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TREATISE 
 
 ON 
 
 CHRISTIAN DOCTRINE, 
 
 COMPILED FROM THE HOLY SCRIPTURES ALONE; 
 
 BY 
 
 JOHN MILTON. 
 
 If 
 
 TRANSLATED FROM THE ORIGINAL 
 
 BY 
 
 CHARLES R. SUMNER, MA. 
 
 LIBRARIAN AND HISTORIOGRAPHER TO HIS MAJESTY, 
 AND PREBENDARY OF CANTERBURY. 
 
 PRINTED AT THE CAMBRIDGE UNIVERSITY PRESS, 
 
 By J. Smith, Printer to the University: 
 
 FOR CHARLES KNIGHT, PALL MALL EAST. 
 
 SOLD ALSO BY BUDD AND CALKIN, BOOKSELLERS IN ORDINARY TO HIS MAJESTY, 
 
 PALL MALL EAST; EBERS, OLD BOND STREET; HURST AND ROBINSON, CHEAPSIDE ; 
 
 RIVINGTONS, WATERLOO PLACE, AND ST. PAUL'S CHURCH-YARD ; 
 
 BOOKSELLERS EXTRAORDINARY TO HIS MAJESTY ; 
 
 HATCHARD AND SON, PICCADILLY ; AND WAUGH AND INNES, EDINBURGH. 
 
 1825 
 

 will-.' 
 
PRELIMINARY OBSERVATIONS. 
 
 fav £$£. r TY| 
 
 A O enter into a preliminary discussion of the doctrines or opinions 
 contained in the present volume, seems, properly speaking, to be no 
 necessary part of the Translator's duty. After stating, therefore, in 
 the first place, the circumstances under which the original manuscript 
 was discovered, and the reasons for considering it as the long lost 
 theological work of Milton, it will be sufficient to subjoin, as briefly 
 as possible, a few remarks chiefly relating to certain peculiarities in 
 the following treatise, by which it is distinguished from the author's 
 other compositions. 
 
 From information communicated by Robert Lemon, sen. Esq. 
 Deputy Keeper of His Majesty's State Papers, who has lately com- 
 pleted from the documents under his care an entire series of the Order- 
 Books of the Council of State during the Interregnum, it appears that 
 Milton retired from active official employment as Secretary for Foreign 
 Languages, about the middle of the year 1655. The following entry 
 occurs under the date of April 17 in that year : 
 
 " The Councell resumed the debate upon the report made from the Com- 
 mittee of the Councell to whom it was referred to consider of the establishment 
 of the Councell's contingencies. 
 
 Ordered That the former yearly Salary of Mr. John Milton, 
 
 of Two Hundred Eighty-Eight Pounds, &c, formerly charged on the Councell's 
 contingencies, be reduced to One Hundred and Fiftie Pounds per annum, and 
 paid to him, during his life, out of His Highness' Exchequer." 
 
11 
 
 This sum must have been intended as a retiring pension in 
 consideration of past services, as it is evident from another entry, 
 under the same date, that a successor was already appointed, at a re- 
 duced salary, to discharge the duties of the situation which Milton had 
 previously occupied. 
 
 " For the Fee of Mr. Phillip Medows, Secretary for the") per annum ' } 
 Latine Tongue, after the rate of 
 
 ] 
 
 From this time it is presumed that Milton ceased to be employed 
 in public business, as his name does not again occur in the Books of 
 the Council of State, which continue in uninterrupted succession till 
 the 2d of September 1658, the day preceding the death of Cromwell. 1 
 
 It is mentioned by the biographers of Milton (Toland's Life of John 
 Milton, p. 148, 12mo. London, 1699 ; Newton's Life of Milton, Vol. I. 
 p. xl. and lxiii. 8vo. London, 1757 ; Symmons's Life of Milton, 
 appended to his edition of the Prose Works, Vol. VII. p. 500, London, 
 1806) that about the time when he was thus released from public 
 business, he entered upon the composition of three great works, more 
 
 1 The Orders of the Council of State during the Interregnum, brought to light and 
 arranged by the industry of Mr. Lemon, form one of the most interesting series of 
 documents relative to English History at present in existence. They contain the daily 
 transactions of the executive government in England from 1648-9 to September l6'58, 
 and are particularly valuable from the period of the dissolution of the Long Parliament 
 in 1653, to the death of Cromwell in September 1658; as during the greater part of 
 that time the Council of State, under the Protector, combined both the executive and 
 legislative functions of government, and as these books are the authentic, but hitherto un- 
 known records of their daily proceedings. It is greatly to be desired that the attention 
 of the Record Commissioners should be drawn to these valuable documents, and perhaps 
 it might be advisable that a fair transcript of them should be made, under their sanction, 
 to guard against loss or damage by any accident which may happen to the originals. 
 
Ill 
 
 congenial to his taste than the employments in which he had been 
 recently engaged, and fitted to occupy his mind under the blindness 
 with which he had been afflicted for nearly three years. The works 
 commenced under these circumstances were Paradise Lost, a Latin 
 Thesaurus, intended as an improvement on that by Robert Stephens, 
 and a body of Divinity compiled from the Holy Scriptures, * all which,' 
 according to Wood {Fasti Oxonienses, Part I. 1635, col. 486, edit. 1817) 
 'notwithstanding the several troubles that befel him in his fortunes, 
 he finished after His Majesty's Restoration.' After enumerating the 
 works of Milton then published, Wood says ; ' These I think are all 
 the things he hath yet extant; those that are not, are, a Body of 
 Divinity, which my friend (Aubrey) calls Idea Theologiae, now, or at 
 least lately, in the hands of the author's acquaintance, called Cyriack 
 Skinner, living in Mark Lane, London; and the Latin Thesaurus, 
 in those of Edward Philipps, his nephew.' 
 
 In allusion to the work which is thus called by Wood, on the 
 authority of Aubrey, Idea Theologize, Toland has the following pas- 
 sage : f He wrote likewise a System of Divinity, but whether intended 
 for public view, or collected merely for his own use, I cannot deter- 
 mine. It was in the hands of his friend Cyriack Skinner, and where 
 at present is uncertain.' 9 Dr. Symmons also says, in a note, Vol. VII. 
 p. 500 : * An answer to a libel on himself, and a system of Theology, 
 called, according to Wood, Idea Theologiae, are compositions of Mil- 
 ton which have been lost. The last was at one time in the hands 
 of Cyriack Skinner, but what became of it afterwards has not been 
 traced.' 
 
 * Life, p. 148. 
 
IV 
 
 It appears then from the above testimonies, that a treatise on 
 Divinity was known to have been compiled by Milton, and deposited, 
 either for safe custody, or from motives of friendship, in the hands 
 of Cyriack Skinner ; since which time all traces of it have been 
 lost. It is necessary to show, in the next place, what are the grounds 
 for supposing that the original work, from which the following trans- 
 lation has been executed, is the identical treatise so long concealed 
 from the researches of all the editors and biographers of the author of 
 Paradise Lost. 
 
 It is observable that neither Wood, nor any of the subsequent 
 biographers of Milton, have mentioned the language in which his theo- 
 logical treatise was written. To prefix a learned title to an English 
 composition would be so consistent with Milton's own practice, as well 
 as with the prevailing taste of his age, that the circumstance of Aubrey's 
 ascribing to it a Latin name affords no certain proof that the work itself 
 was originally written in that language. In the latter part of the year 
 1823, however, a Latin manuscript, bearing the following title, Joannis 
 Miltoni Angli de Doctrina Christiana, ex sacris duntaxat 
 libris petita, Disquisitionum libri duo posthumi, was discovered 
 by Mr. Lemon, in the course of his researches in the Old State 
 Paper Office, situated in what is called the Middle Treasury Gallery, 
 Whitehall. It was found in one of the presses, loosely wrapped in 
 two or three sheets of printed paper, with a large number of original 
 letters, informations, examinations and other curious records relative 
 to the Popish plots in 1677 and 1678, and to the Rye House plot 
 in 1683. The same parcel likewise contained a complete and corrected 
 copy of all the Latin letters to foreign princes and states written by 
 
Milton while he officiated as Latin Secretary; and the whole was 
 enclosed in an envelope superscribed, * To Mr. Skinner, Mercht.' The 
 address seems distinctly to identify this important manuscript with the 
 work mentioned by Wood, though an error has been committed, 
 either by himself or his informant, with respect to its real title. 
 
 Mr. Cyriack Skinner, whose name is already well known in asso- 
 ciation with that of Milton, appears, from a pedigree communicated by 
 James Pulman, Esq., Portcullis Poursuivant at Arms, to have been 
 the grandson of Sir Vincent Skinner or Skynner, knight, whose eldest 
 son and heir, William Skynner, of Thornton College in the County 
 of Lincoln, Esq., married Bridget second daughter of Sir Edward Coke, 
 knight, Chief Justice of England. 3 The affinity between Cyriack 
 
 William Skynner, oft: 
 Thornton College in 
 the County of Lincoln, 
 Esq. Son and Heir of 
 Sir Vincent Skynner, 
 Knt. 
 
 Will dated Aug. 3, 1627, 
 proved February 1, 
 1627-8. 
 
 :Bridget second Daughter 
 of Sir Edward Coke, 
 Knt. Chief Justice of 
 England, and relict of 
 William Berney, Esq. 
 
 Will (in which she is de- 
 scribed of Thornton 
 College, Widow,) dated 
 Sept. 26, 1648, proved 
 June 18, 1653, by her 
 Son Cyriack Skynner, 
 Executor. 
 
 Edward Skynner of: 
 Thornton College 
 aforesaid, Esq. Son 
 and Heir, 1648. 
 
 Will dated May 20, 
 1657, proved Sept. 
 11 following. 
 
 Edward Skynner 
 1657- 
 
 :Ann daughter of Sir 
 William Wentworth, 
 Knt. of Ashby Pue- 
 rorum in Com. Line. 
 Grandfather of Thos. 
 Earl of Strafford. 
 Ex'. 1657. 
 
 William Skynner 
 second Son 1634. 
 named in 1648 
 and in 1657. 
 
 Daughters 
 1657- 
 
 Cyriack Skynner, third= 
 Son 1634 — named in 
 1657, of the Parish 
 of St Martin in the 
 Fields, where he was 
 buried Aug. 8, 1700. 
 Administration of his 
 Effects granted to his 
 Daughter, Aug. 20, 
 1700. 
 
 I 
 
 Annabella Skynner 
 1700. 
 
 m 
 
 Bridget living 1634. 
 
 Elizabeth Wife of 
 Philip Weslid of 
 Grimsby in Com. 
 Line. 1648. 
 
 Theophila, married 
 1648. 
 
VI 
 
 Skinner and this distinguished ornament of the English Bar, is thus 
 alluded to by Milton in his 21st Sonnet: 
 
 To Cyeiack Skinner. 
 
 Cyriack, whose grandsire, on the royal bench 
 
 Of British Themis, with no mean applause 
 
 Pronounc'd, and in his volumes taught, our laws, 
 Which others at their bar so often wrench ; 
 To-day deep thoughts resolve with me to drench 
 
 In mirth that, after, no repenting draws ; 
 
 Let Euclid rest, and Archimedes pause, 
 And what the Swede intends, and what the French. 
 To measure life learn thou betimes, and know 
 
 Toward solid good what leads the nearest way ; 
 
 For other things mild Heav'n a time ordains, 
 And disapproves that care, though wise in show, 
 
 That with superfluous burden loads the day, 
 
 And, when God sends a cheerful hour, refrains. 
 
 All the biographers of Milton have mentioned that Cyriack Skinner 
 was his favourite pupil, and subsequently his particular friend. Wood 
 incidentally notices him in speaking of the well-known club of Com- 
 monwealth's men, which used to meet in 1659 at the Turk's Head 
 in New Palace Yard, Westminster. ■ Besides our author (James Har- 
 rington) and H. Nevill, who were the prime men of this club, were 
 Cyriack Skinner, a merchant's son of London, an ingenious young 
 gentleman, and scholar to Jo. Milton, which Skinner sometimes held 
 the chair, Major John Wildman,' &c. &c. 4 Wood further says that 
 1 the discourses of- the members about government, and ordering a com- 
 
 4 Fasti Oxonienses, Life of Mr. James Harrington, 389- 
 
vii 
 
 monwealth, were the most ingenious and smart that ever were heard; 
 for the arguments in the Parliament House were but flat to them.' 
 They were fond, it appears, of proposing models of democratical go- 
 vernment, and at the dissolution of the club in February, 1659, at 
 which time the secluded members were restored by General Monk, 
 ' all their models,' Wood says, ' vanished.' These models are not now 
 of common occurrence, but two of them are in the possession of the 
 Rev. Henry J. Todd, from whom the following information respect- 
 ing them is derived. One is entitled ' A Modell of a Democraticall 
 Government, humbly tendered to consideration by a friend and well- 
 wisher to this Commonwealth,' 4to. London, 1659- The title of the 
 other is ■ Idea Democratica, or a Commonweal Platform,' 4to. London, 
 1659- Both consist of a very few leaves only, and neither are enume- 
 rated by Wood among Harrington's pieces. Mr. Todd supposes with 
 much probability, that as the chair was often taken by the ingenious 
 young gentleman, as Wood terms Skinner, he was concerned in the pub- 
 lication of these antimonarchical curiosities. Care however must be 
 taken not to confound him with another individual of the same name, 
 who likewise took a part against the crown in the politics of the day ; 
 viz. Augustine Skinner, one of the small Rump Parliament of ninety 
 members in 1659- It was probably the latter who belonged to the Com- 
 mittee appointed by the House to consider all orders, &c. touching- 
 absent, that is, the secluded members ; in which Committee is the 
 leader of the Rota Club, ' Sir James Harrington,' as he was then usually 
 called, though not knighted. Harrington is the fifth in the list of the 
 Committee, and * Mr. Skinner' the twelfth. 5 
 
 5 See ' A brief Narrative of the late forcible Seclusion of divers Members of the House 
 of Commons,' 1660. p. 6. 
 
 b 2 
 
viii 
 
 In the year 1654, we learn from a letter addressed to Milton by his 
 friend Andrew Marvell, and first published by Dr. Birch, that Skinner 
 ' had got near' his former preceptor, who then occupied lodgings in 
 Petty France, Westminster, probably for the sake of their contiguity to 
 the Council. This was the house * next door to the Lord Scudamore's, 
 and opening into St. James's park,' where he is said to have remained 
 eight years ; namely, from 1652 till within a few weeks of the restora- 
 tion of Charles the Second. By a comparison of dates, it may be con- 
 jectured that he removed into it when obliged to leave the lodgings in 
 Whitehall, which, as is proved by the following curious extracts from 
 the Council books, had been provided for him at the public expense, 
 and fitted up with some of the spoils of the late King's property. 
 
 " 1649. Nov. 12. Ordered That Sir John Hippesley be spoken to, that 
 
 Mr. Milton may be accommodated with the Lodgings that 
 he hath at Whitehall." 
 
 " 1649. Nov. 19. That Mr. Milton shall have the Lodgings that were 
 
 in the hands of Sir John Hippesley, in Whitehall, for his 
 accommodation, as being Secretary to the Conncell for 
 Forreigne Languages." 
 
 " 1650. June 14. That Mr. Milton shall have a warrant to the 
 
 Trustees and Contractors for the sale of the King's goods, 
 for the furnishing of his Lodgeing at Whitehall with some 
 Hangings." 
 
 Copy of the Warrant of the Council of State, above-mentioned. 
 
 4 These are to will and require you, forthwith, upon 
 sight hereof, to deliver unto Mr. John Milton, or to 
 whom hee shall appoint, such Hangings as shall bee 
 sufficient for the furnishing of his Lodgings in Whitehall. 
 Given at Whitehall 18°. Junii 1650. 
 
 To the Trustees and Contractors for 
 
 the Sale of the late King's Goods.' 
 

 IX 
 
 " 1651. April 10 Ordered That Mr. Vaux bee sent unto, to lett him 
 
 know that hee is to forbeare the reraoveing of Mr. Milton 
 out of his Lodgings at Whitehall, until Sir Henry 
 Mildmay and Sir Gilbert Pickering shall have spoken 
 with the Committee concerning that businesse." 
 
 " 1651. June 11. That Lieutenant Generall Fleetwood, Sir John 
 
 Trevor, Mr. Alderman Allen, and Mr. Chaloner, or anie 
 two of them, bee appointed a Committee to go from 
 this Councell to the Committee of Parliament for White- 
 hall, to acquaint them with the case of Mr. Milton, in 
 regard of their positive order for his speedie remove out 
 of his Lodgings in Whitehall, and to endeavour with them, 
 that the said Mr. Milton may bee continued where he is, 
 in regard of the employment hee is in to the Councell, 
 which necessitates him to reside neere the Councell.' 
 
 About a year after Skinner had thus become the neighbour of Milton, 
 the latter addressed to him that beautiful sonnet on the loss of his sight, 
 which, in consequence of the allusion contained in it to the Defence of 
 the People, was not published till twenty years after the author's death. 
 
 Cyriack, this three. years day these eyes, though clear, 
 
 To outward view, of blemish or of spot, 
 
 Bereft of light, their seeing have forgot ; 
 Nor to their idle orbs doth sight appear 
 Of sun, or moon, or star, throughout the year, 
 
 Or man, or woman. Yet I argue not 
 
 Against Heaven's hand or will, nor bate a jot 
 Of heart or hope ; but still bear up and steer 
 
 Right onward. What supports me, dost thou ask ? 
 The conscience, friend, to have lost them overplied 
 
 In liberty's defence, my noble task, 
 Of which all Europe rings from side to side. 
 
 This thought might lead me through the world's vain mask 
 Content, though blind, had I no better guide. 
 
It appears from the title, that the work entrusted to Skinner's care 
 was originally intended to be a posthumous publication. The reproaches 
 to which its author had been exposed in consequence of opinions con- 
 tained in his early controversial writings, may have induced him to avoid 
 attracting the notice of the public, during the ascendency of his poli- 
 tical opponents, by a frank avowal of his religious sentiments. But 
 by »what means, by whom, or at what time this interesting document 
 was deposited in the State Paper Office, is at present not known with 
 certainty ; every trace of its existence having been lost for nearly 
 a century and a half, till it was discovered by Mr. Lemon in the 
 manner above described. 
 
 In the absence of all positive evidence on this subject, it is due to 
 the sagacity of Mr. Lemon to state the satisfactory conjecture originally 
 formed by that gentleman, which subsequent discoveries have almost 
 converted into a moral certainty. From the decided republican prin- 
 ciples which Cyriack Skinner was well known to have adopted, 
 it is not improbable that he was suspected of participating in some 
 of the numerous political conspiracies which prevailed during the last 
 ten years of the reign of Charles the Second, and that his papers were 
 seized in consequence. Supposing this step to have been taken, the 
 Milton manuscript would have come officially, with the other suspected 
 documents, into the possession either of Sir Joseph Williamson, or 
 Sir Leoline Jenkins; who held successively the office of Principal 
 Secretary of State for the Southern or Home Department, during the 
 whole of the period alluded to, that is, from 1674 to 1684. It was at this 
 time the custom for the Secretaries, on retiring from office, to remove 
 with them the public documents connected with their respective admi- 
 
xi 
 
 nistrations ; but both these distinguished statesmen, from a conviction 
 of the inconvenience of a practice which has since been disused, 
 bequeathed their large and valuable collections of manuscripts to His 
 Majesty's State Paper Office. It was in the course of examining these 
 papers for the purpose of arranging them in chronological order, and 
 of forming a catalogue raisonne of their contents, that the identical 
 manuscript came to light, of which the public, by His Majesty's gra- 
 cious command, is now in possession. 6 
 
 It will be admitted that the above mode of accounting for the 
 unexpected discovery of Milton's theological work among the neglected 
 treasures of the State Paper Office, is at least plausible. It occurred, 
 however, to Mr. Lemon, that an accurate inspection of the papers 
 relative to the plots of 1677, 1678, and 1683, deposited in the same press >^ 
 with the manuscript, might perhaps afford some information respect- 
 ing it. He has therefore recently examined the whole of this part 
 of the collection, and in a bundle of papers containing informations 
 and examinations taken in the year 1677, the following letter was 
 discovered from a Mr. Perwich, written at Paris, March 15, 1677, and 
 addressed to Mr. Bridgeman, Secretary to Sir Joseph Williamson, which 
 appears to throw considerable light on the preceding conjecture. 
 
 Paris March 15 — 77. 
 ' Sir 
 
 I have tt (delivered) D r . Barrow's letter to M r . Skinner, before 
 witnesse, as you desired. I found him much surprised, and yet at the same time 
 
 6 In the same office have been lately discovered some curious documents, hitherto unknown, 
 respecting both the family history and the official life of Milton, which, by the permission 
 of Mr. Secretary Peel, are now incorporated, with other materials, into an account of him 
 and his writings, about to be published by the Rev. Mr. Todd, the well-known and able 
 editor of Milton's Poetical Works. 
 
Xll 
 
 slighting any constraining orders from the Superiour of his Colledge, or any 
 benefit he expected thence, but as to Milton's Workes he intended to have 
 printed, (though he saith that part which he had in M. S. S. are noe way to be 
 objected ag , either with regard to Royalty and Government) he hath desisted 
 from the causing them to be printed, having left them in Holland, and that he 
 intends, notwithstanding the College sumons, to goe for Italy this summer. This 
 is all I can say in that affaire. You have herein all our newes. 
 
 I am S r , 
 Your most faithfull obd\ Serv'. 
 
 W. Perwich. 
 
 For W m . Bridgman Esq. 
 
 Secry to the Right Hon ble . 
 M . Secry Williamson 
 att Court.' 
 
 On this letter Mr. Lemon submits the following reasoning, which it 
 is right to state in his own language: 
 
 \ From the words in the preceding letter, * Superiour of his Col- 
 ledge,' it evidently appears that Mr. Skinner, who at that period is 
 thus proved to have had unpublished manuscripts of Milton in his 
 possession, was a member of some Catholic religious order; and it is 
 a very curious and interesting fact, which strongly corroborates the 
 preceding conjecture, that in the original deposition of Titus Oates 
 (which actually lay on the parcel containing the posthumous work of 
 Milton when it was discovered) signed by himself, and attested by 
 Sir Edmund Bury Godfrey, on the 27th of September, 1678, a few 
 days only before his mysterious murder, and also signed by Dr. Ezrael 
 Tonge, and Christopher Kirkby, the name of Mr. Skinner is inserted, 
 as a Benedictine, in the list given in by Titus Oates of the persons 
 implicated in the Popish plot of 1678.' 
 
XI 11 
 
 There are, however, some reasons for doubting whether Skinner the 
 Benedictine can have been Cyriack Skinner, the original depositary of 
 Milton's work. It appears from the pedigree inserted in a preceding 
 page, that letters of administration were granted in August 1700 to 
 Annabella, daughter of Cyriack Skinner, in which he is described as 
 of the parish of St. Martin's in the Fields, Widower. This is evi- 
 dently inconsistent with the supposition that he was a member of 
 a religious order. It is indeed barely possible that he may have 
 assumed the Benedictine character in 1677 (the year in which Perwich's 
 letter is dated) though it is most unlikely that such a change should 
 have taken place in the principles of one who had been the intimate 
 friend of Milton, and whose opinions had been so decidedly opposed to 
 Popery during the Commonwealth. By the will of Edward, the eldest 
 brother, dated 20th May 1657, and proved the 10th of February fol- 
 lowing, Cyriack was nominated guardian of his son, in case his wife 
 (the daughter of Sir William Wentworth, who was killed at Marston 
 Moor) should re-marry or die ; and in the same document a legacy 
 of one hundred pounds is bequeathed to each of the brothers William 
 and Cyriack. 
 
 sotarodoTTi 
 
 On the whole, therefore, it seems most probable, that the Benedic- 
 tine Skinner, if an immediate connexion of this family, was William, 
 the second son of William and Bridget, and elder brother of Cyriack ; 
 a conjecture rendered more likely from the fact that no will of this 
 individual is registered, nor is any record of him mentioned after 1657, 
 when his elder brother died. Cyriack, aware of the suspicion to which 
 he was liable as the friend of Milton, as well as on account of his own 
 political character, might naturally conceive that his papers would be 
 
XIV 
 
 safer in the hands of his brother, out of the kingdom, than in his own 
 custody ; and the government having been informed by Mr. Perwich 
 of their concealment in Holland, perhaps obtained possession of them 
 through their emissaries, while Skinner was travelling in Italy, according 
 to his design mentioned in the letter to Mr. Bridgeman. 
 
 There seems no reason, however, why the words f Superiour of his 
 Colledge' should not apply with as much propriety to the head of 
 a Protestant as of a Roman Catholic Society. Dr. Isaac Barrow, Master 
 of Trinity College, Cambridge, did not die till May 1677, two months 
 after the date of Perwich's letter, and in the register of that College 
 the following entries occur : I Oct. 2, 1674. Daniel Skinner juratus 
 et admissus in socium minorem.' — ' May 23d, 1679- Daniel Skinner 
 juratus et admissus in socium majorem.' From the unusual interval 
 between the first and second admission, which ordinarily does not exceed 
 a year and a half, as well as from the day, May 23, the regular day 
 for the admission of major Fellows being in July, it is evident that his 
 advance to the latter rank took place under some extraordinary cir- 
 cumstances. If he was the Skinner mentioned in Perwich's letter, it 
 may be supposed that his contumacious absence retarded his rise in 
 the College, and that his continuance in his fellowship, and subsequent 
 election as major Fellow, is to be ascribed to the leniency of the Society. 
 That the Skinner alluded to was not a Catholic may be inferred from 
 his having gone to Holland, which does not seem the most obvious 
 place of refuge for a Catholic emigrant; as also from the manner 
 in which he speaks of Milton's manuscript works, especially if, as is 
 probable, in describing them as "no way to be objected against either 
 with regard to royalty and government," he intended to have added, 
 
XV 
 
 " or with regard to religion," " church polity," or something similar, 
 which by an oversight was omitted; for he can hardly have meant to 
 write "royalty or government," there being little or no difference 
 between the terms, in the sense in which the writer would have used 
 them. Nor is it likely that a member of a Catholic religious order 
 would have entertained the design of publishing such works. 
 
 The manuscript itself consists of 735 pages, closely written on small 
 quarto letter paper. The first part, as far as the 15th chapter of the 
 first book, is in a small and beautiful Italian hand ; being evidently 
 a corrected copy, prepared for the press, without interlineations of any 
 kind. This portion of the volume, however, affords a proof that even 
 the most careful transcription seldom fails to diminish the accuracy of 
 a text ; for although it is evident that extraordinary pains have been 
 employed to secure its legibility and correctness, the mistakes which 
 are found in this part of the manuscript, especially in the references 
 to the quotations, are in the proportion of 14 to 1 as compared 
 with those in the remaining three-fifths of the work. The character 
 is evidently that of a female hand, and it is the opinion of Mr. Lemon, 
 whose knowledge of the hand-writings of that time is so extensive 
 that the greatest deference is due to his judgement, that Mary, the second 
 daughter of Milton, was employed as amanuensis in this part of the 
 volume. In corroboration of this conjecture, it may be remarked that 
 some of the mistakes above alluded to are of a nature to induce a sus- 
 picion that the transcriber was merely a copyist, or, at most, only im- 
 perfectly acquainted with the learned languages. For instance, in p. 19, 
 1. 17, of the Latin volume, the following quotation occurs : Heb. iv. 13. 
 omnia sunt nuda, et ab intimo patentia oculis ejus ; where in the manu- 
 
 c 2 
 
XVI 
 
 script the word patientia is substituted for patentia. This might have 
 been supposed an accidental oversight, occasioned by the haste of the 
 writer; but on turning to the Latin Bible of Junius and Tremellius, 
 which Milton generally uses in his quotations, it will be found that 
 the same error occurs in the edition printed at Geneva, 1630, but 
 not in that printed at London, 1593. This not only seems to fix the 
 precise edition of the Bible from which the texts were copied, but, 
 considering that the mistake is such as could hardly fail to be corrected 
 by the most careless transcriber, provided he understood the sentence, 
 affords a strong presumption that the writer possessed a very moderate 
 degree of scholarship. On the other hand, a great proportion of the 
 errors are precisely such as lead to a supposition that the amanuensis, 
 though no scholar, was to a certain degree acquainted with the 
 language verbally ; inasmuch as they generally consist, not of false 
 combinations of letters, but of the substitution of one word for another 
 of nearly similar sound or structure. Of this kind are glories for gratiee, 
 corruentein for cor autem, nos for non, in jus for ejus, re for rex, immi- 
 nuitur for innuitur, in qitam for inquam, iniquam for inquam, assimulatus 
 for assimilatus, alienee tuce for alienafce, ccelorum for ccecorum, decere 
 for docere, explorentur for explerentur, examinatis for exanimatis, jura- 
 verunt for jejunarunt, errare for orare, &c. &c. Faults of this descrip- 
 tion, especially considering that very few occur of a different class, and 
 taken in connexion with the opinion of Mr. Lemon stated above, will 
 perhaps remind the reader of a charge which, as Mr. Todd notices, has 
 been brought against the paternal conduct of Milton ; * I mean his 
 teaching his children to read and pronounce Greek and several other 
 languages, without understanding any but English' 7 This at least is 
 
 7 Some Account of the Life and Writings of Milton. Vol. I. p. l6l. 
 
XVII 
 
 certain, that the transcriber of this part of the manuscript was much 
 employed in Milton's service; for the hand-writing is the same as 
 appears in the fair copy of the Latin letters, discovered, as has been 
 mentioned, in the press which contained the present treatise. 8 
 
 The remainder of the manuscript is in an entirely different hand, 
 being a strong upright character, supposed by Mr. Lemon to be the 
 hand-writing of Edward Philipps, the nephew of Milton. This part of 
 the volume is interspersed with numerous interlineations and corrections, 
 and in several places with small slips of writing pasted in the margin. 
 
 8 It is desirable that a new edition of these letters should be published from this 
 corrected manuscript. The text appears to differ in many instances from that of our present 
 editions, and from the following printed advertisement, which was found in the same parcel, 
 there can be no doubt that the collection had been carefully revised by the author or his 
 friends, and was prepared for publication. It was intended to have been committed to the 
 press in Holland, and was therefore probably among the papers which Skinner had left in 
 that country. The advertisement itself is curious, as containing an indignant remonstrance 
 against the conduct of some dishonest bookseller who had obtained a surreptitious copy of 
 the letters, and published them in an incorrect shape. 
 
 ' Innotescat omnibus cum in Academiis, turn in Londino literatis, Bibliopolis etiam, si qui 
 sint qui praeter solitum Latine sciunt, nee non exteris quibuscunque, quod Litercc Joannis 
 Miltoni Angli, interrcgni tempore scriptce, quas bibliopola quidam Londinensis, secum habita 
 consultatione quantam in rem famamque quantam imperfectissimum quid et indigestum ex 
 operibus tanti viri sibi pro certo cederet, nuper in lucem irrepi fecit (praeterquam quod 
 a contemptissimo quodam et perobscuro preli quondam curatore, qui parvam schedarum 
 manum vel emendicaverit olim abs authore, vel, quod verisimilius est, clam suppilaverit, 
 perexiguo pretio fuerunt emptae) sunt misere mutilae, dimidiatae, deformes ex omni parte 
 ruptoque ordine confusae, praefatiuncula spurca non minus quam infantissima dehonestatae, 
 caeterisque dein a numerosioribus chartis nequiter arreptae. Quodque vera Literarum exem- 
 plaria, locupletiora multum et auctiora, composita concinnius et digesta, typis elegantioribus 
 excudenda sunt in Hollandia prelo commissa. Quae una cum Articulis Hispanicis, Portugallicis, 
 Gallicis, Belgicis in ista rerum inclinatione nobiscum initis et percussis, pluribusque chartis 
 Germanicis, Danicis, Suevicis scitissime scriptis, ne ex tarn spuriis libri natalitiis, et ex tam 
 vili praefatore laederetur author, brevi possis, humanissime lector, expectare.' 
 
XV111 
 
 These corrections are in two distinct hand-writings, different from the 
 body of the manuscript, but the greater part of them undoubtedly 
 written by the same person who transcribed the first part of the volume. 
 Hence it is probable that the latter part of the MS. is a copy 
 transcribed by Philipps, and finally revised and corrected by Mary and 
 Deborah Milton from the dictation of their father, as many of the 
 alterations bear a strong resemblance to the reputed hand-writing of 
 Deborah, the youngest daughter of Milton, in the manuscripts preserved 
 in the Library of Trinity College, Cambridge ; who is stated by Wood 
 {Fasti OxonienseSy Part I, 1635. col. 483.) to have been ' trained up by 
 her father in Latin and Greek, and made by him his amanuensis.' 
 A lithographic fac-simile has been taken of two of the Sonnets in the 
 Trinity manuscript, and is prefixed to this volume, by the permission 
 of the Master and Seniors of that Society. The other plate is an accu- 
 rate representation of the three hand-writings alluded to in the pre- 
 ceding statement. 
 
 Independently, however, of other considerations, the readers of the 
 volume now published will find the best proofs of its authenticity in 
 the resemblance of its language and opinions to the printed works of 
 Milton. Some striking specimens of this agreement are frequently 
 given in the notes, and these illustrations might have been multiplied 
 to a much greater extent, had it not seemed desirable, on account of 
 the bulk of the volume, only to select such as were most remarkable 
 for similarity of style or sentiments. 
 
 It must be acknowledged that the disqualifications of Milton for 
 such a work as the present, were neither few nor unimportant. They 
 
XIX 
 
 were owing partly to the unhappy circumstances of the period at 
 which he lived, and partly to that peculiar disposition of mind which 
 led him to view every surrender of individual opinion, whether in 
 morals or politics, as an infringement on the rights of natural liberty. 
 In his time power was abused, under pretence of religion, in a degree 
 to which, happily for genuine Christianity, the ecclesiastical annals 
 can scarcely afford a parallel; and the universal prevalence of an in- 
 tolerant spirit, from which his own connexions as well as himself had 
 suffered severely, disposed him to look with an unfavourable eye, 
 not only upon the corruptions, but on the doctrine itself and dis- 
 cipline of the church. His father had been disinherited for em- 
 bracing the Protestant faith. He himself had been brought up under 
 a Puritan who was subsequently obliged to leave England on account 
 of his religious opinions, Thomas Young of Essex, one of the 
 six answerers of Hall's Humble Remonstrance. Hence there is some 
 foundation for the remark of Hayley, that Milton ' wrote with the 
 indignant enthusiasm of a man resenting the injuries of those who 
 are most entitled to his love and veneration. The ardour of his 
 affections conspired with the warmth of his fancy to inspire him with 
 that puritanical zeal which blazes so intensely in his controversial 
 productions.' 9 Thus it was that, like Clarke, though on different 
 grounds, he was biassed against the authority of the church, and pre- 
 disposed by the political constitution of his mind to such unbounded 
 freedom as can hardly consist, as has been truly said, with any esta- 
 blished system of faith whatever. 1 His love of Christian liberty began, 
 indeed to manifest itself at a very early period of his life, for though 
 
 9 Hayley 's Life of Milton, p. 66. 
 
 1 Bp. Van Mildert's Review of Walerland's Life and Writings. Works, I. 48. 
 
XX 
 
 destined to the church from his childhood, he refused to enter it from 
 a religious scruple, thinking that ' he who took orders must subscribe 
 slave.' 
 
 There were, however, other circumstances of a different nature, 
 which in some degree counterbalanced these defects. His epic poems 
 afford sufficient evidence not only of extensive biblical knowledge, 
 but of singular judgement in availing himself of the language of 
 Scripture itself, without addition or alteration, in particular parts of 
 his subject. There is no topic to which he recurs more frequently 
 or with more apparent satisfaction than to the serious turn of his 
 early studies. In his Apology for Smectymnuus he speaks of the 
 * wearisome labours and studious watchings wherein he had spent and 
 tired out almost a whole youth.' 2 Again, 'care was ever had of me 
 with my earliest capacity, not to be negligently trained up in the pre- 
 cepts of Christian religion.' In his treatise on education he mentions his 
 'many studious and contemplative years altogether spent in the search 
 of religious and civil knowledge,' to which allusion is again made 
 with much feeling in the Defensio Secunda pro Populo Anglicano? He 
 was a proficient in the Hebrew tongue, which he strongly recommends 
 should be gained 'at a set hour,' that the Scriptures may be 'read in 
 their own original.' 4 His own knowledge of this language was probably 
 acquired in his early youth, for in a letter to Young, written in 1625, 
 he thanks him for his acceptable present of a Hebrew Bible; 'Biblia 
 Hebraea, pergratum sane munus tuum, jampridem accepi.' 5 Aubrey 
 and others, who obtained their information from his widow, have 
 
 i 
 
 ? Prose Works, I. 208- ■ Ibid. I. 225, 274. V. 1 99, 230, 233. 
 
 ' Ibid. I. 281. * Ibid. VI. 110. 
 
XXI 
 
 related that as long as he lived it was his custom to begin the day with 
 hearing a portion of the Hebrew Scriptures, which a person was em- 
 ployed to read to him ; and during every period of his life his Sundays 
 were wholly devoted to theology. The importance which he attached 
 to these pursuits is further confirmed by what Birch relates of the 
 system pursued by him with his pupils. ' The Sunday's work for his 
 pupils was for the most part to read a chapter of the Greek Testament, 
 and hear his exposition of it. The next work after this was to write 
 from his dictation some part of a system of divinity which he collected 
 from the most eminent writers upon that subject, as Amesius, Wollebius, 
 &c.' 6 Some account of the treatises to which he is said to have been 
 indebted for this compilation, will be found in p. 602, note 9. 
 
 Nourished with these studies, and imbued with a salutary abhor- 
 rence of indolence and licentious excess, the ordinary failings of youth, 
 Milton's mind acquired from his earliest years that reverential and 
 devotional cast which is perceptible in all his writings. In the sonnet 
 written on attaining his three and twentieth year he unfolds the 
 principle on which he acted. 
 
 Be it less or more, or soon or slow, 
 
 It shall be still in strictest measure even 
 
 To that same lot, however mean or high, 
 Towards which time leads me, and the will of Heaven ; 
 
 All is, if I have grace to use it so, 
 As ever in my great Taskmaster's eye. 
 
 The pious language in which, at a later period of his life, he 
 speaks of his blindness, is not more affecting as a display of the mental 
 
 8 Account of the Life and Writings of Mr. J. Milton, p. xxiii. 4to. London, 1753. 
 
 d 
 
XXII 
 
 consolations whereby he was supported under his personal infirmities, 
 than it is characteristic of his religious feelings. * Sic denique habento ; 
 me sortis meae neque pigere neque pcenitere; immotum atque fixum 
 in sententia perstare ; Deum iratum neque sentire neque habere ; 
 immo maximis in rebus clementiam ejus et benignitatem erga me 
 paternam experiri atque agnoscere ; in hoc praesertim, quod solante 
 ipso atque animum confirmante in ejus divina voluntate acquiescam ; 
 quid is largitus mihi sit quam quid negaverit saepius cogitans : pos- 
 tremo nolle me cum suo quovis rectissime facto facti mei con- 
 scientiam permutare, aut recordationem ejus gratam mihi semper atque 
 tranquillam deponere. Ad caacitatem denique quod attinet, malle me, 
 si necesse est, meam, quam vel suam, More, vel tuam. Vestra imis 
 sensibus immersa, ne quid sani videatis aut solidi, mentem obcaecat : 
 mea, quam objicitis, colorem tantummodo rebus et superficiem demit; 
 quod verum ac stabile in iis est contemplationi mentis non adimit. Quam 
 multa deinde sunt quag videre nollem; quam multa quae possem, libens 
 non videre ; quam pauca reliqua sunt quae videre cupiam ! Sed neque 
 ego caecis, afflictis, moerentibus, imbecillis, tametsi vos id miserum 
 ducitis, aggregari me discrucior; quandoquidem spes est eo me pro- 
 pius ad misericordiam summi Patris atque tutelam pertinere. Est quod- 
 dam per imbecillitatem, praeeunte apostolo, ad maximas vires iter: sim 
 ego debilissimus, dummodo in mea debilitate immortalis ille et melior 
 vigor eo se efficacius exerat ; dummodo in meis tenebris divini vultus 
 lumen eo clarius eluceat : turn enim infirmissimus ero simul et validis- 
 simus, caecus eodem tempore et perspicacissimus ; hac possim ego infir- 
 mitate consummari, hac perfici, possim in hac obscuritate sic ego irra- 
 diari. Et sane haud ultima Dei cura caeci sumus ; qui nos, quo minus 
 quicquam aliud praeter ipsum cernere valemus, eo clementius atque 
 
XX111 
 
 benignius respicere dignatur. Vae qui illudit nos, vae qui laedit, execra- 
 tione publica devovendo : nos ab injuriis hominum non modo incolumes, 
 sed pene sacros divina lex reddidit, divinus favor ; nee tarn oculorum 
 hebetudine, quam ccelestium alarum umbra has nobis fecisse tenebras 
 videtur, factas illustrare rursus interiore ac longe praestabiliore lumine 
 haud raro solet.' 7 
 
 Again, in the second book of The Reason of Church Government, 
 a passage occurs of singular beauty, which shows how devotedly the 
 author was attached to the illustration of sacred subjects, whether 
 in works of imagination, or of pure reasoning. 'These abilities, where- 
 soever they be found, are the inspired gift of God rarely bestowed, 
 but yet to some (though most abuse) in every nation ; and are of 
 power, beside the office of a pulpit, to inbreed and cherish in a 
 great people the seeds of virtue and public civility, to allay the per- 
 turbations of the mind, and set the affections in right tune; to cele- 
 brate in glorious and lofty hymns the throne and equipage of God's 
 almightiness, and what he works, and what he suffers to be wrought 
 with high providence in his church; to sing victorious agonies of 
 martyrs and saints, the deeds and triumphs of just and pious nations 
 doing valiantly through faith against the enemies of Christ; to deplore 
 the general relapses of kingdoms and states from justice and God's 
 true worship. Lastly, whatsoever in religion is holy and sublime, in 
 virtue amiable or grave, whatsoever hath passion or admiration in all 
 the changes of that which is called fortune from without, or the wily 
 subtleties and refluxes of man's thoughts from within; all these things 
 with a solid and treatable smoothness to paint out and describe; teaching 
 
 7 Defensio Secunda pro Foptilo Anglicano. Prose Works, V. 21 6. 
 
 d2 
 
XXIV 
 
 over the whole book of sanctity arid virtue, through all the instances 
 of example, with such delight, to those especially of soft and delicious 
 temper, who will not so much as look upon truth herself unless they 
 see her elegantly dressed, that whereas the paths of honesty and good 
 life appear now rugged and difficult, though they be indeed easy and 
 pleasant, they will then appear to all men both easy and pleasant, 
 though they were rugged and difficult indeed.' s 
 
 To these quotations another of a different kind may be not impro- 
 perly added, as well on account of the eloquence of the passage, as in 
 proof that the author's opinions respecting the Trinity were at one time 
 different from those which are disclosed in the present treatise. ■ Which 
 way to get out, or which way to end I know not, unless I turn mine 
 eyes, and with your help lift up my hands, to that eternal and propitious 
 throne, where nothing is readier than grace and refuge to the distresses 
 of mortal suppliants : and it were a shame to leave these serious thoughts 
 less piously than the heathen were wont to conclude their graver dis- 
 courses. Thou, therefore, that sittest in light and glory unapproachable, 
 Parent of angels and men! next thee I implore, omnipotent King, 
 Redeemer of that lost remnant whose nature thou didst assume, inef- 
 fable and everlasting Love ! And thou, the third subsistence of divine 
 infinitude, illumining Spirit, the joy and solace of created things ! one 
 tripersonal Godhead ! look upon this thy poor and almost spent and 
 expiring church ; leave her not thus a prey to these importunate wolves, 
 that wait and think long till they devour thy tender flock ; these wild 
 boars that have broke into thy vineyard, and left the print of their 
 polluting hoofs on the souls of thy servants. O let them not bring 
 about their damned designs, that stand now at the entrance of the 
 
 8 Prose Works, I. 120. 
 
XXV 
 
 bottomless pit, expecting the watchword to open and let out those 
 dreadful locusts and scorpions, to reinvolve us in that pitchy cloud 
 of infernal darkness, where we shall never more see the sun of thy 
 truth again, never hope for the chearful dawn, never more hear the 
 bird of morning sing.' 9 
 
 There is much reason for regretting that the prose works of Milton, 
 where, in the midst of much that is coarse and intemperate, passages 
 of such redeeming beauty occur, should be in the hands of so few 
 readers, considering the advantage which might be derived to our 
 literature from the study of their original and nervous eloquence. On 
 their first appearance, indeed, they must inevitably have been received 
 by some with indifference, by others with dislike, by many with resent- 
 ment. The zeal of the author in the cause of the Parliament, and 
 the bitter personality with which he too frequently advocates his civil 
 and religious opinions, were not calculated to secure him a dispassionate 
 hearing even from his most candid opponents. But in happier times, 
 when it is less difficult to make allowance for the effervescence caused 
 by the heat of conflicting politics, and when the judgement is no 
 longer influenced by the animosities of party, the taste of the age may 
 be profitably and safely recalled to those treatises of Milton which 
 were not written to serve a mere temporary purpose. In one respect 
 indeed they will be found to differ very materially from the work 
 now published. The latter is distinguished in a remarkable degree 
 by calmness of thought, as well as by moderation of language. 
 
 9 Of Reformation in England. Prose Works, I. 56. See indeed the entire context of 
 this and the preceding quotation. Compare also the eloquent conclusion of the fourth sec- 
 tion of Animadversions upon the Remonstrant's Defence, I. 181 — 184. 
 
/ 
 
 I 
 
 J 
 
 
 XXV111 
 
 ence to chapter and verse ; I have chosen, on the contrary, to fill 
 my pages even to redundance with quotations from Scripture, that 
 so as little space as possible might be left for my own words, even 
 where they arise from the context of revelation itself.' 
 
 In the course of so long a work, embracing such a variety of 
 topics, many opportunities would often occur for allusion to the politics 
 of the times, in which religion bore so important a part. To have 
 abstained from any reference to these subjects, is no ordinary proof 
 of discretion in one who had dedicated his time and talents with such 
 unwearied zeal to promote the objects of his party. /Scarcely a sen- 
 tence, however, will be found, in which local or temporary interests 
 can be suspected of having influenced the mind of the author. Some- 
 times indeed he lays a stress on certain particulars, to which the 
 subjects then in dispute between the conflicting religious parties gave 
 more importance than they now possess. The power of the keys, 
 for instance, claimed by the Pope, was then a familiar topic of dis- 
 cussion. Hence he takes occasion to. bring proof from Scripture, that 
 the administration of ecclesiastical discipline is not committed exclu- 
 sively to Peter and his successors, or to any individual pastor spe- 
 cifically, but to the whole particular church, whether consisting of 
 few or of many members. 5 The subjects of Episcopacy and Covenants 
 might have furnished him with opportunities not only of lashing 
 the Royalists in general, but of renewing those attacks which he had 
 formerly directed so pertinaciously against King Charles himself. It 
 may be worth while to contrast his manner of treating the subject of 
 Covenants in his political tracts, with some corresponding remarks in 
 
 » Page 500. 
 
XXIX 
 
 the following treatise. He says in his Eiconoclastes, * Neither was 
 the 'covenant superfluous, though former engagements, both religious 
 and legal, bound us before;' but was the practice of all churches 
 heretofore intending reformation. All Israel, though bound enough 
 before by the law of Moses ' to all necessary duties,' yet with Asa 
 their king entered into a new covenant at the beginning of a refor- 
 mation : and the Jews after captivity, without consent demanded of 
 that king who was their master, took solemn oath to walk in the 
 commandments of God. All Protestant churches have done the like, 
 notwithstanding former engagements to their several duties.' 6 Com- 
 pare with this passage the observations to the same effect, in the 
 beginning of the chapter on Church-discipline in this volume, where, 
 although the events of his own times could not but have been 
 present to his mind during the composition of a passage so similar, 
 he nevertheless entirely abstains even from the remotest reference to 
 them. 'It is a prudent as well as a pious custom, to solemnize 
 the formation or re-establishment of a particular church by a public 
 renewal of the covenant, as was frequently done in the reformations 
 of the Jewish church, Deut. xxix. 1. The same took place under 
 Asa, Ezra, Nehemiah, and others. So also, when an individual unites 
 himself to a particular church, it is requisite that he should enter 
 into a solemn covenant with God and the church to conduct himself 
 in all respects, both towards the one and the other, so as to promote 
 his own edification, and that of his brethren.' 7 Again, speaking of 
 the penitential meditations and vows of Charles at Holmby, Milton 
 says, in the same treatise which has been already quoted, * It is not 
 hard for any man who hath a Bible in his hands, to borrow good 
 
 • Prose Works, III. 28. 7 Page 498. 
 
 e 
 

 XXX 
 
 words and holy sayings in abundance ; but to make them his own, 
 is a work of grace only from above.' 8 A sentiment precisely similar 
 occurs in this work, but not the most covert allusion is added which 
 can recal to the mind of the reader the charge of insincerity formerly 
 advanced against the unfortunate monarch in nearly the same language. 
 He is equally cautious where he argues that marriage is only a civil 
 contract, an opinion acted upon by his party during the Interregnum. 
 In p. 597, a favourable opportunity presented itself for inveighing 
 against Archbishop Laud's consecration of churches, at that time one 
 of the favourite topics of abuse among the Puritanical party, and pro- 
 bably alluded to in Paradise Ijost: 
 
 God attributes to place 
 
 No sanctity, if none be thither brought 
 
 By men who there frequent, or therein dwell. XI. 836. 
 
 But neither in this place, nor in his remarks on the sanctification 
 of the Sabbath, another of the controverted subjects of his day, and 
 not avoided by the author in his political writings (see Eiconoclastes, 
 II. 405.) is a single expression employed which can expose him to 
 the charge of substituting the language of the polemic for that of 
 the divine, or of forgetting the calmness befitting the character of 
 an inquirer after religious truth, to indulge in a second triumph 
 over a political adversary. 
 
 Many doubts hitherto entertained respecting the real opinions of 
 Milton on certain subjects are removed by the present treatise, to 
 which, as originally intended for a posthumous work, no suspicion 
 of insincerity can attach. Of all the charges indeed which private 
 
 8 Prose Works, III. 69. 
 
XXXI 
 
 or political prejudice has created against the author, that of being a 
 ' time-server,' according to the reproach of Warburton, seems to have 
 been the least deserved. The honesty of his sentiments is sufficiently 
 vindicated by the boldness with which he uniformly expressed them 
 in times when freedom of speech was more than ordinarily dangerous, 
 as well as by his consistent exposure of what he conceived to be 
 erroneous, whether advocated by his own friends or by his opponents. 
 Thus on discovering that * new presbyter was but old priest writ large,' ) 
 he resisted the encroachments of the presbyterians, as resolutely as he 
 had before contributed to overthrow prelacy ; and, if it were necessary, 
 his political independence might be no less successfully vindicated by 
 adducing the spirited language which he addressed to Cromwell in the 
 zenith of his power. He has however been charged with concealing 
 his opinions on a subject of no less importance than Popery, and even 
 of entertaining a secret inclination in its favour. This imputation, 
 considering the multifariousness of Milton's writings, may perhaps 
 have received some colour from the silence which he generally observes 
 with regard to the doctrines of the Church of Rome, although inci- 
 dental phrases, sufficiently indicative of the soundness of his Protestant 
 principles, sometimes occur. See particularly his ' Treatise on true 
 Religion? in which he recommends the study of the Bible to all classes 
 of men, as the best preservative against Popery. His reason for not 
 entering upon the subject more at large is assigned in the preface 
 to the present work, and it is simply this, that the cause of Pro- 
 testantism appeared to be so firmly established, as to stand in no 
 need of his services. He professed to employ his pen, as we learn 
 from his own testimony, 9 only where, in his judgement, the good 
 
 9 Defensio Secunda pro Populo Anglicano. Prose Works, V. 233. 
 
 e 2 
 
XXXll 
 
 of his country or the interests of religion required it. Acting on 
 this principle, he undertook successively to oppose episcopacy, to ad- 
 vocate the cause of liberty, of education, and of a free press. But 
 perceiving, as he tells us, that the strong holds of the reformed 
 religion were sufficiently fortified, as far as they were exposed to 
 danger from the Papists, he directed his attention to more neglected 
 subjects, and exerted his talents in the defence of civil or of religious 
 liberty. 1 Encouraged perhaps by this comparative silence, and pre- 
 suming on the supposed absence of additional written evidence to 
 falsify his statement, Titus Oates did not scruple to accuse Milton 
 of being a member of a Popish Club. 'The Popish lord is not for- 
 gotten, or unknown, who brought a petition to the late regicides and 
 usurpers, signed by about five hundred principal Papists in England; 
 wherein was promised, upon condition of a toleration of the Popish 
 religion here by law, their joint resolution to abjure and exclude 
 the family of the Stuarts for ever from their undoubted right to 
 the Crown. Who more disheartened the loyalty and patience of your 
 best subjects than their confident scribblers, White and others ? And 
 Milton was a known frequenter of a Popish club.' See the Address 
 or Dedication to the King prefixed to 'A true Narrative of the Horrid 
 Plot, &c. of the Popish party against the life of his Sacred Majesty, 
 &c. By Titus Oates, D.D. folio, Lond. 1679.' This charge was subse- 
 quently copied into ' A History of all the Popish Plots, &c. from the 
 first year of Elizabeth to this present year 1684, by Thos. Long, 
 Prebendary of Exeter,' who says, p. 93. ' Milton was by very many 
 suspected to be a Papist ; and if Dr. Oates may be believed, was 
 a known frequenter of the Popish Club, though he were Cromwell's 
 Secretary.' The evidence furnished by the present publication will 
 
 1 Preface, p. iv. 
 
XXX111 
 
 show how improbable it is that Milton, who, even within the pre- 
 cincts of the Papal dominions, had been at so little pains to moderate 
 his zeal for the reformed religion, as to be exposed to insult and 
 personal danger in consequence of his known principles, should have 
 consented to sit at the same secret council-board with his alleged 
 confederates. See particularly p. 245, on the marriage of priests; 
 p. 331, on purgatory ; p. 441, &c. on transubstantiation ; p. 448, on the 
 sacrifice of the mass ; p. 449, &c. on the five Papistical sacraments ; 
 p. 455, on the authority of the Roman pontiffs ; p. 479, on traditions ; 
 p. 493, on councils. 
 
 On the subject of Divorce, the line of argument pursued in this 
 treatise coincides with the well-known opinions which Milton has else- 
 where so zealously advocated. To his heterodoxy on this point must 
 now be added, what hitherto has been unsuspected, his belief in the 
 lawfulness of polygamy, to which he appears to have been led by the 
 difficulty he found in reconciling the commonly received opinion with 
 the practice of the patriarchs. It seems however no less easy to con- 
 ceive that the Supreme Lawgiver might dispense with his own laws 
 in the early ages of the world, for the sake of multiplying the popu- 
 lation in a quicker ratio, than that marriages between brothers and 
 sisters might be then permitted on account of the paucity of inhabi- 
 tants on the face of the earth. Yet the existence of the latter practice 
 in the primeval ages has never been alleged as a sufficient authority 
 for the intermarriage of so near relations, now that the reason for 
 the original permission has ceased to operate. 
 
 Doubts have always been entertained as to the real sentiments of ( 
 
 Milton respecting the second person of the Trinity. Newton indeed is v 
 
 i 
 
XXXIV 
 
 assiduous in praising his theological views, although he once so far qua- 
 lifies his assertion, as to content himself with pronouncing that Milton 
 is * generally truly orthodox.' Warton however has acknowledged the 
 justice of Mr. Calton's remark on a memorable passage in Paradise 
 Regained, (I. 161 — 167.) that not a word is there said of the Son of 
 God, but what a Socinian, or at least an Arian, would allow. The 
 truth is, that whoever takes the trouble of comparing with each other 
 the passages referred to in the note below, will find real and important 
 contradictions in the language of Milton on this subject. 2 That these 
 contradictions should exist, will cease to appear extraordinary after a 
 perusal of the chapter 'On the Son of God' in the ensuing pages. It 
 is there asserted that the Son existed in the beginning, and was the 
 first of the whole creation; by whose delegated power all things were 
 made in heaven and earth; begotten, not by natural necessity, but by 
 the decree of the Father, within the limits of time; endued with the 
 divine nature and substance, but distinct from and inferior to the 
 Father; one with the Father in love and unanimity of will, and re- 
 ceiving every thing, in his filial as well as in his mediatorial character, 
 from the Father's gift.) This summary will be sufficient to show that 
 the opinions of Milton were in reality nearly Arian, ascribing to the 
 Son as high a share of divinity as was compatible with the denial of 
 his self-existence and eternal generation, but not admitting his co-equality 
 and co-essentiality with the Father. That he entertained different views 
 at other periods of his life, is evident from several expressions scattered 
 through his works. The following stanza occurs in the ode on the 
 morning of Christ's Nativity, written, according to Warton, as a college 
 exercise at the age of twenty -one. 
 
 Paradise Lost, III. 62— 64. 138—140. 305—307. 350. 384— 415. V. 603—605. 719, 720. 
 VI. 676—884. X. 63—67- 85, 86. 225, 226. 
 
XXXV 
 
 That glorious form, that light unsufferable, 
 
 And that far-beaming blaze of majesty, 
 
 Wherewith he wont at Heav'n's high council-table 
 
 To sit the midst of Trinal Unity, 
 
 He laid aside ; and here with us to be, 
 
 Forsook the courts of everlasting day, 
 
 And chose with us a darksome house of mortal clay. 
 
 A few years afterwards he wrote thus in his first controversial work: 
 'Witness the Arians and Pelagians, which were slain by the heathen 
 for Christ's sake, yet we take both these for no true friends of Christ.' 3 
 In the same tract he speaks of the 'hard measure' dealt out to the 
 'faithful and invincible Athanasius;' and in the treatise 'On Prelatical 
 Episcopacy,' published shortly afterwards, he holds the following im- 
 portant language : ' Suppose Tertullian had made an imparity where 
 none was originally ; should he move us, that goes about to prove an 
 
 imparity between God the Father and God the Son? Believe him 
 
 now for a faithful relater of tradition, whom you see such an un- 
 faithful expounder of the Scripture.' 4 Whether Milton would have 
 ceased to hold the doctrines espoused by him in his earlier years, had 
 he lived subsequently to the times of Bishop Bull and of Waterland, 
 it is now useless to conjecture. The pride of reason, though dis- 
 claimed by him with remarkable, and probably with sincere earnest- 
 ness, formed a principal ingredient in his character, and would have 
 presented, under any circumstances, a formidable obstacle to the re- 
 ception of the true faith. But we may be permitted to regret that 
 the mighty mind of Milton, in its conscientious, though mistaken 
 search after truth, had not an opportunity of examining those mas- 
 terly refutations of the Arian scheme, for which Christianity is in- 
 
 J Of Reformation in England. Prose Works, I. 7- 4 Prose Works, I. 72. 
 
XXXVI 
 
 debted to the labours of those distinguished ornaments of the English 
 Church. 
 
 With respect to the cardinal doctrine of the atonement, the opinions 
 
 of Milton are expressed throughout in the strongest and most unqua- 
 lified manner. No attentive reader of Paradise Lost can have failed to 
 remark, that the poem is con structed ^n_lJie__£unda mental princ iple that 
 the -sacrifi c e of Chris t-wa s s trictly vic arious^Jthalnot, only was man re- 
 deemed, but a real price^'life for life,' was paid for his redemption. 
 The same system will be found fully and unequivocally maintained in 
 this treatise ; and much as it is to be regretted that it cannot be 
 said, in the author's own words elsewhere, of the Son of God as 
 delineated in the following pages, that 
 
 in him all his Father shone 
 
 Substantially express'd, 
 
 yet the translator rejoices in being able to state that the doctrine of 
 the satisfaction of Christ is so scripturally and unambiguously enforced, 
 as to leave, on that point, nothing to be desired. 
 
 
 Milton's sentiments respecting the divine decrees are as clear, and 
 perhaps as satisfactory, as can be expected on a subject in which it is 
 wisest and safest to confess with the cautious Locke our inability to 
 reconcile the universal prescience of God with the free agency of 
 man, though we be as fully persuaded of both doctrines, as of any 
 truths we most firmly assent to. His views may be thus summarily 
 stated; that every thing is foreknown by God, though not decreed 
 absolutely. He argues that the Deity, having in his power to confer 
 or withhold the liberty of the will, showed his sovereignty in con- 
 
XXXV11 
 
 ceding it to man, as effectually as he could have done in depriving him 
 of it; that he therefore created him a free agent, foreseeing the use 
 which he would make of his liberty, and shaping his decrees accord- 
 ingly, inasmuch as the issue of events, though uncertain as regards man, 
 by reason of the freedom of the human will, is perfectly known to 
 God, by reason of the divine prescience. This is, on the one hand, in 
 direct opposition to the doctrine of the Socinians, that there can be no 
 certain foreknowledge of future contingencies; and on the other, to that 
 of the Supralapsarians, that the Deity is the causal source of human 
 actions, and consequently that the decrees of God are antecedent to 
 his prescience. In treating of the latter topic, Milton justly protests 
 against the use of a phraseology when speaking of the Deity, which 
 properly applies to finite beings alone. 
 
 There are other subjects, and particularly that of the Holy Spirit, 
 to which the translator had wished to have adverted, had he not 
 been warned, by the length to which the preceding observations 
 have already extended, to abstain from further comment. He cannot 
 however conclude these preliminary remarks, without acknowledging his 
 obligations to W. S. Walker, Esq. Fellow of Trinity College, Cam- 
 bridge, who has not only discharged the greater part of the laborious 
 office of "correcting the press, but whose valuable suggestions during 
 the progress of the work have contributed to remove some of its 
 imperfections. „ 
 
 ^ 
 
 S 
 
 / 
 
CONTENTS. 
 
 Page 
 
 Preface 1 
 
 Book I. 
 Of the Knowledge of God 9\ 
 
 Chap. I. 
 
 Of the Christian Doctrine, and the Number of its Divisions ibid. 
 
 Chap. II. 
 Of God 13tf\ 
 
 Chap. III. 
 Of the Divine Decrees 30 - 
 
 Chap. IV. 
 Of Predestination 44 
 
 Chap. V. 
 Of the Son of God 81 
 
 Chap. VI. 
 Of the Holy Spirit 153 & 
 
 Chap. VII. 
 Of the Creation * 172 V. 
 
 Chap. VIII. 
 Of the Providence of God, or of his General Government of the Universe 1,99 \ 
 
 Chap. IX. 
 Of the Special Government of Angels ": 217 \\\ 
 
 Chap. X. 
 
 Of the Special Government of Man before the Fall; including the Institutions of the 
 
 Sabbath and of Marriage 226 VU 
 
xl CONTENTS, 
 
 iv Chap. XL 
 
 \\\ Page 
 
 /V y Of the Fall of our first Parents, and of Sin 260 
 
 Chap. XII. 
 /Ill Of the Punishment of Sin 272 
 
 Chap. XIII. 
 Of the Death of the Body 278 
 
 Chap. XIV. 
 
 294 
 
 y/ o^ Of Man's Restoration, and of Christ as Redeemer 
 
 Chap. XV. 
 Of the Functions of the Mediator, and of his threefold Office . . . >. .' 308 
 
 Chap. XVI. 
 A- Of the Ministry of Redemption 316 
 
 Chap. XVII. 
 // 1 Of Man's Renovation, including his Calling 332 
 
 Chap. XVIII. 
 fllOt' Regeneration ,. 342 
 
 Chap. XIX. 
 Of Repentance 347 
 
 Chap. XX. 
 S Of Saving Faith 353 
 
 Chap. XXI. 
 Of being planted in Christ, and its effects 360 
 
 Chap. XXII. 
 % Of Justification 369 
 
 Chap. XXIII. 
 Of Adoption , 379 
 
 Chap XXIV. 
 I Of Union and Fellowship with Christ and His Members ; wherein is considered the 
 
 Mystical or Invisible Church 332 
 
 Chap. XXV. 
 Of Imperfect Glorification ; wherein are considered the Doctrines of Assurance and Final 
 
 Perseverance 386 
 
 ■ 
 
 Chap. XXVI. 
 Of the Manifestation of the Covenant of Grace, including the Law of God 400 
 
CONTENTS. Xli 
 
 Chap. XXVII. 
 '^•Of the Gospel, and of Christian Liberty 407 
 
 Chap. XXVIII. 
 Of the External Sealing of the Covenant of Grace 429 
 
 Chap. XXIX. 
 Of the Visible Church 451 
 
 Chap. XXX. 
 , Of the Holy Scriptures 465 
 
 Chap. XXXI. ^ 
 
 Of Particular Churches ^81 
 
 Chap. XXXII. 
 Of Church Discipline 497 
 
 Chap. XXXIII. 
 Of Perfect Glorification; including the Second Advent of Christ, the Resurrection of 
 
 the Dead, and the General Conflagration 505 
 
 Book II. 
 Of the Service of God 527 
 
 Chap. I. 
 Of Good Works ibid. 
 
 Chap. II. 
 Of the Proximate Causes of Good Works 537 
 
 Chap. III. 
 
 Of the Virtues belonging to the Service of God 547 
 
 Chap. IV. 
 Of External Service 557 
 
 Chap. V. 
 Of Oaths and the Lot 579 
 
 Chap. VI. 
 Of Zeal , 593 
 
xlii CONTENTS. 
 
 Chap. VII. 
 
 Page 
 
 Of the Time for Divine Worship ; wherein are considered the Sabbath, Lord's Day, and 
 
 Festivals 600 
 
 Chap. VIII. 
 Of our Duties towards Man, and the general Virtues belonging thereto 613 
 
 Chap. IX. 
 Of the first Class of Special Virtues connected with the Duty of Man towards himself . . 62 1 
 
 Chap. X. 
 Of the second Class of Virtues connected with the Duty of Man towards himself 636 
 
 Chap. XI. 
 Of the Duties of Man towards his Neighbour, and the Virtues comprehended under 
 
 those Duties 639 
 
 Chap. XII. 
 Of the Special Virtues or Duties which regard our Neighbour 650 
 
 Chap. XIII. 
 Of the second Class of Special Duties towards our Neighbour 655 
 
 Chap. XIV. 
 The second Class of Special Duties towards our Neighbour continued 672 
 
 Chap. XV. 
 Of the Reciprocal Duties of Man towards his Neighbour ; and specially of Private Duties 680 
 
 Chap. XVI. 
 
 Of the remaining Class of Private Duties 691 
 
 Chap. XVII. 
 Of Public Duties towards our Neighbour 696 
 
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JOHN MILTON, 
 
 <V OP THE 
 
 [UNIVERSITY] 
 
 TO ALL THE CHURCHES OF CHRIST, 
 
 AND TO ALL 
 
 WHO PROFESS THE CHRISTIAN FAITH THROUGHOUT THE WORLD, 
 
 PEACE, AND THE RECOGNITION OF THE TRUTH, 
 
 AND ETERNAL SALVATION 
 
 IN GOD THE FATHER, AND IN OUR LORD JESUS CHRIST. 
 
 oince the commencement of the last century, when religion began 
 to be restored from the corruptions of more than thirteen hundred 
 years to something of its original purity, many treatises of theology 
 have been published, conducted according to sounder principles, wherein 
 the chief heads of Christian doctrine are set forth sometimes briefly, 
 sometimes in a more enlarged and methodical order. I think myself 
 obliged, therefore, to declare in the first instance why, if any works 
 have already appeared as perfect as the nature of the subject will 
 admit, I have not remained contented with them — or, if all my pre- 
 decessors have treated it unsuccessfully, why their failure has not 
 deterred me from attempting an undertaking of a similar kind. 
 
 If I were to say that I had devoted myself to the study of 
 the Christian religion because nothing else can so effectually rescue 
 the lives and minds of men from those two detestable curses, slavery 
 
 B 
 
2 
 
 and superstition, 1 I should seem to have acted rather from a regard 
 to my highest earthly comforts, than from a religious motive. 
 
 But since it is only to the individual faith of each that the Deity 
 has opened the way of eternal salvation, and as he requires that he who 
 would be saved should have a personal belief of his own, 2 I resolved 
 not to repose on the faith or judgement of others in matters relating 
 to God ; but on the one hand, having taken the grounds of my 
 faith from divine revelation alone, and on the other, having neglected 
 nothing which depended on my own industry, I thought fit to scru- 
 tinize and ascertain for myself the several points of my religious belief, 
 by the most careful perusal and meditation of the Holy Scriptures 
 themselves. 
 
 If therefore I mention what has proved beneficial in my own 
 practice, it is in the hope that others, who have a similar wish of im- 
 proving themselves, may be thereby invited to pursue the same 
 method. I entered upon an assiduous course of study in my youth, 
 beginning with the books of the Old and New Testament in their 
 original languages, and going diligently through a few of the shorter 
 systems of divines, in imitation of whom I was in the habit of 
 classing under certain heads whatever passages of Scripture occurred 
 
 1 ' Vota vestra et preces ardentissimas Deus, cum servitutis haud uno genere oppressi 
 ad eum confugistis, benigne exaudiit. Quae duo in vita hominum mala sane maxima sunt, 
 et virtuti damnosissima, tyrannis et superstitio, iis vos gentium primos gloriose liberavit. 
 Pro. Pop. Anglican. Defens. ad finem. Milton's Prose Works, Symmons's Edition, Vol. V. 
 p. 195. 
 
 5 What but unbuild 
 
 His living temples, built by faith to stand, 
 
 Their own faith, not another's ? Paradise Lost, XII. 526. 
 
for extraction, to be made use of hereafter as occasion might require. 
 At length I resorted with increased confidence to some of the more 
 copious theological treatises, and to the examination of the arguments 
 advanced by the conflicting parties respecting certain disputed points 
 of faith. But, to speak the trvith with freedom as well as candour, 
 I was concerned to discover in many instances adverse reasonings 
 either evaded by wretched shifts, or attempted to be refuted, rather 
 speciously than with solidity, by an affected display of formal sophisms, 
 or by a constant recourse to the quibbles of the grammarians ; 
 while what was most pertinaciously espoused as the true doctrine, 
 seemed often defended, with more vehemence than strength of argu- 
 ment, by misconstructions of Scripture, or by the hasty deduction 
 of erroneous inferences. Owing to these causes, the truth was sometimes 
 as strenuously opposed as if it had been an error or a heresy — 
 while errors and heresies were substituted for the truth, and valued 
 rather from deference to custom and the spirit of party than from 
 the authority of Scripture. 
 
 According to my judgement, therefore, neither my creed nor my 
 hope of salvation could be safely trusted to such guides ; and yet it 
 appeared highly requisite to possess some methodical tractate of 
 Christian doctrine, or at least to attempt such a disquisition as might 
 be useful in establishing my faith or assisting my memory. I deemed 
 it therefore safest and most advisable to compile for myself, by my 
 own labour and study, some original treatise which should be always 
 at hand, derived solely from the word of God itself, and executed 
 with all possible fidelity, seeing that I could have no wish to practise 
 any imposition on myself in such a matter. 
 
 b 2 
 
After a diligent perseverance in this plan for several years, I per- 
 ceived that the strong holds of the reformed religion were sufficiently 
 fortified, as far as it was in danger from the Papists, — but neglected in 
 many other quarters; neither competently strengthened with works of 
 defence, nor adequately provided with champions. It was also evident 
 to me, that, in religion as in other things, the offers of God were all 
 directed, not to an indolent credulity, but to constant diligence, and 
 to an unwearied search after truth ; and that more than I was aware 
 of still remained, which required to be more rigidly examined by 
 the rule of Scripture, and reformed after a more accurate model. 
 I so far satisfied myself in the prosecution of this plan as at length 
 to trust that I had discovered, with regard to religion, what was 
 matter of belief, and what only matter of opinion. It was also a great 
 solace to me to have compiled, by God's assistance, a precious aid for 
 my faith, — or rather to have laid up for myself a treasure which would 
 be a provision for my future life, and would remove from my mind 
 all grounds for hesitation, as often as it behoved me to render an account 
 of the principles of my belief. 
 
 If I communicate the result of my inquiries to the world at large; 
 if, as God is my witness, it be with a friendly and benignant feeling 
 towards mankind, that I readily give as wide a circulation as possible 
 to what I esteem my best and richest possession, I hope to meet with 
 a candid reception from all parties, and that none at least will take 
 unjust offence, even though many things should be brought to light 
 which will at once be seen to differ from certain received opinions. 
 I earnestly beseech all lovers of truth, not to cry out that the Church is 
 thrown into confusion by that freedom of discussion and inquiry which 
 
is granted to the schools, and ought certainly to be refused to no 
 believer, since we are ordered to prove all things, and since the daily 
 progress of the light of truth is productive far less of disturbance to 
 the Church, than of illumination and edification. Nor do I see how 
 the Church can be more disturbed by the investigation of truth, than 
 were the Gentiles by the first promulgation of the gospel ; since so 
 far from recommending or imposing anything on my own authority, 
 it is my particular advice that every one should suspend his opinion 
 on whatever points he may not feel himself fully satisfied, till the evi- 
 dence of Scripture prevail, and persuade his reason into assent and 
 faith. Concealment is not my object; it is to the learned that I address 
 myself, or if it be thought that the learned are not the best umpires 
 and judges of such things, I should at least wish to submit my opinions 
 to men of a mature and manly understanding, possessing a thorough 
 knowledge of the doctrines of the gospel ; on whose judgements I should 
 rely with far more confidence, than on those of novices in these matters.' 
 And whereas the greater part of those who have written most largely 
 on these subjects have been wont to fill whole pages with explanations 
 of their own opinions, thrusting into the margin the texts in support 
 of their doctrine with a summary reference to the chapter and verse, 
 I have chosen, on the contrary, to fill my pages even to redundance 
 with quotations from Scripture, that so as little space as possible 
 might be left for my own words, even when they arise from the 
 context of revelation itself. 
 
 It has also been my object to make it appear from the opinions 
 
 3 ' I seek not to seduce the simple and illiterate ; my errand is to find out the choicest 
 and the learnedest, who have this high gift of wisdom to answer solidly, or to be convinced.' 
 Address to the Parliament of England, prefixed to The Doctrine and Discipline of Divorce. 
 Prose Works, I. 341. 
 
6 
 
 I shall be found to have advanced, whether new or old, of how much 
 consequence to the Christian religion is the liberty not only of win- 
 nowing and sifting every doctrine, 4 but also of thinking and even 
 writing respecting it, according to our individual faith and persuasion ; 5 
 an inference which will be stronger in proportion to the weight and 
 importance of those opinions, or rather in proportion to the authority 
 of Scripture, on the abundant testimony of which they rest. With- 
 out this liberty there is neither religion nor gospel — force alone 
 prevails, — by which it is disgraceful for the Christian religion to be 
 supported. Without this liberty we are still enslaved, not indeed, as 
 formerly, under the divine law, but, what is worst of all, under the 
 law of man, or to speak more truly, under a barbarous tyranny. 
 But I do not expect from candid and judicious readers a conduct so 
 unworthy of them, — that like certain unjust and foolish men, they 
 should stamp with the invidious name of heretic or heresy whatever 
 appears to them to differ from the received opinions, without trying 
 the doctrine by a comparison with Scripture testimonies. 6 According 
 
 4 ' Sad it is to think how that doctrine of the Gospel, planted by teachers divinely in- 
 spired, and by them winnowed and sifted from the chaff of overdated ceremonies/ &c. 
 Of Reformation in England. Prose Works, I. 1. 
 
 5 * For me, I have determined to lay up as the best treasure and solace of a good old 
 age, if God vouchsafe it me, the honest liberty of free speech from my youth, where I shall 
 think it available in so dear a concernment as the Church's good.' The Reason of Church- 
 Government urged against Prelaty. Prose Works, I. 11 6. f To Protestants, therefore, whose 
 common rule and touchstone is the Scripture, nothing can with more conscience, more 
 equity, nothing more Protestantly can be permitted, than a free and lawful debate at all 
 times by writing, conference, or disputation of what opinion soever, disputable by Scripture ; 
 concluding that no man in religion is properly a heretic at this day, but he who main- 
 tains traditions or opinions not probable by Scripture, who for aught I know is the Papist 
 only; he the only heretic who counts all heretics but himself.' Treatise of Civil Power in 
 Ecclesiastical Catises. Prose Works, III. 326. 
 
 6 s But we shall not carry it thus ; another Greek apparition stands in our way, Heresy 
 and Heretic ; in like manner also railed at to the people as in a tongue unknown 
 
 In 
 
to their notions, to have branded any one at random with this opprobrious 
 mark, is to have refuted him without any trouble, by a single word. 
 By the simple imputation of the name of heretic, they think that 
 they have despatched their man at one blow. To men of this kind 
 I answer, that in the time of the apostles, ere the New Testament 
 was written, whenever the charge of heresy was applied as a term of 
 reproach, that alone was considered as heresy which was at variance 
 with their doctrine orally delivered, — and that those only were looked 
 upon as heretics, who according to Rom. xvi. 17, 18. caused divisions 
 
 and offences contrary to the doctrine of the apostles serving not our 
 
 Lord Jesus Christ, but their own belly. By parity of reasoning there- 
 fore, since the compilation of the New Testament, I maintain that 
 nothing but what is in contradiction to it can properly be called heresy. 
 
 For my own part, I adhere to the Holy Scriptures alone — I follow 
 no other heresy or sect. I had not even read any of the works of 
 heretics, so called, when the mistakes of those who are reckoned 
 for orthodox, 7 and their incautious handling of Scripture, first taught 
 
 In apostolic time, therefore, ere the Scripture was written, heresy was a doctrine main- 
 tained against the doctrine by them delivered; which in these times can be no otherwise 
 defined than a doctrine maintained against the light, which we now only have, of the Scrip- 
 ture.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 325. And again, 
 in The Reason of Church-Government urged against Prelaty. ' As for those terrible 
 names of sectaries and schismatics, which ye have got together, we know your man- 
 ner of fight, when the quiver of your arguments, which is ever thin, and weakly 
 stored, after the first brunt is quite empty, your course is to betake ye to your other quiver 
 of slander, wherein lies your best archery. And whom you could not move by sophistical 
 arguing, them you think to confute by scandalous misnaming; thereby inciting the blinder 
 sort of people to mislike and deride sound doctrine and good Christianity, under two or 
 three vile and hateful terms.' I. 104. 
 
 7 'Yea those that are reckoned for orthodox, began to make sad and shameful rents in 
 the Church about the trivial celebration of feasts,' &c. Of Reformation in England. Prose 
 Works, I. 15. 
 
8 
 
 me to agree with their opponents whenever those opponents agreed 
 with Scripture. If this be heresy, I confess with St. Paul, Acts xxiv. 14. 
 that after the way which they call heresy, so worship I the God of my 
 fathers, believing all things which are written in the law and the pro- 
 phets — to which I add, whatever is written in the New Testament. 
 Any other judges or chief interpreters of the Christian belief, toge- 
 ther with all implicit faith, as it is called, I, in common with the 
 whole Protestant Church, refuse to recognize. 8 
 
 For the rest, brethren, cultivate truth with brotherly love. Judge 
 of my present undertaking according to the admonishing of the Spirit 
 of God — and neither adopt my sentiments, nor reject them, unless 
 every doubt has been removed from your belief by the clear testi- 
 mony of revelation. Finally, live in the faith of our Lord and Saviour 
 Jesus Christ. Farewell. 
 
 8 ' With good and religious reason, therefore, all Protestant Churches with one consent, 
 and particularly the Church of England in her thirty-nine Articles, Artie. 6th. 19th. 20th. 21st. 
 and elsewhere, maintain these two points, as the main principles of true religion ; that the 
 rule of true religion is the word of God only : and that this faith ought not to be an im- 
 plicit faith, that is, to believe, though as the Church believes, against or without express 
 authority of Scripture.' Of true Religion, &c. Prose Works, IV. 260. And again, in the 
 same treatise — ' This is the direct way to bring in that papistical implicit faith, which 
 we all disclaim.' IV. 268. 
 
A POSTHUMOUS TREATISE 
 
 ON 
 
 THE CHRISTIAN DOCTRINE, 
 
 COMPILED FROM THE HOLY SCRIPTURES ALONE: 
 
 IN TWO BOOKS : 
 
 BY 
 
 JOHN MILTON. 
 
 BOOK I. 
 
 CHAPTER I. 
 
 OF THE CHRISTIAN DOCTRINE, AND THE NUMBER OF ITS DIVISIONS. 
 
 1 he Christian Doctrine is that divine revelation disclosed to 
 all ages by Christ (though he was not known under that name in the 
 beginning) concerning the nature and worship of the Deity, for the pro- 
 motion of the glory of God, and the salvation of mankind. 
 
 It is not unreasonable to assume that Christians believe in the 
 Scriptures whence this doctrine is derived — but the authority of those 
 Scriptures will be examined in the proper place. 
 
 Christ. Matt. xi. 27. neither knoweth any man the FatJier, save the 
 Son, and lie to whomsoever the Son will reveal him. John i. 4. in him was 
 life, and the life was the light of men. v. 9- that was the true light 
 which lighteth every man that cometh into the world. 1 Pet. iii. 19- by 
 which also he went and preached unto the spirits in prison. 
 
10 
 
 Under the definition of Christ are also comprehended Moses and the 
 Prophets, who were his forerunners, and the Apostles whom he sent. 
 Gal. iii. 24. the law was our schoolmaster to bring us unto Christ, that 
 we might be justified by faith. Heb. xiii. 8. Jesus Christ, the same yester- 
 day, to-day, and for ever. Col. ii. 17. which are a shadow of things to 
 come: but the body is of Christ. 1 Pet. i. 10, 11. who prophesied of the 
 grace that should come unto you : searching what, or what manner of time 
 the Spirit of Christ which was in them did signify. Rom. i. 1. Paul, 
 a servant of Jesus Christ: in which manner he begins nearly all the 
 rest of his epistles. 1 Cor. iv. 1. let a man so account of us, as of the 
 ministers of Christ. 
 
 Divine revelation. Isai. Ii. 4. a law shall proceed from me. 
 Matt. xvi. 17- flesh and blood hath not revealed it unto thee, but my 
 Father which is in heaven. John vi. 46. they shall be all taught of God. 
 ix. 29. we know that God spake unto Moses. Gal. i. 11, 12. the gospel 
 which was preached of me is not after man; for I neither received 
 it of man. 1 Thess. iv. 9- ye yourselves are taught of God. 
 
 This doctrine, therefore, is to be obtained, not from the schools of 
 the philosophers, nor from the laws of man, but from the Holy Scrip- 
 tures alone, under the guidance of the Holy Spirit. 2 Tim. i. 14. that 
 good thing which was committed unto thee keep by the Holy Ghost which 
 dwelleth in us. Col. ii. 8. lest any man spoil you through philosophy. 
 Dan. iii. 16. we are not careful to answer thee in this matter. Acts iv. 19. 
 whether it be right in the sight of God to hearken unto you more than 
 unto God, judge ye. 
 
 In this treatise then no novelties of doctrine are taught ; but, for the 
 sake of assisting the memory, what is dispersed throughout the different 
 parts of the Holy Scriptures is conveniently reduced into one compact 
 body as it were, and digested under certain heads. This method might 
 be easily defended on the ground of Christian prudence, but it seems 
 better to rest its authority on the divine command ; Matt. xiii. 52. every 
 
11 
 
 scribe which is instructed unto the kingdom of heaven is like unto a man 
 which is an householder, which bringeth forth out of his treasure things 
 new and old. So also the Apostle says, 2 Tim. i. 13. hold fast the 
 form — which the author of the Epistle to the Hebrews seems to have 
 determined to adopt as the rule of his own conduct for teaching the 
 heads of Christian doctrine in methodical arrangement: vi. 1 — 3. of 
 repentance from dead works, and of faith toward God, of the doctrine of 
 baptisms, and of laying on of hands, and of resurrection of the dead, and 
 of eternal judgement ; and this will we do, if God permit. This usage of 
 the Christians was admirably suited for Catechumens when first professing 
 their faith in the Church. Allusion is made to the same system in 
 Rom. vi. 17- ye have obeyed from the heart that form of doctrine which 
 was delivered you. In this passage the Greek word rv-n-os, as well as 
 v7roTuVwcrts 2 Tim. i. 13. seems to signify either that part of the evan- 
 gelical Scriptures which were then written (as in Rom. ii. 20. fiopQaxrK, 
 the form of knowledge and of the truth in the law, signified the law 
 itself) or some systematic course of instruction derived from them or 
 from the whole doctrine of the gospel. Acts xx. 27. / have not shunned 
 to declare unto you all the counsel of God — which must mean some 
 entire body of doctrine, formed according to a certain plan, though 
 probably not of great extent, since the whole was gone through, and 
 perhaps even repeated several times during St. Paul's stay at Ephesus, 
 which was about the space of three years. 
 
 Christian, doctrine is comprehended under two divisions, — Faith, 
 or the knowledge of God, — and Love, or the worship of God. 
 Gen. xvii. 1. walk before me, and be thou perfect. Psal. xxxvii. 3. trust 
 in Jehovah, and do good. Luke xi. 28. blessed are they that hear the 
 word of God, and keep it. Acts xxiv. 14. believing all things — and v. 16. 
 herein do I exercise myself. 2 Tim. i. 13. hold fast the form of sound 
 words which thou hast heard of me, in faith and in love which is in 
 Christ Jesus. 1 Tim. i. 19. holding faith and a good conscience. Tit. iii. 8. 
 that they which have believed might be careful — . 1 John, iii, 23. that 
 we should believe and love. 
 
 c 2 
 
12 
 
 These two divisions, though they are distinct in their own nature, 
 and put asunder for the convenience of teaching, cannot be separated 
 in practice. Rom. ii. 13. not the hearers of the law, but the doers of 
 the law shall be justified. James i. 22. be ye doers of the word, and not 
 hearers only. Besides, obedience and love are always the best guides 
 to knowledge, and often lead the way from small beginnings, to 
 a greater and more flourishing degree of proficiency. Psal. xxv. 14. 
 the secret of Jehovah is with them that fear him. John vii. 17. if any 
 man will do his will, he shall know of the doctrine, viii. 31, 32. if ye 
 
 continue in my word ye shall know the truth, and the truth shall 
 
 make you free. 1 John ii. 3. hereby we do know that we know him, if 
 we keep his commandments. 
 
 It must be observed, that Faith in this division does not mean the 
 habit of believing, but the things to be habitually believed. So Acts 
 vi. 7. were obedient to the faith. Gal. i. 23. he preacheth the faith. 
 
CHAP. II. 
 
 Of God. 
 
 Though there be not a few who deny the existence of God, 9 for 
 the fool hath said in his heart, There is no God, Psal. xiv. 1. yet the 
 Deity has imprinted upon the human mind so many unquestionable 
 tokens of himself, and so many traces of him are apparent throughout 
 the whole of nature, that no one in his senses can remain ignorant of 
 the truth. Job xii. 9. who knoweth not in all these that the hand of 
 Jehovah hath wrought this ? Psal. xix. 1. the heavens declare the glory 
 of God. Acts xiv. 17- he left not himself without witness, xvii. 27, 28. 
 he is not far from every one of us. Rom. i. 19, 20. that which may be 
 
 known of God is manifest in them, and ii. 14, 15. the Gentiles shew 
 
 the work of the law written in their hearts, their conscience also bearing 
 witness. 1 Cor. i. 21. after that in the wisdom of God, the world by wisdom 
 knew not God, it pleased God by the foolishness of preaching to save them 
 that believe. There can be no doubt but that every thing in the world, 
 by the beauty of its order, and the evidence of a determinate and beneficial 
 purpose which pervades it, testifies that some \ supreme efficient Power 
 must have pre-existed, by which the whole was ordained for a specific 
 end. I 
 
 \ 
 
 Unless there be who think not God at all: 
 
 If any be, they walk obscure ; 
 
 Nor of such doctrine never was their school, 
 
 But the heart of the fool, 
 
 And no man therein doctor but himself. Samson Agonistes, 295. 
 
14 
 
 There are some who pretend that nature or fate is this supreme Power: 1 
 but the very name of nature implies that it must owe its birth to some 
 prior agent, or, to speak properly, signifies in itself nothing ; but means 
 either the essence of a thing, or that general law which is the origin of 
 every thing, and under which every thing acts,— «nd fate can be nothing 
 but a divine decree emanating from some almighty power, f 
 
 Further, those who attribute the creation of every thing to nature, 
 must necessarily associate chance with nature as a joint divinity ; so 
 that they gain nothing by this theory, except that in the place of that 
 one God, whom they cannot tolerate, they are obliged, however reluc- 
 tantly, to substitute two sovereign rulers of affairs, who must almost 
 always be in opposition to each other. In short, many ocular demonstra- 
 tions, many true predictions verified, many wonderful works have com- 
 pelled all nations to believe, either that God, or that some evil power 
 whose name was unknown, presided over the affairs of the world. Now 
 that evil should prevail over good, and be the true supreme power 
 is as unmeet as it is incredible. Hence it follows as a necessary con- 
 sequence, that God exists. 
 
 Again : the existence of God is further proved by that feeling, whether 
 we term it conscience, or right reason, 2 which even in the worst of cha- 
 racters is not altogether extinguished. |lf there were no God, there 
 
 1 that Power 
 
 Which erring men call Chance — . Camus, 588. 
 
 In allusion to the doctrines of the Stoicks, &c Seneca De Beneficiis, iv. 8. ' Sic nunc naturam vocas, 
 fatum, fortunam ; omnia ejusdem Dei nomina sunt, varie utentis sua potestate.' Nat. Qucest. ii. 45. 
 ' Vis ilium fatum vocare ? non errabis.' The next clauses of this sentence contain in the original 
 two of those conceits which are so frequent in Milton's works, and which can scarcely be 
 
 preserved in a translation. The passage stands thus — 'sed natura nalam se fatetur, &c 
 
 et fatum quid nisi effatum divinum omnipotentis cujuspiam numinis potest esse ?' 
 
 2 Since thy original lapse, true liberty 
 
 Is lost, which always with right reason dwells 
 Twinn'd. Paradise Lost, XII. 83. 
 
 *. Rectae rationi obtemperare discite.' Defensio Secmida pro Populo Anglicano. Prose Works, V. 266. 
 
15 
 
 would be no distinction between right and wrong;! the estimate of 
 virtue and vice would entirely depend on the blind opinion of men; 
 no one would follow virtue, no one would be restrained from vice by 
 any sense of shame, or fear of the laws, unless conscience or right reason 
 did from time to time convince every one, however unwilling, of the 
 existence of God, the Lord and ruler of all things, to whom, sooner 
 or later, each must give an account of his own actions, whether good 
 or bad. 
 
 The whole tenor of Scripture proves the same thing ; and the dis- 
 ciples of the doctrine of Christ may fairly be required to give assent to 
 this truth in the first instance, according to the expression in Heb. xi. 6. 
 he that cometh to God, must believe that he is. It is proved also by the 
 dispersion of the ancient nation of the Jews throughout the whole 
 world, according to what God often forewarned them would happen 
 on account of their sins. Nor is it only to pay the penalty of their 
 own guilt that they have been reserved in their scattered state, among 
 the rest of the nations, through the revolution of successive ages, and even 
 to the present day; but rather to be a perpetual and living testimony 
 to all people under heaven, of the existence of God, and of the truth 
 of the Holy Scriptures. 
 
 No one, however, can have right thoughts of God, with nature or 
 reason alone as his guide, independent of the word, or message of God. 3 
 Rom. x. 14. how shall they believe in him of whom they have not heard 't 
 
 1 Left only in those written records pure, 
 
 Though not but by the Spirit understood. Paradise Lost, XII. 513. 
 ' It will require no great labour of exposition to unfold what is here meant by matters of 
 religion; being as soon apprehended as denned, such things as belong chiefly to the knowledge 
 and service of God, and are either above the reach and light of nature without revelation 
 from above, and therefore liable to be variously understood by human reason, &c. Treatise 
 of Civil Power in Ecclesiastical Causes. Prose Works, III. 320. \^ True religion is the true 
 worship and service of God, learnt and believed from the word of God only. No man or angel 
 can know how God would be worshipped and served, unless God reveal it.' ) Of True Religion, 
 &c. IV. 259. 
 
16 
 
 | God is known, so far as he is pleased to make us acquainted with 
 himself, either from his own nature, or from his efficient power. / 
 
 When we speak of knowing God, it must be understood with refer- 
 
 I ence to the imperfect comprehension of man ; for to know God as he 
 
 I really is, far transcends the powers of man's thoughts, much more of 
 
 |his perception. 1 Tim. vi. 16. dwelling in the light which no man can 
 
 approach unto. God therefore has made as full a revelation of himself 
 
 as our minds can conceive, or the weakness of our nature can bear. 
 
 Exod. xxxiii. 20, 23. there shall no man see me, and live but thou 
 
 shalt see my back parts. Isai. vi. 1. / saw the Lord sitting upon a throne, 
 high and lifted up, and his train filled the temple. John i. 18. no man 
 hath seen God at any time. vi. 46. not that any man hath seen the Father, 
 save he which is of God, he hath seen the Father, v. 37. ye have neither 
 heard his voice at any time. 1 Cor. xiii. 12. we see through a glass, 
 darkly in part. 
 
 Our safest way is to form in our minds such a conception of God, 
 as shall correspond with his own delineation and representation of himself 
 in the sacred writings. For granting that both in the literal and figu- 
 rative descriptions of God, he is exhibited not as he really is, but in 
 such a manner as may be within the scope of our comprehensions, yet 
 we ought to entertain such a conception of him, as he, in condescending 
 to accommodate himself to our capacities, has shewn that he desires we 
 should conceive. For it is on this very account that he has lowered 
 himself to our level, lest in our flights above the reach of human un- 
 derstanding, and beyond the written word of Scripture, we should be 
 tempted to indulge in vague cogitations and subtleties. 4 
 
 4 Sollicit not thy thoughts with matters hid : 
 
 Leave them to God above; him serve and fear. Paradise Lost, VIII. 166. 
 
 Heaven is for thee too high 
 
 To know what passes there ; so, lowly wise, 
 
 Think only what concerns thee, and thy being ; 
 
 Dream not of other worlds, what creatures there 
 
 Live, in what state, condition, or degree . 172. 
 
17 
 
 There is no need then that theologians should have recourse here 
 to what they call anthropopathy 5 — a figure invented by the gram- 
 marians to excuse the absurdities of the poets on the subject of the 
 heathen divinities. We may be sure that sufficient care has been 
 taken that the Holy Scriptures should contain nothing unsuitable to 
 the character or dignity of God, and that God should say nothing 
 of himself which could derogate from his own majesty. It is better 
 therefore to contemplate the Deity, and to conceive of him, not with 
 reference to human passions, that is, after the manner of men, who are 
 never weary of forming subtle imaginations respecting him, but after the 
 manner of Scripture, that is, in the way in which God has offered him- 
 self to our contemplation; nor should we think that he would say or 
 direct anything to be written of himself, which is inconsistent with 
 the opinion he wishes us to entertain of his character. Let us require 
 no better authority than God himself for determining what is worthy 
 or unworthy of him. If it repented Jehovah that he had made 
 man, Gen. vi. 6. and because of their groanings, Judges ii. 18, let us 
 believe that it did repent him, only taking care to remember that what 
 is called repentance when applied to God, does not arise from inad- 
 vertency, as in men; for so he has himself cautioned us, Num. 
 xxiii. 19. God is not a man that he should lie, neither the son of man 
 that he should repent. See also 1 Sam. xv. 29. Again, if it grieved the 
 Lord at his heart, Gen. vi. 6. and if his soul were grieved for the miser?/ 
 of Israel, Judges x. 16, let us believe that it did grieve him. For the 
 affections which in a good man are good, and rank with virtues, in 
 God are holy. If after the work of six days it be said of God that 
 he rested and was refreshed, Exod. xxxi. 17. if it be said that he feared 
 the wrath of the enemy, Deut. xxxii. 27, let us believe that it is not beneath 
 the dignity of God to grieve in that for which he is grieved, or to 
 be refreshed in that which refresheth him, or to fear in that he 
 
 s Two ways then may the Spirit of God be said to be grieved, in Himself, in his Saints ; 
 in Himself, by an anthropopathie, as we call it ; in his Saints, by a sympathie ; the former 
 is by way of allusion to human passion and carriage. Bp. Hall's Rem. p. 106. 
 
 D 
 
\ 
 
 18 
 
 feareth. For however we may attempt to soften down such expres- 
 sions by a latitude of interpretation, when applied to the Deity, 
 it comes in the end to precisely the same. If God be said to have 
 made man in his own image, after his likeness, Gen. i. 26. and that 
 too not only as to his soul, but also as to his outward form 6 (unless 
 the same words have different significations here and in chap. v. 3. 
 Adam begat a son in his own likeness, after his image) and if God 
 habitually assign to himself the members and form of man, [why 
 should we be afraid of attributing to him what he attributes to him- 
 self, «r> ]fln<r as what is impprfpptirm and — wpalcnpss whftn yifW^Q 1 in 
 
 rpfprppc e to nnrsplvps hp rnnsi^prpfl as most, complete and excellent 
 
 whe never it is im puted-la-jQQtL- Questionless the glory and majesty of 
 the Deity must have been so dear to him, that he would never say 
 anything of himself which could be humiliating or degrading, and would 
 ascribe to himself no personal attribute which he would not willingly have 
 ascribed to him by his creatures. Let us be convinced that those have 
 acquired the truest apprehension of the nature of God who submit their 
 understandings to his word ; inasmuch as he has accommodated his 
 
 6 The Humanitarians held that God was to be understood as having really a human form. 
 See Clarke's Sermons, Vol. I. p. 26. fol. edit. The drift of Milton's argument leads him to 
 employ language which would appear at first sight to verge upon their doctrine, but it will be 
 seen immediately that he guards himself against the charge of having adopted one of the most 
 ignorant errors of the dark ages of the Church. The reasoning of Milton on this subject throws 
 great light on a passage in Paradise Lost, put into the mouth of Raphael : 
 
 What surmounts the reach 
 
 Of human sense, I shall delineate so, 
 
 By likening spiritual to corporal forms, 
 
 As may express them best; though what if Earth 
 
 Be but the shadow of Heaven, and things therein 
 
 Each to other like, more than on earth is thought? SZ1 si 6 
 
 Here Newton observes the artful suggestion that there may be a greater similitude and 
 resemblance between things in Heaven and things in Earth than is generally imagined, and 
 supposes it may have been intended as an apology for the bold figures which the Poet has 
 employed. We now see that his deliberate opinion seem to have leaned to the belief that 
 the fabrick of the invisible world was the pattern of the visible. Mede introduces a hint of 
 a similar kind in his tenth discourse, as Newton remarks. 
 
19 
 
 word to their understandings, and has shown what he wishes their 
 notion of the Deity should be. 
 
 To speak summarily, God either is, or is not, such as he represents 
 himself to be. If he be really such, why should we think otherwise 
 of him ? If he be not such, on what authority do we say what God 
 has not said ? ^If at least it be his will that we should thus think of him, 
 why does our imagination wander into some other conception ? Why 
 should we hesitate to conceive of God according to what he has not 
 hesitated to declare explicitly respecting himself? For such knowledge 
 of the Deity as was necessary for the salvation of man, he has himself 
 of his goodness been pleased to reveal abundantly. Deut. xxix. 29. 
 the secret things belong unto Jehovah, but those things which are revealed 
 belong unto us that we may do them. 
 
 In arguing thus, |we do not say that God is in fashion like unto man 
 in all his parts and members, but t hat as far as wp arp enneprnpd to ^ 
 know, he is of that form jwhich ^p attributes to himsplf in the sa cred 
 wr itings . I If therefore we persist in entertaining a different conception 
 of the Deity than that which it is to be presumed he desires should be 
 cherished, inasmuch as he has himself disclosed it to us, we frustrate the 
 purposes of God instead of rendering him submissive obedience. As if, 
 forsooth, we wished to show that it was not we who had thought too 
 meanly of God, but God who had thought too meanly of us. 
 
 It is impossible to comprehend accurately under any form of defi- 
 nition the divine nature, for so it is called, 2 Pet. i. 4. that ye might 
 be partakers of the divine nature — though nature does not here signify 
 essence, but the divine image, as in Gal. iv. 8. which by nature are no 
 Gods, and Oeorijs Col. ii. 9- Oeiortjs Rom. i. 20. to Oelov Acts xvii. 29. 
 which words are all translated Godhead. But though the nature of 
 God cannot be defined, since he who has no efficient cause is essentially 
 greatest of all, Isai. xxviii. 29- some description of it at least may be 
 collected from his names and attributes. 
 
 d 2 
 
20 
 
 The names and attributes of God either show his nature, or 
 his divine power and excellence. There are three names which seem 
 principally to intimate the nature of God, — TtVT Jehovah — JT Jah — 
 nyiN Ehie. Even the name of Jehovah was not forbidden to be pro- 
 nounced, provided it was with due reverence. Exod. iii. 15. Jehovah, 
 God of your fathers this is my name for ever, and this is my memo- 
 rial, xx. 7- thou shalt not take the name of Jehovah thy God in vain. 
 Again, it occurs pronounced, 1 Kings xvii. 12. as Jehovah thy God 
 liveth, and so in many other places. This name both in the New 
 Testament and in the Greek version of the Old is always translated 
 Kvpioi — the Lord, — probably for no other reason than because the word 
 Jehovah could not be expressed in Greek letters. Its signification is, 
 \he who is, or, which is, and which was, and which is to come, ^Etev. i. 4. 
 Jah, which is a sort of contraction of the former name, has the same 
 signification. Exod. xvii. 16. Jah hath sworn — and in other places. Exod. 
 iii. 14. Fprwi Ehie, I am that I am, or will be; 1 and if the first person 
 be changed into the third of the kindred verb, Jave, who is, or 
 will be, — meaning the same as Jehovah, as some think, and more pro- 
 perly expressed thus than by the other words ; but the name Jave 
 appears to signify not only the existence of his nature, but also of his 
 promises, or rather the completion of his promises ; whence it is said, 
 Exod. vi. 3. by my name Jehovah was I not known to them. And with 
 
 7 The original of this passage presents considerable difficulty. It is thus written in the 
 manuscript: ' Cap. iii. 14. iTntf Ehie, qui sum vel ero, et persona prima in tertiam affinis 
 verbi mutatur Jehovae, qui est vel erit, idem quod Jehova, ut quidam putant illisque voca- 
 bulis rectius prolatum.' In the translation I have considered Ehie qui sum vel ero, as an 
 absolute sentence; and conceiving the next clause to have been incorrectly transcribed, I 
 have rendered it as if it had been written — et si persona prima in tertiam affinis 
 verbi mutatur, Jave, qui est, vel erit, &c. Simon in his Hebrew Lexicon has the fol- 
 lowing remark on the word HI IT I ' iT)!T nomen proprium Dei, a Mose demum intro- 
 ductum, eum qui re prcestiturus sit, quod olim promiserit, ex ipsa loci Mosaici authen- 
 tica explicatione, Exod. iii. 14. significans, adeoque i"Tl!T vel niJT proprie efFerendum, 
 ut ex veteribus Theodoretus et Epiphanius Jahe, h. e. Jave scripserunt. If the sense of 
 the passage has been rightly conceived, the kindred verb will be mil sidit, fuit vel 
 j actus est. See Simon in voce. See also Buxtorf's Lexicon ad Rad. mil and Cappelli 
 Vindic Arcani Punctuationis, lib. 1. §. 20. 
 
21 
 
 what vowel points this name Jehovah ought to be pronounced, is shown by 
 those proper names into the composition of which two of them enter, 
 as Jehosaphat, Jehoram, Jehoiada, and the like. The third, or final 
 vowel point may be supplied by analogy from the two other divine 
 names, *ai» and PP. 
 
 I. The first of the attributes which show the inherent nature of 
 God, is Truth . Jer. x. 10. Jehovah is the true God. John xvii. 3. 
 that they might know thee the only true God. 1 Thess. i. 9- the living 
 and true God. 1 John v. 20. that we may know him that is true. 
 
 II. Secondly, God considered in his most simple nature is a 
 Spirit. Exod. iii. 14, 15. I am that I am. Rom. xi. 36. of him and 
 through him are all things. John iv. 24. $od is a spirit. What a spirit 
 is, or rather what it is not, is shown, Isai. xxxi. 3. flesh, and not spirit. 
 Luke xxiv. 39- a spirit hath not flesh and bones. Whence it is evident 
 that the essence of God, being in itself most simp le, can admit no 
 compound quality ; so that the term hypostasis Heb. i. 3. 8 which 
 is differently translated substance, or subsistence, or person, can be 
 nothing else but that most perfect essence by which God subsists by 
 himself, in himself, and through himself. LFor neither substance nor 
 subsistence make any addition to what is already a most perfect essencejj 
 and the word person in its later acceptation signifies any individual 
 thing gifted with intelligence, while hypostasis denotes not the ens 
 itself, but the essence of the ens in the abstract. Hypostasis, therefore, 
 is clearly the same as essence, and thus many of the Latin commentators 9 
 render it in the passage already quoted. Therefore, as God is a most 
 simple essence, so is he also a most simple subsistence. 
 
 8 yapaKTrip Tf}<: uVoiTTacrea)? clvtov. the express image of his person. Authorized Transl. exact 
 image of his substance. Macknight. { Concerning the word viroaTaaem, rendered in our Bibles, 
 person, it hath been observed by commentators, that it did not obtain that signification 
 till after the Council of Nice. Our translators have rendered vtt oaraa-x, Heb. xi. 1. by 
 the word substance.' Mackn. in loc. 
 
 9 Imago essentiae ejus. Tremellius. 
 
22 
 
 III. Immensity and infinity. 1 1 Kings viii. 27. the heaven and 
 heaven of heavens cannot contain thee. Job xi. 8. it is as high as 
 heaven deeper than hell, xxxvi. 26. God is great, and we know him not. 
 
 IV. Eternity. It is universally acknowledged that nothing is 
 eternal, strictly speaking, but what has neither beginning nor end, 9 both 
 which properties are attributed to God, not indeed in each of the fol- 
 lowing passages separately, but as a plain deduction from the several texts 
 when compared together. Job xxxvi. 26. neither can the number of his 
 years be searched out. Gen. xxi. 33. the everlasting God, literally, the God 
 of old time or ages. Psal. xc. 2. from everlasting to everlasting, thou art 
 God, or from age to age. cii. 12. but thou, O Jehovah, shalt endure 
 
 for ever. v. 24. thy years are through all generations, v. 27. but thou 
 art the same, and thy years shall have no end. Psal. cxlv. 13. thy king- 
 dom is an everlasting kingdom. Isai. xliii. 10. before me there was no 
 God formed, neither shall there be after me. xliv. 6. / am the first, 
 and I am the last. Habak. i. 12. art thou not from everlasting, literally, 
 
 from old time. 
 
 The evidence of the New Testament is still clearer, because the 
 Greek word signifies to exist for ever. 5 Rom. xvi. 26. according to the 
 
 1 Thee Father, first they sung Omnipotent, 
 Immutable, Immortal, Infinite, 
 Eternal King. Paradise Lost, III. 372. 
 
 Another expression of great beauty is used in Samson Agonistes to denote the same attribute. 
 
 As if they would confine the Interminable, 
 And tie him to his own prescript. 307. 
 
 2 The disputes among the schoolmen respecting the proper definition of eternity could not 
 have been forgotten by Milton. It appears therefore that at this time the famous definition 
 of Boethius was generally rejected — aternitas est interminabilis vita; tola simul et perfecta 
 possessio. According to these terms God would not necessarily have been without a beginning. 
 
 3 ' Sic etiam Deus dicitur qui est, qui erat, et qui futurus est, Apoc. i. 8. et iv. 8. Deo 
 tamen aevum sive aeternitas, non tempus, attribui solet : quid autem est aevum proprie, nisi 
 duratio perpetua, Greece aluv, quasi de\ «V, semper existens.' Artis Logicx plenior Institutio, 
 &c Prose Works, VI. 224. 
 
23 
 
 commandment of the everlasting God. 1 Tim. i. 17. unto the King eternal. 
 Rev. i. 4. from him which is, and which was, and which is to come. 
 
 But all the words used in Scripture to denote eternity, often signify 
 only of old time, or antiquity. Gen. vi. 4. mighty men which were of 
 old. Job xx. 4. knowest thou not this of old, or from eternity, since 
 man was placed upon earth ? Isai. xlii. 14. / have long time holden my 
 peace. David also seems to have understood that the term for ever 
 only intimated a great while to come. 2 Sam. vii. 13. I will stablish 
 the throne of his kingdom for ever, compared with v. 19- thou hast 
 spoken also of thy servant's house for a great while to come. See 
 also 1 Chron. xvii. 12, 14, 17. John ix. 32. since the world began 
 was it not heard that any man opened the eyes of one that was born 
 blind. Acts iii. 21. which God hath spoken by the mouth of all his holy 
 prophets since the world began. 2 Tim. i. 9- and Tit. i. 2. before the 
 world began : and in Heb. xi. 3. the word is also used to signify this 
 world, where the Syriac version translates it, — before the worlds were 
 framed. From these and many similar texts it appears that the idea of 
 eternity, properly so called, is conveyed in the Hebrew language rather 
 by comparison and deduction than in express words. 
 
 V. The immutability of God has an immediate connection with 
 the last attribute. Psal. cii. 27. but thou art the same. Mai. iii. 6. 
 I am JeJiovah, I change not. James i. 17. with whom is no variableness, 
 neither shadow of turning. 
 
 VI. His incorruptibility is also derived from the fourth attribute. 
 Psal. cii. 26. thou shall endure. Rom. i. 23. the uncorruptible God. 
 1 Tim. i. 17. unto the King immortal. 4 
 
 VII. The next attribute of God, his o mnipr esence, arises from 
 his infinity. Psal. cxxxix. 8, 9. if I ascend up into heaven, thou art 
 there, &c. &c. Prov. xv. 3. the eyes of Jehovah are in every place. 
 
 4 dipdapTiS. incorruptibili. Tremellius. qui non corrumpitur. Beza. 
 
 a^ 
 
24 
 
 Jer. xxiii. 24. do not I fill heaven and earth f Eph. iv. 6. who is above 
 all, and through all, and in you all. Our thoughts of the omnipresence 
 of God, whatever may be the nature of the attribute, should be such 
 as appear most suitable to the reverence due to the Deity. 
 
 VIII. Omnipotence. 2 Chron. xx. 6. in thipe hand is there not 
 power and might f Job xlii. 2. / know that thou canst do every thing. 
 Psal. xxxiii. 9- he spake, and it was done. cxv. 3. he hath done what- 
 soever he hath pleased. See also cxxxv. 6, Matt. xix. 26. with God 
 all things are possible. Luke i. 37. with God nothing shall be impos- 
 sible. Hence the name of El Shaddai, applied to the Deity, Gen. xvii. 1. 
 / am the Almighty b God, literally, sufficient. Ruth i. 21. the Almighty hath 
 afflicted me. Jer. xxxii. 18. the Great, the Mighty God, the Lord of 
 Hosts. Gen. xiv. 22. Jehovah, the most high God, the possessor of heaven 
 and earth. Thus also the name "OIK frequently occurs. In the New 
 Testament, the Lord Almighty, 2 Cor. vi. 18, and Rev. i. 8. the only 
 Potentate, the King of kings and Lord of lords, 1 Tim. vi. 15. There 
 seems, therefore, an impropriety in the term of actus purus, or the 
 active principle, which Aristotle 6 applies to God, for thus the Deity 
 Would have no choice of act, but what he did he would do of neces- 
 sity, and could do in no other way, which would be inconsistent with 
 his omnipotence and free agency. But it must be observed, that the 
 power of God is not exerted in things which imply a contradiction. 7 
 2 Tim. ii. 13. he cannot deny himself. Tit. i. 2. God, that cannot lie. 
 Heb. vi. 18. in which it was impossible for God to lie. 
 
 5 Fortis omnipotens. Tremellius. Shaddai. Hebr. qui sum sufficient. 
 
 6 See Aristot. Metapft. lib. 1. cap. ix. &c. lib. 14. cap. vi. Cudworth's Intellectual 
 System, Vol. II. p. 322. Birch's Edit. 
 
 7 Can he make deathless death? That were to make 
 
 Strange contradiction, which to God himself 
 
 Impossible is held; as argument 
 
 Of weakness, not of power. Paradise Lost, X. 798- 
 
 ' Cum autem dico potentiae Dei objectum omne esse possibile, per possibile intelligo illud 
 quod non implicat contradictionem ut fiat. Nam quod contradictionem implicat, ne Deus 
 quidem ipse potest.' Curcellaei Institutio II. 2. 
 
25 
 
 IX. All the preceding attributes may be regarded as necessary 
 causes of the ninth attribute, the Unity of God; of which, however, 
 other proofs are not wanting. Deut. iv. 35. Jehovah he is God, there 
 is none also beside him. v. 39. Jehovah he is God in heaven above, 
 and upon the earth beneath: there is none else. vi. 4. hear, O Israel, 
 Jehovah our God is one Jehovah, xxxii. 39. /, even I, am he, and there 
 is no God with me. 1 Kings viii. 60. that all the people of the earth 
 may know that Jehovah is God, and that there is none else. 2 Kings 
 xix. 15. thou art the God, even thou alone, of all the kingdoms of the 
 earth. Isai. xliv. 6. beside me there is no God. v. 8. is there a God beside 
 me? yea, there is no God; I know not any. xlv. 5. / am Jehovah, and 
 there is none else; there is no God beside me. v. 21. there is no God else 
 
 beside me there is none beside me. v. 22. / am God, and there is 
 
 none else — that is, no spirit, no person, no being beside him is God ; for 
 none is an universal negative, xlvi. 9. / am God, and there is none else ; 
 I am God, and there is none like me. What can be plainer, what more 
 distinct, what more suitable to general comprehension and the ordinary 
 forms of speech in order that the people of God might understand 
 that there was numerically one God and one Spirit, in the common 
 acceptation of numerical unity? 
 
 For it was fitting and highly agreeable to reason, that what was 
 the first and consequently the greatest commandment, scrupulous obedi- 
 ence to which was required by God even from the lowest of all the 
 people, should be delivered in so plain a manner, that nothing ambiguous 
 or obscure in its terms could lead hjs worshippers into error, or keep 
 them in suspense or doubt. And thus the Israelites under the law and 
 the prophets always understood it to mean, that God was numerically one 
 God, that beside him there was none other, much less any equal. For those 
 disputants of the schools had not yet appeared, who depending on their 
 own sagacity, or rather on arguments of a purely contradictory tendency, 
 cast a doubt upon that very unity of God which they pretended to assert. 
 But as with regard to the omnipotence of the Deity, it is universally 
 allowed, as has been stated before, that he can do nothing which involves 
 
26 
 
 a contradiction ; so must it also be remembered in this place, (that nothing 
 can be said of the one God, which is inconsistent with his unity, and 
 which implies at the same time the unity and plurality of the Godhead^ 
 
 Proceeding to the evidence of the New Testament, we find it equally 
 clear, in so far as it goes over the former ground, and in one 
 respect even clearer, inasmuch as it testifies that the Father of our 
 Lord Jesus Christ is that One God. Mark xii. 28, Christ having been 
 asked, which was the first commandment of all, answers, v. 29. from 
 Deut. vi. 4. — a passage quoted before, and evidently understood by our 
 Lord in the same sense which had been always applied to it — hear, 
 O Israel^ the Lord our God is one Lord. To which answer the scribe 
 assented, v. 32. well, Master, thou hast said the truth; for there is one 
 God, and there is none other but he. John xvii. 5. this is life eternal, 
 that they might know thee, the only true God. Rom. iii. 30. seeing it is 
 one God. 1 Cor. viii. 4. we know.... that there is none other God but one. 
 v. 6. to us there is but one God, the Father, of whom are all things. 
 Gal. iii. 20. a mediator is not a mediator of one ; but God is one. Eph. 
 iv. 6. one God and Father of all. 1 Tim. ii. 5. there is one God. So too, 
 though D\rfr» be plural in the Hebrew, it is used notwithstanding for 
 the One God, Gen. i. 1. nil ovtfo- Psal. vii. 10. and lxxxvi. 10. P« iyD » r i frK $ 
 and elsewhere. But Tiht* is also used in the singular, Psal. xviii. 31. 
 who is God save Jehovah, or who is a rock save our God? which verse 
 is sufficient to show that the singular and plural of this word both 
 mean the same thing. More will be found on this subject in the 
 fifth Chapter. 
 
 Hitherto those attributes only have been mentioned which describe 
 the nature of God, partly in an affirmative sense, partly negatively, as 
 where they deny the existence of those imperfections in the Deity, which 
 belong to created things, — as, for instance, when we speak of his im- 
 mensity, his infinity, his incorruptibility. The succeeding attributes 
 are such as show his divine power and excellence under the ideas of 
 
 VITALITY, INTELLIGENCE and WILL. 
 
27 
 
 I. Vitality. Deut. xxxii. 40. / live for ever, whence he is called 
 the living God. Psal. xlii. 2. and in many other passages. John v. 26. 
 the Fattier hath life in himself. 
 
 II. The attribute of omniscience refers to the intelligence of God. 
 
 Gen. vi. 5. God saw every imagination of the thoughts of his heart. 
 
 Gen. xviii. 14. is anything too hard' for Jehovah f 1 Chron. xxviii. 9. 
 Jehovah searcheth all hearts. 2 Chron. vi. 30. thou only knowest the hearts 
 of the children of men. Psal. xxxiii. 15. he fashioneth their hearts alike ; 
 he considereth all their works, cxxxix. 2. thou understandest my thought 
 afar off. v. 4. for there is not a word in my tongue, but, lo, O Jehovah, 
 thou knowest it altogether, cxlvii. 5. his understanding is infinite. Job 
 xi. 7 — 9- canst thou by searching find out God f &c. xxvi. 6. hell is naked 
 before him. Prov. xv. 11. hell and destruction are before Jehovah; how 
 much more then the hearts of the children of men. xvi. 2. Jehovah weigheth 
 the spirits, xvii. 3. Jehovah trieth the hearts. Isai. xl. 28. there is no 
 searching of his understanding. Jer. xvii. 10. / Jehovah search the heart, 
 I try the reins, whence, Acts i. 24. he is called the Lord which knoweth 
 t/ie hearts of all men. Jer. xxiii. 23, 24. am I a God at hand, saith 
 Jehovah, and not a God afar off? can any hide himself in secret places 
 that I shall not see him ? Heb. iv. 13. all things are naked and opened 
 unto the eyes of him, whence he is called the only wise, Dan. ii. 10. 
 Rom. xvi. 27- 1 Tim. i. 17- So extensive is the prescience of God, 
 that he knows beforehand the thoughts and actions of free agents 
 as yet unborn, and many ages before those thoughts or actions have 
 their origin. Deut. xxxi. 16. behold, thou shalt sleep with thy fathers; 
 and this people will rise up, and go a whoring after the gods of the 
 strangers of the land, &c. v. 20, 21. then will they turn unto other gods, 
 &c. for I know the imagination which they go about even now, before 
 I have brought them into the land which I sware. 2 Kings viii. 12. I know 
 the evil that thou wilt do unto the children of Israel. 
 
 III. With reference to the will, God is, 1 st . J infinitely pure 
 and holy. 1 Exod. xv. 11. glorious in holiness. Josh. xxiv. 19. he is an 
 
 e 2 
 
28 
 
 holy God. 1 Sam. ii. 2. there is none holy as Jehovah, vi. 20. before 
 this holy God Jehovah. Job xv. 15. the heavens are not clean in his 
 sight. Isai. vi. 2, 3. he covered his face .... and said, Holy, holy, holy, 
 is the Lord of Hosts, xl. 25. saith the Holy One. xli. 20. the Holy One 
 of Israel. Habak. i. 13. thou art of purer eyes than to behold evil. 
 
 2. He is most gracious. Exod. xxxiv. 6. merciful and gracious, 
 long-suffering, and abundant in goodness and truth. See also Psal. lxxxvi. 
 15. and ciii. 8. v. 4. neither shall evil dwell with thee. xxv. 6. thy loving- 
 kindnesses .... have been ever of old. ciii. 11. great is his mercy toward 
 them that fear him. v. 17. the mercy of Jehovah is from everlasting to 
 everlasting, cxix. 68. thou art good, and doest good. Lam. iii. 22. it is 
 of the mercies of Jehovah that we are not consumed. Matt. xix. 17- there 
 is none good but one, that is, God. Luke vi. 36. be ye merciful, as your 
 Father also is merciful. 2 Cor. i. 3. the Father of mercies. Eph. ii. 4. 
 rich in mercy. 1 John iv. 8. God is love. And thus again God may 
 be proved to be immutable, from the consideration of his infinite 
 wisdom and goodness; since a being of infinite wisdom and goodness 
 would neither wish to change an infinitely good state for another, 
 nor would he be able to change it without contradicting his own 
 attributes. 
 
 3. As God is true by nature, so is he also true and faithful in 
 respect of his will. Psal. xix. 7- the testimony of Jehovah is sure. 
 John vii. 28. he that sent me is true. Rom. iii. 4. let God be true, but 
 every man a liar. 2 Tim. ii. 13. if we believe not, yet he abideth 
 
 faithful. 1 Cor. i. 9. and x. 13. God is faithful. Rev. vi. 10. O Lord, 
 holy and true. 
 
 4. He is also just . Deut. xxxii. 4. all his ways are judgement, 
 a God of truth and without iniquity, just and right is he. Psal. xxxvi. 6. 
 thy righteousness is like the great mountains, cxix. 137. righteous art thou, 
 O Jehovah, and upright are thy judgements. Isai. v. 16. God .... shall 
 be sanctified in righteousness. It is not requisite to discuss at large in 
 
29 
 
 this place what is consistent or inconsistent with the justice of God, 
 since if it be necessary to say anything on so clear a subject, occasions 
 will arise for introducing such observations as may be required in other 
 parts of this work. Severity also is attributed to God. Rom. xi. 22. 
 on them which fell, severity. 
 
 From all these attributes springs that | infinite excellence of God 
 which constitutes his true perfection, and causes him to abound in 
 glory, and to be most deservedly and justly the supreme Lord of all 
 things, according to the qualities so frequently ascribed to him. J Psal. 
 xvi. 11. in thy presence is fulness of joy. civ. 1. thou art clothed with 
 honour and majesty. Dan. vii. 10. thousand thousands ministered unto him. 
 Matt. v. 48. as your Father which is in heaven is perfect. 1 Tim. i. 11. 
 the blessed God. vi. 15. who is the blessed .... potentate. 
 
 Some description of this divine glory has been revealed, so far as it 
 falls within the scope of human comprehension. Exod. xix. 18, &c. mount 
 Sinai was altogether on a smoke — . xxiv. 10, &c. they saw the God of 
 Israel, and there was under his feet as it were a paved work of a sapphire 
 stone, and as it were the body of heaven in his clearness, xxxiii. 9, 10. 
 the cloudy pillar descended, &c. &c. — and v. 18, &c. 1 Kings xix. 11. 
 behold, Jehovah passed by. viii. 10, 11. the cloud filled the house of Jehovah. 
 xxii. 19. / saw Jehovah sitting on his throne. Psal. xviii. 8, &c. and civ. 
 Micah i. 3, &c. Nahum i. 3, &c. Isai. vi. Ezek. i. and viii. 1 — 3. and 
 x. 1, &c. and xliii. 2, 3. Habak. iii. 3, &c. Dan. vii. 9- Rev. iv. 
 
 It follows, finally, that God must be styled by us wonderful, and 
 incomprehensible. Judges xiii. 18. why askest thou thus after my name,\ 
 seeing it is secret? Psal. cxlv. 3. his greatness is unsearchable. Isai. xL 
 28. there is no searching of his understanding. 
 
CHAP. III. 
 
 Of the Divine Decrees. 
 
 Hitherto I have considered that knowledge of God which is to be 
 obtained from his nature. That which is derived from his efficiency is 
 the next subject of inquiry. 
 
 The efficiency of God is either internal or external. 
 
 The internal efficiency of God is that which is independent 
 of all extraneous agency. Such are his decrees. Eph. i. 9. which he 
 hath purposed in himself. 
 
 The decrees of God are general or special. God's general 
 
 DECREE is that WHEREBY HE HAS DECREED FROM ALL ETERNITY 
 OF HIS OWN MOST FREE AND WISE AND HOLY PURPOSE, WHATEVER 
 HE WILLED, OR WHATEVER HE WAS HIMSELF ABOUT TO DO. 
 
 Whatever, &c. Eph. i. 11. who worketh all things after the counsel 
 of his own will; which comprehends whatever he himself works or wills 
 singly, not what is done by others, or by himself in co-operation with 
 those to whom he has conceded the natural power of free agency. The 
 creation of the world, and the removal of the curse from the ground, 
 Gen. viii. 21. are among his sole decrees. 
 
 From all eternity. Acts xv. 18. known unto God are all his 
 works from the beginning of the world. 1 Cor. ii. 7. even the hidden wisdom 
 which God ordained before the world. 
 
31 
 
 Of his own most free — ; that is, without controul, impelled by 
 no necessity, but according to his own will. Eph. i. 11. as before. 
 
 Most wise — ; that is, according to his perfect foreknowledge of 
 all things that were to be created. Acts ii. 23. by the determinate 
 counsel and foreknowledge of God. iv. 28. for to do whatsoever thy hand 
 and thy counsel determined before to be done. xv. 18. known unto 
 God are all his works from the beginning of the w&rld. 1 Cor. ii. 7. 
 the hidden widom which God ordained before the world. Eph. iii. 10, 11. 
 the manifold wisdom of God, according to the eternal purpose which he 
 purposed. 
 
 There is an absurdity, therefore, in separating the decrees or will of 
 the Deity from his eternal counsel and foreknowledge, or in giving them 
 priority of order. For the foreknowledge of God is nothing but the 
 wisdom of God, under another name, or that idea of every thing, which 
 he had in his mind, to use the language of men, before he decreed 
 anything. 
 
 Thus it is to be understood that God decreed nothing abso- 
 lutely, which he left in the power of free agents, — a doctrine which is 
 shewn by the whole canon of Scripture. 8 Gen. xix. 17, 21. escape to 
 
 s The following lines contain the sum of the doctrine laid down by Milton in this and the 
 following chapter, and the coincidences of expression are not unfrequently as striking as the 
 similarity of reasoning. 
 
 So will fall 
 
 He and his faithless progeny: Whose fault? 
 
 Whose but his own ? Ingrate, he had of me 
 
 All he could have; I made him just and right, 
 
 Sufficient to have stood, though free to fall. 
 
 Such I created all the ethereal Powers 
 
 And Spirits, both them who stood, and them who fail'd; 
 
 Freely they stood who stood, and fell who fell. 
 
 Not free, what proof could they have given sincere 
 
 Of true allegiance, constant faith, or love, 
 
 Where 
 
 
32 
 
 the mountain, lest thou be consumed see, I have accepted thee con- 
 cerning this thing also, that I will not overthrow this city for the which 
 
 thou hast spoken. Exod. iii. 8, 17. / am come down to deliver them 
 
 and to bring them up unto a good land — though these very individuals 
 actually perished in the wilderness. God also had determined to deliver 
 his people by the hand of Moses, yet he would have killed that 
 same Moses, Exod. iv. 24. if he had not immediately circumcised his 
 
 son. 1 Sam. ii. 30. / said indeed but now Jehovah saith, Be it Jar 
 
 from me; — and the reason for this change is added, — for, them that 
 honour me I will honour, xiii. 13, 14. now would Jehovah have established 
 
 thy kingdom but now thy kingdom shall not continue. Again, God 
 
 had said, 2 Kings xx. 1. that Hezekiah should die immediately, which 
 however did not happen, and therefore could not have been de- 
 creed without reservation. The death of Josiah was not decreed 
 peremptorily, but he would not hearken to the voice of Necho when 
 he warned him according to the word of the Lord, not to come out 
 against him ; 2 Chron. xxxv. 22. Again, Jer. xviii. 9, 10. at what instant 
 I shall speak concerning a nation, and concerning a kingdom, to build and 
 to plant it ; if it do evil in my sight, that it obey not my voice, then I will 
 repent of the good wherewith I said I would benefit them, — that is, I will 
 
 Where only what they needs must do appear'd, 
 
 Not what they would? what praise could they receive, 
 
 What pleasure I, from such obedience paid, 
 
 When will and reason (reason also is choice) 
 
 Useless and vain, of freedom both despoil'd, 
 
 Made passive both, had serv'd necessity, 
 
 Not me? They therefore as to right belong'd, 
 
 So were created, nor can justly accuse 
 
 Their Maker, or their making, or their fate, 
 
 As if predestination over-rul'd 
 
 Their will, dispos'd by absolute decree 
 
 Or high foreknowledge; they themselves decreed 
 
 Their own revolt, not I ; if I foreknew, 
 
 Foreknowledge had no influence on their fault, 
 
 Which had no less prov'd certain, unforeknown, &c. &c 
 
 Paradise Lost, III. 95- 
 
33 
 
 rescind the decree, because that people hath not kept the condition 
 on which the decree rested. Here then is a rule laid down by God 
 himself, according to which he would always have his decrees under- 
 stood, — namely, that regard should be paid to the conditionate terms 
 attached to them. Jer. xxvi. 3. if so be they will hearken, and turn every 
 man from his evil way, that I may repent me of the evil, which I purpose 
 to do unto them because of the evil of their doings. So also God had not 
 even decreed absolutely the burning of Jerusalem. Jer. xxxviii. 17, &c. thus 
 
 saith Jehovah if thou wilt assuredly go forth unto the king of Babylon's 
 
 princes, then thy soul shall live, and this city shall not be burned with fire. 
 Jonah iii. 4. yet forty days, and Nineveh shall be overthrown — but it 
 appears from the tenth verse, that when God saw that they turned from 
 their evil way, he repented of his purpose, though Jonah was angry 
 and thought the change unworthy of God. Acts xxvii. 24, 31. God hath 
 given thee all them that sail with thee — and again — except these abide 
 in the ship, ye cannot be saved, where Paul revokes the declaration he 
 had previously made on the authority of God ; or rather, God revokes 
 the gift he had made to Paul, except on condition that they should 
 consult for their own safety by their own personal exertions 9 . 
 
 It appears, therefore, from these passages of Scripture, and from 
 many others which occur of the same kind, to the paramount authority 
 of which we must bow, that the most high God has not decreed all 
 things absolutely. 
 
 If, however, it be allowable to examine the divine decrees by the laws 
 of human reason, since so many arguments have been maintained on 
 this subject by controvertists on both sides with more of subtlety than 
 
 9 f Ex his verbis {nisi isti in navi manserint, &c) liquet apostolum, qir optime mentem 
 divini promissi intelligebat, non credidisse Deum absolute velle salvare eos omnes qui in navi 
 erant ; sed tantum sub hac conditione, si nihil eorum omitterent quae ad suam incolumitatem 
 
 facere poterant Sed conditionem in promisso quod acceperat inclusam fuisse, non obscure 
 
 liquet ex verbis quibus conceptum fuitj ecce Deus Ke^dptaral croi omnes qui tecum navigant, 
 id est, largitus est tibi hanc gratiam, ut eos omnes tuo consilio a morte liberes, si illi obtempera- 
 rint; alioqui de iis actum erit, et ipsi culpa sua peribunt.' Curcellaei Institutio, iii. 11. 4. 
 
 F 
 
N, 
 
 34 
 
 of solid argument, this theory of contingent decrees may be defended 
 even on the principles of men, as most wise, and in no respect un- 
 worthy of the Deity. For if those decrees of God which have been 
 referred to above, and such others of the same class as occur perpetu- 
 ally, were to be understood in an absolute sense, without any implied 
 conditions, God would contradict himself, and appear inconsistent. 
 
 It is argued, however, that in such instances not only was the ulti- 
 mate purpose predestinated, but even the means themselves were pre- 
 destinated with a view to it. So indeed it is asserted, but Scripture 
 nowhere confirms the rule, which alone would be a sufficient reason 
 for rejecting it. But it is also attended by this additional inconveni- 
 ence, that it would entirely take away from human affairs all liberty 
 of action, all endeavour and desire to do right. For the course of 
 argument would be of this kind — If God have at all events decreed my 
 salvation, whatever I may do against it, I shall not perish. But God 
 has also decreed as the means of salvation that you should do rightly. 
 I cannot, therefore, but do rightly at some time or other, since God 
 has decreed that also, — in the mean time I will act as I please; if I 
 never do rightly, it will be seen that I was never predestinated to 
 salvation, and that whatever good I might have done would have been 
 to no purpose. See more on this subject in the following Chapter. 
 
