,we often read in ,heathen-writers1 of acus1 ,minus and ,rhadamanthus1 as appointed to pass a judgment on every one at death1 fix them in their respective places of residence1 and determine their rewards and punishments4 ,these are generally supposed to have lived about ,moses's time1 and are commended for the exercise of justice1 and making laws1 some of which they are supposed to have received from heaven2 and as the reward hereof1 have the honour1 of being judges of men at death1 conferred upon them4 ,some have been ready to conclude that the account which the ,heathen give of these three famous law-givers and judges1 is nothing else but a corruption of a tradition which they had received concerning ,moses1 the great law-giver to the ,israelites1 set forth by different names1 with several things fabulous added thereunto4 ,they who have a mind to see a very learned and critical disquisition on this subject1 may consult ,huet ,demonst4 ,evang4 ,prop4 iv4 #i-ac4 ,and as for the variety of punishments which these judges inflicted1 the lakes and rivers of fire to which they are condemned1 see ,plato's account thereof1 translated by ,eusebius1 in ,prp4 ,evang4 ,lib4 xi4 ,cap4 xxxvii4 who thinks that some things mentioned by him1 bear a resemblance to the punishment of sin1 which we read of in scripture1 which he supposes he received by tradition1 from some that were acquainted with divine revelation1 as he did many other things which he speaks of in his writings4 ,footnote #ahe3 ,see ,vol4 ,,ii4 ,quest4 ,,lvi4 ,footnote #ahf3 ,matt4 xxiv4 #ca4 ,this is the most common sense of those words2 and how far soever they are supposed1 by some1 to be taken in a figurative sense1 for the preaching of the gospel throughout the whole world1 after the destruction of the ,jewish state1 which some have supposed1 is principally intended by what is mentioned in the foregoing verses2 yet most conclude that several things in this account of ,christ's glorious appearance1 are not without some allusion1 at least to what shall be more eminently accomplished1 when he shall come to judgment4 ,footnote #ahg3 ,curcellus in ,dissert4 de necessit4 cognit4 ,christ4 vi4 ,footnote #ahh3 ,of this opinion were some among the ,papists1 and particularly ,cornelius a ,lapide1 ,vid4 ejusd4 comment in ,loc4 who describes it as a place situate at the foot of the mount of ,olives1 in or near the place where our ,saviour was in his agony betrayed and delivered by ,judas1 into the hands of his enemies4 ,therefore this will be1 according to him1 the fittest place for him to execute judgment upon them1 and to appear in this triumphant and glorious manner1 in order thereunto4 ,and this is mentioned by many ,jewish writers1 who maintained it4 ,thus the author of the ,chaldee ,paraphrase on ,canticles viii4 #e4 speaks to this purpose1 that the dead shall be raised1 and the mountain of ,olives shall be cleft1 and all the dead of ,israel shall come out from thence2 and that the just1 who died in the captivity1 and consequently were not buried in or near that place1 shall come through the caverns of the earth1 that they may here arise to judgment4 ,and several ,rabbinical writers give into this chimera1 which is also mentioned in both the ,talmuds4 ,and many of the modern ,jews1 as is observed by some late travellers into the holy land1 are so fond of burying their dead in or near this place1 that they might not have far to come under the earth1 when they rise from the dead1 and must appear here at the day of judgment1 that they pay a certain sum of money for the privilege of burying their dead therein4 ,see ,hody on the resurrection1 ,page #gj1 #ga4 ,footnote #ahi3 ,see his works1 ,lib4 iii4 ,comment4 apocal4 page #ffb4 and his remains1 chap4 xi4 page #gdh4 in which he is followed by some others1 and the learned ,gale1 in his court of the ,gentiles1 ,part ,i4 ,book iii4 chap4 vii4 ,page #gh4 speaks of some ,jewish writers as maintaining1 that the world shall continue #fjjj years2 and from thence to the #gjjjth shall be the day of judgment4 ,and he also mentions this as an opinion which ,plato had received by conversing with some of them2 and concludes1 that this is the great ,platonick year1 which is mentioned by him1 and his followers4 ,quest4 ,,lxxxix4 ,,quest4 ,,lxxxix4 ,what shall be done to the wicked at the day of judgment8 ,,answ4 ,at the day of judgment the wicked shall be set on ,christ's left hand2 and upon clear evidence1 and full conviction of their own consciences1 shall have the fearful1 but just sentence of condemnation pronounced against them2 and thereupon shall be cast out from the favourable presence of ,god1 and the glorious fellowship with ,christ1 his saints1 and all his holy angels1 into hell1 to be punished with unspeakable torments both of body and soul1 with the devil and his angels for ever4 ,having1 under the last answer1 taken a view of ,christ1 as coming to judgment2 and the whole world as seated at his tribunal1 the wicked on his left hand1 and the righteous on his right2 the books opened1 the cause tried1 and the evidence produced2 we are now to consider the sentence that will be past on each of them1 together with the consequences thereof3 and particularly we have an account in this answer1 of a sentence of condemnation1 pronounced against the wicked1 and the punishment inflicted on them1 pursuant thereunto2 which our ,saviour expresses in words full of dread and horror2 ,then shall he say unto them on the left hand1 ,depart from me ye cursed into everlasting fire1 prepared for the devil and his angels2 and these shall go away into everlasting punishment1 ,matt4 xxv4 #da1 #de4 ,this includes in it an eternal banishment and separation from him1 in whose favour there is life4 ,as sin is the object of his detestation1 it being contrary to the holiness of his nature1 they who are found in open rebellion against him1 shall not stand in his sight1 ,psal4 v4 #e4 ,as they did not desire his special and gracious presence1 which his saints always reckoned their chief joy1 in this world2 they shall be deprived of it in the next4 ,and when they are commanded to depart from him1 they are described as cursed1 that is1 bound over to suffer all those punishments which the vindictive justice of ,god will inflict1 that are contained in those threatenings which are denounced by his law that they have violated1 and sent down into hell1 to be punished with unspeakable torments1 both in body and soul1 with the devil and his angels1 for ever4 ,accordingly there are three things to be considered1 relating to the punishment of sinners in another world1 namely1 the kind thereof1 its degree1 and eternal duration4 ,i4 ,as to the kind of punishment2 that is generally considered in two respects1 namely1 the punishment of loss and sense4 #a4 ,concerning the punishment of loss4 ,this contains in it a separation from ,god1 the fountain of blessedness2 a being destitute of every thing that might administer comfort to them2 and1 as the consequence hereof1 they are deprived not only of fellowship with ,christ1 but with his saints4 ,not that they were ever the objects of their love or delight1 but1 on the other hand1 their conversation was distasteful and burdensome2 especially when it was in itself most savoury and spiritual3 nevertheless1 it is reckoned to be one ingredient in their misery1 as our ,saviour expresses it1 when he speaks of the workers of iniquity1 as first commanded to depart from him1 ,luke xiii4 #bg1 #bh4 and then tells them1 ,ye shall see ,abraham1 and ,isaac1 and ,jacob1 and all the prophets in the kingdom of ,god1 and you yourselves thrust out3 where the happiness of others is considered as what will raise their envy1 and prove a torment to them4 #b4 ,there is the punishment of sense3 this is set forth by those unspeakable torments to be endured both in soul and body2 and because no pain is so exquisite as that which is occasioned by fire1 it is therefore called unquenchable and everlasting fire1 ,matt4 iii4 #ab4 chap4 xxv4 #da4 ,as for that enquiry which some make1 whether the fire be elementary or material1 like that which is in this world1 it savours more of curiosity than what tends to real advantage3 and since it is called a fire1 prepared for the devil and his angels1 some have a little hesitated about this matter1 as concluding it impossible for material fire to affect spirits2 but ,i am not desirous to enter too far into this disquisition4 ,it is1 indeed1 a hard matter for us to determine whether1 or how far a spirit is capable of the punishment of sense1 any otherwise than1 as1 by reason of its union with the body1 it has an afflictive sensation of the evils which that immediately endures2 and therefore1 some have thought1 that when we read of the fire of hell1 it is to be taken in a metaphorical sense1 to denote those punishments which are most exquisite1 and have a tendency to torment both soul and body in different respects4 ,the soul is to be tormented as the wrath of ,god has an immediate access to it1 to make it miserable3 and though this cannot be styled the punishment of sense in the same respect as that is of which the body is the more immediate subject2 yet if we take the word sense1 as importing an intellectual perception of those miseries that it undergoes1 whereby it is made uneasy1 and in a moral sense1 subject to pain1 as we sometimes speak of the pain of the mind1 as well as that of the body1 then it may be said to endure the punishment of sense1 though it be in a spiritual substance4 ,there are various ways by which the wrath of ,god may have access to the soul1 to make it miserable2 and this punishment is sometimes compared to fire1 as it is beyond expression dreadful2 and accordingly ,god1 when inflicting it1 is styled1 ,a consuming fire1 ,heb4 xii4 #bi4 and his jealousy is said elsewhere to burn like fire1 ,psal4 lxxix4 #e4 ,therefore1 some have described the punishment of sin in hell1 as including in it the insupportable weight of the wrath of ,god lying on the consciences of men1 and sinking them into perdition2 whereby it appears to be a fearful thing to fall into the hands of the living ,god1 ,heb4 x4 #ca4 ,a judicious divine considers this as the effect of ,god's immediate presence1 as a sin-revenging ,judge2 and therefore understands that text1 in which it is said1 ,they shall be punished with everlasting destruction1 from the presence of the ,lord1 #b ,thes4 i4 #i4 not as denoting an exclusion from his comforting presence1 which is an undoubted truth1 and the more generally received sense thereof2 but he speaks of the presence of ,god1 as well as his power1 as the immediate cause of their destruction2 in like manner as when the ,psalmist joins both these ideas together1 when he says1 ,who knoweth the power of thine anger1 ,psal4 xc4 #aa4 and it seems most agreeable to the grammatical construction of the words4#aij ,this is that punishment which is more immediately adapted to the soul4 ,as for the punishment of sense1 which the body shall endure1 whether it be compared unto fire1 as containing in it some effects1 not unlike to those produced by fire2 or1 whether it only signifies that the punishment shall be most exquisite1 as no pain is so terrible as that which is the effect of fire1 ,i will not pretend to determine4 ,there are1 indeed1 other expressions by which it is set forth in scripture1 as well as fire1 viz4 cutting asunder1 ,matt4 xxiv4 #ea4 tearing in pieces1 ,psal4 l4 #bb4 drowning men in destruction and perdition1 #a ,tim4 vi4 #i4 a being bound hand and foot1 and cast into outer darkness1 ,matt4 xxii4 #ac4 or1 into a furnace of fire1 chap4 xiii4 #db4 or1 a lake of fire burning with brimstone1 ,rev4 xix4 #bj4 some of which are1 doubtless1 metaphorical expressions1 by which the punishment of sin is set forth2 but whether they are all so we must not be too positive in determining3 however1 some suppose they are1 because the glory of heaven is described by the metaphors of streets of gold1 gates of pearl1 ,rev4 xxi4 #ba4 rivers of pleasure1 c4 ,psal4 xxxvi4 #h4 and the wrath of ,god is metaphorically described1 when he is called a consuming fire1 ,heb4 xii4 #bi4 ,therefore1 as the glory of heaven is represented by metaphors1 denoting that it is inconceivably great2 so1 if we suppose that the punishment of sin in hell1 is set forth by metaphorical ways of speaking1 we cannot from hence1 in all respects1 take an estimate of the quality thereof2 nevertheless we must conclude in general from such-like expressions1 by which it is represented1 that it is inexpressibly terrible1 such as respects both soul and body1 which is called1 as has been observed in different respects1 the punishment of sense4 ,which leads us1 ,,ii4 ,to consider this punishment1 as to the degree thereof1 which is generally described as being various1 in proportion to the aggravations of sin committed2 accordingly they who have sinned under the gospel-dispensation1 are considered as exposed to a greater degree of punishment than others who have not had those advantages4 ,thus the apostle says1 ,of how much sorer punishment shall he be thought worthy1 who hath trodden under foot the ,son of ,god1 chap4 x4 #bi4 ,and our ,saviour speaking concerning the ,scribes and ,pharisees1 who were notorious hypocrites1 whose religion was no more than a pretence1 and made subservient to the vilest practices1 tells them1 that they should receive the greater damnation1 ,matt4 xxiii4 #ad4 that is1 a greater degree of punishment1 as they had contracted greater guilt than others3 and the apostle speaks of some who had had great advantages through the riches of ,god's goodness and forbearance towards them1 but yet were impenitent1 and hardened in sin2 these1 says he1 treasure up unto themselves wrath against the day of wrath1 ,rom4 ii4 #e4 that is1 add greater degrees to the punishment which they shall endure in another world4 ,,iii4 ,we are to consider the punishment1 which sinners are liable to in the world to come1 as to its duration1 in which respect1 it shall be without intermission1 and eternal4 ,that there shall be no relaxation of punishment1 may be proved from what our ,saviour says in the parable2 in which the rich man1 who was tormented in flames1 could not obtain one drop of water to cool his tongue1 ,luke xvi4 #bf4 ,thus we read of those who are said to drink of the wine of the wrath of ,god1 which is poured out without mixture1 into the cup of his indignation2 and that the smoke of their torment ascendeth for ever and ever2 and that they have no rest day nor night1 ,rev4 xiv4 #aj1 #aa4 ,and our ,saviour speaks of the two main ingredients in the punishment of sin2 namely1 the tormenting sense which conscience shall have of the wrath of ,god due to it2 and the punishment of sense1 which is compared to that that proceeds from fire1 and both are described as eternal2 where their worm dieth not1 and the fire is not quenched1 ,mark ix4 #dd1 #df1 #dh4 ,that the punishment of sin in another world will be eternal1 may be argued from the impossibility of their obtaining a discharge from the sentence of condemnation1 under which they are1 unless satisfaction be given to the justice of ,god for sins committed2 but this cannot be given by the person that suffers2 inasmuch as his sufferings are due to him1 pursuant to the sentence of the judge1 and agreeable to the demerit of sin2 which being1 as it is usually expressed objectively infinite1 because committed against an infinite ,god1 and containing a contempt of his sovereignty and other perfections which are infinite2 therefore it deserves a punishment proportionable thereto4 ,and since the sufferings of finite creatures are no other than finite1 and consequently bear no proportion to the demands of infinite justice1 they must be infinite in duration1 that is1 eternal4 ,it may also be observed1 that at the same time that persons are suffering for past sins1 they are committing others4 ,this is not like ,god's furnace1 which is in ,zion2 whereby he designs not to consume1 but to refine and purge away the dross and the tin2 for it cannot1 in any instance be said1 that this is overruled for good4 ,therefore the habits of sin are increased rather than weakened thereby2 and consequently sinners are set at a farther distance from ,god1 from holiness and happiness2 which1 because it is still increasing1 their punishment must be eternal4 ,and to this we may add1 that there is no ,mediator appointed between ,god and them2 none who has undertaken to pay this debt for them1 and procure their discharge1 as the apostle says concerning those who have sinned wilfully after they had received the knowledge of the truth2 there remaineth no more sacrifice for sin1 ,heb4 x4 #bf4 no advocate to plead their cause2 no ordinances in which the glad tidings of salvation are published1 nor any golden sceptre of mercy held forth to invite them to come in1 or give them hope of finding acceptance in the sight of ,god2 no covenant of grace that contains any promise that will afford relief2 and no inclination1 in their own souls1 to return to ,god with an humble sense of sin1 and desire to forsake it1 and from hence arises everlasting despair1 beyond expression tormenting1 which the apostle calls blackness of darkness for ever1 ,jude ver4 #ac4 ,this is a very awful and awakening subject2 and many are as little desirous to hear of these things1 as the people were to hear of the account which the prophet ,isaiah gave them of approaching judgments2 and therefore they say1 ,cause the holy ,one of ,israel to cease from before us1 ,isa4 xxx4 #aa4 ,but since there is such a passion in men as fear2 and this is oftentimes made subservient to their spiritual advantage1 it pleases ,god1 in wisdom and mercy1 sometimes to reveal those things in his word1 which have a tendency to awaken our fears1 and to set before us death as well as life1 the threatenings as well as the promises1 that hereby we may see it to be our duty and interest to flee from the wrath to come2 and to use those precautions prescribed in the gospel1 which may have a tendency1 through divine grace1 to prevent our sinking into everlasting perdition4 ,they who cast off fear1 and think themselves safe1 because the rod of ,god is not upon them1 generally cast off a sense of duty1 and say unto ,god1 ,depart from us2 for we desire not the knowledge of thy ways1 ,job xxi4 #i1 #ad4 ,therefore these subjects are to be insisted on as warnings to induce men to avoid the rock on which multitudes have split and perished2 not to lead them to despair4 ,however1 there is great need of prudence in applying every truth in such a way as that it may be of advantage2 which renders the work of those that are employed in preaching the gospel1 exceeding difficult3 every one must have those doctrines inculcated and applied to him1 that are adapted to his respective condition1 as well as founded on the word of ,god2 and therefore we may observe1 #a4 ,that such subjects as these1 though they are not to be concealed1 as being a part of the counsel of ,god1 and a means ordained by him1 to answer some valuable end2 yet they are not only1 or principally to be insisted on1 as though there were no passion to be wrought upon but fear4 ,it is the stupid person that is to be awakened out of his lethargy1 by violent methods3 the man that says1 ,i shall have peace1 though ,i walk according to the corrupt inclinations of my own heart2 the danger is over2 or that no ill consequences will attend that wilful impenitency and unbelief1 which is like to prove destructive to him2 or1 if a person is willing to deceive himself1 and endeavours to extenuate his sin1 apprehending the consequences thereof not to be so pernicious as they really are2 or1 that the mercy of ,god will save him1 though remaining in open rebellion against him1 as though there were no arrows in his quiver1 or vials of wrath to be poured forth on his enemies4 ,such ought to be dealt with1 by representing ,god as a consuming fire1 with whom is terrible majesty2 and they must be told of the punishment of sin in this and another world1 that they may see their danger before it be too late to escape4 ,if it be said1 that the terrors of ,god have a tendency to drive persons to despair4 ,to this it may be replied1 that the persons we are speaking of1 are so far from despairing of the mercy of ,god1 that they are inclined to abuse it2 and that which is like to be their ruin1 is the contrary extreme1 viz4 presumption2 which leads them to turn the grace of ,god into wantonness4 #b4 ,as for others1 who are humbled under a sense of sin1 whose flesh trembles for fear of ,god's judgments1 there is not so much occasion to insist on these awakening subjects1 when we have to do with them2 for this would be like adding fuel to the fire4 ,if the heart be broken and contrite1 and is apt to meditate little else but terror2 then such subjects are to be insisted on as are encouraging4 ,thus when the prophet ,jeremiah had been reproving the people for their abominations1 and threatening many sore judgments which ,god would execute upon them1 he applies healing medicines2 ,is there no balm in ,gilead8 ,is there no physician there8 why then is not the health of the daughter of my people recovered8 ,jer4 viii4 #bb4 ,and elsewhere when he had been reprehending them for their idolatry1 and putting them in mind of those judgments they had exposed themselves to2 he encourages them to cry unto ,god1 my ,father1 thou art the guide of my youth3 ,will he reserve his anger for ever8 ,will he keep it to the end8 ,jer4 iii4 #d1 #e4 ,it is ,god's usual method in dealing with sinners1 first to excite their fear by charging sin on the conscience1 and putting them in mind of the dreadful consequences thereof2 in which respect1 as the apostle expresses1 ,the law enters that the offence might abound2 and then he shews him1 that the soul may take encouragement1 when humbled under a sense of its own guilt2 that where sin has abounded1 grace did much more abound1 ,rom4 v4 #bj4 ,the gospel is designed to administer comfort to those1 who are distressed under a dread of the wrath of ,god4 ,therefore1 there are promises as well as threatenings2 and each of these are to be applied as the occasion requires it2 so that the happiness of heaven is to be set in opposition to the punishment of sin in hell2 and accordingly as the answer we have been explaining1 contains a very awful and awakening subject2 so1 in the next1 we are led to consider a doctrine which is full of comfort to those who have an interest in ,jesus ,christ4 ,footnote #aij3 ,see this largely insisted on by ,dr4 ,goodwin1 in his works1 ,vol4 ,,iii4 ,book xiii4 ,his critical remarks in chap4 ii4 seem very just1 viz4 that is causal here1 as well as in many other scriptures which he refers to3 and his strongest argument to prove that it is to be taken so in this verse1 is1 because1 as he observes1 must be applied to the glory of his power1 as well as to his presence2 so that if it denotes a separation from the one1 it must also denote a separation from the other2 whereas no one supposes that this punishment consists in a separation from the power of ,god1 but that it is to be considered as the effect thereof4 ,quest4 ,,xc4 ,,quest4 ,,xc4 ,what shall be done to the righteous at the day of judgment8 ,,answ4 ,at the day of judgment1 the righteous being caught up to ,christ in the clouds1 shall be set on his right hand1 and there openly acknowledged1 and acquitted2 shall join with him in the judging of reprobate angels and men1 and shall be received into heaven2 where they shall be fully and for ever freed from all sin and misery1 filled with unconceivable joys1 made perfectly holy and happy1 both in body and soul1 in the company of innumerable saints1 and holy angels1 but especially in the immediate vision and fruition of ,god the ,father1 of our ,lord ,jesus ,christ1 and of the ,holy ,spirit1 to all eternity3 and this is the perfect and full communion which the members of the invisible church shall enjoy with ,christ in glory at the resurrection and day of judgment4 ,we have1 in this answer1 an account of the great honours and privileges that the saints shall be advanced to1 and partake of1 as the consequence of that sentence that ,christ will pass on them1 ,come ye blessed of my ,father1 inherit the kingdom prepared for you from the foundation of the world1 ,matt4 xxv4 #cd4 which are words that contain a gracious invitation given them to take possession of that glory which will tend to make them completely and for ever happy4 ,we have already considered the righteous as caught up to ,christ in the clouds1 which is either done by the ministry of angels1 or else their bodies will be so changed1 that they shall be able to mount upward1 with as much ease as they are1 now to walk upon the surface of the earth4 ,we have also considered them as set at ,christ's right-hand4 ,whether this has any regard to the place of their situation1 we cannot determine2 but1 according to the scripture mode of speaking1 it certainly denotes the highest honours conferred upon them2 which will be not only spiritual but external and visible2 whereby it shall appear to all1 that they are ,christ's peculiar friends and favourites2 and this will tend to raise in them the highest astonishment1 that they should thus be dealt with by so glorious a person1 who were in themselves unworthy of his notice2 and it shall afford matter of eternal praise4 ,what is farther observed concerning them in this answer1 is contained in the following heads4 ,i4 ,they shall be openly acknowledged and acquitted4 ,,ii4 ,they shall join with ,christ in the judging of reprobate angels and men4 ,,iii4 ,they shall be received into heaven1 in which their happiness is farther described2 as therein they shall be freed from sin and misery1 filled with unspeakable joy1 made perfectly holy and happy1 both in body and soul1 and admitted into the company of saints and holy angels1 and have the immediate vision and fruition of ,god to all eternity4 ,i4 ,they shall be openly acknowledged and acquitted4 ,our ,lord ,jesus was not ashamed to own his people1 when he condescended to take their nature upon him1 and dwell among them2 or1 as the apostle expresses it1 ,he is not ashamed to call them brethren1 ,heb4 ii4 #aa4 ,and he gives them many tokens of his approbation1 by those spiritual privileges which he bestows on them here3 but at last he shall own them publicly1 in the presence of the whole world1 as a people whom he has chosen1 redeemed1 sanctified1 and brought the work of grace in them to perfection4 ,he overlooks all their former failures and defects1 and looks upon them as adorned with perfect beauty1 appearing without spot before him1 and having now nothing that may be offensive to his holy eye1 or denote them unmeet for the relation which they stand in to him1 and the blessings which they shall enjoy with him4 ,moreover1 it is said that he shall openly acquit them1 i4 e4 declare publicly1 that he has given satisfaction for all their offences2 and therefore they are for ever pronounced clear from the guilt thereof4 ,and1 as it was before observed1 it is not improbable1 that their former sins shall not be so much as mentioned1 being all covered2 and if sought for1 shall not be found3 but it is certain1 that if they shall be mentioned1 it shall not be to their confusion or condemnation2 for it shall be declared1 that the justice of ,god has nothing to lay to their charge2 and1 as the consequence thereof1 they shall be delivered from that fear1 shame1 and distress1 which they had before been subject to1 through the afflicting sense of the guilt and prevalency of sin3 however1 when they are represented as thus acquitted1 this does not suppose that their sins were not fully pardoned before1 or that justification in this life1 is imperfect1 as to what concerns their right to forgiveness1 or eternal life4 ,the debt was fully cancelled1 and a discharge given into ,christ's hands1 in the behalf of all his elect1 on his making satisfaction to the justice of ,god2 but this was not their visible discharge2 and not being a declared act1 it could not be claimed by1 nor was it applied to them till they believed2 and then they might say1 ,who shall lay any thing to our charge8 it is ,god that justifieth#aia3 nevertheless1 their justification1 as it is declared to1 and apprehended by faith1 could not be said to be in all respects1 so apparent1 nor attended with those comfortable fruits and effects1 which are the consequence hereof1 as it is when they are pronounced justified by ,christ at death2 and even then the discharge is not so open and visible to the whole world1 as it shall be in the day of judgment4 ,,ii4 ,it is farther said1 that they shall join with ,christ in judging of reprobate angels and men3 this is very often asserted by those who treat on this subject2 and it seems to be taken from the sense which is commonly given of the apostle's words in #a ,cor4 vi4 #b1 #c4 ,know ye not that saints shall judge the world2 and1 know ye not that the saints shall judge angels8 ,however1 we must take heed1 if we apply that scripture to the case before us1 that we do not advance any thing that tends1 in the least1 to derogate from the glory of ,christ1 who only is fit for1 and appointed to perform this great work3 therefore1 if we suppose that the apostle is here speaking concerning the judgment of the great day1 the saints are said to judge the world in a less proper sense2 but whatever be the sense in which we explain it1 we must not think that they shall be assessors with ,christ in his throne of judgment3 it is one thing for them to be near his throne in the capacity and station of favourites2 and another thing for them to be in it3 if they are in any sense said to judge the world1 it must not be understood1 as though the trying of the cause1 or passing the sentence1 were committed to them2 but rather of their approving what ,christ shall do3 this they are represented as doing1 when ,christ is set forth as judging the great whore1 ,rev4 xix4 #b4 namely1 the anti-christian powers2 they so far join with him herein1 as that they ascribe glory and honour to him1 and say1 ,righteous are his judgments4 ,and there is another sense in which some understand this scripture1 concerning the saints judging the world1 as denoting that the public mention which shall be made of the graces of the saints1 their faith1 repentance1 love to ,god1 and universal holiness1 will have a tendency to condemn those whose conversation in this world has been the reverse thereof4 ,their having forsaken all1 and followed ,christ1 and accounted all things but loss1 that they might win him4 ,the choice which they have made of suffering rather than sinning1 which appears to be an instance of the highest wisdom1 shall condemn the wickedness and folly of those1 who have exposed themselves to inevitable ruin and misery1 by being otherwise-minded4 ,thus ,noah is said to have condemned the world by his faith1 ,heb4 xi4 #g4 when1 in obedience to the divine command1 he prepared an ark to the saving of his house1 which the world then thought to be the most preposterous action that ever was performed1 though they were afterwards1 to their cost1 convinced of the contrary4 ,and the men of ,nineveh1 and the queen of the ,south1 are said to rise up in the judgment with that generation1 and condemn it1 ,matt4 xii4 #da1 #db4 7to wit1 objectively1 rather than formally17 as their respective behaviour tended to expose the impenitency and unbelief of the ,jews1 whom ,christ there reproves4 ,if the saints judging the world1 be taken in either of these senses1 it is an undoubted truth3 but more than this we dare not assert4 ,nevertheless1 we may take occasion to enquire1 whether that text1 on which this doctrine is founded1 may not be explained in another sense1 as denoting some privilege which the saints were to enjoy in this world1 when the empire should become ,christian2 and accordingly1 magistrates and judges should be chosen out of the church1 in which respect they should judge the world4 ,this seems1 to me1 the most probable sense of the apostle's words1 as an excellent and learned writer understands them#aib2 and it is very agreeable to the context1 in which they are dissuaded1 in ver4 #a4 from going to law before the unjust1 and not before the saints1 as signifying the inexpediency of exposing those controversies1 that ought to be compromised in the church1 before ,heathen-magistrates1 as though they thought themselves unfit to judge the smallest matters1 of which he here speaks1 not of capital offences1 which were to be tried only by the civil magistrate2 and to enforce this advice1 he says1 ,know ye not that the saints shall judge the world4 ,obj4 #a4 ,it is objected to this sense of the text2 that1 at the same time when the saints are said to judge the world1 he speaks of them as judging angels2 which comes not within the province of civil magistrates2 though we suppose them to be ,christians4 ,answ4 ,to this it may be replied1 that when the apostle speaks of the saints judging angels2 this is brought in occasionally1 the former sense of judging being more agreeable to the context4 ,but since he is insisting on an honour that should be conferred on the church1 he farther enlarges on that subject1 and so speaks of their judging angels1 as denoting that the consequence and success of the gospel would be an evident conviction to the world1 that the ,devil's empire was weakened1 that he had no right to reign over the children of disobedience1 as he before had done4 ,thus our ,saviour speaks of ,satan's kingdom being destroyed by the preaching and success of the gospel1 when he says1 #8,now is the judgment of this world2 now shall the prince of this world be cast out1' ,john xii4 #ca4 ,and elsewhere it is said1 #8,now is come salvation and strength1 and the kingdom of our ,god1 and the power of his ,christ2 for the accuser of our brethren is cast down1' ,rev4 xii4 #aj4 ,moreover1 the apostle may have a particular reference to their power of casting out devils1 not only in that1 but in some following ages1 as our ,saviour1 promised they should have1 before he left the world1 ,mark xvi4 #ag4 which is known to have continued in the church till the third century#aic4 ,obj4 #b4 ,there is another scripture which seems to favour this opinion1 namely1 that the saints shall judge the world in the last day1 viz4 our ,saviour's words1 in ,matt4 xix4 #bh4 #8,ye which have followed me in the regeneration1 when the ,son of man shall sit on the throne of his glory1 ye also shall sit upon twelve thrones1 judging the twelve tribes of ,israel2' and that which makes this sense more probable1 is what he speaks of in the following verse1 as a reward which they1 who had #8forsaken all for his name's sake1' should enjoy1 namely1 #8ye shall receive an hundred fold1 and shall inherit everlasting life4' ,answ4 ,to this it may be replied1 that our ,saviour1 in one of these verses1 may1 without any strain on the sense of the words1 be understood as giving them to expect some honours1 that should be conferred on them here1 and in the other1 those which they should receive in another world3 ,as to the honours which were to be conferred on them here1 namely1 their sitting on thrones1 c4 ,this is said to be #8in the regeneration1 when the ,son of man shall sit on the throne of his glory1' that is1 not when the ,son of man shall come to judgment2 but when he shall enter into his state of exaltation1 and sit at ,god's right-hand4 ,and inasmuch as this was to be done for them in the regeneration1 it seems most applicable to the gospel-state2 in which1 as the apostle says1 #8,old things are past away2 behold1 all things are become new1' #b ,cor4 v4 #ag4 agreeable to what is foretold by the prophet1 #8,behold ,i create new heavens and a new earth1' ,isa4 lxv4 #ag4 which may well be called the regeneration4 ,and1 as for the apostles sitting on thrones1 that may signify the spiritual honours that should be conferred upon them2 so that however they might be despised by the world1 they should be reckoned1 by all that entertain just notions of things1 the chief and most honourable men of the earth4 ,and1 as to what respects their judging the twelve tribes of ,israel1 that may be understood of their convicting the ,jews1 and condemning them for their unbelief in crucifying ,christ1 and rejecting and persecuting the gospel4 ,this they might be said to do1 partly in the exercise of their ministry1 and partly in the success thereof1 and1 indeed1 the gospel may be said to judge men when it convicts and reproves them4 ,if this be the sense of the text1 then it does not respect any honours which the apostles should be advanced to in the day of judgment2 and consequently it does not appear from hence1 that they1 any more than other saints1 shall bear a part in judging the world1 either of angels or men4 ,,iii4 ,the saints shall be received into heaven4 ,this includes in it their being brought into a glorious place1 and state4 ,thus the apostle calls it1 ,an house not made with hands1 #b ,cor4 v4 #a4 which1 doubtless1 far exceeds all the other parts of the creation3 ,for1 as the earthly paradise far exceeded all other places in this world1 being planted immediately by ,god1 and furnished with every thing which might be delightful and entertaining for man1 for whom it was designed3 so this must be supposed to be the most glorious part of the frame of nature1 as being designed to be the place of the eternal abode of the best of creatures2 and indeed1 whatever is called heaven in scripture1 comes short of it1 this being styled1 the heaven of heavens1 ,psal4 cxlviii4 #d4 it is also particularly described as ,god's throne1 ,isa4 lxvi4 #a4 the place of his immediate residence1 where he displays his glory in an extraordinary manner4 ,as for that particular part of the universe1 in which it is situate1 it is neither possible1 nor of any advantage for us to determine1 any otherwise than as it is described1 as being above this lower world4 ,but the principal thing to be considered1 is1 the glory of the state1 into which the saints shall there be brought2 which is set forth in this answer1 by variety of expressions4 #a4 ,herein they shall be fully1 and for ever1 freed from all sin and misery2 which being inseparably connected1 they are delivered from both at once4 ,as to what respects the guilt of sin1 this includes in it not only their being for ever discharged from the guilt of past sins1 which is contained in their being openly acquitted1 as was before observed1 but their not contracting guilt for the future2 accordingly they are put into such a state as that they shall be disposed1 and enabled to yield sinless obedience2 and as they are presented without spot and blemish before ,god1 they shall never contract the least defilement1 or do any thing which shall render them unmeet for that glory1 to which they are advanced1 afford matter of reproach to them1 or provoke ,god to cast them out of that place which cannot entertain any but sinless creatures4 ,therefore it differs not only from that sinless state in which man was created at first1 but that in which the angels were created1 who were not all confirmed in their state of holiness1 so as to render it impossible for any of them to fall2 but this is the happiness of glorified saints4 ,and we may also infer from hence1 that there shall be no temptations to sin2 none arising from themselves1 since there are no lusts1 or remainders of corruption1 to draw them aside from ,god2 and no temptations from others1 since they are all made perfectly holy4 ,the soul meets with no temptations from the body1 as it often did1 while it was subject to the infirmities of nature1 in this imperfect state4 ,it shall never be liable to any weakness1 weariness1 stupidity1 nor any of those diseases with which it is now oppressed2 so that the soul shall never meet with any temptations arising from thence1 inasmuch as the happiness of the body consists in its subserviency to it1 in all those things that may tend to promote its compleat blessedness4 ,moreover1 they are also considered as delivered from all misery1 whether personal1 or relative4 ,the afflictions of believers are confined to this present state2 therefore in heaven #8,god shall wipe away all tears from their eyes2 and there shall be no more death1 neither sorrow1 nor crying1 neither shall there be any more pain2 for the former things are passed away1' ,rev4 xxi4 #d4 and nothing remains that may tend to abate their happiness1 or render the state in which they are1 imperfect4 #b4 ,they shall be filled with inconceivable joys4 ,thus our ,saviour says to the man in the parable1 who had improved the talents he had been entrusted with2 ,enter thou into the joy of thy ,lord1 ,matt4 xxv4 #ba1 #bc4 and they are said not only to be presented faultless before the presence of the glory of ,christ2 but with exceeding joy1 ,jude1 ver4 #bd4 ,this is the necessary result of a state of perfect blessedness2 which cannot but administer the highest satisfaction and comfort to those who are possessed thereof2 inasmuch as it not only answers1 but even exceeds their most raised expectations4 ,these joys are not indeed carnal1 but spiritual2 for as the greatest delight which the saints have here1 consists in the favour and love of ,god1 and in the bright rays of his glory shining into the soul1 so they shall be perfectly blessed with this hereafter1 in which respect their joy shall be full4 #c4 ,they shall be made perfectly holy and happy1 both in body and soul4 ,the soul shall be unspeakably more enlarged than it was before1 as to all the powers and faculties thereof4 ,the understanding rendered more capable of contemplating the divine perfections1 and it shall be entertained with those discoveries of the glory thereof1 which1 at present1 we have but a very imperfect knowledge of3 ,it shall be fitted to behold the wisdom of ,god in the works of creation and redemption1 and be led into the deep mysteries of his providence1 and the reason of the various dispensations thereof1 which1 though they know not now1 they shall know hereafter4 ,the will shall be perfectly free1 having no corrupt nature to bias1 or turn it aside1 from that which is its chief good and happiness2 neither shall it choose any thing1 but what is conducive thereunto3 ,there are no remains of rebellion and obstinacy to be found therein1 but a perfect and entire conformity to the will of ,god4 ,the affections shall be perfectly regulated1 and unalterably run in a right channel1 fixed upon the best objects1 and not in the least inclined to deviate from them4 ,and1 as for the body1 that shall be fitted for a state of perfection1 as well as the soul2 for it shall be raised a spiritual1 celestial1 and glorious body1 and therefore perfectly adapted to be a partaker with the soul1 of that glory which the whole man shall be possessed of2 and sanctified to be a temple of the ,holy ,ghost for ever4 #d4 ,they shall be joined with the innumerable company of the saints and holy angels4 ,the apostle speaks of an innumerable company of angels1 and the general assembly and church of the first-born1 ,heb4 xii4 #bb1 #bc4 to which we are said1 in this world1 to come by faith2 but hereafter these two assemblies shall be joined together1 and make one body1 that so they may1 as they are represented doing1 with one consent1 adore and proclaim the worthiness1 riches1 wisdom1 and strength of the lamb that was slain1 who lives for ever and ever1 ,rev4 v4 #aa1 seq4 ,now since the saints and angels are described as making up the same body1 and engaged in the same worship1 some have taken occasion to enquire concerning the means by which they shall converse together in another world2 or1 in what manner this united body shall be made visible to each other2 but these things we must be content to be ignorant of in this present state4 ,however1 as to the saints1 they shall converse with one another by the organ of sense and speech2 for this is one of the ends for which the body shall be raised and re-united to the soul2 and it may also be proved1 from what we read of ,moses and ,elias conversing with ,christ at his transfiguration in such a manner1 ,matt4 xvii4 #c4 ,as for that question which some propose1 relating to this matter1 viz4 whether there shall be a diversity of languages in heaven1 as there is on earth8 ,this we cannot pretend to determine4 ,some think that there shall2 and that as persons of all nations and tongues1 shall make up that blessed society1 so they shall praise ,god in the same language which they before used when on earth2 and that this worship may be performed with the greatest harmony1 and to mutual edification1 all the saints shall1 by the immediate power and providence of ,god1 be able to understand and make use of every one of those different languages1 as well as their own4 ,this they found on the apostle's words1 in which he says1 ,that at the name of ,jesus every knee should bow1 and that every tongue should confess that ,jesus ,christ is ,lord2 which1 they suppose1 has a respect to the heavenly state1 because it is said to be done both by those that are in heaven1 and those that are on earth1 ,phil4 ii4 #aj1 #aa4 ,but though the apostle speaks1 by a metonymy1 of different tongues1 that is1 persons who speak different languages1 being subject to ,christ1 he probably means thereby persons of different nations1 whether they shall praise him in their own language in heaven1 or no4 ,therefore some conjecture1 that the diversity of languages shall then cease2 inasmuch as it took its first rise from ,god's judicial hand1 when he confounded the speech of those who presumptuously attempted to build the city and tower of ,babel2 and this has been1 ever since1 attended with many inconveniencies4 ,and1 indeed1 the apostle seems expressly to intimate as much1 when he says1 speaking concerning the heavenly state1 that tongues shall cease1 #a ,cor4 xiii4 #h4 that is1 the present variety of languages4 ,moreover1 since the gift of tongues was bestowed on the apostles1 for the gathering and building up the church in the first age thereof1 which end1 when it was answered1 this extraordinary dispensation ceased2 in like manner1 it is probable that hereafter the diversity of languages shall cease#aid4 ,i am sensible there are some who object to this1 that the saints1 understanding all languages1 will be an addition to their honour1 glory1 and happiness3 but to this it may be answered1 that though it is1 indeed1 an accomplishment in this world1 for a person to understand several languages2 that arises from the subserviency thereof1 to those valuable ends that are answered thereby2 but this would be entirely removed1 if the diversity of languages be taken away in heaven1 as some suppose it will4 ,there are some1 who1 it may be1 give too much scope to a vain curiosity1 when they pretend to enquire what this language shall be1 or determine1 as the ,jews do1 and with them1 some of the ,fathers1 that it shall be the ,hebrew2 since their arguments for it are not sufficiently conclusive2 which are principally these1 viz4 ,that this was the language with which ,god inspired man at first in paradise1 and that which the saints and patriarchs spake1 and the church generally made use of in all ages1 till our ,saviour's time2 and that it was this language which he himself spake1 while here on earth3 and since his ascension into heaven1 he spake unto ,paul in the ,hebrew tongue1 ,acts xxvi4 #ad4 ,and when the inhabitants of heaven are described in the ,revelations as praising ,god1 there is one word used1 by which their praise is expressed1 namely1 ,hallelujah1 which is ,hebrew2 the meaning whereof is1 praise ye the ,lord3 but all these arguments are not sufficiently convincing2 and therefore we must reckon it no more than a conjecture4 ,as for the opinion of those who suppose that it will not be any particular language that is1 or has been spoken in this world1 but one that is more perfect and significative1 and that this is what the apostle means when he speaks of the tongues of angels1 in #a ,cor4 xiii4 #a4 ,to this it may be replied1 that it is more than probable1 that there shall be some language which shall be more perfect and significative than any that is now known in the world2 which glorified saints shall receive by immediate inspiration2 yet this does not fully appear to be the apostle's meaning in that scripture2 since it is not certain that angels express their ideas by the sound of words2 inasmuch as they have no bodies1 nor organs of speech2 neither can we certainly determine that they frame voices some other way4 ,therefore1 the tongue of angels1 which the apostle speaks of1 is an hyperbolical expression1 signifying the most excellent language1 or such an one as angels would speak1 did they use a voice2 as the face of angels1 chap4 vi4 #ae4 is expressed to signify the most bright1 glorious1 and majestic countenance2 and as manna is called angels food1 ,psal4 lxviii4 #be4 that is1 the most pleasant and delightful3 therefore the tongue of angels signifies the most excellent language4 ,but these things1 though often enquired into by those who treat on this subject1 are very uncertain2 neither is it of any advantage for us to be able to determine them4 ,but there is another thing arising from the consideration of the saints being joined in one society1 which is much more useful1 and1 so far as we have light to determine it1 will afford a very comfortable and delightful thought to us1 namely1 what concerns their knowing one another in heaven4 ,the scripture1 indeed1 does not so fully determine this matter as it does some others1 relating to the heavenly state2 yet many of ,god's children have died with a firm persuasion that they shall see and know their friends1 in another world2 and have been ready to conclude this to be a part of that happiness which they shall enjoy therein2 and we cannot think this altogether an ungrounded opinion2 though it is not to be contended for as it were a necessary and important article of faith4 ,the arguments which are generally brought in defence of it1 are taken from those instances recorded in scripture1 in which persons who have never seen one another before1 have immediately known each other in this world1 by a special immediate divine revelation1 given to them2 in like manner as ,adam knew that ,eve was taken out of him1 and therefore says1 ,this is now bone of my bones1 and flesh of my flesh3 she shall be called woman1 because she was taken out of man1 ,gen4 ii4 #bc4 ,he was cast into a deep sleep1 when ,god took one of his ribs1 and so formed the woman1 as we read of in the foregoing words2 yet the knowledge hereof was communicated to him by ,god4 ,moreover we read1 that ,peter1 ,james1 and ,john1 knew ,moses and ,elias1 ,matt4 xvii4 as appears from ,peter's making a particular mention of them2 ,let us make three tabernacles1 one for thee1 and one for ,moses1 and one for ,elias1 ver4 #d4 though he had never seen them before4 ,again1 our ,saviour1 in the parable1 represents the rich man as seeing ,abraham afar off1 and ,lazarus in his bosom1 ,luke xvi4 #bc4 and speaks of him as addressing his discourse to him4 ,from such-like arguments some conclude1 that it may be inferred1 that the saints shall know one another in heaven1 when joined together in the same assembly4 ,moreover1 some think that this may be proved from the apostle's words1 in #a ,thess1 ii4 #ai1 #bj4 ,what is our hope or joy1 or crown of rejoicing8 are not even ye in the presence of our ,lord ,jesus ,christ at his coming8 for ye are our glory and joy2 which seems to argue that he apprehended their happiness in heaven should contribute1 or be an addition to his1 as he was made an instrument to bring them thither2 even so1 by a parity of reason1 every one who has been instrumental in the conversion1 and building up others in their holy faith1 as the apostle ,paul was with respect to them2 these shall tend to enhance their praise1 and give them occasion to glorify ,god on their behalf3 therefore it follows1 that they shall know one another2 and consequently they who have walked together in the ways of ,god1 and have been useful to one another1 as relations and intimate friends1 in what respects more especially their spiritual concerns1 these shall bless ,god for the mutual advantages which they have received1 and consequently shall know one another4 ,again1 some prove this from that expression of our ,saviour in ,luke xvi4 #i4 ,make to yourselves friends of the mammon of unrighteousness1 that when ye fail1 they may receive you into everlasting habitations2 especially if by these everlasting habitations be meant heaven1 as many suppose it is2 and then the meaning is1 that they whom you have relieved and shewn kindness to in this world1 shall express a particular joy upon your being admitted into heaven2 and consequently they shall know you and bless ,god for your having been so useful and beneficial to them4 ,objec4 ,to this it is objected1 that if the saints shall know one another in heaven1 they shall know that several of those who were their intimate friends here on earth1 whom they loved with a very great affection1 are not there2 and this will have a tendency to give them some uneasiness1 and be a diminution of their joy and happiness4 ,answ4 ,to this it may be replied1 that if it be allowed that the saints shall know that some whom they loved on earth1 are not in heaven1 this will give them no uneasiness1 since that affection1 which took its rise principally from the relation which we stood in to persons on earth1 or the intimacy that we have contracted with them1 will cease in another world1 or rather run in another channel1 and be excited by superior motives1 namely1 their relation to ,christ1 and that perfect holiness which they are adorned with1 and their being joined in the same blessed society1 and engaged in the same employment1 together with their former usefulness one to another1 in promoting their spiritual welfare1 as made subservient to the happiness they enjoy there4 ,and as for others who are excluded from their society1 they will think themselves obliged1 out of a due regard to the justice and holiness of ,god1 to acquiesce in his righteous judgments3 thus the inhabitants of heaven are represented as adoring the divine perfections1 when the vials of ,god's wrath were poured out upon his enemies2 and saying1 ,thou art righteous1 ,o ,lord1 because thou hast judged thus3 true and righteous are thy judgments1 ,rev4 xvi4 #e1 #g4 #e4 ,another ingredient in the glory of heaven1 which is1 indeed1 the greatest of all1 is the saints enjoying the immediate vision and fruition of ,god3 this vision includes in it something more than their beholding the human nature of ,christ1 as ,job speaks when he says1 ,in my flesh shall ,i see ,god1 ,job xix4 #bf4 ,this1 indeed1 will be a delightful object1 not only by reason of the glory thereof1 but from the love that they bear to his person1 who1 in that nature1 procured for them the happiness which they are advanced to4 ,but the principal thing contained in this vision of ,god1 is1 that it is contemplative and intellectual2 for1 in other respects1 he is invisible3 nevertheless there are two ways by which persons are said to see him2 the one is by faith1 adapted to our present state2 thus ,moses is said to have seen him who is invisible1 ,heb4 xi4 #bg4 that is1 to contemplate1 adore1 and improve the glory of the divine perfections so far as he is pleased to manifest it to us in this world2 but the other way of beholding him is more perfect1 as his glory is displayed with the greatest clearness1 and in the highest degree in heaven3 this the apostle opposes to that vision which we have of ,god by faith1 when he says1 that in heaven we shall see face to face1 and know even as we are also known1 #a ,cor4 xiii4 #ab4 that is1 we shall have more bright and immediate discoveries of the glory of ,god2 which1 when represented by the metaphor of seeing face to face1 has some allusion to our knowing persons1 when we are in their immediate presence1 which far exceeds that knowledge which we had of them by report1 when at a distance from them3 this the apostle expresses by such a mode of speaking1 as cannot well be understood in this imperfect state1 when he says1#aie ,we shall see him as he is1 #a ,john iii4 #b4 which differs from those views which the saints have sometimes had of the glory of ,god1 when manifested in an emblematical way1 in this world2 they also behold it as shining forth in its greatest effulgency4 ,moreover1 since the apostle speaks of this as a privilege which should be enjoyed by the saints at ,christ's appearing1 who seems to be the object more especially here intended1 it may denote their beholding his mediatorial glory in its highest advancement2 and this view which they have of it1 is said to be assimilating1 as well as delightful2 and therefore he farther adds1 ,we shall be like him4 ,and this shall also be satisfying3 thus the ,psalmist says1 ,i will1 or shall1 behold thy face in righteousness2 when ,i awake ,i shall be satisfied with thy likeness1 ,psal4 xvii4 #ae4 ,how vastly does this differ from the brightest views which the saints have of the glory of ,god here6 ,it is true they know something of him as he manifests himself in the works of creation and grace2 but this is very imperfect2 the object is not presented in its brightest lustre2 nor is the soul1 which is the recipient thereof1 enlarged1 as it shall then be to take in the rays of divine glory3 however1 though this vision of ,god be unspeakable1 and much more shall be known of his perfections than we can attain to in this life2 yet the saints shall not have a comprehensive view thereof2 for that is not consistent with the idea of them as finite creatures4 ,thus concerning the immediate vision of ,god4 ,it is farther observed1 that this vision is attended with fruition2 and therefore it is not barely speculative or contemplative1 but such as is felicitating2 and accordingly the saints know their interest in ,god1 and see themselves to be the happy objects of the former and present displays of the glory of his perfections1 and how they have all been exerted in bringing them to1 and fixing them in this blessed state2 and from hence arises that joy which accompanies this vision of ,god4 ,and besides this1 there are some impressions of his glory on their souls1 which not only occasion1 but excite this joy4 ,and it is farther observed1 that this fruition is of ,god the ,father1 ,son1 and ,holy ,ghost4 ,the ,father is beheld and enjoyed1 as his glory shines forth in the face of ,christ1 as bestowing on his saints all the blessings which he has promised in that everlasting covenant1 which was established with1 and in1 ,christ1 as their ,head and ,saviour2 his purposes of grace1 and all his promises1 having had their full accomplishment in him4 ,and the glory of ,christ is beheld as the person to whom the whole work of redemption1 together with the application thereof1 was committed1 and is now brought to perfection4 ,and the ,holy ,ghost is beheld as the person who has1 by his power1 rendered every thing which was designed by the ,father1 and purchased by the ,son1 effectual to answer the end which is now attained1 by shedding abroad the love of the ,father and ,son in their hearts1 dwelling in them as his temple1 and in beginning1 carrying on1 and perfecting that work1 which is so glorious in the effects and consequences thereof4 ,in these respects they have perfect and distinct communion with the ,father1 ,son1 and ,holy ,ghost2 which far exceeds all they can have here1 and is infinitely preferable to all the delight which arises from that enjoyment which they have of the blessed society of perfect creatures to whom they are joined4 #f4 ,the last ingredient in the happiness that believers shall enjoy in heaven1 is1 that it shall be to all eternity4 ,as the soul is immortal1 and the body1 to which it shall be united1 shall be raised incorruptible2 so the inheritance1 which is reserved in heaven for the saints is such as fadeth not away1 #a ,pet4 i4 #d4 chap4 v4 #d4 ,this will tend to make their happiness complete1 which nothing could do1 were there not a full assurance of the everlasting duration thereof4 ,it would be a continual allay to it1 and a very uncomfortable thought to conclude1 that though their enjoyments are very great1 yet they shall have an end4 ,the glory of heaven is not like the glories of this present world1 which are but for a moment1 and1 as it were1 perish in the using2 nor like the state of holiness and happiness in which ,god created man at first2 which1 through the mutability of his nature1 it was possible for him to lose3 but it is established by the decree of ,god1 founded on the virtue of the blood of ,christ1 who purchased for his people eternal redemption1 and in the covenant of grace settled this inheritance upon them1 as an everlasting possession4 ,this is a doctrine so universally acknowledged1 that it is needless to insist on the proof of it2 and it is so frequently mentioned in scripture1 that we scarce ever read of the glory of heaven1 but it is described as eternal1 ,see ,jude ver4 #f1 and #ba4 ,matt4 xxv4 #df4 ,tit4 i4 #b4 ,rom4 vi4 #bb4 ,gal4 vi4 #h4 #a ,tim4 i4 #af4 ,psal4 xvi4 #aa4 ,there is one thing more1 which1 though it be not particularly mentioned in this answer1 ,i would not entirely pass over1 that is1 what may be said to a question proposed by some1 viz4 ,whether there are degrees of glory in heaven8 ,the ,papists not only maintain that there are1 but pretend that greater degrees thereof shall be conferred on persons1 in proportion to the merit of their good works here on earth2 and therefore have assigned to them the highest places there1 who have performed works of supererogation1 by doing more than was strictly enjoined them by the law of ,god4 ,but all ,protestant divines1 who allow that there are degrees of glory in heaven1 strenuously maintain that these are rewards of grace as every ingredient in the heavenly blessedness is supposed to be4 ,and when this doctrine is made the subject of controversy among them2 neither side ought to contend for their particular opinion1 as though it was one of the most important articles of faith1 or charge them who defend the other side of the question1 as though they were maintaining something that was directly contrary to scripture1 or of a pernicious consequence4 ,they1 on the other hand1 who suppose that there are no degrees of glory in heaven1 are afraid1 that if they should assert the contrary1 it would1 in some measure1 eclipse the glory of the grace of ,god1 and give too much umbrage to the ,popish doctrine of the merit of good works4 ,but this all ,protestant divines1 as was but now observed1 sufficiently fence against4 ,and1 inasmuch as it is farther argued against degrees of glory1 that those external and relative privileges1 which they enjoy1 such as election1 justification1 and adoption1 belong equally and alike to all saints2 and the same price of redemption was paid for all1 therefore their glory shall be equal3 this method of reasoning will not appear very conclusive1 if we consider that sanctification is as much the result of their being elected1 justified1 redeemed1 and adopted1 as their being glorified2 but that appears not to be equal in all1 therefore it does not follow from hence1 that their glory1 in a future state1 shall be so4 ,and though their objective blessedness1 which consists in that infinite fulness of grace that there is in ,god1 is inconsistent with any idea of degrees2 yet it does not follow1 that the communications resulting from hence1 which are finite1 shall be in a like degree2 nor can it be inferred from hence1 that if there are degrees of glory1 the state of those who have the least degree1 shall be imperfect in its kind1 or have any thing in it which shall afford the least abatement of their happiness1 or be the occasion of envy or uneasiness1 as the superior excellencies of some1 in this imperfect state1 often appear to be1 since that is inconsistent with perfect holiness3 nor is it to be supposed that there are any degrees1 with respect to the deliverance of the saints from the sins1 guilt1 and miseries of this present life1 which is equal in all2 nor do they1 who think that there are degrees of glory in heaven1 in the least insinuate that every one shall not be perfectly filled and satisfied1 in proportion to his receptive disposition2 as a small vessel1 put into the ocean1 is equally full1 in proportion to its capacity1 with the largest2 and therefore none of the saints will desire1 nor1 indeed1 can contain more than ,god designs to communicate to them4 ,as for that scripture which is sometimes brought in defence of this opinion1 viz4 the parable of the persons that were hired to work in the vineyard1 in ,matt4 xx4 #i4 in which it is said1 that they that were hired about the eleventh hour1 received every man a penny1 which is as much as others received who were hired early in the morning1 and had born the heat and burden of the day2 that does not sufficiently prove it1 since some of these labourers are represented as murmuring1 and insinuating that they had wrong done them1 to whom ,christ replies1 ,is thine eye evil1 because ,i am good8 and they are described as called1 but not chosen1 ver4 #ae1 #af4 ,therefore it is not designed to set forth the glory of heaven1 but the temper and disposition of the ,jewish church1 who were partakers of the external blessings of the covenant of grace1 and the gospel-church1 as having equal privileges2 so that the arguments generally insisted on to prove that there are no degrees of glory in heaven1 can hardly be reckoned sufficient to overthrow the contrary doctrine2 especially if those other scriptures1 that are often brought to prove that there are1 be understood in the most obvious sense thereof2 and they are such as these1 viz4 ,daniel xii4 #c4 ,they that be wise shall shine as the brightness of the firmament2 and they that turn many to righteousness as the stars for ever and ever2 where the prophet speaks of those who excel in grace and usefulness in this world2 and then considers them not only as wise1 but as turning many to righteousness2 whose glory1 after the resurrection1 of which he speaks in the foregoing verse1 has something illustrious and distinguishing in it1 which is compared to the brightness of the firmament and stars4 ,to this it is objected1 that our ,saviour1 in ,matt4 xiii4 #dc4 illustrates the happiness of all the glorified saints1 whom he calls the righteous1 by their shining as the sun2 therefore the prophet ,daniel means no other glory but what is common to all saints2 and consequently there are no degrees of glory4 ,but to this it may be replied1 that our ,saviour does not compare the glory of one of the saints in heaven1 with that of another2 but intimates1 that the happiness of every one of them shall be inconceivably great1 and very fitly illustrates it by the brightness of the sun2 whereas the prophet is speaking of some that were honoured above others in their usefulness here2 and then considers them as having peculiar degrees of glory conferred upon them hereafter1 which is something more than what he had said in the foregoing verse1 which is common to all the saints1 when he speaks of them as awaking out of the dust to everlasting life4 ,another scripture which is also brought to prove this doctrine1 is in #a ,cor4 xv4 #da1 #db4 ,there is one glory of the sun1 and another glory of the moon1 and another glory of the stars2 for one star differeth from another star in glory2 so also is the resurrection of the dead2 where the apostle is speaking concerning the happiness of the saints after the resurrection1 whom he compares not with what they were when they left the world2 for then had no glory1 being sown in corruption and dishonour2 but he seems to compare the glory of one saint1 after the resurrection1 with that of another2 and accordingly he illustrates it by the brightness of the heavenly luminaries2 every one of which has a glory superior to terrestrial bodies3 nevertheless he seems to intimate1 that if we compare them together1 the glory of the one exceeds that of the other4 ,thus the glory of the least saint in heaven1 is inconceivably greater than that of the greatest here on earth3 it is1 indeed1 full and complete in its kind2 yet when compared with the glory of others1 it may in some circumstances fall short of it4 ,there is another argument brought by some1 to prove this doctrine1 taken from the parable of the talents1 in ,matt4 xxv4 #ad1 seq4 in which the reward is proportioned to the respective improvement thereof2 which seems to respect some blessings which they were to receive in another world2 inasmuch as our ,saviour compares himself to one that is travelling into a far country1 and after a long time1 returning and reckoning with his servants3 by the former of which is meant1 his ascension into heaven2 and by the latter1 his return to judgment2 and consequently those regards which differ in degree1 must respect some peculiar glory1 which he will confer on his people in another world2 and1 indeed1 the whole chapter seems to refer to the same thing4 ,the former parable of the wise and foolish virgins denotes the behaviour of persons here1 and the consequence thereof hereafter3 and the latter part of the chapter expressly speaks of ,christ's coming to judgment1 and dealing with every one according to his works4 ,if therefore the improvement of these talents respects some advantages that one is to expect above the other1 it seems to intimate that there are degrees of glory4 ,moreover1 this is farther argued from those various degrees of grace that some have in this world above others1 which is a peculiar honour bestowed on them1 and is sometimes considered as the fruit and consequence of their right improvement of those graces which they had before received4 ,and this may be considered as laying a foundation for greater praise2 which argues that the soul shall be enlarged in proportion thereunto2 so that it may give unto ,god the glory due to his name1 as the result thereof4 ,therefore if we take an estimate of ,god's future1 from his present dispensations1 it not only removes some objections that are sometimes brought against this doctrine2 but adds farther strength to those arguments taken from the scriptures before-mentioned1 to prove it4 ,but notwithstanding all that has been said1 on this subject1 it is the safest way for us to confess1 that we know but little of the affairs of another world1 and much less of the circumstances of glorified saints1 considered as compared with one another4 ,nor are we to conclude1 if there are degrees of glory1 that the highest degree thereof is founded on the merit of what any have done or suffered for ,christ2 or1 on the other hand1 that the lowest is inconsistent with complete blessedness2 which shall be proportioned to their most enlarged desires1 and as much as they are capable of containing4 ,thus concerning the question proposed by some1 viz4 ,whether there are degrees of glory8 ,there is another which has some affinity with it1 that ,i would not wholly pass over2 namely1 whether the saints in heaven shall not have some additional improvements1 or make progressive advances in some things1 which may be reckoned a farther ingredient in their future happiness8 ,this is to be insisted on with the utmost caution1 lest any thing should be advanced which is inconsistent with the complete blessedness1 which they are immediately possessed of3 however1 ,i do not think that it will detract from it1 if we should venture to assert1 that the understanding of glorified saints shall receive very considerable improvements1 from those objects which shall be presented to them1 and the perpetual discoveries that will be made of the glorious mysteries of divine grace1 whereby the whole scene of providence1 and its subserviency to their eternal happiness1 shall be opened1 to raise their wonder1 and enhance their praise4 ,since it is not inconsistent with the perfect blessedness of the angels1 to desire to know more of this mystery1 which they are said to look into1 #a ,pet4 i4 #ab4 and inasmuch as their joy is increased by those new occasions1 which daily present themselves2 why may not the same be said with respect to the saints in heaven2 especially if we consider that this will redound so much to the glory of ,god1 as well as give us more raised ideas of that happiness which they shall be possessed of4 ,we shall conclude with some practical inferences from what has been said in this answer1 concerning the happiness of the saints in heaven4 7#a47 ,we may learn from hence the great difference which there is between the militant and triumphant state of the church4 ,here they meet with perpetual conflicts1 but hereafter they shall be crowned with complete victory3 now they walk by faith1 but then faith shall be swallowed up in vision1 and hope in enjoyment4 ,the saints of ,god are1 at present1 in their minority1 having a right to1 but not the possession of their inheritance4 ,their desires are enlarged1 and their expectations raised2 but nothing can give them full satisfaction till they arrive to that state of perfection1 which ,god will1 at last1 bring them to4 7#b47 ,the account which we have of the happiness of heaven1 as being of a spiritual nature1 and accompanied with perfect blessedness1 and the enjoyments thereof being agreeable thereto2 this may tend to reprove the carnal conceptions which many entertain concerning it1 as though it were no other than what ,mahomet promised his followers2 who fancy that they shall have therein1 those delights1 which are agreeable to the sensual appetites of such as have no other ideas of happiness1 but those which consist in the pleasures of sin3 neither is it enough for us to conceive of it1 as barely a freedom from the miseries of this life 7though this be an ingredient therein7 as if it had no reference to the bringing those graces which are begun here1 to perfection2 or it did not consist in that blessed work of admiring and adoring the divine perfections1 and improving the displays thereof in a ,mediator1 which the saints shall for ever be engaged in4 7#c47 ,let us not content ourselves barely with the description which we have in the word of ,god1 concerning the glory of heaven1 but enquire1 whether we have a well-grounded hope1 that we have a right to it1 and are found in the exercise of those graces which will be an evidence thereof8 ,it is a very low and insignificant thing for us to be convinced that the glory of heaven contains in it all those things which shall render them who are possessed of it1 completely happy1 if we have no ground to claim an interest in it2 and if we have this ground of hope1 it will have a tendency to excite practical godliness1 which it is inseparably connected with1 and affords an evidence of our right to eternal life3 whereas1 without this1 our hope will be delusive1 and we chargeable with an unwarrantable presumption1 in expecting salvation without sanctification4 7#d47 ,if we have any hope concerning this future blessedness2 this ought to be improved by us1 to support and comfort us under the present miseries of life2 as the apostle exhorts the church to which he writes1 to comfort one another with these words1 #a ,thess4 iv4 #ah4 or from these considerations2 which should also be an inducement to us to bear affliction with patience1 since they work for us an exceeding and eternal weight of glory1 #b ,cor4 iv4 #ag4 ,and1 7#e47 ,let the hope we have of the privileges to be enjoyed hereafter1 put us upon the greatest diligence in the performance of those duties1 which are incumbent on us1 as expectants of this inheritance2 and let us endeavour to have our conversation in heaven1 and be frequently meditating on the blessed employment thereof2 and be earnest with ,god1 that we may be made more meet for1 and in the end received to it4 7#f47 ,if we are enabled1 by faith1 to conclude that we have a right to the heavenly inheritance1 let us be frequently engaged in the work and employment thereof1 so far as is consistent with this present imperfect state2 let us be much in praising and blessing ,god1 who has prepared these glorious mansions for his people2 and let us set a due value on the blood of ,christ1 by which they were purchased2 and give glory to the ,holy ,ghost1 who has given us the earnest thereof2 and having begun the work of grace1 will1 we trust1 carry it on to perfection4 ,footnote #aia3 ,or1 shall ,god1 who justifieth8 ,footnote #aib3 ,vid ,wits4 in ,symb4 ,exercit4 #bb4 #ah-bj4 ,footnote #aic3 ,see ,vol4 ,i4 ,page #bhf ,footnote #aid3 ,what speech can be without atmosphere1 and without flesh8 ,footnote #aie3 ,god is an infinite being4 ,this also is a principle established by both natural and revealed religion4 ,the soul of man is finite1 and1 to whatever perfection it may be advanced1 it will always continue to be so4 ,this is another indisputable principle4 ,it would imply a contradiction to affirm1 that an infinite ,spirit can be seen1 or fully known1 in a strict literal sense1 as it is1 by a finite spirit4 ,the human soul1 therefore1 being a finite spirit1 can never perfectly see1 that is1 fully comprehend1 as he is1 ,god1 who is an infinite spirit4 ,the proposition in our text1 then1 necessarily requires some restriction4 ,this inference arises immediate from the two principles now laid down1 and this second consequence furnishes another ground of our reflections4 ,but1 although it would be absurd to suppose1 that ,god1 an infinite spirit1 can be fully known by a finite human spirit1 yet there is no absurdity in affirming1 ,god can communicate himself to a man in a very close and intimate manner proper to transform him4 ,this may be done four ways4 ,there are1 we conceive1 four sorts of communications2 a communication of ideas2 a communication of love2 a communication of virtue1 and a communication of felicity4 ,in these four ways1 we shall see ,god1 and by thus seeing him as he is1 we shall be like him in these four respects4 ,we will endeavour by discussing each of these articles to explain them clearly2 and here all your attention will be necessary1 for without this our whole discourse will be nothing to you but a sound1 destitute of reason and sense4 ,the first communication will be a communication of ideas4 ,we shall see ,god as he is1 because we shall participate his ideas2 and by seeing ,god as he is1 we shall become like him1 because the knowledge of his ideas will rectify ours1 and will render them like his4 ,to know the ideas of an imperfect being is not to participate his imperfections4 ,an accurate mind may know the ideas of an inaccurate mind without admitting them4 ,but to know the ideas of a perfect spirit is to participate his perfections2 because to know his ideas is to know them as they are1 and to know them as they are is to perceive the evidence of them4 ,when1 therefore1 ,god shall communicate his ideas to us1 we shall be like him1 by the conformity of our ideas to his4 ,what are the ideas of ,god8 ,they are clear in their nature2 they are clear in their images2 they are perfect in their degree2 they are complex in their relations2 and they are complete in their number4 ,in all these respects the ideas of ,god are infinitely superior to the ideas of men4 #a4 ,men are full of false notions4 ,their ideas are often the very reverse of the objects1 of which they should be clear representations4 ,we have false ideas in physic1 false ideas in policy1 false ideas in religion4 ,we have false ideas of honour and of disgrace1 of felicity and of misery4 ,hence we often mistake fancy for reason1 and shadow for substance4 ,but ,god hath only true ideas4 ,his idea of order is an exact representation of order4 ,his idea of irregularity exactly answers to irregularity2 and so of all other objects4 ,he will make us know his ideas1 and by making us know them he will rectify ours4 #b4 ,men have often obscure ideas4 ,they only see glimmerings4 ,they perceive appearances rather than demonstrations4 ,they are placed in a world of probabilities1 and1 in consideration of this state1 in which it has pleased the ,creator to place them1 they have more need of a course of reasoning on a new plan1 to teach them how a rational creature ought to conduct himself1 when he is surrounded by probabilities1 than of a course of reasoning and determining1 which supposes him surrounded with demonstration4 ,but ,god hath only clear ideas4 ,no veil covers objects2 no darkness obscure his ideas of them4 ,when he shall appear1 he will communicate his ideas to us1 and they will rectify ours1 he will cause the scales1 that hide objects from us1 to fall from our eyes2 and he will dissipate the clouds1 which prevent our clear conception of them4 #c4 ,men have very few ideas perfect in degree4 ,they see only the surface of objects4 ,who1 in all the world1 hath a perfect idea of matter8 ,who ever had perfect ideas of spirit8 ,who could ever exactly define either8 ,who was ever able to inform us how the idea of motion results from that of body2 how the idea of sensation results from that of spirit8 ,who ever knew to which class space belongs8 ,it would be very easy1 my brethren1 to increase this list1 would time permit2 and were ,i not prevented by knowing1 that they1 who are incapable of understanding these articles1 have already in their own minds pronounced them destitute of all sense and reason4 ,but ,god hath perfect ideas4 ,his ideas comprehend the whole of all objects4 ,he will communicate to us this disposition of mind1 and will give us such a penetration as shall enable us to attain the knowledge of the essence of beings1 and to contemplate them in their whole4 #d4 ,men have very few ideas complex in their relations4 ,i mean1 their minds are so limited1 that1 although they may be capable of combining a certain number of ideas1 yet they are confounded by combining a greater number4 ,we have distinct ideas of units1 and we are capable of combining a few3 but as soon as we add hundred to hundred1 million to million1 the little capacity of our souls is overwhelmed with the multitude of these objects1 and our weakness obliges us to sink under the weight4 ,we have a few ideas of motion4 ,we know what space of body1 to which a certain degree of velocity is communicated1 must pass through in a given time3 but as soon as we suppose a greater degree of motion1 as soon as we imagine an augmentation of velocity to this greater degree2 as soon as we try to apply our knowledge of moving powers to those enormous bodies1 which the mighty hand of ,god guides in the immensity of space1 we are involved in perplexity and confusion4 ,but ,god conceives infinite combinations4 ,he will make us participate1 as far as our minds can1 his ideas2 so that we shall be able to give a large expanse to our meditation without any fear of confusing ourselves4 #e4 ,in fine1 the ideas of mankind are incomplete in their number4 ,most men think1 there are only two sorts of beings1 body and spirit2 and they have also determined1 that there can be only two4 ,a rash decision in itself3 but more rash still in a creature so confined in his genius as man4 ,but the ideas of ,god are complete4 ,he knows all possible beings4 ,he will make us participate this disposition of mind1 and from it may arise ideas of myriads of beings1 on which now we cannot reason1 because now we have no ideas of them4 ,a communication of ideas is the first way1 in which ,god will make himself known to us4 ,this will be the first trait of our resemblance of him4 ,we shall be like him1 for we shall see him as he is4 ,the second communication of ,god to a beatified soul is a communication of love4 ,we cannot possibly partake of the ideas of ,god without participating his love4 ,to participate the ideas of ,god is to possess just notions4 ,to possess just notions is to place each object in the rank1 that is due to it2 consequently1 we shall regard the chief being as the only object of supreme love4 ,what is necessary to answer the idea1 that an upright soul forms of the lovely8 ,the lovely object must answer three ideas3 the idea of the great and marvellous2 the idea of the just2 and the idea of the good3 and1 if ,i may venture to speak so1 of the beatifying4 ,now1 it is impossible to know ,god without entertaining these three ideas of him alone2 consequently it is impossible to know ,god without loving him4 ,and this is the reason of our profound admiration of the morality of the gospel4 ,the morality of the gospel is the very quintessence of order4 ,it informs us1 no creature deserves supreme love4 ,it makes this principle the substance of its laws4 ,thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy mind1 ,matt4 xxii4 #cg4 ,how worthy of supreme love will this ,god appear1 how fully will he answer the idea of the great and the marvellous1 when we shall see him as he is6 ,he will answer it by his independence4 ,creatures exist3 but they have only a borrowed being4 ,god derives his existence from none4 ,he is a self-existent being4 ,he will answer our idea of the magnificent by the immutability of his nature4 ,creatures exist3 but they have no fixed and permanent being4 ,they arise from nothing to existence4 ,their existence is rather variation and inconstancy than real being4 ,but ,god1 but ,i the ,lord1 says he of himself1 ,i change not1 ,mal4 iii4 #f4 the same yesterday1 to-day1 and for ever1 ,heb4 xiii4 #h4 ,he is1 as it were1 the fixed point1 on which all creatures revolve1 while he is neither moved by their motion1 shaken by their action1 nor in the least imaginable degree altered by all their countless vicissitudes4 ,he will answer the idea of the great and marvellous by the efficiency of his will4 ,creatures have some efficient acts of violation3 but none of themselves4--,but go back to that period1 in which there was nothing4 ,figure to yourselves those immense voids1 which preceded the formation of the universe1 and represent to yourself ,god alone4 ,he forms the plan of the world4 ,he regulates the whole design4 ,he assigns an epoch of duration to it in a point of eternity4 ,this act of his will produces this whole universe4 ,hence a sun1 a moon1 and stars4 ,hence earth and sea1 rivers and fields4 ,hence kings1 princes1 and philosophers4 ,he spake1 and it was done2 he commanded1 and it stood fast4 ,the heavens were made by the word of the ,lord1 and all the host of them by the breath of his mouth1 ,psal4 xxxiii4 #i4 ,god1 then1 perfectly answers our idea of the grand and the marvellous4 ,he answers also the idea of the just4 ,it was he1 who gave us an idea of justice or order4 ,it was he1 who made the greatest sacrifices to it4 ,it was he1 who moved heaven and earth to re-establish it1 and who testified how dear it was to him by sacrificing the most worthy victim1 that could possibly suffer1 ,i mean his only ,son4 ,finally1 ,god will perfectly answer our idea of the good and the beatifying4 ,who can come up to it except a ,god1 who opens to his creatures an access of his treasures8 ,a ,god1 who reveals himself to them in order to take them away from their broken cisterns1 and to conduct them to a fountain of living waters1 ,jer4 ii4 #ac4 ,a ,god1 whose eternal wisdom cries to mankind1 ,ho1 every one that thirsteth1 come ye to the waters1 and he that hath no money1 come ye1 buy and eat1 yea come1 buy wine and milk without money1 and without price4 ,wherefore do ye spend money for that1 which is not bread8 and your labour for that1 which satisfieth not8 ,hearken diligently unto me1 and eat ye that1 which is good1 and let your soul delight itself in fatness4 ,incline your ear1 and come unto me2 hear1 and your soul shall live4 ,isa4 lv4 #a-c4 ,we cannot1 then1 know ,god without loving him4 ,and thus a communication of ideas leads to a communication of love4 ,but this communication of love will render us like the ,god1 whom we admire4 ,for the property of love1 in a soul inflamed with it1 is to transform it in some sort into the object of its admiration4 ,this is particularly proper to divine love4 ,we love ,god1 because we know his attributes2 when we know his attributes1 we know1 we can no better contribute to the perfection of our being than by imitating them1 and the desire we have to perfect our being will necessitate us to apply wholly to imitate them1 and to become like him4 ,let us pass to our third consideration4 ,the third communication of ,god to a beatified soul is a communication of his virtues4 ,to love and to obey1 in ,scripture-style1 is the same thing4 ,if ye love me1 keep my commandments1 is a well-known expression of ,jesus ,christ1 ,john xiv4 #ae4 ,he1 who saith ,i know him1 and keepeth not his commandments1 is a liar1 and the truth is not in him1 is an expression of our apostle1 #a ,john ii4 #d4 ,this is not peculiar to the love of ,god4 ,to love and to obey1 even in civil society1 are usually two things1 which have a very close connexion4 ,but1 as no creature hath ever excited all the love1 of which a soul is capable1 so there is no creature1 to whom we have rendered a perfect obedience4 ,it is only in regard to ,god1 that there is an inseparable connexion between obedience and love4 ,for when we love ,god1 because we know him1 we are soon convinced1 that he cannot ordain any thing to his creature but what is useful to him2 when we are convinced1 he can ordain nothing to be performed by his creature but what is useful to him1 it becomes as impossible not to obey him as it is not to love ourselves4 ,to love and to obey is one thing1 then1 when the object in question is a being supremely lovely4 ,these are demonstrations2 but to obey ,god1 and to keep his commandments1 is to be like ,god4 ,the commandments of ,god are formed on the idea of the divine perfections4 ,god hath an idea of order2 he loves it2 he follows it2 and this is all he ever hath required1 and all he ever will require of his intelligent creatures4 ,he requires us to know order1 to love it1 to follow it4 ,an intelligent creature1 therefore1 who shall be brought to obey the commandments of ,god1 will be like ,god4 ,be ye perfect1 as your ,father1 which is in heaven1 is perfect1 ,matt4 v4 #dh4 ,be ye holy1 for ,i am holy1 #a ,pet4 i4 #af4 ,every man1 that hath this hope in him1 purifieth himself even as he is pure1 #a ,john iii4 #c4 ,these precepts are given us here on earth1 and we obey them imperfectly now2 but we shall yield a perfect obedience to them in heaven1 when we shall see him as he is4 ,here1 our apostle affirms1 ,whosoever sinneth1 hath not seen him1 neither known him1 ver4 #f4 that is to say1 he who suffers sin to reign over him1 doth not know ,god2 for if he knew ,god1 he would have just ideas of ,god1 he would love him2 and1 if he loved him1 he would imitate him4 ,but in heaven we shall see1 and know him1 we shall not sin1 we shall imitate him1 we shall be like him1 for we shall see him as he is4 ,lastly1 the fourth communication of the ,deity with beatified souls is a communication of felicity4 ,in an economy of order1 to be holy and to be happy are two things very closely connected4 ,now we are in an economy of disorder4 ,accordingly1 virtue and felicity do not always keep company together1 and it sometimes happens1 that for having hope in ,christ we are1 for a while1 of all men most miserable1 #a ,cor4 xv4 #ai4 ,but this economy of disorder must be abolished4 ,order must be established4 ,st4 ,peter1 speaking of ,jesus ,christ1 says1 ,the heavens must receive him until the times of the restitution of all things1 ,acts iii4 #ba4 ,when all things shall be restored1 virtue and happiness will be closely united1 and1 consequently1 by participating the holiness of ,god we shall participate his happiness4 ,,sayrin4 ,quest4 ,,xci41 ,,xcii4 ,,quest4 ,,xci4 ,what is the duty that ,god requireth of man8 ,,answ4 ,the duty which ,god requireth of man1 is1 obedience to his revealed will4 ,,quest4 ,,xcii4 ,what did ,god at first reveal unto man as the rule of his obedience8 ,,answ4 ,the rule of obedience revealed to ,adam in the estate of innocency1 and to all mankind in him1 beside a special command1 not to eat of the fruit of the tree of the knowledge of good and evil1 was1 the moral law4 ,having1 in the former part of the ,catechism1 been led to consider what we are to believe concerning ,god1 and those works of nature and grace1 wherein he has displayed his glory to man1 whether considered as created after his image1 or having lost it by sin1 and afterwards redeemed1 and made partaker of those blessings that are consequent thereupon2 we are now to consider him as under an indispensable obligation to yield obedience to ,god4 ,they who have received most grace from him1 are laid under the strongest ties and engagements hereunto2 accordingly we may observe1 ,i4 ,that1 obedience is due from man to ,god4 ,this results from the relation we stand in to him as creatures2#aif who ought to say with the ,psalmist1 ,o come let us worship and bow down1 let us kneel before the ,lord our ,maker1 ,psal4 xcv4 #f4 and particularly when considered as intelligent creatures1 having excellencies superior to all others in this lower world1 whereby we are rendered capable1 not only of subserving the ends of his providence1 but performing obedience1 as subjects of moral government3 ,but if we are redeemed1 justified1 and sanctified1 and made partakers of all the blessings that accompany salvation2 this obligation to duty1 is greater than that of all others1 as the apostle says1 ,ye are bought with a price2 therefore glorify ,god in your body1 and in your spirit1 which are ,god's1 #a ,cor4 vi4 #b4 ,and this may be considered1 not only as our duty1 but our highest wisdom2 as it is said1 ,the fear of the ,lord1 that is wisdom1 and to depart from evil1 is understanding1 ,job xxviii4 #bh4 hereby1 in some measure1 we answer the end for which we came into the world4 ,and it is our interest1 inasmuch as it is conducive to1 and inseparably connected with our present and future blessedness3 ,nevertheless we are to be very sensible that this is out of our own power1 as our ,saviour says1 ,without me ye can do nothing1 ,john xv4 #e4 ,therefore we should exercise a constant dependence on him1 who works in his people both to will and to do1 of his own good pleasure4 ,we might here consider the nature and properties of that duty and obedience which we owe to ,god4 #a4 ,if it be such as we hope ,god will accept or approve of1 it must proceed from a renewed nature1 and as a consequence thereof1 from a principle of love to ,god1 as a reconciled ,father2 not from a slavish fear and dread of his wrath1 as a sin-revenging ,judge4 ,thus the ,psalmist says1 ,there is forgiveness with thee1 that thou mayest be feared1 ,psal4 cxxx4 #d4 #b4 ,it ought to be without the least reserve1 as containing a ready compliance with whatever he commands2 and hereby we ought to approve ourselves to him1 as our sovereign ,lord and ,law-giver1 and consider that we are under his all-seeing eye2 and accordingly his glory is to be assigned as the highest end of all we do4 #c4 ,it ought to be performed with constancy2 and therefore it doth not consist barely in a sudden fit of devotion1 arising from the dictates of an awakened conscience1 or the dread we have of his wrath1 when under some distressing providence2 but it ought to be the constant work and business of life4 ,and1 #d4 ,when we have done or suffered most for ,god1 we are not only to consider ourselves as unprofitable servants1 ,luke xvii4 #aj4 as our ,saviour expresses it2 but we must lament our imperfections1 and be deeply humbled for the iniquities that attend our holy things2 inasmuch as there is not a just man upon earth that doth good1 and sinneth not1 ,eccles4 vii4 #bj4 ,,ii4 ,in order to our yielding obedience1 it is necessary that ,god should signify to us1 in what instances he will be obeyed1 and the manner how it is to be performed2 otherwise it would rather be a fulfilling our own will than his4 ,none but those who are authorized hereto1 and receive what they impart to us by divine inspiration1 can1 without the boldest presumption1 assume this prerogative to themselves1 so as to prescribe to us a rule of duty to ,god2 and therefore it follows1 that this obedience must be to his revealed will4 ,the secret purposes of ,god are the rule and measure of his own actings2 but his revealed will is the rule of our obedience4 ,secret things belong unto the ,lord our ,god2 but those things which are revealed1 belong unto us and to our children1 ,deut4 xxix4 #bi4 ,,iii4 ,the will of ,god1 as thus made known to us1 is called a ,law3 ,which1 that we may farther understand1 let us consider1 that a law is the decree or revealed will of a sovereign1 designed to direct and govern the actions of his subjects1 and thereby to secure his own honour and their welfare4 ,and if this be applied to the law of ,god1 we must consider him as our ,lord and ,sovereign1 whose will is the rule of our actions2 and he being infinitely wise and good1 is able and inclined to direct us in those things that are conducive to his own honour and our safety and happiness2 and this he has been pleased to do1 and accordingly has given us a law as the rule of life4 ,the laws of ,god are either such as take their rise from his holy nature1 and accordingly our obligation to yield obedience thereto1 proceeds not only or principally from the command of ,god1 but from their being agreeable to his divine perfections1 which must be assigned as the reason of his prescribing them as matter of duty4 ,these are all reducible to what we call1 in general1 the law of nature2 which1 because it is agreeable to the dictates of reason1 it is called1 by way of eminency1 ,the moral law4 ,thus when we consider ourselves as creatures1 we are led to confess that we are subject to ,god1 and therefore bound to obey him2 and when we think of him as a ,god of infinite perfection1 this obedience must be agreeable thereunto2 and because he is a ,spirit1 it must be performed in a spiritual manner2 and as he is a holy ,god1 he is to be worshipped with reverence and holy fear4 ,thus far we are induced to yield obedience by the law of nature4 ,but1 on the other hand1 there are many laws relating to the circumstances or manner in which ,god will be worshipped1 which are founded in his sovereign will2 and these we call positive laws4 ,of this kind was that law given to our first parents1 not to eat of the tree of knowledge of good and evil2 and1 doubtless1 there were many other laws given to them relating to their conduct of life1 and mode of worship1 though they are not particularly mentioned in that short history we have of the state of man before the fall4 ,as for the moral law1 it is said1 in one of the answers we are explaining1 to have been revealed to ,adam in his state of innocency1 and to all mankind in him4 ,its being revealed to man1 must be supposed to be a less proper way of speaking2 inasmuch as that method of discovery is more especially applicable to positive laws2 and therefore ,i would rather chuse to express it as it is in a foregoing answer#aig1 by ,god's writing his laws in the hearts of our first parents1 or impressing the commands of the moral law on their nature2 so that by the power of reasoning1 with which they were endowed1 they might attain to the knowledge thereof4 ,so that man1 by the light of nature1 knew all things contained in the moral law4 ,as to what is farther said in this answer1 that the moral law was given to man in innocency2 that has been considered elsewhere4 ,and as all mankind were represented by him1 so we are to understand those words1 that it was given to all mankind in him4 ,but these things have been insisted on in another place1 as also what relates to his being prohibited from eating the tree of knowledge of good and evil1 ,i shall pass it over1 and proceed to speak more particularly concerning the moral law1 together with the use thereof to all sorts of men4 ,footnote #aif3 8,it may be asked1 ,is there no reason or nature of things8 ,yes2 as certainly as there are things4 ,but the nature and reason of things1 considered independently of the divine ,will1 or without it1 have no more obligation in them1 than a divine worship considered independently of1 and without any regard to the existence of ,god4 ,for the ,will of ,god is as absolutely necessary to found all moral obligation upon1 as the existence of ,god is necessary to be the foundation of religious worship4 ,and the fitness of moral obligations1 without the ,will of ,god1 is only like the fitness of a religious worship without the existence of ,god4 ,and it is as just to say1 that he destroys the reason of religion and piety1 who founds it upon the nature and existence of ,god1 as to say1 he saps the foundation of moral obligations1 who founds them upon the ,will of ,god4 ,and as religion cannot be justly or solidly defended1 but by shewing its connexion with1 and dependance upon1 ,god's existence2 so neither can moral obligations be asserted with strength and reason1 but by shewing them to be the ,will of ,god4 ,it may again be asked1 ,can ,god make that fit in its self1 which is in its self absolutely unfit to be done8 ,this question consists of improper terms4 ,for ,god's ,will no more makes actions to be fit in themselves1 than it makes things to exist in1 or of themselves4 ,no things1 nor any actions1 have any absolute fitness1 and in themselves4 ,a gift1 a blow1 the making a wound1 or shedding of blood1 considered in themselves1 have no absolute fitness1 but are fit or unfit according to any variety of incidental circumstances4 ,when therefore ,god1 by his ,will1 makes any thing fit to be done1 he does not make the thing fit in its self1 which is just in the same state considered in its self1 as it was before2 but1 it becomes fit for the person to do it1 because he can be happy1 or do that which is fit for him to do1 by doing the ,will of ,god4 ,for instance1 the bare eating a fruit1 considered in its self1 is neither fit nor unfit4 ,if a fruit be appointed by ,god for our food and nourishment1 then it is as fit to eat it1 as to preserve our lives4 ,if a fruit be poisonous1 then it is as unfit to eat it1 as to commit self-murder4 ,if eating of a fruit be prohibited by an express order of ,god1 then it is as unfit to eat it1 as to eat our own damnation4 ,but in none of these instances is the eating or not eating1 considered in its self1 fit or unfit2 but has all its fitness1 or unfitness1 from such circumstances1 as are entirely owing to the ,will of ,god4 ,supposing1 therefore1 ,god to require a person to do something1 which1 according to his present circumstances1 without that command1 he ought not to do1 ,god does not make that which is absolutely unfit in itself1 fit to be done2 but only adds new circumstances to an action1 that is neither fit nor unfit1 moral nor immoral in itself1 but because of its circumstances4 ,to instance1 in the case of ,abraham required to sacrifice his son4 ,the killing of a man is neither good nor bad1 considered absolutely in its self4 ,it was unlawful for ,abraham to kill his son1 because of the circumstances he was in with regard to his son4 ,but when the divine ,command was given1 ,abraham was in a new state2 the action had new circumstances2 and then it was as lawful for ,abraham to kill his son1 as it was lawful for ,god to require any man's life1 either by sickness1 or any other means he should please to appoint4 ,and it had been as unlawful for ,abraham to have disobeyed ,god in this extraordinary command1 as to have cursed ,god at any ordinary calamity of providence4-- ,again1 it is objected1 ,if there be nothing right or wrong1 good or bad1 antecedently and independently of the ,will of ,god1 there can be no reason1 why ,god should will1 or command one thing1 rather than another4 ,it is answered1 first1 ,that all goodness1 and all possible perfection1 is as eternal as ,god1 and as essential to him as his existence4 ,and to say1 that they are either antecedent or consequent1 dependent or independent of his ,will1 would be equally absurd4 ,to ask1 therefore1 whether there be not something right and wrong1 antecedent to the ,will of ,god1 to render his ,will capable of being right1 is as absurd1 as to ask for some antecedent cause of his existence1 that he may be proved to exist necessarily4 ,and to ask1 how ,god can be good1 if there be not something good independently of him1 is asking how he can be infinite1 if there be not something infinite independently of him4 ,and1 to seek for any other source or reason of the divine ,goodness1 besides the divine ,nature1 is like seeking for some external cause1 and help of the divine omnipotence4 ,the goodness and wisdom1 therefore1 by which ,god is wise and good1 and to which all his works of wisdom and goodness are owing1 are neither antecedent1 nor consequent to his ,will4--0 ,,human ,,reason4 ,footnote #aig3 ,see ,quest4 xvii4 ,quest4 ,,xciii41 ,,xciv41 ,,xcv41 ,,xcvi41 ,,xcvii4 ,,quest4 ,,xciii4 ,what is the moral law8 ,,answ4 ,the moral law is the declaration of the will of ,god to mankind1 directing and binding every one to personal1 perfect1 and perpetual conformity and obedience thereunto1 in the frame and disposition of the whole man1 soul and body1 and in performance of all those duties of holiness and righteousness which he oweth to ,god and man2 promising life upon the fulfilling1 and threatening death upon the breach of it4 ,,quest4 ,,xciv4 ,is there any use of the moral law to man1 since the fall8 ,,answ4 ,although no man1 since the fall1 can attain to righteousness and life by the moral law2 yet there is great use thereof1 as well common to all men1 as peculiar1 either to the unregenerate1 or the regenerate4 ,,quest4 ,,xcv4 ,of what use is the moral law to all men8 ,,answ4 ,the moral law is of use to all men1 to inform them of the holy nature and will of ,god1 and of their duty1 binding them to walk accordingly2 to convince them of their disability to keep it1 and of the sinful pollution of their nature1 hearts1 and lives2 to humble them in a sense of their sin and misery1 and thereby help them to a clearer sight of the need they have of ,christ1 and of the perfection of his obedience4 ,,quest4 ,,xcvi4 ,what particular use is there of the moral law to unregenerate men8 ,,answ4 ,the moral law is of use to unregenerate men1 to awaken their consciences to fly from wrath to come1 and to drive them to ,christ2 or1 upon their continuance in the estate and way of sin1 to leave them inexcusable1 and under the curse thereof4 ,,quest4 ,,xcvii4 ,what special use is there of the moral law to the regenerate8 ,,answ4 ,although they that are regenerate1 and believe in ,christ1 be delivered from the moral law as a covenant of works1 so as thereby they are neither justified1 nor condemned2 yet beside the general uses thereof common to them with all men1 it is of special use to shew them how much they are bound to ,christ for his fulfilling it1 and enduring the curse thereof in their stead1 and for their good2 and thereby to provoke them to more thankfulness1 and to express the same in their greater care1 to conform themselves thereunto1 as the rule of their obedience4 ,in these answers we have1 ,i4 ,a description of the moral law1 in which we may observe1 #a4 ,that it is a declaration of the will of ,god to mankind1 that so we may not be destitute of a rule to guide and regulate our behaviour1 both towards ,god and man4 ,this is the first idea contained in a law2 and there is another1 which respects the obligation which we are laid under hereby1 arising from our being creatures1 and consequently subject to ,god1 who1 as the supreme governor1 has an undoubted right to demand obedience from us to every thing that he prescribes and reveals to us1 as a rule for our direction therein4 ,moreover1 that which ,god requires of us in this law1 is1 personal1 perfect1 and perpetual conformity and obedience thereunto4 7#a47 ,it must be personal1 as denoting that it is not to be performed by proxy2 so that whatever services we may expect from men1 we must not conclude that they can perform obedience for us to ,god1 and thereby fulfil the obligation we are personally laid under4 ,yea1 we may proceed farther1 and assert1 that what ,christ has performed for us1 does not exempt us from an obligation to yield perfect obedience2 though it is not to be performed by us with the same view with which he performed it1 as will be farther considered under a following head1 where we shall shew1 that though it is not to be obeyed by us as a covenant of works2 nevertheless we are obliged to obey it as a rule of life4 7#b47 ,our obedience to the law of ,god must be perfect4 ,the same obligation that man was under at first1 to yield perfect obedience1 remains still in force1 though we are not able to perform it4 ,the insolvency of man by the fall1 did not cancel or disannul this debt#aih4 ,and how much soever ,god may own and approve of the sincerity of his people1 which is all the perfection which fallen man can arrive to in this world2 yet we must not suppose1 that hereby we fulfil the obligation which ,god1 as a law-giver1 has laid us under4 ,this ,i the rather take notice of1 that there may not be the least ground to suppose that we make void the law1 but rather establish it1 and thereby assert the right which ,god has to that perfection of obedience1 which is due from us1 though unable to perform it4 7#c47 ,it must be perpetual1 without backsliding from ,god1 or the least remissness in our duty to him2 and therefore there is no abatement or dispensation allowed of1 that may give countenance to the least defect of this obedience4 ,thus the ,psalmist says1 ,i will never forget thy precepts1 ,psal4 cxix4 #ic4 and1 ,every day will ,i bless thee1 and ,i will praise thy name for ever and ever1 ,psal4 cxlv4 #b4 ,moreover1 we may observe1 that this obedience is to be performed with the whole man1 and in particular1 by the soul1 with the utmost intenseness1 in all the powers and faculties thereof4 ,accordingly our understandings are to be rightly instructed1 as to what respects the matter and manner of performing it2 our wills to be entirely subjected to the will of ,god1 and our affections engaged therein1 as being sanctified and excited by the ,spirit1 to the end1 that duty may be performed with delight1 arising from the love which we bear to him1 whose servants we are4 ,it is also to be performed with our bodies4 ,the former1 includes in it that obedience more especially which is internal2 this1 that which is external4 ,this is what is styled a lower sort of obedience2 and if we rest here1 it is so far from being acceptable1 as the apostle says1 that ,bodily exercise profiteth little1 #a ,tim4 iv4 #h4 ,nevertheless1 as the body is an instrument of the soul in acting1 that service which is performed therein1 is absolutely necessary2 and therefore all religious worship is to be engaged in with a becoming reverence that is external1 as well as that which is internal2 without which the soul cannot be said to engage in any religious duties1 in a becoming manner4 ,it is farther observed1 that this obedience includes in it holiness and righteousness4 ,the former of these respects more especially our duty to ,god1 which1 being a branch of religious worship1 ought to be performed with a reverential fear of his divine ,majesty1 and that due regard to his infinite purity1 and entire dedication and consecration of ourselves to him1 as becomes those who are sanctified by his ,spirit1 and enabled to exercise all those graces whereby we may approve ourselves his faithful servants and subjects4 ,the latter more especially respects those duties which we owe to men1 in the various relations we stand in to them1 which is incumbent on us as what is enjoined by ,god4 #b4 ,the moral law is farther considered as having a promise of life annexed to it1 and a threatning of death upon the breach thereof4 ,this is what is generally called the sanction annexed to the law4 ,a law without a sanction would not be much regarded1 especially by those who have not a due sense of their obligation to obedience4 ,persons are very much disposed to enquire1 when a command is given1 what the consequences of their obeying or disregarding it will be8 and this being made known before hand1 is a strong motive to obedience4 ,if ,god is pleased1 out of his abundant grace1 to encourage his people1 by giving them to expect some blessings that he will bestow on those that obey him1 it is1 in some respect1 necessary that this should be known4 ,but especially since punishment1 in proportion to the nature of the crime1 will be the consequence of disobedience1 it is becoming the divine perfections to let it be known1 that the wages of sin is death4 ,and this was not only annexed to the moral law1 but equally impressed on the nature of man1 who could not but know1 that rebellion against ,god would be punished with a separation from him1 and that all those miseries would attend it1 in proportion to the respective aggravation thereof1 that it deserves4 ,,ii4 ,we have an account of the use of the moral law since the fall2 and that either with respect to mankind in general1 or the unregenerate and regenerate4 ,and here it is observed1 that no man since the fall1 can attain righteousness and life by it2 therefore it is not to be used with that view4 ,from whence we may infer1 that this might have been attained by man before the fall1 according to the tenor of the covenant which he was under1 the sum and substance whereof was that the man that doth these things shall live by them1 ,rom4 x4 #e4 as the apostle says4 ,eternal life was promised to man in innocency2 and he was then able to yield sinless obedience1 which was the condition thereof4 ,but it is impossible for fallen man thus to obey2 for how perfect soever his obedience may be for the future1 it is supposed1 from the nature of the thing1 that it cannot be sinless1 after sin has been committed2 and it would be a reflection on the justice and holiness of ,god1 for us to conclude that he will accept of imperfect obedience1 instead of perfect4 ,therefore it follows1 that a right to life is not to be expected from our imperfect obedience to the law1 as the apostle says1 ,by the deeds of the law there shall no flesh be justified1 chap4 iii4 #bj4 in ,god's sight2 in this respect our own righteousness is represented not only as faulty and defective1 but as altogether insufficient to procure an interest in the divine favour1 or to exempt us from the punishment which is due to us for sin4 ,it is one thing to say1 that eternal life is connected with obedience1 so that no one can have the least ground to expect it without it2 and another thing to say1 that it is founded upon it1 or1 that it gives us a right and title to it4 ,nevertheless1 we are not to conclude that the law is of no use2 for1 #a4 ,it is of use to all men1 in several respects3 7#a47 ,it informs us of the holy nature and will of ,god1 and of our duty to him4 ,this is the first idea we have of a law#aii1 which signifies more especially a doctrine2 and1 as the subject-matter thereof1 respects our being taught what we are obliged to1 as commanded by a law-giver1 it signifies a law4 ,the divine perfections are eminently instamped on it in very legible characters2 his sovereignty1 as having a right to demand obedience2 his holiness in the matter thereof1 and in the obligation we are herein laid under to be holy in all conversation2 because it is written1 be ye holy1 for ,i am holy1 #a ,pet4 i4 #ae1 #af4 and therefore this perfection is set forth in those threatnings that are annexed to it1 whereby the wrath of ,god is revealed against all ungodliness and unrighteousness of men1 ,rom4 i4 #ah4 ,as it is designed to discover our secret faults1 that we may be humbled for them1 and hereby a multitude of sins may be prevented1 so it not only sets forth the holiness1 but the goodness of ,god2 and indeed there is nothing enjoined therein as our duty1 but what includes in it some advantage4 ,thus the ,psalmist describes it as more to be desired than gold1 yea1 than much fine gold2 sweeter also than honey and the honey comb2 and adds1 that in keeping thereof1 there is great reward1 ,psal4 xix4 #aj1 #aa4 7#b47 ,the moral law is of use to all men1 as it binds them to perform that which is therein enjoined as matter of duty1 which is another idea contained in a law1 viz4 as it is that which binds the consciences of men1 that so we may not vainly and presumptuously conclude1 to our own destruction1 that we may live as we list1 or say1 who is ,lord over us8 ,it is a great instance of the care and goodness of ,god1 that he has taken this method to prevent that ruin which would arise from our withdrawing the allegiance which we owe to him1 and lay us under the strictest engagement to seek after that blessedness which is connected with obedience to him4 7#c47 ,we are hereby convinced of our inability to keep the law1 and of the sinful pollution of our nature1 hearts1 and lives1 as an expedient to humble us under the sense of sin and misery4 ,the law being spiritual1 we are thereby convinced that we are carnal1 and sold under sin1 as the apostle expresses it1 ,rom4 vii4 #ad4 ,and he also says1 ,i had not known sin1 but by the law1 ver4 #g4 ,when we consider ourselves as being obliged to yield perfect obedience1 and compare our hearts and lives therewith1 we shall see nothing but holiness and purity on the one hand1 and a wretched mass of corruption and impurity on the other4 ,god demands perfect obedience2 and we are unable1 of ourselves1 to perform any obedience4 ,and our best duties being attended with many imperfections1 we are hereby led to be humbled under a sense of sin1 whatever thoughts we1 before this1 had of ourselves4 ,when the law enters1 sin will abound1 chap4 v4 #bj4 and if we were apprehensive that we were alive1 as the apostle expresseth it1 without the law2 when the commandment comes1 sin will revive and we die1 chap4 vii4 #i4 and see ourselves exposed to the miseries threatened to those that violate it4 7#d47 ,from hence arises a clear sight of the need that persons have of ,christ1 and of the perfection of his obedience4 ,when we find ourselves condemned by the law1 and that righteousness is not to be attained by our own obedience to it1 then we are led to see our need of seeking it elsewhere2 and when the gospel gives us a discovery of ,christ1 as ordained by ,god1 to procure for us righteousness1 or a right to eternal life by his obedience1 this will shew us the need we have of faith in him1 whereby we derive from him that which could not be attained by our own conformity to the law4 #b4 ,the moral law is of use in particular to the unregenerate4 ,we have considered1 under the former head1 that it is of use to all men 7among whom the unregenerate are included7 as it gives them a discovery of the pollution and guilt of sin2 and now we are led to enquire into the consequence hereof4 ,sin may be charged on the conscience1 and the guilt thereof make it very uneasy1 so that a person may apprehend himself under the condemning sentence of the law1 and yet receive no saving advantage hereby2 he may have a sight of sin1 and not be truly humbled for it or turned from it4 ,in some1 corruption is hereby excited1 and the soul grows worse than it was before2 thus the apostle says1 sin taking occasion by the commandment1 wrought in me all manner of concupiscence1 ver4 #h4 ,others1 when filled with a dread of the wrath of ,god1 are inclined to stretch out their hand against him1 and strengthen themselves against the ,almighty2 resolving1 some way or other1 to disentangle themselves1 though they render their condition much worse thereby4 ,these are compared to a wild bull in a net1 full of the fury of the ,lord1 ,isa4 li4 #bj4 or1 as our ,saviour says concerning ,paul1 before his conversion1 they kick against the pricks1 ,acts ix4 #e4 ,every step they take to free themselves from the horrible pit and miry clay1 into which they are cast1 sinks them deeper into it4 ,others are convinced of sin by the law1 and1 at the same time1 despair of obtaining mercy2 they complain with ,cain1 ,my punishment is greater than ,i can bear1 ,gen4 iv4 #ac4 or1 as it is in the margin1 ,mine iniquity is greater than that it may be forgiven4 ,these see themselves lost1 or condemned by the law1 but have no sight of ,christ as coming into the world to save sinners1 or1 at least1 the chief of them4 ,the wound is opened1 but there are no healing medicines applied4 ,but there are others whose condition is no less dangerous1 in whom the wound is healed slightly1 who say1 ,peace1 peace1 when there is no peace1 ,jer4 vi4 #ad4 ,they are indeed1 convinced of sin1 and this is attended sometimes with an external humiliation1 arising from the dread of ,god's judgments4 ,this effect it had in ,pharaoh1 ,exod4 x4 #af1 #ag4 and ,ahab1 #a ,kings xxi4 #bg-bi4 and they are willing to part with some particular sins1 while they indulge others1 that by this partial reformation they may free themselves from the condemning sentence of the law2 but all this is to no purpose1 sin gains strength hereby1 and the guilt thereof is still increased4 ,this is a wrong method taken to flee from the wrath to come2 and therefore1 when these convictions of sin have a good issue1 in flying from it1 they have recourse to ,christ4 ,this is called a being driven to ,christ2 by which we are to understand that they see themselves under an unavoidable necessity of going to him1 as not being able to find peace or solid rest elsewhere4 ,but since this effect is1 in a peculiar manner1 ascribed to the gospel1 the law being only the remote means hereof1 ,i would rather express it by their being drawn to him1 or encouraged by the grace contained therein1 to close with him by faith2 and then the work is rendered effectual1 and convictions end in a saving conversion4 ,but if it be otherwise1 or they apply themselves to indirect means1 to ease themselves of the burden that lies on them1 they are farther described as left inexcusable1 and still remaining under the curse and condemning sentence of the law4 #c4 ,the moral law is of use to the regenerate4 ,in considering which it may be observed2 that there is something supposed in the answer1 which treats on this subject1 namely1 that they who believe in ,christ are delivered from it as a covenant