 Nor is it sufficient to affirm in reply, that the kind of necessity in- 
 tended is not compulsory, but a necessity arising from the immuta- 
 bility of God, whereby all things are decreed, or a necessity arising from 
 his infallibility or prescience, whereby all things are foreknown. I shall 
 satisfactorily dispose in another place of these two alleged species of 
 necessity recognized by the schools: 1 in the mean time no other law 
 
 1 { But when I say that the divine decree or promise imprints a necessity upon things, it 
 may to prevent misapprehension be needful to explain what kind of necessity this is, that so the 
 liberty of second causes be not thereby wholly cashiered and taken away. For this therefore 
 we are to observe that the schools distinguish of a twofold necessity, physical and logical, or 
 causal and consequential ; which terms are commonly thus explained ; viz. that physical or 
 
 causal 
 
35 
 
 of necessity can be admitted than what logic, or in other words, 
 what sound reason teaches; that is to say, when the efficient either 
 causes some determinate and uniform effect by its own inherent pro- 
 pensity, as for example, when fire burns, which kind is denominated 
 physical necessity ; or when the efficient is compelled by some extra- 
 neous force to operate the effect, which is called compulsory necessity, 
 and in the latter case, whatever effect the efficient produces, it pro- 
 duces per accidens. 2 Now any necessity arising from external causes 
 influences the agent either determinately or compulsorily ; and it is 
 apparent that in either alternative his liberty would be wholly anni- 
 hilated. But though a certain immutable and internal necessity of 
 acting right, independent of all extraneous influence whatever, may 
 exist in God conjointly with the most perfect liberty, both which 
 principles in the same divine nature tend to the same point, it does 
 not therefore follow that the same thing can be conceded with 
 regard to two different natures, as the nature of God and the nature 
 of man, in which case the external immutability of one party may be 
 in opposition to the internal liberty of the other, and may prevent 
 unity of will. Nor is it admitted that the actions of God are in them- 
 
 causal necessity is when a thing by an efficient productive influence certainly and naturally 
 produces such an effect/ &c. South's Sermon on the Resurrection, Vol. III. p. 398. ' Graviter 
 itaque errare censendi sunt, qui duplicem necessitatem rebus tribuunt, ex providentia divina, 
 unam immutabilitatis, quia cum Deus non mutet decretum, sicut dicitur Psal. xxxiii. 11. 
 Mai. iii. 6. quicquid omnino decrevit, certissime evenit: alteram infallibilitatis, quia/ &c. 
 Curcellaei Inslitutio. iii. 12. 16. See also lib. iv. 2. 5. 
 
 2 ' Tertio causa efficiens per se efficit, aut per accidens. Tertium hoc par modorum effici- 
 endi est, ab Aristotele etiam et veteribus notatum.' Artis Logicce plenior Institutio. Prose 
 Works, VI. 208. And again — ' Quae autem natura necessario, quae consilio, libere agunt ; neces- 
 sario agit quae aliter agere non potest, sed ad unum quidpiam agendum determinatur, idque solum 
 sua propensione agit, quae necessitas naturae dicitur .... Libere agit efficiens non hoc duntaxat 
 ut naturale agens, sed hoc vel illud pro arbitrio, idque absolute, vel ex hypothesi .... Per acci- 
 dens efficit causa quae externa facultate efficit; id est, non sua; cum principium effecti est 
 extra efficientem, externumque principium interno oppositum ; sic nempe efficiens non efficit 
 
 per se, sed per aliud Coactione fit aliquid, cum efficiens vi cogitur ad effectum. Ut cum 
 
 lapis sursum vel recta projicitur, qui suapte natura deorsum fertur. Haec necessitas coactionis 
 dicitur, et causis etiam liberis nonnunquam accidere potest.' ibid. 209 
 
 F 2 
 
36 
 
 selves necessary, but only that he has a necessary existence ; for Scrip- 
 ture itself testifies that his decrees, and therefore his actions, of what 
 kind soever they be, are perfectly free. 
 
 But it is objected that no constraint is put upon the liberty of 
 free agents by divine necessity or first causes. I answer, — if it do not 
 constrain, it either determines, or co-operates, or is wholly inefficient. If 
 it determine or co-operate, it is either the sole or the joint and principal 
 cause of all the actions, whether good or bad, of free agents. 3 If it 
 be wholly inefficient, it cannot be called a cause in any sense, much 
 less can it be termed necessity. 
 
 Nor do we imagine anything unworthy of God, when we assert 
 that those conditional events depend on the human will, which God 
 himself has chosen to place at the free disposal of man ; since the 
 Deity purposely framed his own decrees with reference to particular 
 circumstances, in order that he might permit free causes to act con- 
 formably to that liberty with which he had endued them. On the 
 contrary, it would be much more unworthy of God, that man should 
 nominally enjoy a liberty of which he was virtually deprived, which 
 would be the case were that liberty to be oppressed or even obscured 
 under the pretext of some sophistical necessity of immutability or 
 infallibility, though not of compulsion, — a notion which has led, and 
 still continues to lead many individuals into error. 
 
 However, properly speaking, the divine counsels can be said to 
 depend on nothing, but on the wisdom of God himself, whereby he 
 perfectly foreknew in his own mind from the beginning what would 
 
 3 The allusion appears to be to the doctrine of Thomas Aquinas and the Dominicans, 
 who held that God predetermined the will by a physical influence, so that the Deity was the first 
 cause of the action, and the creature the second cause, all the guilt of the sin being attributed 
 to the latter party. With regard to the logical distinction, nearly the very words of the 
 original occur elsewhere. ' Secundo, causa efficiens sola efficit, aut cum aliis. Earumque 
 omnium saepe alia principalis, alia minus principalis, sive adjuvans et ministra.' Artis Logicce 
 plenior Institulio. Prose Works, VI. 206. 
 
37 
 
 be the nature and event of every future occurrence when its appointed 
 season should arrive. 
 
 But it is asked how events, which are uncertain, inasmuch as they 
 depend on the human will, can harmonize with the decrees of God, 
 which are immutably fixed? 4 for it is written, Psal. xxxiii. 11. the 
 counsel of Jehovah standeth for ever. See also Prov. xix. 21. and Isai. 
 xlvi. 10. Heb. vi. 17. the immutability of his counsel. To this objec- 
 tion it may be answered, first, that to God the issue of events is not 
 uncertain, but foreknown with the utmost certainty, though they be 
 not decreed necessarily, as will appear afterwards. — Secondly, in all the 
 passages referred to, the divine counsel is said to stand against all 
 human power and counsel, but not against the liberty of will with 
 regard to such things as God himself had placed at man's disposal, and 
 had determined so to place from all eternity. For otherwise one of 
 God's decrees would be in direct opposition to another, and that very 
 consequence would ensue which the objector imputes to the doctrine 
 of his opponents, namely, that by considering those things as necessary 
 which the Deity had left to the uncontrouled decision of man, God 
 would be rendered mutable. But God is not mutable, so long as he 
 decrees nothing absolutely which could happen otherwise through the 
 liberty assigned to man; whereas he would then be mutable, then his 
 counsel would not stand, if he were to obstruct by another decree 
 that liberty which he had already decreed, or were to darken it with 
 the least shadow of necessity. 5 
 
 * Yet more there be who doubt his ways not just, 
 
 As to his own edicts found contradicting — . Samson Agonistes, 300. 
 
 5 So without least impulse or shadow of fate, 
 Or aught by me immutably foreseen, 
 They trespass, authors to themselves in all 
 Both what they judge, and what they choose ; for so 
 I form'd them free ; and free they must remain, 
 Till they enthrall themselves ; I else must change 
 Their nature, and revoke the high decree 
 Unchangeable, eternal, which ordain'd 
 Their freedom ; they themselves ordain'd their fall. Paradise Lost, III. 120. 
 
V 
 
 38 
 
 Ut follows, therefore, that the liberty of man must be considered 
 entirely independent of necessity*!] and no admission can be made in 
 favour of that modification of the principle which is founded on 
 the doctrine of God's immutability and prescience. If there be any 
 necessity at all, as has been stated before, it either determines free 
 agents to a particular line of conduct, or it constrains them against 
 their will, or it co-operates with them in conjunction with their will, 
 or it is altogether inoperative. If it determine free agents to a par- 
 ticular line of conduct, man will be rendered the natural cause of all 
 his actions, and consequently of his sins, and formed as it were with 
 an inclination for sinning. If it constrain them against their will, man 
 who is subject to this compulsory decree will be rendered the cause of 
 sins only per accidens, God being the cause of sins per se. If it 
 co-operate with them in conjunction with their will, then God becomes 
 either the principal or the joint cause of sins with man. If finally it 
 be altogether inoperative, there is no such thing as necessity, it virtually 
 destroys itself by being without operation. For it is wholly impossible, 
 that God should have decreed necessarily what we know at the same 
 time to be in the power of man ; or that that should be immutable 
 which it remains for subsequent contingent circumstances either to 
 fulfil or frustrate. 
 
 Whatever, therefore, was left to the free will of our first parents, 
 could not have been decreed immutably or absolutely from all eter- 
 nity; and questionless, either nothing was ever placed in man's power, 
 or if it were, God cannot be said to have determined finally respecting 
 it without reference to possible contingencies. 
 
 If it be objected, that this doctrine leads to absurd consequences, 
 we reply, either the consequences are not absurd, or they are not the 
 consequences of the doctrine. For it is neither impious nor absurd to 
 say, that the idea of certain things or events might be suggested to 
 
 6 Beyond this, had been force, 
 
 And force upon free will hath here no place. Paradise Lost, IX. 1174. 
 
39 
 
 God from some extraneous source; for since God had determined 
 from all eternity, that man should so far be a free agent, that it 
 remained with himself to decide whether he would stand or fall, 7 the 
 idea of that evil event, or of the fall of man, was suggested to God 
 from an extraneous source, — a truth which all confess. 
 
 Nor does it follow from hence, that what is merely temporal becomes 
 the cause of, or a restriction upon what is eternal, for it was not any 
 thing temporal, but the wisdom of the eternal mind that gave occasion 
 for framing the divine counsel. 
 
 Whatever therefore was the subject of the divine counsel, whether 
 man or angel 8 who was to be gifted with free will, so that his fall 
 might depend upon his own volition, such without doubt was the 
 nature of the decree itself, so that all the evil consequences which ensued 
 
 were contingent upon man's will; wherefore the covenant stood thus 
 
 if thou remain faithful, thou shalt abide in Paradise; if thou fall, thou 
 
 7 such discourse bring on 
 
 As may advise him of his happy state, 
 
 Happiness in his power left free to will, 
 
 Left to his own free will, his will though free, 
 
 Yet mutable; whence warn him to beware 
 
 He swerve not, too secure. Paradise Lost, V. 233. 
 
 So Satan, speaking of himself: 
 
 Hadst thou the same free will and power to stand ? 
 Thou hadst; whom hast thou then or what to accuse, 
 But Heaven's free love dealt equally to all ? IV. 66. 
 
 And Raphael : 
 
 Myself, and all the angelick host, that stand 
 In sight of God, enthron'd, our happy state 
 Hold, as you your's, while our obedience holds ; 
 On other surety none ; freely we serve 
 Because we freely love, as in our will 
 To love or not; in this we stand or fall: 
 And some are fallen V. 535. 
 
40 
 
 shalt be cast out: if thou dost not eat the forbidden fruit, thou shalt 
 live; if thou eat, thou shalt die. 9 
 
 Hence, those who contend that the liberty of actions is subject to 
 an absolute decree, erroneously conclude that the decree of God is the 
 cause of his foreknowledge, and antecedent in order of time. 1 If we 
 must apply to God a phraseology borrowed from our own habits and 
 understanding, that his decrees should have been the consequence of 
 his foreknowledge seems more agreeable to reason, as well as to 
 Scripture, and to the nature of God himself, who, as has just been 
 proved, decreed every thing according to his infinite wisdom by virtue 
 of his foreknowledge. 
 
 It is not intended to deny that the will of God is the first cause 
 of all things, but we do not separate his prescience and wisdom from 
 his will, much less do we think them subsequent to the latter in point 
 of time. Finally, the will of God is not less the universal first cause, 
 because he has himself decreed that some things should be left to our own 
 free will, than if each particular event had been decreed necessarily. 
 
 To comprehend the whole matter in a few words, the sum of the 
 argument may be thus stated in strict conformity with reason. God 
 of his wisdom determined to create men and angels reasonable beings, 2 
 and therefore free agents; at the same time he foresaw which way 
 the bias of their will would incline, in the exercise of their own un- 
 
 9 thine and of all thy sons 
 
 The weal or woe in thee is plac'd; beware. 
 
 I in thy persevering shall rejoice, 
 
 And all the blest ; stand fast, to stand or fall 
 
 Free in thine own arbitrement it lies. Paradise Lost, VIII. 637. 
 
 1 According to the Supralapsarian doctrine, that a prescience of future contingents, 
 antecedent to the divine decree, is an absurdity and impossibility. 
 2 . . . God left free the will, for what obeys 
 Reason, is free; and reason he made right, 
 But bid her well be ware, and still erect. IX. 351. 
 
41 
 
 controuled liberty. 3 What then? shall we say that this foresight or 
 foreknowledge on the part of God imposed on them the necessity of 
 acting in any definite way? No more than if the future event had 
 been foreseen by any human being. For what any human being has 
 foreseen as certain to happen, will not less certainly happen than what 
 God himself has predicted. Thus Elisha foresaw how much evil Hazael 
 would bring upon the children of Israel in the course of a few 
 years, 2 Kings viii. 12. Yet no one would affirm that the evil took 
 place necessarily on account of the foreknowledge of Elisha; for had 
 he never foreknown it, the event would have occurred with equal cer- 
 tainty, through the free will of the agent. So neither does any thing 
 happen because God has foreseen it ; but he foresees the event of every 
 action, because he is acquainted with their natural causes, which, in 
 pursuance of his own decree, are left at liberty to exert their legiti- 
 mate influence. Consequently the issue does not depend on God who 
 foresees it, but on him alone who is the object of his foresight. Since 
 therefore, as has before been shown, there can be no absolute decree of 
 God regarding free agents, undoubtedly the prescience of the Deity (which 
 can no more bias free agents than the prescience of man, that is, not 
 at all, since the action in both cases is intransitive, and has no external 
 influence,) can neither impose any necessity of itself, nor can it be con- 
 sidered at all the cause of free actions. If it be so considered, the very 
 name of liberty must be altogether abolished as an unmeaning sound ; and 
 that not only in matters of religion, but even in questions of morality 
 and indifferent things. There can be nothing but what will happen 
 necessarily, since there is nothing but what is foreknown by God. 
 
 That this long discussion may be at length concluded by a brief 
 summary of the whole matter, we must hold that God foreknows aU 
 
 s What can 'scape the eye 
 
 Of God all-seeing, or deceive his heart 
 Omniscient? who in all things wise and just 
 Hinder'd not Satan to attempt the mind 
 Of Man, with strength entire and free will arm'd 
 Complete to have discover'd and repuls'd 
 
 Whatever wiles of foe or seeming friend. Paradise Lost, X. 5. 
 
 G 
 
42 
 
 future events, but that he has not decreed them all absolutely : lest all sin 
 should be imputed to the Deity, and evil spirits and wicked men should 
 be exempted from blame. 4 Does my opponent avail himself of this, and 
 think the concession enough to prove either that God does not foreknow 
 every thing, or that all future events must therefore happen necessarily, 
 because God has foreknown them ? I allow that future events which God 
 has foreseen, will happen certainly, but not of necessity. They will hap- 
 pen certainly, because the divine prescience cannot be deceived, but they 
 will not happen necessarily, because prescience can have no influence on 
 the object foreknown, inasmuch as it is only an intransitive action. What 
 therefore is to happen according to contingency and the free will of man, 
 is not the effect of God's prescience, but is produced by the free agency 
 of its own natural causes, the future spontaneous inclination of which is 
 perfectly known to God. ^Thus God foreknew that Adam would fall of 
 his own free will ; his fall therefore was certain, but not necessary, since 
 it proceeded from his own free will, which is incompatible with necessityJJ 
 Thus too God foreknew that the Israelites would revolt from the true 
 worship to strange gods, Deut. xxxi. 16. If they were to be led to revolt 
 necessarily on account of this prescience on the part of God, it was unjust 
 to threaten them with the many evils which he was about to send upon 
 them, ver. 17. it would have been to no purpose that a song was ordered 
 to be written, which should be a witness for him against the children of 
 Israel, because their sin would have been of necessity. But the prescience 
 of God, like that of Moses, v. 27. had no extraneous influence, and God 
 testifies, v. 16. that he foreknew they would sin from their own voluntary 
 impulse, and of their own accord, — this people will rise up, &c. and v. 18. 
 I will surely hide my face in that day in that they are turned unto other 
 
 4 ' Hoc tantum obiter ; fatura sive decretum Dei cogere neminem male facere ; et ex 
 hypothesi divinae praescientise certa quidem esse omnia, non necessaria.' Artis Logicce plenior 
 Instiiutio. Prose Works, VI. 210. 
 
 5 no decree of mine 
 
 Concurring to necessitate his fall, 
 Or touch with lightest moment of impulse 
 His free will, to her own inclining left 
 In even scale. Paradise Lost, X. 42. 
 
43 
 
 gods. Now the revolt of the Israelites which subsequently took place, 
 was not the consequence of God's foreknowledge of that event, but God 
 foreknew that, although they were free agents, they would certainly 
 revolt, owing to causes with which he was well acquainted, v. 20, 21. 
 when they shall have eaten and filled themselves, and waxen fat, then will 
 
 they turn unto other gods / know their imagination which they go about, 
 
 even now before I have brought them into the land which I sware. 
 
 From what has been said it is sufficiently evident, that free causes 
 are not impeded by any law of necessity arising from the decrees or 
 prescience of God. There are some who in their zeal to oppose this 
 doctrine, do not hesitate even to assert that God is himself the cause and 
 origin of sin. Such men, if they are not to be looked upon as misguided 
 rather than mischievous, should be ranked among the most abandoned 
 of all blasphemers. An attempt to refute them, would be nothing more 
 than an argument to prove that God was not the evil spirit. 
 
 Thus far of the general decree of God. Of his special 
 decrees the first and most important is that which regards his Son, 
 and from which he primarily derives his name of Father. Psal. ii. 7. 
 / will declare the decree: Jehovah hath said u?ito me, Thou art my Son, 
 this day have I begotten thee. Heb. i. 5. unto which of the angels said he 
 at any time, Thou art my son, this day have I begotten thee f And again, 
 I will be to him a Father, and he shall be to me a Son. 1 Pet. i. 19, 20. 
 
 Christ who verily was fore-ordained before ilie foundation of the world. 
 
 Isai. xlii. 1. mine elect, in whom my soul delighteth. 1 Pet. ii. 4. chosen 
 of God, and precious. From all these passages it appears that the Son 
 of God was begotten by the decree of the Father. 
 
 There is no express mention made of any special decree respect- 
 ing the angels, but its existence seems to be implied, 1 Tim. v. 21. 
 
 the elect angels. Eph. i. 9, 10. tJie mystery of his will that he might 
 
 gather together in one all things in Christ, both which are in heaven, 
 and which are on earth. 
 
 g2 
 
CHAP. IV. 
 
 Of Predestination. 
 
 A he principal special decree of God relating to man is termed 
 Predestination, whereby God in pity to mankind, though fore- 
 seeing THAT THEY WOULD FALL OF THEIR OWN ACCORD, PREDESTI- 
 NATED TO ETERNAL SALVATION BEFORE THE FOUNDATION OF THE 
 WORLD THOSE WHO SHOULD BELIEVE AND CONTINUE IN THE FAITH', 
 FOR A MANIFESTATION OF THE GLORY OF HIS MERCY, GRACE, AND 
 WISDOM, ACCORDING TO HIS PURPOSE IN CHRIST. 
 
 It has been the practice of the schools to use the word predestination, 
 not only in the sense of election, but also of reprobation. This is not 
 consistent with the caution necessary on so momentous a subject, since 
 wherever it is mentioned in Scripture, election alone is uniformly in- 
 tended. Rom. viii. 29, 30. whom he did 'predestinate to be conformed to 
 
 the image of his Son moreover whom he did predestinate, them he 
 
 also called : and whom he called, them he also justified : and whom he jus- 
 tified, them he also glorified. 1 Cor. ii. 7. the hidden wisdom, which God 
 ordained before the world unto our glory. Eph. i. 5. having predestinated 
 us unto the adoption, v. 11. in whom also we have obtained an inheritance, 
 being predestinated according to his purpose. Acts ii. 23. compared with 
 iv. 28. him being delivered by the determinate counsel and foreknowledge 
 
 of God they have taken for to do whatsoever thy hand and thy 
 
 counsel determined before to be done, namely, as a means of procuring 
 the salvation of man. 
 
45 
 
 In other modes of expression, where predestination is alluded to, it is 
 always in the same sense of election alone. Rom. viii. 28. to them who 
 are the called according to his purpose, ix. 23, 24. the vessels of mercy 
 which he had afore prepared unto glory, even us, whom he hath called. 
 Eph. iii. 11. according to the eternal purpose which he purposed in Christ 
 Jesus. 2 Tim. i. 9- according to his own purpose and grace. For when 
 it is said negatively, 1 Thess. v. 9- l&od hath not appointed us to wrath, 
 but to obtain salvation by our Lord Jesus Christ, it does not follow by 
 implication that there are others who are appointed to wrath] Nor does 
 the expression in 1 Pet. ii. 8. whereunto also they were appointed, signify 
 that they were appointed from all eternity, but from some time sub- 
 sequent to their defection, as the Apostles are said to be chosen in time, 
 and ordained by Christ to their office, John xv. 16. 
 
 Again, if an argument of any weight in the discussion of so con- 
 troverted a subject can be derived from allegory and metaphorical 
 expressions, mention is frequently made of those who are written among 
 the living, and of the book of life, but never of the book of death. 6 
 Isai. iv. 3. written among the living. Dan. xii. 1. at that time thy people 
 shall be delivered, every one that shall be found written in the book. Luke x. 
 20. rather rejoice, because your names are written in heaven. Philipp. iv. 3. 
 whose names are in the book of life. At the same time this figure of enrol- 
 ment in the book of life does not appear to signify eternal predestination, 
 which is general, but some temporary and particular decision of God 
 applied to certain men, on account of their works. Psal. lxix. 28. let them 
 be blotted out of the book of the living, and not be written with the righteous ; 
 whence it appears that they had not been written from everlasting. 
 Isai. lxv. 6. behold it is written before me ; I will not keep silence, but will 
 recompense. Rev. xx. 12. the dead were judged out of those things which 
 were written in the books, according to their works. It is clear, therefore, 
 that it was not the book of eternal predestination, but of their works. In 
 
 6 blotted out and ras'd 
 
 By their rebellion from the book of life. Paradise Lost, I. 362. 
 
 vi 
 
46 
 
 the same way neither were those ordained from everlasting who are said, 
 Jude 4. to have been he/ore of old ordained to this condemnation. For 
 why should we give so extensive a signification to the term of old, instead 
 of defining it to mean, from the time when they had become inveterate 
 and hardened sinners ? Why must we understand it to imply so remote 
 a period, either in this text, or in the passage whence it seems to be 
 taken ? 2 Pet. ii. 3. whose judgement now of a long time lingereth not, 
 and their damnation slumbereth not, — that is, from the time of their 
 apostacy, however long they had dissembled it. 
 
 The text, Prov. xvi. 4. is also objected, — Jehovah hath made all 
 things for himself; yea, even the wicked for the day of evil. But God 
 did not make him wicked, much less did he make him so for himself 
 (3.11 that he did was to sentence the wicked to deserved punishment, 
 as was most fitting, but he did not predestinate him, if innocent, to the 
 same J fate^ It is more clearly expressed, Eccles. vii. 29. God hath made 
 man upright; hut they have sought out many inventions, whence the 
 day of evil ensues as certainly, as if the wicked had been made for 
 it. 
 
 Predestination, therefore, must always be referred to election, and 
 seems often to be put for it. What St. Paul says, Rom. viii. 29. whom 
 he did foreknow, he also did predestinate, is thus expressed 1 Pet. i. 2. 
 elect according to the foreknowledge. Rom. ix. 11. the purpose of God 
 according to election, xi. 5. according to the election of grace, Eph. i. 4. 
 he hath chosen us in him. Col. iii. 12. as the elect of God, holy and beloved. 
 2 Thess. ii. 13. because God hath from the beginning chosen you to salva- 
 tion. Reprobation, therefore, could not be included under the title of 
 predestination. 1 Tim. ii. 4. who will have all men to be saved, and to 
 come unto the knowledge of the truth. 2 Pet. iii. 9- the Lord is long- 
 suffering to us-ward, not willing that any should perish, but that all should 
 come to repentance, -^r-to us-ward, that is, towards all men, not towards 
 the elect only, as some interpret it, but particularly towards the wicked, 
 as it is said, Rom. ix. 22. God endured . ... the vessels of wrath. For if, 
 
47 
 
 as some object, Peter would scarcely have included himself among the 
 unbelievers, much less would he have numbered himself among such 
 of the elect as had not yet come to repentance. Nor does God delay 
 on account of the elect, but rather hastens the time. Matt. xxiv. 22. 
 for the elects sake those days shall be shortened. 
 
 I understand by the term election, not that general or national elec- 
 tion, by which God chose the whole nation of Israel for his own people, 7 
 Deut. iv. 37. because he loved thy fathers, therefore he chose their seed 
 after them, and vii. 6 — 8. Jehovah thy God hath chosen thee to be a special 
 people unto himself, Isai. xlv. 4. for Israel mine elect. Nor do I mean 
 that election by which God, after rejecting the Jews, chose the Gentiles 
 as those to whom the Gospel should be announced in preference, of 
 which the apostle speaks particularly Rom. ix. and xi. Nor am I referring 
 to that election by which an individual is selected for the performance 
 of some office, 8 as 1 Sam. x. 24. see ye him whom the Lord hath chosen ? 
 John vi. 70. have not I chosen you twelve, and one of you is a devil f whence 
 those are sometimes called elect who are eminent for any particular 
 excellence, as 2 John 1. the elect lady, that is, most precious, and v. 13. thy 
 elect sister. 1 Pet. ii. 6. a chief corner stone, elect and precious. 1 Tim. 
 v. 21. the elect angels. But that special election is here intended, which ^ 
 is nearly synonymous with eternal predestination. Election, therefore, 
 is not a part of predestination; much less then is reprobation. [For, 
 speaking accurately, the ultimate purpose of predestination is the salva- 
 tion of believers, — a thing in itself desirable, — but on the contrary the 
 object which reprobation has in view is the destruction of unbelievers, \ 
 a thing in itself ungrateful and odiousjy whence it is clear that God 
 
 / 
 
 Resolving from thenceforth 
 
 To leave them to their own polluted ways; 
 
 And one peculiar nation to select 
 
 From all the rest. Paradise Lost, XII. 109- 
 
 such as thou hast solemnly elected 
 
 With gifts and graces eminently adorn'd 
 
 To some great work, thy glory — . Samson Agonisles, 679- 
 
48 
 
 could never have predestinated reprobation, or proposed it to himself 
 as an end. Ezek. xviii. 32. / have no pleasure in the death of him that 
 dieth. xxxiii. 11. as I live, saith the Lord God, I have no pleasure in the 
 death of the wicked, but that the wicked should turn from his way and live. 
 If therefore the Deity have no pleasure either in sin, or in the death of 
 the sinner, that is, either in the cause or the effect of reprobation, certainly 
 he cannot delight in reprobation itself. It follows, that reprobation forms 
 no part of what is meant by God's predestination. 
 
 Whereby God, &c. that is, God the Father. Luke xii. 32. it is 
 your Father's good pleasure. So it is stated wherever mention is made 
 of the divine decrees or counsel : John xvii. 2. as many as thou hast 
 given him. v. 6, 11, 24. the men which thou gavest me out of the world. 
 Eph. i. 4. he hath chosen us in him. v. 5. having predestinated us. v. 11. 
 being predestinated according to his purpose. 
 
 Before the foundation of the world, Eph. i. 4. 2 Tim. i. 9. 
 before the world began. See also Tit. i. 2. 
 
 In pity to mankind, though foreseeing that they would 
 fall of their own accord. /It was not simply man as a being 
 who was to be created, but man as a being who was to fall of his 
 own accord, that was the matter or object of predestination^ for that 
 manifestation of divine grace and mercy which God designed as the 
 ultimate purpose of predestination, presupposes the existence of sin 
 and misery in man, originating from himself alone. It is universally 
 admitted that the fall of man was not necessary ; but if on the other 
 hand the nature of the divine decree was such, that his fall became 
 really inevitable, — which contradictory opinions are sometimes held in 
 conjunction by the same persons, — then the restoration of man, who had 
 fallen of necessity, became no longer a matter of grace, but of simple 
 
 9 According to a part of the Sublapsarian scheme, taught by St. Augustine and maintained 
 by the Synod of Dort. 
 
49 
 
 justice on the part of God. For if it be granted that he lapsed, though 
 not against his own will, yet of necessity, it will be impossible not to 
 think that the admitted necessity must have overruled or influenced his 
 will by some secret force or guidance. But if God foresaw that man 
 would fall of his own free will, there was no occasion for any decree 
 relative to the fall itself, but only relative to the provision to be made 
 for man, whose future fall was foreseen. Since then the apostacy of 
 the first man was not decreed, but only foreknown by the infinite 
 wisdom of God, it follows that predestination was not an absolute decree 
 before the fall of man ; and even after his fall, it ought always to be 
 considered and defined as arising, not so much from a decree itself, as 
 from the immutable conditions of a decree. 
 
 Predestinated ; that is, designated, elected : proposed to himself 
 the salvation of man as the scope and end of his counsel. Hence may be 
 refuted the notion of an abandonment and desertion from all eternity, 
 in direct opposition to which God explicitly and frequently declares, 
 as has been quoted above, that he desires not the death of any one, 
 but the salvation of all ; that he hates nothing that he has made ; and 
 that he has omitted nothing which might suffice for universal salvation. 
 
 For a- manifestation of the glory of his mercy, grace, 
 and wisdom. This is the chief end- of predestination. Rom. ix. 23. 
 that he might make known the riches of his glory on the vessels of mercy. 
 1 Cor. ii. 7- we speak, the wisdom of God in a mystery, even the hidden 
 wisdom which God ordained before the world unto our glory. Eph. i. 6. 
 to the praise of the glory of his grace. 
 
 According to his purpose in Christ. Eph. iii. 10, 11. the mani- 
 fold wisdom of God, according to the eternal purpose which he purposed 
 in Christ Jesus our Lord. i. 4, 5. he hath chosen us in him ; having pre- 
 destinated us unto the adoption of children by Jesus Christ, v. 11. in him, 
 in whom also we have obtained an inheritance, being predestinated according 
 to his purpose. This is the source of that love of God, declared to us 
 
 H 
 
 ^i 
 
i 
 
 50 
 
 in Christ. John iii. 16. God so loved the world, that he gave his only 
 
 begotten Son. Eph. ii. 4, 5. for his great love wherewith he loved us 
 
 by grace ye are saved. 1 John iv. 9, 10. in this was manifested the love 
 of God toward us, because that God sent his only begotten Son into the 
 world, &c. \Wherefore there was no gr#ce decreed for man who was 
 to fall, no mode of reconciliation with God, independently of the fore- 
 known sacrifice of Christ ; X J and since God has so plainly declared that 
 predestination is the effect of his mercy, and love, and grace, and 
 wisdom in Christ, it is to these qualities that we ought to attribute it, 
 and not, as is generally done, to his absolute and secret will, even in 
 those passages where mention is made of his will only. Exod. xxxiii. 19- 
 / will be gracious to whom I will be gracious, that is, not to enter more 
 largely into the causes of this graciousness at present, Rom. ix. 18. 
 he hath mercy on whom he will have mercy, by that method, namely, 
 which he had appointed in Christ. Or it will appear on an examination 
 of the particular texts, that in passages of this kind God is generally 
 speaking of some extraordinary manifestation of his grace and mercy. 
 Thus Luke xii. 32. it is your Father's good pleasure. Eph. i. 5, 11. 
 by Jesus Christ to himself, according to the good pleasure of his will: 
 
 in whom also we have obtained an inheritance after the counsel of 
 
 his own will. James i. 18. of his own will, — that is, in Christ, who is 
 the word and truth of God, — begat he us with the word of truth. 
 
 Those who should believe, and continue in the faith. 
 This condition is immutably attached to the decree; it attributes no 
 mutability, either to God or to his decrees; 2 Tim. ii. 19. the foundation 
 of God standeth sure, having this seal, The Lord hnoweth them that are his : 
 or according to the explanation in the same verse, all who name the name 
 of Christ, and depart from iniquity ; that is, whoever believes : the muta- 
 bility is entirely on the side of them who renounce their faith, as it 
 is said, 2 Tim. ii. 13. if we believe not, yet he abideth faithful; he cannot 
 
 1 in thee 
 
 As from a second root, shall be restor'd 
 
 As many as are restor'd, without thee none. Paradise Lost, III. 287- 
 
51 
 
 deny himself, (it seems then that there is no particular predestination or 
 election, but only general, — or in other words, that the privilege belongs 
 to all who heartily believe and continue in their belief, — that none are 
 predestinated or elected irrespectively] e. g. that Peter is not elected as 
 Peter, or John as John, but inasmuch as they are believers, and con- 
 tinue in their belief, — and that thus the general decree of election 
 becomes personally applicable to each particular believer, and is ratified 
 to all who remain stedfast in the faith. 
 
 This is most explicitly declared by the whole of Scripture, which 
 offers salvation and eternal life equally to all, under the condition of 
 obedience in the Old Testament, and of faith in the New. There can 
 be no doubt that the tenor of the decree in its promulgation was in 
 conformity with the decree itself, — otherwise the integrity of God 
 would be impugned, as expressing one intention, and concealing another 
 within his breast. Such a charge is in effect made by the scholastic 
 distinction which ascribes a two-fold will to God; his revealed will, 
 whereby he prescribes the way in which he desires us to act, and his 
 hidden will, whereby he decrees that we shall never so act:" which 
 is much the same as to attribute to the Deity two distinct wills, whereof 
 one is in direct contradiction to the other. It is, however, asserted that 
 the Scriptures contain two opposite statements respecting the same 
 thing; — it was the will of God that Pharaoh should let the people go, 
 for such was the divine command, — but it was also not his will, for 
 he hardened Pharaoh's heart. The truth however is, that it was God 
 alone who wille'd their departure, and Pharaoh alone who was unwilling ; 
 
 * ' Voluntas Dei in varias species distingui solet, ut absolutam et conditionatam ; 
 
 antecedentem et consequentem ; signi et beneplaciti, &c Voluntas signi dicitur cum 
 
 Deus verbo suo significat quid velit aut nolit ab hominibus fieri, et mandatis ejus con- 
 tinetur; beneplaciti vero, qua Deus apud se premit et occultat id quod vult facere.' 
 Curcellaei Institutlo, ii. 9- 6, 7- ' Thomas Aquinas and his disciples frame another dis- 
 tinction to elude the text in Timothy (1 Tim. ii. 4.) and tell us of a will revealed, and 
 of another hidden, which is, many times at least, contrary to that revealed a dis- 
 tinction rejected by our 17th Article, which directs us to follow, not this supposed hidden 
 will of God, but that which is expressly declared in his word.' Glocester Ridley's 
 Sixth Sermon on the Divinity and Operations of the Holy Ghost. 
 
 H 2 
 
52 
 
 and that he might be the more unwilling, God hardened his heart, 3 and 
 himself deferred the execution of his own pleasure, which was in 
 opposition to that of Pharaoh, that he might afflict him with heavier 
 punishment on account of the reluctance of his will. Neither in his 
 mode of dealing with our common father Adam, nor with those whom 
 he calls and invites to accept of grace, can God be charged with com- 
 manding righteousness, while he decrees our disobedience to the command. 
 What can be imagined more absurd than a necessity which does not 
 necessitate, and a will without volition? 
 
 The tenoi^of the decree in its promulgation (which was the other 
 point to be proved) is uniformly conditional. Gen. ii. 17. thou shaft 
 not eat of it ; for in the day that thou eatest thereof thou shaft surely die, — 
 which is the same as if God had said, I will that thou shalt not 
 eat of it ; I have not therefore decreed that thou shalt eat of it ; for 
 if thou eat, thou shalt die; if thou eat not, thou shalt live. Thus the 
 decree itself was conditional before the fall; which from numberless 
 other passages appears to have been also the case after the fall. Gen. iv. 7. 
 if thou doest well, shalt thou not be accepted ? and if thou doest not well, 
 sin lieth at the door, or, the punishment of sin watcheth for thee. Exod. 
 xxxii. 32, 33. blot me, I pray thee, out of thy book which thou hast 
 written...... whosoever hath sinned against me, him will I blot out of my 
 
 3 This my long sufferance, and my day of grace 
 They who neglect and scorn, shall never taste ; 
 But hard be harden'd, blind be blinded more, 
 That they may stumble on, and deeper fall ; 
 And none but such from mercy I exclude. Paradise Lost, III. 198. 
 
 the will 
 
 And high permission of all-ruling Heaven 
 Left him at large to his own dark designs, 
 That with reiterated crimes he might 
 Heap on himself damnation, while he sought 
 Evil to others, and, enrag'd, might see 
 How all his malice serv'd but to bring forth 
 c Infinite goodness, grace, and mercy, shewn 
 
 On man, by him seduc'd; but on himself 
 Treble confusion, wrath, and vengeance pour'd. I. 211. 
 
53 
 
 hook. Such was the love of Moses for his nation, that he either did 
 not remember that believers, so long as they continued such, could not 
 be blotted out, or the expression must be understood in a modified sense, 
 as in Rom. ix. 1, &c. / could wish, if it were possible — r but the answer 
 of God, although metaphorical, explains with sufficient clearness that 
 the principle of predestination is founded upon a condition, — whosoever 
 hath sinned, him will I blot out. This is announced more fully in the 
 enforcement of the legal covenant, Deut. vii. 6 — 8. where God particu- 
 larly declares his choice and love of his people to have been gratuitous ; 
 and in v. 9- where he desires to be known as a faithful God which 
 keepeth his covenant and mercy, he yet adds as a condition, with them 
 that love him and keep his commandments. Again, it is said still more 
 clearly, v. 12. it shall come to pass, if ye hearken to these judgements, 
 and keep and do them, that Jehovah thy God shall keep unto thee the 
 covenant and the mercy which he sware unto thy fathers. Though these 
 and similar passages seem chiefly to refer either to the universal election 
 of a nation to the service of God, or of a particular individual or family 
 to some office (for in the Old Testament it is perhaps difficult to 
 trace even a single expression which refers to election properly so 
 called, that is, election to eternal life), yet the principle of the divine 
 decree is in all cases the same. Thus it is said of Solomon, as of 
 another Christ, 1 Chron. xxviii. 6, 7, 9. / have chosen him to be my son, 
 and I will be his father. - But what are the terms of the covenant ? — 
 if he be constant to do my commandments and my judgements, as at this 
 
 day if thou seek him, he will be found of thee ; but if thou forsake 
 
 him, he will cast thee off for ever. The election of his posterity also 
 depended on the same stipulation. 2 Chron. vi. 16. so that thy children 
 take heed to their way, to walk in my law. See also xxxiii. 8. and xv. 2. 
 
 the Lord is with you, while ye be with him but if ye forsake him, 
 
 he will forsake you ; whence Isaiah does not scruple to say, xiv. 1, the 
 Lord will yet choose Israel. See also Zech. i. 16. Isaiah also shows who 
 
 are the elect; lxv. 9, 10. mine elect shall inherit it and Sharon shall 
 
 be for my people that have sought me. Jer. xxii. 24. though Coniah 
 
 were the signet upon my right hand, yet would I pluck thee thence. 
 
54 
 
 The same thing must be observed in the covenant of grace, wherever 
 the condition is not added. This however seldom happens. Mark 
 xvi. 16. he that believeth and is baptized shall be saved; but he that 
 believeth not shall be damned. If we could conceive God originally pre- 
 destinating mankind on such conditional terms as these, endless contro- 
 versies might be decided by this single sentence, or by John iii. 16. 
 God so loved the world, that he gave his only begotten Son, that whoso- 
 ever believeth in him should not perish, but have everlasting life. xv. 6. 
 if a man abide not in me, he is cast forth as a branch, v. 10. if ye 
 keep my commandments, ye shall abide in my love, even as I have kept 
 my Father's commandment, xvii. 20. neither pray I for these alone, but 
 for them also which shall believe on me through their word. Such there- 
 fore were those who were predestinated by the Father. So also, Luke 
 vii. 30. the Pharisees and lawyers rejected the counsel of God against 
 themselves, being not baptized of him ; whence it appears that even they 
 might previously have been predestinated, if they would have believed. 
 Who was more certainly chosen than Peter? and yet a condition is 
 expressly interposed, John xiii. 8. if I wash thee not, thou hast no part 
 with me. What then ensued? Peter readily complied, and consequently 
 had part with his Lord : had he not complied, he would have had no 
 part with him. For though Judas is not only said to have been chosen, 
 which may refer to his apostleship, but even to have been given to 
 Christ by the Father, he yet attained not salvation. John xvii. 12. those 
 that thou gavest me I have kept, and none of them is lost, but the son 
 of perdition ; that the Scripture might be fulfilled, i. 11,12. he came unto 
 his own, and his own received him not. But as many as received him, to 
 them gave he power, &c, that is, to those who believed in his name ; to 
 whom he did not give power before they had received and believed in 
 him, not even to those who were specially called his own. So St. Paul, 
 Eph. i. 13. in whom also after that ye believed, ye were sealed with that 
 holy spirit of promise. Undoubtedly those whom in the beginning of 
 his epistle he calls holy, who were not sealed till after that they had 
 believed, were not individually predestinated before that period. 2 Cor. 
 vi. 1. we beseech you also that ye receive 7iot the grace of God in vain. 
 
55 
 
 Rev. iii. 5. he that overcometh, the same shall be clothed in white raiment, 
 and I will not blot out his name out of the book of life. On the other hand 
 it is said, xxii. 19. if any man shall take away from the words of the book 
 of this prophecy, God shall take away his part out of the book of life. 
 
 jAgain, if God have predestinated us in Christ, as has been proved 
 already, it certainly must be on the condition of faith in Christ. 
 2 Thess. ii. 13. God hath from the beginning chosen you to salvation 
 through sanctifcation of the Spirit, and belief of the truth. Therefore 
 it is only future believers who are chosenD Tit. i. 1. according to 
 the faith of God's elect, and the acknowledging of the truth which is 
 after godliness. Heb. xi. 6. without faith it is impossible to please God, — 
 and thus become one of the elect ; whence I conclude that believers 
 are the same as the elect, and that the terms are used indiscriminately. 
 So Matt. xx. 16. many be called, but few chosen, only signifies that they 
 which believe are few. Rom. viii. 33. who shall lay anything to the 
 charge of God's elect? that is, of believers: otherwise by separating 
 election from faith, and therefore from Christ, we should be entangled 
 in hard, not to say detestable and absurd doctrines. So also, Rom. 
 xi. 7- the election have obtained it; that is, believers, as is clear from 
 the twentieth verse, thou, that is, thou that art elect, standest by faith; 
 and v. 22. if thou continue in his goodness ; otherwise thou also shalt 
 be cut off. Such is St. Paul's interpretation of the doctrine in his own 
 case ; 1 Cor. ix. 27. lest that by any means when I have preached to 
 others, I myself should be a castaway. Philipp. iii. 12. not as though I had 
 already attained, either were already perfect; but I follow after, if that 
 
 1 may apprehend that for which also I am apprehended of Christ Jesus. 
 
 2 Tim. ii. 10, 12. / endure all things for the elects sokes, that they may 
 also obtain the salvation which is in Christ Jesus, he. yet it is said in 
 the next verse, if we believe not, yet he abideth, &c. 
 
 Two difficult texts remain to be explained from analogy by the aid 
 of so many plainer passages; for what is obscure must be illustrated by 
 what is clear, not what is clear by what is obscure. The first passage 
 
 
56 
 
 occurs Acts xiii. 48. the other Rom. viii. 28 — 30. which, as being in my 
 judgement the least difficult of the two, I shall discuss first. The words 
 are as follow : we know that all things work together for good to them 
 that love God, to them who are the called according to his purpose : for 
 whom he did foreknow, he also did predestinate to be conformed to the 
 image of his Son, &c. ??ioreover whom he did predestinate, them he also 
 called; and whom he called, them he also justified ; and whom he justified, 
 them he also glorified. 
 
 In the first place it must be remarked, jbhat it appears from v. 28, 
 that those who love God are the same as those who are the called accord- 
 ing to his purpose, and consequently as those whom he did foreknow, and 
 whom he did predestinate, for them he also called, as is said in v. 30. 
 Hence it is apparent that the apostle is here propounding the scheme 
 and order of predestination in general, not of the predestination of 
 certain individuals in preference to others. As if he had said, We 
 know that all things work together for good to those who love God, 
 that is, to those who believe, for those who love God believe in him. 
 The order of this scheme is also explained. First, God foreknew those 
 who should believe, that is, he decreed or announced it as his pleasure 
 that it should be those alone who should find grace in his sight 
 through Christ, that is, all men, if they would believe. These he pre- 
 destinated to salvation, and to this end he, in various ways, called all 
 mankind to believe, or in other words, to acknowledge God in truth ; 
 those who actually thus believed he justified ; and those who continued 
 in the faith unto the end he finally glorified. But that it may be more 
 clear who those are whom God has foreknown, it must be observed 
 that there are three ways in which any person or thing is said to be 
 known to God. First, by his universal knowledge, as Acts xv. 18. 
 known unto God are all his works from the beginning of the world. 
 Secondly, by his approving or gracious knowledge, 4 which is an 
 
 when God p - ' 
 
 Looking on the earth, with approbation marks 
 The just man, and divulges him through heaven 
 To all his angels. Paradise Regained, III. 60. 
 
Hebraism, and therefore requires more explanation. Exod. xxxiii. 12. 
 I know thee by name, and thou hast also found grace in my sight. 
 Psal. i. 6. Jehovah knoweth the way of the righteous. Matt. vii. 23. 
 / never knew you. Thirdly, by a knowledge attended with dis- 
 pleasure. Deut. xxxi. 21. I know their imagination which they go about, 
 
 &c. 2 Kings xix. 27. / know thy coming in, and thy rage against 
 
 me. Rev. iii. 1. / know thy works, that thou hast a name that thou 
 livest, and art dead. In the passage under discussion it is evident that 
 the approving knowledge of God can be alone intended; but he fore- 
 knew or approved no one, except in Christ, and no one in Christ 
 except a believer. Those therefore who were about to love, that is, to 
 believe in God, God foreknew or approved; 5 — or in general all men, 
 if they should believe ; those whom he thus foreknew, he predestinated, 
 and called them that they might believe ; those who believed, he justi- 
 fied. But if God justified believers, and believers only, inasmuch as it 
 is faith alone that justifieth, he foreknew those only who would believe, 
 for those whom he foreknew he justified ; those therefore whom he 
 justified he also foreknew, namely, those alone who were about to 
 believe. So Rom. xi. 2. God hath not cast away his people which he 
 foreknew, that is, believers, as appears from v. 20. 2 Tim. ii. 19. 
 the Lord knoweth them that are his, that is, all who name the name of 
 Christ, and depart from iniquity; or in other words, all believers. 
 1 Pet. i. 2. elect according to the foreknowledge of God the Father, 
 through sanctification of the Spirit, unto obedience and sprinkling of the 
 blood of Jesus Christ. This can be applicable to none but believers, 
 whom the Father has chosen, according to his foreknowledge and appro- 
 bation of them, through the sanctification of the Spirit and faith, 
 without which the sprinkling of the blood of Christ would avail them 
 nothing. Hence it seems that the generality of commentators are 
 wrong in interpreting the foreknowledge of God in these passages 
 
 5 In the original it is — qui igitur dilecti dilecturi erant, id est, credituri, eos praenovit 
 Deus, &c. — which scarcely seems to have any sense, unless some allusion be intended to 
 John xvi. 27. the Father himself loveth you, &c. It seems more probable that dilecti has 
 been inserted by the carelessness of the transcriber. 
 
\ 
 
 58 
 
 in the sense of prescience; since the prescience of God seems to have 
 no connection with the principle or essence of predestination ; for God 
 has predestinated and elected whoever believes and continues in the 
 faith. Of what consequence is it to us to know whether the pre- 
 science of God foresees who will, or will not, subsequently believe? 
 for no one believes because God has foreseen his belief, but God foresees 
 his belief because he was about to believe. Nor is it easy to understand 
 how the prescience or foreknowledge of God with regard to particular 
 persons can be brought to bear at all upon the doctrine of predesti- 
 nation, except for the purpose of raising a number of useless and utterly 
 inapplicable questions. For why should God foreknow particular indi- 
 viduals, or what could he foreknow in them which should induce him 
 to predestinate them in particular, rather than all in general, seeing that 
 the common condition of faith had been established? Without search- 
 ing deeper into this subject, let us be contented with only knowing, 
 that iGod, out of his infinite mercy and grace in Christ, has predesti- 
 nated to salvation all who should believe. 6 , 
 
 The other passage is Acts xiii. 48. when the Gentiles heard this, they 
 were glad, and glorified the word of the Lord; and as many as were 
 ordained to eternal life, believed. The difficulty is caused by the abrupt 
 introduction of an opinion of the historian, in which he at first sight 
 appears to contradict himself as well as the rest of Scripture, for he had 
 before attributed to Peter this saying, chap. x. 34, 35. of a truth I per- 
 ceive that God is no respecter of persons ; but in every nation he that 
 feareth him, and worketh righteousness, is accepted with him. Accepted 
 certainly means chosen ; and lest it should be urged that Cornelius had 
 already been a proselyte before, St. Paul says the same thing even of 
 those who had never known the law, Rom. ii. 10, 14. there is no respect 
 of persons with God, &c. when the Gentiles which have not the law, &c. 
 
 6 Thy ransom paid, which man from death redeems, 
 His death for man, as many as offer'd life 
 Neglect not, and the benefit embrace 
 By faith not void of works. Paradise Lost, XII. 424. 
 
1 Pet. i. 17. the Father ; who without respect of persons judgeth accord- 
 ing to every man's work. Now those who hold the doctrine that 
 a man believes because he is ordained to eternal life, not that he is 
 ordained to eternal life because he will believe, cannot avoid attributing 
 to God the character of a respecter of persons, which he so constantly 
 disclaims. Besides, if the Gentiles believed because they were ordained 
 to eternal life, the same must have been the primary cause of the 
 unbelief of the Jews, v. 46. which will plead greatly in their excuse, 
 since it would seem that eternal life had only been placed in their 
 view, not offered to their acceptance. Nor would such a dispensation 
 be calculated to encourage the other nations, who would immediately 
 conclude from it that there was no occasion for any will or works of 
 their own in order to obtain eternal life, but that the whole depended 
 on some fatal ordinance; whereas on the contrary Scripture uniformly 
 shows in the clearest manner, that as many as have been ordained to 
 eternal life believe, not simply because they have been so ordained, but 
 because they have been ordained on condition of believing. 
 
 For these reasons other interpreters of more sagacity, 7 according to 
 my judgement, have thought that there is some ambiguity in the Greek 
 word Teraynevos, which is translated ordained, and that it has the same 
 force as ev %toi /ueroiws SiaTeOeinevoi, well or moderately disposed or 
 affected, of a composed, attentive, upright, and not disorderly mind; 
 of a different spirit from those Jews, as touching eternal life, who had 
 put from them the word of God, and had shown themselves unworthy of 
 everlasting life. The Greeks use the word in a similar sense, as in 
 Plutarch, 8 and 2 Thess. iii. 6, 11. there are some which walk disorderly, 
 
 7 This is the interpretation of Hammond and Whitby, and of Wolfius, Cur. Phitol. in 
 loc. See also the Commentators quoted in Mr. Home's note. Introduction to the Critical 
 Study of the Scriptures, Vol. II. p. 759- 
 
 * (pxxrei yap qv awcppwv xat Terayfievo^ Totl? emdvuiais. Plutarch, in Pompeio. Deri- 
 vatives from this word are used with the same metaphorical signification. o<tt«s irapaXafticv 
 TroXe/jLovfievas to? itoAci?, ejjwdev fxev viro irXtjdovs nat pavias (3ap/3apiKrj<:, evhoOeu 3e vtrd <rrpa- 
 timtik>j? aTctf/as, kqi Trjs tuv Ta^iapyuv ■wXeoveffas — . Synes. Epist. 62. vovdfTelre tois aVaKToi?. 
 1 The*s. v. 14. 
 
 12 
 
 vi 
 
60 
 
 certainly with reference to eternal life. This sense of the word, and 
 even the particular application which is here intended, frequently occurs 
 in Scripture in other terms. Luke ix. 62. evdero^/well disposed or Jit for 
 the kingdom of God. Mark xii. 34. not far from the kingdom of God. 
 2 Tim. ii. 21. a vessel... meet for the master's use, and prepared for 
 \ every good work. 9 For, as will be shown hereafter, there are some 
 remnants of the divine image left in man, 1 the union of which in one 
 individual renders him more fit and disposed for the kingdom of 
 God than another. Since therefore we are not merely senseless stocks, 
 some cause at least must be discovered in the nature of man himself, 
 why divine grace is rejected by some and embraced by others. One 
 thing appears certain, that though all men be dead in sin and children of 
 wrath, yet some are worse than others; and this difference may not 
 only be perceived daily in the nature, disposition and habits of those 
 who are most alienated from the grace of God, but may also be 
 inferred from the expressions used in the parable, Matt. xiii. where 
 the nature of the soil is variously described in three or four ways, 
 part as stony ground, part overrun with thorns, part good ground, 
 at least in comparison of the others, before it had as yet received any 
 seed. See also Matt. x. 11, &c. inquire who in it is worthy, he... and 
 if the house be worthy, let your peace come upon it. How could any 
 one be worthy before the Gospel had been preached, unless on account 
 of his being ordained, that is, well inclined or disposed, to eternal life? 
 which Christ teaches that the rest will perceive in their own punishments 
 after death. Matt. xi. 22. it shall be more tolerable for Tyre and Sidon at 
 the day of judgement, than for you. Luke xii. 47, 48. that servant which 
 knew his Lord's will shall be beaten with many stripes : but he that knew 
 
 9 Milton employs the word Jitled in a similar sense in his Hist, of Britain, Book V. c. 1. 
 ' But when God hath decreed servitude on a sinful nation, Jilted by their own vices for no 
 condition but servile, all estates of government are alike unable to avoid it.' 
 
 1 Why should not man 
 
 Retaining still divine similitude 
 
 In part, from such deformities be free, 
 
 And for his Maker's image sake, exempt? Paradise Lost, XI. 511. 
 
61 
 
 not shall be beaten with few stripes. /And., lastly, the gift of reason 
 
 has been implanted in all. by which they may of themselves resist bad 
 desires, so that no one can complain of, or allege in excuse, the depra- 
 vity of his own nature compared with that of others^/ 
 
 But, it is objected, God has no regard to the less depraved among 
 the wicked in his choice, but often prefers the worse to the better. 
 Deut. ix. 5. not for thy righteousness, or for the uprightness of thine 
 heart, dost thou go to possess their land. Luke x. 13. if the mighty works 
 had been done in Tyre and Sidon, which have been done in you, they had 
 a great while ago repented, sitting in sackcloth and ashes. I answer, 
 that it cannot be determined from these passages, what God regards in 
 those whom he chooses ; for in the first place, I have not argued that 
 he has regarded righteousness even in the least degree. 2 Secondly, in 
 the former passage the question is not respecting election to life eternal, 
 but concerning the gift of the land of Canaan to the Israelites, a 
 gift assigned them for other reasons than those for which eternal 
 life would have been given, — partly on account of the wickedness of the 
 original inhabitants, and partly that the promise might be fulfilled which 
 had been ratified by an oath to their forefathers ; wherein there is nothing 
 that contradicts my doctrine. In the latter passage, it is not the elect 
 who are compared with the reprobate, but the reprobate who are com- 
 pared with each other, the Tyrians with the unbelieving Jews, neither of 
 which nations had repented. Nor would the Tyrians ever have truly 
 repented, even if these miracles had been wrought among them, for if God 
 had foreseen that they would have repented, he would never have forsaken 
 them; but the expression is to be understood in the same sense as Matt. 
 xxi. 31. the publicans and the harlots go into the kingdom of God before you. 
 
 *■ thou oft, 
 
 Amidst their heighth of noon, ■ - 
 
 Changest thy countenance, and thy hand, with no regard 
 Of highest favours past 
 From thee on them, or them to thee of service. 
 
 Samson Agonistes, 682. 
 
62 
 
 Lastly, it will be objected that it is not of him that willeth, nor of 
 him that runneth, but of God that showeth mercy, Rom. ix. 16. I answer, 
 that my argument does not presuppose one that willeth or that runneth, 
 but one that is less reluctant, less backward, less resisting than another — 
 that it is, nevertheless, God who showeth mercy, and who is at the 
 same time infinitely wise and just. Meanwhile, when it is said that it is 
 not of him that willeth nor of him that runneth, it is not denied that 
 there is one who wills, and one who runs, only care is taken not to 
 assign to him any portion of merit or praise. But when God deter- 
 mined to restore mankind, he also without doubt decreed that the 
 liberty of will which had been lost should be at least partially regained 
 by them, which was but reasonable. Whomsoever therefore in the 
 exercise of that degree of freedom which their will had acquired either 
 previously to their call, or by reason of the call itself, God had seen in 
 any respect willing or running, (who it is probable are here meant by 
 the ordained) to them he gave a greater power of willing and run- 
 ning, that is, of believing. Thus it is said, 1 Sam. xvi. 7. Jehovah 
 looketh on the heart, namely, on the disposition of men either as it is 
 by nature, or after grace has been received from him that calleth them. 
 To the same purport is that well known saying, — to him that hath 
 shall be given. This may be illustrated by the example of the centurion, 
 Matt. viii. 10. / have not found so great faith, no, not in Israel, — of 
 the woman of Canaan, Matt. xv. 28. O woman, great is thy faith, — of 
 the father of the demoniac, Mark ix. 24. Lord, I believe ; help thou mine 
 unbelief, — and of Zaccheus, Luke xix. 3. he sought to see Jesus who 
 he was, whence, v. 9- Jesus said unto him, This day is salvation come 
 to this house. Zaccheus therefore had not been ordained from all eter- 
 nity, but from the time when he had shewn himself eagerly desirous 
 of knowing Christ. 
 
 Nor is it less on this account of God that showeth mercy, since the 
 principal is often put for the sole cause without impropriety, not only 
 in common discourse, but even in the language of logicians ; and cer- 
 tainly unless God had first shown mercy, it would have been in the 
 
63 
 
 power of no one either to will or to run. Philipp. ii. 13. for it is God 
 that worheth in you both to will and to do of his good pleasure. 2 Cor. 
 iii. 5. not that we are sufficient of ourselves to th*nk any thing as of our- 
 selves ; but our sufficiency is of God, without whose mercy he that / 
 willeth or he that runneth would gain nothing. 3 
 
 I think therefore it must be sufficiently clear from the analogy of 
 all the rest of Scripture, who those are that are said in the passage 
 quoted from the Acts to have been ordained to eternal life. On 
 a review of the whole, I should conjecture, that Luke had not intended 
 to advance in so abrupt a manner any new doctrine, but simply to 
 confirm by a fresh example the saying of Peter respecting Cornelius, 
 Acts x. 34, 35. Cornelius and the Gentiles with him believed, as many 
 at least as feared God and worked righteousness, for such were accepted 
 of God in every nation. So in the other passage, those of the Gentiles 
 whose thoughts were already devoted to serious subjects, worthy the 
 attention of men, believed, and gave themselves up to instruction with 
 docility and gladness of heart, glorifying the word of the Lord. Such 
 Peter declared were accepted of God in every nation, and such Luke 
 in conformity with Peter's opinion asserts to be ordained to, that is, 
 qualified for eternal life, even though they were Gentiles. 
 
 But an objection of another kind may perhaps be made. If God 
 be said to have predestinated men only on condition that they believe 
 and continue in the faith, predestination will not be altogether of 
 
 * All hast thou spoken as my thoughts are, all 
 As my eternal purpose hath decreed ; 
 Man shall not quite be lost, but sav'd who will ; 
 Yet not of will in him, but grace in me 
 
 Freely vouchsaf 'd ; 
 
 that he may know how frail 
 
 His fall'n condition is, and to me owe 
 
 All his deliverance, and to none but me. Paradise Lost, III. 171 • 
 
 See also Glocester Ridley's Sixth Sermon on the Holy Spirit, where the line of argument pursued 
 by Milton is beautifully and powerfully enforced. 
 
64 
 
 grace, but will depend on the will and belief of mankind; which 
 will be derogatory to the exclusive efficacy of divine grace. But this 
 is so far from being true, that the doctrine of grace is thus placed in 
 a much clearer light than by the theory of those who make the objec- 
 tion. For the grace of God is acknowledged to be infinite, in the first 
 place, inasmuch as he showed any pity at all for man whose fall was 
 to happen through his own fault. Secondly, because he so loved the 
 world, that he gave his only begotten Son for its salvation. Thirdly, 
 because he has again granted us the power of volition, that is, of act- 
 ing freely, in consequence of recovering the liberty of the will by 
 the renewing of the Spirit. It was thus that he opened the heart of 
 Lydia, Acts xvi. 14. But if the condition whereon the decree depends, 
 that is to say, the will enfranchised by God himself, and faith which 
 is required of mankind be left in the power of beings who are free 
 agents, there is nothing in the doctrine either derogatory to grace, 
 or inconsistent With justice; since the power of willing and believing is 
 either the gift of God, 4 or, so far as it is inherent in man, partakes not 
 of the nature of merit or of good works, but only of a natural faculty. 
 Nor does this reasoning represent God as depending upon the human 
 will, but as fulfilling his own pleasure, whereby he has chosen that 
 man should always use his own will with a regard to the love and 
 worship of the Deity, and consequently with a regard to his own salvation. 
 If this use of the will be not admitted, whatever worship or love we 
 render to God is entirely vain and of no value; the acceptableness of 
 duties done under a law of necessity is diminished, or rather is anni- 
 v hilated altogether, and freedom can no longer be attributed to that will 
 over which some fixed decree is inevitably suspended. 5 
 
 4 Man shall find grace ; 
 
 Happy for man, so coming ; he her aid 
 
 Can never seek, once dead in sins, and lost. Paradise Lost, III. 227. 
 
 God made thee perfect, not immutable ; 
 And good he made thee, but to persevere 
 He left it in thy power; ordain'd thy will 
 
 By 
 
65 
 
 The objections, therefore, which are so vehemently urged by some 
 against this doctrine, are of no force whatever; — namely, that on this 
 theory, the repentance and faith of the predestinated having been fore- 
 seen, predestination becomes posterior in point of time to works, — that 
 it is rendered dependent on the will of man, — that God is defrauded 
 of part of the glory of our salvation, — that man is puffed up with 
 pride, — that the foundations of all Christian consolation in life and in 
 death are shaken, — that gratuitous justification is denied. On the con- 
 trary, the scheme, and consequently the glory, not only of the divine 
 grace, but also of the divine wisdom and justice, is thus displayed 
 in a clearer manner than on the opposite hypothesis; which was the 
 principal end that God proposed to himself in predestination. 
 
 Since then it is so clear that God has predestinated from eternity 
 all those who should believe and continue in the faith, it follows that 
 there can be no reprobation, except of those who do not believe or con- 
 tinue in the faith, and even this rather as a consequence than a decree; 
 there can therefore be no reprobation of individuals from all eternity. 
 For God has predestinated to salvation, on the proviso of a general con- 
 dition, all who enjoy freedom of will ; while none are predestinated to 
 destruction, except through their own fault, and as it were per accidetis, 
 
 By nature free, not over-rul'd by fate 
 
 Inextricable, or strict necessity : 
 
 Our voluntary service he requires, 
 
 Not our necessitated; such with him 
 
 Finds no acceptance, nor can find ; for how 
 
 Can hearts, not free, be tried whether they serve 
 
 Willing or no, who will but what they must 
 
 By destiny, and can no other choose ? Paradise Lost, V. 524. 
 
 ' Many there be that complain of Divine Providence for suffering Adam to transgress. Foolish 
 tongues ! when God gave him reason, he gave him freedom to choose, for reason is but choosing ; 
 he had been else a mere artificial Adam, such an Adam as he is in the motions. We ourselves 
 esteem not of that obedience, or love, or gift, which is of force; God therefore left him free, 
 set before him a provoking object, ever almost in his eyes ; herein consisted his merit, herein 
 the right of his reward, the praise of his abstinence.' Speech for the Liberty of Unlicensed 
 Printing. Prose Works, I. 305. 
 
 K 
 
66 
 
 in the same manner as there are some to whom the gospel itself is said 
 to be a stumbling-block and a savour of death. Of this assertion proof 
 shall be given from the testimony of Scripture no less explicit than 
 of the doctrine asserted in the former part of the chapter. Isai. 1. 1. where 
 
 is the bill of your mother's divorcement, whom I have put away f behold 
 
 for your iniquities have ye sold yourselves. Hos. iv. 6. because thou hast 
 
 rejected knowledge, I will also reject thee seeing thou hast forgotten 
 
 the law of thy God, I will also forget thy children. Rev. xiii. 8. all that 
 dwell upon the earth shall worship him, whose names are not written in the 
 book of life of the Lamb slain from the foundation of the world. And who 
 are they but such as have not believed? whom God has therefore de- 
 serted 6 because they wandered after the beast, v. 3. Nor should I call 
 the decree mentioned in Zephaniah ii. 1 — 3. a decree of eternal repro- 
 bation, but rather of temporal punishment, and at any rate not an abso- 
 lute decree, as the passage itself is sufficient to show: gather yourselves 
 
 together, &c. before the decree bring forth &c. &c. it may be ye 
 
 shall be hid in the day of the anger of Jehovah. 
 
 For if God had decreed any to absolute reprobation, which we do 
 not read, he must, even according to their system who affirm that 
 reprobation is an absolute decree, have likewise decreed the means with- 
 out which his own decree could not be fulfilled. Now these means are 
 neither more nor less than sin. Nor will the common subterfuge avail, 
 namely, that God did not decree sin, but only its permission : this 
 is a contradiction in terms; for at this rate he does more than simply 
 permit it: he who permits a thing does not decree it, but leaves it 
 free. 
 
 But even if there be any decree of reprobation, Scripture everywhere 
 declares, that as election is established and confirmed by faith, so repro- 
 
 6 Thence faintinrs, swoonings of despair, 
 And sense of heaven's desertion. 
 
 Samson Agonistes, 631. 
 
67 
 
 \ bation is rescinded by repentance. 7 Jer. vi. 30. reprobate silver shall men 
 call them, because Jehovah hath rejected them ; and yet in the third verse 
 of the following chapter God addresses himself to the same people — amend 
 your ways and your doings, and I will cause you to dwell in this place. 
 So too in chap, xviii. 6, &c. where God compares his own right with 
 that of the potter, (whence St. Paul seems to have taken his metaphor, 
 Rom. ix.) ifthat nation, against whom I have pronounced, turn from their 
 evil, I will repent of the evil that I thought to do unto them. So too, 
 where God defends in the clearest manner the justice of his ways, Ezek. 
 xviii. 25 — 27- when the wicked man turneth away from the wickedness that 
 he hath committed, and doeth that which is lawful and right, he shall 
 save his soul alive, xxxiii. 14, 15. when I say unto the wicked, Thou shalt 
 surely die, if he turn from his sin, and do that which is lawful and right, 
 &c. he. he shall surely live, he shall not die. The same is inculcated in 
 other parts of the chapters just quoted: xviii. 31,j32. why will ye die, 
 O house of Israel f for I have no pleasure in the death of him that dieth, 
 saith the Lord Jehovah; wherefore turn yourselves, and live ye. xxxiii. 11. 
 say unto them, As I live, saith the Lord Jehovah, I have no pleasure in 
 the death of the wicked ; but that the wicked turn from his way and live ; 
 turn ye, turn ye from your evil ways, for why will ye die, O house of 
 Israel ? Luke xiii. 5. except ye repent, ye shall all likewise perish : there- 
 fore, if ye repent, ye shall not perish. If then there be no repentance, 
 of what advantage is election ; or if there be repentance, of what injury 
 is reprobation ? Accordingly St. Paul, in speaking of those whom he 
 describes as blinded, and whom he opposes to the elect, Rom. xi. 7- 
 the election hath obtained it, and the rest were blinded, subjoins imme- 
 diately, v. 11. have they stumbled that they should fall? God forbid; and 
 v. 23, &c. and they also, if they abide not in unbelief, shall be graffed in ; 
 for God is able to graff them in again, &c. lastly, he adds, v. 32. God 
 hath concluded them all in unbelief, that he might have mercy upon all. 
 
 7 To prayer, repentance, and obedience due, 
 Though but endeavour'd with sincere intent, 
 Mine ear shall not be slow, mine eye not shut. 
 
 Paradise Lost, III. 191. 
 
 K 2 
 
68 
 
 v If then God reject none but the disobedient and unbelieving, 
 
 he undoubtedly gives grace to all, though not in equal measure, 8 
 yet sufficient for attaining knowledge of the truth and final salva- 
 tion ; — I have said, not in equal measure, because not even to the 
 reprobate, as they are called, has he imparted uniformly the same 
 degree of grace. Matt. xi. 21, 23. woe unto thee, Chora%in, &c. for if the 
 mighty works which have been done in you, had been done in Tyre and 
 Sidon, — &c. See also Luke x. 13. For God, as any other proprietor 
 might do with regard to his private possessions, claims to himself 
 the right of determining concerning his own creatures according to 
 his pleasure, nor can he be called to account for his decision, though, 
 if he chose, he could give the best reasons for it. Rom. ix. 20, 21. 
 nay but, O man, who art thou that repliest against God? shall the thing 
 formed say to him that formed it, Why hast thou made me thus f hath 
 not the potter power over the clay f [It is owing, therefore, to his supreme 
 will that God does not vouchsafe equal grace to all ; but it is owing to 
 his justice that there are none to whom he does not vouchsafe grace suf- 
 ficient for their salvation .7 Isai. v. 4. what could have been done more in 
 my vineyard, that I have not done in itf which words are spoken of the 
 whole nation of the Jews, not of the elect only. xxvi. 10. let favour be 
 showed to the wicked, yet will he not learn righteousness. Ezek. xii. 2. which 
 have eyes to see, and see not, they have ears to hear, and hear not; for 
 they are a rebellious house. 2 Kings xvii. 13. Jehovah testified against 
 Israel, and against Judah, by all the prophets, and by all the seers, saying, 
 
 Turn ye from your evil ways, &c notwithstanding they would not 
 
 hear, but hardened their necks. See also 2 Chron. xxxvi. 15, 16. John 
 
 8 Some I have chosen of peculiar grace, 
 Elect above the rest; so is my will: 
 The rest shall hear me call, and oft be warn'd 
 Their sinful state, and to appease betimes 
 The incensed Deity, while offer'd grace 
 Invites; for I will clear their senses dark 
 What may suffice, and soften stony hearts 
 To pray, repent, and bring obedience due. 
 
 Paradise Lost, III. 183. 
 
69 
 
 i. 9- that was the true light, which lighteth every man that cometh into 
 the world, ix. 41. if ye were blind, ye should have no sin; but now ye 
 say, We see, therefore your sin remaineth, namely, because your sin is the 
 fruit of pride, not of ignorance, xv. 22. if I had not come and spoken unto 
 them, they had not had sin : but now they have no cloak for their sin. 
 xii. 34 — 41. yet a little while is the light with you : walk while ye have 
 the light, lest darkness come upon you, he. while ye have light, believe 
 in the light, that ye may be the children of light. Acts xiii. 46. it was 
 necessary that the word of God should first have been spoken to you, but 
 seeing ye put it from you, and judge yourselves unworthy of everlasting 
 life, lo, we turn to the Gentiles, xiv. 16, 17. who in times past suffered 
 all nations to walk in their own ways: nevertheless he left not himself 
 without witness. Rom. x. 20, 21. / was found of them that sought me 
 not; I was made manifest unto them thai asked not after me: but to 
 Israel he saith, All day long I have stretched forth my hands unto a dis- 
 obedient and gainsaying people. 2 Cor. vi. 1, 2. behold, now is the ac- 
 cepted time ; behold, now is the day of salvation. Heb. iii. 7, 8. compared 
 with Psal. xcv. 7, 9- to-day if ye will hear his voice, harden not your 
 hearts. Undoubtedly if he desire that the wicked should turn from 
 their way and live, Ezek. xxxiii. 11. — if he would have all men to be 
 saved, 1 Tim. ii. 4. — if he be unwilling that any should perish, 2 Pet. 
 iii. 9- he must also will that an adequate proportion of saving grace shall 
 be withholden from no man ; for if otherwise, it does not appear how 
 his truth towards mankind can be justified. Nor is it enough that 
 only so much grace shall be bestowed, as will suffice to take away 
 all excuse; for our condemnation would have been reasonable, even had 
 no grace at all been bestowed. 9 But the offer of grace having been once 
 proclaimed, those who perish will always have some excuse, and will 
 perish unjustly, unless it be evident that it is actually sufficient for sal- 
 
 God made thee of choice his own, and of his own 
 To serve him ; thy reward was of his grace ; 
 Thy punishment then justly is at his will. 
 
 Paradise Lost, X. 766. 
 
70 
 
 vation. So that what Moses said in his address to the Israelites, Deut. 
 xxix. 4. Jehovah hath not given you an heart to perceive, and eyes to see, 
 and ears to hear, unto this day, must be understood as having been dic- 
 tated by the kindness and tenderness of his feelings, lest he should have 
 been accused of harshness and asperity towards so large an assembly of 
 the people, who were then on the point of entering into covenant with 
 God, if he had chosen that particular time for openly reproving the hard- 
 ness of their hearts. When, therefore, there were two causes to which 
 their impenitence was capable of being ascribed, — either, that a heart 
 had not yet been given by God, who was at liberty to give it when he 
 pleased, or, that they had not yielded obedience to God, — he made men- 
 tion only of the freedom of God's will, and left their hardness of heart to 
 be suggested silently by their own consciences ; for no one could be at 
 a loss to perceive, that if God to that day had not given them an under- 
 standing heart, their own stubbornness must have been the principal 
 \ cause; or else that God, who had wrought so many miracles for their 
 sakes, had abundantly given them a heart to perceive, and eyes to see, 
 and ears to hear, but that they had refused to make use of these gifts. 
 
 Thus much, therefore, may be considered as certain and irrefragable 
 truth — that God excludes no one from the pale of repentance and eter- 
 nal salvation, till he has despised and rejected the propositions of suffi- 
 cient grace, offered even to a late hour, for the sake of manifesting 
 the glory of his long-suffering and justice. Nor has God anywhere 
 declared in direct and precise terms that his will is the cause of repro- 
 bation, but the reasons which influence his will in the case at issue 
 are frequently propounded, — namely, the grievous sins of the reprobate 
 previously committed, or foreseen before actual commission, — want of 
 repentance, — contempt of grace, — deafness to the repeated calls of God. 
 For reprobation must not be attributed, like the election of grace, to 
 the divine will alone. Deut. ix. 5. not for thy righteousness, or for the 
 uprightness of thine heart, dost thou go to possess their land: but for the 
 wickedness of these nations Jehovah thy God doth drive them out before 
 thee. For the exercise of mercy requires no vindication ; it is unnecessary 
 
71 
 
 to assign any cause for it, except God's own merciful will; but, that 
 reprobation, the consequence of which is punishment, may be recon- 
 ciled with justice, it must be owing to man's sin alone, and not to the 
 arbitrary will of God — to sin either committed or foreseen, after the 
 constant rejection of grace, or after it has been sought at length too 
 late, and only through fear of punishment, when the appointed day of 
 grace is past. For God does not reprobate for one cause, and con- 
 demn or assign to death for another, according to the distinction com- 
 monly made ; but those whom he has condemned on account of sin, he 
 has also reprobated on account of sin, as in time, so from all eternity. 
 ^Ynd this reprobation lies not so much in the divine will, as in the 
 obstinacy of their own minds; it is not God who decrees it, but 
 the reprobate themselves who determine on refusing to repent while 
 it is in their powerj Acts xiii. 46. ye put it from you, and judge 
 yourselves unworthy of everlasting life. Matt. xxi. 43. the stone which 
 the builders rejected, &c. therefore the kingdom of God shall be taken 
 from you. See also 1 Pet. ii. 7, 8. Matt, xxiii. 37- how often would 
 
 1 have gathered thy children together, &c. and ye would not. Nor 
 would it be less unjust to decree reprobation, than to condemn for any 
 other cause than sin. As, therefore, there is no condemnation except 
 on account of unbelief or of sin, (John iii. 18, 19- he that believeth 
 not is condemned already, because he hath not believed, &c. this is 
 the condemnation, that light is come into the world, and men loved dark- 
 ness rather than light: xii. 48. he that rejecteth me, and receiveth not 
 my words, hath one that judgeth him ; the word that I have spoken, &c. 
 
 2 Thess. ii. 12. that they all might be damned who believed not the truth,) 
 so we will prove from all the passages that are alleged in confirmation 
 of the decree of reprobation, that no one is excluded by any decree 
 of God from the pale of repentance and eternal salvation, unless it be 
 after the contempt and rejection of grace, and that at a very late hour. 
 
 We may begin our proofs of this assertion from the instance of 
 Jacob and Esau, Rom. ix. since in the opinion of many the question 
 seems to turn on that case. It will be seen that the subject of dis- 
 
72 
 
 cussion in this passage is not so much predestination, as the unmerited 
 calling of the Gentiles after the Jews had been deservedly rejected. 
 
 St. Paul shows in the sixth verse that the word which God spake 
 to Abraham, had not therefore taken none effect because all his pos- 
 terity had not received Christ, and more had believed among the Gen- 
 tiles than among the Jews ; inasmuch as the promise was not made in all 
 the children of Abraham, but in Isaac, v. 7 ; that is to say, they which are 
 the children of the flesh, these are not the children of God, but the child- 
 ren of the promise are counted for the seed, v. 8. The promise there- 
 fore was not made to the children of Abraham according to the flesh, 
 but to the children of God, who are therefore called the children of 
 the promise. But since Paul does not say in this passage who are 
 the children of God, an explanation must be sought from John i. 11, 12. 
 where this very promise is briefly referred to ; he came unto his own, 
 and his own received him not: but as many as received him, to them 
 gave he power to become the sons of God, even to them that believe 
 on his name. The promise therefore is not to the children of Abraham 
 in the flesh, but to as many of the children of his faith as received 
 Christ, namely, to the children of God and of the promise, that is, to 
 believers; for where there is a promise, it behoves that there be also 
 a faith in that promise. 
 
 St. Paul then shows by another example, that God did not grant 
 mercy in the same degree to all the posterity even of Isaac, but much 
 more abundantly to the children of the promise, that is, to believers; 
 and that this difference originates in his own will : lest any one should 
 arrogate any thing to himself on the score of his own merits, v. 11, 12. 
 for the children being not yet born, neither having done any good or evil, 
 that the purpose of God according to elect' on might stand, not of ivorhs, 
 hut of him that calleth, it was said unto her, The elder shall serve the 
 younger. The purpose of God, according to what election? Doubtless 
 according to the election to some benefit, to some privilege, and in 
 this instance specially to the right of primogeniture transferred from 
 
73 
 
 the elder to the younger of the sons or of the nations ; whence it 
 arises that God now prefers the Gentiles to the Jews. Here then his 
 purpose of election is expressly mentioned, but to reprobation there is 
 no allusion. St. Paul is satisfied with employing this example to establish 
 the general principle of election to any mercy or benefit whatever. Why 
 should we endeavour to extort from the words a harsh and severe 
 meaning, which does not belong to them? If the elder shall serve the 
 younger, whether the individual or the people be intended, (and in 
 this case it certainly applies best to the people) it does not therefore 
 follow that the elder shall be reprobated by a perpetual decree ; nor, 
 if the younger be favoured with a larger measure of grace, does it 
 follow that the elder shall be favoured with none. For this can neither 
 be said of Esau, who was taught the true worship of God in the house 
 of his father, nor of his posterity, whom we know to have been called to 
 the faith with the rest of the Gentiles. Hence this clause is added in 
 Esau's blessing, Gen. xxvii. 40. it shall come to pass when thou shalt have 
 the dominion, that thou shalt break his yoke from off thy neck. Now if 
 the servitude of Esau implied his reprobation, these words must certainly 
 imply that it was not to last for ever. But an expression which occurs in 
 the same chapter is alleged as decisive : Jacob have I loved, but Esau have 
 I hated, v. 13. But how did God evince his love or hatred? He gives his 
 own answer, Mai. i. 2, 3. / hated Esau, and laid his mountains and his 
 heritage waste. He evinced his love therefore to Jacob, by bringing him 
 back again into his country from the land of Babylon; according to the 
 purpose of that same election by which he now calls the Gentiles, and 
 abandons the Jews. At the same time even this text does not prove the 
 existence of any decree of reprobation, though St. Paul subjoins it inci- 
 dentally as it were, to illustrate the former phrase, — the elder shall serve the 
 younger ; for the text in Mai. i. 2, 3. differs from the present passage, inas- 
 much as it does not speak of the children yet unborn, but of the children 
 when they had been long dead, after the one had eagerly accepted, and the 
 other had despised the grace of God. Nor does this derogate in the least 
 from the freedom of grace, because Jacob himself openly confesses that 
 he was undeserving of the favour which he had obtained ; Gen. xxxiii. 10. 
 
 ^i 
 
74 
 
 St. Paul therefore asserts the right of God to impart whatever grace he 
 chooses even to the undeserving, v. 14, 15. and concludes — so then it is not 
 of him that willeth, or of him that runneth, (not even of Jacob, who had 
 openly confessed himself undeserving, nor of the Jews who followed after 
 the law of righteousness) but of God that showeth mercy, v. 16. Thus 
 St. Paul establishes the right of God with respect to any election whatever, 
 even of the undeserving, such as the Gentiles then seemed to be. 
 
 The apostle then proceeds to prove the same thing with regard to 
 the rejection of the Jews, by considering God's right to exercise justice 
 upon sinners in general ; which justice, however, he does not display by 
 means of reprobation, and hatred towards children yet unborn, but by 
 the judicial hardening of the heart, and punishment of flagrant 
 offenders, v. 17, 18. for the Scripture saith unto Pharaoh, Even for 
 this same purpose have I raised thee up, &c. He does not say, / have 
 decreed, but, / have raised up ; that is, in raising up Pharaoh he 
 only called into action, by means of a most reasonable command, that 
 hardness of heart, with which he was already acquainted. So Exod. 
 iii. 19. I am sure that the king of Egypt will not let you go. So too 
 1 Pet. ii. (in which chapter much has been borrowed from the ninth 
 of Romans,) v. 7, 8. unto them which he disobedient, the stone which the 
 
 builders disallowed &c. even to them that stumble at the word, being 
 
 disobedient; whereunto also they were appointed. They therefore first 
 disallowed Christ, before they were disallowed by him ; they were then 
 finally appointed for punishment, from the time that they had persisted 
 in disobedience. 
 
 To return however to the chapter in Romans. It follows in the next 
 verses, 19 — 21. thou wilt say then unto me, Why doth he yet find fault? 
 &c. why hast thou made me thus — that is, hard-hearted, and a vessel unto 
 dishonour, whilst thou showest mercy to others? In answer to which 
 the apostle proves the reasonableness, not indeed of a decree of reprobation, 
 but of that penal hardness of heart, which, after much long-suffering on 
 the part of God, is generally the final punishment reserved for the more 
 
75 
 
 atrocious sins. v. 21. hath not the potter power over the clay? that is, the 
 material fitted for his own purposes, to put honour upon whom he chooses, 
 provided it be not on the disobedient; as it is said 2 Tim. ii. 21. if a man 
 purge himself from these, he shall he a vessel unto honour, &c. whilst he 
 hardens still more the hearts of the contumacious, that is, he punishes 
 them, according to the next verse of this chapter — he endured with much 
 long-suffering the vessels of wrath fitted to destruction. Whence then 
 were they fitted, except from their own hardness of heart, whereby the 
 measure of their iniquity was completed ! See Gen. xv. 16. and Eph. 
 v. 6. because of these things cometh the wrath of God upon the children 
 of disobedience. Nor does the use of the passive voice ^always imply the 
 sufferance of some external force; for we speak of (one being given up 
 to vice, or inclined to this or that propensity, meaning only that such is the 
 bias of his own disposition. Finally, the three last verses of the chapter, 
 which contain the conclusion of the whole question, are a convincing 
 proof that St. Paul only intended to show the free and gratuitous mercy 
 of God in calling the Gentiles to salvation, who should be obedient to 
 the faith, and at the same time the justice of his judgements in harden- 
 ing the hearts of the Jews and others, who obstinately adhered to the law 
 of works, v. 30 — 32. what shall we say then f that the Gentiles ...... have 
 
 attained to righteousness which is of faith — not therefore through election 
 independent of faith: but Israel hath not attained: wherefore? be- 
 cause they sought it not by faith — not therefore through a decree of 
 reprobation independent of unbelief. 
 
 After having passed this difficulty, those which remain will scarcely 
 interrupt our course. Psal. xcv. 10, 11. forty years long was I grieved 
 with this generation, &c. unto whom I sware in my wrath that they should 
 not enter into my rest. It must be observed here how long it was before 
 God passed his decree, and that (if we may reason by analogy respect- 
 ing spiritual things, from types of this kind, as was done before in the 
 case of Esau) he excluded from his eternal rest only those who tempted 
 him, and whose hearts were hardened. 2 Chron. xxxvi. 15, 16. and 
 Jehovah God of their fathers sent to them by his messengers, &c. because 
 
 l 2 
 
76 
 
 he had compassion on his people and on his dwelling-place : but they 
 mocked the messengers of God, he. until the wrath of Jehovah arose against 
 his people, till there was no remedy. Isai. xxviii. 12, 13. to whom he said, 
 This is the rest wherewith ye may cause the weary to rest, he. yet they 
 would not hear: but the word of Jehovah was unto them precept upon 
 precept, he. that they might go, and fall backward, he. wherefore hear 
 the word of Jehovah, ye scornful men, he. xxix. 10. for Jehovah hath 
 poured out upon you the spirit of deep sleep, and hath closed your eyes. 
 The reason is given, v. 13, 14. whence it appears that it was not on 
 account of God's decree, but of their own grievous wickedness : for- 
 asmuch as this people draw near me with their mouth, he. but have removed 
 their heart far from me ... . therefore the wisdom of their wise men shall 
 perish, he. Matt. xi. 25, 26. / thank thee, O Father, because thou hast 
 hid these things from the wise and prudent, and hast revealed them unto 
 babes : even so, Father, for so it seemed good in thy sight. Lest we 
 should attribute this solely to the arbitrary will of God, the verses pre- 
 ceding will explain why it so seemed good, and why Christ ascribes glory 
 to the Father on this account, v. 21 — 23; in which it is disclosed what 
 those wise men had first been themselves, namely, despisers of the divine 
 grace. See also xiii. 11. because it is given unto you to know the mysteries 
 of the kingdom of heaven, but to them it is not given. And why ? the 
 next verse subjoins the reason : whosoever hath, to him shall be given, 
 and he shall have more abundance ; but whosoever hath not, from him shall 
 be taken away even that he hath. It is impossible to apply this sentence 
 otherwise, than to those who have first voluntarily rejected divine grace, 
 in the sense in which nearly the same words are addressed, chap. xxv. 29- 
 to the slothful servant. A passage to the same purpose occurs, chap. xiii. 
 13. therefore speak I to them in parables, because they seeing see not, he. 
 Hence an easy solution is afforded for other texts. John viii. 43. ye cannot 
 hear my word /^because when ye were able, ye would not, ye are now 
 unable on account of your unbelief in which you are hardened, not on 
 account of any decree of God ; or in consequence of your pride, through 
 which you cannot endure to hear the word ; or lastly, as it is expressed in 
 the following verse, 44, because ye are of your father the devil, and the lusts 
 

 
 ^ 
 
 77 
 
 - 
 
 of your father ye will do. Again, v. 46. if I say the truth, why do ye 
 not believe me? Christ himself answers the question, v. 47. ye therefore 
 hear not, because ye are not of God. What is the meaning of ye are not 
 of God? not surely, ye are not elect: it implies the same as to be of 
 the devil, v. 44. that is, to follow the devil rather than God. So too, 
 x. 26. ye believe not, because ye are not of my sheep. Why not of my 
 sheep ? Because it was so decreed ? By no means, — but because ye do 
 not hear the word; because ye do not follow me; my sheep hear my 
 voice, and they follow me, v. 27. Ye, as I repeatedly tell you, do not 
 believe, v. 25, 26. / told you, and ye believed not; the works that I do 
 in my Father's name, they bear witness of me: but ye believe not, because 
 ye are not of my sheep, as I said unto you. The argument runs 
 thus — ye do not believe, because ye are not of my sheep; ye are not 
 of my sheep, because ye neither hear my word, nor follow me. Christ 
 certainly intended to give some such reason for their unbelief as would 
 throw the fault of it upon themselves, not such a one as would exempt 
 them from blame ; but if not to be of his sheep, be interpreted to mean 
 not to be of the elect, a privilege which had never been within their option, 
 his words would contain an excuse for their conduct, rather than a re- 
 proof, which would be contrary to his obvious purpose. Again, xii. 
 39, 40, compared with Isai. vi. 10. therefore they could riot believe, because 
 that Esaias saith again, He hath blinded their eyes, &c. Not because 
 the words of Isaiah, or the decree of God delivered by his mouth, had 
 previously taken away from them the power or grace of belief irrespec- 
 tively; but according to the reason declared by the prophet why they 
 could not believe, namely, because God had blinded their eyes. And why 
 he had thus blinded their eyes the preceding chapter explains, v. 4, &c. 
 because nothing more remained to be done to his unfruitful vineyard, 
 but to cut it down. This appears still more clearly Luke xiii. 24, 25. 
 many will seek to enter in, and shall not be able: when once the master 
 of the house is risen up, and hath shut to the door. xiv. 24. / say unto 
 you, that none of those men that were bidden shall taste of my supper. 
 xix. 42. if thou hadst known, at least in this thy day, the things which 
 belong unto thy peace ! but now they are hid from thine eyes. Rom. i. 
 
 
 
 
 >4 
 
78 
 
 21, 24, 26. because that when they knew God, they glorified him not as 
 God, &c. wherefore God also gave them up, he. for this cause God 
 gave them up, he. 2 Thess. ii. 10 — 12. with all deceivableness of un- 
 righteousness in them that perish ; because they received not the love of 
 the truth, that they might be saved: and for this cause God shall send 
 them strong delusion, that they should believe a lie: that they all might 
 be damned who believed not the truth, but had pleasure in unrighteous- 
 ness, iii. 2. for all men have not faith ; that is, obstinate and unreasonable 
 sinners have it not; which the context shows is the sense intended. 
 1 Pet. ii. 7, 8. the stone which the builders disallowed, he. and a stone 
 of stumbling and rock of offence, even to them which stumble at the word, 
 being disobedient; whereunto also they were appointed, — that is, to be 
 disobedient. And why? Because they had disallowed that stone, and 
 had stumbled upon it, disallowing Christ themselves before they were 
 disallowed by him. Whoever has paid attention to what has been 
 urged, will easily perceive that the difficulties respecting this doctrine 
 have arisen from the want of making the proper distinction between 
 the punishment of hardening the heart and the decree of reprobation,; 
 according to Prov. xix. 3. the foolishness of man perverteth his way. 
 and his heart fretteth against Jehovah. For such do in effect impugn 
 the justice of God, however vehemently they may disclaim the inten- 
 tion; 1 and might justly be reproved in the words of the heathen 
 Homer : 
 
 Avtwv yap a(p€repr)(riv aTacrOaXirjaiv oXovto. Odyss. I. 7. 
 
 .... they perish'd self-destroy'd 
 By their own fault. Bo6FT."T97~ 
 
 1 to themselves 
 
 All glory arrogate, to God give none; 
 
 Rather accuse him under usual names, 
 
 Fortune and fate, as one regardless quite 
 
 Of mortal things. Paradise Regained, IV. 314. 
 
 On which passage Dunster quotes the second of the passages from the Odyssey with which 
 Milton himself concludes this chapter. 
 
79 
 
 And again, in the person of Jupiter : 
 
 *Q iroiroi, olov or/ vv Beovs (ipoTol aiTiocovrai ! 
 
 e£ tjfiewr yap (pctai k<xk en/uevai' o't oe ical avroi 
 
 (Kprjatv aTctcrOaXiriaiv, virep /mopov, a\ye eyovaiv. Odyss. I. 32. 
 
 Perverse mankind ! whose wills, created free, 
 Charge all their woes on absolute decree : 
 All to the dooming gods their guilt translate, 
 And follies are miscall'd the crimes of fate. 
 
 *■ Book I. 1. 40. Pope's Translation. 
 
CHAP. V. 
 
 Prefatory Remarks. 
 
 A cannot enter upon subjects of so much difficulty as the Son of 
 God and the Holy Spirit, without again premising a few introductory 
 words. If indeed I were a member of the Church of Rome, which 
 requires implicit obedience to its creed on all points of faith, I should 
 have acquiesced from education or habit in its simple decree and authority, 
 even though it denies that the doctrine of the Trinity, as now received, 
 is capable of being proved from any passage of Scripture. 2 But since 
 I enrol myself among the number of those who acknowledge the word of 
 God alone as the rule of faith, and freely advance what appears to me 
 much more clearly deducible from the Holy Scriptures than the commonly 
 received opinion, I see no reason why any one who belongs to the same 
 Protestant or Reformed Church, and professes to acknowledge the same 
 rule of faith as myself, should take offence at my freedom, particularly 
 as I impose my authority on no one, but merely propose what I 
 think more worthy of belief than the creed in general acceptation. I only 
 entreat that my readers will ponder and examine my statements in a 
 
 2 ' But I would show you that divers ways the Doctors of your Church do the principal 
 and proper work of the Socinians for them, undermining the doctrine of the Trinity, by denying 
 it to be supported by those pillars of the faith, which alone are fit and able to support it, I mean 
 Scripture, and the consent of the ancient Doctors. For Scripture, your men deny very plainly 
 and frequently that this doctrine can be proved by it. See if you please this plainly taught, 
 and urged very earnestly by Cardinal Hosius, De Auctor. Sacr. lib. iii. p. 53. by Gordonius 
 Huntlseus, Tom. I. Controv. 1. De Verbo Dei, lib. x. by Gretserus and Tannerus, in Colloquio 
 Ratisbon. and also by Vega, Possevin, Wickus, and others.' Chillingworth's Preface to the 
 Author of Charity Maintained, a work published in 1630 by Matthias Wilson, a Jesuit, under 
 the name of Edward Knott. ' Longe ergo sincerius facerent, et prout ingenuos disputatores 
 decet, si cum Pontificiis faterentur istam distinctionem ex Scriptura non posse probari, sed 
 tantum ex traditione.' Curcellsei Dissertatio Prima de vocibus Trinitatis, &c. 38. See also 
 the passages quoted by Curcellaeus from writers of the Romish Church. 
 
Si 
 
 spirit which desires to discover nothing but the truth, and with a mind 
 free from prejudice. For without intending to oppose the authority 
 of Scripture, which I consider inviolably sacred, I only take upon 
 myself to refute human interpretations as often as the occasion requires, 
 conformably to my right, or rather to my duty as a man. If indeed 
 those with whom I have to contend were able to produce direct attes- 
 tation from heaven to the truth of the doctrine which they espouse, 
 it would be nothing less than impiety to venture to raise, I do not 
 say a clamour, but so much as a murmur against it. But inasmuch 
 as they can lay claim to nothing more than human powers, assisted 
 by that spiritual illumination which is common to all, 3 it is not unrea- 
 sonable that they should on their part allow the privileges of diligent 
 research and free discussion to another inquirer, who is seeking truth 
 through the same means and in the same way as themselves, 4 and 
 whose desire of benefiting mankind is equal to their own. 
 
 In reliance, therefore, upon the divine assistance, let us now enter 
 upon the subject itself. 5 
 
 Of the Son of God. 
 
 Hitherto I have considered the internal efficiency of God, as 
 shown in his decrees. 
 
 His external efficiency, or the execution of his decrees, 
 whereby he carries into effect by external agency whatever decrees he 
 has purposed within himself, may be comprised under the heads of 
 Generation, Creation, and the Government of the Universe. 
 
 3 The Spirit of God, promis'd alike and given 
 To all believers. Paradise Lost, XII. 519- 
 
 4 The sentence is thus written in the original — quid est sequins quam ut permittant 
 alteri eandem atque ipsi ratione ac via veritatem indaganti — probably an error for eadem. 
 
 5 ' Which, imploring divine assistance, that it may redound to his glory, and the good 
 of the British nation, I now begin.' History of Britain, B. I. Prose Works, IV. 3. 
 
 M 
 
* 
 
 
 82 
 
 First, Generation, whereby God, in pursuance of his decree, has 
 begotten his only Son ; whence he chiefly derives his appellation 
 of Father. 
 
 Generation must be an external efficiency, since the Father and 
 Son are different persons; and the divines themselves acknowledge this, 
 who argue that there is a certain emanation of the Son from the 
 Father (which will be explained when the doctrine concerning the 
 Holy Spirit is under examination) ; for though they teach that the 
 Spirit is co-essential with the Father, they do not deny that it emanates, 
 and goes out, and proceeds, and is breathed from the Father, — which 
 are all expressions denoting external efficiency. In conjunction with 
 this doctrine they hold that the Son is also co-essential with the Father, 
 and generated from all eternity. Hence this question, which is naturally 
 very obscure, becomes involved in still greater difficulties if the received 
 opinion respecting it be followed; for though the Father be said in 
 Scripture to have begotten the Son in a double sense, the one 
 literal, with reference to the production of the Son, the other meta- 
 phorical, with reference to "his exaltation, many commentators have 
 applied the passages which allude to the exaltation and mediatorial 
 functions of Christ as proofs of his generation from all eternity. They 
 have indeed this excuse for their proceeding, if any excuse can be 
 offered in such a case, that it was impossible to find a single text in 
 all Scripture to prove the eternal generation of the Son. This point 
 appears certain, notwithstanding the arguments of some of the moderns 
 to the contrary, that the Son existed in the beginning, under the name 
 of the logos or word, and was the first of the whole creation, 6 by 
 whom afterwards all other things were made both in heaven and earth. 
 
 6 Thee next they sang of all creation first, 
 Begotten Son, divine Similitude, 
 In whose conspicuous countenance, without cloud 
 Made visible, the Almighty Father shines, 
 Sk Whom else no creature can behold ; on thee 
 
 Impress'd, the effulgence of his glory abides, 
 Transfus'd on thee his ample Spirit rests. Paradise Lost, III. 383. 
 
 * 
 
 
83 
 
 John i. 1— -3. in the beginning was the Word, and the Word was with 
 God, and the Word was God, &c. xvii. 5. and now, O Father, glorify 
 me with thine own self with the glory which I had with thee before the 
 world was. Col. i. 15, 18. the first-born of every creature. Rev. iii. 14. 
 the beginning of the creation of God. 1 Cor. viii. 6. Jesus Christ, by 
 whom are all things. Eph. iii. 9. who created all things by Jesus Christ. 
 Col. i. 16. all things were created by him and for him. Heb. i. 2. by 
 whom also he made the worlds, whence it is said, v. 10, thou, Lord, in 
 the beginning hast laid the foundation of the earth ; on which point 
 more will be said in the seventh Chapter, on the Creation. 
 
 Oct 
 
 !/ 
 
 >-*^-"" 
 
 All these passages prove the existence of the Son before the world ,, 
 was made, but they conclude nothing respecting his generation from w 
 all eternity. The other texts which are produced relate only to his 
 metaphorical generation, that is, to his resuscitation from the dead, 
 or to his unction to the mediatorial office, according to St. Paul's 
 own interpretation of the second Psalm : I will declare the decree ; 
 Jehovah hath said unto me, Tho u art my So n; this day have I 
 begotten thee — 7 which the apostle thus explains, Acts xiii. 32, 33. God 
 hath fulfilled the promise unto us their children, in that he hath raised 
 up Jesus again ; as it is also written in the second Psalm, Thou art 
 my Son ; this day have I begotten thee. Rom. i. 4. declared to be the 
 Son of God with power, according to the Spirit of holiness, by the 
 resurrection from the dead. Hence, Col. i. 18. Rev. i. 4. the first 
 begotten of the dead. Heb. i. 5, speaking of the exaltation of the Son 
 above the angels ; for unto which of the angels said he at any 
 time, Thou art my Son, this day have I begotten thee? and again, I 
 will be to him a Father, and he shall be to me a Son. Again, 
 v. 5, 6, with reference to the priesthood of Christ; so also Christ glori- 
 fied not himself to be made an High Priest, but he that said unto him, 
 
 7 Hear my decree, which unrevoked shall stand ; 
 This day have I begot whom I declare 
 My only Son, and on this holy hill 
 Him have anointed, whom ye now behold 
 At my right hand. Paradise Lost, V. 603. 
 M 2 
 

 84 
 
 Thou art my Son, this day have I begotten thee: as he saith also in 
 another place, Thou art a priest for ever, &c. Further, it will be 
 apparent from the second Psalm, that God has begotten the Son, that is, 
 has made him a king : v. 6. yet have I set my King upon my holy hill 
 of Sion ; and then in the next verse, after having anointed his King, 
 whence the name of Christ is derived, he says, this day have I begotten 
 thee. 8 Heb. i. 4, 5. being made so much better than the angels, as he hath 
 by inheritance obtained a more excellent name than they. No other name 
 can be intended but that of Son, as the following verse proves : for 
 unto which of the angels said he at any time, Thou art my Son ; this 
 day have I begotten thee? The Son also declares the same of himself. 
 John x. 35, 36. say ye of Rim whom the Father hath sanctified, and 
 sent into the world, Thou blasphemest, because I said, I am the Son of 
 God? By a similar figure of speech, though in a much lower sense, 
 the saints are also said to be begotten of God. 9 
 
 It is evident however upon a careful comparison and examination^ 
 of all these passages, and particularly from the whole of the second 
 Psalm, that however the generation of the Son may have taken place, 
 
 8 Into thee such virtue and grace 
 
 Immense I have transfus'd, that all may know 
 
 In heaven and hell thy power without compare; 
 
 And this perverse commotion govern'd thus, 
 
 To manifest thee worthiest to be heir 
 
 Of all things ; to be heir, and to be king 
 
 By sacred unction, thy deserved right. Paradise Lost, VI. 703. 
 
 *"" Thenceforth I thought thee worth my nearer view 
 And narrower scrutiny, that I might learn 
 In what degree or meaning thou art call'd 
 The Son of God; which bears no single sense: 
 The Son of God I also am, or was ; 
 And if I was, I am; relation stands : 
 All men are Sons of God ; yet thee I thought 
 In some respect far higher so declar'd. Paradise Regained, IV. 514. 
 
 " The people of God, redeemed and washed with Christ's blood, and dignified with so many 
 glorious titles of saints, and sons in the gospel." Of Reformation in England. Prose Works, 
 I. 14. 
 
85 
 
 it arose from no natural necessity, as is generally contended, but was 
 no less owing to the decree and will of the Father than his priesthood 
 or kingly power, or his resuscitation from the dead. Nor does this form 
 any objection to his bearing the title of begotten, in whatever sense that 
 expression is to be understood, or of God's own Son, Rom. viii. 32. For 
 he is called the own Son of God merely because he had no other Father 
 besides God, whence he himself said, that God was his Father, John 
 v. 18. For to Adam God stood less in the relation of Father, than of 
 Creator, having only formed him from the dust of the earth ; whereas 
 he was properly the Father of the Son made of his own substance. Yet 
 it does not follow from hence that the Son is co-essential with the Father, 
 for then the title of Son would be least of all applicable to him, since he 
 who is properly the Son is not coeval with the Father, much less of the 
 same numerical essence, otherwise the Father and the Son would be one 
 person; nor did the Father beget him from any natural necessity, but of 
 his own free will. 1 — a mode more perfect and more agreeable to the pater- 
 nal dignity ; particularly since the Father is God, all whose works, as 
 has been already proved from Scripture, are executed freely according 
 to his own good pleasure, and consequently the work of generation. 
 
 For questionless, it was in God's power consistently with the per- . f 
 fection of his own essence not to have begotten the Son, inasmuch as 
 generation does not pertain to the nature of the Deity, who s tands j n_ 
 n p need of pr opagation ;" but whatever does not pertain to his own 
 
 1 Milton puts the same distinction into the mouth of Adam, speaking after his fall of 
 the relation in which his sons stood to him : 
 
 what if thy son 
 
 Prove disobedient, and reprov'd retort, 
 
 "Wherefore didst thou beget me? I sought it not:" 
 
 Would'st thou admit for his contempt of thee • m - * 
 
 That proud excuse? yet him not thy election, 
 
 But natural necessity begot. Paradise Lost, X. 760. 
 
 2 No need that thou 
 
 v / Should'st propagate, already infinite, 
 
 And through all numbers absolute, though one. VIII. 419- 
 
 yV 
 
86 
 
 essence or nature, he does not effect like a natural agent from any 
 physical necessity. If the generation of the Son proceeded from a 
 physical necessity, the Father impaired himself by physically begetting 
 a co-equal ; which God could no more do than he could deny himself; 
 therefore the generation of the Son cannot have proceeded otherwise 
 than from a decree, and of the Father's own free will. 
 
 Thus the Son was begotten of the Father in consequence of his 
 decree, and therefore within the limits of time, for the decree itself 
 must have been anterior to the execution of the decree, as is sufficiently 
 clear from the insertion of the word to-day. Nor can I discover on 
 what passage of Scripture the assertors of the eternal generation~of the 
 Son ground their opinion, for the text in Micah v. 2. does not speak 
 of his generation, but of his works, which are only said to have 
 been wrought from of old. But this will be discussed more at large 
 hereafter. 
 
 The Son is also called only begotten. John i. 14. and we beheld his 
 glory, the glory as of the only begotten of the Father, v. 18. the only 
 begotten Son which is in the bosom of the Father, iii. 16, 18. he gave his 
 only begotten Son. 1 John iv. 9- God sent his only begotten Son. Yet 
 he is not called essentially one with the Father, inasmuch as he was 
 visible to sight, and given by the Father, by whom also he was sent, 
 and from whom he proceeded; but he enjoys the title of only begotten 
 by way of superiority, as distinguished from many others who are also 
 v, said to have been born of God. John i. 13. which were born of God. 
 1 John iii. 9. whosoever is born of God, doth not commit sin. James i. 18. 
 of his own will begat he us with the word of truth. 1 John v. 1. whosoever 
 believeth, &c. is born of God. 1 Pet. i. 3. which according to his abundant 
 mercy hath begotten us again unto a lively hope. But since through- 
 out the Scriptures the Son is never said to be begotten, except, as 
 above, in a metaphorical sense, it seems probable that he is called 
 only begotten principally because he is the one mediator between God 
 and man. ^&L 
 
87 
 
 So also the Son is called the first horn. Rom. viii. 29. that he might 
 be the first born among many brethren. Col. i. 15. the first born of every 
 creature, v. 18. the first born from the dead. Heb. i. 6. when he bringeth 
 in the first begotten into the world. Rev. iii. 14. the beginning of the 
 creation of God, — all which passages preclude the idea of his co-essen- 
 tiality with the Father, and of his generation from all eternity. Thus it 
 is said of Israel, Exod. iv. 22. thus saith Jehovah, Israel is my son, even 
 my first born ; and of Ephraim, Jer. xxxi. 9. Ephraim is my first born ; 
 and of all the saints, Heb. xii. 23. to the general assembly of the first born. 
 
 Hitherto only the metaphorical generation of Christ has been con- 
 sidered; but since to generate another who had no previous existence, 
 is to give him being, and that if God generate by a physical necessity, 
 he can generate nothing but a co-equal Deity, which would be incon- 
 sistent with self-existence, an essential attribute of Divinity; (so that 
 according to the one hypothesis there would be two infinite Gods, or 
 according to the other the first or efficient cause would become the effect, 
 which no man in his senses will admit) it becomes necessary to inquire 
 how or in what sense God the Father can have begotten the Son. This 
 point also will be easily explained by reference to Scripture. For when 
 the Son is said to be the first born of every creature, and the beginning 
 of the creation of God, nothing can be more evident than that God of 
 his own will created, or generated, or produced the Son before all 
 things, pndnpd with the_diyine nature, as in the^ fulness of_time he 
 miraculously begat him in_jn s huma n nature jpf_the_ Virgin Mary. The 
 generation of the divine nature is described by no one with more sub- 
 limity and copiousness than by the apostle to the Hebrews, i. 2, 3. 
 whom he hath appointed heir of all things, by whom also he made the 
 worlds ; who being the brightness of his glory, and the express image of his 
 person, &c. It must be understood from this, that God imparted to 
 the Son as much as he pleased of the divine nature, nay of the divine 
 substance itself, care being taken not to confound the substance with the 
 whole essence, which would imply, that the Father had given to the 
 Son what he retained numerically the same himself; which would be 
 
 \ 
 
* 
 
 ^ x 
 
 88 
 
 a contradiction of terms instead of a mode of generation. This is the 
 whole that is revealed concerning the generation of the Son of God. 
 Whoever wishes to be wiser than this, becomes foiled in his pursuit 
 after wisdom, entangled in the deceitfulness of vain philosophy, or rather 
 of sophistry, and involved in darkness. 
 
 Since, however, Christ not only bears the name of the only begotten 
 Son of God, but is also several times called in Scripture God s notwith- 
 standing the universal doctrine that there is but one God, it appeared 
 } to many, who had no mean opinion of their own acuteness, that there 
 was an inconsistency in this; which gave rise to an hypothesis no less 
 strange than repugnant to reason, namely, that the Son, although per- 
 x sonally and numerically another, was yet essentially one with the Father, 
 ! and that thus the unity of God was preserved. 
 
 But unless the terms unity and duality be signs of the same ideas 
 to God which they represent to men, it would have been to no pur- 
 pose that God had so repeatedly inculcated that first commandment, 
 that he was the one and only God, if another could be said to exist 
 besides, who also himself ought to be believed in as the one God. Unity 
 ^^fc^and duality cannot consist of one and the same essence. God is one 
 ens, not two; one essence and one subsistence, which is nothing but 
 a substantial essence, appertain to one ens; if two subsistences or two 
 --persons be assigned to one essence, it involves a contradiction of terms, 
 by representing the essence as at once simple and compound. If one 
 divine essence be common to two persons, that essence or divinity will 
 either be in the relation of a whole to its several parts, or of a genus 
 to its several species, or lastly of a common subject to its accidents. 
 If none of these alternatives be conceded, there is no mode of escaping 
 from the absurd consequences that follow, such as that one essence 
 may be the third part of two or more. 
 
 There would have been no occasion for the supporters of these opinions 
 to have offered such violence to reason, nay even to so much plain 
 
89 
 
 scriptural evidence, if they had duly considered God's own words 
 addressed to kings and princes, 3 Psal. lxxxii. 6. / have said, Ye are 
 gods, and all of you are children of the Most High ; or those of Christ 
 himself, John x. 35. if he called them Gods, unto whom the word of God 
 came, and the Scripture cannot be broken — ; or those of St. Paul, 1 Cor. 
 viii. 5, 6. for though there be that are called gods, whether in heaven or 
 earth, (for there be gods many and lords many,) but to us there is but 
 one God, the Father, of whom are all things, &c. or lastly of St. 
 Peter, ii. 1, 4. that by these ye might be partakers of the divine nature, 
 which implies much more than the title of gods in the sense in which 
 that title is applied to kings; though no one would conclude from this 
 expression that the saints were co-essential with God. 
 
 Let us then discard reason in sacred matters, and follow the doc- 
 trine of Holy Scripture exclusively. 4 Accordingly, no one need expect 
 that I should here premise a long metaphysical discussion, and intro- 
 duce all that commonly received drama of the personalities in the 
 Godhead : since it is most evident, in the first place, from numberless 
 passages of Scripture, that there is in reality but one true independent \% * 
 and supreme God; 5 and as he is called one, (inasmuch as human reason |\ 
 and the common language of mankind, and the Jews, the people of 
 God, have always considered him as one person only, that is, one in i 
 a numerical sense) let us have recourse to the sacred writings in order 
 to know who this one true and supreme God is. This knowledge 
 ought to be derived in the first instance from the gospel, since the 
 clearest doctrine respecting the one God must necessarily be that 
 
 * for glory done 
 
 Of triumph, to be styl'd great conquerors, 
 
 Patrons of mankind, gods, and sons of gods. Paradise Lost, XI. 696. 
 
 4 Down, reason, then ; at least vain reasonings, down. Samson Agonistes, 322. 
 
 5 Seem I to thee sufficiently possess'd 
 Of happiness or not ? who am alone 
 From all eternity; for none I know 
 
 Second to me or like, equal much less. Paradise Lost, VIII. 404. 
 
 N 
 
) 
 
 90 
 
 copious and explanatory revelation concerning him which was delivered 
 by Christ himself to his apostles, and by the apostles to their followers. 
 Nor is it to be supposed that the gospel would be ambiguous or obscure 
 on this subject; for it was not given for the purpose of promulgating 
 new and incredible doctrines respecting the nature of God, hitherto utterly 
 unheard of by his own people, but to announce salvation to the Gentiles 
 through Messiah the Son of God, according to the promise of the God 
 of Abraham. A T o man hath seen God at any time; the only begotten Son, 
 tvhich is in the bosom of the Father, he hath declared him, John i. 18. 
 Let us therefore consult the Son in the first place respecting God. 
 
 According to the testimony of the Sun, delivered in the clearest 
 terms, the Father is that one true God, by whom are all things. Being 
 asked by one of the scribes, Mark xii. 28, 29, 32. which was the first 
 commandment of all, he answered from Deut. vi. 4. the first of all the 
 commandments is, Hear, O Israel, the Lord our God is one Lord; or 
 as it is in the Hebrew, Jehovah our God is - one Jehovah. The scribe 
 assented ; there is one God, and there is none other one but he ; and in 
 the following verse Christ expresses his approbation of this answer. 
 Nothing can be more clear than that it was the opinion of the scribe, as 
 well as of the other Jews, that by the unity of God is intended his 
 oneness of person. That this God was no other than God the Father, 
 is proved from John viii. 41, 54. ive have one Father, even God. It is 
 my Father that honoureth me; of whom ye say that he is your God. 
 iv. 21. neither in this mountain, nor yet at Jerusalem, shall ye worship 
 the Father. Christ therefore agrees with the whole people of God, 
 that the Father is that one and only God. For who can believe that 
 the very first of the commandments would have been so obscure, and 
 so ill understood by the Church through such a succession of ages, 
 that two other persons, equally entitled to worship, should have re- 
 mained wholly unknown to the people of God, and debarred of divine 
 honours even to that very day? especially as God, where he is teach- 
 ing his own people respecting the nature of their worship under the 
 gospel, forewarns them that they would have for their God the one 
 
91 
 
 Jehovah whom they had always served, and David, that is, Christ, for 
 their King and Lord. Jer. xxx. 9. they shall serve Jehovah their God, 
 and David their King, whom I will raise up unto them. In this pas- 
 sage Christ, such as God willed that he should be known or served by 
 his people under the gospel, is expressly distinguished from the one God 
 Jehovah, both by nature and title. Christ himself therefore, the Son of 
 God, teaches us nothing in the gospel respecting the one God but what 
 the law had before taught, and everywhere clearly asserts him to be his 
 Father. John xvii. 3. this is life eternal, that they might know thee, the only 
 true God, and Jesus Christ whom thou hast sent. xx. 17. I ascend unto my 
 Father and your Father ; and to my God and your God : if therefore the 
 Father be the God of Christ, and the same be our God, and if there be 
 none other God but one, there can be no God beside the Father. 
 
 Paul, the apostle" and interpreter of Christ, teaches the same in so 
 clear and perspicuous a manner, that one might almost imagine the 
 inculcation of this truth to have been his sole object. No teacher of 
 catechumens in the Church could have spoken more plainly and expressly 
 of the one God, according to the sense in which the universal consent 
 of mankind has agreed to understand unity of number. 1 Cor. viii. 4 — 6. 
 we know that an idol is nothing in the world, and that there is none other 
 God but one: for though there be that are called gods, whether in heaven 
 or in earth, (as there be gods many and lords many), but to us there is but 
 one God, the Father, of whom are all things, and we in him ; and one 
 Lord Jesus Christ, by whom are all things, and we by him. Here the 
 expression there is none other God but one excludes not only all other 
 essences, but all other persons whatever; for it is expressly said in the 
 sixth verse, that the Father is that one God; wherefore there is no 
 other person but one; at least in that sense which is intended by 
 divines, when they argue from John xiv. 16. that there is another God, 
 for the sake of asserting the personality of the Holy Spirit. Again, to 
 those who are called gods, whether in heaven or in earth, God the Father 
 of whom are all things is opposed singly ; he who is numerically one God, 
 to many gods. Though the Son be another God, yet in this passage 
 
 N 2 
 
92 
 
 V 
 
 lie is called merely Lord; he of whom are all things is clearly distinguished 
 from him by whom are all things, and if a difference of causation prove 
 a difference of essence, he is distinguished also in essence. Besides, since 
 a numerical difference originates in difference of essence, those who are 
 two numerically, must be also two essentially. 6 There is one Lord, namely 
 he whom God the Father hath made, Acts ii. 36. much more therefore 
 is the Father Lord, who made him, though he be not here called Lord. 
 For he who calls the Father one God, also calls him one Lord above all, 
 as Psal. ex. 1. the Lord said unto my Lord, — a passage which will be 
 more fully discussed hereafter. He who calls Jesus Christ one Lord, 
 does not call him one God, for this reason among others, that God the 
 Father hath made him both Lord and Christ, Acts ii. 36. Elsewhere 
 therefore he calls the Father both God and Lord of him whom he here 
 calls one Lord Jesus Christ. Eph. i. 17. the God of our Lord Jesus 
 Christ. 1 Cor. xi. 3. the head of Christ is God. xv. 28. the Son also him- 
 self shall be subject unto him. If in truth the Father be called the Father 
 of Christ, if he be called the God of Christ, if he be called the head of 
 Christ, if he be called the God to whom Christ described as the Lord, 
 nay, even as the Son himself, is subject, and shall be subjected, why 
 should not the Father be also the Lord of the same Lord Christ, and 
 the God of the same God Christ ; since Christ must also be God in 
 the same relative manner that he is Lord and Son? Lastly, the Father 
 is he of whom, and from whom, and by whom, and for whom are all 
 things; Rom. xi. 36. Heb. ii. 10. The Son is jiot he of whom, but only 
 by whom; and that not without an exception, all things, namely, which 
 
 6 ' Res etiam singula?, sive individua, quae vulgo vocant, singulas sibique proprias formas 
 habent; differunt quippe numero inter se, quod nemo non fatetur. Quid autem est aliud 
 numero inter se, nisi singulis formis differre? Numerus enim, ut recte Scaliger, est affectio 
 essentiam consequens. Quae igitur numero, essentia quoque differunt ; et nequaquam numero, 
 nisi essentia, differrent. Evigilent hie theologi. Quod si quaecunque numero, essentia quo- 
 que differunt, nee tamen materia, necesse est formis inter se differant ; non autem communibus, 
 ergo propriis.' Artis Logicce plenior Institutio. Prose Works, VI. 214. The hint thrown 
 out to the theologians in this passage is very remarkable ; but I am not aware that it has 
 ever been noticed as affording a clew to the opinion of Milton on the important subject 
 alluded to, which could scarcely have been expected to be found in a treatise on Logick. 
 
93 
 
 were made, John i. 3. all things, except him which did put all things 
 under him, 1 Cor. xv. 27. It is evident therefore that when it is said all 
 things were by him, it must be understood of a secondary and delegated 
 power; and that when the particle by is used in reference to the 
 Father, it denotes the primary cause, as John vi. 57. / live by the 
 Father; when in reference to the Son, the secondary and instrumental 
 cause : which will be explained more clearly on a future occasion. 
 
 Again, Eph. iv. 4 — 6. there is one body and one Spirit, even as ye are ^ 
 called in one hope of your calling ; one Lord, one faith, one baptism ; one 
 God and Father of all, who is above all, and through all, and in you all. 
 Here there is one Spirit, and one Lord ; but the Father is one, and there- 
 fore God is one in the same sense as the remaining objects of which unity 
 is predicated, that is, numerically one, and therefore one also in person. 
 1 Tim. ii. 5. there is one God, and one mediator between God and menjjl 
 the man Christ Jesus. Here the mediator, though not purely human, 
 is purposely named man, by the title derived from his inferior nature, 
 lest he should be thought equal to the Father, or the same God, whereas 
 the argument distinctly and expressly refers to one God. Besides, it 
 cannot be explained how any one can be a mediator to himself on his 
 own behalf; according to Gal. iii. 20. a mediator is not a mediator of 
 one, but God is one. How then can God be a mediator of God ? Not 
 to mention that he himself uniformly testifies of himself, John viii. 28. 
 / do nothing of myself, and v. 42. neither came I of myself. Undoubtedly 
 therefore he does not act as a mediator to himself; nor return as a me- 
 diator to himself. Rom. v. 10. we were reconciled to God by the death of 
 his Son. To whatever God we were reconciled, if he be one God, he 
 cannot be the God by whom we are reconciled, inasmuch as that God 
 is another person ; for if he be one and the same, he must be a medi- 
 ator between himself and us, and reconcile us to himself by himself; 
 which is an insurmountable difficulty. 
 
 Though all this be so self-evident as to require no explanation, — 
 namely, that the Father alone is a self-existent God, and that a being 
 
 •^u 
 
94 
 
 which is not self-existent cannot be God, — it is wonderful with what futile 
 subtleties, or rather with what juggling artifices, certain individuals have 
 endeavoured to elude or obscure the plain meaning of these passages ; 
 leaving no stone unturned, recurring to every shift, attempting every 
 means, as if their object were not to preach the pure and unadul- 
 terated truth of the gospel to the poor and simple, but rather by dint 
 of vehemence and obstinacy to sustain some absurd paradox from fall- 
 ing, by the treacherous aid of sophisms and verbal distinctions, bor- 
 rowed from the barbarous ignorance of the schools. 
 
 They defend their conduct, however, on the ground, that though 
 these opinions may seem inconsistent with reason, they are to be held 
 for the sake of other passages of Scripture, and that otherwise Scripture 
 will not be consistent with itself. Setting aside reason therefore, let us 
 have recourse again to the language of Scripture. 
 
 The passages in question are two only._ The first is John x. 30. 
 I and my Father are one, — that is, one in essence, as it is commonly inter- 
 preted. But God forbid that we should decide rashly on any point 
 relative to the Deity. Two things may be called one in more than 
 one way. Scripture saith, and the Son saith, / and my Father are one, — 
 I bow to their authority. Certain commentators conjecture that they 
 are one in essence, — I reject what is merely man's invention. For the 
 Son has not left us to conjecture in what manner he is one with the 
 Father, (whatever member of the Church may have first arrogated to him- 
 self the merit of the discovery,) but explains the doctrine himself most 
 fully, so far as we are concerned to know it. The Father and the Son 
 are one, not indeed in essence, for he had himself said the contrary in 
 the preceding verse, my Father, which gave them me, is greater than all, 
 (see also xiv. 28. my Father is greater than I,) and in the following 
 verses he distinctly denies that he made himself God in saying, / 
 and my Father are one; he insists that he had only said as follows, 
 which implies far less, v. 36. say ye of him whom the Father hath 
 sanctified, and sent into the world, Thou blasphemest; because I said. 
 
95 
 
 / am the Son of God? This must be spoken of two persons not 
 only not co-essential, but not co-equal. Now if the Son be laying 
 down a doctrine respecting the unity of the divine essence in two 
 persons of the Trinity, how is it that he does not rather attribute 
 the same unity of essence to the three persons ? Why does he divide 
 the indivisible Trinity? For there cannot be unity without totality. 
 Therefore, on the authority of the opinions holden by my opponents them- 
 selves, the Son and the Father without the Spirit are not one in essence. 
 How then are they one? It is the province of Christ alone to ac- 
 quaint us with this, and accordingly he does acquaint us with it. In 
 the first place, they_ are one, inasmuch as they speak and act with 
 unanimity; and so he explains himself in the same chapter, after the 
 Jews had misunderstood his saying : x. 38. believe the works ; that ye may 
 know and believe that the Father is in me, and I in him. xiv. 10. believest 
 thou not that I am in the Father, and the Father in me f the words that I 
 speak unto you, I speak not of myself, but the Father that dwelleth in me, 
 he doeth the works. Here he evidently distinguishes the Father from him- 
 self in his whole capacity, but asserts at the same time that the Father 
 remains in him ; which does not denote unity of essence, but only inti- 
 macy of communion. Secondly, he declares himself to be one with the 
 Father in the same manner as we are one with him, — that is, not in 
 essence, but in love, in communion, in agreement, in charity, in spirit, 
 in glory. John xiv. 20, 21. at that day ye shall know that I am in the 
 Father, and ye in me, and I in you : he that hath my commandments, 
 and keepeth them, he it is that loveth me ; and he that loveth me, shall be 
 loved of my Father, xvii. 21. that they all may be one, as thou, Father, 
 art in me, and I in thee; that they also may be one in us. v. 23. / in 
 them, and thou in me, that they may be made perfect in one, and that the 
 world may know that thou hast sent me, and hast loved them as thou hast 
 loved me. v. 22. the glory which thou gavest me I have given them, that 
 they may be one, even as we are one. When the Son has shown in so 
 many modes how he and the Father are one, why should I set them all 
 aside? why should I, on the strength of my own reasoning, though 
 in opposition to reason itself, devise another mode, which makes them 
 
96 
 
 one in essence; or why, if already devised by some other person, 
 adopt it, in preference to Christ's own mode ? If it be proposed on the 
 single authority of the Church, the true doctrine of the orthodox 
 Church herself teaches me otherwise ; inasmuch as it instructs me to 
 listen to the words of Christ before all other. 7 
 
 The other passage, and which according to the general opinion affords 
 the clearest foundation for the received doctrine of the essential unity 
 of the three persons, is 1 John v. 7. there are three that hear record 
 in heaven, the Father, the Word, and the Holy Ghost, and these three 
 are one. But not to mention that this verse is wanting in the Syriac 8 
 and the other two Oriental versions, the Arabic and the Ethiopic, as 
 well as in the greater part of the ancient Greek manuscripts? and that 
 in those manuscripts which actually contain it many various readings 
 occur, it no more necessarily proves those to be essentially one, who 
 are said to be one in heaven, than it proves those to be essentially one, 
 who are said to be one on earth in the following verse. And not only 
 Erasmus, but even Beza, however unwillingly, acknowledged (as may 
 be seen in their own writings) 9 that if John be really the author 
 
 7 ' The best of those that then wrote (in the first ages of Christianity) disclaim that 
 any man should repose on them, and send all to the Scriptures.' Of Reformation in England. 
 Prose Works, I. 11. 
 
 * This is true of the manuscripts of the old Syriac version, but the printed editions of the 
 Syriac as well as of the Armenian versions contain the disputed clause. See Bishop Marsh's 
 Letters to Archdeacon Travis. Preface, Notes 8, Q, 10, 11. With respect to the Greek manu- 
 scripts Milton expresses himself cautiously. It now appears that the clause is not found in any 
 Greek manuscript written before the sixteenth century, which has been yet collated. For an 
 elaborate account of the arguments for and against its authenticity, see Home's Introduction, &c. 
 Part II. Chap. iv. Sect. 5. §. 6. where references are given to the principal authorities. 
 
 9 ' Annon illico poterunt tergiversari, de consensu dictum esse, non de eadem essentia? 
 
 Nihil autem aeque confirmat auctoritatem testimonii ut consensus. Itaque consentiunt in terra 
 Spiritus, aqua et sanguis. An haec tria sunt unum, sicut Pater, Filius et Spiritus Sanctus 
 unum sunt ? Nemo dicit, opinor, sed testimonii consensu sunt unum ; ita Pater, Verbum et 
 Spiritus Sanctus sunt unum.' Erasmi Responsio ad Notationes novas Ed. Leid. Tom. IX. 
 p. €78. Edit. Lug. Bat. 1703. ' Et hi tres unum sunt : id est, ita prorsus consentiunt ac si unus 
 testis essent; uti re vera unum sunt si ovaia* spectes ; sed de ilia (ut mihi quidem videtur) non 
 agitur hoc in loco.' Beza in loc. 
 
97 
 
 of the verse, he is only speaking here, as in the last quoted passage, 
 of an unity of agreement and testimony. Besides, who are the three 
 who are said to bear witness ? That they are three Gods, will not be 
 admitted ; therefore neither is it the one God, but one record or one testi- 
 mony of three witnesses, which is implied. But he who is not co-essential 
 with God the Father, cannot be co-equal with the Father. This text 
 however will be discussed more at large in the following chapter. 
 
 But, it is objected, although Scripture does not say in express words 
 that the Father and the Son are one in essence, yet reason proves the truth 
 of the doctrine from these, as well as from other passages of Scripture. 
 
 In the first place, granting, (which I am far from doing,) that this 
 is the case, yet on a subject so sublime, and so far above our reason, 
 where the very elements and first postulates, as it were, of our faith are 
 concerned, belief must be founded, not on mere reason, but on the word 
 of God exclusively, where the language of the revelation is most clear and 
 particular. Reason itself, however, protests strongly against the doctrine 
 in question ; for how can reason establish (as it must in the present case) 
 a position contrary to reason? Undoubtedly the product of reason must 
 be something consistent with reason, not a notion as absurd as it is 
 removed from all human comprehension. Hence we conclude, that this 
 opinion is agreeable neither to Scripture nor reason. The other alterna- 
 tive therefore must be adopted, namely, that if God be one_.God, and 
 that one God be the Father, and if notwithstanding the Son be also called 
 God, the Son must have received the name and nature of Deity from 
 God the Father, in conformity with his decree an cl .willy after the manner 
 stated before. This doctrine is not disproved by reason, and Scripture 
 teaches it in innumerable passages. 
 
 But those who insist that the Son is one God with the Father, consider 
 their point as susceptible of ample proof, even without the two texts already 
 examined, (on which indeed some admit that no reliance is to be placed) 
 if it can be demonstrated from a sufficient number of Scripture testimonies 
 
 o 
 
98 
 
 that the name and attributes and works of God, as well as divine honours, 
 are habitually ascribed to the Son. To proceed therefore in the same line 
 of argument, I do not ask themjtp believe that the Father alone and none 
 \else is God, unless I shall have proved, first, that in every passage each of 
 the particulars abovementioned is attributed in express terms only to one 
 God the Father, as well by the Son himself as by his apostles. Secondly, 
 that wherever they are attributed to the Son, it is in such a manner that 
 they are easily understood to be attributable in their original and proper 
 sense to the Father alone ; and that the Son acknowledges himself to 
 possess whatever share of Deity is assigned to him, by virtue of the 
 peculiar gift and kindness of the Father ; to which the apostles also bear 
 their testimony. And lastly, that the Son himself and his apostles ac- 
 knowledge throughout the whole of their discourses and writings, that 
 the Father is greater than the Son in all things. 
 
 I am aware of the answer which will be here made by those who, while 
 they believe in the unity of God, yet maintain that the Father alone 
 is not God. I shall therefore meet their objection in the outset, lest 
 they should raise a difficulty and outcry at each individual passage. 
 They twice beg the question, or rather request us to make two gra- 
 tuitous concessions. In the first place, they insist, that wherever the 
 name of God is attributed to the Father alone, it should be understood 
 ovaiwSws, not viroorTciTiKws, that is to say, that the name of the Father, 
 who is unity, should be understood to signify the three persons, or the 
 whole essence of the Trinity, not the single person of the Father. This is 
 on many accounts a ridiculous distinction, and invented solely for the 
 purpose of supporting their peculiar opinion ; although in reality, instead 
 of supporting it, it will be found to be dependent on it, and therefore 
 if the opinion itself be invalidated, for which purpose a simple denial 
 is sufficient, the futile distinction falls to the ground at the same time. 
 For the fact is, not merely that the distinction is a futile one, but 
 that it is no distinction at all; it is a mere verbal quibble, founded on 
 the use of synonymous words, and cunningly dressed up in terms bor- 
 rowed from the Greek to dazzle the eyes of novices. For since essence 
 
99 
 
 and hypostasis mean the same thing, as has been shown in the second 
 Chapter, it follows that there can be no real difference of meaning 
 between the adverbs essentially and substantially, which are derived from 
 them. If then the name of God be attributed to the Father alone 
 essentially, it must also be attributed to the Father alone substantially ; 
 since one substantial essence means nothing else than one hypostasis, 
 and vice versa. I would therefore ask my adversaries, whether they hold 
 the Father to be an abstract ens or not ? Questionless they will reply, 
 the primary ens of all. I answer, therefore, that as he has one hypostasis, 
 so must he have one essence proper to himself, incommunicable in the 
 highest degree, and participated by no one, that is, by no person besides, 
 for he cannot have his own proper hypostasis, without having his own 
 proper essence. For it is impossible for any ens to retain its own essence 
 in common with any other thing whatever, since by this essence it is 
 what it is, 1 and is numerically distinguished from all others. If therefore 
 the Son, who has his own proper hypostasis, have not also his own proper 
 essence, but the essence of the Father, he becomes on their hypothesis 
 either no ens at all, or the same ens with the Father; which strikes at 
 the very foundation of the Christian religion. The answer which is com- 
 monly made, is ridiculous — namely, that although one finite essence can 
 pertain to one person only, one infinite essence may pertain to a plurality 
 of persons ; whereas in reality the infinitude of the essence affords an addi- 
 tional reason why it can pertain to only one person. All acknowledg e 
 that both the essence and the person of the Father are infinite ; therefore 
 the essence of the Father cannot be communicated to another person, for 
 otherwise there might be two, or any imaginable number of infinite persons. 
 
 The second, postulate is, that wherever the Son attributes Deity to the \ 
 Father alone, and as to one greater than himself, he must be understood 
 to speak ^njiis human character, or as mediator. Wherever the context 
 and the fact itself require this interpretation, I shall readily concede it, 
 without losing anything by the concession ; for however strongly it may 
 
 1 "The form, by which the thing is what it is, is oft so slender and undistinguishable," 
 &c. &c. Tetrachordon. Prose Works, II. 140. 
 
 o 2 
 
 
100 
 
 be contended, that when the Son attributes every thing to the Father 
 alone, he speaks in his human or mediatorial capacity, it can never be 
 inferred from hence that he is one God with the Father. On the other 
 hand I shall not scruple to deny the proposition, whenever it is to be 
 conceded not to the sense of the passage, but merely to serve their own 
 theory; and shall prove that what the Son attributes to the Father, he 
 attributes in his filial or even in his divine character to the Father as God 
 of God, and not to himself under any title or pretence whatever. 
 
 With regard to the name of God, wherever simultaneous mention 
 is made of the Father and the Son, that name is uniformly ascribed to the 
 Father alone, except in such passages as shall be hereafter separately 
 considered. I shall quote in the first place the texts of the former class, 
 which are by far the more considerable in point of number, and form a 
 large and compact body of proofs. John iii. 16. so God loved the world, 
 that he gave his own Son, &c. vi. 27. him hath God the Father sealed. 
 v. 29. this is the work of God, that ye believe on him whom he hath 
 sent. xiv. 1. ye believe in God, believe also in me. What is meant 
 by believing in any one, will be explained hereafter; in the mean time 
 it is clear that two distinct things are here intended — in God and in me. 
 Thus all the apostles in conjunction, Acts iv. 24. lifted up their voice 
 to God with one accord, and said, Lord, thou art God which hast made 
 
 heaven and earth who by the mouth of thy servant David hast said, 
 
 Why did the heathen rage against the Lord, and against his Christ? 
 
 Rom. viii. 3. God sending his own Son. 1 Thess. iii. 11. now God him- 
 self, and our Father, and our Lord Jesus Christ, direct our way unto 
 you. Col. ii. 2. to the acknowledgement of the mystery of God, and of 
 the Father, and of Christ." iii. 3. your life is hid with Christ in God. 
 2 Tim. iv. 1. / charge thee therefore before God and the Lord Jesus 
 Christ. 1 John iv. 9. the love of God toward us, because that God sent his 
 only begotten Son. So also where Christ is named first in order. Gal. i. 1. 
 by Jesus Christ, and God the Father, who raised him from the dead. 2 Thess. 
 
 1 To? Qeou Ka\ XlaTpo^, Ka\ ToZ Xpiarov. Gr. of God, even of the Father, and of Christ. 
 Macknight's Translation. See also Hammond and Whitby on the passage. 
 
101 
 
 ii. 16. now our Lord Jesus Christ himself, and God, even our Father. The 
 same thing may be observed in the very outset of all the Epistles of 
 St. Paul and of the other apostles, where, as is natural, it is their custom 
 to declare in express and distinct terms who he is by whose divine autho- 
 rity they have been sent. Rom. i. 7, 8. 1 Cor. i. 1 — 3. 2 Cor. i. 1 — 3. and 
 so throughout to the book of Revelations. See also Mark i. 1. 
 
 The Son likewise teaches that the attributes of divinity belong to the 
 Father alone, to the exclusion even of himself. With regard to omnisci- 
 ence. Matt. xxiv. 36. of that day and hour knoweth no man, no not the 
 angels of heaven, but my Father only ; and still more explicitly, Mark xiii. 
 32. not the angels which are in heaven, neither the Son, but the Father. 
 
 With regard to supreme dominion both in heaven and earth, the 
 unlimited authority and full power of decreeing according to his own in- 
 dependant will. 3 Matt. vi. 13. thine is the kingdom and the power and the 
 glory for ever, xviii. 35. so likewise shall my heavenly Father do also unto 
 you, if ye from your hearts forgive not, &c. — xxvi. 29. in my Father's 
 kingdom, xx. 23. to sit on my right hand and on my left, is not mine 
 to give, but it shall be given to them for whom it is prepared of my 
 Father. It is not mine — , in my mediatorial capacity, as it is commonly 
 interpreted. 4 But questionless when the ambition of the mother and her 
 two sons incited them to prefer this important petition, they addressed 
 their petition to the entire nature of Christ, how exalted soever it might 
 be, praying him to grant their request to the utmost extent of his power 
 whether as God or man; v. 20. worshipping him, and desiring a certain 
 thing of him, and v. 21. grant that they may sit. Christ also answers 
 with reference to his whole nature — it is not mine to give; and lest for 
 
 3 Father eternal, thine is to decree, 
 
 Mine, both in Heaven and Earth, to do thy will 
 Supreme. Paradise Lost, X. 68. 
 
 4 See Poole's Synopsis in loco. But Whitby explains it as signifying only a perfect 
 conformity to His Father's will, without implying any defect in His own power. He 
 quotes in support of this interpretation Luke xxii. 29- Rev. iii. 21. 1 Cor. xii. 5. 
 
102 
 
 some reason they might still fancy the gift belonged to him, he declares 
 that it was altogether out of his province, and the exclusive privilege of 
 the Father. If his reply was meant solely to refer to his mediatorial 
 capacity, it would have bordered on sophistry, which God forbid that 
 we should attribute to him ; as if he were capable of evading the request 
 of Salome and her sons by the quibble which the logicians call expositio 
 prava or cequivoca, when the respondent answers in a sense or with a mental 
 intention different from the meaning of the questioner. The same must 
 be said of other passages of the same kind, where Christ speaks of him- 
 self ; (for after the hypostatical union of two natures in one person, it 
 follows that whatever Christ says of himself, he says not as the possessor 
 of either nature separately, but with reference to the whole of his cha- 
 racter, and in his entire person, except where he himself makes a distinc- 
 tion. ] Those who divide this hypostatical union at their own discretion, 
 strip the discourses and answers of Christ of all their sincerity ; they 
 represent every thing as ambiguous and uncertain, as true and false at 
 the same time ; it is not Christ that speaks, but some unknown substitute, 
 sometimes one, and sometimes another; so that the words of Horace 
 may be justly applied to such disputants : 
 
 Quo teneam vultus mutantem Protea nodo ? 5 
 
 Luke xxiii. 34. Father, forgive them, &c. John xiv. 2. in my Father's 
 house. So also Christ himself says, Matt. xxvi. 39. O my Father, if it 
 be possible, let this cup pass from me ; nevertheless not as I will, but 
 as thou wilt. Now it is manifest that those who have not the same 
 will, cannot have the same essence. It appears however from many pas- 
 sages, that the Father and Son have not, in a numerical sense, the same 
 
 intelligence or will. Matt. xxiv. 36. no man knoweth but my Father 
 
 only. Mark xiii. 32. neither the Son, but the Father. John vi. 38. / came 
 down from heaven, not to do mine own will, but the will of him that sent 
 me. Those therefore whose understanding and will are not numerically 
 the same, cannot have the same essence. Nor is there any mode of evad- 
 
 5 1 Ep. i. 90. He employs the same allusion in Paradise Lost : 
 
 call up unbound 
 
 In various shapes old Proteus from the sea. III. 603. 
 
103 
 
 ing this conclusion, inasmuch as the Son himself has thus expressed him- 
 self even with regard to his own divine nature. See also Matt. xxvi. 42. 
 and v. 53. thinkest thou that I cannot now pray to my Father, and he 
 shall presently give me more than twelve legions of angels ? Mark xiv. 36. 
 Abba, Father, all things are possible unto thee ; take away this cup from 
 me, &c. Luke xxii. 29. / appoint unto you a kingdom, as my Father hath 
 appointed unto me. xxiii. 46. Father, into thy hands I commend my spirit. 
 John xii. 27. Father, save me from this hour. If these prayers be uttered 
 only in his human capacity, which is the common solution, why does he 
 petition these things from the Father alone instead of from himself, if 
 he were God? Or rather, supposing him to be at once man and the ") 
 supreme God, why does he ask at all for what was in his own power? 6 ) 
 What need was there for the union of the divine and human nature in 
 one person, if he himself, being equal to the Father, gave back again into 
 his hands every thing that he had received from him? 
 
 With regard to his supreme goodness. Matt. xix. 17- why callest 
 thou me good? there is none good but one, that is, God. We need not 
 be surprised that Christ should refuse to accept the adulatory titles which 
 were wont to be given to the Pharisees, and on this account should 
 receive the young man with less kindness than usual; but when he says, 
 there is none good but one, that is, God, it is evident that he did not 
 choose to be considered essentially the same with that one God; for 
 otherwise this would only have been disclaiming the cVedit of goodness 
 in one character, for the purpose of assuming it in another. John vi. 32. 
 my Father giveth you the true bread from heaven, v. 65. no man can 
 come unto me — that is, to me, both God and man — except it were given 
 unto him of my Father. 
 
 With regard to his supreme glory. Matt, xviii. 10. their angels do 
 always behold the face of my Father which is in heaven. John xvii. 4. 
 / have glorified thee on the earth. Nay, it is to those who obey the 
 Father that the promise of true wisdom is made even with regard to 
 
 6 ... What he brings what needs he elsewhere seek ? Paradise Regained, IV. 325. 
 
104 
 
 the knowing Christ himself, which is the very point now in question. 
 John vii. 17, 18. if any man will do his will, he shall know of the doctrine 
 whether it be of God, or whether I speak of myself: he that speaketh 
 of himself seeketh his own glory ; but he that seeketh his glory that sent 
 him, the same is true, and no unrighteousness is in him. xv. 8. herein is 
 my Father glorified, that ye bear much fruit ; so shall ye be my disciples. 
 Matt. vii. 21. not every one that saith unto me, Lord, Lord, shall enter 
 into the kingdom of heaven, but he that doeth the will of my Father that 
 is in heaven, xii. 50. whosoever shall do the will of my Father which is 
 in heaven, the same is my brother, and sister, and mother. 
 
 Thus Christ assigns every attribute of the Deity to the Father 
 alone. The apostles uniformly speak in a similar manner. Rom. xv. 5, 6. 
 the God of patience and consolation grant you to be like minded one 
 toward another, according to Christ Jesus, xvi. 25 — 27- to him that is 
 of power to stablish you according to the commandment of the ever- 
 lasting God to God only wise, be glory through Jesus Christ — our 
 
 Lord, as the Vetus Interpres and some of the Greek manuscripts read 
 it. 1 Tim. vi. 13 — 16. / give thee charge in the sight of God, who 
 quickeneth all things, and before Christ Jesus, who witnessed a good 
 
 confession until the appearing of our Lord Jesus Christ, which in 
 
 his times he shall show, who is the blessed and only Potentate, the King 
 of kings and Lord of lords ; who alone hath immortality, dwelling in 
 the light which no man can approach unto, whom no man hath seen, nor 
 can see ; to whom be honour and power everlasting. Amen. 
 
 With regard to his works. See Rom. xvi. 25 — 27. 1 Tim. vi. 13 — 16. 
 as quoted above. 2 Cor. i. 21, 22. now he which stablisheth us with you in 
 Christ, and hath anointed us, is God; who hath also sealed us. Now 
 the God which stablisheth us, is one God. 1 Pet. i. 2. elect according to 
 the foreknowledge of God the Father, through sanctification of the Spirit 
 unto obedience and sprinkling of the blood of Jesus Christ. Even those 
 works which regard the Son himself, or which were done in him. 
 Acts v. 30 — 33. the God of our fathers raised up Jesus him hath 
 
105 
 
 God exalted with his right hand to be a Prince and a Saviour, for to 
 give repentance to Israel, and forgiveness of sins. Gal. i. 1. by Jesus 
 Christ, and God the Father, who raised him from the dead. Rom. x. 9- 
 if thou shalt believe in thine heart that God hath raised him from the 
 dead, thou shalt be saved. 1 Cor. vi. 14. God hath both raised up the 
 Lord, and will also raise us up by his own power. 1 Thess. i. 10. to 
 wait for his Son from heaven, whom he raised from the dead. Heb. x. 5. 
 sacrifice and offering thou wouldest not, but a body hast thou prepared me. 
 1 Pet. i. 21. who by him do believe in God that raised him up from the dead. 
 So many are the texts wherein the Son is said to be raised up by the 
 Father alone, which ought to have greater weight than the single passage 
 in St. John, ii. 19- destroy this temple, and in three days I will raise it 
 up — where he spake briefly and enigmatically, without explaining his 
 meaning to enemies who were unworthy of a fuller answer, on which 
 account he thought it unnecessary to mention the power of the 
 Father. 
 
 With regard to divine honours. For as the Son uniformly _ pays 
 worship and reverence to the Father alone, jjO_ii£ teaehes-us-ta follow the 
 same practice. Matt. vi. 6. pray to thy Father, v. 9. after this manner 
 therefore pray ye; Our Father, which art in heaven, &c. xviii. 19. as touch- 
 ing any thing that they shall ask, it shall be done for them of my Father 
 which is in heaven. Luke xi. 1, 2. teach us to pray, &c. and he said unto 
 them, Wlien ye pray, say, Our Father, which art in heaven. John ii. 16. 
 make not my Father's house an house of merchandise, iv. 21 — 23. the 
 hour cometh, and now is, when the true worshippers shall worship the 
 Father in spirit and in truth; for the Father seeketh such to worship 
 him. xv. 16. that whatsoever ye shall ask of the Father in my name, 
 he may give it you. xvi. 23. in that day ye shall ask me nothing; 
 
 whatsoever ye shall ask the Father in my name, he will give it you. 
 
 Rom. i. 8, 9- first, I thank my God through Jesus Christ for you all 
 
 for God is my witness, whom I serve with my spirit in the gospel of his 
 Son, &c. v. 11. we also joy in God through our Lord Jesus Christ. 
 vii. 25. I thank God, through Jesus Christ our , Lord. xv. 6. that ye 
 
106 
 
 may with one mind and one mouth glorify God, even the Father of our 
 Lord Jesus Christ. 1 Cor. i. 4. / thank my God always on your 
 behalf, for the grace of God which is given you by Jesus Christ. 
 2 Cor. i. 3. blessed be God, even the Father of our Lord Jesus Christ, 
 the Father of mercies, and the God of all comfort. Gal. i. 4, 5. who gave 
 
 himself. according to the will of God and our Father; to whom be 
 
 glory for ever and ever. Eph. i. 3. blessed be the God and Father of 
 our Lord Jesus Christ, &c. ii. 18. for through him we both have 
 access by one Spirit unto the Father, iii. 14. for this cause I bow 
 my knees unto the Father of our Lord Jesus Christ, v. 20, 21. now 
 unto him that is able to do exceeding abundantly, above all that we 
 ash or think, according to the power that worketh in us, unto him be 
 glory in the Church by Christ Jesus, throughout all ages, world without 
 end. Philipp. i. 2, 3. grace be unto you and peace from God our Father, 
 and from the Lord Jesus Christ. I thank my God upon every remem- 
 brance of you. See also Col. i. 3. and iii. 17- whatsoever ye do do 
 
 all in the name of the Lord Jesus, giving thanks to God and the Father 
 by him. 1 Thess. i. 2, 3. we give thanks to God for you all, making 
 mention of you in our prayers ; remembering without ceasing your work 
 of faith, and labour of love, and patience of hope in our Lord Jesus 
 Christ, in the sight of God and our Father, v. 9, 10. to serve the 
 living and true God; and to wait for his Son from heaven, whom he 
 raised from the dead. See also 2 Thess. i. 2, 3. and 2 Tim. i. 3. / thank 
 God, whom I serve from my forefathers. Now the forefathers of Paul 
 served God the Father alone. See also Philem. 4, 5. and 1 Pet. i. 3. 
 
 and iv. 10. as every man hath received the gift let him speak as the 
 
 oracles of God as of the ability which God giveth, that God in all 
 
 things may be glorified through Jesus Christ. James i. 27. pure reli- 
 gion and undeiiled before God and the Father, is this. 1 John ii. 1. we 
 have an advocate with the Father, Jesus Christ the righteous. 2 John 4 — 6. 
 walking in truth, as we have received a commandment from the Father 
 
 this is love, that we walk after his commandments. Rev. i. 6. who 
 
 made us kings and priests unto God and His Father ; to him be glory 
 and dominion for ever and ever. Matt. xxi. 12. Jesus went into the 
 
107 
 
 temple of God. Here however my opponents quote the passage from 
 Malachi, iii. 1. the Lord whom ye seek shall suddenly come to his temple, 
 even the messenger of the covenant. I answer, that in prophetical language 
 these words signify the coming of the Lord into the flesh, or into the 
 temple of the body, as it is expressed John ii. 21. For the Jews 
 sought no one in the temple as an object of worship, except the 
 Father; and Christ himself in the same chapter has called the temple 
 his Father's house, and not his own. Nor were they seeking God, 
 but that Lord and messenger of the covenant; that is, him who was 
 sent from God as the mediator of the covenant; — he it was who should 
 come to his Church, which the prophets generally express figuratively 
 under the image of the temple. So also where the terms God and man 
 are put in opposition to each other, the Father stands exclusively for 
 the one God. James iii. 9. therewith bless we God, even the Father ; 
 and therewith curse we men, which are made after the similitude of God. 
 1 John ii. 15, 16. if any man love the world, the love of the Father is 
 
 not in him: for all that is in the world is not of the Father, but of 
 
 the world. 
 
 But it is strenuously urged on the other hand, that the Son is some- 
 times called God, and even Jehovah; and that all the attributes of the 
 Deity are assigned to him likewise in many passages both of the Old 
 and New Testament. We arrive therefore at the other point which 
 I originally undertook to prove; and since it has been already shown 
 from the analogy of Scripture, that where the Father and the Son 
 are mentioned together, the name, and attribut es, and works— of— the 
 Deity, as well as divine honours, are alwajs^ssigrj£d^a_J^e_j>nje_and 
 only Godthe Father, I will now demonstrate, that whenever the same 
 properties are assigned to the Son, it is in such a manner as to 
 make it easily intelligible that they ought all primarily and properly 
 to be attributed to the Father alone. 
 
 It must be observed in the first place, that the name of God is not 
 unfrequently ascribed, by the will and concession of God the Father, 
 
 p 2 
 
108 
 
 even to angels and men, — how much more then to the only begotten 
 Son, the image of the Father. To angels. Psal. xcvii. 7, 9. worship 
 him all ye gods.... thou art high above all the earth; thou art exalted 
 Jar above all gods, compared with Heb. i. 6. See also Psal. viii. 5. 
 To judges. Exod. xxii. 28. thou shalt not revile the gods, nor curse the 
 ruler of thy people. See also, in the Hebrew, Exod. xxi. 6. xxii. 8, 9. 
 Psal. lxxxii. 1, 6. he judgeth among the gods. I have said, Ye are gods, 
 and all of you are children of the Most High. To the whole house 
 of David, or to all the saints. Zech. xii. 8. the house of David shall be 
 as God, as the angel of the Lord before them. The word Dvfttf, though 
 it be of the plural number, is also employed to signify a single angel, 
 in case it should be thought that the use of the plural implies a plural- 
 ity of persons in the Godhead : Judges xiii. 21. then Manoah knew that 
 he was an angel of Jehovah : and Manoah said unto his wife, We shall 
 surely die, because we have seen God. The same word is also applied 
 to a single false god. Exod. xx. 3. thou shalt have no other gods before 
 me. To Dagon. Judges xvi. 23. To single idols. 1 Kings xi. 33. To 
 Moses. Exod. iv. 16. and vii. 1. To God the Father alone. Psal. ii. 7. 
 xlv. 7. and in many other places. Similar to this is the use of the 
 word D^IN, the Lord, in the plural number with a singular meaning; 
 and with a plural affix according to the Hebrew mode. The word 'oin 
 also with the vowel Patha is frequently employed to signify one man, 
 and with the vowel Kamets to signify one God, or one angel bearing 
 the character of God. This peculiarity in the above words has been care- 
 fully noticed by the grammarians and lexicographers themselves, as well 
 as in byi used appellatively. The same thing may perhaps be remarked 
 of the proper names D^l and nnrwy- For even among the Greeks 
 the word ^-o-ttot^ that is, Lord, is also used in the plural number in 
 the sense of the singular, when extraordinary respect and honour are 
 intended to be paid. Thus in the Iphigenia in Aulis of Euripides, 
 Xlav hairoTaKxi maro? el, (1. 304, Beck's edition) for &?<r7roT>7, and again 
 evickees toi §e<nroTwv Ovr/anew inrep (1. 312) for ceaTrdrov. It is also used 
 
 in the Rhesus and the Bacchae in the same manner. 7 
 
 7 Rkes. 264-. Bacch. 1027- Edit. Beck. 
 
109 i^ 
 
 Attention must be paid to these circumstances, lest any one through 
 ignorance of the language should erroneously suppose, that whenever 
 the word Elohim is joined with a singular, it is intended to intimate 
 a plurality of persons in unity of essence. But if there be any 
 significance at all in this peculiarity, the word must imply as many 
 Gods, as it does persons. Besides, a plural adjective or a plural verb 
 is sometimes joined to the word Elohim, which, if a construction 
 of this kind could mean anything, would signify not a plurality of 
 persons only, but also of natures. See in the Hebrew Deut. v. 26. 
 Josh. xxiv. 19- Jer. x. 10. Gen. xx. 13. Further, the singular pf 1 ?** also 
 sometimes occurs, Deut. xxxii. 18. and elsewhere. It is also attributed 
 to Christ with the singular affix. Psal. ex. 1. ?Ttnb Jehovah said unto 
 my Lord, in which passage the Psalmist speaks of Christ (to whom 
 the name of Lord is assigned as a title of the highest honour) both 
 as distinct from Jehovah, and, if any reliance can be placed on the 
 affix, as inferior to Jehovah. But when he addresses the Father, the 
 affix is changed, and he says, v. 5. tfm, the Lord at thy right hand shall 
 strike through kings in the day of his wrath. 
 
 The name of God seems to be attributed to angels, 8 because as 
 heavenly messengers they bear the appearance of the divine glory and 
 person, and even speak in the very words of the Deity. Gen. xxi. 
 17, 18. xxii. 11, 12, 15, 16. by myself have I sworn, saith Jehovah. For 
 
 8 Milton is fond of attributing the name of God to angels, even in his Poem: 
 
 Deigns none to ease thy load, and taste thy sweet, 
 Nor God, nor man ? Paradise Lost, V. 59. 
 
 And again, in the same book, 
 
 Evil into the mind of God or man 
 
 May come and go, so unreprov'd. 117- 
 
 Where Newton properly remarks that God must signify Angel, for ' God cannot be tempted 
 
 with evil,' as St James says of the Supreme Being. So also in Paradise Regained, of the 
 
 fallen angels, 
 
 led their march 
 
 From Hell's deep vaulted den to dwell in light, 
 
 Regents and potentates, and kings, yea Gods, 
 
 Of many a pleasant realm and province wide. I. 115. 
 
110 
 
 the expression which was so frequently in the mouth of the prophets, 
 and which is elsewhere often omitted, is here inserted, that it may 
 be understood that angels and messengers do not declare their own 
 words, but the commands of God who sends them, even though 
 the speaker seem to bear the name and character of the Deity him- 
 self. So believed the patriarch Jacob ; Gen. xxxi. 11 — 13. the angel 
 
 of God spake unto me, saying I have seen all that Laban doeth unto 
 
 thee. I am the God of Bethel, &c. xxxii. 30. / have seen God face to 
 face ; compared with Hos. xii. 4, 5. he had power with God, yea, he had 
 power over the angel. Exod. xxiv. 10, 11. they saw the God of Israel... 
 also they saw God. Deut. iv. 33. did ever people hear the voice of God 
 speaking out of the midst of the fire, as thou hast heard, and live f Yet 
 it is said, Exod. xxxiii. 20. there shall no man see me, and live. John i. 18. 
 no man hath seen God at any time. v. 37. ye have neither heard his voice 
 at any time, nor seen his shape. 1 Tim. vi. 16. dwelling in the light which 
 no man can approach unto, whom no man hath seen, nor can see. It 
 follows therefore that whoever was heard or seen, it was not God; not 
 even where mention is made of God, nay even of Jehovah himself, and 
 of the angels in the same sentence. Gen. xxviii. 12, 13. behold the angels 
 of God.... and behold, Jehovah stood above them. 1 Kings xxii. 19. / saw 
 Jehovah sitting on his throne, and all the host of heaven standing by him. 
 
 Isai. vi. 1, 2. / saw the Lord sitting upon a throne above it stood the 
 
 seraphim. I repeat, it was not God himself that he saw, but perhaps 
 one of the angels clothed in some modification of the divine glory, 
 or the Son of God himself, the image of the glory of his Father, 
 as John understands the vision, xii. 41. these things said Esaias, when 
 he saw his glory. For if he had been of the same essence, he could 
 no more have been seen or heard than the Father himself, as will be 
 more fully shewn hereafter. Hence even the holiest of men were 
 troubled in mind when they had seen an angel, as if they had seen 
 God himself. Gen. xxxii. 30. I" have seen God. Judges vi. 22. when 
 Gideon perceived that he was an angel of Jehovah, Gideon said, Alas, 
 O Lord Jehovah, for because I have seen an angel of Jehovah face to 
 face. See also xiii. 21, 22. as before. 
 
in A 
 
 The name of God is ascribed to judges, because they occupy the 
 place of God to a certain degree in the administration of judgement. 
 The Son, who was entitled to the name of God both in the capacity 
 of a messenger and of a judge, and indeed in virtue of a much better 
 right, 9 did not think it foreign to his character, when the Jews accused 
 him of blasphemy because he made himself God, to allege in his own 
 defence the very reason which has been advanced. John x. 34 — 36. Jesus 
 answered them, Is it not written in your law, I said, Ye are gods? 
 If he called them gods unto whom the word of God came, and the Scrip- 
 ture cannot be broken ; say ye of him whom the Father hath sanctified 
 and sent into the ivorld, Thou blasphemest ; because I said, I am the Son 
 of God? — especially when God himself had called the judges, sons of 
 the Most High, as has been stated before. Hence 1 Cor. viii. 4, 5. for 
 though there be that are called gods, whether in heaven or in earth, (as 
 there be gods many, and lords many,) but to us there is but one God, 
 the Father, of whom are all things, and we in him ; and one Lord Jesus 
 Christ, by whom are all things, and we by him. 
 
 Even the principal texts themselves which are brought forward to 
 prove the divinity of the Son, if carefully weighed and considered, are 
 sufficient to show that the Son is God in the manner which has been 
 explained. John i. I. in the beginning was the Word, and the Word 
 was with God, and the Word was God. It is not said, from everlast- 
 ing, but in the beginning. The Word, — therefore the Word was audible. 
 But God, as he cannot be seen, so neither can he be heard ; John v. 37. 
 The Word therefore is not of the same essence with God. The Word 
 was with God, and was God, — namely, because he was with God, that is, in 
 the bosom of the Father, as it is expressed v. 18. Does it follow there- 
 fore that he is essentially one with him with whom he was? It no more 
 follows, than that the disciple who was lying on Jesus' breast, John 
 
 9 Be not so sore offended, Son of God, 
 
 Though Sons of God both angels are and men, 
 
 If I, to try whether in higher sort 
 
 Than these thou bear'st that title — Paradise Regained, IV. 196. 
 
 * 
 
112 
 
 xiii. 23. was essentially one with Christ. Reason rejects the doctrine; 
 Scripture nowhere asserts it ; let us therefore abandon human devices, and 
 follow the evangelist himself; who is his own interpreter. Rev. xix. 13. 
 his name is called The Word of God — that is, of the one God : he him- 
 self is a distinct person. If therefore he be a distinct person, he is 
 distinct from God, who is unity. How then is he himself also God? By 
 the same right as he enjoys the title of the Word, or of the only 
 begotten Son, namely, by the will of the one God. This seems to be the 
 reason why it is repeated in the second verse — the same was in the be- 
 ginning with God; which enforces what the apostle wished we should 
 principally observe, not that he was in the beginning God, but in the 
 beginning with God ; that he might show him to be God only by prox- 
 imity and love, not in essence ; which doctrine is consistent with the sub- 
 sequent explanations of the evangelist in numberless passages of his gospeL 
 
 Another passage is the speech of Thomas, John xx. 28. my Lord 
 and my God. He must have an immoderate share of credulity who 
 attempts to elicit a new confession of faith, unknown to the rest of the 
 disciples, from this abrupt exclamation of the apostle, who invokes in 
 his surprize not only Christ his own Lord, but the God of his ancestors, 
 namely, God the Father; — as if he had said, Lord! what do I see — 
 what do I hear — what do I handle with my hands? He whom 
 Thomas is supposed to call God in this passage, had acknowledged respect- 
 ing himself not long before, v. 17. / ascend unto my God and your 
 God. Now the God of God cannot be essentially one with him whose 
 God he is. On whose word therefore can we ground our faith with 
 most security ; on that of Christ, whose doctrine is clear, or of Thomas, 
 a new disciple, first incredulous, then suddenly breaking out into an abrupt 
 exclamation in an ecstasy of wonder, if indeed he really called Christ 
 his God? For having reached out his fingers, he called the man 
 whom he touched, as if unconscious of what he was saying, by the 
 name of God. Neither is it credible that he should have so quickly 
 understood the hypostatic union of that person whose resurrection he 
 had just before disbelieved. Accordingly the faith of Peter is com- 
 
 / 
 
113 
 
 mended — blessed art thou, Simon — for having only said — thou art the 
 Son of the living God, Matt. xvi. 16, 17. The faith of Thomas, although 
 as it is commonly explained, it asserts the divinity of Christ in a much 
 more remarkable manner, is so far from being praised, that it is under- 
 valued, and almost reproved in the next verse — Thomas, because thou 
 hast seen me, thou hast believed; blessed are they that have not seen, and 
 yet have believed. And yet, though the slowness of his belief may have 
 deserved blame, the testimony borne by him to Christ as God, which, 
 if the common interpretation be received as true, is clearer than occurs 
 in any other passage, would undoubtedly have met with some com- 
 mendation; whereas it obtains none whatever. Hence there is nothing 
 to invalidate that interpretation of the passage which has been already 
 suggested, referring the words — my Lord — to Christ, — my God — to God 
 the Father, who had just testified that Christ was his Son, by raising 
 him up from the dead in so wonderful a manner. 
 
 So too Heb. i. 8. unto the Son — or of the Son — he saith, Thy throne, 
 O God, is for ever and ever. But in the next verse it follows, thou 
 hast loved righteousness, &c. therefore God, even thy God, hath anointed 
 thee with the oil of gladness above thy fellows, where almost every word 
 indicates the sense in which Christ is here termed God ; and the words 
 of Jehovah put into the mouth of the bridal virgins, Psal. xlv. might 
 have been more properly quoted by this writer for any other purpose 
 than to prove that the Son is co-equal with the Father, since they are 
 originally applied to Solomon, to whom, as properly as to Christ, the 
 title of God might have been given on account of his kingly power, 
 conformably to the language of Scripture. 
 
 These three passages are the most distinct of all that are brought 
 forward ; for the text in Matt. i. 23. they shall call (for so the great 
 majority of the Greek manuscripts read it 1 ) his name Immanuel, which 
 
 1 Ka\eaov<ri to ovofxa avrov. ' Ka\e<rei<: Steph. /?. Cant. Euseb. sed exemplaria MSS. 
 universim, Vulg. Hieron. Epiphan. Chrysost. Theophylact. Origen. Iren. Just. Martyr (qui 
 etiam habet tcaAevere) receptam lectionem retinent.' Mill, in loc. 
 
 Q 
 
114 
 
 being interpreted is, God with us, does not prove that he whom they 
 were so to call should necessarily be God, but only a messenger from God, 
 according to the song of Zacharias, Luke i. 68, 69. blessed be the Lord 
 God of Israel; for he hath visited and redeemed his people, and hath 
 raised up an horn of salvation for us, &c. Nor can anything certain be 
 inferred from Acts xvi. 31, 34. believe on the Lord Jesus Christ, — and 
 he rejoiced, believing in God with all his house. For it does not follow 
 from hence that Christ is God, since the apostles have never dis- 
 tinctly pointed out Christ as the ultimate object of faith ; but these 
 are merely the words of the historian, expressing that briefly which 
 there can be no doubt that the apostles inculcated in a more detailed 
 manner, — faith in God the Father through Christ. Nor is the passage 
 in Acts xx. 28. more decisive, — the Church of God, which he hath pur- 
 chased ivith his own blood; that is, with his own Son, as it is else- 
 where expressed, for God properly speaking has no blood; and no usage 
 is more common than the substitution of the figurative term blood for 
 offspring. But the Syriac version reads, not the Church of God, but the 
 Church of Christ; and in our own recent translation it is, the Church 
 of the Lord. 2 Nor can any certain dependence be placed on the authority 
 of the Greek manuscripts, five of which read rod Kvplov nal Qeov, 3 ac- 
 
 2 In the list of various readings given in Bp. Wilson's Bible, it is stated that the reading 
 of the Lord exists in one of the English Bibles printed by Whitchurch, which is probably the 
 'recent translation' alluded to by Milton. This printer published many editions of the 
 Bible, separately or in conjunction with Grafton, about the middle of the sixteenth century. 
 The library at St. Paul's contains ten editions published in different years between 1530 
 and 1560, but the reading alluded to appears in none of them. The libraries of the British 
 Museum, Lambeth, and Canterbury (which latter collection contains about fifty ancient English 
 Bibles and Testaments presented by the late Dr. Coombe) the Bodleian library at Oxford, 
 the University library, and the libraries of Trinity and St. John's Colleges, Cambridge, 
 have also been searched without success for a copy of the edition in question. 
 
 3 This is the reading of the Codex Passionaei, the date of which, however, is not earlier than 
 the eighth or ninth century, and of sixty-three other MSS. none of which are among the most 
 correct or authoritative. See Home's Introduction, &c. Vol. II. 352, for an analysis of what 
 Griesbach, Hale, Michaelis and others have written on the verse. The sum of the whole is, that 
 €KK\rj(7ia rov Qeov, Church of God, the received reading, ' is better supported than any of the 
 other readings, and consequently we may conclude that it was the identical expression uttered by 
 Paul, and recorded by Luke.' 
 
115 
 
 cording to Beza, who suspects that the words rod Kvpiov have crept in 
 from the margin, though it is more natural to suppose the words Kal Qeov 
 to have crept in, on account of their being an addition to the former. 
 The same must be said respecting Rom. ix. 5. who is over all, God 
 blessed for ever. Amen. For in the first place, Hilary and Cyprian do 
 not read the word God in this passage, nor do some of the other Fathers, 
 if we may believe the authority of Erasmus ; who has also shown 
 that the difference of punctuation may raise a doubt with regard to 
 the true meaning of the passage, namely, whether the clause in ques- 
 tion should not rather be understood of the Father than of the Son. 4 
 But waiving these objections, and supposing that the words are spoken 
 of the Son ; they have nothing to do with his essence, but only intimate 
 that divine honour is communicated to the Son by the Father, and par- 
 ticularly that he is called God ; which has been already fully shown by 
 other arguments. But, they rejoin, the same words which were spoken 
 of the Father, Rom. i. 25. more than the Creator, who is blessed for ever. 
 Amen, are here repeated of the Son; therefore the Son is equal to 
 the Father. If there be any force in this reasoning, it will rather 
 prove that the Son is greater than the Father; for according to the 
 ninth chapter, he is over all, which however, they remind us, ought to 
 be understood in the same sense as John iii. 31, 32. he that cometh from 
 above, is above all; he that cometh from heaven is above all. In these 
 words even the divine nature is clearly implied, and yet, what he hath 
 seen and heard, that he testifieth, which language affirms that he came 
 not of himself, but was sent from the Father, and was obedient to him. 
 It will be answered, that it is only his m ediatorial chara cter which is 
 intended. But he never could have become a mediator, nor could he 
 have been sent from God, or have been obedient to him, unless he had 
 been inferior to God and the Father as to his nature. Therefore also 
 
 4 ' Sanctus Cyprianus adversus Judaeos libro secundo, capite quinto, adduxit hunc locum, 
 omissa Dei mentione. Itidem Hilarius enarrans Psalmum cxxii. quod incuria librariorum 
 esse omissum videri potest.' Erasmi Annotationes ad Rom. ix. 5. See also his treatise 
 entitled Responsio de Filii divinitate. Tom. IX. p. 849- Macknight in his notes on the pas- 
 sage of the Romans, answers Erasmus with regard to both the points which Milton mentions. 
 
 Q 2 
 
116 
 
 after he shall have laid aside his functions as mediator, whatever may 
 be his greatness, or whatever it may previously have been, he must 
 be subject to God and the Father. Hence he is to be accounted 
 above all, with this reservation, that he is always to be excepted who 
 did put all things under him, 1 Cor. xv. 27. and who consequently is 
 above him under whom he has put all things. If lastly he be termed 
 blessed, it must be observed that he received blessing as well as divine 
 honour, not only as God, but even as man. Rev. v. 12. worthy is the 
 Lamb that was slain to receive power and riches and wisdom and strength 
 and honour and glory and blessing; and hence, v. 13. blessing, and honour, 
 and glory, and power, be unto him that sitteth upon the throne, and unto 
 the Lamb for ever and ever. 
 
 There is a still greater doubt respecting the reading in 1 Tim. iii. 16. 
 God was manifest in the Jlesh. Here again Erasmus asserts that neither 
 Ambrose nor the Vetus Interpres read the word God in this verse, and 
 that it does not appear in a considerable number of the early copies. 5 
 However this may be, it will be clear, when the context is duly examined, 
 that the whole passage must be understood of God the Father in con- 
 junction with the Son. For it is not Christ who is the great mystery of 
 godliness, but God the Father in Christ, as appears from Col. ii. 2. the 
 mystery of God and of the Father, and of Christ. 2 Cor. v. 18, 19. all 
 things are of God, who hath reconciled us to himself by Jesus Christ .... 
 to wit, that God was in Christ, reconciling the world unto himself, not 
 imputing their trespasses unto them. Why therefore should God the 
 Father not be in Christ through the medium of all those offices of 
 reconciliation which the apostle enumerates in this passage of Timothy? 
 God was manifest in the Jlesh — namely in the Son, his own image ; in 
 any other way he is invisible : nor did Christ come to., manifest him- 
 
 5 ' Ambrosius et Vulgatus Interpres legerunt pro ©eos, o, id est, quod.' Erasmus ad 1 Tim. 
 iii. 16. The Clermont MS. the Vulgate, and some other ancient versions read o, which. 
 The Colbertine MS. reads o?, who. All the other Greek MSS. have Geo'?. For a defence 
 of the latter reading see Mill and Macknight in loco, and Pearson On the Creed. See also 
 Waterland, Works, II. 158. 
 

 117 X&jfor^ 
 
 -5 
 
 self, but his Father, John xiv. 8, 9. Justified in the Spirit — and who 
 should be thereby justified, if not the Father ? Seen of angels — inas- 
 much as they desired to look into this mystery, 1 Pet. i. 12. Preached 
 unto the Gentiles — that is, the Father in Christ. Believed on in the 
 world — and to whom is faith so applicable, as to the Father through 
 Christ? Received up into glory — namely, he who was in the Son from 
 the beginning, after reconciliation had been made, returned with the Son 
 into glory, or was received into that supreme glory which he had ob- 
 tained in the Son. But there is no need of discussing this text at 
 greater length : those who are determined to defend at all events the 
 received opinion, according to which these several propositions are pre- 
 dicated not of the Father but of the Son alone, when they are in fact 
 applicable both to the one and the other, though on different grounds, 
 may easily establish that the Son_is jGk>d, a truth which I am far from 
 denying — but they will in vain attempt to prove from thi s passag e 
 that he is the supreme God»^ and one with t he Father. 
 
 The next passage is Tit. ii. 13. the glorious appearing of the great 
 God and our Saviour Jesus Christ. Here also the glory of God the 
 Father may be intended, with which Christ is to be invested on his 
 second advent, Matt. xvi. 27- as Ambrose understands the passage from 
 the analogy of Scripture. For the whole force of the proof depends upon 
 the definitive article, which may be inserted or omitted before the two 
 nouns in? the Greek without affecting the sense ; or the article prefixed 
 to one may be common to both. 6 Besides, in other languages, where the 
 article is not used, the words may be understood to apply indifferently 
 either to one or two persons ; and nearly the same words are employed 
 without the article in reference to two persons, Philipp. i. 2. and 
 Philem. 3. except that in the latter passages the word Father is substi- 
 tuted for great. So also 2 Pet. i. 1. through the righteousness of [our\ 
 God and our Saviour Jesus Christ. Here the repetition of the pronoun 
 
 6 On the importance of the Greek article, see Mr. Granville Sharp's Remarks on the Uses of 
 the Definitive Article, &c. ; Dr. Wordsworth's Six Letters to Mr. Sharp ; Mr. Boyd's Supple- 
 mentary Researches ; and Bp. Middleton's Doctrine of the Greek Article. 
 
118 
 
 riniov without the article, as it is read by some of the Greek manuscripts, 
 shows that two distinct persons are spoken of. And surely what is pro- 
 posed to us as an object of belief, especially in a matter involving a pri- 
 mary article of faith, ought not to be an inference forced and extorted 
 from passages relating to an entirely different subject, in which the 
 readings are sometimes various, and the sense doubtful, — nor hunted out 
 by careful research from among articles and particles,— nor elicited by 
 dint of ingenuity, like the answers of an oracle, from sentences of dark 
 or equivocal meaning — but should be susceptible of abundant proof from 
 the clearest sources. For it is in this that the superiority of the gospel 
 to the law consists; this, and this alone, is consistent with its open sim- 
 plicity; this is that true light and clearness which we had been taught 
 .to expect would be its characteristic. Lastly, he who calls God, great, 
 does not necessarily call him supreme, or essentially one with the Father ; 
 nor on the other hand does he thereby deny that Christ is the great 
 God, in the sense in which he has been above proved to be such. 
 
 Another passage which is also produced is 1 John iii. 16. hereby per- 
 ceive we the love of God, because he laid down his life for us. Here 
 however the Syriac version reads illius instead of Dei, and it remains 
 to be seen whether other manuscripts do the same. 7 The pronoun he, 
 eiceivos, seems not to be referred to God, but to the Son of God, as may 
 be concluded from a comparison of the former chapters of this epistle, 
 and the first, second, fifth and eighth verses of the chapter before us, as 
 well as from Rom. v. 8. God commendeth his love toward us, in that, 
 while we were yet sinners, Christ died for us. The love of God, there- 
 fore, is the love of the Father, whereby he so loved the world, that 
 he purchased it with his own blood, Acts xx. 28. and for it laid down 
 his life, that is, the life of his only begotten Son, as it may be ex- 
 plained from John iii. 16. and by analogy from many other passages. 
 Nor is it extraordinary that by the phrase, his life, should be under- 
 stood the life of his beloved Son, since we are ourselves in the habit 
 
 7 The Ethiopic version reads qvtov. Mill omits Qeov. 
 
119 
 
 of calling any much-loved friend by the title of life, or part of our f 
 life, as a term of endearment in familiar discourse. 
 
 But the passage which is considered most important of all, is 1 John v. ^ 
 part of the twentieth verse — for if the whole be taken, it will not prove / 
 what it is adduced to support. We know that the Son of God is come, J 
 and hath given us an understanding, that we may know him that is true, ( 
 and we are in him that is true, (even) in his Son Jesus Christ: this ) 
 is the true God, and eternal life. For we are in him that is true in his \ 
 Son, — that is, so far as we are in the Son of him that is true : — this is 
 the true God ; namely, he who was just before called him that was true, \ 
 the word God being omitted in the one clause, and subjoined in the J 
 other. For he it is that is he that is true (whom that we might know, ( 
 we know that the Son of God is come, and hath given us an under-) 
 standing) not he who is called the Son of him that is true, though/ 
 that be the nearest antecedent, — for common sense itself requires that ] 
 the article this should be referred to him that is true, (to whom the/ 
 subject of the context principally relates,) not to the Son of him that 
 is true. 8 Examples of a similar construction are not wanting. See Acts 
 iv. 10, 11. and x. 16. 2 Thess. ii. 8, 9. 2 John 7. Compare also John 
 xvii. 3. with which passage the verse in question seems to correspond 
 exactly in sense, the position of the words alone being changed. But it 
 will be objected, that according to some of the texts quoted before, Christ 
 is God ; now if the Father be the only true God, Christ is not the true j 
 God ; but if he be not the true God, he must be a false God. I answer, 
 that the conclusion is too hastily drawn; for it may be that he is not 
 he that is true, either because he is only the image of him that is true, 
 or because he uniformly declares himself to be inferior to him that is 
 true. We are not obliged to say of Christ what the Scriptures do not 
 say. The Scriptures call him God, but not him that is the true God; 
 why are we not at liberty to acquiesce in the same distinction? At 
 
 s This is the interpretation of Benson, Wetstein, Schleusner, Macknight, &c. In support 
 of the other construction, see Beza, Whitby, and particularly Waterland, Works, Vol. II. 
 p. 123. 
 
t 
 
 120 
 
 all events he is not to be called a false God, to whom, as to his beloved 
 Son, he that is the true God has communicated his divine power and 
 glory. 
 
 They also adduce Philipp. ii. 6. who being in the form of God — 
 But this no more proves him to be God than the phrase which follows — 
 took upon him the form of a servant — proves that he was really a servant, 
 as the sacred writers nowhere use the word form for actual being. But 
 if it be contended that the form of God is here taken in a philosophical 
 sense for the essential form, the consequence cannot be avoided, that 
 when Christ laid aside the form, he laid aside also the substance and 
 the efficiency of God; a doctrine against which they protest, and with 
 justice. To be in the form of God, therefore, seems to be synonymous 
 with being in the image of God; which is often predicated of Christ, 
 even as man is also said, though in a much lower sense, to be the 
 image of God, and to be in the image of God, that is, by creation. More 
 will be added respecting this passage hereafter. 
 
 The last passage that is quoted is from the epistle of Jude, v. 4. 
 denying the only Lord God, and our Lord Jesus Christ. Who will 
 not agree that this is too verbose a mode of description, if all these 
 words are intended to apply to one person? or who would not rather 
 conclude, on a comparison of many other passages which tend to confirm 
 the same opinion, that they were spoken of two persons, namely, the 
 Father the only God, and our Lord Jesus Christ? Those, however, who 
 are accustomed to discover some extraordinary force in the use of the 
 article, contend that both names must refer to the same person, be- 
 cause the article is prefixed in the Greek to the first of them only, 
 which is done to avoid weakening the structure of the sentence. If the 
 force of the articles is so great, I do not see how other languages can 
 dispense with them. 
 
 The passages quoted in the New Testament from the Old will have 
 still less weight, if they be produced to prove anything more than what 
 
121 
 
 the writer who quoted them intended. Of this class are, Psal. lxviii. 
 
 17 — 19. the chariots of God are twenty thousand, &c the Lord is 
 
 among them, &c. thou hast ascended on high thou hast received gifts 
 
 for men. Here (to say nothing of several ellipses, which the interpreters 
 are bold enough to fill up in various ways, as they think proper) men- 
 tion is made of two persons, God and the Lord, which is in contradiction 
 to the opinions of those who attempt to elicit a testimony to the supreme 
 divinity of Christ, by comparing this passage with Eph. iv. 5 — 8. Such 
 a doctrine was never intended by the apostle, who argues very dif- 
 ferently in the ninth verse — now that he ascended, what is it but that he 
 also descended first into the lower parts of the earth ? — from which he 
 only meant to show that the Lord Christ, who had lately died, and 
 was now received into heaven, gave gifts unto men which he had re- 
 ceived from the Father. 
 
 It is singular, however, that those who maintain the Father and 
 the Son to be one in essence, should revert from the gospel to 
 the times of the law, as if they would make a fruitless attempt to 
 illustrate light by darkness. They say that the Son is not only called 
 God, but also Jehovah, as appears from a comparison of several pas- 
 sages in both testaments. Now Jehovah is the one supreme God; there- 
 fore the Son and the Father are one in essence. It will be easy to 
 expose the weakness of such an argument as this, which is derived 
 from the ascription of the name of Jehovah to the Son. For the name 
 of Jehovah is conceded even to the angels, in the same sense as it has been 
 already shown that the name of God is applied to them, namely, when 
 they represent the divine presence and person, and utter the very words of 
 Jehovah. Gen. xvi. 7. the angel of Jehovah found her, compared with v. 10; 
 the angel of Jehovah said unto her, I will multiply thy seed exceedingly, 
 and v. 13. she called the name of Jehovah who spake unto her — . xviii. 13. 
 and Jehovah said, &c. whereas it appears that the three men whom Abraham 
 entertained were angels. Gen. xix. 1. there came two angels, v. 13. and 
 Jehovah hath sent us — compared with v. 18, 21, 24. Oh, not so, ^"JK : and 
 
 he said unto him, See, I have accepted thee ....then Jehovah rained 
 
 I 
 
122 
 
 from Jehovah out of heaven. Gen. xxi. 17- the angel of God called to 
 Hagar out of heaven, he... God hath heard — compared with v. 18. / will 
 make him a great nation. So Exod. iii. 2, 4. the angel of Jehovah.... token 
 .Jehovah saw that he turned aside to see, God called unto him — compared 
 with Acts vii. 30. there appeared to him an angel of the Lord in a flame 
 of fire in a bush. If that angel had been Christ or the supreme God, 
 it is natural to suppose that Stephen would have declared it openly, espe- 
 cially on such an occasion, where it might have tended to strengthen the 
 faith of the other believers, and strike his judges with alarm. In Exod. xx. 
 when the law was delivered, no mention is made of any one who gave it 
 to Moses, except Jehovah, and yet Acts vii. 38. the same Stephen says, 
 this is he that was in the church in the wilderness with the angel which 
 sjxike to him in the mount Sina; and verse 53. he declares that the law 
 was received by the disposition of angels. Gal. iii. 19. it was ordained by 
 angels. Heb. ii. 2. if the word spoken by angels was steadfast, &c. There- 
 fore what is said in Exodus to have been spoken by Jehovah, was not 
 spoken by himself personally, but by angels in the name of Jehovah. 
 Nor is this extraordinary, for it does not seem to have been suitable 
 that Christ who was the minister of the gospel should i also be the 
 minister of the law : by how muck more also he is the mediator of a better 
 covenant, Heb. viii. 6. But it would indeed have been wonderful if Christ 
 had actually appeared as the mediator of the law, and none of the apostles 
 had ever intimated it. Nay, the contrary seems to be asserted Heb. i. 1. 
 God who at sundry times and in divers manners spake in times past unto 
 the fathers by the prophets, hath in these last days spoken unto us by 
 his Son. Again it is said, Num. xxii. 22. God's anger was kindled... 
 and the angel of Jehovah stood in the way for an adversary unto him. 
 v. 31. then Jehovah opened the eyes of Balaam, and he saw the angel of 
 Jehovah. Afterwards the same angel speaks as if he were Jehovah him- 
 self, v. 32. behold I went out to withstand thee, because thy way is perverse 
 before me : and Balaam says, v. 34. if it displease thee — ; to which the 
 angel answers — only the word that I shall speak unto thee, that thou shalt 
 speak, v. 35. compared with v. 20. and with chap, xxiii. 8, 20. Josh. v. 14. 
 as captain of the host of Jehovah am I come, compared with vi. 2. Jehovah 
 
 I 
 
123 
 
 said unto Joshua. Judg. vi. 11, 12. an angel of Jehovah.... the angel of 
 Jehovah — compared with v. 14. Jehovah looked upon him, and said — . 
 
 Again, v. 20, 21. the angel of God the angel of Jehovah: and v. 22. 
 
 Gideon perceived that he was an angel of Jehovah — compared with v. 23. 
 Jelwvah said unto him — although the angel here, as in other instances, per- 
 sonated the character of Jehovah: — v. 14. have not I sent thee? v. 16. 
 surely I will be with thee, and thou shalt smite the Midianites : and Gideon 
 himself addresses him as Jehovah, v. 17. show me a sign that thou talkest 
 with me. 1 Chron. xxi. 15. God sent an angel — . v. 16, 17. and David saw the 
 
 angel of Jehovah and fell upon his face, and said unto God — . v. 18, 19- 
 
 then the angel of Jehovah commanded Gad to say unto David.... and David 
 went up at the saying of Gad, which he spake in the name of Jehovah. 
 
 But it may be urged, that the name of Jehovah is sometimes assigned to 
 two persons in the same sentence. Gen. xix. 24. Jehovah rained... from 
 Jehovah out of heaven. 1 Sam. iii. 21. Jehovah revealed himself to Samuel 
 in Shiloh by the word of Jehovah. Jer. xxxiv. 12. the word of Jehovah 
 came to Jeremiah from Jehovah, saying — . Hos. i. 7- I will save them by 
 Jehovah their God. Zech. iii. 1 — 3. standing before the angel and Jeho- 
 vah said unto Satan, Jehovah rebuke thee — and again, before the angel. 
 I answer, that in these passages either one of the two persons is an angel, 
 according to that usage of the word which has been already explained; 
 or it is to be considered as a peculiar form of speaking, in which, for ' 
 the sake of emphasis, the name of Jehovah is repeated, though with 
 reference to the same person ; for Jehovah the God of Israel is one 
 Jehovah. If in such texts as these both persons are to be understood 
 properly and in their own nature as Jehovah, there is no longer one 
 Jehovah, but two ; whence it follows that the repetition of the name can 
 only have been employed for the purpose of giving additional force to the 
 sentence. A similar form of speech occurs Gen. ix. 16. / will look upon 
 it, that I may remember the everlasting covenant between God and every 
 living creature: and 1 Cor. i. 7, 8. waiting for the coming of our Lord Jesus 
 Christ. 1 Thess. iii. 12, 13. the Lord make you to increase, &c. to the end 
 
 he may stablish your hearts before God, even our Father, at the coming 
 
 r 2 
 
124 
 
 of our Lord Jesus Christ. Here whether it be God, even our Father y 
 or our Lord Jesus, who is in the former verse called Lord, in either 
 case there is the same redundance. If the Jews had understood the pas- 
 sages quoted above, and others of the same kind, as implying that there 
 were two persons, both of whom were Jehovah, and both of whom had an 
 equal right to the appellation, there can be no doubt that, seeing the 
 doctrine so frequently enforced by the prophets, they would have adopted 
 the same belief which now prevails among us, or would at least have 
 laboured under considerable scruples on the subject : whereas I suppose 
 no one in his senses will venture to affirm that the Jewish Church 
 ever so understood the passages in question, or believed that there were 
 two persons, each of whom was Jehovah, and had an equal right to 
 assume the title. It would seem, therefore, that they interpreted them 
 in the manner above mentioned. Thus in allusion to a human being, 
 1 Kings viii. 1. then Solomon assembled the elders of Israel ....unto king 
 Solomon in Jerusalem. No one is so absurd as to suppose that the name 
 of Solomon is here applied to two persons in the same sentence. It is 
 evident, therefore, both from the declaration of the sacred writer himself, 
 and from the belief of those very persons to whom the angels appeared, 
 that the name of Jehovah was attributed to an angel ; and not to an 
 angel only, but also to the whole Church, Jer. xxxiii. 16. 
 
 But as Placseus of Saumur thinks it incredible that an angel should 
 bear the name of Jehovah, and that the dignity of the supreme Deity 
 should be degraded by being personated, as it were, on a stage, I will produce 
 a passage in which God himself declares that his name is in an angel. 
 Exod. xxiii. 20, 21. behold, I send an angel before thee, to keep thee in the 
 way, &c. beware of him, and obey his voice ; provoke him not, for he will 
 not pardon your transgressions ; for my name is in him. The angel who 
 from that time forward addressed the Israelites, and whose voice they were 
 commanded to hear, was always called Jehovah, though the appellation 
 did not properly belong to him. To this they reply, that he was really 
 Jehovah, for that angel was Christ; 1 Cor. x. 9. neither let us tempt 
 Christ, &c. I answer, that it is of no importance to the present ques- 
 
125 
 
 tion, whether it were Christ or not ; the subject of inquiry now is, 
 whether the children of Israel understood that angel to be really Jehovah ? 
 If they did so understand, it follows that they must have conceived 
 either that there were two Jehovahs, or that Jehovah and the angel 
 were one in essence; which no rational person will affirm to have been 
 their belief. But even if such an assertion were advanced, it would 
 be refuted by chap, xxxiii. 2, 3, 5. / will send an angel before thee.... 
 
 for I will not go up in the midst of thee lest I consume thee in the nay. 
 
 And when the people heard these evil tidings, they mourned. If the people 
 had believed that Jehovah and that angel were one in essence, equal in 
 divinity and glory, why did they mourn, and desire that Jehovah should 
 go up before them, notwithstanding his anger, rather than the angel? 
 who, if he had indeed been Christ, would have acted as a mediator and 
 peace-maker. If, on the contrary, they did not consider the angel as 
 Jehovah, they must necessarily have understood that he bore the name 
 of Jehovah in the sense in which I suppose him to have borne it, wherein 
 there is nothing either absurd or theatrical. Being at length prevailed 
 upon to go up with them in person, he grants thus much only, 
 v. 14. — my presence shall go with thee — which can imply nothing else 
 than a representation of his name and glory in the person of some angel. 
 But whoever this was, whether Christ, or some angel different from 
 the preceding, the very words of Jehovah himself show that he was 
 neither one with Jehovah, nor co-equal, for the Israelites are com- 
 manded to hear his voice, not on the authority of his own name, but 
 because the name of Jehovah was in him. If on the other hand it is 
 contended that the angel was Christ, this proves no more than that Christ 
 was an angel, according to their interpretation of Gen. xlviii. 16. the 
 angel which redeemed me from all evil ; and Isai. lxiii. 9. the angel of his 
 presence saved them — that is, he who represented his presence or glory, 
 and bore his character; an angel, as they say, by office, but Jehovah 
 by nature. But to whose satisfaction will they be able to prove this ? 
 He is called indeed, Mai. iii. 1. the messenger of the covenant: see 
 also Exod. xxiii. 20, 21. compared with 1 Cor. x. 9- as before. But it 
 does not therefore follow, that whenever an angel is sent from heaven, 
 
126 
 
 that angel is to be considered as Christ; nor where Christ is sent, that 
 he is to be considered as one God with the Father. Besides that the 
 obscurity of the law and the prophets ought not to be brought forward 
 to refute the light of the gospel, but on the contrary the light of the gospel 
 ought to be employed to illustrate the obscurity necessarily arising from 
 the figurative language of the prophets. However this may be, Moses 
 says, prophesying of Christ, Deut. xviii. 15. Jehovah thy God will raise 
 up unto thee a prophet from the midst of thee, of thy brethren, like unto 
 vie; unto him ye shall hearken. It will be answered, that he here pre- 
 dicts the human nature of Christ. I reply that in the following verse 
 he plainly takes away from Christ that divine nature which it is 
 wished to make co-essential with the Father — according to all that 
 thou desiredst of Jehovah thy God in Horeb... saying, Let me not hear 
 again the voice of Jehovah my God, &c. In hearing Christ therefore, 
 as Moses himself predicts and testifies, they were not to hear the God 
 Jehovah, nor were they to consider Christ as Jehovah. 
 
 The style of the prophetical book of Revelations, as respects this subject, 
 must be regarded in the same light. Chap. i. 1, 8, 11. he sent and signified 
 it by his angel. Afterwards this angel (who is described nearly in the 
 same words as the angel, Dan. x. 5, &c.) says, / am Alpha and Omega, 
 the beginning and the ending, saith the Lord, which is, and which was, 
 and which is to come. v. 13. like unto the Son of man. v. ^L7. / am 
 the first and the last. ii. 7, &c. ichat the Spirit saith unto the churches. 
 xxii. 6. the Lord God sent his angel, v. 8. before the feet of tfie 
 angel which showed me these things, v. 9. see thou do it not; for I 
 am thy fellow-servant, he. Again, the same angel says, v. 12. behold 
 I come quickly, and my reward is with me, &c. and again, v. 13. / am 
 Alpha and Omega, &c. and v. 14. blessed are they that do his command- 
 ments ; and v. 16. / Jesus have sent my angel, &c. These passages so per- 
 plexed Beza, 9 that he was compelled to reconcile the imaginary difficulty 
 
 9 ' Dicam quid mihi videatur, ita ut quod sentio relinquam ecclesiae atque adeo piis omni- 
 bus dijudicandum. Existimo hunc librum, eo negligentius habitum, quod non statim ab 
 
 omnibus 
 
127 
 
 by supposing that the order of a few verses in the last chapter had 
 been confused and transposed by some Arian, (which he attributed to 
 the circumstance of the book having been acknowledged as canonical by 
 the Church at a comparatively late period, and therefore less carefully 
 preserved,) whence he thought it necessary to restore them to what 
 he considered their proper order. This supposition would have been 
 unnecessary, had he remarked, what may be uniformly observed through- 
 out the Old Testament, that angels are accustomed to assume the name 
 and person, and the very words of God and Jehovah, as their own ; 
 and that occasionally an angel represents the person and the very words 
 of God, without taking the name either of Jehovah or God, but only 
 in the character of an angel, or even of a man, as Junius himself 
 acknowledges, Judges ii. 1, &c. x But according to divines the name of") 
 Jehovah signifies two things, either the nature of God, or the completion^- 
 of his word and promises. If it signify the nature, and therefore the 
 person of God, why should not he who is invested with his person 
 and presence, be also invested with the name which represents them ? 
 If it signify the completion of his word and promises, why should not 
 he, to whom words suitable to God alone are so frequently attri- 
 buted, be permitted also to assume the name of Jehovah, whereby the 
 completion of these words and promises is represented ? Or if that name 
 
 omnibus prQ apostolico scripto censeretur, fuisse ab Ariano quopiam depravatum, qui Christum 
 Deum non esse, nee proinde adorandum, sic confirmare vellet : idque exortis jam Anomceis 
 post ipsius Arii tempora, alioqui hunc locum minime praetermissuris. Transpositos igitur 
 fuisse arbitror hos versiculos, nempe 12 et 13/ &c. According to the order subsequently 
 proposed by Beza, the verses would stand thus — 14, 15, 16, 13, 12, 17, &c Eusebius classes 
 the Apocalypse among the avTiKe^ojieva, or disputed books, and it is omitted in the catalogues 
 of canonical books formed by Cyril Bishop of Jerusalem (A. D. 340), and by the council of 
 Laodicea (A. D. 364), and in one or two other early catalogues of the Scriptures ; but this 
 omission was probably not owing to any suspicion concerning its authenticity or genuineness, 
 but because its obscurity and mysteriousness were thought to render it less fit to be read 
 publicly and generally. Home's Introduction, &c IV. 497. Bp. Tomline's Elements of Christian 
 Theology, Vol. I. 500. 
 
 1 ' Hominem, non angelum fuisse apparet, quod locus unde venerit exprimitur, neque 
 disparuisse legitur, ut de aliis angelis narratur. Sic propheta angelus Dei vocatur 
 Hagg. i. 3.' Junius in loc. 
 
128 
 
 be so acceptable to God, that he has always chosen to consider it as 
 sacred and peculiar to himself alone, why has he uniformly disused it 
 in the New Testament, which contains the most important fulfilment 
 of his prophecies ; retaining only the name of the Lord, which had 
 always been common to him with angels and men? If, lastly, any 
 name whatever can be so pleasing to God, why has he exhibited himself 
 to us in the gospel without any proper name at all? 
 
 They urge, however, that Christ himself is sometimes called Jehovah 
 in his own name and person ; as in Isai. viii. 13, 14. sanctify Jehovah 
 of hosts himself, and let him be your fear, and let him be your dread : 
 and he shall be for a sanctuary ; but for a stone of stumbling and for 
 a rock of offence to both the houses of Israel, &c. compared with 1 Pet. 
 ii. 7. the same is made the head of the corner, and a stone of stumbling, 
 &c. I answer, that it appears on a comparison of the thirteenth with 
 the eleventh verse,— for Jehovah spake thus to me, &c. — that these are 
 riot the words of Christ exhorting the Israelites to sanctify and fear him- 
 self, whom they had not yet known, but of the Father threatening, as 
 in other places, that he would be for a stone of stumbling, he. to both the 
 houses of Israel, that is, to the Israelites, and especially to those of that 
 age. But supposing the words to refer to Christ, it is not unusual among 
 the prophets for God the Father to declare that he would work himself, 
 what afterwards under the gospel he wrought by means of his Son. Hence 
 Peter says — the same is made the head of the corner, and a stone of stumbling. 
 By whom made, except by the Father ? And in the third chapter, a quo- 
 tation of part of the same passage of Isaiah clearly proves that the 
 Father was speaking of himself; v. 15. but sanctify the Lord God — under 
 which name no one will assert that Christ is intended. Again, they 
 quote Zech. xi. 13. Jehovah said unto me, Cast it unto the potter ; a goodly 
 price that I was prized at of them. That this relates to Christ I do 
 not deny ; only it must be remembered, that this is not his own name, 
 but that the name of Jehovah is in him, Exod. xxiii. 21. as will pre- 
 sently appear more plainly. At the same time there is no reason why 
 the words should not be understood of the Father speaking in his own 
 
129 
 
 name, 2 who would consider the offences which the Jews should commit 
 against his Son, as offences against himself; in the same sense as the 
 Son declares that whatever is done to those who believed in him, is 
 done to himself. Matt. xxv. 35, 40. / was an hungred, and ye gave me 
 meat, &c. inasmuch as ye have done it unto one of the least of these 
 my brethren, ye have done it unto me. An instance of the same kind 
 occurs Acts ix. 4, 5. Saul, Saul, why persecutest thou me f The same 
 answer must be given respecting Zech. xii. 10. especially on a comparison 
 with Rev. i. 7. every eye shall see him, and they also that pierced him : 
 for none have seen Jehovah at any time, much less have they seen him 
 as a man; least of all have they pierced him. Secondly, they pierced 
 him who poured upon them the spirit of grace, v. 10. Now it was the 
 Father who poured the spirit of grace through the Son ; Acts ii. 33. 
 having received of the Father the promise of the Holy Ghost, he hath 
 shed forth this. Therefore it was the Father whom they pierced in the 
 Son. Accordingly, John does not say, they shall look upon me, but, they 
 shall look upon him tvhom they pierced, chap. xix. 37. So also in the 
 verse of Zechariah alluded to a change of persons takes place — they 
 shall look upon me whom they have pierced, and they shall mourn for him 
 as one mourneth for his only son; as if Jehovah were not properly 
 alluding to himself, but spoke of another, that is, of the Son. The 
 passage in Malachi iii. 1. admits of a similar interpretation : behold I 
 will send my messenger, and he shall prepare the way before me, and 
 Jehovah, whom ye seek, shall suddenly come to his temple, even the mes- 
 senger of the covenant, whom ye delight in: behold he shall come, saith 
 Jehovah of hosts. From which passage Placasus argues thus : He before 
 whose face the Baptist is to be sent as a messenger, is the God of Israel ; 
 but the Baptist was not sent before the face of the Father; therefore 
 Christ is that God of Israel. But if the name of Elias could be ascribed 
 
 * Milton attributes similar language to the Almighty, when he represents him as giving 
 his great command concerning the Messiah in heaven: 
 
 Him who disobeys, 
 Me disobeys, breaks union, and that day 
 Cast out from God — , &c. Paradise Lost, V. 611. 
 
 S 
 
130 
 
 * 
 
 to John the Baptist, Matt. xi. 14 inasmuch as he went before him in the 
 spirit and power of Elias, Luke i. 17. why may not the Father be said 
 to send him before his own face, inasmuch as he sends him before the 
 face of him who was to come in the name of the Father? for that 
 it was the Father who sent the messenger, is proved by the subse- 
 quent words of the same verse, since the phrases I who sent, and the 
 messenger of the covenant who shall come, and Jehovah of hosts who 
 saith these things, can scarcely be understood to apply all to the same 
 person. Nay, even according to Christ's own interpretation, the verse 
 implies that it was the Father who sent the messenger; Matt. xi. 10. 
 behold, I send my messenger before thy face. Who was it that sent? — 
 the Son, according to Placaeus. Before the face of whom? — of the 
 Son: — therefore the Son addresses himself in this passage, and sends 
 himself before his own face, which is a new and unheard of figure of 
 speech ; not to mention that the Baptist himself testifies that he was 
 sent by the Father, John i. 33. / knew him not, but he that sent me.... 
 the same said unto me, &c. God the Father therefore sent the mes- 
 senger before the face of his Son, inasmuch as that messenger preceded 
 the advent of the Son ; he sent him before his own face, inasmuch as 
 he was himself in Christ, or, which is the same thing, in the Son, 
 reconciling the world unto himself, 2 Cor. v. 19. That the name and 
 presence of God is used to imply his vicarious power and might 
 resident in the Son, is proved by another prophecy concerning John the 
 Baptist, Isai. xl. 3. the voice of him that crieth in the wilderness, Prepare 
 ye the way of Jehovah ; make straight in the desert a highway for our 
 God. For the Baptist was never heard to cry that Christ was Jehovah, 
 or our God. 
 
 Recurring, however, to the Gospel itself, on which, as on a foundation, 
 our dependence should chiefly be placed, and adducing my proofs more 
 especially from the evangelist John, the leading purpose of whose work 
 was to declare explicitly the nature of the Son's divinity, I proceed 
 to demonstrate the other proposition announced in my original division 
 of the subject — namely, that the Son himself professes to have received 
 

 131 
 
 from the Father, not only the name of God and of Jehovah, but all 
 that pertains to his own being, — that is to say, his individuality, his 
 existence itself, his attributes, his works, his divine honours ; to which 
 doctrine the apostles also, subsequent to Christ, bear their testimony. 
 John iii. 35. the Father loveth the Son, and hath given all things unto 
 him. xiii. 3. Jesus knowing that the Father had given all things unto 
 him, and that he was come from God. Matt. xi. 27. all things are deli- 
 vered unto me of my Father. 
 
 But here perhaps the advocates of the contrary opinion will inter- 
 pose with the same argument which was advanced before; for they are 
 constantly shifting the form of their reasoning, Vertumnus-like, 3 and 
 using the twofold nature of Christ developed in his office of mediator, 
 as a ready subterfuge by which to evade any arguments that may be 
 brought against them. What Scripture says of the Son generally, they 
 apply, as suits their purpose, in a partial and restricted sense ; at one 
 time to the Son of God, at another to the Son of Man, — now to 
 the Mediator in his divine, now in his human capacity, and now again 
 in his union of both natures. But the Son himself says expressly, 
 the Father loveth the Son, and hath given all things into his hand, 
 John iii. 35. — namely, because he loveth him, not because he hath begot- 
 ten him — and he hath given all things to him as the Son, not a^ ! 
 Mediator only. If the words had been meant to convey the sense 
 attributed to them by my opponents, it would have been more satis- 
 factory and intelligible to have said, the Father loveth Christ, or the 
 Mediator, or the Son of Man. None of these modes of expression are 
 adopted, but it is simply said, the Father loveth the Son ; that is, 
 whatever is comprehended under the name of the Son. The same 
 
 3 'Let him try which way he can wind in his Vertumnian distinctions and evasions, if 
 his canonical gabardine of text and letter do not sit too close about him, and pinch his activity.' 
 Tetrachordon, Prose Works, II. 201. Vertit rationes, et "annon rex cum optimatibus plus 
 potestatis habeat" quaerit; iterum nego, Vertumne, si pro optimatibus proceres intelligas, quo- 
 niam accidere potest ut nemo inter eos optimatis nomine sit dignus.' Pro Populo Anglican* 
 Defensio, Prose Works, V. I4>g. 
 
 S 2 
 
 
132 
 
 question may also be repeated which was asked before, whether from 
 the time that he became the Mediator, his Deity, in their opinion, 
 remained what it had previously been, or not ? If it remained the same, 
 why does he ask and receive every thing from the Father, and not from 
 himself? If all things come from the Father, why is it necessary (as 
 they maintain it to be) for the mediatorial office, that he should be 
 the true and supreme God ; since he has received from the Father what- 
 ever belongs to him, not only in his mediatorial, but in his filial 
 character ? If his Deity be not the same as before, he was never the 
 Supreme God. From hence may be understood John xvi. 15. all things 
 that the Father hath are mine — that is, by the Father's gift. And xvii. 
 9, 10. them which thou hast given me, for they are thine; and all mine 
 are thine, and thine are mine. 
 
 In the first place, then, it is most evident that he receives his name 
 from the Father. Isai. ix. 6. his name shall be called Wonderful, &c. 
 the everlasting Father? if indeed this elliptical passage be rightly 
 understood ; for, strictly speaking, the Son is not the Father, and cannot 
 properly bear the name, nor is it elsewhere ascribed to him, even if we 
 should allow that in some sense or other it is applied to him in the passage 
 before us. The last clause, however, is generally translated not the ever- 
 lasting Father, but the Father of the age to come, 5 — that is, its teacher, 
 the name of father being often attributed to a teacher. Philipp. ii. 9. 
 wherefore God also hath highly exalted him, and hath given him {k<x\ ex a P l ~ 
 (xaro) a name which is above every name. Heb. i. 4. being made so much 
 better than the angels, as he hath by inheritance obtained a more excellent 
 name than they. Eph. i. 20, 21. when he set him at his own right hand 
 
 far above all principality, &c. and every name that is named, not 
 
 only in this world, but also in that which is to come. There is no reason 
 why that name should not be Jehovah, or any other name pertaining to 
 
 4 Milton follows the version of Tremellius, who translates the passage thus — Cujus nomen 
 vocat Jehova, admirabilem, &c. 
 
 5 Ylarrjp fie\\ovTo<s al<Svo<:. Septuag. Pater Juturi sceculi. Vulg. The Father of the ever- 
 lasting age. Lowth. The Father of the world to come. Douay Bible. 
 
 ■ 
 
133 
 
 the Deity, if there be any still higher: but the imposition of a name 
 is allowed to be uniformly the privilege of the greater personage, 
 whether father or lord. 
 
 We need be under no concern, however, respecting the name, seeing 
 that the Son receives his very being in like manner from the Father. 
 John vii. 29- / am from him. The same thing is implied John i. 1. in 
 the beginning. For the notion of his eternity is here excluded not only 
 by the decree, as has been stated before, but by the name of Son, and 
 by the phrases — this day have I begotten thee, and, / will be to him 
 a father. Besides, the word beginning can only here mean before the 
 foundation of the world, according to John xvii. 5. as is evident from 
 Col. i. 15 — 17. the first born of every creature: for by him were all 
 things created that are in heaven, and that are in earth, &c. and he is 
 before all things, and by him all things consist. Here the Son, not in 
 his human or mediatorial character, but in his capacity of creator, is 
 himself called the first born of every creature. So too Heb. ii. 11. for 
 both he that sanctifieth, and they that are sanctified, are all of one; and 
 iii. 2. faithful to him that appointed him. Him who was begotten from 
 all eternity the Father cannot have begotten, for what was made from 
 all eternity was never in the act of being made ; him whom the Father 
 begat from all eternity he still begets; he whom he still begets is not 
 yet begotten, and therefore is not yet a son; for an action which has 
 no beginning can have no completion. Besides, it seems to be alto- ^ 
 gether impossible that the Son should be either begotten or born from 
 all eternity. If he is the Son, either he must have been originally in the 
 Father, and have proceeded from him, or he must always have been as 
 he is now, separate from the Father, self-existent and independent. If 
 he was originally in the Father, but now exists separately, he has under- 
 gone a certain change at some time or other, and is therefore mutable. 
 If he always existed separately from, and independently of, the Father, 
 how is he from the Father, how begotten, how the Son, how separate 
 in subsistence, unless he be also separate in essence? since (laying aside 
 metaphysical trifling) a substantial essence and a subsistence are the same 
 
134 
 
 thing. However this may be, it will be universally acknowledged that 
 the Son now at least differs numerically from the Father ; but that 
 those who differ numerically must differ also in their proper essences, 
 as the logicians express it, is too clear to be denied by any one 
 possessed of common reason. Hence it follows that the Father and 
 the Son differ in essence. 
 
 That this is the true doctrine, reason shows on every view of the 
 subject ; that it is contrary to Scripture, which my opponents persist in 
 maintaining, remains to be proved by those who make the assertion. 
 Nor does the type of Melchisedec, on which so much reliance is placed, 
 involve any difficulty. Heb. vii. 3. without father, without mother, without 
 descent ; having neither beginning- of days, nor end of life ; but made like 
 unto the Son of God. For inasmuch as the Son was without any earthly 
 father, he is in one sense said to have had no beginning of days ; but it 
 no more appears that he had no beginning of days from all eternity, 
 than that he had no Father, or was not a Son. If however he derived 
 his essence from the Father, let it be shown how that essence can have 
 been supremely divine, that is, identically the same with the essence of 
 the Father; since the divine essence, whose property it is to be always 
 one, cannot possibly generate the same essence by which it is generated, 
 nor can a subsistence or person become an agent or patient under either 
 1 of the circumstances supposed, unless the entire essence be simultaneously 
 agent or patient in the same manner also. Now as the effect of gene- 
 ration is to produce something which shall exist independently of the 
 generator, it follows that God cannot beget a co-equal Deity, because 
 unity and infinity are two of his essential attributes. Since therefore 
 the Son derives his essence from the Father, he is posterior to the 
 Father not merely in rank (a distinction unauthorized by Scripture, and 
 by which many are deceived) but also in essence ; and the filial character 
 itself, on the strength of which they are chiefly wont to build his claim 
 to supreme divinity, affords the best refutation of their opinion. For 
 the supreme God is self-existent; but he who is not self-existent, who 
 did not beget, but was begotten, is not the first cause, but the effect, 
 
135 
 
 and therefore is not the supreme God. He who was begotten from 
 all eternity, must have been from all eternity ; but if he can have 
 been begotten who was from all eternity, there is no reason why the 
 Father himself should not have been begotten, and have derived his 
 origin also from some paternal essence. Besides, since father and son 
 are relative terms, distinguished from each other both in theory and in 
 fact, and since according to the laws of contraries the father cannot 
 be the son, nor the son the father, if (which is impossible from the 
 nature of relation) they were of one essence, it would follow that the 
 father stood in a filial relation to the son, and the son in a paternal 
 relation to the father, — a position, of the extravagance of which any 
 rational being may judge. For the doctrine which holds that a plurality 
 of hypostasis is consistent with a unity of essence, has already been 
 sufficiently confuted. Lastly, if the Son be of the same essence with 
 the Father, and the same Son after his hypostatical union coalesce in 
 one person with man, I do not see how to evade the inference, that 
 man also is the same person with the Father, an hypothesis which would/ 
 give birth to not a few paradoxes. But more may perhaps be said on| 
 this point, when the incarnation of Christ comes under consideration. 
 
 With regard to hi s existen ce. John v. 26. as the Father hath life in 
 himself, so hath he given to the Son to have life in himself, vi. 57. as the 
 living Father hath sent me, and I live by the Father, so he that eateth 
 me, &c. This gift of life is for ever. 6 Heb. ii. 8. unto the Son he saith, 
 Thy throne, O God, is for ever and ever, — hence xi. 12. they shall perish, 
 
 but thou remainest but thou art the same, and thy years shall not 
 
 fail. 
 
 With regard to the divine attributes. And first, that of Omni-| 
 presence; for if the Father has given all things to the Son, even his 
 very being and life, he has also given him to be wherever he is. In 
 
 y- 
 
 
 Thou hast given me to possess 
 
 Life in myself for ever; by thee I live, 
 
 Though now to Death I yield. Paradise Lost, III. 243. 
 
136 
 
 this sense is to be understood John i. 48. before that Philip called thee 
 
 / saw thee. For Nathanael inferred nothing more from this than 
 
 what he professes in the next verse, — thou art the Son of God, and 
 iii. 13. the Son of man which is in heaven. These words can never prove 
 that the Son, whether of man or of God, is of the same essence with 
 the Father; but only that the Son of man came down from heaven at 
 the time when he was conceived in the womb of the Virgin, that though 
 he was ministering on earth in the body, his whole spirit and mind, as 
 befitted a great prophet, were in the Father, — or that he, who when 
 made man was endowed with the highest degree of virtue, is, by reason 
 of that virtue, or of a superior nature given to him in the beginning, 7 
 even now in heaven ; or rather which was in heaven, the Greek wv having 
 both significations. Again, Matt, xviii. 20. there am I in the midst of 
 them, xxviii. 20. / am with you alway, even unto the end of the world. 
 Even these texts, however, do not amount to an assertion of absolute 
 omnipresence, as will be demonstrated in the following chapter. 
 
 Omniscience. Matt. xi. 27- all things are delivered unto me of my 
 Father, and no man knoweth the Son, but the Father, neither knoweth any 
 man the Father, save the Son, and he to whomsoever the Son will reveal 
 him. John v. 20. the Father loveth the Son, and showeth him all things. 
 viii. 26. / speak those things that I have heard of him. v. 28. then shall 
 
 ye know that as my Father hath taught me, I speak these things. 
 
 v. 38. / speak that which I have seen with my Father, xv. 15. all 
 things that I have heard of my Father, I have made known unto you. 
 ii. 24, 25. he knew all men for he knew what was in man. xxi. 17. 
 
 7 hast been found 
 
 By merit, more than birthright, Son of God. Paradise Lost, III. 308. 
 
 For their King 
 
 Messiah, who by right of merit reigns. VI. 42. 
 
 That all the angels and ethereal powers, 
 
 They now, and men hereafter, may discern 
 
 From what consummate virtue I have chose 
 
 This perfect man, by merit call'd my Son, 
 
 To earn salvation for the sons of men. Paradise Regained, I. l6S. 
 
137 
 
 thou knowest all things, xvi. 30. now are we sure that thou knowest all 
 
 things by this we believe that thou earnest forth from God. iii. 31 — 34. 
 
 he that cometh from heaven what he hath seen and heard he whom 
 
 God hath sent speaketh the words of God ; for God giveth not the Spirit 
 by measure unto him. Rev. i. 1. the revelation of Jesus Christ, which God 
 gave unto him, — whence it is written of him, ii. 23. I am he which 
 searcheth the reins and hearts, — even as it is said of the faithful, 
 that they know all things ; 1 John ii. 20. ye have an unction from the 
 Holy One, and ye know all things. Even the Son, however, knows not 
 all things absolutely ; there being some secret purposes, the knowledge 
 of which the Father has reserved to himself alone. Mark xiii. 32. of 
 that day and that hour knoweth no man, no not the angels which are in 
 heaven, neither the Son, but the Father ; or as it is in Matt. xxiv. 36. 
 my Father only. Acts i. 7. the times and the seasons, which the Father 
 hath put in his own power. 
 
 Authority. 8 Matt, xxviii. 18. all power is given unto me in heaven 
 and in earth. Luke xxii. 29. / appoint unto you a kingdom, as my Father 
 hath appointed unto me. John v. 22. the Father hath committed all 
 judgement unto the Son. v. 43. / am come in my Father's name. vii. 16. 
 my doctrine is not mine, but his that sent me. viii. 42. I proceeded forth 
 and came from God; neither came I of myself, but he sent me. xii. 49, 
 50. / have not spoken of myself, but the Father which sent me, he gave 
 me a commandment what I should say, and what I should speak, xiv. 24. 
 the word which ye hear is not mine, but the Father's which sent me. xvii. 2. 
 as thou hast given him power over all flesh. Rev. ii. 26, 27. to him will 
 I give power even as I received of my Father. 
 
 Omnipotence. John v. 19. the Son can do nothing of himself, but 
 what he seeth the Father do ; for what things soever he doeth, these also 
 
 8 All power 
 
 I give thee. Paradise Lost, III. 317- 
 Scepter and power, thy giving, I assume, 
 And gladlier shall resign, when in the end 
 Thou shalt be all in all— VI. 730. 
 T 
 

 138 
 
 doeih the Son likewise, v. 30. I can of my own self do nothing, x. 18. 
 / have power to lay it down, and I have power to take it again: this 
 commandment have I received of my Father. Hence Philipp. iii. 21. he 
 
 is able even to subdue all things unto himself. Rev. i. 8. I am the 
 
 Almighty: though it may be questioned whether this is not said of 
 God the Father by the Son or the angel representing his authority, 
 as has been explained before: so also Psal. ii. 7- 
 
 Works. John v. 20, 21. for the Father will show him greater 
 
 works than these for as the Father raiseth tip the dead, and quick- 
 
 eneth them; even so the Son quickeneth whom he will. v. 36. the works that 
 my Father hath given me to finish, the same works that I do, bear 
 witness of me that the Father hath sent me: — it is not therefore his 
 divinity of which they bear witness, but his mission from God; and 
 so in other places, viii. 28. then shall ye know that I am he, and that 
 I do nothing of myself x. 32. many good ivorks have I showed you from 
 my Father, xi. 22. / know that even now, whatsoever thou wilt ask of God, 
 God will give it thee. v. 41. Father, I thank thee that thou hast heard me. 
 So likewise in working miracles, even where he does not expressly implore 
 the divine assistance, he nevertheless acknowledges it. Matt. xii. 28. com- 
 pared with Luke xi. 20. / cast out devils by the spirit, or finger, of God. 
 John xiv. 10. the Father that dwelleth in me, he doeth the works. Yet 
 the nature of these works, although divine, was such, that angels were 
 not precluded from performing similar miracles at the same time and in 
 the same place where Christ himself abode daily : John v. 4 an angel 
 went down at a certain season into the pool. The disciples also performed 
 the same works. John xiv. 12. he that believeth on me, the works that 
 I do shall he do also ; and greater works than these shall he do. 
 
 The following gifts also, great as they are, were received by him 
 from the Father. First, the power of conversion. John vi. 44. no man 
 can come to me, except the Father ichich hath sent me draw him. xvii. 2. 
 that he should give eternal life to as many as thou hast given him: and 
 so uniformly; whence arises the expression, Matt. xxiv. 31. — his elect. 
 
 
139 
 
 Wherever therefore Christ is said to have chosen any one, as John 
 xiii. 18. and xv. 16, 19. he must be understood to speak only of the 
 election to the apostolical office. 
 
 Secondly, creation — but with this peculiarity, that it is always said 
 
 Siyono Hit- -J 
 
 to have taken place per eum, through him, not by him, but by the Father. 
 Isai. li. 16. I have put my words in thy mouth, and I have covered thee 
 in the shadow of mine hand, that I may plant the heavens, and lay the 
 foundations of the earth, and say unto Zion, Thou art my people. Whether 
 this be understood of the old or the new creation, the inference is the 
 same. Rom. xi. 36. for of him, — that is, of the Father, — and through 
 him, and to him are all things ; to whom be glory for ever. 1 Cor. viii. 6. 
 to us there is but one God, the Father, of whom are all things, and we in 
 him ; and one Lord Jesus Christ, by whom are all things. The remaining 
 passages on the same subject will be cited in the seventh chapter, on 
 the Creation. But the preposition per must signify the secondary efficient 
 cause, whenever the efficiens a quo, that is, the principal efficient cause, is 
 either expressed or understood. Now it appears from all the texts which 
 have been already quoted, as well as from those which will be produced 
 hereafter, that the Father is the first or chief cause of all things. This 
 is evident even from the single passage, Heb. iii. 1 — 6. consider the 
 
 Apostle who was faithful to him that appointed him ..who hath 
 
 builded the house, that is, the Church. But he that appointed him, v. % 
 and builded all things, is God, that is, the Father, v. 4. 
 
 Thirdly, the remission of sins, even in his human nature. John v. 22. 
 the Father hath committed all judgement unto the Son. Matt. ix. 6. but 
 that ye may know that the Son of man hath power on earth to forgive 
 sins, then saith he, &c. Acts v. 31. him hath God exalted with his right 
 hand to be a Prince and a Saviour, for to give repentance to Israel, and 
 forgiveness of sins. Hence Stephen says, vii. 60. Lord, lay not this sin 
 to their charge. It clearly appears from these passages that the following 
 expression in Isaiah refers primarily to God the Father, xxxv. 4 — 6. 
 behold, your God will come with vengeance, even God with a recompense, 
 
 t 2 
 
 M 
 
140 
 
 he will come and save you : then the eyes of the blind shall be opened, &c. 
 For it was the Father who appointed Christ to be a Saviour, Acts v. 31. 
 and the Father is said to come unto him, John xiv. 23. and do the works, 
 as has been proved before. 
 
 Fourthly, preservation. John xvii. 11, 12. holy Father, keep through 
 
 thine own name those whom thou hast given me I kept them in thy 
 
 name. v. 15. / pray that thou shouldest keep them from the evil. 
 
 Col. i. 17. by him all things consist. Heb. i. 3. upholding all things by 
 the word of his power, where it is read in the Greek, not of his own 
 power, but of his, namely, of the Father's power. 9 But this subject will 
 come under consideration again in the eighth chapter, on Providence, 
 where the chief government of all things will be shown to belong pri- 
 marily to the Father alone; whence the Father, Jehovah, is often called 
 by the prophets not only the Preserver, but also the Saviour. Those who 
 refer these passages to the Son, on account of the appellation of Saviour, 
 seem to fancy that they hereby gain an important argument for his divi- 
 nity ; as if the same title were not frequently applied to the Father in 
 the New Testament, as will be shown in the thirteenth chapter. 
 
 r\ 
 
 Fifthly, renovation. Acts v. 31. him hath God exalted with his 
 right hand, to be a Prince and a Saviour, for to give repentance to 
 Israel. 1 Cor. i. 30. of him are ye in Christ Jesus, who of God is made 
 unto us wisdom, and righteousness, and sanctification, and redemption. 
 2 Cor. iv. 6. for God, who commanded the light to shine out of darkness, 
 hath shined in our hearts to give the light of the knowledge of the glory 
 of God in the face of Jesus Christ, v. 17 — 21. behold, all things are become 
 new, and all things are of God, who hath reconciled himself to us by Jesus 
 
 Christ we pray you in Christ's stead, be ye reconciled unto God: 
 
 for he hath made him to be sin for us, who knew no sin, that we might 
 
 9 This observation is added, because in the Latin version used by Milton the clause is 
 translated sustinens omnia verba potentice suae, not illius. Peirce (Notes on St. Paul's Epistles) 
 refers the phrase his power, to God the Father ; but nearly all the best commentators uniformly 
 explain it as referring to the Son. 
 
141 
 
 be made the righteousness of God in him. Hence Jer. xxiii. 6. may be 
 explained without difficulty ; this is his name whereby he shall be called, 
 Jehovah our righteousness, and xxxiii. 16. this is the name wherewith she 
 shall be called (that is, the Church, which does not thereby become 
 essentially one with God) Jehovah our righteousness. 1 
 
 Sixthly, the power of conferring gifts — namely, that vicarious (^ 
 power which he has received from the Father. John xvii. 18. as thou 
 hast sent me into the world, even so have I also sent them into the world. 
 See also xx. 21. Hence Matt. x. 1. he gave them power against unclean 
 spirits. Acts iii. 6. in the name of Jesus Christ of Nazareth, rise up and 
 ivalk. ix. 34. Jesus Christ maheth thee whole. What was said before of 
 his works, may be repeated here. John xiv. 16. / will pray the Father, 
 and he shall give you another Comforter, xvi. 13, &c. the Spirit shall 
 receive of mine.... all things that the Father hath are mine, therefore said 
 I that he shall take of mine. xx. 21, 22. as my Father hath sent me, 
 
 even so send I you receive the Holy Ghost. Hence Eph. iv. 8. he 
 
 gave gifts to men; compared with Psal. lxviii. 18. whence it is taken — 
 thou hast received gifts for men. 
 
 Seventhly, his mediatorial work itself, or rather his passion. Matt. 
 xxvi. 39- O my Father, if it be possible, let this cup pass from me. 
 Luke xxii. 43. there appeared an angel unto him from heaven, strength- 
 ening him. Heb. v. 7, 8. who in the days of his flesh, when he had offered 
 up prayers and supplications with strong crying and tears unto him 
 that was able to save him from death, and was heard in that he feared: 
 though he were a Son, yet learned he obedience by the things which he 
 suffered. For if the Son was able to accomplish by his own independent 
 power the work of his passion, why did he forsake himself; why did 
 
 1 In the original, the sentence is as follows: xxxiii. 16. et hoc est quod vocabit earn 
 (nempe ecclesiam, non idcirco essentia cum Deo unam) Jehovah justitia nostra ; vel clariore 
 syntaxi, Jehovam justitiam nostram ; vel si quis mavult, hie qui vocabit earn ; eodem pertinet. 
 I have omitted in the translation the latter clauses of the sentence, which could scarcely be 
 made intelligible in a language without inflections. 
 
142 
 
 he implore the assistance of his Father ; why was an angel sent to 
 strengthen him? How then can the Son be considered co-essential and 
 co-equal with the Father? So too he exclaimed upon the cross — My God, 
 my God, why hast thou forsaken me ? He whom the Son, himself God, 
 addresses as God, must be the Father, — why then did the Son call upon the 
 Father ? Because he felt even his divine nature insufficient to support him 
 under the pains of death. Thus also he said, when at the point of death, 
 Luke xxiii. 46. Father, into thy hands I commend my spirit. To whom rather 
 than to himself as God would he have commended himself in his human 
 nature, if by his own divine nature alone he had possessed sufficient power 
 to deliver himself from death? It was therefore the Father only who 
 raised him again to life; which is the next particular to be noticed. 
 
 
 Eighthly, his resuscitation from death. 2 Cor. iv. 14. knowing that 
 he which raised up the Lord Jesus, shall raise up us also by Jesus, and 
 shall present us with you. 1 Thess. iv. 14. them also which sleep in Jesus 
 shall God bring with him. But this point has been sufficiently illus- 
 trated by ample quotations in a former part of the chapter. 
 
 Ninthly, his future judicial advent. 2 Rom. ii. 16. in the day when God 
 shall judge the secrets of men by Jesus Christ according to my gospel. 
 1 Tim. vi. 14. until the appearing of our Lord Jesus Christ. 
 
 Tenthly, divine honours. John v. 22, 23. the Father hath committed 
 all judgement unto the Son ; that all men should honour the Son, even 
 
 as they honour the Father which hath sent him. Philipp. ii. 9 — 11. God 
 
 hath highly exalted him, and hath given him a name.... that at the name 
 of Jesus every knee should bow ....and that every tongue shotdd confess 
 that Jesus Christ is Lord, to the glory of God the Father. Heb. i. 6. 
 when he bringeth in the first-begotten into the world, he saith, And 
 let all the angels of God worship him. Rev. v. 12* worthy is the Lamb 
 
 * But whom send I to judge them? Whom but thee, 
 Vicegerent Son ? To thee I have transferr'd 
 All judgement, whether in Heav'n, or Earth, or Hell. Paradise Lost, X. 55. 
 
143 
 
 that was slain to receive power, &c. Hence Acts vii. 59. calling upon 
 God, and saying, Lord Jesus, receive my spirit, ix. 14. all that call 
 upon thy name. 1 Cor. i. 2. with all that in every place call upon the 
 name of Jesus Christ our Lord. 2 Tim. ii. 22. with them that call upon 
 the Lord out of a pure heart, that is, as it is explained Col. iii. 17. 
 
 whatsoever ye do do it in the name of the Lord Jesus, giving thanks 
 
 to God and the Father by him. 2 Tim. ii. 19. every one that nameth the 
 name of Christ. It appears therefore that when we call upon the Son of 
 God, it is only in his capacity of advocate with the Father. So Rev. xxii. 
 20. even so, come, Lord Jesus — namely, to execute judgement, which the 
 Father hath committed unto him, that all men might honour the Son, he. 
 John v. 22, 23. 
 
 Eleventhly, baptism in his name. Matt, xxviii. 18, 19. all power is 
 given unto me in heaven and in earth; go ye therefore and teach all 
 nations, baptizing them in the name of the Father, and of the Son, and 
 of the Holy Ghost. More will be said on this subject in the next 
 chapter. 
 
 Twelfthly, belief in him; if indeed this should be considered as 
 an honour peculiar to divinity; for the Israelites are said, Exod. xiv. 31. 
 to believe Jehovah and his servant Moses. Again, to believe the prophets 
 occurs 2 Chron. xx. 20. and faith toward all saints Philem. 5. and Moses 
 in whom ye trust, John v. 45. Whence it would seem, that to believe in 
 any one is nothing more than an Hebraism, which the Greeks or Latins 
 express by the phrase to believe any one; so that whatever trifling distinction 
 may be made between the two, originates in the schools, and not in Scrip- 
 ture. For in some cases to believe in any one implies no faith at all. John 
 ii. 23, 24. many believed in his name.... but Jesus did not commit himself unto 
 them. xii. 42. many believed on him, but because of the Pharisees they did not 
 confess him. On the other hand, to believe any one often signifies the highest 
 degree of faith. John v. 24. he that believeth on him (qui credit ei) that sent 
 me, hath everlasting life. Rom. iv. 3. Abraham believed God, and it was counted 
 unto him for righteousness. 1 John v. 10. he that believeth not God. See 
 
 n, 
 
144 
 
 also Tit. iii. 8. This honour, however, like the others, is derived from the 
 Father. John iii. 35, 36. the Father hath given all things into his hand: 
 he that believeth on the Son hath everlasting life. vi. 40. this is the will of 
 him that sent me, that every one which seeth the Son, and believeth on him, 
 may have everlasting life. xii. 44. Jesus cried and said, He that believeth 
 on me, believeth not on me, but on him that sent me. Hence xiv. 1. ye believe 
 in God, believe also in me. 1 John iii. 23. this is his commandment, that we 
 should believe on the name of his Son Jesus Christ. It may therefore be 
 laid down as certain, that believing in Christ implies nothing more than 
 that we believe Christ to be the Son of God, sent from the Father for 
 our salvation. John xi. 25 — 27- Jesus said unto her, I am the resurrection 
 and the life ; he that believeth in me, though he were dead, yet shall he live : 
 and whosoever liveth and believeth in me shall never die. JBelievest thou 
 this? She saith unto him, Yea, Lord; I believe that thou art the Christ, 
 the Son of God, which should come into the world. 
 
 Thirteenthly, divine glory. John i. 1. the Word was with God, 
 and the Word was God. v. 14. we beheld his glory, the glory as of 
 the only-begotten of the Father, irapa. Ylarpos. v. 18. no man hath seen 
 God at any time ; the only-begotten Son, which is in the bosom of the 
 Father, he hath declared him. vi. 46. not that any man hath seen the 
 Father, save he which is of God, 6 wv irapa tov Qeov. xvii. 5. glorify 
 thou me with thine own self with the glory which I had with thee before 
 the world was. No one doubts that the Father restored the Son, on 
 his ascent into heaven, to that original place of glory of which he here 
 speaks. That place will be universally acknowledged to be the right hand 
 of God ; the same therefore was his place of glory in the beginning, and 
 from which he had descended. But the right hand of God primarily 
 signifies a glory, not in the highest sense divine, but only next in dignity 
 to God. So v. 24. that they may behold my glory which thou hast given me ; 
 for thou lovedst me before the foundation of the world. In these, as in 
 other passages, we are taught that the nature of the Son is indeed divine, 
 but distinct from and clearly inferior to the nature of the Father, — for 
 to be with God, irpos Qeov, and to be from God, irapa 6e£, — to be God, 
 
145 
 
 and to be in the bosom of God the Father, — to be God, and to be from 
 God, — to be the one invisible God, and to be the only-begotten and visible, 
 are things so different that they cannot be predicated of one and the same 
 essence. Besides, the fact that the glory which he had even in his divine 
 nature before the foundation of the world, was not self-derived, but 
 given by the love of the Father, plainly demonstrates him to be inferior 
 to the Father. So Matt. xvi. 27. ** the glory of his Father. Acts iii. 
 13. the God of Abraham, and of Isaac, and of Jacob, the God of our 
 fathers, hath glorified his Son Jesus. Col. i. 19- it pleased the Father 
 that in him should all fulness dwell, ii. 9. in him dwelleth all the ful- 
 ness of the Godhead bodily. Eph. iii. 19. that ye might be filled with 
 all the fulness of God. These passages most clearly evince that Christ 
 has received his fulness from God, in the sense in which we shall 
 receive our fulness from Christ. For the term bodily, which is sub- 
 joined, either means substantially, in opposition to the vain deceit men- 
 tioned in the preceding verse, 3 or is of no weight in proving that 
 Christ is of the same essence with God. 1 Pet. i. 21. ivho gave him 
 glory, that your faith arid hope might be in God. ii. 4. chosen of God 
 and precious. 2 Pet. i. 16, 17. we were eye-witnesses of his mcyesty ; for 
 he received from God the Father honour and glory, when there came 
 such a voice to him — . 1 Pet. iv. 11. compared with 2 Pet. iii. 18. that 
 God in all things may be glorified, through Jesus Christ, to whom be 
 praise and dominion for ever and ever: but grow in grace, and in the 
 knowledge of our Lord and Saviour Jesus Christ ; to whom be glory both 
 now and for ever. On a collation of the two passages, it would seem 
 that the phrase our Lord, in the latter, must be understood of the 
 Father, as is frequently the case. If however it be applied to the Son, the 
 inference is the same, for it does not alter the doctrine of the former 
 passage. John xii. 41. citing Isai. lxiii. 5. these things said Esaias, when 
 
 1 Milton seems to have had the same idea in his mind in the following passage: 
 
 ■' Beyond compare the Son of God was seen 
 Most glorious; in him all his Father shone 
 Substantially express'd — .' Paradise Lost, III. 138. 
 
 U 
 
146 
 
 he saw his glory, and spake of him, — that is, the glory of the only- 
 begotten, given to the Son by the Father. Nor is any difficulty 
 created by Isai. xlii. 8. I am Jehovah, that is my name; and my glory 
 will I not give to another, neither my praise to graven images. For 
 though the Son be another than the Father, God's meaning is merely 
 that he will not give his glory to graven images and strange gods, — not 
 that he will not give it to the Son, who is the brightness of his glory, 
 and the express image of his person, 4 and upon whom he had promised 
 that he would put his Spirit, v. 1. For the Father does not alienate 
 his glory from himself in imparting it to the Son, inasmuch as the 
 Son uniformly glorifies the Father. 5 John xiii. 31. now is the Son of man 
 glorified, and God is glorified in him. viii. 50. / seek not mine own glory ; 
 there is one that seeketh and judgeth. 
 
 4 ' On his right 
 
 The radiant image of his glory sat, 
 
 His only Son.' Paradise Lost, III. 62. 
 
 ' Son, thou in whom my glory I behold 
 In full resplendence, heir of all my might — .' V. 719. 
 
 ' Effulgence of my glory, Son belov'd, 
 Son in whose face invisible is beheld 
 Visibly, what by Deity I am; 
 And in whose hand what by decree I do, 
 Second Omnipotence. VI. 680. 
 
 Unfolding bright 
 
 Toward the right hand his glory, on the Son 
 Blaz'd forth unclouded Deity: He full 
 Resplendent all his Father manifest 
 Express'd. X. 63. 
 
 5 O Father, O supreme of heavenly thrones, 
 First, Highest, Holiest, Best, thou always seek'st 
 To glorify thy Son, I always thee, 
 
 As is most just : This I my glory account, 
 
 My exaltation, and my whole delight, &c. VI. 723. 
 
 Shall I seek glory then, as vain men seek, 
 Oft not deserv'd ? I seek not mine, but his 
 Who sent me, and thereby witness whence I am. 
 
 Paradise Regained, II. 105. 
 
147 
 
 Hence it becomes evident on what principle the attributes of the 
 Father are said to pertain to the Son. John xvi. 15. all things that the 
 Father hath are mine. xvii. 6, 7. thine they were, and thou gavest them 
 me;.... now they have known that all things whatsoever thou hast given me 
 are of thee. It is therefore said, v. 10. all mine are thine, and thine 
 are mine — namely, in the same sense in which he had called the king- 
 dom his, Luke xxii. 30. for he had said in the preceding verse, / 
 appoint unto you a kingdom, as my Father hath appointed unto me. 
 
 Lastly, his coming to judgement. 1 Tim. vi. 14. until the appearing 
 of our Lord Jesus Christ, which in his time he shall show, who is the 
 blessed and only Potentate, the King of kings and Lord of lords ; who 
 only hath immortality, dwelling in the light which no man can approach 
 unto; whom no man hath seen, nor can see. 
 
 Christ therefore, having received all these things from the Father, and 
 being in the form of God, thought it not robbery to be equal with God, 
 Philipp. ii. 5. namely, because he had obtained them by gift, not by robbery. 
 For if this passage imply his co-equality with the Father, it rather refutes 
 than proves his unity of essence ; since equality cannot exist but between 
 two or more essences. Further, the phrases he did not think it, — he 
 made himself of no reputation, (literally, he emptied himself,) appear in- 
 applicable to the supreme God. For to think is nothing else than to 
 entertain an opinion, which cannot be properly said of God. 6 Nor can the 
 infinite God be said to empty himself, any more than to contradict himself; 
 for infinity and emptiness are opposite terms. But since he emptied him- 
 self of that form of God in which he had previously existed, if the form 
 of God is to be taken for the essence of the Deity itself, it would 
 prove him to have emptied himself of that essence, which is impos- 
 sible. 
 
 6 ' Opinio autem in Deum non cadit.' Milton uses the same words in his treatise on 
 Logic, where he assigns the reason. ' Opinio tamen in Deum non cadit, quia per causas 
 seque omnia cognoscit.' Prose Works, VI. 293. For, as he says in his Speech for the 
 Liberty of Unlicensed Printing, ' opinion is but knowledge in the making.' I. 322. 
 
 U 2 
 
148 
 
 Again, the Son himself acknowledges and declares openly, that the 
 Father is greater than the Son ; which was the last proposition I under- 
 took to prove. John x. 29. my Father is greater than all. xiv. 28. my 
 Father is greater than I. It will be answered, that Christ is speaking 
 of his human nature. But did his disciples understand him as speaking 
 merely of his human nature ? Was this the belief in himself which Christ 
 required? Such an opinion will scarcely be maintained. If therefore he 
 said this, not of his human nature only, (for that the Father was greater 
 than he in his human nature could not admit of a doubt) but in the 
 sense in which he himself wished his followers to conceive of him both as 
 God and man, it ought undoubtedly to be understood as if he had said, 
 My Father is greater than I, whatsoever I am, both in my human and 
 divine nature ; otherwise the speaker would not have been he in whom 
 they believed, and instead of teaching them, he would only have been im- 
 posing upon them with an equivocation. He must therefore have intended 
 to compare the nature with the person, not the nature of God the Father 
 with the nature of the Son in his human form. So v. 31. as the Father 
 gave me commandment, even so I do. John v. 18, 19. Being accused by 
 the Jews of having made himself equal with God, he expressly denies 
 it : the Son can do nothing of himself, v. 30. as I hear I judge, and my 
 judgement is just ; because I seek not mine own will, but the will of my 
 Father which sent me. vi. 38. / came down from heaven, not to do mine 
 own will, but the will of him that sent me. Now he that was sent was 
 the only begotten Son ; therefore the will of the Father is other and 
 greater than the will of the only begotten Son. vii. 28. Jesus cried in 
 
 the temple, saying / am not come of myself, viii. 29. he that sent 
 
 me is with me : the Father hath not left me alone ; for I do always those 
 things that please him. If he says this as God, how could he be left by 
 the Father, with whom he was essentially one ? if as man, what is meant 
 by his being left alone, who was sustained by a Godhead of equal power ? 
 And why did not the Father leave him alone f — not because he was 
 essentially one with him, but because he did always those things that 
 pleased him, that is, as the less conforms himself to the will of the greater. 
 v. 42. neither came I of myself, — not therefore of his own Godhead, — 
 
149 
 
 but he sent me: he that sent him was therefore another and greater 
 than himself, v. 49. / honour my Father, v. 50. / seek not mine own glory. 
 v. 54. if I honour myself, my glory is nothing ; it is therefore less than the 
 
 Father's glory, x. 24, 25. if thou be the Christ, tell us plainly the 
 
 works that I do in my Father's name, they bear witness of me. xv. 10. 
 as I have kept my Father's commandments, and abide in his love. xvi. 25. 
 the time cometh when I shall no more speak to you in proverbs, but I shall 
 shew you plainly of the Father, xx. 17. / ascend unto my Father and 
 your Father; and to my God, and your God. Compare also Rev. i. 11. 
 / am Alpha and Omega, and v. 17. / [am the first and the last. See 
 also ii. 8. iii. 12. him that overcometh will I make a pillar in the temple of 
 my God, which is repeated three times successively. Here he, who had 
 just before styled himself the first and the last, acknowledges that the 
 Father was his God. Matt. xi. 25, 26. / thank thee, O Father, Lord 
 of heaven and earth ; because thou hast hid these things, &c. even so, 
 Father, for so it seemed good in thy sight. 
 
 Thus far we have considered the testimony of the Son respecting the 
 Father ; let us now enquire what is the testimony of the Father respect- 
 ing the Son : for it is written, Matt. xi. 27. no man knoweth the Son, but 
 the Father; neither knoweth any man the Father, save the Son, and he 
 to whomsoever the Son will reveal him. 1 John v. 9. this is the witness 
 of God which he hath testified of his Son. Here the Father, when about 
 to testify of the Son, is called God absolutely ; and his witness is most 
 explicit. Matt. iii. 17. this is my beloved Son, in whom I am well pleased. 
 Isai. xlii. 1. compared with Matt. xii. 18. behold my servant, whom 
 I uphold; mine elect in whom my soul deUghteth ; I have put my spirit 
 upon him : — see also Matt. xvii. 5. 2 Pet. i. 17. for he received from 
 God the Father honour and glory, when there came such a voice to him 
 from the excellent glory, This is my beloved Son, in whom I am well pleased. 
 Mai. iii. 1. even the messenger of the covenant, behold he shall come, saith 
 Jehovah of hosts : and still more clearly Psal. ii. where God the Father is 
 introduced in his own person as explicitly declaring the nature and offices 
 of his Son. Psal. vii. 8, 11, 12. / will declare the decree; Jehovah hath 
 
 V-i 
 
150 
 
 said unto me, Thou art my Son ask of me and I shall give serve 
 
 Jehovah kiss the Son. Heb. i. 8, 9. unto the Son he saith, Thy throne, 
 
 O God, is for ever and ever thou hast loved righteousness, and hated 
 
 iniquity; therefore God, even thy God, hath anointed thee with the oil of 
 gladness above thy fellows. To the above may also be added the testimony 
 of the angel Gabriel, Luke i. 32. he shall be great, and shall be called 
 the Son of the Highest, and the Lord God shall give unto him the throne 
 of his father David. If then he be the Son of the Most High, he is 
 not himself the Most High. 
 
 The apostles every where teach the same doctrine ; as the Baptist 
 had done before them. John i. 29. behold, the Lamb of God. v. 33, 34. 
 / knew him not, but he that sent me to baptize with water, the same said 
 unto me, &c. and I saw, and bare record that this is the Son of God. iii. 32. 
 what he hath seen and heard, that he testifieth, &c. — not he alone that 
 was earthly, nor did he speak only of earthly things, but he that is 
 above all, and that cometh from heaven, v. 31. lest it should be still 
 contended that this and similar texts refer to the human nature of 
 Christ. 2 Cor. iv. 4, 6. lest the light of the glorious Gospel of Christ, who 
 is the image of God, should shine unto them. Col. i. 15. who is the image 
 of the invisible God, the first-born of every creature. Philipp. ii. 6. in the 
 form of God. Heb. i. 2. whom he hath appointed heir. v. 3. the bright- 
 ness of his glory, and the express image of his person. The terms 
 here used, being all relative, and applied numerically to two persons, 
 prove, first, that there is no unity of essence, and secondly, that the one 
 is inferior to the other. So v. 4. being made so much better than the 
 angeh, as he hath by inheritance obtained a more excellent name than 
 they. 1 Cor. iii. 23. ye are Chrisfs, and Christ is God's. Here, if any 
 where, it might have been expected that Christ would have been desig- 
 nated by the title of God ; yet it is only said that he is God's. The 
 same appears even more clearly in what follows; xi. 3. / would have 
 
 you know that the head of Christ is God. Eph. i. 17. the God 
 
 of our Lord Jesus Christ. 1 Cor. xv. 27. when he saith, all things 
 are put under him, it is manifest that he is excepted, which did put all 
 
151 
 
 things under him : and when all things shall be subdued unto him, then 
 shall the Son also himself be subject unto him that put all things under 
 him, that God may be all in all. Here the usual subterfuge of the 
 opponents of this doctrine, that of alleging the mediatorial office of 
 Christ can be of no avail; since it is expressly declared, that when 
 the Son shall have completed his functions as mediator, and nothing 
 shall remain to prevent him from resuming his original glory as only 
 begotten Son, he shall nevertheless be subject unto the Father. 
 
 Such was the faith of the saints respecting the Son of God; such 
 is the tenor of the celebrated confession of that faith ; such is the doc- 
 trine which alone is taught in Scripture, which is acceptable to God, and 
 has the promise of eternal salvation. Matt. xvi. 15 — 19- whom say ye that 
 I am? and Simon Peter answered and said, Thou art the Christ, the 
 Son of the living God : and Jesus answered and said unto him ; Blessed 
 art thou, Simo?i Bar-jona : for flesh and blood hath not revealed it unto 
 
 thee, but my Father which is in heaven upon this rock I will build my 
 
 Church. Luke ix. 20. the Christ of God. John i. 49, 50. Nathanael 
 answered and saith unto him, Rabbi, thou art the Son of' God ; thou art 
 the King of Israel, vi. 69- we believe and are sure that thou art that 
 Christ, the Son of the living God. ix. 35 — 38. dost thou believe on the 
 Son of God? he answered and said, Who is he, Lord, that I might 
 believe on him ? and Jesus saith unto him, Thou hast both seen him, 
 and it is he that talheth with thee : and he said, Lord, I believe ; and 
 he worshipped him. xi. 22, 26, 27. / know that even now, whatsoever 
 thou wilt ash of God, God will give it thee: whosoever liveth and 
 believeth in me, shall never die : believest thou this ? she saith unto him, 
 Yea, Lord, I believe that thou art the Christ, the Son of God, which 
 should come into the world, xvi. 27, 30, 31. the Father himself loveth 
 you, because ye have loved me, and have believed that I came out from 
 God: now are we sure that thou knowest all things; by this we believe 
 that thou earnest forth from God. xvii. 3, 7, 8, 21. this is life eternal, 
 that they might know thee the only true God, and Jesus Christ whom thou 
 hast sent: now they have known that all things, whatsoever thou hast 
 
152 
 
 given me, are of thee; for I have given unto them the words which 
 thou gavest me; and they have received them, and have known surely 
 that I came out from thee : that the world may believe that thou hast 
 sent me. xx. 31. these are ivritten, that ye might believe that Jesus is 
 the Christ, the Son of God, and that believing, ye might have life 
 
 through his name. Acts viii. 37- ' if thou believest, thou mayest / believe 
 
 that Jesus Christ is the Son of God. Rom. x. 9. if thou shalt believe 
 in thine heart that God hath raised him from the dead, thou shalt be 
 saved. Col. ii. 2. that their hearts might be comforted, being knit together 
 in love, and unto all riches of the full assurance of understanding, to 
 the acknowledgement of the mystery of God, and of the Father, and of 
 Christ. Philipp. iv. 6, 7. let your requests be made known unto God: 
 and the peace of God, which passeth all understanding, shall keep your 
 hearts and minds through Christ Jesus. 1 Pet. i. 21. who by him do 
 believe in God, that raised him up from the dead, and gave him glory ; 
 that your faith and hope might be in God. 1 John iv. 15. ivhosoever 
 shall confess that Jesus is the Son of God, God dwelleth in him, and 
 he in God. v. 1. ivhosoever believeth that Jesus is the Christ, is born 
 of God. v. 5. who is he that overcometh the world, but he that believeth 
 that Jesus is the Son of God? Finally, this is the faith proposed to 
 us in the Apostles' Creed, the most ancient and universally received 
 compendium of belief in the possession of the Church. 
 
CHAP. VI. 
 
 Of the 
 Holy Spirit. 
 
 Having concluded what relates to the Father and the Son, the next 
 subject to be discussed is that of the Holy Spirit, inasmuch as this latter 
 is called the Spirit of the Father and the Son. With regard to the nature 
 of the Spirit, in what manner it exists, or whence it arose, Scripture 
 is silent; which is a caution to us not to be too hasty in our conclusions 
 on the subject. For though it be a Spirit, in the same sense in which 
 the Father and Son are properly called Spirits; though we read that 
 Christ by breathing on his disciples gave to them the Holy Ghost, or 
 rather perhaps some symbol or pledge of the Holy Ghost, John xx. 22. — 
 yet in treating of the nature of the Holy Spirit, we are not authorized 
 to infer from such expressions, that the {Spirit was_brea thed fromu ,the 
 Father and the Son. 7 The terms emanation and procession, employed by 
 theologians on the authority of John xv. 26. do not relate to the nature 
 of the Holy Spirit; the Spirit of truth, 6 -n-apd tov Uarpos €K7ro- 
 peverai, who proceedeth or goeth forth from the Father ; which single 
 expression is too slender a foundation for the full establishment of so 
 great a mystery, especially as these words relate rather to the mission 
 than to the nature of the Spirit; in which sense the Son also is often 
 said e£eX0eii/, which in my opinion may be translated either to go forth 
 or to proceed from the Father, without making any difference in the 
 meaning. Nay, we are even said to live by every word (eKiropewfiivy) 
 
 7 This seems to be said in allusion to the controversies which arose between the Eastern 
 and Western Churches on the subject of the spiration or procession of the Holy Ghost 
 from the Father and the Son. 
 
154 
 
 that proceedeth, or goeth forth from the mouth of God, Matt. iv. 4. Since 
 
 /therefore the Spirit is neither said to be generated nor created, nor is 
 
 Wy other mode of existence specifically attributed to it in Scripture, 
 
 we must be content to leave undetermined a point on which the sacred 
 
 writers have preserved so uniform a silence. 
 
 r The name of Spirit is also frequently applied to God and angels, 
 and to the human mind. 8 When the phrase, the Spirit of God, or the 
 Holy Spirit, occurs in the Old Testament, it is to be variously inter- 
 
 4_ r preted ; sometimes it signifies God the Father himself, — as Gen. vi. 3. 
 my Spirit shall not alway strive with man ; sometimes the power and virtue 
 
 x^« of the Father, and particularly that divine breath or influence by which 
 every thing is created and nourished. In this sense many both of 
 the ancient and modern interpreters understand the passage in Gen. i. 2. 
 the Spirit of God moved upon the face of the waters? Here, how- 
 ever, it appears to be used with reference to the Son, through whom 
 the Father is so often said to have created all things. Job xxvi. 13. 
 by his Spirit he hath garnished the heavens, xxvii. 3. the Spirit of God 
 is in my nostrils, xxxiii. 4. the Spirit of God hath made me, and the 
 breath of the Almighty hath given me life. Psal. civ. 30. thou sendest 
 forth thy Spirit, they are created, cxxxix. 7. whither shall I go then from 
 thy Spirit ■? Ezek. xxxvii. 14. / shall put my Spirit in you, and ye shall 
 live. See also many other similar passages. 
 
 8 ' Sciunt, qui in Hebrseis literis versati sunt, quam late pateat Spiritus nomen. Origine 
 sua ventum significat ; ob cujus subtilitatem, quae visum fugit, ad alia transfertur : primum 
 ad substantias; nam Deus, angeli boni malique, deinde ipse hominis animus eo vocabulo 
 nuncupatur.' Grotius ad Luc. ix. 55. See also Glocester Ridley's First Sermon on the 
 Divinity and Personality of the Holy Ghost, where he cautions against those grosser errors 
 which arise from a confusion of kind. 
 
 9 Milton seems to allude to the Rabbinical interpretation of this passage, which, follow- 
 ing the opinion of some of the Fathers, explains the Spirit of God to mean t»jV 81/1/ayuiu 
 8ta7r\ao"nK»;V, or Trjv ivepyei'av £wt/k»/V, the creative or vivifying power. It seems extra- 
 ordinary that Patrick should have chosen to adopt a mode of explanation nearly similar, 
 and not less objectionable. ' This therefore we are to understand to be here meant ; the 
 infinite wisdom and power of God, which made a vehement commotion and mighty fer- 
 mentation (by raising perhaps a great wind) upon the face of the waters.' So too Grotius. 
 
155 
 
 Sometimes it means an angel. Isai. xlviii. 16. the Lord Jehovah and 
 his Spirit hath sent me. Ezek. iii. 12. then the Spirit took me up? See 
 also v. 14, 24, &c. 
 
 Sometimes it means Christ, who according to the common opinion 
 was sent by the Father to lead the Israelites into the land of 
 Canaan. Isai. lxiii. 10, 11. they rebelled, and vexed his Holy Spirit... 
 where is he that put his Holy Spirit within them ? — that is, the angel 
 to* whom he transferred his own name, namely, Christ whom they 
 tempted, Numb. xxi. 5, &c. compared with 1 Cor. x. 9. 
 
 Sometimes it means that impulse or voice of God by which the 
 prophets were inspired. Nehem. ix. 30. thou testifiedst against them by 
 thy Spirit in thy prophets. 
 
 Sometimes it means that light of truth, whether ordinary or extra- 
 ordinary, wherewith God enlightens and leads his people. Numb. xiv. 24. 
 my servant Caleb, because he had another Spirit within him — . Nehem. 
 ix. 20. thou gavest also thy good Spirit to instruct them. Psal. li. 11, 12. 
 
 take not thy Holy Spirit from me renew a right Spirit within me. 
 
 cxliii. 10. thy Spirit is good; lead me into the land of uprightness. Un- 
 doubtedly neither David, nor any other Hebrew, under the old covenant, 
 believed in the personality of that good and Holy Spirit, unless per- 
 haps as an angel. 2 
 
 More particularly, it implies that light which was shed on Christ 
 himself. Isai. xi. 2. the Spirit of Jehovah shall rest upon him, the Spirit 
 of wisdom and understanding, the Spirit of counsel and might, the Spirit 
 of knowledge and of the fear of Jehovah, xlii. 1. / have put my Spirit 
 
 1 The Spanish Jesuit Sanctius, and Pradus {In Ezechielem Explanationes, &c. Romse 
 1596.) understand this passage in the sense attributed to it by Milton. 
 
 * See an elaborate refutation of the opinion that this doctrine was unknown before the 
 Christian Revelation, in Ridley's Second Sermon on the Holy Ghost. 
 
 x 2 
 
V 
 
 156 
 
 upon him, compared with Acts x. 38. how God anointed Jesus of Naza- 
 reth with the Holy Ghost and with power. 
 
 It is also used to signify the spiritual gifts conferred by God on 
 individuals, and the act of gift itself. Gen. xli. 38. a man in whom the 
 Spirit of God is. Numb. xi. 17, 25, 26, 29. / will take of the Spirit 
 which is upon thee, and will put it upon them. 2 Kings ii. 9- / pray 
 thee, let a double portion of thy Spirit be upon me. v. 15. the Spirit 
 of Elijah doth rest upon JElisha. 
 
 Nothing can be more certain, than that all these passages, and 
 many others of a similar kind in the Old Testament, were under- 
 stood of the virtue and power of God the Father, inasmuch as the 
 Holy Spirit was not yet given, nor believed in, even by those who 
 prophesied that it should be poured forth in the latter times. 
 
 So likewise under the Gospel, what is called the Holy Spirit, or 
 the Spirit of God, sometimes means the Father himself. Matt. i. 18, 20. 
 that which is conceived in her is of the Holy Ghost. Luke i. 35. the 
 Iloly Ghost shall come upon thee, and the power of the Highest shall 
 overshadow thee ; therefore also that holy thing which shall be born of 
 thee, shall be called the Son of God, 
 
 Again, it sometimes means the virtue and power of the Father. Matt, 
 xii. 28. compared with Luke xi. 20. / cast out devils by the Spirit or 
 finger of God. Rom. i. 4. declared to be the Son of God with power, 
 according to the Spirit of holiness, by the resurrection from the dead. 
 For thus the Scripture teaches throughout, that Christ was raised by the 
 power of the Father, and thereby declared to be the Son of God. See 
 particularly Acts xiii. 32, 33. quoted in the beginning of the last chapter. 
 But the phrase, according to the Spirit (secundum Spiritum) seems to 
 have the same signification as Eph. iv. 24. which after God (secundum 
 Deum) is created in righteousness and true holiness; and 1 Pet. iv. 6. 
 that they might live according to God (secundum Deum) in the Spirit. 
 
 
157 
 
 Isai. xlii. 1. compared with Heb. ix. 14. I have put my Spirit upon him 
 
 who through the eternal Spirit offered himself without spot to God. 
 
 Luke iv. 1. Jesus, being- full of the Holy Ghost, and v. 18. compared 
 with Isai. lxi. 1. the Spirit of the Lord Jehovah is upon me, because he 
 hath anointed me to preach the gospel to the poor ; he hath ■ sent me, 
 &c. Acts x. 38. God anointed Jesus of Nazareth with the Holy Ghost 
 and with power, i. 2. after that he through the Holy Ghost had given 
 commandments unto the apostles tvhom he had chosen. It is more pro- 
 bable that these phrases are to be understood of the power of the 
 Father, than of the Holy Spirit itself; for how could it be necessary 
 that Christ should be filled with the Holy Spirit, of whom he had 
 himself said, John xvi. 15. he shall take of mine ? For the same reason 
 I am inclined to believe that the Spirit descended upon Christ at his 
 baptism, not so much in his own name, as in virtue of a mission from 
 the Father, and as a symbol and minister of the divine power. For 
 what could the Spirit confer on Christ, from whom he was himself 
 to be sent, and to receive all things ? Was his purpose to bear witness 
 to Christ ? But as yet he was himself not so much as known. Was 
 it meant that the Spirit should be then manifested for the first time 
 to the church? But at the time of his appearance nothing was said 
 of him or of his office ; nor did that voice from heaven bear any 
 testimony to the Spirit, but only to the Son. The descent therefore 
 and appearance of the Holy Spirit in the likeness of a dove, seems to 
 have been nothing more than a representation of the ineffable affection 
 of the Father for the Son, communicated by the Holy Spirit under 
 the appropriate image of a dove, and accompanied by a voice from 
 heaven declaratory of that affection. 3 
 
 3 In likeness of a dove 
 
 The Spirit descended, while the Father's voice 
 
 From Heav'n pronounc'd him his beloved Son. Paradise Regained, I. 30. 
 In another part of the same book, Milton intimates an uncertainty respecting the real signi- 
 fication of the descent of the Holy Spirit, which is very consistent with the hesitating man- 
 ner in which he comments on the passage in this treatise. 
 
 thence on his head 
 
 A perfect dove descend, (whate'er it meant,) 
 
 And out of Heav'n the sorran voice I heard, &c. 82. 
 
158 
 
 Thirdly, the Spirit signifies a divine impulse, or light, or voice, or 
 word, transmitted from above either through Christ, who is the Word 
 of God, or by some other channel. Mark xii. 36. David himself said by 
 the Holy Ghost. Acts i. 16. the Holy Ghost by the mouth of David 
 spake before concerning Judas, xxviii. 25. well spake the Holy Ghost 
 by Esaias the prophet. Heb. iii. 7. wherefore, as the Holy Ghost saith, 
 To-day if ye will hear his voice, &c. ix. 8. the Holy Ghost this signifying, 
 that the way into the holiest of all was not yet made manifest, x. 15. 
 whereof the Holy Ghost also is a witness to us. 2 Pet. i. 21. holy men 
 of God spake as they were moved by the Holy Ghost. Luke ii. 25, 26. 
 the Holy Ghost was upon him : and it was revealed unto him by the 
 Holy Ghost — . It appears to me, that these and similar passages cannot 
 be considered as referring to the express person of the Spirit, both 
 because the Spirit was not yet given, and because Christ alone, as has 
 been said before, is, properly speaking, and in a primary sense, the Word 
 of God, and the Prophet of the Church ; though God at sundry times 
 and in divers manners spake in time past unto the fathers by the pro- 
 phets, Heb. i. 1. whence it appears that he did not speak by the Holy 
 Spirit alone, unless the term be understood in the signification which 
 I have proposed, and in a much wider sense than was subsequently 
 attributed to it. Hence, 1 Pet. i. 11. searching what or what manner 
 of time the Spirit of Christ which was in them — that is, in the prophets — 
 did signify, must either be understood of Christ himself, — as iii. 18,19. 
 quickened by the Spirit, by which also he went and preached unto the 
 spirits in prison, — or it must be understood of the Spirit which sup- 
 plied the place of Christ the Word and the Chief Prophet. 
 
 Lastly, the Spirit signifies the person itself of the Holy Spirit, or 
 its symbol. Matt. iii. 16. Mark i. 10. he saw the Spirit of God descend- 
 ing like a dove, and lighting upon him. Luke iii. 22. in a bodily shape 
 like a dove. John i. 32, 33. like a dove. Nor let it be objected, that 
 a dove is not a person; for an intelligent substance, under any form 
 whatever, is a person ; as for instance, the four living creatures 
 seen in Ezekiel's vision, ch. i. John xiv. 16, 17. another Comforter. 
 
159 
 
 See also v. 26. xv. 26. xvi. 7, 13. xx. 22. he breathed on them, and 
 saith unto them, Receive ye the Holy Ghost, — which was a kind of sym- 
 bol, and sure pledge of that promise, the fulfilment of which is recorded 
 Acts ii. 2 — 4, 33. having received of the Father the promise of the Holy 
 Ghost, he hath shed forth this. Matt, xxviii. 19. in the name of the 
 Father, and of the Son, and of the Holy Ghost. Acts xv. 28. it seemed 
 good to the Holy Ghost. Rom. viii. 16. the Spirit itself beareth witness 
 
 with our spirit, v. 26. it helpeth our infirmities it maketh intercession 
 
 for us. Eph. i. 13, 14. t<£ 7ruevfxaTt no dyitpj 09 ecmv dppaficou' ye were 
 sealed with that Holy Spirit of promise which (who, Whitby, Mac- 
 knight) is the earnest of our inheritance, iv. 30. grieve not the Holy 
 Spirit of God. 
 
 Lastly, it signifies the donation of the Spirit itself, and of its attend- 
 ant gifts. John vii. 39. but this spake he of the Spirit, which they 
 that believe on him should receive ; for the Holy Ghost was not yet 
 given. Matt. iii. 11. he shall baptize you with the Holy Ghost and with 
 fire. See also Acts i. 5. and xi. 16. 1 Thess. v. 19. quench not the 
 Spirit. 
 