of works2 which is the only sense in which we are to understand those scriptures1 which speak of believers as not being under the law1 ,rom4 vi4 #ad4 and being dead to the law1 chap4 vii4 #d4 as being redeemed from the curse thereof1 ,gal4 iii4 #ac4 ,the moral law is to be considered in two respects1 as a rule of life1 and so no one is delivered from it2 or else1 as a covenant of works1 in the same sense in which it was given to man in innocency1 the condition of which was his performing perfect obedience1 in default whereof he was liable to a sentence of death4 ,in this latter respect a believer is delivered from it4 ,this is the great privilege that such are made partakers of in the gospel2 which sets forth ,christ as our ,surety1 performing perfect obedience for us1 and enduring the curse we were liable to2 so that though it was a covenant of works to him1 it ceases to be so to them who are interested in him2 and accordingly it is farther added1 that they are hereby neither justified nor condemned4 ,not justified2 thus the apostle says1 ,by the deeds of the law shall no flesh be justified1 ,rom4 iii4 #bj4 ,this is therefore only to be expected from him who is the ,lord our righteousness1 ,jer4 xxiii4 #f4 in whom all the seed of ,israel shall be justified1 and glory1 ,isa4 xlv4 #be4 ,nor are they condemned by the law2 for that is inconsistent with a justified state2 as the apostle says1 ,there is no condemnation to them which are in ,christ ,jesus1 ,rom4 viii4 #a4 ,however1 we must distinguish between a believer's actions being condemned by the law1 or his being reproved thereby1 and laid under conviction1 for sins daily committed2 and his being in a condemned state1 according to the sentence thereof4 ,we are far from denying that a believer is under an obligation to condemn or abhor himself1 that is1 to confess that he deserves to be condemned1 by ,god1 for the sins that he commits1 which1 if he should mark1 or punish him according to the demerit of1 he could not stand4 ,thus the ,psalmist says1 though speaking of himself as a believer1 and consequently in a justified state1 ,enter not into judgment with thy servant2 for in thy sight shall no man living be justified1 ,psal4 cxliii4 #b4 ,this a believer may say1 and yet not conclude himself to be in a state of condemnation2 inasmuch as he sees himself1 by faith1 to have ground to determine that he is delivered from1 and so not condemned by the law1 as a covenant of works4 ,moreover1 it is observed1 on the other hand1 in the answer under our present consideration1 that the moral law is of use to a believer1 in those respects in which it is of use to all men2 and therefore he is laid under the strictest obligation to perform all the duties which we owe to ,god and man1 and to be humbled for those defects which he has reason to charge himself with1 which call for the daily exercise of repentance towards ,god1 and faith towards our ,lord ,jesus ,christ4 ,but as to the special use of the moral law to those who are regenerate1 as distinguished from all others1 it is said to shew them how much they are bound to ,christ for his fulfilling it1 and enduring the curse thereof in their stead1 and for their good4 ,thus ,christ is said to be the end of the law for righteousness1 ,rom4 x4 #d4 that is1 he has answered the end and demand of the law1 by performing that obedience which it requires1 and thereby procuring a justifying righteousness1 which is applied to every one that believes4 ,this lays them under a superadded obligation to obedience1 peculiar to them as believers2 so that they are not only engaged to the practice of universal holiness1 from the consideration of the sovereignty of ,god commanding in common with all others1 but from the love of ,christ1 which does as it were constrain them hereunto1 #b ,cor4 v4 #ad4 ,and hereby they are said to be provoked to more thankfulness1 as they have greater inducements hereunto than any others2 and this gratitude cannot be better expressed than by the utmost care to approve themselves to him in all things4 ,therefore the grace of ,god is so far from leading to licentiousness1 that all who have experienced it1 are hereby put upon the exercise of that obedience which they owe to ,god as their rightful ,lord and ,sovereign1 and to ,christ as their gracious ,redeemer1 whom they love entirely2 and therefore keep his commandments4 ,i cannot but here take occasion to observe1 not only with dislike1 but a just indignation1 how some1 under a pretence of religion1 sap the very foundation of it1 while they frequently make mention of the gospel1 and the liberty wherewith ,christ has made his people free1 and at the same time abuse it1 not only by practising1 but pleading for licentiousness4 ,the ,epicureans were libertines among the ,heathen1 and the ,sadducees among the ,jews2 but these were vile and profligate out of principle2 either denying the being of a ,god1 or disowning his perfections as well as future rewards and punishments2 and therefore it is no wonder they had no regard to the divine law4 ,but ,i want words to express the wickedness of those who pervert the gospel of ,christ1 as though that exempted them from the obligation which all are under to universal obedience4 ,the apostle had to do with some such in his day2 and therefore he represents them as saying1 ,is the law sin8 that is1 since we are delivered from the condemning sentence thereof1 may we not take encouragement from thence to sin8 or1 as he elsewhere brings them in as saying1 ,shall we continue in sin1 that grace may abound8 chap4 vi4 #a4 ,to both which he replies1 with the greatest detestation1 ,god forbid4 ,after this1 in an early age of the church1 the ,nicolaitans1 ,rev4 ii4 #f4 and ,gnostics1 and among them1 the ,valentinians held these pernicious opinions1 and encouraged themselves in the practice of the greatest immoralities#bjj4 ,and ,augustin speaks of the ,aetians and ,eunomians1 who lived in his time1 who pretended that any one who persisted in the vilest crimes1 would receive no detriment thereby1 provided they adhered to the sentiments which they advanced#bja4 ,and there are many1 in later ages1 whose sentiments have been1 in this respect1 subversive of all religion2 and from their denying the obligation we are under1 to yield obedience to the law of ,god1 are justly called ,antinomians4 ,however1 that we may not appear to be unjust to the characters of men1 let it be considered1 that we are not here speaking of the charge of ,antinomianism1 which some1 who defend or oppose the doctrines of grace1 bring against each other2 as supposing that their respective sentiments lead to licentiousness4 ,the ,papists and ,pelagians pretend1 though unjustly1 that the doctrine of predestination1 efficacious grace1 and the final perseverance of the saints1 is liable to this charge2 while they on the other hand1 lay themselves open to the like charge1 by advancing doctrines which have the most pernicious tendency1 as subversive of practical godliness1 in various instances2 particularly their asserting1 that ,god in the gospel-covenant1 dispenses with imperfect obedience instead of perfect2 and this is no other than what we are able to perform without the aids of divine grace4 ,but this we pass over1 leaving each party to defend their scheme from this imputation4 ,as to others1 who are more especially known by the character of ,antinomians1 these are of two sorts1 namely1 such who openly maintain that the moral law is not a rule of life in any sense2 and that good works are not to be insisted on as having any reference to salvation2 and therefore1 if persons presume1 as they1 according to them1 ought to do1 that ,christ died for them1 and they were justified before they had a being1 they may live in the practice of the greatest immoralities1 or give countenance to them that do so1 without entertaining the least doubt of their salvation2 and that it is a preposterous thing for those who thus presumptuously conclude themselves to be justified1 to confess themselves guilty of sin2 since that would be to deny that they are in a justified state1 or in any sense1 to pray for the pardon thereof2 since that would argue that it is not forgiven4 ,neither can they1 with any tolerable degree of patience1 entertain the least exhortations to practical godliness2 because they pretend1 that they are exempted from the obligation to perform any branch thereof1 by their not being under the law4 ,nay1 some of them have been so impudent1 and daringly wicked1 as to assert1 that if they should commit murder1 adultery1 or any other crimes of the like nature1 even this would be no bar in the way of their salvation2 nor the most vile sins that can be committed1 do them any hurt1 or in the least affect their eternal state4 ,i have1 indeed1 sometimes thought that this representation of ,antinomianism was no other than a consequence1 deduced from some absurd doctrines that have been maintained2 or that so much of hell could never put on the mask or shew of religion in any degree2 and that this character belonged to none but those who are open and professed ,atheists4 ,but though my lot has not been cast among persons of so vile a character1 yet ,i have been informed1 by those whose souls have been grieved with such conversation1 that there are some in the world who thus set themselves against the law of ,god4 ,there are others1 indeed1 who are styled ,antinomians1 whose conversation is blameless1 and are not therefore to be ranked with these men1 or judged ,antinomians in practice2 who1 nevertheless1 do great disservice to the truth2 and1 it may be1 give occasion to some to be licentious1 by advancing unguarded expressions1 which will admit of a double construction1 without condescending to explain some bold positions1 which they occasionally lay down4 ,thus when they maintain eternal justification1 without considering it as an immanent act in ,god1 or as his secret determination1 not to impute sin to those who are given to ,christ2 but ascribe that to it1 which is only to be applied to justification1 as it is the result of ,god's revealed will1 in which respect it is said to be by faith3 and when they encourage persons from hence1 to conclude that their state is safe2 and to maintain that it is the duty of every one to believe that he is thus justified2 this has certainly a tendency to lead some out of the way of truth and holiness1 whether they design it or no4 ,and when others speak diminutively of good works as though they were in no sense necessary to salvation1 because they are not the matter of our justification4 ,this may give occasion to some to think that they may be saved without them4 ,and when others deny the law to be a rule of life1 or assert that believers have nothing to do with it2 though1 it may be1 they understand nothing else by it1 but that it is not that rule1 according to which ,god proceeds in justifying1 or giving his people a right to eternal life2 or1 that a believer is not under the law1 as a covenant of works2 yet many would be ready to think the words had a different meaning1 and so be led out of the way thereby1 how far soever this might be from their intention4 ,and if a person seems studiously to avoid confessing of sin1 or praying for forgiveness1 some would be ready to judge of his sentiments by his practice2 and certainly our denying this to be a duty in any sense1 is not only contrary to scripture1 but inconsistent with that humility and faith which are essential to practical godliness4 ,or when persons deny that self-examination is a duty2 and speak of all marks and evidences of grace1 though never so just and agreeable to the scripture-account thereof1 as legal1 or a low way1 in order to a person's coming to the knowledge of himself2 or suppose that they are unnecessary1 as being inconsistent with the ,spirit's testimony3 ,this has a tendency to lead to presumption1 which is a degree of licentiousness4 ,moreover1 when they assert that ,god is not angry with his people for their sins1 nor1 in any sense1 punishes them for them1 without distinguishing between fatherly chastisements1 and the stroke of vindictive justice1 or the external and sensible effects of that hatred which ,god cannot but exercise against sin1 and his casting them out of a justified state3 ,such doctrines as these lead some persons to licentiousness1 whatever be the secret meaning of those that advance them4 ,we have an instance of this1 as the historian observes#bjb1 in ,agricola1 who was ,luther's towns-man1 and great admirer2 who1 as it is probable1 did not thoroughly understand what he maintained concerning the subserviency of the law to the gospel1 and its having no place in the justification of a sinner2 or else1 from some unguarded expressions1 which he was sometimes apt to make use of2 this friend of his took occasion to advance some ,antinomian tenets1 viz4 that repentance ought not to be urged from the consideration of the breach of the law2 and that the gospel ought to be preached to sinners before they are brought under conviction by the law2 and that how scandalous and debauched soever persons be in their lives1 yet1 if they do but believe the promises of the gospel1 they shall be justified4 ,in this1 ,agricola was followed by a party of men2 and accordingly ,antinomianism is said to have taken its rise1 in this part of the world1 from that time4 ,luther1 on the other hand1 was forced to take a great deal of pains to rectify his mistakes2 which1 though it tended to his conviction1 yet it did not put a stop to the spread of his errors1 which he had before propagated4 ,as for those who were charged with ,antinomianism in ,england1 in the last century1 such as ,dr4 ,crisp1 ,eaton1 ,saltmarsh1 ,town1 and others1 whatever their design might be1 and how much soever they were remote from the charge of ,antinomianism in practice2 though it be alleged in their vindication1 by some1 that the principal thing they had in view1 was to bear their testimony against the prevailing doctrine of ,arminianism1 that was studiously propagated by some persons of great character and influence in the nation3 ,nevertheless1 we cannot but conclude1 that they had done more service to the cause of truth1 had they been more cautious in explaining their sentiments1 and saved those1 who had favourable thoughts of them in other respects1 the trouble of producing some expressions out of their writings1 to convince the world that they did not hold those dangerous notions which were charged upon them3 and it is too evident to be denied1 that many have taken them in the worst sense2 who have from hence been ready to charge the most important doctrines of the gospel1 as leading to licentiousness1 and this has made some more sparing in defending those truths which ought to have been insisted on1 and explained1 though in other words more intelligible and unexceptionable4 ,footnote #aih3 ,it is a known maxim in the civil law1 ,cessante capacitate subditi non cessat obligatia4 ,footnote #aii3 ,thus the word 1 is derived from 1 didicit1 or viam monstravit4 ,footnote #bjj3 ,vid4 ,cov4 ,hist4 lit4 ,tom4 ,i4 ,page #cj4 ,footnote #bja3 ,vid4 ,aug4 de ,hres4 ,cap4 liv4 where speaking of ,eunomius1 he says1 ,fertur etiam usque adeo fuisse bonis moribus inimicus1 ut asseveraret1 quod nihil cuique obesset1 quorumlibet perpetratio ac perseverantia peccatorum1 si hujus qu ab illo docebatur1 fidei particeps esset4 ,footnote #bjb3 ,see ,slled4 ,comment4 de ,stat4 ,relig4 ,repub4 ,lib4 xii4 ,quest4 ,,xcviii4 ,,quest4 ,,xcviii4 ,where is the moral law summarily comprehended8 ,,answ4 ,the moral law is summarily comprehended in the ,ten commandments1 which were delivered by the voice of ,god upon mount ,sinai1 and written by him in two tables of stone1 and are recorded in the twentieth chapter of ,exodus2 the four first ,commandments containing our duty to ,god1 and the other six our duty to man4 ,having considered the moral law1 as written on the heart of man at first1 and the knowledge thereof1 in some degree attainable by all who exercise their reasoning powers3 ,we are in this1 and some following answers1 led to consider that epitome1 or abstract thereof1 that was given to the ,israelites by the voice of ,god upon mount ,sinai1 which is contained in the ,ten ,commandments4 ,but since we are considering this instance of divine condescension to them1 it may not be reckoned altogether foreign to our present design1 for us to give some brief account of those other laws which ,god gave1 together with the moral law2 most of which were communicated from mount ,sinai3 ,and therefore we may observe1 that together with the moral law1 there were several forensic or judicial laws given by ,god for the government of the people of ,israel1 which more especially respected their civil rights4 ,and there were other laws which had a more immediate subserviency to their attaining the knowledge of those things which related to the way of salvation by the promised ,messiah1 which are more fully revealed in the gospel3 ,and this is what we call the ceremonial law4 ,both these are to be considered before we come to speak concerning the moral law1 as summarily comprehended in the ,ten ,commandments4 ,i4 ,concerning the judicial law4 ,it cannot be supposed that so great a people1 so much interested in the care of ,god1 to whom he condescended to be their king1 should be without a body of laws for their government3 ,accordingly there were some given them by him1 which were founded in1 and agreeable to the law of nature and nations2 which all well-governed states observe unto this day1 viz4 that murder should be punished with death2 theft with restitution1 or some other punishment that may best tend to deter from it4 ,moreover1 besides these1 there were other judicial laws given to ,israel1 which had a more immediate tendency to promote their civil welfare1 as a nation distinguished from all others in the world2 which laws expired when their civil policy was extinct4 ,and these were1 #a4 ,such as tended to prevent the alienation of inheritances from the respective families to which they were at first given4 ,accordingly ,god commanded1 that if a man died without children1 his brother should marry his widow to raise up seed to him1 to inherit his estate and name1 ,deut4 xxv4 #e1 #f4 ,matt1 xxii4 #bd4 #b4 ,if an ,israelite was waxen poor1 and obliged to sell his land1 for the payment of his debts2 the purchaser was to admit any of his family to redeem it2 or1 if they could not1 he was1 nevertheless1 to restore the land at the year of ,jubilee1 which was every fiftieth year1 ,levit4 xxv4 #aa1 #ab1 #ac1 #be1 #bf1 #bg4 #c4 ,if an ,hebrew servant was sold for the payment of debts1 which he could not otherwise discharge2 his master was obliged to release him after six years service1 ,exod4 xxi4 #b4 ,but if the servant chose to stay with his master longer than that time1 out of the love he bore to him2 then he was to have his ear bored1 as a token that he should serve him1 without being subject to the aforesaid laws1 which made provision for his discharge after a certain number of years1 ver4 #e1 #f4 #d4 ,the land was to lie untilled1 and the vine-yards and olive-yards were to be free for every one to come and eat of the fruit thereof every seventh year2 designed more especially for the relief of the poor1 amongst them1 who had no distinct inheritance of their own1 chap4 xxiii4 #aj4 #e4 ,they were prohibited from taking usury of an ,israelite1 though they might of a stranger4 ,the reason of which law might be1 either that they might exercise brotherly kindness and charity to one another1 in which sense the law is in force to this day2 especially when the poor borrow money to supply themselves with necessary food1 in which case it is now unlawful to take usury4 ,or else it is to be considered1 that the ,israelites lived upon their farms or cattle1 by which they seldom got more than what was a necessary provision for their families4 ,and therefore the paying usury whenever they were necessitated to borrow money1 would have procured their ruin in the end4 ,therefore they were not to take usury of an ,israelite1 but of a stranger they might2 because they enriched themselves by merchandise1 and were gainers in a way of trade1 by what they borrowed4 #f4 ,all the males were to come up to ,jerusalem1 to appear before ,god1 and perform public worship in the temple three times a year1 viz4 at the solemn festivals2 the passover1 pentecost1 and the feast of tabernacles1 ,deut4 xvi4 #af1 #ag4 #g4 ,six cities of refuge were appointed for those to fly to1 for protection1 who killed any one by accident4 ,though a near kinsman1 as an avenger of blood might kill the man-slayer before he came to one of these cities4 ,the design of which law was to induce them to take care that none might lose their lives through inadvertency4 ,and there was provision made in these cities for the man-slayer to dwell safely2 whereby a just difference was put between such an one1 and a wilful murderer1 ,numb4 xxxv4 #ae1 #bf1 #bg4 ,thus concerning the judicial laws4 ,,ii4 ,we now proceed to consider the ceremonial laws that were given them1 the end whereof was to lead them into the knowledge of ,christ1 and the way of salvation by him1 then to come1 ,heb4 x4 #a4 ,gal4 iii4 #bd1 #be4 ,these may be considered under six heads1 which we shall speak briefly to2 #a4 ,it was ordained1 that all their males should be circumcised4 ,this was designed to be a visible mark put on the church1 whom ,god had set apart for himself1 that hereby they might be distinguished from the world3 ,but the principal design hereof was1 that it might be a sign or seal of the blessings of the covenant of grace1 in which ,god promised that he would be a ,god to them2 and they were hereby to own themselves as his people1 ,gen4 xvii4 #g1 #aj4 #b4 ,there were various ways whereby persons were reckoned unclean1 and ordinances appointed for their cleansing4 ,they were rendered unclean1 by eating those birds1 beasts1 fishes1 and creeping things1 which ,god had pronounced unclean1 and not designed for food1 ,lev4 xi4 ,moreover1 they were polluted by touching the dead bodies of such unclean birds1 beasts1 fishes1 or creeping things1 ver4 #ca4 ,again1 some diseases1 incident to the bodies of men1 which were more than ordinarily noisome1 rendered them unclean1 as the issue1 leprosy1 c4 ,lev4 xv4 #b1 seq4 and ch4 xiii4 and the clothes they wore1 the houses they lived in1 the beds on which they lay1 their ovens and the vessels used in eating or drinking1 were1 on several accounts1 deemed unclean1 and accordingly were either to be cleansed or destroyed2 otherwise the owners thereof would be polluted hereby#bjc4 ,this law was designed to signify how odious and abominable sin1 which is a moral pollution1 is1 in ,god's account1 who is of purer eyes than to behold iniquity1 ,hab4 i4 #ac4 ,we might also observe2 that there are various ordinances appointed for their cleansing1 in order to which1 several sacrifices were to be offered1 and divers washings with water1 ,lev4 xiii--#ae4 ,the former of these signified the way of our being delivered from sin by the blood of ,christ1 as the procuring cause of forgiveness1 ,heb4 ix4 #ac1 #ad4 ,eph4 i4 #g4 the latter1 our being cleansed from sin by the internal1 powerful influences of the ,holy ,spirit1 in regeneration and sanctification1 ,ezek4 xxxvi4 #be-bg4 ,heb4 x4 #bb4 ,tit4 iii4 #e1 #f4 #c4 ,there were holy places1 such as the tabernacle and temple1 with the vessels and ornaments thereof4 ,the tabernacle was erected according to the pattern which ,god shewed to ,moses in the mount1 ,exod4 xxv4 #dj4 and was so framed1 that it might be taken to pieces1 and removed from place to place1 as often as the host of ,israel changed their station in the wilderness3 ,and accordingly there were ,levites appointed to take it down and set it up2 and also waggons with oxen1 to carry it1 excepting those parts of it which belonged to the holiest of all1 which were to be carried on their shoulders1 ,numb4 vii4 #f4 ,the temple was that fixed place appointed for public worship at ,jerusalem2 first built by ,solomon1 and afterwards rebuilt by ,zerubbabel4 ,and both this and the tabernacle signified1 that ,god would dwell in the midst of his people1 and accept of that solemn and instituted worship that was to be performed by his church1 in all ages4 ,this was designed to be a type of the incarnation of the ,son of ,god1 who is styled ,emmanuel1 ,god with us2 and in allusion hereunto1 he calls his body a temple1 ,john ii4 #ai4 ,moreover1 the courts of this tabernacle and temple1 and the ministry performed therein1 had each their respective signification annexed to them4 ,that1 in which the priests came daily to minister1 wherein gifts and sacrifices were offered1 prefigured ,christ's offering himself a sacrifice upon earth1 for the sins of his people4 ,and the inner court1 which was the holiest of all1 into which none but the high-priest was to enter1 and that with blood and incense1 signified ,christ's entering into heaven1 to appear in the presence of ,god for us1 ,heb4 ix4 #bd4 ,as for the vessels of the tabernacle and temple1 these were either such as were in the first court1 which is also called the sanctuary2 in which was the candlestick1 the table1 and the shew-bread1 ,lev4 xxiv4 #b-g4 ,heb4 ix4 #b4 the laver and the altar1 ,exod4 xxx4 #ah4 all which were designed for types4 ,the candlestick signified the church1 and the preaching the gospel therein2 whereby light is held forth to the world1 ,rev4 i4 #bj4 ,matt4 v4 #ad4 ,the shew-bread set up1 signified the communion which the members of the church have with ,christ1 and with one another1 #a ,cor4 x4 #ag4 as he styles himself1 the bread of life1 or1 the bread of ,god1 which cometh down from heaven1 and giveth life unto the world1 ,john vi4 #cc4 ,the laver signified1 that when we draw nigh to ,god1 our persons and services ought to be pure and holy2 to which the apostle alludes1 when he says1 ,let us draw near with a true heart1 in full assurance of faith1 having our hearts sprinkled from an evil conscience1 and our bodies washed with pure water1 ,heb4 x4 #bb4 ,the altar1 which was holy1 and sanctified the gift that the high-priest offered thereon1 ,matt1 xxiii4 #ai4 so that every thing that touched it was holy1 ,exod4 xxix4 #cg4 this signified1 that the divine nature of ,christ added an infinite worth to what he did in the human2 in which he offered himself a sacrifice to ,god4 ,these were the vessels in the outer court4 ,the vessels in the inward court1 or holiest of all in which were the golden censer1 the ark of the covenant1 and the ,cherubims of glory shadowing the mercy seat1 ,heb4 ix4 #c-e4 were a symbol and type of ,god's special presence with his people1 which is their glory2 or of the ,son of ,god's dwelling with us1 in our nature4 ,the mercy-seat1 which was placed over it1 signified that the mercy of ,god was displayed to sinners1 through ,christ4 ,the cherubims of glory with their wings spread1 overshadowing and looking down upon the mercy-seat1 signified that the angels behold and admire the stupendous work of redemption1 #a ,pet4 i4 #ab4 ,the altar of incense1 and the golden censer1 were types of the intercession of ,christ for his people2 and its fragrancy typified the acceptableness thereof in the sight of ,god4 ,there were1 besides these1 three more things in the holiest of all1 which are particularly mentioned1 viz4 the pot of manna1 which was miraculously preserved from corruption throughout their generations1 as a memorial of the bread which ,god had fed them with in the wilderness1 and a type of ,christ1 the bread of life1 who was to come down from heaven1 ,john vi4 #dh-ej4 ,there was also ,aaron's rod1 which was preserved in memory of the wonders that were wrought by it in ,egypt1 at the ,red ,sea1 and in the wilderness3 ,and it is said to have blossomed and yielded almonds1 ,numb4 xvii4 #h4 which seemed to typify the flourishing state of the gospel2 which is called1 ,the rod of ,god's strength1 ,psal4 cx4 #b4 ,moreover1 the two tables of the law were put into the ark1 whereby the exceeding holiness of it was signified2 and also that the law should be fulfilled and magnified by ,christ1 when he came to dwell among us4 ,thus we have given a brief account of the holy vessels of the temple and tabernacle4 ,we might also have added1 that there were various ornaments thereof2 they were adorned with silver1 gold1 and precious stones1 carved1 and curious needle-work2 which rendered them exceeding rich and beautiful4 ,the temple in particular1 was the wonder of the world1 far surpassing all other buildings1 either before or since1 ,exod4 xxv4 #c-g4 #a ,chron4 xxix4 #b-e4 ,and this may be supposed to shadow forth the spiritual beauty and glory of the gospel-church1 and of the heavenly state1 in which it shall be brought to its utmost perfection1 ,rev4 xxi4 #aa-bc4 ,thus concerning those holy places1 which were immediately designed for worship4 ,there were other holy places1 such as the land of ,canaan1 which was styled the ,holy land1 and the inhabitants thereof a holy nation1 or the people of his holiness1 ,isa4 lxiii4 #ah4 ,and as this was a place where ,god gave them rest1 and a settlement1 after forty years travel in the wilderness1 it was a type of that rest which the church was to expect from ,christ under the gospel1 ,isa4 xi4 #aj4 ,heb4 iv4 #i4 ,moreover1 ,jerusalem was an holy city1 ,nehem4 xi4 #a4 ,matt4 iv4 #e4 because thither the tribes went up to worship1 ,psal4 cxxii4 #d4 and ,god was present with them there1 ,ezek4 xxxvii4 #bg1 #bh4 #d4 ,there were other laws that respected those whom ,god had appointed to be ministers in holy things4 ,these were the ,priests and ,levites1 who were to assist them in some parts of their office2 but especially the high-priest1 who was the chief or head of them all1 who is considered as an eminent type of ,christ's ,priestly office in several respects1 ,heb4 v4 #a-e4 ,and there were various ceremonies instituted1 which were observed in their consecration of them2 particularly they were to be washed with water1 ,exod4 xxix4 #d4 which was a rite used in the consecration of persons and things2 and signified1 that they who ministred in holy things1 should be holy in their conversation4 ,moreover1 there were several garments to be made and put on them1 which are styled holy1 and designed for glory and for beauty1 chap4 xxviii4 #b1 seq4 ,these signified the dignity and holiness of ,christ's priesthood4 ,and particularly the breast-plate1 which was only worn by the high-priest1 adorned with precious stones1 on which the names of the children of ,israel were engraven1 with which he was to go into the holy of holies4 ,this signified the concern of ,christ's people in the execution of his ,priestly office1 and his representing them when appearing in the presence of ,god for them4 ,again1 they were anointed with the precious ointment1 compounded for that purpose1 chap4 xxx4 #be1 #cj4 whereby they were set apart1 or consecrated to minister in the priest's office1 and were types of ,christ2 upon which account he is said to be anointed with the oil of gladness above his fellows1 ,psal4 xlv4 #g4 #e4 ,there were other laws respecting the temple-service1 or the gifts and sacrifices that were to be offered there4 ,there were many gifts presented or devoted to ,god2 some of which were not designed for sacrifice1 but to testify their acknowledgment of ,god's right to all we are and have2 and among these1 the first ripe fruits were offered1 or presented1 as gifts to him1 ,exod4 xxix4 #bi4 ,as for those things that were designed for sacrifice1 these were offered1 and their blood poured forth on the altar2 which signified the expiation of sin by the blood of ,jesus1 ,heb4 ix4 #bb1 #bc1 #bf4 ,and that part of the high-priest's office1 which respected his carrying the blood with the incense1 into the holiest of all1 was a type of ,christ's entering into heaven1 there to appear in the presence of ,god for his people1 chap4 ix4 #bd4 #f4 ,there were other laws that respected the holy times or festivals1 appointed for solemn worship4 ,some of these were monthly1 as the new moons2 others annual1 as the passover2 which was not only a sign memorizing their having been formerly delivered from the sword of the destroying angel1 when he slew the first-born of ,egypt2 but it typified our deliverance from the stroke of vindictive justice1 on which account ,christ is called our passover1 #a ,cor4 v4 #g4 ,there was also the feast of harvest1 in which the first-fruits were presented to ,god as an acknowledgment that he has a right to the best of our time and service4 ,there was also the feast of tabernacles2 which not only called to remembrance their dwelling in tents in the wilderness1 but was an acknowledgment that we are strangers and sojourners upon earth2 and was also a type of ,christ1 who was expected to come and pitch his tabernacle among us in his incarnation4 ,there are many other laws1 both judicial and ceremonial1 that ,i might have mentioned2 but since these things are only spoken of occasionally1 as being imparted by ,god to ,israel1 by the hand of ,moses1 from mount ,sinai1 at the same time1 or soon after1 the ,ten ,commandments were given1 ,deut4 iv4 #ab1 #ac4 we shall add no more concerning them1 but proceed1 ,to consider what is particularly mentioned in this answer1 concerning ,god's giving this abstract of the moral law contained in them1 which were first delivered by a voice2 in which respect ,god is said to have talked with them face to face1 chap4 v4 #d4 but at the same time there were many ensigns of terrible majesty attending the delivery of this law2 the mountain burned with fire1 ,exod4 xix4 #ah4 ,there were lightnings1 thunderings1 and earthquakes1 and the sound of a trumpet1 that waxed louder and louder2 which made the people1 and ,moses himself1 exceedingly tremble1 ,exod4 xx4 #ah4 ,heb4 xii4 #ah1 #ai4 and there was the ministry of angels who performed that part of the work which they were employed in on this solemn occasion4 ,this is described in a majestic style1 becoming the subject insisted on1 when it is said1 ,the ,lord came from ,sinai1 and rose up from ,seir unto them2 he shined forth from mount ,paran1 and he came with ten thousands of saints2 from his right hand went a fiery law1 ,deut4 xxxiii4 #b4 ,their ministry might probably consist in their forming the thunder1 lightnings1 and tempest4 ,nevertheless1 the law was not originally from them1 but given immediately by ,god4 ,and the design of its being given in such an awful and majestic way was1 that ,god might hereby set forth his greatness1 and fill them with a reverential fear of him2 and to intimate1 that if they did not yield obedience to him1 they were to expect nothing else but to be consumed by the fire of his jealousy4 ,however1 it was not an intimation that he designed to destroy1 but to prove them2 as it is said1 that his fear might be before their faces1 that they should not sin1 ,exod4 xx4 #bj4 ,that which we may farther observe is1 that after ,god had delivered the ,ten ,commandments by words2 he wrote them with his own finger1 on two tables of stone2 in which the moral law is summarily comprehended2 which is particularly explained in several following answers4 ,footnote #bjc3 ,see a particular account hereof in ,lev4 xi #ae4 ,chapters4 ,quest4 ,,xcic4 ,,quest4 ,,xcix4 ,what rules are to be observed for the right understanding of the ,ten ,commandments8 ,,answ4 ,for the right understanding of the ,ten ,commandments1 these rules are to be observed1 ,i4 ,that the law is perfect1 and bindeth every one to full conformity in the whole man unto the righteousness thereof1 and unto entire obedience1 for ever1 so as to require the utmost perfection of every duty1 and to forbid the least decree of every sin4 ,this implies1 that how unable soever we are to yield perfect obedience1 yet it does not cease to be a duty4 ,and though some sins are smaller than others1 yet the least is contrary to the law of ,god2 and therefore not to be committed by us4 ,,ii4 ,that it is spiritual1 and so reacheth the understanding1 will1 affections1 and all other powers of the soul1 as well as words1 works1 and gestures4 ,this denotes that obedience ought to be performed in a spiritual manner4 ,god is to be worshipped with our spirits2 without which1 all external modes of worship will avail nothing4 ,nevertheless1 external worship is to be performed and expressed by words1 works1 and gestures2 which supposes that our understandings are rightly informed1 or that we do not worship an unknown ,god1 and that our wills express a readiness to obey him out of choice1 and without the least reluctancy2 and our affections must centre in him1 as performing the duties incumbent on us1 with the utmost delight and pleasure4 ,,iii4 ,that1 one and the same thing1 in divers respects1 is required or forbidden1 in several commandments4 ,thus covetousness is forbidden in the ,tenth ,commandment4 ,nevertheless1 as hereby the world is loved more than ,god1 it is a breach of the first ,commandment1 and as such is styled idolatry1 ,col4 iii4 #e4 ,,iv4 ,that1 as1 where a duty is commanded1 the contrary sin is forbidden1 and where a sin is forbidden1 the contrary duty is commanded4 ,so1 where a promise is annexed1 the contrary threatening is included2 and where a threatening is annexed1 the contrary promise is included4 ,thus the fifth ,commandment requires us to honour our superiors2 therefore it forbids our reproaching or doing any thing dishonourable or injurious to them1 ,matt4 xv4 #d4 ,the eight ,commandment forbids stealing2 and it also requires the contrary duty1 namely1 that we should labour for a competent maintenance1 that we may not be exposed to any temptation thereunto4 ,thus it is said1 ,let him that stole1 steal no more1 but rather let him labour1 working with his hands the thing which is good1 that he may have to give to him that needeth1 ,eph4 iv4 #bh4 ,moreover1 as there is a promise of long life annexed to the fifth ,commandment1 this includes the contrary threatening to those that break it4 ,thus it is said1 ,the eye that mocketh at his father1 and despiseth to obey his mother1 the ravens of the valley shall pick it out1 and the young eagles shall eat it1 ,prov4 xxx4 #ag4 ,and on the other hand1 whatever threatening is annexed to any commandment1 the contrary promise is included1 and belongs to those that repent of1 or abhor1 and turn from the sin therein forbidden4 ,thus it is said1 ,at what instant ,i speak concerning a nation1 and concerning a kingdom1 to pluck up and to pull down1 and to destroy it4 ,if that nation against whom ,i have pronounced turn from their evil1 ,i will repent of the evil that ,i thought to do unto them1 ,jer4 xviii4 #g1 #h4 ,v4 ,that what ,god forbids1 is at no time to be done2 what he commands1 is always our duty1 and yet every particular duty1 is not to be done at all times4 ,thus sin is1 under no pretence to be committed4 ,accordingly ,moses1 when he was in a prosperous condition in ,pharaoh's court1 though he might have pretended1 that his greatness1 and the advantages which ,israel might have expected from it1 might have been an excuse for his continuing to enjoy the pleasures of sin there4 ,nevertheless1 he was sensible that this would not exempt him from guilt2 therefore he forsook ,egypt1 and chose rather to suffer affliction with the people of ,god1 than to enjoy the pleasures of sin1 ,heb4 xi4 #be4 ,again1 what ,god commands is always a duty2 so that there is no season of life in which it ceases to be so3 as for instance1 praying1 reading1 hearing the word1 c4 ,nevertheless these duties are not actually to be engaged in every moment of our lives4 ,it is always our duty to visit the sick1 comfort the afflicted1 defend the oppressed2 but such objects do not always present themselves to us1 so as to render it our duty at all times4 ,,vi4 ,that1 under one sin or duty1 all of the same kind are forbidden or commanded1 together with all the causes1 means1 occasions1 and appearances thereof1 and provocations thereunto4 ,thus1 according to the fourth ,commandment1 it is our duty to sanctify the ,sabbath1 and consequently to avoid every thing that may be a means or occasion of our breach of it4 ,in the sixth ,commandment murder is forbidden2 so is likewise all sinful passion or anger with our brethren without a cause1 ,matt4 v4 #bb4 ,and in the seventh1 adultery is forbidden2 so is also looking on a woman to lust after her1 ,matt4 v4 #bh4 ,and as we are obliged to abstain from every sin forbidden1 so from all appearance of evil1 #a ,thes4 v4 #bb4 or what may be an occasion of it4 ,thus fathers are not to provoke their children to wrath1 ,eph4 vi4 #d4 and according to the moral reason of the command1 we are not to provoke any one to wrath1 or do that which may excite their corruptions4 ,,vii4 ,that1 what is forbidden or commanded to ourselves1 we are bound1 according to our places1 to endeavour that it may be avoided or performed by others1 according to the duty of their places4 ,not to endeavour to prevent sin in others1 is1 in effect1 to commit it ourselves4 ,thus ,eli contracted the guilt of his sons crimes1 by not endeavouring to prevent them4 ,and persons are said to hate their brethren in their hearts who do not rebuke them1 but suffer sin upon them1 ,lev4 xix4 #ag4 ,and ,abraham is commended in that he should command his household after him1 that they should keep the way of the ,lord1 ,gen4 xviii4 #ai4 ,from hence it follows1 that it is a duty for parents to instruct their children in the ways of ,god1 ,deut4 vi4 #f1 #g4 ,,viii4 ,that1 in what is commanded to others1 we are bound according to our places and callings1 to be helpful to them1 and to take heed of partaking with others in what is forbidden them4 ,that we are to be helpful to others1 in that which is their duty1 appears1 from our obligation to endeavour that ,god may be glorified4 ,therefore we are1 to our utmost1 to promote their faith and joy in ,christ4 ,thus the apostle says1 ,we are helpers of your joy1 #b ,cor4 i4 #bd4 ,and1 on the other hand1 we ought to take care that we do not partake with others in their sin4 ,thus the ,psalmist says1 ,when thou sawest a thief1 then thou consentedst with him1 and hast been partaker with adulterers1 ,psal4 l4 #ah4 ,quest4 ,c41 ,,ci41 ,,cii4 ,,quest4 ,c4 ,what special things are we to consider in the ,ten ,commandments8 ,,answ4 ,we are to consider in the ,ten ,commandments1 the preface1 the substance of the ,commandments themselves1 and several reasons annexed to some of them1 the more to inforce them4 ,,quest4 ,,ci4 ,what is the preface to the ,ten ,commandments4 ,,answ4 ,the preface to the ,commandments is contained in these words ,i am the ,lord thy ,god1 who have brought thee out of the land of ,egypt1 out of the house of bondage wherein ,god manifesteth his sovereignty1 as being ,jehovah1 the eternal1 immutable1 and almighty ,god1 having his being in and of himself1 and giving being to all his words1 and works2 and that he is a ,god in covenant1 as with ,israel of old1 so with all his people2 who1 as he brought them out of their bondage in ,egypt1 so he delivereth us from our spiritual thraldom2 and that therefore we are bound to take him for our ,god alone1 and to keep all his ,commandments4 ,,quest4 ,,cii4 ,what is the sum of the four ,commandments1 which contain our duty to ,god8 ,,answ4 ,the sum of the four ,commandments containing our duty to ,god1 is1 to love the ,lord our ,god with all our heart1 and with all our soul1 and with all our strength1 and with all our mind4 ,these answers contain some things necessary to be observed2 as1 ,i4 ,that the substance of each commandment is to be considered by us1 or what it is1 that ,god enjoins or forbids therein2 in which we find that every ,commandment contains a distinct head of duty1 and is to be explained according to the rules laid down in the foregoing answer4 ,and also that some of them have reasons annexed to them2 which is an instance of ,god's condescending goodness1 that besides the consideration of our obligation to obey whatever he commands1 because it is his will1 we may have other motives to enforce this obedience4 ,what these reasons or motives are1 will be considered in their proper place4 ,,ii4 ,that here is a general preface1 which ,god has set before the commandments1 which contains several motives to obedience2 some of which were indeed peculiarly adapted to the ,israelites1 whereby they were put in mind of their late deliverance out of the land of ,egypt4 ,nevertheless1 if we consider the moral reason thereof1 as this1 together with the subject-matter of the commandments1 to which it is prefixed1 may be applied to ,god's people under all ages1 we shall find that it extends farther than the obligation which ,israel was under1 as delivered from the ,egyptian bondage4 ,therefore it may be observed1 #a4 ,that ,god reveals himself as the ,lord1 whose name alone is ,jehovah1 a ,god of infinite sovereignty and almighty power1 as well as faithful to his promises2 so that whatever he obliges us to do1 or gives us encouragement to expect from him1 we have the highest motive and inducement thereunto4 #b4 ,he styles himself his people's ,god2 and so puts them in mind of that relation which they stand in to him1 as the result of the covenant of grace1 in which he gives them a warrant to lay claim to those spiritual blessings which he bestows on a people nigh unto him2 and this is considered as a farther obligation to obedience4 ,the covenant of grace respects either the external dispensation thereof1 which belongs to the church in general1 viz4 to all who are made partakers of the glad tidings of salvation1 which are contained in the gospel2 or else that particular claim which believers have to saving blessings which are made over to them therein1 which respects all those graces which ,god is pleased to give his people here1 and that glory which he has reserved for them hereafter2 and this must certainly be reckoned the highest motive to duty4 #c4 ,as to what respects ,god's having brought ,israel out of the land of ,egypt1 out of the house of bondage2 this is to be extended farther than that particular providence1 which was then fresh in their memories2 and therefore it denotes all the deliverances which ,god is pleased to vouchsafe to his people1 whether temporal or spiritual2 and in particular1 that which was procured for us by ,christ1 from the bondage and thraldom of sin and ,satan1 the condemning sentence of the law1 together with that salvation which is inseparably connected with it2 which is to be improved by us as an inducement to yield universal obedience to all ,god's commandments4 ,there are some1 indeed1 who think that this is a part of the first ,commandment1 and so the meaning is1 ,thou art to know1 and practically consider1 that ,i am the ,lord thy ,god1 as containing the affirmative part thereof2 and then follows the negative1 ,thou shalt have no other gods2 or else they suppose it to be a reason annexed to this ,commandment in particular4 ,but it seems most probable1 that it is a preface to all the ,commandments1 and accordingly to be applied as a motive to enforce obedience to every one of them4 ,,iii4 ,we have farther an account of the sum of the four ,commandments1 which contain our duty to ,god4 ,here it maybe observed1 #a4 ,that the sum of all the commandments is love4 ,this is what the apostle intends1 when he says1 that the end of the commandment is charity1 or rather love1 as it ought to be rendered1 #a ,tim4 i4 #e4 and accordingly he says1 ,he that loveth another hath fulfilled the law1 ,rom4 xiii4 #h4 ,this love hath either ,god or man for its object1 and comprizes in it the duties which we owe to ,god and man3 and they are all reduced to this general head2 that hereby we may understand2 that obedience1 whether it be to ,god or man1 is to be performed with delight2 otherwise it will be a burden to us and unacceptable to him1 who has obliged us to love him and keep his commandments2 because he first loved us4 #b4 ,these commandments1 as they respect our duty to ,god and man1 are comprized in two tables1 which are to be divided according to their respective objects4 ,some ancient writers1 indeed1 have very injudiciously supposed that the five first ,commandments belong to the first table1 and the others to the second2 and so make an equal division thereof2 and the ,papists have assigned but three to the first table1 making the second ,commandment an appendix to the first2 and that the number ten may be compleat1 they divide the tenth ,commandment into two4 ,the reason urged by them for this matter1 will be considered in its proper place2 but we are bound to conclude that the four first ,commandments contain the duties of the first table1 which respect those which we immediately owe to ,god2 and these are to be performed1 as our ,saviour says1 with all our soul1 with all our strength1 and with all our mind1 ,luke x4 #bg4 which is an idea superior to that which is contained in the duty we owe to man4 ,and the six last ,commandments contain the duties of the second table1 of which our neighbour is the more immediate object4 ,that this division of the ,commandments is just1 appears from what the apostle says1 when speaking concerning the duty contained in the fifth ,commandment1 ,honour thy father and mother1 who calls it the first ,commandment with promise1 ,eph4 vi4 #b4 ,whereas it is not the first ,commandment that has a promise annexed to it1 since the second ,commandment contains a promise of mercy to thousands of them that love ,god and keep his commandments2 nor is it the first of the ten ,commandments4 ,therefore the apostle can intend nothing hereby but that it is the first ,commandment of the second table4 ,and now we are considering the ,commandments as thus contained in two tables1 and distinguished with respect to the more immediate objects thereof1 we may farther observe2 that though both of them are enjoined by the authority of ,god1 and consequently are equally binding1 so that the obedience which is acceptable in his sight1 must be so extensive1 as that we must have respect to all his commandments1 ,psal4 cxix4 #f4 ,yet it may be observed1 7#a47 ,that the duties of the first table1 in which we have to do with ,god as the more immediate object thereof1 are to be considered as acts of religious worship1 whereby we not only confess our obligation to obey him2 but in performing it1 adore and magnify his divine perfections as the highest end and reason thereof2 which is not included in the idea of the duties which we owe to our neighbour1 as contained in the commandments of the second table4 ,these1 indeed are to be religiously observed1 not from any circumstance respecting our neighbour1 but as duties which we perform in obedience to ,god#bjd4 7#b47 ,though the principal and most excellent branch of religion consists in our obeying the commandments of the first table2 yet our obedience is not only defective1 but unacceptable to ,god1 if we neglect to perform those of the second4 ,and1 on the other hand1 the performance of the duties of the second table is not sufficient to denominate a person a religious man1 who lives in the neglect of those which are contained in the first4 7#c47 ,the duties which we owe to our neighbour1 as contained in the second table1 are1 for the most part1 to give way to those which we owe to ,god1 pursuant to those which are enjoined in the first1 especially when they are considered as standing in competition with them4 ,thus we are obliged1 in the fifth ,commandment1 to obey our parents or superiors4 ,nevertheless1 if they command us to break the ,sabbath1 profane the name of ,god1 or attend on such worship which he has not required1 we are to disobey them1 or to obey ,god rather than men1 ,acts iv4 #ai4 ,and elsewhere it is said1 ,if thy brother1 the son of thy mother1 or thy son1 or thy daughter1 or the wife of thy bosom1 or thy friend1 which is as thine own soul1 entice thee secretly1 saying1 ,let us go1 and serve other gods3 thou shalt not consent unto him1 nor hearken unto him1 ,deut4 xiii4 #f1 #h4 ,this our ,saviour calls hating father and mother1 wife1 children1 and brethren1 ,luke xiv1 #bf4 without which we cannot be his disciples4 ,by which he intends1 that if the love which we otherwise owe to them1 be inconsistent with that obedience which he requires of his followers2 or1 if we cannot oblige them1 and at the same time perform the duties which we owe to him1 the inferior obligation must give way to the superior4 ,footnote #bjd3 ,the former of these are generally styled the ,elicit acts of religion1 the latter the ,imperate4 ,quest4 ,,ciii41 ,,civ4 ,,quest4 ,,ciii4 ,which is the first commandment8 ,,answ4 ,the first commandment is1 ,thou shalt have no other gods before me4 ,,quest4 ,,civ4 ,what are the duties required in the first commandment8 ,,answ4 ,the duties required in the first commandment1 are1 the knowing and acknowledging of ,god to be the only true ,god1 and our ,god2 and to worship and glorify him accordingly1 by thinking1 meditating1 remembering1 highly esteeming1 honouring1 adoring1 choosing1 loving1 desiring1 fearing of him1 believing him1 trusting1 hoping1 delighting1 rejoicing in him1 being zealous for him1 calling upon him1 giving all praise and thanks1 and yielding all obedience and submission to him1 with the whole man1 being careful in all things to please him1 and sorrowful when in any thing he is offended1 and walking humbly with him4 ,the duties required in this ,commandment1 are contained in three general heads4 ,i4 ,we are obliged to know ,god4 ,this supposes that our understanding is rightly informed as to what relates to the divine perfections1 which are displayed in the works of creation and providence1 by which we are led into the knowledge of his eternal power and ,godhead2 and this is called the natural knowledge of ,god3 but that knowledge which we are to endeavour to attain1 who have a brighter manifestation of his perfections in the gospel1 is of a far more excellent and superior nature2 inasmuch as herein we see the glory of ,god the ,father1 ,son1 and ,holy ,ghost2 or behold the perfections of the divine nature1 as displayed in and through a ,mediator2 which is that knowledge which is absolutely necessary to salvation1 as our ,saviour says1 ,this is life eternal2 that they might know thee the only true ,god1 and ,jesus ,christ whom thou hast sent1 ,john xvii4 #c4 ,by this means we not only know what ,god is1 but our interest in him1 and the foundation which we have of our being accepted in his sight4 ,,ii4 ,we are farther commanded to acknowledge or make a visible profession of our subjection to ,god1 and in particular1 to ,christ1 as our great ,mediator3 ,his name1 interest1 and glory1 should be most dear to us2 and we are1 on all occasions1 to testify1 that we count it our glory to be his servants1 and to make it appear that he is the supreme object of our desire and delight1 as the ,psalmist says1 ,i cried unto thee1 ,o ,lord1 ,i said1 ,thou art my refuge and my portion in the land of the living1 ,psal cxlii4 #e4 ,and elsewhere1 ,whom have ,i in heaven but thee1 and there is none upon earth that ,i desire besides thee1 ,psal4 lxxiii4 #be4 ,,iii4 ,we are farther obliged by this ,commandment1 to worship and glorify ,god1 pursuant to what we know1 and the profession we make of him as the true ,god and our ,god4 ,to worship and glorify ,god1 is to ascribe all possible glory and perfection to him1 and to have our hearts suitably affected therewith1 as sensible of that infinite distance which we stand at from him4 ,this is considered under several heads1 which contain the substance of what is required in this ,commandment2 as1 #a4 ,we must make ,god the subject of our daily meditation2 calling to mind what he is in himself1 and what he is to us1 or does for us2 which is to be considered as a means to preserve us from sin1 and a spur1 to duty1 a motive to holy fear and reverence4 #b4 ,we are to honour1 adore1 and fear him for his greatness4 ,thus the ,psalmist says1 ,who in the heaven can be compared unto the ,lord2 who among the sons of the mighty can be likened to the ,lord8 ,god is greatly to be feared in the assemblies of the saints1 and to be had in reverence of all them that are about him1 ,psal4 lxxxix4 #f1 #g4 #c4 ,as ,god is the best good1 and has promised that he will be a ,god to us2 so he is to be desired1 loved1 delighted1 and rejoiced in1 and chosen by us2 as the prophet says1 #8,with my soul have ,i desired thee in the night1' ,isa4 xxvi4 #i4 and the church1 #8,i sat down under his shadow with great delight1' ,cant4 ii4 #c4 and the apostle1 #8,lord1 thou knowest that ,i love thee1' ,john xxi4 #ae4 #d4 ,as he is a ,god of truth1 we are to believe all that he has spoken2 and in particular1 what he has revealed in his promises or threatnings1 relating to mercies which he will bestow1 or judgments which he will inflict4 ,thus our ,saviour says1 #8,if ,i say the truth1 why do ye not believe me1' ,john viii4 #df4 ,and it is said1 when ,israel #8saw that great work which the ,lord did upon the ,egyptians1 the people feared the ,lord1 and believed the ,lord1 and his servant ,moses1' ,exod4 xiv4 #ca4 #e4 ,as he is able to save to the utmost1 and faithful in fulfilling all his promises1 we are to trust him with all we have from him1 and for all those blessings which we hope to receive at his hands4 ,thus the prophet says1 #8,trust ye in the ,lord for ever2 for in the ,lord ,jehovah is everlasting strength1' ,isa4 xxvi4 #d4 ,and the apostle speaks of his having committed all to him1 #b ,tim4 i4 #aa4 as the consequence of what he knew him to be4 #f4 ,when the name1 interest1 and glory of ,god is opposed in the world1 we are to express an holy zeal for it4 ,thus the prophet ,elijah says1 #8,i have been very jealous for the ,lord ,god of hosts2 for the children of ,israel have forsaken thy covenant1 thrown down thine altars1 and slain thy prophets with the sword1' #a ,kings xix4 #aj4 ,and as to what concerns our conversation in general1 we are to be #8not slothful in business1 but fervent in spirit1 serving the ,lord1' ,rom4 xii4 #aa4 #g4 ,since he is a ,god hearing prayer1 we are daily to call upon him1 #8,o thou that hearest prayer1 unto thee shall all flesh come1' ,psal4 lxv4 #b4 #h4 ,as he is the ,god of all our mercies1 we are to thank and praise him for them4 ,thus the ,psalmist says1 #8,o give thanks unto the ,lord1 for he is good2 for his mercy endureth for ever1' ,psal4 cxxxvi4 #a4 #i4 ,his sovereignty and dominion over us1 calls for subjection and obedience1 and a constant care to please him1 and approve ourselves to him in all things4 ,thus the apostle says1 #8,submit yourselves to ,god1' ,james iv4 #g4 ,and the ,psalmist speaks of a person's #8cleansing his way1 by taking heed thereto according to his word1' ,psal4 cxix4 #i4 #aj4 ,as he is an holy1 jealous1 and sin-hating ,god1 we are to be filled with grief and sorrow of heart when he is offended1 either by ourselves or others1 as ,ephraim says1 #8,i was ashamed1 yea1 even confounded2 because ,i did bear the reproach of my youth1' ,jer4 xxxi4 #ai4 ,and the ,psalmist1 #8,rivers of waters run down mine eyes1 because they1' that is1 the world in general1 #8keep not thy law1' ,psal4 cxxix4 #acf4 #aa4 ,a sense of our unworthiness and daily infirmities should excite us to walk humbly with ,god4 ,this is enjoined as a necessary duty1 ,mic4 vi4 #h4 and is called a being clothed with humility1 #a ,pet4 v4 #e4 ,thus concerning the duties required in this ,commandment4 ,that which may be farther observed is1 that it is fitly placed before all the other ,commandments1 because it is1 from the nature of the thing1 necessary to our performing the duties which are required in them4 ,the object of worship must first be known before we can apply ourselves1 in a right manner1 to perform any duty prescribed1 whether respecting ,god or man4 ,it may be also farther considered1 that it is not an easy matter to keep the ,commandment1 because of the spirituality and vast extent thereof1 and the many graces that are to be exercised by those that would perform it aright2 and therefore we ought earnestly to beg of ,god that our hearts may be set aright with him1 and inclined and excited hereunto by him2 which is a peculiar blessing to be desired and expected from the ,holy ,spirit4 ,thus the ,psalmist says1 ,incline mine heart unto thy testimonies1 ,psal4 cxix4 #cf4 ,quest4 ,,cv41 ,,cvi4 ,,quest4 ,,cv4 ,what are the sins forbidden in the first ,commandment8 ,,answ4 ,the sins forbidden in the first ,commandment1 are1 ,atheism1 in denying1 or not having a ,god2 idolatry1 in having1 or worshipping more gods than one1 or any with1 or instead of the true ,god2 the not having and avouching him for ,god1 and our ,god2 the omission or neglect of any thing due to him required in this ,commandment1 ignorance1 forgetfulness1 misapprehensions1 false opinions1 unworthy and wicked thoughts of him1 bold and curious searching into his secrets1 all profaneness1 hatred of ,god1 self-love1 self-seeking1 and all other inordinate and immoderate setting of our mind1 will1 or affections upon other things1 and taking them