 Who this Holy Spirit is, and whence he comes, and what are his 
 offices, no one has taught us more explicitly than the Son of God 
 himself, Matt. x. 20. it is not ye that speak, but the Spirit of your 
 Father that speaketh in you. Luke xi. 13. how much more shall your 
 heavenly Father give the Holy Spirit to them that ask him. xxiv. 49. behold, 
 I send the promise of my Father upon you ; but tarry ye in the city of 
 Jerusalem, until ye be endued with power from on high. John xiv. 16, 17. 
 / will pray the Father, and he shall give you another Comforter, that 
 he may abide with you for ever, even the Spirit of truth, v. 26. the 
 Comforter, which is the Holy Ghost, whom the Father will send in my 
 name. xv. 26. the Comforter, whom I will send unto you from the 
 
 Father, which proceedeth from the Father, he shall testify of me. 
 
 xvi. 7. I will send him unto you. v. 8. when he is come, he will reprove 
 the world—, v. 13. he shall not speak of himself; but whatsoever he 
 
160 
 
 shall hear, that shall he speak, v. 14. he shall glorify me, for he shall 
 receive of mine. v. 15. all things that the Father hath are mine; there- 
 fore said I that he shall take of mine. xx. 22. when he had said this, 
 he breathed on them, and saith unto them, Receive ye the Holy Ghost. 
 Acts ii. 2 — 4, 33. having received of the Father the promise of the Holy 
 Ghost, he hath shed forth this — . v. 32. we are his witnesses of these 
 things, and so is also the Holy Ghost whom God hath given to them 
 that obey him. Rom. xv. 13. now the God of hope Jill you with all joy 
 and peace in believing, that ye may abound in hope through the power of 
 the Holy Ghost. 1 Cor. xii. 3. no man can say that Jesus is the Lord, 
 but by the Holy Ghost. Heb. ii. 4. God also bearing them witness both 
 with signs and wonders, and with divers miracles, and gifts of the Holy 
 Ghost, according to his own will. Hence he is called the Spirit of the 
 Father, the Spirit of God, and even the Spirit of Christ. Matt. x. 20. 
 it is the Spirit of your Father that speaheth in you. Rom. viii. 9. but 
 ye are not in the flesh, but in the Spirit, if so be that the Spirit of 
 God dwell in you : now if any man have not the Spirit of Christ, he 
 is none of his. v. 15, 16. ye have received the spirit of adoption, whereby 
 we cry, Abba, Father; the Spirit itself beareth witness with our spirit, 
 that we are the sons of God. 1 Cor. vi. 11. by the Spirit of our God. 
 2 Cor. i. 21, 22. he which stablisheth us with you in Christ, and hath 
 anointed us, is God; who hath also sealed us, and given the earnest of 
 the Spirit in oar hearts. Gal. iv. 6. God hath sent forth the Spirit of 
 his Son into your hearts, crying, Abba, Father. Eph. i. 13, 14. that holy 
 Spirit of promise, which is the earnest of our inheritance, iv. 30. grieve 
 not the holy Spirit of God, whereby ye are sealed, ii. 18. through him 
 we both have access by one Spirit unto the Father. 1 Pet. i. 12. the Holy 
 Ghost sent down from heaven. From all which results the command in 
 Matthew xxviii. 19. baptizing them in the name of the Father, and of the 
 Son, and of the Holy Ghost. 1 John v. 7. there are three that bear witness 
 in heaven, the Father, the Word, and the Holy Ghost; and these three 
 are one. The latter passage has been considered in the preceding chap- 
 ter; but both will undergo a further examination in a subsequent part 
 of the present. 
 
161 
 
 If it be the divine will that a doctrine which is to be understood 
 and believed as one of the primary articles of our faith, should be deli- 
 vered without obscurity or confusion, and explained, as is fitting, in clear 
 and precise terms, — if it be certain that particular care ought to be taken 
 in every thing connected with religion, lest the objection urged by 
 Christ against the Samaritans should be applicable to us — ye worship 
 ye know not what, John iv. 22. — if our Lord's saying should be held 
 sacred wherever points of faith are in question — we know what we wor- 
 ship — the particulars which have been stated seem to contain all that 
 we are capable of knowing, or are required to know respecting the Holy 
 Spirit, inasmuch as revelation has declared nothing else expressly on the 
 subject. The nature of these particulars is such, that although the Holy 
 Spirit be nowhere said to have taken upon himself any mediatorial ( 
 functions, as is said of Christ, nor to be engaged by the obligations of 
 a filial relation to pay obedience to the Father, yet he must evidently 
 be considered as inferior to both Father and Son, inasmuch as he is 
 represented and declared to be subservient and obedient in all things ; 
 to have been promised, and sent, and given ; to speak nothing of him- 
 self; and even to have been given as an earnest. There is no room 
 here for any sophistical distinction founded on a twofold nature; all 
 these expressions refer to the Holy Spirit, who is maintained to be the 
 supreme God; whence it follows, that wherever similar phrases are 
 applied to the Son of God, in which he is distinctly declared to be 
 inferior to the Father, they ought to be understood in reference to his 
 divine as well as to his human character. For what those, who believe 
 in the Holy Spirit's co-equality with the Father, deem to be not unworthy 
 of him, cannot be considered unworthy of the Son, however exalted may 
 be the dignity of his Godhead. Wherefore it remains now to be seen / 
 on what grounds, and by what arguments* we are constrained to believe I 
 that the Holy Spirit is God, if Scripture nowhere expressly teach the! 
 doctrine of his divinity, not even in the passages where his office if| 
 explained at large, nor in those where the unity of God is explicitly 
 asserted, as in John xvii. 3. 1 Cor. viii. 4, &c. nor where God is 
 either described, or introduced as sitting upon his throne, — if, further, 
 
 Y 
 
( 
 
 162 
 
 the Spirit be frequently named the Spirit of God, and the Holy Spirit 
 of God, Eph. iv. 30. so that the Spirit of God being actually and nume- 
 rically distinct from God himself, cannot possibly be essentially one God 
 with him whose Spirit he is, (except on certain strange and absurd 
 hypotheses, which have no foundation _Jjo_.Holy Scripture, but were 
 devised by human ingenuity~~ft)i r "the sole purpose of supporting this 
 particular doctrine) — if, wherever the Father and the Holy Spirit are 
 mentioned together, the Father alone be called God, and the Father 
 alone, omitting all notice of the Spirit, be acknowledged by Christ himself 
 to be the one true God, as has been proved in the former chapter by 
 abundant testimony; — if he be God who stablisheth us in Christ, who 
 hath anointed us, who hath sealed us, and given us the earnest of the 
 Spirit, 2 Cor. i. 22. if that God be one God, and that one God the 
 Father; — if, finally, God hath sent forth the Spirit of his Son into our hearts, 
 crying, Abba, Father, Gal. iv. 6. whence it follows that he who sent both 
 the Spirit of his Son and the Son himself, he on whom we are taught 
 to call, and on whom the Spirit himself calls, is the one God and the 
 only Father. It seems exceedingly unreasonable, not to say dangerous, 
 that in a matter of so much difficulty, believers should be required to 
 receive a doctrine, represented by its advocates as of primary importance 
 and of undoubted certainty, on anything less than the clearest testimony 
 of Scripture; and that a point which is confessedly contrary to human 
 reason, should nevertheless be considered as susceptible of proof from 
 human reason only, or rather from doubtful and obscure disputations. 
 
 First, then, it is usual to defend the divinity of the Holy Spirit 
 on the ground, that the name of God seems to be attributed to the 
 Spirit : Acts v. 3, 4. why hath Satan filled thine heart to lie to the Holy 
 
 Ghost ? thou hast not lied unto men, but unto God. But if attention 
 
 be paid to what has been stated before respecting the Holy Ghost 
 on the authority of the Son, this passage will appear too weak for 
 the support of so great a doctrinal mystery. For since the Spirit is 
 expressly said to be sent by the Father, and in the name of the Son, 
 he who lies to the Spirit must lie to God, in the same sense as he 
 
163 
 
 who receives an apostle, receives God who sent him, Matt. x. 40. John 
 xiii. 20. 4 St. Paul himself removes all ground of controversy from this 
 passage, and explains it most appositely by implication, 1 Thess. iv. 8. 
 where his intention is evidently to express the same truth more at large : 
 he therefore that despiseth, despiseth not man, but God, who hath also 
 given unto us his Holy Spirit. Besides, it may be doubted whether 
 the Holy Spirit in this passage does not signify God the Father ; 6 for 
 Peter afterwards says, v. 9. how is it that ye have agreed together to 
 tempt the Spirit of the Lord? that is, God the Father himself, and his 
 divine intelligence, which no one can elude or deceive. And in v. 32. the 
 Holy Spirit is not called God, but a witness of Christ with the apostles, 
 whom God hath given to them that obey him. So also Acts ii. 38. ye shall 
 receive the gift of the Holy Ghost, given, that is, by God. But how can 
 the gift of God be himself God, much more the supreme God? 
 
 The second passage is Acts xxviii. 25. compared with Isai. vi. 8, 9. 
 
 / heard the voice of the Lord, saying — &c well spake the Holy 
 
 Ghost by Esaias the prophet, &c. See also Jer. xxxi. 31. compared with 
 Heb. x. 15. But it has been shewn above, that the names Lord and 
 Jehovah are throughout the Old Testament attributed to whatever angel 
 God may entrust with the execution of his commands; and in the New 
 Testament the Son himself openly testifies of the Holy Spirit, Johnxvi. 13. 
 that he shall not speak of himself, but whatsoever he shall hear, that shall he 
 
 * Clarke, as might be expected, gives the same explanation of the passage, (Scripture Doctrine, 
 Part I. Sect. 2. No. 66.) also quoting 1 Thess. iv. 8. He supports his opinion on the authority 
 of Athanasius. "Qa-re 6 x/zeuo-a'/jei/oe tw dyim Trveifxari, tw Qeiji ixj/evaaTo, tb KctToinovvTt ev 
 nv6pviiroi<: Sia tov •trvtvfxaTO? avrov' oirov yap e'en to •nvevfia tov Qeov, exe? c<ttiv 6 Oeoc. eu 
 tovtid yap, (prj<r), yivu&oKOjxev oti 6 Geos ev tjpTv /xevet, on eic tov irvevp.aTO^ avTov ceccaicev 
 t}n?». De Incarnat. Verbi, et contra Arianos. 
 
 5 There is some error in this passage in the manuscript, where it is written thus: 'Quicquid 
 incertum est annon hoc loco Spiritus Sanctus Deum Patrem significat : idem enim Petrus, &c.' 
 Unless we suppose that some words have fallen out, the sentence may be corrected by 
 a very slight alteration: — Quid, quod incertum est annon hoc loco Spiritus Sanctus Deum 
 Patrem significet ? idem, &c. I have followed this conjecture in the translation, as it is a form 
 of sentence very frequently used in other parts of the treatise. 
 
 Y 2 
 
164 
 
 speak. It cannot therefore be inferred from this passage, any more than 
 from the preceding, that the Holy Ghost is God. 
 
 The third place is 1 Cor. iii. 16. compared with vi. 19- and 2 Cor. 
 
 vi. 16. the temple of God the temple of the Holy Ghost. But 
 
 neither is it here said, nor does it in any way follow from hence, that 
 the Holy Spirit is God; for it is not because the Spirit alone, but 
 because the Father also and the Son make their abode with us, that we 
 are called the temple of God. Therefore in 1 Cor. vi. 19. where we are 
 called the temple of the Holy Ghost, Paul has added, which ye have of 
 God, as if with the purpose of guarding against any error which might 
 arise respecting the Holy Spirit in consequence of his expression. How 
 then can it be deduced from this passage, that he whom we have of God, 
 is God himself? In what sense we are called the temple of the Holy 
 Ghost, the same apostle has explained more fully Eph. ii. 22. in whom 
 ye also are builded together for an habitation of God through the Spirit. 
 
 The next evidence which is produced for this purpose, is the ascrip- 
 tion of the divine attributes to the Spirit. And first, Omniscience; as 
 if the Spirit were altogether of the same essence with God. 1 Cor. 
 ii. 10, 11. the Spirit searcheth all things, yea the deep things of God: for 
 what man knoweth the things of a man, save the spirit of a man which 
 is in him ? even so the things of God knoweth no man, but the Spirit of 
 God. With regard to the tenth verse, I reply, that in the opinion of 
 divines, 6 the question here is not respecting the divine omniscience, but 
 only respecting those deep things which God hath revealed unto us by 
 his Spirit — the words immediately preceding. Besides, the phrase all 
 things must be restricted to mean whatever it is expedient for us to know : 
 not to mention that it would be absurd to speak of God searching 
 God, with whom he was one in essence. Next, with regard to the 
 eleventh verse, the essence of the Spirit is not the subject in question ; 
 for the consequences would be full of absurdity, if it were to be under- 
 
 6 So Beza and Grotius explain the passage. 
 
165 
 
 stood that the Spirit of God was with regard to God, as the spirit of 
 a man is with regard to man. Allusion therefore is made only to the 
 intimate relationship and communion of the Spirit with God, from whom 
 he originally proceeded. That no doubt may remain as to the truth of 
 this interpretation, the following verse is of the same import : we have 
 
 received the Spirit which is of God. That which is of God., cannot be 
 
 actually God, who is unity. The Son himself disallows the omniscience 
 of the Spirit still more plainly. Matt. xi. 27. no man knoweth the Son, 
 but the Father, neither knoweth any man the Father, save the Son, and 
 he to whomsoever the Son will reveal him. What then becomes of the 
 Holy Spirit? for according to this passage, no third person whatever 
 knoweth either the Father or the Son, except through their medium. 
 Mark xiii. 32. of that day and that hour knoweth no man, no, not the 
 angels which are in heaven, neither the Son, but the Father. If not even 
 the Son himself, who is also in heaven, then certainly not the Spirit of 
 the Son, who receiveth all things from the Son himself; John xvi. 14. 
 
 Secondly, Omnipresence, on the ground that the Spirit of God dwelleth 
 in us. But even if it filled with its presence the whole circle of the 
 earth, with all the heavens, that is, the entire fabrick of this world, it 
 would not follow that the Spirit is omnipresent. For why should 
 not the Spirit easily fill with the influence of its power, what the Sun 
 fills with its light ; though it does not necessarily follow that we are to 
 believe it infinite ? If that lying spirit, 1 Kings xxii. 22. were able to 
 fill four hundred prophets at once, how many thousands ought we not 
 to think the Holy Spirit capable of pervading, even without the attri- 
 butes of infinity or immensity? 
 
 Thirdly, divine works. Acts ii. 4. the Spirit gave them utterance. 
 xiii. 2. the Holy Ghost said, Separate me Barnabas and Saul for the 
 work. Acts xx. 28. the Holy Ghost hath made you overseers to feed the 
 Church of God. 2 Pet. i. 21. holy men of God spake as they were moved 
 by the Holy Ghost. A single remark will suffice for the solution of all 
 these passages, if it be only remembered what was the language of Christ 
 
166 
 
 respecting the Holy Spirit, the Comforter ; namely, that he was sent by 
 the Son from the Father, that he spake not of himself, nor in his own 
 name, and consequently that he did not act in his own name; therefore 
 that he did not even move others to speak of his own power, but that 
 what he gave he had himself received. Again, 1 Cor. xii. 11. the Spirit 
 is said to divide to every man severally as he will. In answer to this it 
 may be observed, that the Spirit himself is also said to be divided to 
 each according to the will of God the Father, Heb. ii. 4. and that even 
 the wind bloweth where it listeth, John iii. 8. With regard to the annun- 
 ciation made to Joseph and Mary, that the Holy Spirit was the author of 
 the miraculous conception, Matt. i. 18, 20. Lukei. 35. it is not to be under- 
 stood with reference to his own person alone. For it is certain that, in 
 the Old Testament, under the name of the Spirit of God, or of the Holy 
 Spirit, either God the Father himself, or his divine power was signified ; 
 nor had Joseph and Mary at that time heard anything of any other 
 Holy Spirit, inasmuch as the personality and divinity of the Holy Spirit 
 are not acknowledged by the Jews even to the present day. Accordingly, 
 in both the passages quoted, irvev/ua aywv is without the customary article; 
 or if this be not considered as sufficiently decisive, the angel speaks in 
 a more circumstantial manner in St. Luke: t/ie Holy Ghost shall come 
 upon thee, and the power of the Highest shall overshadow thee; therefore 
 that holy thing which shall be born of thee shall be called the Son of God, — 
 that is, of the Father: unless we suppose that there are two Fathers, — 
 one Father of the Son of God, another Father of the Son of man. 
 
 Fourthly, divine honours. Matt, xxviii. 19- baptizing them in the na?ne 
 of the Father, and of the Son, and of the Holy Ghost. Here mention is 
 undoubtedly made of three persons ; but there is not a word that deter- 
 mines the divinity, or unity, or equality of these three. For we read, Matt, 
 x. 41. John xiii. 20. of receiving a prophet in the name of a prophet, and 
 a righteous man in the name of a righteous man, and of giving a cup of 
 cold water in the name of a disciple ; which evidently means nothing more, 
 than because he is a prophet, or a righteous man, or a disciple. Thus too 
 the Israelites were baptized unto Moses, 1 Cor. x. 2. that is, unto the law 
 
 
167 
 
 or doctrine of Moses ; and unto the baptism of John occurs in the same 
 sense, Acts xix. 3. and in the name of Jesus Christ for the remission of 
 sins, Acts ii. 38. and into Jesus Christ and into his death, Rom. vi. 3. 
 and into one body, 1 Cor. xii. 13. To be baptized therefore in their name, 
 is to be admitted to those benefits and gifts which we have received 
 through the Son and the Holy Spirit. Hence Paul rejoiced that no one 
 could say he had been baptized in his name, 1 Cor. i. 13-15. It was 
 not the imputation of making himself God that he feared, but that of 
 affecting greater authority than was suitable to his character. From all 
 which it is clear that when we are baptized in the name of the Father, 
 Son, and Holy Ghost, this is not done to impress upon our minds 
 the inherent or relative natures of these three persons, but the benefits 
 conferred by them in baptism on those who believe, — namely, that our 
 eternal salvation is owing to the Father, our redemption to the Son, 
 and our sanctification to the Spirit. The power of the Father is inherent A 
 in himself, that of the Son and the Spirit is received from the Father; 
 for it has been already proved on the authority of the Son, that the Son 
 does every thing in the name of the Father, and the Spirit every thing 
 in the name of the Father and the Son ; and a confirmation of the same 
 truth may be derived from the words immediately preceding the verse 
 under discussion; v. 18. all power is given unto me go ye there- 
 fore baptizing in the name, &c. and still more plainly by 1 Cor. vi. 11. 
 
 but ye are washed, but ye are sanctified, but ye are justified in the name 
 of the Lord Jesus, and by the Spirit of our God. Here the same three 
 are mentioned as in baptism, the Son, the Spirit, and our God ; it follows \ 
 therefore that the Father alone is our God, of whom are both the Son ' 
 and the Spirit. 
 
 But invocation is made to the Spirit. 2 Cor. xiii. 14. the grace of 
 the Lord Jesus Christ, and the love of God, and the communion of the 
 Holy Ghost, be with you all. This, however, is not so much an invocation 
 as a benediction, in which the Spirit is not addressed as a person, but 
 sought as a gift from him who alone is there called God, namely, the 
 Father, from whom Christ himself directs us to seek the communication 
 
168 
 
 of the Spirit, Luke xi. 13. If the Spirit were ever to be invoked per- 
 sonally, it would be then especially, when we pray for him ; yet we are com- 
 manded not to ask him of himself, but only of the Father. Why do we 
 not call upon the Spirit himself, if he be God, to give himself to us? 
 He who is sought from the Father, and given by him, not by him- 
 self, can neither be God, nor an object of invocation. The same form of 
 benediction occurs Gen. xlviii. 15, 16. the God before whom my fathers 
 
 did walk the angel which redeemed me from all evil, bless the lads : 
 
 and Rev. i. 4. grace be unto you and peace from him which is and from 
 
 the seven spirits. It is clear that in this passage the seven spirits, of 
 whom more will be said hereafter, are not meant to be invoked. Besides 
 that in this benediction the order or dignity of the things signified should 
 be considered, rather than that of the persons ; for it is by the Son that 
 we come to the Father, from whom finally the Holy Spirit is sent. So 
 1 Cor. xii. 4-6. there are diversities of gifts, but the same Spirit: and 
 there are differences of administrations, but the same Lord: and there 
 are diversities of operations, but it is the same God which worketh all in 
 all. Here the three are again mentioned in an inverse order ; but it is 
 one God which worketh all in all, even in the Son and the Spirit, as 
 we are taught throughout the whole of Scripture. 
 
 Hence it appears that what is said Matt. xii. 31, 32. has no reference 
 to the personality of the Holy Spirit. For if to sin against the Holy 
 Spirit were worse than to sin against the Father and Son, and if that alone 
 were an unpardonable sin, the Spirit truly would be greater than the 
 Father and the Son. The words must therefore apply to that illumination, 
 which, as it is highest in degree, so it is last in order of time, whereby 
 the Father enlightens us through the Spirit, and which if any one resist, 
 no method of salvation remains open to him. I am inclined to believe, 
 however, that it is the Father himself who is here called the Holy 
 Spirit, by whose Spirit, v. 28. or finger, Luke xi. 20. Christ professed 
 to cast out devils ; when therefore the Pharisees accused him falsely of 
 acting in concert with Beelzebub, they are declared to sin unpardonably, 
 because they said of him who had the Spirit of his Father, he hath an 
 
169 
 
 unclean spirit, Mark iii. 30. Besides, it was to the Pharisees that he spoke 
 thus, who acknowledged no other Spirit than the Father himself. If this 
 be the true interpretation of the passage, which will not be doubted by 
 any one who examines the whole context from v. 24 to v. 32. that dreaded 
 sin against the Holy Spirit will be in reality a sin against the Father, 
 who is the Spirit of holiness ; of which he would be guilty, who should 
 affirm that the Spirit of the Father which was working in Christ was the 
 prince of the devils, or an unclean spirit; — as Mark clearly shows in the * 
 passage quoted above. 
 
 But the Spirit bestows grace and blessing upon the churches in con- 
 junction with the Father and the Son ; Rev. i. 4, 5. grace be unto you 
 
 and peace from him which is and from the seven spirits which are 
 
 before his throne, and from Jesus Christ. It is clear, however, that the 
 Holy Spirit is not here meant to be implied; the number of the spirits 
 is inconsistent with such a supposition, as well as the place which they 
 are said to occupy, standing like angels before the throne. See also ix. 5. 
 and v. 6. where the same spirits are called seven lamps of fire burning 
 before the throne, and the seven horns and seven eyes of the Lamb. Those 
 who reduce these spirits to one Holy Spirit, and consider them as synony- 
 mous with his sevenfold grace, (an opinion which is deservedly refuted by 
 Beza 7 ) ought to beware, lest, by attributing to mere virtues the properties 
 of persons, they furnish arguments to those commentators who interpret the 
 
 T ' Dei majestati adjungit suos stipatores, non tamen quasi illos ulla in parte Deo ex- 
 sequet, vel cum Christo conferat, sicut etiam Paulus testes una citat Deum, Christum, et 
 angelos, 1 Tim. v. 21. Nam quod septem hos spiritus nonnulli pro Spiritu Sancto acce- 
 perunt, cujus septiformis, ut loquuntur, sit gratia, manifeste refelli potest vel ex eo quod 
 scribitur infra v. 5, 6. At ne quis hoc loco offendatur, quasi ad istos spiritus aliquid trans- 
 feratur quod ad Deitatem tantum pertineat, vel quasi Christus istis spiritibus subjiciatur, 
 considerentur divina elogia qua? paulo post tribuuntur Christo. Unius enim Dei est, et 
 quidem qui homo sit factus, sanguine suo abluere mundi peccata; neque usquam angelis 
 gloria et robur seternum tribuitur, sed hoc ipsum est quod angeli Dei acclamant. Christus 
 ergo ut Deus hie describitur; septem autem isti spiritus ut ministri ante thronum collo- 
 cantur ; ergo etiam coram Christo, ut qui Deo Patri assideat. Denique ut nemo de hoc 
 possit ambigere, iidem isti septem Spiritus infra v. 5, 6. Agni cornua et oculi, id est, ministri, 
 dicuntur.' Beza ad Apoc. i. 4. 
 
 Z 
 
170 
 
 Holy Spirit as nothing more than the virtue and power of the Father. 8 
 This may suffice to convince us, that in this kind of threefold enume- 
 rations the sacred writers have no view whatever to the doctrine of 
 three divine persons, or to the equality or order of those persons ; — not 
 even in that verse which has been mentioned above, and on which 
 commentators in general lay so much stress, 1 John v. 7. there are three 
 that hear record in heaven, the Father, the Word, and the Holy Ghost, 
 and these three are one, where there is in reality nothing which implies 
 either divinity or unity of essence. As to divinity, God is not the only 
 one who is said to bear record in heaven ; 1 Tim. v. 21. / charge thee 
 before God, and the Lord Jesus Christ, and the elect angels, — where 
 it might have been expected that the Holy Spirit would have been 
 named in the third place, if such ternary forms of expression really con- 
 tained the meaning which is commonly ascribed to them. What kind 
 of unity is intended, is sufficiently plain from the next verse, in which 
 the spirit, the water, and the blood are mentioned, which are to bear 
 record to one, or to that one thing. Beza himself, who is generally a 
 staunch defender of the Trinity, understands the phrase unum sunt to 
 mean, agree in one. 9 What it is that they testify, appears in the 
 fifth and sixth verses — namely, that he that overcometh the world is he 
 that believeth that Jesus is the Son of God, even Jesus Christ, that is, the 
 anointed; therefore he is not one with, nor equal to, him that anointed 
 him. Thus the very record that they bear is inconsistent with the 
 essential unity of the witnesses, which is attempted to be deduced 
 from the passage. For the Word is both the Son and Christ, that is, 
 as has been said, the anointed; and as he is the image, as it were, by 
 which we see God, so is he the word by which we hear him. But 
 if such be his nature, he cannot be essentially one with God, whom 
 no one can see or hear. The same has been already proved, by other 
 
 8 According to the doctrine of the Socinians. ' Respondemus Spiritum Sanctum quidem 
 per se, et, ut in scholis loquuntur, abstracte sumptum, qualitatem re vera esse, non sub- 
 stantiam.' Crellius, in answer to the question 'an Spiritus Sanctus substantia quaedam sit, 
 an vero mera tantum qualitas a Deo profecta.' 
 
 9 See page $6, note 9« 
 
171 
 
 arguments, with regard to the Spirit; it follows, therefore, that these 
 three are not one in essence. I say nothing of the suspicion of spu- 
 riousness attached to the passage, which is a matter of criticism rather 
 than of doctrine. Further, I would ask whether there is one Spirit that 
 bears record in heaven, and another which bears record in earth, or 
 whether both are the same Spirit. If the same, it is extraordinary that 
 we nowhere else read of his bearing witness in heaven, although his 
 witness has been always most conspicuously manifested in earth, that 
 is, in our hearts. Christ certainly brings forward himself and his Father 
 as the only witnesses of himself, John viii. 16, 19. Why then, in addition 
 to two other perfectly competent witnesses, should the Spirit twice bear 
 witness to the same thing? On the other hand, if it be another 
 Spirit, we have here a new and unheard-of doctrine. There are besides 
 other circumstances, which in the opinion of many render the passage 
 suspicious ; and yet it is on the authority of this text, almost exclu- 
 sively, that the whole doctrine of the Trinity has been hastily adopted. 
 
 Lest however we should be altogether ignorant who or what the Holy 
 Spirit is, although Scripture nowhere teaches us in express terms, it may 
 be collected from the passages quoted above, that the Holy Spirit, inasmuch 
 as he is a minister of God, and therefore a creature, was created or pro- j 
 duced of the substance of God, not by a natural necessity, but by the ' 
 free will of the agent, probably before the foundations of the world were 
 laid, but later than the Son, and far inferior to him. It will be objected, 
 that thus the Holy Spirit is not sufficiently distinguished from the Son. 
 I reply, that the Scriptural expressions themselves, to come forth, to go 
 out from the Father, to proceed from the Father, which mean the same in the 
 Greek, do not distinguish the Son from the Holy Spirit, inasmuch as these 
 terms are used indiscriminately with reference to both persons, and sig- 
 nify their mission, not their nature. There is however sufficient reason 
 for placing the name as well as the nature of the Son above that of the 
 Holy Spirit in the discussion of topics relative to the Deity ; inasmuch 
 as the brightness of the glory of God, and the express image of his per- 
 son, are said to have been impressed on the one, and not on the other. 
 
 z2 
 
CHAP. VII. 
 
 Or THE 
 Creation. 
 
 JL he second species of external efficiency is commonly called Creation. 
 As to the actions of God before the foundation of the world, it would 
 be the height of folly to inquire into them, and almost equally so to 
 attempt a solution of the question. 1 With regard to the account which 
 is generally given from 1 Cor. ii. 7. he ordained his wisdom in a mystery, 
 even the hidden mystery which God ordained before the world, — or, as 
 it is explained, that he was occupied with election and reprobation, and 
 with decreeing other things relative to these subjects, — it is not ima- 
 ginable that God should have been wholly occupied from eternity in 
 decreeing that which was to be created in a period of six days, and 
 which, after having been governed in divers manners for a few thou- 
 sand years, was finally to be received into an immutable state with 
 himself, or to be rejected iriHn_Jiis_4?resj?nc£^ 
 
 That the world was created, is an article of faith: Heb. xi. 3. through 
 faith we understand that the worlds were framed by the word of God. 
 
 1 Milton elsewhere alludes to the less serious employments of the Deity before the 
 creation of the world, referring to Prov. viii. 24, 25, 30. 'God himself conceals us not 
 his own recreations before the world was built; / was, saith the eternal Wisdom, daily 
 his delight, playing always before him.' Tetrachordon. Prose Works, II. 128. And again, 
 
 Before the hills appear'd, or fountain flow'd, 
 Thou with eternal Wisdom didst converse, 
 Wisdom thy sister, and with her didst play 
 In presence of th' Almighty Father, pleas'd 
 With thy celestial song. Paradise Lost, VII. 8. 
 
173 
 
 Creation is that act whereby God the Father produced every 
 
 THING THAT EXISTS BY HIS WORD AND SPIRIT, that is, BY HIS WILL, 
 FOR THE MANIFESTATION OF THE GLORY OF HIS POWER AND GOODNESS. 
 
 Whereby God the Father. Job ix. 8. which alone spreadeth out the 
 heavens. Isai. xliv. 24. / am Jehovah that maketh all things ; that stretcheth 
 forth the heavens alone ; that spreadeth abroad the earth by myself, xlv. 6, 7. 
 that they may know from the rising of the sun, and from the west, that 
 there is none beside me: I am Jehovah, and there is none else: I form the 
 light, and create darkness. If there be any thing like a common meaning, 
 or universally received usage of words, this language not only precludes 
 the possibility of there being any other God, but also of there being 
 any co-equal person, of any kind whatever. Neh. ix. 6. thou art Jehovah 
 alone; thou hast made heaven, the heaven of heavens. Mai. ii. 10. have we 
 not all one Father ? hath not one God created us? Hence Christ him- 
 self says, Matt. xi. 25. / thank thee, O Father, -Lord of heaven and earth. 
 So too all the apostles, Acts iv. 24. compared with v. 27. Lord, thou 
 art God, which hast made heaven and earth, and the sea, and all that in 
 
 them is .... the kings of the earth stood up against thy holy child 
 
 Jesus. Rom. xi. 36. for of him, and through him, and to him are all things. 
 
 1 Cor. viii. 6. to us there is but one God, the Father, of whom are all 
 things. 2 Cor. iv. 6. for God who commanded the light to shine out of 
 darkness, hath shined in our hearts, to give the light of the knowledge of 
 the glory of God in the face of Jesus Christ. Heb. ii. 10. him, for 
 whom are all things, and by whom are all things, iii. 4. he that built all 
 things is God. 
 
 By his word. Gen. i. throughout the whole chapter — God said. 
 Psal. xxxiii. 6. by the word of Jehovah were the heavens made. v. 9. for 
 he spake, and it was done, cxlviii. 5. he commanded, and they were created. 
 
 2 Pet. iii. 5. by the word of God the heavens were of old, — that is, as is 
 evident from other passages, by the Son, who appears hence to derive 
 his title of Word. John i. 3, 10. all things were made by him : by him 
 the world was made. 1 Cor. viii. 6. to us there is but one God, the Father, 
 
174 
 
 of whom are all things, and we in him ; and one Lord Jesus Christ, by 
 whom are all things. Eph. iii. 9- who created all things by Jesus Christ. 
 Col. i. 16. by him were all things created. Heb. i. 2. by whom also he 
 made the worlds ; whence it is said, v. 10. thou hast laid the foundation of 
 the earth. The preposition per sometimes signifies the primary cause, 
 as Matt. xii. 28. / cast out devils (per Spiritum) by the Spirit of God. 
 1 Cor. i. 9. God is faithful, (per quem) by whom ye are called, — some- 
 times the instrumental, or less principal cause, as in the passages quoted 
 above, where it cannot be taken as the primary cause, for if so, the 
 Father himself, of whom are all things, would not be the primary 
 cause ; nor is it the joint cause, for in such case it would have been said 
 that the Father created all things, not by, but with the Word and Spirit ; 
 or collectively, the Father, the Word, and the Spirit created ; which phrases 
 are nowhere to be found in Scripture. Besides, the expressions to be 
 of the Father, and to be by the Son, do not denote the same kind of effi- 
 cient cause. If it be not the same cause, neither is it a joint cause ; and 
 if not a joint cause, certainly the Father, of whom are all things, must 
 be the principal cause, rather than the Son by whom are all things; for 
 the Father is not only he ©/"whom, but also from whom, and for whom, 
 and through whom, and on account of whom are all things, as has been 
 proved above, inasmuch as he comprehends within himself all lesser 
 causes ; whereas the Son is only he by whom are all things ; 2 wherefore he 
 is the less principal cause. Hence it is often said that the Father created 
 the world by the Son, 3 — but never, in the same sense, that the Son 
 created the world by the Father. It is however sometimes attempted to 
 be proved from Rev. iii. 14. that the Son was the joint, or event he prin- 
 
 * For an answer to this assertion, and indeed with reference to the whole of this chap- 
 ter, see Water land's Second Sermon in defence of the Divinity of our Lord Jesus Christ, 
 where he proves that Christ is properly Creator. 
 
 3 He Heaven of Heavens and all the Powers therein 
 By thee created — . Paradise Lost, III. 390. 
 
 By whom, 
 
 As by his Word, the mighty Father made 
 
 All things, ev'n thee; and all the Spirits of Heaven 
 
 By him created in their bright degrees. V. 835. 
 
175 
 
 cipal cause of the creation with the Father ; the beginning of the creation 
 of God; where the word beginning is interpreted in an active sense, on 
 the authority of Aristotle. 4 But in the first place, the Hebrew lan- 
 guage, whence the expression is taken, nowhere admits of this sense, 
 but rather requires a contrary usage, as Gen. xlix. 3. Reuben, thou 
 art.... the beginning of my strength. Secondly, there are two pas- 
 sages in St. Paul referring to Christ himself, which clearly prove that 
 the word beginning is here used in a passive signification. Col. i. 15, 18. 
 the first born of every creature,... the beginning, the first born from the 
 dead, — where the position of the Greek accent, 5 and the passive verbal 
 irpwroTOKos, show that the Son of God was the first born of every creature 
 precisely in the same sense as the Son of man was the first born of Mary, 
 -TTpwroTOKos, Matt. i. 25. The other passage is Rom. viii. 29. first born among 
 many brethren; that is, in a passive signification. Lastly, it should be 
 remarked, that he is not called simply the beginning of the creation, but 
 of the creation of God; which can mean nothing else than the first of 
 those things which God created ; how therefore can he be himself God ? 
 Nor can we admit the reason devised by some of the Fathers 6 for his 
 being called, Col. i. 15. the first born of every creature, — namely, because 
 it is said v. 16. by him all things were created. For had St. Paul intended 
 to convey the meaning supposed, he would have said, who was before 
 every creature, (which is what these Fathers contend the words signify, 
 though not without violence to the language) not, who was the first born 
 of every creature, an expression which clearly has a superlative, and at 
 the same time to a certain extent partitive sense, in so far as pro- 
 duction may be considered as a kind of generation and creation; but 
 
 * See Aristotle's Metaphys. iv. 1. Milton alludes to the same interpretation in his logical 
 work. ' Hinc causa proprie dicta, principium quoque nominatur a Cic. I. de Nat. Deorum, 
 sed frequentius apud Graecos.' Artis Logicoe plenior Institutio, &c. Prose Works, VI. 205. 
 
 5 In allusion to the opinion of Isidore Pelusiota, Erasmus, and others (with whom 
 Michaelis agrees, Annotat. ad Paraphr. ad Col. i. 15.) that it should not be read irpwroroKot, 
 primogenitus, but ttjowtotoko?, primus genitor. 
 
 6 Justin Martyr, Athenagoras, Tertullian (contra Marcionem, lib. v.) Novatian. See also 
 Athanasius, Orat. ii. contra Arianos. 
 
176 
 
 by no means in so far as the title of first born among men may be 
 here applied to Christ, seeing that he is termed first born, not only in 
 respect of dignity, but also of time. v. 16. for by him ivere all things 
 created that are in heaven. 
 
 Nor is the passage in Prov. viii. 22, 23. of more weight, even if it be 
 admitted that the chapter in general is to be understood with reference to 
 Christ : Jehovah possessed me in the beginning of his way before his works 
 of old: I was set up from everlasting? For that which was possessed 
 and set up, could not be the primary cause. Even a creature, however, 
 is called the beginning of the ways of God, Job xl. 19. he (behemoth) 
 is the chief (principium) of the ways of God. As to the eighth chapter 
 of Proverbs, it appears to me that it is not the Son of God who is 
 there introduced as the speaker, but a poetical personification of wisdom, 
 as in Job xxviii. 20 — 27- whence then cometh wisdom f — then did he see it. 
 
 Another argument is brought from Isai. xlv. 12, 23. I have made the 
 earth. . . .unto me every knee shall bow. It is contended that this is spoken 
 of Christ, on the authority of St. Paul, Rom. xiv. 10, 11. we shall all 
 stand before the judgement seat of Christ: for it is written, As I live, 
 saith the Lord, every knee shall bow to me. But it is evident from the 
 parallel passage Philipp. ii. 9 — 11. that this is said of God the Father, by 
 whose gift the Son has received that judgement seat, and all judgement, 
 that at the name of Jesus every knee should bow.... to the glory of God the 
 Father; or, which means the same thing, every tongue shall confess to God. 
 
 And Spirit. Gen. i. 2. the Spirit of God moved upon the face of 
 the waters f that is, his divine power, rather than any person, as has 
 
 7 See Waterland's Seventh Sermon on Christ's Divinity, &c. Works, Vol. II. 144. 
 
 * Spiritus Dei incubabat. The word incubabat properly signifies brooded, as a bird over 
 her eggs; and the beauty of the original image, which is not retained in our authorized 
 translation, has been twice preserved with great effect in the Paradise Lost. 
 
 Thou from the first 
 
 Wast 
 
177 
 
 been already shown in the sixth chapter, on the Holy Spirit. For if it 
 were a person, why is the Spirit named, 'to the exclusion of the Son, 
 by whom we so often read that the world was created? unless indeed 
 that Spirit were Christ, to whom, as has been before proved, the name 
 of Spirit is sometimes given in the Old Testament. However this may 
 be, and even if it should be admitted to have been a person, it seems at 
 all events to have been only a subordinate minister: God is first 
 described as creating the heaven and the earth ; the Spirit is only repre- 
 sented as moving upon the face of the waters already created. So Job 
 xxvi. 13. by Ms Spirit he hath garnished the heavens. Psal. xxxiii. 6. by 
 the word of Jehovah were the heavens made, and all the host of them by 
 the breath (spiritu) of his mouth. Now the person of the Spirit does not 
 seem to have proceeded more from the mouth of God than from that 
 of Christ, who shall consume that wicked one with the spirit of his mouth, 
 2 Thess. ii. 8. compared with Isai. xi. 4. the rod of his mouth. 
 
 By his will. Psal. cxxxv. 6. whatsoever Jehovah pleased, that did 
 he in heaven and earth. Rev. iv. 11. for thy pleasure they are and were 
 created. 
 
 For the manifestation of the glory of his power and 
 goodness. Gen. i. 31. God saw every thing that he had made, and be- 
 hold, it was very good. See also 1 Tim. iv. 4. Psal. xix. 1. the heavens 
 declare the glory of God. Prov. xvi. 4. Jehovah hath made all things 
 for himself. Acts xiv. 15. that ye should turn from these vanities unto the 
 living God which made heaven and earth and the sea, and all things 
 that are therein, xvii. 24. God that made the world and all things therein. 
 Rom. i. 20. for his eternal power and Godhead are clearly seen. 
 
 Wast present, and with mighty wings outspread 
 Dove-like sat'st brooding on the vast abyss, 
 And mad'st it pregnant. I. 1°. 
 
 On the wat'ry calm 
 
 His brooding wings the Spirit of God outspread, 
 And vital virtue infus'd, and vital warmth 
 Throughout the fluid mass. VII. 234. 
 
 A A 
 
178 
 
 Thus far it has appeared that God tfie Father is the primary and 
 efficient cause of all things. \With regard to the original matter of jth e 
 npiyprsp, hnwpvpr, thprp has been m U ch difference of opinion. 9 Most of 
 the moderns contend that it was formed_from no thing, a basis as un- 
 substantial as that of their own theory. 1 In the first place, it is certain 
 that neither the Hebrew verb ^2, nor the Greek ktI&iv, nor the 
 Latin creare, can signify to create out of nothing. 2 On the contrary, 
 these words uniformly signify to create out of matter. Gen. i. 21, 27. 
 God created.... every living creature which the waters brought forth abun- 
 dantly male and female created he them. Isai. liv. 16. behold, I have 
 
 created the smith.... I have created the waster to destroy. To allege, 
 therefore, that creation signifies production out of nothing, is, as 
 logicians say, to lay down premises without a proof; for the passages 
 of Scripture commonly quoted for this purpose, are so far from confirm- 
 ing the received opinion, that they rather imply the contrary, namely, 
 that all things were not made out of nothing. 2 Cor. iv. 6. God, who 
 commanded the light to shine out of darkness. That this darkness was 
 
 9 The object of the next pages is to prove that the world was not created out of nothing. 
 An intimation of this opinion occurs incidentally in Paradise Lost. 
 
 Fool, not to think how vain 
 
 Against th' Omnipotent to rise in arras : 
 Who out of smallest things could without end 
 Have rais'd incessant armies to defeat 
 Thy folly. VI. 135. 
 
 where Newton rightly observes, that Milton did not favour the opinion that the creation 
 was out of nothing. 
 
 1 So Drusius, Paulus Fagius, Estius, &c. and nearly all the English commentators. Til- 
 lotson takes occasion to reply to the objections raised against the doctrine, in his sermon On the 
 Power of God, from Psal. lxii. 11. With regard to the opinion of the Fathers, Lactantius 
 says, (JDe Orig. Error, lib. ii.) ' Nemo quaerat ex quibus ista materiis tarn magna, tam miri- 
 fica opera Deus fecerit; omnia enim fecit ex nihilo.' Tertullian, (Advers. Hermog. cap. xlv.) 
 ' Igitur in quantum constitit materiam nullam fuisse, ex hoc etiam quod nee talem competat 
 fuisse qualis inducitur, in tantum probatur omnia a Deo ex nihilo facta.' Justin. (Aristotel. 
 Dogm. evers.) el outm? evriv tj v\ri dyevvrjros, wc 6 0eo9, k<zi bwarat 6 Geos e< tov dyevvtjTov 
 troirjaal ti, Zrj\ov ws hvvarcu 6 Geo? xai e»c tov dirXwi fxrj oi/toc iroirjaai ti. 
 
 2 See this argument answered by Beveridge, Exposition of the First Article, Works, Vol. IX. 
 p. 50. 
 
179 
 
 far from being a mere negation, is clear from Isai. xlv. 7. / am Jehovah ; 
 I form the light, and create darkness. If the darkness be nothing, God 
 in creating darkness created no th i n g, or in other words, he oreat ed^iriH 
 did not create, w hich- ™ a ponfra/lictinn Again, what we are required 
 to understand through faith respecting the worlds, is merely this, that 
 the things which were seen were not made of things which do ap- 
 pear, Heb. xi. 3. Now the things which do not appear are not to be 
 considered as synonymous with nothing, (for nothing does not admit of 
 a plural, nor can a thing be made and compacted together out of 
 nothing, as out of a number of things) 5 but the meaning is, that they 
 do not appear as they now are. The apocryphal writers, whose autho- 
 rity may be considered as next to that of the Scriptures, speak to the 
 same effect. Wisd. xi. 17- thy almighty hand that made the world 
 of matter without form. 2 Mace. vii. 28. God made the earth and all 
 that is therein of things that were not. The expression in Matt. ii. 18. 
 may be quoted, the children of Rachel are not. This, however, does 
 not mean properly that they are nothing, but that (according to a com- 
 mon Hebraism) they are no longer amongst the living. 
 
 It is clear then that the worls L was Jir amed out of matter of some 
 kind or other . For since action and passion are relative terms, and 
 since, consequently, no agent can act externally, unless there be 
 some patient, such as matter, it appears impossible that God could 
 have created this world out of nothing ; not from any defect of 
 power on his part, but because it was necessary that something shoul d 
 hgv£_4>IvyWi5ly_gji? lfpfl rapahlp nf r eceiving pa ssively^ the exer tion of 
 the -di vine effir aoy. Since, therefore, both Scripture and reason concur 
 in pronouncing that all these things were made, not out of nothing, 
 but out of matter, it necessarily follows, that matter must eithe r 
 ha ve always ex kted_Jndependently of God , or have originated from 
 
 3 There seems to be an error in the Latin MS. in this passage. It stands thus — neque 
 eompingi ex multis tanquam ex nihilo quicquam potest. It is probable that a confusion has 
 arisen in the arrangement of the words, and that they ought to have been written as fol- 
 lows — neque eompingi ex nihilo tanquam ex multis quicquam potest. 
 
 A A 2 
 
180 
 
 God^at^omp particular pj3in^_j)fjtime. That matter should have been 
 always independent of God, (seeing that it is only a passive principle, de- 
 pendent on the Deity, and subservient to him ; and seeing, moreover, 
 that, as in number, considered abstractedly, so also in time or eternity 
 there is no inherent force or efficacy) that matter, I say, should 
 have existed of itself from all eternity, is inconceivable. If on the 
 contrary it did not exist from all eternity, it is difficult to under- 
 stand from whence it derives its origin. There remains, therefore, but 
 one solution of the difficulty, for which moreover we have the autho- 
 rity of Scripture, namely, that all things are of God. 4 Rom. xi. 36. 
 for of him, and through him, and to him are all things. 1 Cor. viii. 6. 
 there is but one God, the Father, of whom are all things: where the 
 same Greek preposition is used in both cases. Heb. ii. 11. for both he 
 that sanctifieth, and they who are sanctified, are all of one. 
 
 In the first place, there are, as is well known to all, four kinds of 
 causes, — efficient, material, formal, and final. 5 Inas much then as God is 
 the primary, and__ absolute, and sole cause j>f all things, there can be 
 no doubt but that he co mprehends and embraces within him self all the 
 causes above _ -m en tinned . Therefore the material cause must be either 
 God, or nothing. Now nothing is no cause at all; and yet it is con- 
 
 * I am by no means confident that I have succeeded in conveying the meaning intended 
 to have been expressed by Milton in the preceding sentences. In the original the passage is 
 evidently corrupt, and it is not very easy to propose satisfactory emendations. I have ventured 
 to translate it on the supposition that it was originally written and pointed thus: — Ut extra 
 Deum semper fuerit materia (quamvis principium tantummodo passivum sit, a Deo pendeat, eique 
 subserviat ; quamvis ut numeri, ita et oevi, vel sempiterni, nulla vis, nulla apud se efficacia sit) 
 tamen ut ab xterno, inquam, per se materia extiterit intelligi non potest; nee si ab azterno non 
 fu.it, unde tandem fuerit intellectu est facilius ; restat igitur hoc solum, prxeunte pr&sertim scrip- 
 tura, fuisse omnia ex Deo. 
 
 5 ' Quot autem modis alicujus vi res est, tot esse species causae statuendum est : Modis 
 autem quatuor alicujus vi res est ; ut recte Aristot. Phys. II. 7- et nos supra diximus ; vel 
 enim a quo, vel ex quo, vel per quod, vel propter quod res una quaeque est, ejus vi esse 
 recte dicitur. His modis nee plures inveniuntur, nee pauciores esse possunt; recte igitur 
 causa distribuitur in causam a qua, ex qua, per quam, et propter quam, id est, efficientem, 
 et materiam, aut formam, et finem.' Artis Logicce plenior Institutio. Prose Works, VI. 205. 
 
181 
 
 tended that forms, and above all, that human forms, were created out 
 of nothing. But matter and form, considered as internal causes, consti- 
 tute the thing itself; so that either all things must have had two 
 causes only, and those external, or God will not have been the perfect 
 and absolute cause of every thing. Secondly, it is an argument of 
 supreme power and goodness, that such diversified, multiform, and in- 
 exhaustible virtue should exist and be substantially inherent in God 
 (for that virtue cannot be accidental which admits of degrees, and of 
 augmentation or remission, according to his pleasure) and that this 
 diversified and substantial virtue should not remain dormant within the 
 Deity, but should be diffused and propagated and extended as far and 
 in such manner as he himself may will. For the original matter of 
 which we speak, is not to be looked upon as an evil or trivial 
 thing, but as intrinsically good, and the chief productive stock 6 of every 
 subsequent good. It was a substance, and derivable from no other 
 source than from the fountain of every substance, though at first con- 
 fused and formless, being afterwards adorned and digested into order 
 by the hand of God. 7 
 
 Those who are dissatisfied because, according to this view, substance 
 
 6 ' Producendi seminarium.' The same word is used in the Doctrine and Discipline of 
 Divorce. ' Seeing then there is a two-fold seminary or stock in nature, from whence are 
 derived the issues of love and hatred/ &c. Prose Works, I. 370. 
 
 7 Won from the void and formless infinite. Paradise Lost, III. 12. 
 
 I saw when at his word the formless mass, 
 This world's material mould, came to a heap: 
 Confusion heard his voice, and wild uproar 
 Stood rul'd, stood vast infinitude confin'd; 
 Till at his second bidding Darkness fled, 
 Light shone, and order from disorder sprung; 
 Swift to their sev'ral quarters hasted then 
 The cumbrous elements, earth, flood, air, fire; 
 And this ethereal quintessence of Heav'n 
 Flew upward, spirited with various forms. Ibid. 708. 
 Compare also the more detailed account in Book VII. 192 — 275. 
 
182 
 
 was imperfect, must also be dissatisfied with God for having originally 
 produced it out of nothing in an imperfect state, and without form. 
 For what difference does it make, whether God produced it in this im- 
 perfect state out of nothing, or out of himself? By this reasoning, 
 they only transfer that imperfection to the divine efficiency, which 
 they are unwilling to admit can properly be attributed to substance 
 considered as an efflux of the Deity. For why did not God create 
 all things out of nothing in an absolutely perfect state at first? It is 
 not true, however, that matter was in its own nature originally imper- 
 fect; it merely received embellishment from the accession of forms, 
 which are themselves material. 8 And if it be asked how what is 
 corruptible can proceed from incorruption, it may be asked in return 
 how the virtue and efficacy of God can proceed out of nothing. Matter, 
 like the form and nature of the angels itself, proceeded incorruptible 
 from God ; and even since the fall it remains incorruptible as far as 
 concerns its essence. 
 
 But the same, or even a greater difficulty still remains — how that 
 which is in its nature peccable can have proceeded (if I may so speak) 
 from God ? I ask in reply, how anything peccable can have originated 
 from the virtue and efficacy which proceeded from God? Strictly 
 speaking indeed it is neither matter nor form that sins ; and yet 
 having proceeded from God, and become in the power of another 
 party, what is there to prevent them, inasmuch as they have now be- 
 come mutable, from contracting taint and contamination through the 
 enticements of the devil, or those which originate in man himself? It is 
 objected, however, that body cannot emanate from spirit. I reply, 
 much less then can body emanate from nothing. For spirit being 
 the more excellent substance, virtually and essentially contains within 
 itself the inferior one ; as the spiritual and rational faculty contains 
 
 8 one first matter all, 
 
 Endued with various forms, various degrees 
 Of substance, and in things that live, of life. 
 
 Paradise Lost, V. 472. 
 
183 
 
 the corporeal, that is, the sentient and vegetative faculty. 9 For not even 
 divine virtue and efficiency could produce bodies out of nothing, accord- 
 ing to the commonly received opinion, unless there had been some bodily 
 power in the substance of God; since no one can give to another what 
 he does not himself possess. Nor did St. Paul hesitate to attribute to 
 God something corporeal ; Col. ii. 9. in him dwelleth all the fulness of 
 the Godhead bodily. Neither is it more incredible that a bodily power 
 should issue from a spiritual substance, than that what is spiritual 
 should arise from body ; which nevertheless we believe will be the case 
 with our own bodies at the resurrection. Nor, lastly, can it be under- 
 stood in what sense God can properly be called infinite, if he be 
 capable of receiving any accession whatever ; which would be the case 
 if anything could exist in the nature of things, which had not first 
 been of God and in God. 
 
 Since therefore it has (as I conceive) been satisfactorily proved, under 
 the guidance of Scripture, that God did not produce everything out of 
 nothing, but of himself, I proceed to consider the necessary conse- 
 quence of this doctrine, namely, that if all things are not only from 
 God, but of God, no created thing can be finally annihilated. And, 
 not to mention that not a word is said of this annihilation in the sacred 
 writings, there are other reasons, besides that which has been just alleged, 
 and which is the strongest of all, why this doctrine should be 
 altogether exploded. First, because God is neither willing, nor, pro- 
 perly speaking, able to annihilate anything altogether. He is not 
 
 9 Know that in the soul 
 
 Are many lesser faculties, that serve 
 Reason as chief. Paradise Lost, V. 100. 
 
 And food alike those pure 
 
 Intelligential substances require, 
 
 As doth your rational ; and both contain 
 
 Within them every lower faculty 
 
 Of sense, whereby they hear, see, smell, touch, taste, 
 
 Tasting concoct, digest, assimilate, 
 
 And corporeal to incorporeal turn. Ibid. 407- 
 
184 
 
 willing, because he does everything with a view to some end, — but 
 nothing can be the end neither of God, nor of anything whatever. 
 Not of God, because he is himself the end of himself; not of any- 
 thing whatever, because good of some kind is the end of everything. 
 Now nothing is neither good, nor in fact anything. Entity is good, 
 non-entity consequently is not good ; wherefore it is neither consistent 
 with the goodness or wisdom of God to make out of entity, which 
 is good, that which is not good, or nothing. Again, God is not able 
 to annihilate anything altogether, because by creating nothing he would 
 create and not create at the same time, which involves a contradic- 
 tion. If it be said that the creative power of God continues to operate, 
 inasmuch as he makes that not to exist which did exist ; I answer, 
 that there are two things necessary to constitute a perfect action, 
 motion and the effect of motion : in the present instance the motion 
 is the act of annihilation ; the effect of motion is none, that is, nothing, 
 no effect. Where then there is no effect there is no efficient. 
 
 Creation is either of things invisible or visible. 
 
 The things invisible, or which are at least such to us, are, the high- 
 est heaven, which is the throne and habitation of God, and the heavenly 
 powers, or angels. 
 
 Such is the division of the apostle, Col. i. 16. The first place 
 is due to things invisible, if not in respect of origin, at least 
 of dignity. For the highest heaven is as it were the supreme 
 citadel and habitation of God. See Deut. xxvi. 15. 1 Kings viii. 
 27, 30, heaven of heavens. Neh. ix. 6. Isai. lxiii. 15. Jar above all 
 heavens, Eph. iv. 10. where God dwelleth in the light which no man 
 can approach unto, 1 Tim. vi. 16. l Out of this light it appears that 
 pleasures and glories, and a kind of perpetual heaven, have emanated 
 
 1 God is light, 
 
 And never but in unapproached light 
 Dwelt from eternity. Paradise Lost, III. 3. 
 
185 
 
 and subsist. Psal. xvi. 11. at thy right hand there are pleasures for 
 evermore. Isai. lvii. 15. the high and lofty one that inhabiteth eternity, 
 whose name is Holy ; I dwell in the high and holy place. 
 
 It is improbable that God should have formed to himself such an 
 abode for his majesty only at so recent a period as at the beginning of 
 the world. For if there be any one habitation of God, where he diffuses 
 in an eminent manner the glory and brightness of his majesty, why 
 should it be thought that its foundations are only coeval with the 
 fabrick of this world, and not of much more ancient origin? At the 
 same time it does not follow that heaven should be eternal, nor, if 
 eternal, that it should be God ; for it was always in the power of 
 God to produce any effect he pleased at whatever time and in whatever 
 manner seemed good to him. We cannot form any conception of light 
 independent of a luminary ; but we do not therefore infer that a 
 luminary is the same as light, or equal in dignity. In the same 
 manner we do not think that what are called the back parts of God, 
 Exod. xxxiii. are, properly speaking, God; though we nevertheless 
 consider them to be eternal. It seems more reasonable to conceive 
 in the same manner of the heaven of heavens, the throne and ha- 
 bitation of God, than to imagine that God should have been with- 
 out a heaven till the first of the six days of creation. 2 At the 
 same time I give this opinion, not as venturing to determine anything 
 certain on such a subject, but rather with a view of showing that 
 others have been too bold in affirming that the invisible and highest 
 heaven was made on the first day, contemporaneously with that heaven 
 
 2 The same opinion has been held by the Fathers, as well as by most of the moderns. ' In 
 libro de Trinitate, sive Novatiani sive TertullianL sit, tarn mundus angelicus quam superfir- 
 mamentarius conditus dicitur ante mundum Mosaicum his verbis. Quum etiam stiperioribus, 
 id est, super ipsum quoquc solidamenltim partibus, angelos prius instituerit Deus, spirituals vir- 
 tutes digesserit, thronos polestatesque prcefecerit, et alia multa coelorum immensa spatia condiderit, 
 &c. ut hie mundus novissimum magis Dei opus esse appareat, quam solum et unicum. Deniqiie 
 Catholicorum communem hanc fuisse sententiam notat Cassianus suo tempore, nempe saeculo 
 quinto ineunte ; ante illud Genesews temporale principium, omnes illas potestates coelestes 
 Deum creasse, non dubium est.' T. Burnet. Archxol. Philos. c. 8. 
 
 B B 
 
186 
 
 which is within our sight. For since it was of the latter heaven alone, and 
 of the visible world, that Moses undertook to write, it would have been 
 foreign to his purpose to have said anything of what was above the world. 
 
 In this highest heaven seems to be situated the heaven of the blessed ; 
 which is sometimes called Paradise, Luke xxiii. 43. 2 Cor. xii. 2, 4. and 
 Abraham's bosom, Luke xvi. 22. compared with Matt. viii. 11. where also 
 God permits himself to be seen by the angels and saints (as far as they 
 are capable of enduring his glory), and will unfold himself still more 
 fully to their view at the end of the world, 1 Cor. xiii. 12. John xiv. 
 2, 3. in my Father's house are many mansions. Heb. xi. 10, 16. he looked 
 
 for a city which hath foundations they desire a better country, that 
 
 is, an heavenly for he hath prepared for them a city. 
 
 It is generally supposed that the angels were created at the same 
 time with the visible universe, and that they are to be considered as 
 comprehended under the general name of heavens. That the angels were 
 created at some particular period, we have the testimony of Numb. xvi. 22. 
 and xxvii. 16. God of the spirits, Heb. i. 7- Col. i. 16. by him were all things 
 created visible and invisible, whether they be thrones, &c. 3 But that 
 
 3 The opinion that angels were not created, but self-existent, is with great propriety 
 attributed to Satan in Paradise Lost. 
 
 That we were form'd then say'st thou? and the work 
 
 Of secondary hands, by task transferr'd 
 
 From Father to his Son? strange point and new! 
 
 Doctrine which we would know whence learn'd? who saw 
 
 When this creation was ? remember' st thou 
 
 Thy making, while the Maker gave thee being? 
 
 We know no time when we were not as now; 
 N Know none before us, self-begot, self-rais'd 
 
 By our own quick'ning power, when fatal course 
 
 Had circled his full orb, the birth mature 
 
 Of this our native Heav'n, ethereal sons. V. 853. 
 Jn another place Satan proposes the question as doubtful; 
 
 Whether such virtue spent of old now fail'd 
 
 More angels to create, if they at least 
 
 Are his created — . IX. 145. 
 
187 
 
 they were created on the first, or on any one of the six days, seems 
 to be asserted (like most received opinions) with more confidence than 
 reason, chiefly on the authority of the repetition in Gen. ii. 1. thus the 
 heavens and the earth were finished, and all the host of them, — unless we 
 are to suppose that more was meant to be implied in the concluding sum- 
 mary than in the previous narration itself, and that the angels are to be 
 considered as the host who inhabit the visible heavens. For what is said 
 Job xxxviii. 7. that they shouted for joy before God at the creation, 
 proves rather that they were then already in existence, than that they 
 were then first created. fMany at least of the Greek, and some of the 
 Latin Fathers, are of opinion that angels, as being spirits, must have 
 existed long before the material world ; 4 and it seems even probable, 
 that the apostasy which caused the expulsion of so many thousands from 
 heaven, took place before the foundations of this world were laid. / Cer- 
 tainly there is no sufficient foundation for the common opinion, that 
 motion and time (which is the measure of motion) could not, according 
 to the ratio of priority and subsequence, have existed before this world 
 was made; since Aristotle, who teaches that no ideas of motion and 
 time can be formed except in reference to this world, nevertheless pro- 
 nounces the world itself to be eternal. 5 
 
 * ' Plures e patribus Christianis angelos extitisse ante terram, vel ante mundum Mosaicum, 
 per ignota nobis saecula, statuerunt; aliqui etiam coelos supremos, vel coelum empyreum. 
 Sed de angelis constantior est et a pluribus celebrata sententia. Ut mittam Origenem, hoc 
 Sanctus Basilius in Hexa'emero, Chrysostomus irp6<s touc <rKav§a\t<r6evTa<;, c. 7- woAAw TavTtjs 
 rfjs KT<Vew? irpeafivrepoi, &c. Gregorius Nazianzenus Orat. 38. et alibi, Johannes Damascenus 
 1. ii. Ortk. Fid. c. 3. Joh. Philoponus De Creatione Mundi, 1. i. c. 10. Olympiodorus in 
 Job. xxxviii. aliique e Graecis docuere. E Latinis etiam non pauci eidem sententiae adhseserunt. 
 Hilarius, 1. xii. De Trinitaie ; Hieronymus, Ambrosius in Hexa'emero, Li. c. 5. Isidorus 
 Hispalensis, Beda, aliique.' T. Burnet. Archceol. Philos. 1. ii. c. 8. It is observable that 
 Milton had indir^tly declared himself to have believed in the pre-existence of angels in the 
 Paradise Lost, where he represents Uriel to have been present at the creation of the visible 
 world, and puts into his mouth the beautiful description quoted in a preceding page, — ' / saw 
 when at his word the formless mass,' &c. 
 
 5 See Aristot. Natural. Auscult. lib. viii. cap. 1. In reference to this Milton uays 
 
 elsewhere : 
 
 Time, though in eternity, applied 
 
 To motion, measures all things durable 
 
 By present, past, and future. Paradise Lost, V. 580. 
 
 BB 2 
 
188 
 
 Angels are spirits, Matt. viii. 16. and xii. 45. inasmuch as a legion of 
 devils is represented as having taken possession of one man, Luke viii. 30. 
 Heb. i. 14. ministering spirits. They are of ethereal nature, 6 1 Kings xxii. 
 21. Psal. civ. 4. compared with Matt. viii. 31. Heb. i. 7. as lightning, Luke 
 x. 18. whence also they are called Seraphim. Immortal, Luke xx. 36. 
 neither can they die any more. Excellent in wisdom ; 2 Sam. xiv. 20. 
 Most powerful in strength ; Psal. ciii. 20. 2 Pet. ii. 11. 2 Kings xix. 35. 
 2 Thess. i. 7. Endued with the greatest swiftness, which is figuratively 
 denoted by the attribute of wings ; 7 Ezek. i. 6. In number almost 
 infinite ; Deut. xxxiii. 2. Job xxv. 3. Dan. vii. 10. Matt. xxvi. 53. 
 Heb. xii. 22. Rev. v. 11, 12. Created in perfect holiness and righteous- 
 ness; Luke ix. 26. John viii. 44. 2 Cor. xi. 14, 15. angels of light 
 
 ministers of righteousness. Matt. vi. 10. thy will be done in earth as 
 it is in heaven, xxv. 31. holy angels. Hence they are also called sons. 
 of God, 8 Job i. 6. and xxxviii. 7. Dan. iii. 25. compared with v. 28. 
 and even Gods, Psal. viii. 5. xcvii. 7. But they are not to be compared 
 with God ; Job iv. 18. his angels he charged with folly, xv. 15. the 
 heavens are not clean in his sight, xxv. 5. yea, the stars are not pure in 
 his sight. Isai. vi. 2. with two wings he covered his face. 9 They are dis- 
 tinguished one from another by offices and degrees; 1 Matt. xxv. 41. 
 
 6 Your bodies may at last turn all to spirit, 
 Improv'd by tract of time, and wing'd ascend 
 Ethereal as we. Paradise Lost, V. 4>9(). 
 And when Satan receives his wound from Michael, 
 
 th' ethereal substance clos'd, 
 
 Not long divisible. VI. 330. 
 7j Meanwhile the winged heralds, by command 
 Of sovran pow'r — . I. 752. 
 
 8 I came among the sons of God, when he 
 
 Gave up into my hands Uzzean Job. Paradise Regained, I. 368. 
 
 9 Dark with excessive bright thy skirts appear, 
 Yet dazzle heav'n, that brightest Seraphim 
 
 Approach not, but with both wings veil their eyes. Paradise Lost, III. 380. 
 1 ' Yea the angels themselves, in whom no disorder is feared, as the apostle that saw them 
 in his rapture describes, are distinguished and quaternioned into their celestial princedoms 
 and satrapies, according as God himself has writ his imperial decrees through the great 
 provinces of heaven.' Reason of Church Government, &c. Prose Works, I. 81. 
 
189 
 
 Rom. viii. 38. Col. i. 16. Eph. i. 21. and iii. 10. 1 Pet. iii. 22. Rev. xii. 7. 
 Cherubim, Gen. iii. 24. Seraphim, Isai. vi. 2. and by proper names ; 
 Dan. viii. 16. ix. 21. x. 13. Luke i. 19- Michael, Jude 9. Rev. xii. 7. 
 1 Thess. iv. 16. with the voice of the Archangel. Josh. v. 14. See more 
 on this subject in the ninth chapter. To push our speculations further 
 on this subject, is to incur the apostle's reprehension, Col. ii. 18. intruding 
 into those things which he hath not seen, vainly puffed up by his fleshly mind. 
 
 The visible creation comprises the material universe, and all that 
 is contained therein ; and more especially the human race. 
 
 The creation of the world in general, and of its individual parts, is 
 related Gen. i. It is also described Job xxvi. 7, &c. and xxxviii. and in 
 various passages of the Psalms and Prophets. Psal. xxxiii. 6 — 9. civ. 
 cxlviii. 5. Prov. viii. 26, &c. Amos iv. 13. 2 Pet. iii. 5. Previously, how- 
 ever, to the creation of man, as if to intimate the superior importance of 
 the work, the Deity speaks like to a man deliberating: 2 Gen. i. 26. God 
 said, Let us make man in our own image, after our own likeness. So that 
 it was not the body alone that was then made, but the soul of man also 
 (in which our likeness to God principally consists) ; which precludes us from 
 attributing pre-existence to the soul which was then formed, — a groundless 
 notion sometimes entertained, but refuted by Gen. ii. 7. God formed man 
 of the dust of the ground, and breathed into his nostrils the breath of life ; 
 thus man became a living soul. Job xxxii. 8. there is a spirit in man, and 
 the inspiration of the Almighty giveth them understanding. Nor did God 
 merely breathe that spirit into man, 3 but moulded it in each individual, 
 and infused it throughout, enduing and embellishing it with its proper 
 faculties. Zech. xii. 1. he formeth the spirit of man within him. 
 
 We may understand from other passages of Scripture, that when 
 
 * 'It is not good. God here presents himself like to a man deliberating; both to show 
 us that the matter is of high consequence/ &c. Tetrachordon. Prose Works, II. 127- 
 3 Lest that pure breath of life, the spirit of man 
 Which God inspir'd — . Paradise Lost, X. 784. . 
 
190 
 
 God infused the breath of life into man, what man thereby received 
 was not a portion of God's essence, or a participation of the divine 
 nature, but that measure of the divine virtue or influence, which was 
 commensurate to the capabilities of the recipient. 4 For it appears from 
 Psal. civ. 29, 30. that he infused the breath of life into other living 
 
 beings also; — thou takest away their breath, they die thou sendest 
 
 forth thy spirit, they are created; whence we learn that every living 
 thing receives animation from one and the same source of life and 
 breath ; inasmuch as when God takes back to himself that spirit or 
 breath of life, they cease to exist. Eccles. iii. 19- they have all one breath. 
 , Nor has the word spirit any other meaning in the sacred writings, but 
 that breath of life which we inspire, or the vital, or sensitive, or rational 
 faculty, or some action or affection belonging to those faculties. 
 
 Man having been created after this manner, it is said, as a consequence, 
 that man became a living soul; 6 whence it may be inferred (unless we had 
 rather take the heathen writers for our teachers respecting the nature of 
 the soul) that man is a living being, intrinsically and properly one and 
 individual, not compound or separable, not, according to the common 
 opinion, made up and framed of two distinct and different natures, as 
 of soul and body, — but that the whole man is soul, and the soul man, 
 that is to say, a body, or substance individual, animated, sensitive, and 
 rational; and that the breath of life was neither a part of the divine 
 essence, nor the soul itself, but as it were an inspiration of some divine 
 virtue fitted for the exercise of life and reason, and infused into the 
 organic body; for man himself, the whole man, when finally created, is 
 called in express terms a living soul. Hence the word used in Genesis 
 
 4 ' Unde a quibusdam dicitur, particula aurce divince, Horat. II. Sat. ii. quod non reprehendo, 
 modo bene intelligatur non quasi a Dei essentia, tanquam ejus pars, avulsa fuisset ; sed quod 
 ineffabili quodam modo profluere earn ex se fecerit.' Curcellaei Institutio, III. 7- 
 
 5 He form'd thee, Adam, thee, O man, 
 
 Dust of the ground, and in thy nostrils breath'd 
 
 The breath of life ; in his own image he 
 
 Created thee, in the image of God 
 
 Express, and thou becam'st a living soul. Paradise Lost, VII. 523. 
 
191 
 
 to signify soul, is interpreted by the apostle, 1 Cor. xv. 45. animal. 6 
 Again, all the attributes of the body are assigned in common to the soul : 
 the touch, Lev. v. 2, &c. if a soul touch any unclean thing, — the act of 
 eating, vii. 18. the soul that eateth of it shall bear his iniquity ; v. 20. 
 the soul that eateth of the flesh, and in other places : — hunger, Prov. 
 xiii. 25. xxvii. 7. — thirst, xxv. 25. as cold waters to a thirsty soul. Isai. 
 xxix. 8. — capture, 1 Sam. xxiv. 11. thou huntest my soul to take it. Psal. 
 vii. 5. let the enemy persecute my soul, and take it. 
 
 Where however we speak of the body as of a mere senseless stock, 
 there the soul must be understood as signifying either the spirit, or its secon- 
 dary faculties, the vital or sensitive faculty for instance. Thus it is as often 
 distinguished from the spirit, as from the body itself. Luke i. 46, 47. 1 Thess. 
 v. 23. your ivhole spirit and soid and body. Heb. iv. 12. to the dividing asunder 
 of soul and spirit. But that the spirit of man should be separate from 
 the body, so as to have a perfect and intelligent existence independently 
 of it, is nowhere said in Scripture, and the doctrine is evidently at variance 
 both with nature and reason, as will be shown more fully hereafter. For 
 the word soul is also applied to every kind of living being ; Gen. i. 30. 
 to every beast of the earth, &c. wherein there is life (anima vivens, Tremell.) 
 vii. 22. all in whose nostrils was the breath of life, of all that was in the 
 dry land, died; yet it is never inferred from these expressions that the 
 soul exists separate from the body in any of the brute creation. 
 
 On the seventh day God ceased from his work, and ended the whole 
 business of creation ; Gen. ii. 2, 3. 
 
 6 See Beza's version in loc. 'Factus est prior homo Adamus animal vivens.' 
 
 when God said, 
 
 Let th' earth bring forth soul living in her kind. VII. 450. 
 
 in which passage the original reading, even in the copies corrected by Milton, was fowl instead 
 of soul. Dr. Newton agrees with Bentley, Pearce and Richardson in preferring soul, and gives 
 the following reason : ' We observed before, that when Milton makes the Divine Person speak, 
 he keeps closely to Scripture. Now what we render living creature (Gen. i. 24.) is living 
 soul in the Hebrew, which Milton usually follows rather than our translation.' 
 
192 
 
 It would seem therefore, that the human soul is not created daily by 
 the immediate act of God, but propagated from father to son in a natural 
 order; 7 which was considered as the more probable opinion by Tertul- 
 lian and Apollinarius, as well as by Augustine, and the whole western 
 church in the time of Jerome, as he himself testifies, Tom. II. Epist. 82. 
 and Gregory of Nyssa in his treatise on the soul. 8 God would in fact 
 have left his creation imperfect, and a vast, not to say a servile task 
 would yet remain to be performed, without even allowing time for rest on 
 each successive sabbath, if he still continued to create as many souls daily 
 as there are bodies multiplied throughout the whole world, at the bidding 
 of what is not seldom the flagitious wantonness of man. 9 Nor is there 
 
 7 The question which Milton now begins to discuss, is thus stated by Fiddes in his Body 
 of Divinity, Book iii. Part I. ' Whether they were all created at once in order to be united 
 to certain bodies which should be prepared afterwards in convenient time for their reception ; 
 or whether they are created at the instant when the bodies they are to inform are fit to 
 
 receive them, are questions which have been much controverted But the arguments 
 
 which have been produced for the pre-existence of souls appear to be more specious, and 
 in the opinion of some of the greatest men of antiquity, heathen and Christian, whom cer- 
 tain moderns of distinction in the learned world have followed, really conclusive.' 
 
 8 f Super animae statu memini vestrae quaestiunculae, immo maxime Ecclesiasticae ques- 
 tionis ; utrum lapsa de ccelo sit, ut Pythagoras philosophus, omnesque Platonici, et Origenes 
 putant; an a propria Dei substantia, ut Stoici, Manichaeus, et Hispana Priscilliani haeresis 
 suspicantur ; an in thesauro habeantur Dei olim conditae, ut quidam Ecclesiastici stulta 
 persuasione confidunt ; an quotidie a Deo nant, et mittantur in corpora, secundum illud 
 quod in evangelio scriptum est, Pater yneus usque modo operatur et ego operor ; an certe ex 
 traduce, ut Tertullianus, Apollinarius, et maxima pars occidentalium autumant, ut quo- 
 modo corpus ex corpore, sic anima nascatur ex anima, et simili cum brutis animantibus 
 conditione subsistat.' Hieronymi Epist. 82. (78- Edit. Benedict.) ad Marcellinum et Anapsychiam. 
 Ovk upa vvv at \j/vya\ y'tvovrai' to yap, 6 Ylarijp fxov £to? aprt epyd^erat, ovk eVi tov KTt^etv, 
 a'.\\' eVi tov trpovoe'iv elprjvdar «ai avTto (We? ATroAXtvapiu) ra? \\yvya<i awo ruv xj/v^wv TiKTeadat 
 ucrirep diro twv (TtojuaVan/. irpo'ievat yap rtjv \f/^v^u KaTU SiaBo^i/ tov irpwTov avOptnirov fit 
 tovi e£ exe'ivov TevSeVra?, KaQdirep Ttju <ru>jxariKt}v htado^tjv. Greg. Nyssen. De Anima. 
 
 9 ' Deus absoluta sex diebus creatione mundi dicitur quievisse ah omni opere suo, Gen. xi. 2. 
 Non autem vere a creando quievisset, si nunc singulis momentis ipse multaa animas imme- 
 diate produceret. Ut nunc non dicam indignum prorsus Deo videri, ut sit minister gene- 
 rationum fcedarum et incestuosarum quas ipse abominatur, et severe in lege prohibuit; ita ut 
 simul atque libeat hominibus impuris corpora sua miscere, oporteat ilium adesse, qui 
 foetui, quantumvis illegitime concepto, animam infundat.' Curcell. Instit. III. 6. 
 
193 
 
 any reason to suppose that the influence of the divine blessing is less 
 efficacious in imparting to man the power of producing after his kind, 
 than to the other parts of animated nature ; Gen. i. 22, 28. 1 Thus it 
 was from one of the ribs of the man that God made the mother of all 
 mankind, without the necessity of infusing the breath of life a second time, 
 Gen. ii. 22. and Adam himself begat a son in his own likeness after his 
 image, v. 3. Thus 1 Cor. xv. 49. as we have borne the image of the earthy ; 
 and this not only in the body, but in the soul, as it was chiefly with 
 respect to the soul 2 that Adam was made in the divine image. So 
 Gen. xlvi. 26. all the souls which came with Jacob out of Egypt, which 
 came out of his loins. Heb. vii. 10. Levi was in the loins of Abraham : 
 whence in Scripture an offspring is called seed, and Christ is denomi- 
 nated the seed of the woman. Gen. xvii. 7- I will be a God unto thee, and 
 to thy seed after thee. 1 Cor. xv. 44. it is sown a natural body. v. 46. that 
 was not first which is spiritual, but that which is natural. 
 
 But besides the testimony of revelation, some arguments from reason 
 may be alleged in confirmation of this doctrine. Whoever is born, or 
 
 1 ' Deus, Adamo et Eva creatis, ipsis benedictionem suam impertitus est ad humani 
 generis propagationem, dicens, Crescite, &c. Gen. i* 28. et ix. 1. Ergo dedit eis facultatem 
 alios homines sibi similes, qui corpore et anima constarent, producendi; quemadmodum et 
 
 caeteris animantibus, quibus benedixit, talem communicavit Nee vero dixisset Moses 
 
 Adamum genuisse, &c. Gen. v. 3. nempe ut ipse ad imaginem Dei factus erat. Ista enim Dei 
 
 imago prscipue in anima consistit Et rursus dicit Moses, cunctce animce, &c. Gen. 
 
 xlvi. 25. Ergo non solum corpora, sed etiam animae liberorum et nepotum Jacobi ab eo 
 prognatae sunt.' Curcell. Instit. III. 4. 
 
 2 God on thee 
 
 Abundantly his gifts hath also pour'd 
 
 Inward and outward both, his image fair. Paradise Lost, VIII. 219- 
 
 On which passage, in answer to Warburton's insinuation, that one would think by this out- 
 ward that Milton was of the sect of Anthropomorphites, as well as Materialists, Mr. Todd 
 has well observed that the poet only meant to allude to the complete nature of man, the 
 animal and the intellectual parts united, which the learned Hale, treating of the words in 
 the image of God made he man, minutely and admirably illustrates. See also above, page 18, 
 and the note there. 
 
 CC 
 
194 
 
 shapen and conceived, in sin, 3 (as we all are, not David only, Psal. li. 5.) 
 if he receive his soul immediately from God, cannot but receive it 
 from him shapen in sin ; for to be generated and conceived, means 
 nothing else than to receive a soul in conjunction with the body. If 
 we receive the soul immediately from God, it must be pure, for who 
 in such case will venture to call it impure ? 4 But if it be pure, how are we 
 conceived in sin in consequence of receiving a pure soul, which would 
 rather have the effect of cleansing the impurities of the body ; or with 
 what justice is the pure soul charged with the sin of the body ? But, 
 it is contended, God does not create souls impure, but only impaired in 
 their nature, and destitute of original righteousness. I answer, that to 
 create pure souls destitute of original righteousness, — to send them into 
 contaminated and corrupt bodies, — to deliver them up in their inno- 
 cence and helplessness to the prison house of the body, as to an 
 enemy, with understanding blinded and with will enslaved, — in other 
 words, wholly deprived of sufficient strength for resisting the vicious 
 propensities of the body — to create souls thus circumstanced, would 
 argue as much injustice, as to have created them impure would have 
 argued impurity; it would have argued as much injustice, as to have 
 created the first man Adam himself impaired in his nature, and desti- 
 tute of original righteousness. 
 
 Again, if sin be communicated by generation, and transmitted from 
 father to son, it follows that what is the irpwrov Scktikov, 5 or original 
 subject of sin, namely, the rational soul, must be propagated in the 
 
 3 ' Proclivitas ad malum, cum qua infantes nascuntur, huic etiam opinioni favet. Nam ea 
 a Deo non est, ut omnes fatentur, neque etiam a corpore, quod non est vitii moralis capax.' 
 Curcell. Instit. III. 8. 
 
 4 Yet evil whence ? in thee can harbour none, 
 Created pure. Paradise Lost, V. gg. 
 
 s * Subjectum distingui potest in recipiens, quod Greece deKTucov appellant, et occupans, 
 
 cmod objectum dici solet, quia in eo adjuncta occupantur Sic anima est subjectum 
 
 scientiae, ignorantiae, virtutis, vitii, quia hasc animse adjunguntur, id est, praeter essentiam 
 accedunt.' Artis Logicoe plenior Institutio. Prose Works, VI. 220. 
 
195 
 
 same manner; for that it is from the soul that all sin in the first in- 
 stance proceeds, will not be denied. Lastly, on what principle of justice 
 can sin be imputed through Adam to that soul, which was never 
 either in Adam, or derived from Adam? In confirmation of which 
 Aristotle's argument may be added, the truth of which in my opinion 
 is indisputable. 6 If the soul be equally diffused throughout any given 
 whole, and throughout every part of that whole, how can the human 
 seed, the noblest and most intimate part of all the body, be imagined 
 destitute and devoid of the soul of the parents, or at least of the father, 
 when communicated to the son by the laws of generation? It is ac- 
 knowledged by the common consent of almost all philosophers, that 
 every form, 1 to which class the human soul must be considered as belong- 
 ing, is produced by the power of matter. 
 
 It was probably by some such considerations as these that Augustine 
 
 6 See Aristot. wept \lsv%rj<;, I. 9. — ' Per omnes ejus particulas tota simul adest, nee minor 
 
 in minoribus, et in majoribus major, sed alicubi intensius, alicubi remissius, et in omnibus 
 
 tota, et in singulis tota est.' Augustinus De Origine animce hominis ad Hieron. Ep. 166. Edit. 
 
 Benedict. 
 
 Spirits that live throughout 
 
 Vital in every part, not as frail man 
 
 In entrails, heart or head, liver or reins. — 
 
 All heart they live, all head, all eye, all ear, 
 All intellect, all sense. Paradise Lost, VI. 344. 
 
 if it be true 
 
 That light is in the soul, 
 
 She all in every part — . Samson Agonistes, 91. 
 
 7 Milton frequently uses the word forma in its philosophical sense. In his English 
 works he commonly expresses it by the word shape. 
 
 saw 
 
 Virtue in her shape how lovely. Paradise Lost, IV. 846. 
 
 'Discipline is not only the removal of disorder; but if any visible shape can be given to 
 divine things, the very visible shape and image of virtue.' The Reason of Church Government, &c. 
 Prose Works, I. 81. Regenerate in us the lovely shapes of virtues and graces.' Ibid. 86- 
 < Truth indeed came once into the world with her divine master, and was a perfect shape 
 most glorious to look on.' Speech for Liberty of Printing. Ibid. 319- 
 
 cc2 
 
 ' ^ 
 
196 
 
 was led to confess that he could neither discover by study, nor prayer, 
 nor any process of reasoning, how the doctrine of original sin could be 
 defended on the supposition of the creation of souls. 8 The texts which 
 are usually advanced, Eccles. xii. 7. Isai. lvii. 16. Zech. xii. 1. certainly 
 indicate that nobler origin of the soul implied in its being breathed from 
 the mouth of God; but they no more prove that each soul is severally 
 and immediately created by the Deity, than certain other texts, which 
 might be quoted, prove that each individual body is formed in the 
 womb by the immediate hand of God. 9 Job x. 8 — 10. thine hands have 
 
 made me hast not thou poured me out as milk? Psal. xxxiii. 15. he 
 
 fashioneth their hearts alike. Job xxxi. 15. did not he that made me in 
 the womb make him? Isai. xliv. 24. thus sait/i Jehovah.... he that formed 
 thee from the ivomb. Acts xvii. 26. he hath made of one Mood all nations 
 of men. We are not to infer from these passages, that natural causes 
 do not contribute their ordinary efficacy for the propagation of the 
 body; nor on the other hand that the soul is not received by tra- 
 
 1 'We cannot deny but that besides Origen, several others of the ancient fathers before 
 the fifth council seem either to have espoused the pre-existence of souls, or at least to 
 have had a favour and kindness for it ; insomuch that St. Augustine himself is sometimes 
 staggering in this point, and thinks it to be a great secret whether men's souls existed 
 before their generations or no, and somewhere concludes it to be a matter of indifferency, 
 wherein every one may have his liberty of opinion either way without offence.' Cud- 
 worth's Intellectual System, chap. v. 'Hujus igitur damnationis in parvulis causam requiro, 
 quia neque animarum, si nova? fiunt singulis singula?, video esse ullum in ilia aetate pec- 
 catum, nee a Deo damnari aliquam credo quam videt nullum habere peccatum.' Augus- 
 tinus De Origine animce, &c. ad Hieron. 'Quaere ubi, vel unde, vel quando coeperint 
 £animae] damnationis meritum habere, si novae sunt, ita sane ut Deum non facias, nee 
 aliquam naturam, quam non condidit Deus, vel peccati earum vel innocentum damnationis 
 auctorem. Et si inveneris quod te quaerere admonui, quod ipse adhuc, fateor, non inveni, 
 defende quantum potes, atque assere animam infantium ejusmodi esse novitatem, ut nulla 
 propagatione ducantur ; et nobiscum quod inveneris fraterna dilectione communica.' Augus- 
 tinus Ep. 157. (190. Edit. Benedict.) ad Optatum. 
 
 9 ' Sunt quaedam scripturae loca, quae id asserere videntur, ut Job. xxxiii. 4. Eccles. xii. 9. 
 Zach. xii. 4. Respondeo, ex eo quod Jobus ait, spiraculum Omnipotentis vitam sibi indidisse, 
 non magis sequi id factum esse immediate a Deo, quam ex eo quod idem dicit, nonne sicui 
 lac mulsisti me, &c. Job. x. 8. colligi legitime potest corpora nostra a parentibus non gigni, 
 sed immediate a Deo ipso formari.' Curcell. Inslilutio. III. 10. 9- 
 
197 
 
 duction from the father, because at the time of death it again betakes 
 itself to different elements than the body, in conformity with its own 
 origin. 
 
 With regard to the passage, Heb. xii. 9. where the fathers of the flesh 
 are opposed to the Father of spirits, I answer, that it is to be under- 
 stood in a theological, not in a physical sense, as if the father of the 
 body were opposed to the father of the soul; for flesh is taken neither 
 in this passage, nor probably any where else, for the body without the 
 soul ; nor the father of spirits for the father of the soul, in respect of 
 the work of generation ; but the father of the flesh here means nothing 
 else than the earthly or natural father, whose offspring are begotten in 
 sin; the father of spirits is either the heavenly father, who in the 
 beginning created all spirits, angels as well as the human race, or the 
 spiritual father, who bestows a second birth on the faithful; according 
 to John iii. 6. that which is born of the flesh is flesh, and that which is 
 born of the Spirit is spirit. The argument, too, will proceed better, if 
 the whole be understood as referring to edification and correction, not 
 to generation; for the point in question is not, from what source each 
 individual originated, or what part of him thence originated, but who had 
 proved most successful in the employment of chastisement and instruc- 
 tion. By parity of reasoning, the apostle might exhort the converts 
 to bear with his rebuke, on the ground that he was their spiritual father. 
 God indeed is as truly the father of the flesh as of the spirits of flesh, 
 Numb. xvi. 22. but this is not the sense intended here, and all argu- 
 ments are weak which are deduced from passages of Scripture origi- 
 nally relating to a different subject. 
 
 With regard to the soul of Christ, it will be sufficient to answer 
 that its generation was supernatural, and therefore cannot be cited 
 as an argument in the discussion of this controversy. Nevertheless, 
 even he is called the seed of the woman, the seed of David according to 
 the flesh ; that is, undoubtedly, according to his human nature. 
 
198 
 
 There seems therefore no reason, why the soul of man should be 
 made an exception to the general law of creation. For, as has been 
 shown before, God breathed the breath of life into the other living 
 beings, and blended it so intimately with matter, that the propagation 
 and production of the human form were analogous to those of other 
 forms, and the proper effect of that power which had been commu- 
 nicated to matter by the Deity. 
 
 Man being formed after the image of God, it followed as a neces- 
 sary consequence that he should be endued with natural wisdom, 
 holiness, and righteousness. Gen. i. 27, 31. ii. 25. Eccles. vii. 29. Eph. 
 iv. 24. Col. iii. 10. 2 Cor. iii. 18. Certainly without extraordinary wis- 
 dom he could not have given names to the whole animal creation with 
 such sudden intelligence, Gen. ii. 20. \ 
 
 1 In this illustration the chief stress is laid upon the suddenness with which Adam was 
 enabled to give appropriate names to the brute creation, as it passed in review before him. 
 Milton has two other allusions to this event, and the same circumstance is marked as the 
 prominent feature of the case in both passages. There is nothing in the scriptural nar- 
 ration to suggest the particular idea, or the coincidence would have been less remarkable. 
 
 I nam'd them as they pass'd, and understood 
 Their nature, with such knowledge God endu'd 
 My sudden apprehension. Paradise Lost, VIII. 352. 
 
 ' But Adam, who had the wisdom given him to know all creatures, and to name them ac- 
 cording to their properties, no doubt but had the gift to discern perfectly that which con- 
 cerned him much more, and to apprehend at Jirsl sight the true fitness of that consort which 
 God provided him.' Tetrachordon. Prose Works, II. 133. 
 
CHAP. VIII. 
 
 Of the 
 Providence of God, 
 
 or OF HIS 
 
 General government of the Universe. 
 
 JL he remaining species of God's external efficiency, is his govern- 
 ment of the whole creation. 
 
 This government is either general or special. 
 
 His general government is that whereby God the Father 
 
 REGARDS, PRESERVES, AND GOVERNS THE WHOLE OF CREATION WITH 
 INFINITE WISDOM AND HOLINESS ACCORDING TO THE CONDITIONS OF 
 HIS DECREE. 
 
 God the Father. Neh. ix. 6. thou, even thou, art Jehovah alone . . . 
 thou hast made, and thou preservest them all. To this truth Christ him- 
 self bears witness everywhere. Matt. v. 45. that ye may be the children 
 
 of your Father which is in heaven ; for he maketh his sun to rise 
 
 and sendeth rain, &c vi. 4. thy Father which seeth in secret, v. 8. your 
 Father knoweth. v. 13. thine is the kingdom and the power and the 
 glory, v. 26. your heavenly Father feedeth them. v. 32. your heavenly 
 Father knoweth that ye have need of all these things, vii. 11. your 
 Father which is in heaven shall give good things unto them that ask 
 him. x. 29. one of them shall not fall on the ground without your 
 Father. Acts i. 7. the times and the seasons which the Father hath put 
 in his own power. Eph. i. 11. according to the purpose of him who 
 
200 
 
 worketh all things after the counsel of his own will. James i. 17- every 
 good gift and every perfect gift is from above, and cometh down from 
 the Father of lights. Even as regards the Son himself. Acts iv. 27- 
 
 against thy holy child Jesus, whom thou hast anointed for to do 
 
 whatsoever thy hand and thy counsel determined before to be done. 
 The preservation of the universe is attributed to the Son also, but in 
 what sense, and on what grounds, may be seen in the fifth chapter, on 
 the Son of God. Col. i. 17- by him all things consist, — but both the 
 preceding and following verses explain on what account; namely, be- 
 cause the Father, v. 13. hath translated us into the kingdom of his dear 
 Son, and because, v. 19. it pleased the Father that in him should all 
 fulness dwell. Heb. i. 3. upholding all things by the word of his power, 
 namely, because, v. 2. the Father hath appointed him heir of all things. 
 Further, it will appear on an examination of the passage, that the 
 original ought to be translated, not of his own power, 2 but of his, 
 namely, the Father's, of whose person he was the express image : 
 and the right reading in the Greek is avrod, not avrov, since oY eavrov 
 immediately follows, as if put expressly for the sake of distinction. Lastly, 
 Christ testifies of himself, Matt, xxviii. 18. all power is given unto me in 
 heaven and in earth; and to the same effect in many other places. 
 
 Regards. Job xxxi. 4. doth not he count all my steps f 2 Chron. 
 xvi. 9- the eyes of Jehovah run to and fro throughout the whole earth. 
 Psal. xxxiii. 15. he fashioneth their hearts alike ; he considereth all their 
 works. Jer. xxxii. 19- thine eyes are open upon all the ways of the sons 
 of men. Hos. ii. 21. / will hear the heavens. 
 
 2 In allusion to the versions of Beza and Tremellius, who translate the clause, sustineatque 
 omnia verba potential suce, or verbo illo suo potente, and, snstinet omnia virtute verbi sui. Mill 
 reads uvtov, without noticing the other reading, nor have I remarked that Waterland, who 
 often quotes and argues upon the passage, takes any notice of the variation. It is however 
 mentioned by Doddridge ; and Wetstein, who reads uvtov, has the following note : ' avrov, 
 ut ad Patrem referatur. Christus verbo potential paternae cuncta fert. Editio Erasmi, Colinaei.' 
 To these two names Archbishop Newcome has added that of Bengelius, in the copy of 
 Wetstein's New Testament which formerly belonged to that prelate, and which is enriched 
 with several annotations in his hand- writing. 
 
201 
 
 Preserves. Deut. viii. 3. man doth not live by bread only, but by 
 every word that proceedeth out of the mouth of Jehovah. Job vii. 20. 
 O thou preserver of men. Psal. xxx. 7. thou didst hide thy face, and I 
 was troubled, lxxx. 1. O Shepherd of Israel, thou that leadest Joseph 
 
 like a flock shine forth, v. 3. cause thy face to shine and we shall 
 
 be saved, civ. 29. thou takest away their breath, they die. Nehem. ix. 6. 
 thou hast made .... and thou preservest them all. Acts xiv. 17. he left not 
 himself without witness, xvii. 25. he giveth to all life. v. 28. in him 
 we live. 
 
 According to the conditions of his decree. It is necessary 
 to add this qualification, inasmuch as God preserves neither angels, 
 nor men, nor any other part of creation absolutely, but always with 
 reference to the conditions of his decree. For he preserves mankind, since 
 their spontaneous fall, and all other things with them, only so far as re- 
 gards their existence, and not as regards their primitive perfection. 
 
 Governs. Job xiv. 5. thou hast appointed his bounds. Psal. xxix. 10. 
 Jehovah sitteth king for ever, xciii. 1. Jehovah reigneth .... the world 
 also is established, ciii. 19. his kingdom ruleth over all. Prov. xx. 24. 
 man's goings are of Jehovah, xxi. 1. the king's heart is in the hand of 
 Jehovah . ... he turneth it whithersoever he will. 
 
 With infinite wisdom and holiness. Job ix. 10. which doeth 
 great things past finding out, yea, and wonders without number. Prov. 
 x. 24. the fear of the wicked it shall come upon him ; but the desire of 
 the righteous shall be granted, xii. 3. a man shall not be established by 
 wickedness, xiii. 9. the light of the righteous rejoiceth. Isai. lv. 9. my 
 ways are higher than your ways. Deut. xxxii. 4. all his ways are judge- 
 ment. Psal. xix. 9- the judgements of Jehovah are true and righteous 
 altogether, lxxvii. 13. thy way, O God, is in the sanctuary. Generally 
 speaking, however, no distinction is made between the righteous and 
 the wicked, with regard to the final issue of events, at least in this 
 life. Job xii. 6. the tabernacles of robbers prosper, xxi. 7- wherefore do 
 
 DD 
 
202 
 
 the wicked live, become old? Eccles. vii. 15. there is a just man that 
 perisheth in his righteousness, and there is a wicked man that prolongeth 
 his life in his wickedness, viii. 14. there be just men unto whom it hap- 
 peneth according to the work of the wicked; again, there be wicked men, 
 to whom it happeneih according to the work of the righteous, ix. 2. there 
 is one event to the righteous and to the wicked. The reason for this 
 may be seen Job v. 7. man is born unto trouble as the sparks fly up- 
 ward, xxiv. 23. though it be given him to be in safety, whereon he 
 resteth ; yet his eyes are upon their ways, &c. Psal. lxxiii. 12, &c. be- 
 hold, these are the ungodly who prosper in the world, &c until I 
 
 went into the sanctuary of God; then understood I their end. xcii. 7. 
 when the wicked spring as the grass, &c it is that they shall be de- 
 stroyed for ever. Eccles. vii. 18. it is good that thou shouldest take hold 
 of this ; yea also from this withdraw not thine hand ; for he that feareth 
 God shall come forth of them all. viii. 12. though a sinner do evil an 
 hundred times, and his days be prolonged; yet surely I know that it 
 shall be well with them that fear God. Jer. xii. 1. wherefore doth the 
 way of the wicked prosper ? Dan. xii. 10. many shall be purified, and 
 made white, and tried. 
 
 The whole of creation. Gen. viii. 1. God remembered Noah, and 
 every living thing, and all the cattle, ix. 9, 10, 12, 15. /, behold I establish 
 my covenant with you .... and every living creature that is with you. Prov. 
 xv. 3. the eyes of Jehovah are in every place, beholding the evil and the good. 
 
 Even the smallest objects. Job xxxiv. 21. for his eyes are upon the 
 ways of man, and he seeth all his goings. Psal. civ. 21. the young lions 
 roar after their prey, and seek their meat from God. cxlvii. 9- he giveth 
 to the beast his food. Matt. vi. 26. x. 29, 30. a sparrow shall not fall 
 on the ground without your Father: but the very hairs of your head 
 are all numbered. 
 
 At the same time, God does not extend an equal share of his pro- 
 vidential care to all things indiscriminately. 1 Cor. ix. 9. doth God 
 
203 
 
 take care for oxen f that is, as much care as he takes for man ? Zech. 
 ii. 8. he that toucheth you, toucheth the apple of his eye. 1 Tim. iv. 10. 
 the Saviour of all men, specially of those that believe. 
 
 Natural things. Exod. iii. 21. / will give this people favour in the 
 sight of the Egyptians; that is, by operating a change in their natural 
 affections. Jer. Ii. 16. he utter eth his voice, there is a multitude of waters 
 in the heavens ; and he causeth the vapours to ascend from the ends 
 of' the earth. Amos v. 8. that calleth for the waters of the sea, and 
 poureth them out upon the face of the earth; Jehovah is his name. 
 
 Even such as are supernatural. Lev. xxv. 20, 21. and if ye shall say, 
 
 What shall we eat the seventh year ? it shall bring forth fruit for 
 
 three years. Deut. viii. 3, 4. he fed thee with manna .... thy raiment 
 waxed not old upon thee, neither did thy foot swell these forty years. 
 See also xxix. 5. 1 Kings xvii. 4. / have commanded the ravens to feed 
 thee there, v. 14. the barrel of meal shall not waste, &c. 
 
 Events contingent or fortuitous. Exod. xxi. 13. if God deliver him 
 into his hand. Prov. xvi. 33. the whole disposing of the lot is of Jehovah. 
 Nor is anything derogatory to divine providence intended by Scrip- 
 ture, even where (as sometimes happens) it scruples not to employ the 
 names of fortune or chance; all that is meant is to exclude the idea 
 of human causation. Eccles. ix. 11. time and chance happeneth to them 
 all. Luke x. 31. by chance there came down a certain priest that way. 
 
 Voluntary actions. 2 Chron. x. 15. so the king hearkened not unto the 
 people: for the cause was of God. Prov. xvi. 9- a man's heart deviseth 
 his way; but Jehovah directeth his steps, xx. 24. man's goings are of 
 Jehovah, xxi. 1. the king's heart is in the hand of Jehovah as the rivers 
 of water ; he turneth it whithersoever he will. Jer. x. 23. O Jehovah, I 
 know that the way of man is not in himself. In this, however, there is 
 no infringement on the liberty of the human will; otherwise man would 
 be deprived of the power of free agency, not only with regard to what 
 
 d d 2 
 
204 
 
 is right, but with regard to what is indifferent, or even positively 
 wrong. 
 
 Lastly, temporal evils no less than blessings. Exod. xxi. 13. if God 
 deliver him into his hand. Isai. xlv. 7. I make peace and create evil, — 
 that is, what afterwards became evil, and now remains so ; for whatever 
 God created was originally good, as he himself testifies, Gen. i. Matt, 
 xviii. 7. woe unto the world because of offences; for it must needs 
 be that offences come: but woe to that man by whom the offence cometh. 
 1 Cor. xi. 19. for there must be also heresies amongst you, that they ivhich 
 are approved may be made manifest amongst you. 
 
 God, however, is concerned in the production of evil only in one 
 of these two ways; either he permits its existence by throwing no 
 impediment in the way of natural causes and free agents, (as, Acts 
 ii. 23. him being delivered by the determinate counsel of God . ... ye have 
 slain, xiv. 16. who in times past suffered all nations to walk in their 
 own ways. 1 Pet. iii. 17. it is better, if the will of God be so, that ye 
 suffer for well-doing, iv. 19. them that suffer according to the will of 
 God,) or, secondly, he causes evil by the infliction of judgements, which 
 is called the evil of punishment. 2 Sam. xii. 11. behold I will raise up 
 evil against thee out of thine own house, — that is, punishment. Prov. 
 xvi. 4. Jehovah hath made all things for himself; yea, even the wicked 
 for the day of evil; that is, him who, having been created good, became 
 subsequently wicked by his own fault, in conformity with the expla- 
 nation already given of Isai. xlv. 7. liv. 16. / created the waster to 
 destroy. Lam. iii. 38, 39. out of the mouth of the Most High pro- 
 ceedeth not evil and good? wherefore doth a living man complain, a 
 man for the punishment of his sins ? Amos iii. 6. shall there be evil in 
 a city, and Jehovah hath not done it? For God, who is infinitely good* 
 cannot be the doer of wickedness, or of the evil of sin ; on the contrary, 
 out of the wickedness of men he produces good. Gen. xlv. 5. God did 
 send me before you to preserve life. 1. 20. as for you, ye thought evil 
 against me; but God meant it unto good. 
 
205 
 
 If (inasmuch as I do not address myself to such as are wholly ig- 
 norant, but to those who are already competently acquainted with the 
 outlines of Christian doctrine) I may be permitted, in discoursing on 
 the general providence of God, so far to anticipate the natural order 
 of arrangement, as to make an allusion to a subject which belongs pro- 
 perly to another part of my treatise, that of sin, I might remark, that 
 even in the matter of sin God's providence finds its exercise, not only 
 in permitting its existence, or in withdrawing his grace, but also in 
 impelling sinners to the commission of sin, in hardening their hearts, 
 and in blinding their understandings. 
 
 In impelling sinners to the commission of sin. Exod. ix. 16. for this 
 cause have I raised thee up. Judges ix. 23. God sent an evil spirit be- 
 tween Abimelech and the men of Shechem. 2 Sam. xii. 11, 12. / will raise 
 up evil against thee out of thine own house, and I will take thy wives before 
 
 thine eyes, and give them unto thy neighbour I will do this thing. 
 
 xvi. 10. Jehovah hath said unto him, Curse David, xxiv. 1. Jehovah 
 moved David against them to say, Go, number Israel and Judah. Com- 
 pare 1 Chron. xxi. 1. 1 Kings xxii. 20. who shall persuade Ahab? Psal. 
 cv. 25. he turned their heart to hate his people. Ezek. xiv. 9. / Jeho- 
 vah have deceived that prophet. 
 
 In hardening their hearts. Exod. iv. 21. vii. 3. / will harden Pharaoh's 
 heart. Deut. ii. 30. Jehovah thy God hardened his spirit. Josh. xi. 20. 
 it was of Jehovah to harden their hearts. John xii. 39, 40. therefore 
 
 they could not believe, because that Esaias said again he hath 
 
 hardened their heart. Rom. ix. 18. whom he will he hardeneih. 
 
 In blinding their understandings. Deut. xxviii. 28. Jehovah shall 
 smite thee with madness, and blindness, and astonishment of heart. 1 Sam. 
 xvi. 14. an evil spirit from Jehovah troubled him. 1 Kings xxii. 22. / will 
 be a lying spirit in the mouth of all his prophets: and Jehovah said, Thou 
 shalt persuade him. Isai. viii. 14. he shall be for a stone of stumbling and 
 for a rock of offence to both the houses of Israel; for a gin and for a 
 
206 
 
 snare — . xix. 14. Jehovah hath mingled a perverse spirit in the midst 
 thereof, and they have caused Egypt to err. xxix. 10. Jehovah hath 
 poured out upon you the spirit of deep sleep, and hath closed your eyes. 
 Matt. xiii. 13. therefore speak I to them in parables, because they see- 
 ing see not. John xii. 40. compared with Isai. vi. 9- he hath blinded their 
 eyes. Rom. i. 28. God gave them over to a reprobate mind. 2 Thess. ii. 11. 
 God shall send them a strong delusion, that they should believe a lie. 
 
 But though in these, as well as in many other passages of the Old and 
 New Testament, God distinctly declares that it is himself who impels the 
 sinner to sin, who hardens his heart, who blinds his understanding, and 
 leads him into error ; yet on account of the infinite holiness of the Deity, 
 it is not allowable to consider him as in the smallest instance the author 
 of sin. Hos. xiv. 9- the ways of Jehovah are right, and the just shall walk 
 in them ; but the transgressors shall Jail therein. Psal. v. 4. thou art not 
 a God that hath pleasure in wickedness, neither shall evil dwell with thee. 
 Rom. vii. 8. sin, taking occasion by the commandment, wrought in me all 
 manner of concupiscence. James i. 13, 14. let no man say when he is tempted, 
 I am tempted of God ; for God cannot be tempted with evil, neither tempt- 
 eth he any man : but every man is tempted when he is drawn away of his 
 own lust and enticed, iv. 1. from whence come wars and fightings amongst 
 you f come they not hence, even of your lusts which war in your members ? 
 1 John ii. 16. for all that is in the world, the lust of the flesh, and the lust 
 of the eyes, and .the pride of life, is not of the Father, but is of the world. 
 For it is not the human heart in a state of innocence and purity, and 
 repugnance to evil, that is induced by him to act wickedly and deceitfully ; 
 but after it has conceived sin, and when it is about to bring forth, he, in 
 his character of sovereign disposer of all things, 5 inclines and biasses it in 
 this or that direction, or towards this or that object. Psal. xciv. 23. he shall 
 bring upon them their own iniquity, and shall cut them off in their own 
 wickedness, yea, Jehovah our God shall cut them off; — that is to say, by 
 
 * Therefore was law giv'n them to evince 
 
 Their natural pravity, by stirring up 
 
 Sin against law to fight. Paradise Lost, XII. 287. 
 
207 
 
 the infliction of punishment. Nor does God make that will evil which 
 was before good, but the will being already in a state of perversion, he 
 influences it in such a manner, that out of its own wickedness it either 
 operates good for others, or punishment for itself, though unknowingly, and 
 with the intent of producing a very different result. Prov. xvi. 9. a man's 
 heart deviseth his way, hut Jehovah directeth his steps. Thus Ezek. 
 xxi. 21, 22. when the king of Babylon stood at the parting of the way 
 in doubt whether he should go to war against the Ammonites or against 
 the Jews, God so ordered the divination, as to determine him on going 
 against Jerusalem. 4 Or, to use the common simile, as a rider who 
 urges on a stumbling horse in a particular direction is the cause of its 
 increasing its speed, but not of its stumbling, — so God, who is the supreme 
 governor of the universe, may instigate an evil agent, without being in 
 the least degree the cause of the evil. I shall recur again to this simile 
 hereafter. For example, — God saw that the mind of David was so elated 
 and puffed up by the increase of his power, that even without any ex- 
 ternal impulse he was on the point of giving some remarkable token of 
 his pride ; he therefore excited in him the desire of numbering the people : 
 he did not inspire him with the passion of vain glory, but impelled 
 him to display in this manner, rather than in any other, that latent arro- 
 gance of his heart which was ready to break forth. God therefore was 
 the author of the act itself, but David alone was responsible for its pride 
 and wickedness. Further, the end which a sinner has in view is generally 
 something evil and unjust, from which God uniformly educes a good and 
 just result, thus as it were creating light out of darkness. By this means 
 he proves the inmost intentions of men, that is, he makes man to have 
 a thorough insight into the latent wickedness of his own heart, that he 
 may either be induced thereby to forsake his sins, or if not, that he may 
 
 * <Deus interdum peccatores inscios et prseter mentem suam ad objectum aliquod contra 
 quod peccent, potius quam ad aliud dirigit ; vel ad hoc potius peccatum, quam ad aliud quod 
 animo ante conceperant, eos ferri sinit . . . cum rex Babylonis ambitione sua incitatus bellum 
 gerere constituisset, at penderet adhuc animo, nesciens utrum Judseos an vero Ammonitas 
 impetere deberet, Deus ita direxit sortes, quas consulebat, ut in Judaeos, quorum peccata 
 ultionem suam magis provocaverant, expeditionem illam militarem susciperet, Ezech. xxi. 29, 
 &c.' Curcell. Institutio, III. 12. 7- 
 
208 
 
 become notorious and inexcusable in the sight of all ; or lastly, to the 
 end that both the author and the sufferer of the evil may be punished 
 for some former transgression. At the same time, the common maxim, 
 that God makes sin subservient to the punishment of sin, must be 
 / received with caution ; for the Deity does not effect his purpose by 
 S compelling any one to commit crime, or by abetting him in it, but by 
 withdrawing the ordinary grace of his enlightening spirit, and ceasing to 
 strengthen him against sin. There is indeed a proverb which says, that 
 he who is able to forbid an action, and forbids it not, virtually com- 
 mands it. 5 This maxim is indeed binding on man, as a moral precept; 
 but it is otherwise with regard to God. 6 When, in conformity with the 
 language of mankind, he is spoken of as instigating, where he only does 
 not prohibit evil, it does not follow that he therefore bids it, inasmuch as 
 there is no obligation by which he is bound to forbid it. Psal. lxxxi. 
 11, 12. my people would not hearken to my voice, and Israel would 
 none of me: so I gave them up unto their own hearts' lust, and they 
 walked in their own counsels. Hence it is said, Rom. i. 24. wherefore 
 God also gave them up to uncleanness, — that is, he left them to be actu- 
 ated by their own lusts, to walk in them ; for properly speaking God 
 does not instigate, or give up, him whom he leaves entirely to himself, 
 that is, to his own desires and counsels, and to the suggestions of his ever 
 active spiritual enemy. In the same sense the Church is said to give 
 up to Satan the contumacious member, whom it interdicts from its 
 communion. With regard to the case of David's numbering the people, 
 a single word will be sufficient. For it is not God, but Satan who is 
 said to have instigated him, 2 Sam. xxiv. I. 7 1 Chron. xxi. 1. A 
 
 4 ' But they shift it ; he permitted only. Yet silence in the law is consent, and consent 
 is accessory.' Tetrachordon. Prose Works, II. 9- ' Yea, but to permit evil, is not to do evil. 
 Yes, it is in a most eminent manner to do evil ; where else are all our grave and faithful sayings, 
 that he whose office is to forbid and forbids not, bids, exhorts, encourages ?' Ibid. 182. 
 
 6 As if they would confine th' Interminable, 
 And tie him to his own prescript, 
 Who made our laws to bind us, not himself. Samson Agonistes, 307. 
 
 7 Perrexit autem ira Jehovce accendi in Israelitas, quum incitasset adversarius Davidem in 
 eos, &c. Version of Tremellius. Our authorized translation renders the passage differently. 
 
 The 
 
209 
 
 similar explanation applies to the passage in 2 Sam. xii. 11, 12. behold, I 
 will raise up evil against thee out of thine own house, — that is, the evil 
 of punishment, — and I will take thy wives before thine eyes, and give them 
 unto thy neighbour, — that is, I will permit thy son to go in unto them, 
 according to the counsel of Ahithophel; for this is the meaning of the 
 word give, as has been just shown. As to the popular simile of the 
 stumbling horse, the argument drawn from it is itself a lame one ; for the 
 sinner, if he be really instigated, is not instigated simply to act, as in the 
 case of the horse, but to act amiss, — or in other words, he is instigated 
 to stumble, because he stumbles. 8 In both the instances above adduced, 
 God had determined to punish openly the secret adultery of David : he 
 saw Absalom's propensity to every kind of wickedness ; he saw the mis- 
 chievous counsels of Ahithophel, and did nothing more than influence 
 their minds, which were already in a state of preparation for any atrocity, 
 to perpetrate one crime in preference to another, when opportunity should 
 offer ; according to the passage of Proverbs quoted above, xvi. 9- a man's 
 heart deviseth his way ; but Jehovah directeth his steps. For to offer an 
 occasion of sinning, is only to manifest the wickedness of the sinner, not 
 to create it. The other position, that God eventually converts every evil 
 deed into an instrument of good, contrary to the expectation of sinners, 
 and overcomes evil with good, 9 is sufficiently illustrated in the example of 
 Joseph's sale by his brethren, Gen. xlv. 8. Thus also in the crucifixion of 
 
 The anger of Jehovah was kindled against Israel, and he moved David against than to say, 
 Go, number Israel and Judah. 
 
 * • Atqui, inquies, id fit quia sunt mali, non quia Dei concursus eos tales reddat, veluti cum 
 agaso armentum equorum aut asinorum claudorum agitat, causa quidem est incessus illorum, 
 sed vitium ipsis adhaerens est causa cur claudicarent. Respondeo istam similitudinem claudicare. 
 nee posse applicari primo hominis peccato, quo caetera omnia inevitabiliter fluere existimant. 
 Nullus enim tunc in eo erat defectus, qui efficeret ut Deo ad agendum impellente male ageret.' 
 Curcell. Institutio, IV. 2, 3. 
 
 9 If then his Providence 
 
 Out of our evil seek to bring forth good — . Paradise Lost, I. 162. 
 
 Who seeks 
 
 To lessen thee, against his purpose serves 
 To manifest the more thy might; his evil 
 Thou usest, and from thence creat'st more good. VII. 613. See also XII. 470. 
 
 E E ' Denique 
 
210 
 
 Christ, the sole aim of Pilate was to preserve the favour of Caesar; that 
 of the Jews to satisfy their own hatred and vengeance ; but God, whose 
 hand and counsel had determined before every thing that was to be done, 
 Acts iv. 28. made use of their cruelty and violence as instruments for 
 effecting the general redemption of mankind. Rom. xi. 11. through their 
 fall salvation is come unto the Gentiles. 1 Cor. xi. 19. there must be also 
 heresies among you, that they which are approved may be made manifest 
 among you. Philipp. i. 12, 14. the things which happened unto me have 
 fallen out rather unto the furtherance of the gospel. 
 
 Again, as God's instigating the sinner does not render him the author 
 of sin, so neither does his hardening the heart or blinding the under- 
 standing involve that consequence; inasmuch as he does not produce 
 these effects by infusing an evil disposition, but on the contrary by em- 
 ploying such just and kind methods, as ought rather to soften the hearts 
 of sinners than harden them. First, by his long-suffering. Rom. ii. 4, 5. 
 
 despisest thou the riches of his long-suffering but after thy hardness and 
 
 impenitent heart treasurest up unto thyself wrath ? Secondly, by urging his 
 own good and reasonable commands in opposition to the obstinacy of the 
 wicked ; as an anvil, or adamant, is said to be hardened under the ham- 
 mer. Thus Pharaoh became more furious and obdurate in proportion as 
 he resisted the commands of God. Exod. v. 2. who is Jehovah f vii. 2, 3. 
 
 thou shalt speak all that I command thee and I will harden Pharaoh's 
 
 heart. Isai. vi. 10. make the heart of this people fat, — that is to say, by 
 the repeated inculcation of the divine commands, as in xxviii. 13. the word 
 
 of Jehovah was unto them precept upon precept that they might go 
 
 and fall backward. Thirdly, by correction or punishment. Ezek. iii. 20. 
 when a righteous man doth turn from his righteousness and commit iniquity, 
 and I lay a stumbling-block before him, he shall die. Jer. v. 3. thou hast 
 
 ' Denique providentia divina circa peccatum jam commissum se exerit, non tantum puniendo 
 ipsum ex severitate, aut condonando ex misericordia, sed etiarn ad bonum aliquem finem inservire 
 faciendo, contra perpetrantis intentionem. Ita Deus usus est venditione Josephi, ad conser- 
 vandum familiam patris et regnum .ZEgypti, ne fame perirent; et scelere Judaeorum Jesum 
 morti tradentium, ad generis humani redemptionem.' Curcell. Institutio, III. 12. 8. 
 
211 
 
 stricken them, but they have not grieved they have made their faces 
 
 harder than a rock. The hardening of the heart, therefore, is usually 
 the last punishment inflicted on inveterate wickedness and unbelief in this 
 life. 1 Sam. ii. 25. they hearkened not unto the voice of their fatlier, because 
 the Lord would slay them. God often hardens in a remarkable manner the 
 powerful and rebellious princes of this world, in order that through their 
 insolence and haughtiness his glory may be magnified among the nations. 
 Exod. ix. 16. for this cause have I raised thee up, for to shoiv in thee mij 
 power. See also x. 2. compared with Rom. ix. 17- even for this same 
 purpose have I raised thee up, that I might show my power in thee. 
 Exod. xiv. 4, 17. / will be honoured upon Pharaoh. Yet the act of harden- 
 ing is not so exclusively the work of God, but that the wicked themselves 
 fully co-operate ' in it, though with any view but that of fulfilling the 
 divine will. Hence Pharaoh is said to harden his own heart, Exod. ix. 34. 
 when he saw that the rain and the hail and the thunders were ceased, he 
 sinned yet more, and hardened his heart, he and his servants. 2 Chron. 
 xxxvi. 13. he stiffened his neck, and hardened his heart from turning unto 
 Jehovah. Psal. xcv. 8. harden not your heart. Zech. vii. 12. they made 
 their hearts as an adamant stone, lest they should hear the law and the 
 wo?-ds which Jehovah of hosts hath sent. 
 
 Thus also with regard to the blinding of the understanding. Deut. 
 xxviii. 15. compared with v. 28. it shall come to pass, if thou wilt not 
 
 hearken unto the voice of Jehovah thy God Jehovah shall smite thee 
 
 with madness, and blindness, and astonishment of heart, that is, by with- 
 drawing the light of his grace, by confounding or stupifying the faculties 
 of the mind, or by simply permitting Satan to work these effects in 
 the sinner. Rom. i. 28. even as they did not like to retain God in their 
 knowledge, God gave them over to a reprobate mind. 2 Cor. iv. 4. in whom 
 the god of this world hath blinded the minds of them which believe not. 
 Eph. ii. 2. the spirit that now worketh in the children of disobedience. 
 2 Thess. ii. 11. for this cause God shall send them strong delusion. Lastly, 
 God is said to deceive men, not in the sense of seducing them to sin, 
 but of beguiling them to their own punishment, or even to the production 
 
 e e 2 
 
212 
 
 of some good end. Ezek. xiv. 9 — 11. if the prophet be deceived when he 
 hath spoken a thing, I Jehovah have deceived that prophet, and I will stretch 
 
 out my hand upon him, &c and they shall bear the punishment of their 
 
 iniquity that the house of Israel may go no more astray from me. God 
 
 first deceived the already corrupt and covetous prophet, by disposing his 
 mind to prophesy things acceptable to the people, and then deservedly 
 cut off both the people who inquired of him, and the prophet of whom 
 they inquired, to deter others from sinning in a similar manner; because 
 on the one hand a bad intention had been displayed on the part of the 
 inquirers, and on the other a false answer had been returned, which God 
 had not commanded. 
 
 To this view of providence must be referred what is called temptation, 
 whereby God either tempts men, or permits them to be tempted by 
 the devil or his agents. 
 
 Temptation is either for evil or for good. 
 
 An evil temptation is when God, as above described, either withdraws 
 his grace, or presents occasions of sin, or hardens the heart, or blinds the 
 understanding. This is generally an evil temptation in respect of him 
 who is tempted, but most equitable on the part of the Deity, for the 
 reasons above-mentioned. It also serves the purpose of unmasking hypo- 
 crisy; 1 for God tempts no one in the sense of enticing or persuading 
 to sin, (see James i. 13. as above,) though there be some towards whom 
 he deservedly permits the devil to employ such temptations. We are 
 taught in the Lord's prayer to deprecate temptations of this kind ; Matt, 
 vi. 13. lead us not into temptation, but deliver us from evil. 2 
 
 A good temptation is that whereby God tempts even the righteous 
 
 1 f Yet I will not insist on that which may seem to be the cause on God's part; as his 
 judgement on our sins, the trial of his own, the unmasking of hypocrites — .' Of Reformation 
 in England, I. 5. 
 
 * Ab Mo mala. Tremellius. from that evil one. 
 
213 
 
 for the purpose of \ proving them, not as though he were ignorant of 
 the disposition of their hearts, but for the purpose of exercising or mani- 
 festing their faith or patience, as in the case of Abraham and Job ; or of 
 lessening their self-confidence, and reproving their weakness, that botli 
 they themselves may become wiser by experience, and others may profit 
 by their example: as in the case of Hezekiah, 2 Chron. xxxii. 31. 
 whom God left — partially, or for a time — to try him, that he might know 
 all that was in his heart. He tempted the Israelites in the wilderness 
 with the same view. Deut. viii. 2. to humble thee, and to prove thee, to 
 know what was in thine heart, whether thou wouldest keep his command- 
 ments or no. Psal. lxvi. 10. thou, O God, hast proved us, thou hast tried 
 
 us as silver is tried. 1 Pet. i. 7. that the trial of your faith might be 
 
 found unto praise, iv. 12. beloved, think it not strange concerning the fiery 
 trial which is to try you, as though some strange thing happened unto you. 
 Rev. ii. 10. behold, the devil shall cast some of you into prison, that ye 
 may be tried. 
 
 This kind of temptation is therefore rather to be desired. Psal. 
 xxvi. 2. examine me, O Jehovah, and prove me ; try my reins and my 
 heart. James i. 2, 3. my brethren, count it all joy when ye fall into divers 
 temptations ; knowing this, that the trying of your faith worketh patience. 
 
 God also promises a happy issue. 1 Cor. x. 13. there hath no tempta- 
 tion taken you but such as is common to man : but God is faithful, who 
 will not suffer you to be tempted above that ye are able, but will with the 
 temptation also make a way to escape, that ye may be able to bear it. James 
 i. 12. blessed is the man that endureth temptation ; for when he is tried, 
 he shall receive the crown of life. 
 
 Yet even believers are not always sufficiently observant of these 
 various operations of divine providence, until they are led to investigate 
 the subject more deeply, and become more intimately conversant with 
 
 the word of God. Psal. lxxiii. 2, 17. my feet were almost gone 
 
 until I went into the sanctuary of God: then understood I their end. 
 
214 
 
 Dan. xii. 10. many shall be purified, and made white, and tried; but the 
 wicked shall do wickedly : and none of the wicked shall understand, but 
 the wise shall understand. 
 
 Having said in the prefatory definition, that the providence of God 
 extends to all things, and that it has enacted certain immutable laws, 
 by which every part of the creation is administered, it may not be an 
 useless digression to inquire in this place, whether, among other fixed 
 regulations, a limit has been set to the duration of human life, which 
 is not to be passed. 3 That such is the case, Scripture clearly intimates. 
 Job xiv. 5. seeing his days are determined, the number of his months are 
 wth thee, thou hast appointed his bounds that he cannot pass. Psal. xc. 10. 
 the days of our years are threescore years and ten, and if by reason of 
 strength they be fourscore years, yet is their strength labour and sorrow ; 
 for it is soon cut off, and we fly away. From these and similar passages, 
 and especially from the early history of the world, it is evident that God, 
 at least after the fall of man, 4 limited human life to a certain term, which 
 in the progress of ages, from Adam to David, gradually became more and 
 more contracted ; so that whether this term be one and the same to all, 
 or appointed differently to each individual, it is in the power of no one 
 to prolong or exceed its limits. This is the province of God alone, as 
 is proved beyond all doubt by the promise of long life made by him 
 
 3 'Tertia quaestio spectat conservationem individuorum, utrum Deus absoluto decreto 
 unicuique homini certum vitae terminum assignarit, quem nemo ulla ratione aut contrahere 
 aut producere possit.' Curcell. Institutio, III. 11. 1. 
 
 4 This seems to intimate a belief in the doctrine held by the Fathers and best divines, that if 
 Adam had not sinned, he would not have died. The opinion is expressed in the same doubtful 
 manner in a speech of Raphael: 
 
 time may come, when men 
 
 With angels may participate 
 
 And from these corporal nutriments perhaps 
 
 Your bodies may at last turn all to spirit, 
 
 lmprov'd by tract of time, and wing'd ascend 
 
 Ethereal as we, or may at choice 
 
 Here, or in heav'nly Paradises dwell. Paradise Lost, V. 493. 
 
215 
 
 to his people, and by his addition of fifteen years to the life of 
 Hezekiah when at the point of death. The power of shortening or 
 anticipating the term in question, on the contrary, is not the exclusive 
 privilege of God, though this also is exercised by him, both for purposes 
 of reward and punishment; the same effect may be, and in fact fre- 
 quently is, produced by the crimes or vices of mortals themselves. Prov. 
 x. 27- the fear of Jehovah prolongeth days, but the years of the wicked 
 shall be shortened. Exod. xx. 12. honour thy father and thy mother, that 
 thy days may be long upon the land, &c. See also numerous passages to 
 the same purpose, during the time of the law. Psal. lv. 23. bloody and 
 deceitful men shall not live out half their days, that is, they shall not live 
 to the end of that term, to which by the constitution of their bodies 
 they might otherwise have arrived ; in which class are to be placed all 
 those who lay violent hands on themselves, or who accelerate death by 
 intemperate living. 
 
 The providence of God is either ordinary or extraordinary.' 
 
 His ordinary providence is that whereby he upholds and preserves 
 the immutable order of causes appointed by him in the beginning. This 
 is commonly, and indeed too frequently, described by the name of 
 nature ; for nature cannot possibly mean anything but the mysterious power 
 and efficacy of that divine voice which went forth in the beginning, and 
 to which, as to a perpetual command, all things have since paid obedi- 
 ence. Job xxxviii. 12. hast thou commanded the morning since thy days I 
 v. 33. knowest thou the ordinances of heaven ? Psal. cxlviii. 8. fire and 
 hail, snow and vapours, stormy wind fulfilling his word. Isai. xlv. 12. 
 / have stretched out the heavens, and all their host have I commanded. 
 Jer. xxxi. 36. if those ordinances depart from before me. xxxiii. 20. 
 my covenant of the day arid my covenant of the night. 
 
 5 'Qualitas providentiae in duobus praecipue spectatur. 1. Quod alia sit ordinaria, alia 
 vero extraordinaria . . . Providentia ordinaria est, qua Deus in hominum regimine ordinem a se 
 ab initio institutum observat, et omnia convenienter naturae, quam ipsis indidit, gubernat.' 
 Curcell. Institutio, III. 12. 10. 
 
216 
 
 The extraordinary providence of God is that whereby God produces 
 some effect out of the usual order of nature, or gives the power of pro- 
 ducing the same effect to whomsoever he may appoint. This is what we 
 call a miracle. Hence God alone is the primary author of miracles, as 
 he only is able to invert that order of things which he has himself ap- 
 pointed. Psal. lxxii. 18. who only doeth wondrous things. John x. 21. can 
 a devil open the eyes of the blind f 2 Thess. ii. 9. whose coming is after 
 the power of Satan, with all power and signs and lying wonders. 
 
 The use of miracles is to manifest the divine power, and confirm our 
 
 faith. Exod. vi. 6, 7- I will redeem you with great judgements 
 
 and ye shall know that I am Jehovah your God. viii. 22. I will sever in 
 
 that day the land of Goshen to the end thou mayest know that I am 
 
 Jehovah. 1 Kings xvii. 24. now by this I know that thou art a man of 
 God. Mark xvi. 20. the Lord working with them, and confirming the 
 word with signs following. Heb. ii. 4. God also bearing them witness, both 
 with signs and wonders and with divers miracles, and gifts of the Holy 
 Ghost, according to his own will. 
 
 Miracles are also designed to increase the condemnation of unbelievers, 
 by taking away all excuse for unbelief. Matt. xi. 21. woe unto thee, 
 
 Chora%in for if the mighty works which were done in you had been done 
 
 in Tyre and Sidon, they would have repented long ago — . John xv. 24. 
 if I had not done among them the works which none other man did, 
 they had not had sin : but now they have no cloke for their sin. 
 
CHAP. IX. 
 
 Of the 
 
 Special Government 
 
 op 
 
 Angels. 
 
 X he general government of Providence has been hitherto the 
 subject of consideration. The special government is that which 
 embraces with peculiar regard angels and men, as beings far superior to 
 the rest of the creation. 
 
 Angels are either good or evil, Luke ix. 26. viii. 2. for it appears 
 that many of them revolted from God of their own accord before the 
 fall of man. John viii. 44. he abode not in the truth, because there is no 
 truth in him : when he speaketh a lie, he speaketh of his own, for he is 
 a liar and the father of it. 2 Pet. ii. 4. God spared not the angels that 
 sinned. Jude 6. the angels which kept not their first estate. 1 John iii. 8. 
 the devil sinneth from the beginning. Psal. cvi. 37- they sacrificed unto 
 devils. 
 
 Some are of opinion that the good angels are now upheld, not so 
 much by their own strength, as by the grace of God. 1 Tim. v. 21. 
 the elect angels, that is, who have not revolted. 6 Eph. i. 10. that he might 
 
 6 Milton employs the word elect in opposition to the apostate angels, in the description 
 of the first battle in heaven : 
 
 but those elect 
 
 Angels, contented with their fame in Heav'n, 
 
 Seek not the praise of men : the other sort, 
 
 In might though wond'rous — , &c. Paradise Lost, VI. 374. 
 
 F F 
 
218 
 
 gather together in one all things in Christ, both which are in heaven and 
 which are on earth. Job iv. 18. his angels he charged with Jolly. See also 
 xv. 15. Hence arises, in their opinion, the delighted interest which the 
 angels take in the mystery of man's salvation; 7 1 Pet. i. 12. which things 
 the angels desire to look into. Eph. iii. 10. that now unto the principalities 
 and powers in heavenly places might be known by the church the manifold 
 wisdom of God. Luke ii. 13, 14. a multitude of the heavenly host praising 
 God, namely, on account of the birth of Christ, xv. 10. there is joy in 
 the presence of the angels of God over one sinner that repenteth. They 
 assign the same reason for their worshipping Christ. Heb. i. 6. let all 
 the angels of God worship him. Matt. iv. 11. angels came and ministered 
 unto him. Philipp. ii. 10. at the name of Jesus every knee should bow, of 
 things in heaven — . 2 Thess. i. 7. the Lord Jesus shall be revealed from 
 heaven with his mighty angels. 1 Pet. iii. 22. angels being made subject 
 unto him. Rev. v. 11, 12. worthy is the Lamb that was slain. It seems, 
 however, more agreeable to reason, to suppose that thelgood angels are 
 upheld by their own strength no less than man himself was before his 
 fall ; — that they are called elect, in the sense of beloved, o r—excellent ; — 
 that it is not from any interest of their own, but from their love to man- 
 kind, that they desire to look into the mystery of our salvation ; — that 
 they are not comprehended in the covenant of reconciliation ; — that, finally, 
 they are included under Christ as their head, not as their Redeemer. 8 ^) 
 
 For the rest, they are represented as standing dispersed around the 
 throne of God in the capacity of ministering agents. 9 Deut. xxxiii. 2. 
 he came with ten thousands of saints. 1 Kings xxii. 19. / saw Jehovah 
 
 7 Nor less think we in heav'n of thee on earth 
 Than of our fellow servant, and enquire 
 
 Gladly into the ways of God with man. Paradise Lost, VIII. 224. 
 
 8 When the great ensign of Messiah blaz'd, 
 Michael soon reduc'd 
 
 His army, circumfus'd on either wing, 
 
 Under their head embodied all in one. VI. 775. 
 
 9 Ye behold him, and with songs 
 
 And choral symphonies, day without night, 
 Circle his throne rejoicing. V. l6l. 
 
219 
 
 sitting on his throne, and all the host of heaven standing by him on his 
 right hand and on his left. Job i. 6. there was a day when the sons of 
 God came to present themselves before Jehovah. See also ii. 1. Dan. vii. 10. 
 ten thousand times ten thousand stood before him. Matt, xviii. 10. their 
 angels do always behold the face of my Father which is in heaven. Luke 
 i. 19. / am Gabriel who stand in the presence of God. 
 