off from him1 in whole or in part2 vain credulity1 unbelief1 heresy1 misbelief1 distrust1 despair1 incorrigibleness1 insensibleness under judgments1 hardness of heart1 pride1 presumption1 carnal security1 tempting of ,god1 using unlawful means1 and trusting in lawful means1 carnal delights and joys2 corrupt1 blind1 and indiscreet zeal1 lukewarmness1 and deadness in the things of ,god1 estranging ourselves1 and apostatizing from ,god1 praying1 or giving any religious worship to saints1 angels1 or any other creatures1 all compacts1 and consulting with the devil1 and hearkening to his suggestions1 making men the lords of our faith and conscience1 slighting and despising ,god and his commandments1 resisting and grieving of his ,spirit1 discontent1 and impatience at his dispensations1 charging him foolishly for the evils he inflicts on us1 and ascribing the praise of any good we either are1 have1 or can do1 to fortune1 idols1 ourselves1 or any other creature4 ,,quest4 ,,cvi4 ,what are we especially taught by these words 7before me7 in the first ,commandment8 ,,answ4 ,these words before me1 or before my face1 in the first ,commandment1 teach us1 that ,god who seeth all things1 takes special notice of1 and is much displeased with the sin of having any other god2 that so it may be an argument to dissuade from it1 and to aggravate it1 as a most impudent provocation1 as also to persuade us to do1 as in his sight1 whatever we do in his service4 ,the sins forbidden in this ,commandment may be reduced to two general heads1 ,atheism and ,idolatry4 ,first1 ,atheism2 whereby men are so far from taking ,god for their ,god1 that they deny that there is a ,god2 or1 at least1 that he is what he has revealed himself to be4 ,thus the wicked man1 who is styled a fool1 is represented as saying in his heart1 ,there is no ,god4 ,psal4 xiv4 #a4 ,this ,atheism is either speculative or practical4 ,the former of these is that which is seated in the minds and consciences of men2 who are so far blinded1 perverted1 and deluded1 as to think that there is no ,god4 ,though1 indeed1 there are very few among these who are so bold and profane as to deny this truth when they attend to the dictates of nature1 or duly exercise those reasoning faculties with which ,god has endowed them2 which1 if they neglect to do1 they must be reckoned but one remove from brutes4 ,some1 indeed1 are ready to wish that there were no ,god1 or inclined to deny those divine perfections that are essential to him1 cast contempt on his government1 or1 it may be1 deny a providence2 which is1 in effect1 to deny that there is a ,god4 ,though it must be observed1 that none proceed to this degree of wickedness1 till1 by a long continuance in sin1 they are given up to judicial hardness of heart1 and blindness of mind1 ,rom4 i4 #bh4 ,eph4 iv4 #ag-bj4 ,and even these have been forced1 at some times1 to confess that there is a ,god1 with whom is terrible majesty2 when he has broken in on their consciences1 and filled them with the dreadful apprehensions of his wrath1 as a sin-revenging ,judge4 ,but where there is one speculative ,atheist1 there are a thousand practical ones1 who live without ,god in the world2 and these are described in this answer1 as being guilty of those sins which none who duly consider his divine perfections would venture to commit4 ,to enlarge on every one of those instances1 particularly mentioned in this answer1 in which this sin is supposed to consist1 would require a distinct treatise1 and be inconsistent with our designed brevity in explaining the ,ten ,commandments4 ,all that we shall therefore attempt at present1 shall be to consider some instances1 in which practical ,atheism discovers itself1 together with the aggravations of this sin2 and then we shall enquire what judgment we are to pass concerning those who complain of atheistical and blasphemous thoughts2 and consider whether this be a degree of that ,atheism which we are speaking of2 together with the causes of this sin1 and the remedies against it4 ,i4 ,the instances in which practical ,atheism discovers itself4 ,and1 #a4 ,they are chargeable with it who are grossly ignorant1 and know nothing of ,god but the name1 being utter strangers to those perfections whereby he makes himself known to the world1 or who entertain carnal conceptions of him1 as though he were altogether such an one as ourselves1 ,psal4 l4 #ba4 #b4 ,when persons1 though they know1 in some measure1 what ,god is1 yet never seriously exercise their thoughts about him2 which forgetfulness is a degree of ,atheism1 and will be severely punished by him1 ,psal4 ix4 #ag4 and l4 #bb4 #c4 ,when persons maintain corrupt doctrines1 and dangerous heresies1 subversive of the fundamental articles of faith1 and contrary to the divine perfections4 ,of this kind are those that militate against his sovereignty and dominion over the wills1 consciences and affections of man2 when persons conclude that his counsels and determinations may be disannulled or defeated2 or when we suppose that he changes1 as we do2 or when1 under a pretence of advancing one perfection1 we set aside the glory of another1 when in order to magnify his mercy1 we disregard his holiness or justice1 and so presume of being happy without being holy2 or when we give way to despairing thoughts1 from the consideration of his vindictive justice1 without improving the displays of his mercy1 as set forth in the gospel4 #d4 ,when we repine and quarrel at his providence1 and pretend to find fault with the dispensations thereof1 or charge ,god foolishly1 and go about to prescribe laws to him1 who is the ,governor of the world1 and may do what he will with the work of his hands4 #e4 ,when we refuse to engage in those acts of religious worship which he has appointed1 or to attend on his ordinances1 in which we may hope for his presence and blessing4 #f4 ,when we behave ourselves1 in the conduct of our lives1 as though we were not accountable to him1 and had no reason to be afraid of his judgments4 ,accordingly1 when we set our affections on other things1 and take them off from him1 when we are guilty of wilful impenitency and unbelief1 and are incorrigible under divine rebukes2 when our hearts and lives are estranged from him1 as though we desired not the knowledge of his ways2 when we resist and grieve his ,spirit1 are discontented and impatient under his hand1 or ascribe that to second causes1 or think that those things come by chance which are under the direction of his providence4 ,in these1 and many other instances1 persons are notoriously guilty of practical ,atheism1 which is forbidden in this ,commandment4 ,,ii4 ,we are now to consider the aggravations and dreadful consequences of this sin4 #a4 ,it is contrary to the light of nature1 and the dictates of conscience1 a disregarding those impressions which ,god has made of his glory on the souls of men4 ,and in those who have been favoured with the revelation of the grace of ,god in the gospel1 in which his perfections have been set forth to the utmost1 it is a shutting our eyes against the light and casting contempt on that which should raise our admiration1 and excite in us the highest esteem of him whom we practically disown and deny4 #b4 ,it is directly opposite to1 and entirely inconsistent with all religion1 and opens a door to the greatest degree of licentiousness4 ,to live without ,god in the world1 is to give the reins to our own corruptions2 it is not barely a sin of infirmity or inadvertency1 but a running in all excess of riot2 and therefore the consequence hereof must be dreadful2 for that which strikes at the very being of ,god1 cannot but expose the sinner to the sorest condemnation4 ,but since there are some sins mentioned in this answer1 which contain a degree of practical atheism2 which believers themselves are prone to fall into1 and complain of1 as forgetfulness of ,god1 unbelief1 distrust of his providence1 insensibleness under judgments1 too great a degree of hardness of heart1 pride1 carnal security1 discontent and impatience under his dispensations2 this may tend very much to discourage them1 and make them conclude that they are not in a state of grace2 especially when they find1 as sometimes they do1 atheistical and blasphemous thoughts suggested to their minds4 ,therefore we must inquire1 ,,iii4 ,what judgment we are to pass concerning those who are ready to charge themselves with practical atheism1 especially as to what respects those unbecoming thoughts and conceptions which they sometimes have of the divine ,majesty8 whether this be altogether inconsistent with the truth of grace1 together with the causes thereof1 and the remedies against it8 ,it is certain1 that the best of ,god's people are sanctified but in part1 and therefore are prone to commit those sins which seem to contain in them a denial1 at least1 a neglect of that regard which we ought to have for the divine perfections1 and especially when we are not only followed with vain1 but blasphemous thoughts2 which gives great disturbance to us1 when engaged in holy duties4 ,this ought to be reckoned a very great affliction1 and occasion many searchings of heart2 since sometimes it brings much guilt with it4 ,nevertheless1 we are not always from hence to conclude that we are in a state of unregeneracy4 ,it is the prevalency of corruption1 or the dominion of sin1 which is inconsistent with the truth of grace1 not the remainders thereof4 ,a person may have faith1 who yet complains of unbelief2 he may have a due regard to ,god1 as to what respects the course and tenor of his actions2 but yet1 in many instances1 be chargeable with forgetfulness of him4 ,he may have a love to him1 and yet sometimes be guilty of indiscreet zeal1 on the one hand1 or lukewarmness and deadness of heart1 on the other2 his mind and affections may be sanctified1 and yet he be sometimes followed with atheistical and blasphemous thoughts4 ,we have instances in scripture of good men1 who have spoken1 not only unadvisedly1 but1 as we may term it wickedly with their lips4 ,thus ,job is justly reproved by ,elihu for charging ,god with finding occasions against him2 putting his feet in the stocks1 and marking all his paths1 ,job xxxiii4 #aj1 #aa4 as though his dealings with him had been unjust and severe2 especially when he says at the same time1 ,i am clean1 and without transgression2 ,i am innocent1 neither is there iniquity in me1 ver4 #i4 ,and ,jonah1 when he was reproved by ,god for his passionate behaviour towards him1 vindicates himself1 and says1 ,i do well to be angry1 even unto death1 ,jonah iv4 #i4 ,these are expressions that favour of a degree of ,atheism2 and so do those unbecoming conceptions of ,god1 whereby our thoughts are sometimes defiled and depraved4 ,but it is one thing to be guilty of this through surprise and the prevalency of temptation2 and another thing to have those thoughts indulged by1 and lodged in us unrepented of4 ,and there are some instances in which believers are afflicted with atheistical and blasphemous thoughts1 when it is hard to say that they contract guilt thereby1 or1 at least1 it must only be reckoned an infirmity arising from this imperfect state2 and that more especially when they are injected by ,satan1 and are without the consent of our wills2 but treated with the utmost abhorrence1 constantly bewailed and resisted with all our might2 more particularly when we take occasion hereby to exercise those graces which discover that we have other apprehensions of ,god than what are suggested at those times1 when we are hurried by these temptations1 and can scarce say1 that we have the government of our own thoughts2 especially if we are able to say1 at such a time as our ,saviour did1 when unadvisedly tempted by ,peter1 who1 was at that time the ,devil's instrument1 to persuade him to relinquish the work which he came into the world about4 ,get thee behind me ,satan1 thou art an offence to me1 ,matt4 xvi4 #bc4 ,and this leads us to consider the causes of such atheistical and blasphemous thoughts4 ,sometimes they proceed from a neglect of waiting on ,god in his ordinances1 or indulging a carnal and stupid frame of spirit therein1 and not maintaining that holy reverence1 or becoming sense of his all-seeing eye1 which we ought always to have4 ,moreover1 there is nothing that has a greater tendency hereunto1 than our conversing with those who make religion the subject of their profane wit and drollery2 especially if we do this out of choice1 and do not at the same time testify a just abhorrence of it4 ,as for those remedies which are to be made use of to fence against1 and cure the sinfulness of our thoughts in such-like instances2 it behoves us to repent of those sins1 which may have been the occasion of1 or given rise to them4 ,and inasmuch as it is not in our own power to govern our hearts or affections1 or restrain the breaking forth of corruption2 it is necessary for us to commit our souls into ,christ's hands1 with earnest supplications to him that he would sanctify1 regulate1 and cleanse our thoughts1 and bring us into1 and keep us in a good frame4 ,we ought also to desire1 seek after1 and improve all opportunities of conversing with those whose discourse is holy and profitable1 ,mal4 iii4 #af4 by which means our affections may be raised1 and our thoughts tinctured with divine things1 which will leave an abiding impression behind them1 ,luke xxiv4 #cb4 ,which leads us1 ,secondly1 ,to consider this ,commandment as forbidding idolatry4 ,thus1 when it is said1 ,thou shalt have no other gods2 the meaning is1 thou shalt not worship idols1 or set a creature in the place of ,god1 or pay that regard to it that is due to him alone4 ,here it may not be inconvenient to consider the difference between idolatry as it is a breach of the first and second commandment4 ,as it is a breach of the first ,commandment1 it contains in it a giving divine honour to that which is not ,god2 but as it is against the second ,commandment1 it is a worshipping ,god by the creature1 to whom an inferior kind of worship is given4 ,thus when the ,papists worship ,god by images1 supposing them to be a help to their devotion1 or a means of performing that worship which they pretend to be given ultimately to ,god4 ,or when they ascribe any branch of divine glory to saints or angels2 notwithstanding what they say to exculpate themselves from the breach of the first ,commandment1 they are justly chargeable with the breach of the second4 ,we are here to consider1 the idolatry more especially that is forbidden in the first ,commandment4 ,which is either what is more gross1 such as that which is found among the heathen2 or that which is more secret1 and may be found in the hearts of all1 and is discovered by the practice of multitudes of ,christians1 who profess the utmost detestation of idolatry in the other sense4 #a4 ,as to idolatry1 in the former sense1 together with the rise and progress thereof4 ,in considering the first rise of it we may observe1 7#a47 ,that it proceeded from the ignorance and pride of man1 who1 though he could not but know1 by the light of nature1 that there is a ,god2 yet being ignorant of his perfections1 or of what he has revealed himself to be in his word1 was disposed to frame those ideas of ,god1 which took their rise from his own invention4 ,accordingly the apostle says1 ,when ye knew not ,god1 ye did service unto them1 which1 by nature1 are no gods1 ,gal4 iv4 #h4 7#b47 ,when iniquity abounded in the world1 and men withdrew from1 and cast contempt on the ordinances of ,god1 they invented and worshipped new gods4 ,this some suppose ,cain and his posterity did1 when he went out from the presence of the ,lord1 ,gen4 iv4 #af4 and the sons of ,god1 that is1 the church1 when they contracted marriages with the daughters of men1 chap4 vi4 #b4 and joined with them in idolatry2 so that it is no wonder if persons leave the true worship of ,god1 that they should chuse to themselves other gods4 7#c47 ,hereupon ,god gave them up to judicial blindness2 so that they worshipped the host of heaven1 ,acts vii4 #db4 as the apostle says the ,heathen did4 7#d47 ,as to what concerns the idolatry which was practised among the ,israelites1 that took its rise from the fond ambition which they had to be like other nations1 who were abhorred of ,god2 counting this a fashionable religion1 and finding the true worshippers of ,god to be fewer in number than the rest of the world1 so that1 as the prophet speaks1 they were like a speckled bird1 despised and hated by the ,heathen round about them1 ,jer4 xii4 #i4 they approved of1 and learned their ways4 ,it was this that occasioned ,solomon to cleave to them in love1 #a ,kings xi4 #b4 which was not much unlike to the argument used by ,demetrius and his followers1 why ,diana should be worshipped2 namely1 because all ,asia and the world worshipped her1 ,acts xix4 #bg4 7#e47 ,the ,devil was permitted1 for the trial of the faith of ,god's people1 and as an instance of his righteous judgment on his enemies1 to abuse the unthinking part of the world by various signs and lying wonders4 ,thus we read of prophets1 and dreamers of dreams1 who gave forth signs and wonders1 which ,god sometimes judicially suffered to come to pass2 whereby many took occasion to go after other gods1 ,deut4 xiii4 #a-c4 and ,antichrist is said to come after the working of ,satan1 with all power1 and signs1 and lying wonders1 #b ,thess4 ii4 #i4 ,this was managed by the craft and covetousness of the priests1 who made a gain of it1 and amused the common people thereby4 ,and the ,heathen oracles1 so much spoken of by ancient writers1 which gave countenance to their idolatry1 are reckoned1 by some1 to have been no other than a contrivance of those who had little else but secular interest in view4 ,and when they predicted things future1 or revealed secrets1 this was generally done in doubtful expressions3 so that whether the thing really came to pass or no1 the end designed might be answered thereby2 and doubtless there was a hand of ,satan herein1 to harden the world in that idolatry which was then practised by them4 ,the gods they worshipped were as numerous as the countries and kingdoms where idolatry prevailed2 accordingly every nation1 yea1 every city had its particular god and distinct modes of worship4 #a4 ,some worshipped the sun1 moon1 and stars1 supposing that their regular motion and influence on earthly bodies1 was not to be attributed to the all-wise providence of ,god1 but to some intelligent being1 which resided in1 and gave that motion and influence to them3 upon the account whereof they worshipped them as gods4 ,this some did in that early age in which ,job lived1 ,job xxxi4 #bf4 and the ,israelites were warned against it1 ,deut4 iv4 #ai4 ,and afterwards we read of idolatrous priests1 who burnt incense to the sun1 and to the moon1 and to the planets1 and to all the host of heaven1 and dedicated horses and chariots to the sun1 #b ,kings xxiii4 #e1 #aa4 #b4 ,others worshipped the earth1 and many creatures therein1 especially those that they received a more than ordinary advantage from4 ,thus the ,egyptians worshipped the river ,nile2 by the overflowing of which1 their country was rendered fertile4 ,and some who lived in maritime towns1 worshipped the sea1 thinking thereby to prevent an inundation from it4 ,and the ,philistines worshipped ,dagon2 inasmuch1 as living near the sea1 it afforded them plenty of fish4 #c4 ,others worshipped those parts of the earth which they most delighted in2 such as gardens1 woods1 groves1 springs1 c4 which they supposed to be inhabited by some gods1 who produced the advantages which they received hereby1 without regarding the providence of ,god1 to which every thing is to be ascribed1 that the earth brings forth for the support and delight of men4 #d4 ,others supposed that there were particular gods1 who had the oversight of men1 succeeded their undertakings in the various affairs of life1 conducted them when travelling by sea or land1 gave good or ill success to their secular employments1 and preserved them in sickness and health2 and accordingly they paid divine adoration to them4 #e4 ,others expressed the regard they had to virtue by worshipping some men after their death1 who had signalized themselves by inventing some things which were of common advantage to mankind while they lived4 ,and the ,romans were so much addicted to this practice of idolatry1 that some of their emperors1 though tyrants and monsters in wickedness1 while they lived1 obliged their subjects to perpetuate their memories by worshipping them as gods when they were dead4 #f4 ,some were so stupid1 as that they worshipped stocks and stones1 ascribing divinity to them2 in which they acted below the reason of intelligent creatures4 ,thus the prophet speaks of their idols as first growing in the wood1 then framed by the smith1 or carpenter1 into gods1 and afterwards worshipped by them1 ,isa4 xliv4 #i-ag4 ,and the ,psalmist1 on this occasion1 justly observes1 ,they that make them are like them2 so is every one that trusteth in them1 ,psal4 cxv4 #d-g1 compared with #h4 ,we might1 under this head1 consider some things mentioned in scripture2 in which idolaters not only acted contrary to the dictates of reason1 but discovered themselves to be cruel and inhuman in their modes of worship4 ,thus ,baal's worshippers in ,ahab's time1 cut themselves with knives and lancets1 till the blood gushed out of them1 #a ,kings xviii4 #bh4 and others made their children pass through the fire1 in the worship they paid to ,molech1 or the sun1 which the ,psalmist refers to1 when he says1 ,they sacrificed their sons and their daughters unto devils1 and shed innocent blood1 even the blood of their sons and of their daughters1 ,psal4 cvi4 #cg1 #ch4 ,this1 indeed1 some think1 intends nothing else but their passing between two fires2 so that they were scorched by them4 ,yet others1 with greater reason1 suppose that they were inclosed in that brazen idol1 and so burnt to death in the most barbarous manner#bje4 ,the use which we ought to make of this doctrine1 should be to excite us to bless ,god for the clear light of the gospel1 whereby we are led to turn from dead idols to serve the living and true ,god3 nevertheless we are to take heed lest we be chargeable with heart-idolatry2 whereby we may be said to break this ,commandment1 though it be in a different way from that in which the ,heathen did4 ,this leads us to consider1 #b4 ,that idolatry which is sometimes found among ,christians2 who1 though they abhor the thoughts of giving divine worship to a creature1 yet1 if they look into their own hearts1 will have reason to charge themselves with those things which are in scripture called idolatry2 namely1 when they put any thing in the room of ,god1 or love it more than him2 and this may be considered in the following instances4 7#a47 ,self may be reckoned among those idols which many1 who make profession of the true religion1 pay a greater regard to than to ,god4 ,thus the apostle1 speaking concerning the great degeneracy of the world1 among other things1 says1 that men should be lovers of their ownselves1 #b ,tim4 iii4 #b4 so that self-love turns away the heart from ,god1 and excludes all practical religion4 ,this we may be said to be guilty of2 in which respect we are chargeable with heart-idolatry4 #a4 ,when we reject1 or refuse to give credit to any of the great doctrines contained in divine revelation1 unless we are able to comprehend them within the shallow limits of our own understandings2 upon which account some are inclined to treat the most sacred mysteries of our religion with contempt2 and for the same reason they might as well deny and disbelieve what is said concerning the infinite perfections of the divine nature1 because they cannot be comprehended by us4 ,this is no other than a setting up our own understanding1 which is weak and liable to err1 in opposition to the wisdom of ,god1 and1 in some respects1 a giving superior glory to it4 #b4 ,when we are resolute and incorrigible under the various rebukes of providence1 and persist in our rebellion against ,god1 notwithstanding the threatenings which he has denounced1 or the judgments which he executes4 ,when the will of man is obstinately set on those things which are directly contrary to the will of ,god2 and1 though we are warned of the danger thereof1 resolve notwithstanding1 to add rebellion to our iniquities1 like the wild ass used to the wilderness1 or the swift dromedary traversing her ways1 that cannot be easily turned out of her course4 ,in this respect the will of man is set in opposition to ,god2 and therefore he is1 for this reason1 justly chargeable with idolatry4 7#c47 ,this also discovers itself in our affections1 when they are either set on unlawful objects1 or immoderately pursue those that would otherwise be lawful2 when we love these things which ,god hates1 or covet what he has expressly forbidden1 as ,achan did the wedge of gold1 and the ,babylonish garment2 upon which account covetousness is1 by the apostle1 called idolatry1 ,col4 iii4 #e4 ,and to this we may add1 that we are chargeable with this sin1 when we make provision for the flesh1 to fulfil the lusts thereof1 ,rom4 xiii1 #ad4 ,thus the apostle speaks of some whose god is their belly1 ,phil4 iii4 #ai4 ,and as for those things which are otherwise lawful1 we may be guilty of idolatry in the immoderate pursuit of them1 when they take up too much of our thoughts1 time1 and concern2 when our affections are so much set upon them1 as though we had nothing better to mind2 when we are not willing to part with them when ,god calls for them at our hands1 and are more cast down at the loss of them1 than we are when deprived of those spiritual blessings which are of the highest importance4 ,in these instances we may be said to set up self as our idol in opposition to ,god4 ,and to this we may add1 that there is a more subtle kind of idolatry1 whereby self enters into1 and takes its place in those religious duties1 which believers are engaged in4 ,thus when they attempt to perform them in their own strength1 as though they had a sufficiency in themselves1 and had no occasion to depend on the almighty power of ,god to work in them that which is pleasant in his sight4 ,and we are farther guilty of this sin1 when1 through the pride of our hearts1 we are apt to applaud ourselves when we have performed some religious duties1 and expect to be justified thereby2 which is a setting up self as an idol1 in the room of ,christ4 ,and lastly1 when self is the end designed in what we do in matters of religion1 and so robs ,god of that glory which is due to his name4 7#b47 ,there is another idol1 which is put in the room of ,god2 and that is the world4 ,when the profits1 pleasures1 or honours thereof are thought of with the greatest delight1 as though they were our chief good1 and pursued with more earnestness than ,christ's interest and glory4 ,when it has not only the highest place in our affections1 but1 as it were1 engrosses them2 this is that love of the world which1 as the apostle says1 is inconsistent with the love of the ,father1 #a ,john ii4 #ae4 and denotes us guilty of that idolatry which we are now speaking of2 more particularly1 #a4 ,when our thoughts are so much engaged in the pursuit of it1 that we grow not only cold and remiss as to spiritual things2 but allow ourselves no time for serious meditations on them1 or converse with ,god in secret4 #b4 ,when the world has our first and last thoughts every day2 when we are so far from following the ,psalmist's example1 when he says1 ,when ,i awake1 ,i am still with thee1 ,psal4 cxxxix4 #ah4 as considering ourselves under the care of providence1 and beholden to ,god for the mercies which we enjoy1 that we are taken up with nothing else but the projects and schemes which we lay for the gaining or increasing our wealth1 or worldly estate therein4 ,and this having been the great business of the day1 takes up and engages our wakeful thoughts by night1 as though it were the main work and business of life4 #c4 ,when we pursue the world1 without depending on ,god for his blessing to attend our lawful undertakings1 and do not consider the good things thereof as his special gift1 nor the disappointments that attend us therein1 as ordered by his overruling providence1 to engage us to walk more closely with him1 and take up our rest in him as our only happiness4 #d4 ,when our hearts are hereby hardened1 and grow cold and indifferent in religion1 or when it follows and disturbs us in holy duties1 and renders us formal in the discharge thereof4 #e4 ,when the riches1 honours1 and pleasures of the world have a tendency to quiet our spirits1 and give us full satisfaction1 though under spiritual declensions1 and destitute of the special presence of ,god1 which is our greatest happiness4 #f4 ,when we fret1 or repine at the providence of ,god1 under the disappointments we meet with in our secular affairs in the world4 ,and1 #g4 ,when we despise the members of ,christ1 because they are poor in the world1 are ashamed of his cross1 and refuse to bear reproach for his sake4 7#a47 ,there is another instance of heart-idolatry1 viz4 when we adhere to the dictates of ,satan1 and regard his suggestions more than the convictions of our own consciences1 or the ,holy ,spirit4 ,satan's design in his temptations1 is to turn us away from ,god2 and when we are drawn aside thereby1 we may be said to obey him rather than ,god4 ,this is what all are more or less guilty of2 but some are said1 in an uncommon degree1 to be his servants4 ,thus the apostle ,paul styles the sorcerer1 who sought to turn aside the deputy from the faith1 a child of the devil1 ,acts xiii4 #aj4 and our ,saviour tells the ,jews1 ,ye are of your father the devil2 and the lusts of your father ye will do1 c4 ,john viii4 #dd4 ,he is also called ,the god of this world1 #b ,cor4 iv4 #d4 and the prince of the power of the air1 the spirit that now worketh in the children of disobedience1 ,eph4 ii4 #b4 and accordingly he attempts to usurp the throne of ,god2 by which means he has led a great part of the world after him4 ,and1 as he tempted our ,saviour to fall down and worship him1 ,matt4 iv4 #i4 though without success1 he prevails upon others to do it to their own ruin4 ,here it may be observed1 #a4 ,that he has propagated several doctrines1 in opposition to the gospel2 and1 indeed1 all those doctrines which are subversive thereof1 take their rise from him4 ,thus the apostle1 speaks of some who1 in the latter times1 should depart from the faith1 giving heed to seducing spirits1 and doctrines of devils1 #a ,tim4 iv4 #a4 ,this they do when they depart from the way of truth4 #b4 ,he has sometimes invented those modes of worship1 which have been observed by some1 in imitation of the sacrifices which ,god had ordained2 and whatever pretence there might be of religion herein1 he had doubtless a design1 by this means1 to set up himself1 in opposition to ,god4 #c4 ,he has amused and hardened the hearts of his subjects1 by pretended miracles1 designed to oppose1 and lessen the credit of those real miracles which have been wrought1 to confirm the truth1 by the finger of ,god1 ,exod4 viii4 #g4 #d4 ,he has endeavoured to extirpate the true religion1 by raising persecutions against the faithful worshippers of ,god2 which has been his constant practice1 so far as he has been permitted1 in all ages4 #e4 ,he has excited1 in some of his subjects1 the greatest degree of hatred1 opposition to1 and rebellion against ,god4 ,thus he entered into the heart of ,judas1 ,luke xxii4 #c4 and filled the heart of ,ananias1 that he lied to the ,holy ,ghost1 ,acts v4 #c4 and has hardened the hearts of others1 that they bade defiance to the ,almighty1 as ,pharaoh1 who said1 ,who is the ,lord1 that ,i should obey his voice8 ,exod4 v4 #b4 #f4 ,he has persuaded many of his subjects to enter into a kind of confederacy with him1 and with one another1 to promote his wicked designs4 ,thus those wretched ,jews did1 who bound themselves under a curse1 that they would neither eat or drink till they had killed ,paul1 ,acts xxiii4 #ad4 ,and we read of others who had made a covenant with death and with hell1 ,isa4 xxviii4 #ae4 ,the vilest instances of sins of this nature1 were found among some who used sorcery1 divination1 witch-craft1 and other diabolical practices2 which is so horrid a crime1 and so contrary to the dictates of human nature1 that had we not an account of some in scripture1 who used those abominable arts1 we should be ready to think that none were ever guilty of them4 ,i will not deny but that many things1 which are commonly related concerning witch-craft and sorcery1 as practised in latter ages1 are fabulous and incredible2 and some things1 said to be done by the power of the ,devil1 may be accounted for by natural causes2 and others are ascribed to it1 which are performed by the concealed arts of some who get a livelihood by cheating the unthinking part of mankind3 nevertheless1 ,i am far from thinking that the account we have hereof in scripture1 is without any manner of foundation1 as some modern writers suggest4 ,that famous story of the witch of ,endor1 mentioned in #a ,sam4 xxviii4 #g-bj4 is an argument that there were such persons1 at that time1 in the world4 ,i am sensible that it will be objected to this1 that she was a cunning woman1 who lived by her wits1 and deceived ,saul1 by pretending that she used some infernal art1 as expedient to bring him to the speech of ,samuel2 which it may not be amiss for us to inquire into4 ,therefore let it be observed1 #ast1 ,that it is by no means to be supposed that she raised ,samuel from the dead2 for it is out of the ,devil's power to call the soul of a saint out of heaven1 with a design to subserve his interest thereby1 and to set up his kingdom in opposition to ,christ's2 and it is not reasonable to suppose that ,samuel should do the ,devil so much service after his death1 who was so great an enemy to him in his life4 ,besides1 he was buried at ,ramah1 #a ,sam4 xxv4 #a4 and can we think that he should be now raised at ,endor8 #b;dly1 ,on the other hand1 we are not to imagine1 that it was a mere trick or juggle of the woman1 whereby she imposed on ,saul2 for though it is true1 he did not see a shape1 yet he heard a voice1 and made a reply thereunto4 ,moreover we read1 that he had an intimation given him1 that ,israel should be delivered into the hands of the ,philistines2 and that he and his sons should be with him to-morrow2 that1 is in the state of the dead2 which the woman was not cunning enough to foretel2#bjf or if she had guessed that it would be so1 she would hardly have ventured to tell ,saul such ungrateful tidings2 which1 if he had lived to see himself cheated1 and her prediction confuted1 it would have endangered her life4 ,had it been nothing but a cheat or juggle1 she would rather have told him1 that he would be safe and victorious2 for which1 if it had come to pass1 she might have expected a reward2 and if not1 she had nothing to fear from him as a just punishment of her impiety4 #c;dly1 ,we must therefore suppose1 that she was a professed servant of the ,devil1 and had1 as the text says1 a familiar spirit2 by which we are to understand that she conversed with ,satan2 who1 that he might harden her the more in her sin1 and lead others1 like ,saul1 into a credulous1 diabolical presumption1 might reveal some secrets to her1 and1 at the same time1 either assume the shape1 or1 at least1 counterfeit the voice of ,samuel4 ,thus concerning those1 who1 by the practice of these arts1 have professed themselves to be in a kind of confederacy with ,satan4 ,it is certain no good man ever practised them2 and therefore some have found it very difficult to understand the sense of that scripture in ,gen4 xliv4 #e4 concerning the cup that was in ,benjamin's sack2 ,is not this the cup wherein my ,lord drinketh1 and whereby indeed he divineth8 ,and ,joseph himself says1 in ver4 #ae4 ,wot ye not that such a man as ,i can certainly divine8 ,though ,joseph was a prophet1 it is certain he was no diviner in that sense in which the word is commonly used in scripture2 nor was this cup an instrument by which he practised any such art4 ,therefore1 for the understanding of this scripture1 we may consider1 #ast1 ,that the word which we render to divine1 denotes1 as it is observed in the margin1 to make trial of1 or search after1 or to discover1 or find out a matter2 and instead of whereby1 or by which1 it ought rather to have been rendered concerning which2 and then the meaning of the scripture is only this2 ,is not this the cup wherein my lord drinketh8 ,and therefore1 if it were lost or stolen1 he would soon miss it2 and make inquiry to find out the thief1 as he has now done4 ,and when ,joseph says1 ver4 #ae4 ,wot ye not that such a man as ,i can divine8 ,the meaning is1 ,do you think that one who is so diligent and industrious in the management of all those affairs that are incumbent on me1 would lose the cup in which ,i drink1 and make no inquiry after it8 ,did you expect to go undiscovered1 when you had such an one as ,i to deal with1 who not only have an inclination1 but all the advantages that can be desired1 to make search after those who have dealt unjustly by me1 as you have done8 #b;d1 ,to divine may signify to prophesy2 and so it may be taken in a good sense as well as in a bad one4 ,accordingly1 when ,joseph's servants speak of him as divining concerning the cup1 they consider him as one who had an extraordinary gift from ,god of revealing secrets4 ,therefore1 they might easily conclude that he would1 by this means1 find out the person who had stolen his cup4 ,this is agreeable to the ,egyptian mode of speaking2 for those whom the ,hebrews called prophets1 they called diviners4 ,and ,joseph used the same expression when he says1 ,wot you not that such a man as ,i could divine8 that is1 ,did you not know that ,i was a prophet1 and by this means was advanced to my present honour in ,pharaoh's court8 ,so that1 whether we take the words in this or the other sense1 it does not follow1 that he used any arts that were diabolical or unlawful4 ,and now we are speaking concerning those arts1 by which ,satan deludes them1 who1 either directly1 or by consequence1 pay that regard to him which is due only to ,god4 ,it may farther be inquired2 what we are to conclude concerning the practice of judicial astrology1 by those1 who1 in scripture1 are called star-gazers1 as a term of contempt1 whose profession is universally condemned therein4 ,these are1 especially in our age1 a generation of men1 who impose on the weakness of many superstitious and ignorant people1 who1 by encouraging them1 are partakers with them in their sin4 ,the art they pretend to1 is not only uncertain1 but presumptuous1 and contains in it a contempt of the providence of ,god1 in regarding the signs and intimations1 which they suppose they receive from the stars1 concerning the future contingent events1 or those actions which take their rise from the free-will of man4 ,that which ,i would observe in general1 concerning this practice1 is1 that we no where find in scripture1 that the stars were designed to signify the prosperous or adverse circumstances in which men shall be in the world2 or to foretel the riches or poverty1 sickness or health1 which we should experience in our passage through it1 or how long we shall continue in it2 our times and circumstances in the world being only in ,god's hand2 and it is in mercy to us that he has concealed these future events from us4 ,to this we may add1 that this art1 and those that use it1 is very often spoken against in scripture1 and the church warned against it2 when ,god says1 ,learn not the way of the ,heathen1 and be not dismayed at the signs of heaven1 ,jer4 x4 #b4 ,and elsewhere1 ,thou art wearied in the multitude of thy counsels1 let now the astrologers1 the star-gazers1 the monthly prognosticators1 stand up and save thee1 ,isa4 xlvii4 #ac4 ,and elsewhere1 they are ranked with diviners1 and called liars1 chap4 xliv4 #be4 ,if it be inquired1 ,whether any good men have ever practised this art1 though without pretending to have had any intimation from ,satan1 but only proceeding according to the rules prescribed therein8 ,it is not my business to censure men1 but things4 ,therefore the best that can be said thereof is2 that if any good men have studied or practised it1 they have generally blamed themselves for it afterwards1 or1 at least1 confessed the uncertainty and presumption thereof4 ,and we read of some that1 in the time of their ignorance1 had addicted themselves thereunto2 who1 when it pleased ,god to convert them1 have laid it aside1 and burned the books from whence they learned it1 ,acts xix4 #ai4 ,it is objected against what has been said concerning the unlawfulness of judicial astrology1 that ,moses addicted himself to the study thereof1 of whom it is said1 ,that he was learned in all the wisdom of the ,egyptians1 chap4 vii4 #bb4 ,to which it may be replied1 that if1 by the wisdom of the ,egyptians1 we understand1 as most expositors do1 judicial astrology1 ,moses might know1 but not approve of1 or practise this art1 which was so much in use among the ,egyptians4 ,but it may be1 nothing more is intended by it1 but his knowing the regular motion of the stars1 and the wisdom of ,god seen therein1 without judging of future events thereby2 which is not only lawful1 but commendable3 though1 ,i am apt to think1 that by the wisdom of the ,egyptians1 we are to understand those maxims of state1 and the secrets of ,pharaoh's court1 which he had an opportunity to know1 as being a great favourite with him1 as ,josephus observes1 who thinks that he designed that he should succeed him in the throne#bjg4 ,thus having considered this ,commandment as being broken by ,atheism and idolatry1 and the various kinds and degrees thereof2 which is called our having other gods2 ,we proceed now to inquire what is meant by these words before me in the first ,commandment1 which are an intimation of the aggravation of the sins forbidden therein2 whereby ,god puts us in mind of his all-seeing eye1 which ought to deter us from the breach of it2 especially when we consider1 that inasmuch as he beholds all our actions1 he cannot but be exceedingly displeased when we entertain any conceptions of him that tend to question his authority1 dethrone his sovereignty1 or alienate our affections from him1 and set up any thing in competition with him4 ,and this should teach us how we ought to set the ,lord always before us1 considering him as the heart-searching ,god1 who is jealous for his own honour1 and will not suffer this sin to go unpunished4 ,footnote #bje3 ,to this the poet's observation might well be applied1 ,tantum religio potuit saudere malorum6 ,lucet4 de ,nat4 ,rer4 ,lib4 #a4 ,and that human sacrifices were offered1 appears from what we read of the king of ,moab1 who took his eldest son1 that should have reigned in his stead1 and offered him for a burnt-offering1 #b ,kings iii4 #bg4 ,footnote #bjf3 ,satan knew the state of the armies1 and wished to drive ,saul to despair4 ,footnote #bjg3 ,vid4 ,jos4 ,antq4 ,lib4 ,,ii4 ,cap4 #e4 ,quest4 ,,cvii41 ,,cviii41 ,,cix41 ,,cx4 ,,quest4 ,,cvii4 ,which is the second ,commandment8 ,,answ4 ,the second ,commandment is ,thou shalt not make unto thee any graven image1 or any likeness of any thing that is in heaven above1 or that is in the earth beneath1 or that is in the water under the earth2 thou shalt not bow down to them1 nor serve them2 for ,i the ,lord thy ,god am a jealous ,god1 visiting the iniquity of the fathers upon the children1 unto the third and fourth generation of them that hate me2 and shewing mercy unto thousands1 of them that love me and keep my commandments4 ,,quest4 ,,cviii4 ,what are the duties required in the second ,commandment8 ,,answ4 ,the duties required in the second commandment are the receiving1 observing1 and keeping pure and entire1 all such religious worship and ordinances as ,god hath instituted in his word1 particularly prayer and thanksgiving in the name of ,christ1 the reading1 preaching1 and hearing of the word1 the administration and receiving of the sacraments1 church-government1 and discipline1 the ministry and maintenance thereof1 religious fasting1 swearing by the name of ,god1 and vowing unto him4 ,as also the disapproving1 detesting1 opposing all false worship2 and according to each ones' place and calling1 removing it1 and all monuments of idolatry4 ,,quest4 ,,cix4 ,what are the sins forbidden in the second ,commandment8 ,,answ4 ,the sins forbidden in the second ,commandment1 are1 all devising1 counselling1 commanding1 using1 and any ways approving any religious worship not instituted by ,god himself1 tolerating a false religion1 the making any representation of ,god1 of all1 or of any of the three ,persons1 either inwardly in our mind1 or outwardly1 in any kind of image or likeness of any creature whatsoever1 all worshipping of it1 or ,god1 in it1 or by it2 the making of any representation of feigned deities1 and all worship of them1 or service belonging to them1 all superstitious devices1 corrupting the worship of ,god1 adding to it1 taking from it1 whether invented and taken up of ourselves1 or received by tradition from others2 though under the title of antiquity1 custom1 devotion1 good intent1 or any other pretence whatsoever1 simony1 sacrilege1 all neglect1 contempt1 hindering and opposing the worship and ordinances which ,god hath appointed4 ,,quest4 ,,cx4 ,what are the reasons annexed to the second ,commandment the more to enforce it8 ,,answ4 ,the reasons annexed to the second ,commandment1 the more to enforce it1 contained in these words1 ,for ,i the ,lord thy ,god am a jealous ,god1 visiting the iniquities of the fathers upon the children1 unto the third and fourth generation1 of them that hate me2 and shewing mercy unto thousands of them that love me1 and keep my commandments are1 besides ,god's sovereignty over us1 and property in us1 his fervent zeal for his own worship1 and his revengeful indignation against all false worship1 as being a spiritual whoredom1 accounting the breakers of this commandment such as hate him1 and threatening to punish them unto divers generations1 and esteeming the observers of it1 such as love him1 and keep his commandments1 and promising mercy to them unto many generations4 ,before we proceed to consider the subject-matter of this ,commandment1 we shall premise something1 in general1 concerning the difference between it1 and the first ,commandment4 ,the first ,commandment respects the object of worship2 the second1 the manner in which it is to be performed4 ,accordingly the former forbids1 our not owning ,god to be such an one1 as he has revealed himself to be1 in his word2 as also the substituting any creature in his room1 or acknowledging it1 either directly1 or by consequence1 to be our chief good and happiness2 the latter obliges us to worship this ,god1 in such a way as he has prescribed1 in opposition to that1 which takes its rise from our own invention4 ,these two ,commandments therefore being so distinct1 we cannot but think the ,papists to be chargeable with a very great absurdity1 in making the second to be only an appendix to the first1 or an explication of it2 the design whereof seems to be1 that they might exculpate themselves from the charge of idolatry1 in setting up image-worship1 which they think to be no crime2 because they are not so stupid as to style the image a god1 or make it the supreme object of worship2 whereas this ,commandment1 forbidding false worship1 is directly contrary to their practice of worshipping ,god thereby4 ,the method1 in which this ,commandment is laid down1 is the same with that of several others1 viz4 as we have therein1 an account of the duties required1 the sins forbidden1 and the reasons annexed to enforce it4 ,we shall therefore ,i4 ,consider the duties commanded4 ,these are contained in two heads4 #a4 ,the obligation we are under to observe1 or attend upon1 such religious worship and ordinances as ,god hath appointed4 ,religious worship is that whereby we address ourselves to ,god1 as a ,god of infinite perfection2 profess an entire subjection and devotedness to him as our ,god2 put our trust in him for a supply of all our wants1 and ascribe that praise and glory1 that is due to him1 as our chief good1 most bountiful benefactor1 and only portion and happiness4 ,as for the ordinances1 our attendance on them depends on a divine command1 to which ,god has annexed a promise of his gracious presence1 whereby our expectations are raised1 that we shall obtain some blessings from him1 when we engage therein in a right manner1 in which respect they are instituted means of grace1 and pledges of that special favour which he designs to bestow on his people4 ,this is that which more especially renders a duty enjoined1 an ordinance4 ,accordingly our ,saviour says1 ,where two or three are gathered together in my name1 there am ,i in the midst of them1 ,matt4 xviii4 #bj4 ,now these ordinances are either solitary or social2 such as we are obliged to perform in our closets1 chap4 vi4 #f4 in our families2 or in those public assemblies where ,god is worshipped4 ,these are particularly mentioned in this answer2 and they are prayer1 thanksgiving1 reading1 preaching1 and hearing the word1 the administration and receiving the sacraments2 to which we may add1 praising ,god by singing2 all which will be insisted on in a following answer1 and therefore we pass by them at present1 and shall only observe2 that as these are duties which are daily incumbent on us1 so there are other duties or ordinances1 which are only to be performed as the necessity of affairs require it2 such as religious fasting1 whereby we express public tokens of mourning and humiliation1 and perform other duties agreeable thereunto1 when ,god is provoked by crying sins2 or when his judgments are upon us1 and our families1 or the church of ,god in general4 ,thus the prophet ,joel1 when speaking concerning several desolating judgments1 which ,israel was exposed to1 commands them to sanctify a fast1 call a solemn assembly2 and to weep between the porch and the altar2 and say1 spare thy people1 ,o ,lord1 and give not thine heritage to reproach1 ,joel ii4 #ae1 #ag4 ,this is not to be done at all times1 but when the providence of ,god calls for it4 ,therefore we have no warrant for the observation of annual fasts2 when that which was the first occasion thereof1 is removed2 much less for those weeks of fasting which the ,papists observe1 which they call ,lent2 for which1 no sufficient reason can be assigned why it should be observed at that rather than any other time of the year4 ,and their fasting on certain days of the week cannot be vindicated2 much less their doing this without joining other religious duties to it1 or their abstaining from some kinds of food1 while they indulge themselves in eating others that are equally grateful to the appetite2 which is a ludicrous and superstitious way of fasting4 ,again1 another occasional duty or ordinance is1 our setting apart time for thanksgiving to ,god for deliverances from public or national calamities1 or those which more immediately respect ourselves and families2 in which those religious duties are to be performed1 that tend to express our spiritual joy and thankfulness to ,god1 who is the ,author thereof1 and at the same time1 we are to pray1 that he would enable us to walk as such who are hereby laid under renewed engagements to be his2 thus the ,jews observed some days of thanksgiving for their deliverance from ,haman's conspiracy1 ,esth4 ix4 #bj1 seq4 ,and this is to be religiously observed1 wherein it differs from that carnal joy1 which is generally expressed by those who receive mercies1 but do not give glory to ,god1 the sole ,author thereof4 ,moreover1 besides these occasional ordinances1 there is another mentioned in this answer1 namely1 vowing to ,god4 ,thus the ,psalmist says1 ,vow1 and pay unto the ,lord1 ,psal4 lxxvi4 #aa4 which either1 more especially1 respects their entering into a solemn obligation1 or promise to give something that was to be applied to the support of the public and costly-worship which was performed under the ceremonial law2 upon which account it is said1 in the following words1 ,bring presents unto him2 or it may be considered as to what concerns the moral reason of the thing1 as including in it our resolution to set apart1 or apply some portion of our worldly substance1 as ,god has prospered us in our secular affairs1 to the maintaining and promoting his cause and interest in the world4 ,and we ought1 at the same time1 to devote ourselves to him1 whereby we acknowledge his right to us1 and all that we have4 ,thus the apostle says1 concerning the churches of ,macedonia1 not only that they devoted their substance to ,god1 but that they gave themselves1 also unto the ,lord1 #a ,cor4 viii4 #e4 ,this does not include in it our resolution to do those things that are out of our own power2 or1 that we will exercise those graces that are the special gift of the ,spirit of ,god1 but rather a dedication of ourselves to him1 in hope of obtaining that grace from him which will enable us to perform those duties1 which are indispensably necessary to1 and inseparably connected with salvation4 ,this is such a vowing to ,god1 as will not have a tendency to ensnare our own consciences1 or detract from his glory1 who is alone the ,author of all grace2 nor does it contain in it the least instance of presumption1 but it is a duty which we ought to perform by faith1 to his glory and our own edification4 ,and to this we might add another ordinance1 mentioned in this answer2 namely1 swearing by the name of ,god2 which1 as we have elsewhere expressed it1 contains a swearing fealty to him1 and our consecrating and devoting ourselves to him#bjh4 ,and as to what respects swearing1 as it is a religious duty to be performed in subserviency to civil duties1 we shall have occasion to speak of that under the third ,commandment2 and therefore we pass it over at present1 and proceed to consider1 #b4 ,that these1 and all other religious duties or ordinances which ,god has enjoined1 are to be kept pure and entire4 ,as we are not to cast off the ordinances of ,god in general1 so we must take heed that we do not1 while we perform some1 live in the neglect of others2 for that is not to keep them entire4 ,thus private duties are not to shut out those which are social in our families or the public assemblies2 nor entrench on that time which ought to be allotted for them2 and1 on the other hand1 it is not sufficient for us to worship ,god in public1 and1 at the same time1 cast off all secret duties4 ,this reproves the practice of some modern enthusiasts1 who pray not1 unless moved by the ,spirit1 as they pretend2 and deny their obligation to observe the ordinances of baptism and the ,lord's supper4 ,moreover1 as we are to keep the ordinances of ,god entire1 we are also to keep them pure2 that is1 to allow of1 or practise nothing but what is warranted by the rules which ,god has given us in his word1 in opposition to those who corrupt his worship1 by intruding those ordinances into it which are of their own invention2 and pretending1 that though ,god has not commanded them1 yet the service which we perform 7which can be no other than will-worship7 will be acceptable to him4 ,this leads us1 ,,ii4 ,to consider the sins forbidden in this ,commandment4 ,the general scope and design hereof1 as to what concerns the negative part of it1 is ,god's prohibiting all false worship1 either in our hearts1 outward actions or gestures1 whereby we adhere to our own imaginations rather than his revealed will2 which is the only rule of instituted worship4 ,the things forbidden in this commandment may be reduced to three heads2 #a4 ,a not attending on the ordinances of ,god with that holy1 humble1 and becoming frame of spirit1 that the solemnity of the duties themselves1 or the authority of ,god enjoining1 or the advantages which we may expect to receive by them1 call for4 ,when we do not seriously think what we are going about before we engage in holy duties1 or watch over our own hearts and affections1 or else worship ,god in a careless and indifferent manner1 in which case we may be said to draw nigh to him with our lips1 while our hearts are far from him4 #b4 ,we farther break this commandment1 when we invent ordinances which ,god has no where in his word commanded2 or think to recommend ourselves to him by such gestures1 or modes of worship1 which we have no precedent or example for in the ,new ,testament2 this is what is generally called superstition and will-worship4 ,thus we read in the degenerate age of the church1 that the statutes of ,omri were kept1 and the works of the house of ,ahab1 ,micah vi4 #af4 as intimating that false worship which was practised by them4 ,and here we cannot but observe1 that there are many things in which the ,papists are chargeable with superstition and will-worship1 if not with idolatry4 ,as for instance1 7#a47 ,their worshipping the bread in the sacrament1 as supposing it to be the real body and blood of ,christ1 and not barely the sign thereof2 understanding the words of our ,saviour1 in which1 in instituting this ordinance1 he says1 ,this is my body1 ,matt4 xxvi4 #bf4 in a literal sense2 whereas it ought to be taken in a figurative4 ,again1 7#b47 ,their lifting up the bread in the sacrament1 pretending that this is a real offering of ,christ1 and1 at the same time1 the people being obliged to shew all possible marks of sorrow2 such as beating their breasts1 shaking their heads1 c4 as though they really saw ,christ on the cross2 whereas it is a profaning the ,lord's supper1 to say that ,christ is really and visibly offered therein by the hands of the priest2 which is contrary to what the apostle says of his being but once offered to bear the sins of many1 ,heb4 ix4 #bh4 7#c47 ,they use several superstitious ceremonies in baptism1 which have1 indeed1 a shew of religion1 but want a divine sanction1 and are no other than an addition to ,christ's institution4 ,thus they use spittle1 salt1 and cream1 besides the water with which the child is to be baptised1 and anoint it with oil1 and use exorcism1 commanding the unclean spirit to depart out of it1 and signing it with the sign of the cross2 at which they suppose the ,devil to be so terrified1 that he is hereby obliged to leave it1 being by this means1 as it were1 frighted away4 ,but the principal reason they give for their adding this ceremony to ,christ's institution1 is to signify that the child is hereby obliged to fight manfully under ,christ's banner2 which obligation is neither increased nor diminished thereby2 and it is a sign which he makes no mention of4 7#d47 ,their frequent crossing of themselves1 as a preservative against sin1 and a means to keep them from the power of the ,devil1 and to render their prayers acceptable in the sight of ,god4 7#e47 ,the splendor and magnificence of their churches1 and especially the shape and figure of them1 as accommodated to that of ,solomon's temple1 and their situation east and west2 and also their bowing to the altar1 which is placed in the east2 for which there is not the least shadow of argument in scripture1 nor example in the purest ages of the church4 7#f47 ,the ludicrous and unwarrantable ceremonies used in the consecration of churches1 and the reverence that every one must shew to places thus consecrated1 though it be not in the divine worship4 ,and to this we may add1 that there are many superstitious ceremonies in consecrating all the vessels and utensils that are used in their churches2 yea1 the very bells are baptised1 or1 as they express it1 consecrated that so the ,devil may be afraid of the sound thereof1 and keep his distance from those places of worship in which they are fixed2 which charms can be reckoned no other than the sport of the powers of darkness1 or looked on by them with contempt4 7#g47 ,they ascribe a divine1 yea1 a meritorious virtue1 to the frequent repeating the ,lord's prayer in ,latin1 commonly called ,pater noster1 and the angel's salutation of the virgin ,mary1 mentioned in ,luke i4 #bh4 called ,ave ,maria2 which words they put a corrupt sense upon1 contrary to the proper meaning thereof2 which1 if only recited1 whether understood or no1 it is reckoned acceptable service4 7#h47 ,the distinction of garments1 and the relative holiness of persons that wear them as signified thereby4 ,to which we may add1 the canonical hours which are appointed for the performing divine service2 especially if we consider the reason which they allege for it1 namely1 because there was something remarkable done or suffered by ,christ1 at those hours in the day4 ,these things argue them guilty of superstition4 7#i47 ,we might also take notice of the many things which they make merchandise of1 as consecrated bread1 wax candles1 c4 to which they ascribe a spiritual virtue1 or some advantages to be received hereby1 by those that purchase them2 which tends to advance the price thereof4 ,there are also the relicts which they call the church's treasure1 or those rarities which they