 Praising God. Job xxxviii. 7. all the sons of God shouted for joy. 
 Psal. cxlviii. 2. praise ye him, all his angels. Neh. ix. 6. the host of heaven 
 worshippeth thee. Isai. vi. 3. one cried unto another and said, Holy, holy, 
 holy. See also Rev. iv. 8. vii. 11. the angels fall before the throne on 
 their faces. 
 
 They are obedient to God in all respects. Gen. xxviii. 12. behold 
 the angels of God ascending and descending on it. Psal. ciii. 20. his 
 
 angels that do his commandments. Zech. i. 10. these are they whom 
 
 Jehovah hath sent to walk to and fro through the earth. 
 
 Their ministry relates especially to believers. 1 Heb. i. 14. are they not 
 all ministering spirits, sent forth to minister for them who shall be heirs 
 of salvation f Psal. xxxiv. 7. the angel of Jehovah encampeth round about 
 them that fear him. xci. 11. he shall give his angels charge over thee. 
 Isai. lxiii. 9. the angel of his presence saved them. Matt, xviii. 10. their 
 angels do always behold the face of my Father, xiii. 41. the Son of man 
 shall send forth his angels, and they shall gather out of his kingdom all 
 
 1 The tutelary care of angels is incidentally alluded to in Paradise Lost: 
 
 except whom 
 
 God and good angels guard by special grace. II. 1032. 
 
 Subjected to his service angel wings 
 
 And flaming ministers, to watch and tend 
 
 Their earthly charge. IX. 155. 
 
 Send me the angel of thy birth, to stand 
 
 Fast by thy side. Samson Agonisles, 1431. 
 
 some good angel bear 
 
 A shield before us. Comus, 658. 
 ff2 
 
220 
 
 things that offend, xxiv. 81. they shall gather together his elect from the 
 four winds. Acts xii. 15. it is his angel. 1 Cor. xi. 10. for this cause 
 ought the woman to have power on her head because of the angels, namely, 
 as some think, (and numerous examples in confirmation of their opinion 
 are not wanting) those angels whose office it was to be present at the 
 religious assemblies of believers. 2 
 
 Seven of these, in particular, are described as traversing the earth 
 in the execution of their ministry. 3 Zech. iv. 10. those seven are the eyes 
 of Jehovah which run to and fro through the whole earth. Rev. v. 6. 
 which are the seven Spirits of God sent forth into all the earth. See 
 also i. 4. and iv. 5. 
 
 fit appears also probable that there are certain angels appointed to 
 preside over nations, kingdoms, and particular districts. / Dan. iv. 13, 17- 
 
 this matter is by the decree of the watchers, xii. 1. Michael the great 
 
 prince which standeth for the children of thy people, x. 13. / remained 
 there with the kings of Persia. 2 Pet. ii. 11. whereas angels, which are 
 greater in power and might, bring not railing accusation against them 
 before the Lord. Gen. iii. 24. to keep the way of the tree of life. 
 
 They are sometimes sent from heaven as messengers of the divine 
 vengeance, to punish the sins of men. They destroy cities and nations. 
 
 2 This is the interpretation of Grotius, Hammond, (who quotes from the Fathers in support 
 of his opinion) Wolf, Doddridge, Pearce, &c. But Milton probably alluded to Tremellius, 
 whose version he principally used, and whose note is as follows : ' Hujus autem rei testes 
 sunt et observatores angeli in ecclesia Dei, ab externo ordine internam Dei gratiam et pietatem 
 membrorum optime recognoscentes. Psal. xxxiv. 8. et xci. 11. Matt, xviii. 10. John i. 52. 
 Eph. iii. 10. 1 Tim. v. 21. Heb. i. 14. 1 Pet. i. 12.' These seem to have been the 'numerous 
 examples' referred to above. 
 
 3 Th' Arch-Angel Uriel, one of the sev'n 
 
 Who in God's presence, nearest to his throne, 
 
 Stand ready at command, and are his eyes 
 
 That run through all the heav'ns, or down to th' earth 
 
 Bear his swift errands over moist and dry, 
 
 O'er sea and land. Paradise Lost, III. 648. 
 
221 
 
 Gen. xix. 13. 2 Sam. xxiv. 16. 1 Chron. xxi. 16. David saw the angel of 
 Jehovah having a drawn sword in his hand stretched out over Jeru- 
 salem. They lay waste whole armies with unexpected destruction. % Kings 
 xix. 35. Compare also other passages to the same effect. Hence they are 
 frequently represented as making their appearance in the shape of an 
 armed host. Gen. xxxii. 1, 2. this is God's host. Josh. v. 15. the captain 
 of the host of Jehovah. 2 Kings vi. 17- the mountain was full of horses and 
 chariots of fire. Psal. lxviii. 17. the chariots of God are twenty thousand. 
 Luke ii. 13. a multitude of the heavenly host. 
 
 Angels are also described Isai. vi. Hos. i. 7. Matt, xxviii. 2, 3. Rev. 
 x. 1. 
 
 There appears to be one who presides over the rest of the good -"" 
 angels, to whom the name of Michael is often given. 4 Josh. vi. 14. 
 as captain of the host of Jehovah am I come. Dan. xi. 13. Michael, one 
 of the chief princes, came to help me. xii. 1. Michael shall stand up, the 
 great prince. Rev. xii. 7, 8. Michael and his angels fought against the 
 dragon. It is generally thought that Michael is Christ. But Christ 
 vanquished the devil, and trampled him under foot singly ; Michael, the i 
 
 leader of the angels, is introduced in the capacity of a hostile commander 
 waging war with the prince of the devils, the armies on both sides being 
 drawn out in battle array, and separating after a doubtful conflict. 5 Rev. 
 xii. 7, 8. Jude also says of the same angel, when contending with the devil 
 he disputed about the body of Moses, he durst not bring against him 
 a railing accusation, — which would be an improper expression to use 
 with reference to Christ, especially if he be God. 1 Thess. iv. 16. the Lord 
 
 4 Go, Michael, of celestial armies prince. Paradise Lost, VI. 44. 
 
 s So in the description of the first fight in Paradise Lost, which is borrowed from the 
 prophecy in the Apocalypse quoted above, 'long time in even scale the battle hung/ till at 
 last Michael, 'the prince of angels/ engages in single combat with the Adversary: 
 
 from each hand with speed retir'd, 
 
 Where erst was thickest fight, th' angelic throng, 
 
 And left large field. VI. 307. 
 
222 
 
 himself shall descend from heaven with the voice of the archangel. Besides, 
 it seems strange that an apostle of Christ, in revealing things till then so 
 new and unheard-of concerning his master, should express himself thus 
 obscurely, and should even shadow the person of Christ under a difference 
 of name. 
 
 The good angels do not look into all the secret things of God, as 
 the Papists pretend; some things indeed they know by revelation, and 
 others by means of the excellent intelligence with which they are 
 gifted; there is much, however, of which they are ignorant. An angel 
 is introduced inquiring Dan. viii. 13. how long shall he the vision f xii. 6. 
 how long shall it be to the end of these wonders ? Matt. xxiv. 36. of that 
 day knoweth no man, no not even the angels in heaven. Eph. iii. 10. to 
 the intent that now unto the principalities and powers in heavenly places 
 might be known by the church the manifold wisdom of God. Rev. v. 3. no 
 man in heaven was able to open the booh. 
 
 fThe evil angels are reserved for punishment. Matt. viii. 29- art 
 thou come hither to torment us before the time f 2 Pet. ii. 4. God cast 
 them down to hell, and delivered them into chains of darkness, to be 
 reserved unto judgement. Jude 6. he hath reserved them in everlasting 
 chains under darkness unto the judgement of the great day. 1 Cor. vi. 3. 
 know ye not that we shall judge angels f Matt. xxv. 41. everlasting fire, 
 
 prepared for the devil and his angels. Rev. xx. 10. they shall be tormented 
 
 for ever and ever. 
 
 ^v. 
 
 They are sometimes, however, permitted to wander throughoutjb he 
 whole earth, the_ air, and heaven itself, to execute tihft. judgementsj rfGod. 6 
 
 6 ... do him mightier service as his thralls 
 By right of war, whate'er his business be, 
 Here in the heart of hell to work in fire, 
 Or do his errands in the gloomy deep. Paradise Lost, I. 148. 
 
 the spirits perverse 
 
 With easy intercourse pass to and fro 
 To tempt or punish mortals. II. 1031. 
 
223 
 
 Job i. 7. from going to and fro in the earth. 1 Sam. xvi. 15. the Spirit 
 of Jehovah departed from Said, and an evil spirit from Jehovah troubled 
 him. 1 Pet. v. 8. the devil, as a roaring lion, walketh about. John xii. 31. 
 the prince of this world. 2 Cor. iv. 4. the god of this world. Matt. xii. 43. 
 he walketh through dry places. Eph. ii. 2. according to the prince of the 
 power of the air. vi. 12. against spiritual wickedness in high places. They 
 are even admitted into the presence of God. Job i. 6. ii. 1. 1 Kings xxii. 21. 
 there came forth a spirit, and stood before Jehovah. Zech. iii. 1. he showed 
 me Joshua the high priest standing before the angel of Jehovah, and Satan 
 standing at his right hand to resist him. Luke x. 18. / beheld Satan as 
 lightning fall from heaven. Rev. xii. 12. woe to the inhabiters of the earth, 
 for the devil is come down unto you. Their proper place, however, is the 
 bottomless pit, from which they cannot escape without permission. 7 Luke 
 viii. 31. they besought him that he would not command them to go out into 
 the deep. Matt. xii. 43. he walketh through dry places, seeking rest, and 
 findeth none. Mark v. 10. he besought him much that he would not send 
 them away out of the country. Rev. xx. 3. and cast him into the bottomless 
 pit, and shut him up. Nor can they do anything without the command 
 of God. Job i. 12. Jehovah said unto Satan, Behold, all that he hath is 
 in thy power. Matt. viii. 31. suffer us to go away into the herd of swine. 
 
 Rev. xx. 2. he laid hold on the dragon and bound him a thousand 
 
 years. 
 
 Their knowledge is great, but such as tends rather to aggravate than 
 diminish their misery; so that they utterly despair of their salvation. 8 Matt. 
 
 1 So stretch'd out huge in length the Arch-Fiend lay, 
 Chain'd on the burning lake, nor ever thence 
 Had ris'n or heav'd his head, but that the will 
 And high permission of all-ruling heav'n 
 Left him at large to his own dark designs. Paradise Lost, I. 209- 
 
 8 his doom 
 
 Reserv'd him to more wrath; for now the thought 
 
 Both of lost happiness and lasting pain 
 
 Torments him — . I. 52. 
 
 hope 
 
 
224 
 
 viii. 29. what have we to do with thee, Jesus, thou Son of God f art thou 
 come hither to torment us before the time f See also Luke iv. 34. James 
 ii. 19. the devils believe and tremble, knowing that they are reserved for 
 punishment, as has been shown. 
 
 Thede vils also have their prince. Matt. xii. 24. Beelzebub, the prince 
 of the devils. See also Luke xi. 15. Matt. xxv. 41. the devil and his 
 
 angels. Rev. xii. 9- the great dragon was cast out and his angels. 
 
 They retain likew ise thpi r rp^ ppr tive ranks . 9 Col. ii. 15. having spoiled 
 principalities and powers. Eph. vi. 12. against principalities, against 
 powers. Thei r leader is the author of all wickedness, and the o ppo- 
 nfT]t_jr>f all good. Job i. and ii. Zech. iii. 1. Satan. John viii. 44. the 
 father of lies. 1 Thess. ii. 18. Satan hindered us. Acts v. 3. Satan 
 hath filled thine heart. Rev. xx. 3, 8. that he should deceive the nations 
 no more. Eph. ii. 2. the spirit that now worketh in the children of dis- 
 obedience. Hence he has obtained many names corresponding to his 
 actions. He is frequently called Satan, that is, an enemy or adver- 
 sary, 1 Job i. 6. 1 Chron. xxi. 1. the great dragon, that old serpent, the 
 
 hope never comes 
 
 That comes to all. Paradise Lost, I. 66. 
 
 . . We are decreed, 
 
 Reserv'd, and destin'd to eternal woe ; 
 Whatever doing, what can we suffer more, 
 What can we suffer worse? II. 159- 
 
 Me miserable ! which way shall I fly 
 
 Infinite wrath, and infinite despair ? IV. 73. 
 
 9 The Stygian council thus dissolv'd, and forth 
 In order came the grand infernal peers : 
 Midst came their mighty Paramount — . II. 506. 
 
 1 To whom th' Arch-Enemy, 
 
 And thence in heav'n call'd Satan — I. 81. 
 
 the Adversary of God and man, 
 
 Satan—. II. 629. 
 
 High proof ye now have giv'n to be the race 
 
 Of Satan (for I glory in the name, 
 
 Antagonist of heav'n's Almighty King). X. 385. See also VI. 281. 
 
225 
 
 devil, that is, the false accuser, Rev. xii. 9. the accuser of the brethren, 
 v. 10. the unclean spirit, Matt. xii. 43. the tempter? iv. 3. Abaddon, 
 Apollyon, that is, the destroyer, 3 Rev. ix. 11. a great red dragon, xii. 3. 
 
 * The tempter ere th" accuser of mankind. Paradise Lost, IV. 10. 
 
 3 who bids abstain 
 
 But our Destroyer, foe to God and man? IV. 749- 
 
 G G 
 
CHAP. X. 
 
 OF THE 
 
 Special Government of Man 
 Before the Fall, 
 
 including 
 The Institutions of the Sabbath and of Marriage. 
 
 1. he Providence of God as regards mankind, relates to man either in 
 his state of rectitude, or since his fall. 
 
 With regard to that which relates to man in his state of rectitude, 
 God, having placed him in the garden of Eden, and furnished him 
 with whatever was calculated to make life happy, commanded him, 
 as a test of his obedience, to refrain from eating of the single tree 
 of knowledge of good and evil, under penalty of death if he should 
 disregard the injunction. 4 Gen. i. 28. subdue the earth, and have domi- 
 nion — . ii. 15 — 17- he put him into the garden of Eden . . . .of every tree 
 in the garden thou may est freely eat; but in the day that thou eatest of 
 the tree of the knowledge of good and evil, thou shalt surely die. 
 
 4 well thou know'st 
 
 God hath pronounc'd it death to taste that tree, 
 
 The only sign of our obedience left. Paradise Lost, IV. 426. 
 
 lest the like befall 
 
 In Paradise to Adam or his race 
 
 Charg'd not to touch the interdicted tree, 
 
 If they transgress, and slight that sole command, 
 
 So easily obey'd amid the choice 
 
 Of all tastes else to please their appetite, 
 
 Though wand'ring. VII. 44. 
 
227 
 
 This is sometimes called the covenant of works, 5 though it does not 
 appear from any passage of Scripture to have been either a covenant, 
 or of works. No works whatever are required of Adam ; a particular \ 
 act only is forbidden. It was necessary that something should be | 
 forbidden or commanded as a test of fidelity, and that an act in its 
 own nature indifferent, in order that man's obedience might be thereby 
 manifested. For since it was the disposition of man to do what /▼ 
 was right, as a being naturally good and holy, it was not necessary 
 that he should be bound by the obligation of a covenant to perform 
 that to which he was of himself inclined ; 6 nor would he have given 
 any proof of obedience by the performance of works to which he was 
 led by a natural impulse, independently of the divine command. Not 
 to mention, that no command, whether proceeding from God or from 
 a magistrate, can properly be called a covenant, even where rewards 
 and punishments are attached to it ; but rather an exercise of juris- 
 diction. 
 
 The tree of knowledge of good and evil was not a sacrament, as 
 it is generally called; 7 for a sacrament is a thing to be used, not 
 abstained from : but a pledge, as it were, and memorial of obedience. 
 
 It was called the tree of knowledge of good and evil from the 
 event; for since Adam tasted it, we not only know evil, but we 
 
 s So Bishop Taylor. ' I find in Scripture no mention made of any such covenant as is 
 dreamt of about the matter of original sin ; only the covenant of works God did make with 
 all men till Christ came ; but he did never exact it after Adam.' Works, IX. 399. And in 
 his treatise on The Doctrine and Practice of Repentance, Gen. ii. 17. is quoted as the first of 
 the texts to prove f the old covenant, or the covenant of works.' VIII. 303. 
 
 6 ' Were it merely natural, why was it here ordained more than the rest of moral law to 
 man in his original rectitude, in whose breast all that was natural or moral was engraven 
 without external constitutions and edicts?' Tetrachordon. Prose Works, II. 133. 
 
 7 ' That some of the objects in Eden were of a sacramental nature we can hardly 
 doubt, when we read of the tree of knowledge, and of the tree of life.' Bp. Home's 
 Sermon on the Garden of Eden. See also his two Sermons on the Tree of Knowledge and 
 of Life. 
 
 GG 2 
 
228 
 
 \ know good only by means of evil. 8 For it is by evil that virtue is 
 chiefly exercised, and shines with greater brightness. 
 
 The tree of life , in my opinion, ought not to be considered so 
 much a sacrament, 9 as a s_y mbol of eternal life, or rather perhaps the 
 nutriment by which that life is sustained. Gen. iii. 22. lest he take 
 also of the tree of life, and eat, and live for ever. Rev. ii. 7. to him that 
 overcometh, will I give to eat of the tree of life. 
 
 Seeing, however, that man was made in the image of God, and 
 had the whole law of nature so implanted and innate in him, that he 
 needed no precept to enforce its observance, it follows, that if he 
 received any additional commands, whether respecting the tree of know- 
 ledge, or the institution of marriage, these commands formed no part 
 of the law of nature, which is sufficient of itself to teach whatever is 
 agreeable to right reason, that is to say, whatever is intrinsically good. 1 
 Such commands must therefore have been founded on what is called posi- 
 tive right, whereby God, or any one invested with lawful power, com- 
 mands or forbids what is in itself neither good nor bad, and what therefore 
 would not have been obligatory on any one, had there been no law 
 to enjoin or prohibit it. With regard to the Sabbath, it is clear that 
 \ God hallowed it to himself, and dedicated it to rest, in remembrance 
 
 of the consummation of his work ; 2 Gen. ii. 2, 3. Exod. xxxi. 17. Whe- 
 ther its institution was ever made known to Adam, or whether any 
 commandment relative to its observance was given previous to the delivery 
 
 8 f Perhaps this is that doom which Adam fell into of knowing good and evil, that is to 
 
 say, of knowing good by evil.' Speech for the Liberty of Unlicensed Printing. Prose Works, 
 
 I. 299- 
 
 the tree of knowledge grew fast by, 
 
 Knowledge of good bought dear by knowing ill. Paradise Lost, IV. 222. 
 
 9 ' The church began in innocency, and yet it began with a sacrament, the tree of 
 life—.' Bp. Taylor. Works, I. 149- 
 
 1 See the passage quoted from our author's Tetrachordon in the preceding page, note 6. 
 
 2 . from work 
 
 Now resting, bless'd and hallow'd the sev'nth day, 
 
 As resting on that day from all his work. Paradise Lost, VII. 590. 
 
229 
 
 of the law on Mount Sinai, much less whether any such was given before 
 the fall of man, cannot be ascertained, Scripture being silent on the sub- 
 ject. The most probable supposition is, that Moses, who seems to have 
 written the book of Genesis much later than the promulgation of the 
 law, inserted this sentence from the fourth commandment, into what 
 appeared a suitable place for it; where an opportunity was afforded for 
 reminding the Israelites, by a natural and easy transition, of the reason 
 assigned by God, many ages after the event itself, for his command 
 with regard to the observance of the Sabbath by the covenanted people. 
 An instance of a similar insertion occurs Exod. xvi. 33, 34. Moses said 
 
 unto Aaron, Take a pot, and put an omer full of manna therein so 
 
 Aaron laid it up ; which however did not take place till long afterwards. 
 The injunction respecting the celebration of the Sabbath in the wilderness, 
 Exod. xvi. a short time previous to the delivery of the law, namely, that 
 no one should go out to gather manna on the seventh morning, because 
 God had said that he would not rain it from heaven on that day, seems 
 rather to have been intended as a preparatory notice, the groundwork, as 
 it were, of a law for the Israelites, to be delivered shortly afterwards in 
 a clearer manner; they having been previously ignorant of the mode of 
 observing the Sabbath. Compare v. 5. with v. 22 — 30. For the rulers of 
 the congregation, who ought to have been better acquainted than the rest 
 with the commandment of the Sabbath, if any such institution then existed, 
 wondered why the people gathered twice as much on the sixth day, and 
 appealed to Moses ; who then, as if announcing something new, proclaimed 
 to them that the morrow would be the Sabbath. After which, as if he 
 had already related in what manner the Sabbath was for the first time 
 observed, he proceeds, v. 30. so the people rested on the seventh day. 
 
 That the Israelites had not so much as heard of the Sabbath 
 before this time, seems to be confirmed by several passages of the 
 prophets. Ezek. xx. 10 — 12. / caused them to go forth out of the land 
 of Egypt, and brought them into the wilderness; and I gave them my 
 statutes, and showed them my judgements,... moreover also I gave them 
 my sabbaths, to be a sign between me and them, that they might know 
 
V 
 
 230 
 
 that I am Jehovah that sanctify them. Neh. ix. 13, 14. thou earnest down 
 
 also upon mount Sinai... and gavest them right judgements and madest 
 
 known unto them thy holy sabbath, and commandedst them precepts, statutes 
 and laws, by the hand of Moses thy servant. This subject, however, will 
 come again under discussion, Book II. Chap. vii. 
 
 With regard to marriage, it is clear that it was instituted, if not 
 commanded, at the creation, and that it QQOagfced in thp mutu al lov e, 
 so ciety, help, and comfort of the husband and wife, though wi th a 
 re servation of superior rights to the husband. 3 G en, ii. 18. it is not good 
 that the man should be alone; I will make him an help meet for him. 
 1 Cor. xi. 7 — 9- for a man,... is the image of the glory of God, but the 
 woman is the glory of the man : for the man is not of the woman, but the 
 woman of the man ; neither was the man created for the woman, but the 
 woman for the man. The power of the husband was even increased after 
 the fall. Gen. iii. 16. thy desire shall be to thy husband, and he shall rule 
 over thee. Therefore the word tyl in the Hebrew signifies both hus- 
 band and lord. Thus Sarah is represented as calling her husband Abra- 
 ham lord, 1 Pet. iii. 6. 1 Tim. ii. 12 — 14. J suffer not a woman to teach, 
 nor to usurp authority over the man, but to be in silence : for Adam was 
 first formed, then Eve; and Adam was not deceived, but the woman being 
 deceived, was in the transgression. 
 
 3 See Tetrachordon. ' It might be doubted, &c lost by her means.' Prose Works, II. 
 
 121, 122. f What an injury is it after wedlock to be contended with in point of house 
 
 rule who shall be the head 'I suffer not,' saith St. Paul, ' the woman to usurp authority 
 
 over the man.' If the apostle would not suffer it, into what mould is he mortified that can ?' 
 Doctrine, &c of Divorce, II. 36. 
 
 Was she made thy guide, 
 
 Superior, or but equal, that to her 
 Thou didst resign thy manhood, and the place 
 
 Wherein God set thee above her made of thee ? Paradise Lost, X. 146. 
 See also XI. 291, 634—636. 
 
 Therefore God's universal law 
 
 Gave to the man despotic power 
 
 Over his female in due awe, 
 
 Nor from that right to part an hour, 
 
 Smile she or lower. Samson Agonistes, 1064. 
 
231 
 
 Marriage, therefore, is a most intimate connection of man with woman, ^ 
 ordained by God, for the purpose either of the procreation of children, 
 or of the relief and solace of life. Hence it is said, Gen. ii. 24. therefore 
 shall a man leave his father atid his mother, and shall cleave unto his 
 wife, and they shall be one flesh. This is neither a law nor a com- 
 mandment, but an effect or natural consequen ce of that most intimate 
 union which would have existed betwe en them in t he perfect state of 
 man^_ nor is the passa ge intended to sptvp any nthpr pnrpr>s e ^than_to 
 a ccount for the origin of families . 
 
 In the definition which I have given, I have not said, in compliance 
 with the common opinion, of one man with one woman, lest I should by 
 implication charge the holy patriarchs and pillars of our faith, Abraham, 
 and the others who had more than one wife at the same time, with 
 habitual fornication and adultery; and lest I should be forced to ex- 
 clude from the sanctuary of God as spurious, the holy offspring which 
 sprang from them, yea, the whole of the sons of Israel, for whom 
 the sanctuary itself was made. For it is said, Deut. xxiii. 2. a bas- 
 tard shall not enter into the congregation of Jehovah, even to his tenth 
 generation. Either therefore polygamy is a true marriage,* or all children 
 born in that state are spurious; which would include the whole race of 
 Jacob, the twelve holy tribes chosen by God. But as such an assertion 
 would be absurd in the extreme, not to say impious, and as it is the 
 height of injustice, as well as an example of most dangerous tendency 
 in religion, to account as sin what is not such in reality; 5 it appears 
 
 4 ' Certain it is that whereas other nations used a liberty not unnatural, for one man to 
 have many wives, the Britons altogether as licentious, but more absurd and preposterous 
 in their license, had one or many wives in common among ten or twelve husbands.' His- 
 tory of England. Prose Works, IV. 68. With the exception of this hint, I am not aware 
 of any passage in Milton's printed works which contains a clew to his opinions respecting 
 polygamy. His history was written just before he became Latin Secretary to the Council, 
 about the year 16.50; and it is observable that although, according to the above quotation, 
 he appears to have been inclined in favour of the practice, he then admitted its licentiousness. 
 
 5 See the title to The Doctrine and Discipline of Divorce; — 'wherein also are set down 
 the bad consequences of abolishing, or condemning of sin, that which the law of God allows, 
 and Christ abolished not.' Prose Works, I. 332. ' In these opinions it would be more 
 
 religion 
 
232 
 
 to me, that, so far from the question respecting the lawfulness of 
 polygamy being a trivial, it is of the highest importance that it should 
 be decided. 
 
 Those who deny its lawfulness, attempt to prove their position from 
 Gen. ii. 24. a man shall cleave unto his wife, and they shall be one Jlesh, 
 compared with Matt. xix. 5. they twain shall be one Jlesh. A man shall 
 cleave, they say, to his wife, not to his wives, and they twain, and no 
 more, shall be one flesh. This is certainly ingenious ; and I therefore 
 subjoin the passage in Exod. xx. 17. thou shalt not covet thy neighbour's 
 house, nor his man-servant, nor his maid-servant, nor his ox, nor his ass: 
 whence it would follow that no one had more than a single house, a 
 single man-servant, a single maid-servant, a single ox or ass. It would be 
 ridiculous to argue, that it is not said houses, but house, not man-servants, 
 but man-servant, not even neighbours, but neighbour ; as if it were not 
 the general custom, in laying down commandments of this kind, to use the 
 singular number, not in a numerical sense, but as designating the species 
 of the thing intended. With regard to the phrase, they twain, and not 
 more, shall be one jlesh, it is to be observed, first, that the context refers 
 to the husband and that wife only whom he was seeking to divorce, 
 without intending any allusion to the number of his wives, whether one 
 or more. Secondly, marriage is in the nature of a relation ; and to one 
 relation there can be no more than two parties. In the same sense there- 
 fore as if a man has many sons, his paternal relation towards them all is 
 manifold, but towards each individually is single and complete in itself; 
 by parity of reasoning, if a man has many wives, the relation which he 
 bears to each will not be less perfect in itself, nor will the husband 
 be less one jlesh with each of them, than if he had only one wife. 
 Thus it might be properly said of Abraham, with regard to Sarah and 
 Hagar respectively, these twain were one jlesh. And with good reason ; 
 for whoever consorts with harlots, however many in number, is still 
 
 religion to advise well, lest we make ourselves juster than God, by censuring rashly that 
 for sin, which his unspotted law without rebuke allows, and his people without being con- 
 scious of displeasing him have used.' Doctrine, &c. II. S2. 
 
233 
 
 said to be one flesh with each ; 1 Cor. vi. 16. what, know ye not, that he 
 which is joined to an harlot is one body ? for two, saith he, shall be one 
 flesh. The expression may therefore be applied as properly to the hus- 
 band who has many wives, as to him who has only one. Hence it follows 
 that the commandment in question (though in fact it is no commandment 
 at all, as has been shown) contains nothing against polygamy, either in 
 the way of direct prohibition or implied censure; unless we are to sup- 
 pose that the law of God, as delivered by Moses, was at variance with 
 his prior declarations; or that, though the passage in question had been 
 frequently inspected by a multitude of priests, and Levites, and prophets, 
 men of all ranks, of holiest lives and most acceptable to God, the fury 
 of their passions was such as to hurry them by a blind impulse into 
 habitual fornication; for to this supposition are we reduced, if there be 
 anything in the present precept which renders polygamy incompatible 
 with lawful marriage. 
 
 Another text from which the unlawfulness of polygamy is main- 
 tained, is Lev. xviii. 18. neither shalt thou take a wife to her sister, to 
 vex her, to uncover her nakedness, beside the other in her life time. Here 
 Junius translates the passage mulierem imam ad alteram, instead of mtdi- 
 erem ad sororem suam, in order that from this forced and inadmissible 
 interpretation he may elicit an argument against polygamy. In draw- 
 ing up a law, as in composing a definition, it is necessary that the 
 most exact and appropriate words should be used, and that they should 
 be interpreted not in their metaphorical, but in their proper signifi- 
 cation. He says, indeed, that the same words are found in the same 
 sense in other passages. This is true; but it is only where the con- 
 text precludes the possibility of any ambiguity, as in Gen. xxvi. 31. 
 juraverunt vir fratri sno, that is, alteri, they sware one to another. No 
 one would infer from this passage that Isaac was the brother of Abime- 
 lech ; nor would any one, on the other hand, entertain a doubt that 
 the passage in Leviticus was intended as a prohibition against taking 
 a wife to her sister; particularly as the preceding verses of this chap- 
 ter treat of the degrees of affinity to which intermarriage is forbidden. 
 
 HH 
 
234 
 
 Moreover, this would be to uncover her nakedness, the evil against which 
 the law in question was intended to guard ; whereas the caution would 
 be unnecessary in the case of taking another wife not related or allied 
 to the former; for no nakedness would be thereby uncovered. Lastly, 
 why is the clause in her life time added? For there could be no doubt 
 of its being lawful after her death to marry another who was neither 
 related nor allied to her, though it might be questionable whether it 
 were lawful to marry a wife's sister. It is objected, that marriage with 
 a wife's sister is forbidden by analogy in the sixteenth verse, and that 
 therefore a second prohibition was unnecessary. I answer, first, that there 
 is in reality no analogy between the two passages ; for that by marry- 
 ing a brother's wife, the brother's nakedness is uncovered ; whereas by 
 marrying a wife's sister, it is not a sister's nakedness, but only that of 
 a kinswoman by marriage, which is uncovered. Besides, if nothing were 
 to be prohibited which had been before prohibited by analogy, why is 
 marriage with a mother forbidden, when marriage with a father had 
 been already declared unlawful? or why marriage with a mother's sister, 
 when marriage with a father's sister had been prohibited? If this rea- 
 soning be allowed, it follows that more than half the laws relating to 
 incest are unnecessary. Lastly, whereas the prevention of enmity is 
 alleged as the principal motive for the law before us, it is obvious, 
 that if the intention had been to condemn polygamy, reasons of a much 
 stronger kind might have been urged from the nature of the original 
 institution, as was done in the ordinance of the Sabbath. 6 
 
 A third passage which is advanced, Deut. xvii. 17- is so far from 
 condemning polygamy, either in a king, or in any one else, that it ex- 
 pressly allows it ; and only imposes the same restraints upon this condition 
 which are laid upon the multiplication of horses, or the accumulation 
 of treasure; as will appear from the seventeenth and eighteenth verses. 
 
 6 'But they were to look back to the first institution; nay rather why was not that 
 individual institution brought out of Paradise, as was that of the Sabbath, and repeated in the 
 body of the law, that man might have understood it to be a command?' Doctrine, &c. 
 II. 29- 
 
235 
 
 Except the three passages which are thus irrelevantly adduced, 
 not a trace appears of the interdiction of polygamy throughout the 
 whole law ; nor even in any of the prophets, who were at once the 
 rigid interpreters of the law, and the habitual reprovers of the vices of 
 the people. The only shadow of an exception occurs in a passage of 
 Malachi, the last of the prophets, which some consider as decisive 
 against polygamy. It would be indeed a late and postliminous enact- 
 ment, if that were for the first time prohibited after the Babylonish 
 captivity which ought to have been prohibited many ages before. For 
 if it had been really a sin, how could it have escaped the reprehension 
 of so many prophets who preceded him ? We may safely conclude 
 that if polygamy be not forbidden in the law, neither is it forbidden here ; 
 for Malachi was not the author of a new law. Let us however see the 
 words themselves as translated by Junius, ii. 15. Nonne unum effecit? 
 quamvis reliqui spiritus ipsi essent : quid autem unum ? It would be rash 
 and unreasonable indeed, if, on the authority of so obscure a passage, and 
 one which has been tortured and twisted by different interpreters into 
 such a variety of meanings, we were to form a conclusion on so im- 
 portant a subject, and to impose it upon others as an article of faith. 7 
 But whatever be the signification of the words nonne unum effecit, what 
 do they prove? are we, for the sake of drawing an inference against 
 polygamy, to understand the phrase thus — did not he make one woman ? 
 But the gender, and even the case, are at variance with this interpretation ; 
 for nearly all the other commentators render the words as follows : annon 
 wnus fecit ? et residuum spiritus ipsi f et quid ille unus f We ought not 
 therefore to draw any conclusion from a passage like the present in behalf 
 of a doctrine which is either not mentioned elsewhere, or only in doubtful 
 terms ; but rather conclude that the prophet's design was to reprove a prac- 
 tice which the whole of Scripture concurs in reproving, and which forms 
 
 7 Though the words of this difficult - clause are rendered very variously by the different 
 commentators, yet, with the exception of Grotius, who explains the passage with reference 
 to the origin of souls ex traduce from our natural parents, nearly all agree in considering 
 it as an argument against polygamy. The interpretation which Milton seems to prefer, is 
 suggested by Tirinus and Menochius. See Poole's Synopsis in loc 
 
 H H 2 
 
236 
 
 the principal subject of the very chapter in question, v. 11 — 16. namely, 
 marriage with the daughter of a strange god ; a corruption very prevalent 
 among the Jews of that time, as we learn from Ezra and Nehemiah. 8 
 
 With regard to the words of Christ, Matt. v. 32. and xix. 5. the 
 passage from Gen. ii. 24. is repeated not for the purpose of condemning 
 polygamy, but of reproving the unrestrained liberty of divorce, which is 
 a very different thing ; nor can the words be made to apply to any other 
 subject without evident violence to their meaning. For the argument 
 which is deduced from Matt. v. 32. that if a man who marries another 
 after putting away his first wife, committeth adultery, much more must 
 he commit adultery who retains the first and marries another, ought 
 itself to be repudiated as an illegitimate conclusion. 9 For in the first 
 place, it is the divine precepts themselves that are obligatory, not the 
 consequences deduced from them by human reasoning ; for what appears 
 a reasonable inference to one individual, may not be equally obvious to 
 
 8 ' It wrought so little disorder among the Jews, that from Moses till after the captivity, 
 not one of the prophets thought it worth the rebuking ; for that of Malachi well looked into 
 will appear to be not against divorcing, but rather against keeping strange concubines, to the 
 vexation of their Hebrew wives.' Doctrine, &c. Prose Works, II. 6l. 'He that reads atten- 
 tively will soon perceive, that God blames not here the Jews for putting away their wives, 
 but for keeping strange concubines, to the "profaning of Judah's holiness, and the vexation 
 of their Hebrew wives, v. 11 and 14. Judah hath married the daughter of a strange god: 
 and exhorts them rather to put away their wives whom they hate, as the law permitted, 
 than to keep them under such affronts. And it is received, that this prophet lived in those 
 times of Ezra and Nehemiah (nay by some is thought to be Ezra himself) when the 
 people were forced by these two worthies to put their strange wives away. So that what 
 the story of those times, and the plain context of the 11th verse, from whence this rebuke 
 begins, can give us to conjecture of the obscure and curt Ebraisms that follow, this pro- 
 phet does not forbid putting away, but forbids keeping, and commands putting away 
 according to God's law, which is the plainest interpreter both of what God will, and what 
 he can best suffer.' Tetrachordon, II. 146. 
 
 9 The original of this sentence affords no satisfactory sense. f Id ejusmodi est profecto, 
 ut argumentum ipsum pro adulterio sit protinus repudiandum.' The fondness for that play 
 upon words which is so characteristic of Milton, and of which, as has been already observed 
 (see p. 14.) this treatise furnishes numerous examples, renders it not improbable that it 
 was originally written pro adulterino ; for which the amanuensis employed in transcribing 
 this part of the manuscript, substituted the more common word adulterio. 
 

 237 
 
 another of similar discernment. Secondly, he who puts away his wife -* 
 
 and marries another, is not said to commit adultery because he marries _ 
 
 another, but because in consequence of his marriage with another he 
 
 does not retain his former wife, to whom also he owed the performance 
 
 of conjugal duties; whence it is expressly said, Mark x. 1.1. he committeth 
 
 adultery against her. That he is in a condition to perform his conjugal 
 
 duties to the one, after having taken another to her, is shown by God 
 
 himself, Exod. xxi. 10. if he take him another wife, her food, her raiment, 
 
 and her duty of marriage shall he not diminish. It cannot be supposed 
 
 that the divine forethought intended to provide for adultery. 
 
 Nor is it allowable to argue, from 1 Cor. vii. 2. let every man have his 
 own wife, that therefore none should have more than one ; for the meaning 
 of the precept is, that every man should have his own wife to himself, not 
 that he should have but one wife. That bishops and elders should have no 
 more than one wife is explicitly enjoined 1 Tim. iii. 2. and Tit. i. 6. he 
 must be the husband of one wife, in order probably that they may discharge 
 with greater diligence the ecclesiastical duties which they have undertaken. 
 The command itself, however, is a sufficient proof that polygamy was not 
 forbidden to the rest, and that it was common in the church at that time. 
 
 Lastly, in answer to what is urged from 1 Cor. vii. 4. likewise also the 
 husband hath not power of his own body, but the wife, it is easy to reply, as 
 was done above, that the word wife in this passage is used with reference to 
 the species, and not to the number. Nor can the power of the wife over 
 the body of her husband be different now from what it was under the law, 
 where it is called miy, Exod. xxi. 10. and signifies her stated times, which 
 St. Paul expresses in the present chapter by the phrase, her due benevolence. 
 With regard to what is due, the Hebrew word is sufficiently explicit. 1 
 
 On the other hand, the following passages clearly admit the lawful- 
 ness of polygamy. Exod. xxi. 10. if he take him another wife, her food, 
 her raiment, and her duty of marriage shall he not diminish. Deut. xvii. 17- 
 
 1 Love's due rites, nuptial embraces sweet. Paradise Lost, X. 994. 
 
238 
 
 neither shall he multiply wives to himself, that his heart turn not away. 
 Would the law have been so loosely worded, if it had not been allow- 
 able to take more wives than one at the same time? Who would ven- 
 ture to subjoin as an inference from this language, therefore let him 
 have one only ? In such case, since it is said in the preceding verse, he 
 shall not multiply horses to himself, it would be necessary to subjoin there 
 also, therefore he shall have one horse only. Nor do we want any proof 
 to assure us, that the first institution of marriage was intended to bind 
 the prince equally with the people ; if therefore it permits only one wife, 
 it permits no more even to the prince. But the reason given for the law 
 is this, that his heart turn not away ; a danger which would arise if he were 
 to marry many, and especially strange women, as Solomon afterwards did. 
 Now if the present law had been intended merely as a confirmation and 
 vindication of the primary institution of marriage, nothing could have been 
 more appropriate than to have recited the institution itself in this place, 
 and not to have advanced that reason alone which has been mentioned. 
 
 Let us hear the words of God himself, the author of the law, and 
 the best interpreter of his own will. 2 Sam. xii. 8. I gave thee thy master's 
 wives into thy bosom.... and if that had been too little, I would moreover have 
 given unto thee such and such things. Here there can be no subterfuge ; 
 God gave him wives, he gave them to the man whom he loved, as one 
 among a number of great benefits; he would have given him more, if 
 these had not been enough. Besides, the very argument which God uses 
 towards David, is of more force when applied to the gift of wives, than 
 to any other, — thou oughtest at least to have abstained from the wife 
 of another person, not so much because I had given thee thy master's 
 house, or thy master's kingdom, as because I had given thee the wives 
 of the king. Beza indeed objects, that David herein committed incest, 
 namely, with the wives of his father-in-law. 2 But he had forgotten 
 
 4 'Deinde, si valeret Ochini argumentum, profecto non tantum polygamiam sed etiam 
 incestus probaret; si quidem consanguinei uxoris eodem gradu junguntur viro quo ipsi 
 uxori. Itaque non magis licuit Davidi ducere uxoris suae Michal novercas, quam suam 
 ipsius novercam.' Beza De Polygamia. 
 
239 
 
 what is indicated by Esther ii. 12, 13. that the kings of Israel had two 
 houses for the women, one appointed for the virgins, the other for the 
 concubines, and that it was the former and not the latter which were 
 given to David. This appears also from 1 Kings i. 4. the king knew 
 her not. Cantic. vi. 8. there are fourscore concubines, and virgins without 
 number. At the same time, it might be said with perfect propriety 
 that God had given him his master's wives, even supposing that he had 
 only given him as many in number and of the same description, though 
 not the very same; even as he gave him, not indeed the identical 
 house and retinue of his master, but one equally magnificent and royal. 
 
 It is not wonderful, therefore, that what the authority of the law, 
 and the voice of God himself has sanctioned, should be alluded to by 
 the holy prophets in their inspired hymns as a thing lawful and honour- 
 able. Psal. xlv. 9. (which is entitled A song of loves) kings' daugh- 
 ters were among thy honourable women, v. 14. the virgins her companions 
 that follow her shall be brought unto thee. Nay, the words of this very 
 song are quoted by the apostle to the Hebrews, i. 8. unto the Son he saith, 
 Thy throne, O God, &c. as the words wherein God the Father himself 
 addresses the Son, and in which his divinity is asserted more clearly than 
 in any other passage. Would it have been proper for God the Father to 
 speak by the mouth of harlots, and to manifest his holy Son to mankind 
 as God in the amatory songs of adulteresses ? Thus also in Cantic. vi. 
 8 — 10. the queens and concubines are evidently mentioned with honour, 
 and are all without distinction considered worthy of celebrating the praises 
 of the bride : there are threescore queens, and fourscore concubines, and 
 virgins without number .... the daughters saw her and blessed her ; yea, 
 the queens and the concubines, and they praised her. Nor must we omit 
 2 Chron. xxiv. 2, 3. Joash did that which was right in the sight of the 
 Lord all the days of Jehoiada the priest : and Jehoiada took for him two 
 wives. For the two clauses are not placed in contrast, or disjoined from 
 each other, but it is said in one and the same connection that under 
 the guidance of Jehoiada he did that which was right, and that by the 
 authority of the same individual he married two wives. This is contrary 
 
240 
 
 to the usual practice in the eulogies of the kings, where, if to the 
 general character anything blameable be subjoined, it is expressly excepted; 
 1 Kings xv. 5. save only in the matter of Uriah the Hittite. v. 11, 14. 
 and Asa did that which was right but the high places w*ere not re- 
 moved: nevertheless Asa's heart was perfect. Since therefore the right 
 conduct of Joash is mentioned in unqualified terms, in conjunction 
 with his double marriage, it is evident that the latter was not con- 
 sidered matter of censure; for the sacred historian would not have 
 neglected so suitable an opportunity of making the customary ex- 
 ception, if there had really been anything which deserved disappro- 
 bation. 
 
 Moreover, God himself, in an allegorical fiction, Ezek. xxiii. 4. re- 
 presents himself as having espoused two wives, Aholah and Aholibah; 
 a mode of speaking which he would by no means have employed, espe- 
 cially at such length, even in a parable, nor indeed have taken on 
 himself such a character at all, if the practice which it implied had been 
 intrinsically dishonourable or shameful. 
 
 On what grounds, however, can a practice be considered dishonour- 
 able or shameful, which is prohibited to no one even under the gospel? 
 for that dispensation annuls none of the merely civil regulations which 
 existed previous to its introduction. 5 It is only enjoined that elders 
 and deacons should be chosen from such as were husbands of one wife, 
 1 Tim. iii. 2. and Tit. i. 6. This implies, not that to be the husband of 
 more than one wife would be a sin, for in that case the restriction would 
 have been equally imposed on all ; but that, in proportion as they were 
 less entangled in domestic affairs, they would be more at leisure for 
 the business of the church. Since therefore polygamy is interdicted in 
 this passage to the ministers of the church alone, and that not on account 
 of any sinfulness in the practice, and since none of the other members are 
 
 5 ' Sciunt enim qui labris aliquanto primoribus evangelium gustarunt, ecclesiae guber- 
 nationem divinam esse totam ac spiritualem, non civilem/ Pro Populo Anglicano Defensio. 
 Prose Works, V. 196. 
 
241 
 
 precluded from it either here or elsewhere, it follows that it was per- 
 mitted, as abovesaid, to all the remaining members of the church, and 
 that it was adopted by many without offence. 
 
 Lastly, I argue as follows from Heb. xiii. 4. Polygamy is either 
 marriage, or fornication, or adultery; the apostle recognizes no fourth 
 state. Reverence for so many patriarchs who were polygamists will, I 
 trust, deter any one from considering it as fornication or adultery; for 
 whoremongers and adulterers God will judge; whereas the patriarchs 
 were the objects of his especial favour, as he himself witnesses. If 
 then polygamy be marriage properly so called, it is also lawful and 
 honourable, according to the same apostle: marriage is honourable in 
 all, and the bed undefiled, 
 
 It appears to me sufficiently established by the above arguments 
 that polygamy is allowed by the law of God; lest however any 
 doubt should remain, I will subjoin abundant examples of men whose 
 holiness renders them fit patterns for imitation, and who are among the 
 lights of our faith. Foremost I place Abraham, the father of all the 
 faithful, and of the holy seed, Gen. xvi. 1, &c. Jacob, chap. xxx. and, 
 if I mistake not, Moses, Numb. xii. 1. for he had married [a Cushite, 
 Marginal Translation, or] an Ethiopian woman. It is not likely that 
 the wife of Moses, who had been so often spoken of before by her 
 proper name of Zipporah, should now be called by the new title of a 
 Cushite ; or that the anger of Aaron and Miriam should at this time 
 be suddenly kindled, because Moses forty years before had married Zip- 
 porah ; nor would they have acted thus scornfully towards one whom 
 the whole house of Israel had gone out to meet on her arrival with her 
 father Jethro. If then he married the Cushite during the lifetime of Zip- 
 porah, his conduct in this particular received the express approbation of 
 God himself, who moreover punished with severity the unnatural opposi- 
 tion of Aaron and his sister. Next I place Gideon, that signal example 
 of faith and piety, Judg. viii. 30, 31. and Elkanah, a rigid Levite, the 
 father of Samuel ; who was so far from believing himself less acceptable 
 
 i i 
 
242 
 
 to God on account of his double marriage, that he took with him his 
 two wives every year to the sacrifices and annual worship, into the im- 
 mediate presence of God; nor was he therefore reproved, but went 
 home blessed with Samuel, a child of excellent promise, 1 Sam. ii. 10. 
 Passing over several other examples, though illustrious, such as Caleb, 
 1 Chron. ii. 46, 48. vii. 1, 4. the sons of Issachar, in number six and thirty 
 thousand men, for they had many wives and sons, contrary to the modern 
 European practice, where in many places the land is suffered to remain 
 uncultivated for want of population ; and also Manasseh, the son of Joseph, 
 1 Chron. vii. 14. I come to the prophet David, whom God loved beyond 
 all men, and who took two wives, besides Michal; and this not in a 
 time of pride and prosperity, but when he was almost bowed down by 
 adversity, and when, as we learn from many of the psalms, he was en- 
 tirely occupied in the study of the word of God, and in the right regula- 
 tion of his conduct. 1 Sam. xxv. 42, 43. and afterwards, 2 Sam. v. 12, 13. 
 David perceived that Jehovah had established him king over Israel, and 
 that he had exalted his kingdom for his people Israel's sake : and David 
 took him more concubines and wives out of Jerusalem. Such were the 
 motives, such the honourable and holy thoughts whereby he was in- 
 fluenced, namely, by the consideration of God's kindness towards him 
 for his people's sake. His heavenly and prophetic understanding saw 
 not in that primitive institution what we in our blindness fancy we 
 discern so clearly ; nor did he hesitate to proclaim in the supreme council 
 of the nation the pure and honourable motives to which, as he trusted, 
 his children born in polygamy owed their existence. 1 Chron. xxviii. 5. 
 of all my sons, for Jehovah hath given me many sons, he hath chosen, &c. 
 I say nothing of Solomon, notwithstanding his wisdom, because he seems 
 to have exceeded due bounds ; although it is not objected to him that 
 he had taken many wives, but that he had married strange women; 4 
 
 * where stood 
 
 Her temple on th' offensive mountain, built 
 
 By that uxorious king, whose heart, though large, 
 
 Beguil'd by fair idolatresses, fell 
 
 To idols foul. Paradise Lost, I. 442. 
 
 Women 
 
243 
 
 1 Kings xi. 1. Nehem. xiii. 26. His son Rehoboam desired many wives, 
 not in the time of his iniquity, but during the three years in which 
 he is said to have walked in the way of David, 2 Chron. xi. 17, 21, 23. 
 Of Joash mention has already been made ; who was induced to take 
 two wives, not by licentious passion, or the wanton desires incident to 
 uncontrolled power, but by the sanction and advice of a most wise 
 and holy man, Jehoiada the priest. Who can believe, either that so ) 
 many men of the highest character should have sinned through igno- 
 rance for so many ages; or that their hearts should have been so 
 
 hardened ; or that God should have tolerated such conduct in his 
 
 i 
 people? Let therefore the rule received among theologians have the 
 
 same weight here as in other cases : f* The practice of the saints is 
 
 the best interpretation of the commandments." 
 
 It is the peculiar province of God to make marriage prosperous and 
 happy. Prov. xix. 14. a prudent ivife is from Jehovah, xviii. 22. 
 whoso findeth a wife, findeth a good thing, and obtaineth favour of 
 Jehovah. 
 
 The consent of parents, if living, should not be wanting. 5 Exod. 
 xxii. 17. if his father utterly refuse to give her unto him — . Deut. 
 vii. 3. thy daughter thou shalt not give unto his son. Jer. xxix. 6. 
 take wives for your sons. But the mutual consent of the parties 
 themselves is naturally the first and most important requisite ; for there , 
 
 Women, when nothing else, beguil'd the heart 
 
 Of wisest Solomon, and made him build, 
 
 And made him bow to the gods of his wives. Paradise Regained, II. l6Q. 
 
 5 'The 18th chapter (of Bucer's Kingdom of Christ) I only mention as determining 
 a thing not here in question, that marriage without consent of parents ought not to be 
 held good, yet with this qualification fit to be known,' &c. Prose Works, II. 81. ' It is 
 generally held by reformed writers against the Papist, that .... the father not consenting, 
 
 his main will without dispute shall dissolve all Because the general honour due to 
 
 parents is great, they hold he may, and perhaps hold not amiss.' Tetrachordon. Prose 
 Works, II. 136. 
 
 II 2 
 
244 
 
 ' can be no love or good will, and consequently no marriage, without 
 / mutual consent. 6 
 
 In order that marriage may be valid, the consent must be free from 
 every kind of fraud, especially in respect of chastity. Deut. xxii. 20, 21, 23. 
 It will be obvious to every sensible person that maturity of age is requisite. 
 
 The degrees of affinity which constitute incest are to be determined 
 by the law of God, Lev. xviii. Deut. xxvii. and not by ecclesiastical 
 canons or legal decrees. We are moreover to interpret the text in its 
 plain and obvious meaning, without attempting to elicit more from it 
 than it really contains. To be wise beyond this point, savours of super- 
 stitious folly, and a spurious preciseness. 
 
 It is also necessary that the parties should be of one mind in matters 
 / of religion. Under the law this precept was understood as applying to 
 marriages already contracted, as well as to those in contemplation. 
 Exod. xxxiv. 15, 16. Deut. vii. 3, 4. compared with Ezra x. 11, &c. 
 and Nehem. xiii. 23, 30. A similar provision was made under the 
 gospel for preventing the contraction of any marriage where a differ- 
 ence of religious opinion might exist: 1 Cor. vii. 39. she is at liberty 
 to be married to whom she will, only in the Lord. 2 Cor. vi. 14. be ye 
 not unequally yoked together with unbelievers. But if the marriage be 
 already contracted, it is not to be dissolved, while any hope remains of 
 doing good to the unbeliever. 7 1 Cor. vii. 12. For the rest, what kind 
 
 6 ' There must be a joint consent and good liking on both sides.' Doctrine, &c. Prose 
 Works, I. 366. ' This brings in the parties' consent ; until which be, the marriage hath no 
 true being.' Tetrachordon, II. 143. 
 
 7 * His drift, as was heard before, is plain ; not to command our stay in marriage with 
 an infidel ; that had been a flat renouncing of the religious and moral law ; but to inform 
 the Corinthians, that the body of an unbeliever was not defiling, if his desire to live in Chris- 
 tian wedlock showed any likelihood that his heart was opening to the faith; and therefore 
 advises to forbear departure so long till nothing have been neglected to set forward a con- 
 version; this I say he advises — .' Doctrine, &c. Prose Works, I. 365. See also Tetra- 
 chordon: ' I cannot see by this golden dependence not an endless servitude.' II. 123, 124. 
 
 and pp. 206—218. 
 
245 
 
 of issue generally follows such marriages may be seen in the case of 
 
 the antediluvian world, Gen. vi. of Solomon, 1 Kings xi. 1, &c. of 
 
 Ahab, xxi. 25. of Jehoshaphat, who gave his son Jehoram a wife of 
 the daughters of Ahab, 2 Kings viii. 
 
 The form 8 of marriage consists in the mutual exercise of benevo- 
 lence, love, help, and solace between the espoused parties, as the insti- 
 tution itself, or its definition, indicates. 
 
 The end of marriage is nearly the same with the form. Its proper 
 fruit is the procreation of children ; but since Adam's fall, the pro- 
 vision of a remedy against incontinency has become in some degree 
 a secondary end. 1 Cor. vii. 2. Hence marriage is not a command 
 binding on all, but only on those who are unable to live with chas- 
 tity out of this state. 9 Matt. xix. 11. all men cannot receive this saying. 
 
 Marriage is honourable in itself, and prohibited to no order of 
 men ; wherefore the Papists act contrary to religion in excluding the 
 ministers of the church from this rite. 1 Heb. xiii. 4. marriage is 
 
 8 c What is not therefore among the causes constituting marriage, must not stay in the 
 
 definition. Those causes are concluded to be matter, and, as the artist calls it, form 
 
 First, therefore, the material cause of matrimony is man and woman ; the author and effici- 
 ent, God and their consent ; the internal form and soul of this relation is conjugal love 
 arising from a mutual fitness to the final causes of wedlock, help and society in religious, 
 civil, and domestic conversation, which includes as an inferior end the fulfilling of natural 
 desire, and specifical increase; these are the final causes both moving the efficient, and 
 perfecting the form.' Tetrachordon. Prose Works, II. 140. See also p. 143. 'Marriage is a 
 divine institution common duty than matrimonial.' 
 
 9 ' If we speak of a command in the strictest definition, then marriage itself is no more 
 a command than divorce ; but only a free permission to him that cannot contain.' Doctrine, 
 &c. Prose Works, II. 13. 
 
 1 Whatever hypocrites austerely talk 
 Of purity, and place, and innocence, 
 Defaming as impure what God declares 
 Pure, and commands to some, leaves free to all. 
 Our Maker bids increase; who bids abstain 
 But our Destroyer, foe to God and Man ? Paradise Lost, IV. 744. 
 
246 
 
 honourable in all. Gen. ii. 24. 1 Cor. ix. 5. have we not power to lead 
 about a sister, a wife, as well as other apostles ? 1 Tim. iii. 2. a bishop 
 must be blameless, the husband of one wife. v. 4. one that ruleth well 
 his own house, having his children in subjection. 
 
 Marriage, by its definition, is an union of the most intimate 
 nature ; but not indissoluble or indivisible, 2 as some contend, on the 
 ground of its being subjoined, Matt. xix. 5. they two shall be one flesh. 
 These words, properly considered, do not imply that marriage is abso- 
 lutely indissoluble, but only that it ought not to be lightly dissolved. 
 For it is upon the institution itself, and the due observance of all 
 its parts, that what follows respecting the indissolubility of marriage 
 depends, whether the words be considered in the light of a command, 
 or of a natural consequence. Hence it is said, for this cause shall a 
 man leave father and mother .... and they two shall be one flesh ; that 
 is to say, if, according to the nature of the institution as laid down in 
 the preceding verses, Gen. ii. 18, 20. the wife be an help meet for the 
 husband ; or in other words, if good will, love, help, comfort, fidelity, 
 remain unshaken on both sides, 5 which, according to universal acknow- 
 ledgement, is the essential form of marriage. But if the essential form 
 be dissolved, it follows that the marriage itself is virtually dissolved. 
 
 2 This is in direct opposition to the sentiments attributed to Adam in his original 
 innocency : 
 
 to have thee by my side 
 
 Henceforth an individual solace dear. Paradise Lost, IV. 485. 
 
 J The same comment upon the passage in Genesis occurs elsewhere, and is remarked by 
 Newton as a beautiful climax. 
 
 for this cause he shall forego 
 
 Father and mother, and to his wife adhere ; 
 
 And they shall be one flesh, one heart, one soul. VIII. 497- 
 
 And again, Eve replying to Adam, who had said, " we are one flesh." 
 
 Adam, from whose dear side I boast me sprung, 
 And gladly of our union hear thee speak, 
 One heart, one soul in both. IX. 965. 
 
247 
 
 Great stress, however, is laid upon an expression in the next verse ; 
 what God hath joined together ', let not man put asunder. What it is that 
 God has joined together, the institution of marriage itself declares. 
 God has joined only what admits of union, what is suitable, what is 
 good, what is honourable ; 4 he has not made provision for unna- 
 tural and monstrous associations, pregnant only with dishonour, with 
 misery, with hatred, and with calamity. It is not God who forms 
 such unions, but violence, or rashness, or error, or the influence of 
 some evil genius. 5 Why then should it be unlawful to deliver our- 
 selves from so pressing an intestine evil? 6 Further, our doctrine does 
 not separate those whom God has joined together in the spirit of his 
 sacred institution, but only those whom God has himself separated by 
 the authority of his equally sacred law ; an authority which ought to have 
 the same force with us now, as with his people of old. As to Chris- 
 tian perfection, the promotion of which is urged by some as an argu- 
 
 * ' Lastly, Christ himself tells who should not he put asunder, namely, those whom God 
 hath joined. A plain solution of this great controversy, if men would but use their eyes; 
 
 for when is it that God may be said to join ? only then when the minds are fitly 
 
 disposed and enabled to maintain a cheerful conversation, to the solace and love of each other, 
 according as God intended and promised in the very first foundation of matrimony; / will 
 make him a help meet for him : for surely what God intended and promised, that only can be 
 thought to be his joining, and not the contrary.' Doctrine, &c II. 39- ' But here the Chris- 
 tian prudence lies, to consider what God hath joined : shall we say that God hath joined 
 error, fraud, unfitness, wrath, contention, perpetual loneliness, perpetual discord; whatever 
 lust, or wine, or witchery, threat or enticement, avarice or ambition hath joined together, 
 faithful and unfaithful, christian with anti-christian, hate with hate, or hate with love, shall 
 we say this is God's joining ?' Tetrachordon, Prose Wogks, II. 178. 
 
 5 ' It is error or some evil angel which either blindly or maliciously hath drawn together, in 
 two persons ill embarked in wedlock, the sleeping discords and enmities of nature.' Doctrine, 
 &c. Prose Works, I. 370. ' The rest whom either disproportion or deadness of spirit, or 
 something distasteful and averse in the immutable bent of nature renders conjugal, error may 
 have joined, but God never joined against the meaning of his own ordinance.' Ibid. II. 40. 
 ' Charity and wisdom disjoins that which not God, but error and disaster joined.' Tetra- 
 chordon, II. 203. 
 
 6 Once join'd, the contrary she proves, a thorn 
 Intestine, far within defensive arms 
 A cleaving mischief. Samson Agonistes, 1036. 
 
 Ki 
 

 248 
 
 ment for the indissolubility of marriage, that perfection is not to be 
 forced upon us by compulsion and penal laws, but must be produced, 
 if at all, by exhortation and Christian admonition. Then only can man 
 be properly said to dissolve a marriage lawfully contracted, when, add- 
 ing to the divine ordinance what the ordinance itself does not contain, 
 he separates, under pretence of religion, whomsoever it suits his purpose. 
 For it ought to be remembered that God in his just, and pure, and 
 holy law, has not only permitted divorce on a variety of grounds, but 
 has even ratified it in some cases, and enjoined it in others, under 
 the severest penalties, Exod. xxi. 4, 10, 11. Deut. xxi. 14. xxiv. 1. 
 Ezra x. 3. Nehem. xiii. 23, 30. 
 
 But this, it is objected, was because of the hardness of their hearts, 
 Matt. xix. 8. I reply, that these words of Christ, though a very 
 appropriate answer to the Pharisees who tempted him, were never 
 meant as a general explanation of the question of divorce. 7 His 
 intention was, as usual, to repress the arrogance of the Pharisees, and 
 elude their snares ; for his answer was only addressed to those who 
 taught from Deut. xxiv. 1. that it was lawful to put away a wife for 
 any cause whatever, provided a bill of divorcement were given. This 
 is evident from the former part of the same chapter, v. 3. is it law- 
 ful for a man to put away his wife for every cause ? not for the sole 
 reason allowed by Moses, namely, if some uncleanness were found in 
 her, which might convert love into hatred ; but because it had become 
 a common practice to give bills of divorce, under the pretence of un- 
 cleanness, without just cause; an abuse which, since the law was unable 
 to restrain it, he thought it advisable to tolerate, notwithstanding the 
 hardness of heart which it implied, 8 rather than to prevent the disso- 
 
 7 t The occasion which induced our Saviour to speak of divorce, was either to convince 
 the extravagance of the Pharisees in that point, or to give a sharp and vehement answer to 
 a tempting question.' Doctrine, &c Prose Works, II. 2. 
 
 8 ' Now that many licentious and hard-hearted men took hold of this law to cloke their 
 bad purposes, is nothing strange to believe, and these were they, not for whom Moses made 
 the law, (God forbid) but whose hardness of heart taking ill advantage by this law he held 
 it better to suffer as by accident, where it could not be detected, rather than good men 
 
 should 
 
249 
 
 lution of unfortunate marriages, considering that the balance of earthly 
 happiness or misery rested principally on this institution. 9 
 
 For, if we examine the several causes of divorce enumerated in the 
 law, we shall find that wherever divorce was permitted, it was not in 
 compliance with the hardness of the human heart, but on grounds of 
 the highest equity and justice. The first passage is Exod. xxi. 1 — 4. 
 these are the judgements which thou shalt set before them: if thou buy 
 
 an Hebrew servant in the seventh year he shall go out free for 
 
 nothing if he were married, then his wife shall go out with him : 
 
 if his master have given him a wife, and she have born him sons or 
 daughters, the wife and her children shall be her master's, and he shall 
 go out by himself. Nothing could be more just than this law, which, 
 so far from conceding anything to the hardness of their hearts, rather 
 restrained it; inasmuch as, while it provided against the possibility of 
 any Hebrew, at whatever price he might have been purchased, remain- 
 ing more than seven years in bondage, it at the same time established 
 the claim of the master as prior to that of the husband. Again, v. 10, 11. 
 if he take him another wife, her food, her raiment, and her duty of marriage 
 shall he not diminish : and if he do not these three unto her, then shall she 
 go out free without money. This law is remarkable for its consummate 
 
 should lose their just and lawful privilege of remedy ; Christ therefore having to answer 
 these tempting Pharisees, according as his custom was, not meaning to inform their proud 
 ignorance what Moses did in the true intent of the law, which they had ill-cited, suppress- 
 ing the true cause for which Moses gave it, and extending it to every slight matter, tells 
 them their own, what Moses was forced to suffer by their abuse of his law.' Doctrine, Sec. 
 Prose Works, II. 21. See also p. 42. f Moses had granted — contentious cause whatsoever.' 
 Again ; * This was that hardness of heart, and abuse of a good law, which Moses was con- 
 tent to suffer, rather than good men should not have it at all to use needfully.' Ibid. p. 50. 
 * Why did God permit this to his people the Jews, but that the right and good which 
 came directly thereby, was more in his esteem than the wrong and evil which came by 
 accident?' Colasterion. Prose Works, II. 251. 
 
 ' Quandoquidem in iis tantum vitae momentum vel beatae vel miserae positum esse judicavit ; 
 an expression which will be best illustrated by the author himself: 
 
 each on himself relied, 
 
 As only in his arm the moment lay 
 Of victory. Paradise Lost, VI. 237- 
 K K 
 
250 
 
 humanity and equity; for while it does not permit the husband to put 
 away his wife through the mere hardness of his heart, it allows the 
 wife to leave her husband on the most reasonable of all grounds, that 
 of inhumanity and unkindness. Again, Deut. xxi. 13, 14. it was per- 
 mitted by the right of war, both to take a female captive to wife, 
 and to divorce her afterwards ; but it was not conceded to the hard- 
 ness of their hearts, that she should be subsequently sold, or that the 
 master should derive any profit from the possession of her person as 
 a slave. 1 
 
 The third passage is Deut. xxiv. 1. when a man hath taken a wife, 
 and married her, and it come to pass that she find no favour in his eyes, 
 because he hath found some uncleanness in her, then let him write her a bill 
 of divorcement, and give it in her hand, and send her out of his house. 
 There is no room here for the charge of hardness of heart, supposing 
 the cause alleged to be a true, and not a fictitious one. For since, 
 as is evident from the institution itself, God gave a wife to man at the 
 beginning to the intent that she should be his help and solace and 
 delight, if, as often happens, she should eventually prove to be rather 
 a source of sorrow, of disgrace, of ruin, of torment, of calamity, why should 
 we think that we are displeasing God by divorcing such a one ? 2 I should 
 attribute hardness of heart rather to him who retained her, than to 
 him who sent her away under such circumstances ; and not I alone, but 
 Solomon himself, or rather the Spirit of God itself speaking by the 
 mouth of Solomon ; 3 Prov. xxx. 21, 23. for three things the earth 
 
 1 c Lastly, it gives place to the right of war, for a captive woman, lawfully married, 
 and afterwards not beloved, might be dismissed, only without ransom; Deut. xxi.' Tetra- 
 chordon. Prose Works, II. 156. 
 
 2 ' Cleave to a wife, but let her be a wife, let her be a meet help, a solace, not a nothing, not 
 an adversary, not a deserlrice ; can any law or command be so unreasonable, as to make men 
 cleave to calamity, to ruin, to perdition?' Tetrachordon. Prose Works, II. 137. 
 
 3 ' This law the Spirit of God by the mouth of Solomon, Prov. xxx. 21, 23. testifies to be 
 a good and a necessary law, by granting it that a hated woman (for so the Hebrew word signifies 
 rather than odious, though it come all to one) that a hated woman, when she is married, is 
 a thing that the earth cannot bear.' Doctrine, &c. Prose Works, II. 21. 
 
251 
 
 is disquieted, and for four which it cannot bear ; for an odious woman 
 when she is married — . On the contrary, Eccles. ix. 9. live joyfully with 
 the wife whom thou lovest all the days of the life of thy vanity, which he 
 hath given thee ; the wife therefore which he hath given thee is she 
 ichom thou lovest, not she whom thou hatest : and thus Mai. ii. 16. 
 whoever hateth, or, because he hateth, let him dismiss her* as all before 
 Junius explain the passage. God therefore appears to have enacted 
 this law by the mouth of Moses, and reiterated it by that of the 
 prophet, with the view, not of giving scope to the hard-heartedness of 
 the husband, but of rescuing the unhappy wife from its influence, 
 wherever the case required it. For there is no hard-heartedness in 
 dismissing honourably and freely her whose own fault it is that she 
 is not loved. That one who is not beloved, who is, on the con- 
 trary, deservedly neglected, and an object of dislike and hatred; that 
 a wife thus situated should be retained, in pursuance of a most vex- 
 atious law, under a yoke of the heaviest slavery (for such is marriage \ 
 without love) to one who entertains for her neither attachment nor 
 friendship, would indeed be a hardship more cruel than any divorce 
 whatever. 5 God therefore gave laws of divorce, in their proper use l - 
 
 4 ' If Solomon's advice be not overfrolic, live joyfully, saith he, with the wife whom thou lovest, 
 
 all thy days, for that is thy portion Yea, God himself commands us in his law more than 
 
 once, and by his prophet Malachi, as Calvin and the best translations read, that he who hates, 
 let him divorce, that is, he who cannot love.' Doctrine, &c. Prose Works, I. 358. ' Although 
 this place also hath been tampered with, as if it were to be thus rendered — The Lord God saith, 
 that he hateth putting away. But this new interpretation rests only in the authority of Junius ; 
 for neither Calvin, nor Vatablus himself, nor any other known divine so interpreted before,' &c. 
 Tetrachordon, II. 146. Sibi odio esse dimissionem ait Jehova Deus Israelis. Junius. Si odio 
 habueris, dimitte, ait Dominus Deus Israelis. Lat. Vulg. It appears from Poole's Synopsis 
 that the version of Piscator is the only one which agrees with Junius. 
 
 5 'To retain still, and not be able to love, is to heap up more injury.' Doctrine, &c. of 
 Divorce. Prose Works, I. 355. And again — ' not to be beloved, and yet retained, is the 
 greatest injury to a gentle spirit.' Ibid. * Not he who after sober and cool experience, and 
 long debate within himself, puts away whom, though he cannot love or suffer as a wife with 
 that sincere affection that marriage requires, yet loves at least with that civility and goodness, 
 as not to keep her under a neglected and unwelcome residence, when nothing can be hearty, 
 and not being, it must needs be both unjoyous and injurious to any perceiving person so de- 
 tained, and more injurious than to be freely and upon good terms dismissed.' Tetrachordon. 
 
 II. 196. 
 
 K K 2 
 
 
I 
 
 252 
 
 most equitable and humane; he even extended the benefit of them to 
 those whom he knew would abuse them through the hardness of their 
 hearts, thinking it better to bear with the obduracy of the wicked, than 
 to refrain from alleviating the misery of the righteous, or suffer the 
 institution itself to be subverted, which, from a divine blessing, was in 
 danger of becoming the bitterest of all calamities. 
 
 The two next passages, Ezra x. 3. and Nehem. xiii. 23, 30. do not 
 permit divorce on account of the people's hardness of heart, but posi- 
 tively command it for the most sacred religious reasons. On what 
 authority did these prophets found their precept ? They were not the 
 promulgators of a new law; the law of Moses alone could be their 
 warrant. 6 But the law of Moses nowhere commands the dissolution of 
 marriages of this kind ; it only forbids the contracting of such : Exod. 
 xxxiv. 15, 16. Deut. vii. 3, 4. whence they argued, that the marriage 
 which ought never to have been contracted, ought, if contracted, to 
 be dissolved. So groundless is the vulgar maxim, that what ought not 
 to have been done, is valid when done. 7 
 
 Marriage therefore gives place to religion ; it gives place, as has 
 been seen, to the right of a master; 8 and the right of a husband, 
 as appears from the passages of Scripture above quoted, as well as from 
 the whole tenor of the civil law, and the universal custom of nations, 
 is nearly the same as that of the master. It gives way, finally, to 
 
 6 ' This command thus gospellized to us, hath the same force with that whereon Ezra 
 grounded the pious necessity of divorcing. Neither had he other commission for what he 
 did, than such a general command in Deuteronomy as this, nay not so direct, for he is bid 
 there not to marry, but not bid to divorce/ &c Doctrine, &c. Prose Works, I. 362. 
 
 7 c But,' saith the lawyer, ' that which ought not to have been done, once done, avails.' 
 I answer, this is but a crotchet of the law, but that brought against it is plain Scripture.' 
 Doctrine, &c. Prose Works, I. 365. 
 
 8 c The law of marriage gives place to the power of parents ; for we hold that consent of 
 parents not had may break the wedlock, though else accomplished. It gives place to masterly 
 power, for the master might take away from a Hebrew servant the wife which he gave him, 
 Exod. xxi.' Tetrachordon. Prose Works, II. 156. 
 
253 
 
 irresistible antipathies, and to that natural aversion with which we turn 
 from whatever is unclean ; but it is nowhere represented as giving way to 
 hardness of heart, if this latter be really alleged as the sole or principal 
 reason for enacting the law. This appears still more evidently from 
 Deut. xxii. 19- because he hath brought up an evil name upon a virgin 
 of Israel, she shall be his wife; he may not put her away all his days: 
 and v. 29- she shall be his wife, because he hath humbled her; he may not 
 put her away all his days. Now if the law of Moses did not give way 
 to his hardness of heart who was desirous of putting away the virgin 
 whom he had humbled, or to his who was willing to put away the wife 
 against whom he had brought up an evil report, why should we imagine 
 that it would give way to his alone who was averse from uncleanness, 
 supposing that such aversion could properly be included under the de- 
 finition of hardness of heart? Christ therefore reproves the hardness of 
 heart of those who abused this law, that is, of the Pharisees and others, 
 when he says, on account of the hardness of your hearts he permitted you 
 to put away your wives; but he does not abrogate the law itself, or the 
 legitimate use of it; for he says that Moses permitted it on account of 
 the hardness of their hearts, not that he permitted it wrongfully or im- 
 properly. In this sense almost the whole of the civil law might be said 
 to have been given on account of the hardness of their hearts ; whence 
 Paul reproves the brethren, 1 Cor. vi. 6. because they had recourse to it, 
 though no one argues from hence that the civil law is, or ought to be 
 abrogated. How much less then can any one who understands the spirit 
 of the Gospel believe, that this latter denies what the law did not scruple 
 to concede, either as a matter of right or of indulgence, to the infirmity 
 of human nature? 9 
 
 The clause in the eighth verse, from the beginning it was not so, 
 means nothing more than what was more clearly intimated above in the 
 
 9 « O perverseness ! that the law should be made more provident of peace-making than the 
 gospel ; that the gospel should be put to beg a most necessary help of mercy from the law, but 
 must not have it!' Doctrine, &c. Prose Works, I. 358. See also Book II. chap. vii. 'But 
 if those indulgences, &c. work of our redemption.' II. 19, 20. 
 
 
254 
 
 fourth verse, he which made them at the beginning, made them male and 
 female ; namely, that marriage in its original institution was not capable 
 of being dissolved even by death, for sin and death were not then in 
 existence. If however the purpose of the institution should be violated 
 by the offence of either, it was obvious that death, the consequence of 
 that offence, must in the course of things dissolve the bond; and reason 
 taught them that separation must frequently take place even before that 
 period. No age or record, since the fall of man, gives a tradition of 
 any other beginning in which it was not so. 1 In the earliest ages of 
 our faith, Abraham himself, the father of the faithful, put away his 
 contentious and turbulent wife Hagar by the command of God, Gen. 
 xxi. 10, 12, 14. 
 
 Christ himself, v. 9. permitted divorce for the cause of fornication ; 
 which could not have been, if those whom God had once joined in 
 the bands of matrimony were never afterwards to be disunited. Ac- 
 cording to the idiom of the eastern languages, however, the word forni- 
 cation signifies, not adultery only, 2 but either what is called any unclean 
 thing, or a defect in some particular which might justly be required 
 in a wife, Deut. xxiv. 1. (as Selden was the first to prove by nume- 
 rous Rabbinical testimonies in his Uxor Hebr&a 3 ) or it signifies what- 
 
 1 * From the beginning, that is to say, by the institution in Paradise, it was not intended that 
 matrimony should dissolve for every trivial cause, as you Pharisees accustom. But that it was 
 not thus suffered from the beginning ever since the race of men corrupted, and laws were made, 
 he who will affirm must have found out other antiquities than are yet known. Besides, we must 
 consider now, what can be so as from the beginning, not only what should be so. In the 
 beginning, had men continued perfect, it had been just that all things should have remained, as 
 they began to Adam and Eve,' &c. Tetrachordon. Prose Works, II. 192. 
 
 2 ' For the language of Scripture signifies by fornication .... not only the trespass of 
 
 body but signifies also any notable disobedience, or intractable carriage of the wife to 
 
 the husband.' Tetrachordon. Prose Works, II. 198. 
 
 3 See Book III. Chap. xxii. and xxvii. Selden is quoted again with approbation in the 
 Doctrine and Discipline of Divorce. ' Let him hasten to be acquainted with that noble volume 
 written by our learned Selden, ' Of the Law of Nature and of Nations,' a work more useful 
 and more worthy to be perused by whosoever studies to be a great man in wisdom, equity, 
 and justice/ &c. Prose Works, II. 59- He calls him also in the Speech for the Liberty of 
 
 Unlicenced 
 
255 
 
 ever is found to be irreconcilably at variance with love, or fidelity, 
 or help, or society, that is, with the objects of the original institution ; 
 as Selden proves, and as I have myself shown in another treatise* from 
 several texts of Scripture. For it would have been absurd, when the 
 Pharisees asked, whether it was allowable to put away a wife for every 
 cause, to answer, that it was not lawful except in case of adultery, when 
 it was well known already to be not only lawful but necessary to put 
 away an adulteress, and that not by divorce, but by death. Fornication, 
 therefore, must be here understood in a much wider sense than that 
 of simple adultery, as is clear from many passages of Scripture, and 
 particularly from Judg. xix. 2. his concubine played the whore against 
 him; not by committing adultery, for in that case she would not have 
 dared to flee to her father's house, but by refractory behaviour towards 
 her husband. 5 Nor could Paul have allowed divorce in consequence of 
 
 Unlicensed Printing, ' the chief of learned men reported in this land.' I. 298. Again, in hi^ 
 Defensio Secunda pro Populo Anglicano, referring to the treatise here quoted, he says, 'quid 
 item de excepta solum fornicatione sentiendum sit, et meam aliorumque sententiam exprompsi, 
 et clarissimus vir Seldenus noster, in Uxore Hebrcea plus minus biennio post edita, uberius 
 demonstravit.' V. 234. 
 
 4 This is the only direct reference to any of Milton's printed works which this treatise 
 contains. The allusion is to a passage in Tetrachordon, where the author explains the text, 
 saving for the cause of fornication. Prose Works, II. 197 — 201. It has been generally supposed 
 that Milton's opinions on the subject of divorce were influenced by the well-known circumstances 
 connected with his first marriage, and Warton says that he published Tetrachordon in con- 
 sequence. Some probability seems to have been given to this conjecture by the passage quoted 
 in note 2, page 250. But though Milton's attention may have been first directed to this subject 
 by his own domestic unhappiness, it is evident from the work now published, that his senti- 
 ments respecting divorce were deliberately conceived, and that the treatises which he printed 
 during his life time were not merely intended to serve a temporary purpose in which he 
 was personally interested. 
 
 5 'Grotius shows also, that fornication is taken in Scripture for such a continual head- 
 strong behaviour, as tends to plain contempt of the husband, and proves it out of Judg. xix. 2. 
 where the Levite's wife is said to have played the whore against him ; which Josephus and 
 the Septuagint, with the Chaldean, interpret only of stubbornness and rebellion against 
 
 her husband Had it been whoredom, she would have chosen any other place to run to 
 
 than to her father's house, it being so infamous for a Hebrew woman to play the harlot, 
 
 and 
 
256 
 
 the departure of an unbeliever, 6 unless this also were a species of forni- 
 cation. It does not affect the question, that the case alluded to is that 
 of a heathen ; since whoever deserts her family is worse than an infidel, 
 1 Tim. v. 8. Nor could anything be more natural, or more agreeable 
 to the original institution, than that the bond which had been formed 
 by love, and the hope of mutual assistance through life, and honour- 
 able motives, should be dissolved by hatred and implacable enmity, and 
 disgraceful conduct on either side. For man, therefore, in his state of 
 innocence in Paradise, previously to the entrance of sin into the world, 
 God ordained that marriage should be indissoluble ; after the fall, in com- 
 pliance with the alteration of circumstances, and to prevent the innocent 
 from being exposed to perpetual injury from the wicked, he permitted 
 its dissolution ; and this permission forms part of the law of nature 
 and of Moses, and is not disallowed by Christ. Thus every cove- 
 nant, when originally concluded, is intended to be perpetual and indis- 
 soluble, however soon it may be broken by the bad faith of one of the 
 parties; nor has any good reason yet been given why marriage should 
 differ in this respect from all other compacts ; especially since the apostle 
 has pronounced that a brother or a sister is not under bondage, not 
 merely in a case of desertion, but in such cases, that is, in all cases that 
 produce an unworthy bondage. 7 1 Cor. vii. 15. a brother or a sister is 
 not under bondage in such cases, but God hath called us in peace, or 
 to peace:* he has not therefore called us to the end that we should be 
 
 and so opprobrious to the parents. Fornication then in this place of the Judges is under- 
 stood for stubborn disobedience against the husband, and not for adultery.' Doctrine, &c 
 II. 46. 
 
 * See 1 Cor. vii. 15. 
 
 7 ' St. Paul leaves us here the solution not of this case only, which little concerns us, but of 
 such like cases, which may occur to us.' Tetrachordon. Prose Works, II. 21 6. 
 
 8 ' Having declared his opinion in one case, he leaves a further liberty for Christian 
 prudence to determine in cases of like importance, using words so plain as not to be shifted 
 off, that a brother or a sister is not under bondage in such cases, adding also that God hath 
 called us to peace in marriage. Now if it be plain that a Christian may be brought into 
 unworthy bondage, and his religious peace not only interrupted now and then, but per- 
 petually 
 
257 
 
 harassed with constant discord and vexations; for the object of our call 
 is peace and liberty, not marriage, much less perpetual discord and the 
 slavish bondage of an unhappy union, which the apostle declares to be 
 above all things unworthy of a free man and a Christian. 9 It is not 
 to be supposed that Christ would expunge from the Mosaic law any 
 enactment which could afford scope for the exercise of mercy towards the 
 wretched and afflicted, or that his declaration on the present occasion 
 was intended to have the force of a judicial decree, ordaining new and 
 severer regulations on the subject ; but that, having exposed' the abuses 
 of the law, he proceeded after his usual manner to lay down a more 
 perfect rule of conduct, disclaiming on this, as on all other occasions, 
 the office of a judge, and inculcating truth by simple admonition, not 
 by compulsory decrees. It is therefore a most flagrant error to convert 
 a gospel precept into a civil statute, and enforce it by legal penalties. 
 
 It may perhaps be asked, if the disciples understood Christ as pro- 
 mulgating nothing new or more severe than the existing law on the sub- 
 ject of divorce, how it happened that they were so little satisfied with 
 his explanation, as to say, v. 10. if the case of the man be so with his 
 wife, it is not good to marry ? I answer, that it is no wonder if the 
 disciples, who had imbibed the doctrines of their time, thought and felt 
 like the Pharisees with regard to divorce ; so that the declaration of 
 our Lord, that it was not lawful to put away a wife for every cause, 
 only having given her a writing of divorcement, must have appeared to 
 them a new and hard saying. 1 
 
 petually and finally hindered in wedlock, by misyoking with a diversity of nature as well 
 as of religion, the reasons of St. Paul cannot be made special to that one case of infidelity, 
 but are of equal moment to a divorce wherever Christian liberty and peace are without 
 fault equally obstructed.' Doctrine, &c. II. 48. 
 
 • ' St. Paul here warrants us to seek peace rather than to remain in bondage. If God 
 hath called us to peace, why should not we follow him? why should we miserably stay in 
 perpetual discord under a servitude not required?' Tetrachordon. II. 215. 
 
 1 * But if it be thought that the disciples, offended at the rigour of Christ's answer, could 
 yet obtain no mitigation of the former sentence pronounced to the Pharisees, it may be fully 
 answered, that our Saviour continues the same reply to his disciples, as men leavened with 
 
 L L the 
 
258 
 
 The whole argument may be summed up in brief as follows. It is 
 universally admitted that marriage may lawfully be dissolved, if the 
 prime end and form of the institution be violated; which is generally 
 alleged as the reason why Christ allowed divorce in cases of adultery 
 only. But the prime end and form of marriage, as almost all acknow- 
 ledge, is not the nuptial bed, but conjugal love, and mutual assistance 
 through life ; for that must be regarded as the prime end and form of 
 a rite, which is alone specified in the original institution. 2 Mention is 
 there made of the pleasures of society, which are incompatible with the 
 isolation consequent upon aversion, and of conjugal assistance, which is 
 afforded by love alone ; not of the nuptial bed, or of the production of 
 offspring, which may take place even without love: from whence it is 
 evident that conjugal affection is of more importance and higher excel- 
 lence than the nuptial bed itself, and more worthy to be considered as 
 the prime end and form of the institution. No one can surely be so base 
 and sensvial as to deny this. The very cause which renders the pollution 
 of the marriage bed so heavy a calamity, is, that in its consequences 
 it interrupts peace and affection ; much more therefore must the per- 
 petual interruption of peace and affection by mutual differences and un- 
 kindness be a sufficient reason for granting the liberty of divorce. And 
 that it is such, Christ himself declares in the above passage; for it is 
 certain, and has been proved already, that fornication signifies, not so 
 
 the same customary license which the Pharisees maintained, and displeased at the removing of 
 a traditional abuse, whereto they had so long not unwillingly been used.' Doctrine, &c. Prose 
 Works, II. 25. ' Some may think, if this our Saviour's sentence be so fair, as not com- 
 manding aught that patience or nature cannot brook, why then did the disciples murmur 
 and say, it is not good to marry ? I answer, that the disciples had been longer bred up 
 under the Pharisaean doctrine, than under that of Christ, and so no marvel though they 
 yet retained the infection of loving old licentious customs; no marvel though they thought 
 it hard they might not for any offence, that thoroughly angered them, divorce a wife, as 
 well as put away a servant, since it was but giving her a bill, as they were taught.' 
 Tetrachordon. II. 204. 
 
 * ' For although God in the first ordaining of marriage taught us to what end he did 
 it, in words expressly implying the apt and chearful conversation of man with woman, to 
 comfort and refresh him against the evil of solitary life, not mentioning the purpose of 
 generation till afterwards, as being but a secondary end in dignity, though not in neces- 
 sity/ &c. Doctrine and Discipline of Divorce. Prose Works, I. 343. 
 
259 
 
 much adultery, as the constant enmity, faithlessness, and disobedience 
 of the wife, arising from the manifest and palpable alienation of the 
 mind, rather than of the body. 3 Not to mention, that the common, 
 though false interpretation, by which adultery is made the sole ground 
 of divorce, so far from vindicating the law, does in effect abrogate it; 
 for it was ordained by the law of Moses, not that an adulteress should 
 be put away, but that she should be brought to judgement, and 
 punished with death. 4 
 
 * ' Thus much that the word fornication is to be understood as the language of Christ 
 understands it, for a constant alienation and disaffection of mind, or for the continual prac- 
 tice of disobedience and crossness from the duties of love and peace.' Telrachordon. II. 200. 
 
 * 'And also that there was no need our Saviour should grant divorce for adultery, it 
 being death by law, and law then in force.' Ibid. II. 199- 
 
 i-lJ 
 
CHAP. xr. 
 
 OF THE 
 
 Fall of our first Parents, 
 
 AND OF 
 
 Sin. 
 
 A he Providence of God as regards, the fall of man, is observable in 
 the sin of man, and the misery consequent upon it, as well as in his 
 restoration. 
 
 Sin, as defined by the apostle, is avofxia, or the transgression of the 
 law, 1 John iii. 4. 
 
 Tty thp law is here meant, in the first pl ace, that rule "f mpsripnflg 
 
 whir>n is inrmfp and pnffravpn iiprm thp minrl nf man »* secondly, the 
 
 special command which proceeded out of the mouth of God, (for the 
 law written by Moses was long subsequent) Gen. ii. 17. thou shalt not 
 eat of it. Hence it is said, Rom. ii. 12. as many as have sinned with- 
 out lawy shall also perish without law. 
 
 Sin is distinguished into that which is common to all men, 
 
 and THE PERSONAL SIN OF EACH INDIVIDUAL. 
 
 * ' That which is thus moral, besides what we fetch from those unwritten laws and 
 ideas which nature hath engraven in us' — . Reason of Church Government urged against 
 Prelaty. Prose Works, I. 90. 
 
261 
 
 The sin which is common to all men is that which our 
 
 FIRST PARENTS, AND IN THEM ALL THEIR POSTERITY COMMITTED, 6 
 WHEN, CASTING OFF THEIR OBEDIENCE TO GOD, THEY TASTED THE 
 FRUIT OF THE FORBIDDEN TREE. 
 
 Our first parents. Gen. iii. 6. the woman took of the fruit there* 
 of, and did eat, and gave also unto her husband with her, and he did 
 eat. Hence 1 Tim. ii. 14. Adam was not deceived, but the woman being } 
 deceived, was in the transgression. 1 This sin originated, first, in the 4 
 instigation of the devil, as is clear from the narrative in Gen. iii. 
 and from 1 John iii. 8. he that committeth sin is of the devil, for the devil 
 sinneth from the beginning. « Secondly, in the liability to fall with which 
 man was created, 7 whereby he, as the devil had done before him, abode 
 not in the truth, John viii. 44. nor kept his first estate, but left his 
 own habitation, Jude 6. Tf. t>»p firpmngtanr»pg — "f fhi^ nvimp fl re duly 
 
 Considered, it will bp aoVnnwIprloWl tn havp V>PPr> a m^ct Tioinnnc nffpflpp 
 
 and a tr ansgression of th e whnlo l o w . For what sin ran be nnmpd. 
 
 Which Was not j nohldpd jn tliis ntiP ant ? It COmprph pnrlpfi at nncp 
 
 distr ust \n the d iyjnp vpraoity. a n r| p pr ft ft^rtift natr crrduhty in the 
 assurance^_j of Satan ; un jbelief : ingratitude i - dijcihprU<?nce4 ffluttony j* 
 
 6 His crime makes guilty all his sons. Paradise Lost, III. 2Q0, 
 
 in me all 
 
 Posterity stands curs'd; fair patrimony 
 
 That I must leave you, sons. 'XT. 317^" /\ , >> 1 , 
 
 7 should Man 
 
 Fall circumvented thus by fraud, though join'd 
 With his own folly? III. 150. 
 
 Left to his own free will, his will though free, 
 
 Yet mutable; whence warn him to beware 
 
 He swerve not, too secure. V. 236. 
 
 God made thee perfect, not immutable. Ibid. 324>. 
 
 Firm we subsist, yet possible to swerve. IX. 359. 
 
 8 ungovern'd appetite .... 
 
 a brutish vice, 
 
 Inductive mainly to the sin of Eve. XI. 517. 
 
 'If 
 
262 
 
 in the man excessive uxoriousness, in the woman a \ want of proper re- 
 gard for her husband,! in both an insensibility to the welfare of their 
 offspring, and that offspring the whole human race ; \ parricide, theft, 
 invasion---Q£-jthe_xi ghts of _ others, sacrilege, deceit, prjesiimptioji^Jn_aspir- 
 ing to djyjpe attributes, f r 5L2d_Jri_tJTP_ Tnpans pmplnyad- tn_nj^ninfhp 
 object, pride^ji nd arrogance. 9 . Whence it is said, Eccles. vii. 29. God 
 hath made man upright, but they have sought out many inventions. 
 James ii. 10. whosoever shall keep the whole law, and yet offend in one 
 point, he is guilty of all. 
 
 And in them all their posterity ; for even such as were 
 not then born are judged and condemned in them, Gen. iii. 16, &c. 
 so that without doubt they also sinned in them, and at the same 
 time with them. Rom. v. 12. by one man sin entered into the world. 
 v. 15. through the offence of one many be dead; and v. 16. the judgement 
 was by one to condemnation ; v. 17. by one man's offence death reigned by 
 one; and v. 18. by the offence of one man judgement came upon all men 
 to condemnation; and v. 19- by one man's disobedience many were made 
 sinners. 1 Cor. xv. 22. in Adam all die ; undoubtedly therefore all 
 sinned in Adam. For Adam being the common parent and head of 
 all, it follows that, as in the covenant, that is, in receiving the com- 
 mandment of God, so also in the defection from God, he either stood 
 
 ' If our first parents, Adam and Eve, (Gen. iii. 6.) had not obeyed their greedy appetite in eat- 
 ing the forbidden fruit, neither had they lost the fruition of God's benefits which they then 
 enjoyed in Paradise, neither had they brought so many mischiefs on themselves, and on all 
 their posterity. But when they passed the bounds that God had appointed them, as un- 
 worthy of God's benefits, they are expelled and driven out of Paradise ; they may no longer 
 eat the fruits of that garden, which by excess they had so much abused.' Homily Against 
 Gluttony. 
 
 * they not obeying 
 
 Incurr'd (what could they less?) the penalty, 
 
 And, manifold in sin, deserv'd to fall. Paradise Lost, X. 14. 
 
 Newton has the following note on these lines. ' The divines, especially those of Milton's 
 communion, reckon up several sins as included in this one act of eating the forbidden 
 fruit; namely, pride, uxoriousness, wicked curiosity, infidelity, disobedience, &c. so that for 
 such complicated guilt, he deserved to fall from his happy state in Paradise.' 
 
263 
 
 or fell for the whole human race ; in the same manner as Levi also 
 payed tithes in Abraham, whilst he was yet in the loins of his father, 
 Heb. vii. 9, 10. he hath made of one blood all nations of men, Acts 
 xvii. 26. For if all did not sin in Adam, why has the condition of 
 all become worse since his fall? Some of the modern commentators 
 reply, that the deterioration was not moral, but physical. 1 To which 
 I answer, that it was as unjust to deprive the innocent of their phy- 
 sical, as of their moral perfection ; especially since the former has so 
 much influence on the latter, that is, on the practical conduct of 
 mankind. 
 
 It is, however, a principle uniformly acted upon in the divine pro- 
 ceedings, and recognized by all nations and under all religions from 
 the earliest period, that the penalty in purred by the yiolatinn — of 
 f hings sabred (and such was the tree of knowledge of good and 
 evil) a ttaches not only to the yrimina.1 hims elf, hut to the whole o f 
 his posterity , who thus become accursed and obnoxious to punish- 
 ment. It was thus in the deluge, and in the destruction of Sodom ; 
 in the swallowing up of Korah, Numb. xvi. 27 — 32. and in the punish- 
 ment of Achan, Josh. vii. 24, 25. In the burning of Jericho the chil- 
 dren suffered for the sins of their fathers, and even the cattle were 
 devoted to the same slaughter with their masters, Josh. vi. 21. A like 
 fate befel the posterity of Eli the priest, 1 Sam. ii. 31, 33, 36. and 
 the house of Saul, 2 Sam. xxi. 1, &c. because their father had slain 
 the Gibeonites. 
 
 1 ' These do also think that the threatening made to Adam, that upon his eating the for- 
 bidden fruit he should surely die, is to be taken literally, and is to be carried no further than to 
 
 a natural death All this these divines apprehend is conceivable, and no more ; therefore 
 
 they put original sin in this only, for which they pretend they have all the Fathers with 
 them before St. Austin, and particularly St. Chrysostom and Theodoret, from whom all the 
 later Greeks have done little more than copied out their words.' Burnet On the Ninth Article. 
 The view taken of original sin by Jeremy Taylor seems not to have been essentially 
 different from the opinion contained in the preceding quotation. Bp. Heber points out in 
 a masterly and candid manner the inaccuracy of reasoning which led to his partial hetero- 
 doxy on this subject. Life prefixed to Taylor's Works, ccxx — ccxxxi. 
 
264 
 
 God declares this to be the method of his justice, Exod. xx. 5. 
 visiting the iniquity of the fathers upon the children, unto the third and 
 fourth generation of them that hate me. Numb. xiv. 33. your children 
 shall wander in the wilderness forty years, and bear your whoredoms ; 
 they themselves, however, not being guiltless. He himself explains the 
 principle by which this justice is regulated, Lev. xxvi. 39- they that are 
 
 left of you shall pine away in their iniquity and also in the iniquities 
 
 of their fathers shall they pine away with them. 2 Kings xvii. 14. they 
 hardened their necks, like to the necks of their fathers. Ezek. xviii. 4. be- 
 hold, all souls are mine ; as the soul of the father, so also the soul of the 
 son is mine ; the soul that sinneth it shall die. JThe difficulty is solved with 
 respect to infants, by the consideration that all souls belong to God ; 
 that these, though guiltless of actual sin, were the offspring of sinful 
 parents, and that God foresaw that, if suffered to live, they would grow 
 up similar to their parentsj With respect to others, it is obviated by 
 the consideration, that no one perishes, except he himself sin. Thus 
 Agag and his people were smitten for the crime of their fathers, four 
 hundred years after their ancestors had lain wait for Israel in the way, 
 when he came up out of Egypt, 1 Sam. xv. 2, 3. but at the same time 
 they were themselves justly obnoxious to punishment for sins of their 
 own, v. 33. So too Hoshea king of Israel was better than the kings 
 that were before him, but having fallen into the idolatry of the Gentiles, 
 he was punished at once for his own sins and for those of his fathers, 
 by the loss of his kingdom, 2 Kings xvii. 2 — 4. Thus too the sins 
 of Manasseh were visited on his children, but they themselves were 
 far from being innocent, xxiii. 26. compared with Jer. xxv. 3, 4. be* 
 cause of all the provocations that Manasseh had provoked him withal. 
 From the thirteenth year of Josiah the son of Amon king of Judah, even 
 
 unto this day the word of the Lord hath come unto me ; and I 
 
 have spoken unto you, rising early and speaking; but ye have not 
 hearkened. 2 Kings xxiv. 3. for the sins of Manasseh, according to all 
 that he did. On the same principle the good king Josiah, and those 
 who resembled him, were for the most part exempt from punishment ; 
 but the case was otherwise with the Pharisees, Matt, xxiii. 34, 35. 
 
265 
 
 some of them ye shall kill, &c. that upon you may come all the righteous 
 blood shed upon the earth, from the blood of righteous Abel unto the blood 
 of Zacharias. 
 
 Hence the penitent are enjoined to confess not only their own sins, 
 but those of their fathers. Lev. xxvi. 40. if they shall corf ess their ini- 
 quity, and the iniquity of their fathers. Nehem. ix. 2. they confessed their 
 sins and the iniquities of their fathers. Many similar texts occur. 
 
 Thus also entire families become obnoxious to punishment for tlje 
 guilt of their head. Gen. xii. 17- Jehovah plagued Pharaoh and his house 
 with great plagues because of Sarai. xx. 7. if thou restore her not, know 
 thou that thou shalt surely die, thou and all that are thine. 
 
 Subjects also are afflicted for the sins of their rulers ; thus the whole 
 of Egypt was smitten for the offence of Pharaoh. It is remarkable 
 that David, even while remonstrating against the hardship of punish- 
 ing the people for the sins of their king, yet thought it not unjust 
 that the sons should suffer for and with their father. 2 Sam. xxiv. 17. 
 lo, I have sinned, and I have done wickedly, but these sheep, what have 
 they done? let thine hand, I pray thee, be against me, and against my 
 father's house. 
 
 Sometimes a whole nation is punished for the iniquity of one of the 
 people, Josh. vii. and the trespass of one is imputed to all, v. 1, 11. 
 
 We may add, that even just men have not thought it incon- 
 sistent with equity to visit offences against themselves, not only on 
 the offender, but on his posterity. Thus Noah scrupled not to pro- 
 nounce the condemnation of Canaan for the wickedness of his father 
 Ham, Gen. ix. 25. 3 
 
 .... Justice and some fatal curse annex'd 
 Deprives them of their outward liberty, 
 
 M M Their 
 
 vi 
 
 
266 
 
 This principle of divine justice in the infliction of piacular punish- 
 ments was not unknown to other nations, nor was it ever by them 
 accounted unjust. So Thucydides, Book I. Sect. 126. dtro tovtov evayeh 
 nal aKirripioL tijs Qeov eKeivoi re eicaXovvTo, /cat to yevos to air eiceivcov. And 
 Virgil, Mn. I. 39. 
 
 Pallasne exurere classem 
 
 Argivum, atque ipsos potuit submergere ponto 
 Unius ob noxam ? 
 
 The same might be easily shown by a multitude of other Pagan 
 testimonies and examples. 
 
 Again, the possessions and right of citizenship of one convicted of 
 high treason, a crime between man and man, are forfeited, not only as 
 respects himself, but all his posterity ; and legal authorities decide simi- 
 larly in other analogous cases. We all know what are the recognized 
 rights of war, not only with regard to the immediate parties themselves, 
 but all who fall into the power of the enemy, such as women and 
 children, and those who have contributed nothing to the progress of the 
 war either in will or deed. 
 
 The personal sin of each individual, is that which each 
 
 IN HIS OWN PERSON HAS COMMITTED, INDEPENDENTLY OF THE 
 
 sin which is common to all. Here likewise all men are guilty. 
 Job ix. 20. if I justify myself, mine own mouth shall condemn me. 
 x. 15. if I be righteous, yet will I not lift up my head. Psal. cxliii. 2. 
 in thy sight shall no man living be justified. Prov. xx. 9- who can 
 say, I am pure from my sin ? Eccles. vii. 20. there is not a just 
 man upon earth that doeth good, and sinneth not. Rom. iii. 23. all 
 have sinned. 
 
 Their inward lost: witness th' irrev'rent son 
 
 Of him who built the ark ; who for the shame 
 
 Done to his father, heard this heavy curse, 
 
 Servant of servants, on his vicious race. Paradise Lost, XII. 99. 
 
267 
 
 Both kinds of sin, as well that which is common to all, as that 
 which is personal to each individual, consist of these two parts, whe- 
 ther we term them gradations, or divisions, or modes of sin, or whether 
 we consider them in the light of cause and effect; namely, evil con- 
 cupiscence, or the desire of sinning, and the act of sin itself. James 
 i. 14, 15. every man is tempted, when he is drawn away of his own 
 lust, and enticed : then when lust hath conceived, it bringeth forth sin. 
 This is not ill expressed by the poet: 
 
 Mars videt hanc, visamque cupit, potiturque cupita. Ovid. Fast. III. 21. 
 
 Evil concupiscence is that of which our original parents were first 
 guilty, and which they transmitted to their posterity, as sharers in the 
 primary transgression, in the shape of an innate propensity to sin. 3 
 
 This is called in Scripture the old man, and the body of sin, Rom. 
 vi. 6. Eph. iv. 22. Col. iii. 9- or simply sin, Rom. vii. 8. sin taking oc- 
 casion by the commandment, v. 17, 20. indwelling sin. v. 21. evil present 
 with us. v. 22. the law in our members, v. 24. the body of death, viii. 2. 
 the law of sin and death. 
 
 The first who employed the phrase original sin is said to have been 
 Augustine in his writings against Pelagius; 4 probably because in the 
 origin, that is, in the generation of man, it was handed down from 
 
 3 Quasi habitum quendam sive fomitem deinceps peccati ingenerarunt. ' The particulars 
 commonly reckoned, are, that from Adam we derive an original ignorance, a proneness to 
 sin, a natural malice, a 'fomes,' or nest of sin imprinted and placed in our souls,' &c. 
 Taylor's Works, IX. 10. 
 
 * This is incorrect. Augustine wrote in the beginning of the fifth century, but the term had 
 been before employed by Cyprian, in the middle of the third. ' Fuerant et ante Christum viri 
 insignes, prophet* et sacerdotes ; sed in peccatis concepti et nati, nee originali nee personali 
 caruere delicto.' De Jejunio et Tentatione. Milton only once admits the expression into his 
 
 poem : 
 
 Wept at completing of the mortal sin 
 
 Original. Paradise Lost, IX. 1003. 
 See Taylor's Doctrine and Practice of Repentance, Chap. iv. Sect 1. Works, IX. 1. 
 
 M M 2 
 
 ^i 
 
268 
 
 our first parents to their posterity. If however this were his meaning, 
 the term is too limited; for that evil concupiscence, that law of sin, 
 was not only naturally bred in us, but dwelt also in Adam after the fall, 
 in whom it could not properly be called original. 
 
 This general depravity of the human mind and its propensity to sin 
 is described Gen. vi. 5. God saw that every imagination of the thoughts 
 of his heart was only evil continually, viii. 21. the imagination of man's 
 heart is evil from his youth. Jer. xvii. 9. the heart is deceitful above all 
 things. Matt. xv. 19. out of the heart proceed evil thoughts, murders, he. 
 Rom. vii. 14. the law is spiritual, but I am carnal. Rom. viii. 7- the 
 carnal mind is enmity against God. Gal. v. 17. the flesh lusteth against 
 the Spirit. Eph. iv. 22. the old man which is corrupt according to the 
 deceitfid lusts. 
 
 This depravity was engendered in us by our first parents. Job 
 xiv. 4. who can bring a clean thing out of an unclean f xv. 14. what 
 is man that he should be clean f and he which is born of a woman, that 
 he should be righteous ? Psal. li. 5. behold, I was shapen in iniquity, 
 and in sin did my mother conceive me. lviii. 3. they go astray as soon 
 as they be born. Isai. xlviii. 8. thou wast called a transgressor from the 
 womb. John iii. 6. that which is born of the flesh is flesh. Eph. ii. 3. 
 we were by nature the children of wrath, even as others, those even 
 who are born of regenerate parents ; for faith, though it takes away 
 the personal imputation of guilt, does not altogether remove indwelling 
 sin. It is not therefore man as a regenerate being, but man in his 
 animal capacity, that propagates his kind; as seed, though cleared from 
 the chaff and stubble, produces not only the ear or grain, but also the 
 stalk and husk. Christ alone was exempt from this contagion, being 
 born by supernatural generation, although descended from Adam. Heb. 
 vii. 26. holy, undefiled^ 
 
 Some contend that this original sin is specially guiltiness ; but guilti- 
 ness is not properly sin, but the imputation of sin, which is also called 
 
269 
 
 the judgement of God, (Rom. i. 32. who knowing the judgement of God) 
 whereby sinners are accounted worthy of death, and become vttoIikoi, that 
 is, guilty before God, Rom. iii. 19. and are under sin, v. 9- Thus our 
 first parents, in whom, as above observed, there could have been no 
 original sin, were involved in guiltiness immediately upon their fall ; 
 and their posterity, before original sin was yet engendered, were in- 
 volved in the same guiltiness in Adam ; lastly, guiltiness is taken 
 away in those who are regenerate, while original sin remains. 
 
 Others define original sin to be the loss of original righteousness, 
 and the corruption of the whole mind. 5 But before this loss can be 
 attributed to us, it must be attributed to our first parents, to whom, 
 as was argued before, original sin could not attach ; in them there- 
 fore it was what is called actual sin, which these divines themselves 
 distinguish from original sin. At any rate it was the consequence 
 of sin, rather than sin itself; or if it were sin, it was a sin of igno- 
 rance ; for they expected nothing less than that they should lose any 
 good by eating the fruit, or suffer harm in any way whatever. I shall 
 therefore consider this loss of original righteousness in the following 
 chapter, under the head of punishment, rather than in the present, 
 which relates to sin. 
 
 The second thing in sin, after evil concupiscence, is the crime itself, 
 or the act of sinning, which is commonly called Actual Sin. This may 
 be incurred, not only by actions commonly so called, but also by 
 words and thoughts, and even by the omission of good actions. 
 
 It is called Actual Sin, not that sin is properly an action, for in 
 reality it implies defect ; but because it commonly consists in some 
 act. For every act is in itself good ; it is only its irregularity, or 
 
 5 ' Peccatum originis varie admodum definitur a theologis, ita ut quid per ipsum intelli- 
 gant vix satis capi possit. Scholastici dicunt vulgo, esse carentiam justitiae originalis debitse 
 inesse. Sed Protestantes non acquiescunt in hac definitione, nee etiam inter se bene con- 
 sentiunt.' Curcell. Dissertatio secunda de Peccato Originis, 5. 
 
 vi 
 
270 
 
 deviation from the line of right, which, properly speaking, is evil. 
 Wherefore the act itself is not the matter of which sin consists, but 
 only the viroKelnevov or subject in which it is committed. 
 
 By words. Matt. xii. 36. every idle word that men shall speak, they 
 shall give account thereof, xv. 11. that which cometh out of the mouth, 
 this defileth a man. 
 
 By thoughts. Exod. xx. 17. thou shalt not covet thy neighbour's 
 house — . Psal. vii. 14. behold, he travaileth with iniquity, and hath con- 
 ceived mischief, and brought forth falsehood. Prov. xxiv. 8. he that de- 
 viseth to do evil — . Jer. xvii. 9. the heart is deceitful above all things, 
 &c. Matt. v. 28. he hath committed adultery with her already in his 
 heart, xv. 19. out of the heart proceed evil thoughts. 1 John iii. 15. 
 whoso hateth his brother is a murderer. 
 
 By omission. Matt. xii. 30. he that is not with me is against me, 
 and he that gaihereth not with me, scattereth abroad. See also Luke xi. 
 23. and vi. 9- where to omit saving the life of a man is accounted the 
 same as to destroy it. Matt. xxv. 42. I was an hungred, and ye gave 
 me no meat. James iv. 17. to him that knoweth to do good, and doeth 
 it not, to him it is sin. 
 
 All sins however are not, as the Stoics maintained, of equal magni- 
 tude. 6 Ezek. v. 6. she hath changed my judgements into wickedness more 
 
 8 ' Sins are not equal, but greater or less in their principle, as well as in their event. 
 It was one of the errors of Jovinian, which he learned from the school of the Stoics, that 
 all sins are alike grievous : 
 
 .... Cum dicas esse pares res 
 
 Furta latrociniis, et magnis parva mineris 
 
 Falce recisurum simili te, si tibi regnum 
 
 Permittant homines. Hor. Serm. I. 3. 121.' Taylor's Works, VIII. 337. 
 See also Cicero's third paradox, on 'Ira rd dfxapr^fxara, na\ to KaropOwfxara ; and his oration 
 pro L. Murena i ( omnia peccata esse paria ; omne delictum, scelus esse nefarium ; nee 
 minus delinquere eum, qui gallum gallinaceum, cum opus non fuerit, quam eum qui patrem 
 suffocaverit.' 
 
271 
 
 than the nations, viii. 15. thou shalt see greater abominations than these. 
 John xix. 11. he that delivered me unto thee hath the greater sin. This 
 inequality arises from the various circumstances of person, place, time, 
 and the like. Isai. xxvi. 10. in the land of uprightness will he deal 
 unjustly. 
 
 :. 
 
 The distinction between mortal and venial sin will come more pro- 
 perly under consideration in another place. In the mean time it is 
 certain, that even the least sin renders the sinner obnoxious to condem- 
 nation. Luke xvi. 10. he that is unjust in the least, is unjust also in 
 much. 
 

 I 
 
 CHAP. XII. 
 
 Of the 
 Punishment of Sin. 
 
 A hus far of Sin. After sin came death, as the calamity or punish- 
 ment consequent upon it. Gen. ii. 17. in the day that thou eatest thereof 
 thou shalt surely die. Rom. v. 12. death entered by sin. vi. 23. the wages 
 of sin is death, vii. 5. the motions of sins did work in our members to 
 bring forth fruit unto death. 
 
 Under the head of death, in Scripture, all evils whatever, 7 together 
 with every thing which in its consequences tends to death, must be 
 understood as comprehended; for mere bodily death, as it is called, did 
 not follow the sin of Adam on the self-same day, as God had threatened. 8 
 
 Hence divines, not inappropriately, reckon up four several degrees^of 
 death. The first, as before said, comprehends all those evils which 
 
 LEAD TO DEATH, AND WHICH IT IS AGREED CAME INTO THE WORLD 
 
 immediately upon the fall of man, the most important of which 
 
 7 the fruit 
 
 Of that forbidden tree, whose mortal taste 
 
 Brought death into the world, and all our woe. Paradise Lost, I. 1. 
 
 * The divine denunciation is interpreted in the same sense in Paradise Lost: 
 
 my sole command 
 
 Transgress'd, inevitably thou shalt die, 
 From that day mortal; and this happy state 
 Shalt lose, expell'd from hence into a world 
 Of woe and sorrow. VIII. 329- 
 
273 
 
 I proceed to enumerate. In the first place, guiltiness ; which, though in 
 its primary sense it is an imputation made by God to us, yet is it 
 also, as it were, a commencement or prelude of death dwelling in us, by 
 which we are held as by a bond, and r endered snhjprt to pop dpjTvnatinn 
 a nd punishment. Gen. iii. 7. the eyes of them both were opened, and they 
 knew ■ that they were naked. Lev. v. 2, &c. if it shall be hidden from 
 him, he also shall be unclean and guilty. Rom. iii. 19. that all the 
 world may become guilty before God. Guilt inesSj^accordingl y, is,_agcom- 
 p anied or followed Jby terrors of con science A Gen. iii. 8. they heard the 
 
 voice of God and Adam and his wife hid themselves and he said, 
 
 I was afraid. Rom. viii. 15. ye have not received the spirit of bondage 
 again to fear. Heb. ii. 15. who through fear of death were all their life- 
 time subject to bondage, x. 27. a certain fearful looking for of judgement. 
 It is attended likewise with the s ensible forfeiture of the divine pro - 
 tectio n and favour; whence results a diminution of the maj es ty n f * hp y 
 human countenance, and a conscious degradation of mind. Gen. iii. 7- they 
 knew that they were naked. Hence the whole man becomes polluted : 
 Tit. i. 15. even their mind and conscience is defiled: whence arises shame: 9 
 Gen. iii. 7. they sewed fig-leaves together, and made themselves aprons. 
 Rom. vi. 21. what fruit had ye then in those things whereof ye are now 
 ashamed? for the end of those things is death. 
 
 The second degree of death is called s^eirittt a j^ fij g ath: bv which 
 is meant the loss of divine g rap e, ar> d of that i nnate righteousness , 
 wherein man in the beginning lived unto God. Eph. ii. 1. who were 
 dead in trespasses and sins. iv. 18. alienated from the life of God. Col. 
 ii. 13. dead in your sins. Rev. iii. 1. thou hast a name that thou livesf, 
 and art dead. And this death too k - place not only on the very day, but 
 at ftlA Arpr y Tnrt mpnt of t hf, faM They who are delivered from it are 
 
 9 innocence, that as a veil 
 
 Had shadow'd them from knowing ill, was gone, 
 Just confidence, and native righteousness, 
 And honour, from about them, naked left 
 To guilty shame. Paradise Lost, IX. 1054. 
 
 N N 
 
V 
 
 274 
 
 said to be regenerated, to be horn again, and to be created afresh ; 
 which is the work of God alone, as will be shown in the chapter on 
 Re generat ion. 
 
 This death . consists , first, .in the loss, ™- at Vast, i" th P o hsp^ration to 
 a great extent of that right reason wh ich enabled man t o discern t,he 
 chief good, and which was Jjg_it_werg_th e life of the understandi ng 
 Eph. iv. 18. having the understanding darkened, being alienated from the 
 life of God through the ignorance that is in them. v. 8. ye were sometime 
 darkness. John i. 5. the darkness comprehended it not. Jer. vi. 10. they 
 cannot hearken. John viii. 43. ye cannot hear my word. 1 Cor. ii. 14. the 
 natural man receiveth not the things of the Spirit of God. 2 Cor. iii. 5. not 
 that we are sufficient of ourselves, to think anything as of ourselves, iv. 4. 
 the god of this world hath blinded the minds of them that believe not. 
 Col. i. 13. who hath delivered us from the power of darkness. Tt consists . 
 spmndly«,_Jn that deprivati on of righteousness and of liberty ia~4o 
 good, |fld in that slavi sh subjec ^on to <" n a "d tlm devi 1 , which-con- 
 stiiutes, ftfl ft wprp , th p death of the will John viii. 34. whosoever com- 
 mitted sin, is the servant of sin. All have committed sin in Adam ; 
 therefore all are born servants of sin. Rom. vii. 14. sold under sin. viii. 3. 
 what the law could not do, in that it was weak through the flesh, v. 7. it 
 is not subject unto the law of God, neither indeed can be. vi. 16, 17- 
 his servants ye are to whom ye obey, whether of sin unto death, &c. 
 Philipp. iii. 19- whose god is their belly. Acts xxvi. 18. from the power 
 of Satan. 2 Tim. ii. 26. out of the snare of the devil, who are taken 
 captive by him at his will. Eph. ii. 2. the spirit that now worketh in the 
 children of disobedience. Lastly, sin is its own punishment, and pro- 
 duces, in its natural consequences, the death of the spiritual life; more 
 especially gross and habitual sin. Rom. i. 26. for this cause God 
 gave them up unto vile affections. The reason of this is evident; for in 
 proportion to the increasing amount of his sins, the sinner becomes more 
 liable to death, more miserable, more vile, more destitute of the divine 
 assistance and grace, and farther removed from his primitive glory. It 
 ought not to be doubted that sin in itself alone is the heaviest of 
 
275 
 
 all evils, as being contrary to the chief good, that is, to God ; whereas 
 punishment seems to be at variance only with the good of the creature, 
 and not always with that. 
 
 It cannot be denied, however, that some remnants of the divine 
 image still exist in us, not wholly extinguished by this spiritual death. 1 
 This is evident, not only from the wisdom and holiness of many 
 of the heathen, manifested both in words and deeds, but also from 
 what is said Gen. ix. 2. the dread of you shall he upon every beast of 
 the earth, v. 6. whoso sheddeth man's blood, by man shall his blood be 
 shed; for in the image of God made he man. These vestiges of ori- 
 ginal excellence are visible, Jirst, in the understanding . Psal. xix. 1. 
 the heavens declare the glory of God; which could not be, if man 
 were incapable of hearing their voice. Rom. i. 19, 20. that which may 
 
 be known of God is manifest in them for the invisible things of 
 
 him from the creation of the world are clearly seen. v. 32. who knowing 
 the judgement of God. ii. 15. which show the work of the law written in 
 their hearts, vii. 23, 24. / see another law in my members, warring 
 
 against the law of my mind O wretched man that I am, who shall 
 
 deliver me from the body of this death ? Nor^ -secondly. is ihe-4ibeT ty 
 gf thft wi 11 , PTTtirnly ^pstrrypri First, with regard to things indifferent, 
 
 whether natural or civil. 1 Cor. vii. 36, 37, 39. let him do what he will 
 
 he hath power over his own will she is at liberty to be married to whom 
 
 she will. Secondly, the will is clearly not altogether inefficient in respect 
 of good works, or at any rate of good endeavours ; at least after the grace 
 of God has called us: but its power is so small and insignificant, as 
 merely to deprive us of all excuse for inaction, without affording 
 any subject for boasting. Deut. xxx. 19. choose life, that both thou and 
 thy seed may live. Psal. lxxviii. 8. a generation that set not their heart 
 aright. Jer. vii. 13 — 16. because I spake unto you, rising up early, and 
 speaking, but ye heard not; and I called you, but ye answered not; 
 
 1 See p. 60, note 1 . And again ; — ' For there are left some remains of God's image in man, 
 as he is merely man' — . TetracJwrdon. Prose Works, II. 124. 
 
 NN 2 
 
276 
 
 therefore, &c. Language which would not have been applied to mere 
 senseless stocks, xxxi. 18. turn thou me, and I shall be turned. Zech. 
 i. 3. turn ye unto me, and I will turn unto you. Mark ix. 23, 24. if 
 
 thou canst believe and straightway the father of the child cried out, 
 
 and said with tears, Lord, I believe, help thou mine unbelief Rom. ii. 14. 
 when the Gentiles, which have not the law, do by nature the things contained 
 in the law. vi. 16. know ye not that to whom ye yield yourselves servants to 
 obey, his servants ye are to whom ye obey ; whether of sin unto death, or of 
 obedience unto righteousness? vii. 18. to will is present with me; and v. 21. 
 when I would do good : which words appear to be spoken in the person 
 of one not yet fully renewed, and who, if he had experienced God's 
 grace in vocation, was still destitute of his regenerating influence. See 
 v. 14. / am carnal, sold under sin. For as to the expression in v. 25. 
 / thank God through Jesus Christ, this, and similar language and con- 
 duct, are not inconsistent with the character of one who is as yet only 
 called, ix. 31. Israel, which followed after the law of righteousness, hath 
 not attained to the law of righteousness, x. 2. they have a zeal of God, 
 but not according to knowledge. 1 Cor. ix. 17. if I do this thing willingly, 
 I have a reward, but if against my will — . Philipp. iii. 6. concerning zeal, 
 persecuting the church; touching the righteousness which is in the law, 
 
 blameless. 1 Pet. v. 2. feed the flock of God not by constraint, but 
 
 willingly. Hence almost all mankind profess some desire of virtue, and 
 turn with abhorrence from some of the more atrocious crimes. 1 Cor. v. 1. 
 such fornication as is not so much as mentioned among the Gentiles. 
 
 There can be no doubt that for the purpose of vindicating 2 the jus- 
 tice of God, especially in his calling of mankind, it is much better to 
 allow to man, (whether as a remnant of his primitive state, or as 
 restored through the operation of the grace whereby he is called) some 
 portion of free will in respect of good works, or at least of good en- 
 
 * Ad asserendam justitiam Dei. Milton introduces the Latinism in his Paradise Lost: 
 That to the height of this great argument 
 I may assert eternal Providence, 
 And justify the ways of God to men. I. 24. 
 
277 
 
 deavours, rather than in respect of things which are indifferent. For if 
 God be conceived to rule with absolute disposal all the actions of men, 
 natural as well as civil, he appears to do nothing which is not his right, 
 neither will any one murmur against such a procedure. But if he inclines 
 the will of man to moral good or evil, according to his own pleasure, and 
 then rewards the good, and punishes the wicked, the course of equity 
 seems to be disturbed ; and it is entirely on this supposition that the 
 outcry against the divine justice is founded. It would appear, therefore, 
 that God's general government of the universe, to which such frequent 
 allusion is made, should be understood as relating to natural and civil 
 concerns, to things indifferent and fortuitous, in a word, to anything 
 rather than to matters of morality and religion. And this is confirmed 
 by many passages of Scripture. 2 Chron. xv. 12, 14. they entered into a 
 covenant to seek Jehovah the God of their fathers with all their heart, 
 and with all their soul: and they sware unto Jehovah. Psal. cxix. 106. 
 / have sworn, and I will perform it, that I will keep thy righteous judge- 
 ments. For if our personal religion were not in some degree dependent 
 on ourselves, and in our own power, God could not properly enter into 
 a covenant with us; neither could we perform, much less swear to per- 
 form, the conditions of that covenant. 
 
 VJ 
 
CHAP. XIII. 
 
 Of 
 
 The Death of the Body. 
 
 X he third degree of death is what is called the death of the 
 body. To this all the labours, sorrows, and diseases which afflict 
 the body, are nothing but the prelude. Gen. iii. 16. I will greatly 
 multiply thy sorrow, v. 17. in sorrow shalt thou eat of it. v. 19. in the 
 sweat of thy face thou shalt eat bread. Job v. 7. man is born unto trouble, 
 as the sparks fly upward. Deut. xxviii. 22. Jehovah shall smite thee 
 with a consumption. Hos. ii. 18. in that day will I make a covenant for 
 them with the beasts of the field. Rom. ii. 9- tribulation and anguish 
 upon every soul of man that doeth evil. All nature is likewise sub- 
 ject to mortality and a curse on account of man. Gen. iii. 17. cursed 
 is the ground for thy sake. Rom. viii. 20, 21. the creature was made 
 subject to vanity, not willingly. Even the beasts are not exempt, Gen. 
 iii. 14. vi. 7. So the first-born of beasts in the land of Egypt perished 
 for the sins of their masters, Exod. xi. 5. 
 
 The death of the body is to be considered in the light of a punish- 
 ment for sin, no less than the other degrees of death, notwithstanding 
 the contrary opinion entertained by some. 3 Rom. v. 13, 14. until the law 
 
 sin was in the world death reigned from Adam to Moses. 1 Cor. 
 
 xv. 21. since by man came death; that is to say, temporal as well as eternal 
 death ; as is clear from the corresponding member of the sentence, by 
 
 3 Pelagius, Socinus, Crellius, &c. ' That Adam should not have dyed if he had not sinned, 
 is so manifestly the doctrine of the Scriptures, and of the church of God, both before and 
 since Christ our Saviour's appearance in the flesh, that Pelagius of old, and Socinus in 
 this latter age, are justly to be esteemed the most impudent of mortals for daring to call 
 it into question.' Bp. Bull's Discourse on the State of Man before the Fall. See also 
 Hopkins On the Two Covenants. 
 
 
279 
 
 man came also the resurrection from the dead; therefore that bodily death 
 from which we are to rise again, originated in sin, and not in nature; 
 contrary to the opinion of those who maintain that temporal death is the 
 result of natural causes, and that eternal death alone is due to sin. 4 
 
 The death of the body is the loss or extinction of life. The com- 
 mon definition, which supposes it to consist in the separation of soul 
 and body, is inadmissible. 5 For what part of man is it that dies when 
 this separation takes place ? Is it the soul ? This will not be admitted 
 by the supporters of the above definition. Is it then the body ? But 
 how can that be said to die, which never had any life of itself? There- 
 fore the separation of soul and body cannot be called the death of man. 
 
 Here then arises an important question, which, owing to the prejudice 
 of divines in behalf of their preconceived opinions, has usually been 
 dismissed without examination, instead of being treated with the at- 
 tention it deserves. Is it the whole man, or the body alone, that is 
 deprived of vitality ? And as this is a subject which may be discussed 
 without endangering our faith or devotion, whichever side of the con- 
 troversy we espouse, I shall declare freely what seems to me the true 
 doctrine, as collected from numberless passages of Scripture; without 
 regarding the opinion of those, who think that truth is to be sought 
 in the schools of philosophy, rather than in the sacred writings. 
 
 Inasmuch then as the whole man is uniformly said to consist of body, 
 spirit, and soul, (whatever may be the distinct provinces severally assigned 
 
 4 This opinion is maintained by Curcellaeus, Instit. III. 13 — 21. See also his second disser- 
 tation De Peccalo Originis, 59- 
 
 5 ' The royal preacher in my text, assuming that man is a compound of an organized body 
 and an immaterial soul, places the formality and essence of death in the disunion and final sepa- 
 ration of these two constituent parts : Death is, when ' the dust returns to the earth as it was, 
 and the spirit returns to God who gave it.' Horsley's Sermons, III. 189- The whole of the 
 masterly discourse from which the preceding extract is taken, deserves to be compared with 
 this chapter, as containing in a small compass the most philosophical, as well as scriptural 
 refutation of its arguments. See also the end of the Sermon on John xi. 25, 26. Vol. III. p. 131. 
 
280 
 
 to these divisions), I will show, that in death, first, the whole man, 
 and secondly, each component part suffers privation of life. It is 
 to be observed, first of all, that God denounced the punishment of 
 death against the whole man that sinned, without excepting any part. 
 For what could be more just, than that he who had sinned in his 
 whole person, should die in his whole person? Or, on the other 
 hand, what could be more absurd than that the mind, which is the part 
 principally offending, should escape the threatened death; and that the 
 body alone, to which immortality was equally allotted, before death came 
 into the world by sin, 6 should pay the penalty of sin by undergoing death, 
 though not implicated in the transgression ? 
 
 It is evident that the saints and believers of old, the patriarchs, pro- 
 phets and apostles, without exception, held this doctrine. Jacob. Gen. 
 xxxvii. 35. I will go down into the grave unto my son mourning, xlii. 36. 
 Joseph is not. So also Job, ch. iii. 12 — 18. as an hidden untimely birth I 
 had not been; as infants which never saw light. Compare x. 21. xiv. 10. 
 man giveth up the ghost, and where is he f v. 13. so man lieth down, and 
 riseth not, till the heavens be no more. xvii. 13. if I wait, the grave is mine 
 house, v. 15, 16. where is now my hope? ....they shall go down to the bars 
 of the pit. See also many other passages. The belief of David was the 
 same, as is evident from the reason so often given by him for deprecating 
 the approach of death. Psal. vi. 5. in death there is no remembrance of 
 thee ; in the grave who shall give thee thanks'? See also lxxxviii. 11 — 13. 
 cxv. 17. the dead praise not Jehovah, xxxix. 13. before I go hence, and 
 
 6 See Bp. Bull's Discourse on the State of Man before the Fall, where this opinion is 
 illustrated. Milton introduces it in the mouth of Raphael in Paradise Lost: 
 
 Time may come when men 
 
 With angels may participate, and find 
 
 No inconvenient diet, nor too light fare; 
 
 And from these corporal nutriments perhaps 
 
 Your bodies may at last turn all to spirit, 
 
 Improv'd by tract of time, and wing'd ascend 
 
 Ethereal as we; or may, at choice, 
 
 Here or in heavenly Paradises dwell. V. 493. 
 
281 
 
 be no more, cxlvi. 2. while I live will I praise Jehovah. Certainly if he 
 had believed that his soul would survive, and be received immediately 
 into heaven, he would have abstained from all such remonstrances, as 
 one who was shortly to take his flight where he might praise God 
 unceasingly. It appears that the belief of Peter respecting David 
 was the same as David's belief respecting himself: Acts ii. 29, 34. 
 let me freely speak unto you of the patriarch David, that he is both 
 dead and buried, and his sepulchre is with us unto this day ....for 
 David is not ascended into the heavens. Again, it is evident that Heze- 
 kiah fully believed that he should die entirely, where he laments that 
 it is impossible to praise God in the grave. Isai. xxxviii. 18, 19. for 
 the grave cannot praise thee; death cannot celebrate thee; they that go 
 down into the pit cannot hope for thy truth: the living, the living, he 
 shall praise thee, as I do this day. God himself bears testimony to the 
 same truth. Isai. lvii. 1, 2. the righteous perisheth, and no man layeth it 
 to heart; and merciful men are taken away, none considering that the 
 righteous is taken away from the evil to come : he shall enter into peace ; 
 they shall rest in their beds. Jer. xxxi. 15. compared with Matt. ii. 18. 
 Rachel weeping for her children, refused to be comforted for her children, 
 because they were not. Thus also Daniel, ch. xii. 2. many of them that 
 sleep in the dust of the earth shall awake. It is on the same principle that 
 Christ himself proves God to be a God of the living, Luke xx. 37, &c. 
 arguing from their future resurrection; for if they were then living, it 
 would not necessarily follow from his argument that there would be a 
 resurrection of the body : hence he says John xi. 25. / am the resur- 
 rection and the life. Accordingly he declares expressly, that there is not 
 even a place appointed for the abode of the saints in heaven, till the 
 resurrection : John xiv. 2, 3. I go to prepare a place for you : and if I 
 go and prepare a place for you, I will come again and receive you unto 
 myself; that where I am, there ye may be also. There is no sufficient 
 reason for interpreting this of the body ; it is clear therefore that it was 
 spoken, and should be understood, of the reception of the soul and 
 spirit conjointly with the body into heaven, and that not till the 
 coming of the Lord. So likewise Luke xx. 35. Acts vii. 60. when he 
 
 o o 
 
282 
 
 had said this, he fell asleep, xxiii. 6. the hope and resurrection of the dead; 
 that is, the hope of the resurrection, which was the only hope the 
 apostle professed to entertain. Thus also xxiv. 21. xxvi. 6 — 8. 1 Cor. 
 xv. 17 — 19. if Christ be not raised (which resurrection took place for 
 the very purpose that mankind might likewise rise again) then they 
 also which are fallen asleep in Christ, are perished ; whence it ap- 
 pears that there were only two alternatives, one of which must ensue; 
 either they must rise again, or perish : for if in this life only we 
 have hope in Christ, we are of all men most miserable ; which again 
 indicates that we must either believe in the resurrection, or have our 
 hope in this life only. v. 29, 30. if the dead rise not at all, why stand 
 we in jeopardy every hour ? v. 32. let us eat and drink, for to-morrow we 
 die; that is, die altogether, for otherwise the argument would have 
 no force. In the verses which follow, from v. 42. to v. 50. the rea- 
 soning proceeds on the supposition that there are only two states, the 
 mortal and the immortal, death and resurrection ; not a word is said 
 of any intermediate condition. Nay, Paul himself affirms that the 
 crown of righteousness which was laid up for him was not to be 
 received before that last day : 2 Tim. iv. 8. henceforth there is laid up 
 for me a crown of righteousness, which the Lord, the righteous Judge, 
 shall give me at that day, and not to me only, but unto all them also that 
 love his appearing. If a crown were laid up for the apostle, it follows 
 that it was not to be received immediately after death. At what time 
 then was it to be received? At the same time when it was to be 
 conferred on the rest of the saints, that is, not till the appearance of Christ 
 in glory. Philipp. ii. 16. that I may rejoice in the day of Christ, hi. 11. 
 if by any means I might attain unto the resurrection of the dead. v. 20, 21. 
 our conversation is in heaven, from whence also we look for the Saviour, 
 the Lord Jesus Christ; who shall change our vile body, that it may be 
 fashioned like unto his glorious body. Our conversation therefore is in 
 heaven, not where we are now dwelling, but in that place from whence 
 we look for the coming of the Saviour, who shall conduct us thither. 
 Luke xx. 35, 36. they which shall be accounted worthy to obtain that world 
 and the resurrection from the dead, neither marry, &c. ...for they are equal 
 
283 
 
 unto the angels... being the children of the resurrection, — that is, when they 
 finally become such ; whence it follows, that previous to the resurrection 
 they are not admitted to that heavenly world. 
 