purchase at a great rate2 though some of the wiser ,papists have made but a jest of them4 ,we pass by many other superstitious ceremonies used by them1 for brevity sake1 and shall only observe1 7#aj47 ,their bowing at the name of ,jesus2 which can hardly be vindicated from the charge of superstition1 especially because no extraordinary instance of reverence is expressed at the mention of those incommunicable attributes of ,god1 which are ascribed to him2 nor1 indeed1 do they bow the knee at the mentioning of the word ,saviour1 ,christ1 or ,emmanuel1 or when any other divine characters are given him4 ,the only scripture they make use of to vindicate this practice1 is in ,phil4 ii4 #aj4 ,that at the name of ,jesus every knee should bow2 whereas it is plain1 that this bowing the knee does not signify a bodily gesture1 but only a subjection of soul to ,christ1 as angels1 authorities and powers are said to be made subject to him1 #a ,pet4 iii4 #bb4 ,these1 indeed1 are a very considerable part of the inhabitants of heaven1 but they have no knees to bow2 and as for things under the earth1 to wit1 the powers of darkness2 they do not bow to him in a way of worship1 but are subjected to him as conquered enemies4 ,which leads us to consider1 #c4 ,that they are guilty of the breach of this ,commandment1 who frame an image of any of the persons of the ,godhead1 or of any creature in heaven or earth1 as a means or help made use of in order to their worshipping ,god4 ,here it must be enquired1 7#a47 ,whether the making images1 absolutely1 or in all respects1 be unlawful4 ,to which it is generally answered1 that if pictures representing creatures1 either in heaven or earth1 be made with no other design1 but in an historical way1 to propagate the memory of persons1 and their actions to posterity1 it seems not to be a breach of this ,commandment4 ,but the sin forbidden therein1 expressed in those words1 ,making to ourselves the image or likeness of creatures in heaven or earth1 is when we design to worship ,god by them2 and accordingly the using bodily gestures to them1 such as those which are used in the worship of ,god2 as bowing1 uncovering the head1 c4 wherein a person designs an act of worship1 is idolatry4 ,and if nothing else is intended but the worshipping of ,god by them1 it can hardly be excused from the appearance of idolatry at least2 so that1 according to one of the rules before laid down for the understanding the ,ten ,commandments1 it is to be reckoned a breach of the second ,commandment2 which is what we are now considering#bji4 7#b47 ,it must farther be enquired1 whether it be unlawful to represent any of the persons in the ,godhead1 by pictures or carved images8 to this we answer1 that ,god being infinite and incomprehensible1 it is impossible to frame any image like him1 ,isa4 xl4 #ah4 chap4 xlvi4 #e4 ,acts xvii4 #bi4 ,moreover1 he assigns this as a reason why ,israel should make no image of him1 because they saw no manner of similitude when he spake to them in ,horeb1 out of the midst of the fire2 and adds1 lest ye corrupt yourselves1 and make you a graven image1 ,deut4 iv4 #ae1 #af4 ,and the apostle styles this an offering the highest affront to ,god1 when he speaks of some who changed the glory of the incorruptible ,god into an image made like to corruptible man4 ,rom4 i4 #bc4 ,there are others1 who1 though they do not much care to defend the practice of making pictures of ,god1 yet plead for describing an emblem of the ,trinity1 such as a triangle1 with the name ,jehovah in the midst of it4 ,but that which ,i would observe concerning this practice is1 that if the design hereof be to worship ,god by it1 it is idolatry2 but if not1 it is unwarrantable1 and1 indeed1 unnecessary2 since a ,trinity of persons in the unity of the divine essence1 is to be understood as revealed in scripture1 and not brought to our remembrance by an emblem1 which is an ordinance of our own invention4 ,it is farther enquired1 whether we may not describe our ,saviour1 as he sometimes is by the ,papists1 in those things that respect his human nature8 whether we may not pourtray him as an infant in his mother's arms2 or1 as conversing here on earth1 or hanging on the cross2 as they not only describe him1 but adore this image or representation of ,christ crucified1 which they call a crucifix8 ,to this we answer2 that whatever of ,christ comes within the reach of the art of man to delineate or describe1 is only his human nature1 which is not the object of divine adoration2 and therefore this rather tends to debase than give us raised and becoming conceptions of him as such4 ,as to what is argued by some1 to prove that it is not unlawful to make an image of ,god1 inasmuch as he is sometimes represented as having a body1 or bodily parts2 and the prophet ,daniel describes ,god the ,father1 as the ancient of days1 ,dan4 vii4 #i4 therefore1 they suppose1 that it is not unlawful for them to make such representations of him by images4 ,to this it may be answered1 that ,god's being described by the parts of human bodies1 is in condescension to the weakness of our capacities1 or agreeable to human modes of speaking2 in which the eye signifies wisdom1 the arm power1 the heart love1 c4 ,we are1 notwithstanding those modes of expression1 to abstract in our thoughts1 every thing that is carnal1 or applicable to the creature when conceiving of him1 and therefore not to give occasion to any to think that he is like ourselves1 by describing him in such a way4 ,the ,papists not only plead for making such like images1 but set them up in churches1 calling them the laymen's books1 with a design to instruct them in those things which the image represents4 ,to which it may be replied1 that such a method of instruction is without any warrant from scripture1 as well as contrary to the practice of the purest ages of the church1 who always thought that the word of ,god was sufficient to lead them into the knowledge of himself1 without making use of a picture to that end4 ,but notwithstanding this colour is put on their practice1 of setting up such-like images in churches2 yet there are some who plead for the worship of images1 only with this distinction1 that it is a subordinate or a relative worship that they give to them1 while1 at the same time1 the highest worship is given to ,god only2 in which respect they cannot exculpate themselves from the charge of idolatry4 ,and1 indeed1 in some of their books of devotion1 we find the same expressions used1 when they address themselves to the creature1 as though they were paying divine adoration to ,god2 particularly in the book1 that is well known among them1 called the ,virgin ,mary's ,psalter2 in which her name is often inserted instead of the name of ,god1 which is the highest strain of blasphemy4 ,thus when it is said1 ,o come let us kneel before the ,lord our ,maker1 ,psal4 xcv4 #f4 instead of the ,lord1 they put the ,virgin ,mary4 ,and when it is said1 ,have mercy upon me1 ,o ,god1 c4 ,psal4 li4 #a4 they pray1 ,have mercy upon me1 ,o ,lady1 c4 which expressions cannot be read without detestation4 ,and there are many more to the like purpose1 in that book4 ,when this has been objected against them as a specimen of their idolatry1 all the reply they make to it is2 that the book was written by a private person1 as an help to devotion1 but not established by the authority of the church1 which is not to be charged with every absurdity which some of their communion may advance4 ,to which it may be replied1 that the church of ,rome has been very ready to condemn better books1 written by those who were not in their communion2 whereas they never publicly condemned this book1 but rather commended it1 as written with a good design4 ,besides we may farther observe1 that there are many blasphemous expressions given to the virgin ,mary1 in their ,breviaries and ,missals1 which are used by public authority4 ,thus she is often addressed to in such characters as these1 viz4 the mother of mercy1 the gate of heaven1 the queen of heaven1 the empress of the world2 and sometimes she is desired not only to pray her son to help them1 but1 by the authority of a mother1 to command him to do it4 ,at other times they desire her to help and save them herself2 and accordingly they give her the title of ,redeemer1 and ,saviour1 as well as our ,lord ,jesus ,christ4 ,and sometimes they profess themselves to put their trust and confidence in her4 ,if this be not idolatry1 where is there any to be found in the world8 ,to this we may also add1 that idolatry which is practised by them in their devotion1 to the images of other saints4 ,every saint in their ,kalendar is called upon1 in his turn2 among whom some indeed were good men1 as the martyrs1 who refused to be worshipped while on earth2 how much soever these worship them now they are in heaven4 ,but there are others whom the ,popes have canonized for saints1 who were little better than devils incarnate1 while they were here upon earth2 and others have been rebels and traitors to their king and country1 and suffered the just reward of their wickedness2 such as these are found among those whom they pay this worship to4 ,there are also others whom they worshipped as saints2 concerning whom it may be much questioned whether there ever were such persons in the world2 these may be called fabulous saints4 ,nevertheless1 images are made to their honour1 and prayers directed to them4 ,and there are other things worshipped by them1 which never had life1 as the picture of the cross1 and many pretended relics of the saints4 ,so that upon the whole1 we cannot but think that we have1 in this mode of worship1 a notorious instance of the breach of this ,commandment4 ,and we cannot but conclude1 that herein they have apostatized1 or turned aside from the purity of the gospel4 ,it may be observed1 that the church1 for the first three hundred years after ,christ1 had comparatively1 but little superstition1 and no idolatry2 but in the fourth ,century1 superstition began to insinuate itself into it2 then it was that the pictures of the martyrs1 who had suffered in ,christ's cause1 were first set up in churches1 though without any design of worshipping them2 and this was not universally approved of4 ,as for image-worship1 it was not brought into the church till above seven hundred years after ,christ2 and then there was a considerable opposition made to it by some2 and this kind of worship was set up in one reign1 and prohibited in another2 but afterwards it universally prevailed in the ,romish church1 when arrived to that height of impiety and idolatry1 without opposition1 as it is at this day4 ,we now proceed to observe1 ,,iii4 ,the reasons annexed to this ,commandment1 which are taken from the consideration of what ,god is in himself2 ,i am the ,lord1 or ,jehovah2 which being a name never given to any creature1 is expressive of all his divine perfections1 which render him the object of worship1 and oblige us to perform that worship which he requires1 in such a way as is agreeable thereunto2 he also styles himself a ,god to his people1 ,i am thy ,god2 therefore to set up strange gods1 or to worship him in a way not prescribed by him1 is a violation of his covenant1 as well as not performing the duty we owe to him1 and would render us unfit to be owned by him as his people4 ,and it is farther observed1 that they who thus corrupt themselves1 and pervert his worship1 are styled haters of him1 and therefore can expect nothing but to be dealt with as enemies4 ,this he gives them to understand1 inasmuch as he styles himself a jealous1 or sin-revenging ,god1 visiting the iniquities of the fathers upon the children4 ,for the understanding of which1 let it be considered1 #a4 ,that though ,god does not punish children with eternal destruction1 for the sins of their immediate parents1 yet these oftentimes bring temporal judgments on families4 ,thus1 all the children of ,israel that murmured and despised the good land1 so far bare their fathers iniquity1 that they wandered in the wilderness near forty years4 #b4 ,these judgments fall heavier on those children that make their parents sins their own2 which was the case of the ,jews4 ,upon which occasion our ,saviour tells them1 that all the blood that was shed upon the earth1 should come upon them1 from the blood of righteous ,abel1 unto the blood of ,zacharias1 whom they slew between the temple and the altar1 ,matt1 xxiii4 #ce4 ,they approved of1 and committed the same sins which their fathers were guilty of1 and consequently are said to fill up the measure of their sins2 therefore the judgments of ,god1 which they exposed themselves to1 were most terrible4 #c4 ,whatever temporal judgments may be inflicted on children for their parents sins1 shall be sanctified1 and redound to their spiritual advantage1 as well as end in their everlasting happiness1 if they do not follow their bad example2 and therefore it is farther observed1 that ,god shews mercy unto thousands of them that love him1 and keep his ,commandments4 ,these are very great motives and inducements to enforce the observation of all ,god's ,commandments1 and this in particular4 ,footnote #bjh3 ,see more of this in ,vol4 ,i4 ,page #bbf4 ,footnote #bji3 ,see ,page #dih4 ,quest4 ,,cxi41 ,,cxii41 ,,cxiii41 ,,cxiv4 ,,quest4 ,,cxi4 ,which is the third ,commandment8 ,,answ4 ,the third ,commandment is1 ,thou shalt not take the name of the ,lord thy ,god in vain2 for the ,lord will not hold him guiltless1 that taketh his name in vain4 ,,quest4 ,,cxii4 ,what is required in the third ,commandment8 ,,answ4 ,the third ,commandment requires1 that the name of ,god1 his titles1 attributes1 ordinances1 the word1 sacraments1 prayer1 oaths1 vows1 lots1 his works1 and whatsoever else there is whereby he makes himself known1 be holily and reverently used in thought1 meditation1 word1 writing1 by an holy profession1 and answerable conversation1 to the glory of ,god1 and the good of ourselves and others4 ,,quest4 ,,cxiii4 ,what are the sins forbidden in the third ,commandment8 ,,answ4 ,the sins forbidden in the third ,commandment are1 the not using of ,god's name as is required1 and the abuse of it1 in an ignorant1 vain1 irreverent1 profane1 superstitious1 or wicked mentioning or otherwise using his titles1 attributes1 ordinances1 or works2 by blasphemy1 perjury2 all sinful cursings1 oaths1 vows1 and lots2 violating of our oaths1 and vows1 if lawful1 and fulfilling them1 if of things unlawful1 murmuring and quarrelling at1 curious prying into1 and misapplying of ,god's decrees1 and providences1 misinterpreting1 misapplying1 or any way perverting the word1 or any part of it1 to profane jests1 curious or unprofitable questions1 vain janglings1 or the maintaining of false doctrines1 abusing it1 the creatures1 or any thing contained under the name of ,god1 to charms1 or sinful lusts and practices1 the maligning1 scorning1 reviling1 or any ways opposing of ,god's truth1 grace1 and ways1 making profession of religion in hypocrisy1 or for sinister ends2 being ashamed of it1 or a shame to it1 by uncomfortable1 unwise1 unfruitful1 and offensive walkings1 or backslidings from it4 ,,quest4 ,,cxiv4 ,what are the reasons annexed to the third ,commandment8 ,,answ4 ,the reasons annexed to the third ,commandment in these words the ,lord thy ,god and for the ,lord will not hold him guiltless that taketh his name in vain are1 because1 he is the ,lord and our ,god1 and therefore his name is not to be profaned1 or any way abused by us1 especially1 because he is so far from acquitting and sparing the transgressors of this ,commandment1 as that he will not suffer them to escape his righteous judgment1 albeit1 many such escape the censures and punishments of men4 ,as the second ,commandment respects the manner in which ,god is to be worshipped1 agreeably to his revealed will2 in this we are commanded to worship him with that frame of spirit which is suitable to the greatness of the work1 and the ,majesty of him with whom we have to do4 ,by the name of ,god we are to understand all those things whereby he is pleased to make himself known2 and these are his names1 titles1 attributes1 words and works4 ,the attributes of ,god have been largely insisted on in that question1 ,what is ,god#baj8 ,his names and titles have also been considered1 as belonging to all the persons of the ,godhead1 in proving that the ,son and ,holy ,ghost are ,god equal with the ,father#baa4 ,his word is that in which the glory that is contained in his names1 titles and attributes1 is set forth in the most glorious manner4 ,thus the ,psalmist says2 ,thou hast magnified thy word above all thy name1 ,psal4 cxxxviii4 #b4 or1 thou hast given a brighter discovery of thyself in thy word1 than thou hast done in any thing else1 by which thou hast made thyself known to thy creatures4 ,and as for the works of ,god1 whether of nature or of grace1 these are designed to lead us into the knowledge of his power1 wisdom1 goodness1 holiness and faithfulness1 which are eminently glorified in all that he does4 ,now this ,commandment respects our having a due regard to all those ways whereby he makes himself known1 and contains a prohibition of every thing that may tend to cast the least dishonour upon them4 ,the method in which we are led to speak to it1 is to consider1 ,i4 ,what is required in it4 ,this supposes1 that it is an indispensible duty for us to make mention of the name of ,god4 ,since he has given us some discoveries of himself1 by what means soever he has done it1 it would be an instance of the highest contempt of the greatest privilege1 for us to express no regard to them2 which they may be said practically to do1 who make no profession of religion1 and desire not to be instructed in those things which relate to the name and glory of ,god2 which argues a person to be abandoned to the greatest wickedness1 and to live without ,god in the world4 ,now there are several duties mentioned in this answer1 in which we are said to make use of ,god's name2 particularly1 when we attend on his ordinances1 viz4 the word1 sacraments and prayer2 and take religious oaths1 and make solemn vows2 which1 doubtless1 are to be performed with the utmost reverence4 ,we have many instances1 in scripture1 of holy men who1 when they have drawn nigh to him in prayer1 have adored his divine perfections1 with a becoming humility4 ,thus ,solomon1 at the dedication of the temple1 addresses himself to ,god2 ,there is no god like thee1 in heaven above1 or on earth beneath1 who keepest covenant and mercy with thy servants1 that walk before thee with all their heart1 #a ,kings viii4 #bc4 ,and ,jacob1 when wrestling with ,god in prayer1 says1 ,o ,god of my father ,abraham1 and ,god of my father ,isaac1 the ,lord which saidst unto me1 ,return to thine own country1 and to thy kindred1 and ,i will deal well with thee4 ,i am not worthy of the least of all the mercies1 and of all the truth1 which thou hast shewed unto thy servant1 ,gen4 xxxii4 #i1 #aj4 ,and ,hezekiah expresses himself thus in prayer1 ,o ,lord ,god of ,israel1 which dwellest between the cherubims1 thou art the ,god1 even thou alone1 of all the kingdoms of the earth1 thou hast made heaven and earth1 #b ,kings xix4 #be4 ,and ,daniel in prayer1 styles him1 ,the great and dreadful ,god1 keeping the covenant1 and mercy to them that love him1 and to them that keep his commandments1 ,dan4 ix4 #d4 ,and ,abraham1 when standing before the ,lord1 and pleading in behalf of ,sodom1 says1 ,behold1 now ,i have taken upon me to speak unto the ,lord1 which am but dust and ashes1 ,gen4 xviii4 #bg4 ,and the inhabitants of heaven1 who are nearest the throne of ,god1 are represented as worshipping him with the greatest reverence1 casting their crowns before the throne1 in token of their being unworthy of the honour that they are advanced to1 and saying1 ,thou art worthy1 ,o ,lord1 to receive glory1 and honour and power1 ,rev4 iv4 #aj1 #aa4 which is to be understood of him1 exclusive of all others4 ,and as this reverence is to be expressed when we ask any thing at the hand of ,god1 by a parity of reason1 it ought to expressed in any other religious duty1 on which he has made1 some impressions of his glory4 ,if it be enquired1 whether this reverence is consistent with that boldness which believers are said to have in prayer1 when they are exhorted to come boldly unto the throne of grace1 ,heb4 iv4 #af4 and to have boldness to enter into the holiest of all1 by the blood of ,jesus1 chap4 x4 ,to this it may be answered1 that the word there used#bab1 which is called boldness1 may be rendered a liberty of speech4 ,so that though he be infinitely above us1 and a ,god of infinite holiness and purity1 and therefore has the utmost abhorrence of sin1 which we have reason to charge ourselves with1 yet we are encouraged to come to him1 as sitting on a throne of grace3 from whence he displays his glory1 as a sin-pardoning ,god1 who otherwise appears in his jealousy1 as a sin-revenging ,judge4 ,therefore this boldness is nothing else but our making use of that liberty which ,god gives us to come into his presence with hope of being accepted in his sight1 in and through a ,mediator4 ,we might farther observe1 that as we are to express an holy reverence1 in drawing nigh to ,god1 in all religious duties2 so we ought not to think of any of his works1 but with a due regard to1 and the highest veneration of1 his glory shining forth therein4 ,thus it is said1 ,remember that thou magnify his work1 which men behold1 ,job xxxvi4 #bd4 and this reverence is to be expressed in our meditations1 words and writings2 so that we should never think or treat of divine subjects1 but in an holy manner2 we should never speak of any thing1 by which ,god manifests his glory1 but with a design to beget in ourselves and others1 a reverential fear of1 and the highest esteem for him4 ,,ii4 ,we are now to consider the sins forbidden in this ,commandment2 and accordingly1 we violate it by not using the name of ,god in such a way as it is required4 ,this includes in it1 #a4 ,the not making any profession of religion1 as being afraid or ashamed to own1 that in which the name of ,god is so much concerned4 ,persons1 indeed1 do not usually arrive to this height of wickedness at once2 but the mind is alienated from ,god1 and his worship1 by degrees4 ,there is first a great deal of lukewarmness1 formality1 and hypocrisy1 reigning in the heart of man2 so that if they attend on the ordinances of ,god's worship1 it is with great indifferency1 many prejudices entertained against them1 and with such a frame of spirit as savours more profaneness than true religion4 ,after this they are ashamed of ,christ and his cause1 being influenced by the reproach that is cast on it in the world4 ,thus the ,jews pretended1 concerning ,christianity1 that it was a sect every where spoken against1 ,acts xxviii4 #bb4 ,and ,demas forsook the apostle1 having loved this present world1 #b ,tim4 iv4 #aj4 being more concerned for his reputation in it1 than for ,christ's interest4 ,after this1 such cast off all public worship2 and this is generally attended with a seared conscience1 and running into all excess of riot4 #b4 ,persons take the name of ,god in vain1 when though they make a profession of religion1 yet it is not in such a way as ,god has required2 and this is done by using his titles1 attributes1 or any ordinances or works1 in which he makes himself known in an unbecoming manner2 with ignorance1 when we speak of the divine perfections1 and1 at the same time1 have no just ideas of what is intended thereby2 or when we use the name of ,god with a vanity or levity of spirit1 and mention sacred things in a common way1 whereby we may be said to profane them2 or when we superstitiously pay a kind of veneration to the sound of words1 relating to divine matters1 but regard not the thing signified thereby4 ,this is using the name of ,god in such a way as he has not required1 and consequently taking it in vain4 #c4 ,the name of ,god is taken in vain by blasphemy2 which is a thinking or speaking reproachfully of him1 as though he had no right to the glory that belongs to his name2 which is1 in effect1 a cursing him in our hearts1 and offering the greatest injury that can be done1 to a ,god of infinite perfection2 which1 though it be no real lessening his essential glory1 yet it argues the greatest malignity1 and highest degree of impiety in those that are guilty of it4 ,this was so great a crime1 that1 by ,god's command1 it was punished with death1 ,lev4 xxiv4 #af4 #d4 ,this ,commandment is broken by not using religious oaths in a right manner1 or by violating them2 and1 on the other hand1 by all sinful and profane oaths and cursing4 7#a47 ,by not using religious oaths in a right manner4 ,it is certain1 that we are1 upon extraordinary occasions1 to make mention of the name of ,god1 by solemn oaths1 in which we appeal to him as a ,god of truth1 the searcher of hearts1 and the avenger of falsehood4 ,that this is a duty1 appears1 #a4 ,in that we have various instances1 in scripture1 of ,god's condescending to confirm what he has spoken1 by an oath2 wherein he appeals to his own perfections for the confirmation of our faith4 ,thus he is represented as swearing by himself1 and by his holiness1 ,gen4 xxii4 #af1 #ag4 ,psal4 lxxxix4 #ce4 #b4 ,there are several examples and commands1 in scripture1 which make it our duty to appeal to ,god1 on some occasions1 by solemn oaths4 ,thus it is said1 ,thou shalt fear the ,lord thy ,god1 and serve him1 and shalt swear by his name1 ,deut4 vi4 #ac4 ,and elsewhere1 ,to me every knee shall bow1 and every tongue shall swear1 ,isa4 xlv4 #bc4 ,but we must observe that there is a vast difference between ,god's swearing by himself1 or by any of his perfections1 and man's swearing by him4 ,when ,god swears by himself1 it is a display of the glory of his perfections1 as a ,god that cannot lye2 but when man swears by him1 it is an act of religious worship1 containing an acknowledgment of his perfections1 and an appeal to him1 as a ,god of truth1 and the avenger of a lye4 ,therefore an oath is not to be taken1 but in matters of great importance1 which cannot be decided without it2 and being an act of religious worship1 it ought to be performed in the most solemn manner2 otherwise we profane the name of ,god1 and so violate this commandment4 ,this respects not so much the form used in swearing1 as the levity of spirit with which it is done1 or our pretending to confirm that which is false hereby4 ,the form used in solemn oaths has been various4 #ast1 ,we read of some ceremonies used in swearing1 that were only occasional4 ,thus when ,jacob and ,laban took a solemn oath to each other1 at their parting1 a pillar was erected1 and a heap of stones gathered together1 and they both eat upon the heaps and sware by the ,god of ,abraham and ,nahor1 and the fear of ,isaac1 that they would do no injury to each other1 ,gen4 xxxi4 #de1-ec4 ,also we read1 that when ,abraham made his servant swear1 that he would take a wife for ,isaac1 from among his kindred1 and not out of the land where he dwelt1 he ordered him to put his hand under his thigh1 chap4 xxiv4 #b1 #c1 #d4 ,this form of swearing seemed to be an appeal to ,god1 as having promised that his seed should be increased and multiplied1 and that in his seed1 all the families of the earth should be blessed2 which was a circumstance well adapted to the matter and occasion of the oath1 viz4 that he should provide such a wife for ,isaac as ,god approved of4 #b;dly1 ,the common form of swearing used of old1 seems to have been by lifting up the hand to heaven1 thereby signifying their appeal to ,god1 whose throne is there2 accordingly the lifting up the hand to heaven imports the same thing as to swear1 according to the scripture-mode of speaking1 ,deut4 xxxii4 #dj4 ,in this manner ,abraham sware1 ,gen4 xiv4 #bb1 #bc4 and the angel which appeared to ,john1 ,rev4 x4 #e4 and this is undoubtedly1 a very good and justifiable form of swearing2 and it is used1 in some ,protestant countries1 even at this day4 ,as to the form used by us in public solemn oaths1 viz4 laying the hand on the ,bible1 or on the gospels1 and kissing the book1 it is no where warranted by scripture1 and therefore is not so eligible as that lifting up the hand2 yet because it is the common legal form used among us1 it is rather to be complied with1 than that the duty should be neglected2 because1 as has been but now observed1 some forms of swearing are said to have been used in scripture1 and not reproved1 which were of men's invention4 ,and the thing principally to be looked at in an oath1 is1 the solemn appeal made therein to ,god4 ,therefore it is the frame of spirit with which this is done1 that is chiefly to be regarded4 ,and what we have promised to do1 is religiously to be observed1 that so our oaths may not be violated4 ,obj4 ,the objections against the use of religious oaths1 are principally taken from two or three scriptures1 not rightly understood1 in which they seem to be forbidden2 as when our ,saviour says1 ,i say unto you1 ,swear not at all1 ,matt4 v4 #cd4 and in ,james v4 #ab4 the apostle speaks to the same purpose2 and it is farther objected1 that the prophet speaks of this as a national sin2 when he says1 ,because of swearing the land mourneth1 ,jer4 xxiii4 #aj4 ,answ4 ,in these scriptures profane swearing is forbidden2 whereby persons make use of the name of ,god to confirm what they say1 in a light and trifling manner2 or swearing by creatures1 as the heaven1 the earth1 or any creature therein4 ,but they do not forbid swearing1 as containing in it a religious appeal unto ,god in a solemn manner1 for the confirming of what we assert4 ,and when the prophet speaks of the land's mourning because of swearing1 it may be rendered1 as in the margin of our ,bibles2 because of cursing the land mourneth1 intimating1 that it was a custom among them1 to imprecate the wrath of ,god against one another2 which was a sin highly provoked to the ,majesty of heaven4 ,and1 besides1 it appears that the prophet is speaking of profane cursing or swearing1 by what is said in the words immediately following2 for both prophet and priest are profane4 ,so that people of all ranks and degrees1 were profane2 the prophets and priests by abusing the sacred mysteries2 and the people1 in their common discourse1 using oaths and curses2 for which things the land mourned4 ,this is the plain sense of that scripture2 and therefore no arguments can be drawn from thence to prove that solemn and religious oaths are unlawful4 ,it is1 indeed1 unlawful to swear by creatures1 as is observed in the scriptures but now mentioned2 for they are not omniscient1 and therefore not to be appealed to for the decided matters1 which are known to none but ourselves1 and the ,searcher of hearts2 neither are they to be reckoned avengers of the cause of injured truth2 for they have not a sovereignty over man1 or a right to judge and punish them in such a way as ,god has2 for that belongs only to him1 and therefore to swear by their name1 is to give them a branch of his glory1 and consequently to take his name in vain4 7#b47 ,this ,commandment is broken by violating religious oaths1 both those that are assertory or promissory4 ,therefore1 when men assert that1 for truth1 which is uncertain2 or1 especially if they know it to be false1 and so design to deceive1 they break this ,commandment4 ,as for promissory oaths1 they contain an appeal to ,god concerning what respects some things to be done by us1 conducive to the good of others4 ,now we are guilty of the breach of this ,commandment4 #a4 ,when we assert a thing1 without implying this condition that ought to be contained in it1 if ,god will1 or he be pleased to enable us to do it4 ,this the apostle particularly mentions1 when he blames those who say1 ,to day or to morrow we will go to such a city1 and continue there a year1 and buy1 and sell1 and get gain4 ,whereas they know not what shall be on the morrow4 ,and therefore1 they ought to say1 ,if the ,lord will1 we shall live1 and do this1 or that1 ,james iv4 #ac1 #ae4 #b4 ,when we promise a thing1 that is out of our power to perform2 and1 much more1 when we do not design to perform it4 #c4 ,when we promise a thing1 which is in itself unlawful2 as the ,jews did1 who bound themselves under a curse1 that they would not eat nor drink till they had killed ,paul1 ,acts xxiii1 #ab4 ,if we have obliged ourselves by an oath1 to perform that which is unlawful1 as we sin in making1 we should do so in fulfilling it4 ,there are1 however1 some cases in which persons may not perform what they have sworn to do1 and yet not be guilty of perjury1 or violation of their oaths2 as1 #ast1 ,when they have used their utmost endeavours to fulfil what they have promised to do1 but yet cannot accomplish it4 ,though here it must be observed1 that if the thing promised was absolutely out of their power when the promise was made1 the oath 7as we but now observed7 was unlawful4 ,but supposing the thing was in their power when they promised it2 but an unforeseen providence has put it out of their power at present1 though they have used their utmost endeavours to perform it1 they are not chargeable with the guilt of perjury4 #b;dly1 ,if we have promised to do a thing that is for the advantage of another2 but now see reason to alter our mind1 apprehending some detriment will accrue thereby to ourselves2 we must1 notwithstanding1 fulfil our promise4 ,thus the ,psalmist says1 he sweareth to his own hurt1 and changeth not1 ,psal4 xxv4 #d4 ,however1 if the person to whom we have made the promise1 who is to receive the advantage by our fulfilling it1 is willing to discharge us from our obligation1 we may omit to do it1 and not be guilty of perjury4 ,here it might be enquired2 whether we are always obliged to fulfil a promise extorted from us by violence8 ,in answer to which1 it is generally supposed1 by divines1 that we are not4 ,nevertheless1 the person can hardly be excused from sin in snaking such a promise1 when he designs not to perform it1 though some small degree of force or threatening were used2 especially since the will cannot be obliged to consent1 or the tongue to utter the promise4 ,and to all this we may add1 that they are guilty of the breach of this ,commandment 7how much soever they may think themselves guiltless7 who use equivocations1 or mental reservations1 in taking solemn and religious oaths4 ,thus the ,papists make no scruple of swearing to support the government under which they live1 and yet take the first opportunity that offers to subvert it1 pretending they swore to support it as it stood before the reformation2 or when they swear allegiance to their sovereign1 and yet do what they can to dethrone him2 and have this mental reservation1 that they intended only to do it for the present1 till they have a convenient opportunity to join in a successful rebellion4 ,by this means they break through the solemn tie of religious oaths1 elude the law1 and impose upon the common sense of mankind1 in such a way1 as even the ,heathen themselves are afraid and ashamed to do4 7#c47 ,this farther leads us to consider this ,commandment as broken by swearing profanely2 namely1 when we make use of the name of ,god1 and pretend to confirm what we assert by an appeal to him1 and1 at the same time1 are far from doing this in a religious manner4 ,this many do1 who give vent to their passions by profane swearing1 by invoking the name of ,god upon light and trifling occasions1 without that due regard that ought always to be paid to his divine ,majesty4 ,under this head we may observe1 that cursing is a vile sin1 whether a man imprecates the wrath of ,god on himself or others4 ,they who curse themselves1 do1 in effect1 pray that ,god would hasten their everlasting destruction2 as though their damnation slumbered1 or as if it were a thing to be wished for4 ,these do that which the devils themselves would not venture to do4 ,and to curse others is to put up a profane wicked prayer to ,god1 to pour out his vengeance upon them1 which is the highest affront to him2 as though the vials of his wrath were to be emptied on men1 when they pleased1 to satisfy their passionate revenge against them4 ,this also includes in it a vile instance of uncharitableness1 towards those whom we are commanded to love as ourselves1 ,matt4 xxii4 #ci4 ,and how contrary is it to that golden rule laid down by our ,saviour1 ,all things whatsoever ye would that men should do to you1 do ye even so to them8 chap4 xvii4 #ab4 ,thus we are said to break this ,commandment by perjury or profane swearing4 ,and to this we may add1 that it is notoriously broken by sinful vows2 either when we resolve1 or determine1 to do what is unlawful1 or bring ourselves under solemn engagements1 to do that which is lawful1 to our own strength1 without dependance on the grace of ,god in ,christ4 7#d47 ,it is farther observed in this answer1 that men take the name of ,god in vain1 by sinful lots2 but this is to be farther explained4 ,therefore let it be considered2 ,that when lots were an ordinance by which ,god1 in an extraordinary manner1 determined things that were before unknown2 they being an instituted means of appealing to him for that end2 as in the case of ,achan and others1 ,josh4 vii4 #ac1 #ad4 ,acts i4 #bf4 then lots were not to be used in a common way1 for that would have been a profaning a sacred institution4 ,but since this extraordinary ordinance is now ceased1 it does not seem unlawful1 so as to be an instance of profaneness1 to make use of lots in civil matters2 #bac provided we do not consider them as an ordinance which ,god has appointed1 in which we think we have ground to expect his immediate interposure2 and to depend upon it as though it were a divine oracle4 ,in this view it would be unlawful at present1 to use lots in any respect whatsoever4 7#e47 ,persons are said to break this ,commandment by murmuring1 quarrelling at1 curiously prying into1 and misapplying ,god's decrees or providences1 or perverting what he has revealed in his word1 i4 e4 when we apply things sacred to profane uses1 and have not a due regard to the glory of ,god1 which is contained therein2 when we pervert scripture1 by making use of those sacred expressions that are contained therein1 in our common discourse1 as some make the scripture the subject of their profane wit and drollery4 ,this is certainly a taking ,god's name in vain4 ,and1 it is farther added1 that we do so1 by maintaining false doctrines1 i4 e4 when we pretend1 that such a doctrine is from ,god1 when it is not1 or that he makes himself known hereby2 when the doctrine is altogether disowned by him4 7#f47 ,this ,commandment is farther broken1 by making use of ,god's name as a charm2 as when the writing1 or pronouncing some name of ,god1 is pretended to be an expedient to heal diseases1 or drive away evil spirits2 which is a great instance of profaneness1 and that which he abhors4 7#g47 ,this ,commandment is farther broken1 by reviling or opposing ,god's truth1 grace1 and ways2 whereby we cast contempt on that which is most sacred1 and lightly esteemed that which he sets such a value on1 and makes himself known by4 ,to this we may add1 that this is done by hypocrisy1 and sinister ends in religion1 whereby we walk1 so that we are an offence to others1 and backslide from the ways of ,god4 ,this is an abuse of that which ought to be our glory1 and a disregarding that1 whereby ,god manifests his name and glory to the world4 ,,iii4 ,we are now to consider the reasons annexed to the third ,commandment4 ,and these are taken1 #a4 ,from the consideration of what ,god is in ,himself1 as he is the ,lord1 whose name alone is ,jehovah2 whereby he puts us in mind of his sovereignty over us1 and his undoubted right to obedience from us2 and hereby intimates that his excellency should fill us with the greatest reverence and humility1 when we think or speak of any thing1 by which he makes himself known4 ,moreover1 he reveals himself to his people as their ,god1 that so his greatness should not confound us1 or his dread1 as an absolute ,god1 whom we have offended1 make us despair of being accepted in his sight4 ,therefore we are to look upon him as our reconciled ,god and ,father in ,christ2 which is the highest motive to obedience4 #b4 ,the observation of this ,commandment is farther enforced1 by a threatening denounced against those that break it2 concerning whom it is said1 ,that the ,lord will not hold him guiltless that taketh his name in vain4 ,this implies that there will be a judgment1 a reckoning day1 when all shall be called to an account2 and it shall be known whether they are guilty or not guilty4 ,it is farther observed1 that the profaning of ,god's name is a sin that carries in it a great weight of guilt1 and renders the sinner liable to punishment1 in proportion thereunto2 and accordingly ,god is said not to hold them guiltless1 or that they shall not escape the punishment from him2 though they may1 and often do1 escape punishment from men4 ,there are many instances of the profanation of the name of ,god1 which no laws of man can reach4 ,as when we attend on his ordinances without that inward purity of heart1 and those high and becoming thoughts of him1 which we ought always to entertain4 ,on the other hand1 human laws against open profaning the name of ,god1 are not severe enough to deter men from it2 and if they are1 they are seldom put in execution2 which is one reason why we behold the name of ,god so openly blasphemed1 and yet this iniquity go unpunished from men4 ,nevertheless1 such are to expect that ,god will follow them with the tokens of his displeasure1 sometimes with temporal1 at other times with spiritual judgments4 ,and this is assigned as a reason why we ought to make mention of the name of ,god1 or of every thing whereby he makes himself known1 in such a way1 as that we may glorify him thereby4 ,footnote #baj3 ,see ,vol4 ,i4 ,quest4 iv4 ,footnote #baa3 ,quest4 xi4 ,footnote #bab3 4 ,footnote #bac3 ,if they appeal to ,god in an irreverent manner1 they are a violation of this commandment4 ,if they be not appeals to him1 they are in fact1 an application to him without any knowledge of him1 and this is ,atheism4 ,quest4 ,,cxv41 ,,cxvi4 ,,quest4 ,,cxv4 ,which is the fourth ,commandment8 ,,answ4 ,the fourth ,commandment is1 ,remember the ,sabbath day to keep it holy4 ,six days shalt thou labour1 and do all thy work2 but the seventh day is the ,sabbath of the ,lord thy ,god3 in it thou shalt not do any work1 thou1 nor thy son1 nor thy daughter1 thy man-servant1 nor thy maid-servant1 nor thy cattle1 nor thy stranger that is within thy gates4 ,for in six days the ,lord made heaven and earth1 the sea1 and all that in them is1 and rested the seventh day2 wherefore the ,lord blessed the ,sabbath day1 and hallowed it4 ,,quest4 ,,cxvi4 ,what is required in the fourth ,commandment8 ,,answ4 ,the fourth ,commandment requireth of all men1 the sanctifying1 or keeping holy to ,god1 such set time as he hath appointed in his word2 expressly1 one whole day in seven1 which was the seventh from the beginning of the world to the resurrection of ,christ1 and the first day of the week ever since1 and so to continue to the end of the world2 which is the ,christian ,sabbath1 and in the ,new ,testament1 called the ,lord's day4 ,in this ,commandment it is supposed1 that ,god is the sovereign ,lord of our time2 which is to be improved by us1 to the best purposes1 as he shall direct4 ,and1 inasmuch as there are some special reasons which he has appointed for the exercise of religious worship1 these are called holy days1 and as we are to abstain from our secular employments therein1 while engaging in religious duties1 they are called sabbaths2 and that more especially1 because they are sanctified1 by ,god1 for his service4 ,these are considered more generally1 as including in them all those set times which ,god has appointed in his word1 which is contained in the moral reason of this ,commandment2 and therefore1 if he was pleased to institute1 as he did under the ceremonial law1 various ,sabbaths1 or days appointed for rest1 and the performance of religious worship1 his people are obliged to observe them4 ,and therefore1 ,i take the meaning of this commandment to be1 ,remember a sabbath day1 or every sabbath day1 or every day which ,god hath sanctified for that end1 to keep it holy2 and then follows the particular intimation of the weekly sabbath4 ,this1 as is observed in the answer we are explaining1 was the seventh day of the week1 from the beginning of the world1 to the resurrection of ,christ1 and the first day of the week ever since2 which is the ,christian ,sabbath1 and1 in the ,new ,testament1 is called the ,lord's day4 ,in considering the subject-matter of this ,commandment1 we must ,i4 ,inquire1 since it is contained in the decalogue1 which is an abstract of the moral law2 whether we are obliged to observe the ,sabbath by the law of nature1 or by some positive law4 ,for the understanding of which1 let it be premised1 that some laws are moral by way of eminency1 or1 in the highest sense1 as distinguished from all positive law2 and others we may call moral-positive1 that is1 the laws are positive2 but yet there is some moral reason annexed to enforce our obedience to them4 ,and this moral reason is either what is founded in the sovereignty of ,god commanding1 which takes place in all positive laws1 which1 in this respect1 are moral1 though they could not be known without a divine revelation2 or else positive laws may have a moral circumstance annexed to them1 to engage us to obedience1 taken from some glory that redounds to ,god1 or good to ourselves1 by the observation thereof2 or from some other reason which ,god annexes to them4 ,as for instance1 the reason annexed to the fourth ,commandment1 is taken from ,god's resting from the work of creation on the seventh day1 and its being sanctified for our performing religious duties therein4 ,here we shall consider1 #a4 ,in what respects the ,sabbath is moral in the highest and most proper sense of the word1 as before mentioned4 ,that this may appear1 we shall lay down the following propositions1 which may be considered in their respective connexion4 7#a47 ,it is a branch of the moral law1 that ,god should be worshipped4 ,this is founded in his divine perfections1 in the relation we stand in to him1 and in the consideration of our being intelligent creatures1 capable of worship4 7#b47 ,the moral law obliges us to perform social worship4 ,this appears from hence1 that man1 as a creature1 is capable of society1 and naturally inclined and disposed to it3 which we cannot but know1 when we look into ourselves1 and consider the disposition of all intelligent creatures1 leading them together with ourselves1 to this end2 so that without any positive law to direct us1 we should be naturally inclined to converse with one another4 7#c47 ,as man is a creature designed to worship ,god1 as the law of nature suggests1 so it appears1 from the same law1 that he is obliged to perform social worship4 ,for if we are obliged to converse with one another1 and thereby to be helpful to each other1 in other respects2 certainly we are obliged1 by the same law to converse with one another therein1 and to express our united concurrence in those things that relate to the glory of ,god4 7#d47 ,the law of nature farther suggests1 that as the whole of our business1 in this world1 is not included in that of society1 which is rather to be occasional than stated2 and there are other secular employments1 which we are to be engaged in1 in which we do not converse with others2 so we are not to spend our whole time in public or social worship4 ,therefore1 7#e47 ,it follows from hence1 that some stated times are to be appointed for this end2 and it is agreeable to the law of nature1 that ,god1 who is the sovereign ,lord of our time1 as well as the object of social worship1 should appoint these times2 that is1 that he should ordain a ,sabbath1 or what proportion of time he pleases1 for us to perform those religious duties which he enjoins1 therein4 ,these considerations1 relating to our observation of the ,sabbath1 are purely moral1 and not positive4 #b4 ,we shall shew in what respects the ,sabbath is positive1 and not moral in the highest and most propense sense of the word4 ,here let it be considered1 that it is the result of a positive law1 that one proportion of time should be observed for a ,sabbath1 rather than another2 namely1 that it should be a seventh1 rather than a third1 fourth1 fifth1 or sixth part of our time2 for this could not have been known by the light of nature1 any more than the other branches of instituted worship that are to be performed therein4 ,so that1 whether it be the seventh day in the week1 or the first1 which we are to observe1 this being founded in the divine will1 we conclude it to be a positive law4 ,this we are obliged to assert1 that we may fence against two extremes1 namely1 that of those who1 on the one hand1 deny the ,sabbath to have any thing of a moral circumstance contained in it2 and that of others1 who suppose that there is no idea of a positive law in it4 ,that1 in some respects1 the fourth ,commandment is a branch of the moral law1 may be proved from the following arguments3 7#a47 ,it is inserted1 among other commandments that are moral1 which were proclaimed by the voice of ,god from mount ,sinai1 whereas the ceremonial and judicial laws were not2 though they were given by divine inspiration4 ,these words the ,lord spake unto all your assembly in the mount1 out of the midst of the fire of the cloud1 and the thick darkness1 with a great voice2 and he added no more1 ,deut4 v4 #bb4 viz4 at that time4 ,moreover1 they were written on two tables1 with the finger of ,god1 which none of the other laws were2 and were laid up in the ark before the ,lord1 ,exod4 xxxi4 #ah4 all which denotes the dignity and perpetuity of these laws1 above all others that were ceremonial1 judicial1 or merely positive4 7#b47 ,the ,sabbath was enjoined to be observed not only by the ,israelites1 who were in covenant with ,god1 together with their servants1 who were made proselytes to their religion1 and were obliged to observe the ceremonial and other positive laws2 but it was also to be observed by the stranger within their gates1 namely1 the ,heathen1 who dwelt among them1 who were not in covenant with ,god1 and did not observe the ceremonial law2 these were obliged to obey the ,sabbath1 it being1 in many respects1 a branch of the moral law4 7#c47 ,if the observation of the ,sabbath had been a duty of the ceremonial1 and1 in no respects1 of the moral law1 it would have been wholly abolished at the death of ,christ2 but1 though then the day was altered1 yet there was still a ,sabbath observed1 after his resurrection1 even when the ceremonial law was no longer in force4 7#d47 ,the weekly ,sabbath is distinguished from all the ceremonial festivals2 which are also called sabbaths1 in that ,god lays a special claim to it1 as his own day2 and therefore it is called1 in this ,commandment1 ,the sabbath of the ,lord thy ,god2 and it is styled1 his holy day2 ,isa4 lviii4 #ac4 by way of eminence1 to distinguish it from other days1 which he has appointed to be1 in other respects1 devoted to his service2 and when changed1 it is called ,the ,lord's day1 ,rev4 i4 #aj4 which is a peculiar honour put upon it4 ,for these reasons we conclude1 that the ,sabbath has in it something moral1 and is not a part of the ceremonial law4 ,obj4 #a4 ,it is objected1 that the ,sabbath is included1 by the apostle1 among the ceremonial laws1 which were designed to be abrogated1 under the gospel-dispensation2 and therefore he says1 in ,col4 ii4 #af1 #ag4 ,let no man therefore judge you in meat or in drink1 or in respect of an holy day1 or of the new moon2 or of the ,sabbath days2 which are a shadow of things to come2 but the body is of ,christ4 ,answ4 ,to this it may be replied1 that by the ,sabbath days1 which are a shadow of things to come1 we are to understand the ,jewish festivals2 such as the new moons1 the passover1 pentecost1 the feast of tabernacles1 c4 which are often called sabbaths3 wherein holy convocations were held4 ,so that when the apostle says1 ,let no man judge you1 in respect of this matter1 he means1 let none have occasion to reprove you for your observing of those days1 which were merely ceremonial1 the design whereof was to typify the gospel-rest4 ,now1 that the apostle does not mean the weekly ,sabbath1 is plain2 for hereby he would contradict his own practice1 and that of the churches in his day1 who observed it2 whereas1 the other sabbaths were abolished1 together with the ceremonial law4 ,moreover1 it is evident1 that he intends no more than the ceremonial sabbaths1 or ,jewish festivals2 because he adds1 ,let no man therefore judge you in meat or in drink1 as well as in respect of an holy day1 c4 by which he does not mean1 let no man have reason to judge or condemn you for gluttony or drunkenness1 but for your abstaining from several sorts of meat1 forbid by the ceremonial law2 by which he means that the distinction of meats is removed under the gospel-dispensation4 ,and consequently the ceremonial sabbaths1 or holy days1 are taken away2 which are intended by the sabbath day in that place1 and not the weekly ,sabbath2 and therefore our translation rightly renders it1 the sabbath days1 not the ,sabbath day4 ,or if it ought to be rendered the sabbath day1 or the weekly ,sabbath1 because it is distinguished from the holy days before mentioned2 then it may be farther replied to it1 that he means the seventh-day ,sabbath1 which was abolished1 together with the ceremonial law1 in opposition to the ,lord's day2 and how far this was a sign or shadow of good things to come1 will be considered in what will be replied to the next objection4 ,obj4 #b4 ,it is farther objected1 by those who pretend that the ,sabbath is a branch of the ceremonial law1 that it is said1 in ,exod4 xxxi4 #af1 #ag4 ,the children of ,israel shall keep the ,sabbath throughout their generations1 for a perpetual covenant4 ,it is a sign between me and the children of ,israel for ever1 c4 ,answ4 ,to this it may be replied2 that whenever the weekly ,sabbath has an idea annexed to it1 agreeably to that of the ceremonial law2 as when it is said to be a sign between ,god and ,israel1 as in this scripture1 we are to understand nothing hereby1 but that there was a ceremonial accommodation annexed to it1 as an ordinance for their faith1 in particular1 signifying the gospel-rest2 which signification was not annexed to it from the beginning2 but when it was given to ,israel4 ,from the beginning1 it was not a type2 but when ,god gave the ceremonial law1 it was made a type4 ,even as the rainbow1 which proceeds from natural causes1 and was1 doubtless1 set in the heavens before ,noah's time2 yet it was not ordained to be a sign of the covenant between ,god and him1 till ,god ordered it to be so1 in his time4 ,thus ,god ordained the ,sabbath to be a type or sign to ,israel1 when he gave them the ceremonial law1 though it was not so before4 ,and at ,christ's resurrection it ceased to be an ordinance1 for their faith in the gospel-rest1 or to be observed1 when another day was substituted in the room of it1 to wit1 the first day of the week4 ,obj4 #c4 ,it is farther objected1 that when the observation of the ,sabbath was enjoined1 ,god bade the ,israelites1 in ,deut4 v4 #ae4 to remember that they were servants in the land of ,egypt1 and that the ,lord their ,god brought them out thence through a mighty hand1 and by a stretched out arm2 and therefore commanded them to keep the ,sabbath-day4 ,answ4 ,to this it may be replied1 #a4 ,that ,god's bringing his people out of ,egypt1 is no argument that this is a part of the ceremonial law1 which was given soon after that time4 ,for we read in the preface to the ten ,commandments1 of his bringing his people out of the land of ,egypt2 which is assigned as a reason why they should observe all the ,commandments4 ,therefore it might as well be inferred1 that they are all a part of the ceremonial law1 as that the fourth ,commandment is so2 because enforced by the same motive4 #b4 ,though this particular reason is given to induce the ,israelites to observe this ,commandment1 and it is in a more especial manner1 applied to that dispensation of providence which they were lately under2 yet this could not be said to take place in the first institution of the ,sabbath1 if we suppose that it was instituted before ,moses's time1 which we shall endeavour to prove under a following head4 #c4 ,this particular reason1 taken from their having been servants in ,egypt1 is added to enforce the obligation laid on masters1 to let their servants rest on the ,sabbath-day2 namely1 because they themselves were once servants in ,egypt1 without any regard had herein to the matter of the ,commandments1 or any intimation that it is a branch of the ceremonial law4 ,,ii4 ,we shall now consider when this law1 relating to the observation of the ,sabbath1 was first given4 ,there are various opinions about this matter4 #a4 ,some think the ,sabbath was first instituted when ,god spake to ,israel from mount ,sinai2 inasmuch as it is one of the ten ,commandments1 which ,god gave them from thence#bad4 ,but to this it may be replied1 that the ,sabbath was observed some days before ,israel came into the wilderness of ,sinai1 viz4 when they were in the wilderness of ,sin4 ,thus ,moses1 when speaking concerning their gathering twice as much manna as was usual1 the day before the ,sabbath1 assigns this is as a reason for it1 ,to morrow is the rest of the holy ,sabbath unto the ,lord1 ,exod4 xvi4 #ac4 ,and that this was before they encamped at mount ,sinai1 appears from hence1 namely1 that it is said1 that they came into the wilderness of ,sin on the fifteenth day of the second month1 ver4 #b4 ,whereas they did not come into the wilderness of ,sinai1 till the third month1 chap4 xix4 #a4 ,therefore1 #b4 ,others fix the ,epocha of the giving this law1 from their coming into the wilderness of ,sin2 this being the first time1 in which the ,sabbath is expressly said to be observed1 in scripture4 ,but to this it may be replied2 that nothing can be justly inferred from the mode of expression1 used by ,moses in this scripture1 as though it argued the giving a new law1 that had not been before observed2 but only the putting them in mind of the observation of that day1 which had1 for some time been disregarded2 and accordingly it is assigned as a reason of their gathering twice the quantity of manna on the sixth day1 which supposes that they knew before hand1 that they were to rest on the seventh2 though it is highly probable1 that the observation of this ,commandment had been neglected1 for some years past while they were in ,egypt2 and it may be1 that they were not suffered1 by those who held them there in bondage1 to observe this1 and many other of the divine laws4 ,nevertheless1 the memory of the ,sabbath was not wholly lost among them1 which ,moses puts them now in mind of4 ,the most probable opinion therefore relating to the institution of the ,sabbath1 is1 that it was given to man from the beginning2 which may be argued1 7#a47 ,from the reason annexed to the ,commandment1 to wit1 ,god's resting from his work of creation2 and it immediately follows1 that when he rested from his work1 he blessed and sanctified the seventh day2 that so man might celebrate and commemorate his power and glory displayed therein1 ,gen4 ii4 #a1 #b1 #c4 ,obj4 ,to this it is objected2 that ,god's blessing and sanctifying the seventh day1 may be understood proleptically1 as denoting1 that at first he sanctified1 or ordained that it should be a ,sabbath1 to his people in the following ages2 and that this did not take place till ,moses's time2 and accordingly they suppose1 that he having been speaking of the creation of the world1 and ,god's resting from his work1 gives them to understand1 that this was the reason of the law1 which was now given them1 concerning the observation of the ,sabbath1 which they never heard of before4 ,answ4 ,but to this it may be replied1 ,that this sense of the text will appear very absurd to any unprejudiced person2 since if ,god's resting from his work1 which is mentioned immediately before1 as the reason of his sanctifying the seventh day1 is to be taken literally1 why must his sanctifying the ,sabbath be taken figuratively8 if the one be an account of what was just done1 why should the other be an account of what was not to take place till two thousand and five hundred years after8 7#b47 ,if ,god had a church in the world1 and public worship was performed by them from ,adam to ,moses's time1 then1 there were set times1 in which they were to meet together for that end1 and consequently a ,sabbath1 which was equally necessary for the good of the church1 in foregoing as well as following ages2 and therefore we cannot suppose that it should be denied that privilege then1 which had been granted it ever since2 or1 that from ,moses's time they should be obliged to celebrate the glory of ,god1 as their ,creator1 sovereign ,ruler1 and bountiful ,benefactor2 and that a seventh part of time should be allotted them for this service1 by his express command1 and yet he should lose the glory1 and his people the advantage arising from it1 before that time4 ,obj4 ,it is objected to this1 that the scripture is wholly silent as to this matter1 and therefore nothing can be concluded in favour of the argument we are maintaining4 ,answ4 ,some think that the scripture is not wholly silent as to this matter2 but that it may be inferred from what we read in ,gen4 iv4 #c1 #d4 in which it is said1 that in process of time it came to pass1 that ,cain brought an offering unto the ,lord2 which was1 doubtless1 an instance of public worship4 ,we render the words in process of time2 but they may1 with equal justice1 be rendered1 as it is observed in the margin1 at the end of days2 that is1 at the end of that cycle of days which we generally call a week1 or on the seventh day2 then the offering was brought1 and the solemn worship performed1 and hereby the ,sabbath sanctified according to ,god's institution4 ,but if this argument be not allowed of1 it does not follow that the scripture's not mentioning their observing a ,sabbath1 gives us just ground to suppose that they did not observe any4 ,it might as well be argued1 that because the scripture speaks very little of any public worship performed before the flood1 that therefore there was none in the world2 or1 that because we do not read of the church's observing a ,sabbath1 and many other parts of instituted worship all the time of the judges1 which is said to be about the space of four hundred and fifty years1 ,acts xiii4 #bj4 therefore it follows that a ,sabbath1 was not observed by them1 during the whole of that interval1 and all instituted worship was wholly neglected4 ,the next thing to be inquired into is1 whether the ,sabbath was instituted before or after the fall of our first parents8 ,and it may be observed2 that it appears to have been instituted before their fall2 because the reason of its institution was ,god's resting from his work of creation1 of which we read before the account of their fall1 as appears from the scripture before mentioned4 ,obj4 ,it is objected that ,adam in innocency had no manservant nor maid-servants1 nor stranger within his gate2 and therefore was not in a capacity of observing this ,commandment4 ,answ4 ,to this it may be replied1 ,that before the world was increased1 our first parents might observe the principal thing contained in this ,commandment1 by setting apart a day for religious worship3 and when the world increased1 the other part of the ,commandment1 which was only circumstantial1 might take place4 ,and1 indeed1 this objection might be as much alleged against ,adam's being obliged to yield obedience to the fifth1 seventh1 and eighth ,commandments1 as against his obeying the fourth4 ,,iii4 ,it is farther observed1 in this answer1 that the day which we call a seventh part of time1 was the seventh day of the week1 from the beginning of the world1 till the resurrection of ,christ2 and the first day of the week1 ever since1 to continue to the end of the world2 which is the ,christian ,sabbath1 or the ,lord's day4 ,that the seventh day of the week was observed as a ,sabbath1 at first1 is taken for granted2 and we do not find that it was abolished by a positive law1 so that there should be no ,sabbath2 but the day was changed1 by substituting another in the room of it4 ,if1 according to the fourth ,commandment1 there is to be but one ,sabbath in the week1 and the other six days thereof are allowed for our own lawful employments2 and if the first day of the week can be proved1 as we shall attempt to do1 to be the ,christian ,sabbath1 then it follows1 that the seventh day ceases to be a ,sabbath4 ,it may be1 indeed1 observed1 from several ecclesiastical writers1 that some in the three first centuries1 observed1 both the seventh and the first day of the week4 ,as for the apostles1 they often assembled with the ,jews1 in their synagogues1 on the seventh day1 ,acts xiii4 #ad4 and xvii4 #b4 but this was done with a design to propagate the ,christian religion among them1 which could not1 with equal conveniency1 be done on other days4 ,and the church afterwards met together on that day1 as well as the ,lord's day1 apprehending that though it was not now to be reckoned ,god's holy day1 or the ,christian ,sabbath2 yet it was expedient1 that hereby they should keep up the memory of his having1 on that day1 finished the work of creation2 and others kept it as a day of fasting1 accompanied with other religious exercises1 in memory of ,christ's lying that day in the grave4 ,but this can hardly be justified in them4 ,however1 it is evident that they did not pay the same regard to it as the ,lord's day1 nor style it ,god's holy day1 nor the ,christian ,sabbath1 by way of eminency4 ,and some have expressly intimated1 that whatever regard they paid to the seventh day1 or what assemblies soever they held for worship therein1 they did not observe it in the same way as the ,jews did#bae2 neither were they obliged to hold meetings on that day1 as they were on the ,lord's day1 it being1 in part1 left to their discretion2 and it was supposed1 that they had sufficient leisure from their secular callings2 and therefore might attend to the worship of ,god on that day1 as an opportunity offered itself2 though they did not count it equally holy with the ,lord's day2 nor were they obliged1 when the worship was over1 to abstain from their secular employment#baf4 ,but this ,i only mention occasionally1 to obviate an objection taken from the practice of some of the ancient church1 in observing the seventh day of the week1 which does not much affect the cause we are maintaining1 our design being to prove that the first day of the week is ordained to be the ,christian ,sabbath4 ,but before we enter on that subject1 it may be necessary1 to prepare our way for it1 to premise1 #a4 ,that it does not1 in the least1 derogate from the honour and glory of ,god1 to change the ,sabbath from the seventh to the first day of the week4 ,it would1 indeed1 derogate from the glory of ,god1 if he should take away one ,sabbath1 and not institute another in the room of it2 for then he would lose the honour of that public worship1 which he has appointed to be performed on that day4 ,moreover1 if there be a greater work than that of creation1 to be remembered and celebrated1 it tends much more to the advancing the glory of ,god1 to appoint a day for the solemn remembrance thereof1 than if it should be wholly neglected4 ,and to this we may add1 that if all men must honour the ,son1 even as they honour the ,father1 then it is expedient1 that a day should be set apart for his honour1 namely1 the day on which he rested from the work of redemption1 or1 as the apostle says1 ceased from it1 as ,god did from his1 ,heb4 iv4 #aj4 #b4 ,it was expedient1 that ,god should alter the ,sabbath1 from the seventh to the first day of the week2 for1 7#a47 ,hereby ,christ took occasion to give a display of his glory1 and in particular of his sovereign authority1 to enjoin what time he would have us set apart for his worship under the gospel-dispensation1 as well as what worship he will have performed therein2 and to discover himself to be1 as he styles himself2 ,the ,lord of the ,sabbath day1 ,matt4 xii4 #h4 7#b47 ,we1 in the observation thereof1 signify our faith1 in a public manner1 that ,christ is come in the flesh1 and that the work of our redemption is brought to perfection2 and consequently1 that there is a way prepared for our justification and access to ,god1 as our ,god1 in hope of finding acceptance in his sight4 #c4 ,all the ordinances of gospel-worship have a peculiar relation to ,christ2 therefore it is expedient that the time in which they are to be performed1 under this present gospel-dispensation1 should likewise have relation to him2 therefore that day must be set apart in commemoration of his work of redemption1 in which he finished it1 and that was the first day of the week4 ,this leads us to consider1 what ground we have to conclude that the ,sabbath was changed1 from the seventh to the first day of the week after the resurrection of ,christ4 ,and this will appear1 7#a47 ,from the example of ,christ and his apostles1 who celebrated the first day of the week as a ,sabbath1 after his resurrection4 ,thus we read in ,john xx4 #ai4 that the same day at evening1 being the first day of the week1 when the doors were shut1 where the disciples were assembled for fear of the ,jews1 came ,jesus and stood in the midst of them1 and said1 ,peace be unto you4 ,and ver4 #bf4 ,after eight days1 or the eighth day after1 inclusive1 again his disciples were within2 then came ,jesus1 the doors being shut1 and stood in the midst and said1 ,peace be unto you4 ,where we may observe1 #a4 ,that it was not merely an occasional meeting1 but a fixed one1 which returned weekly4 ,therefore they met eight days after1 or the following first day of the week2 which was the second ,christian ,sabbath4 #b4 ,on both these days of their meeting together for public worship1 ,christ appeared in the midst of them1 and spake peace unto them2 which includes his owning the day1 and confirming their faith in the observation of it as a ,sabbath1 for the future4 ,obj4 ,it is objected1 that the reasons of the apostles' meeting together on the first day of the week1 was for fear of the ,jews2 and not because it was substituted in the room of the seventh day1 as a ,sabbath perpetually to be observed4 ,answ4 ,to this it may be replied1 that they did not meet together for fear of the ,jews2 but when they were assembled1 the doors were shut for fear of them4 ,besides1 it may be farther replied1 that the fear of persecution would have been no warrant for them1 not to keep the seventh-day-,sabbath1 or to substitute another day in the room of it4 ,to all which we might add1 that they might more securely meet together on the seventh day of the week1 than on any other day1 if they were afraid of disturbance from the ,jews2 for then they were engaged in worship themselves2 and1 it is probable1 would be rather inclined to let them alone1 for want of leisure1 to give them disturbance in their worship4 7#b47 ,it farther appears1 that the ,sabbath was changed from the seventh to the first day of the week1 in that this was a day1 in which the church met1 together with the apostles1 for solemn public worship4 ,thus we read in ,acts xx4 #g4 that upon the first day of the week1 when the disciples came together to break bread1 ,paul preached unto them4 ,where we may observe1 #a4 ,that it was not a private1 but a public meeting of the church2 for it is said1 that the disciples1 that is1 the church1 met together4 #b4 ,it was not a day occasionally appointed by the apostle1 but the stated usual time of their meeting2 for it is not said ,paul designed to preach to them on that day1 and therefore they met together2 but when they came together1 on the first day of the week1 that is1 on the day of their usual meeting1 ,paul preached unto them4 #c4 ,the apostle had been with them some days before2 for it is said in the foregoing verse1 that he abode there seven days4 ,why did they not meet together1 and he preach to them the day before1 to wit1 the seventh day of the week1 on which day he was with them2 but because that was no longer a ,sabbath1 but changed to the first day8 #d4 ,the end of their meeting was to break bread4 ,now1 though the word is to be preached in season and out of season2 yet no day is so proper to break bread on1 or celebrate the ,lord's supper1 as that on which he rose from the dead4 ,besides1 when a day is particularly described as that which is set apart for solemn worship1 such as preaching and breaking of bread is supposed to be1 that must be understood to be the ,sabbath4 #e4 ,they could not be said now to meet together for fear of the ,jews1 as was before objected to their observing the first ,sabbath2 for it was at ,troas1 where the ,jews had nothing to do1 nor could they persecute them2 for it was a church of converted ,gentiles4 ,obj4 #a4 ,it is objected1 that the word which we render the first day of the week#bag1 might be rendered one day of the week1 or on a certain day4 ,answ4 ,our translation of the ,greek word1 is by far the most proper1 as all know1 who understand that language4 ,besides1 the same words are used in ,john xx4 #a4 and ,luke xxiv4 #a4 in both which scriptures ,christ's resurrection is said to be on the first day of the week2 how preposterous would it be1 to render them1 on a certain day of the week8 and if they are1 in those scriptures1 and others that might be referred to1 to be rendered1 the first day of the week1 as all allow they must1 why should they be rendered otherwise in the text under our present consideration8 ,obj4 #b4 ,it is farther objected1 that their meeting together1 on the first day of the week1 to break bread1 does not argue it to be a ,sabbath2 because formerly the ,lord's supper used to be administered whenever the word was preached1 and that was on other days1 besides the first day of the week2 yea1 we read1 that in some ages of the church1 the word was preached1 and the ,lord's supper administered1 every day4 ,answ4 ,to this it may be replied1 ,that though the ,lord's supper may be administered on another day1 yet this is said to be the day more especially appointed for this solemn ordinance1 or for public worship1 as has been already observed4 ,besides1 though the ,lord's supper was administered on other days after this3 yet it will be hard to prove that it was administered on any other day but the ,lord's day1 in the apostles time4 7#c47 ,the change of the ,sabbath1 from the seventh to the first day of the week1 may be farther argued from #a ,cor4 xvi4 #a1 #b4 in which the apostle says1 ,as ,i have given order to the churches of ,galatia1 even so do ye4 ,upon the first day of the week1 let every one of you lay by him in store1 as ,god hath prospered him2 that there be no gatherings when ,i come4 ,in which words we may observe1 #a4 ,that there is a work of charity recommended2 a duty most proper for the ,sabbath1 as a testimony of our thankfulness to ,god for spiritual blessings1 held forth to1 or received by us1 on that day2 and it is a day in which our hearts are most like to be enlarged to others1 when most affected with the love of ,god to us4 ,those duties which the prophet recommends as suitable to a fast1 which ,god had chosen1 are very suitable to all public ordinances1 and in particular to ,sabbaths1 namely1 to loose the bands of wickedness1 and to undo the heavy burdens1 and to deal forth bread to the hungry1 ,isa4 lviii4 #f1 #g4 ,if the poor of the church were to be provided for1 this was to be done1 not by a private1 but a public collection1 whereby more might be raised1 and no burden laid on particular persons4 ,it is moreover said1 that they were to lay by as ,god had prospered them2 that is1 not only in proportion to the increase of their worldly substance1 or the success that attended their secular employments on other days2 but their compassion to the poor ought to be enlarged1 in proportion to the spiritual advantage they received from ,christ1 under his ordinances4 #b4 ,this was not to be done on one single first day of the week1 but on the return of every first day2 as all who read this scripture impartially must understand it#bah4 ,therefore it follows1 that the first day of the week was a day in which the church met together for solemn1 public1 and stated worship4 #c4 ,it was not commanded only to this church at ,corinth1 but is agreeable to what had been commanded to all the churches of ,galatia2 therefore it follows1 that the churches of ,galatia were obliged to observe the first day of the week1 as well as that at ,corinth4 ,and inasmuch as this epistle is directed to all that in every place call upon the name of ,jesus ,christ1 #a ,cor4 i4 #b4 it may by a parity of reason1 be applied to them2 and accordingly it may be argued1 that it was a universal practice of the church1 at that time1 to meet together for religious worship1 on the first day of the week1 which argument cannot but have some weight in it1 to prove the doctrine that we are maintaining1 relating to the change of the ,sabbath1 from the seventh to the first day of the week4 7#d47 ,the change of the ,sabbath1 from the seventh to the first day of the week1 farther appears1 in that there is a day1 mentioned in the ,new ,testament1 which is styled the ,lord's day4 ,thus it is said1 ,i was in the ,spirit on the ,lord's day1 ,rev4 i4 #aj4 ,where it may be observed1 #a4 ,that there is a peculiar claim that ,christ lays to this day as his own1 distinct from all other days4 ,as the seventh day of the week was1 before this1 called1 as it is in this ,commandment1 ,the ,sabbath of the ,lord thy ,god1 and elsewhere1 his holy day1 ,isa4 lviii4 #ac4 so there is a peculiar day which our ,saviour1 who is the ,lord here spoken of1 claims as his holy day4 ,and what can this be1 but that day which he has instituted in commemoration of his having finished the work of our redemption8 #b4 ,it may be farther observed1 that when ,god is said to lay claim to things in scripture1 it denotes1 that they are of his appointment1 and for his glory4 ,thus the bread and the wine in that ordinance1 which ,christ has appointed in remembrance of his death1 is called the ,lord's supper1 or the ,lord's table1 denoting that it is an ordinance of his own appointment2 in like manner the ,lord's day may be fitly so called for this reason1 as instituted by him4 ,the arguments that have hitherto been brought to prove that the ,sabbath was changed from the seventh to the first day of the week1 are principally such as are founded on a scripture-consequence4 ,we shall now proceed to prove that this consequence is just1 viz4 that because the first day of the week was observed by our ,saviour1 his apostles1 and the church in general1 as the ,lord's day1 that is1 a day instituted by him1 in commemoration of his having finished the work of our redemption2 therefore we ought to observe it for that end4 ,here it may be considered1 #ast1 ,that it is not to be supposed1 that it was universally observed by the church at random1 or by accident1 without some direction given them herein4 ,for since the apostles were appointed to erect the gospel-church1 and1 as ,god's ministers1 to give laws to it1 relating to the instituted worship that was to be performed therein1 it is as reasonable to suppose1 that they gave direction concerning the time1 in which public solemn worship should be performed4 #b;dly1 ,whatever the apostles ordered the church to observe1 in matters belonging to religious worship1 they did it by divine direction2 otherwise the rules they laid down for instituted worship1 could not be much depended on2 and they1 would doubtless1 have been blamed1 as not having fulfilled the commission1 which they received from ,christ1 to teach the church to observe all things whatever he had commanded them4 ,nor could the apostle have made this appeal to the church as he does2 ,i have not shunned to declare unto you all the counsel of ,god1 ,acts xx4 #bg4 and elsewhere1 ,i have received of the ,lord that which also ,i delivered unto you1 #a ,cor4 xi4 #bc4 and ,i delivered unto you first of all that which ,i also received1 chap4 xv4 #c4 ,nor would he have acted agreeably to the character he gave of himself and the rest of the apostles2 concerning whom he says1 ,let a man so account of us1 as of the ministers of ,christ1 and stewards of the mysteries of ,god4 ,moreover1 it is required in stewards1 that a man be found faithful1 chap4 iv4 #a4 ,and he says concerning himself1 ,i have obtained mercy of the ,lord to be faithful1 chap4 vii4 #be4 ,and elsewhere1 ,if any man think himself to be a prophet1 or spiritual1 let him acknowledge that the things that ,i write unto you1 are the commandments of the ,lord1 chap4 xiv4 #cg4 and consequently1 that whatever directions he gave about the time1 as well as mode of worship1 were instamped with his authority2 therefore1 an apostolic intimation contained a divine command relating hereunto4 ,those things that were delivered to the church1 by persons under divine inspiration1 are not to be reckoned among the traditions which the ,papists plead for1 which took their rise in those ages when inspiration was ceased4 ,the apostle uses the word tradition in the same sense in which we are to understand a divine oracle1 or a command given by those who were divinely inspired2 and accordingly he says1 ,i praise you1 brethren1 that you remember me in all things1 and keep the ordinances1 or1 as it is in the margin1 traditions1 as ,i have delivered them to you1 chap4 xi4 #b4 and elsewhere1 he exhorts them1 to hold the traditions which they had been taught1 whether by word1 or his epistle1 #b ,thess4 ii4 #ae4 that is1 all those things which had been communicated to them by divine inspiration1 in whatever form they were transmitted to them1 whether by word or writing2 which different circumstances of imparting them1 do not in the least detract from their divine authority4 ,the laws which ,god gave to his church1 were either immediately from himself1 as the ten ,commandments1 or else they were given by those who were inspired for that purpose2 and1 indeed1 the greatest part of gospel-worship was of this latter sort2 and what was transmitted by the apostles relating hereunto1 was either verbal or real2 the former containing an intimation of what they had received of the ,lord1 the latter was enforced by their example and practice2 which1 supposing them to be under divine inspiration1 was a sufficient warrant for the faith and practice of the church1 whether relating to the mode or time of worship2 and consequently the practice and example of the apostles and church1 in their day1 in observing the first day of the week1 is a sufficient argument to convince us concerning the change of the ,sabbath1 from the seventh to the ,lord's day1 which was to be observed1 by the church1 in all succeeding ages4 ,as to that question which is proposed by some1 namely1 when it was that ,christ gave instructions to the apostles1 concerning the change of the ,sabbath8 ,it is an over-curious enquiry1 since it is enough for us to conclude1 that this1 together with other laws given by them1 relating to the gospel-dispensation1 were given by him1 during that interval of time1 in which he shewed himself alive after his passion1 by many infallible proofs1 being seen of them forty days1 speaking of the things pertaining to the kingdom of ,god1 ,acts i4 #c4 of which1 we may reasonably suppose this to have been one4 ,but if this be not reckoned sufficient for the confirming our faith therein1 we have the highest reason to conclude1 that it was given by the inspiration of the ,spirit1 whom ,christ had before promised unto the apostles to guide them into all truth2 and that he should shew them things to come1 ,john xvi4 #ac4 by which we are to understand1 that he was to lead them1 not only into those truths1 which were necessary for them to know as ,christians1 but to impart to the churches as ministers1 as a rule of faith and practice4 ,this is what1 ,i think1 may give us sufficient satisfaction1 as to the divine original of the ,lord's day1 without our being obliged to have recourse to an ecclesiastical establishment1 without a divine institution2 which would very much detract from the dignity and glory of it1 and the regard that we ought to pay to it1 as the ,lord's holy day4 ,we have considered it as instituted by the apostles2 and that they had instructions in all things relating to the edification of the church2 and that they were so faithful in what they imparted1 that they cannot be1 in the least1 suspected of intruding any invention of their own into the worship of ,god1 in this1 any more than any other branch thereof1 to suppose which1 would leave us in the greatest uncertainty1 as to what concerns matters of the highest importance4 ,thus concerning the observation of the ,lord's day1 as founded on a divine warrant1 given to the church by the ministry of the apostles1 who were appointed1 by ,god1 to make known those laws to them1 which respect the manner and time in which he will be worshipped1 under the gospel-dispensation4 ,the next thing to be considered1 is1 that the church in1 and after the apostles time1 universally attended to the religious observation of the ,lord's day2 which was celebrated as a ,sabbath in all succeeding ages4 ,this is so evident1 from the history of what relates thereunto1 that it needs no proof4 ,that the apostles and the church1 in their day1 observed it1 has been already considered2 and that the observation thereof was continued in the church1 after their death1 appears from the writings of most of the ,fathers1 who speak of it as a day in which the church met together for public worship1 and paid a much greater deference to it than any of the other days of the week1 wherein they occasionally attended on the exercise of religious duties4 ,thus ,ignatius1 who lived in the beginning of the second ,century1 advises every one who loved ,christ1 to celebrate the ,lord's day1 which was consecrated to his resurrection2 and he calls it the queen1 and chief of all days#bai4 ,also ,justin ,martyr1 who lived about the middle of the same ,century1 in one of his apologies for the ,christians1 says1 ,that on that day1 which they1 viz4 the ,heathen1 call ,sunday1 all who live in cities or villages1 meet together in the same place1 where the writings of the apostles and prophets are read1 and we all assemble2 it being the day in which ,god finished the creation1 and ,jesus ,christ1 our ,saviour1 rose from the dead4 ,for the day before ,saturday he was crucified1 and the day after it1 that is1 ,sunday1 he appeared to his apostles and disciples1 and instructed them in those things which we propose to your consideration#bbj4 ,in the third ,century1 when persecution so much raged against the church1 it is well known1 that ,christians distinguished themselves1 by the character of observers of the ,lord's day1 which they reckoned a badge of ,christianity#bba4 ,i need not descend any lower1 to prove that the ,lord's day was universally observed by the church1 in commemoration of ,christ's resurrection1 in all succeeding ages2 for that is generally allowed4 ,therefore1 all that ,i shall add to illustrate this argument1 taken from the practice of the ,christian church1 from our ,saviour's resurrection1 to this day1 is1 #ast1 ,that it cannot reasonably be supposed1 that ,god would suffer his church universally to run into so great a mistake1 as to keep a wrong day as a weekly ,sabbath2 and that not only in one or two1 but in all ages1 since our ,saviour's time4 ,now1 whatever error particular churches have been suffered to imbibe1 ,god has not left them all in general2 and that before the corruption and apostasy of the church of ,rome1 as well as since the ,reformation1 to be deceived1 which they must be said to have been1 had they esteemed that ,god's holy day1 which he has neither instituted1 nor owned as such4 #b;d1 ,god has not only suffered all his churches to go on in this error1 if it be an error1 and not undeceived them1 but he has1 at the same time1 granted them many signal marks of his favour2 and has1 to this day1 in many instances1 owned the strict and religious observation thereof2 which we can hardly suppose he would have done1 if it were not of his own institution2 nor that he would have given a sanction to it1 by being present with his people1 when attending on him therein1 in the ordinances of his own appointment4 ,this leads us to consider1 ,,iv4 ,the proportion of time that is to be observed as a weekly ,sabbath4 ,thus it is said in this answer1 we are to keep holy to ,god1 one whole day in seven4 ,a day is either artificial or natural4 ,the former is the space of time from the sun's rising1 to its setting2 the latter contains in it the space of twenty four hours4 ,now the ,lord's day must be supposed to continue longer than the measure of an artificial day2 otherwise it would fall short of a seventh part of time4 ,but this has not so many difficulties attending it1 as that has which relates to the time of the day when it begins4 ,nevertheless1 we have some direction1 as to this matter1 from the intimation given us1 that ,christ rose from the dead on the first day of the week1 very early in the morning1 while it was yet dark1 ,john xx4 #a4 ,luke xxiv4 #a4 ,therefore the ,lord's day begins in the morning1 before sun rising2 or1 according to our usual way of reckoning1 we may conclude1 that it begins immediately after midnight1 and continues till mid-night following2 which is our common method of computing time1 beginning the day with the morning1 and ending it with the evening2 and it is agreeable to the ,psalmist's observation2 ,man goeth forth to his work1 and to his labour in the morning1 until the evening1 ,psal4 civ4 #bc4 ,rest1 in order of nature1 follows after labour2 therefore the night follows the day2 and consequently the ,lord's day evening follows the day1 on which account it must be supposed to begin in the morning4 ,again1 if the ,sabbath begins in the evening1 religious worship ought to be performed sometime1 at least1 in the evening2 and then1 soon after it is begun1 it will be interrupted by the succeeding night1 and then it must be revived again the following day4 ,and1 as to the end of the ,sabbath1 it seems not so agreeable1 that1 when we have been engaged in the worship of ,god in the day1 we should spend the evening in secular employments2 which cannot be judged unlawful1 if the ,sabbath be then at an end4 ,therefore1 it is much more expedient1 that the whole work of the day should be continued as long as our worldly employments are on other days2 and our beginning and ending the performance of religious duties1 should in some measure1 be agreeable thereunto4 ,again1 this may be proved from what is said in ,exod4 xvi4 #bc4 ,to-morrow is the rest of the holy ,sabbath unto the ,lord4 ,whereas1 if the ,sabbath had begun in the evening1 it would rather have been said1 this evening begins the rest of the holy ,sabbath4 ,another scripture generally brought to prove this argument1 is in ,john xx4 #ai4 ,the same day at evening1 being the first day of the week1 when the doors were shut1 where the disciples were assembled for fear of the ,jews1 came ,jesus1 and stood in the midst1 and said unto them1 ,peace be unto you2 it is called the evening of the same day2 so that the worship which was performed that day1 was continued in the evening thereof4 ,this is not called the evening of the next day1 but of the same day in which ,christ rose from the dead2 which was the first ,christian ,sabbath4 ,object4 ,to this it is objected1 that the ceremonial ,sabbaths under the law1 began at evening4 ,thus it is said1 in ,lev4 xxiii4 #e4 ,in the fourteenth day of the first month1 at even1 is the ,lord's passover2 and ver4 #cb4 speaking concerning the feast of expiation1 which was on the tenth day of the seventh month1 it is said1 ,it shall be unto you a ,sabbath of rest2 and ye shall afflict your souls in the ninth day of the month1 at even3 ,from even unto even shall ye celebrate your ,sabbath4 ,answ4 ,to this it may be answered2 that the beginning of sacred days is to be at the same time with that of civil2 and this was governed by the custom of nations4 ,the ,jews' civil day began at evening2 and therefore it was ordained that from evening to evening1 should be the measure of their sacred days4 ,our days have another beginning and ending2 which difference is only circumstantial4 ,whereas1 the principal thing enjoined1 is1 that one whole day in seven1 be observed as a ,sabbath to the ,lord4 ,footnote #bad3 8,the devoting of a seventh ,part of ,time in a holy manner to the ,lord1 belongs unchangeably to the moral nature and obligation of the fourth ,commandment1 which is transferred in the ,new ,testament1 from the seventh to the first day of the week4 7,see ,john xx4 #bf4 and ,acts xx4 #g47 ,to this it may not be amiss to add the judicious note of ,mr4 ,kennicott in his dissertation on the oblations of ,cain and ,abel1 p4 #ahd1 #ahe1 where he says1 #8,the sabbath1 or weekly day of holiness1 might well be called a sign to the ,jews2' for the ,jewish sabbath was a sign1 as being founded on a double reason1 the second of which 7the ,egyptian deliverance7 evidently distinguished that people from all others1 and was therefore as a sign constantly to remind them of the particular care of heaven1 and what uncommon returns of goodness they were to make for so signal a deliverance4 ,but there is great reason to believe1 that the sabbath of the ,israelites was altered with their year1 at their coming forth from ,egypt2 and a short attention to this point may not be here improper1 the case then seems to be this4 ,at the finishing of the creation1 ,god sanctified the seventh day2 this seventh day1 being the first day of ,adam's life1 was consecrated by way of first-fruits to ,god2 and therefore ,adam may reasonably be supposed to have began his computation of the days of the week with the first whole day of his own existence2 thus the sabbath became the first day of the week2 but when mankind fell from the worship of the true ,god1 they first substituted the worship of the sun1 in his place1 and preserving the same weekly day of worship1 but devoting it to the sun1 the sabbath was called ,sunday2 for that ,sunday was the first day of the week1 and is so still in the east1 is proved by ,mr4 ,selden 7,jus4 ,nat4 and ,gent4 ,lib4 #c4 ,cap4 #bb47 ,thus the sabbath of the ,patriarchs continued to be the ,sunday of the idolaters1 till the coming up of the ,israelites out of ,egypt2 and then1 as ,god altered the beginning of their year1 so he also changed the day of their worship from ,sunday to ,saturday2 the first reason of which might be1 that as ,sunday was the day of worship among the ,idolaters1 the ,israelites would be more likely to join with them1 if they rested on the same day1 than if they were to work on that day1 and serve their ,god upon another4 ,but a second reason certainly was1 in order to perpetuate the memory of their deliverance on that day from ,egyptian slavery2 for ,moses1 when he applies the fourth ,commandment to the particular cases of his own people1 ,deut4 v4 #ae1 does not enforce it1 as in ,ex4 xx4 #aa4 by the consideration of ,god's resting on that day which was the sabbath of the ,patriarchs2 but binds it upon them by saying1 ,remember that thou wast a servant in ,egypt1 and that the ,lord thy ,god brought thee out thence through a mighty hand1 and by a stretched-out arm2 therefore the ,lord thy ,god hath commanded ,,thee to keep this ,,sabbath-,,day4 ,allowing then the preceding observations1 we immediately see1 how the sabbath naturally reverted to ,sunday1 after the abolition of ,judaism without any express command for the alteration4 ,to which he adds a quotation from ,bp4 ,cumberland1 7,orig4 ,gent4 ,antiq4 p4 #djj47 which speaks of the ,gentiles1 as called1 after ,christ's time into the same universal church with the ,patriarchs2 and another from ,justin ,martyr1 1 1 4 ,apol c4 s4 #hi4 ,the purport of which is1 that all ,christians generally assembled for religious worship on the ,sunday2 because it is the first day in which ,god finished the creation of the world2 and on the same day of the week1 ,jesus ,christ1 our ,saviour1 rose from the dead40 ,,guyse4 ,footnote #bae3 ,vid4 ,athanas4 ,hom4 de ,semente4 ,footnote #baf3 ,vid4 ,ignat4 ,epist4 ad ,magn4 ,and much more to the same purpose may be seen in a learned book1 intitled ,dies ,dominica1 in cap4 iii4 alibi passim4 ,footnote #bag3 4 ,on the first from the ,sabbath2 so the ,jews named the days of the week4 ,footnote #bah3 4 ,footnote #bai3 ,vid4 ,ignat4 ,epist4 ad ,magnes4 ,footnote #bbj3 ,vid4 ,just4 ,mart4 edit4 a ,grab4 ,apol4 #a4 #hg1 #hi4 ,it may be observed1 that that ,father is not alone in his calling it ,sunday2 for ,tertullian ,adv4 ,gent4 ,cap4 xvi4 calls it so4 ,and ,jerom says it may be so called1 because the ,sun of ,righteousness arose with healing in his wings2 but it is generally called the ,lord's day2 and that not only by others1 but by the same ,fathers2 except in their apologies for the ,christian religion against the ,heathen1 they used the word in compliance with their mode of speaking4 ,but that which is more strange1 and savours a little of affectation1 is1 that ,justin1 and some other of the ,fathers1 should chuse to use a circumlocution1 instead of ,friday1 as he calls it1 the day before ,saturday4 ,and ,ignatius1 in ,epist4 ad ,trall4 calls it parasceva1 or1 the preparation for the ,sabbath1 as the ,jews did2 and ,irenus calls it the day before the ,sabbath1 in ,lib4 v4 adv4 ,her4 ,cap4 xxiii4 which the learned ,grabe supposes to be for this reason2 that they might shew how much they detested the name of ,venus1 to whom ,friday was dedicated by the ,heathen4 ,and they ought to have been as cautious of using the word ,sunday1 since that was not only dedicated to the ,sun4 ,but some took occasion from thence1 to asperse the ,christians1 as though they had worshipped the ,sun2 which ,tertullian1 in ,apol4 adv4 ,gen4 ,cap4 xvi4 is obliged to exculpate them from4 ,footnote #bba3 ,dominicum agere1 or celebrare1 was a phrase well known in that age1 in which many ,christians were put to death1 upon their being examined1 and boldly professing that they observed the ,lord's day2 and the assemblies1 in which all the parts of public worship were performed on that day1 were generally called ,synaxes4 ,quest4 ,,cxvii41 ,,cxviii4 ,,quest4 ,,cxvii4 ,how is the ,sabbath1 or ,lord's day to be sanctified8 ,,answ4 ,the ,sabbath1 or ,lord's day1 is to be sanctified1 by an holy resting all the day1 not only from such works as are1 at all times1 sinful1 but even from such worldly employments and recreations as are on other days lawful1 and making it our delight to spend the whole time 7except so much of it as is to be taken up in works of necessity and mercy7 in the public and private exercises of ,god's worship2 and to that end we are to prepare our hearts1 and with such fore-sight1 diligence and moderation to dispose1 and seasonably to dispatch our worldly business1 that we may be the more free and fit for the duties of that day4 ,,quest4 ,,cxviii4 ,why is the charge of keeping the ,sabbath more specially directed to governors of families1 and other superiors8 ,,answ4 ,the charge of keeping the ,sabbath is more especially directed to governors of families and other superiors1 because they are bound not only to keep it themselves1 but to see that it be observed by all those that are under their charge2 and because they are prone oft-times to hinder them by employments of their own4 ,in explaining the former of these answers1 which more especially respects the manner how the ,sabbath is to be sanctified1 let it be considered1 ,i4 ,that we are to prepare our hearts1 and with such foresight1 diligence1 and moderation1 to dispose1 and seasonably to dispatch1 our worldly business1 that we may be more free and fit for the business of that day4 ,we do not read1 indeed1 that there is any time sanctified1 or set apart by ,god1 in order to our preparing for the ,sabbath2 but this matter is left to our ,christian prudence4 ,yet we read in the ,new ,testament1 of the day of preparation for the ,sabbath2 that is1 the day before the ,jewish ,sabbath2 which persons who had any sense of the importance of the work to be performed on the following day1 thought it their duty to prepare for before-hand1 at least1 to give dispatch to their worldly business2 that their thoughts might be fixed on the work on which they were to engage on the day ensuing4 ,thus we read1 that that day was the preparation1 and the ,sabbath drew on3 ,and they returned and prepared spices and ointments1 and rested the ,sabbath day1 according to the commandment1 ,luke xxiii4 #ed1 #ef4 ,the mixing of ointments and spices1 which were compounded according to the custom of those times1 for the embalming of the dead1 was a work of labour1 and not fit to be done on the ,sabbath4 ,therefore they did this the day before1 that they might not be brought under any necessity of performing that servile work therein1 which might be done on another day4 ,and this practice of dispatching worldly business1 in order to their being prepared for the sacred employment of the ,sabbath1 seems to have been inculcated1 when the observation of that day was revived by ,moses in the wilderness of ,sin2 on which occasion he says1 ,to-morrow is the rest of the holy ,sabbath unto the ,lord4 ,bake that which ye will bake1 and seethe that ye will seethe3 and that which remaineth over1 lay it up for you to be kept until the morning1 ,exod4 xvi4 #bc4 ,the meaning of which is1 they were to gather the manna1 which would take up a considerable time1 and grind or prepare it for baking or seething2 which was a servile1 or laborious work1 that might as well be done the day before4 ,accordingly they were commanded then to dispatch or finish it1 that they might rest in1 and sanctity the ,sabbath immediately following4 ,as for the time which the more religious ,jews took1 in preparing for the ,sabbath before it came1 something of this may be learned from the practice of holy ,nehemiah2 whereby it appears1 that they laid aside their worldly business1 in order to their preparing for the ,sabbath the day before1 at sun-set1 or when it begun to be dark4 ,thus it is said1 ,that when the gates of ,jerusalem began to be dark before the ,sabbath1 he commanded that the gates should be shut1 and charged that they should not be opened till after the ,sabbath1 ,neh4 xiii4 #ai4 ,however1 this is discretionary1 and therefore some ,jewish writers observe1 that many of them began to prepare for the ,sabbath the evening before1 at six o'clock1 and some of them at three2 and others spent the whole day before in the dispatch of their secular business1 that they might be better prepared for the ,sabbath2 and this1 as to what is equitable or moral therein1 is1 doubtless1 an example to us3 so that we may say as ,hezekiah did in his prayer2 ,the good ,lord pardon every one that prepareth his heart to seek ,god2 the ,lord ,god of his fathers1 though he be not cleansed according to the purification of the sanctuary1 #b ,chron4 xxx4 #ah1 #ai4 ,this leads us to consider the duties to be performed preparatory to the right observing the ,lord's day2 and1 in order hereunto1 we ought1 the evening before1 to lay aside our care and worldly business1 that our thoughts may not be incumbred1 diverted1 or taken up with unseasonable or unlawful concerns about it4 ,this is a duty very much neglected2 and the omission thereof is one reason of our unprofitable attendance on the ordinances of ,god on the ,lord's day4 ,thus many keep their shops open till midnight2 and by this means make encroachments on part of the morning of the ,lord's day1 by indulging too much sleep2 which occasions drowsiness under the ordinances1 as well as their thoughts being filled with worldly concerns and business therein4 ,and to this we may add1 that all envyings1 contentions1 evil surmising against our neighbour1 are to be laid aside1 since these will tend to defile our souls and to deprave our minds1 when they ought wholly to be taken up about divine things4 ,thus the apostle advises those to whom he writes1 to lay aside all malice1 and all guile1 and hypocrisies1 and envies1 and all evil speaking1 and as new born babes to desire the sincere milk of the word1 that they might grow thereby1 #a ,pet4 ii4 #a1 #b4 ,moreover1 we are to endeavour to bring our souls into a prepared frame for the duties of the ,lord's day1 the evening before1 by having our thoughts engaged in those meditations that are suitable thereunto2 particularly1 we are to consider the many lost ,sabbaths we have to account for1 or repent of1 as also the wonderful patience of ,god1 who has1 notwithstanding spared us to the approach of another ,sabbath2 and what precautions are necessary to be used1 that we may not profane or trifle it away4 ,it would also be expedient for us to meditate on the vanity of worldly things1 which we have laid aside all our care about1 and think how contemptible the gain thereof is1 if compared with communion with ,god1 which is our great concern2 and therefore we are to consider ourselves as having a greater work to transact with ,god on his own day1 and desire to have no disturbance from the world therein4 ,and to these meditations we ought to join our fervent prayers to ,god2 that the sins committed by us in former ,sabbaths may be forgiven1 that he may not be provoked to withdraw the influences of his ,spirit on the approaching day2 and that the world with the cares thereof1 may not then be a snare to us1 through the temptations of ,satan1 together with the corruption of our own hearts1 whereby our converse with ,god would be interrupted1 that by this means we may wait on the ,lord without distraction4 ,we ought also to pray1 that he would also assist his ministers in preparing a seasonable word1 that may be blest to ourselves and others4 ,thus the apostle exhorts the church1 to pray always with all prayer and supplication in the ,spirit1 and to watch thereunto with all perseverance1 and supplication for all saints2 and for him1 that utterance might be given unto him1 that he might open his mouth boldly to make known the mystery of the gospel1 ,eph4 vi4 #ah1 #ai4 ,we ought to be very importunate with ,god1 that he would sanctify1 and fill our thoughts from the beginning to the end of the ,lord's day1 which he has consecrated for his immediate service and glory4 ,,ii4 ,we are now to consider what we are to rest and abstain from1 on the ,lord's day2 and this is included in two general heads1 namely1 not only from things sinful1 but what is in itself lawful1 on other days4 #a4 ,as for those things which are sinful on other days1 they are much more so on the ,sabbath2 for hereby we contract double guilt1 not only in committing the sin1 but in breaking the ,sabbath2 and such sins are1 for the most part1 presumptuously committed1 and greatly tend to harden the heart2 and not only hinder the efficacy of the ordinances1 but if allowed of1 and persisted in1 are a sad step to apostacy4 #b4 ,we break the ,sabbath by engaging in things that would be lawful on other days2 and that in two particular instances here mentioned2 7#a47 ,when we engage in worldly employments4 ,these1 we are wholly to lay aside1 or abstain from2 particularly buying or selling1 or encouraging those who do so4 ,we have a noble instance of zeal in ,nehemiah1 relating to this matter2 wherein he says1 ,in those days saw ,i in ,judah1 some treading wine-presses on the ,sabbath1 and bringing in sheaves1 and leading asses2 as also wine1 grapes and figs1 and all manner of burdens1 which they brought into ,jerusalem on the ,sabbath day4 ,and ,i testified against them in the day wherein they sold victuals4 ,there dwelt men of ,tyre also therein1 which brought fish1 and all manner of ware1 and sold on the ,sabbath unto the children of ,judah1 and in ,jerusalem4 ,then ,i contended with the nobles of ,judah1 and said unto them1 what evil thing is this that ye do1 and profane the ,sabbath day8 ,neh4 xiii4 #ae1 #af1 #ag4 ,and the prophet ,jeremiah speaks to the same purpose1 when he prohibits their carrying burdens on the ,sabbath day1 or doing any work therein2 and exhorts them to hallow the ,sabbath day1 as ,god commanded their fathers1 ,jer4 xvii4 #ba1 #bb4 ,this may tend to reprove those tradesmen who post their books1 state their accounts1 or prepare their goods1 which are to be exposed to sale on the following day4 ,and if we do not run these lengths1 in profaning the ,sabbath2 yet we are highly guilty when our thoughts and discourse run after our covetousness1 which is1 in effect1 a saying as they did who complained1 ,when will the new moon be gone1 that we may sell corn1 and the ,sabbath1 that we may set forth wheat1 ,amos viii4 #e4 ,this the prophet reproves1 when he says1 ,they come unto thee as the people cometh1 and they sit before thee as my people1 and they hear thy words1 but they will not do them3 for with their mouth they show much love1 but their heart goeth after their covetousness1 ,ezek4 xxxiii4 #ca4 7#b47 ,the ,sabbath is violated by recreations2 which we are therefore to abstain from3 otherwise we spurn at the ,sabbath2 accordingly the prophet ,isaiah speaks of those who sanctify the ,sabbath1 as turning away their foot from doing their pleasure on ,god's holy day1 and calling the ,sabbath a delight1 the holy of the ,lord1 honourable1 honouring him1 not doing their own ways1 nor finding their own pleasure1 nor speaking their own words1 ,isa4 lviii4 #ac4 #a4 ,the recreations we are to abstain from1 on the ,lord's day1 are unnecessary visits by which the worship of ,god in families1 is interrupted1 the minds of men perverted1 and filled with vanity1 the motions of the ,spirit quenched1 and the advantage of public worship greatly hindered1 if not wholly lost4 #b4 ,walking in the fields2 whereby instead of meditating on the word1 the mind is diverted from it4 ,to which we may add1 #c4 ,the taking unnecessary journeys2 which1 according as they are circumstanced1 will appear to be no other than finding our own pleasure1 and doing our own works on ,god's holy day4 ,we read1 indeed1 in ,acts i4 #ab4 of a ,sabbath-day's journey2 which seems to argue1 that it was not unlawful to travel on the ,lord's day4 ,but1 that we may not mistake this matter1 let it be considered1 that a ,sabbath-day's journey1 according to ,jewish writers1 contained the length of two thousand cubits1 or1 about a mile2 which was1 ordinarily speaking1 the length of their cities1 together with their respective suburbs4 ,therefore1 since this is the measure of a ,sabbath-day's journey1 it implies1 that they were not to go out of their cities to divert themselves1 or to undertake journeys1 under a pretence of business4 ,thus they were commanded to abide every man in his place on the seventh day1 ,exod4 xvi4 #bi4 that is1 not to wander out of their tents1 to take the air1 though they were obliged to go out of their tents to the tabernacle1 the place of public worship1 which was pitched in the midst thereof1 for the conveniency of coming to it4 ,hither1 indeed1 they went1 from their respective tents2 which was the only journey they took1 unless in case of necessity1 on the ,sabbath-day4 ,to this we may add1 that it is not lawful1 on the ,sabbath-day1 for persons to divert themselves by talking of news1 or common affairs2 which unseasonable discourse oftentimes gives a check to those lively frames of spirit we have had under the word preached2 and by indulging such discourse1 we not only break the ,sabbath ourselves1 but by our example1 induce others to do the same4 ,i do not say but that it may be seasonable to meditate on the providence of ,god towards the church and the world1 on the ,lord's day1 as well as at other times2 but then we must take heed that his glory1 and not barely our own diversion1 is a great inducement thereunto4 ,,iii4 ,when it is said1 in the fourth ,commandment1 that thou shalt do no manner of work on the ,sabbath day1 there is an exception hereunto1 or an intimation1 that works of necessity and mercy1 though they contain in them something servile or laborious1 may1 notwithstanding1 be done on the ,lord's day4 ,some things are necessary1 as they tend to the support of nature2 as eating and drinking2 and therefore the providing food for that end1 is1 doubtless1 lawful2 especially if too much time be not spent therein1 too many servants1 or others1 detained from the worship of ,god thereby1 or entertainments and splendid feasts made2 in which1 variety of things are prepared1 to please the appetite2 and all this attended with vain and trifling conversation1 unbecoming the holiness of the day4 ,there are also other works of necessity1 which may be done on the ,sabbath-day1 viz4 such as are subservient to the worship of ,god2 without which1 it is impossible that the public exercises thereof should be performed4 ,thus1 under the ceremonial law1 there were many laborious services that attended public worship2 particularly the killing those beasts that were appointed for sacrifice1 on the ,sabbath-day2 though we are exempted from this under the gospel-dispensation4 ,to this1 it is probable1 our ,saviour refers1 when he says1 #8,have ye not read in the law1 how that the priests in the temple profane the ,sabbath1 and are blameless1' ,matt4 xii4 #e4 that is1 perform those servile works1 subservient to public worship2 which1 according to your method of reasoning1 would be a profaning the ,sabbath4 ,here it is enquired1 by some1 whether it be lawful to kindle a fire on the ,sabbath-day1 since this seems to be forbidden the ,israelites2 to whom ,moses says1 #8,ye shall kindle no fire throughout your habitations1 upon the ,sabbath-day1' ,exod4 xxv4 #c4 ,some are of opinion1 that if this be lawful at present1 agreeably to what we generally practice1 it is a peculiar privilege attending the gospel-dispensation2 which may give us occasion to explain what is meant by this prohibition4 #a4 ,it cannot be hereby forbidden1 to kindle a fire1 for their refreshment1 in cold weather2 for that is as necessary as any of the other conveniences of life1 such as eating1 drinking1 sitting down when we are weary1 c4 and it was done with very little pains or difficulty2 so that it would not much hinder the religious exercises of that day4 ,on the other hand1 the not making a fire1 provided the season of the year was extremely cold1 would indispose men for the worship of ,god4 ,therefore1 #b4 ,it is most probable1 that the meaning of that scripture is this2 that since1 at that time1 wherein this law was given1 many of them were employed in the work of building and adorning the tabernacle2 which1 as all artificers know1 required the kindling of fires for the melting of metals1 heating of iron tools1 c4 and1 whereas the people might be apt to think1 that1 because the building of the tabernacle required expedition1 they might kindle fires1 and therewith employ themselves in the work thereof1 on the ,sabbath-day4 ,therefore ,moses tells them1 that it was not a work so absolutely necessary1 as that it required1 that they should attend to it herein2 which seems to be the reason of that law1 which prohibited the kindling a fire on the ,sabbath-day4 ,as for the application of this law1 to the dressing of food1 which seems to be prohibited in that scripture1 #8,bake that ye will bake to day1 and seethe that which ye will seethe2 and that which remaineth over1 lay it up to be kept for you until the morning1' ,exod4 xvi4 #bc4 ,the meaning thereof seems to be this2 ,bake1 or seethe that which is necessary for your food1 the day before the ,sabbath1 and lay up the rest1 to be baked or seethed on the ,sabbath4 ,the command more especially prohibits their gathering manna on the ,sabbath1 and preparing it for baking or seething2 which would have taken up too great a part of the day1 and have been a diversion from the religious worship thereof4 ,but the baking or seething1 which would have afforded but a small interruption to the work thereof1 does not seem to have been forbidden4 ,and this leads us to enquire1 what judgment we may pass on the stoning the man who gathered sticks on the ,sabbath-day2 which we read of in ,numb4 xv4 #cb1 c4 ,the gathering of sticks for the making a fire on the ,sabbath-day1 seems to be a work of necessity2 and therefore some may be ready to conclude that the punishment inflicted on him was too severe4 ,but1 instead of excepting against the greatness of the punishment inflicted1 ,i would rather infer from hence1 that the crime was very great4 ,for1 7#a47 ,he might have gathered sticks on other days1 and thereby have provided a sufficient quantity for his necessary use1 on the ,sabbath-day2 or else1 he should have been content to have been without a fire on that day2 rather than give so ill a precedent of the breach of the ,sabbath4 7#b47 ,it is probable he did this1 not to supply his present necessities1 but to increase his store2 and1 that he did not gather a few sticks1 but a large quantity2 which cannot be pretended to be a work of necessity4 7#c47 ,it is not unlikely1 that the man made a practice of it1 for several ,sabbaths together2 and so lived in a total contempt and neglect of ,god's public ordinances4 7#d47 ,it is also reasonable to suppose1 that he did this presumptuously1 publicly1 and in defiance of the divine command1 after having been reproved for it2 and he might obstinately vindicate this wicked practice1 and resolve1 for the future1 to persist in it2 for that is the nature of a presumptuous sin4 ,and it is plain1 that he sinned presumptuously therein2 inasmuch as ,god1 in the verses immediately foregoing1 had threatened1 that the soul that doth ought presumptuously1 or1 as it is in the margin1 with an high hand1 who reproached the ,lord herein1 should be cut off2 and then this account of the man's being stoned for gathering sticks on the ,sabbath-day1 is brought in as an instance of a just punishment of a presumptuous sinner4 ,these things being duly considered1 we cannot take occasion from hence1 to conclude1 as many do1 that there is this difference between the legal and the gospel-dispensation1 in that the ,sabbath was formerly to be observed more strictly than now2 and that this was a part of the yoke which neither they nor their fathers were able to bear1 the relaxation whereof is reckoned a branch of that liberty which we have under the gospel4 ,but this sounds very ill in the ears of all serious ,christians1 who think the duties of religion1 and the strictness of our obligation thereunto1 a privilege rather than a burden4 ,thus concerning the lawfulness of our performing works of necessity on the ,sabbath-day4 ,we proceed farther to consider1 that works of mercy ought to be done on that day2 such as visiting and preparing medicines for the sick1 relieving the poor1 providing food and water for cattle1 and other brute creatures4 ,this our ,saviour vindicates by his practice1 and illustrates by asserting the necessity of lifting out a sheep1 that was fallen into a pit1 on the ,sabbath-day1 ,matt4 xii4 #aj-ac4 ,however1 when we maintain the lawfulness of performing works of necessity and mercy1 on the ,sabbath-day1 the following cautions ought to be attended to2 #a4 ,let the necessity be real1 not pretended2 of which1 ,god and our own consciences are the judges4 #b4 ,if we think that we have a necessary call to omit1 or lay aside our attendance on the ordinances of ,god1 on the ,sabbath-day1 let us take heed that this necessity be not brought on us by some sin committed1 which gives occasion to the judicial hand of ,god2 and that province1 which renders it necessary for us to absent from them1 should be rather submitted to1 than matter of choice or delight4 #c4 ,if necessity obliges us to engage in secular employments on the ,lord's day1 as in the instances of those whose business it is to provide physic for the sick1 let us1 nevertheless1 labour after a spiritual frame1 becoming the holiness of that day1 so far as may consist with what we are immediately called to do4 #d4 ,as we ought to see that the work we are engaged in is necessary2 so we must not spend more time therein than what is needful4 #e4 ,if we have a necessary call to engage in worldly matters1 whereby we are detained from public ordinances1 we must endeavour to satisfy others1 that the providence of ,god obliges us hereunto2 that so we may not give offence to them1 or they take occasion1 without just reason to follow their own employments2 which would be a sin in them4 ,,iv4 ,we are to sanctify the ,sabbath1 by spending the whole day in the public and private exercises of ,god's worship1 and herein to maintain a becoming holy frame of spirit1 from the beginning of the day to the end thereof4 ,therefore1 #a4 ,in the beginning thereof2 let not too much sleep make intrenchments on more of the morning of the day than what is needful1 particularly1 more than what we allow ourselves before we begin our employments on other days4 ,and let us begin the day with spiritual meditations1 and carefully watch against worldly thoughts1 as what will give us great interruption and hinderance in the work thereof4 ,and let us be earnest with ,god in prayer1 that he would prepare our hearts for the solemn duties we are to engage in2 let us consider the ,sabbath as a very great talent that we are entrusted with2 and that it is of the greatest importance for us to improve it1 to the glory of ,god and our spiritual advantage4 #b4 ,while we are engaged in holy duties1 especially in the public ordinances of ,god's worship1 let us endeavour to maintain a becoming reverence1 and filial fear of ,god1 in whose presence we are1 and a love to his holy institutions1 which are instamped with his authority4 ,let us moreover watch and strive against the first motions and suggestions of ,satan1 and our corrupt hearts1 endeavouring to divert us from1 or disturb us in