 Thus far proof has been given of the death of the whole man. But 
 lest recourse should be had to the sophistical distinction, that although 
 the whole man dies, it does not therefore follow that the whole of 
 man should die, I proceed to give similar proof with regard to each 
 of the parts, the body, the spirit, and the soul, according to the division 
 above stated. 
 
 First, then, as to the body, no one doubts that it suffers privation 
 of life. Nor will the same be less evident as regards the spirit, 
 if it be allowed that the spirit, according to the doctrine laid down 
 in the seventh chapter, has no participation in the divine nature, but 
 is purely human; and that no reason can be assigned, why, if God has 
 sentenced to death the whole of man that sinned, the spirit, which is 
 the part principally offending, should be alone exempt from the ap- 
 pointed punishment; especially since, previous to the entrance of sin 
 into the world, all parts of man was alike immortal; and that since 
 that time, in pursuance of God's denunciation, all have become equally 
 subject to death. 7 But to come to the proofs. The Preacher him- 
 
 7 Yet one doubt 
 
 Pursues me still, lest all I cannot die; 
 
 Lest that pure breath of life, the spirit of man 
 
 Which God inspir'd, cannot together perish 
 
 With this corporeal clod: then in the grave, 
 
 Or in some other dreadful place, who knows 
 
 But I shall die a living death? O thought 
 
 Horrid, if true ! yet why ? it was but breath 
 
 Of life that sinn'd ; what dies but what had life 
 
 And sin? the body properly hath neither. 
 
 All of me then shall die : let this appease 
 
 The doubt, since human reach no further knows. Paradise Lost, X. 782. 
 When Milton wrote // Penseroso, his opinions respecting the soul seem to have been dif- 
 ferent. He there summons the spirit of Plato to unfold the mystery of the separate state 
 in which he supposed it to exist after death. 
 
 O O 2 • unsphere 
 
284 
 
 self, the wisest of men, expressly denies that the spirit is exempt 
 from death : iii. 18 — 20. as the beast dieth, so dieth the man ; yea, they 
 have all one breath ....all go unto one place. And in the twenty-first 
 verse, he condemns the ignorance of those who venture to affirm 
 that the way of the spirits of men and of beasts after death is dif- 
 ferent: who knoweth the spirit of man, an sursum ascendat, whether it 
 goeth upward f 8 Psal. cxlvi. 4. his breath goeth forth, he returneih to his 
 earth; in that very day his thoughts perish. Now the thoughts are in 
 the mind and the spirit, not in the body ; and if they perish, we 
 must conclude that the mind and spirit undergo the same fate as the 
 body. 1 Cor. v. 5. that the spirit may be saved in the day of the Lord 
 Jesus: the apostle does not say in the day of death, but in the day of 
 the Lord. 
 
 Lastly, there is abundant testimony to prove that the soul (whether 
 we understand by this term the whole human composition, or whether 
 it is to be considered as synonymous with the spirit) is subject 
 to death, natural as well as violent. Numb, xxiii. 10. let me (anima 
 mea, Lat. Vulg.) die the death of the righteous. Such are the words 
 of Balaam, who, though not the most upright of prophets, yet in 
 this instance uttered the words which the Lord put into his mouth ; 
 v. 9. Job xxxiii. 18. he keepeth back his soul from the pit. xxxvi. 14. 
 they (anima eorum, Lat. Vulg.) die in youth. Psal. xxii. 20. deliver my 
 soul from the sword, lxxviii. 50. he spared not their soul from death. 
 lxxxix. 48. shall he deliver his soul from the hand of the grave t 
 xciv. 17. my soul had almost dwelt in silence. Hence man himself, 
 
 unsphere 
 
 The spirit of Plato to unfold 
 
 What worlds, or what vast regions hold 
 
 Th' immortal mind, that hath forsook 
 
 Her mansion in this fleshly nook. Pnmdi *eHbost?~£l&. 
 
 8 Who knoweth the spirit of man that goeth upward — ? Authorized Transl. See Bp. Bull's 
 Discourse on the Subsistence of the Soul of Man after Death. His supposition is, that the 
 words are spoken by an Epicurean (if he may be allowed so to call him by an anticipation) 
 who is deriding the notion of the soul's immortality. 
 
285 
 
 when dead, is spoken of under the name of the soul; Lev. xix. 28. 
 Hebr. and xxi. 1, 11. neither shall he go in to any dead body (soul, Hebr.) 
 Isai. xxxviii. 17. thou hast in love to my soul delivered it from the pit 
 of corruption. The just and sufficient reason assigned above for the 
 death of the soul, is the same which is given by God himself; Ezek. 
 xviii. 20. the soul that sinneth, it shall die: and therefore, on the tes- 
 timony of the prophet and the apostle, as well as of Christ himself, 
 the soul even of Christ was for a short time subject unto death 
 on account of our sins : Psal. xvi. 10. compared with Acts ii. 27, 28, 31. 
 his soul was not left in hell, neither his flesh did see corruption. Matt, 
 xxvi. 38. my soul is exceeding sorrowful, even unto death. Nor do we 
 anywhere read that the souls assemble, or are summoned to judgement, 
 from heaven or from hell, but that they are all called out of the 
 tomb, or at least that they were previously in the state of the dead. 
 John v. 28, 29- the hour is coming, in the which all that are in the 
 graves shall hear his voice, and, shall come forth. In this passage 
 those who rise again, those who hear, those who come forth, are all 
 described as being in the graves, the righteous as well as the wicked. 
 1 Cor. xv. 52. the trumpet shall sound, and the dead shall be raised. 
 1 Thess. iv. 13 — 17- but I would not have you to be ignorant, brethren, 
 concerning them which are asleep, that ye sorrow not, even as others which 
 . have no hope : for if we believe that Jesus died and rose again, even so 
 them also which sleep in Jesus will God bring with him: for this we 
 say unto you by the word of the Lord, that we which are alive and remain 
 unto the coming of the Lord shall not prevent them which are asleep', 
 for the Lord himself shall descend, &c. . . . and the dead in Christ shall 
 rise first : then we which are alive and remain, shall be caught up together 
 with them into the clouds, to meet the Lord in the air; and so shall we 
 ever be with the Lord. They were asleep ; but the lifeless body does not 
 sleep, unless inanimate matter can be said to sleep. That ye sorrow not, 
 even as others which have no hope, — but why should they sorrow and have 
 no hope, if they believed that their souls would be in a state of salvation 
 and happiness even before the resurrection, whatever might become of the 
 body ? The rest of the world, indeed, who had no hope, might with reason 
 
286 
 
 despair concerning the soul as well as the body, because they did not 
 believe in the resurrection; and therefore it is to the resurrection that 
 Paul directs the hope of all believers. Them which sleep in Jesus will 
 God bring with him ; that is, to heaven from the grave. We which are 
 alive and remain unto the coming of the Lord shall not prevent them whicJi 
 are asleep. But there would have been no reason to fear lest the sur- 
 vivors should prevent them, if they who were asleep had long since been 
 received into heaven; in which case the latter would not come to meet 
 the Lord, but would return with him. We however which are alive 
 shall be caught up together with them, not after them, and so shall we 
 ever be with the Lord, namely, after, not before the resurrection. And 
 then at length the wicked shall be severed from among the just, Matt, 
 xiii. 49. Dan. xii. 2. many of them that sleep in the dust of the earth shall 
 awake, some to everlasting life, and some to shame and everlasting con- 
 tempt. In such a sleep I should suppose Lazarus to have been lying, if it 
 were asked whither his soul betook itself during those four days of death. 
 For I cannot believe that it would have been called back from heaven 
 to suffer again the inconveniences of the body, but rather that it was 
 summoned from the grave, and roused from the sleep of death. The 
 words of Christ themselves lead to this conclusion: John xi. 11, 13. our 
 friend Lazarus sleepeth ; but I go, that I may awake him out of sleep : 
 howbeit Jesus spake of his death : which death, if the miracle were true, 
 must have been real. This is confirmed by the circumstances of Christ's 
 raising him ; v. 43. he cried with a loud voice, Lazarus, come forth. If 
 the soul of Lazarus, that is, if Lazarus himself was not within the 
 grave, why did Christ call on the lifeless body which could not hear? 
 If it were the soul which he addressed, why did he call it from a 
 place where it was not? Had he intended to intimate that the soul 
 was separated from the body, he would have directed his eyes to the 
 quarter whence the soul of Lazarus might be expected to return, namely, 
 from heaven : for to call from the grave what is not there, is like 
 seeking the living among the dead, which the angel reprehended as 
 ignorance in the disciples, Luke xxiv. 5. The same is apparent in the 
 raising of the widow's son : Luke vii. 14. 
 
287 
 
 On the other hand, those who assert that the soul is exempt from 
 death, and that when divested of the body, it wings its way, or is 
 conducted by angels, directly to its appointed place of reward or 
 punishment, where it remains in a separate state of existence to 
 the end of the world, found their belief principally on the fol- 
 lowing passages of Scripture. Psal. xlix. 15. God will redeem my soul 
 from the power of the grave. But this proves rather that the soul 
 enters the grave with the body, as was shown above, from whence 
 it needs to be redeemed, namely, at the resurrection, when God shall 
 receive it, as follows in the same verse. As for the remainder, their 
 redemption ceaseth for ever, v. 8. and they are like the beasts that perish, 
 v. 12, 14. 
 
 The second text is Eccles. xii. 7. the spirit shall return unto God 
 that gave it. But neither does this prove what is required ; for the phrase, 
 the spirit returning to God, must be understood with considerable latitude; 
 since the wicked do not return to God at death, but depart far from 
 him. The preacher had moreover said before, iii. 20. all go unto one 
 place ; and God is said both to have given, and to gather unto himself the 
 spirit of every living thing, whilst the body returns to dust, Job xxxiv. 
 14, 15. if he gather unto himself his spirit and his breath, all flesh shall 
 perish together, and man shall turn again unto dust. See also Psal. civ. 
 29, 30. Euripides in the Suppliants has, without being aware of it, given 
 a far better interpretation of this passage than the commentators in 
 question. 9 
 
 9 f How much more rationally spake the heathen king Demophoon in a tragedy of 
 Euripides, than these interpreters would put upon king David.' Tenure of Kings and Magis- 
 trates. Prose Works, II. 280. It is related on the authority of one of Milton's daughters, 
 that, after the Holy Scriptures, his favourite volumes were Homer, Euripides, and Ovid. 
 The present Treatise contains nine quotations from the classics, seven of which are from 
 the authors mentioned. Aristotle, whom he calls • one of the best interpreters of nature and 
 morality,' (Tenure of Kings and Magistrates, II. 279-) *' likewise often expressly quoted, 
 or alluded to; but not a single direct reference is made to Plato, who, as Mr. Todd justly 
 remarks on the authority of the poet himself, was one of the principal objects of his regard. 
 Some Account of the Life and Writings of Milton, p. 152. 
 
288 
 
 oQev o enaoTov ei? to <pm x dipi/cero, 
 evravO' airekOelv, irvevfxa fxev irpos aiOepa, 
 to aco/ma o eis yrjv — . 532. Edit. Beck. 
 
 Each various part 
 That constitutes the frame of man, returns 
 Whence it was taken ; to th' ethereal sky 
 The soul, the body to its earth. Line 599. Potter's Transl. 
 
 that is, every constituent part returns at dissolution to its elementary 
 principle. This is confirmed by Ezek. xxxvii. 9- come from the four 
 winds, O breath ; it is certain therefore that the spirit of man must have 
 previously departed thither from whence it is now summoned to return. 
 Hence perhaps originates the expression in Matt. xxiv. 81. they shall 
 gather together the elect from the four winds. For why should not the 
 spirits of the elect be as easily gathered together as the smallest particles 
 of their bodies, sometimes most widely dispersed throughout different 
 countries? In the same manner is to be understood 1 Kings xvii. 21. 
 let this child's soul come into him again. This however is a form of 
 speech applied to fainting in general : Judges xv. 19. his spirit came 
 again, and he revived. See also 1 Sam. xxx. 12. For there are many 
 passages of Scripture, some of which have been already quoted, which 
 undoubtedly represent the dead as devoid of all vital existence; but 
 what was advanced above respecting the death of the spirit affords 
 a sufficient answer to the objection. 
 
 The third passage is Matt. x. 28. fear not them which kill the body, 
 but are not able to kill the soul. It may be answered that, properly 
 speaking, the body cannot be killed, as being in itself a thing inanimate : 
 the body therefore, as is common in Scripture, must be taken for 
 the whole human compound, or for the animal and temporal life ; 
 the soul for that spiritual life with which we shall be clothed after the 
 
 1 This is the reading proposed by Porson, Adversaria, p. 235. Toup (in Suid. II. p. 6.) sug- 
 gested to £fju instead of to o-w/ji', but the offence against metre was pointed out by Porson, Notcr 
 Breves ad Toupii Emendationes, ad p. 234. In the next line the old reading was dirij\6e. Gata- 
 ker proposed d-rreXdelv, which emendation was adopted by Musgrave, and approved by Porson. 
 
 
289 
 
 end of the world, as appears from the remainder of the verse, and from 
 1 Cor. xv. 44. 
 
 The fourth text is Philipp. i. 23. having a desire to depart (cupiens 
 dissolvi, having a desire for dissolution) and to be with Christ. But, to 
 say nothing of the uncertain and disputed sense of the word avdkvaai, 
 which signifies anything rather than dissolution? it may be answered, 
 that although Paul desired to obtain immediate possession of heavenly 
 perfection and glory, in like manner as every one is desirous of 
 attaining as soon as possible to that, whatever it may be, which 
 he regards as the ultimate object of his being, it by no means follows 
 that, when the soul of each individual leaves the body, it is re- 
 ceived immediately either into heaven or hell. For he had a desire 
 to be with Christ; that is, at his appearing, which all the believers 
 hoped and expected was then at hand. In the same manner one who is 
 going on a voyage desires to set sail and to arrive at the destined port, 
 (such is the order in which his wishes arrange themselves) omitting all 
 notice of the intermediate passage. If, however, it be true that there 
 is no time without motion, which Aristotle illustrates by the example 
 of those who were fabled to have slept in the temple of the heroes, 
 and who, on awaking, imagined that the moment in which they 
 awoke had succeeded without an interval to that in which they fell 
 asleep ; 3 how much more must intervening time be annihilated to the 
 
 * 'Qui urgent propriam solve.ndi et dissolvendi notionem, hi adeant Duker. ad Florum 
 IV. 11. extr. qui docuit, solvi etiam metaphorice apud Latinos pro mori poni.' Schleusner 
 in voce dvaXvta. 
 
 5 'A\\d pifv ovo' avev ye perafioXtjv orav yap avro\ pt]6iv fxeTa(3d\\u>pev t^v lidvotav, tj 
 XaQmpev jueTa/3a\/\oi/T£?, ov Sok6? tjpiv yeyovevai 6 ypovos' naQd-nep ouSe to?? ev Ty ^Laptoi 
 fxvdoAoyovpevots nadevtieiv trapd to?<s fipwcriv, otov eyepdwei. avvairTOvtrt yap to irpoTepov vvv 
 tw va-repov vvv, kci\ ev iroiovatv, e^aipovvTC? hid Ttjv dvaiaQtjtriav to pe-ra^v. Nat. Auscult. 
 IV. 16. Edit. Duvall. Simplicius in his scholium on this passage explains the allusion at 
 some length, but the most material part of his information is contained in the following 
 note of Kuhnius. ' Paulo modestius agunt Graeci cum loquuntur de heroibus in Sardinia 
 dormientibus, quorum mentionem facit Aristoteles libro IV. &c. Ubi Simplicius— ex Herculis 
 filiis, quos ex Thestii natis susceperat, nonnullos in Sardinia mortuos dici, illorumque corpora 
 usque ad Aristotelis, forte et usque ad Alexandri Aphrodisiensis tempora mansisse integra et 
 
 p p aaijirra, 
 
290 
 
 departed, so that to them to die and to be with Christ will seem to 
 take place at the same moment? Christ himself, however, expressly in- 
 dicates the time at which we shall be with him ; John xiv. 3. if I go 
 and prepare a place for you, I will come again and receive you unto 
 myself; that where I am, there ye may be also. 
 
 The fifth text evidently favours my view of the subject: 1 Pet. iii. 19. 
 by which also he went and preached to the spirits that are in prison, 
 literally, in guard, or, as the Syriac version renders it, in sepulchro, 
 in the grave, which means the same ; for the grave is the common 
 guardian of all till the day of judgement. What therefore the apostle 
 says more fully, iv. 5, 6. who shall give account to him that is ready 
 to judge the quick and the dead; for, for this cause was the gospel 
 preached also to them that are dead, he expresses in this place by a 
 metaphor, the spirits that are in guard; it follows, therefore, that the 
 spirits are dead. 
 
 The sixth text is Rev. vi. 9. / saw under the altar the souls of them 
 that were slain. I answer, that in the Scripture idiom the soul is 
 generally often put for the whole animate body, and that in this pas- 
 sage it is used for the souls of those who were not yet born; unless 
 indeed the fifth seal was already opened in the time of John: in the 
 same manner as in the parable of Dives and Lazarus, Luke xvi. though 
 Christ, for the sake of the lesson to be conveyed, speaks of that as 
 present which was not to take place till after the day of judgement, 
 and describes the dead as placed in two distinct states, he by no means 
 intimates any separation of the soul from the body. 
 
 The seventh text is Luke xxiii. 43. Jesus said unto him, Verily I 
 say unto thee, To-day shalt thou be with me in paradise. This passage 
 
 a<Tr\-KTa, et speciem dormientiura praebuisse. Apud hos captabant dormientes somnia, et 
 <rvn(3oXiKovi somnos protrahebant, qui ab his heroibus corporis valetudinem commodam, vel 
 alia quaedam petitum venerant. Vide Schol. Graec. in Luciani Tom. I. pag. 3.' Kuhnii Ob- 
 servationes in Diogenis Laertii Lib. I. Segm. 109- 
 
 
291 
 
 has on various accounts occasioned so much trouble, that some have not 
 hesitated to alter the punctuation, as if it had been written, J say unto 
 thee to-day;* that is, although I seem to-day the most despised and 
 miserable of all men, yet I declare to thee and assure thee, that thou 
 shalt hereafter be with me in paradise, that is, in some pleasant place, 
 (for properly speaking paradise is not heaven) or in the spiritual state 
 allotted to the soul and body. The same expedient has been resorted 
 to Matt, xxvii. 52, 53. At the time of the earthquake, on the same day 
 (not three days after, as is generally supposed) the graves were opened, 
 the dead arose and came out, v. 52. kuI e£e\0oVes, and having come out, 
 at length after the resurrection of Christ they went into the holy city ; 
 for so, according to Erasmus, the ancient Greeks pointed the passage; 5 
 and with this the Syriac agrees : et egressi sunt, et post resurrectionem 
 ejus ingressi sunt, &c. That spiritual state in which the souls as well 
 as bodies of the arising saints previously abode, might not improperly 
 be called paradise; and it was in this state, as appears to me, that 
 the penitent thief was united to the other saints without punishment 
 for sin. Nor is it necessary to take the word to-day in its strict 
 acceptation, but rather for a short time, as in 2 Sam. xvi. 3. Heb. iii. 7. 
 However this may be, so much clear evidence should not be rejected 
 on account of a single passage, of which it is not easy to give a satis- 
 factory interpretation. 
 
 The eighth text is the forty -sixth verse of the same chapter; into 
 thy hands I commend my spirit. But the spirit is not therefore sepa- 
 rated from the body, or incapable of death ; for David uses the same 
 
 4 ' Hanc vocem praecedentibus jungendam esse statuit cum aliis Hesychius, O. 49- qui 
 citantur Schol. Codicis 34. Theophylactus. a\\oi le eK/3id^ovrai to pfjfxa, oti^ovtw ek to 
 arifxcpov, "va t] to Aeyo/xevov toiovtov afxrfv \eyo> aroi arinepov' eiTa to* /uct e/xov e<rr] ev tio 
 irafxaSei'o-u aweirKpe'povTes. Sever. Apologet. 22.' Wetsten. ad Luc. xxiii. 43. See the remarks 
 of Whitby on this passage, and the reason which he gives against the punctuation proposed. 
 
 * ' Graeci sic distinguunt, ut appareat eos statim mortuo Christo resurrexisse ; verum non 
 egressos e monumentis, nee apparuisse, priusquam resurrexisset Christus. Unde resurrexerunt 
 positum est pro revixerunt.' Erasmus ad Matt, xxviii. 55. He proceeds to quote Jerome, Chry- 
 sostom, and Origen in support of this interpretation. Theophylact and Augustine are against it. 
 
 pp2 
 
292 
 
 language Psal. xxxi. 5. although he was not then about to die : into 
 thine hand I commit my spirit, while it was yet abiding in, and with, 
 
 the body. So Stephen, Acts vii. 59. Lord Jesus, receive my spirit 
 
 and when he had said this, he fell asleep. It was not the bare spirit 
 divested of the body that he commended to Christ, but the whole spirit 
 and soul and body, as it is expressed 1 Thess. v. 23. Thus the spirit of 
 Christ was to be raised again with the body on the third day, while 
 that of Stephen was to be reserved till the appearing of the Lord. 
 So 1 Pet. iv. 19. let them commit the keeping of their souls to him in 
 well doing. 
 
 The ninth passage is 2 Cor. v. 1 — 20. It is sufficiently apparent, how- 
 ever, that the object of this passage is not to inculcate the separation of 
 the soul from the body, but to contrast the animal and terrestrial life 
 of the whole man with the spiritual and heavenly. Hence in the 
 first verse the house of this tabernacle is opposed, not to the soul, but to 
 a building of God, an house not made with hands, that is, to the final 
 renewal of the whole man, as Beza also explains it, 6 whereby we are 
 clothed upon in the heavens, being clothed... not naked, v. 3. This dis- 
 tinctly appears from the fourth verse : not for that we would be unclothed, 
 but clothed upon, that mortality might be swallowed up of life. See also 
 v. 5. now he that hath wrought us for the selfsame thing is God; not 
 for the separation of the soul from the body, but for the perfecting 
 of both. Wherefore the clause in the eighth verse, to be absent 
 from the body, and to be present with the Lord, must be understood 
 of the consummation of our happiness; and the body must be taken 
 for this frail life, as is common in the sacred writers, and the absence 
 spoken of v. 9- for our eternal departure to an heavenly world ; or per- 
 haps to be at home in the body, and to be absent from the Lord, v. 6. 
 
 6 ' Arrepta occasione ex comparatione proxime proecedente, corpus istud, ut est in hac 
 vita calamitosum, comparat cum caduco et fragili tabernaculo ; cui opponit cceleste domicilium, 
 
 sic vocans firmam et perennem ejusdem corporis in ccelo glorificati conditionem Est 
 
 autem etiam hie locus, de futura gloria, isti tractationi de ministerii dignitate insertus/ &c. 
 Beza ad 2 Cor. v. 1. 
 
293 
 
 may mean nothing more than to be entangled in worldly affairs, and to 
 have little leisure for heavenly things ; the reason of which is given 
 v. 7. for we walk by faith, not by sight: whence it follows, v. 8. we are 
 confident and willing rather to be absent from the body, and to be present 
 with the Lord; that is, to renounce worldly things as much as possible, 
 and to be occupied with things heavenly. The ninth verse proves still 
 more clearly that the expressions to be present and to be absent both 
 refer to this life : wherefore we labour that whether present or absent, we 
 may be accepted of God : for no one supposes that the souls of men are 
 occupied from the time of death to that of the resurrection in endea- 
 vours to render themselves acceptable to God in heaven; that is the 
 employment of the present life, and its reward is not to be looked 
 for till the second coming of Christ. For the apostle says, v. 10. we 
 must all appear before the judgement-seat of Christ, that every one may 
 receive the things done in his body, according to that he hath done, whe- 
 ther it be good or bad. There is consequently no recompense of good 
 or bad after death, previous to the day of judgement. Compare 
 1 Cor. xv. the whole of which chapter throws no small light on this 
 passage. The same sense is to be ascribed to 2 Pet. i. 13 — 15 ; as long 
 as I am in this tabernacle, &c. that is, in this life. It is however 
 unnecessary to prolong this discussion, as there is scarcely one of the 
 remaining passages of Scripture which has not been already explained 
 by anticipation. 
 
 The fourth and last degree of death, is death eternal, the punish- 
 ment of the damned ; which will be considered in the twenty-seventh 
 chapter. 
 
 vj 
 
CHAP. XIV. 
 
 Of 
 
 Man's Restoration 
 
 and OF 
 
 Christ as Redeemer. 
 
 We have hitherto considered the Providence of God in relation to 
 the fall of man ; we are now to consider it as operating in his 
 restoration. 
 
 The restoration of man is the (act whereby man, being delivered 
 from sin and death by God the Father through Jesus Christ, is raised 
 to a far more excellent state of grace and glory than that from which 
 he had fallen?] Rom. v. 15. but not as the offence, so also is the free 
 gift: for if through the offence of one many be dead, much more the 
 grace of God, and the gift by grace, which is by one man Jesus Christ, 
 hath abounded unto many. v. 17. for if by one man's offence death reigned 
 by one ; much more they which receive abundance of grace and of the 
 gift of righteousness shall reign in life by one, Jesus Christ. See also 
 v. 21. Eph. i. 9, 10. according to his good pleasure which he hath pur- 
 posed in himself .... that he might gather together in one all things in 
 
 Christ. 1 John iii. 8. he that committeth sin is of the devil for this 
 
 purpose the Son of God was manifested, that he might destroy the works 
 of the devil. 
 
 In this restoration are comprised the redemption and renova- 
 tion of MAN. 
 
295 
 
 Tt/prt^MPTTOTj is that, act whereby Christ, being sent in— Tffp, 
 
 TaTtt.N-F.RS OF TTMF, TM7nFT?MT7T> AT,J f ff-pT.Ty VTT.TIS AT THE PRICE OF 
 
 HIS QWNJRLQQD, BY HIS OWN VOLUNTARY ACT, C ONFORMABLY TO THE 
 ETER NAL mUNSF.T. ANF> an AOV. OF Qpj} THF F rtTHF K 
 
 Conformably to the eternal counsel of God the Father. 
 1 Pet. i. 20. the Lamb. . . . preordained before the foundation of the world. J&ff 
 See other passages to the same effect in the fourth chapter, on Pre- 
 destination. 
 
 Grace. Even before man had, properly speaking, confessed his 
 guilt, that is, before he had avowed it ingenuously and in the spirit of 
 repentance, God nevertheless, in pronouncing the punishment of the 
 serpent, previously to passing sentence on man, promised that he 
 would raise up from the seed of the woman one who should bruise the 
 serpent's head, Gen. iii. 15. and thus anticipated the condemnation of 
 mankind by a gratuitous redemption. John iii. 16. God so loved the 
 world, that he gave his only begotten Son — . Rom. iii. 25. whom God 
 hath set forth to be a propitiation through faith, v. 8. God commendeth 
 his love toward us, in that while we were yet sinners, Christ died for us. 
 Heb. ii. 9. that he, by the grace of God, should taste death for every 
 man. 1 John iv. 9, 10. in this was manifested the love of God toward 
 
 us, because that God sent his only begotten Son not that we loved 
 
 God, but that he loved us. Hence the Father is often called our 
 Saviour, inasmuch as it is by his eternal counsel and grace alone that 
 we are saved. Luke i. 47. my spirit hath rejoiced in God my Saviour. 
 v. 68, 69- blessed be the Lord God of Israel, for he hath visited and 
 redeemed his people, and hath raised up an horn of salvation for us in 
 the house of his servant David. 1 Tim. i. 1. by the commandment of God 
 our Saviour, and Lord Jesus Christ, which is our hope. ii. 3. for this 
 is good and acceptable in the sight of God our Saviour, iv. 10. we 
 trust in the living God, who is the Saviour of all men. Tit. i. 3. ac- 
 cording to the commandment of God our Saviour, ii. 10. that they may 
 adorn the doctrine of God our Saviour in all things, iii. 4 — 6. but after 
 
296 
 
 that the kindness and love of God our Saviour towards man appeared, 
 
 according to his mercy he saved us by the washing of regeneration, and 
 renewing of the Holy Ghost, which he shed on us abundantly through 
 Jesus Christ our Saviour. Jude 25. to the only wise God our Saviour, 
 be glory; where the Vetus Interpres and some of the Greek manu- 
 scripts add, through Jesus Christ our Lord? 
 
 Christ being sent in the fulness of time. Gal. iv. 4. but 
 when the fulness of time was come, God sent forth his Son. Eph. i. 10. 
 in the dispensation of the fulness of times. 
 
 At the price of his own blood. Isai. liii. 1, &c. Acts xx. 28. the 
 Church of God, which he hath purchased with his own blood. Rom. iii. 25. 
 a propitiation through faith in his blood. 1 Cor. vi. 20. ye are bought 
 with a price. See also vii. 23. Gal. iii. 13. being made a curse for us. 
 Eph. v. 2. he hath given himself for us an offering and a sacrifice to God. 
 Heb. ii. 9. that he should taste death for every man. xiii. 20. through 
 the blood of the everlasting covenant. 1 Pet. i. 19. with the precious 
 blood of Christ, iii. 18. Christ also hath once suffered for sins. Rev. 
 i. 5. that washed us from our sins in his own blood, v. 9- thou hast 
 redeemed us to God by thy blood, xiii. 8. the Lamb slain from the 
 foundation of the world. 
 
 t^ By his own voluntary act. Isai. liii. 10. upon condition that his 
 
 soul make a trespass offering,* Horsley's Translation. Matt. xx. 28. to 
 
 give his life a ransom for many. John x. 15, 18. I lay down my life 
 
 for the sheep : no man taketh it from me, but I lay it down of myself; I 
 
 have power to lay it down, and I have power to take it again. Eph. v. 2. 
 
 7 These words are found in fifteen manuscripts, according to Wetstein, and in the Vulgate, 
 two Syriac, Coptic, and Arabic versions. See also Mill on this verse. 
 
 8 ' That his soul should make the trespass offering, expresses that it was with the full con- 
 sent of his own mind that he made the painful atonement. See Vitringa upon the place.' 
 Horsley's Bibl. Cril. in loc. Quandoquidem semetipsum exposuit, Tremellius. If his soul shall 
 make a propitiatory sacrifice. Lowth's Translation. A different sense is given to the passage 
 in our authorized version : when thou shalt make his soul an offering for sin. 
 
297 
 
 he hath given himself for us. Philipp. ii. 8. became obedient unto death 
 1 Tim. ii. 6. who gave himself a ransom for all. 
 
 All believers. Rom. iii. 25. a propitiation through faith in his 
 blood. 
 
 There is no other Redeemer or Mediator besides Christ. Acts iv. 12. 
 neither is there salvation in any other, for there is none other name under 
 heaven given among men, whereby we must be saved. 1 Tim. ii. 5. there 
 
 is one mediator the man Christ Jesus. John xiv. 6. no man cometh 
 
 unto the Father, but by me. 
 
 There was a promise made to all mankind, and an expectation! 
 of the Redeemer, more or less distinct, even from the time of the! 
 fall. Gen. iii. 15. / will put enmity, xxii. 18. in thy seed shall all the 
 nations of the earth be blessed. See also xxvi. 4. xxviii. 14. xlix. 10. 
 until Shiloh, or the peacemaker come. Deut. xviii. 15. Jehovah thy God 
 will raise up unto thee a prophet from the midst of thee, of thy brethren, 
 like unto me; unto him ye shall hearken: according to all that thou 
 
 desiredst of Jehovah thy God in Horeb saying, Let me not hear 
 
 again the voice of Jehovah my God, neither let me see this great fire 
 any more, that I die not. Job xix. 25, 26. / know that my redeemer 
 liveth. In the Psalms and prophetical writings the advent of the Re- 
 deemer is intimated with less obscurity. Psal. lxxxix. 35, 36. once have 
 I sworn by my holiness, that I will not lie unto David. His seed shall 
 endure for ever. Isai. xi. 1, &c. there shall come forth a rod out of the 
 stem of Jesse. Jer. xxx. 9. they shall serve Jehovah their God, and David 
 their king, whom I will raise up unto them, xxxiii. 15. at that time 
 will I cause the branch of righteousness to grow up unto David. 
 
 At the appointed time he was sent into the world. Gal. iv. 4. as above. 
 
 Two points are to be considered in relation to Christ's character 
 as Redeemer; his nature and office. 
 
 QQ 
 
298 
 
 His nature is twofold ; divine and human. Matt. xvi. 16. the 
 Christ, the Son of the living God. Gen. iii. 15. the seed of the woman. 
 
 John i. 1, 14. the Word was God and the Word was made flesh. 
 
 iii. 13. he that came down from heaven, even the Son of man that is in 
 
 heaven, v. 31. he that cometh from above he that cometh from heaven. 
 
 Acts ii. 30. of the fruit of the loins of David, according to the flesh. 
 See also Rom. i. 3. viii. 3. God sending his own Son in the likeness of 
 sinful flesh, ix. 5. of whom as concerning the flesh Christ came, who is 
 over all, God. 1 Cor. xv. 47. the second man is the Lord from heaven. 
 Gal. iv. 4. God sent forth his Son, made of a woman. Philipp. ii. 7, 8. but 
 made himself of no reputation, and took upon him the form of a servant, 
 and was made in the likeness of men, and being found in fashion as a 
 
 man — . Heb. ii. 14, 16. he also himself took part of flesh and blood 
 
 he took not on him the nature of angels, but he took on him the seed of 
 Abraham, x. 5, &c. wherefore when he cometh into the world, he saith, 
 Sacrifice and offering thou wouldest not, but a body hast thou prepared 
 
 me then said I, Lo, I come. 1 John i. 7- the blood of Jestis Christ 
 
 his Son. iv. % every spirit that confesseth that Jesus Christ is come in 
 the flesh, is of God. Col. ii. 9. in him dwelleth all the fulness of the 
 Godhead bodily; which passage I understand, not of the divine nature 
 of Christ, but of the entire virtue of the Father, and the full completion 
 of his promises, (for so I would interpret the word, rather than fulness,) 
 dwelling in, not hypostatically united with, Christ's human nature; and 
 this bodily, that is, not in ceremonies and the rudiments of the world, 
 but really and substantially ; according to Isai. xi. 2, he. the Spirit 
 of Jehovah shall rest upon him, the spirit of wisdom. John iii. 34. God 
 giveth not the Spirit by measure unto him. i. 17. grace and truth came 
 by Jesus Christ. 1 Tim. iii. 16. God was manifest in the flesh, that is, 
 in the incarnate Son, his own image. With regard to Christ's divine 
 nature, the reader is referred to what was proved in a former chapter 
 concerning the Son of God ; from whence it follows, that he by 
 whom all things were made both in heaven and earth, even the angels 
 themselves, he who in the beginning was the Word, and God with 
 God, and although not suprefne, yet the first born of every creature, 
 
299 
 
 must necessarily have existed previous to his incarnation, whatever 
 subtleties may have been invented to evade this conclusion by those 
 who contend for the merely human nature of Christ. 
 
 This incarnation of Christ, whereby he, being God, took upon him 
 the human nature, and was made flesh, without thereby ceasing to be 
 numerically the same as before, is generally considered by theologians 
 as, next to the Trinity in Unity, the greatest mystery of our religion. 
 Of the mystery of the Trinity, however, no mention is made in 
 Scripture; whereas the incarnation is frequently called by this name. 
 1 Tim. iii. 16. without controversy great is the mystery of godliness ; 
 God was manifest in the flesh — . Col. ii. 2, 3. to the acknowledge- 
 ment of the mystery of God, and of the Father, and of Christ; in 
 which 9 (namely, in this mystery) are hid all the treasures of wisdom. 
 
 Eph. i. 9, 10. having made known unto us the mystery of his will that 
 
 he might gather together in one all things in Christ, iii. 4. in the mystery 
 of Christ. See also Col. iv. 3. Eph. iii. 9. the fellowship of the mystery 
 which from the beginning of the world hath been hid in God, who created 
 all things by Jesus Christ. Col. i. 26, 27. the riches of the glory of this 
 mystery which is Christ. 
 
 gjnrp th pr> this tnysfpry is so great., wp arp arlmonishpd by that 
 ypry r onRidprntion not to a ssert a n yt hin g rp«p p r ti ng \t rashly o r pre- 
 sump tuousl y, o n mere gr o un d s of philosophical rea s oning ; n ol to add 
 to jt anything ^f "nr own ] n ot even to ndmice in its behalf any pa s 
 sggp o f Scr ipt irp of which the pnrp nT t wy Vip Honhtfnl, hut to he 
 contented wi th th° ^l^q^ct — tpytc, how o v o r fpw in numb e r , If we 
 listen to such passages, and are willing to acquiesce in the simple 
 truth of Scripture, unincumbered by metaphysical comments, to how 
 many prolix and preposterous arguments shall we put an end! how 
 much occasion of heresy shall we remove ! how many ponderous dab- 
 blings in theology shall we cast out, purging the temple of God from 
 t he contamination o £ *"^" mnnieh | Nothing would be more plain . 
 
 • In wham. Authorised Translation. 
 QQ2 
 
 -.A 
 
300 
 
 and— agreeable to-reason, nothing more suitable to the understanding 
 even of the meanest individual, than sneh parts of thp Christian faith 
 as are declared in S cri ptu r e to be - nec e ssar y f or —salvation, if teachers, 
 even of the reformed church, were as yet suffi ciently impressed with 
 t he pro pr4ety--o£-dnsisting on nothing but divine authority in matters 
 
 relating to God, «UMJ at lim iti ng them sel ve s to the contents -of the 
 
 sacr^d-jrolume. What ir p^ypntial w n ul r^ feBMJy appear, wJien JieecLiiom 
 thn pnrpWitips of pontr ovprsy ; what is mysterious would be suffered 
 to remain inviolate, and we should be fearful of overstepping the bounds 
 of propriety in its investigation. 
 
 The opinion, however, which now prevails, or rather which has pre- 
 vailed for many ages, is this ; that whereas it was contended in a former 
 stage of the controversy respecting Christ, that the three persons of the 
 Trinity were united in one nature, it is now asserted, on the other hand, 
 that two natures are so combined in the one person of Christ, that he 
 has a real and perfect subsistence in the one nature, independently of 
 that which properly belongs to the other ; insomuch that two natures are 
 comprehended in one person. This is what is called in the schools the 
 hypostatic union. Such is the explanation of Zanchius, Vol. I. Part II. 
 Book II. Chap. 7. 1 * He took upon him not man, properly speaking, 
 but the human nature. For the Logos being in the womb of the virgin 
 assumed the human nature by forming a body of the substance of Mary, 
 and creating at the same time a soul to animate it. Moreover, such 
 was his intimate and exclusive assumption of this nature, that it 
 never had any separate subsistence, independent of the Logos; but did 
 then first subsist, and has ever since subsisted, in the Logos alone.' 
 I say nothing of the silence of Scripture respecting the above arcana, 
 though they are promulgated with as much confidence, as if he who thus 
 ventures to deliver them on his own authority, had been a witness in 
 
 1 'Assumpsit humanam naturam, non hominem proprie loquendo. Nam X070? in utero 
 virginis existens, humanam naturam sibi ipse, in seipso, turn corpus ex substantia Mariae 
 formando, turn animam simul creando, assumpsit; atque ita illam in seipso, et sibi assump- 
 sit, ut ilia natura nunquam per se substiterit, extra Xoyov ; sed et turn primum, et deinceps 
 semper in \6yu> tantum substiterit.' 
 
 ' 
 
301 
 
 the womb of Mary to the mysteries which he describes. He argues as 
 if it were possible to assume human nature, without at the same time 
 assuming man ; for human nature, that is, the form of man in a mate- 
 rial mould, wherever it exists, constitutes at once the proper and entire 
 man, deficient in no part of his essence, not even (if the words have 
 any meaning) in subsistence and personality. In reality, however, sub- 
 sistence is the same as substantial existence ; and personality is nothing 
 but a word perverted from its proper use to patch up the thread- 
 bare theories of theologians. It is certain that the Logos was made 
 that which he assumed; if then he assumed the human nature, not 
 man, he was made not man, but the human nature; these two things 
 being inseparable. 
 
 But before I proceed to demonstrate the weakness of the received 
 opinion, it is necessary to explain the meaning of the three terms so 
 frequently recurring, nature, person, and hypostasis, which last word is 
 translated in Latin, substantia or subsistentia, substance or subsistence. 
 Nature in the present instance can signify nothing, but either the actual 
 essence, or the properties of that essence. Since however these proper- 
 ties are inseparable from the essence, and the union of the natures is 
 hypostatical, not accidental, we must conclude that the term nature 
 can here mean only the essence itself. Person is a metaphorical 
 word, transferred from the stage to the schools of theology, signi- 
 fying any one individual being, as the logicians express it ; any intel- 
 ligent ens, numerically one, whether God, or angel, or man. The Greek 
 word hypostasis can signify nothing in the present case but what is ex- 
 pressed in Latin by substantia or subsistentia, substance or subsistence ; 
 that is to say, a perfect essence existing per se ; whence it is gene- 
 rally put in opposition to merely accidents. 
 
 Hence the union of two natures in Christ must be considered as 
 the mutual hypostatic union of two essences; for where there is a 
 perfect substantial essence, there must also be an hypostasis or sub- 
 sistence, inasmuch as they are the same thing; so that one Christ, one 
 
302 
 
 ens, one person, is formed of this mutual hypostatic union of two 
 natures or essences. For it is no more to be feared that the union of 
 two hypostases should constitute two persons, than that the same con- 
 sequence should result from the union of two natures, that is to say, of 
 two essences. If however the human nature of Christ never had any 
 proper and independent subsistence, or if the Son did not take upon 
 himself that subsistence, it would have been no more possible for him 
 to have been made very man, or even to have assumed the real and 
 perfect substance or essence of man, than for the body of Christ to 
 be present in the sacrament without quantity or local extension, as 
 the Papists assert. 2 This indeed they explain by his divine power, 
 their usual resort in such cases. It is however of no use to allege a 
 divine power, the existence of which cannot be proved on divine autho- 
 rity. There is then in Christ a mutual hypostatic union of two natures, 
 that is to say, of two essences, of two substances, and consequently of 
 two persons ; nor does this union prevent the respective properties of 
 each from remaining individually distinct. That the fact is so, is suffi- 
 ciently certain ; the mode of union is unknown to us ; and it is best 
 to be ignorant of what God wills should remain unknown. If indeed 
 it were allowable to define and determine with precision in mysteries 
 of this kind, why should not our philosophical inquisitiveness lead us 
 to inquire respecting the external form common to the two natures? 
 For if the divine and human nature have coalesced in one person, that 
 is to say, as my opponents themselves admit, in a reasonable being, 
 numerically one, it follows that these two natures must have also coa- 
 lesced in one external form. The consequence would be, either that the 
 divine form must have been annihilated or blended with the human, 
 which would be absurd, unless they were previously the same; or, 
 vice versa, that the human must have been annihilated or blended 
 with the divine, unless it exactly resembled the latter ; or, which is the 
 
 * ' Those words are as much against plain equity and the mercy of religion, as 
 
 those words of ' take, eat, this is my body,' elementally understood, are against nature and 
 sense.' Doctrine and Discipline of Divorce. Prose Works, II. 37. 
 
303 
 
 only remaining alternative, Christ must be considered as having two 
 forms. How much better is it for us to know merely that the Son 
 of God, our Mediator, was made flesh, that he is called both God 
 and Man, and is such in reality ; which is expressed in Greek by 
 the single and appropriate term QedvOpcoiros. Since however God has 
 not revealed the mode in which this union is effected, it behoves us 
 to cease from devising subtle explanations, and to be contented with 
 remaining wisely ignorant. 
 
 It may however be observed, that the opinion here given respecting 
 the hypostatic union agrees with what was advanced relative to the 
 Son of God in the fifth chapter, namely, that his essence is not the 
 same with that of the Father; for if it were the same, it could not 
 have coalesced in one person with man, unless the Father were also 
 included in the same union, nay, unless man became one person with 
 the Father as well as with the Son ; which is impossible. 
 
 The reasons, therefore, which are given to prove that he who was 
 made flesh must necessarily be the supreme God, may safely be dis- 
 missed. It is urged, first, from Heb. vii. 26, 27. that suck an high 
 priest became us, who is holy, harmless, undefiled, separate from sinners, 
 and made higher than the heavens. These words, however, do not even 
 prove that he is God, much less that it was necessary that he should 
 be so; not to mention, that he is holy, not only as God, but as man 
 conceived of the Holy Spirit by the power of the Most High; nor is 
 he said to be higher than the heavens, but to be made higher than the 
 heavens. Again, what is said of him v. 24. he continueth ever, is a pro- 
 perty which he has in common both with men and angels; nor does 
 it follow that he is God, because he is able to save them to the utter- 
 most that come unto God by him, v. 25. Lastly, the word of the oath, 
 which was since the law, maheth the Son, who is consecrated for ever- 
 more, v. 28. so that he is not on this account necessarily God. Besides, 
 Scripture nowhere teaches, that none but God is able to approach God, 
 to take away sin, to fulfil the law, to endure and vanquish the anger 
 
304 ^ 
 
 of God, the power of Satan, temporal as well as eternal death, in a 
 word, to restore to us the blessings which we had lost ; but it teaches 
 that he has power to effect this to whom the Father has given it; 
 that is to say, the beloved Son of God, in whom he has himself tes- 
 tified that he is well pleased. 
 
 That Christ therefore, since his assumption of human flesh, remains 
 one Christ, is a matter of faith ; whether he retains his two-fold will 
 and understanding, is a point respecting which, as Scripture is silent, 
 we are not concerned to inquire. For after having emptied himself, 3 
 he might increase in wisdom, Luke ii. 52. by means of the under- 
 standing which he previously possessed, and might know all things, 
 John xxi. 17. namely, through the teaching of the Father, as he 
 himself acknowled ^d. 4 Nor is his twofold will implied in the single 
 passage Matt. xxvi. 39- not as I will, but as thou wilt, unless he be 
 the same with the Father, which, as has been already shown, cannot 
 be admitted. 
 
 That Christ was very man, is evident from his having a body, Luke 
 xxiv. 39. a spirit hath not flesh and bones, as ye see me have ; a soul, 
 Mark x. 45. that he might give his life (animam, his soul) a ransom for 
 many ; xiv. 34. my soul is exceeding sorrowful unto death ; and a spirit, 
 
 3 he that dwelt above 
 
 High thron'd in secret bliss, for us frail dust 
 
 Emptied his glory, ev'n to nakedness. Ode on the Circumcision, 18. 
 
 Newton remarks that the expression is taken from Philipp. ii. 7- though not as in our trans- 
 lation, he made himself of no reputation, but as it is in the original, iavrov eWi/w<re. 
 
 * now by some strong motion I am led 
 
 Into the wilderness, to what intent 
 
 I know not yet, perhaps I need not know ; 
 
 For what concerns my knowledge God reveals. Paradise Regained, I. 290. 
 
 Several of the expressions in the soliloquy from which these lines are extracted are founded 
 on the supposition, that Christ was not possessed of all the knowledge which his human 
 nature was capable of receiving by virtue of the union of the two natures, and from the 
 first moment of that union. See the authorities by which this opinion is supported, in the 
 note on the above passage in Mr. Hawkins's recent edition of Milton's poetical works. 
 
305 
 
 Luke xxiii. 46. into thy hands I commend my spirit. It is true that 
 God attributes to himself also a soul and spirit ; but there are 
 reasons most distinctly assigned in Scripture, why Christ should be 
 very man. 1 Cor. xv. 21. for since by man came death, by man came 
 also the resurrection of the dead. Heb. ii. 14. forasmuch then as the 
 children are partakers of flesh and blood, he also himself' likewise took 
 part of the same, that through death he might destroy him that had the 
 power of death, that is, the devil, v. 17. wherefore in all things it behoved 
 him to be made like unto his brethren, that he might be a merciful and 
 faithful high priest, v. 18. for in that he himself hath suffered, being 
 tempted, he is able to succour them that are tempted, iv. 15. we have not an 
 high priest which cannot be touched with the feeling of our infirmities. 
 v. 2. who can have compassion on the ignorant, and on them that are out 
 of the way ; for that he himself also is compassed with infirmity. Finally, 
 God would not accept any other sacrifice, inasmuch as any other 
 would have been less worthy. Heb. x. 5. sacrifice thou woiddest not, 
 but a body hast thou prepared me. viii. 3. it is of necessity that this 
 man have somewhat also to offer, ix. 22. without shedding of blood is no 
 remission. 
 
 Inasmuch, however, as the two natures constitute one Christ, cer- 
 tain particulars appear to be predicated of him absolutely, which pro- 
 perly apply to one of his natures. This is what is called commu- 
 nicatio idiomatum or proprietatum, where by the customary forms of 
 language what is peculiar to one of two natures is attributed to both 
 jointly. John iii. 13. he that came down from heaven, even the Son of 
 man, which is in heaven, viii. 58. before Abraham was, I am. Accord- 
 ingly, these and similar passages, wherever they occur, are to be 
 understood kut aXXo ical aXXo, as theologians express it; (for in speaking 
 of Christ the proper expression is not aXXo? k<xI aXXos, but aXXo Kal 
 a\Xo, inasmuch as it refers, not to himself, but to his person, or, in 
 other words, his office of mediator : for as to the subject of his two 
 natures, it is too profound a mystery, in my judgement at least, to 
 warrant any positive assertion respecting it). 
 
 R R 
 
306 
 
 It sometimes happens, on the other hand, that what properly belongs 
 to the compound nature of Christ, is attributed to one of his natures 
 only, 1 Tim. ii. 5. one mediator between God and men, the man Christ 
 Jesus. Now he is not mediator inasmuch as he is man, but inasmuch 
 as he is QeavO pwn-os. 
 
 Scripture, however, more frequently distinguishes what is peculiar to 
 his human nature. Acts ii. 30. of the fruit of the loins of David, ac- 
 cording to the flesh. See also Rom. ix. 5. 1 Pet. iii. 18. being put to 
 death in the flesh, that is to say, being affected chiefly and most visibly 
 in his human nature. This text will be adverted to again in the six- 
 teenth chapter. 
 
 The incarnation of Christ consists of two parts ; his conception 
 and his nativity. Of his conception the efficient cause was the Holy 
 Spirit Matt. i. 20. that which is conceived in her, is of the Holy 
 Ghost. Luke L 35. the Holy Ghost shall come upon thee, and the power 
 of the Highest shall overshadow thee ; by which words I am inclined 
 to understand the power and spirit of the Father himself, as has been 
 shown above ; according to Psal. xl. 6, 7- compared with Heb. x. 5, 6. 
 a body hast thou prepared me. 
 
 (The object of this miraculous conception was to obviate the contami- 
 nation consequent upon the sin of Adam. Heb. vii. 26. such an high 
 priest became us, who is holy, harmless, undefiled, separate from sinnersX 
 
 The nativity of Christ is predicted by all the prophets, and more 
 particularly in the following passages. Mic. v. 2. thou Bethlehem Eph- 
 
 ratah out of thee shall he come forth unto me that is to be ruler in 
 
 Israel. Isai. vii. 14. behold, a virgin shall conceive, xi. 1. there shall 
 come forth a rod out of the stem of Jesse. The history of the nativity 
 is given Matt. i. 18 — 25. Luke i. 42. blessed is the fruit of thy womb. 
 ii. 6, 7. the days were accomplished that she should be delivered, v. 22. 
 when the days of her purification were accomplislied. 
 
307 
 
 That the Messiah is already come is proved, in contradiction to the belief 
 of the Jews, by the following arguments. First, the cities of Bethlehem 
 and Nazareth, (where according to prophecy Christ was to be born and 
 educated, Mic. v. 2. Zech. vi. 12. behold the man whose name is {Nezer, 
 or) the Branch, are no longer in existence. Secondly, it was predicted 
 that his advent should take place while the second temple and the Jewish 
 government were yet in being. Hag. ii. 7, 9- / will Jill this house with 
 glory : the glory of this latter house shall be greater than of the former. 
 Dan. ix. 24. seventy weeks are determined upon thy people and upon thy 
 
 holy city, to finish the transgression and to anoint the most Holy. v. 26. 
 
 after threescore and two weeks shall Messiah be cut off and the 
 
 people of the prince that shall come shall destroy the city. v. 27- he shall 
 cause the sacrifice and the oblation to cease. Zech. ix. 9- rejoice greatly, 
 O daughter of Zion, shout, O daughter of Jerusalem ; behold thy king 
 cometh unto thee. Gen. xlix 10. the sceptre shall not depart from Judah, 
 nor a lawgiver from between his feet, until Shiloh come, by which name 
 the three most ancient Jewish commentators, Onkelos, Jonathan, and 
 Hierosolymitanus, understood the Messiah. 5 Dan. ii. 44. in the days 
 of those kings shall the God of heaven set up a kingdom. Lastly, be- 
 cause the Gentiles have long since put away the worship of other 
 gods, and embraced the faith of Christ, which event, according to the 
 prophecies, was not to take place till after his coming. Gen. xlix. 10. 
 unto him shall the gathering of the people be. Isai. ii. 2. it shall come to 
 
 pass in the last days that all nations shall flow unto it. See also 
 
 Mic. iv. 1. Hag. ii. 6. yet once, it is a little while and I will shake 
 
 all nations. Mai. iii. 1. the Lord, whom ye seek, shall suddenly come 
 to his temple. 
 
 s See Poole's Synopsis in loc. where, besides the authorities mentioned by Milton, other 
 Jewish commentators are cited as admitting the same interpretation of the passage. 
 
 II R 2 
 
CHAP. XV. 
 
 Of the Functions of the Mediator 
 
 and 
 of his Threefold Office. 
 
 JL he nature of Christ the Mediator, human as well as divine, has been 
 already defined. 
 
 The mediatorial office of Christ is that whereby, at the 
 special appointment of God the Father, he voluntarily 
 performed, and continues to perform, on behalf of man, 
 whatever is requisite for obtaining reconciliation with 
 God, and eternal salvation. 6 
 
 At the special appointment of God the Father. Isai. xlii. 1 
 
 behold my servant mine elect in whom my soul delighteth. lxi. 1. 
 
 Jehovah hath anointed me. Hence he derived the name of Messias, of 
 Christ, Psal. ii. of the messenger of the covenant, Mai. iii. 1. and of the 
 advocate, 1 John ii. 1. we have an advocate with the Father, Jesus Christ. 
 Psal. ex. 4. Jehovah hath sworn, and will not repent. Rom. iii. 25. whom 
 God hath set forth. Heb. v. 4 — 6. so also Christ glorified not himself to 
 
 be made an high priest, x. 9, 10. / come to do thy will, O God 
 
 by the which will we are sanctified. John iii. 16, 17. God gave his only 
 begotten Son .... God sent not his Son into the world to condemn — . v. 34. 
 
 ( 6 Men hereafter may discern 
 
 N From what consummate virtue I have chose 
 This perfect man, by merit call'd my Son, 
 To earn salvation for the sons of men. Paradise Regained, I. 164. 
 
309 
 
 God giveth not the Spirit by measure unto him. vi. 27. him hath God the 
 Father sealed, x. 36. him whom the Father hath sanctified, and sent into 
 
 the world. Gal. i. 4. who gave himself according to the will of God 
 
 and our Father. 
 
 Voluntarily. John xv. 9. as the Father hath loved me, so have 
 
 1 loved you. Rom. viii. 35. who shall separate us from the love of Christ? 
 
 shall tribulation, &c or sword ? Eph. iii. 19. the love of Christ which 
 
 passeth knowledge. 
 
 Whatever is requisite for obtaining reconciliation with 
 God. Rom. v. 10. we were reconciled to God by the death of his Son. 
 
 2 Cor. v. 18, 19. all things are of God, who hath reconciled us to himself 
 by Jesus Christ: God was in Christ reconciling the world unto himself. 
 1 John ii. 2. he is the propitiation for our sins. 
 
 Eternal salvation. Matt. i. 21. thou shalt call his name Je&us, 
 for he shall save his people from their sins. 1 Tim. i. 15. Christ Jesus 
 came into the world to save sinners. John i. 17. grace and truth came 
 by Jesus Christ. 1 John iv. 9- God sent his only begotten Son into the 
 world, that we might live by him. 1 Thess. v. 9, 10. God hath not ap- 
 pointed us to wrath, but to obtain salvation through Jesus Christ our 
 Lord. 
 
 The name and office of mediator is in a certain sense ascribed to 
 Moses, as a type of Christ. 7 Gal. iii. 19- the law was ordained by angels 
 in the hand of a mediator. What the nature of his office was, is explained 
 
 Acts vii. 38. this is he who received the lively oracles to give unto us, 
 
 compared with Deut. v. 5. / stood between Jehovah and you at that time 
 to show you the word of Jehovah. 
 
 7 To God is no access 
 
 Without mediator, whose high office now 
 
 Moses in figure bears, to introduce 
 
 One greater. Paradise Lost, XII. 239- 
 
 vi 
 
310 
 
 In treating of the functions of the Mediator, we are to consider his 
 threefold office, as prophet, priest and king, and his manner of ad- 
 ministering the same. 
 
 His office as a prophet is to instruct his church in hea- 
 venly TRUTH, AND TO DECLARE THE WHOLE WILL OF HIS FATHER. 
 
 Deut. xviii. 15. compared with Acts iii. 22. and vii. 37. Jehovah thy God 
 will raise up unto thee a prophet from the midst of thee. Isai. lxi. 1. Je- 
 hovah hath anointed me to preach, compared with Luke iv. 18. Ezek. 
 xxxiv. 23. / will set up one shepherd over them, and he shall feed them, even 
 
 my servant David. Zech. vi. 12, 13. behold the man he shall build the 
 
 temple of Jehovah. Matt, xxiii. 8. one is your master, even Christ. Luke 
 x. 22. no man knoweth who the Father is, but the Son, and he to whom the 
 Son will reveal him. Rev. v. 7. he took the book. Hence he is called coun- 
 sellor, Isai. ix. 6. and lv. 4. a witness, a leader and commander to the 
 people. John i. 9. that was the true light which lighteth every man that 
 cometh into the world, 1 Cor. i. 24. the wisdom of God. Heb. iii. 1. the 
 apostle of our profession, xii. 2. the author and finisher of our faith. 
 xiii. 20. that great shepherd of the sheep. Rev. i. 5. the faithful witness. 
 Heb. i. 2. God hath in these last days spoken unto us by his Son. John 
 
 i. 16 — 18. grace and truth came by Jesus Christ the only begotten 
 
 Son he hath declared him. iv. 25. when Christ is come, he will tell us 
 
 all things, xviii. 37- to this end was I born, and for this cause came I into 
 the world, that I should bear witness unto the truth, xv. 15. all things that 
 I have heard of my Father, I have made known unto you. 
 
 His prophetical office consists of two parts; one external, namely, 
 the promulgation of divine truth ; the other internal, to wit, the illu- 
 mination of the understanding. The former is mentioned Matt. iv. 17. 
 from that time Jesus began to preach and to say — ; and Mark i. 14. 
 
 the latter Luke xxiv. 32, 45. did not our heart burn within us 
 
 while he opened to us the Scriptures f then opened he their under- 
 standing, that they might understand the Scriptures. Acts xvi. 14. the 
 Lord opened the heart of Lydia, that she attended unto the things that 
 
311 
 
 were spoken of Paul. John viii. 12. / am the light of the world; he 
 that followeth me shall not walk in darkness, but shall have the light of 
 life. 
 
 Christ's prophetical office began with the creation of the world, 
 and will continue till the end of all things. 1 Pet. i. 10, 11. the spirit 
 of Christ which was in them when it testified beforehand the suf- 
 ferings of Christ, &c. iii. 19. by which also he went and preached unto 
 
 the spirits in prison. John i. 10. he was in the world and the world 
 
 knew him not. Matt, xxviii. 19, 20. go ye therefore and teach all na- 
 tions and lo, I am with you alway, even unto the end of the world. 
 
 Acts i. 3. to whom also he showed himself alive after his passion .... 
 speaking of the things pertaining to the kingdom of God. 2 Cor. xiii. 3. 
 since ye seek a proof of Christ speaking in me. 
 
 Christ's sacerdotal office is that whereby he once offered 
 
 HIMSELF TO GOD THE FATHER AS A SACRIFICE FOR SINNERS, AND 
 HAS ALWAYS MADE, AND STILL CONTINUES TO MAKE INTERCESSION 
 
 FOR US. 
 
 Christ's sacerdotal office. Psal. ex. 4. thou art a priest for ever 
 after the order of Melchizedek. Zech. vi. 13. he shall be a priest upon 
 his throne. Heb. v. 10. called of God an high priest after the order of 
 Melchizedek. See also vii. 17, 20, 21. 
 
 Once offered ; virtually, and as regarded the efficacy of his sacri- 
 fice, from the foundation of the world, as above stated ; Rev. xiii. 8. 
 actually, in the fulness of time, and that once for all, Heb. vii. 27. 
 ix. 25, 26, 28. Christ was once offered, x. 10, 12, 14. by one offering. 
 1 Pet. iii. 18. Christ hath once suffered for sins. 
 
 Himself as a sacrifice. Isai. liii. 10. when thou shalt make his 
 soul an offering for sin. Psal. xl. 6, 7. burnt-offering and sin-offering hast 
 thou not required : then said I, Lo, I come. Eph. v. 2. Christ hath given 
 
312 
 
 himself for us an offering and a sacrifice to God. Heb. ix. 14. who through 
 the eternal Spirit offered himself. Being God-man, he offered himself in 
 that capacity ; he who thought it not robbery to be equal with God, made 
 himself of no reputation, &c. Philipp. ii. 6, 7. He offered himself, however, 
 more particularly in his human nature, as many passages of Scripture 
 
 expressly indicate. Matt. xx. 28. the Son of man came to give his life 
 
 a ransom for many. Acts xx. 28. the church of God, which he hath pur- 
 chased with his own blood. Col. i. 20. through the blood of his cross, v. 22. 
 in the body of his flesh through death. Heb. ix. 12. by his own blood he 
 entered in. x. 10. through the offering of the body of Jesus Christ. 1 Pet. 
 ii. 24. who his own self bare our sins in his own body on the tree. iv. 1. 
 forasmuch as Christ hath suffered for us in the flesh. 1 John iv. 10. he 
 sent his Son to be the propitiation for our sins. Rom. iii. 25. whom God 
 hath set forth to be a propitiation through faith in his blood, to declare 
 his righteousness. 
 
 For sinners. Isai. liii. 12. he bare the sin of many. 2 Cor. v. 21. he 
 hath made him to be sin for us, who knew no sin. Gal. iii. 13. Christ hath 
 redeemed us from the curse of the law, being made a curse for us. Heb. 
 ix. 28. Christ was once offered to bear the sins of many. 1 Pet. ii. 24. 
 who his own self bare our sins in his own body on the tree. iii. 18. he hath 
 once suffered for sins, the just for the unjust. 1 John ii. 2. he is the pro- 
 pitiation for our sins. 
 
 v Has always made intercession. Isai. liii. 12. he made intercession 
 for the transgressors. Jer. xxx. 21. / will cause him to draw near, and 
 he shall approach unto me ; for who is this that engaged his heart to ap- 
 proach unto me? John xiv. 6, 13. no man cometh unto the Father but 
 by me. xvii. 9- / pray for them. Rom. viii. 24. who maketh intercession 
 for us. Heb. vii. 25. he ever liveth to make intercession for them. viii. 1, 2. 
 who is set on the right hand of the throne of the majesty in the heavens, 
 a minister of the sanctuary. He makes intercession, first, by appearing 
 in the 'presence of God for us, Heb. ix. 24. 1 John ii. 1. we have an 
 advocate with the Father, Jesus Christ the righteous. Secondly, by ren- 
 
313- 
 
 dering our prayers agreeable to God. John xiv. 13. whatsoever ye shall 
 ask in my name, that ivill I do. As to the expressions, Rom. viii. 26, 27. 
 the Spirit itself maketh intercession for us, and, he maketh intercession for 
 the .saints according to the will of God, the preceding words of the same 
 verse show in what sense they are to be understood; the Spirit also 
 helpeth our infirmities ; and Gal. iv. 6. God hath sent forth the Spirit of 
 his Son into your hearts, crying, Abba, Father ; that is, encouraging 
 and persuading us to address God as our Father through faith. This 
 is easily distinguished from the intercession which Christ makes for us 
 in his sacerdotal capacity. 
 
 The Kingly office of Christ is that whereby being made King 
 by God the Father, he governs and preserves, chiefly by 
 an inward law and spiritual power, the church which he has 
 purchased for himself, and conquers and subdues its enemies. 
 
 \ 
 
 Made King by God the Father. Psal. ii. 6. / have set my King 
 upon my holy hill. ex. 1. compared with Matt. xxii. 44. the Lord said unto 
 my Lord, Sit thou on my right hand. Ezek. xxxvii. 25. my servant David 
 shall be their prince for ever. Dan. ii. 44. the God of heaven shall set up 
 a kingdom, vii. 14. there was given him dominion. Matt. xi. 27- all things 
 are delivered unto me of my Father, xxviii. 18. all power is given unto 
 me. Luke i. 32. the Lord God shall give unto him the throne of his father 
 David, and he shall reign over the house of Jacob for ever, and of his 
 kingdom there shall be no end. Eph. i. 20 — 22. when he set him at his 
 
 own right hand far above all principality — . Rev. i. 5. prince of the 
 
 kings of the earth, xix. 16. King of kings. 
 
 His Church. Psal. ii. 6. yet have I set my King upon my holy hill 
 
 of Sion. Matt. ii. 5, 6. thus it is written by the prophet out of thee 
 
 shall come a governor, that shall rule my people Israel. Luke i. 33. he 
 shall reign over the house of Jacob. Eph. i. 22. who gave him to be the 
 head over all things, to the church. Col. i. 18. he is the head of the body, 
 the church. 
 
 ss 
 
314 
 
 Chiefly by an inward law. Jer. xxxi. 31, 32. compared 
 with Heb. viii. 8. and x. 16. this is the covenant that I will make with 
 
 them / will put my laws into their hearts. Luke xvii. 21. behold the 
 
 kingdom of God is within you. John iv. 23, 24. in spirit and in truth. 
 xviii. 36. my kingdom is not of this world; if my kingdom were of this 
 world, then would my servants fight. Hence the law of the kingdom, 
 the gift of the Spirit, was given at Jerusalem on the fiftieth day from 
 the crucifixion, as the Mosaic law was given on the fiftieth day from 
 the passover in Mount Sinai, Acts ii. 1. in sign that the old law was 
 superseded by the new, the law of bondage and of the flesh by 
 the law of the Spirit and of freedom, Rom. xiv. 17. the kingdom of 
 heaven is not meat and drink, but righteousness and peace and joy in 
 the Holy Ghost. Psal. lxviii. 18. compared with Eph. iv. 8. he gave gifts 
 unto men, that is, spiritual gifts. Accordingly, the weapons of those who 
 fight under Christ as their King are exclusively spiritual. 2 Cor. x. 4. 
 1 John v. 4. this is the victory that overcometh the world. Herein it is 
 that the pre-eminent excellency of Christ's kingdom over all others, as 
 well as the divine principles on which it is founded, are manifested; 
 inasmuch as he governs not the bodies of men alone, as the civil ma- 
 gistrate, but their minds and consciences, 8 and that not by force and 
 fleshly weapons, but by what the world esteems the weakest of all in- 
 struments. 9 Hence external force ought never to be employed in the 
 administration of the kingdom of Christ, which is the church. 
 
 To guide nations in the way of truth 
 
 By saving doctrine, and from error lead 
 
 To know, and knowing worship God aright, 
 
 Is yet more kingly; this attracts the soul, 
 
 Governs the inner man, the nobler part; 
 
 That other o'er the body only reigns, 
 
 And oft by force, which to a generous mind, 
 
 So reigning, can be no sincere delight. Paradise Regained, II. 473. 
 
 by small 
 
 Accomplishing great things, by things deem'd weak 
 Subverting worldly strong. Paradise Lost, XII. 566. 
 
315 
 
 Governs and preserves. Isai. ix. 6, 7. Counseller the Prince 
 
 of peace: of the increase of his government and peace there shall he no 
 end. Jer. xxiii. 5, 6. in his days Judah shall he saved. John x. 28. 
 neither shall any man pluck them out of my hand. Heb. vii. 2. the King 
 of righteousness King of peace. 
 
 Overcomes and subdues his enemies. Psal. ii. 9. thou shalt break 
 them with a rod of iron, namely, at his second coming. Psal. ex. 1, 2. 
 compared with Matt. xxii. 44. Dan. ii. 44. it shall break in pieces and 
 consume all these kingdoms. The world ; John xvi. 33. and 1 John v. 4. 
 Death, and the law, and sin ; 1 Cor. xv. 26, 54 — 57. the sting of death is 
 sin, and the strength of sin is the law : but thanks be to God which giveth 
 us the victory through our Lord Jesus Christ. Satan ; Rom. xvi. 20. Luke 
 xix. 27- those mine enemies which would not that I should reign over them, 
 bring hither. Rev. xvii. 14. the Lamb shall overcome them. 
 
 The kingdom of Christ is also styled the kingdom of grace, and 
 the kingdom of glory. The kingdom of grace is the same as the king- 
 dom of heaven, which is at hand, Matt. iii. 2. The kingdom of glory is 
 that which is destined to be made more manifest at his second advent. 
 
 The kingdom of Christ, as appears from the authorities just quoted, 
 is, like his priesthood, eternal; that is, it will endure as long as the 
 world shall last, and as long as there shall be occasion for his mediatorial 
 office. This is clearly taught by the apostle, 1 Cor. xv. 24, 28. then cometh 
 the end, when he shall have delivered up the kingdom to God, even the 
 
 Father and shall also himself be subject unto Mm ; in like manner 
 
 as a period is assigned to his priestly office (although that also is called 
 eternal) as well as to his prophetical office, that God may be all in all. 
 See more on this subject in the last chapter of the present book, on the 
 kingdom of Christ in glory. 
 
 s s 2 
 
CHAP. XVI. 
 
 Of the 
 Ministry of Redemption. 
 
 Having treated of the mediatorial office, and its threefold functions, 
 we are now to consider the manner in which it is discharged. This in- 
 cludes the state of humiliation to which our Redeemer submitted, as 
 well as his state of exaltation. 
 
 The humiliation of Christ is that state in which under his 
 
 CHARACTER OF GOD-MAN HE VOLUNTARILY SUBMITTED HIMSELF TO 
 THE DIVINE JUSTICE, AS WELL IN LIFE AS IN DEATH, FOR THE 
 PURPOSE OF UNDERGOING ALL THINGS REQUISITE TO ACCOMPLISH OUR 
 REDEMPTION- 
 
 Under his character of God-man. Philipp. ii. 6 — 8. he made 
 himself of no reputation, and took upon him the form of a servant. Luke 
 xxii. 43. there appeared an angel unto him from heaven, strengthening 
 him. Now the presence of an angel would have been superfluous, 
 unless the divine nature of Christ, as well as his human, had needed 
 support. So also Matt, xxvii. 46. My God, my God, why hast thou 
 forsaken met If his divine nature had not partaken of the trial, why 
 was it not at hand to sustain him when he demanded succour? or, 
 if it had the ability, but not the will to help him, of what avail was 
 it to call upon his Father, whose will was identically one with his 
 own? 
 
317 
 
 In life. Rom. viii. 3. in the likeness of sinful flesh. This is con- 
 spicuous even from his birth, Luke ii. 7. in his circumcision, Rom. 
 xv. 8. by which he became a debtor to do the whole law, Gal. 
 v. 3. whence an offering was made for him, Luke ii. 24 ; in his flight 
 into Egypt, Matt. iii. in his subjection to his parents, Luke ii. 51 ; in 
 his submitting to manual labour, Mark vi. 3 ; in his baptism, Matt. iii. 
 in his temptation, Matt. iv. Heb. ii. 18. iv. 15 ; in his poverty, Matt, 
 viii. 20. 2 Cor. viii. 9. that ye through his poverty might be rich ; in the 
 persecutions, insults and dangers which he underwent; for an account 
 of which, together with the whole of his passion, it is better to refer 
 to the gospels, than to cite the passages at length. To the same purport 
 is the prediction of Isaiah, 1. 6. / gave my back to the smiters — . Com- 
 pare also xlix. 6, 7- liii. 2, 3. 
 
 In death. Psal. xxii. Philipp. ii. 8. he became obedient unto death, 
 even the death of the cross. This death was ignominious in the highest 
 degree ; Deut. xxi. 23. he that is hanged, is accursed of God. The curse 
 also to which we were obnoxious, was transferred to him, Gal. iii. 13. 
 accompanied with a dreadful consciousness of the pouring out of the 
 divine wrath upon his head, which extorted from him the dying ex- 
 clamation, Matt, xxvii. 46. My God, my God, why hast thou forsaken 
 me f Lastly, he was detained in the grave three days after death ; 
 1 Cor. xv. 4. And here may be found the solution of the difficulty 
 respecting the descent into hell, 1 which has occasioned so much acri- 
 monious controversy among divines; for if Christ's death was real, his 
 soul must have died on the same day with his body, as was above shown. 
 There is another question which seems less easy of solution; namely, 
 whether he yielded to death in his divine nature likewise. For not 
 
 1 It has not been questioned whether the soul of Christ descended into hell, (as seems 
 to be implied in the words of Milton) which 'no Christian can deny/ says St. Augustin, 
 'it is so clearly delivered in this prophecy of the Psalmist (Psal. xvi. 8 — 10.) and appli- 
 cation of the apostle (Acts ii. 25.)' but the controverted point has been, what that hell was 
 into which he descended. See the various opinions stated at large, in Burnet and Beveridge 
 On the Third Article; Pearson On the Creed, Fifth Article; see also Bp. Horsley's Sermon 
 on 1 Pet. iii. 18—20. Vol. II. 145. 
 
 ^1 
 
318 
 
 a few passages of Scripture intimate that his divine nature was sub- 
 jected to death conjointly with his human ; passages too clear to be 
 explained away by the supposition of idiomatic language. Rom. x. 9- if 
 thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine 
 heart that God hath raised him from the dead, thou shalt be saved. Him 
 whom we ought to confess with the mouth, God raised from the dead. 
 But he whom we ought to confess with the mouth is the Lord Jesus, 
 that is, the whole person of Jesus ; therefore God raised from the dead 
 the whole person of the Lord Jesus. 1 Cor. ii. 8. had they known it, they 
 would not have crucified the Lord of glory. Gal. i. 1. not of men, neither 
 by man, but by Jesus Christ and God the Father, who raised him from 
 the dead. Christ therefore was not raised in his human nature alone, 
 but in the whole of his person ; and Paul received his mission from 
 him not as man, but as God-man. Philipp. ii. 6 — 8. who being in the 
 
 form of God made himself of no reputation, and took upon him the 
 
 form of a servant he humbled himself, and became obedient unto death. 
 
 1 John iii. 16. hereby perceive we the love of God, because he laid down 
 his life for us. Rev. i. 17, 18. / am the first and the last ; I am he that 
 liveth, and was dead. See also ii. 8. The only uncertainty, therefore, 
 arises from the words of Christ to the thief, this day thou shalt be 
 with me in paradise; a passage which has on other accounts given much 
 trouble to the learned. As to the conciseness of expression in 1 Pet. 
 iii. 18. I consider it as of comparatively little importance; being put to 
 death in the flesh, but quickened by (or in) the Spirit : since, if the anti- 
 thesis be correct, the apostle's intention is to specify, on the one hand, the 
 part in which he died, and on the other, that in which he was quickened. 
 Now that which was quickened, must have been previously dead. But 
 if the Spirit be here put for that which causes life, it must be under- 
 stood, on comparing it with less obscure texts of Scripture, to signify 
 the Spirit of God the Father. The fact, that Christ became a sacrifice 
 both in his divine and human nature, is denied by none; and as it was 
 requisite that the whole of the sacrifice should be slain, Christ, who was 
 the sacrificial lamb, must be considered as slain in the whole of his 
 nature. 
 
319 
 
 To the divine justice. Luke xxiv. 26. ought not Christ to have 
 suffered these things f Isai. liii. 6. Jehovah hath laid on him the iniquity 
 of us all. 
 
 The humiliation of Christ was succeeded by his exaltation. 
 
 The exaltation of Christ is that by which, having triumphed 
 over death, and laid aside the form of a servant, he was 
 exalted by god the father to a state of immortality and 
 of the highest glory, partly by his own merits, 2 partly by 
 the gift of the father, for the benefit of mankind ; where- 
 fore he rose again from the dead, ascended into heaven, 
 and sitteth on the right hand of god. 
 
 Having triumphed over death, and laid aside the form 
 of a servant. Luke xxiv. 26. ought not Christ to have suffered these 
 things, and to enter into his glory f Col. ii. 14, 15. having spoiled 'prin- 
 cipalities and powers, he made a show of them openly, triumphing over 
 them in it. 
 
 He was exalted by God the Father. John x. 18. / have 
 power to lay it down, and I have power to take it again : this com- 
 mandment have I received of my Father. Hence John ii. 19. destroy this 
 temple, and in three days I will raise it up, namely, because he had 
 been so commanded by the Father, as he acknowledges in the pre- 
 ceding quotation. Acts ii. 24. whom God raised up, having loosed the 
 pains of death, v. 33. being by the right hand of God exalted, v. 30, 31, 
 the God of our fathers raised up Jesus .... him hath God exalted with 
 his right hand to be a Prince. See also x. 40. and xiii. 32 — 34. as above. 
 Rom. i. 4. declared to be the Son of God with power, according to the 
 Spirit of holiness, by the resurrection from tlie dead. viii. 11. if the Spirit 
 
 * All power 
 
 I give thee ; reign for ever, and assume 
 Thy merits. Paradise Lost, III. 317- 
 
320 
 
 of him that raised up Jesus from the dead dwell in you, he that raised 
 up Christ from the dead shall also quicken your mortal bodies. 2 Cor. 
 xiii. 4. though he was crucified through weakness, yet he liveth by the 
 power of God. Eph. i. 19, 20. according to the working of his mighty 
 power, which he wrought in Christ, when he raised him from the dead. 
 Philipp. ii. 9. wherefore God also hath highly exalted him. Col. ii. 12. 
 through the faith of the operation of God, who hath raised him from the 
 dead. Heb. ii. 7. thou crownedst him with glory and honour. 
 
 To a, state of immortality. Acts xiii. 34. no more to return 
 to corruption. Rom. vi. 9. Christ being raised from the dead, dieth no 
 more. 
 
 Partly by his own merits, partly by the gift of the Father. 
 
 Horn. xiv. 9. to this end Christ both died that he might be Lord both 
 
 of the dead and living. Philipp. ii. 9- wherefore God also hath highly 
 exalted him, and given him a name which is above every name. Heb. ii. 9. 
 
 we see Jesus crowned with glory and honour, that he by the grace of 
 
 God should taste death for every man. xii. 2. for the joy that was set 
 before him. 
 
 For the benefit of mankind. See below, where the object of 
 Christ's entire ministry is considered. 
 
 This exaltation consists of three degrees ; his resurrection, his ascension 
 into heaven, and his sitting on the right hand of God ; all of which are 
 specified with sufficient clearness in the gospels and apostolical writings. 
 For his resurrection, see Matthew and Mark, &c. and 1 Cor. xv. 4, &c. for 
 his ascension into heaven, Mark xvi. 19. Luke xxiv. 51. John xiv. 12, &c. 
 Acts i. 9, &c. Eph. iv. 8 — 10. he ascended up far above all heavens. 
 His sitting on the right hand of God, a Hebraism signifying that he 
 is exalted to a place of power and glory next to God, 3 is mentioned 
 
 5 Regardless of the bliss wherein he sat 
 Second to thee. Paradise Lost, III. 408. 
 
 Who 
 
321 
 
 Matt. xxvi. 64. sitting on the right hand of power. See also Mark xiv. 62. 
 xvi. 19- Eph. i. 20. he set him at his own right hand in the heavenly 
 places. Heb. i. 3. sat down on the right hand of the Majesty on high. 
 viii. 1. who is set on the right hand of the throne of the Majesty. See 
 also xii. 2. Psal. ex. 1. Acts vii. 55. 
 
 The human nature of Christ, although exalted to a state of the 
 highest glory, exists nevertheless in one definite place, and has not, as 
 some contend, the attribute of ubiquity. 4 Matt, xxviii. 6. he is not here, 
 for he is risen. Luke xxiv. 51. he was parted from them and carried 
 up into heaven. John xiv. 28. / go away, and come again unto you. Acts 
 iii. 21. whom the heaven must receive until the times of restitution of all 
 things. 
 
 As Christ emptied himself in both his natures, so both participate 
 in his exaltation; 5 his Godhead, by its restoration and manifestation; 
 his manhood, by an accession of glory. John xvii. 5. now, O Father, 
 glorify thou me with thine own self with the glory which I had with thee 
 before the world was. Acts xiii. 32, 33. he hath raised up Jesus again, 
 as it is also written in the second Psalm, Thou art my Son, this day have 
 I begotten thee. Rom. i. 4. being declared (or defined) to be the Son of 
 God with power, according to the Spirit of holiness, by the resurrection 
 from the dead. 
 
 Who into glory him receiv'd 
 
 Where now he sits at the right hand of bliss. Paradise Lost, VI. 89 1. 
 
 4 This alludes to the doctrine of the Ubiquitarians, who held the omnipresence of the 
 human body of Christ. The opinion seems to have been first maintained by Brentius, one 
 of the earliest reformers, in 1560. Luther favored it in his controversy with Zuingle, but 
 subsequently acknowledged its difficulties, especially as connected with the corporal presence 
 in the Eucharist. After his death it was again advanced by Brentius, supported by Chem- 
 nitius and Andraeas. Curcellaeus, Instit. V. 15. 9 — 15. argues against the doctrine. 
 
 5 Therefore thy humiliation shall exalt 
 
 With thee thy manhood also to this throne; 
 
 Here shalt thou sit incarnate, here shall reign 
 
 Both God and Man, Son both of God and Man. Paradise Lost, III. 313. 
 
 T T 
 
322 
 
 The effect and design of the whole ministry of mediation is, the 
 satisfaction of divine justice on behalf of all men, and the conformation 
 of the faithful to the image of Christ. 
 
 The satisfaction of Christ is the complete reparation 
 
 MADE BY HIM IN HIS TWOFOLD CAPACITY OF GOD AND MAN, BY 
 THE FULFILMENT OF THE LAW, AND PAYMENT OF THE REQUIRED 
 PRICE FOR ALL MANKIND. 6 
 
 By the fulfilment of the law. Matt. v. 17- / am not come 
 to destroy, but to fulfil. Psal. xl. 8, 9- compared with Heb. x. 7, 9. / come 
 to do thy will) O God. Gal. iv. 5. to redeem them that were under the 
 law. Col. ii. 14. blotting out the handwriting of ordinances that was against 
 us, which was contrary to us, and took it out of the way, nailing it to his 
 cross. Rom. viii. S, 4. that the righteousness of the law might be fulfilled. 
 Christ fulfilled the law by perfect love to God and his neighbour, until 
 the time when he laid down his life for his brethren, being made 
 obedient unto his Father in all things. 7 
 
 By payment of the required price for, that is to say, 
 instead of all mankind. Matt. xx. 28. XvTpov dvrl ttoWwv, a ransom 
 for many. 1 Cor. vi. 20. ye are bought with a price. 1 Tim. ii. 6. dvri- 
 Xvrpov virep TravTwv, a ransom for all. The Greek words clearly denote 
 the substitution of one person in the place of another. 1 Pet. i. 18. 
 eXvTpwOrire, ye were redeemed... with the precious blood of Christ, as of 
 a lamb. Rom. v. 10. we were reconciled to God by the death of his Son. 
 iv. 25. for our offences. 1 Cor. xv. 3. for our sins. 2 Cor. v. 21. for us. 
 
 6 Die he or justice must; unless for him 
 Some other able, and as willing, pay 
 
 The rigid satisfaction, death for death. Paradise Lost, III. 209- 
 
 So Man, as is most just, 
 
 Shall satisfy for man. Ibid. 294. Compare also XII. 415 — 419- 
 
 7 The law of God exact he shall fulfil 
 
 Both by obedience and by love, though love 
 Alone fulfil the law. XII. 402. 
 
323 
 
 Tit. ii. 14i.Jbr us, that he might redeem us. See also Gal. i. 4. Heb. vii. 22. 
 a surety, x. 12. one sacrifice for sins. v. 29. who hath trodden under foot 
 the Son of God, and hath counted the blood of the covenant, wherewith he 
 was sanctified, an unholy thing. It is in vain that the evidence of these 
 texts is endeavoured to be evaded by those who maintain that Christ 
 died, not in our stead, and for our redemption, but merely for our 
 advantage in the abstract, and as an example to mankind. 8 At the 
 same time I confess myself unable to perceive how those who consider 
 the Son as of the same essence with the Father, can explain either 
 his incarnation, or his satisfaction. 
 
 For all mankind. Rom. v. 18. the free gift came upon all men. 
 2 Cor. v. 14. if one died for all, then were all dead. If this deduction 
 be true, then the converse is also true, namely, that if all were dead, 
 because Christ died for all, Christ died for all who were dead ; that is, for 
 all mankind. Eph. i. 10. that he might gather together in one all things 
 in Christ, both which are in heaven, and which are on earth; all things 
 therefore on earth without a single exception, any more than in heaven. 
 Col. i. 20. by him to reconcile all things. 1 Tim. ii. 4. who will have 
 all men to be saved, and to come unto the knowledge of the truth. 
 Compare also v. 6. Heb. ii. 9- for every man. See also 2 Pet. iii. 9. 
 Further, Christ is said in many places to have been given for the 
 whole world. John iii. 16, 17. God so loved the world, that he gave his 
 only-begotten Son, that whosoever believeth in him should not perish, but 
 have everlasting life. vi. 51. the bread that I will give is my flesh, which 
 I will give for the life of the world. See 1 John iv. 14. They how- 
 
 8 Giving to death, and dying to redeem. Paradise Lost, III. 299- 
 Which line is thus explained by Warburton. ' Milton's system of divinity taught, not only 
 that man was redeemed, but likewise that a real price was paid for his redemption; dying 
 to redeem therefore signifying only redemption in a vague uncertain sense, but imperfectly 
 represents his system; so imperfectly, that it may as well be called the Socinian; the price 
 paid (which implies a proper redemption) is wanting. But to pay a price implying a volun- 
 tary act, the poet therefore well expresses it by giving to death, that is, giving himself to 
 death; so that the sense of the line fully expresses Milton's notion; heavenly love gave 
 a price for the redemption of mankind, and by virtue of that price really redeemed them.' 
 
 T T 2 
 
324 
 
 ever who maintain that Christ made satisfaction for the elect alone, 
 reply, that these passages are to be understood only of the elect who 
 are in the world; and that this is confirmed by its being said else- 
 where that Christ made satisfaction for us, that is, as they interpret it, 
 for the elect. Rom. viii. 34. 2 Cor. v. 21. Tit. ii. 14. That the elect, 
 however, cannot be alone intended, will be obvious to any one who 
 examines these texts with attention, if in the first passage from St. John 
 (for instance) the term elect be subjoined by way of explanation to that 
 of the world. So God loved the world (that is, the elect) that whosoever 
 (of the elect) believeth in him should not perish. This would be absurd ; 
 for which of the elect does not believe? It is obvious therefore 
 that God here divides the world into believers and unbelievers ; and 
 that in declaring, on the one hand, that whosoever believeth in him shall 
 not perish, he implies on the other, as a necessary consequence, that 
 whosoever believeth not, shall perish. Besides, where the world is not 
 used to signify all mankind, it is most commonly put for the worst 
 characters in it. John xiv. 17- even the Spirit of truth, whom the world 
 cannot receive; xv. 19. the world hateih you; and so in many other 
 places. Again, where Christ is said to be given for us, it is expressly 
 declared that the rest of the world is not excluded. 1 John ii. 2. not 
 for ours only, but also for the sins of the whole world; words the 
 most comprehensive that could possibly have been used. The same 
 explanation applies to the texts in which Christ is said to lay down 
 his life for his sheep, John x. 16. or for the church, Acts xx. 28. 
 Eph. v. 23, 25. Besides, if, as has been proved above, a sufficiency of 
 grace be imparted to all, it necessarily follows that a full and effica- 
 cious satisfaction must have been made for all by Christ, so far at least 
 as depended on the counsel and will of God; inasmuch as without such 
 satisfaction not the least portion of grace could possibly have been vouch- 
 safed. The passages in which Christ is said to have given a ransom for 
 many, as Matt. xx. 28. and Heb. ix. 28. to bear the sins of many, &c. 
 afford no argument against the belief that he has given a ransom for 
 all; for all are emphatically many. If however it should be argued, 
 that because Christ gave his life for many, therefore he did not give 
 

 ISlTy) 
 
 325 
 
 it for all, many other texts expressly negative this interpretation, and 
 especially Rom. v. 19. as by one man's disobedience many were made 
 sinners, so by the obedience of one shall many be made righteous; for 
 no one will deny that many here signifies all. Or even if the expres- 
 sion for all should be explained to mean for some, or, in their own 
 words, for classes of individuals, not for individuals in every class, 
 nothing is gained by this interpretation ; not to mention the departure 
 from the usual signification of the word for the sake of a peculiar 
 hypothesis. For the testimony of the sacred writings is not less 
 strong to Christ's having made satisfaction for each individual in 
 every class (as appears from the frequent assertions that he died for 
 all, and for the whole world, and that he is not willing that any should 
 perish, 2 Pet. iii. 9.) than the single text Rev. v. 9- is to his having 
 died for classes of individuals : thou hast redeemed us to God by thy 
 blood out of every kindred, and, tongue, and people, and nation. It 
 will be proved, however, that Christ has made satisfaction not for the 
 elect alone, but also for the reprobate, as they are called. Matt, 
 xviii. 11. the Son of Man is come to save that which was lost. Now 
 all were lost ; he therefore came to save all, the reprobate as well 
 as those who are called elect. John iii. 17- God sent not his Son into 
 the world to condemn the world (which doctrine, nevertheless, must be 
 maintained by those who assert that Christ was sent for the elect 
 only, to the heavier condemnation of the reprobate) but that the world 
 through him might be saved; that is, the reprobate; for it would be 
 superfluous to make such a declaration with regard to the elect. See 
 also John xii. 47- vi. 32. my Father giveth you the true bread from 
 heaven; you, that is, even though ye believe not, v. 36. he giveth, 
 
 that is, he offers in good faith : for the bread of God giveth 
 
 life unto the world, that is, to all men, inasmuch as he gives it 
 even to you who believe not, provided that you on your part do 
 not reject it. Acts xvii. 30, 31. now he commandeth all men every 
 where to repent; because he hath appointed a day in the which he will 
 judge the world in righteousness. Those whom he will judge, he 
 undoubtedly calls to repentance: but he will judge all the world 
 
 ^i 
 
326 
 
 individually ; therefore he calls all the world individually to repentance. 
 But this gracious call could have been vouchsafed to none, had not 
 Christ interfered to make such a satisfaction as should be not merely 
 sufficient in itself, but effectual, so far as the divine will was con- 
 cerned, for the salvation of all mankind; unless we are to suppose 
 that the call is not made in earnest. Now the call to repentance and 
 the gift of grace are from the Deity; their acceptance is the result of 
 faith: if therefore the efficacy of Christ's satisfaction be lost through 
 want of faith, this does not prove that an effectual satisfaction has not 
 been made, but that the offer has not been accepted. Heb. x. 29. who 
 hath trodden under foot the Son of God, and hath counted the blood of 
 the covenant, wherewith he was sanctified, an unholy thing, and hath 
 done despite unto the spirit of grace. 2 Pet. ii. 1. even denying the Lord 
 that bought them, and bringing upon themselves swift destruction. For- 
 asmuch then as all mankind are divided into elect and reprobate, in 
 behalf of both of whom Christ has made satisfaction, he has made 
 satisfaction for all. So far indeed is this satisfaction from regarding 
 the elect alone, as is commonly believed, to the exclusion of sinners 
 in general, that the very contrary is the case ; it regards all sinners 
 whatever, and it regards them expressly as sinners ; whereas it only 
 regards the elect in so far as they were previously sinners. Rom. iii. 25. 
 to declare his righteousness for the remission of sins that are past, 
 through the forbearance of God. 1 Tim. i. 15. this is a faithful saying, 
 and worthy of all acceptation, that Christ Jesus came into the world to 
 save sinners, of whom I am chief But it is objected, Christ does not 
 pray for the world, John xvii. 9- This is true of that particular 
 prayer, which was dedicated chiefly to the benefit of his disciples ; 
 but on the cross he prayed even for his murderers, Luke xxiii. 34. 
 Father, forgive them. He exhorts us likewise by the mouth of the 
 apostle, 1 Tim. ii. 1, &c. that supplications be made for all men; and 
 for this especial reason : for this is good and acceptable in the sight of 
 God our Saviour, who will have all men to be saved, and to come unto 
 the knowledge of the truth. They also object Tit. ii. 14. who gave 
 himself for us, that he might redeem us from all iniquity, and purify 
 
32; 
 
 unto himself a peculiar people, zealous of good works : a peculiar people, 
 not therefore the whole of mankind. I reply, that redemption is not 
 purification; Christ has redeemed all transgressors, but he purifies only 
 such as are zealous of good works, that is, believers; for no works 
 are good, unless done in faith. All are redeemed, even those who 
 know not of it, or who are yet enemies and sinners, Rom. v. 6 — 8, 10. 
 but none are purified, except their wills be consenting, and they have 
 faith; as Scripture everywhere testifies. Ezek. xii. 2. they have ears 
 to hear, and hear not, for they are a rebellious house. Matt, xxiii. 37. 
 how often would I have gathered thy children together ...and ye would 
 not. Luke vii. 30. the Pharisees rejected the counsel of God against 
 themselves. John v. 34, 40. these things I say, that ye might be saved.... 
 and ye will not come to me that ye might have life. Acts vii. 51. ye do 
 always resist the Holy Ghost. 2 Thess. ii. 10. because they received not 
 the love of the truth, that they might be saved. Acts x. 43. through 
 his name whosoever believeth in him shall receive remission of sins. 
 xv. 9. purifying their hearts by faith. Rom. iii. 22. by faith of Jesus 
 Christ unto all and upon all them that believe; for there is no dif- 
 ference ; for all have sinned — : through the redemption that is in 
 Christ Jesus; whom God hath set forth to be a propitiation through 
 faith in his blood. Gal. iii. 22. the Scripture hath concluded all tinder 
 sin, that the promise by faith of Jesus Christ might be given to them that 
 believe. 
 
 The complete reparation made by Christ. Heb. x. 14. by 
 one offering he hath perfected for ever them that are sanctified. 1 John 
 i. 7. the blood of Jesus Christ cleanseth us from all sin. Tit. ii. 14. that 
 he might redeem us from all iniquity. Heb. i. 3. when he had by him- 
 self purged our sins. vii. 22. by so much was Jesus made a surety of 
 
 a better testament, ix. 14. how much more shall the blood of Christ 
 
 purge your conscience. He made full satisfaction, because such was the 
 will of his Father, who said, This is my beloved Son, in whom I am well 
 pleased; implying that he had himself sanctified and sealed him to his 
 office. 
 
 vj 
 
328 
 
 That the satisfaction made by Christ was the effect and end proposed 
 by the whole of his ministry, appears from the following passages. 
 
 First, of his humiliation. Isai. liii. 4 — 11. by his knowledge shall my 
 righteous servant justify many ; for he shall bear their iniquities. Rom. 
 iii. 25. to be a propitiation through faith in his blood, to declare his right- 
 eousness, v. 9- being now justified by his blood. 2 Cor. v. 21. he hath 
 made him to be sin for us who knew no sin, that we might be made the 
 righteousness of God in him. Eph. v. 2. Christ hath given himself for us 
 an offering and a sacrifice to God for a sweet-smelling savour. 1 Pet. 
 ii. 24. who his own self bare our sins in his own body on the tree, that we 
 being dead to sins, should live unto righteousness. 
 
 Secondly, of his exaltation. Rom. v. 10. much more, being reconciled, 
 we shall be saved by his life. viii. 34. who is he that condemneth t it is 
 Christ that died, yea rather that is risen again, who is even at the right hand 
 of God, who maketh intercession for us. 1 Cor. xv. 17. if Christ be not 
 
 raised ye are yet in your sins. Heb. ix. 24. Christ is entered .... into 
 
 heaven itself, now to appear in the presence of God for us. 1 Pet. iii. 21. 
 the answer of a good conscience towards God, by the resurrection of Jesus 
 Christ. 1 John ii. 1. we have an advocate with the Father. 
 
 The effect of Christ's satisfaction is sufficient to produce the reconci- 
 liation of God the Father with man. John vi. 37, 39. all that the Fattier 
 giveth me shall come to me. Rom. v. 10, 11. when we were enemies, we were 
 reconciled to God by the death of his Son. 2 Cor. ii. 16. to the other the 
 savour of life unto life. v. 19- God was in Christ, reconciling the world unto 
 himself, not imputing their trespasses unto them. Eph. i. 6. to the praise of 
 the glory of his grace, wherein he hath made us accepted in the beloved. 
 
 The second object of the ministry of the Mediator is, that we 
 
 MAY BE CONFORMED TO THE IMAGE OF CHRIST, AS WELL IN HIS 
 
 state of humiliation as of exaltation. Rom. viii. 29. to be con- 
 formed to the image of his Son. 
 
329 
 
 In his state of humiliation. Rom. vi. 4. therefore we are buried 
 with him. v. 5. for if we have been planted together in the likeness of 
 his death — . v. 8. if we be dead with Christ — . v. 11. reckon ye also 
 yourselves to be dead indeed unto sin, but alive unto God — . viii. 17. if 
 so be that we suffer with him, that we may be also glorified together. Gal. 
 
 ii. 20. I am crucified with Christ but Christ liveth in me. 2 Tim. 
 
 ii. 11, 12. if we be dead with him, we shall also live with him. Philipp. 
 iii. 10. that I may know him, and the power of his resurrection, and the 
 fellowship of his sufferings, being made conformable unto lis death. Col. 
 i. 24. who now rejoice in my sufferings for you, and fill up that which is 
 behind of the afflictions of Christ in my flesh for his body's sake, which is 
 the church. 1 Pet. iv. 13. rejoice, inasmuch as ye are partakers of Christ s 
 sufferings, that when his glory shall be revealed, ye may be glad aho. 
 
 In his state of exaltation. Matt, xxvii. 52, 53. the graves were 
 opened. John xii. 32. /, if I be lifted up from the earth, icill draw all 
 
 men unto me. xiv. 2 — 4. / go to prepare a place for you and I will 
 
 receive you unto myself, xvi. 7. it is expedient for you that I go away—. 
 xvii. 22. the glory which thou gavest me, I have given them. Rom. iv. 25. 
 who was raised again for our justification, vi. 4, 5. like as Christ was raised 
 up from the dead — . 1 Cor. xv. 13. if there be no resurrection from, the 
 dead, then is Christ not risen, v. 20. the first-fruits of them that slept. 
 
 Eph. ii. 5, 6. God hath quickened us together with Christ and hath 
 
 raised us up together, and made us sit together in heavenly places in Christ 
 Jesus. Philipp. iii. 21. who shall change our vile body — . Col. i. 18. the 
 first-born from the dead. iii. 1, 2, &c. if ye then be risen with Christ — . 
 1 Thess. iv. 14. even so them also which sleep in Jesus will God bring 
 with him. Heb. x. 19, 20. having boldness to enter into the holiest — . 
 1 Pet. i. 3, 4. which hath begotten us again by a lively hope by the resur- 
 rection of Jesus Christ from the dead. 
 
 So far, therefore, as regards the satisfaction of Christ, and our con- 
 formity to his humiliation, the restoration of man is of merit; in 
 which sense those texts are to be understood which convey a notion 
 
 uu 
 
330 
 
 of recompense and reward. Matt. v. 12. rejoice and be exceeding glad, 
 for great is your reward in heaven. Rom. ii. 6, 7. who will render 
 to every man according to his deeds; to them who by patient continuance 
 in well doing seek for glory and honour and immortality, eternal life. 
 2 Cor. iv. 17- for our light affliction, which is but for a moment, worketh 
 for us a far more exceeding and eternal weight of glory. Philipp. 
 iii. 14. I press toward the mark for the prize of the high calling of 
 God in Christ Jesus. 2 Thess. i. 5 — 7. which is a manifest token of the 
 righteous judgement of God, thai ye may be counted worthy of the king- 
 dom of God, for which ye also suffer; seeing it is a righteous thing with 
 God to recompense tribulation to them that trouble you, and to you who 
 are troubled, rest with us — . 2 Tim. iv. 8. there is laid up for me a crown 
 of righteousness, which the Lord, the righteous Judge, shall give me at that 
 day, and not to me only, but unto all them also that love his appearing. 
 Heb. vi. 10. for God is not unrighteous to forget your work and labour 
 of love. 1 John i. 9- if we confess our sins, he is faithful and just. Rev. 
 iii. 4. they shall walk with me in white ; for they are worthy. Nor need 
 we fear, lest in thus believing we should lend any support to the doc- 
 trine of human merits. For our conformity to the image of Christ is as 
 far from adding anything to the full and perfect satisfaction made by 
 him, as our works are from adding to faith : it is faith that jus- 
 tifies, but a faith not destitute of works: and in like manner, if we 
 deserve anything, if there be any worthiness in us on any ground 
 whatever, it is God that hath made us worthy in Christ. Col. i. 12. 
 giving thanks unto the Father, which hath made us meet to be partakers 
 of the inheritance. 2 Thess. i. 11. we pray always for you that our God 
 would count you worthy of this calling. See more on this subject in 
 Chap. xxii. on Justification. 
 
 On the other hand, so far as regards the election of Christ to the 
 office of Mediator by God the Father, and our own election to life by 
 the same Father, the restoration of man is purely of grace; whence 
 the Father is so often said in the gospel to have given those that are 
 the Son's to the Son, and the Son to those that are the Son's. 
 
331 
 
 The fable of a purgatory, in which, as the Papists feign, the sins of 
 men are cleansed and purged away by fire, is refuted by many consider- 
 ations, but above all by that of the full satisfaction of Christ. For 
 (besides that there is no mention of any such place in Scripture) if 
 it be true that the blood of Christ has made complete expiation for 
 us, and purified us thoroughly from all stains, it follows that there is 
 nothing left for the fire to purge. To those who understand the fire 
 mentioned in 1 Cor. iii. 13, 15. of a real fire, I reply, that the apostle is 
 not here speaking of the flames of purgatory, but of a metaphorical 
 fire, appointed to try, not mankind in general, but the false teachers, 
 whose doctrine the day, that is, the light of truth, shall declare, whether 
 it was on the one hand disguised and impaired by false ornaments, or 
 whether on the other hand it remained neglected and without culti- 
 vation. Like the fiery trial mentioned 1 Pet. iv. 12. it proves vis in 
 this world, not purges us in the next. Besides, all retribution, all endu- 
 rance of good or evil subsequent to this life, is deferred till the day 
 when Christ shall sit in judgement, 2 Cor. v. 10. that every man may 
 receive the things done in his body, according to that lie hath done, whe- 
 ther it be good or bad. And if it be true, as shown in a preceding 
 chapter, that the soul as well as the body sleeps till the day of resur- 
 rection, no stronger argument can be urged against the existence of 
 a purgatory. Lastly, it is certain that to those who are to be saved 
 there is nothing intervening, except death, between the earthly house of 
 this life, and the house eternal in the heavens, 2 Cor. v. 1. 2 Tim. iv. 8. 
 there is laid up for me a crown of righteousness, which the Lord, the 
 righteous Judge, shall give me at that day. 
 
 ^i 
 
 uu 2 
 
CHAP. XVII. 
 
 Of 
 
 Man's Renovation, 
 including his calling. 
 
 Having concluded the subject of man's redemption, his renovation 
 is next to be considered. 
 
 ^The renovation of man is that change whereby he who was 
 
 BEFORE UNDER THE CURSE, AND OBNOXIOUS TO THE DIVINE WRATH, 
 
 is brought into a state of grace, j Eph. ii. 3, 5, &c. we were by 
 
 nature the children of wrath by grace ye are saved, i. 3, 5. who 
 
 hath blessed us with all spiritual blessings in heavenly places in Christ. 
 Col. iii. 10. and have put on the new man, which is renewed in knowledge 
 after the image of him that created him. Eph. iv. 23, 24. that ye be 
 renewed in the spirit of your mind, and that ye put on the new man, which 
 after God is created in righteousness and true holiness. 2 Cor. iv. 16. the 
 inward man is renewed day by day. Tit. iii. 5. by the washing of rege- 
 neration, and renewing of the Holy Ghost. Rom. xii. 2. by the renewing 
 of your mind, that ye may prove what is that good and acceptable and 
 perfect will of God. Heb. vi. 4, 6. for it is impossible for those who were 
 once enlightened if they shall fall away, to renew them again to re- 
 pentance. 
 
 In renovation two things are to be considered ; the mode by which 
 man is renewed, and the manifestation of that mode. 
 
333 
 
 The mode by which man is renewed, is either natural or super- 
 natural. 
 
 By the natural mode, I mean that which i nfluences the natural affc c- 
 tionsalone^_jrJTis_jng1iidps th^ palling of the natural man, and the 
 co nsequent chan ge_in his character. 
 
 The calling of man is that natural mode of renovation whereby 
 God the Father, according to his purpose in Christ, invites 
 fallen man to a knowledge of the way in which he is to 
 be propitiated and served; insomuch that believers, through 
 his gratuitous kindness, are called to salvation, and such as 
 refuse to believe are left without excuse. 
 
 Whereby God the Father. Acts ii. 39. to as many as the Lord 
 our God shall call. 1 Cor. i. 9. by whom ye were called unto the fellowship 
 of his Son. 2 Cor. v. 20. as though God did beseech you by us. John 
 vi. 37. all that the Father giveth me. v. 44. except the Father which 
 
 hath sent me draw him. 2 Thess. ii. 13, 14. the Spirit whereunto he 
 
 called you. 1 Pet. v. 10. the God of all grace, who hath called us. 2 Pet. 
 i. 3. through the knowledge of him that hath called us. 
 
 According to his purpose. Rom. viii. 28 — 30. the called accord- 
 ing to his purpose. 2 Tim. i. 9- who hath called us with an holy calling 
 according to his own purpose and grace. 
 
 In Christ. Gen. iii. 15. it shall bruise thy head. xxii. 18. in thy 
 seed shall all the nations of the earth be blessed. 1 Cor. i. 9- unto tfie 
 fellowship of his Son. Gal. i. 6. into the grace of Christ. 1 Pet. v. 10. 
 who hath called us by Christ Jesus. 
 
 To A KNOWLEDGE OF THE WAY IN WHICH HE IS TO BE PRO- 
 PITIATED and served. Gen. xvii. 1. walk before me and be thou 
 perfect. 
 
334 
 
 Through his gratuitous kindness. Isai. lv. 1, &c. come buy 
 wine and milk without money and without price, lxv. 1. / am sought 
 of them that ashed not for me ; I am found of them that sought me not ; 
 I said* Behold me, behold me, unto a nation that was not called by my 
 name. 
 
 Believers are called to salvation. 1 Tim. vi. 12. lay hold on 
 eternal life. 1 Thess. ii. 12. who hath called you to his kingdom and glory. 
 See also 2 Thess. ii. 14. 1 Pet. ii. 9. out of darkness into his marvellous 
 light, v. 10. who hath called us unto his eternal glory. 
 
 Such as refuse to believe are left without excuse. Prov. 
 
 i. 24. because I have called, and ye refused / also will laugh at your 
 
 calamity. John xv. 22. if I had not come and spoken unto them, they had 
 not had sin ; but now they have no cloke for their sin. Rom. i. 18 — 20. 
 who hold the truth in unrighteousness : because that which may be known 
 
 of God is manifest in them for the invisible things of him from the 
 
 creation of the world are clearly seen so that they are without excuse. 
 
 Those therefore who have not been called, are not without excuse, x. 14. 
 how shall they believe in him of whom they have not heard ? 
 
 This calling is either general or special. The general calling is 
 that whereby God invites the whole of mankind, in various ways, but 
 all of them sufficient for the purpose, to the knowledge of the true 
 Deity. John i. 9. that was the true light which lighteth every man that 
 cometh into the world. Acts xiv. 17. he left not himself without witness. 
 Rom. i. 19- because that which may be known of God is manifest in them. 
 ii. 15. which shew the work of the law written in their hearts, their con- 
 science also bearing witness, and their thoughts the meanwhile accusing or 
 else excusing one another. 
 
 It may be objected, that all have not known Christ. I answer, that 
 this proves nothing against the doctrine, that all are called in Christ 
 alone ; inasmuch as, had he not been given to the world, God would have 
 
335 
 
 called no one: and as the ransom he has paid is in itself sufficient for 
 the redemption of all mankind, all are called to partake of its benefits, 
 though all may not be aware of the source from which they flow. For 
 if Job believed that his sacrifice could avail for his sons, who were 
 not present at its offering, and were perhaps thinking of nothing 
 less, i. 5. if the returned Jews believed that their sacrifices could be 
 available for the ten tribes, who were then far distant, and ignorant of 
 what was passing at Jerusalem ; fhow much more ought we to believe 
 that the perfect sacrifice of Christ may be abundantly sufficient even 
 for those who have never heard of the name of Christ, and who 
 believe only in God? This will be treated more at large under the 
 head of faith .j[ 
 
 God's special calling is that whereby he, at the time which he thinks 
 proper, invites particular individuals, elect as well as reprobate, more 
 frequently, and with a more marked call than others. 
 
 Particular individuals in preference to others. Thus he called Abra- 
 ham from his father's house, who probably expected no such call, Gen. 
 xii. 1, &c. and who was even an idolater at the time. 9 Josh. xxiv. 2, 3. 
 they served other gods, and I took your father Abraham from the other side 
 of the flood. So also he called the people of Israel, for his name's sake 
 and for the sake of the promises made to their fathers. Psal. cxlvii. 19, 20. 
 
 he sheweth his word unto Jacob he hath not dealt so with any nation, 
 
 and as for his judgements, they have not known them. Another reason 
 is given Matt. ix. 13. I am not come to call the righteous, but sinners. 
 xv. 26. it is not meet to take the children's bread, and to cast it to dogs. 
 Acts xvi. 6, 7. they were forbidden of the Holy Ghost to preach the word 
 
 in Asia they assayed to go into Bithynia, but the Spirit suffered them 
 
 not. v. 9- a vision appeared to Paul in the night. 
 
 9 Him on this side Euphrates yet residing, 
 
 Bred up in idol-worship. Paradise Lost, XII. 114. 
 Yet he at length, time to himself best known, 
 Rememb'ring Abraham, by some wond'rous call 
 May bring them back. Paradise Regained, III. 433. 
 
336 
 
 Elect. Rom. viii. 28 — 30. to them that love God, to them who are 
 the ealled, according to his purpose. 1 Cor. i. 26. ye see your calling, 
 
 brethren God hath chosen the foolish things of the world. 2 Tim. 
 
 i. 9- with an holy calling, according to his own purpose and grace. 
 Rev. xix. 9. blessed are they which are called unto the marriage supper of 
 the Lamb. 
 
 As well as reprobate. Isai. xxviii. 13. the word of Jehovah was unto 
 them precept upon precept. Ezek. ii. 4, 5. they are impudent children and 
 stiff-hearted; I do send thee unto them. See also v. 7. iii. 7, 11, 27. 
 Matt. x. 18. for a testimony against them and the Gentiles, xi. 21. woe 
 unto thee, Chorazin! xxii. 8, 9. they which were bidden ivere not worthy ... 
 as many as ye shall find, bid to the marriage, v. 10. both bad and good. 
 
 xxiii. 37. how often would I have gathered your children together and 
 
 ye would not. Luke vii. 30. the Pharisees and lawyers rejected the counsel 
 of God against themselves. Acts vii. 51. ye do always resist the Holy 
 Ghost, xiii. 46. seeing ye put it from you, and judge yourselves unworthy 
 of everlasting life. 
 
 At the time which he thinks proper. Matt. xx. 1, 3, &c. he went 
 out about the third hour. Acts xiv. 16. who in times past suffered all 
 nations to walk in their own ways. xvii. 27, 30. the times of this ignorance 
 God winked at; but now commandeth all men every where to repent. Eph. 
 iii. 5. which in other ages was not made known. Rom. xvi. 25. which 
 was kept secret since the world began. On the promulgation of the 
 gospel, a new command was given: Matt, xxviii. 19. go ye there- 
 fore and teach all nations. Mark xvi. 15. preach the gospel to every 
 creature. Rom. x. 18. have they not Jieard? yes verily, their sound 
 went into all the earth, and their words unto the ends of the world. 
 
 Col. i. 26. the mystery which hath been hid for ages but now is made 
 
 manifest. 
 
 The change which takes place in man by reason of his calling, 
 is that whereby the natural mind and will of man being partially 
 
337 
 
 renewed by a divine impulse, are led to seek the knowledge of God, 
 and for the time, at least, undergo an alteration for the better. 
 
 Inasmuch as this change is from God, those in whom it takes place 
 are said to be enlightened, and to be endued with power to will what is 
 good. This is ascribed sometimes to the Father: Eph. i. 17, 18. that the 
 God of our Lord Jesus Christ may give unto you the spirit of know- 
 ledge the eyes of your understanding being enlightened. 2 Cor. iv. 6. 
 
 God hath shined in our hearts to give the light of the knowledge — . James 
 i. 17. every good gift cometh down from the Father of lights. Luke xi. 13. 
 how much more shall your heavenly Father give the Holy Spirit. Some- 
 times to the Son : John i. 9- that was the true light which lighteth every 
 man that cometh into the world. Sometimes to the Holy Spirit: Heb. 
 yi. 4. &c. those who were once enlightened..... and were made partakers 
 of the Holy Ghost. 
 
 As this change is of the nature of an effect produced on man, and 
 an answer, as it were, to the call of God, it is sometimes spoken of 
 under the metaphor of hearing or hearkening, (this faculty itself, how- 
 ever, being usually described as a gift from God) sometimes under that 
 of tasting. Hearing: Matt. xi. 15. he that hath ears to hear, let him 
 hear. Thus Herod is said to have heard John the Baptist gladly, 
 Mark vi. 20. So also Acts xxvi. 28. Agrippa was willing to hear Paul, 
 xvi. 14. whose heart the Lord opened, that she attended unto the things 
 
 spoken of Paul. Rom. vi. 17. God be thanked that ye have obeyed 
 
 from the heart, &c. (ex corde auscultastis). Heb. iii. 7. to-day if ye will 
 hear his voice. Tasting : Heb. vi. 4. it is impossible for those who were 
 
 once enlightened, and have tasted of the heavenly gift if they shall fall 
 
 away — . Even the weakest of man's efforts is ascribed to the same source. 
 Luke xi. 13. how much more shall your heavenly Father give the Holy 
 Spirit to them that ask him. Philipp. ii. 12, 13. work out your own salva- 
 tion with fear and trembling; for it is God that worketh in you both to 
 will and to do of his good pleasure. This can only imply that he works in 
 us the power of acting freely, of which, since our fall, we were incapable, 
 
 x x 
 
338 
 
 except by means of a calling and renewal. For the power of volition 
 cannot be wrought in us, without the power of free agency being at the 
 same time imparted ; since it is in this power that the will itself consists. 
 
 The parts of this change, considered as an effect, are two ; repent- 
 ance, and a corresponding faith. Both the one and the other of these 
 feelings may be either the genuine beginnings of conversion, or the mere 
 effect of nature, or, lastly, they may be altogether fictitious ; and repent- 
 ance of this kind, or a transient sorrow for past sin, bears the same 
 relation to solid and lasting repentance, which the faith corresponding 
 to it bears to a saving faith. 1 I distinguish between the two species of 
 repentance for the sake of clearness, although I do not deny that the 
 same word is indiscriminately employed to denote the temporary and 
 the permanent affection ; in like manner as the various kinds of faith 
 are all expressed in Scripture by the same term. 
 
 This secondary species of repentance (in Greek /uera/ueXeia) is that 
 whereby a man abstains from sin through fear of punishment, and 
 obeys the call of God merely for the sake of his own salvation. 
 
 Through fear of punishment. Jer. vi. 8. be thou instructed, O Jeru- 
 salem, lest my soul depart from thee, lest I make thee desolate. Rom. 
 ii. 15. their conscience also bearing witness, and their thoughts the mean- 
 while accusing one another. 2 Cor. vii. 10. the sorrow of the world worketh 
 death. Matt. xix. 22. he went away sorrowful. Gen. iv. 13. my punish- 
 ment is greater than I can bear. Numb, xxiii. 10. let me die the death 
 of the righteous, and let my last end be like his. 
 
 1 Ut pcenitentia ad resipiscentiam, ita fides hujusmodi se habet ad fidem salvificam. This 
 is probably an allusion to the distinction made by Lactantius between these two words. ' Is 
 enim quern facti sui pcenitet, errorem suum pristinum intelligit : ideoque Graeci melius et signi- 
 ficantius fxerdvoiav dicunt; quam nos possimus resipiscentiam dicere; resipiscit enim, ac mentem 
 suam quasi ab insania recipit, quem errati piget, castigatque seipsum dementia?, et confirmat 
 animum suum ad rectius vivendum; turn illud maxime cavet, ne rursus in eosdem laqueos 
 inducatur.' Lib. 6. De Vero Cultu, c. 24. Tertullian however in his treatise on Repentance, 
 and the Fathers in general, use the two words indiscriminately. 
 
339 
 
 For the sake of his own salvation. Matt. xix. 16. what good thing 
 shall I do, that I may have eternal life ? Ezek. xviii. 21, 28. if the wicked 
 will turn ...he shall surely live, he shall not die. See also xxxiii. 14 — 16. 
 Hos. vii. 14. they have not cried unto me with their heart, when they howled 
 upon their beds : they assemble themselves for corn and wine, and they rebel 
 against me. Joel i. 5. because of the new wine, for it is cut off from thy 
 mouth. 
 
 This kind of repentance is common to the regenerate and to the 
 unregenerate. Examples among the unregenerate are Cain, Esau, Pha- 
 raoh, Saul, Ahab, Judas, and many others, in whom contrition, and 
 confession of sins, and other marks of repentance, are perceptible. Exod. 
 ix. 27. I have sinned this time ; Jehovah is righteous, and I and my people 
 are wicked. 1 Sam. xv. 24. / have sinned, for I have transgressed the 
 commandment of Jehovah. 
 
 Repentance is not to be deferred. 2 Cor. vi. 2. for he saith, I have 
 heard thee in a time accepted, and in the day of salvation have I suc- 
 coured thee: behold, now is the accepted time; behold, now is the day 
 of salvation. Heb. iii. 7, 8. to-day, if ye will hear his voice, harden not 
 your hearts. 
 
 Among the most striking exhortations to repentance in Scripture 
 are Deut. xxx. 1, &c. Job xi. 13, &c 2 Chron. xxx. 6. Isai. i. 16, &c. 
 lvii. 19, &c. Jer. iv. 1, &c. xviii. 8. Hos. xiv. 1, &c. All exhortation, 
 however, would be addressed in vain to such as were not in some 
 measure renewed, at least in the natural mode here described; that is 
 to say, who were not endued with some portion of mental judge- 
 ment and liberty of will. 
 
 The faith corresponding to this species of repentance is an assent, 
 likewise natural, yielded to the call of God, and accompanied by a trust 
 which is in like manner natural, and often vain. I have described this 
 assent as yielded to the call of God, inasmuch as faith, of whatever kind, 
 
 xx 2 
 
 vi 
 
340 
 
 can only be founded on divine testimony in matters relating to God. 
 Rom. x. 17. faith cometh by hearing, and hearing by the word of God. 
 
 This faith is commonly distinguished into the several degrees of 
 historical faith, temporary faith, and faith in miracles. Any faith, how- 
 ever, may be temporary; so may repentance itself: as will be hereafter 
 shown. 
 
 Historical faith consists in an assent to the truth of the scripture 
 history, and to sound doctrine. This faith is necessary to salvation, but 
 is not in itself a saving faith. 1 Tim. i. 19. holding faith and a good 
 conscience, which some having put away concerning faith have made ship- 
 wreck, iv. 1. some shall depart from the faith, giving heed to doctrines 
 
 of devils. Heb. xi. 6. he that cometh to God must believe that he is, and 
 that he is a rewarder of them that diligently seek him. James ii. 19- the 
 devils also believe and tremble. 
 
 Temporary faith is that which assents to hearing, and exercises a cer- 
 tain degree of trust in God, but generally of that kind only which is 
 termed natural. I say generally, because there is no reason why a rege- 
 nerate faith should not itself sometimes prove merely temporary, owing 
 to the remains of human frailty still inherent in us; this however 
 seldom happens, as will be argued hereafter under the head of final 
 perseverance. Matt. xiii. 20, 21. he that heareth the word, and anon with 
 joy receiveth it : yet hath he not root in himself, but dureth for a while. 
 Luke viii. 13. which for a time believe, and in time of temptation fall 
 away. John vi. 66. from that time many of his disciples went back. 
 Acts viii. 13. then Simon himself believed also, and was baptized, v. 18. 
 when Simon saw that through laying on of the apostles' hands, &c. 
 v. 21. thy heart is not right in the sight of God. 1 Tim. v. 12. having 
 damnation, because they have cast off their first faith. 
 
 Faith in miracles is that whereby any one is endued with the power 
 of working miracles in tlie name of God, or whereby he believes that 
 
341 
 
 another is endued with this power. Matt. vii. 22. have we not prophesied 
 in thy name, and in thy name done many wonderful works f See also 
 x. 8. xvii. 19- why could not we cast him out f Mark xvi. 17. these 
 signs shall follow them that believe. 1 Cor. xii. 9. to another faith by the 
 same Spirit, xiii. 2. though I have all faith, so that I could remove 
 mountains, and have not charity, I am nothing. 
 
 Even without this species of faith, however, miracles have been some- 
 times wrought for unbelievers. Numb. xx. 10, 11. hear now, ye rebels, 
 must we fetch you water out of this rock f In this instance both he who 
 worked the miracle, and those for whom it was worked, seem to have 
 been in a state of unbelief at the time of its performance. 2 Kings 
 v. 12. are not Abana and Pharphar better than all the waters of Israel? 
 
 The call of God, and the consequent change in the natural man, 
 do not of themselves ensure his salvation, unless he be also regenerate ; 
 inasmuch as they are are only parts of the natural mode of renovation. 
 Matt. xxii. 14. many are called, but few are chosen. 2 Cor. vii. 10. the 
 sorrow of the world worketh death. Heb. iv. 2. unto us was the gospel 
 preached, as well as unto them, but the word preached did not profit 
 them, not being mixed with faith in them that heard it. 2 Pet. ii. 20. 
 if after they have escaped the pollutions of the world, through the know- 
 ledge of the Lord and Saviour Jesus Christ, they are again entangled 
 therein — . 
 
CHAP. XVIII. 
 
 Of 
 
 Regeneration. 
 
 1 he intent of supernatural renovation is not only to restore 
 man still more completely than before to the use of his natural facul- 
 ties, as regards his power to form right judgement, and to exercise 
 free will; but to create afresh, as it were, the inward man, and infuse 
 from above new and supernatural faculties into the minds of the reno- 
 vated. This is called regeneration, and the regenerate are said to 
 
 be PLANTED IN CHRIST. 
 
 \ Regeneration is that change operated by the Word and 
 the Spirit, whereby the old man being destroyed, the in- 
 ward MAN IS REGENERATED BY GOD AFTER HIS OWN IMAGE, IN 
 ALL THE FACULTIES OF HIS MIND, INSOMUCH THAT HE BECOMES 
 AS IT WERE A NEW CREATURE, AND THE WHOLE MAN IS SANCTI- 
 FIED BOTH IN BODY AND SOUL, FOR THE SERVICE OF GOD, AND THE 
 
 performance of good works J John iii. 3, 5. except a man be born 
 again, he cannot see the kingdom of God... except a man be born of water 
 and the Spirit. 1 Pet. i. 23. being born again, not of corruptible seed, 
 but of incorruptible. 
 
 Is regenerated by God ; namely, the Father; for no one 
 generates, except the Father. Psal. li. 10. create in me a clean heart, 
 O God, and renew a right spirit within me. Ezek. xi. 19- / will put 
 a new spirit within you. John i. 12, 13. to them gave he power to become 
 the sons of God ... which were born, not of blood ... but of God. iii. 5, 6. 
 
343 
 
 except a man be born of water and the Spirit — ; where by the Spirit 
 appears to be meant the divine power of the Father; for the Father 
 is a Spirit; and, as was said before, no one generates except the 
 Father, xvii. 17- sanctify them through thy truth. Rom. viii. 11, 16. 
 but if the Spirit of him that raised up Jesus from the dead — : the 
 Spirit itself beareth witness with our spirit, that we are the children of 
 God. Gal. iv. 6. because ye are sons, God hath sent forth the Spirit 
 of his Son into your hearts, crying, Abba, Father. Eph. ii. 4, 5. God 
 who is rich in mercy ...hath quickened us together with Christ. 1 Thess. 
 v. 23. the very God of peace sanctify you wholly. Tit. iii. 5. according 
 to his mercy he saved us by the washing of regeneration and renewing 
 
 of the Holy Ghost. Heb. xiii. 20. the God of peace make you 
 
 perfect in every good work. 1 Pet. i. 3. blessed be the God and 
 Father of our Ijord Jesus Christ, which according to his abundant 
 mercy hath begotten us again — . James i. 17, 18. of his own will begat 
 he us. 
 
 By the Word and the Spirit. John xvii. 17. sanctify them 
 through thy truth; thy word is truth. James i. 18. of his own will 
 begat he us with the word of truth. Eph. v. 26. that he might cleanse it 
 with the washing of water by the Word. 1 Cor. xii. 13. by one Spirit 
 we are all baptized into one body. Tit. iii. 5. by the washing of rege- 
 neration and renewing of the Holy Ghost. 
 
 The inward man. John iii. 5, 6. that which is born of the Spirit is 
 spirit. Rom. vii. 22. after the inward man. 
 
 1 The old man being destroyed. ) Rom; vi. 6. knowing this, that 
 our ol d man is crucified with him, that the body of sin might be destroyed. 
 v. 11. likewise reckon ye also yourselves to be dead indeed unto sin, but 
 alive unto God through Jesus Christ our Lord. 2 Cor. v. 17. old things 
 are passed away ; behold, all things are become new. Col. iii. 9 — 11. that 
 ye have put off the old man with his deeds, and have put on the new 
 man. 
 
 v-i 
 
344 
 
 In all the faculties of his mind ; that is to say, in under- 
 standing and will. Psal. li. 10. create in me a clean heart, O God. Ezek. 
 
 xi. 19- / will put a new spirit within you and I will give them 
 
 an heart of flesh, xxxvi. 26. a new heart also will I give you, and a 
 new spirit will I put within you. Rom. xii. 2. be ye transformed by 
 the renewing of your mind, that ye may prove what is that good . . . will of 
 God. Eph. iv. 23. be renewed in the spirit of your mind. Philipp. 
 ii. 13. it is God which worketh in you both to will and to do of his 
 good pleasure. This renewal of the will can mean nothing, but a resto- 
 ration to its former liberty. 
 
 After his own image. Eph. iv. 24. put on the new man, which 
 after God is created in righteousness and true holiness. Col. iii. 9 — 11. 
 which is renewed in knowledge after the image of him that created him. 
 2 Pet. i. 4. that by these ye might be partakers of the divine nature, having 
 escaped the corruption that is in the world through lust. If the choice 
 were given us, we could ask nothing more of God, than that, being 
 delivered from the slavery of sin, and restored to the divine image, we 
 might have it in our power to obtain salvation if willing. Willing 
 we shall undoubtedly be, if truly free; and he who is not willing, 
 has no one to accuse but himself. But if the will of the regenerate 
 be not made free, then we are not renewed, but compelled to embrace 
 salvation in an unregenerate state. 
 
 A new creature. 2 Cor. 5. 17. if any man be in Christ, he is a new 
 creature. Gal. vi. 15. a new creature. Eph. iv. 24. the new man. See 
 also Col. iii. 10, 11. Hence some, less properly, divide regeneration into 
 two parts, the mortification of the flesh, and the quickening of the spirit ; 
 whereas mortification cannot be a constituent part of regeneration, in- 
 asmuch as it partly precedes it, (that is to say, as corruption precedes 
 generation) and partly follows it; in which latter capacity it belongs 
 rather to repentance. On the other hand, the quickening of the 
 spirit is as often used to signify resurrection as regeneration. John 
 v. 21. as the Father raiseih up the dead and quickeneth them, even so 
 
345 
 
 tfie Sort quicheneth whom he will. v. 25. the dead shall hear the voice of 
 the Son of God, and they that hear shall live. 
 
 The whole man. 1 Cor. vi. 15, 19. know ye not that your body is the 
 temple of the Holy Ghost which is in you f 1 Thess. v. 23. the very God 
 of peace sanctify you wholly, and I pray God your whole spirit and soid and 
 body be preserved blameless unto the coming of our Lord Jesus Christ. 
 
 For the performance of good works. 1 John ii. 29. if ye know 
 that he is righteous, ye know that every one that doeth righteousness is born 
 of him. Eph. ii. 10. we are his workmanship, created in Christ Jesus 
 unto good works. 
 
 Is sanctified. 1 John iii. 9- whosoever is born of God, doth not 
 commit sin ; for his seed remaineth in him ; and he cannot sin, because he 
 is born of God. v. 18. whosoever is born of God, sinneth not, but he that 
 is begotten of God keepeth himself, and that wicked one toucheth him not. 
 Hence regeneration is sometimes termed sanctification, being the literal 
 mode of expressing that, for which regeneration is merely a figurative 
 phrase. 1 Cor. vi. 11. such were some of you ; but ye are washed, but ye 
 are sanctified, but ye are justified. 1 Thess. iv. 7. God hath not called us 
 unto uncleanness, but unto holiness. 2 Thess. ii. 13. because God hath 
 from the beginning chosen you to salvation through sanctification of the 
 Spirit. 1 Pet. i. 2. according to the foreknowledge of God the Father, 
 through sanctification of the Spirit. Deut. xxx. 6. Jehovah thy God will 
 circumcise thine heart, and the heart of thy seed, to love Jehovah thy God. 
 Sanctification is also attributed to the Son. Eph. v. 25, 26. Christ loved 
 the church, and gave himself for it, that he might sanctify and cleanse it 
 with the washing of water by the word. Tit. ii. 14. that he might redeem us 
 from all iniquity, and purify unto himself (unto himself as our Redeemer 
 and King) a peculiar people. 
 
 ^Sanctification is sometimes used in a more extended sense, for any 
 kind of election or separation, either of a whole nation to some particular 
 
 Y Y 
 
346 
 
 form of worship, or of an individual to some office. Exod. xix. 10. 
 sanctify them to-day and to-morrow, xxxi. 13. that ye may know that I 
 am Jehovah that doth sanctify you. See also Ezek. xx. 12. Numb, 
 xi. 18. sanctify yourselves against to-morrow. Jer. i. 5. before thou 
 earnest forth out of the womb I sanctified thee, and I ordained thee 
 a prophet unto the nations. Luke i. 15. he shall be filled with the Holy 
 Ghost, even from his mother's womb. 
 
 * 
 The external cause of regeneration or sanctification is the death and 
 resurrection of Christ. Eph. ii. 4, 5. when we were dead in sins, God 
 hath quickened us together with Christ, v. 25, 26. Christ gave himself 
 for the church, that he might sanctify and cleanse it. Heb. ix. 14. how 
 much more shall the blood of Christ, who through the eternal Spirit offered 
 himself without spot to God, purge your conscience from dead works to 
 serve the living God. x. 10. by the which will we are sanctified through 
 the offering of the body of Jesus Christ. 1 Pet. i. 2, S. through sanctifi- 
 cation of the Spirit, unto obedience and sprinkling of the blood of Jesus 
 Christ .... which hath begotten us again by a lively hope by the resurrection 
 of Jesus Christ from the dead. 1 John i. 7. the blood of Jesus Christ 
 his Son cleanseth us from all sin. 
 
 Sanctification is attributed also to faith. Acts xv. 9. purifying their 
 hearts by faith ; not that faith is anterior to sanctification, but because 
 faith is an instrumental and assisting cause in its gradual progress. 
 
CHAP. XIX. 
 
 Of 
 Repentance. 
 
 X he effects of regeneration are repentance and faith. 
 
 Repentance, or rather that higher species of it called in Greek 
 
 /nerdmiu, is THE GIFT OF GOD, WHEREBY THE REGENERATE MAN 
 PERCEIVING WITH SORROW THAT HE HAS OFFENDED GOD BY SIN, 
 DETESTS AND AVOIDS IT, HUMBLY TURNING TO GOD THROUGH A 
 SENSE OF THE DIVINE MERCY, AND HEARTILY STRIVING TO FOLLOW 
 RIGHTEOUSNESS. 
 
 The gift of God ; namely, of the Father through the Son. Acts 
 v. 31. him hath God exalted with his right hand to be a Prince and 
 a Saviour, for to give repentance to Israel. Jer. xxxi. 18. / have surely 
 
 heard Ephraim bemoaning himself thus turn thou me and I shall be 
 
 turned, for thou art Jehovah my God. Acts xi. 18. then hath God also 
 to the Gentiles granted repentance unto life. Rom. ii. 4, 5. thinkest thou 
 this not knowing that the goodness of God leadeth thee to repent- 
 ance f but after thy hardness and impenitent heart treasurest tip, &c. 
 2 Tim. ii. 25. if God peradventure will give them repentance. 
 
 Perceiving with sorrow. Psal. xxxviii. 4. mine iniquities are gone 
 over mine head: as an heavy burden they are too heavy for me. 
 2 Kings xxii. 19- because thine heart was tender, and thou hast humbled 
 thyself before Jehovah, when thou heardest what I spake against this 
 
 place and hast rent thy clothes and wept before me. Psal. Ii. 3, 4, 
 
 I acknowledge my transgressions, and my sin is ever before me: against 
 thee, thee only have I sinned. Jer. iii. 13. only acknowledge thine mi- 
 
 Y y 2 
 
348 
 
 quity, that thou hast transgressed against Jehovah thy God. Ezek. xxxvi. 
 31. then shall ye remember your own evil ways, and your doings that 
 were not good, and shall loathe yourselves in your own sight for your 
 iniquities, v. 32. be ashamed and confounded for your own ways, xliii. 10. 
 that they may be ashamed of their iniquities. Rom. vi. 21. those things 
 whereof ye are now ashamed. 2 Cor. vii. 10. godly sorrow worketh 
 repentance to salvation not to be repented of. v. 11. for behold this 
 self-same thing, that ye sorrowed after a godly sort, what carefulness it 
 wrought in you, yea, what clearing of yourselves, yea, what indignation, 
 yea, what fear, yea, what vehement desire, yea, what zeal, yea, what 
 revenge. 
 
 Through a sense of the divine mebcy. Deut. iv. 29 — 31. but 
 
 if from thence thou shalt seek Jehovah thy God with all thy heart. 
 
 2 Chron. xxx. 9. for Jehovah your God is gracious and merciful, and 
 will not turn away his face from you, if ye return unto him. Psal. li. 
 17. the sacrifices of God are a broken spirit; a broken and a contrite 
 heart, O God, thou wilt not despise, cxxx. 4. there is forgiveness with 
 thee, that thou mayest be feared. Isai. xix. 22. they shall return even to 
 Jehovah, and he shall be intreated of them, and shall heal them. Iv. 7. 
 let the wicked forsake his way, and the unrighteous man his thoughts, 
 and let him return unto Jehovah, and he will have mercy upon him. 
 lxvi. 2. to this man will I look, even to him that is poor and of a con- 
 trite spirit, and trembleth at my word. Jer. iii. 12. return for I am 
 
 merciful. Dan. ix. 4, 5. / made my confession, and said, O Lord, the 
 great and dreadful God — . Hos. xi. 8. how shall I give thee up, O 
 
 JEphraimf mine heart is turned within me, my repentings are kindled 
 
 together. Jonah iv. 10, 11. thou hast had pity for the gourd, for the 
 
 which thou hast not laboured and should not I spare Nineveh? 
 
 James iv. 9. be afflicted, and mourn, and weep, let your laughter be 
 turned to mourning, and your joy to heaviness; humble yourselves in 
 the sight of the Lord, and he shall lift you up. Prov. xxviii. 13. he 
 that covereth his sins shall not prosper ; but whoso confesseth and for- 
 saketh them shall have mercy. 
 
349 
 
 Humbly turning to God. 1 Kings viii. 48. and so return unto 
 thee with all their heart and with all their soul. Jer. iv. 4. circumcise 
 yourselves to Jehovah, and take away the foreskins of your heart. Hos. v. 
 15. / will go and return to my place, till they acknowledge their offence, 
 and seek my face. Acts iii. 19. repent ye therefore, and be converted, 
 that your sins may be blotted out. 
 
 Detests and avoids sin, striving to follow righteousness, 
 Psal. xxxiv. 14. depart from evil, and do good. Isai. i. 16, 17. wash you, 
 make you clean ; put away the evil of your doings from before mine 
 eyes; cease to do evil, learn to do good. Amos v. 14, 15. hate the evil, 
 and love the good. Matt. iii. 8. bring forth therefore fruits meet for 
 repentance. Acts xxvi. 18. to turn them from darkness to light, and 
 from the power of Sata?i unto God. v. 20. that they should repent, and 
 turn to God, and do works meet for repentance. 
 
 By a comparison of these and similar texts, we may distinguish 
 certain progressive steps in repentance ; namely, conviction of sin, con- 
 trition, confession, departure from evil, conversion to good : all which, 
 however, belong likewise in their respective degrees to the repentance 
 of the unregenerate. 
 
 Confession of sin is made sometimes to God : 2 Sam. xxiv. 10. 
 David said unto Jehovah, I have sinned greatly in that I have done, 
 Psal. xxxii. 5. / acknowledged my sin unto thee, &c. 2 Chron. xxx. 22. 
 making confession to Jehovah, God of their fathers. Isai. lxiv, 6. we are 
 all as an unclean thing, and all our righteousnesses are as filthy rags. 
 Dan. ix. 4. / made my confession, and said — . Sometimes to men : 
 and that either privately, as James v.. 16. confess your faults one to 
 another; or publicly, Neh. ix. 2. the seed of Israel stood and con- 
 fessed their sins. Matt. iii. 6. they were baptized of him in Jordan, con- 
 fessing their sins. Acts xix. 18. many that believed came and confessed, 
 showing their deeds. Sometimes both to God and men: Josh. vii. 19. 
 give, I pray thee, glory to Jehovah God of Israel, and make confes- 
 sion unto him, and tell me now what thou hast done, hide it not from 
 
350 
 
 me. Confession of faith, which is another kind, does not belong to the 
 present subject. 
 
 Repentance is either general, which is also called conversion, when 
 a man is converted from a state of sin to a state of grace; or parti- 
 cular, when one who is already converted repents of some individual 
 sin. General repentance is either primary or continued; from which 
 latter even the regenerate are not exempt, through their sense of 
 in -dwelling sin. Particular repentance is exemplified in the cases of 
 David and Peter. 
 
 Repentance, in regenerate man, is prior to faith. Mark i. 15. repent 
 ye, and believe the gospel. Acts xix. 4. John verily baptized with the 
 baptism of repentance, saying unto the people, that they should believe. 
 xx. 21. testifying repentance toward God, and faith toward our Lord 
 Jesus Christ. Therefore that sense of the divine mercy, which leads to 
 repentance, ought not to be confounded with faith, as it is by the 
 greater number of divines. 
 
 Chastisement is often the instrumental cause of repentance. Job v. 
 17, &c. behold, happy is the man whom God correcteth; therefore despise 
 not thou the chastening of the Almighty. Psal. xciv. 12. blessed is the 
 man whom tlwu chastenest, O Jah. cxix. 71. it is good for me that 
 I have been afflicted, that I might learn thy statutes. Prov. i. 23. turn 
 you at my reproof, iii. 11, 12. my son, despise not the chastening of 
 Jehovah, neither be weary of his correction; for whom Jehovah loveth 
 he correcteth, even as a father the son in whom he delighteth. Isai. i. 25. 
 / will turn my hand upon thee, and purely purge away thy dross, and 
 take away all thy tin. xlviii. 10. behold, I have refined thee, but not 
 with silver ; I have chosen thee in the furnace of affliction. Jer. x. 24. 
 O Jehovah, correct me, but with judgement ; not in thine anger, lest thou 
 bring me to nothing. Lam. iii. 27, 28. it is good for a man that he bear 
 the yoke in his youth. Dan. xi. 35. some of them of understanding 
 shall fall, to try them, and to purge, and to make them white. Hos. v. 15. 
 
351 
 
 in their affliction they will seek me early. 1 Cor. xi. 32. when we are 
 judged, we are chastened of the Lord, that we should not be condemned 
 with the world. Heb. xii. 7, 8. if ye endure chastening, God dealeth with 
 you as with sons ; for what son is he whom the father chasteneth not ? 
 but if ye be without chastisement, whereof all are partakers, then are 
 ye bastards, and not sons. Psal. xc. 3. thou turnest man to destruction ; 
 and sayest, Return, ye children of men. God however assigns a limit 
 to chastisement, lest we should be overwhelmed, and supplies strength 
 for our support even under those inflictions which (as is sometimes 
 the case) appear to us too heavy to be borne. Psal. cxxv. 3. the rod of 
 the wicked shall not rest upon the lot of the righteous, lest the righteous 
 'put forth their hands unto iniquity. Isai. Ivii. 16. / will not contend 
 for ever, neither will I be always wroth, for the spirit should fail before 
 
 me, &c. 2 Cor. i. 8 — 10. we would not have you ignorant that we were 
 
 pressed out of measure, above strength, &c that we should not trust in 
 
 ourselves, but in God which raiseth the dead: who delivered us from so 
 great a death — . He even seems to repent of what he had done, and 
 through his abounding mercy, as though he had in his wrath inflicted 
 double punishment for our transgressions, compensates for our affliction 
 with a double measure of consolation. Isai. xl. 2. speak ye comfortably to 
 Jerusalem, and cry unto her, that her warfare is accomplished, that her 
 iniquity is pardoned; for she hath received of the hand of Jehovah double 
 for all her sins. lxi. 7. for your shame ye shall have double, and for con- 
 fusion they shall rejoice in their portion ; therefore in their land they shall 
 possess the double; everlasting joy shall be unto them. This compensation 
 is more than an hundred-fold, Matt. xix. 29- even an infinite weight of 
 glory. 2 Cor. iv. 17. for our light affliction, which is but for a moment, 
 worketh for us a far more exceeding and eternal weight of glory. Rom. 
 viii. 18. / reckon that the sufferings of this present time are not worthy to 
 be compared with the glory which shall be revealed in us. Psal. xxxiv. 18, 
 19- Jehovah is nigh unto them that are of a broken heart, and saveth 
 such as be of a contrite spirit: many are the afflictions of the right- 
 eous, but Jehovah delivereth him out of them all. lxxi. 20. thou which 
 hast showed me great and sore troubles, shalt quicken me again, cxxvi. 5. 
 
352 
 
 they that sow in tears shall reap in joy. Acts xiv. 22. we must through 
 much tribulation enter into the kingdom of God. 
 
 We ought not therefore to form rash judgements respecting the 
 afflictions of others. This was the error of Eliphaz, Job iv. and ix. 
 22, 23. and of the most despicable of men, chap. xxx. Psal. iii. 2. 
 many there be which say of my soul, There is no help for him in 
 God. xli. 8. an evil disease, say they, cleaveth fast unto him. John 
 ix. 3. neither hath this man sinned. 
 
 On the contrary, it is said of those who are not chastened, Psal. 
 xvii. 14. they have their portion in this life. Hos. iv. 17. Ephraim is 
 joined to idols; let him alone. 
 
 Hence arises consolation to the afflicted. 2 Cor. i. 4. who comforteth 
 us in all our tribulation, that we may be able to comfort them that are in 
 any trouble by the comfort wherewith we ourselves are comforted of God. 
 1 Thess. iii. 3. that no man should be moved by these afflictions ; for your- 
 selves know that we are appointed thereunto. 2 Tim. ii. 3. thou therefore 
 endure hardness, as a good soldier of Jesus Christ. Rev. ii. 9. / know 
 thy works and tribulation. 
 
CHAP. XX. 
 
 Of 
 
 Saving Faith. 
 
 A he other effect of regeneration is saving faith. 
 
 Saving faith is a full persuasion operated in us through 
 the gift of God, whereby we believe, on the sole authority 
 of the promise itself, that all things are ours whatsoever 
 he has promised us in christ, and especially the grace of 
 eternal life. 
 
 Through the gift of God. Eph. ii. 8. by grace are ye saved through 
 
 faith, and that not of yourselves ; it is the gift of God. Philipp. i. 29- 
 
 unto you it is given in the behalf of Christ, not only to believe on 
 
 him, but also to suffer for his sake ; given, that is, by the Father, 
 
 through the Son and the Spirit. Matt. xi. 25. at that time Jesus 
 
 answered and said, I thank thee, O Father .because thou hast hid 
 
 these things from the wise and prudent, and hast revealed them unto 
 
 babes, xvi. 16, 17. thou art Christ flesh and blood hath not revealed 
 
 it unto thee, but my Father which is in heaven. Luke xxii. 32. / have 
 prayed for thee, that thy faith fail not. John vi. 44, 45. no man can 
 
 come to me, except the Father which hath sent me draw him 
 
 every man therefore that hath heard, and hath learned of the Father, 
 cometh unto me. 2 Thess. i. 11. that our God would count you worthy 
 of this calling, and fulfil all the good pleasure of his goodness, and 
 the work of faith with power. Heb. xii. 2. looking unto Jesus, the 
 author and finisher of our faith. 1 Cor. xii. 3. no man can say that 
 
 z z 
 
354 
 
 Jesus is the Lord, but by the Holy Ghost. 2 Cor. iv. 13. we having the 
 same spirit of faith. Gal. v. 22. the fruit of the Spirit is faith. 
 
 A full persuasion. Jer. xxxi. 34. they shall all know me, from the 
 least of them unto the greatest of them, saith Jehovah : for I will for- 
 give their iniquity, and I will remember their sin no more. John xvii. 3. 
 this is life eternal, that they might know thee the only true God, and 
 Jesus Christ, whom thou hast sent. Rom. iv. 18 — 21. who against hope 
 believed in hope and being fully persuaded, that what he had pro- 
 mised, he was able also to perform, viii. 38. / am persuaded that 
 neither death — . 1 Thess. i. 5. our gospel came not unto you in word 
 only, but also in power, and in the Holy Ghost, and in much assurance. 
 2 Tim. i. 12. / know in whom I have believed, and am persuaded that 
 he is able to keep that which I have committed to him. Heb. x. 22. 
 let us draw near with a true heart in full assurance of faith. James 
 i. 6. let him ask in faith, nothing wavering. Heb. xi. 1. faith is the 
 substance of things hoped for, the evidence of things not seen ; where by 
 substance is understood as certain a persuasion of things hoped for, as if 
 they were not only existing, but actually present. John viii. 56. your 
 father Abraham rejoiced to see my day, and he saw it. JEtence impl icit 
 faith t which_sees _not the obj e cts of_ liQpe> Imt yields-beUefLwith^J&nd 
 qsspntj -cannot poss ibly hp g enuine faith, except in the case of novices 
 or first converts, whose faith must necessarily be for a time implicit, 
 inasmuch as they believe even before they have entered upon a course 
 of instruction. Such was that of the Samaritans, John iv. 41. of the 
 nobleman and his family, v. 53. of Rahab, Heb. xi. 31. and of the 
 disciples, who believed in Christ long before they were accurately 
 acquainted with many of the articles of faith. Those also belong to 
 this class, who are slow of understanding and inapt to learn, but who 
 nevertheless, believing according to the measure of their knowledge, 
 and striving to live by faith, are acceptable to God. Isai. xlii. 3. 
 a bruised reed shall he not break, and the smoking flax shall he not 
 quench. Mark ix. 24. Lord, I believe, help thou mine unbelief Faith 
 is also called TreTrolQecm, or trust, with the same meaning. 2 Cor. iii. 4. 
 
355 
 
 such trust have we through Christ to God-ward. Eph.iii. 11,12. in Christ 
 Jesus our Lord, in whom we have boldness and access with confidence 
 by the faith of him ; where however trust or confidence seems rather to 
 be a particular effect or degree of faith, or a firm hope, than faith itself, 
 inasmuch as it is said to come by faith : or perhaps by faith in this 
 passage we are to understand the doctrine on which this confidence is 
 founded. John xvi. 33. be of good cheer (confidite), J have overcome the 
 world. Hence to trust and to believe are indiscriminately used in the same 
 sense, both in the Old and New Testament. Psal. lxxviii. 22. because 
 they believed not in God, and trusted not in his salvation. Isai. x. 20. it 
 shall stay upon Jehovah, the Holy One of Israel, in truth (fide). Psal. 
 xxxvii. 5. commit thy way unto Jehovah, trust also in him. Jer. xvii. 7. 
 blessed is the man that trusteth in Jehovah, and whose hope Jehovah 
 is. Matt. ix. 2. Son, be of good cheer (confide) ; thy sins be forgiven 
 thee. As to the three divisions into which faith is commonly dis- 
 tinguished by divines, knowledge of the word, assent, and persuasion 
 or trust, the two former equally belong to temporary, and even to 
 historical faith, and both are comprehended in, or, more properly, pre- 
 cede a full persuasion. 
 
 On the sole authority of his promise. John xx. 29. blessed 
 are they that have not seen, and yet have believed. Rom. iv. 18. who 
 against hope believed in hope. v. 21. being fully persuaded, that what he 
 had promised, he was able also to perform. 1 Cor. ii. 4, 5. my speech 
 and my preaching was not with enticing words of man's wisdom, but 
 in demonstration of the Spirit and of power ; that your faith should not 
 stand in the wisdom of men, but in the power of God. 2 Cor. iv. 18. 
 while we look not at the things which are seen, but at the things which 
 are not seen. v. 7. we walk by faith, not by sight. 1 Thess. ii. 13. when 
 ye received the word of God which ye heard of us, ye received it not as 
 the word of men, but as it is in truth, the word of God. Heb. xi. 7. 
 by faith Noah, being warned of God of things not seen as yet. v. 19- 
 accounting that God was able to raise him up. 1 Pet. i. 8. whom having 
 not seen, ye love; in whom though now ye see him not, yet believing, ye 
 
 zz 2 
 
356 
 
 rejoice. Tit. i. 2. which God, that cannot lie, promised. Herein is mani- 
 fested the excellence of faith, inasmuch as it gives to God the highest 
 glory of righteousness and truth. John iii. 33. he that hath received 
 his testimony, hath set to his seal that God is true. Rom. iv. 20. he 
 was strong in faith, giving glory to God. Eph. i. 12. that we should be 
 to the praise of his glory, who first trusted in Christ. 2 Thess. i. 10. 
 when he shall come to be admired in all them that believe. Heb. xi. 6. 
 without faith it is impossible to please him ; for he that cometh to God 
 must believe that he is, and that he is a rewarder of them that dili- 
 gently seek him. v. 11. because she judged him faithful who had pro- 
 mised. 2 Pet. i. 1. to them that have obtained like precious faith with us, 
 through the righteousness of God, and our Saviour Jesus Christ. Hence 
 the title of faithful is frequently applied to God by believers. 1 Cor. 
 i. 9. x. 13. 2 Tim. ii. 13. he abideth faithful. 1 John i. 9. he is faithful 
 and just to forgive us our sins. 
 
 Whatsoever he has promised. Acts xxiv. 14. believing all things 
 which are written in the law and in the prophets. Rom. iv. 3. Abraham 
 
 believed God. v. 16. therefore it is of faith to the end the promise 
 
 might be sure. 1 John v. 14. this is the confidence that we have in him, 
 that if we ask anything according to his will, he heareth us. 
 
 Ours ; that is, ours who believe. John i. 12. as many as received 
 him, to them gave he power to become the sons of God, even to them 
 that believe in his name. xvii. 20. neither pray I for these alone, but for 
 them also that shall believe on me through their word. 1 Cor. iii. 22, 23. 
 all are your's, and ye are Christ's, and Christ is God's. Gal. ii. 20. 
 the life which I now live in the flesh, I live by the faith of the Son of 
 God, who loved me, and gave himself for me. 
 
 In Christ. John vi. 29. this is the work of God, that ye believe on 
 him whom he hath sent. xiv. 1. ye believe in God; believe also in me. 
 1 John iii. 23. this is his commandment, that we should believe on the 
 name of his Son Jesus Christ. Rom. x. 9. if thou shalt confess with thy 
 
357 
 
 mouth the Lord Jesus, and shalt believe in thine heart that God hath 
 
 raised him from the dead, thou shalt be saved. 2 Cor. iii. 4. such trust 
 
 have we through Christ to God-ward. Gal. iii. 22. that the promise by 
 
 faith of Jesus Christ might be given to them that believe, v. 26. by 
 
 faith in Jesus Christ. 1 Pet. i. 21. who by him do believe in God 
 
 that your faith and hope might be in God. Heb. vii. 25. wherefore 
 he is able to save them to the uttermost that come unto God by him. 
 John xii. 44. he that believeth on me, believeth not on me, but on him 
 that sent me. Hence, as was shown in the fifth chapter, the ultimate 
 object of faith is not Christ the Mediator, but God the Father; 
 a truth, which the weight of scripture evidence has compelled divines 
 to acknowledge. For the same reason it ought not to appear won- 
 derful if many, both Jews and others, who lived before Christ, and 
 many also who have lived since his time, but to whom he has 
 never been revealed, should be saved by faith in God alone; still 
 however through the sole merits of Christ, inasmuch as he was 
 given and slain from the beginning of the world, even for those 
 to whom he was not known, provided they believed in God the 
 Father. Hence honourable testimony is borne to the faith of the 
 illustrious patriarchs who lived under the law, Abel, Enoch, Noah, 
 &c. though it is expressly stated that they believed only in God, 
 Heb. xi. 
 
 Especially the grace of eternal life. Mark i. 15. repent 
 ye, and believe the gospel. John iii. 15. that whosoever believeth in him 
 should not perish, but have eternal life. v. 18. he that believeth on him 
 is not condemned, but he that believeth not is condemned already. These 
 passages are to be understood of those to whom Christ has been 
 revealed ; for to believe in one of whom we have never heard, is 
 evidently impossible. Rom. x. 14. So also John vi. 47. he that believeth 
 on me hath everlasting life. 2 Thess. ii. 13. because God hath Jrom 
 the beginning chosen you to salvation through sanctification of the spirit 
 and belief of the truth. Heb. x. 39. of them that believe to the saving 
 of the souL 1 Pet. i. 9. receiving the end of your faith, even the sal- 
 
358 
 
 vation of your souls. 1 John v. 13. these things have I written unto you 
 that believe on the name of the Son of God, that ye may know that 
 ye have eternal life. 
 
 Seeing, however, that faith necessarily includes a receiving of God, 
 and coming to him, John i. 12. as many as received him, to them gave 
 he power to become the sons of God, even to them that believe on 
 his name; vi. 35. he that cometh to me shall never hunger, and he that 
 believeth in me shall never thirst ; Eph. ii. 18. through him we both have 
 access by one Spirit unto the Father; iii. 12. in whom we have boldness 
 and access with confidence by the faith of him ; Heb. vii. 25. he is able 
 to save them to the uttermost that come unto God by him; x. 22. let 
 us draw near with a true heart in full assurance of faith ; seeing 
 also that we must have a right knowledge of God before we can 
 receive him or come to him, for he that cometh to God, must believe 
 that he is, and that he is a rewarder of them that diligently seek him, 
 xi. 6. it follows, that the — source fro m which faith-joriginally- springs, 
 and whence it^proeeeds onward in its progress to good, is a genuine, 
 t hough p o spiMy in thp first iw damPA-dmperfep L knowled ge of G od : so 
 tfoati. prop pv1 y ^peak^ng; f "p &ea.t of faith is not in the understanding, 
 
 hut in thfi will. 
 
 From faith arises hope, that is, a most assured expectation through 
 faith of those future things which are already ours in Christ. Rom. 
 iv. 18, 19- who against hope believed in hope, &c. viii. 24, 25. we 
 are saved by hope ; but hope that is seen is not hope, for what a man 
 seeth, why doth he yet hope for f but if we hope for that we see not, 
 then do we with patience wait for it. xv. 13. now the God of hope fill 
 you with all joy and peace in believing, that ye may abound in hope, 
 through the power of the Holy Ghost. Gal. v. 5. for we through the 
 Spirit wait for the hope of righteousness by faith. Heb. x. 23. let us 
 holdfast the possession of our faith without wavering. 1 Pet. i. 3. who 
 hath begotten us again unto a lively hope by the resurrection, v. 13. 
 hope to the end for the grace that is to be brought unto you at the 
 
359 
 
 revelation of Jesus Christ, v. 21. that your faith and hope might be 
 An God. Heb. vi. 11. we desire that every one of you do show the same 
 diligence to the full assurance of hope unto the end. Hope differs from 
 faith, as the effect from the cause ; it differs from it likewise in its ob- 
 ject : for the object of faith is the promise ; that of hope, the thing 
 promised. 
 
CHAP. XXL 
 
 Of being planted in Christ, 
 and its effects. 
 
 Jlvegeneration and its effects, repentance and faith, have been 
 considered. Next follows planting in Christ. 
 
 Believers are said to be planted in Christ, when they are 
 grafted in Christ by God the Father, that is, are made partakers of 
 Christ, and meet for becoming one with him. Matt. xv. 13. every 
 plant, which my heavenly Father hath not planted, shall be rooted up. 
 John xv. 1,2. / am the true vine, and my Father is the husbandman : 
 every branch in me that beareth not fruit, he taketh away. 1 Cor. i. 30. 
 of him are ye in Christ Jesus, who of God is made unto us wisdom, 
 and righteousness, and sanctification, and redemption, iii. 22, 23. all are 
 youfs, and ye are Chrisfs, and Christ is God's. Eph. i. 3. who hath 
 blessed us with all spiritual blessings in heavenly places in Christ. Heb. 
 iii. 14. we are made partakers of Christ. 
 
 Of this implanting, combined with regeneration, the effects are new- 
 ness of life and increase. For the new spiritual life and its in- 
 crease bear the same relation to the restoration of man, which spiritual 
 death and its progress (as described above, on the punishment of sin) 
 bear to his fall. 
 
 Newness of life is that by which we are said to live unto God. 
 2 Cor. iv. 10. that the life also of Jesus might be made manifest in our 
 body. Rom. vi. 11. likewise reckon ye also yourselves to be dead indeed 
 unto sin, but alive unto God through Jesus Christ our Lord. v. 4. even 
 so we also should walk in newness of life. viii. 13. if ye through the Spirit 
 
361 
 
 do mortify the deeds of the body, ye shall live. Gal. ii. 19. that I might 
 live unto God. v. 20. Christ liveth in me. Col. iii. 3. your life is hid with 
 Christ in God. 1 Pet. iv. 6. that they might live according to God, 
 that is, in the Spirit. 
 
 This is also called self-denial. Luke ix. 23. if any man will come after 
 me, let him deny himself, and take up his cross daily, and follow me. 
 
 The primary functions of the new life are comprehension of spiritual 
 things, and love or holiness. And as the power of exercising these 
 functions was weakened and in a manner destroyed by the spiritual 
 death, so is the understanding restored in great part to its primitive 
 clearness, and the will to its primitive liberty, by the new spiritual 
 life in Christ. 
 
 The comprehension of spiritual things is a habit or con- 
 dition OF MIND PRODUCED BY GOD, WHEREBY THE NATURAL IGNO- 
 RANCE OF THOSE WHO BELIEVE AND ARE PLANTED IN CHRIST IS 
 REMOVED, AND THEIR UNDERSTANDINGS ENLIGHTENED FOR THE PER- 
 CEPTION OF HEAVENLY THINGS, SO THAT, BY THE TEACHING OF GOD, 
 THEY KNOW ALL THAT IS NECESSARY FOR ETERNAL SALVATION AND 
 THE TRUE HAPPINESS OF LIFE. 
 
 By the teaching of God. Jer. xxxi. 33, 34. / will put my law 
 in their inward parts, and write it in their hearts ; and will be their God, 
 and they shall be my people: and they shall teach no more every man his 
 neighbour, and every man his brother, saying, Know Jehovah: for they 
 shall all know me, from the least of them unto the greatest of them, saith 
 Jehovah : for I will forgive their iniquity, and I will remember their sin 
 no more. Isai. liv. 13. all thy children shall be taught of God, namely, 
 of God the Father, for so Christ explains it, John vi. 45. it is written 
 in the prophets, And they shall be all taught of God: every man there- 
 fore that hath heard, and hath learned of the Father, cometh unto me. 
 Matt. xvi. 17-Jlesh and blood hath not revealed it unto thee, but my Father 
 
 3a 
 
362 
 
 which is in heaven. 1 Thess. iv. 9. as touching brotherly love ye need not 
 that I write unto you ; for ye yourselves are taught of God to love one 
 another. 
 
 By the Son. Matt. xi. 27. all things are delivered unto me of my 
 Father; and no man knoweth the Son but the Father, neither knoweth 
 any man the Father, save the Son, and he to whomsoever the Son will 
 reveal him. Col. iii. 16. let the word of Christ dwell in you richly in all 
 wisdom. 
 
 And by the Holy Spirit. John xvi. 13. when he, the Spirit of truth, 
 is come, he will guide you into all truth, for he shall not speak of him- 
 self. 1 Cor. ii. 10, &c. God hath revealed them unto us by his Spirit.... 
 the natural man receiveth not the things of the Spirit of God; for they 
 are foolishness unto him; neither can he know them, because they are 
 spiritually discerned: but he that is spiritual judgeth all things, yet he 
 himself is judged of no man. 1 John ii. 20, 27. ye have an unction from 
 the Holy One, and ye know all things ....the anointing which ye have 
 received of him abideth in you, and ye need not that any man teach you ; 
 but as the same anointing teacheth you of all things, and is truth, and is 
 no lie, and even as it hath taught you, ye shall abide in him. 
 
 Necessary to salvation. 1 Cor. ii. 12. that we might know the 
 things that are freely given to us of God. Tit. i. 1, 2. the acknowledging 
 of the truth which is after godliness, in hope of eternal life. 
 
 In the present life, however, we can only attain to an imperfect 
 comprehension of spiritual things. 1 Cor. xiii. 9. we know in part. 
 
 The other effect is love or charity, arising from a sense of 
 
 THE DIVINE LOVE SHED ABROAD IN THE HEARTS OF THE REGENE- 
 RATE by the Spirit, whereby those who are planted in 
 Christ being influenced, become dead to sin, and alive again 
 unto God, and bring forth good works spontaneously and 
 
363 
 
 freely. This is also called holiness. Eph. i. 4. that we should be 
 holy and without blame before him in love. 
 
 The love here intended is not brotherly love, which belongs to 
 another place; nor even the ordinary affection which we bear to God, 
 but one resulting from a consciousness and lively sense of the love 
 wherewith he has loved us, and which in theology is reckoned the 
 third after faith and hope. 1 Cor. xiii. 13. now abideth faith, hope, 
 charity, these three; but the greatest of these is charity. This is the 
 offspring, as it were, of faith, and the parent of good works. Gal. v. 6. 
 faith which worketh by love. It is described 1 Cor. xiii. and 1 John 
 iv. 16. ive have known and believed the love that God hath to us: God 
 is love, and he that dwelleth in love dwelleth in God, and God in him. 
 
 Shed by the Spirit. Ezek. xxxvi. 27. / will put my Spirit within 
 you, and cause you to walk in my statutes. Rom. v. 5. hope mdketh not 
 ashamed, because the love of God is shed abroad in our hearts by the 
 Holy Ghost which is given unto us. Gal. v. 22. the fruit of the Spirit 
 is love. 
 
 Who are planted in] Christ. John xv. 4, 5. abide in me, and 
 I in you : as the branch cannot bear fruit of itself, except it abide in the 
 vine, no more can ye, except ye abide in me: I am the vine, ye are the 
 branches; he that abideth in me, and I in him, the same bringeth forth 
 much fruit: for without me ye can do nothing. Eph. iii. 17, &c. that Christ 
 may dwell in your hearts by faith, that ye being rooted and grounded in 
 love, &c. 
 
 Dead unto sin. Rom. vi. 22. but now being made free from sin, 
 and become servants to God, ye have your fruit unto holiness. 1 Pet. ii. 24. 
 that we, being dead to sins, should live unto righteousness. 
 
 Alive again unto God. Rom. vi. 12, 13. yield yourselves unto 
 God, as those that are alive from the dead. 
 
 3a2 
 
364 
 
 Spontaneously and freely ; for our own cooperation is uni- 
 formly required. Ezek. xviii. 31. make you a new heart, and a new spirit; 
 for why will ye die, O house of Israel '? Rom. vi. 12, 13. let not sin there- 
 fore reign in your mortal body, that ye should obey it in the lusts thereof, 
 neither yield ye your members as instruments of unrighteousness unto sin. 
 xii. 2. be not conformed to this world, but be ye transformed by the re- 
 newing of your mind, that ye may prove what is that good and acceptable 
 and perfect will of God. 2 Cor. vii. 1. having therefore these promises, 
 dearly beloved, let us cleanse ourselves from all filthiness of the flesh and 
 spirit, perfecting holiness in the fear of God. Gal. v. 16. walk in the 
 Spirit, and ye shall not fulfil the lust of the flesh. Eph. iv. 20 — 24. if so 
 be that ye have heard him, and have been taught by him, as the truth is 
 in Jesus : that ye put off concerning the former conversation the old man, 
 which is corrupt according to the deceitful lusts, and be renewed in the 
 spirit of your mind; and that ye put on the new man, which after God 
 is created in righteousness and true holiness. 2 Cor. vi. 1. receive not the 
 grace of God in vain. Col. iii. 5, 9, 10. mortify therefore your members 
 which are upon the earth; fornication, &c. — lie not one to another, seeing 
 that ye have put off the old man with his deeds, and have put on the 
 new man, which is renewed in knowledge after the image of him that 
 created him. 2 Tim. ii. 21. if a man therefore purge himself from these, 
 he shall be a vessel unto honour, sanctified and meet for the master's use, 
 and prepared unto every good work. 1 John ii. 3. hereby we do know 
 that we know him, if we keep his commandments, iii. 3. every man that 
 hath this hope in him, purifieth himself, even as he is pure. 
 
 In consequence of this love or sanctity all believers are called saints. 
 Philipp. iv. 21, 22. salute every saint in Christ Jesus; and to the same 
 effect in other passages. 
 
 The holiness of the saints is nevertheless imperfect in this life. Psal. 
 cxliii. 2. enter not into judgement with thy servant, for in thy sight shall 
 rpo man living be justified, cxxx. 3. if thou, Jah, shouldest mark iniquities, 
 O Lord, who shall stand? Prov. xx. 9- who can say, I have made my 
 
365 
 
 heart clean, I am pure from my sin f xxiv. 16. a just man falleth seven 
 times, and riseth up again. Rom. vii. 18, &c. / know that in me, that 
 is, in my flesh, dwelleth no good thing; for to will is present with me; 
 but how to perform that which is good, I know not. Gal. v. 17. the flesh 
 lusteth against the Spirit, and the Spirit against the flesh; and these are 
 contrary the one to the other: so that ye cannot do the things that ye 
 would. James iii. 2. in many things we offend all: if any man offend not 
 in word, the same is a perfect man. 1 John i. 8. if we say that we have 
 no sin, we deceive ourselves, and the truth is not in us. 
 
 Thus far of newness of life and its effects. It remains to speak of 
 the increase operated in the regenerate. This increase is either abso- 
 lute, which is internal, or relative, which is external. 
 
 Absolute increase is an increase derived from God the Father 
 of those gifts which we have received by regeneration and implantation 
 in Christ. 2 Cor. x. 15. when your faith is increased. 
 
 Derived from God the Father. John xv. 2. every branch that 
 beareth fruit, he purgeth it, that it may bring forth more fruit. Philipp. 
 
 i. 3, 6. / thank my God that he which hath begun a good work in 
 
 you, will perform it until the day of Jesus Christ. 2 Thess. i. 3. we are 
 bound to thank God always for you, brethren, as it is meet, because that 
 your faith groweth exceedingly, and the charity of every one of you all 
 
 toward each other aboundeth. Heb. xiii. 20, 21. the God of peace make 
 
 you perfect in every good work, to do his will. 
 
 Through the Son. Heb. xiii. 21. working in you that which is well- 
 pleasing in his sight, through Jesus Christ, xii. 2. looking unto Jesus, the 
 author and finisher of our faith. So also Luke xvii. 5. the apostles said 
 unto the Lord, Increase our faith. 
 
 Spiritual increase, unlike physical growth, appears to be to a cer- 
 tain degree in the power of the regenerate themselves. 2 Cor. iv. 16. 
 
 vi 
 
366 
 
 for which cause we faint not ; but though our outward man perish, yet 
 the inward man is renewed day by day. Eph. iv. 15. speaking the truth 
 in Jove, may grow up into him in all things, which is the head, even 
 Christ. Philipp. iii. 12. not as though I had already attained, either were 
 already perfect ; but I follow after, if that I may apprehend that for 
 which also I am apprehended of Christ Jesus. Heb. v. 13, 14. every 
 one that useth milk is unskilful in the word of righteousness; for he is 
 a babe: but strong meat belongeth to them that are of full age, even 
 those who by reason of use have their senses exercised to discern both good 
 and evil. 1 Pet. ii. 2. as new born babes, desire the sincere milk of the 
 word, that ye may grow thereby. 2 Pet. iii. 18. grow in grace and in 
 the knowledge of our Lord and Saviour Jesus Christ. 
 
 Thus much of increase. With regard to perfection, although this 
 latter is not to be expected in the present life, it is our duty to strive 
 after it with earnestness, as the ultimate object of our existence. Matt. 
 v. 48. be ye therefore perfect, as your Father which is in heaven is per- 
 fect. See also 2 Cor. xiii. 11. Col. i. 28. that we may present every man 
 perfect in Christ Jesus, iv. 12. that ye may stand perfect and complete in 
 all the will of God. James i. 4. that ye may be perfect and entire, wanting 
 nothing. 
 
 Hence the struggle between the flesh and the Spirit in the regene- 
 rate. Gal. v. 16. walk in the Spirit, and ye shall not fulfil the lust of 
 the flesh. 1 Tim. vi. 12. fight the good fight of faith. 2 Tim. iv. 7. / have 
 fought a good fight. A similar struggle is maintained against the world 
 and Satan. John vii. 7. the world hateth me, because I testify of it, 
 that the works thereof are evil. xv. 18, 19. if the world hate you, ye 
 know that it hated me before it hated you. See also xvii. 14. Rom. xii. 2. 
 be not conformed to this world. Gal. vi. 14. by whom the world is cru- 
 cified unto me, and I unto the world. James iv. 4. ye adulterers and 
 adulteresses, know ye not that the friendship of the world is enmity with 
 God f whosoever therefore will be a friend of the world is the enemy of 
 God. 1 John iii. 13. marvel not, my brethren, if the world hate you. 
 
367 
 
 There is also a victory to be gained. Rev. ii. 7. to him that 
 overcometh will I give to eat of the tree of life. v. 26. he that over- 
 
 cometh to him will I give power over the nations, iii. 5. he that 
 
 overcometh, the same shall be clothed in white raiment, v. 12. him that over- 
 cometh will I make a pillar in the temple of my God. v. 21. to him that 
 overcometh will I grant to sit with me in my throne, even as I also over- 
 came and am set down with my Father in his throne, xxi. 7. he that 
 overcometh shall inherit all things, and I will be his God, and he shall 
 be my son. Over the world ; 1 John ii. 15. and v. 4. whatsoever is born 
 of God overcometh the world, and this is the victory that overcometh the 
 world, even our faith. Over death ; Prov. xii. 28. in the way of righteous- 
 ness is life, and in the pathway thereof there is no death, xiv. 32. the 
 righteous hath hope in his death. John viii. 51. if a man keep my saying, 
 he shall never see death. Rev. ii. 11. he that overcometh shall not be hurt 
 of the second death, xiv. 13. blessed are the dead which die in the Lord 
 from henceforth. Over Satan; Eph. vi. 10, &c. be strong in the Lord — 
 that ye may be able to stand against the wiles of the devil : being clothed 
 with the whole armour of God to oppose him. James iv. 7. resist the 
 devil, and he will flee from you. 1 John ii. 14. ye have overcome the wicked 
 one. Rev. xii. 11. they overcame him by the blood of the Lamb, and by 
 the word of their testimony. 
 
 Hence such as are strenuous in this conflict, and earnestly and 
 unceasingly labour to attain perfection in Christ, though they be really 
 imperfect, are yet, by imputation and through the divine mercy, fre- 
 quently called in Scripture perfect, and blameless, and without sin; 
 inasmuch as sin, though still dwelling in them, does not reign over 
 them. Gen. vi. 9- Noah was a just man and perfect in his generations. 
 xvii, 1. walk before me, and be thou perfect. 1 Kings xv. 14. the high 
 places were not removed; nevertheless Asa's heart was perfect with Jehovah 
 all his days. See also 2 Chron. xv. 17. Philipp. iii. 15. let us therefore 
 as many as be perfect, be thus minded. Heb. x. 14. by one offering he 
 hath perfected for ever them that are sanctified. 1 John iii. 6. whosoever 
 abideth in him sinneth not. See also v. 18. Coloss. ii. 2. that their hearts 
 
368 
 
 might be comforted, being knit together in love, and unto all riches of the 
 full assurance of understanding, to the acknowledgement of the mystery 
 of God and of the Father, and of Christ. Eph. iii. 18, 19. that ye being 
 rooted and grounded in love, may be able to comprehend with all saints 
 what is the breadth and length and depth and height, and to know the 
 love of Christ, which passeth knowledge, that ye might be filled with all 
 the fulness of God. 
 
CHAP. XXIL 
 
 Of 
 
 Justification. 
 
 ^A 
 
 -Having considered the absolute or internal increase of the regenerate, 
 I proceed to speak of that which is relative or external. 
 
 This increase has reference either to the Father exclusively, or to 
 the Father and Son conjointly. 
 
 That which has reference to the Father exclusively is termed jus- 
 tification and adoption. Rom. viii. 30. whom he did predestinate, 
 them he also called, and whom he called, them he also justified — . 
 
 Justification is the gratuitous purpose of God, whereby 
 
 THOSE WHO ARE REGENERATE AND PLANTED IN CHRIST ARE AB- 
 SOLVED FROM SIN AND DEATH THROUGH HIS MOST PERFECT SATIS- 
 FACTION, AND ACCOUNTED JUST IN THE SIGHT OF GOD, NOT BY 
 THE WORKS OF THE LAW, BUT THROUGH FAITH. 
 
 The gratuitous purpose. Rom. iii. 24. heing justified freely by 
 his grace, through the redemption that is in Christ Jesus, v. 16, 17. not 
 as it was by one that sinned, so is the gift: for the judgement was by 
 one to condemnation, but the free gift is of many offences unto justification : 
 for if by one man's offence death reigned by one, much more they which 
 receive abundance of grace and of the gift of righteousness shall reign 
 in life by one, Jesus Christ. Tit. iii. 7. being justified by his grace. 
 
 Of God, that is, the Father. Rom. iii. 25, 26. whom God hath 
 set forth to be a propitiation through faith in his blood, to declare his 
 
 3b 
 
370 
 
 righteousness for the remission of sins that are passed, through the for- 
 bearance of God; to declare, I say, at this time his righteousness, that 
 he might be just, and the justifier of him that believeth in Jesus, viii. 33. 
 it is God that justifieth. In the Son through the Spirit. 1 Cor. vi. 11. 
 but ye are washed, but ye are sanctified, but ye are justified in the name 
 of the Lord Jesus, and by the Spirit of our God. 
 
 Through the satisfaction of Christ. Isai. liii. 11. by his know- 
 ledge shall my righteous servant justify many ; for he shall bear their 
 iniquities. Rom. v. 9. much more then being now justified by his blood, 
 we shall be saved from wrath through him. v. 19- by the obedience of 
 one shall many be made righteous, x. 4. Christ is the end of the law for 
 righteousness to every one that believeth. 
 
 As therefore our sins are imputed to Christ, so the merits or 
 \ righteousness of Christ are imputed to us through faith. 2 1 Cor. i. 30. 
 of him are ye in Christ Jesus, who of God is made unto us wisdom, and 
 righteousness, and sanctification, and redemption. 2 Cor. v. 21. he hath 
 made him to be sin for us who knew no sin, that we might be made the 
 righteousness of God in him. Rom. iv. 6. even as David also describeth 
 the blessedness of the man unto whom God imputeth righteousness without 
 works, v. 19. for as by one man's disobedience many were made sinners, 
 so by the obedience of one shall many be made righteous. It is evident 
 therefore that the justification, in so far as we are concerned, is gra- 
 tuitous ; in so far as Christ is concerned, not gratuitous : inasmuch as 
 Christ paid the ransom of our sins, which he took upon himself by 
 imputation, and thus of his own accord, and at his own cost, effected 
 their expiation; whereas man, paying nothing on his part, but merely 
 believing, receives as a gift the imputed righteousness of Christ. Finally, 
 the Father, appeased by this propitiation, pronounces the justification 
 of all believers. A simpler mode of satisfaction could not have been 
 devised, nor one more agreeable to equity. 
 
 * His obedience 
 
 Imputed becomes theirs by faith. Paradise Lost, XII. 408. 
 
371 
 
 Hence we are said to be clothed with the righteousness of Christ. 
 Rev. xix. 8. to her was granted that she should be arrayed in fine linen, 
 clean and white ; for the fine linen is the justification of the saints. For 
 the same reason we are also called the friends of God. James ii. 23. 
 Abraham believed God, and it was imputed unto him for righteousness, 
 and he was called the friend of God. 
 
 Are absolved from sin and death. Acts x. 43. to him give 
 all the prophets witness, that through his name whosoever believeth in 
 him shall receive remission of sins. xxvi. 18. that they may receive forgive- 
 ness of sins and inheritance among them which are sanctified by faith 
 which is in me. Rom. v. 18. by the righteousness of one the free gift 
 came upon all men unto justification of life. viii. 1. there is therefore 
 now no condemnation to them which are in Christ Jesus, who walk not 
 after the flesh, but after the Spirit, v. 34. who is he that condemneth f 
 it is Christ that died — . Coloss. ii. 14. blotting out the hand-writing of 
 ordinances that was against us, which was contrary to us, and took it 
 out of the way, nailing it to his cross. Even from the greatest sins. 
 
 1 Cor. vi. 9 — 11. neither fornicators, nor idolaters, &c. and such 
 
 were some of you; but ye are washed, but ye are sanctified, but ye 
 are justified. Jer. 1. 20. in that time, saith Jehovah, the iniquity of 
 Israel shall be sought for, and there shall be none ; and the sins of 
 Judah, and they shall not be found; for I will pardon them whom I 
 reserve. Isai. i. 18. though your sins be as scarlet, they shall be as white 
 a$ snow. 
 
 Accounted just in the sight of God. Eph. v. 27. that he might 
 present it to himself a glorious church, not having spot, or wrinkle, or 
 any such thing; but that it should be holy and without blemish. On 
 the same principle the faithful both before and under the law were 
 accounted just ; Abel, Gen. iv. 4. Enoch, v. 24. Noah, vi. 8. and vii. I. 
 and many others enumerated Heb. xi. Nor is it in any other sense that 
 we are said not to sin, except as our sins are not imputed unto us 
 through Christ. 
 
 3b 2 
 
372 
 
 Not by works of the law, but through faith. Gen. xv. 6. 
 Abraham believed . in Jehovah, and he counted it to him for righteous- 
 ness. Habak. ii. 4. the just shall live by his faith. John vi. 29. this 
 is the work of God, that ye believe on him whom he hath sent. Acts 
 xiii. 39. by him all that believe are justified from all things from which 
 ye could not be justified by the law of Moses. Rom. iii. 20 — 23. there- 
 fore by the deeds of the law there shall no flesh be justified in his sight : 
 for by the law is the knowledge of sin ; but now the righteousness of God 
 without the law is manifested, being witnessed by the law and the prophets ; 
 even the righteousness of God which is by faith of Jesus Christ unto all 
 and upon all them that believe : for there is no difference : for all have 
 sinned, and come short of the glory of God. v. 27, 28. where is boasting 
 then? it is excluded: by what law? of works? nay, but by the law 
 of faith : therefore we conclude that a man is justified by faith without 
 the deeds of the law. v. 30. seeing it is one God which shall justify the 
 circumcision by faith, and uncircumcision through faith, iv. 2 — 8. for if 
 Abraham were justified by works, he hath whereof to glory, but not before 
 God : for what saith the Scripture ? Abraham believed God, and it was 
 counted to him for righteousness : now to him that worketh, is the reward 
 not reckoned of grace, but of debt : but to him that worketh not, but 
 believeth on him that justifieth the ungodly, his faith is counted for right- 
 eousness: even as David also describeth the blessedness of the man, unto 
 whom God imputeth righteousness without works, saying, Blessed are they 
 whose iniquities are forgiven, and whose sins are covered: blessed is the 
 man to whom the Lord will not impute sin. ix. 30 — 33. what shall we 
 say then ? that .... Israel, which followed after the law of righteousness, 
 hath not attained to the law of righteousness : wherefore ? because they 
 sought it not by faith, but as it were by the works of the law : for they 
 stumbled at that stumbling-stone. Gal. ii. 16. knowing that a man is not 
 justified by the works of the law, but by the faith of Jesus Christ, even 
 we have believed in Jesus Christ, that we might be justified by the faith 
 of Christ, and. not by the works of the law, for by the works of the law 
 shall no flesh be justified, v. 21. / do not frustrate the grace of God; 
 for if righteousness come by the law, then Christ is dead in vain. iii. 8 — 12. 
 
373 
 
 the Scripture foreseeing that God would justify the heathen through 
 faith, preached before the gospel unto Abraham, saying, In thee shall all 
 nations be blessed : so then they which be of faith, are blessed with faith- 
 ful Abraham : for as many as are of the works of the law are under the 
 curse; for it is written, Cursed is every one that continueth not in all 
 things which are written in the booh of the law to do them : but that no 
 man is justified by the law in the sight of God, it is evident; for, The 
 just shall live by faith : and the law is not of faith, but, The man that 
 doeth them shall live in them. Philipp. iii. 9- that I may be found in him, 
 not having mine own righteousness, which is of the law, but that which 
 is through the faith of Christ, the righteousness which is of God by faith. 
 Heb. xi. 4, &c. by faith Abel offered unto God a more excellent sacrifice 
 than Cain. Eph. ii. 8, 9- that not of yourselves; it is the gift of God: 
 not of works, lest any man should boast. Throughout the whole of this 
 multitude of passages we are said to be justified by faith, and through 
 faith, and of faith ; whether through faith as an instrument, accord- 
 ing to the common doctrine, or in any other sense, is not said. 
 Undoubtedly, if to believe be to act, faith is an action, or rather a 
 frame of mind acquired and confirmed by a succession of actions, 
 although in the first instance infused from above; and by this faith 
 we are justified, as declared in the numerous texts above quoted. An 
 action, however, is generally considered in the light of an effect, not 
 of an instrument; or perhaps it may be more properly designated 
 as the less principal cause. On the other hand, if faith be not in 
 any degree acquired, but wholly infused from above, there will be the 
 less hesitation in admitting it as the cause of our justification. 
 
 An important question here arises, which is discussed with much 
 vehemence by the advocates on both sides ; namely, whether faith alone 
 justifies? Our divines answer in the affirmative; adding, that works are 
 the effects of faith, not the cause of justification, Rom. iii. 24, 27, 28. 
 Gal. ii. 16. as above. Others contend that justification is not by faith 
 alone, on the authority of James ii. 24. by works a man is justified, and 
 not by faith only. As however the two opinions appear at first sight 
 
374 
 
 inconsistent with each other, and incapable of being maintained together, 
 the advocates of the former, to obviate the difficulty arising from the 
 passage of James, allege that the apostle is speaking of justification in 
 the sight of men, not in the sight of God. But whoever reads atten- 
 tively from the fourteenth verse to the end of the chapter, will see that 
 the apostle is expressly treating of justification in the sight of God. For 
 the question there at issue relates to the faith which profits, and which 
 is a living and saving faith ; consequently it cannot relate to that which 
 justifies only in the sight of men, inasmuch as this latter may be hypo- 
 critical. When therefore the apostle says that we are justified by works, 
 and not by faith only, he is speaking of the faith which profits, and 
 which is a true, living, and saving faith. Considering then that the 
 apostles, who treat this point of our religion with particular attention, 
 nowhere, in summing up their doctrine, use words implying that a man 
 is justified by faith alone, but generally conclude as follows, that a man 
 is justified by faith without the deeds of the law, Rom. iii. 28. I am at 
 a loss to conjecture why our divines should have narrowed the terms 
 of the apostolical conclusion. Had they not so done, the declaration in 
 the one text, that by faith a man is justified without the deeds of the law, 
 would have appeared perfectly consistent with that in the other, by works 
 a man is justified, and not by faith only. For Paul does not say simply 
 that a man is justified without works, but without the works of the law ; 
 nor yet by faith alone, but by faith which worheth by love, Gal. v. 6. 
 Faith has its own works, which may be different from the works of the 
 law. We are justified therefore by faith, but by a living, not a dead 
 faith ; and that faith alone which acts is accounted living ; James ii. 1 7, 
 20, 26. Hence we are justified by faith without the works of the law, 
 but not without the works of faith; inasmuch as a living and true faith 
 cannot consist without works, though these latter may differ from the 
 works of the written law. Such were those of Abraham and Rahab, the 
 two examples cited by James in illustration of the works of faith, when 
 the former was prepared to offer up his son, and the latter sheltered 
 the spies of the Israelites. To these may be added the instance of 
 Phinehas, whose action was counted unto him for righteousness, Psal. 
 
375 
 
 cvi. 31. the very same words being used as in the case of Abraham, 
 whose faith was reckoned to him for righteousness, Gen. xv. 6. Rom. 
 iv. 9. Nor will it be denied that Phinehas was justified in the sight 
 of God rather than of men, and that his work recorded Numb. xxv. 
 11, 12. was a work of faith, not of the law. Phinehas therefore was 
 justified not by faith alone, but also by the works of faith. The 
 principle of this doctrine will be developed more fully hereafter, when 
 the subjects of the gospel and of Christian liberty are considered. 
 
 This interpretation, however, affords no countenance to the doctrine of 
 human merit, inasmuch as both faith itself and its works are the works 
 of the Spirit, not our own. Eph. ii. 8 — 10. by grace are ye saved through 
 faith; and that not of yourselves, it is the gift of God; not of works, lest 
 any man should boast: for we are his workmanship, created in Christ 
 Jesus unto good works, which God hath before ordained that we should 
 walk in them. In this passage the works of which a man may boast 
 are distinguished from those which do not admit of boasting, namely, 
 the works of faith. So Rom. iii. 27, 28. where is boasting then ? it is 
 excluded: by what law? of works t nay, but by the law of faith. Now 
 what is the law of faith, but the works of faith ? Hence, wherever 
 after works the words of the law are omitted, as in Rom. iv. 2. we must 
 supply either the works of the law, or, as in the present passage, of the 
 flesh, with reference to xi. 1. (not of the law, since the apostle is speak- 
 ing of Abraham, who lived before the law). Otherwise Paul would con- 
 tradict himself as well as James; he would contradict himself, in saying 
 that Abraham had whereof to glory through any works whatever, 
 whereas he had declared in the preceding chapter, v. 27, 28. that by 
 the law of faith, that is, by the works of faith, boasting was excluded; 
 he would expressly contradict James, who affirms, as above, that by 
 works a man is justified, and not by faith only; unless the expression be 
 understood to mean the works of faith, not the works of the law. 
 Compare Rom. iv. 13. not through the law, but through the righteousness 
 of faith. In the same sense is to be understood Matt. v. 20. except your 
 righteousness shall exceed the righteousness of the Scribes and Pharisees, 
 
376 
 
 ye shall in no case enter into the kingdom of heaven; whereas their 
 righteousness was of the exactest kind according to the law. James 
 i. 25. being not a forgetful hearer, but a doer of the work, this man 
 shall be blessed. Heb. xii. 14. follow peace with all men, and holiness, 
 without which no man shall see the Lord. Hence perhaps Rev. ii. 26. he 
 that heepeth my words to the end, to him will I give power — . 1 John 
 iii. 7- Utile children, let no man deceive you ; he that doeth righteousness, 
 is righteous. 
 
 Nor does this doctrine derogate in any degree from Christ's satis- 
 faction ; inasmuch as, our faith being imperfect, the works which proceed 
 from it cannot be pleasing to God, except in so far as they rest upon 
 his mercy and the righteousness of Christ, and are sustained by that 
 foundation alone. Philipp. iii. 9. that I may be found of him, not having 
 mine own righteousness, which is of the law, but that which is through the 
 faith of Christ, the righteousness which is of God by faith. Tit. iii. 5 — 7. 
 not by works of righteousness which we have done, but according to his 
 mercy he saved us, by the washing of regeneration and renewing of the 
 Holy Ghost, which he shed on us abundantly through Jesiis Christ our 
 Saviour; that being justified by his grace, we should be made heirs — . 
 1 John ii. 29- ye know that every one that doeth righteousness is born 
 of him. 
 
 The Papists argue, that it is no less absurd to say that a man is jus- 
 tified by the righteousness of another, than that a man is learned by 
 the learning of another. But there is no analogy between the two 
 cases, inasmuch as mankind are not one with each other in the same 
 intimate manner as the believer is one with Christ his head. In the 
 mean time they do not perceive the real and extreme absurdity of 
 which they are themselves guilty, in supposing that the righteousness 
 of the dead, or of monks, can be imputed to others. 
 
 They likewise contend, on the authority of a few passages of 
 Scripture, that man is justified by his own works. Psal. xviii. 20, 24. 
 
377 
 
 Jehovah rewarded me according to my righteousness. Rom. ii. 6. who will 
 render to every man according to his deeds. But to render to every 
 man according to his deeds is one thing, to render to him on account 
 of his deeds is another ; nor does it follow from hence that works have 
 any inherent justifying power, or deserve anything as of their own merit ; 
 seeing that, if we do anything right, or if God assign any recompense 
 to our right actions, it is altogether owing to his grace. Hence the 
 expression in the preceding verse of the same Psalm, he delivered me, 
 because he delighted in me; and Psal. lxii. 12. unto thee, O Lord, be- 
 longeth mercy, for thou renderest to every man according to his work. 
 Finally, the same Psalmist who attributes to himself righteousness, 
 attributes to himself iniquity in the same sentence; xviii. 23. / was 
 also upright before him, and I kept myself from mine iniquity. 
 
 As to the expression in Matt. xxv. 34, 35. inherit the kingdom ...Jar 
 I was an hungred, and ye gave me meat, &c. our answer is, that the 
 sentence which Christ shall pass on that day will not have respect to 
 faith, which is the internal cause of justification, but to the effects and 
 signs of that faith, namely, the works done in faith, that he may thereby 
 make the equity of his judgement manifest to all mankind. 
 
 When a man is said to be perfect and just in the sight of God, as 
 Luke i. 6. of Zacharias and his wife, they were both righteous before 
 God, walking in all the commandments and ordinances of the Lord, 
 blameless, this is to be understood according to the measure of human 
 righteousness, and as compared with the progress of others; or it may 
 mean that they were endued with a sincere and upright heart, without 
 dissimulation, (as Deut. xviii. 13. thou shalt be perfect with Jehovah 
 thy God) which interpretation seems to be favoured by the expres- 
 sion in the sight of God. Gen. xvii. 1. walk before me, and be thou 
 perfect. Psal. xix. 13. keep back thy servant also from presumptuous 
 sins, let them not have dominion over me; then shall I be upright, and 
 I shall be innocent from the great transgression. Eph. i. 4. he hath 
 chosen us... that we should be holy and without blame before him in love. 
 
 3c 
 
378 
 
 Or, lastly, it may mean that they were declared righteous by God 
 through grace and faith. Thus Noah found grace in the eyes of Jehovah, 
 Gen. vi. 8. compared with v. 9- Noah was a just man and perfect in his 
 generations, and Noah walked with God, and Heb. xi. 7. he became heir 
 of the righteousness which is by faith. 
 
 With regard to Luke vii. 47- her sins, which are many, are forgiven, 
 for she loved much, it is to be observed that this love was not the 
 cause, but the token or effect of forgiveness, as is evident from the 
 parable itself, v. 40. for the debtors were not forgiven because they had 
 loved much, but they loved much because much had been forgiven. 
 The same appears from what follows ; to whom little is forgiven, the 
 same loveth little ; and still more plainly from v. 50. thy faith hath saved 
 thee. That which saved, the same also justified ; namely, not love, but 
 faith, which was itself the cause of the love in question. Compare 
 Book II. Chap. i. on the subject of merit. 
 
 From a consciousness of justification proceed peace and real tranquillity 
 of mind. Rom. v. 1, &c. being justified by faith, we have peace with 
 God. 1 Cor. vii. 15. God hath called us to peace. Philipp. iv. 7. the peace 
 of God, which passeth all understanding, shall keep your hearts and minds 
 through Christ Jesus. Coloss. iii. 15. let the peace of God rule in your 
 hearts, to the which also ye are called in one body. This is that peace 
 for which the apostles pray in their salutations addressed to the church. 
 
CHAP. XXIII. 
 
 Of 
 
 Adoption. 
 
 We have considered Justification, the first of those particulars 
 connected with the increase of the regenerate which bear reference to 
 the Father ; that which remains to be treated of is Adoption. 
 
 Adoption is that act whereby God adopts as his children 
 
 THOSE WHO ARE JUSTIFIED THROUGH FAITH. 
 
 In one sense we are by nature sons of God, as well as the angels, 
 inasmuch as he is the author of our being ; Luke iii. 38. which was 
 the son of Adam, which was the son of God. But the sense here 
 intended is that of adopted children, such as those probably were, 
 though in profession only, who are mentioned Gen. vi. 2. the sons of 
 God saw the daughters of men that they were fair. 3 1 Chron. xxviii. 6. 
 I have chosen him to be my son, and I will be his father. Isai. lvi. 5. 
 / will give them a name better than of sons and of daughters ; I will 
 give them an everlasting name, that shall not be cut off. 
 
 3 This interpretation of the passage, which is now generally received, is adopted in the 
 eleventh Book of Paradise Lost: 
 
 To these that sober race of men, whose lives 
 Religious titled them the sons of God, 
 Shall yield up all their virtue. 621. 
 But elsewhere Milton understands it of the fallen angels becoming enamoured of the 
 daughters of men: 
 
 Before the flood thou with thy lusty crew, 
 False titled sons of God, roaming the earth, 
 
 Cast wanton eyes on the daughters of men. Paradise Regained, II. 179« 
 Compare also Paradise Lost, III. 463. V. 447- 
 
 3c2 
 
380 
 
 Through faith. John i. 12. as many as received him, to them gave 
 he power to become the sons of God, even to them that believe on his name. 
 Gal. iii. 26. ye are all the children of God by faith in Christ Jesus. Eph. 
 i. 5. having predestinated us into the adoption of children by Jesus Christ 
 to himself, according to the good pleasure of his will. Heb. ii. 10. for it 
 became him for whom are all things, and by whom are all things, in bring- 
 ing many sons unto glory, to make the captain of their salvation perfect 
 through sufferings. Gal. iv. 4 — 6. God sent forth his Son, made of a woman, 
 made under the law, to redeem them that were under the law, that we 
 might receive the adoption of sons; and because ye are sons, God hath 
 sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 
 
 His children. Rom. viii. 15, 16. ye have not received the spirit 
 of bondage again to fear, but ye have received the Spirit of adoption, 
 whereby we cry, Abba, Father: the Spirit itself bea?-eth witness ivith 
 our spirit, that we are the children of God. v. 23. waiting for the 
 adoption, to wit, the redemption of our body. Philipp. ii. 15. that ye 
 may be blameless and harmless, the sons of God. 1 John iii. 1, 2. behold 
 what manner of love the Father hath bestowed upon us, that we should be 
 called the sons of God. We are also said to be like God, v. 2. and 
 chap. iv. 17- herein is our love made perfect, that we may have boldness 
 in the day of judgement ; because as he is, so are we in this world. 
 
 From adoption is derived, first, liberty ; 4 a privilege which, in virtue 
 of their title as children of God, was not unknown to the posterity of 
 Abraham, Deut. xiv. 1. even under the law of bondage. In the spirit 
 of this liberty, they did not scruple even to infringe the ceremonies of 
 religion, when their observance would have been inconsistent with the 
 law of love. Thus they did not circumcise all the people that were born 
 in the wilderness by the way, Josh. v. 5. and David when he was an 
 
 4 'I will now show the wrong it doth, by violating the fundamental privilege of the 
 gospel, the new birthright of every true believer, christian liberty.' Treatise of Civil Power 
 
 in Ecclesiastical Causes. Prose Works, IV. 337 ' that they meddle not rashly with 
 
 christian liberty, the birthright and outward testimony of our adoption.' Ibid. 341. 
 
381 
 
 hungred, did eat that which was not lawful for him to eat, Matt. xii. 4. 
 compared with 1 Sam. xxi. 6. 5 Psal. cxix. 45. / will walk at liberty, for 
 I seek thy precepts. But the clearer and more perfect light in which 
 liberty, like adoption itself, has been unfolded by the gospel, renders it 
 necessary to reserve the fuller exposition of this privilege to that part of 
 our work in which the subject of the Gospel is considered. 
 
 By adoption we are also made heirs through Christ. Gal. iii. 29. if 
 ye be Chrisfs, then are ye Abraham's seed, and heirs according to the 
 promise, iv. 7- wherefore thou art no more a servant, but a son; and if 
 a son, then an heir of God through Christ. Rom. viii. 17. if children, 
 then heirs; heirs of God, and joint heirs with Christ. Tit. iii. 7. that being 
 justified by his grace, we should be made heirs according to the hope of 
 eternal life. 1 Pet. iii. 9. knowing that ye are thereunto called, that ye 
 should inherit a blessing. This also confers the title of first-born. Heb. 
 
 xii. 22, 23. ye are come to the general assembly and church of the 
 
 first-born. And of brethren of Christ. Heb. ii. 11, 12. for which cause 
 he is not ashamed to call them brethren, saying, I will declare thy name 
 unto my brethren. Hence we are said to be of the household of God. 
 Eph. ii. 19. now therefore ye are no more strangers and foreigners, but 
 fellow citizens with the saints, and of the household of God. Hence even 
 the angels minister unto us. Heb. i. 14. are they not all ministering 
 spirits, sent forth to minister for them that shall be heirs of salvation f 
 
 Lastly, we become sons of God by a new generation ; by the assump- 
 tion, as it were, of a new nature, and by a conformity to his glory : 
 Luke xx. 36. they are equal unto the angels, and are the children of God, 
 being the children of the resurrection. 
 
 5 ' The Scripture also affords us David in the shewbread, Hezekiah in the passover, 
 sound and safe transgressors of the literal command, which also dispensed not seldom with 
 itself, and taught us on what just occasions to do so; until our Saviour, for whom that 
 great and godlike work was reserved, redeemed us to a state above prescriptions, by dissolving 
 the whole law into charity.' Tetrachordon. Prose Works, II. 121. 'Justice and religion are 
 from the same God, and works of justice ofttimes more acceptable.' Tenure of Kings and 
 Magistrates, II. 291. 
 
CHAP. XXIV. 
 
 Of 
 
 Union and Fellowship 
 
 with Christ 
 
 and 
 
 His Members, 
 
 wherein is considered the mystical or invisible Church. 
 
 Jlxitherto the increase of the regenerate has been considered in its 
 relation to the Father alone. We are now to consider that increase 
 which has reference to the Father and Son conjointly. 
 
 This consists in our union and fellowship with the Father 
 through Christ the Son, and our glorification after the image of 
 Christ. 
 
 Of this union and fellowship mention is made John xiv. 20. at that 
 day ye shall know that I am in my Father, and ye in me, and I in 
 you. v. 23. if a man love me, he will keep my words, and my Father 
 will love him, and we will come unto him, and make our abode with 
 him. xvii. 21 — 23. that they all may be one, as thou, Father, art in 
 
 me, and I in thee, that they also may be one in us and the glory 
 
 which thou gavest me I have given them, that they may be one, even as 
 we are one ; J in them, and thou in me, that they may be made perfect 
 in one. 1 Cor. vi. 17. he that is joined to the Lord, is one spirit. 1 John 
 ii. 23. whosoever denieth the Son, the same hath not the Father ; but he 
 that acknowledged the Soti, hath the Father also. iii. 24. he that keep- 
 
sa 
 
 383 
 
 eth his commandments dwelleth in Mm, and he in him : and hereby we 
 know that he abideth in us, by the Spirit which he hath given us. i. 3, 
 6, 7. truly our fellowship is with the Father, and with his Son Jesus 
 Christ : if we say that we have fellowship with him, and walk in dark- 
 ness, we lie, and do not the truth ; but if we walk in the light, as he 
 is in the light, we have fellowship one with another, iv. 13, 15, 16. hereby 
 know we that we dwell in him, and he in us, because he hath given us 
 of his Spirit: whosoever shall confess that Jesus is the Son of God, 
 God dwelleth in him, and he in God: and we have known and believed 
 the love that God hath to us: God is love, and he that dwelleth in love 
 dwelleth in God, and God in him. 
 
 The fellowship arising from this union consists in a participation, 
 through the Spirit, of the various gifts and merits of Christ. John vi. 56. 
 he that eateth my flesh, and drinketh my blood, dwelleth in me, and I 
 in him. Rom. viii. 9- if any man have not the Spirit of Christ, he is 
 none of his. v. 32. how shall he not with him also freely give us all 
 things ? 1 Cor. i. 9. God is faithful, by whom ye were called unto the 
 fellowship of his Son Jesus Christ our Lord. Eph. iii. 17. that Christ 
 may dwell in your hearts by faith. Rev. iii. 20. if any man hear my 
 voice, and open the door, I will come in to him, and sup with him, and 
 he with me. 2 Cor. xiii. 14. the communion of the Holy Ghost. 
 
 From this our fellowship with Christ arises the mutual fellowship 
 of the niembers^ of Christ's body among themselves, called in the 
 Apostles' Creed The Communion of Saints. Rom. xii. 4, 5. for as 
 we have many members in one body, and all members have not the 
 same office; so we, being many, are one body in Christ, and every one 
 members one of another. 1 Cor. xii. 12, 13. as the body is one, and hath 
 many members, and all the members of that one body, being many, are 
 one body, so also is Christ: for by one Spirit are we all baptized into 
 one body, whether we be Jews or Gentiles, whether we be bond or free ; 
 and have been all made to drink into one Spirit, v. 27. ye are the 
 body of Christ, and members in particular. 
 
384 
 
 Lastly, from this union and fellowship of the regenerate with the 
 Father and Christ, and of the members of Christ's body among themselves, 
 results the mystical body called The Invisible Church, whereof 
 Christ is the head. 1 Thess. i. 1. unto the church of the Thessalonians 
 which is in God the Father, and in the Lord Jesus Christ. See 
 also 2 Thess. i. 1. John xi. 52. not for that nation only, but that also 
 he should gather together in one the children of God that were scat- 
 tered abroad. 2 Cor. vi. 16. ye are the temple of the living God. 
 Gal. iv. 26. Jerusalem which is above is free, which is the mother of us 
 all. Eph. i. 22, 23. he gave him to be the head over all things to the 
 church, which is his body, the fulness qf him that filleth all in all. iv. 
 13, 15, 16. till we all come in the unity of the faith, and of the know- 
 ledge of the Son of God, unto a perfect man, unto the measure of the 
 stature of the fulness of Christ ; that we may grow up into him in all 
 things, which is the head, even Christ ; from whom the whole body fitly 
 joined together and compacted by that which every joint supplieth, accord- 
 ing to the effectual working in the measure qf every part, maketh in- 
 crease of the body unto the edifying of itself in love. v. 23. Christ is 
 the head of the church, and he is the Saviour qf the body. Col. i. 18, 19- 
 he is the head qf the body, the church, ii. 19. not holding the head, from 
 which all the body by joints and bands having nourishment ministered, 
 and knit together, increaseth with the increase of God. i. 24. for his 
 body's sake, which is the church. Heb. iii. 6. Christ as a son over his 
 own house, whose house are we. xii. 22, 23. ye are come unto Mount 
 Sion, and unto the city of the living God, the heavenly Jerusalem, and to 
 an innumerable company of angels, to the general assembly and church 
 of the first-born, which are written in heaven, and to God the Judge qf 
 all, and to the spirits of just men made perfect. 
 
 Seeing then that the body of Christ is mystically one, it follows that 
 the fellowship of his members must also be mystical, and not confined 
 to place or time, inasmuch as it is composed of individuals of widely 
 separated countries, and of all ages from the foundation of the world. 
 Rom. ii. 29- he is a Jew which is one inwardly, and circumcision is that 
 
385 
 
 of the heart, in the spirit, and not in the letter ; whose praise is not of 
 men, but of God. Eph. ii. 19 — 22. now therefore ye are no more 
 strangers and foreigners, but follow citizens with the saints, and of 
 the household of God ; and are built upon the foundation of the apostles 
 and prophets, Jesus Christ himself being the chief corner-stone ; in whom 
 all the building fitly framed together, groweth unto an holy temple in 
 the Lord: in whom ye also are builded together for an habitation of God 
 through the Spirit. Col. ii. 5. though I be absent in the flesh, yet am 
 I with you in the spirit, joying and beholding your order, and the 
 stedfastness of your faith in Christ. 
 
 The love of Christ towards his invisible and spotless Church is de- 
 scribed by the appropriate figure of conjugal love. 6 Rev. xix. 7. the 
 marriage of the Lamb is come, and his wife hath made herself ready. 
 
 Christ is also called the Shepherd, by reason of his protecting and 
 teaching the church. John x. 14. / am the good shepherd, v. 16. there 
 shall be one fold, and one shepherd. Heb. xiii. 20. now the God of peace, 
 that brought again from the dead our Lord Jesus, that great shepherd of 
 the sheep, through the blood of the everlasting covenant — . 1 Pet. v. 4. 
 when the chief shepherd shall appear — . 
 
 6 ' Marriage, which is the nearest resemblance of our union with Christ—/ Tetrachordon. 
 Prose Works, II. 138. 'Marriage, which is the dearest league of love, and the dearest re- 
 semblance of that love which in Christ is dearest to his Church/ Reply to an Answer against 
 the Doctrine and Discipline of Divorce. Ibid. 255. 
 
 I 
 
 3d 
 
CHAP. XXV. 
 
 Of 
 Imperfect Glorification, 
 
 wherein are considered 
 
 the Doctrines 
 
 of 
 
 Assurance and Final Perseverance. 
 
 Of that increase which has reference to the Father and Son conjointly, 
 the remaining part is Glorification. 
 
 Glorification is either imperfect or perfect. 
 
 Imperfect glorification is that state wherein, being justified 
 
 AND ADOPTED BY GOD THE FATHER, WE ARE FILLED WITH A CON- 
 SCIOUSNESS OF PRESENT GRACE AND EXCELLENCY, AS WELL AS WITH 
 AN EXPECTATION OF FUTURE GLORY, INSOMUCH THAT OUR BLESSED- 
 NESS IS IN A MANNER ALREADY BEGUN. John Xvii. 22. the glory 
 
 which thou gavest me, I have given them. 
 
 St. Paul traces this glorification by progressive steps, from its ori- 
 ginal source in the prescience of God himself: Rom. viii. 29, 30. whom 
 he did foreknow, he also did predestinate to he conformed to the image of 
 
 his Son moreover, whom he did predestinate, them he also called; and 
 
 whom he called, them he also justified; and whom he justified, them he 
 also glorified, xv. 7- receive ye one another, as Christ also received us 
 
387 
 
 to the glory of God. Eph. i. 3. blessed be the God and Father of our 
 Lord Jesus Christ, who hath blessed us with all spiritual blessings in 
 heavenly places in Christ, iii. 17 — 19- that ye, being rooted and grounded 
 in love, may be able to comprehend with all saints what is the breadth, 
 and length, and depth, and height, and to know the love of Christ, 
 which passeth knowledge, that ye might be filled with all the fulness of 
 God. 1 Thess. ii. 12. that ye would walk worthy of God, who hath called 
 you unto his kingdom and glory. 2 Thess. ii. 14. whereunto he called 
 you by our gospel, to the obtaining of the glory of our Lord Jesus 
 Christ. 1 Pet. v. 10. who hath called us unto his eternal glory by Christ 
 Jesus. 2 Pet. i. 3. that hath called us to glory and virtue. 
 
 Our blessedness is in a manner already begun. Matt, 
 v. 3, &c. blessed are the poor in spirit, for theifs is the kingdom of 
 heaven. 
 
 Both regeneration and increase are accompanied by confirmation, or 
 preservation in the faith, which is also the work of God. 1 Cor. i. 8. who 
 shall also confirm you unto the end, that ye may be blameless in the day 
 of our Lord Jesus Christ. 2 Cor. i. 21, 22. now he which stablisheth us 
 with you in Christ, and hath anointed us, is God; who hath also sealed 
 us, and given us the earnest of the Spirit in our hearts. Eph. iii. 16. 
 that he would grant you according to the riches of his glory to be strength- 
 ened with might by his Spirit in the inner man. 1 Pet. v. 10. the God 
 
 of all grace, who hath called us make you perfect, stablish, strengthen, 
 
 settle you. Jude 24. unto him that is able to keep you from falling, and 
 to present you faultless before the presence of his glory with exceeding- 
 joy. 
 
 These three, regeneration, increase, and preservation in the faith, con- 
 sidered as proximate causes on the part of God, and their effects, as 
 faith, love, &c. considered as proximate causes on the part of man, or 
 as acting in man, produce assurance of salvation, and the final 
 
 PERSEVERANCE OF THE SAINTS. 
 
 3d 2 
 
388 
 
 On the part of God, however, the primary or more remote cause 
 is his predestination or election of believers. Rom. viii. 30. whom he 
 did predestinate, he. as quoted above, xi. 29. the gifts and calling of 
 God are without repentance. HeK vi. 17, 18. wherein God, willing more 
 abundantly to show unto the heirs of promise the immutability of his 
 counsel, confirmed it by an oath; that by two immutable things, in 
 which it was impossible for God to lie, we might have a strong con- 
 solation, he. 2 Pet. i. 4. whereby are given unto us exceeding great 
 and precious promises ; that by these ye might be partakers of the divine 
 nature. 
 
 Hence assurance of salvation is a certain degree or gra- 
 dation OF FAITH, WHEREBY A MAN HAS A FIRM PERSUASION AND 
 CONVICTION, FOUNDED ON THE TESTIMONY OF THE SPIRIT, THAT 
 IF HE BELIEVE AND CONTINUE IN FAITH AND LOVE, HAVING BEEN 
 JUSTIFIED AND ADOPTED, AND PARTLY GLORIFIED BY UNION AND 
 FELLOWSHIP WITH CHRIST AND THE FATHER, HE WILL AT LENGTH 
 MOST CERTAINLY ATTAIN TO EVERLASTING TIFF. AND THE CONSUM- 
 MATION OF GLORY. 
 
 Has a firm persuasion; or, to speak more properly, ought, and 
 is entitled to have a firm persuasion. 2 Pet. i. 10. wherefore the rather, 
 brethren, give diligence to make your calling and election sure, that is, 
 the fruit of your calling and election, eternal life; for the calling itself 
 cannot be made more sure, inasmuch as it is already past; but this 
 is of no avail, unless we give diligence to make both sure. It follows, 
 that, as far as this depends upon ourselves, it must be in our own 
 power to make it sure. 
 
 If he believe. John iii. 16. that whosoever believeth in him should 
 not perish, but have everlasting life. See also vi. 47. Rom. v. 2. by 
 whom also we have access by faith into this grace wherein we stand, and 
 rejoice in hope of the glory of God. 2 Cor. xiii. 5. examine yourselves 
 whether ye be in the faith ; prove your own selves : know ye not your own 
 
389 
 
 selves, how that Jesus Christ is in you, except ye be reprobates? But 
 Christ dwells in our hearts by faith, Eph. iii. 17. Hence we are enjoined 
 to prove our faith, lest we should be reprobates ; not our election, which 
 cannot be sure without faith. 
 
 Continue in faith and love. Heb. vi. 18 — 20. that we might 
 have a strong consolation who have fled for refuge to lay hold upon the 
 hope set before us; which hope we have as an anchor of the soul both 
 sure and stedfast, and which entereth into that within the veil. x. 22, 23. 
 let us draw near with a true heart, in fill assurance of faith, having our 
 hearts sprinkled from an evil conscience, and our bodies washed with pure 
 water: let us hold fast the profession of our faith without wavering. 
 2 Pet. i. 9 — 11. he that lacketh these things, is blind, and cannot see afar 
 off, and hath forgotten that he was purged from his old sins : where- 
 fore the rather, brethren, &c for so an entrance shall be ministered 
 
 unto you abundantly into the everlasting kingdom of our Lord and Saviour 
 Jesus Christ. 1 John iii. 14. we know that we have passed from death 
 unto life, because we love the brethren, iv. 18. there is no fear in love, 
 but perfect love casteth out fear. Rev. ii. 17. to him that overcometh 
 will I give to eat of the hidden manna, and will give him a white 
 stone, and in the stone a new name written, which no man knoweth 
 saving he that receiveth it. Here each is represented as receiving the 
 stone, or pledge of election, after he has individually obtained the 
 victory. 
 
 Having been justified. Rom. v. 9, 10. much more then, being 
 
 now justified by Ms blood, we shall be saved from wrath through him : 
 
 for if when we were enemies, we were reconciled to God by the death 
 
 of his Son, much more being reconciled, we shall be saved by his life. We 
 
 are only justified, however, through faith. 
 
 Adopted. Rom. viii. 15, 16. ye have not received the spirit of bondage 
 again to fear, but ye have received the Spirit of adoption, whereby we cry r 
 Abba, Father. 
 
 vl 
 
390 
 
 On the testimony of the Spirit. Rom. viii. 16. the Spirit itself 
 beareth witness with our spirit that we are the children of God. Eph. i. 
 13, 14. in whom ye also trusted after that ye heard the word of truth, the 
 gospel of your salvation; in whom also, after that ye believed, ye were 
 sealed with that holy Spirit of promise, which is the earnest of our 
 inheritance until the redemption of the purchased possession, unto the 
 praise of his glory, iv. 30. grieve not the Holy Spirit of God, whereby 
 ye are sealed unto the day of redemption. 1 Thess. v. 19- quench not 
 the Spirit. Certainly, if we grieve the Holy Spirit, if we quench that 
 by which we were sealed, we must at the same time quench the assur- 
 ance of our salvation. 
 
 This assurance of salvation produces a joy unspeakable. John xv. 
 
 10,11. ye shall abide in my love these things have I spoken unto 
 
 you, that my joy might remain in you, and that your joy might be full. 
 Rom. xiv. 17- the kingdom of God is not meat and drink, but right- 
 eousness and peace and joy in the Holy Ghost. 1 Pet. i. 8, 9- in whom, 
 though now ye see him not, yet believing, ye rejoice with joy unspeakable 
 and full of glory ; receiving the end of your faith, even the salvation of 
 your souls. 
 
 The final perseverance of the saints is the gift of God 
 
 WHO PRESERVES THEM, WHEREBY THEY WHO ARE FOREKNOWN, ELECT 
 AND BORN AGAIN, AND SEALED BY THE HOLY SPIRIT, PERSEVERE TO 
 THE END IN THE FAITH AND GRACE OF GOD, AND NEVER ENTIRELY 
 FALL AWAY THROUGH ANY POWER OR MALICE OF THE DEVIL OR THE 
 WORLD, SO LONG AS NOTHING IS WANTING ON THEIR OWN PARTS, 
 AND THEY CONTINUE TO THE UTMOST IN THE MAINTENANCE OF 
 FAITH AND LOVE. 
 
 The gift of God's preserving power. Psal. xxvi. 1. / have 
 trusted in Jehovah, therefore I shall not slide. Luke xxii. 32. / have 
 prayed for thee that thy faith fail not. John vi. 37. all that the Father 
 giveth me shall come to me ; and him that cometh to me I will in nowise 
 
391 
 
 cast out. Rom. v. 5. hope maketh not ashamed, because the love of God 
 is shed abroad in our hearts by the Holy Ghost which is given unto us. 
 Jude 1. preserved in Jesus Christ. 
 
 Foreknown. 2 Tim. ii. 19. the foundation of God standeth sure, 
 having this seal, The Lord knoweth them that are his; and, Let every one 
 that nameth the name of Christ depart from iniquity. 
 
 Born again. John viii. 35. the servant abideth not in the house for 
 ever; but the Son abideth ever. 
 
 Through any power or malice of the devil or the world. 
 Matt. xxiv. 24. insomuch that if it were possible, they shall deceive the 
 very elect. John x. 28, 29. neither shall any man pluck them out of my 
 hand: my Father which gave them me is greater than all, and no man 
 is able to pluck them out of my Father's hand. xvii. 15. that thou shouldest 
 keep them from the evil. Rom. viii. 35, 38, 39- who shall separate us from 
 the love of Christ ? shall tribulation, or distress, or persecution, or famine, 
 or nakedness, or peril, or sword ? for I am persuaded that neither death, 
 nor life, nor angels, nor principalities, nor powers, nor things present, nor 
 things to come, nor height, nor depth, nor any other creature, shall be able 
 to separate us from the love of God, which is in Christ Jesus our Lord. 
 
 SO LONG AS NOTHING IS WANTING ON THEIR OWN PARTS. Ill 
 
 adding this limitation, I was influenced by what I had observed to be 
 the uniform tenor of Scripture. Psal. cxxv. 1, 2. they that trust in 
 Jehovah shall be as mount Sion, which cannot be removed, but abideth for 
 ever. 2 Chron. xv. 2. Jehovah is with you, while ye be with him ; and if 
 ye seek him, he will be found of you ; but if ye forsake him, he will 
 forsake you. Jer. xxxii. 40. / will make an everlasting covenant with them, 
 that I will not turn away from them to do them good; but I will put 
 my fear in their hearts, that they shall not depart from me. In pro- 
 mising to put his fear in their hearts, that they shall not depart from 
 him, God merely engages to perform what is requisite on his part, 
 
 ^j. 
 
392 
 
 namely, to bestow such a supply of grace as should be sufficient, if pro- 
 perly employed, to retain them in his way. At the same time he enters 
 into a covenant with them. Now a covenant implies certain conditions 
 to be performed, not by one, but by both the parties. They shall not 
 depart from me; that is, from my external worship, as the whole of the 
 context shows, from the thirty-seventh verse to the end of the chapter, 
 compared with the twentieth and twenty-first verses of the following ; 
 if ye can break my covenant of the day.... then may also my covenant be 
 broken with David my servant... and with the Levites. Lastly, it appears 
 that these very persons, in whose hearts he promised to put his fear 
 that they should not depart from him, did actually so depart ; for 
 the same promise is made to their children, chap, xxxii. 39. The event 
 therefore proved, that although God had according to compact put his 
 fear into their hearts to the very end that they should not depart, they 
 nevertheless departed through their own fault and depravity. Moreover, 
 the words are addressed to, and include, the whole nation ; but the whole 
 nation was not elect ; it follows therefore that the passage cannot refer to 
 the elect exclusively, as is contended. Ezek. xi. 19 — 21. / will give them 
 one heart, and I will put a new spirit within you ; and I will take the stony 
 heart out of their flesh — that they may walk in my statutes ;.... but as for 
 them whose heart walketh after the heart of their detestable things and their 
 abominations, I will recompense their way upon their own heads. Matt, 
 vii. 24, 25. whosoever heareth these sayings of mine and doeth them, I will 
 liken him unto a ivise man that built his house upon the rock. John iv. 14. 
 whosoever drinketh of the water that I shall give him.... it shall be in him 
 a well of water springing up into everlasting life. vi. 51. if any man eat 
 of this bread he shall live for ever. 1 Cor. x. 12. let him that thinketh 
 he standeth, take heed lest he fall. Philipp. ii. 12. work out your own 
 salvation with fear and trembling. 1 John ii. 17. he that doeth the will of 
 God, abideth for ever. v. 28. abide in him, that when he shall appear, 
 we may have confidence, and not be ashamed before him at his coming. 
 
 Continue to the utmost in the maintenance of faith and 
 love. This clause is subjoined for the same reason as the former. John 
 
393 
 
 xv. 2. every branch in me that beareth not fruit he taketh away. v. 6. if 
 a man abide not in me, he is cast forth as a branch, and is withered, and 
 men gather them, and cast them into the fire, and they are burned, v. 10. 
 if ye keep my commandments, ye shall abide in my love, even as I have 
 kept my Father's commandments, and abide in his love. Rom. xi. 20. 
 because of unbelief they were broken off, and thou standest by faith, v. 22. 
 behold therefore the goodness and severity of God; on them which fell, 
 severity ; but toward thee, goodness, if thou continue in his goodness ; other- 
 wise thou also shalt be cut off. Thus the gifts of God are said to be 
 without repentance, v. 29- inasmuch as he did not repent of his promise to 
 Abraham and his seed, although the greater part of them had revolted ; 
 but it does not follow that he did not change his purpose towards those, 
 who had first changed theirs towards him. 2 Cor. i. 24. by faith ye stand. 
 Eph. iii. 17. being rooted and grounded in love. 1 Pet. i. 5. who are kept 
 by the power of God through faith unto salvation. 2 Pet. i. 5 — 10. beside 
 this, giving all diligence, add to your faith virtue..... for if these things be 
 in you, and abound, they make you that ye shall neither be barren nor 
 unfruitful.... for if ye do these things, ye shall never fall. , That a real 
 believer, however, may fall irrecoverably, the same apostle shows, chap, 
 ii. 18. they allure through the lusts of the flesh, through much wantonness, 
 those that were clean escaped from them who live in error ; if indeed 
 this be the right reading, and not, as others contend, escaped a little: 7 
 not to mention, that it appears doubtful whether the knowledge of the Lord 
 should be understood here of a saving faith, and not of an historical 
 only ; and whether their escape from the pollutions of the world implies 
 a truly regenerate and Christian purity of life, and not a mere outward 
 and philosophical morality: so that from this passage nothing certain can be 
 inferred. The text in Ezekiel, xviii. 26. is clearer ; when a righteous man 
 
 7 The Alexandrian MS. here reads 6\fycK, a little, instead of ovrm. Other MSS. read 
 6\iyov, and the Vulgate paululum. Wetstein's note upon the passage gives a full view of 
 the various readings, and the authorities on which they rest. '0A17&K A.B. 8, 9, 19- in ora 25. 
 Editio Colincei. Versio Vulg. Syr. utraque. Copt. JEthiop. Ephrem. prob. S. Castalione, 
 T. A. Bengelio. 6\iyov 32, 42. Editio Complut. Plant. Genev. ovra* 40. 6\iyov D. Heinsius. 
 ou'touc Erasini. olvo(p\vyovvTcr: R. Bentleius.' 
 
 3 £ 
 
394 
 
 turneth away from his righteousness ...he shall die. The righteousness here 
 intended must necessarily be true righteousness, being that from which 
 whosoever turns shall die. But, it is replied, the event is conditional, 
 if he turneth away; which, on our hypothesis, will never happen. 
 I answer, first, that the Hebrew does not express any condition, and, 
 secondly, that if it were so, an absurd and impracticable condition is in- 
 consistent with the character of God. Two suppositions, both of them 
 equally possible, are here made; v. 21. if the wicked will turn from all his 
 sins ; v. 26. when a righteous man turneth away from his righteousness ; 
 hence v. 25. is not the way of the Lord equal ? The same mode of 
 reasoning occurs again xxxiii. 12, 13, &c. Paul was a true believer, 
 and yet he says, 1 Cor. ix. 27. / keep under my body and bring it into 
 subjection, lest that by any means when I have preached to others, I myself 
 should be a castaway. The apostle to the Hebrews, vi. 4 — 6. seems also 
 to speak of the possible final apostasy of the real believer, if the concluding 
 clause of the passage be attentively considered : if they shall fall away, 
 to renew them again unto repentance ; for the state described in the fourth 
 and fifth verses, and from which they are represented as having fallen, 
 can scarcely have been other than a regenerate state. Christ therefore 
 prayed to the Father that the faith of Peter might not fail, Luke xxii. 
 32. For it was possible for his faith to fail through his own fault, without 
 any failure in the ordinary gifts of God's grace ; wherefore Christ prayed, 
 not that the grace of God, but that the faith of Peter, might not fail; 
 which was to be dreaded at that time, unless he were strengthened by 
 an extraordinary effusion of the grace of God at the request of Christ, 
 1 Tim. i. 19- holding faith and a good conscience, which some having put 
 away, concerning faith have made shipwreck. It cannot be doubted that 
 the faith and good conscience which some had put away, as well as 
 the faith concerning which some had made shipwreck, was genuine. 
 
 Accordingly, not the elect, but those who continue to the end, are 
 said to obtain salvation. Matt. xxiv. 12, 13. the love of many shall wax 
 cold; but he that shall endure unto the end, the same shall be saved. See 
 also x. 22. Heb. iii. 6. whose house are we, if we hold fast the confidence 
 
395 
 
 and the rejoicing of the hope even to the end. v. 14. we are made par- 
 takers of Christ, if we hold the beginning of our confidence steadfast unto 
 the end. 1 John ii. 24. if that which ye have heard from the beginning 
 shall remain in you, ye also shall continue in the Son. Rev. ii. 10. be 
 thou faithful unto death, and I will give thee a crown of life. iii. 11. 
 hold that fast which thou hast, that no man take thy crown. John viii. 31. 
 if ye continue in my word, then are ye my disciples indeed. From this 
 last passage, however, our opponents draw the inverse inference, if ye be 
 my disciples indeed, ye will continue; in other words, your continuance 
 will be a proof of your being really my disciples; in support of which 
 they quote 1 John ii. 19- if they had been of us, they would no doubt have 
 continued with us; but they went out, that it might be made manifest that 
 they were not all of his. I reply, that these texts do not contradict each 
 other, inasmuch as the apostle is not here laying down a rule applicable 
 to believers in general, formally deduced from necessary causes; but 
 merely giving his judgement concerning certain antichrists, which judge- 
 ment, according to a common practice, he had formed from the event. 
 He does not say, therefore, if they had been of us, it was impossible but 
 that they should have continued with us, nor does he mention the causes 
 of this impossibility ; but he merely says, they would have continued. His 
 argument is as follows; since it is very rare that a true disciple does 
 not continue in the faith, it is natural to suppose that they would 
 have continued in it, if they had been true disciples. But they went 
 out from us. Why ? Not to show that true believers could never 
 depart from the faith, but that all who walked with the apostles were 
 not true believers, inasmuch as true believers very rarely acted as they 
 had done. In the same way it might be said of an individual, ' if 
 he had been a real friend, he would never have been unfaithful ;' 
 not because it is impossible that a real friend should ever be un- 
 faithful, but because the case very seldom happens. 8 That the apostle 
 could not have intended to lay down a rule of universal application, 
 
 8 ' Sed inquies, vulgo dicitur de amico, eum nunquam fuisse verum armcum, qui tandem 
 desiit esse. Respondeo, id non esse usquequaque et semper verum. Potest forsan id de 
 aliquibus dici, sed non de omnibus/ &c. Curcellaei Instit. VII. 10, 12. .j 
 
 3 E 2 
 
396 
 
 will be shown by inverting the hypothesis ; if they had continued, 
 they would no doubt have been of us ; whereas many hypocrites con- 
 tinue in outward communion with the church even till their death, 
 and never go out from it. As therefore those who continue are not 
 known to be real believers simply from their continuing, so neither are 
 those who do not continue proved thereby never to have been real 
 believers ; this only is certain, that when they went out from the 
 church, they were not then real believers. For neither does Christ, 
 with whom John undoubtedly agreed, argue thus, ye are my disciples 
 indeed, if ye continue in my word, but thus ; if ye continue indeed (for 
 this latter word must be taken with both members of the sentence) 
 then will ye be indeed my disciples ; therefore, if ye do not continue, ye 
 will not be my disciples. 
 
 It is said, however, in the same epistle, chap. iii. 9. whosoever is born 
 of God doth not commit sin ; for his seed remaineth in him, and he cannot 
 sin, because he is born of God; from which they argue as follows; if 
 he cannot sin, much less can he depart from the faith. We are not 
 at liberty, however, thus to separate a particular verse from its context, 
 without carefully comparing its meaning with other verses of the same 
 chapter and epistle, as well as with texts bearing on the same subject 
 in other parts of Scripture; lest the apostle should be made to con- 
 tradict either himself, or the other sacred writers. He is declaring, 
 in the verse above quoted, the strength of that internal aid with 
 which God has provided us against sin ; having previously explained 
 what is required on our own part, v. 3. every man that hath this 
 hope in him, purifieth himself, even as he is pure. He recurs again to 
 the same point v. 10. in this the children of God are manifest, and the 
 children of the devil: whosoever doeth not righteousness is not of God, 
 neither he that loveth not his brother, iv. 16. God is love, and he that 
 dwelleth in love, dwelleth in God, and God in him. v. 18. whosoever is 
 born of God, sinneth not, but he that is begotten of God keepeth himself- — . 
 Whosoever, therefore, is born of God, cannot sin, and therefore cannot 
 depart from the faith, provided that he at the same time purify himself 
 
397 
 
 to the utmost of his power, that he do righteousness, that he love his 
 brother, that he remain himself in love, in order that God and his seed 
 may also remain in him ; that finally he keep himself. Further, in 
 what sense is it said, he cannot sin, when the apostle has already 
 declared chap. i. 8. if we say that we have no sin, we deceive ourselves, 
 and the truth is not in us? Doubtless we ought to understand by 
 this phrase that he does not easily fall into sin, not voluntarily and 
 intentionally, not wilfully and presumptuously, but with reluctance and 
 remorse; and that he does not persist in the habit of sinning; for 
 which reasons, and above all for Christ's sake, sin is not imputed to 
 him. If then so much caution be necessary in explaining the word sin, 
 we ought to proceed with no less care in the interpretation of the 
 remaining part of the verse; and not to take advantage of the sim- 
 plicity of style peculiar to this apostle, for the purpose of establishing 
 a doctrine in itself absurd. For not to be able, as the Remonstrant 
 divines have rightly observed, 9 does not always signify absolute im- 
 possibility, either in common language or in Scripture. Thus we 
 often say that a particular thing cannot be done, meaning that it 
 cannot be done with convenience, honour, or facility, or with a safe 
 conscience, or consistently with modesty, or credit, or dignity, or 
 good faith. 1 In this sense it is said, Luke xi. 7- / cannot rise and 
 give thee,* although the speaker shortly afterwards rises. So also 
 Acts iv. 20. we cannot but speak the things which we have seen 
 and heard. Matt. xii. 34. how can ye, being evil, speak good things? 
 
 9 See Acta et Scripta Synodalia Dordracena, in Defensione sententice Remonslrantium circa 
 Articulum V. de Perseveraniia. ' In communi vita nihil familiarius est, quam illud impos- 
 sible dicere, quod alicujus ingenio et naturae repugnat; ut temperantem hominem non 
 posse inebriari ; doctum hominem non posse ferre contemptum ; probum hominem non posse 
 calumniari, &c. In scripturis, 2 Cor. xiii. 8. non possumus quidquam adversus veritatem. 
 Sic Act. iv. 20. Quibus phrasibus non omnimodo impossibilitas earum rerum quae fieri non 
 posse dicuntur, indicatur, sed tantum moralis sive ethica, &c.' p. 320 — 324. 
 
 1 f Apostoli mens est, ilium qui ex Deo natus est, quatenus ex prihcipio regeneration's 
 suae operatur, non posse peccato servire ; sicut dicimus eum qui liberalis est, non posse 
 sordide se gerere ; qui temperans, non posse gulae aut libidini indulgere ; non quod ab- 
 solute non possint in talia peccata labi, sed quia cum lapsi sunt, non se ut liberales aut 
 temperantes solent et convenit, gesserunt.' Curcellaei Ivstit. VII. 3. Q. 
 
 ^1 
 
398 
 
 whereas it is easy even for hypocrites to speak good things. In like 
 manner, when it is said in the present passage he cannot sin, the meaning 
 is, that he cannot easily fall into sin, and therefore cannot easily depart 
 from the faith. The same divines have displayed equal sagacity and 
 research in their explanation of the reason assigned by the apostle, for his 
 seed remaineth in him; where they show that to remain in him means 
 the same as to be in him. So John xiv. 7. he dwelleth with you, and shall 
 be in you. Thus also in the fourteenth verse of the very chapter under 
 consideration ; he that loveth not his brother abideth in death ; that is, 
 so long as he does not love his brother; for in any other sense it 
 would be impossible for a man to escape death who had ever been 
 guilty of not loving his brother. Whosoever therefore is born of God 
 cannot sin, because his seed remaineth or is in him; it is in him as long 
 as he does not himself quench it, for even the Spirit can be quenched; 
 it remains in him, moreover, as long as he himself remains in love. 
 
 Those, however, who do not persevere in the faith, are in ordinary 
 cases to be accounted unregenerate and devoid of genuine belief; seeing 
 that God who keeps us is faithful, and that he has given believers so many 
 pledges of salvation, namely, election, regeneration, justification, adoption, 
 union and fellowship with him conjointly with Christ and the Spirit, 
 who is the earnest and seal of the covenant; seeing also that the work 
 of glorification is in them already begun. Prov. xxiv. 16. a just man 
 falleth seven times, and riseth up again, but the wicked shall fall into 
 mischief. Matt. xxv. 3. they that were foolish took their lamps, and took 
 no oil with them. Luke viii. 13. these have no root. 2 Pet. ii. 22. the dog 
 is turned to his own vomit again, and the sow that was washed to her 
 wallowing in the mire. 1 John ii. 19. they went out from us. 
 
 Or perhaps they are to be considered as apostates from the faith, in 
 that sense of faith in which it is the object, not the cause of belief. 
 1 Tim. iv. 1. the Spirit speaketh expressly, that in the latter times some 
 shall depart from the faith, giving heed to seducing spirits, and doctrines 
 of devils. Gal. v. 4. Christ is become of no effect unto you, whosoever of 
 
399 
 
 you are justified by the law; ye are fallen from grace. However this 
 may be, it is our duty to intreat God with constant prayer, in the 
 words of the apostle, 2 Thess. i. 11. that our God would count us 
 worthy of this calling, and fulfil all the good pleasure of his goodness, 
 and the work of faith with power. 
 
 Thus far of the beginnings of glorification. As its perfection is not 
 attainable in the present life, this part of the subject will be reserved 
 for the concluding chapter of the present book. 
 
 v_A 
 
CHAP. XXVI. 
 
 Of 
 
 The Manifestation of the Covenant of Grace ; 
 
 including 
 The Law of God. 
 
 JLhe nature and process of renovation, so far as it is developed in 
 this life, have been considered. We are now to trace its manifesta- 
 tion and exhibition in the covenant of grace. 
 
 The covenant of grace itself, on the part of God, is first declared 
 Gen. iii. 15. / will put enmity between thee and the woman, and between 
 thy seed and her seed; it shall bruise thy head, and thou shalt bruise 
 his heel; compared with Rom. xvi. 20. the God of peace shall bruise 
 Satan under your feet shortly. 1 John iii. 8. for this purpose the Son 
 of God was manifested, that he might destroy the works of the devil. On 
 the part of man its existence may be considered as implied from the 
 earliest period at which it is recorded that mankind worshipped God. 
 
 The manifestation of the covenant of grace consists in its 
 exhibition and its ratification. Both existed under the law, and both 
 continue under the gospel. 
 
 Even under the law the existence of a Redeemer and the neces- 
 sity of redemption are perceptible, though obscurely and indistinctly. 
 Heb. ix. 8, &c. the way into the holiest of all was not yet made manifest, 
 while as the first tabernacle was yet standing ; which was a figure for the 
 
401 
 
 time then present, in which were offered both gifts and sacrifices, that 
 could not make him that did the service perfect, as pertaining to the con- 
 science; which stood only in meats and drinks, and divers washings, and 
 carnal ordinances (or righteousness of the flesh), imposed on them until 
 the time of reformation. Under the gospel both the Redeemer and the 
 truth of his redemption are more explicitly understood. John i. 17. the 
 law was given by Moses, but grace and truth came by Jesus Christ. 
 
 The Law of God is either written or unwritten. 
 
 The unwritten law is no other than that law of nature given origi- 
 nally to Adam, 2 and of which a certain remnant, or imperfect illumina- 
 tion, still dwells in the hearts of all mankind ; which, in the regenerate, 
 under the influence of the Holy Spirit, is daily tending towards a 
 renewal of its primitive brightness. Rom. i. 19. God hath showed it unto 
 them. v. 32. who knowing the judgement of God, that they which commit 
 such things are worthy of death, not only do the same, but have pleasure 
 in them that do them. ii. 14, 15. the Gentiles, which have not the law, do 
 by nature the things contained in the law, these having not the law, 
 are a law unto themselves ; which show the work of the law written in 
 their hearts. 
 
 Hence the law is often used for heavenly doctrine in the abstract, or 
 the will of God, as declared under both covenants. Jer. xxxi. 33. I will 
 put my law in their inward parts. John x. 34. is it not written in your 
 law, I said, Ye are gods? though the passage alluded to is found in 
 the Psalms, not in the law properly so called. 
 
 The manifestation of this gratuitous covenant under the law was 
 partly anterior to, and partly coincident with, Moses. 
 
 Even before Moses the law was already in part delivered, although 
 not in a written form. Gen. iv. 3, 4. Cain brought of the fruit of the 
 
 2 See page 260, note 5. 
 3 F 
 
402 
 
 ground an offering unto Jehovah, v. 26. then began men to call upon the 
 name of Jehovah, vii. 1, 2. thee have I seen righteous before me in this 
 generation : of every clean beast, &c. viii. 20, 21, &c. Noah builded an 
 altar unto Jehovah. 2 Pet. ii. 5. Noah, a preacher of righteousness. The 
 same is said of the other patriarchs before Moses. Gen. xii. 4, 5. xiii. 18. 
 xxv. 22. xxviii. 18. Ceremonial purification is likewise mentioned, xxxv. 2. 
 be clean and change your garments. Compare v. 14. Exod. xvii. 5. 
 
 A certain manifestation or shadowing forth of the covenant was 
 exhibited under Moses, first, in the redemption from bondage by the 
 liberation from Egypt under the guidance of Moses; secondly, in the 
 brazen serpent, John iii. 14 — 16. 
 
 The symbols of expiation and redemption, both before and under 
 Moses, were the sacrifices and the priests, Melchizedec and Aaron with 
 his posterity. 3 Heb. viii. 5. who serve unto the example and shadow of 
 heavenly things. 
 
 The Mosaic law was a written code consisting of many 
 
 PRECEPTS, INTENDED FOR THE ISRAELITES ALONE, WITH A PROMISE 
 OF LIFE TO SUCH AS SHOULD KEEP THEM, AND A CURSE ON 
 SUCH AS SHOULD BE DISOBEDIENT ; TO THE END THAT THEY, 
 BEING LED THEREBY TO AN ACKNOWLEDGEMENT OF THE DEPRAVITY 
 OF MANKIND, AND CONSEQUENTLY OF THEIR OWN, MIGHT HAVE RE- 
 COURSE TO THE RIGHTEOUSNESS OF THE PROMISED SAVIOUR ; AND 
 THAT THEY, AND IN PROCESS OF TIME ALL OTHER NATIONS, MIGHT 
 BE LED UNDER THE GOSPEL FROM THE WEAK AND SERVILE RUDI- 
 MENTS OF THIS ELEMENTARY INSTITUTION 4 TO THE FULL STRENGTH 
 
 3 ' Melchisedec . . . incited to do so, first, by the secret providence of God, intending him for 
 a type of Christ and his priesthood.' The likeliest means to remove Hirelings out of the Church. 
 Prose Works, III. 357. 
 
 4 ' It cannot be unknown by what expressions the holy apostle St. Paul spares not to explain 
 to us the nature and condition of the law, calling those ordinances, which were the chief and 
 essential office of the priests, the elements and rudiments of the world, both weak and beggarly.' 
 Reason of Church Government urged against Prelaty. Prose Works, I. 91. 'St. Paul com- 
 prehends 
 
403 
 
 OF THE NEW CREATURE, AND A MANLY LIBERTY WORTHY THE SONS 
 
 of God. Heb. ix. 8, &c. as above. 
 
 Intended for the Israelites alone. Exod. xix. 5, 6. if ye will 
 obey my voice indeed, and keep my covenant, then ye shall be a peculiar 
 treasure unto me above all people; for all the earth is mine: and ye 
 shall be unto me a kingdom of priests, and an holy nation. Deut. iv. 45. 
 these are the testimonies, and the statutes, and the judgements, which Moses 
 spake unto the children of Israel, after they came forth out of Egypt. 
 1 Kings viii. 21. / have set there a place for the ark, wherein is the 
 covenant of Jehovah, which he made with our fathers when he brought them 
 out of the land of Egypt. Psal. cxlvii. 19, 20. he showeth his word unto 
 Jacob, his statutes and his judgements unto Israel: he hath not dealt 
 so with any nation, and as for his judgements, they have not known them. 
 This wall of partition between the Gentiles and Israelites was at length 
 broken down by the death of Christ, Eph. ii. 14. until which time 
 the Gentiles were aliens from the whole of the covenant, v. 12. 
 being aliens from the commonwealth of Israel. Acts xiv. 16, 17. who in 
 times past suffered all nations to walk in their own ways : nevertheless 
 he left not himself without witness, &c. xvii. 27, 28, 30. that they should 
 seek the Lord, if haply they might feel after him, and find him, though he 
 
 be not far from every one of us the times of this ignorance God 
 
 winked at 
 
 With a promise of life ; namely, temporal life, as is obvious 
 from the whole of the twenty-sixth chapter of Leviticus. Lev. xviii. 5. 
 ye shall keep my statutes, which if a man do, he shall live in them. 
 Deut. vi. 25. it shall be our righteousness, if we observe to do all these 
 commandments before Jehovah our God, as he hath commanded us. 
 Gal. iii. 12. the law is not of faith ; but the man that doeth them shall 
 live in them. Though the law, however, does not promise eternal life, 
 
 prehends both kinds alike, that is to say, both ceremony and circumstance, under one and 
 the same contemptuous name of c weak and beggarly rudiments.' Treatise of Civil Power in 
 Ecclesiastical Causes, IV. 338. 
 
 3F 2 
 
404 
 
 this latter seems to be implied in the language of the prophets. Zech. 
 iii. 7- / will give thee places to walk among these that stand by. Luke 
 x. 25 — 28. See also below, on the resurrection. 
 
 A CURSE ON SUCH AS SHOULD BE DISOBEDIENT. Deut. XXVii. 26. 
 
 cursed be he that confirmeth not all the words of this law to do them. 
 Gal. iii. 10. as many as are of the works of the law are under the curse ; 
 for it is written, Cursed is every one that continueth not in all things 
 which are written in the law to do them. 
 
 Acknowledging the depravity. Rom. iii. 20. by the law is the 
 knowledge of sin. iv. 15. the law worketh wrath, v. 20. moreover the 
 law entered, that the offence might abound-, but where sin abounded, grace 
 did much more abound, vii. 5. when we were in the flesh, the motions of 
 sin which were by the law did work in our members to bring forth fruit 
 unto death, v. 7 — 9- I had not known sin, but by the law — : but 
 sin taking occasion by the commandment, wrought in me all manner of con- 
 cupiscence, v. 12, 13. wherefore the law is holy, and the commandment 
 holy, and just, and good : was then that which is good made death unto 
 me ? God forbid : but sin, that it might appear sin, working death in 
 me by that which is good; that sin by the commandment might become 
 exceeding sinful. Gal. iii. 19- wherefore then serveth the law ? it was 
 added because of transgressions, till the seed should come to whom the promise 
 was made. Hence to those who are not yet regenerate, the law of 
 nature has the same obligatory force, and is intended to serve the same 
 purposes, as the law of Moses to the Israelites. Rom. iii. 19. we know 
 that whatsoever things the law saith, it saith to them that were under 
 the law, that every mouth may be stopped, and all the world may become 
 guilty before God, compared with i. 19. that which may be known of God 
 is manifest in them, for God hath showed it them. 
 
 The righteousness of the promised Saviour. Hence Christ's 
 invitation, Matt. xi. 28. come unto me, all ye that labour, and are heavy 
 laden, and I will give you rest; that is, from the curse of the law. 
 
405 
 
 Hence also the conflict in the mind of Paul while under the curse 
 of the law, and the thanks which he renders to God for the atone- 
 ment of Christ ; Rom. vii. 24, 25. O wretched man that I am, who shall 
 deliver me from the body of this death f x. 4. Christ is the end of 
 the law for righteousness to every one that believeth. Gal. iii. 11. that 
 no man is justified by the law in the sight of God, it is evident, for the 
 just shall live by faith, v. 13. Christ hath redeemed us from the curse of 
 the law. v. 21. if there had been a law given which could have given life, 
 verily righteousness should have been by the law. v. 22. but the Scripture 
 hath concluded all under sin, that the promise by faith of Jesus Christ 
 might be given to them that believe ; concluded, that is, declared all guilty \ 
 of sin. v. 24. wherefore the law was our schoolmaster to bring us unto Christ, J 
 that we might be justified by faith. 2 Cor. iii. 6. the letter killeth, that is, 
 the letter of the law (elsewhere called the elements) killeth, in other 
 words, does not promise eternal life. Col. ii. 14. blotting out the hand- 
 writing of ordinances that was against us, which was contrary to us. Thus 
 the imperfection of the law was manifested in the person of Moses 
 himself; for Moses, who was a type of the law, could not bring the 
 children of Israel into the land of Canaan, that is, into eternal rest ; but 
 an entrance was given to them under Joshua, or Jesus. 5 Hence 
 Peter testifies that eternal salvation was through Christ alone under 
 the law, equally as under the gospel, although he was not then re- 
 vealed : Acts xv. 10, 11. why tempt ye God, to put a yoke upon the neck 
 of the disciples, which neither our fathers nor we were able to bear ? but 
 we believe that through the grace of the Lord Jesus Christ we shall be 
 saved, even as they. Heb. xiii. 8. Jesus Christ the same yesterday, and 
 
 . . . Therefore shall not Moses, though of God 
 
 Highly belov'd, being but the minister 
 
 Of law, his people into Canaan lead ; 
 
 But Joshua, whom the Gentiles Jesus call, 
 
 His name and office bearing, who shall quell 
 
 The adversary serpent, and bring back 
 
 Through the world's wilderness long-wander'd man 
 
 Safe to eternal Paradise of rest. Paradise Lost, XII. 307. 
 
406 
 
 to-day, and for ever. For although, under the law, as many as were 
 able to keep all the commandments were justified, the promise extended 
 only to happiness in this life : Deut. vi. 24, 25. Jehovah commanded us 
 to do all these statutes, to fear Jehovah our God, for our good always, 
 that he might preserve us alive, &c. ... and it shall be our righteousness 
 if we observe to do all these commandments. But what neither the law 
 itself nor the observers of the law could attain, faith in God through 
 Christ has attained, and that even to eternal life. 
 
CHAP. XXVII. 
 
 Of 
 
 The Gospel 
 
 and 
 
 Christian Liberty. 
 
 I he Gospel is the new dispensation of the covenant of 
 
 GRACE, FAR MORE EXCELLENT AND PERFECT THAN THE LAW, AN- 
 NOUNCED FIRST OBSCURELY BY MOSES AND THE PROPHETS, AFTER- 
 WARDS IN THE CLEAREST TERMS BY CHRIST HIMSELF, AND HIS 
 APOSTLES AND EVANGELISTS, 6 WRITTEN SINCE BY THE HOLY SPIRIT 
 IN THE HEARTS OF BELIEVERS, 7 AND ORDAINED TO CONTINUE EVEN 
 TO THE END OF THE WORLD, CONTAINING A PROMISE OF ETERNAL 
 LIFE TO ALL IN ALL NATIONS WHO SHALL BELIEVE IN CHRIST 
 WHEN REVEALED TO THEM, AND A THREAT OF ETERNAL DEATH 
 TO SUCH AS SHALL NOT BELIEVE. 
 
 The new dispensation. Jer. xxxi. 31 — 33, compared with Heb. 
 
 viii. 8, 9- / will make a new covenant with the house of Israel, and with 
 
 the house of Judah, not according to the covenant that I made with their 
 
 fathers. It is called the new testament, Matt. xxvi. 28. Mark xiv. 24. 
 
 6 Thy great Deliverer, who shall bruise 
 
 The Serpent's head; whereof to thee anon 
 
 Plainlier shall be reveal'd. Paradise Lost, XII. 149- 
 
 The Woman's seed, obscurely then foretold, 
 
 Now amplier known thy Saviour and thy Lord. Ibid. 543. 
 
 7 He to his own a Comforter shall send, 
 The promise of the Father, who shall dwell 
 His Spirit within them, and the law of faith 
 Working through love, upon their hearts shall write. Ibid. 486. 
 
408 
 
 Luke xxii. 20. 1 Cor. xi. 25. 2 Cor. iii. 6. But the word &a0>/K)/, in 
 the Hebrew nn^, is generally used by the inspired writers for ovi/Ofa, 
 covenant, and is rendered in Latin by the word pactum, 2 Cor. iii. 14. 
 Gal. iv. 24. veteris pacti. % The Gospel is only once called testament in a 
 proper sense, for a particular reason which is there subjoined. Heb. ix. 15, 
 16, &c. for this cause he is the mediator of the new testament, that by 
 means of death for the redemption of the transgressions that were under 
 the first testament, they which are called might receive the promise of 
 eternal inheritance ; for where a testament is, there must also of necessity 
 he the death of the testator. 
 
 More excellent and perfect than the law. Matt. xiii. 17. 
 many prophets and righteous men have desired to see those things which 
 ye see, and have not seen them, and to hear those things which ye hear, 
 and have not heard them. 2 Cor. iii. 11, &c. if that which was done 
 away was glorious, much more that which remaineth is glorious. Seeing 
 then that we have such hope, we use great plainness of speech ; and 
 not as Moses — . Heb. vii. 18 — 20, 22. the law made nothing perfect, 
 hut the bringing in of a better hope did, by the which we draw nigh 
 unto God: and inasmuch as not without an oath he was made priest; 
 
 for those priests were made without an oath, but this with an oath 
 
 by so much was Jesus made a surety of a better covenant, viii. 6, &c. 
 by how much more also he is the mediator of a better covenant, which 
 
 was established upon better promises, &c / will put my laws into their 
 
 mind. James i. 25. whoso looketh into the perfect law of liberty, and 
 continueth therein, he being not a forgetful hearer, but a doer of the 
 work, this man shall be blessed in his deed. 1 Pet. i. 10, &c. of which 
 salvation the prophets have inquired and searched diligently, who prophe- 
 sied of the grace that should come unto you with the Holy Ghost 
 
 sent down from heaven; which things the angels desire to look into. The 
 Gospel is also called the ministry and word of reconciliation, 2 Cor. v. 
 18, 19. whereas on the contrary the law worketh wrath, Rom. iv. 15. 
 
 8 Beza's Translation. Teslamentum vetus. Tremellius. Veteris testamenli. Vulgate. 
 
409 
 
 By Moses and the prophets. John v. 39. they are they which 
 testify of me. v. 46. had ye believed Moses, ye would have believed me, 
 for he wrote of me; namely Gen. iii. 15. xxii. 18. xlix. 10. Deut. 
 xviii. 15. Luke xxiv. 27. beginning at Moses and all the prophets, he 
 expounded unto them in all the scriptures the things concerning himself. 
 Acts xvii. 11. searching the scriptures daily, whether those things were so. 
 xxvi. 22, 23. saying none other things than those which the prophets 
 and Moses did say should come. Rom. iii. 21. being witnessed by the 
 law and the prophets. 1 Pet. i. 10. who prophesied of the grace which 
 should come unto you. 
 
 Written in the hearts of believers. Isai. lix. 21. as for 
 me, this is my covenant with them, saith Jehovah ; My Spirit which is 
 upon thee, and my words which I have put in thy mouth, shall not 
 depart out of thy mouth, nor out of the mouth of thy seed, nor out of 
 the mouth of thy seed's seed, saith Jehovah, from henceforth and for ever. 
 
 Jer. xxxi. 31 — 33. behold the days come but this shall be the covenant 
 
 that I will make with the house of Israel; After those days, saith Je- 
 hovah, (a declaration particularly worthy of attention, as it specifies in 
 what respect the new covenant is more excellent than the old) / will 
 put my law in their inward parts, and write it in their hearts — , com- 
 pared with Heb. viii. 10, &c. this is the covenant I will put my laws into 
 
 their mind and I will be to them a God, and they shall be to me a 
 
 people. Joel ii. 28. it shall come to pass afterward, that I will pour 
 
 out my Spirit upon all flesh and also upon the servants and upon the 
 
 handmaids in those days will I pour out my Spirit. To these may be 
 added, from, the chapter of Jeremiah quoted above, v. 34. they shall 
 all know me, from the least of them unto the greatest of them. Joel 
 ii. 28. your sons and your daughters shall prophesy, your old men shall 
 dream dreams, your young men shall see visions. Compare Acts ii. 
 16 — 18. For although all real believers have not the gift of prophecy, 
 the Holy Spirit is to them an equivalent and substitute for prophecy, 
 dreams, and visions. 2 Cor. iii. 3. ye are manifestly declared to be the 
 epistle of Christ ministered by us, written not with ink, but with the 
 
 3 G 
 
410 
 
 Spirit of the living God, not in tables of stone, but in fleshy tables of 
 the heart, v. 6. ministers of the new testament, not of the letter, but of 
 the spirit; for the letter killeth, but the spirit giveth life. James i. 21. 
 receive with meekness the engrafted word, which is able to save your 
 souls. 
 
 By the Holy Spirit, the gift of God, and peculiar to the gospel. 
 John vii. 39. the Holy Ghost was not yet given, because that Jesus was 
 not yet glorified, xiv. 26. the Comforter, which is the Holy Ghost, 
 whom the Father will send in my name, he shall teach you all things. 
 See also Luke xii. 12. Acts i. 8. ye shall receive power after that the 
 Holy Ghost is come upon you. See also ii. 1, &c. v. 38. repent, &c. 
 
 and ye shall receive the gift of the Holy Ghost. Rom. v. 5. by 
 
 the Holy Ghost which is given unto us. 1 Cor. ii. 13. in words which the 
 Holy Ghost teacheth. 2 Cor. xiii. 14. the communion of the Holy Ghost. 
 
 1 Thess. iv. 8. who hath also given unto us his Holy Spirit. See also 
 Rom. viii. 9. 1 Cor. xii. 3. 1 Pet. i. 12. 1 John iv. 13. 
 
 Ordained to continue even to the end of the world. 
 
 2 Cor. iii. 11. much more that which remaineth is glorious. Eph. iv. 13. 
 
 till we all come unto a perfect man, unto the measure of the stature 
 
 of the fulness of Christ. 
 
 A promise of eternal life. Mark xvi. 15, 16. go ye into all 
 
 the world, and preach the gospel he that believeth and is baptized 
 
 shall be saved. Rom. i. 16. the power of God unto salvation. 
 
 To all who shall believe. John iii. 15, 16. whosoever believeth 
 in him, &c. Rom. i. 16, 17. to every one that believeth. 1 John ii. 25. 
 this is the promise that he hath promised us, even eternal life. See 
 other passages to the same effect above, in the chapter on faith and 
 its objects. Under the name of believers the penitent are compre- 
 hended, inasmuch as in the original annunciation of the gospel re- 
 pentance and faith are jointly proposed as conditions of salvation. 
 
411 
 
 Matt. iii. 1, &c. iv. 17. Mark i. 15. Luke xxiv. 47. Acts ii. 39 — 41. 
 x. 35. he that feareth him and worketh righteousness, is accepted of him. 
 xix. 3, 4. xx. 21. and elsewhere. 
 
 A THREAT OF ETERNAL DEATH TO SUCH AS SHALL NOT BELIEVE. 
 
 Matt. x. 14, 15. whosoever shall not receive you nor hear your words, 
 when ye depart out of that city, shake off the dust of your feet : verily 
 I say unto you, It shall be more tolerable for the land of Sodom — . 
 
 xxi. 37, &c. he sent unto them his son but when the husbandmen saw 
 
 the son, they said let us kill him they say unto him, He will 
 
 miserably destroy those wicked men. Mark xvi. 16. he that believeth not 
 shall be damned. John iii. 19. this is the condemnation, that light is come 
 into the world, and men loved darkness rather than light. Acts iii. 23. 
 every soul which will not hear that prophet, shall be destroyed from 
 among the people. 2 Thess. i. 8, 9. taking vengeance on them that know 
 not God, and that obey not the gospel. Heb. x. 26, &c. if we sin wilfully 
 after that we have received the knowledge of the truth, there remaineth 
 no more sacrifice for sins, but a certain fearful looking for of judgement. 
 By unbelievers, however, those only can be meant to whom Christ 
 has been announced in the gospel; for how shall they believe in him of 
 whom they have not heard f Rom. x. 14. 
 
 In all nations. Matt. xxiv. 14. this gospel of the kingdom shall 
 be preached in all the world, for a witness unto all nations, and then 
 shall the end come. Mark xvi. 15. to every creature. John x. 16. other 
 sheep I have, which are not of this fold. Acts x. 34, 35. of a truth I 
 perceive that God is no respecter of persons ; but in every nation he that 
 feareth him, and worketh righteousness, is accepted of him. Rom. x. 18. 
 their sound went into all the earth, and their tvords unto the ends of the 
 world. This was predicted, Isai. ii. 2, &c. it shall come to pass in the 
 last days, &c. See also Mic. iv. 1. Isai. xix. 18, &c. in that day shall Jive 
 cities in the land of Egypt speak the language of Canaan, &c. xxv. 6, &c. 
 unto all people, xlii. 4, &c. the isles shall wait for his law. xlv. 22, 23. 
 look unto me, and be ye saved, all the ends of the earth. Iv. 4, 5. a witness 
 
 3 G 2 
 
412 
 
 to the people, &c. lvi. 3, &c. neither let the son of the stranger...... speak, 
 
 saying, Jehovah hath utterly separated me from his people, lxvi. 21. 
 / will also take of them for priests and Levites, saith Jehovah. Jer. 
 iii. 17. all the nations shall be gathered unto it. xxv. 8, &c. because ye 
 have not heard my words, behold, I will send and take all the families of 
 the north — . Hagg. ii. 7. the desire of all nations shall come. Zech. viii. 20. 
 there shall come people, and the inhabitants of many cities. 
 
 On the introduction of the gospel, or new covenant through faith 
 
 in Christ, the whole of the preceding covenant, in other words the 
 
 entire Mosaic law, was abolished. Jer. xxxi. 31 — 33. as above. Luke 
 
 xvi. 16. the law and the prophets were until John. Acts xv. 10. now 
 
 therefore why tempt ye God, to put a yoke upon the neck of the disciples, 
 
 which neither our fathers nor we were able to bear? Rom. iii. 21. now 
 
 the righteousness of God without the law is manifested, vi. 14. ye are not 
 
 under the law, but under grace, vii. 4. ye also are become dead to the 
 
 law by the body of Christ, that ye should be married to another, even to 
 
 him that is raised from the dead, that ice should bring forth fruit unto 
 
 God. v. 6. now we are delivered from the law, that being dead wherein we 
 
 were held, that we should serve in newness of spirit, and not in the oldness 
 
 of the letter. In the beginning of the same chapter the apostle illustrates 
 
 our emancipation from the law by the instance of a wife who is loosed 
 
 from her husband that is dead. v. 7. / had not known sin but by the law 
 
 (that is, the whole law, for the expression is unlimited) for I had not known 
 
 lust, except the law had said, Thou shalt not covet. It is in the decalogue 
 
 that the injunction here specified is contained; we are therefore absolved 
 
 from subjection to the decalogue as fully as to the rest of the law. 9 viii. 15. 
 
 ye have not received the spirit of bondage again to fear. xiv. 20. all things 
 
 9 This opinion, that it was inconsistent with the liberty of the gospel to consider the 
 decalogue as a law binding on Christians, is probably the reason why Milton forbears to 
 mention it, where Michael describes to Adam the civil and ritual commandments delivered 
 to the Jews. The omission is too remarkable not to have been designed, considering the 
 noble opportunity which would have been afforded for enlarging on its moral precepts. 
 See Paradise Lost, XII. 230 — 248. 
 
413 
 
 indeed are pure, compared with Tit. i. 15. unto the pure all things are 
 pure ; but unto them that are defiled and unbelieving is nothing pure, but 
 even their mind and conscience is defiled. 1 Cor. vi. 12. all things are lawful 
 to me, but all things are not expedient; all things are lawful for me, but 
 I will not be brought under the power of any. x. 23. all things are 
 lawful for me, but all things are not expedient; all things are lawful for 
 me, but all things edify not. 2 Cor. iii. 3. not in tables of stone, but in 
 fleshy tables of the heart, v. 6 — 8. ministers of the new testament, not 
 of the letter, but of the spirit ; for the letter killeth, but the spirit giveth 
 life : but if the ministration of death, written and engraven in stones, was 
 
 glorious how shall not the ministration of the spirit be rather glorious ? 
 
 v. 11. if that which was done away was glorious, much more that which 
 remaineth is glorious, v. 15. the children of Israel could not stedfastly 
 look to the end of that which is abolished, v. 17. if any man be in Christ, 
 he is a new creature ; old things are passed away ; behold, all things are 
 become new. Gal. iii. 19. wherefore then serveih the law ? it was added 
 because of transgressions, till the seed should come, to whom the promise 
 was made. v. 25. after that faith is come, we are no longer under a 
 schoolmaster, iv. 1, &:c. the heir, as long as he is a child, differ eth nothing 
 
 from a servant until the time appointed of the father: even so we, 
 
 when we were children, were in bondage under the elements of the world ; 
 but when the fulness of the time was come, God sent forth his Son, made 
 of a woman, made under the law, to redeem them that were under the law, 
 that we might receive the adoption of sons. Compare also v. 21, ad- 
 dressed to those who desired to be under the law ; and v. 24, of Hagar 
 and Sarah, these are the two covenants ; the one from the mount Sinai, 
 
 which gender eth to bondage, which is Agar but Jerusalem which is 
 
 above, v. 26. is free : hence v. 30. cast out the bondwoman and her son ; 
 for the son of the bondwoman shall not be heir with the son of the free- 
 woman, v. 18. if ye be led of the Spirit, ye are not under the law. Eph. 
 ii. 14, 15. who hath broken down the middle wall of partition between us, 
 having abolished in his flesh the enmity, even the law of commandments 
 contained in ordinances. Now not only the ceremonial code, but the 
 whole positive law of Moses, was a law of commandments, and con- 
 
414 
 
 tained in ordinances ; nor was it the ceremonial law which formed the 
 sole ground of distinction between the Jews and Gentiles, as Zanchius 
 on this passage contends, but the whole law; seeing that the Gentiles, 
 v. 12. were aliens from the commonwealth of Israel, and strangers from 
 the covenant of promise, which promise was made to the works of the 
 whole law, not to those of the ceremonial alone ; nor was it to these 
 latter only that the enmity between God and us was owing, v. 16. 
 So Coloss. ii. 14 — 17. blotting out the hand-writing of ordinances that was 
 
 against us he took it out of the way, &c. Heb. vii. 12, 15, 16. the 
 
 priesthood being changed, there is made of necessity a change also in the 
 
 law there ariseth another priest, who is made not after the law of 
 
 a carnal commandment, v. 18. there is verily a disannulling of the com- 
 mandment going before, (that is, of the commandment of works) for the 
 weakness and unprofitableness thereof, viii. 13. in that he saith, a new 
 covenant, he hath made the first old ; now that which decayeth and waxeth 
 old, is ready to vanish away. xii. 18, &c. ye are not come unto the mount 
 that might be touched, and that burned with fire, nor unto blackness, and 
 darkness, and tempest, and the sound of a trumpet, and the voice of words ; 
 which voice they that heard entreated that the word should not be spoken 
 
 to them any more but ye are come unto mount Sion and to Jesus 
 
 the mediator of the new covenant. 
 