holy duties4 ,and let us often lift up our hearts to ,god1 by spiritual1 short ejaculatory prayers1 for help from him1 to enable us to improve the word1 and1 at the same time1 endeavour to our utmost1 to affect our hearts with a sense of the great worth of gospel-opportunities4 ,let us also cherish1 improve1 and bless ,god for all the influences of his ,holy ,spirit1 which he is pleased1 at any time1 to grant to us2 or bewail and lament the want thereof1 when they are withheld4 #c4 ,in the intervals between our attendance on the ordinances of ,god's public worship1 we are to engage in private duties1 and worship ,god in1 and with our families2 and in order hereunto1 call to mind what we have heard1 impress it on our own souls1 recommend it to those whom we converse with1 and are concerned for2 and take heed that we do nothing1 between one public ordinance and another1 which may unfit us for the remaining duties of the day2 but1 on the other hand1 strive against1 and give a check to the least motions thereof in our own souls4 #d4 ,the ,sabbath is to be sanctified in the evening thereof1 when the public ordinances are over2 at which time we are to call to mind what we have received from ,god1 with thankfulness1 and how we have behaved ourselves in all the parts of divine worship1 in which we have been engaged4 ,let us enquire1 whether the ,sabbath was welcome to us1 and we rejoiced in it as a blessing1 as well as set about the observing of it as a duty8 as the ,psalmist says1 #8,i was glad when they said unto me1 ,let us go into the house of the ,lord1' ,psal4 cxxii4 #a4 ,moreover1 let us enquire1 whether our ends were right in all the duties we performed8 whether the glory of ,god1 and the good of our own souls1 has been our great concern8 ,or1 whether we have been only influenced by custom1 and rested in a form of godliness1 without regarding the power thereof1 and loved the opinion and praise of men more than of ,god8 ,let us enquire1 whether our minds1 our affections and outward gestures have been grave1 sedate1 and composed1 and we ready to receive whatever ,god has been pleased to impart in his word8 and whether we have had a due sense of the divine perfections impressed on our spirits1 and of the infinite distance there is between the great ,god and us8 whether we have seen our need of the word1 as ,job says1 that he esteemed the words of ,god's mouth more than his necessary food8 ,job xxiii4 #ab4 and1 whether we have not only attended to1 but applied every truth to our own souls1 as desiring to retain1 improve1 and make it the rule of our conversation8 ,we are also to consider1 what we have received from ,god under his ordinances2 whether we have had any sensible communion with him1 any experiences of his love1 or impressions of his power on our hearts8 whether we have had fellowship with the ,father1 and with his ,son ,jesus ,christ8 whether1 as we have gone from one ordinance to another1 we have gone from strength to strength1 our faith being more lively1 our love to ,god increased1 and our spiritual joy enlarged by every duty8 ,let us enquire1 whether1 we have learned some doctrine from the word1 which we understood not1 or1 at least1 have been more confirmed therein1 after some degree of wavering1 or have been affected with some truth which we never saw such a beauty and glory in before8 whether we have been melted under the word2 if it has been1 as the prophet speaks1 like fire2 or1 as the hammer that breaketh the rock in pieces1 ,jer4 xxiii4 #bi4 or1 as the disciples say one to another1 ,did not our heart burn within us while he talked with us by the way1 and while he opened to us the scriptures8 ,luke xxiv4 #cb4 ,and we may comfortably conclude1 that we have received good under the ordinances1 if we have been brought into an holy and lively frame of spirit2 and the more we attend to them1 the more our hearts are drawn forth to desire and delight in them2 and especially when public duties fit us for private1 and from the advantage that we receive from such opportunities1 we are more disposed to walk with ,god in all the affairs and businesses of life1 so that our whole conversation in this world1 receives a tincture from the benefit which we gain by that communion which we enjoy with ,god in his ordinances on his own day4 ,thus we are to take a view of our behaviour when engaged in public worship2 and if we have received any spiritual advantage1 the glory thereof is to be given to ,god4 ,but if1 on the other hand1 upon a strict and impartial enquiry into the frame of our spirits under the ordinances1 we have1 as it too often happens1 reason to complain of our deadness and stupidity under them2 if we have not experienced that sensible communion with ,god1 which we have at other times enjoyed1 or have reason to say1 that we wax worse1 rather than better1 under them2 let us dread the consequence hereof1 lest this should issue in a judicial hardness of heart1 and habitual unprofitableness1 under the means of grace4 ,we ought1 in this case1 to search out1 and be humbled before ,god1 for that secret sin1 which is as a root of bitterness which springs up within us1 and troubles us2 and be still pressing after that special presence of ,god in his ordinances1 that will have a tendency to promote the life and power of religion in our souls4 ,and to this we may add2 that besides our dealing thus with ourselves in our private retirements1 after having attended on public worship1 we are to endeavour to sanctify the ,sabbath in our families1 in the evening thereof4 ,family-worship is to be neglected no day2 but on the ,sabbath1 it is to be engaged in with a particular relation to the duties which we have been performing in public2 accordingly it is mentioned in one of the answers we are explaining1 that the charge of keeping the ,sabbath is directed to the governors of families1 and other superiors2 inasmuch as they are bound1 not only to keep it themselves1 but to see that it be observed by all those who are under their charge1 and not to hinder them1 as many are prone to do1 by employing them in those works which are foreign to the duties of the day4 ,masters of families are not only to restrain immoralities in those who are under their care1 on the ,sabbath-day1 but to lay their commands on them1 to engage with them in the worship of ,god therein1 as they expect a blessing from him on their undertakings4 ,thus ,joshua resolves1 that he and his house would serve the ,lord1 ,josh4 xxiv4 #ae4 and ,god speaks to the honour of ,abraham1 when he says1 ,i know him that he will command his children and his household after him2 and they shall keep the way of the ,lord1 ,gen4 xviii4 #ai4 ,superiors have no power to dispense with any of ,god's commandments1 to disengage those who are under them1 from yielding obedience thereunto4 ,but1 on the other hand1 they are obliged to see that all1 under their care1 perform their duty to ,god1 as well as to them1 and1 particularly1 that of sanctifying the ,sabbath4 ,therefore they are to restrain them from taking their own diversions1 or finding their own pleasure in sinful recreations on the ,lord's day2 and impress on them those suitable exhortations1 that may have a tendency to promote religion in their families2 by which means they may hope for a peculiar blessing from ,god1 in every relation and condition of life4 ,quest4 ,,cxix41 ,,cxx41 ,,cxxi4 ,,quest4 ,,cxix4 ,what are the sins forbidden in the fourth ,commandment8 ,,answ4 ,the sins forbidden in the fourth ,commandment1 are1 all omissions of the duties required1 all careless1 negligent1 and unprofitable performing of them1 and being weary of them1 all profaning the day by idleness1 and doing that which is in itself sinful1 and by all needless works1 words1 and thoughts about worldly employments and recreations4 ,,quest4 ,,cxx4 ,what are the reasons annexed to the fourth ,commandment the more to enforce it8 ,,answ4 ,the reasons annexed to the fourth ,commandment1 the more to enforce it1 are taken from the equity of it1 ,god allowing us six days of seven for our own affairs1 and reserving but one for himself1 in these words1 ,six days shalt thou labour1 and do all thy work1 from ,god's challenging a special propriety in that day1 ,the seventh day is the ,sabbath of the ,lord thy ,god from the example of ,god1 who1 in six days made heaven and earth1 the sea1 and all that in them is and rested the seventh day2 and from that blessing which ,god put upon that day1 not only in sanctifying it to be a day for his service1 but in ordaining it to be a means of blessing to us in our sanctifying it2 wherefore the ,lord blessed the ,sabbath-day and hallowed it4 ,,quest4 ,,cxxi4 ,why is the word ,remember set in the beginning of the fourth ,commandment8 ,,answ4 ,the word ,remember is set in the beginning of the fourth ,commandment1 partly because of the great benefit of remembering it2 we being thereby helped1 in our preparation1 to keep it2 and in keeping it better1 to keep all the rest of the commandments1 and to continue a thankful remembrance of the two great benefits of creation1 and redemption1 which contain a short abridgment of religion2 and partly because we are very ready to forget it2 for that there is less light of nature for it1 and yet it restraineth our natural liberty in things at other times lawful2 that it cometh but once in seven days1 and many worldly businesses come between1 and too often take off our minds from thinking of it1 either to prepare for it1 or to sanctify it2 and that ,satan1 with his instruments much labour to blot out the glory1 and even the memory of it1 to bring in all irreligion and impiety4 ,the method in which we shall proceed1 in speaking to these answers1 shall be1 ,i4 ,to consider the sins forbidden in this ,commandment2 and these are1 #a4 ,the omission of the duties required4 ,sins of omission are exceeding prejudicial2 because1 though they have a tendency to harden the heart1 and stupify the conscience2 yet they are1 of all others1 least regarded4 ,as for the omission of holy duties1 on the ,sabbath-day2 this is a slighting and casting away a great prize1 put into our hands2 and therefore1 in such a case1 it will be said1 ,wherefore is there a price put into the hands of a fool to get wisdom1 seeing he hath no heart to it1 ,prov4 xvi4 #af4 ,it may be also observed1 that this is generally attended with the neglect of secret duties1 and is an in-let to all manner of sins1 and to a total apostasy from ,god4 #b4 ,the next thing forbidden in this ,commandment is1 the careless performance of holy duties2 that is1 when our hearts are not engaged in them1 or we content ourselves with a form of godliness1 denying the power thereof1 have no sense of ,god's all-seeing eye1 or dread of spiritual judgments1 or being given up to barrenness and unprofitableness1 under the means of grace4 ,such a frame of spirit as this1 is always attended with a declining state of religion2 especially if we do not lament and strive against it4 ,and to this we may add1 that we greatly sin1 when we profane the day by idleness2 and that either by sleeping away a great part of the morning of the day1 as though it were a day of sloth1 and not of spiritual rest1 designed for religious exercises2 or drowsiness under the ordinances1 as though we had no concern in them2 whereby we give all about us to understand1 that we do1 as it were1 withdraw our thoughts from the work1 which we pretend to be engaged in4 ,in some1 indeed1 this proceeds very much from the weakness of their natural constitution4 ,such may be heavy and weary in duty1 though they1 are not weary of it2 and this is what they lament1 and are far from giving way to2 though they are1 sometimes1 unavoidably overtaken with it4 ,in this case1 though it cannot be excused from being a sin2 yet it is such1 as1 it is to be hoped1 our ,saviour will cover1 with the mantle of his love1 or1 at least1 not charge upon them for their condemnation2 though he may reprove them for it1 to bring them under conviction4 ,thus he dealt with his disciples1 when he came to them1 and found them asleep1 ,matt4 xxvi4 #dj1 #da4 and though he tacitly reproves them1 yet he does not infer from hence1 that they were wholly destitute of faith2 but charges their unbecoming carriage therein1 on the weakness of faith1 being impowered by the infirmities of nature1 when he says1 ,the spirit indeed is willing1 but the flesh is weak4 ,there are other sins forbidden in the fourth ,commandment1 that are particularly mentioned in this answer1 which have been occasionally insisted on1 in considering how the ,sabbath is to be sanctified2 in which we have shewn1 that1 as we are not to do that which is in itself sinful1 so we are to abstain from our worldly employments and recreations1 and endeavour to fence against that vanity of thoughts1 which will have a tendency to alienate our affections from ,god1 or hinder the success of ordinances2 and therefore we pass them over at present1 and proceed to consider1 ,,ii4 ,the reasons annexed to this ,commandment4 ,and1 #a4 ,it is highly reasonable that we should sanctify the ,lord's day1 since he is pleased to allow us six days out of seven1 for the attending to our worldly affairs1 and reserves but one to himself4 ,this supposes that we are allowed to engage in our secular callings on other days3 and therefore1 though it be brought in occasionally1 in this commandment1 it is a duty belonging to the second table rather than the first2 particularly1 it seems to be a branch of the eighth ,commandment2 however1 it is alleged as a reason of our observing this ,commandment4 ,it is a very large allowance that ,god has made1 of six days in seven1 for our own employments4 ,if1 on the other hand1 he had allowed us but one day in seven for them1 and laid claim to six days1 to be set apart for religious worship1 none would have had reason to complain1 since he1 being the absolute ,lord of our time1 may demand what proportion of it he pleases2 and they who are truly sensible of the real advantage that there is in the attendance on all ,god's holy institutions1 and consider the ,sabbath as a privilege and blessing1 would not only think it reasonable1 but a great instance of the kindness of ,god to man1 had this earth so much resembled heaven1 that there should be a perpetual ,sabbath celebrated here1 as there is there1 where the saints count it their happiness to be engaged without interruption1 in the immediate service of ,god4 ,obj4 ,it is objected1 by some1 that they cannot spare a seventh part of time for religious duties1 out of their worldly business2 and that it is very hard for them to get bread for their families1 by all their diligence and industry4 ,others allege1 that the ,sabbath is their market-day1 wherein1 by selling things1 they get more than they do on other days4 ,answ4 #a4 ,as to the former part of the objection1 taken from the difficulty of persons subsisting their families1 it may be replied2 that ,god is able to made up the loss of the seventh part of time1 so that their not working therein1 shall not be a real detriment1 to those who are in the fewest circumstances in the world1 ,god has ordered it so1 that our observing his holy institutions1 shall not1 in the end1 prove detrimental to us4 ,thus when ,israel was commanded to rest1 and not to cultivate their land for an whole year together1 every seventh year1 providence so ordered it1 that they were not sufferers thereby1 inasmuch as the year before brought forth enough for three years1 ,lev4 xxv4 #bj-bb4 and when they were not to gather manna on the seventh day of the week1 there was a double quantity rained upon them1 which they gathered the day before1 ,exod4 xvi4 #bb-bd4 ,therefore1 why may we not conclude1 that1 by the blessing of ,god1 what is lost by our not attending to our secular callings on the ,lord's day1 may be abundantly made up1 by his blessing succeeding our endeavours on other days4 ,as to that part of the objection1 in which it is pretended that the ,lord's day is their market-day1 in which they expect more advantage than on other days2 it may be replied1 that if this is true1 it arises from the iniquity of the times2 and it should be a caution to us1 not to encourage those who expose their wares to sale on the ,sabbath-day2 since if there were no buyers1 there would be no sellers2 and this public and notorious sin would be hereby prevented4 ,we have a noble instance of this in ,nehemiah1 whose wisdom1 zeal1 and holy resolution1 put an effectual stop to this practice1 in his dealing with those who sold fish on the ,sabbath-day1 ,neh4 xiii4 #af-ba4 ,first1 he shut the gates of the city against them2 and when he saw that they continued without the walls1 hoping1 by some means or other1 to get into the city1 or to entice some to come out to buy their merchandize2 then he testified against them1 and commanded them not to continue without the walls1 and by this means1 gave a check to that scandalous practice4 ,moreover1 this gain of iniquity is not to be pretended as a just excuse for the breach of a positive commandment2 since1 what is gotten in a way of presumptuous rebellion against ,god1 it is not like to prosper1 whatever pretence of poverty may be alleged1 to give countenance thereunto4 #b4 ,another reason annexed to enforce our observation of the ,sabbath-day1 is taken from ,god's challenging a special propriety in it4 ,thus it is called the ,sabbath of the ,lord thy ,god2 a day which he has consecrated1 or separated to himself1 and so lays claim to it4 ,therefore it is no less than sacrilege1 or a robbing of him1 to employ it in any thing but what he requires to be done therein4 #c4 ,god sets his own example before us for our imitation therein4 ,thus it is said1 ,in six days the ,lord made heaven and earth1 and rested the seventh day1 and hallowed it4 ,it is observed1 that ,god was six days in making the world2 whereas1 had he pleased1 he could have created all things with the same beauty and perfection in which they are at present1 in an instant2 but he performed this work by degrees1 that he might teach us1 that whatever our hand finds to do1 we should do it in the proper season allotted for it2 and as he ceased from his work on the seventh day1 he requires that we should rest from ours1 in conformity to his own example4 #d4 ,the last reason assigned for our sanctifying the ,sabbath1 is taking from ,god's blessing and sanctifying it1 or setting it apart for an holy use4 ,to bless a day1 is to give it to us as a particular blessing and privilege4 ,accordingly we ought to reckon the ,sabbath as a great instance of ,god's care and compassion to men1 and a very great privilege1 which ought to be highly esteemed by them4 ,again1 for ,god to sanctify a day1 is to set it apart from a common1 to an holy use2 and thus we ought to reckon the ,sabbath as a day signalized above all others1 with the character of ,god's holy day2 and as such1 it is to be employed by us in holy exercises1 answerable to the end for which it was instituted4 ,,iii4 ,it is observed in the last answer we are explaining1 that the word ,remember is set in the beginning of the fourth ,commandment2 from whence we may observe1 our great proneness1 through worldly business1 and ,satan's temptations1 to forget the ,sabbath4 ,we may also learn from hence1 the importance of our observing it2 without which1 irreligion and profaneness would never universally abound in the world2 and1 on the other hand1 in our observing this day as we ought to do1 we may hope for grace from ,god1 whereby we may be enabled to keep his other commandments4 ,again1 the word ,remember1 prefixed to this ,commandment1 not only imports that we are to call to mind1 that this particular day which ,god has sanctified1 is a ,sabbath1 or to know what day it is1 in the order of the days of the week2 but we ought to endeavour to have a frame of spirit becoming the holiness of the day1 or1 to remember it1 so as to keep it holy4 ,it is certain1 that it is an hard matter1 through the corruption of nature1 to get our hearts disengaged from the vain amusements and entanglements of this present world2 by which means we lose the advantage that would redound to us1 by our conversing with ,god in holy duties4 ,therefore we are to desire of him1 that he would impress on our souls a sense of our obligation to duty1 and of the advantage which we may hope to gain from it4 ,and to induce us hereunto1 let it be considered1 #a4 ,that the profanation of the ,sabbath is generally the first step to all manner of wickedness1 and a making great advances to a total apostasy from ,god4 #b4 ,the observing of it is reckoned as a sign between ,god and his people4 ,it is1 with respect to him1 a sign of his favour2 and with respect to man1 it is a sign of their subjection to ,god1 as their ,king and ,lawgiver1 in all his holy appointments4 #c4 ,we cannot reasonably expect1 that ,god should bless us in what we undertake1 on other days1 if we neglect to own him1 on his day1 or to devote ourselves to him1 and thereby discover our preferring him1 and the affairs of his worship1 before all things in the world4 ,from what has been said in explaining this ,commandment1 we may infer1 7#a47 ,that1 this may serve to confute those who think that the observation of days1 in general1 or1 that the keeping the first day of the week as a ,sabbath1 is a setting up the ceremonial law1 without distinguishing a right between a ceremonial and a moral precept4 ,for1 how much soever the observation of the seventh day1 might have a ceremonial signification annexed to it1 as it was given to ,israel1 from mount ,sinai1 it is possible for the typical reference thereof1 to cease2 and yet the moral reason of the ,commandment remain in force to us1 as it is a day appointed by ,god1 in which he is to be worshipped1 so that we may have ground to expect his presence1 and blessing1 while attending on him in his holy institutions4 7#b47 ,others are to blame1 who think that every day is to be kept as a ,sabbath1 pretending that this is most agreeable to a state of perfection4 ,but this is contrary to ,god's allowing us six days for our own employment2 and1 indeed1 none1 who make use of this argument1 do1 in reality1 keep any day as a ,sabbath1 at least1 in such a way as they ought4 7#c47 ,others are guilty of a great error1 who think that the ,sabbath is1 indeed1 to be observed2 but there is no need of that strictness which has been inculcated2 or1 that it should be kept holy1 from the beginning to the end thereof4 ,some suppose1 that the only design of ,god in instituting it was1 that public worship should be maintained in the world2 and therefore1 that it is sufficient if they attend on it1 without endeavouring to converse with him in secret4 7#d47 ,what has been said1 is directly contrary to their opinion1 who think that the ,lord's day was a mere human institution2 without considering1 as has been hinted1 that what the apostles prescribed1 relating thereunto1 was by divine direction2 which opinion1 if it should prevail1 would open a door to great carelessness and formality in holy duties1 and would be an inducement to us to profane the day in various instances4 ,quest4 ,,cxxii4 ,,quest4 ,,cxxii4 ,what is the sum of the six ,commandments1 which contain our duty to man8 ,,answ4 ,the sum of the six ,commandments1 which contain our duty to man1 is to love our neighbour as ourselves1 and to do to others what we would have them do to us4 ,as the first table of the ten ,commandments respects our duty to ,god1 the other contains our duty to our neighbor2 which is comprized in the general idea of love4 ,this is therefore styled the sum of the following six ,commandments2 and it is included in our ,saviour's words2 ,thou shalt love thy neighbour as thyself1 ,matt4 xxii4 #ci4 and elsewhere1 ,whatsoever ye would that men should do to you1 do ye even so to them1 chap4 vii4 #ab4 ,here it may be observed1 ,i4 ,that we are commanded to love our neighbour as ourselves4 ,this implies in it1 #a4 ,a caution against a selfish temper2 as though we were born only for1 or were obliged to do good to none but ourselves4 ,this is what the apostle reproves1 when he says1 ,men shall be lovers of their ownselves1 #b ,tim4 iii4 #b4 that is1 they shall study and consult the happiness1 ease1 and comfort of none but themselves4 #b4 ,it farther implies in it1 our using endeavours to promote the good of all1 whom we converse with2 and thereby rendering ourselves a blessing to mankind4 ,it does not1 indeed1 exclude self-love1 which it supposes to be a duty2 but obliges us to love others as well as ourselves1 in things that relate to their spiritual and temporal good4 ,this leads us to enquire1 7#a47 ,whether we ought to love others better than ourselves2 or what the apostle intends1 when he says1 ,let each esteem other better than themselves8 ,phil4 ii4 #c4 ,answ4 #a4 ,it cannot be hereby intended1 that they1 who have attained a great measure of the knowledge of the truths of ,god1 should reckon themselves as ignorant of1 or unstable in1 the doctrines of the gospel1 as those who never made them the subject of their study and enquiry2 nor1 that they1 who have had large experience of the grace of ,god1 should conclude that they have no more experience thereof than those who are unregenerate1 and have not taken one step heavenward4 ,but1 #b4 ,the meaning is1 that the greatest saint should not think himself better than the least1 any otherwise than as he has received more from the discriminating grace of ,god2 as the apostle says1 ,who maketh thee to differ from another2 and what hast thou1 that thou didst not receive8 #a ,cor4 iv4 #g4 ,and1 indeed1 such an one may see more sin in himself than he can see in any other2 and therefore1 may have reason to reckon himself1 as the apostle speaks1 the chief of sinners1 #a ,tim4 i4 #ae4 #c4 ,the best saints would have been as bad as the vilest of men1 had they been left to themselves2 and it may be1 some of them who have had less grace1 have had fewer talents1 and opportunities of grace1 than they have had2 which they have improved better1 in proportion to what they have received1 than they have1 the many advantages which ,god has been pleased to bestow on them4 7#a47 ,our next enquiry may be1 whether our love to our neighbour should extend so far1 as that we should be willing1 were it needful1 to lay down our lives for them2 as it is said1 in #a ,john iii4 #af4 ,we ought to lay down our lives for the brethren2 and in ,rom4 v4 #g4 ,peradventure1 for a good man some would even dare to die4 ,answ4 #a4 ,by laying down our lives in these scriptures1 is principally intended hazarding our lives1 or exposing ourselves to the utmost danger1 even of death itself1 for others4 ,but1 #b4 ,we are not to do this rashly1 and at all times2 but when ,god1 who is the sovereign ,lord of our lives1 calls us to it4 ,and1 #c4 ,this ought not to be for every one1 but for the brethren1 especially for those who are more eminently useful in the church of ,god than ourselves or others4 ,accordingly the apostle says1 for a good man2 that is1 one who is a common good1 or a blessing to many others1 one would even dare to die4 #d4 ,this must be1 at such times1 when in exposing ourselves for the sake of others1 we give our testimony to the gospel2 and1 in defending them1 plead the injured cause of ,christ and religion4 ,,ii4 ,this loving our neighbour as ourselves is farther illustrated in this answer1 by doing to others what we would have them to do us4 ,this is one of the most undeniable1 and self-evident truths contained in the law of nature4 ,so that whatever disputable matters there may be1 as to what respects other duties1 this is allowed of by all mankind4 ,many1 indeed1 do not conform their practice to this rule2 which gives occasion to the injuries done between man and man4 ,however the vilest of men1 when they deliberate on their own actions1 cannot but blame themselves for acting contrary thereunto4 ,thus ,saul did1 when he said unto ,david1 ,thou art more righteous than ,i2 for thou hast rewarded me good2 whereas ,i have rewarded thee evil1 #a ,sam4 xxiv4 #ag4 ,therefore we conclude1 that it is one of the first principles of the law of nature2 and may well be called1 as it is in this answer1 the sum of the ,commandments of the second table1 or that1 to which they are all reduced4 ,there are two things1 which we shall lay down1 relating to this golden rule1 of doing to others as we would that they should do to us4 #a4 ,it is miserably neglected by a great part of the world2 as1 7#a47 ,by them who turn away their hearts from the afflicted2 so as not to pity1 help1 or endeavour to comfort them in their distress4 ,the ,psalmist was of another mind1 when he says1 ,as for me1 when they were sick1 my clothing was sackcloth4 ,i humbled my soul with fasting1 and my prayer returned into mine own bosom4 ,i behaved myself as though he had been my friend or brother4 ,i bowed down heavily1 as one that mourneth for his mother1 ,psal4 xxxv4 #ac1-ae4 7#b47 ,they who deny to others those natural1 civil1 or religious liberties1 which1 by ,god's appointment1 they have a right to1 or envy them the possession thereof1 may be said to neglect this golden rule4 #b4 ,we are farther to enquire1 how this rule1 of doing to others what we would have them do to us1 may be of use1 in order to our right observing the ,commandments of the second table8 ,answ4 ,the fifth ,commandment1 which requires the performance of all relative duties1 would be better observed1 did superiors put themselves in the place of inferiors1 and consider what they would then expect from them2 and the same they ought to do to them4 ,again1 the sixth1 seventh1 and eight ,commandments1 that respect the life1 honour1 or wealth of others2 if these are dear to us1 ought we not to consider1 that they are so to others2 and if we would not be deprived of them ourselves1 how unreasonable is it for us to do any thing that may tend to deprive others of them8 ,again1 if1 according to the ninth ,commandment1 our good name be so valuable1 that we ought to maintain it1 should not this rule be observed by defamers1 slanderers1 and backbiters1 who do that to others which they would not have done to themselves8 ,and the tenth ,commandment1 which forbids our uneasiness at1 or being discontented with1 the good of others1 or endeavouring to supplant1 or divest them of the possession of what ,god has given them in this world4 ,this cannot be done by any one who duly considers1 how unwilling they would be to have what they possess taken away1 to satisfy the covetousness1 or lust1 of others4 ,quest4 ,,cxxiii41 ,,cxxiv41 ,,cxxv41 ,,cxxvi41 ,,cxxvii41 ,,cxxviii4 ,,quest4 ,,cxxiii4 ,which is the fifth ,commandment8 ,,answ4 ,the fifth ,commandment is1 ,honour thy father and thy mother1 that thy days may be long upon the land1 which the ,lord thy ,god giveth thee4 ,,quest4 ,,cxxiv4 ,who are meant by father1 and mother1 in the fifth ,commandment8 ,,answ4 ,by father and mother1 in the fifth ,commandment1 are meant not only natural parents2 but all the superiors in age1 and gifts1 and especially such as by ,,god's ordinance1 are over us in place of authority1 whether in family1 church1 or common-wealth4 ,,quest4 ,,cxxv4 ,why are superiors styled1 father and mother8 ,,answ4 ,superiors are styled father and mother1 both to teach them in all duties towards their inferiors1 like natural parents1 to express love and tenderness to them1 according to their several relations1 and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors1 as to their parents4 ,,quest4 ,,cxxvi4 ,what is the general scope of the fifth ,commandment8 ,,answ4 ,the general scope of the fifth ,commandment1 is1 the performance of those duties which we mutually owe in our several relations1 as inferiors1 superiors1 or equals4 ,,quest4 ,,cxxvii4 ,what is the honour that inferiors owe to their superiors8 ,,answ4 ,the honour which inferiors owe to their superiors1 is1 all due reverence1 in heart1 word1 and behaviour2 prayer1 and thanksgiving for them1 imitation of their virtues and graces2 willing obedience to their lawful commands1 and counsels1 due submission to their corrections1 fidelity to1 defence1 and maintenance of their persons and authority1 according to their several ranks1 and the nature of their places2 bearing with their infirmities1 and covering them in love1 that so they may be an honour to them and their government4 ,,quest4 ,,cxxviii4 ,what are the sins of inferiors against their superiors8 ,,answ4 ,the sins of inferiors against their superiors1 are1 all neglect of the duties required towards them1 envying at1 contempt of1 and rebellion against their persons1 and places1 in their lawful counsels1 commands1 and corrections1 cursing1 mocking1 and all such refractory and scandalous carriage1 as proves a shame and dishonour to them and their government4 ,in the fifth ,commandment1 no other relations are mentioned1 but father and mother2 yet it may be observed1 ,i4 ,that1 hereby1 all superiors in general are intended2 as many others are called fathers in scripture1 besides our natural parents1 viz4 #a4 ,superiors in age4 ,thus it is said1 ,rebuke not an elder1 but intreat him as a father1 and the younger men as brethren2 the elder women as mothers1 the younger as sisters1 with all purity1 #a ,tim4 v4 #a1 #b4 #b4 ,they1 are also called fathers1 who are superior in gifts2 and accordingly have been the first inventors of arts1 which have been useful to the world4 ,thus ,jabal is said to be the father of such as dwell in tents1 and have cattle1 ,gen4 iv4 #bj4 that is1 the first that made considerable improvements in the art of husbandry2 and ,jubal is said to be the father1 that is1 the instructor of all such as handle the harp and organ1 ver4 #ba4 or the first that made improvements in the art of music4 #c4 ,persons to whom we owe1 under ,god1 our outward prosperity and happiness4 ,in this sense ,joseph1 though a subject1 a young man1 and a little before1 a prisoner1 is called a father to ,pharaoh1 chap4 xlv4 #h4 as he was an instrument to support his greatness1 and preserve him from the inconveniences of a seven years famine4 #d4 ,princes1 great men1 and heads of families1 are called fathers4 ,thus ,naaman was by his servants1 #b ,kings v4 #ac4 #e4 ,men of honour and usefulness in the church are so called4 ,thus when ,elisha saw ,elijah ascend into heaven1 he cries out1 ,my father1 my father1 the chariot of ,israel1 and the horsemen thereof1 chap4 ii4 #ab4 ,and ,joash1 the king of ,israel1 used the same expression to ,elisha1 when fallen sick1 chap4 xiii4 #ad4 ,and this is implied in the apostle's styling those whom he had been of use to1 for their conviction1 and enlightening in the doctrines of the gospel1 ,my little children1 ,gal4 iv4 #ai4 #f4 ,good kings and governors are called fathers4 ,thus it is said1 ,kings shall be thy nursing fathers1 and queens thy nursing mothers1 ,isa4 xlix4 #bc4 ,,ii4 ,we have an account1 in one of the answers we are explaining1 of the reason why superiors are styled father and mother2 namely1 to denote1 that they should behave towards their inferiors1 with that love and tenderness1 as though they were natural parents4 ,authority is not only consistent herewith1 but it ought to be exercised1 by superiors towards inferiors1 in such a way4 ,thus ,job1 when in his prosperity1 was1 as it were1 a common father to all that were under him2 accordingly he says1 ,i delivered the poor that cried1 and the fatherless1 and him that had none to help him1 ,job xxix4 #ab4 upon which occasion he says1 ,i was a father to the poor1 ver4 #af4 ,and ministers1 who1 in some respects1 are superior in office to others2 when their reproofs are mixed with tenderness and compassion towards the souls of men under their care1 are compared to the nurse that cherished her children2 as being affectionately desirous1 and willing to impart to them1 not the gospel of ,god only1 but also their own souls1 as being dear to them1 #a ,thess4 ii4 #g1 #h4 ,,iii4 ,we have1 in another of the answers under our consideration1 an account of the general scope of the fifth ,commandment2 and1 as it requires the duties to be performed by every one in their several relations2 these are considered either as superiors1 inferiors1 or equals4 ,there are several sorts of relations wherein persons are styled superior or inferior to one another4 #a4 ,such as are founded in nature2 as that of parents and children4 #b4 ,there are such relations as are political1 designed for the good of mankind1 living together as members of the same common-wealth1 in which every one has a right to his civil liberties1 which are to be enjoyed by one1 and defended by the other2 of this sort is the relation of magistrates and subjects4 #c4 ,there is a relation founded in mutual compact and agreement1 respecting things to be done1 on the one side1 and gratifications to be allowed1 on the other2 of this kind is the relation between master and servant4 ,the only difficulty that arises from the account we have of the obligation of persons to give honour to others1 respects superiors honouring inferiors4 ,for the understanding of which1 let it be considered1 7#a47 ,that superiors are not obliged to shew the same marks of honour to their inferiors1 as inferiors are bound1 by the laws of ,god and nature1 to express to them4 ,nevertheless1 7#b47 ,there is a duty which the greatest owe to the least2 and there is also a degree of honour1 which the lowest of men1 as reasonable creatures1 or ,christians1 have put upon them by ,god2 and this is to be regarded by those who are1 as to their condition in the world1 superior to them4 7#c47 ,the meanest and lowest part of mankind1 are1 in many respects1 necessary and useful to those who are much their superiors2 and are to be regarded by them in proportion thereto4 ,and the performing the duties which such owe to them1 is called an honouring them4 ,,iv4 ,we have1 in another of the answers we are explaining1 an account of the honour which inferiors owe to their superiors4 ,here it will be necessary for us to premise some things concerning the measure of submission and obedience which inferiors owe to superiors1 of what kind soever the relation be4 ,as1 #a4 ,when the authority ,god has invested superiors with1 is abused1 and the highest end of all sort of government1 to wit1 the glory of ,god1 and the good of mankind1 can never be attained1 nor is1 indeed1 designed2 or when the commands of superiors contradict the commands of ,god1 we are to obey him rather than men1 ,acts iv4 #ai4 #b4 ,if we cannot obey the commands of superiors1 as being unjust1 we must pray that ,god would interpose1 direct1 and over-rule their authority1 that it may not be abused by them2 or become a snare1 or an occasion of sin1 to us4 #c4 ,though we cannot yield obedience to them1 in those things that are contrary to the laws of ,god1 this does not discharge us from our obligation to obey their commands1 in other things1 agreeable thereunto2 since we are not to suppose that the abuse of their authority in some instances1 divests them of it in all respects4 ,v4 ,we shall now proceed to consider the duties which inferiors owe to their superiors4 ,and1 #a4 ,that of children to parents4 ,this is founded on the law of nature1 as under ,god1 they derive their being from them2 and they are obliged thereunto1 from a sense of gratitude for that love1 tenderness1 and compassion which they have shewn to them4 ,therefore the apostle says1 that this is right1 ,eph4 vi4 #a4 that is1 equitable1 and highly reasonable2 and elsewhere1 that it is well-pleasing unto the ,lord1 ,col4 iii4 #bj4 ,this duty includes in it several things4 7#a47 ,they are sometimes to shew the regard they have to them by outward tokens of respect4 ,thus ,solomon1 though his character1 as a king1 rendered him superior to all his subjects2 yet he expressed a great deal of honour by outward gestures to his mother2 when she went to him to speak in the behalf of ,adonijah3 it is said1 that #8the king rose up to meet her1 and bowed himself unto her1 and sat down on his throne1 and caused a seat to be set for the king's mother2 and she sat on his right hand1' #a ,kings ii4 #ai4 7#b47 ,they ought to be ready to do them any acts of service1 which are not unlawful or impossible1 when commanded by them4 ,thus ,joseph obeyed ,jacob1 when he sent him to see where his brethren were1 and what they were engaged in1 ,gen4 xxxvii4 #ac4 and ,david obeyed ,jesse1 when he sent him to his brethren to the camp of ,israel1 #a ,sam4 xvii4 #ag1 #bj4 ,this service is required more especially of them1 while they live with their parents1 are maintained by them1 and not1 by mutual compact1 become servants to others4 7#c47 ,another duty which they owe1 is1 patient submission to their just reproofs1 design for their good4 ,thus the apostle says1 #8,we have had fathers of our flesh1 which corrected us2 and we gave them reverence1' ,heb4 xii4 #i4 7#d47 ,they are to attend to1 and comply with1 their wholesome advice and instruction4 ,thus it is said1 ,a wise son heareth his father's instruction1 ,prov4 xiii4 #a4 and1 on the other hand1 he is branded with the character of a fool who despiseth it1 chap4 xv4 #e4 and it is farther added1 ,he that regardeth reproof is prudent4 7#e47 ,children are to express their duty to their parents1 by a thankful acknowledgment of past favours2 and accordingly ought to relieve them1 if they are able1 when their indigent circumstances call for it2 and endeavour to be a staff1 comfort1 and support to them1 in their old age4 ,this is contained in the message which ,joseph sent to ,jacob1 when he invited him to come down to him into ,egypt1 ,gen4 xlv4 #i1-aa4 ,so when ,ruth bare a son to ,boaz1 her mother ,naomi's companions blessed her1 and said1 ,he shall be unto thee a restorer of thy life1 and a nourisher of thine old age1 ,ruth iv4 #ae4 7#f47 ,children are to pay deference to1 and1 so far as it concerns the glory of ,god1 and their own future good1 be advised1 by their parents1 in disposing of themselves in marriage1 or any other important change of their condition and circumstances in the world4 ,herein they acknowledge their authority as superiors1 and the care and concern which it is supposed they naturally have for their welfare1 as a part of themselves4 ,moreover1 by this they pay a deference to their wisdom and judgment1 as being superior in age1 and probably1 in wisdom1 as well as relation4 ,and this ought to be done out of a sense of gratitude for past favours received2 and prudence will1 for the most part1 dictate as much1 especially when they depend on them for present1 or expect future advantages from them4 ,this is also an expedient to maintain love and peace in families1 which is oftentimes broken by the contrary practice4 ,and it may be farther recommended1 from the laudable examples hereof in good men2 as ,isaac1 who submitted to the direction of his father ,abraham herein2 and ,jacob1 ,gen4 xxiv4 who was determined by the consent of ,laban1 chap4 xxix4 ,many more instances might be given to the same purpose4 ,and1 on the other hand1 ,esau's contrary practice hereunto is recorded in scripture1 as a vile instance of disobedience2 which was a grief of mind unto ,isaac and to ,rebekah1 chap4 xxvi4 #ce4 ,and it was1 doubtless1 an argument that he had no regard to ,god or religion4 ,nevertheless1 this obligation is not without some exceptions2 for1 #a4 ,we do not speak of parents that are so far deprived of judgment1 that they are not fit to determine this matter2 nor1 #b4 ,such as have divested themselves of the natural affection of parents1 and entertaining an ungrounded prejudice against some of their children1 are endeavouring to expose them to ruin1 that they may shew more kindness to others4 ,these forfeit that right1 which is otherwise founded in nature4 #c4 ,if parents1 by refusing to comply with the desire of their children1 plainly1 in the judgment of the wisest of men1 obstruct their happiness1 and the glory of ,god herein4 ,or1 if they have no reason for their not complying1 or the reason given is contrary to the laws of ,god1 or the common sense of all impartial judges2 especially if the affair took its first rise from them1 and afterwards they changed their mind1 without sufficient ground4 ,this1 without doubt1 lessens1 or it may be so circumstanced1 that it wholly takes away the charge of sin in the child1 in acting contrary to the will of his parents1 and fastens the guilt on them4 #d4 ,the case is vastly different1 when applied to children who are so far from being dependent on their parents1 that they depend on them4 ,nevertheless1 in this case1 some deference and respect ought to be paid to them2 and as it is the children's duty1 it may be their interest so to do2 since we can hardly suppose1 that parents1 who depend on their children1 would oppose their happiness1 in an affair that is apparently contrary to their own interest1 if they did not think that they had sufficient reason for it2 which ought to be duly weighed1 that it may be known1 whether their advice is expedient to be complied with1 or no4 ,and if in this1 or any other instance1 children are obliged to act contrary to the will of their parents2 they ought to satisfy them1 that it is not out of contempt to their authority1 but a conscientious regard to the glory of ,god2 and that it is conducive to their happiness1 in the opinion of the wisest and best of men4 #b4 ,we shall now consider the duty of servants to their masters4 ,this depends upon1 and is limited by the contract1 which first brought them into that relation1 the not fulfilling whereof1 renders them guilty of unfaithfulness4 ,and it is no less an instance of immorality1 for them to rob them of that time1 which they have engaged to serve1 than it is to take away any part of their estate4 ,but more particularly1 7#a47 ,servants ought to behave themselves1 in their calling1 with industry1 being as much concerned for their masters interest as their own4 ,thus ,joseph1 though a foreigner1 and one who does not appear to have expected any reward for his service1 but a maintenance1 served ,potiphar4 ,in the like manner ,jacob served ,laban1 though an unjust1 severe and unrighteous master4 ,this may lead us to enquire concerning the duty of servants1 when their masters are froward1 passionate1 and unreasonable in their demands1 which renders their service very irksome and unpleasant2 but let it be considered in this case1 #a4 ,that1 the master's passion1 which is his sin1 ought not to draw forth the corruption of his servant2 for1 sin indulged by one1 is no excuse for its being committed by another4 ,the apostle ,peter supposes the case under our present consideration1 and gives this advice2 ,servants be subject to your masters with all fear2 not only to the good and gentle1 but also to the froward1 #a ,pet4 ii4 #ah4 #b4 ,if the master's demands are unreasonable1 the servant must know the extent of his contract and obligation1 which he must1 in justice1 fulfil as unto ,christ1 ,eph4 vi4 #e1-h4 ,and1 as for those services that are reckoned unreasonable1 and not agreeable to the contract4 ,these1 if demanded1 are rather to be referred to the determination of others1 since persons are apt to be partial in judging in their own cause4 ,there seems1 indeed1 to be an exception to this1 in some instances1 which we find in scripture1 of the unlimited obedience of servants under the ceremonial law1 which was not founded in1 nor the result of any contract between their masters and them2 accordingly we read1 that persons became servants1 #ast1 ,through poverty2 by reason of which1 they sold themselves for the payment of debts4 ,in this case there was a kind of contract1 indeed2 and the service to be performed ought1 7pursuant to the law of ,god and nature17 to have been agreeable to1 and adjusted by the value of the debt contracted4 #b;d1 ,prisoners taken in war1 were treated as servants1 and1 as such1 sold to others4 ,in this case1 all the children that were born to them1 during their servitude1 were the property of the master2 and these are called home-born servants1 who had not so much liberty allowed them as when they were servants by mutual compact1 as is most common among us2 in which case both parties are bound by this agreement4 #c4 ,we proceed to consider the duty of the members of a common-wealth1 or body-politic1 to their lawful magistrates1 as the apostle says1 ,let every soul be subject unto the higher powers1 ,rom4 xiii4 #a4 ,here we may observe1 7#a47 ,the necessity and the end of civil government4 ,this will appear1 if we consider mankind in general1 as prone to be influenced by those passions1 which are not entirely under the conduct of reason1 and1 if no check were given to them1 would prove injurious to societies4 ,we may also observe1 that ,god has1 in his law1 ordained certain punishments to be inflicted1 with a design to restrain those corruptions1 and to keep the world in order4 ,and that this end may more effectually be answered1 it is necessary1 that some should be set over others1 to administer justice1 in chastising the guilty1 and defending the innocent2 otherwise the world would be filled with confusion1 and men would commit sin with impunity2 and more resemble brute creatures than those that are endowed with reason1 and as such1 capable of moral government2 as it is said when there was no king in ,israel1 every man did that which was right in his own eyes1 ,judges xxi4 #be4 ,we proceed now to consider the advantage of civil government4 ,it is in itself a blessing to mankind1 when it does not degenerate into tyranny4 ,so that good magistrates are a great instance of divine favour to a nation2 as the queen of ,sheba said to ,solomon1 ,happy are thy men1 and happy are these thy servants which stand continually before thee1 and hear thy wisdom4 ,blessed be the ,lord thy ,god1 which delighted in thee1 to set thee on his throne1 to be king for the ,lord thy ,god4 ,because thy ,god loved ,israel1 to establish them for ever1 therefore made he thee king over them1 to do judgment and justice1 #b ,chron4 ix4 #g1 #h4 ,and it is included among the blessings of the gospel-state1 that kings should be their nursing fathers1 and their queens their nursing mothers1 ,isa4 xlix4 #bc4 ,such are said1 as ,david was1 to be raised up1 to fulfil the will of ,god1 ,acts xiii4 #bb4 ,nevertheless1 civil government may be so administered1 that it may cease to be a blessing to the subjects4 ,thus ,samuel describes the miserable estate of a people1 whose kings endeavour to establish their own greatness by enslaving and plundering their subjects taking their sons and daughters by force1 to be their servants2 seizing their fields1 their vineyards and olive-yards1 and the tenth of their increase2 which would oblige them to cry unto the ,lord1 because of their oppression1 #a ,sam4 viii4 #aa1-ah4 ,and we have an instance of this in ,rehoboam1 who was herein as remarkable for his want of conduct1 as his father was for his excelling wisdom4 ,his rough and ill-timed answer to his subjects1 in which gave them to expect nothing else but oppression and slavery1 issued in the revolt of the ten tribes from his government1 #a ,kings xii4 #ac1 #ad4 ,from this different method of the administration of civil government1 whereby it rendered either a blessing or an affliction to the subjects2 we may infer1 #a4 ,that when that which is in itself a blessing1 is turned into a curse1 this may be looked upon as a punishment inflicted by ,god1 for the iniquity of a people4 ,thus he says1 ,i gave thee a king in mine anger1 and took him away in wrath1 ,hosea xiii4 #aa4 #b4 ,we have great reason to be well-pleased with1 and to bless ,god for the government we are under1 as not being exposed to the slavery that some other nations are2 who have no laws1 but what result from the arbitrary will of their prince2 and who can call nothing they have their own4 ,this should make us prize the liberties we enjoy2 and be a strong motive to us to give due and cheerful obedience to our rightful and lawful sovereign1 and all magistrates under him1 who rule in righteousness1 and are a terror to evil doers1 but a praise to them that do well4 #c4 ,this affords matter of reproof to the restless tempers of those1 who are under the mildest government2 which is administered beyond all reasonable exception1 our enemies themselves being judges1 who would confess the same1 were they not blinded with prejudice2 which puts them upon betaking themselves to railery1 instead of better arguments4 ,these are reproved by the apostle1 who speaks of some that walk after the flesh1 in the lust of uncleanness1 and despise government4 ,presumptuous are they1 self-willed1 they are not afraid to speak evil1 even of dignities1 #b ,pet4 ii4 #aj4 ,this leads us ,to consider the honour that subjects owe to their lawful magistrates4 ,accordingly1 #ast1 ,they are highly to resent1 and endeavour1 in their several stations and capacities1 to check the insolence of those who make bold with the character1 and take the liberty to reproach their magistrates in common conversation2 which is directly contrary to the law of ,god2 that says1 ,curse not the king1 no1 not in thy thought1 and curse not the rich in thy bed-chamber4 ,for a bird of the air shall carry the voice2 and that which hath wings shall tell the matter1 ,eccles4 x4 #bj4 #b;dly1 ,we are to support the honour of government1 by paying those tributes which are lawfully exacted4 ,thus the apostle says1 ,render to all their due2 tribute to whom tribute is due1 custom to whom custom1 fear to whom fear1 honour to whom honour1 ,rom4 xiii4 #g4 #c;dly1 ,we are to pray for a blessing from ,god1 on the administration of our civil governors1 that it may be under the divine direction1 and tend to answer the great ends of government1 viz4 the glory of ,god1 and the welfare of the subject4 ,and here ,i cannot but observe1 that no one on earth has a power of discharging subjects from their obedience to their lawful governors1 who endeavour to rule them according to the laws of ,god and nature1 and those fundamental constitutions that are agreeable thereto4 ,therefore it is a most detestable position advanced by the ,papists1 that the pope has a power to excommunicate and depose sovereign princes2 though it does not appear that he has received any such authority from ,christ1 but herein intermeddles with a province that does not belong to him4 ,for princes do not receive their crowns from him2 and therefore are not to be deposed by him4 ,in opposition hereunto1 it may be alleged1 #ast1 ,that this is directly contrary to the temper of the blessed ,jesus1 and of the apostles1 and primitive ,christians2 who did not encourage their followers to depose ,heathen kings and emperors2 but on the other hand1 exhorted them to submit to them in all things1 consistent with the glory of ,god1 and the good of mankind2 not only for wrath1 but for conscience sake1 ver4 #e4 #b;dly1 ,the church has no temporal sword committed to her1 all its censures being spiritual4 ,temporal punishments are left in the hands of the civil magistrate2 concerning whom1 the apostle says1 that he is the minister of ,god to thee for good4 ,but if thou do that which is evil1 be afraid2 for he beareth not the sword in vain2 for he is the minister of ,god1 a revenger to execute wrath upon him that doth evil1 ver4 #d4 ,on the other hand1 when speaking concerning those1 who have the government of ecclesiastical matters committed to them1 he says1 ,the weapons of our warfare are not carnal1 but mighty through ,god1 to the pulling down of strong holds1 #b ,cor4 x4 #bd4 ,the arguments generally used by the ,papists1 to support the cause of rebellion1 and their usurped power to depose magistrates1 who are not of their communion1 are very weak1 and most of them1 such as may easily be answered2 as1 #a4 ,when they allege the commission given by ,christ1 to ,peter1 ,feed my sheep1 ,john xxi4 #ag4 ,they pretend1 that to feed1 is the same as to govern2 and that this implies a power of punishing2 which they suppose to be so far extended1 as that the bishop of ,rome may depose sovereign princes1 as occasion offers2 and that this power was given to ,peter and his successors1 which the popes of ,rome pretend to be4 ,but to this it may be replied2 that this commission given by ,christ to ,peter1 to feed his sheep1 imports his feeding them with knowledge and understanding1 and not lording it over ,god's heritage4 ,thus our ,saviour says1 ,the kings of the ,gentiles exercise lordship over them2 and they that exercise authority over them1 are called benefactors4 ,but ye shall not be so2 but he that is greatest among you1 let him be as the younger2 and he that is chief as he that doth serve1 ,luke xxii4 #be1 #bf4 ,moreover1 their pretence that the bishops of ,rome are ,peter's successors1 contains a claim of what they have not the least shadow of right to2 and is1 indeed1 to place them in ,peter's chair1 who are the greatest opposers of his doctrine4 #b4 ,another argument they bring1 tending to overthrow the power of the civil magistrate1 is1 that1 as the soul is more excellent than the body1 and its welfare to be preferred in proportion thereunto2 so the church is to take care of the spiritual concerns of mankind1 to which all temporal concerns are to give place2 therefore its power is greater than that of the civil magistrate4 ,answ4 ,to this it may be replied2 that this similitude does not prove the thing for which it is brought2 and though it be allowed1 that the soul is more excellent than the body2 yet its welfare is not to be secured by inflicting corporal punishments1 such as persecutions and massacres2 which1 to abate and encourage1 is to cast a reproach on religion2 and it will tend very much to weaken the interest of ,christ in the world4 ,moreover1 the magistrate is ordained by ,god1 to defend the religious as well as civil liberties of his subjects2 which is included in the apostle's exhortation2 let prayers be made for kings and for all in authority2 that we may lead a peaceable and quiet life in all godliness and honesty1 #a ,tim4 ii4 #b4 and elsewhere we are exhorted1 to submit to governors1 as unto them who are sent by the ,lord1 for the punishment of evil doers1 and for the praise of them that do well1 #a ,pet4 ii4 #ad4 #c4 ,there is another argument which they make use of1 taken from ,azariah the priest's opposing king ,uzziah1 for intruding himself into the priest's office1 in burning incense in the temple4 ,thus it is said1 in #a ,chron4 xxvi4 #af-ah4 that #8when he was strong1 his heart was lifted up to his destruction4 ,for he transgressed against the ,lord his ,god1 and went into the temple of the ,lord1 to burn incense upon the altar of incense4 ,and ,azariah the priest went in after him1 and with him four-score priests of the ,lord1 that were valiant men4 ,and they withstood ,uzziah the king1 and said unto him1 ,it appertaineth not unto thee1 ,uzziah1 to burn incense unto the ,lord1 but to the priests the sons of ,aaron1 that are consecrated to burn incense4 ,go out of the sanctuary1 for thou hast trespassed1 neither shall it be for thine honour from the ,lord ,god4' ,to support their argument1 taken from this scripture1 they observe1 that the priests1 who went in with ,azariah1 are said to be valiant men1 and so ready to commit any hostilities against the king4 ,azariah also threatens him1 when he tells him1 ,it should not be for his honour2 and peremptorily commands him1 to be gone out of the temple4 ,this they suppose1 is a flagrant instance of the power of the church over the civil magistrate1 in all those things that interfere with what is sacred4 ,but to this it may be replied2 7#ast17 ,that ,uzziah's sin1 according to the law of that dispensation1 was very great1 and against an express command of ,god1 who had ordered1 that none should officiate in the priest's office1 but those who were of the family of ,aaron4 7#b;dly17 ,azariah1 and the rest of the priests1 did not attempt to depose him1 but to prevent his going on in his sin2 which would not be for his honour1 as the high-priest tells him4 ,and this he says1 not in a menacing way1 as signifying that he would inflict some punishment on him2 but as declaring what ,god would do against him1 that would tend to his dishonour for this sin4 7#c;dly17 ,though the high-priest1 in ,god's name1 commanded him to go out of the sanctuary2 yet he did not lay violent hands on him1 at least1 till the leprosy was seen upon him4 ,ver4 #bg4 #8,and ,azariah the chief priest1 and all the priests looked upon him1 and behold1 he was leprous in his forehead1 and they thrust him out from thence2 yea1 himself hasted also to go out1 because the ,lord had smitten him4' ,this they did1 because a leper was not1 according to the law of ,god1 to enter into the congregation1 inasmuch as he would defile it4 7#dthly17 ,he was not properly deposed2 but1 by this plague of leprosy1 rendered incapable of reigning2 and therefore #8he lived alone1' ver4 #ba4 #8in a several house1 being a leper2 for he was cut off from the house of the ,lord3 and ,jotham his son was over the king's house1 judging the people of the land4' ,this was agreeable to the law of ,god1 touching the leper1 in which it is said1 that #8all the days wherein the plague shall be in him1 he shall be defiled2 he is unclean3 he shall dwell alone1 without the camp shall his habitation be1' ,lev4 xiii4 #df4 ,it may farther be observed1 that his son managed the affairs of the kingdom for him2 so that the use which is made by the ,papists of this scripture1 to give countenance to their doctrine of deposing princes1 is foreign to the true sense thereof4 #d4 ,there is one more scripture-example which the ,papists bring1 whereby they defend their practice1 not only of deposing1 but murdering princes2 and that is in #b ,kings xi4 #ae4 ,but ,jehoiada the priest commanded the captains of the hundreds1 the officers of the host1 and said unto them1 have her forth without the ranges2 and him that followeth her1 kill with the sword4 ,for the priest had said1 let her not be slain in the house of the ,lord4 ,but to this it may be replied1 #ast1 ,that ,athaliah was plainly an usurper1 not only by reason of her sex1 since a woman was not to reign over ,israel1 or ,judah3 ,but she killed all the seed royal1 to establish herself in the throne1 except ,joash1 who escaped1 being hid from her fury1 in an apartment belonging to the temple1 #b ,chron4 xxii4 #aa4 #b;dly1 ,what ,jehoiada did in deposing her1 was not only with a good design to set up the lawful heir2 but it was done by an express command of the ,lord1 chap4 xxiii4 #c4 #c;dly1 ,joash was proclaimed1 and anointed1 and universally owned as king by the people1 before ,athaliah was slain1 #b ,kings xi4 #ab1-ad4 ,,vi4 ,we are now to consider the sins of inferiors against their superiors4 ,these are expressed in general terms1 in one of the answers we are explaining2 namely1 neglecting the duties we owe to them1 envying at1 and contempt of their persons1 places1 and lawful counsels and commands1 and all refractory carriage1 that may prove a shame and dishonour to their government2 but1 more particularly1 inferiors sin against their superiors4 #a4 ,in divulging their secrets2 and that either as to what respects the affairs of their families1 or their secular callings in the world4 #b4 ,in mocking1 reproaching1 or exposing their infirmities4 ,thus it is said1 ,the eye that mocketh at his father1 and despiseth to obey his mother1 the ravens of the valley shall pick it out1 and the young eagles shall eat it1 ,prov4 xxx4 #ag4 #c4 ,in endeavouring to make disturbance or disorders in families1 or the common-wealth1 through discontent with their station as inferiors1 or a desire to rule over those to whom they ought to be in subjection4 #d4 ,servants sin1 in neglecting to fulfil their contract1 or do the service which they engaged to perform1 when they first entered into that relation4 ,or when they are only disposed to perform the duties incumbent on them1 when they are under their master's eye1 having no sense of common justice1 or their obligation to approve themselves to ,god1 in performing the duties they owe to man4 ,thus the apostle exhorts servants1 to be obedient to them which are their masters1 with fear and trembling1 in singleness of heart1 as unto ,christ4 ,not with eye-service1 as men-pleasers1 but as the servants of ,christ1 doing the will of ,god from the heart1 ,eph4 vi4 #e1 #f4 #e4 ,children sin1 by being unnatural to their parents1 who refuse or neglect to maintain them if they need it1 especially when they are aged2 whereby they will appear to have no sense of gratitude1 for past favours1 nor regard to that duty which nature obliges them to perform4 ,quest4 ,,cxxix41 ,,cxxx41 ,,cxxxi41 ,,cxxxii41 ,,cxxxiii4 ,,quest4 ,,cxxix4 ,what is required of superiors towards their inferiors8 ,,answ4 ,it is required of superiors1 according to that power they receive from ,god1 and that relation wherein they stand1 to love1 pray for1 and bless their inferiors2 to instruct1 counsel1 and admonish them2 countenancing1 commending1 and rewarding such as do well2 discountenancing1 reproving1 and chastising such as do ill2 protecting1 and providing for them all things necessary for soul1 and body2 and by grave1 wise1 holy1 and exemplary carriage1 to procure glory to ,god1 honour to themselves1 and so to preserve the authority which ,god hath put upon them4 ,,quest4 ,,cxxx4 ,what are the sins of superiors8 ,,answ4 ,the sins of superiors are1 beside the neglect of the duties required of them1 and inordinate seeking of themselves1 their own glory1 ease1 profit1 or pleasure2 commanding things unlawful1 or not in the power of inferiors to perform2 counselling1 encouraging1 or favouring them in that which is evil1 dissuading1 discouraging1 or discountenancing them in that which is good2 correcting them unduly1 careless exposing1 or leaving them to wrong1 temptation1 and danger2 provoking them to wrath2 or any way dishonouring themselves1 or lessening their authority1 by an unjust1 indiscreet1 rigorous1 or remiss behaviour4 ,,quest4 ,,cxxxi4 ,what are the duties of equals8 ,,answ4 ,the duties of equals are1 to regard the dignity and worth of each other1 in giving honour to go one before another1 and to rejoice in each others gifts and advancement1 as in their own4 ,,quest4 ,,cxxxii4 ,what are the sins of equals8 ,,answ4 ,the sins of equals are1 beside the neglect of the duties required1 the undervaluing of the worth1 envying the gifts1 grieving at the advancement or prosperity one of another1 and usurping pre-eminence one over another4 ,,quest4 ,,cxxxiii4 ,what is the reason annexed to the fifth ,commandment the more to enforce it8 ,,answ4 ,the reason annexed to the fifth ,commandment1 in these words1 ,that thy days may be long upon the land1 which the ,lord thy ,god giveth thee is an express promise of long life and prosperity1 as far as it shall serve for ,god's glory1 and their own good1 to all such as keep this ,commandment4 #a4 ,we are to consider the duties which superiors owe to their inferiors4 ,whatever circumstance of advancement one has above another in the world1 this is a peculiar gift of ,god1 and should not give occasion to that pride of heart which is natural to fallen man1 which puts him upon casting contempt on those who are below him2 much less should they oppress others1 who are in a lower station of life than themselves2 but should endeavour to do good to them1 and thereby glorify ,god4 ,and1 indeed1 as every relation is mutual1 and calls for its respective duties1 so that superiors expect the duty which belongs to them1 from inferiors2 it is equally just and reasonable that they should not neglect those duties which they are obliged to perform to them2 though they be of another nature1 different from those which they demand from them4 ,here we shall consider1 #b4 ,the duty of parents to children4 ,this not only includes in it the using their utmost endeavours to promote their worldly advantage1 as to what respects their present or future condition in life2 but they ought to have a just concern for their spiritual welfare1 which is a duty very much neglected1 though it be incumbent on all parents1 and will be performed by those who have a sense of ,god and religion upon their spirits2 this the apostle calls bringing them up in the nurture and admonition of the ,lord1 ,eph4 vi4 #d4 ,when children are first capable of being instructed2 or when they first take in the knowledge of common things2 then it is the parent's duty to instil into them those things that are spiritual4 ,it is1 indeed1 a difficult matter to speak to them about divine things1 so as to lead them into the knowledge thereof2 and it requires a great measure of wisdom and faithfulness in them4 ,one of the first duties that they owe to them1 is acknowledging ,god's right to them1 putting them under his care1 giving them up to him1 hoping and trusting in ,christ1 that he will bestow on them the saving blessings of the covenant of grace1 and that in their early age of life4 ,moreover1 since children soon discover themselves to have a corrupt nature3 ,this ought to be checked and fenced against1 as much as it is in our power3 ,since all habits of sin are of an increasing nature1 and though it be difficult to prevent them2 yet we shall find it much more so to root them out4 ,now that we may instil into the minds of children1 the principles of religion1 as soon as they are capable of receiving instruction1 let it be observed1 7#a47 ,that parents must take great care that they neither speak nor act any thing before their children1 which may tend to corrupt their minds1 or afford a bad example1 which it would be of pernicious consequence to them to follow2 nor ought they to suffer those passions to break forth1 which may render them mean and contemptible in the eyes of their children2 or give them occasion1 by their example1 to indulge the same passions4 7#b47 ,they must take heed that they do not exercise severity for trifles1 or those inadvertencies which children are chargeable with1 on the one hand2 nor too much indulge them in that incorrigibleness and profaneness which they sometimes see in them1 on the other4 7#c47 ,they must separate from them all companions1 or servants1 from whom they may imbibe the principles of sin1 and oblige those who have the immediate care of their education1 to instil into them the principles of religion1 and1 at the same time1 to recommend to them1 the pleasure1 beauty1 and advantage of holiness in all1 but especially in young ones4 7#d47 ,the examples which we have1 either in scripture1 or our own observation in the world1 of those who have devoted themselves to ,god1 and been religious betimes1 is to be frequently inculcated1 for their imitation1 with all the affecting and moving expressions that it is possible for them to use1 and with a particular application thereof to their case2 and1 on the other hand1 the miserable consequences which have attended persons neglecting to embrace the ways of ,god in the days of their youth1 and the sore judgments which often ensue hereupon2 as it is said1 ,his bones are full of the sin of youth1 ,job xx4 #aa4 7#e47 ,reproofs for sin are to be given1 with a zeal and concern for the glory of ,god2 and yet with that affection as may convince children1 that in those things1 in which they are ready to think their parents their enemies1 they appear to be their greatest friends4 7#f47 ,they1 who have the care of children1 ought to take heed1 that they do not lead them into1 or give them occasion1 to rest in1 a formal1 or external appearance of religion1 on the one hand2 nor1 on the other hand1 are they to use any methods which may induce them to think1 that1 a burden1 or a reproach1 which they ought to esteem their delight and honour4 7#g47 ,those opportunities are more especially to be embraced1 when instructions are most likely to be regarded by them2 as when they are inquisitive about divine things4 ,this should give the parent occasion to be particular in explaining them to them4 ,thus ,god commands ,israel1 when thy son asketh thee in time to come1 what mean the testimonies and the statutes1 and the judgments2 which the ,lord thy ,god commanded you8 to say unto him1 we were ,pharaoh's bondsmen1 ,deut4 vi4 #bj1 #ba4 and so they were to relate to them those dispensations of providence towards them1 that gave occasion to these statutes which he had appointed4 7#h47 ,parents should let their children know1 that their obedience to ,god's commands1 will always entitle them to the greatest share in their affection1 that this may be a motive and inducement thereunto4 #b4 ,we are now to consider the duty which masters owe to their servants4 ,and1 7#a47 ,they ought to recommend the good ways of ,god to them1 endeavouring to persuade them to be religious2 and1 by their exemplary conversation in their families1 whereby they adorn the doctrine of ,god our ,saviour1 in all things1 afford them an additional motive hereunto4 7#b47 ,they should encourage religion in their servants1 as well as diligence and industry4 ,for1 as the one tends to their advantage1 to whom their service is due2 the other tends to the glory of ,god1 and the good of their souls1 who are found in the practice of it4 7#c47 ,masters should endeavour to instruct their servants in the principles of religion1 especially if ignorant4 ,and1 7#d47 ,they should allow them sufficient time for religious duties2 which1 if needful1 ought to be taken out of that time1 wherein they would otherwise be employed in their service3 ,and this they ought to do1 as considering1 that the best ,christians are like to make the most faithful servants4 #c4 ,we are now to consider the duty of magistrates towards their subjects4 ,this consists1 7#a47 ,in their endeavouring to promote their liberty1 safety1 and happiness1 by the justice and clemency of their administration4 ,thus it is said1 ,he that ruleth over men must be just1 ruling in the fear of ,god1 #b ,sam4 xxiii4 #c4 ,by this means they will lay their subjects under the highest obligation to duty and obedience2 and the respect which they have from them1 will render the station1 in which they are1 more agreeable4 7#b47 ,they ought to defend the rights of subjects1 when injured1 against their oppressors2 that they may appear to be1 as it were1 their common fathers1 to whom they have recourse in all difficulties1 and find redress4 7#c47 ,they ought to encourage and support the common design of ,christianity1 by suppressing irreligion and profaneness1 and every thing which is a scandal to the ,christian name1 or a reproach to a well-ordered government4 ,this leads us1 ,,ii4 ,to consider the sins of superiors4 ,these sin in their behaviour towards their inferiors1 #a4 ,by pride and haughtiness2 when they treat those who are below them1 with contempt and disdain2 as though1 because they are not1 in many respects1 their equals1 they are not their fellow-creatures4 ,this discovers itself either in reproachful words or actions4 ,thus the ,pharisees treated those whom they apprehended inferior to them1 in gifts or station1 in the church1 with contempt2 so that they often made use of that aphorism2 ,this people1 who knoweth not the law1 are cursed1 ,john vii4 #di4 #b4 ,another sin of superiors is1 when masters exact severe and unmerciful labour1 beyond what is reasonable1 of their servants1 which is little better than the oppression of the ,egyptian task-masters2 who commanded them to make brick without straw1 ,exod4 v4 #ae1af4 and beat1 and dealt severely with them1 because they could not fulfil their unreasonable exactions4 #c4 ,sin is committed by those who1 being princes1 or generals1 exercise inhuman cruelty1 contrary to the law of nature and nations1 towards their conquered enemies1 when they have them in their power4 ,this ,david seems to have been charged with1 as a blemish in his reign2 when he put the men of ,rabbah1 after he had conquered them1 under saws1 and under harrows of iron1 and made them pass through the brick-kilns4 ,thus did he unto all the cities of the children of ,ammon2 which seems hardly justifiable by marshal law2 and therefore it must be reckoned a failing in him2 especially unless the ,ammonites had done something extraordinary1 to deserve such treatment1 or had used ,israel in the like manner1 so that this might be reckoned a just reprizal upon them1 #b ,sam4 xii4 #ca4 ,and to this we may add1 that magistrates do not behave to their subjects1 as they ought1 and therefore commit sin1 when they inflict punishment beyond what the law directs1 or the crime deserves4 ,thus small offences are not to be punished with death1 as capital crimes are1 since the punishment must be greater or less1 in proportion to the crime4 ,thus ,god enjoined a certain number of stripes for some crimes committed1 which they were not to exceed2 whereby their brother would seem vile unto them1 ,deut4 xxv4 #b1 #c4 that is1 they would treat him with a greater severity than the nature of the crime demanded4 #d4 ,superiors sin1 when they take advantage on the necessities of the poor2 in buying or selling1 which is called1 a grinding the faces of the poor1 ,isa4 iii4 #ad1 #ae4 #e4 ,masters1 or parents sin1 in giving undue correction to their servants or children1 for small faults as when they neglect to perform some punctilio's1 of respect1 which are due to them1 with greater severity than they do1 open sins against ,god1 or when they are transported with unreasonable passion for trifles2 whereby they render themselves hated by them1 and provoke them to wrath1 rather than answer the end of chastisement1 which is the glory of ,god and their good4 ,this the apostle forbids parents to do1 ,eph4 vi4 #d4 ,and elsewhere1 he speaks of the fathers of our flesh chastizing us after their own pleasure1 ,heb4 xii4 #aj4 as being disagreeable to the divine dispensations1 and consequently not to be justified in them that practise it4 #f4 ,superiors sin1 when they command those things1 of their inferiors1 which are in themselves sinful1 which they cannot1 in their consciences1 comply with4 ,and to this we may add1 their demanding those things which are impossible1 and being enraged against them for not doing them4 #g4 ,superiors sin1 when they surmise their inferiors have committed a fault1 which they resent1 and punish1 without suffering them to vindicate themselves1 though they request this favour in the most submissive way4 ,this is to extend their authority beyond the bounds of reason4 ,we shall now consider1 ,,iii4 ,the duty of equals4 ,and1 #a4 ,they ought to encourage and strengthen the hands of one another in the ways of ,god1 which is the great end and design of ,christian societies4 #b4 ,they ought to sympathize with one another in their weakness1 warning and helping each other1 when exposed to temptations1 or overcome by them4 #c4 ,they ought to defend one another when reproached by the enemies of ,god and religion4 #d4 ,to love one another1 and rejoice in each others welfare ,and1 #e4 ,to withdraw from the society of those who are a reproach to1 or endeavour to turn them aside from the good ways of ,god4 ,,iv4 ,we shall now consider the sins of equals2 which they are guilty of1 #a4 ,when they entertain unjust and unfriendly quarrels1 contrary to that love1 which ought to be amongst brethren4 #b4 ,when they affect1 or usurp pre-eminence over one another2 as ,diotrephes did1 whom the apostle speaks of1 who loved to have the pre-eminence amongst them1 #c ,john1 ver4 #i4 ,christ's disciples themselves were sometimes liable to this charge2 especially when there was a strife among them1 which of them should be accounted greatest1 ,luke xxii4 #bd4 which our ,saviour is so far from commending in them1 that he reproves them for it4 #c4 ,it is a great sin1 when equals endeavour to make breaches amongst those1 who are otherwise inclined to live peaceably with one another4 ,this is the wretched employment of tale-bearers1 busy-bodies1 make-bates1 and slanderers1 who delight to raise and propagate false reports2 as the ,psalmist supposes some inclined to do1 who are distinguished from those who do not backbite with their tongue1 nor take up a reproach against their neighbour1 c4 ,psal4 xv4 #c4 and it is reckoned one of those things which the ,lord hates1 ,prov4 vi4 #ai4 #d4 ,they are guilty of sin1 when they insult1 and take occasion1 to expose their brethren1 for those weaknesses and infirmities which they see in them1 not considering that they are also liable to the same themselves4 #e4 ,when they endeavour to ensnare and entice others to sin4 ,this vile practice ,solomon takes notice of1 chap4 i4 #aj1 #ae4 and cautions those who are thus tempted against consenting to1 or complying with them4 ,we are now to consider1 ,v4 ,the reasons annexed to the fifth ,commandment1 which are included in that promise of long life1 to such as keep it4 ,it is enquired by some1 whether this promise is to be applied to none but the ,israelites2 since there is mention of the land which the ,lord gave them1 to wit1 ,canaan8 ,to which it may be replied2 that though they might make a particular application of it to themselves2 yet it extends to men in all ages and places4 ,accordingly the apostle ,paul mentioning this ,commandment1 and the promise annexed to if1 instead of those words1 ,that thy days may be long in the land1 which the ,lord thy ,god giveth thee1 alters the mode of expression1 that it may be applicable to us as well as them1 when he says1 ,that thou mayest live long on the earth1 ,eph4 vi4 #b1 #c4 ,this may give us occasion to enquire1 #a4 ,whether this promise be made good as to the letter of it1 to all that keep this ,commandment2 especially since we find1 that1 according to the common methods of providence1 some good men live but a short time in this world1 when the wicked oftentimes live to a great age4 ,that the lives of some good men have been short1 needs not be proved4 ,abijah1 the best of ,jeroboam's family1 in whom some good thing was found1 towards the ,lord ,god of ,israel1 died when a child1 #a ,kings xiv4 #ab1 #ac4 ,and ,josiah1 who was one of the best of the kings that reigned over ,judah1 lived but thirty nine years2 for it is said1 that he was eight years old when he began to reign2 and he reigned thirty and one years1 #b ,kings xxii4 #a4 ,and ,enoch excelled all the patriarchs who lived before the flood1 and was more honoured in that he was translated to heaven1 without dying2 yet he continued but a little while in this world1 if we compare the time he lived here1 with the time which men generally lived before the deluge2 which was but three hundred and sixty five years2 whereas1 several others are said to have lived above nine hundred years4 ,and ,joseph1 who was the most remarkable1 for shewing honour to parents1 and performing the duties belonging to other relations1 of any we read of in scripture2 he lived but an hundred and ten years1 ,gen4 l4 #bf4 ,whereas ,levi1 who had been a reproach to his father1 and a dishonour to the family in general1 lived an hundred thirty and seven years1 ,exod4 vi4 #af4 #b4 ,we shall now consider1 how such dispensations of providence may be accounted for1 consistently with the promise annexed to this ,commandment4 ,accordingly it may be observed1 7#a47 ,that1 when ,god takes his saints out of the world when young1 it is sometimes a peculiar instance of compassion to them1 in taking them from the evil to come4 ,thus ,josiah died1 as was but now hinted1 when young2 but this was in mercy to him1 that he might not see the evil which ,god would bring on ,judah for their sins1 #b ,kings xxii4 #bj4 7#b47 ,they are1 at their death1 possessed of a better world1 which is the best exchange3 ,so that were the matter referred to their own choice1 they would choose heaven before the longest life1 and the best advantages they can enjoy in this world4 7#c47 ,old age is not a blessing1 unless it be adorned with grace4 ,the hoary head is1 indeed1 a crown of glory1 if it be found in the way of righteousness1 ,prov4 xvi4 #ac4 but not otherwise4 ,good men are not destroyed by the blast of ,god's wrath1 but gathered1 like a shock of corn1 when fully ripe2 they are meet for1 and then received into a better world4 ,therefore the child dying in ,christ1 is said to die an hundred years old1 ,isa4 lxv4 #bj4 #c4 ,we shall now enquire1 how far1 or in what respects1 we are to hope for1 and desire the accomplishment of the promises of temporal good things4 7#a47 ,temporal good things are not to be desired ultimately for themselves1 but as subservient to the glory of ,god4 ,and long life in particular is a blessing1 so far as it affords more space to do service to the interest of ,christ in the world4 7#b47 ,they are to be desired1 with an entire submission to the will of ,god1 and a resolution to acknowledge1 that he is righteous1 and to magnify his name1 though he deny them to us1 as considering that he knows what is best for us1 and may do what he will with his own4 7#c47 ,we are to desire that ,god would give us temporal good things in mercy1 as pledges of eternal happiness1 and not in wrath4 ,thus the ,psalmist says2 ,there be many that say1 who will shew us any good8 ,lord1 lift thou up the light of thy countenance upon us1 ,psal4 iv4 #f4 #d4 ,we shall now enquire with what frame of spirit we ought to bear the loss of temporal good things1 which we have been encouraged by ,god's promise1 to hope for4 ,in answer to this1 let it be considered1 that if ,god does not fulfil his promise in the way and manner which we expect1 in granting us temporal good things2 yet1 7#a47 ,we must justify him1 and condemn ourselves2 none can say1 that he does not forfeit all blessings daily4 ,therefore we are to say2 let ,god be true1 and every man a liar4 ,he is a ,god of infinite faithfulness2 but we are unfaithful1 and not stedfast in his covenant4 7#b47 ,we are not to conclude1 that our being deprived of temporal good things1 which we expect1 is a certain sign that we have no right to1 or interest in those better things that accompany salvation2 as the wise man says1 ,no man knoweth either love or hatred1 by all that is before him1 ,eccles4 ix4 #a4 7#c47 ,we are to reckon the loss of temporal good things as a trial of our faith and patience2 and endeavour1 under such disappointments1 to make it appear1 that the world was not the main thing we had in view2 but ,christ and spiritual blessings in him1 were the spring of all our religion4 #e4 ,it may farther be enquired2 what are those things that tend to make a long life happy1 for which alone it is to be desired8 ,it may be observed1 that life is sometimes attended with those miseries1 which induce a believer to desire to depart1 and be with ,christ1 as the weary traveller desires rest4 ,and it may be observed1 that though1 in the promise annexed to the fifth ,commandment1 we have no mention of any thing but long life2 yet the apostle1 when explaining it1 adds1 that they shall have a prosperous life2 without which1 long life would not be so great a blessing4 ,thus he says1 ,that it may be well with thee1 and thou mayest live long upon the earth1 ,eph4 vi4 #c4 ,now there are three things which tend to make a long life happy4 7#a47 ,experience of growth in grace1 in proportion to our advances in age1 according to that promise1 ,they shall bring forth fruit in old age2 they shall be fat and flourishing1 ,psal4 xcii4 #ad4 7#b47 ,when we retain our natural abilities1 and that strength and vigour of mind1 which we have formerly had4 ,this some are deprived of1 through the infirmities of old age2 whereby they may be said to out-live themselves4 ,it was a peculiar blessing1 which ,god granted to ,moses2 concerning whom it is said1 that he was an hundred and twenty years old when he died2 and yet his eye was not dim1 nor his natural force abated1 ,deut4 xxxiv4 #g4 7#c47 ,old age is a blessing1 when our usefulness to others1 in our day and generation1 is continued4 ,thus ,joshua died an old man2 but it was a peculiar blessing that he was useful to the end2 for in the very close of his life he made a covenant with the people in ,shechem1 ,josh4 xxiv4 #be4 compared with #bi4 and laid strict commands on them1 to behave themselves towards ,god1 as they ought to do4 ,quest4 ,,cxxxiv41 ,,cxxxv41 ,,cxxxvi4 ,,quest4 ,,cxxxiv4 ,what is the sixth ,commandment8 ,,answ4 ,the sixth ,commandment is1 ,thou shalt not kill4 ,,quest4 ,,cxxxv4 ,what are the duties required in the sixth ,commandment8 ,,answ4 ,the duties required in the sixth ,commandment are1 all careful studies1 and lawful endeavours to preserve the life of ourselves1 and others1 by resisting all thoughts and purposes1 subduing all passions1 and avoiding all occasions1 temptations1 and practices1 which tend to the unjust taking away the life of any2 by just defence thereof against violence1 patient bearing of the hand of ,god1 quietness of mind1 cheerfulness of spirit1 a sober use of meat1 drink1 physic1 sleep1 labour1 and recreations1 by charitable thoughts1 love1 compassion1 meekness1 gentleness1 kindness1 peaceable1 mild1 and courteous speeches and behaviour1 forbearance1 readiness to be reconciled1 patient bearing and forgiving of injuries1 and requiting good for evil1 comforting and succouring the distressed1 and protecting and defending the innocent4 ,,quest4 ,,cxxxvi4 ,what are the sins forbidden in the sixth ,commandment8 ,,answ4 ,the sins forbidden in the sixth ,commandment are1 all taking away the life of ourselves1 or of others1 except in case of public justice1 lawful war1 or necessary defence2 the neglecting or withdrawing the lawful and necessary means of preservation of life1 sinful anger1 hatred1 envy1 desire of revenge1 all excessive passions1 distracting cares1 immoderate use of meat1 drink1 labour1 and recreations2 provoking words1 oppressing1 quarrelling1 striking1 wounding1 and whatsoever else tends to the destruction of the life of any4 ,in explaining this ,commandment1 we are1 ,i4 ,to consider the positive part thereof1 or the duties required in it1 namely1 that we should use all lawful endeavours to preserve our own life1 and the life of others2 and consequently we should avoid all those passions1 and other things1 which may afford an occasion to take it away1 and live in the constant exercise of the duties of temperance and sobriety1 as to what respects ourselves2 meekness1 gentleness1 and forgiving injuries1 as to what concerns others4 ,in this ,commandment it is supposed1 that life is the most valuable blessing of nature2 and therefore to take it away1 is to do the utmost injury that can be attempted against us4 ,the valuableness of the life of man appears in four things4 #a4 ,it is the result of the union of the soul with the body1 which is the principle of those actions that are put forth by us as intelligent creatures2 and therefore life is to be esteemed in proportion to the excellency thereof2 which1 is the noblest part of the creation1 angels excepted4 #b4 ,nothing can compensate or satisfy for the taking away the life of man1 how much satisfaction soever may be given for the loss of other things4 #c4 ,we may observe1 that man1 in this respect1 is the subject of the divine image2 which supposes us to have a more excellent life than any other creatures in this lower world2 and it is assigned as a reason of our obligation to preserve it1 ,gen4 ix4 #f4 #d4 ,life is given and continued to us1 that hereby the most valuable ends may be attained1 conducive to the glory of ,god1 the advancement of religion in the world1 and promoting our everlasting happiness4 ,from whence we may take an estimate of its excellency2 and it contains the highest motive to us1 to yield obedience1 to this ,commandment4 ,this leads us to consider the means which we are to use1 to preserve our own lives1 and the lives of others4 ,as to what respects the preservation of our own life2 we are not to rush presumptuously into danger of death1 without a divine warrant1 for that is to be prodigal of life4 ,we are also to exercise sobriety and temperance1 avoiding gluttony1 drunkenness1 lust1 and all exorbitant passions1 which tend to impair the health1 as well as defile the conscience4 ,moreover1 when occasion requires it1 we are to have recourse to the skill of physicians1 and make use of those proper medicines1 that may conduce to repair the weakness and decays of nature4 ,as to what concerns our endeavours to preserve the lives of others2 we are to caution them against those things1 which would tend to destroy their health1 and1 by degrees1 their lives4 ,and we must also discover and detect all secret plots and contrivances which may be directed against them2 and we are to support and relieve those who are ready to perish by extreme poverty2 yea1 though they were our enemies1 ,rom4 xii4 #bj4 ,job xxxi1 #ai1 #bj1 #bb4 ,we are also to defend them who are in imminent danger of death1 ,psal4 lxxxii4 #c1 #d4 ,prov4 xxiv4 #aa1 #ab4 ,nevertheless1 we must not use unwarrantable means1 though it were to save our own lives4 ,as1 in times of persecution1 we are not to renounce the truths of ,god1 or give occasion to the common enemy1 to revile1 or speak evil of them1 to avoid suffering for the cause thereof4 ,this was that noble principle by which the martyrs1 whom the apostle speaks of1 were acted2 ,they were tortured1 not accepting deliverance1 ,heb4 xi4 #ce4 that is1 when they were exposed to the most exquisite torments1 and their lives offered them1 in case they would deny ,christ1 they would not accept deliverance on so dishonourable terms4 ,neither are we1 at any time1 to tell a lye1 or act that which is contrary to truth1 though it were to save our lives4 ,this leads us1 ,,ii4 ,to consider the sins forbidden in this ,commandment2 and these are either the taking away of life1 or doing that which has a tendency thereunto4 #a4 ,it is unlawful to take away the life of another4 ,but this is to be considered with some exceptions1 or limitations4 7#a47 ,this may be done in lawful wars4 ,thus we read of many wars begun and carried on1 and much blood shed therein1 by ,god's direction1 and with his approbation and blessing2 upon which occasion it is said1 that the war was of ,god1 #a ,chron4 v4 #bb4 ,nevertheless1 when wars are proclaimed1 merely to satisfy the pride and avarice of princes1 as in ,benhadad's war against ,ahab1 #a ,kings xx4 #a4 seq4 or the ,romans1 who made war on the countries round about them1 merely to enlarge their own dominions1 by ruining others2 or1 like those which the ,devil excites1 and ,antichrist carries on against the church1 for their faithfulness to the truth1 ,rev4 xii4 #ag4 chap4 xiii4 #g4 these wars are unlawful2 and all the blood shed therein1 is a breach of this ,commandment4 7#b47 ,it is no violation of this ,commandment1 to take away the life of offenders1 guilty of capital crimes1 by the hand of the civil magistrate2 for this is elsewhere commanded1 and magistrates are appointed for that end1 ,deut4 xvii4 #h1-aj4 7#c47 ,it is no breach of this ,commandment1 when a person kills another without design1 or the least degree of premeditated malice4 ,nevertheless1 the utmost caution ought to be used1 that persons might not lose their lives through the carelessness and inadvertency of others4 7#d47 ,in some instances1 a person may kill another in his own defence1 without being guilty of the breach of this ,commandment4 ,but this is to be considered with certain limitations2 as1 #a4 ,if there be only a design1 or conspiracy against our lives1 but no immediate attempt made1 to take them away2 we are to defend ourselves1 by endeavouring to put him that designed the execrable fact1 out of a capacity of hurting us1 by having recourse to the protection of the law2 whereby he may be restrained from doing it1 or we secured4 ,this was the method which ,paul took1 when the ,jews had bound themselves with an oath1 to slay him2 he informed the chief captain of this conspiracy1 and had recourse to the law for his safety1 ,acts xxiii4 #ba4 #b4 ,if there be a present attempt made against our lives1 we should rather chuse to disarm1 or fly from the enemy1 than take away his life2 but if this cannot be done1 so that we must either lose our own lives1 or take away his1 we do not incur the least guilt1 or break this ,commandment1 if we take away1 his life1 to preserve our own1 especially if we were not first in the quarrel2 nor give occasion to it by any injurious or unlawful practices4 ,here it may be enquired1 whether it be lawful for two persons to fight a duel1 upon a set challenge1 or provocation given8 ,in answer to which1 let it be considered1 #ast1 ,that1 when a war1 between two armies1 may be issued1 and the shedding of much blood prevented hereby1 it is not unlawful1 provided it be by mutual consent1 and with the approbation of those on both sides1 who have a right of making war and peace2 and if the matter in controversy may be thus decided1 without tempting providence4 ,we have a remarkable instance of this1 in the duel fought between ,david and ,goliath1 in #a ,sam4 xvii4 ,nevertheless1 #b;dly1 ,it is unlawful for two persons1 each seeming too prodigal of his life1 to challenge1 accept of1 and1 pursuant thereunto1 to endeavour to put an end to each others life1 merely to gratify their own passion1 or pride4 ,this1 though falsely called honour1 will1 in reality1 render them vile in the eyes of ,god1 and notoriously guilty of the breach of this ,commandment4 ,here we may consider the wicked practice of those who have obliged poor wretches1 who were under their command1 to murder one another for their diversion4 ,this ,joab and ,abner did1 when they said1 ,let the young men arise and play before us2 and every one thrust his sword in his fellows side1 #b ,sam4 ii4 #ad1-af4 ,there is also an unlawful diversion1 which1 though not altogether so barbarous and cruel1 is1 in some respects1 a breach of this ,commandment1 viz4 when persons fight with1 and wound one another1 without design of killing1 merely to get a little money1 while entertaining a number of unthinking persons with their folly2 in which case they that fight1 and they that look on1 are equally guilty1 ,prov4 xxvi4 #ah1 #ai4 ,thus concerning the sin of killing another2 we shall now account for two or three difficulties that occur in scripture1 relating to the actions of some good men1 who seem to have been guilty of the breach of this ,commandment2 but were not really so4 #ast1 ,it is enquired1 whether ,elijah was chargeable with the breach of it in destroying ,baal's prophets1 which we read of in #a ,kings xviii4 #dj4 wherein it is said1 that he ordered that none of them should escape2 and he brought them down to the brook ,kishon1 and slew them there4 ,in answer to which1 it may be observed1 that it was not a small inoffensive error that these prophets of ,baal were punished for2 but apostasy from ,god4 ,and that the persons who were thus punished1 deserve it1 will appear1 if we consider1 #a4 ,that1 they were the advisers and ring-leaders of all ,israel's idolatry1 and the abettors and principal occasion of that violent persecution1 which then raged against the ,lord's prophets1 and true worshippers4 #b4 ,had they only been false prophets1 and not persecutors1 they were according to the law of ,god to be put to death1 ,deut4 xiii4 #f1-i4 #c4 ,this was done after a solemn appeal to ,god1 and an answer from heaven1 by fire1 which determined1 not only who was the true ,god1 but who were his prophets1 and consequently whether ,elijah deserved death1 as an impostor1 or ,baal's prophets4 #d4 ,ahab himself was present1 and all his ministers of state1 who had a right to execute justice on false prophets2 and1 it is highly probable1 that they consented to1 and many of them had an immediate hand in their death1 which might be occasioned by a sudden conviction in their consciences1 proceeding from the miracle which they had just before observed1 or from the universal cry of the people against them2 so that the thing was plainly of the ,lord1 to whom ,elijah brought a great deal of honour1 and was far from being chargeable with the breach of this ,commandment4 #b;dly1 ,it is farther enquired1 whether ,abraham's offering ,isaac was a breach of this ,commandment8 ,this is proposed as a difficulty by those who do not pay that deference to divine revelation1 as they ought1 nor consider1 that ,god cannot command any thing which is contrary to his perfections2 nor do his people sin in obeying any command that is given by him4 ,however1 that this matter may be set in a just light1 let it be considered1 #a4 ,that ,god1 who is the sovereign ,lord of life1 may take it away1 when1 and by whom he pleases4 ,therefore ,isaac had no more reason to complain of any wrong or injury done him1 by ,god1 in ordering his father to sacrifice him1 than any one else has1 who dies by his immediate hand1 in the common course of providence4 #b4 ,abraham could not be said to do this with the temper and disposition of a murderer1 which such have1 who are guilty of the breach of this ,commandment1 who kill persons in a passion1 or out of envy or malice1 being void of all natural affection or brotherly love2 but he acted plainly in obedience to ,god's command4 ,his hand was lifted up against one whom he loved equally to1 or1 it may be1 more than his own life1 and1 doubtless1 he would rather have been1 had ,god so ordered it1 the sacrifice1 than the offerer4 #c4 ,this was done1 as is more than probable1 with ,isaac's full consent4 ,hence some think1 that his faith was no less remarkable herein than that of ,abraham4 ,his willingness to be offered1 evidently appears1 in that ,abraham was in his feeble and declining age1 and ,isaac in his full strength2 for it was not a little strength which was sufficient to carry wood enough to answer this occasion1 which we read he did1 ,gen4 xxii4 #f4 ,besides1 if ,isaac had resisted1 none was at hand to assist ,abraham against him1 and1 doubtless1 he would have strove in this matter as one who desired to be overcome4 ,therefore we must suppose1 that it is so far from being a breach of this ,commandment1 that it was one of the most remarkable instances of faith in scripture2 and ,god's design in ordering him to do this1 was1 that it might be a type whereby he would lead him into the glorious mystery of his not sparing his own ,son1 the ,lord ,jesus ,christ1 and of his willingness to lay down his life a ransom for his people4 #c;dly1 ,some charge ,moses with being guilty of the breach of this ,commandment1 in killing the ,egyptian1 which we read of in ,exod4 ii4 #aa1 #ab4 ,but1 to vindicate him from this charge1 let it be considered1 #a4 ,that the ,egyptian1 whom he slew1 not only smote an ,hebrew1 as it is in this chapter1 but he did it wrongfully1 as it is observed in ,acts vii4 #bd4 there was no offence given1 nor just reason for this injurious treatment1 and to oppress or abuse one that is in a miserable condition1 as the ,hebrews were at that time1 is an heinous crime in ,god's account4 ,moreover1 to smite1 in scripture1 is often taken1 for to slay2 so that it is not improbable1 that the ,egyptian slew the ,hebrew2 or if he did not1 it might be such an injury as deserved death2 which would have been inflicted in another manner1 had not ,israel been denied1 at that time1 the protection of the law4 #b4 ,moses was1 at this time1 raised up1 and called by ,god1 to be a ruler and a judge1 to defend the cause of his oppressed people2 and in this action he first began to fulfil his commission2 though the people refused to own him1 and seemed to join with those that designed him evil for it2 for which reason their deliverance was put off forty years longer1 while he was an exile in the land of ,midian1 ,acts vii4 #bd1 #bf4 compared with #cj4 ,now to slay a public enemy and oppressor1 and1 as it is probable1 one who had forfeited his life1 and that with a commission from ,god1 to act as a ruler and a judge over his people1 cannot be reckoned a breach of this ,commandment4 ,thus concerning the violation of this ,commandment1 as including in it the murdering of our neighbour4 #b4 ,this ,commandment is notoriously broken by those who lay violent hands on themselves1 which we have no instance of any good man1 in scripture1 that was ever suffered to do1 but only such who were1 like ,saul1 ,ahitophel1 ,judas1 and others1 of the most infamous character4 ,this is a sin which is attended with many aggravations2 ,for1 7#a47 ,it is to act as though our lives were at our own disposal2 which are to be considered as a talent which we are entrusted with by ,god1 to improve for his glory2 and he alone has a right to dispose thereof at his pleasure4 7#b47 ,this argues1 and arises from1 the highest discontent and impatience under the hand of ,god1 which is contrary to that temper1 which we ought to exercise as ,christians1 who profess subjection to him4 7#c47 ,it is contrary to nature1 and that principle of self-preservation which ,god has implanted in us2 and1 indeed1 he that does this1 not only acts below the reason of a man1 but does that which even brutes themselves are not inclined to4 7#d47 ,it is a giving place to1 and gratifying the ,devil1 who acts agreeably to his character1 as a murderer from the beginning1 when he tempts men to destroy both soul and body at once4 7#e47 ,it is presumptuous and bold to resolve1 that whatever measure of duty ,god has prescribed for us to fill up in this world1 we will serve him no longer4 ,if marshal law punishes deserters with death1 is there not a severe punishment due unto those who do1 as it were1 desert the service of ,god by self-murder8 ,nothing is more certain than this1 that if duty be enjoined by ,god1 the time in which it is to be performed1 is also fixed by him1 and not left to our determination4 7#f47 ,it is a rushing hastily into eternity1 not considering the consequence thereof1 nor the awful tribunal of ,christ1 before which they must immediately appear1 and give an account of this1 as well as other sinful actions of life4 7#g47 ,it is done with such a frame of spirit1 that a person cannot1 by faith1 commit his soul into the hands of ,jesus ,christ2 for that requires a better temper of mind than any one can be supposed to have1 who murders himself4 ,here it may be enquired1 since1 as was before observed1 no good man was ever guilty of this crime1 whether ,samson did not break this ,commandment in pulling down the house upon his own head1 as well as the ,philistines8 ,to this it may be answered1 #a4 ,that ,samson's life1 at this time1 was a burden to himself1 useless to his brethren1 a scorn to the open enemy1 and an occasion of their ascribing their deliverance to their idol2 and probably1 it would have been soon taken away by them2 which circumstances1 though they would not1 in themselves1 have been sufficient to justify this action2 yet they might justify his desire1 that ,god would put an end1 to his life1 and release him out of this miserable world2 especially if this would redound more to his glory than any thing he could do for the future1 or had done in the former part of his life4 #b4 ,it plainly appears1 that ,god1 in answer to his prayer1 not only gave him leave to take away his own life1 together with the lives of his enemies1 but he wrought a miracle to enable him to do it2 and therefore it was a justifiable action1 and no breach of this ,commandment1 ,judges xvi4 #bh1-cj4 #c4 ,we shall now consider the heinous aggravation of this sin1 of taking away the life of another unjustly1 and the terrible judgments that such have ground to expect1 who are guilty hereof4 7#a47 ,according to the divine law1 this sin is to be punished with death1 by the hand of the civil magistrate1 ,deut4 xix4 #aa1 #ab4 ,thus ,joab1 who had deserved to die for murders formerly committed1 was slain1 by ,david's order1 by his son ,solomon2 though he sought protection by taking hold of the horns of the altar1 #a ,kings ii4 #bh1 #bi4 ,many other crimes might be expiated by sacrifices1 which ,god ordained should be offered for that end2 whereas1 no satisfaction was to be accepted for this sin but the blood of the murderer1 ,numb4 xxxv4 #ca4 ,and it is a matter of dispute with some1 whether kings1 who may pardon many crimes1 by virtue of their prerogative1 can1 according to the laws of ,god1 pardon murder1 without being supposed to extend their clemency beyond its due bounds8 7#b47 ,god often gives up those who are guilty of the sin of murder1 to the terrors of a guilty conscience1 which is a kind of hell upon earth2 as in the instances of ,cain1 ,lamech1 and others1 ,gen4 iv1 #ac1-ae4 and #bc1 #bd4 7#c47 ,such are followed with many remarkable instances of divine vengeance2 so that the blast of providence attends all their undertakings4 ,thus ,david1 after he had killed ,uriah1 was followed with such rebukes of providence1 that the latter part of his life was rendered very uneasy thereby2 and what the prophet foretold was fulfilled1 that the sword should never depart from his house2 that is1 as long as he lived1 #b ,sam4 xii4 #i1 #aj4 7#d47 ,the judgments of ,god for his sin1 are oftentimes transmitted to posterity4 ,thus ,simeon and ,levi's murder of the ,shechemites1 was punished in the tribes that descended from them2 who1 according to the patriarch's prediction1 were divided in ,jacob1 and scattered in ,israel1 ,gen4 xlix4 #g4 ,and ,saul's slaying the ,gibeonites1 was punished in ,david's time1 by a famine occasioned thereby1 #b ,sam4 xxi4 #a4 ,and the murders which the ,jews had committed on the prophets in former ages1 were punished in the destruction of their state and nation2 when all the righteous blood that had been shed upon the earth1 came upon them1 ,matt4 xxiii4 #ce4 7#e47 ,their lives are often shortened1 and they brought to the grave with blood4 ,thus ,absalom perished by the just judgment of ,god1 for the murder of his brother1 as well as his other crimes2 and in this the ,psalmist's observation holds true1 that bloody and deceitful men shall not live out half their days1 ,psal4 lv4 #bc4 ,we are now to consider1 #d4 ,that this ,commandment may be broken otherwise than by the taking away the life of our neighbour4 ,it may be committed by a person in his heart1 when he has not an opportunity to execute his malicious designs2 or is afraid to do it1 because of the punishment from men1 which will ensue4 ,thus the apostle says1 ,whosoever hateth his brother1 is a murderer1 #a ,john iii4 #ae4 ,of this we have an instance in wicked ,ahab2 who hated ,micajah1 because he prophesied not good concerning him1 but evil1 #a ,kings xxii4 #i4 ,and1 it is more than probable1 that this hatred would have broke forth into murder1 could he have laid hold on the least shadow or pretence that might have put a colour on so vile an action4 ,and ,jezebel was guilty of this sin1 who threatened to murder the prophet ,elijah1 chap4 xix4 #b4 and the ,jews1 who were filled with malice against our ,saviour2 for which reason they would have put him to death at that time2 but they feared the people1 ,mark xi4 #ah4 ,and as this is a sin that reigns in wicked men1 there are some instances hereof even in good men4 ,thus ,david carried his resentment too far against ,nabal1 though a churlish and ungrateful man1 when he resolved1 in his passion1 not only to take away his life1 which was an unjustifiable action1 but to destroy the whole family1 the innocent with the guilty1 #a ,sam4 xxv4 #ba1 #bb4 and he was sensible of his sin in this passionate resolution1 which occasioned his blessing ,god for his preventing it1 by ,abigail's prudent management4 ,there is another instance of sinful and unaccountable passion1 that cannot be excused from a degree of heart-murder in ,jonah2 who was very angry because ,god was gracious1 and spared ,nineveh1 on their repentance2 and in this fit of passion1 he desires that ,god would take away his life1 justifies his anger1 and1 as it were1 dares him to cut him off2 which was as bad a frame as ever any good man was in4 ,and all this took its rise from pride1 lest some should think him a false prophet1 who did not rightly distinguish between what ,god might do1 and would have done1 had they not repented1 and what he determined to do1 namely1 to give them repentance1 and so to spare them4 ,i say1 rather than be counted a false prophet1 which1 it may be1 was a groundless surmise1 he was angry with ,god for sparing it1 ,jonah iv4 #a-d4 ,here it will be enquired1 whether all anger is sinful1 or a breach of this ,commandment8 ,to which it may be answered1 ,that since the apostle says1 ,be angry and sin not1 ,eph4 iv4 #bf4 it implies1 that there may be anger which is not sinful2 but1 on the other hand1 may rather be styled1 a zeal for ,god4 ,of this kind was that anger which our ,saviour expressed against the ,scribes and ,pharisees1 when he calls them serpents1 a generation of vipers1 ,matt4 xxiii4 #cc4 and when he whipped the buyers and sellers out of the temple2 on which occasion it is said1 ,the zeal of thine house hath eaten me up1 ,john ii4 #ae1 #ag4 ,and the apostle reproved ,elymas the sorcerer1 who endeavoured to turn away the deputy from the faith1 with words that seemed full of anger2 when he addressed himself to him in this manner2 ,o full of all subtilty1 and all mischief thou child of the ,devil1 thou enemy of all righteousness2 ,wilt thou not cease to pervert the right ways of the ,lord8 ,acts xiii4 #aj4 ,and ,peter could not reprove that vile hypocrite ,simon ,magus1 when he offered to purchase the conferring the ,holy ,ghost1 without expressing some anger and resentment1 as the cause required1 when he says1 ,thy money perish with thee1 c4 chap4 viii4 #bj1 #ba1 yet that he might let him know that it was only zeal to ,god that provoked his anger1 he gives him friendly advice to repent of this his wickedness1 ver4 #bb4 ,from whence we may take occasion to enquire1 7#a47 ,what is the difference between sinful anger or passion1 and an holy zeal for ,god8 #a4 ,an holy zeal for ,god1 leads us rightly to distinguish between the person reproved1 and his actions1 that give us occasion for it2 so that we hate the sin1 but not the person that commits it4 ,thus the ,psalmist says1 ,i hate the work of them that turn aside1 ,psal4 ci4 #c4 ,but sinful anger is principally directed against the person with whom we are offended4 #b4 ,the honour of ,god is the only motive that excites holy zeal2 but pride or evil surmise1 is generally the occasion of sinful anger4 ,thus ,jehu's executing the vengeance of ,god1 in cutting off ,ahab's wicked family1 was right1 as to the matter of it2 yet it had a great mixture of ambition1 pride1 and private hatred of them1 as those whom he thought would stand in competition with him for the crown2 and for this action he also desires the applause and esteem of the people2 and therefore says to ,jonadab1 ,come with me1 and see my zeal for the ,lord1 #b ,kings x4 #af4 so that the one is attended with many ,other graces1 the other with many sins4 #c4 ,holy zeal for ,god inclines us to express anger against his enemies1 with sorrow and reluctancy1 as being grieved for their sin1 and at the same time desiring their reformation and salvation2 but sinful anger meditates revenge1 is restless till it has accomplished it1 ,prov4 iv4 #af4 and pleased with having opportunities of executing it4 #d4 ,holy zeal sets aside1 or is not much concerned about injuries as directed against ourselves2 but as they reflect dishonour on the name of ,god1 or are prejudicial to his interest in the world4 ,with this view it was that ,david says concerning ,edom1 ,happy shall he be that dasheth thy little ones against the stones1 ,psal4 cxxxvii4 #i4 when at the same time1 he professes1 that it was for ,jerusalem's sake that he desired the ruin of his enemies1 and not his own2 for he says1 that he preferred ,jerusalem above his chief joy1 ver4 #f4 ,whereas1 on the other hand1 sinful anger designs or wishes evil to others1 to promote our own interest and advantage4 7#b47 ,we shall now consider the aggravations of sinful passion4 #a4 ,it unfits a soul for holy duties4 ,accordingly our ,saviour advises his people1 first to be reconciled to their brethren1 and then come and offer their gift1 ,matt4 v4 #bc1 #bd4 #b4 ,if attempt to reprove sin1 or persuade to duty1 in passion1 it will tend to take away the force1 and hinder the success of the arguments we use4 #c4 ,it will occasion sorrow and shame1 when reflected on in our most serious thoughts4 #d4 ,it will expose us to ,satan's temptations1 and occasion a multitude of sins2 therefore the apostle calls it1 a giving place to the ,devil1 ,eph4 iv4 #bg4 #e4 ,the smallest injuries are hereby magnified1 and our resentments exceed their due bounds4 ,we do not consider1 as we ought to do1 that the injuries done against us1 are very small when compared with the sins we commit1 whereby we dishonour ,god4 #f4 ,it is opposite to a ,christian temper1 and very much unlike that frame of spirit1 which our ,saviour has recommended concerning loving our enemies1 ,matt4 v4 #dd4 and is also contrary to his example1 ,who1 when he was reviled1 reviled not again1 #a ,pet4 ii4 #bc4 #g4 ,as it is a stirring up our own corruptions1 so it tends to stir up the corruption of others1 and provoke them to sin1 as one flame kindleth another1 and hereby increaseth itself1 ,prov4 xxvii4 #ag4 7#c47 ,we shall farther enquire1 how we are to deal with those whom we converse with1 who are addicted to passion or anger8 #a4 ,we are to exercise a calm1 meek1 and humble disposition1 bearing reflections with patience1 and replying to them with gentleness2 especially when it is more immediately our own cause1 and not the cause of ,god which is concerned herein4 ,a soft answer turneth away wrath1 chap4 xv4 #a4 ,he that is slow to wrath1 is of great understanding1 chap4 xiv4 #bi1 #b4 ,let us take heed that we do nothing that tends to stir up the passions of any4 ,if a superior is disposed hereunto1 let us prudently withdraw from him2 if it be an inferior1 let us reprove him with faithfulness2 if it be in an equal1 let us take away the edge of it1 by meekness1 love1 and tenderness towards him1 having compassion on his weakness2 let us bear injuries without revenging them1 and overcome evil with good1 ,rom4 xi4 #ai1-ab4 ,,end ,,of ,,the ,,third ,,volume4 ,,dr4 ,,scott',s ,,answer ,,to ,,the ,,bishop ,,of ,,lincoln4 ,,proposals ,,by ,w4 ,w4 ,,woodward1 ,,philadelphia1 ,,for ,,publishing ,,by ,,subscription1 ,the ,rev4 ,dr4 ,thomas ,scott's ,remarks ,,on 8,the ,refutation of ,calvinism1 ,,by ,,george ,,tomline1 ,d4,d4 ,,lord ,,bishop ,,of ,,lincoln40 ,the writings of this eminent divine are held in the highest estimation by the pious of various denominations4 ,he is acknowledged to be one of the best advocates for evangelical truth1 which the present age has produced4 ,his commentary on the scriptures has passed through three large editions in this country and a fourth1 larger than either of the former is now preparing for press by ,w4 ,w4 ,w4 in #c vols4 quarto1 #g dollars per volume1 without any marginal references--the notes following immediately after the text4 ,the work now proposed for publication is a most able and elaborate defence of those doctrines which are commonly called evangelical1 and which are by no means peculiar to the ,calvinists4 ,the bishop of ,lincoln1 published what he was pleased to call 8a ,refutation of ,calvinism10 under which 8proscribed and odious name10 says the ,christian ,observer1 8he has attacked some of the fundamental points of that faith1 which was once delivered to the saints40 8,in this work of the ,bishop10 continues the ,christian ,observer1 8he has greatly mistaken and misrepresented the sentiments and the persons he undertook to refute1 and in many important points has maintained doctrines contrary to the declarations of scripture40 ,dr4 ,scott1 in his remarks upon this publication of the ,bishop of ,lincoln1 most ably defends that system of religion1 which a great body of christians supposed to be contained in the scriptures1 from the uncandid and illiberal attacks of its enemies1 and obviates the unfounded objections which are so often brought up against it4 ,the reviewers in the ,christian ,observer1 after occupying about sixty pages of their miscellany in commenting on the excellencies of ,dr4 ,scott's 8remarks10 conclude their review with the following passage4 8,we cannot1 however1 conclude this long extended article1 without recommending the study of ,dr4 ,scott's laborious work to such of our readers as feel interested in these discussions4 ,it will amply repay those who are willing to undertake and patiently to pursue its perusal4 ,if it does not afford1 what cannot be expected from any human performance1 a satisfactory solution of the difficulties which must ever attend some of the subjects of which it treats1 it will be found to contain a large and valuable mass of observations on other most important theological topics2 and will1 at least1 leave on the mind of every unprejudiced reader a strong impression of the extensive scriptural knowledge1 the controversial ability1 and what is far more estimable than any other qualities and attainments1 the christian moderation and charity1 and the mature and vigorous piety of its author40 ,,conditions4 ,the work shall be comprised in two large octavo volumes--answering as a sixth and seventh volume to his ,miscellaneous works1 published by ,w4 ,w4 ,woodward2 or will be sold separate in two volumes4 ,it shall be printed on good paper with a fair type1 and shall be delivered to subscribers for two dollars and fifty cents per volume1 bound1 and two dollars and twenty-five cents in boards1 payable on delivery of each volume4 ,those who interest themselves in the work and procure five subscribers1 they becoming responsible for their subscriptions1 shall receive every sixth copy for their trouble4 ,the work shall be put to press as soon as a number of subscribers shall have been procured sufficient to warrant the undertaking1 ,persons holding subscription papers are requested to return them by the first ,january next1 to ,w4 ,w4 ,woodward1 ,bookseller1 ,philadelphia4 ,philadelphia1 ,august #ba1 #ahae4 ,transcriber's ,notes3 ,the author's archaic punctuation1 spellings1 and capitalization have been retained4 ,inconsistent spelling and hyphenation were made consistent only when a predominant form was found in this book4 ,text that was in italics is enclosed by underscores 7italics74 ,footnotes have been moved to follow the chapters in which they are referenced4