 It is generally replied, that all these passages are to be understood 
 only of the abolition of the ceremonial law. This is refuted, first, by 
 the definition of the law itself, as given in the preceding chapter, in 
 which are specified all the various reasons for its enactment: if there- 
 fore, of the causes which led to the enactment of the law considered 
 as a whole, every one is revoked or obsolete, it follows that the whole 
 law itself must be annulled also. The principal reasons then which are 
 given for the enactment of the law are as follows ; that it might call forth 
 and develope our natural depravity; 1 that by this means it might work 
 
 1 Therefore was law giv'n them to evince 
 
 Their natural pravity, by stirring up 
 
 Sin against law to fight. Paradise Lost, XII. 287- 
 
415 
 
 wrath ; that it might impress us with a slavish fear through conscious- 
 ness of divine enmity, and of the hand-writing of accusation that was 
 against us; that it might be a schoolmaster to bring us to the right- 
 eousness of Christ ; and others of a similar description. Now the texts 
 quoted above prove clearly, both that all these causes are now abrogated, 
 and that they have not the least connection with the ceremonial law. 
 
 First then, the law is abolished principally on the ground of its 
 being a law of works; that it might give place to the law of grace. 
 Rom. iii. 27. by what law f of works f nay, but by the law of faith. 
 xi. 6. if by grace, then is it no more of works; otherwise grace is no 
 more grace. Now the law of works was not solely the ceremonial law, 
 but the whole law. 
 
 Secondly, iv. 15. the law worketh wrath ; for where no law is, 
 there is no transgression. It is not however a part, but the whole 
 of the law that worketh wrath ; inasmuch as the transgression is 
 of the whole, and not of a part only. Seeing then that the law 
 worketh wrath, but the gospel grace, and that wrath is incompatible 
 with grace, it is obvious that the law cannot co-exist with the 
 gospel. 
 
 Thirdly, the law of which it was written, the man that doeth them 
 shall live in them, Gal. iii. 12. Lev. xviii. 5. and, cursed is every one 
 that continueth not in all things which are written in the book of the law 
 to do them, Deut. xxvii. 26. Gal. iii. 10. was the whole law. From the 
 curse of this law Christ hath redeemed us, v. 13. inasmuch as we were 
 unable to fulfil it ourselves. Now to fulfil the ceremonial law could 
 not have been a matter of difficulty ; it must therefore have been the 
 entire Mosaic law from which Christ delivered us. Again, as it was 
 against those who did not fulfil the whole law that the curse was de- 
 nounced, it follows that Christ could not have redeemed us from that 
 curse, unless he had abrogated the whole law ; if therefore he abrogated 
 the whole, no part of it can be now binding upon us. 
 
416 
 
 Fourthly, we are taught, 2 Cor. iii. 7. that the law written and 
 engraven in stones was the ministration of death, and therefore was 
 done away. Now the law engraven in stones was not the ceremonial 
 law, but the decalogue. 
 
 Fifthly, that which was, as just stated, a law of sin and death, (of 
 sin, because it is a provocative to sin ; of death, because it produces death, 
 and is in opposition to the law of the spirit of life,) is certainly not the 
 ceremonial law alone, but the whole law. But the law to which the above 
 description applies, is abolished ; Rom. viii. 2. the law of the spirit of life 
 in Christ Jesus hath made me free from the law of sin and death. 
 
 Sixthly, it was undoubtedly not by the ceremonial law alone that the 
 motions of sin which were by the law, wrought in our members to bring 
 forth fruit unto death, Rom. vii. 5. But of the law which thus operated it 
 is said that we are become dead thereto, v. 4. and that being dead wherein 
 we were held, v. 6. we are delivered from it, as a wife is free from the 
 law of her husband who is dead, v. 3. We are therefore delivered, v. 6. 
 not from the ceremonial law alone, but from the whole law of Moses. 
 
 Seventhly, all believers, inasmuch as they are justified by God through 
 faith, are undoubtedly to be accounted righteous; but Paul expressly asserts 
 that the law is not made for a righteous man, 1 Tim. i. 9- Gal. v. 22, 23. 
 If however any law were to be made for the righteous, it must needs 
 be a law which should justify. Now the ceremonial law alone was so 
 far from justifying, that even the entire Mosaic law had not power to 
 effect this, as has been already shown in treating of justification : Gal. iii. 
 11, &c. therefore it must be the whole law, and not the ceremonial part 
 alone, which is abrogated by reason of its inability in this respect. 
 
 To these considerations we may add, that that law which not only 
 cannot justify, but is the source of trouble and subversion to believers ; 
 which even tempts God if we endeavour to perform its requisitions ; 
 which has no promise attached to it, or, to speak more properly, which 
 
417 
 
 takes away and frustrates all promises, whether of inheritance, or adop- 
 tion, or grace, or of the Spirit itself; nay, which even subjects us to 
 a curse ; must necessarily have been abolished. If then it can be shown 
 that the above effects result, not from the ceremonial law alone, but 
 from the whole law, that is to say, the law of works in a com- 
 prehensive sense, it will follow that the whole law is abolished; and 
 that they do so result, I shall proceed to show from the clearest pas- 
 sages of Scripture. With regard to the first point, Acts xv. 24. we have 
 heard that certain which went out from us have troubled you with words, 
 subverting your souls, saying, Ye must be circumcised, and keep the law. 
 v. 10. why tempt ye God, to put a yoke upon the neck of the disciples f 
 Certain of the Pharisees which believed, said that it was needful for 
 them to keep the whole law, v. 5. when therefore Peter in opposition to 
 this doctrine contends, that the yoke of the law ought to be removed 
 from the necks of the disciples, it is clear that he must mean the whole 
 law. Secondly, that the law which had not the promise was not the 
 ceremonial law only, but the whole law, is clear from the consideration, 
 that it would be sufficient if one part had the promise, although the 
 other were without it; whereas the law which is so often the subject 
 of discussion with Paul has no promise attached to either of its branches. 
 Rom. iv. 13, 16. the promise that he should be the heir of the world, 
 was not to Abraham, or to his seed through the law, but through the right- 
 eousness of faith. Gal. iii. 18. if the inheritance be of the law, it is no 
 more of promise; but God gave it to Abraham by promise; and therefore 
 not by the law, or any part of it; whence Paul shows that either the 
 whole law, or the promise itself, must of necessity be abolished, Rom. 
 iv. 14. if they which are of the law be heirs, faith is made void, and 
 the promise is made of none effect. Compare also Gal. iii. 18. as above. By 
 the abolition of the promise, the inheritance and adoption are abolished ; 
 fear and bondage, which are incompatible with adoption, are brought 
 back, Rom. viii. 15. Gal. iv. 1, &c. v. 21, 24, 26, 30. as above ; union and 
 fellowship with Christ are dissolved, Gal. v. 4. Christ is become of no 
 effect unto you, whosoever of you are justified by the law, whence follows 
 the loss of glorification ; nay, grace itself is abolished, unless the 
 
 3 H 
 
418 
 
 abolition of the law be an entire abolition : Gal. v. 4. whosoever of you 
 are justified by the law, ye are fallen from grace, where by the word 
 law is intended the entire code, as appears not only from the preceding 
 verse, he is a debtor to do the whole law, but from other considerations ; 
 finally, the Spirit itself is excluded ; Gal. v. 18. if ye be led of the Spirit, 
 ye are not under the law ; therefore, vice versa, if ye be under the law, ye 
 are not led of the Spirit. We are consequently left under the curse : Gal. 
 iii. 10. as many as are of the works of the law, are under the curse ; for 
 it is written, Cursed is every one that continueth not in all things which 
 are written in the book of the law, to do them ; therefore all things which 
 are written in the law, and not the things of the ceremonial law alone, 
 render us obnoxious to the curse. Christ therefore, when he redeemed us 
 from the curse, v. 13. redeemed us also from the causes of the curse, 
 namely, the works of the law, or, which is the same, from the whole 
 law of works ; which, as has been shown above, is not the ceremonial part 
 alone. Even supposing, however, that no such consequences followed, 
 there could be but little inducement to observe the conditions of a law 
 which has not the promise; it would be even ridiculous to attempt to 
 observe that which is of no avail unless it be fulfilled in every part, and 
 which nevertheless it is impossible for man so to fulfil ; especially as it 
 has been superseded by the more excellent law of faith, which God in 
 Christ has given us both will and power to fulfil. 2 
 
 It appears therefore as well from the evidence of Scripture, as from 
 the arguments above adduced, that the whole of the Mosaic law is abolished 
 
 * peace 
 
 Of conscience, which the law by ceremonies 
 
 Cannot appease, nor man the moral part 
 
 Perform, and, not performing, cannot live. 
 
 So law appears imperfect, and but giv'n 
 
 With purpose to resign them, in full time, 
 
 Up to a better cov'nant, disciplin'd 
 
 From shadowy types to truth, from flesh to spirit, 
 
 From imposition of strict laws to free 
 
 Acceptance of large grace, from servile fear 
 
 To filial, works of law to works of faith. Paradise Lost, XII. 296. 
 
419 
 
 by the gospel. It is to be observed, however, that the sum and essence 
 of the law is not hereby abrogated ; its purpose being attained in that 
 love of God and our neighbour, which is born of the Spirit through 
 faith. It was with justice therefore that Christ asserted the permanence 
 of the law, Matt. v. 17. think not that I am come to destroy the law, or 
 the prophets ; I am not come to destroy, but to fulfil. Rom. iii. 31. do we 
 then make void the law through faith? God forbid: yea, we establish the 
 law. viii. 4. that the righteousness of the law might be fulfilled in us, 
 who walk not after the flesh, but after the Spirit. 
 
 ^The common objection to this doctrine is anticipated by Paul him- 
 self, who expressly teaches that by this abrogation of the law, sin, 
 if not taken away, is at least weakened rather than increased in power : 
 Rom. vi. 14, 15. sin shall not have dominion over you; for ye are not 
 under the law, but under grace : what then ? shall we sin, because we 
 are not under the law, but under grace ? God forbid. Therefore, as was 
 said above, the end for which the law was instituted, namely, the love 
 of God and our neighbour, is by no means to be considered as abolished ; 
 it is the tablet of the law, so to speak, that is alone changed, its injunc- 
 tions being now written by the Spirit in the hearts of believers ; with 
 this difference, that in certain precepts the Spirit appears to be at vari- 
 ance with the letter, namely, wherever by departing from the letter we 
 can more effectually consult the love of God and our neighbour. Thus 
 Christ departed from the letter of the law, Mark ii. 27. the sabbath was 
 made for man, and not man for the sabbath, if we compare his words with 
 the fourth commandment. Paul did the same in declaring that a mar- 
 riage with an unbeliever was not to be dissolved, contrary to the express 
 injunction of the law ; 1 Cor. vii. 12. to the rest speak I, not the Lord. 
 In the interpretation of these two commandments, of the sabbath and 
 marriage, a regard to the law of love is declared to be better than 
 a compliance with the whole written law ; a rule which applies equally 
 to every other instance. Matt. xxii. 37 — 40. on these two command- 
 ments (namely, the love of God and our neighbour) hang all the 
 law and the prophets. Now neither of these is propounded in express 
 
 3 h 2 
 
420 
 
 terms among the ten commandments, the former occurring for the 
 first time Deut. vi. 5. the latter, Lev. xix. 18. and yet these two 
 precepts are represented as comprehending emphatically, not only 
 the ten commandments, but the whole law and the prophets. Matt, 
 vii. 12. all things whatsoever ye would that men should do unto you, do 
 ye even so to them ; for this is the law and the prophets. Rom. xiii. 
 8, 10. he that loveth another hath fulfilled the law, love is the fulfilling of 
 the law. Gal. v. 14. all the law is fulfilled in one word, even in this, Thou 
 shalt love thy neighbour as thyself 1 Tim. i. 5. the end of the command- 
 ment is charity out of a pure heart, and of a good conscience, and of faith 
 unfeigned. If this is the end of the Mosaic commandment, much more 
 is it the end of the evangelic. James ii. 8. if ye fulfil the royal law 
 according to the scripture, Thou shalt love thy neighbour as thyself, thou 
 shalt do well. Hence all rational interpreters have explained the precepts 
 of Christ, in his sermon on the mount, not according to the letter, but 
 in the spirit of the law of love. So also that of Paul, 1 Cor. xi. 4. every 
 man praying or prophesying, having his head covered, dishonoureth his 
 head; a text which will come under consideration in Book II. chap. iv. 
 on the outward deportment befitting prayer. Hence it is said, Rom. iv. 
 15. where no law is, there is no transgression; that is, no transgression 
 in disregarding the letter of the law, provided that under the direction 
 of the Spirit the end of the institution be attained in the love of God 
 and our neighbour. 
 
 On the united authority of so many passages of Scripture, I con- 
 ceived that I had satisfactorily established the truth in question against 
 the whole body of theologians, who, so far as my knowledge then 
 extended, concurred in denying the abrogation of the entire Mosaic law. 
 I have since however discovered, that Zanchius, in his commentary on 
 the second chapter of Ephesians, declares himself of the same opinion, 3 
 
 3 ' These authorities, without long search, I had to produce But God (I solemnly 
 
 attest him) withheld from my knowledge the consenting judgement of these men so late, 
 until they could not be my instructors, but only my unexpected witnesses to partial men — ' 
 Tetrachordon. Prose Works, II. 237- 
 
421 
 
 remarking, very justly, that * no inconsiderable part of divinity depends 
 on the right explanation of this question ; and that it is impossible to 
 comprehend the Scriptures properly, especially those parts which relate 
 to justification and good works,' (he might have added, the whole of the 
 New Testament) * unless the subject of the abrogation of the law be 
 thoroughly understood.' He proves his point with sufficient accuracy, 
 but neglects to follow up his conclusions ; losing himself in a multi- 
 tude of minute exceptions, and apparently fluctuating between the two 
 opinions, so as to leave the reader, if not extremely attentive, in a state 
 of uncertainty. I have also observed that Cameron somewhere expresses 
 the same opinion respecting the abolition of the whole law. 4 
 
 It is asserted, however, by divines in general, who still maintain the 
 tenet of the converted Pharisees, that it is needful for those who are 
 under the gospel to observe the law (a doctrine which in the infancy of 
 the church was productive of much mischief) that the law may be 
 highly useful, in various ways, even to us who are Christians ; inasmuch 
 as we are thereby led to a truer conviction of sin, and consequently to 
 a more thankful acceptance of grace ; as well as to a more perfect know- 
 ledge of the will of God. With regard to the first point, I reply, that 
 I am not speaking of sinners, who stand in need of a preliminary impulse 
 to come to Christ, but of such as are already believers, and conse- 
 quently in the most intimate union with Christ ; as to the second, 
 the will of God is best learnt from the gospel itself under the pro- 
 mised guidance of the Spirit of truth, and from the divine law written 
 in the hearts of believers. Besides, if the law be the means of leading 
 us to a conviction of sin and an acceptance of the grace of Christ, 
 this is effected by a knowledge of the law itself, not by the performance 
 
 4 Cameron appears to have been a favorite author with Milton. He elsewhere calls him 
 ' a late writer much applauded/ and characterizes an observation which he makes on Matt. xix. 3. 
 as 'acute and learned.' Telrachordon. Prose Works, II. 174. Mr. Todd also, in noticing that 
 Cameron was one of the few contemporary authors whom Milton has mentioned in terms of 
 respect, quotes another passage in praise of him from the treatise cited above, where he is 
 spoken of as ' an ingenious writer, and in high esteem.' Tetrachordon, II. 210. Life of Milton, 
 p. 153. 
 
422 
 
 of its works; inasmuch as through the works of the law, instead of 
 drawing nearer to Christ, we depart farther from him; as Scripture 
 is perpetually inculcating. 
 
 In the next place, a distinction is made; and Polanus in particular 
 observes, that * when it is said that we are not under the law, it is 
 not meant that we are not under an obligation to obey it, but that we 
 are exempt from the curse and restraint of the law, as well as from the 
 provocation to sin which results from it.' 5 If this be the case, what 
 advantage do believers reap from the gospel ? since even under the law 
 they at least were exempted from the curse and provocation to sin ; 
 and since to be free from the restraint of the law can mean nothing 
 but that for which I contend, an entire exemption from the obligation 
 of the law. For as long as the law exists, it constrains, because it is 
 a law of bondage; constraint and bondage being as inseparable from 
 the dispensation of the law, as liberty from the dispensation of the 
 gospel ; of which shortly. 
 
 Polanus contends, on Gal. iv. 4, 5. to redeem them that were under 
 the law, that * when Christians are said to be redeemed from subjection 
 to the law, and to be no longer under the law, this is not to be taken in 
 an absolute sense, as if they owed no more obedience to it. What then 
 do the words imply? They signify, that Christians are no longer under 
 the necessity of perfectly fulfilling the law of God in this life, inasmuch 
 as Christ has fulfilled it for them.' That this is contrary to the truth, 
 is too obvious not to be acknowledged. So far from a less degree of per- 
 fection being exacted from Christians, it is expected of them that they 
 should be more perfect than those who were under the law ; as the whole 
 tenour of Christ's precepts evinces. The only difference is, that Moses 
 imposed the letter, or external law, even on those who were not willing 
 to receive it ; whereas Christ writes the inward law of God by his Spirit 
 
 4 ' Non esse sub lege, non est, non teneri obedientia legis, sed liberum esse a maledic- 
 tione, et coactione legis, et peccati irritatione.' Polani Syniagm. Theol. lib. vi. cap. 10. 
 t)e Lege Dei. 
 
423 
 
 on the hearts of believers, 6 and leads them as willing followers. Under 
 the law, those who trusted in God were justified by faith indeed, but not 
 without the works of the law ; Rom. iv. 12. the father of circumcision 
 to them who are not of the circumcision only, but who also walk in the 
 steps of that faith of our father Abraham, which he had being yet un- 
 circumcised. The gospel, on the contrary, justifies by faith without the 
 works of the law. Wherefore, we being freed from the works of the 
 law, no longer follow the letter, but the spirit ; doing the works of 
 faith, not of the law. Neither is it said to us, whatever is not of the 
 law is sin, but, whatever is not of faith is sin; faith consequently, and 
 not the law, is our rule. It follows, therefore, that as faith cannot be 
 made matter of compulsion, so neither can the works of faith. 7 See more 
 on this subject in the fifteenth chapter, on Christ's kingly office, and 
 on the inward spiritual law by which he governs the church. Compare 
 also Book II. chap. i. where the form of good works is considered. 
 
 From the abrogation, through the gospel, of the law of servitude, 
 results Christian liberty ; though liberty, strictly speaking, is the peculiar 
 fruit of adoption, and consequently was not unknown during the time 
 of the law, as observed in the twenty-third chapter. Inasmuch, how- 
 ever, as it was not possible for our liberty either to be perfected or 
 made fully manifest till the coming of Christ our deliverer, liberty 
 must be considered as belonging in an especial manner to the gospel, 
 
 ' what the Spirit within 
 
 Shall on the heart engrave. Paradise Lost, XII. 523. 
 
 ' The state of religion under the gospel is far differing from what it was under the law ; then 
 was the state of rigour, childhood, bondage, and works, to all which force was not unbe- 
 fitting ; now is the state of grace, manhood, freedom, and faith, to all which belongs willing- 
 ness and reason, not force: the law was then written on tables of stone, and to be per- 
 formed according to the letter, willingly or unwillingly; the gospel, our new covenant, 
 upon the heart of every believer, to be interpreted only by the sense of charity and inward 
 persuasion.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 335. 
 
 7 * Surely force cannot work persuasion, which is faith ; cannot therefore justify or pacify 
 the conscience : and that which justifies not in the gospel, condemns ; is not only not good, but 
 sinful to do: Rom. xiv. 23. whatsoever is not of faith, is sin.' Ibid. Prose Works, III. 342. 
 
424 
 
 and as consorting therewith: 8 first, because truth is principally known 
 by the gospel, 9 John i. 17. grace and truth came by Jesus Christ, and 
 truth has an essential connection with liberty ; viii. 31, 32. if ye continue 
 in my word, then are ye my disciples indeed; and ye shall know the 
 truth, and the truth shall make you free. v. 36. if the Son therefore shall 
 make you free, ye shall be free indeed. Secondly, because the peculiar 
 gift of the gospel is the Spirit ; but where the Spirit of the Lord is, 
 there is liberty, 2 Cor. iii. 17- 
 
 CtTRTSTTAN LIBER TY JS that whereby -WE^-ARE- XOOSED AS IT WERE 
 BY ENFRANCHISEMENT, THROUGH CHRTST OU R T>T?T.T VERER, F RQM_XHE 
 BONDAGE OF STNj AND CONSEQUENTLY FROM THE RULE OF THE LAW 
 AND OF MAN ; TO_JtSE_INXENT_THAT BEING MADE SONS INSTEAD 
 OF SERVANTS, AND PERFECT MEN INSTEAD OF CHILDREN, WE MAY 
 , S ERVE GOD IN LOVE THROUGH T H E ftTTTDANCE OF THE S PIRIT—* OF 
 
 truth. Gal. v. 1. stand fast therefore in the liberty wherewith Christ 
 hath made us free; and be not entangled again with the yoke of bondage. 
 Rom. viii. 2. the law of the Spirit of life in Christ Jesus hath made me 
 free from the law of sin and death, v. 15. ye have not received the 
 spirit of bondage again to fear ; but ye have received the Spirit of adop- 
 tion, whereby we cry, Abba, Father. Gal. iv. 7- wherefore thou art no 
 more a servant, but a son. Heb. ii. 15. that he might deliver them who 
 through fear of death were all their lifetime subject to bondage. 1 Cor. 
 vii. 23. ye are bought with a price; be not ye the servants of men. 
 James i. 25. whoso looketh into the perfect law of liberty, and continueth 
 therein, ii. 12. so speak ye, and so do, as they that shall be judged by 
 the law of liberty. 
 
 That we may serve God. Matt. xi. 29, 30. take my yoke upon 
 
 8 what will they then 
 
 But force the Spirit of grace itself, and bind 
 His consort Liberty ? Paradise Lost, XII. 524. 
 
 9 ' In respect of that verity and freedom which is evangelical, St. Paul comprehends both 
 ends alike, &c.' A Treatise of Civil Power, &c Prose Works, IV. 338. 
 
425 
 
 you for my yoke is easy, and my burden is light, compared with 
 
 1 John v. 3 — 5. this is the love of God, that we keep his commandments, 
 and his commandments are not grievous. Rom. vi. 18. being then made 
 free from sin, ye became the servants of righteousness, v. 22. now being 
 made free from sin, and become servants to God, ye have your fruit unto 
 /witness, vii. 6. now we are delivered from the law, that being dead 
 wherein we were held, that we should serve in newness of spirit, and not 
 
 in the oldness of the letter, xii. 1, 2. present your bodies a reasonable 
 
 service ; and be not conformed to this world; but be ye transformed by 
 the renewing of your mind, that ye may prove what is that good and 
 acceptable and perfect will of God. James i. 25. whoso looketh into the 
 perfect law of liberty, and continueth therein, he being not a forgetful 
 hearer, but a doer of the work, this man shall be- blessed in his deed. 
 1 Pet. ii. 16. as free, and not using your liberty for a cloke of malicious- 
 ness, but as the servants of God. Hence we are freed from the yoke 
 of human judgements, much more of civil decrees and penalties in reli- 
 gious matters. Rom. xiv. 4. who art thou that judgest another man's 
 servant? to his own master he standeth or falleth. v. 8. whether we live or 
 die, we are the Lord's. Matt. vii. 1. judge not, that ye be not judged. 
 Rom. xiv. 10. why dost thou judge thy brother? or why dost thou set 
 at nought thy brother? for we shall all stand before the judgement-seat 
 of Christ. If we are forbidden to judge (or condemn) our brethren 
 respecting matters of religion or conscience in common discourse, how 
 much more in a court of law, which has confessedly no jurisdiction 
 here; since Paul refers all such matters to the judgement-seat of Christ, 
 not of man? James ii. 12. so speak ye, and so do, as they that shall be 
 judged by the law of liberty; namely, by God, not by fallible men in 
 things appertaining to religion ; wherein if he will judge us according 
 to the law of liberty, why should man prejudge us according to the law 
 of bondage ? 
 
 By the, guidance of the Sptbtt of tbtjttt in love. Rom. xiv. 
 throughout the whole of the chapter ; and chap. xv. 1 — 15. In these 
 chapters Paul lays down two especial cautions to be observed ; first, 
 
 3 I 
 
426 
 
 that whatever we do in pursuance of this our liberty, we should do it in 
 full assurance of faith, nothing doubting that it is permitted us. 1 v. 5. 
 let every man be fully persuaded in his own mind. v. 23. whatever is 
 not of faith, is sin. Secondly, that we should give no just cause of 
 offence to a weak brother, v. 20, 21. for meat destroy not the work of 
 God: all things indeed are pure, hut it is evil for that man who eateth 
 with offence. 1 Cor. viii. 13. if meat make my brother to offend, I ivill 
 eat no flesh while the world standeth, lest I make my brother to offend; 
 which resolution, however, must • be considered as an effect of the 
 extraordinary love which the apostle bore his brethren, rather than 
 a religious obligation binding on every believer to abstain from 
 flesh for ever, in case a weak brother should think vegetable food 
 alone lawful, ix. 19 — 22. though I be free from all men, yet have 
 I made myself servant unto all, that I might gain the more; unto the 
 
 Jews I became as a Jew to them that are under the law, as under 
 
 the law to them that are without law, as without law ; being not 
 
 without law to God, but under the law to Christ to the weak became 
 
 I as weak . . . . I am made all things to all men. x. 23. all things are 
 lawful for me, but all things are not expedient. Gal. v. 13. for, brethren, 
 ye have been called unto liberty; only use not liberty for an occasion to 
 the flesh ; but by love serve one another. 2 Pet. ii. 19. while they promise 
 themselves liberty, they themselves are the servants of corruption. 1 Cor. 
 viii. 9- take heed lest by any means this liberty of yours become a 
 stumbling-block to them that are weak. 
 
 This appears to have been the sole motive for the command given 
 to the churches, Acts xv. 28, 29- to abstain from blood, and from things 
 strangled; namely, lest the Jews who were not yet sufficiently esta- 
 blished in the faith should take offence. For that the abstinence from 
 blood was purely ceremonial, is evident from the reason assigned 
 
 1 ' In religion whatever we do under the gospel, we ought to be thereof persuaded 
 without scruple ; and are justified by the faith we have, not by the work we do : Rom. 
 xiv. 5. let evert/ man be fully persuaded in his own mind.' A Treatise of Civil Power, &c. 
 Prose Works, III. 341. 
 
427 
 
 Lev. xvii. 11. the life of the flesh is in the blood, and I have given it 
 to you upon the altar to make an atonement for your souls. Thus the 
 eating of fat was forbidden by the law, vii. 23, &c. yet no one infers 
 from hence that the use of fat is unlawful, this prohibition applying 
 only to the sacrificial times : Acts x. 13, &c. 
 
 No regard, however, is to be paid to the scruples of the malicious 
 or obstinate. Gal. ii. 4, 5. and that because of false brethren unawares 
 brought in, who came in privily to spy out our liberty which we have 
 in Christ Jesus, that they might bring us into bondage; to whom we 
 gave place by subjection, no, not for an hour; that the truth of the gospel 
 might continue with you. 1 Cor. xiv. 38. if any man be ignorant, let him 
 be ignorant. Christ was not deterred by the fear of giving offence to 
 the Pharisees, from defending the practice of his disciples in eating 
 bread with unwashen hands, Matt. xv. 2, 3. and plucking the ears 
 of corn, which it was considered unlawful to do on the sabbath-day, 
 Luke vi. 1, &c. Nor would he have suffered a woman of condition to 
 anoint his feet with precious ointment, and to wipe them with her 
 hair, still less would he have vindicated and praised the action, John 
 xii. 3, &c. neither would he have availed himself of the good offices and 
 kindness of the women who ministered unto him whithersoever he 
 went, if it were necessary on all occasions to satisfy the unreasonable 
 scruples of malicious or envious persons. Nay, we must withstand 
 the opinions of the brethren themselves, if they are influenced by 
 motives unworthy of the gospel. Gal. ii. 11, &c. when Peter was come 
 to Antioch, I withstood him to the face, because he was to be blamed. 
 Nor ought the weak believer to judge rashly of the liberty of a Christian 
 brother whose faith is stronger than his own, but rather to give himself 
 up to be instructed with the more willingness. Rom. xiv. 13. let us not 
 therefore judge one another any more. 
 
 Neither this reason, therefore, nor a pretended consideration for the 
 weaker brethren, afford a sufficient warrant for those edicts of the magis- 
 trate which constrain believers, or deprive them in any respect of their 
 
 3 I 2 
 
 vi 
 
428 
 
 religious liberty. 2 For so the apostle argues 1 Cor. ix. 19. though I he free 
 from all men, yet have I made myself servant unto all; I was not made 
 so by others, but became so of my own accord ; s free from all men, and 
 consequently from the magistrate, in these matters at least. When the 
 magistrate takes away this liberty, he takes away the gospel itself; he 
 deprives the good and the bad indiscriminately of their privilege of 
 free judgement, contrary to the spirit of the well known precept, Matt, 
 xiii. 29, 30. lest while ye gather up the tares ye root up also the wheat 
 with them: let both grow together until the harvest.* 
 
 2 ' I have shown that the civil power hath neither right, nor can do right, by forcing 
 religious things r I will now show the wrong it doth, by violating the fundamental principle 
 of the gospel, the new birthright of every true believer, Christian liberty.' A Treatise of 
 Civil Power, &c. Prose Works, III. 337- ' Liberty, which is inseparable from Christian reli- 
 gion.' Ibid. 352. 
 
 3 ' None more cautious of giving scandal than St. Paul. Yet while he made himself ser- 
 vant to all, that he might gain the more, he made himself so of his own accord, was not 
 made so by outward force, testifying at the same time that he was free from all men.' 
 Ibid. III. 342. 
 
 * On earth 
 
 Who against faith and conscience can be heard 
 Infallible? Paradise Lost, XII. 528. 
 
 ' Seeing then that in matters of religion, as hath been proved, none can judge or 
 determine here on earth, no not church-governors themselves against the consciences of other 
 believers, my inference is, or rather not mine, but our Saviour's own, that in those matters 
 they neither can command or use constraint, lest they run rashly on a pernicious conse- 
 quence, forewarned in that parable, Matt. xiii. from the 29th to the 31st verse, lest while ye 
 gather up the tares ye root up also the wheat with them : let both grow together until the harvest ; 
 and in the time of harvest I will say to the reapers, Gather ye together first the tares, &c.' 
 A Treatise of Civil Power, &c III. 323. 
 
CHAP. XXVIII. 
 
 Of the 
 external sealing of the covenant of grace. 
 
 A HE MANIFESTATION OF THE COVENANT OF GRACE, under the law 
 
 and the gospel respectively, has been considered; we are now to speak 
 of the sealing of that covenant, or rather of its representation 
 under certain outward signs. 
 
 This representation, like the covenant itself and its manifestation, is 
 common both to the law and the gospel: under the former it consisted 
 in Circumcision and the Passover ; under the latter it consists in 
 Baptism and the Supper of the Lord. These ceremonies, particularly 
 the two latter, are generally known by the name of Sacraments. 
 
 A Sacrament is a visible sign ordained by God, whereby he sets 
 his seal on believers in token of his saving grace, or of the satisfaction 
 of Christ; and whereby we on our part testify our faith and obedi- 
 ence to God with a sincere heart and a grateful remembrance. 
 
 Respecting circumcision, compare Gen. xvii. 10, &c. this is my cove- 
 nant which ye shall keep between me and you, and thy seed after thee; 
 every man child among you shall be circumcised; and ye shall circumcise 
 the flesh of your foreskin ; and it shall be a token of the covenant between 
 me and you. Rom. iv. 11, 12. he received the sign of circumcision, a seal 
 of the righteousness of faith which he had yet being uncircumcised ; that 
 he might be the father of all them that believe, though they be not circum- 
 cised, that righteousness might be imputed unto them also; and the father 
 
430 
 
 of circumcision to them who are not of the circumcision only, but who also 
 walk in the steps of that faith of our father Abraham, which he had 
 being yet uncircumcised. Deut. x. 16. circumcise the foreskin of your heart, 
 and be no more stiff-necked, xxx. 6. Jehovah thy God will circumcise 
 thine heart, and the heart of thy seed, to love Jehovah thy God — . Jer. 
 iv. 4. circumcise yourselves to Jehovah, and take away the foreskins of 
 your heart. Sometimes, by a similar figure, it signifies sanctification even 
 under the gospel. Col. ii. 11. in whom also ye are circumcised with the 
 circumcision made without hands, in putting off the body of the sins of 
 the flesh by the circumcision of Christ. 
 
 Subsequently, however, to the giving of the law circumcision seems 
 to have typified the covenant of works. Rom. iv. 12. the father of cir- 
 cumcision to them who are not of the circumcision only. ii. 25. for cir- 
 cumcision verily profiteth, if thou keep the law ; but if thou be a breaker 
 of the law, thy circumcision is made uncircumcision. Gal. v. 3. / testify 
 again to every man that is circumcised, that he is a debtor to do the whole 
 law. Hence it is said to have been given by Moses, John vii. 22, 23. 
 
 Respecting the passover, compare Exod. xii. 3, &c. in the tenth 
 day of this month they shall take to them every man a lamb, according to 
 the house of their fathers, a lamb for an house, &c. v. 13. the blood shall 
 be to you for a token upon the houses where ye are, and when I see the 
 blood I will pass over you, and the plague shall not be upon you to destroy 
 you, when I smite the land of Egypt, v. 15. seven days shall ye eat 
 unleavened bread; even the first day ye shall put away leaven out of 
 your houses. 
 
 The passover typified the sacrifice of Christ, and the efficacy of the 
 sprinkling of his blood for the salvation of such as celebrated the 
 feast with purity of heart. John i. 29. John seeth Jesus coming unto 
 him, and saith, Behold the Lamb of God, which taketh away the sin of 
 the world, xix. 36. these things were done that the scripture should be 
 fulfilled, A bone of him shall not be broken. 1 Cor. v. 7- purge out there- 
 
431 
 
 fore the old leaven, that ye may he a new lump, as ye are unleavened: 
 for even Christ our passover is sacrificed for us. 
 
 Under the gospel, the first of the sacraments commonly so called 
 is baptism, wherein the bodies of believers who engage them- 
 selves TO PURENESS OF LIFE ARE IMMERSED IN RUNNING WATER, 6 
 
 to signify their regeneration by the holy spirit, and their 
 union with Christ in his death, burial, and resurrection. 
 
 Of believers. Matt, xxviii. 19. teach all nations, , baptizing them — . 
 
 Mark xvi. 15, 16. preach the gospel he that believeth and is baptized, 
 
 shall be saved. Acts viii. 36, 37- what doth hinder me to be baptized?.... 
 if thou believest with all thine heart, thou mayest. Eph. v. 26. that he 
 might cleanse it with the washing of water by the word. 1 Pet. iii. 21. 
 the like figure whereunto even baptism doth also now save us (not the 
 putting away of the filth of the flesh, but the answer of a good conscience 
 towards God) by the resurrection of Jesus Christ. 
 
 Hence it follows that infants are not to be baptized, inasmuch 
 as they are incompetent to receive instruction, or to believe, or to enter 
 into a covenant, or to promise or answer for themselves, or even to 
 
 5 In prqfluentem aquam. By the admission of this word into the definition, it is evident 
 that Milton attributed some importance to this circumstance, probably considering that the 
 superior purity of running water was peculiarly typical of the thing signified. Hence it 
 appears that the same epithet employed in Paradise Lost, in a passage very similar to the 
 present, is not merely a poetical ornament. 
 
 Them who shall believe 
 
 Baptizing in the prafluent stream, the sign 
 
 Of washing them from guilt of sin to life 
 
 Pure, and in mind prepar'd, if so befall, 
 
 For death, like that which the Redeemer died. XII. 441. 
 
 Tertullian concludes differently, arguing that any water which can be conveniently pro- 
 cured, is sufficient for the spirit of the ordinance. 'Nulla distinctio est mari quis an 
 stagno, flumine an fonte, lacu an alveo diluatur ; nee quidquam refert inter eos quos 
 Joannes in Jordane, et quos Petrus in Tiberi tinxit; nisi et ille spado quern Pbilippus 
 inter vias fortuita aqua tinxit, plus salutis aut minus retulit.' De Baptismo, IV. 
 
432 
 
 hear the word. For how can infants, who understand not the word, 
 be purified thereby ; any more than adults can receive edification 
 by hearing an unknown language? For it is not that outward bap- 
 tism, which purifies only the filth of the flesh, that saves us, but 
 the answer of a good conscience, as Peter testifies; of which infants 
 are incapable. 6 Besides, baptism is not merely a covenant, containing 
 a certain stipulation on one side, with a corresponding engagement on 
 the other, which in the case of an infant is impossible; but it is also 
 a vow, and as such can neither be pronounced by infants, nor required 
 of them. See Book II. Chap. iv. under the head of vows. 
 
 It is remarkable to what futile arguments those divines have recourse, 
 who maintain the contrary opinion. They allege Matt. xix. 14. suffer 
 little children, and forbid them not to come unto me, for of such is the 
 kingdom of heaven. 7 It appears however that they were not brought to 
 him for the purpose of being baptized; v. 13. then were there brought 
 unto him little children, that he should put his hands on them and pray ; 
 neither did Christ baptize them, but only put his hands on them, v. 15. 
 Mark x. 16. he took them up in his arms, put his hands upon them, and 
 blessed them. Seeing then that they were neither brought to Christ to 
 be baptized, nor, when received, were actually baptized by him, it is 
 impossible to admit the sophistical inference, that they were properly 
 qualified for baptism; or, which is still more difficult to conceive, 
 that not little children merely, but infants, are so qualified. For 
 if competent to be baptized, they are competent on the same grounds 
 to be partakers of the Lord's Supper. Let the church therefore receive 
 infants which come unto her, after the example of Christ, with impo- 
 sition of hands and benediction, but not with baptism. Again, they 
 remind us, that of such is the kingdom of heaven. Is this to be under- 
 stood of all without distinction, or only of such as shall subsequently 
 
 6 For an answer to this see Wall's Defence of his History of Infant Baptism, p. 243. and 
 Whitby on Matt. iii. 16. 
 
 7 See Beveridge on the Twenty-seventh Article. 
 
433 
 
 believe? How perfectly soever God may know them that are his, the 
 church does not know them ; what they are in the sight of God is 
 one thing, and what they are by church privilege is another. It must 
 mean, therefore, of such in respect of simplicity and innocence; whereas 
 neither simplicity nor innocence, although they may be predicated of 
 little children, can properly be attributed to infants, who have not as 
 yet the faculty of reason : neither does it follow, that because any one 
 is an inheritor of the kingdom of heaven, he is therefore admissible to 
 every religious sacrament; or that, because he is included in the cove- 
 nant, he has therefore the right of participating in such signs and seals 
 of that covenant as demand the exercise of mature faith and reason. 
 For the thing signified in the Supper of the Lord appertains no less to 
 infants than the thing signified in baptism; and yet infants are not 
 admitted to the former rite, although they were admitted to the pass- 
 over, which held the same place in the former dispensation as the Lord's 
 Supper in the present. Hence, by the way, we may perceive how weak 
 it is to reason as follows : baptism has succeeded to circumcision ; but 
 infants were circumcised, therefore infants are to be baptized: seeing 
 that it is equally certain that the Lord's Supper has succeeded to the 
 passover, notwithstanding which, infants, who were admitted to the 
 latter rite, are not admitted to the former. 
 
 They argue, again, that as it is said we were all baptized unto Moses 
 in the cloud and in the sea, 1 Cor. x. 2. infants must be included in the 
 general expression. I answer, that all did eat the same spiritual meat, 
 and did all drink the same spiritual drink, iii. 4. yet that infants are not 
 on this ground admitted to partake of the Lord's Supper. 
 
 They lay much stress likewise on Gen. xvii. 7. / will establish my 
 covenant between me and thee and thy seed after thee in their gene- 
 rations. No one, however, will seriously affirm that this is to be under- 
 stood of infants, and not of the adult posterity of Abraham in their 
 generations, that is, successively. Otherwise, we must suppose that 
 God intended to give the land also to infants, v. 8. and that infants are 
 
 3 K 
 
 vj 
 
434 
 
 commanded to keep the covenant, v. 9. Again, Acts ii. 39. the promise is 
 unto you and to your children, and to all that are afar off, even as many 
 as the Lord our God shall call. Your children, that is, as they under- 
 stand it, your infants : in other words, God calls those who cannot under- 
 stand, and addresses those who cannot hear ; an interpretation which 
 can only have proceeded from the infancy of reasoning. Had these 
 commentators but read two verses farther, they would have found it ex- 
 pressly stated, they that gladly received his word were baptized; whence 
 it appears that understanding and will were necessary qualifications for 
 baptism, neither of which are possessed by infants. So also Acts viii. 37. 
 if thou believest with all thine heart, thou may est be baptized; whereas 
 infants, so far from believing with all their heart, are incapable of even 
 the slightest degree of faith. With regard, however, to the text on 
 which they insist so much, tJie promise is unto you and to your children, 
 if they had attended sufficiently to Paul's interpretation of this passage, 
 Rom. ix. 7, 8. they would have understood that the promise was not to 
 all seed indiscriminately, seeing that it was not even to the seed of 
 Abraham according to the flesh, but only to the children of God, that 
 is, to believers, who alone under the gospel are the children of the promise, 
 and are counted for the seed. But none can be considered by the church 
 as believers, till they have professed their belief. To those therefore 
 to whom it does not appear that the promise was ever made, the church 
 cannot with propriety give the seal of the promise in baptism. 
 
 Again, they allege the analogy between baptism and circumcision, 
 which latter was performed on infants. 8 Coloss. ii. 11. in whom also ye are 
 circumcised with the circumcision made without hands, in putting off the 
 body of the sins of the flesh by the circumcision of Christ ; buried with him 
 in baptism — . In the first place, there is no other analogy between being 
 circumcised and being buried with him in baptism, than that which exists 
 among all sacraments by which the same thing is signified, the mode 
 
 8 See Wall on Infant Baptism, Part II. Chap. x. Sect. 1. Bps- Burnet, Beveridge, and 
 Tomline on the Twenty-seventh Article. 
 
435 
 
 of signification being different. But, secondly, why is it necessary that 
 things which are analogous should coincide in all points? Of circum- 
 cision, for instance, women were not partakers; in baptism they are 
 equally included with men, whether as being a more perfect sign, or 
 a symbol of more perfect things. For circumcision, although a seal of 
 the righteousness of faith, Rom. iv. 11, 12. was such only to Abraham, 
 who being uncircumcised had already believed, and to others who should 
 believe in like manner; not to his posterity, who in aftertimes were cir- 
 cumcised before they were of an age to exercise faith, and who, con- 
 sequently, could not believe in the uncircumcision. To them it was 
 a seal in the flesh, indistinctly and obscurely given, of that grace which 
 was at some distant period to be revealed; whereas baptism is a seal 
 of grace already revealed, of the remission of sins, of sanctification ; 
 finally, a sign of our death and resurrection with Christ. Circumcision 
 was given under the law and the sacrifices, and bound the individual to 
 the observance of the whole law, (Gal. v. 3.) which was a service of 
 bondage, and a schoolmaster to bring its followers to Christ ; through 
 baptism, on the other hand, we are initiated into the gospel, which is 
 a reasonable, manly, and in the highest sense free service. For under 
 the law men were not merely born, but grew up infants in a spiritual 
 sense ; 9 under the gospel, in baptism, we are born men. Hence bap- 
 tism requires, as from adults, the previous conditions of knowledge 
 and faith ; whereas in circumcision all conditions are omitted, as un- 
 necessary in the case of servants, and impracticable in that of infants. 
 Lastly, circumcision was performed not by the priests and Levites, but 
 by the master of a family, Gen. xvii. by the mother, Exod. iv. 26. 
 or by any other person, a surgical operator for instance; whereas bap- 
 tism, according to our opponents themselves, can only be administered 
 by a teacher of the gospel ; and even those who hold a wider opinion 
 on the subject, allow that it can only be performed by a believer, and 
 by one who is neither a new convert, nor unlearned in the faith. To 
 
 9 ' They will be always learning and never knowing ; always infants.' The likeliest Means- 
 to remove Hirelings, Sec. Prose Works, III. 391. 
 
 3k 2 
 
 vj. 
 
436 
 
 what purpose is this, unless that the person to be baptized may be pre- 
 viously instructed in the doctrines of the gospel? which in the case 
 of an infant is impossible. There is therefore no necessary analogy 
 between circumcision and baptism; and it is our duty not to build our 
 belief on vague parallels, but to attend exclusively to the institution of 
 the sacrament itself, and regard its authority as paramount, according 
 to the frequent admonition of our opponents themselves. 
 
 They contend, however, that circumcision was the seal of the righteous- 
 ness of faith, Rom. iv. 11, 12. notwithstanding which infants were cir- 
 cumcised, who were incapable of belief. 1 I answer, as above, that it 
 was indeed the seal of the righteousness of faith, but only to Abraham, 
 and to such as after his example believed being yet uncircumcised ; in 
 the case of infants it was a thing of entirely different import, namely, 
 an outward and merely national consecration to the external service of 
 God, and, by implication, to the Mosaic form of worship, which was in 
 due time to be ordained. 
 
 Lastly, it is urged that the apostles baptized whole families, and 
 consequently infants among the rest. 2 The weakness of this argument 
 is clearly shown by Acts viii. 12. when they believed they were bap- 
 tized, both men and women, infants not being included, xvi. 31 — 34. 
 believe on the Lord Jesus Christ, and thou shalt be saved, and thy 
 house: and they spake unto him the word of the Lord, and to all 
 
 that were in his house: and he took them and was baptized, he and 
 
 all his, straightway and he rejoiced, believing in God with all his 
 
 house. Here the expression all his house obviously comprehends only 
 those who believed in his house, not infants ; therefore those alone 
 unto whom they spake the word of the Lord, and who believed, were 
 baptized. The same is evident from chap. xi. 17. forasmuch then as 
 God gave them the like gift as he did unto us who believe — . xviii. 8. 
 
 1 See Bps. Beveridge and Burnet on the Twenty-seventh Article. 
 
 2 See Bp. Tomline on the Twenty-seventh Article. 
 
437 
 
 Crispus believed on the Lord with all his house: and many of the 
 
 Corinthians hearing believed, and were baptized. Even the baptism of 
 John, which was but the prelude to that of Christ, is called the 
 baptism of repentance, Mark i. 4. and those who came to it were bap- 
 tized, confessing their sins, Matt. iii. 6. whereas infants are incapable 
 either of repentance or confession. If then infants were not meet for 
 the baptism of John, how can they be meet for the baptism of 
 Christ, which requires knowledge, repentance, and faith, before it can 
 be received? 
 
 Immersion. It is in vain alleged by those who, on the authority 
 of Mark vii. 4. Luke xi. 38. 3 have introduced the practice of affusion 
 in baptism instead of immersion, that to dip and to sprinkle mean 
 the same thing ; since in washing we do not sprinkle the hands, but 
 immerse them. 
 
 To signify their regeneration. John iii. 5. except a man be born 
 of water and of the Spirit, he cannot enter into the kingdom of God; 
 that is, if the omission proceed from neglect. Acts xxii. 16. why tar± 
 riest thou? arise and be baptized, and wash away thy sins, calling on 
 the name of the Lord. 1 Cor. vi. 11. but ye are washed, but ye are 
 sanctified, but ye are justified in the name of the Lord Jesus, and by 
 the Spirit of our God. Eph. v. 26. that he might sanctify and cleanse 
 it with the washing of water by the word^ Tit. iii. 5. by the washing of 
 regeneration. 
 
 Union with Christ in his death, &c. 1 Cor. xii. 13. by one 
 Spirit are we all baptized into one body. Gal. iii. 27- as many of you 
 as have been baptized into Christ have put on Christ. Rom. vi. 3. know 
 ye not that so many of us as were baptized into Jesus Christ were bap- 
 tized into his death f therefore we are buried with him by baptism into 
 
 3 See Wall on Infant Baptism, Part II. Chap. viii. Vol. II. p. 300. and Defence, &c. Vol. III. 
 p. 106— 133. -S 
 
 vi 
 
438 
 
 death. Coloss. ii. 12. huried with him in baptism. Hence it appears that 
 baptism was intended to represent figuratively the painful life of Christ, 
 his death and burial, in which he was immersed, as it were, for a season : 
 Mark x. 38. can ye be baptized with the baptism that I am baptized with f 
 Compare also Luke xii. 50. Respecting the administration of baptism, 
 see Chap. xxix. on the visible church, and Chap. xxxi. on particular 
 churches. 
 
 The baptism of John was essentially the same as the baptism of Christ ; 
 but it differed in the form of words used in its administration, and in 
 the comparative remoteness of its efficacy. If it had not been really the 
 same, it would follow that we had not undergone the same baptism as 
 Christ, that our baptism had not been sanctified by the person of Christ, 
 that Christ had not fulfilled all righteousness, Matt. iii. 15. finally, that the 
 apostles would have needed to be rebaptized, which we do not read to 
 have been the case. In some respects, however, there was a difference; 
 for although both baptisms were from God, Luke iii. 2, 3. vii. 29, 30. 
 and both required repentance and faith, Acts xix. 4, 5. these requisites 
 were less clearly propounded in the one case than in the other, and 
 the faith required in the former instance was an imperfect faith, founded 
 on a partial manifestation of Christ; in the latter, it was faith in a 
 fully revealed Saviour. The baptism of Christ was also administered 
 with a more solemn form of words, in the name of the Father, and of 
 the Son, and of the Holy Ghost, (although it is nowhere said that this 
 form was ever expressly used by the apostles) and attended, as above ob- 
 served, with a more immediate efficacy ; inasmuch as the baptism of John 
 was with water only, Matt. iii. 11. John i. 33. Acts i. 5. xix. 2. except in 
 the single instance of Christ, the design of which exception was not to 
 prove the virtue of John's baptism, but to bear testimony to the Son of 
 God. Hence the apostles did not receive the Holy Ghost till a much later 
 period, Acts i. 5. and the Ephesians, who had been baptized with the 
 baptism of John, had not so much as heard whether there was any Holy 
 Ghost, xix. 1, 2. whereas the baptism of Christ, which was with water and 
 the Spirit, conferred the gifts of the Spirit from the very beginning. 
 
439 
 
 It is usually replied, that in the places where the baptism of John 
 is said to be with water only, it is not intended to oppose the baptism 
 of John to baptism with water and the Spirit, but to distinguish be- 
 tween the part which Christ acts in baptism, and that of the mere 
 minister of the rite. If however this were true, the same distinction 
 would be made with respect to other ministers of baptism, the apostles 
 for instance; which is not the case: on the contrary, it is abundantly 
 evident that the apostles baptized both with water and the Holy 
 Spirit. 
 
 Considering, therefore, that the baptism of John either did not con- 
 fer the gifts of the Spirit at all, or not immediately, it would appear 
 to have been rather a kind of initiatory measure, or purification pre- 
 paratory to receiving the doctrine of the gospel, in conformity with 
 the ancient Hebrew custom that all proselytes should be baptized, than 
 an absolute sealing of the covenant; for this latter is the province 
 of the Spirit alone : 1 Cor. xii. 18. 
 
 Hence it appears that the baptism of Christ, although not indispen- 
 sable, might without impropriety be superadded to the baptism of John. 
 Acts xix. 5. when they heard this, they were baptized in the name of the 
 Lord Jesus; those, namely, who had been already baptized by John, 
 v. 3. I have said, not indispensable, inasmuch as the apostles and many 
 others appear to have rested in the baptism of John ; according to which 
 analogy, I should be inclined to conclude, that those persons who have 
 been baptized while yet infants, and perhaps in other respects irregularly, 
 have no need of second baptism when arrived at maturity : indeed, 
 I should be disposed to consider baptism itself as necessary for prose- 
 lytes alone, and not for those born in the church, had not the apostle 
 taught that baptism is not merely an initiatory rite, but a figurative 
 representation of our death, burial and resurrection with Christ. 
 
 Previously to the promulgation of the Mosaic law, Noah's ark was 
 the type of baptism : 1 Pet. iii. 20, 21. while the ark was a preparing, 
 
440 
 
 &c the like figure whereunto even baptism doth also now save us — . 
 
 Under the law it was typified by the cloud. 1 Cor. x. 2. all our fathers 
 were baptized unto Moses in the cloud and in the sea. 
 
 The Lord's Supper is a solemnity in which the death of Christ is 
 commemorated by the breaking of bread and pouring out of wine, both 
 of which elements are tasted by each individual communicant, and the 
 benefits of his death thereby sealed to believers. Matt. xxvi. 26 — 29. as 
 they were eating, Jesus took bread, and blessed it, and brake it, and gave 
 it to the disciples, and said, Take, eat, this is my body ; and he took the 
 cup, and gave thanks, and gave it to them, saying, Drink ye all of it : for 
 this is my blood of the new testament, which is shed for many for the 
 remission of sins.... I will not drink henceforth of this fruit of the vine until 
 that day, &c. ... See also Mark xiv. 22 — 25. Luke xxii. 19, 20. he took 
 bread, and gave thanks, and brake it, and gave unto them, saying, This 
 is my body which is given for you ; this do in remembrance of me : likewise 
 also the cup after supper, saying, This cup is the new testament in my blood, 
 which is shed for you. John vi. 33. the bread of God is he which cometh 
 down from heaven, and giveth life unto the ivorld. v. 35. / am the bread 
 of life; he that cometh to me shall never hunger, and he that believeth 
 on me shall never thirst, v. 50, 51. this is tlie bread ivhich cometh down 
 from heaven, that a man may eat thereof, and not die: I am the living 
 bread which came down from heaven ; if any man eat of this bread he 
 shall live for ever : and the bread that I give is my flesh, which I will 
 give for the life of the world, v. 53 — 58. he that eateth my flesh and 
 drinketh my blood, dwelleth in me, and I in him: as the living Father 
 hath sent me, and I live by the Father, so he that eateth me, even he 
 shall live by me. v. 63. it is the Spirit that quickeneth, the flesh pro- 
 fiteth nothing; the words that I speak unto you, they are spirit, and 
 they are life. It is true that this chapter of John does not relate 
 exclusively to the Lord's Supper, but to the participation in general, 
 through faith, of any of the benefits of Christ's incarnation : for what 
 is called so repeatedly, v. 50, &c. eating the flesh of Christ and drinking 
 his blood, is described in v. 35. as coming to Christ and believing in him ; 
 
441 
 
 in the same manner as the phrase in chap. iv. 10, 14. that living water, 
 of which whosoever drinketh he shall never thirst, cannot be referred in 
 a primary sense either to baptism, or to the Lord's Supper, but must 
 be considered as an expression purely metaphorical. Nevertheless, the 
 words of Christ to his disciples in this chapter throw a strong light, by 
 anticipation, on the nature of the sacrament which was to be so shortly 
 afterwards instituted (for the passover was nigh, v. 4.) They teach 
 us, by an obvious inference, that flesh, or the mere bodily food received, 
 has no more spiritual efficacy in the sacrament than it had in the miracle 
 of the loaves there recorded; and that the flesh which he verily and 
 indeed gives is not that which can be eaten with the teeth, and by 
 any one indiscriminately, but the food of faith alone ; a heavenly and 
 spiritual bread, which came down from heaven, not earthly, (as it must 
 be, if we suppose that what he gave on that occasion was his literal 
 flesh born of the Virgin) but heavenly in a higher sense than manna 
 itself, and of which he that eateth shall live for ever, v. 58. Were it, 
 as the Papists hold, his literal flesh, and eaten by all in the Mass, the 
 consequence would be that the very worst of the communicants (to say 
 nothing of the mice and worms by which the eucharist is occasionally 
 devoured) would through the virtue of this heavenly bread attain 
 eternal life. That living bread therefore which Christ calls his flesh, 
 and that blood which is drink indeed, can be nothing but the doctrine 
 of Christ's having become man in order to shed his blood for us ; 
 a doctrine which whosoever receives by faith, shall as surely attain 
 eternal life, as the partaking of meats and drinks supports our brief 
 term of bodily existence: nay, more surely; for thus, as above quoted, 
 Christ dwells in us, and we in him ; whereas the food which is received 
 into the body does not dwell there, being carried off partly by natural 
 transpiration, 4 and partly in other ways, as soon as the process of 
 digestion is completed. 
 
 4 with keen dispatch 
 
 Of real hunger, and concoctive heat 
 
 To transubstantiate; what redounds, transpires 
 
 Through spirits with ease. Paradise Lost, V. 436. 
 
 3 L 
 
442 
 
 This solemnity is called by Paul the Lord's Supper, 1 Cor. xi. 20. 
 and its original institution by Christ, together with an explanation of 
 the rite, is given v. 23 — 30. I have received of the Lord that which also 
 I delivered unto you, that the Lord Jesus the same night in which he was 
 betrayed took bread, arid when he had given thanks, he brake it, and 
 said, Take, eat ; this is my body which is broken for you ; this do in re- 
 membrance of me : after the same manner also he took the cup, when he 
 had supped, saying, This cup is the new testament in my blood; this do 
 ye, as oft as ye drink it, in remembrance of me : for as often as ye eat this 
 bread, and drink this cup, ye do shew the Lord's death till he come. It is 
 also incidentally explained x. 16, 17 9 21. the cup of blessing which we bless, 
 is it not the communion of the blood of Christ ? the bread which we break, 
 is it not the communion of the body of Christ f for we being many are 
 one bread, and one body ; for we are all partakers of that one bread. 
 
 Under the law, the Lord's Supper was typified by the manna, and 
 the water flowing from the rock. 1 Cor. x. 3, 4. our fathers did all eat 
 the same spiritual meat, and did all drink the same spiritual drink: for 
 they drank of that spiritual rock that followed them, and that rock was 
 Christ. If they under a carnal covenant partook spiritually of the body 
 of Christ, surely we do not partake of it carnally under a spiritual covenant. 
 
 I have quoted the above passages at length, inasmuch as in them 
 is comprised the whole Scripture doctrine relative to the Lord's Supper. 
 Whosoever interprets these with true Christian simplicity of heart accord- 
 ing to their plain and obvious meaning, will be at a loss to account 
 for the numberless absurd speculations on this subject, by which the 
 peace of the church has been destroyed, and which have well nigh 
 converted the Supper of the Lord into a banquet of cannibals. 
 
 Consubstantiation, 5 and above all the papistical doctrine of tran- 
 substantiation (or rather anthropophagy, for it deserves no better name) 
 
 5 'The Lutheran holds consubstantiation; an error indeed, but not mortal.' Of true 
 Religion, &c. Prose Works, IV. 262. 
 
443 
 
 are irreconcileable, not only with reason and common sense, and the 
 habits of mankind, but with the testimony of Scripture, with the 
 nature and end of a sacrament, with the analogy of baptism, with the 
 ordinary forms of language, with the human nature of Christ, and 
 finally with the state of glory in which he is to remain till the day 
 of judgement. 
 
 In speaking of sacraments, as of most other subjects between whose 
 parts an analogy exists, a figure is frequently employed, by which 
 whatever illustrates or signifies any particular thing is used to denote, 
 not what it is in itself, but what it illustrates or signifies. In sacra- 
 ments, on account of the peculiarly close relation between the sign 
 and the thing signified, this kind of identification is not uncommon ; 
 an inattention to which peculiarity has been, and continues to be, a 
 source of error to numbers. Thus circumcision is called a covenant, 
 Gen. xvii. 10. and a token of the covenant, v. 11. Again, a lamb is 
 called the passover, Exod. xii. 11. which text is defended against the 
 exceptions of objectors by the similar passages, Luke xxii. 7. the pass- 
 over must be killed, v. 8. prepare us the passover. v. 11. where I shall 
 eat the passover. v. 13. they made ready the passover. A similar ex- 
 pression occurs 2 Sam. xxiii. 17. is not this the blood of the men that 
 went in jeopardy of their lives ? Accordingly, the same form of speech 
 is used in regard to baptism : Eph. v. 26. that he might cleanse it with 
 the washing of water by the word; Col. ii. 12. buried with him in bap- 
 tism ; and to the Lord's Supper : Matt. xxvi. 26, 27. as they were eating, 
 
 Jesus took bread, &c take, eat; this is my body. Compare also Mark 
 
 xiv. 23. and Luke xxii. 20. this cup is the new testament. See also 1 Cor. 
 xi. 25. Again, 1 Cor. x. 4. that rock was Christ. The object of the 
 sacred writers, in thus expressing themselves, was probably to denote 
 the close affinity between the sign and the thing signified, as well as, 
 by a bold metaphor, to intimate the certainty with which the seal is 
 thus set to spiritual blessings ; the same form of speech being used 
 in other instances, where the certainty of a thing is to be emphatically 
 expressed : Gen. xli. 27. the seven kine are seven years. Rev. i. 20. xvii. 9. 
 
 3l 2 
 
444 
 
 the seven heads are seven mountains, and v. 12. the ten horns are ten 
 kings. 
 
 Lastly, since every sacrament is, by its very definition, a seal of the 
 covenant of grace, it is evident that the Papists err, when they attribute 
 to the outward sign the power of bestowing salvation or grace by 
 virtue of the mere opus operatum; seeing that sacraments can neither 
 impart salvation nor grace of themselves, but are given as a pledge or 
 symbol to believers of the actual blessings. 1 Pet. iii. 21. not the putting 
 away of the filth of the flesh, hut the answer of a good conscience. 
 
 Hence it follows, that sacraments are not absolutely indispensable : 
 first, because many have been saved without partaking of them; thus 
 circumcision was dispensed with in the case of women, baptism in that 
 of the thief on the cross, and doubtless of many infants and cate- 
 chumens. Thus also many have obtained the gifts of the Spirit 
 through the word and faith alone. Acts x. 44. the Holy Ghost fell on 
 all them which heard the word. Nor was John himself, the first who 
 administered the rite, baptized, although he testified that he also had 
 need of baptism, Matt. iii. 14. The same was not improbably the case 
 with Apollos, inasmuch as this latter does not appear to have left his 
 native city of Alexandria for Ephesus till long after the death of John ; 
 nor can it be inferred with certainty, from its being said of him that 
 he knew only the baptism of John, that he had actually undergone the 
 ceremony. Yet, as far as appears, Aquila and Priscilla considered a more 
 thorough initiation in the gospel all that was wanting to him, without 
 requiring that he should be baptized, Acts xviii. 24 — 26. Secondly, the 
 seal does not constitute the covenant, but is only an evidence of it ; whence 
 Abraham, after that he had already believed and was justified, received 
 circumcision as the seal of his righteousness. When therefore it is 
 said John iii. 5. except a man be born of water and of the Spirit, he cannot 
 enter into the kingdom of God, this must be understood in a conditional 
 sense, assuming that a fit opportunity has been offered, and that it has 
 not been lost through neglect. The same may be said of Eph. v. 26. that 
 
445 
 
 he might cleanse it with the washing of water by the word, and Tit. iii. 5. 
 by the washing of regeneration; for the gospel is also called the power 
 of God unto salvation, Rom. i. 16. and we are said to be born again by 
 the word, 1 Pet. i. 23. although those who die in infancy must either 
 be regenerated by the Spirit alone, without any outward reception of 
 the gospel or word, or they must perish altogether. In the same man- 
 ner, he who believes only, drinks of that living water which is the 
 blood of Christ, and eats of that heavenly bread which is the flesh of 
 Christ, and has eternal life : John iv. and vi. as above. When there- 
 fore the necessity of the sacraments is under discussion, it may in like 
 manner be urged, that it is the Spirit which quickens, and that it 
 is faith which feeds upon the body of Christ ; that on the other 
 hand the outward feeding of the body, as it cannot always take place 
 conveniently, so neither is it absolutely necessary. Assuredly, if a 
 sacrament be nothing more than what it is defined, a seal, or rather 
 visible representation of God's benefits to us, he cannot be wrong, 
 who reposes the same faith in God's promises without as with this 
 confirmation, in cases where it is not possible for him to receive it 
 duly and conveniently; especially as so many opportunities are open 
 to him through life of evincing his gratitude to God, and comme- 
 morating the death of Christ, though not in the precise mode and form 
 which God has instituted. 
 
 We nowhere read in Scripture of the Lord's Supper being distributed 
 to the first Christians by an appointed minister; we are only told 
 that they partook of it in common, and that frequently, and in private 
 houses. Acts ii. 42. they continued stedfastly in the apostles' doctrine and 
 fellowship, and in breaking of bread, and in prayers, v. 46. they continuing 
 daily with one accord in the temple, and breaking bread from house to 
 house, did eat their meat with gladness and singleness of heart, xx. 7. 
 upon the first day of the week, when the disciples came together to break 
 bread, Paul preached unto them — . I know no reason therefore why 
 ministers refuse to permit the celebration of the Lord's Supper, except 
 where they themselves are allowed to administer it; for if it be alleged 
 
446 
 
 that Christ gave the bread and wine to his disciples, it may be replied, 
 first, that we nowhere read of his giving them to each individually, and 
 secondly, that he was then acting in the character, not of a minister, but 
 of the founder of a new institution. With regard to the expression in 
 1 Cor. iv. 1. let a man so account of us, as of the ministers of Christ, and 
 stewards of the mysteries of God, it is evident that Paul is there speak- 
 ing of himself and the other ministers of his own order, who were the 
 exclusive stewards of the divine mysteries, that is, of the doctrine of 
 the Gospel, before hidden, but then first revealed from God; not of 
 bread and wine, for they did not serve tables, Acts vi. 2. not even those 
 at which we may suppose them to have met constantly for the cele- 
 bration of the sacrament; in like manner as Paul himself was not 
 sent to baptize, but to preach the gospel, 1 Cor. i. 17. That the mysteries 
 in question are to be understood of doctrine, is evident from the 
 verse following, it is required in stewards that a man be found faithful ; 
 for it would be derogating from the dignity of such a steward as Paul 
 to consider faithfulness in administering bread and wine (which are mere 
 elements, and not mysteries) as of sufficient importance to be specified 
 in his case among the requisite qualifications for the office. So also 
 chap. x. 16, 17- the cup of blessing and the breaking of bread is spoken 
 of as common to all, who are qualified to participate in the communion 
 itself. For Christ is the sole priest of the new covenant, Heb. vii. 23, 24. 
 nor is there any order of men which can claim to itself either the right 
 of distributing or the power of withholding the sacred elements, seeing 
 that in Christ we are all alike priests, 1 Pet. ii. 9- Rev. i. 6. 6 ' Even were 
 it otherwise, however, it is not conceivable that there should be any such 
 essential distinction between the passover and the Lord's Supper, that 
 whereas under the law, when it was forbidden to all but the priests 
 and Levites even to touch the sacred things, there was no ordinance 
 restricting the celebration of the passover to the members of that 
 body, under the gospel, by which these ceremonial sanctities have been 
 abolished, and a wider scope given to the rights and liberties t)f 
 
 6 * We now under Christ, a royal priesthood, 1 Pet. ii. 9« as we are coheirs, kings and 
 priests with him.' The likeliest Means to remove Hirelings, &c Prose Works, III. 359- 
 
447 
 
 believers, the dispensing of the elements, which in Scripture is com- 
 mitted to no one in particular, should be considered as an unfit 
 office for any but the ministers of the church; so that the master of 
 a family, or any one appointed by him, is not at liberty to celebrate 
 the Lord's Supper from house to house, as was done in the dis- 
 pensation of the passover : if indeed we are to suppose that any dis- 
 tribution of the elements by an individual officiator was then, or is 
 now, requisite. 
 
 The sacraments are not to be approached without self-examination 
 and renunciation of sin. 2 Chron. xxx. 13 — 15. iheij arose and took 
 away the altars that were in Jerusalem, and all the altars for incense took 
 they away, and cast them into the brook Kidron : then they killed the 
 passover. Ezra vi. 21. all such as had separated themselves unto them 
 from the flthiness of the heathen of the land, to seek Jehovah, God of 
 Israel, did eat. 1 Cor. xi. 28. let a man examine himself. 
 
 The neglect, or the improper celebration of the sacraments, equally 
 provokes the indignation of the Deity. Exod. iv. 24 — 26. Jehovah met him 
 and sought to kill him : then Zipporah took a sharp stone, and cut off 
 
 the foreskin of her son so he let him go. 1 Cor. xi. 29, &c. he that 
 
 eateth and drinketh unworthily, eateth and drinketh damnation to himself, 
 not discerning the Lord's body : for this cause many are weak and sickly 
 among you — . Hence it is not only allowable, but necessary to defer 
 partaking in them, till such time as a proper place and season, purity 
 of heart and life, and a regular communion of believers, concur to war- 
 rant their celebration. Exod. xiii. 5. it shall be when Jehovah shall bring 
 
 thee into the land of the Canaanites that thou shalt keep this service in 
 
 this month. Numb. ix. 10, 11. if any man of you or of your posterity shall 
 be unclean by reason of a dead body, or be in a journey afar off, yet he 
 shall keep the passover unto Jehovah; the fourteenth day of the second 
 month at even they shall keep it. Compare also 2 Chron. iii. 2, 3. Josh, 
 v. 5. all the people that were born in the wilderness, by the way as they 
 came forth out of Egypt, them they had not circumcised. 
 
 ^i 
 
448 
 
 The mass of the Papists differs from the Lord's Supper in several 
 respects. In the first place, the one is an ordinance of our Lord, the 
 other an institution of the Pope. Secondly, the Lord's Supper is cele- 
 brated in remembrance of Christ once offered, which offering he himself 
 made by virtue of his own peculiar priesthood, Heb. vii. 24, 25, 27. 
 ix. 15, 25, 26. x. 10, 12, 14. whereas in the mass the offering itself is 
 supposed to be repeated daily, and that by innumerable petty priests 
 at the same point of time. Thirdly, Christ offered himself, not at 
 the holy Supper, but on the cross ; whereas it is in the mass that 
 the pretended daily sacrifice takes place. Fourthly, in the Lord's Sup- 
 per the real body of the living Lord, made of the Virgin Mary, was 
 personally present; in the mass, by the mere muttering of the four 
 mystical words this is my body, it is supposed to be created out of 
 the substance of the bread at some given moment, for the sole purpose 
 of being broken in pieces as soon as created. Fifthly, in the Lord's 
 Supper the bread and wine, after consecration, remain unchanged in 
 substance as in name; in the mass, if we believe the Papists, although 
 the outward appearance remains the same, they are converted by a 
 sudden metamorphosis into the body of our Lord. Sixthly, in the 
 Lord's Supper, according to the original institution, all the commu- 
 nicants drink of the cup ; in the mass, the cup is refused to the laity. 
 Lastly, in the mass the sacred body of Christ, after having completed 
 its appointed course of hardship and suffering, is dragged back from 
 its state of exaltation at the right hand of the Father to a con- 
 dition even more wretched and degrading than before; it is again 
 exposed to be broken, and crushed, and bruised by the teeth not 
 only of men, but of brutes; till, having passed through the whole 
 process of digestion, it is cast out at length into the draught; a pro- 
 fanation too horrible to be even alluded to without shuddering. 
 
 It is manifest from the very definition of the word, that the other 
 sacraments so called by the Papists, namely, confirmation, repent- 
 ance, extreme unction, ordination, and marriage, cannot be such 
 in the proper sense of the term; inasmuch as they are not of divine 
 
449 
 
 institution, neither do they possess any sign appointed by God for the 
 sealing of the covenant of grace. 
 
 Confirmation or imposition of hands was, it is true, administered 
 by Christ, not however as a sacrament, but as a form of blessing, accord- 
 ing to a common Jewish custom, derived probably from patriarchal 
 times, when fathers were accustomed to lay their hands on their children 
 in blessing them, and magistrates on those whom they appointed their 
 successors, as Moses on Joshua, Numb, xxvii. 18. Hence the apostles 
 usually laid hands on such as were baptized, or chosen to any ecclesiastical 
 office ; usually, I say, not always : for, although we read of imposition 
 of hands on the seven deacons, Acts vi. 6. we do not find that this 
 ceremony was practised towards Matthias, when he was numbered with 
 the eleven apostles, Acts i. 26. In the case of the baptized, imposition 
 of hands conferred, not indeed saving grace, but miraculous powers, and 
 the extraordinary gifts of the Spirit: Acts viii. 17, &c. xix. 6. 1 Tim. 
 iv. 14. 2 Tim. i. 6. Hence, although the church rejects this ceremony 
 as a sacrament, she retains it with great propriety and advantage as 
 a symbol of blessing. Heb. vi. 2. the doctrine of baptisms, and of laying 
 on of hands. 
 
 With respect to ordination, and to the act of repentance for 
 sins committed subsequently to baptism, (the only kind of repentance to 
 which the Papists apply the name of a sacrament) we have no objection 
 to their being called sacraments, in the sense of religious emblems, or 
 symbols of things sacred, analogous to the ancient custom of washing 
 the feet of the poor, and the like. It is unnecessary to be very scru- 
 pulous as to the sense of a word which nowhere occurs in Scripture. 
 Repentance however has no peculiar sign attached to it, neither is it 
 a seal of the covenant, any more than faith. 
 
 With regard to marriage, inasmuch as it is not an institution 
 peculiar to Christian nations, but common to all by the universal law of 
 mankind, (unless it be meant to restrict the word to the union of believers 
 
 3 M 
 
 ^ 
 
450 
 
 properly so called,) it is not even a religious ceremony, still less a sacra- 
 ment, but a compact purely civil; nor does its celebration belong in 
 any manner to the ministers of the church. 7 
 
 As to the unction of the sick, it is true that the apostles anointed 
 with oil many that were sick, and healed them, Mark vi. 13. and James 
 enjoins the same custom, v. 14, 15. This rite, however, was not of the 
 nature of a sacrament ; and as it was employed solely in conjunction with 
 miraculous powers, with the cessation of those powers its use must have 
 also ceased. There is therefore no analogy between the anointing of the 
 first Christians, and the extreme unction of the modern Papists; seeing 
 that, in the first place, the apostles anointed not only those who were at 
 the point of death, as is now the custom, but all, as many as were 
 grievously sick ; and that, secondly, this unction was attended with the 
 cure of their disorder: Mark vi. 13. 
 
 To the above may be added, that sacraments, being instituted chiefly 
 for purposes in which all are concerned, namely, as tokens of the sealing 
 of the covenant of grace, and for the confirmation of our faith, ought to 
 be imparted equally to all believers ; whereas of the five papistical sacra- 
 ments above mentioned, four are exclusively appropriated to particular 
 classes of individuals ; repentance to the lapsed, ordination to the clergy, 
 extreme unction to the sick, marriage to the lay members of the church 
 alone. 
 
 7 ' They insinuated that marriage was not holy without their benediction, and for the 
 better colour, made it a sacrament; being of itself a civil ordinance, a household contract, 
 a thing indifferent and free to the whole race of mankind, not as religious, but as men ; 
 best indeed undertaken to religious ends, and as the apostle saith, 1 Cor. vii. in the Lord; 
 yet not therefore invalid or unholy without a minister and his pretended necessary hallowing, 
 more than any other act, enterprize, or contract of civil life, which ought all to be done 
 also in the Lord and to his glory: all which, no less than marriage, were by the cunning 
 of priests heretofore, as material to their profit, transacted at the altar. Our divines deny 
 it to be a sacrament, yet retained the celebration, till prudently a late parliament recovered the 
 civil liberty of marriage from their encroachment, and transferred the ratifying and registering 
 thereof from the canonical shop to the proper cognizance of civil magistrates.' Considerations 
 on the likeliest Means to remove Hirelings out of the Church. Prose Works, III. 371. 
 
CHAP. XXIX. 
 
 Of 
 The Visible Church. 
 
 We have hitherto treated of the vocation of man, and of the effects 
 thereby produced, whether consisting in a mere outward change of cha- 
 racter, or in actual regeneration ; of the spiritual increase of the regene- 
 rate ; of the various manifestations of the offered covenant ; and, finally, 
 of the sealing of that covenant by sacraments. 
 
 The assembly of those who are called is termed the visible 
 church. By the called, I mean those indiscriminately who have re- 
 ceived the call, whether they be actually regenerate or otherwise. Matt, 
 iii. 12. whose fan is in his hand, and he will throughly purge his floor, 
 and gather his wheat into his garner ; but he will burn up the chaff with 
 unquenchable fire. xiii. 24, 25. the kingdom of heaven is likened unto 
 a man which sowed good seed in his field ; but while men slept, his enemy 
 came and sowed tares among the wheat, v. 47. the kingdom of heaven 
 is like unto a net that was cast into the sea, and gathered of every kind. 
 xxii. 9, 10. go ye therefore into the highways .and they gathered toge- 
 ther all as many as they found, both bad and good. xxv. 1, 2. then shall 
 
 the kingdom of heaven be likened unto ten virgins and five of them 
 
 were wise, and five were foolish. 1 John ii. 19. they went out from us, 
 but they were not of us. 
 
 The tokens of the visible church are, pure doctrine; the proper 
 external worship of God ; genuine evangelical love, so far as it can be 
 
 3 m 2 
 
452 
 
 distinguished from the fictitious by mere human perception ; and a right 
 administration of the seals of the covenant. Matt, xxviii. 19, 20. go ye 
 
 therefore and teach all nations, baptizing them teaching them to observe 
 
 all things whatsoever I have commanded you. Acts ii. 42. they continued 
 stedfastly in the apostles' doctrine and fellowship, and in breaking of' 
 bread, and in prayers, 1 Tim. iii. 15. the church of the living God, the 
 pillar and ground of the truth. The tokens of the Jewish church enu- 
 merated by St. Paul are not dissimilar : Rom. ix. 4. who are Israelites ; 
 to whom pertaineth the adoption, and the glory, and the covenants, and the 
 giving of the law, and the service of God, and the promises. On the 
 other hand, he intimates, that where these tokens are wanting, there is no 
 church. Eph. ii. 12. at that time ye were without Christ, being aliens 
 from the commonwealth of Israel, and strangers from the covenant of pro- 
 mise, having no hope, and without God in the world. 
 
 As to what are called signs, Mark xvi. 17, 18. these signs shall 
 follow them that believe; in my name shall they cast out devils; they 
 shall speak with new tongues; they shall take up serpents; and if they 
 drink any deadly thing, it shall not hurt them; they shall lay hands on 
 the sick, and they shall recover; these are not to be considered as tokens 
 uniformly attending the visible church, but as testimonies which, 
 however necessary at the time of its first establishment, when the 
 doctrines of Christianity were to Jews and Gentiles alike, new, unheard 
 of, and all but incredible, are less requisite at the present period, when 
 men are educated in the apostolical faith, and begin their belief from 
 their earliest childhood. Under these circumstances, the same end is 
 answered by their hearing and reading of the miracles performed 
 at the beginning by Christ and his apostles. Deut. xxxi. 13. that their 
 children, which have not known anything, may hear, and learn to fear 
 Jehovah your God, as long as ye live — . So also 1 Cor. xiv. 22. tongues 
 are for a sign, not to them that believe, but to them that believe not, and 
 they shall cease, 1 Cor. xiii. 8. The working of miracles was sometimes 
 permitted even to impostors, and to a false church. Deut. xiii. 1 — 3. if 
 there arise among you a prophet, or a dreamer of dreams, and giveth 
 
453 
 
 thee a sign or a wonder, and the sign or the wonder come to pass 
 
 whereof he spake unto thee thou shalt not hearken unto the words of 
 
 that prophet, or that dreamer of dreams ; for Jehovah your God proveth 
 you, to know whether ye love Jehovah your God with all your heart and 
 with all your soul. Matt. vii. 22, 23. many will say to me in that day, Lord, 
 Lard, have we not prophesied in thy name, and in thy name have cast 
 out devils, and in thy name have done many wonderful works ? and then 
 will I profess unto them, I never knew you. xxiv. 24. there shall arise 
 false Christs, and false prophets, and shall show great signs and won- 
 ders, insomuch that, if it were possible, they shall deceive the very elect. 
 Gal. i. 8. though we, or an angel from heaven, preach any other gospel 
 unto you than that which we have preached unto you, let him be accursed. 
 2 Thess. ii. 9. whose coming is after the working of Satan with all power 
 and signs and lying wonders. Rev. xiii. 13. he doeth great wonders. 
 
 Neither is the re-establishment of the church uniformly attended 
 by miracles; in like manner as this species of attestation was not 
 granted to several of the prophets, nor to the Baptist, John x. 41. nor 
 in all cases to the apostles themselves, Matt. xvii. 16. / brought him 
 to thy disciples, and they could not cure him. 2 Tim. iv. 20. Trophimus 
 have I left at Miletum sick: whence it appears that Paul was unable 
 to heal, not only one who was a believer, but who was of note among 
 the believers. 
 
 Miracles have no inherent efficacy in producing belief, any more 
 than simple preaching; it is God that gives the right heart in the one 
 case as in the other. 8 Deut. xxix. 2 — 4. ye have seen all that Jehovah did 
 
 before your eyes in the land of Egypt .yet Jehovah hath not given you 
 
 an heart to perceive, and eyes to see, and ears to hear, unto this day. 
 Psal. lxxviii. 11. they for gat his wonders, v. 32. they believed not his 
 wondrous works. Luke xvi. 31. if they hear not Moses and the pro- 
 
 8 • It is God only who gives as well to believe aright, as to believe at all. Con- 
 siderations touching the likeliest Means to remove Hirelings out of the Church Prose Works, 
 III. 351. 
 
 \J 
 
454 
 
 phets, neither will they be persuaded, though one rose from the dead. 
 Acts iv. 16, 17. that a notable miracle hath been done by them is manifest 
 to all them that dwell in Jerusalem, and we cannot deny it. Those also 
 are declared blessed who believe without the testimony of miracles. John 
 xx. 29. blessed are they that have not seen, and yet have believed. Matt, 
 xii. 39, &c. an evil and adulterous generation seeketh after a sign, and 
 there shall no sign be given it, but the sign of the prophet Jonas ...the men 
 of Nineveh shall rise in judgement with this generation, and shall condemn 
 it, because they repented at the preaching of Jonas. Luke x. 20. in this 
 rejoice not, that the spirits are subject unto you, but rather rejoice because 
 your names are written in heaven. 
 
 So long therefore as charity, the greatest of all gifts, exists, and 
 wheresoever it is found, we cannot doubt that the visible church there 
 established is a true church. John xiii. 35. by this shall all men 
 know that ye are my disciples, if ye have love one to another. 1 Cor. 
 xii. 31. covet earnestly the best gifts: and yet show I you a more 
 excellent way. xiii. 1, &c. though I speak with the tongue of men and of 
 angels, and have not charity, I am become as sounding brass — . v. 8. 
 charity never faileth : but whether there be prophecies, they shall fail — . 
 v. 13. now abideth faith, hope, charity, these three; but the greatest of 
 these is charity. 
 
 As Christ is the head of the mystical church, so no one besides Christ 
 has the right or power of presiding over the visible church. 9 Matt, 
 xviii. 20. there am I in the midst of them, xxviii. 20. / am with you 
 alway, even unto the end of the world. 1 Cor. v. 4. in the name of our 
 Lord Jesus Christ, when ye are gathered together, and my spirit, with 
 
 9 Man over men 
 
 He made not lord ; such title to himself 
 
 Reserving, human left from human free. Paradise Lost, XII. 69. 
 
 ' Christ hath a government of his own, sufficient of itself to all his ends and purposes 
 in governing his church.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, 
 III. 331. 
 
455 
 
 the power of our Lord Jesus Christ Heb. iii. 6. Christ as a son over 
 his own house. Rev. ii. 1. who walketh in the midst of the seven golden 
 candlesticks. They are therefore in error, who would set up an earthly 
 head over the church in the person of the apostle Peter, and his successors 
 commonly so called, the Roman pontiffs; for which no authority can be 
 found in Scripture. 1 As to Peter, it does not appear that any preference 
 was given to him over the other apostles, either with regard to his mis- 
 sion, Matt. x. 1. or to any special command assigned to him, John xx. 
 21, 22. or to any authority reposed in him for the deciding of contro- 
 versies, Acts xv. 2, 6, 7, 19, 23, 25. or to his knowledge of the faith, at 
 least to his constancy in professing it, since he fell grievously in his 
 denial of Christ, and was afterwards reprehensible, though in a less 
 degree, in the matter for which he was reproved by Paul, Gal. ii. 11. He 
 was also an elder like the others, 1 Pet. v. 1. neither is he promised any 
 distinction of honours hereafter, Matt. xix. 28. nor is superiority of any 
 kind attributed to him rather than to James, or John, or Paul and 
 Barnabas, Gal. ii. 9- Nay, he was the apostle of the circumcision only, 
 as was Paul of the Gentiles, v. 8, 9. who was not a whit behind the very 
 chiefest apostles, 2 Cor. xi. 5. He was likewise sent as the colleague of 
 John into Samaria, Acts viii. 14. and gave an account of his apostleship 
 to those who contended with him, xi. 2. Lastly, the church is not said 
 to be built upon the foundation of Peter alone, but of the apostles, Eph. 
 ii. 20. Rev. xxi. 14. Even supposing, however, that it were otherwise, 
 how can a foundation have any succession ? Nor does the celebrated text, 
 Matt. xvi. 18, 19. which is perverted by the Pope to form the charter 
 of his authority, confer any distinction on Peter beyond what is 
 not enjoyed by other professors of the same faith. For inasmuch as 
 many others confessed no less explicitly than Peter that Christ was the 
 
 1 'All Protestants hold that Christ in his church hath left no vicegerent of his power; 
 but himself, without deputy, is the only head thereof, governing it from heaven: how then 
 can any Christian man derive his kingship from Christ, but with worse usurpation than 
 the pope his [headship over the church ? since Christ not only hath not left the least shadow 
 of a command for any such vicegerence from him in the state, as the pope pretends for his 
 in the church' — Ready Way to establish a Free Commonwealth. Prose Works, III. 411. 
 
456 
 
 Son of God (as is clear from the narrative of the evangelists) the answer 
 of Christ is not, upon thee Peter, but upon this rock I will build my 
 church, that is, upon this faith which thou hast in common with other be- 
 lievers, not upon thee as an individual ; seeing that, in the personal sense 
 of the word, the true rock is Christ, 1 Cor. x. 4. nor is there any other 
 foundation, iii. 11. whence also faith in Christ is called the foundation, 
 Jude 20. building up yourselves on your most holy faith ; and the same 
 term is applied to the apostles as the original teachers of that faith, 
 though not to the exclusion of others, Eph. ii. 20. ye are built upon the 
 foundation of the apostles and prophets. Nor is it to Peter exclusively 
 \ that the keys of the kingdom of heaven are committed, 2 inasmuch as 
 the power of those keys, as it is called, or the right of binding and 
 loosing, is not entrusted to him alone, Matt, xviii. 18, 19. whatsoever ye 
 shall bind on earth, shall be bound in heaven, &ce. John xx. 23. whosesoever 
 sins ye remit, they are remitted unto them. Nor does the passage of John, 
 xxi. 15, &c. imply that the office of feeding the flock of Christ was 
 committed to Peter in any higher sense than to the others; the mean- 
 ing of the repetition is, that he who had fallen by denying his master 
 thrice, is here, by a confession as often repeated, restored to the place from 
 whence he fell ; and that he who in his overweening self-confidence had 
 maintained that he loved Christ more than all the rest, is at once reminded 
 of the event by which his weakness had been manifested, and admonished 
 that if he really loved Christ more than the other disciples, he should 
 show that love by a greater assiduity in feeding Christ's flock, and 
 
 2 Milton elsewhere, to ridicule the notion that Peter and his successors are specially entrusted 
 with the keys of heaven, places him at the 'wicket,' while 'embryos and idiots, eremites 
 and friars, white, black and gray, with all their trumpery,' are ' blown transverse' into the 
 paradise of fools. 
 
 And now Saint Peter at heaven's wicket seems 
 
 To wait them with his keys — Paradise Lost, III. 484. 
 
 In Lycidas, however, the allusion to the keys is introduced more seriously. 
 Last came, and last did go 
 The pilot of the Galilean lake ; 
 Two massy keys he bore of metals twain, 
 The golden opes, the iron shuts amain. 108. 
 
457 
 
 more particularly his lambs; being in effect a repetition of the charge 
 he had shortly before received, Luke xxii. 32. when thou art converted, 
 strengthen thy brethren. For to feed the sheep of Christ, that is, to teach 
 all nations, was the common office of all the apostles. Matt, xxviii. 19. 
 
 Granting, however, to Peter all that is claimed for him, what proof 
 have we that the same privileges are continued to his successors? or 
 that these successors are the Roman pontiffs? 
 
 The visible church is either universal or particular. 
 
 The universal visible church is the whole multitude of 
 
 THOSE WHO ARE CALLED IN EVERY PART OF THE WORLD, AND WHO 
 OPENLY WORSHIP GOD THE FATHER THROUGH CHRIST IN ANY PLACE 
 WHATEVER, EITHER INDIVIDUALLY, OR IN CONJUNCTION WITH OTHERS. 
 
 In any place whatever. John iv. 21. the hour cometh, when ye shall 
 neither in this mountain, nor yet at Jerusalem, worship the Father. 1 Cor. i. 2. 
 with all that in every place call upon the name of Jesus Christ our Lord. 
 
 Either individually, &c. for although it is the duty of believers 
 to join themselves, if possible, to a church duly constituted, 3 Heb. x. 25. 
 
 3 This is an important passage, because it discloses Milton's real views upon a point on which 
 his opinions have been represented in a more unfavourable light than they seem to have 
 deserved. Bishop Newton remarks that ' in the latter part of his life he was not a professed 
 member of any particular sect of Christians, he frequented no public worship, nor used any 
 religious rite in his family. Whether so many different forms of worship as he had seen had 
 made him indifferent to all forms; or whether he thought that all Christians had in some 
 things corrupted the purity and simplicity of the gospel ; or whether he disliked their 
 endless and uncharitable disputes, and that love of dominion and inclination to persecution 
 which he said was a piece of popery inseparable from all churches ; or whether he believed 
 that a man might be a good Christian without joining in any communion; or whether he 
 did not look upon himself as inspired, as wrapt up in God, and above all forms and cere- 
 monies, it is not easy to determine : to his own master he standeth or falleth : but if he was 
 of any denomination, he was a sort of Quietist, and was full of the interior of religion, 
 though he so little regarded the exterior.' The note of Mr. Hawkins on this passage, 
 (Hawkins's Edition of Milton's Poetical Works, Vol. I. p. 101.) deserves to be mentioned 
 
 3 N as 
 
458 
 
 not forsaking the assembling of ourselves together, as the manner of some 
 is, but exhorting one another; yet such as cannot do this conveniently, 
 or with full satisfaction of conscience, are not to be considered as ex- 
 cluded from the blessing bestowed by God on the churches. 1 Kings xix. 
 10, 14. I, even I only, am left. v. 18. yet I have left me seven thousand 
 in Israel. John iv. 23. the hour cometh, and now is, when the true wor- 
 shippers shall worship the Father in spirit and in truth ; for the Father 
 seeketh such to worship him. 1 Cor. i. 2. unto the church of God which 
 is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, 
 with all that in every place call upon the name of Jesus Christ our Lord, 
 both their' s and our's. 2 Cor. i. 1. unto the church of God which is at 
 Corinth, with all the saints which are in all Achaia. 
 
 The universal church consists of ministers and people. 4 1 Cor. 
 iii. 9. we are labourers together with God; ye are God's husbandry, ye 
 are God's building. 2 Cor. iv. 5. ourselves your servants for Jesus' sake. 
 Matt. xx. 25 — 28. even as the Son of man came not to be ministered unto, 
 but to minister. Rom. x. 14. how shall they hear without a preacher? 
 
 Ministers are persons appointed by divine commission to 
 
 PERFORM VARIOUS OFFICES IN THE CHURCH OF CHRIST. 
 
 By divine commission. Jer. xxiii. 21. / have not sent these pro- 
 phets, yet they ran ; I have not spoken to them, yet they prophesied. Matt. 
 
 as containing the most candid and judicious estimate of Milton's character which has ever 
 been taken. Many parts of the present treatise bear a remarkable testimony to the acuteness 
 -with which Mr. Hawkins has detected some of the errors of Milton's religious system, by 
 the unprejudiced spirit in which he has examined the imperfect materials afforded him in the 
 printed works. He observes as follows on Milton's alleged disuse of public worship, which is 
 asserted on the authority of Toland. f The reproach that has been thrown upon him of frequent- 
 ing no place of public worship in his latter days, should be received, as Dr. Symmons observes, 
 with some caution. His blindness and other infirmities might be in part his excuse; and 
 it is certain that his daily employments were always ushered in by devout meditation and 
 study of the Scriptures.' 
 
 'Let no man cavil, but take the church of God as meaning the whole consistence of orders 
 and members, as St. Paul's epistles express.' Of Reformation in England. Prose Works, I. 11. 
 
459 
 
 xxviii. 19, 20. go ye therefore, and teach all nations — . Rom. x. 15. how 
 shall they preach, except they be sent? 1 Cor. ii. 1. / came not with 
 excellency of speech or of wisdom, declaring unto you the testimony of God. 
 v. 4. my speech and my preaching was not with enticing words of man's 
 wisdom, but in demonstration of the Spirit and of power, v. 13. which 
 things also we speak, not in the words which man's wisdom teacheth, but 
 which the Holy Ghost teacheth ; comparing spiritual things with spiritual. 
 1 Tim. iv. 6. if thou put the brethren in remembrance of these things, 
 thou shalt be a good minister of Jesus Christ, nourished up in the words 
 qf faith and of good doctrine, whereunto thou hast attained. 
 
 Various offices. 1 Cor. xii. 28. God hath set some in the church, 
 first apostles, secondarily prophets, thirdly teachers, after that miracles, 
 then gifts of healings, helps, governments, diversities qf tongues. Acts xx. 
 20, 21. / kept bach nothing that was profitable unto you, but have shewed 
 you, and have taught you publicly, and from house to house, testifying 
 both to the Jews, and also to the Greeks, repentance towards God, and 
 faith towards our Lo?d Jesus Christ. 2 Tim. iv. 2. preach the word, be 
 instant in season, out qf season, reprove, rebuke, exhort with all long- 
 suffering and doctrine. 2 Pet. i. 12. J will not be negligent to put you 
 always in remembrance qf these things, though ye know them, and be 
 established in the present truth. 
 
 Ministerial labours are of no efficacy in themselves, independently of 
 divine grace. 1 Cor. iii. 7. neither is he that planteth anything, neither he 
 that watereth, but God that giveth the increase. A reward, however, is laid 
 up for such as are faithful in the ministry. Isai. xlix. 4. then I said, I 
 have laboured in vain, I have spent my strength for nought, and in vain ; 
 yet surely my judgement is with Jehovah, and my work with my God. Dan. 
 xii. 3. they that be wise shall shine as the brightness qf the firmament, 
 and they that turn many to righteousness as the stars for ever and ever. 
 
 The ministers of the universal church are either extraordinary 
 or ordinary. 1 Cor. xii. 28. as above. Eph. iv. 11 — 13. he gave some, 
 
 3 N 2 
 
460 
 
 apostles; and some, prophets; and some, evangelists; and some, pastors 
 and teachers ; for the perfecting of the saints, for the work of the ministry, 
 for the edifying of the body of Christ; till we all come in the unity of the 
 faith and of the knowledge of the Son of God — : where it is observable 
 /that pastors and teachers are used synonymously; for the apostle does 
 / not say, he gave some, pastors, some, teachers, but merely adds the 
 second or proper title as an explanation of the figurative term ; whereby 
 is evinced the futility of the modern academical title of doctor, as dis- 
 tinguishing its possessor from other ministers of the word.* For the 
 provinces of teaching and of exhortation are nowhere separated, but 
 are both alike assigned to the pastor, no less than to the teacher so 
 called ; the functions are twofold, but the office and the agent are one ; 
 although individuals may possess peculiar powers either of teaching or 
 of exhortation, and may be distinguished as such, Rom. xii. 7, 8. 
 
 Extraordinary ministers are persons inspired and sent on a special 
 mission by God, for the purpose of planting the church where it did not 
 before exist, or of reforming its corruptions, either through the 
 medium of preaching or of writing. To this class belong the prophets, 
 apostles, evangelists, and the like. 1 Cor. iv. 1. let a man so account 
 of us as of the ministers of Christ, and stewards of the mysteries of God. 
 Gal. i. 1. Paul, an apostle, not of men, neither by man, but by Jesus 
 Christ, and God the Father, who raised him from the dead. v. 17. neither 
 went I up to Jerusalem to them which were apostles before me. ii. 6. of 
 those who seemed to be somewhat, whatsoever they were, it maketh no matter 
 to me ; God accepteth no man's person i for they who seemed to be some- 
 what, in conference added nothing unto me. Acts xiii. 2. the Holy Ghost 
 said, Separate me Barnabas and Saul for the work whereunto I have 
 called them. 2 Tim. iv. 5. do the work of an evangelist. 
 
 s Titles of honour are spoken of in the same slighting manner in the prophetic view 
 
 which Michael unfolds to Adam of the corruptions which should prevail in the latter times 
 
 of the church. 
 
 Then shall they seek to avail themselves of names, 
 
 Places, and titles, and with these to join 
 
 Secular power—. Paradise Lost, XII. 515. 
 
461 
 
 Any believer is competent, to act as an ordinary MINISTER, 6 ac- 
 cording as convenience may require, provided only he be endowed with 
 the necessary gifts ; 7 these gifts constituting his mission. Such were, 
 before the law, the fathers or eldest sons of families, 8 as Abel, Noah, 
 Abraham, &c. Jethro, Exod. xviii. 12. xix. 22. let the priests also, which 
 come near to Jehovah, sanctify themselves — . xxiv. 5. he sent young men 
 of the children of Israel, which offered burnt-offerings, and sacrificed peace- 
 offerings of oxen unto Jehovah. Such were, under the law, Aaron and 
 his posterity, the whole tribe of Levi, and lastly the prophets. In 
 like manner, any one, who appeared to be in other respects qualified, 
 was allowed to teach openly in the synagogue, though he were neither 
 priest nor Levite; a permission which was granted to Christ, and subse- 
 quently to Paul at Antioch. Acts xiii. 15. after the reading of the law 
 and the prophets, the rulers of the synagogue sent unto them, saying, Ye 
 men and brethren, if ye have any word of exhortation for the people, say on. 
 How much more then must every believer endowed with similar gifts enjoy 
 the same liberty under the gospel ? Accordingly, this liberty is expressly 
 
 6 It is evident from many passages in the printed works of Milton, that even the pres- 
 byterian institutions did not accord with his notions of Christian liberty. He often attacks 
 the presbyters, during the time when episcopacy was abolished, with as much severity as 
 the bishops during their ascendency. Warton observes, that he contended for that sort of 
 individual or personal religion, by which every man is to be his own priest. See his edition 
 of Milton's smaller Poems, p. 326. Edit. 1785. f The third priesthood only remaining, is 
 common to all the faithful.' Considerations, &c. Prose Works, III. 383. ' If all the faithful 
 be now a holy and a royal priesthood, 1 Pet. ii. 5, 9- not excluded from the dispensation of 
 things holiest, after free election of the church, and imposition of hands ... for the gospel 
 makes no difference from the magistrate himself to the meanest artificer, if God evidently 
 favour him with spiritual gifts, as he can easily, and oft hath done.' Ibid. 390. ' So is he 
 by the same appointment (of God) ordained, and by the church's call admitted, to such 
 
 offices of discipline in the church, to which his own spiritual gifts have authorized him.' 
 
 Reason of Church Government, &c. I. 138. See also p. 139- ' The functions of church 
 government commend him.' 
 
 7 * Heretofore in the first evangelic times (and it were happy for Christendom if it were 
 so again) ministers of the gospel were by nothing else distinguished from other Christians but 
 by their spiritual knowledge and sanctity of life.' Considerations, &c. III. 390. 
 
 8 ' In the beginning this authority seems to have been placed, as all both civil and religious 
 rites once were, only in each father of a family.' Reason of Church Government, &c. Prose 
 Works, I. 134. ' In those days was no priest, but the father, or the first-born of each family.' 
 Considerations, &c. III. 359. 
 
462 
 
 conceded : Mark ix. 38, 39- we saw one casting ant, dettUi in thy name, and 
 he followeth not us ; and we forbad him, because he followeth not us : but 
 Jesus said, Forbid him not. Acts viii. 4. they that were scattered abroad 
 went everywhere preaching the word. xi. 19, &c. they which were scattered 
 abroad upon the persecution that arose about Stephen, travelled as Jar as 
 
 Phenice, and Cyprus, and Antioch which spake unto the Grecians, 
 
 preaching the Lord Jesus; and the hand of the Lord was with them, and 
 
 a great number believed, and turned unto the Lord they sent forth 
 
 Barnabas who when he came, and had seen the grace of God, was 
 
 glad, and exhorted them all that with purpose of heart they would cleave 
 unto the Lord. If our modern clergy, as they are called by way of dis- 
 tinction, who claim to themselves the exclusive right of preaching the 
 gospel, had seen this grace imparted to those whom they are pleased 
 to denominate the laity, it would have been to them a subject, not 
 of rejoicing, but of censure and obloquy, xviii. 24, 25. a certain Jew 
 named Apollos, born at Alexandria, an eloquent man and mighty in the 
 Scriptures, came to Ephesus : this man was instructed in the way of the 
 Lord, and being fervent in the spirit, he spake and taught diligently the 
 things of the Lord, knowing only the baptism of John. 2 Tim. ii. 2. the 
 things that thou hast heard of me among many witnesses, the same com- 
 mit thou to faithful men, who shall be able to teach others also. Exod. 
 xix. 6. compared with Isai. lxi. 6. ye shall be named the priests of Je- 
 hovah ; men shall call you the ministers of our God. 1 Pet. ii. 9. ye are 
 a chosen generation, a royal priesthood, an holy nation, a peculiar people ; 
 that ye should shew forth the praises of him who hath called you out of 
 darkness into his marvellous light. Rev. i. 6. who hath made us kings 
 and priests unto God and his Father. Again, 1 Pet. v. 3. neither as 
 being lords over God's heritage. If in this passage the word heritage 
 (clerus, Lat. whence the term clergy, appropriated by the ecclesiastics 
 to themselves) has any meaning at all, it must designate the whole 
 body of the church. 9 Nor is the name of prophet applied exclusively 
 
 9 f This all Christians ought to know, that the title of clergy St. Peter gave to all God's 
 people, till pope Hyginus and the succeeding prelates took it from them, appropriating that name 
 to themselves and their priests only, and condemning the rest of God's inheritance to an injurious 
 
 and 
 
463 
 
 to such as foretell future events, but to any one endowed with extraor- 
 dinary piety and wisdom for the purposes of teaching. Thus it was said 
 of Abraham, Gen. xx. 7. he is a prophet, and he shall pray for thee, 
 and thou shalt live. So also Miriam is called a prophetess, Exod. xv. 20. 
 and Deborah, Judges iv. 4. and the same title is applied to believers 
 in general, Psal. cv. 15. touch not mine anointed, and do my prophets 
 no harm. Hence under the gospel likewise, the simple gift of teach- 
 ing, especially of public teaching, is called prophecy. 1 Cor. xiv. 1. 
 desire spiritual gifts, but rather that ye may prophesy, v. 3. he that 
 prophesieth, speaketh unto men to edification ; and so through the 
 remainder of the chapter. 1 Cor. iii. 8, &c. he that planteth and he that 
 water eth are one ; and every man shall receive his own reward according 
 to his own labour: for we are labourers together with God. Pastors and 
 teachers, therefore, are the gift of the same God who gave apostles and 
 prophets, and not of any human institution whatever. 1 1 Pet. iv. 10, 11. 
 as every man hath received the gift, even so let him minister the same one 
 to another, as good stewards of the manifold grace of God : if any man 
 speak, let him speak as the oracles of God. 
 
 If therefore it be competent to any believer whatever to preach the 
 gospel, provided he be furnished with the requisite gifts, it is also compe- 
 tent to him to administer the rite of baptism ; inasmuch as the latter office 
 is inferior to the former. John iv. 2. Jesus himself baptized not, but his 
 
 and alienate condition of laity.' Reason of Church Government urged against Prelaty. Prose 
 Works, I. 135. ' Ecclesiasticorum duntaxat bona fuere, qui hoc maxime sensu clerici, vel etiam 
 holoclerici, ut qui sortem totam invasissent, rectius nominari poterant.' Defensio Secunda pro 
 Populo Anglicano, V. 247- 
 
 1 ' It is a foul error, though too much believed among us, to think that the university 
 makes a minister of the gospel : what it may conduce to other arts and sciences, I dis- 
 pute not now ; but that which makes fit a minister, the Scripture can best inform us to be 
 only from above, whence also we are bid to seek them. Matt. ix. 38. Acts xx. 28. Rom. x. 15. 
 how shall they preach, unless they be sent ? By whom sent ? By the university, or the magis- 
 trate, or their belly? No surely, but sent from God only, and that God who is not their 
 belly.' Considerations, &c. Prose Works, III. 386. ' Doubtless, if God only be he who gives 
 ministers to his church till the world's end, and through the whole gospel never sent us for 
 ministers to the schools of philosophy .' Ibid. 390. 
 
464 
 
 disciples. 1 Cor. i. 17. Christ sent me not to baptize, but to preach the gospel. 
 Hence Ananias, who was only a disciple, baptized Paul. Acts ix. 10, 18. 
 x. 48. he commanded them to be baptized in the name of the Lord; which 
 command was given to the companions of Peter, who are only called 
 brethren, v. 23. and they which believed, v. 45. And if it be true that 
 baptism has succeeded to the place of circumcision, and bears the 
 analogy to it which is commonly supposed, why should not any Christian 
 whatever (provided he be not a mere novice, and therefore otherwise 
 incompetent) be qualified to administer baptism, in the same manner as 
 any Jew was qualified to perform the rite of circumcision? 
 
 With regard to the Lord's Supper also, it has been shown in the 
 preceding chapter that all are entitled to participate in that rite, but 
 that the privilege of dispensing the elements is confined to no par- 
 ticular man, or order of men. There can be still less shadow of 
 reason for assigning to the ministers of the church the celebration of 
 marriages or funerals, 2 offices which hirelings 3 are wont to assume to 
 themselves exclusively, without even the feeble semblance of prescrip- 
 tion derived from the Levitical law. 
 
 The people of the universal church comprise all nations: Matt, 
 xxviii. 19, 20. go ye and teach all nations; whose conversion it is the 
 duty of all men to promote to the utmost of their power. Rom. i. 14 
 / am debtor both to the Greeks and to the barbarians; both to the wise 
 and to the unwise. 
 
 * ' Burials and marriages are so little to be any part of their gain, that they who consider 
 
 well, may find them to be no part of their function As for marriages, that ministers 
 
 should meddle with them, as not sanctified or legitimate without their celebration, I find no 
 ground in Scripture either of precept or example.' Considerations, &c. Prose Works, III. 370. 
 
 8 Help us to save free conscience from the paw 
 Of hireling wolves, whose gospel is their maw. Sonnet XVI. 13. 
 
 c Of which hireling crew Christendom might soon rid herself and be happy, if Christians 
 
 would but know their own dignity, their liberty, their adoption and let it not be won- 
 dered if I say their spiritual priesthood, whereby they have all equal access to any minis- 
 terial function, whenever called by their own abilities and the church, though they never 
 came near the university.' Considerations, &c. Prose Works, III. 391- 
 
CHAP. XXX. 
 
 Of 
 The Holy Scriptures. 
 
 X he writings of the prophets, apostles and evangelists, composed under 
 divine inspiration, are called the Holy Scriptures. 2 Sam. xxiii. 2. 
 the Spirit of Jehovah spake by me, and his word was in my tongue. 
 Matt. xxii. 43. how then doth David in spirit call him Lord, saying — f 
 2 Cor. xiii. 3. since ye seek a proof of Christ speaking in me. 2 Tim. 
 in. 16. all scripture is given by inspiration of God. 
 
 With regard to the question, what books of the Old and New 
 Testament are to be considered as canonical, that is to say, as the 
 genuine writings of the prophets, apostles, and evangelists, there is little 
 or no difference of opinion among the orthodox, as may be seen in the 
 common editions of the Bible. 
 
 The books usually subjoined to these under the name of apocry- 
 phal, are by no means of equal authority with the canonical, neither 
 can they be adduced as evidence in matters of faith. 
 
 The reasons for their rejection are, first, because, although written 
 under the old dispensation, they are not in the Hebrew language, which 
 they would undoubtedly be if genuine; for as the Gentiles were not 
 then called, and the church consisted wholly of Hebrews, Rom. iii. 2. 
 ix. 4. it would have been preposterous to write in the language of a 
 people who had no concern in the things discoursed of. Secondly, theiF 
 authority is deservedly called in question, inasmuch as they are never 
 
 3 o 
 
466 
 
 quoted in the New Testament. Lastly, they contain much that is at 
 variance with the acknowledged parts of Scripture, besides some things 
 fabulous, low, trifling, and contrary to true religion and wisdom. 
 
 The Holy Scriptures were not written for occasional purposes only, as 
 is the doctrine of the Papists, but for the use of the church throughout 
 all ages, as well under the gospel as under the law. Exod. xxxiv. 27. 
 write thou these words ; for after the tenour of these words I have made 
 a covenant with thee and with Israel. Deut. xXxi. 19- write ye this song 
 
 for you that this song may be a witness for me. Isai. viii. 20. to the 
 
 law and to the testimony ; if they speak not according to this word, it is 
 
 because there is no light in them. xxx. 8. write it that it may be for 
 
 the time to come for ever and ever. Habak. ii. 2. write for the vision is 
 
 yet for an appointed time. Luke xvi. 29. they have Moses and the prophets; 
 let them hear them. John v. 39. search the scriptures, for in them ye think 
 ye have eternal life. Rom. xv. 4. whatsoever things were written aforetime 
 were written for our learning, that we through patience and comfort of 
 the scriptures might have hope. 1 Cor. x. 11. they are written for our 
 admonition, upon whom the ends of the world are come. 
 
 Almost every thing advanced in the New Testament is proved 
 by citations from the Old. The use of the New Testament writings 
 themselves is declared John xx. 31. these are written that ye might 
 believe — . Eph. ii. 20. built upon the foundation of the apostles and pro- 
 phets. Philipp. iii. 1. to icrite the same things to you, to me indeed is 
 not grievous, but for you it is safe. 1 Thess. v. 27- / charge you by the 
 Lord, that this epistle be read unto all the holy brethren. 1 Tim. iii. 15. 
 — if I tarry long, that thou mayest know how thou oughtest to behave 
 thyself in the house of God. 2 Tim. iii. 15 — 17. from a child thou hast 
 known the holy scriptures, which are able to make thee wise unto salva~ 
 tion through faith which is in Christ Jesus: all scripture is given by 
 inspiration of God, and is profitable for doctrine, for reproof, for cor- 
 rection, for instruction in righteousness. It is true that the Scriptures 
 which Timothy is here said to have known from a child, and which 
 
467 
 
 were of themselves able to make him wise unto salvation through 
 faith in Christ, were probably those of the Old Testament alone, since 
 no part of the New Testament appears to have existed during the infancy 
 of Timothy ; the same is, however, predicated of the whole of Scripture 
 in the succeeding verse, namely, that it is profitable for doctrine; even to 
 such as are already wise and learned, 1 Cor. x. 15. / speak as unto 
 wise men, judge ye what I say, to men arrived at Christian matu- 
 rity, Philipp. iii. 15. let us therefore, as many as be perfect, be thus 
 minded, such as Timothy himself, and Titus, to whom Paul wrote; and 
 to the strong in faith, 1 John ii. 14. / have written unto you, young men, 
 because ye are strong, and the word of God abideth in you. 2 Pet. 
 i. 12, 15. wherefore I will not be negligent to put you always in remem- 
 brance of these things, though ye know them, and be established in the 
 present truth: moreover I will endeavour that ye may be able after my 
 decease to have these things always in remembrance, iii. 15, 16. even as 
 our beloved brother Paul also, according unto the wisdom given unto him, 
 hath written unto you. For although the epistle of Paul here alluded 
 to was more immediately directed to the Romans, Rom. i. 7. 15. Peter 
 in the above passage expressly intimates that it was addressed not to 
 that church alone, but to believers generally. 2 Pet. iii. 1, 2. this second 
 epistle, beloved, I now write unto you ; in both which I stir up your pure 
 minds by way of remembrance. 1 John ii. 21. 1 have not written unto 
 you, because ye know not the truth, but because ye know it. Rev. i. 19- 
 write the things which thou hast seen, and the things which are, and the 
 things which shall be hereafter. 
 
 From all these passages it is evident, that the use of the Scriptures 
 is prohibited to no one; but that, on the contrary, they are adapted 
 for the daily hearing or reading of all classes and orders of men; 4 
 
 * 'The papal antichristian church permits not her laity to read the Bible in their own 
 
 tongue ; our church on the contrary hath proposed it to all men Neither let the 
 
 countryman, the tradesman, the lawyer, the physician, the statesman excuse himself by 
 his much business from the studious reading thereof.' Of true Religion, &c. Prose Works, 
 IV. 266. 
 
 30 2 
 
468 
 
 of princes, Deut. xvii. 19. of magistrates, Josh. i. 8. of men of all de- 
 scriptions, Deut. xxxi. 9 — 11. Moses wrote this law, and delivered it unto 
 the priests the sons of Levi... and unto all the elders of Israel: and Moses 
 
 commanded them, saying Thou shalt read this law before all Israel. 
 
 xi. 18 — 20. therefore shall ye lay up these my words in your heart, and in 
 your soul, and bind them for a sign upon your hand.... and thou shalt write 
 them upon the door-posts of thine house, xxix. 29. those things which are 
 revealed belong unto us and to our children for ever, that we may do all the 
 words — . xxx. 11. for this commandment which I command thee this day, 
 it is not hidden from thee, neither is it far off". 2 Chron. xxxiv. 30. he 
 read in their ears all the words of the book of the covenant. IsaL viii. 20. 
 to the law and to the testimony. Nehem. ix. 3. they stood up in tlieir place, 
 and read in the booh of the law of Jehovah ; that is, the whole people, 
 as appears from the second verse of the chapter. To the same purpose 
 may be adduced the testimony of a writer whom the opponents of this 
 opinion regard as canonical. 1 Mace. i. 56, 57. wheresoever was found 
 with any the book of the testament, the king's commandment was that 
 they should put him to death. 
 
 The New Testament is still more explicit. Luke x. 26. what is 
 written in the law ? how readest thou ? This was the question of Christ 
 to one of the interpreters of the law, of whom there were many at 
 that time, Pharisees and others, confessedly neither priests nor Levites ; 
 neither was Christ himself, whom we cannot suppose to have been con- 
 sidered as particularly learned in the law, forbidden to expound in the- 
 synagogue ; much less therefore could it have been unlawful to read 
 the Scriptures at home. xvi. 29. they have Moses and the prophets; let 
 them hear them. John v. 39- search the scriptures. Acts viii. 28. he read 
 Esaias the prophet, xvii. 11. they searched the scriptures daily, xviii. 24. 
 mighty in the scriptures. 2 Tim. iii. 15. from a child thou hast known 
 the holy scriptures. Rev. i. 3. blessed is he that readeth. 
 
 The Scripture s, therefore, partly by reason of their own simplicity, 
 and partly through the divine illumination, ar^plahijmdLperspicuous in 
 
469 
 
 alL-fc liinffg riPfpgsary tn salvatio n ^ nnr\ nrlnpt^ t" +hp ingtmptirm pvpii nf 
 
 the most unlearned, th rrmgVi **"* mt^\ mm of riii jgp^-af^fttfflstant- read- 
 ing. 5 Psal. xix. 7. the law of Jehovah is perfect, converting the soul; the 
 testimony of Jehovah is sure, making- wise the simple, cxix. 105. thy word 
 is a lamp unto my feet, and a light unto my path. v. 130. the entrance 
 of thy words giveth light, it giveth understanding unto the simple ; whence 
 it follows that the liberty of investigating Scripture thoroughly is 
 granted to all. v. 18. open thou mine eyes, that I may behold wondrous 
 things out of thy law. Luke xxiv. 45. then opened he their understanding, 
 that they might understand the scriptures. Acts xviii. 28. he mightily 
 convinced the Jews, and that publicly, shewing by the scriptures that Jesus 
 was Christ. 2 Pet. i. 20, 21. no prophecy of the scripture is of any private 
 interpretation ; for the prophecy came not in the old time by the will of 
 man; npithgr thprpforp is it try he intp*T , ™^rl by the judgement of men, 
 that is, by our own unassisted judgement, but by means of- -that Holy 
 ftpirit promised to all frplipvprs 6 Hence the gift of prophecy, mentioned 
 1 Cor. i. 4. 
 
 If then the Scriptures be in themselves so perspicuous, and sufficient 
 of themselves to make men wise unto salvation through faith, and that 
 the man of God may be perfect, thoroughly furnished unto all good works, 
 
 5 ' I offer it to the reason of any man, whether he think the knowledge of Christian 
 religion harder than any other art or science to attain. I suppose he will grant that it 
 
 is far easier, both of itself, and in regard of God's assisting Spirit Therefore are the 
 
 Scriptures translated into every vulgar tongue, as being held in main matters of belief and 
 salvation plain and easy to the poorest, and such no less than their teachers have the 
 Spirit to guide them in all truth, John xiv. 26. xvi. 13.' Considerations on the likeliest Means 
 to remove Hirelings out of the Church. Prose Works, III. 372. 
 
 6 the truth, 
 
 Left only in those written records pure, 
 
 Though not but by the Spirit understood. Paradise Lost, XII. 511. 
 
 he, who receives 
 
 Light from above, from the fountain of light, 
 
 No other doctrine needs, though granted true. Paradise Regained, IV. 288. 
 
 ' The study of Scripture, which is the only true theology — .' Considerations on the lifcelkst 
 Means to remove Hirelings, &c. Prose Works, III. 377. 
 
 :, 
 
470 
 
 through what infatuation is it, that even Protestant divines persist in 
 darkening the most momentous truths of religion by intricate meta- 
 physical comments, 7 on the plea that such explanation is necessary ; 
 stringing together all the useless technicalities and empty distinctions 
 of scholastic barbarism, for the purpose of elucidating those Scriptures, 
 which they are continually extolling as models of plainness ? As if 
 Scripture, which possesses in itself the clearest light, and is sufficient 
 for its own explanation, especially in matters of faith and holiness, 
 required to have the simplicity of its divine truths more fully developed, 
 and placed in a more distinct view, by illustrations drawn from the 
 abstrusest of human sciences, falsely so called. 
 
 It is only to those who perish that the Scriptures are obscure, 
 especially in things necessary for salvation. Luke viii. 10. unto you it is 
 given to know the mysteries of the kingdom of God, but to others in para- 
 bles ; that seeing they might not see, and hearing they might not understand. 
 
 1 Cor. i. 18. the preaching of the cross is to them that perish foolishness ; 
 but unto us which are saved, it is the power of God. ii. 14. the natural 
 man receiveth not the things of the Spirit of God, for they are foolishness 
 unto him ; neither can he know them, because they are spiritually discerned. 
 
 2 Cor. iv. 2, S. by manifestation of the truth commending ourselves to every 
 marts conscience in the sight of God: but if our gospel be hid, it is hid 
 to them that are lost. 2 Pet. iii. 16. speaking of the epistles of Paul, 
 in which are some things hard to be understood, which they that are 
 unlearned and unstable wrest, as they do also the other scriptures, unto 
 their own destruction. 
 
 7 Considering the language employed in parts of this treatise, Milton more frequently 
 censures the metaphysical divinity than might have been expected. His practice at least, in 
 this as well as in some other points, is not very consistent with his theory. He speaks 
 however in other works in the same slighting manner of the sophistry of the schools. In 
 the following passage it is not impossible that he may allude to the very Treatise which is 
 now for the first time published. * Somewhere or other, I trust, may be found some 
 wholesome body of divinity, as they call it, without school-terms and metaphysical notions, 
 which have obscured rather than explained our religion, and made it difficult without cause.' 
 Considerations, &c. Prose Works, III. 375. 
 
471 
 
 No passage of Scripture is to be interpreted in more than one 
 sense; in the Old Testament, however, this sense is sometimes a com- 
 pound of the historical and typical, as in Hosea xi. 1. compared with 
 Matt. ii. 15. out of Egypt have I called my son, which may be explained 
 in a double sense, as referring partly to the people of Israel, and partly 
 to Christ in his infancy. 
 
 The custom of interpreting Scripture in the church is mentioned 
 Nehem. viii. 8, 9. they read in the booh in the law of God distinctly, 
 and gave the sense, and caused them to understand the reading: and 
 Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the 
 Levites that taught the people — . 2 Chron. xvii. 9- they taught in Judah, 
 and had the book of the law of Jehovah with them, and went about 
 throughout all the cities of Judah, and taught the people. Luke iv. 17- 
 then was delivered unto him the book of the prophet Esaias. 1 Cor. xiv. 1. 
 desire spiritual g'fts, but rather that ye may prophesy. 
 
 The requisites for the public interpretation of Scripture have been 
 laid down by divines with much attention to usefulness, although 
 they have not been observed with equal fidelity. They consist in 
 knowledge of languages ; inspection of the originals ; examination of the 
 context; care in distinguishing between literal and figurative ex- 
 pressions ; consideration of cause and circumstance, of antecedents and 
 consequents ; mutual comparison of texts ; and regard to the analogy of 
 faith. Attention must also be paid to the frequent anomalies of syntax ; 
 as for example, where the relative does not refer to the immediate 
 antecedent, but to the principal word in the sentence, though more 
 remote. See 2 Kings xvi. 2. compared with v. 1. twenty years old was 
 Aha% when he began to reign, that is, Jotham the father of Ahaz, as 
 appears by considering the age at which Hezekiah began his reign, 
 xviii. 2. See also 2 Chron. xxxvi. 9. when he began to reign, compared 
 with 2 Kings xxiv. 8. Psal. xcix. 6. Moses and Aaron among his priests. 
 John viii. 44. he is a liar, and the father of it. Lastly, no inferences 
 from the text are to be admitted, but such as follow necessarily and 
 
472 
 
 plainly from the words themselves ; lest we should be constrained to 
 receive what is not written for what is written, the shadow for the 
 substance, the fallacies of human reasoning for the doctrines of God: 
 for it is by the declarations of Scripture, and not by the conclusions 
 of the schools, that our consciences are bound. 
 
 Every believer has a right to interpret the Scriptures for himself, 
 inasmuch as he has the Spirit for his guide, and the mind of Christ 
 is in him ; 8 nay, the expositions of the public interpreter can be of 
 no use to him, except so far as they are confirmed by his own con- 
 science. More will be added on this subject in the next chapter, 
 which treats of the members of particular churches. The right of 
 public interpretation for the benefit of others is possessed by all 
 whom God has appointed apostles, or prophets, or evangelists, or 
 pastors, or teachers, 1 Cor. xii. 8, 9- Eph. iv. 11 — 13. that is, by all who 
 are endowed with the gift of teaching, every scribe which is instructed 
 unto the kingdom of heaven, Matt. xiii. 52. not by those whose sole 
 commission is derived from human authority, or academical appoint- 
 ment ; of whom it may too often be said in the words of Scripture, woe 
 unto you, lawyers, for ye have taken away the key of knowledge ; ye enter 
 not yourselves, and them that were entering in ye hindered, Luke xi. 52. 
 
 It is not therefore within the province of any visible church, much 
 less of the civil magistrate, to impose their own interpretations on us 
 as laws, or as binding on the conscience; in other words, as matter of 
 implicit faith. 9 
 
 If however there be any difference among professed believers as to 
 the sense of Scripture, it is their duty to tolerate such difference in 
 
 * ' Every true Christian, able to give a reason of his faith, hath the word of God before 
 him, the promised Holy Spirit, and the mind of Christ within : 1 Cor. ii. 16.' Treatise of 
 Civil Power, &c. Prose Works, III. 321. 
 
 ' What Protestant then, who himself maintains the same principles, and disavows all 
 implicit faith, would prosecute, and not rather charitably tolerate such men as these?' Of 
 true Religion, &c. IV. 263. 
 
473 
 
 each other, until God shall have revealed the truth to all. Philipp. 
 iii. 15, 16. let us therefore, as many as be perfect, be thus minded; 
 and if in anything ye be otherwise minded, God shall reveal even this 
 unto you : nevertheless, whereto we have already attained, let us ivalk lry 
 the same rule, let us mind the same thing. Rom. xiv. 4. to his own 
 master he standeth or falleth: yea, he shall be holden up. 
 
 The rule and canon of faith, therefore, is Scripture alone. 1 Psal. 
 xix. 9- the judgements of Jehovah are true and righteous altogether. 
 Scripture is the sole judge of controversies; or rather, every man 
 is to decide for himself through its aid, under the guidance of the 
 Spirit of God. For they who, on the authority of 1 Tim. iii. 15. the 
 church of the living God, the pillar and ground of the truth, claim 
 for the visible church, however defined, the supreme right of inter- 
 preting Scripture and determining religious controversies, are confuted 
 by a comparison of the words in question with the former part of 
 the verse, and with that which precedes. What Paul here writes to 
 Timothy, and which is intended to have the force of Scripture with 
 him, is a direction by which he may know how he ought to behave 
 himself in the house of God, which is the church ; that is, in any assembly 
 of believers. It was not therefore the house of God, or the church, 
 which was to be a rule to him that he might know, but the Scripture 
 which he had received from the hands of Paul. The church indeed is, 
 or rather ought to be, (for it is not always such in fact) the pillar 
 and ground, that is, the guardian, and repository, and support of the 
 truth; even where it is all this, however, it is not on that account to 
 be considered as the rule or arbiter of truth and the Scripture ; inas- 
 much as the house of God is not a rule to itself, but receives its rule 
 from the word of God, which it is bound, at least, to observe scrupu- 
 lously. Besides, the writings of the prophets and apostles, in other 
 words the Scriptures themselves, are said to be the foundation of the 
 church: Eph. ii. 20. built upon the foundation of the apostles and prophets, 
 
 1 See the Treatise of Civil Power in Ecclesiastical Causes : ' First it cannot be denied 
 counts all heretics but himself.' Prose Works, III. 320 — 326. 
 
 3? 
 
474 
 
 Jesus Christ himself being the chief corner-stone. Now the church cannot 
 be the rule or arbiter of that on which it is itself founded. 
 
 That some of the instructions of the apostles to the churches were 
 not committed to writing, or that, if written, they have not come down 
 to us, seems probable from 2 John 12. having many things to write unto 
 you, I would not write with paper and ink. See also 3 John 13. Col. 
 iv. 16. that ye likewise read the epistle from Laodicea. Seeing then that 
 the lost particulars cannot be supposed to have contained anything neces- 
 sary to salvation, but only matters profitable for doctrine, they are either 
 to be collected from other passages of Scripture, or, if it be doubtful 
 whether this is possible, they are to be supplied, not by the decrees 
 of popes or councils, much less by the edicts of magistrates, but by the 
 same Spirit which originally dictated them, enlightening us inwardly 
 through the medium of faith and love. John xvi. 12, 13. / have yet many 
 things to say unto you, but ye cannot bear them now ; howbeit when he, 
 the Spirit of truth, is come, he shall guide you into all truth. So also 
 Peter admonishes us, 2 Ep. i. 19. to take heed to the sure word of pro- 
 phecy, until the day dawn, and the day-star arise in our hearts, that is to 
 say, the Kgb* of *hp gos pel, which is not to be sought i n written records 
 ,aloiie^Jb]ltJn_theJieixL 2 Cor. iii. 3. ye are manifestly declared to be tlie 
 epistle of Christ ministered by us, written not with ink, but with the Spirit 
 of the living God; not in tables of stone, but in fleshy tables of the heart. 
 Eph. vi. 17. the sword of the Spirit, which is the word of God. 1 John 
 ii. 20. ye have an unction from the Holy One, and ye know all things. 
 v. 27- ye need not that any man teach you; but as the same anointing 
 teacheth you of all things, and is truth, and is no lie, and even as it hath 
 taught you, ye shall abide in him. Thus when the Corinthians had made 
 inquiry of Paul on certain subjects with regard to which there was no 
 specific direction in Scripture, he answers them according to the natural 
 dictates of Christianity, and the unction of the Spirit which he had 
 received : 1 Cor. vii. 12. to the rest speak I, not the Lord. v. 25. con- 
 cerning virgins, I have no commandment of the Lord; yet I give my 
 judgement as one that hath obtained mercy of the Lord to be faithful: 
 
475 
 
 I suppose therefore — . v. 40. she is happier if she so abide after my 
 judgement ; and I think also that I have the Spirit of God ; whence 
 he reminds them that they are also able to give answer to themselves 
 in such questions, v. 15. a brother or sister is not under bondage in 
 such cases, v. 36. if any man think that he behaveth himself uncomely 
 toward his virgin, if she pass the flower of her age, and need so require, 
 let him do what he will, he sinneth not. 
 
 TTndeE- tho gn r. p n l wo — posspss T as if were, a twofold Scrip ture y-one 
 
 pvtpma ^- jwki gh is thp w ritten word, and th e n *"Pr jntgrggj, W""'" i* *he 
 
 Holy Spirit, writ ten in the hearts of believers, according to the promise 
 of God, and with the intent that it should by no means be neglected; 
 as was shown above, chap, xxvii. on the gospel. Isai. lix. 21. as for 
 me, this is my covenant with them, saith Jehovah; my Spirit which is 
 upon thee, and my words which I have put in thy mouth, shall not depart 
 out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth 
 of thy seed's seed, saith Jehovah, from henceforth and for ever. See also 
 Jer. xxxi. 33, 34. Acts v. 32. we are his witnesses of those things, and so 
 is also the Holy Ghost, whom God Jmth given to them that obey him. 
 1 Cor. ii. 12. we have received, not the spirit of the world, but the Spirit 
 which is of God, that we might know the things that are freely given 
 to us of God. 
 
 HffZggj although thp pvtprnal ground whiph wp pnsgpgg for o ur helipf 
 a t. the presen t d ay in thp written word is highly important^ and, ill-most 
 instanrps at lpast prinr in point of rpppp tion, f W which i« inte™!^ ^nd 
 the peculiar possession of each believer, is fnr-superior to ahV namely, 
 the. Spirit_itself. 
 
 For the external Scripture, or written word, particularly of the New 
 Testament (to say nothing of spurious books, with regard to which the 
 apostle has long since cautioned us, 2 Thess. ii. 2. that ye be not shaken 
 in mind.... by letter as from us — ; iii. 17. the salutation of Paul with mine 
 own hand, which is the token in every epistle — ;) the written word, I say, 
 
 3p 2 
 
476 
 
 of the New Testament, has been liable to frequent corruption, and in 
 some instances has been corrupted, through the number, and occasionally 
 the bad faith of those by whom it has been handed down, the 
 variety and discrepancy of the original manuscripts, and the additional 
 diversity produced by subsequent transcripts and printed editions. But 
 the Spirit which leads to truth cannot be corrupted, neither is it easy 
 to deceive a man who is really spiritual : 1 Cor. ii. 15, 16. he that is 
 spiritual judgeth all things, yet he himself is judged of no man : for who 
 hath known the mind qf the Lord, that he may instruct him f but we have 
 the mind qf Christ, xii. 10. to another, discerning qf spirits. An instance 
 of a corrupted text pervading nearly all the manuscripts occurs in 
 Matt, xxvii. 9- where a quotation is attributed to Jeremiah, which belongs 
 only to Zechariah; 2 and similar instances are to be found in almost 
 every page of Erasmus, Beza, and other editors of the New Testament. 
 
 Previously to the Babylonish captivity, the law of Moses was pre- 
 served in the sacred repository of the ark of the covenant; after that 
 event, it was committed to the trust and guardianship of the priests and 
 prophets, as Ezra, Zechariah, Malachi, and other men taught of God. 
 There can be no doubt that these handed down the sacred volumes in 
 an uncorrupted state to be preserved in the temple by the priests their 
 successors, who were in all ages most scrupulous in preventing alterations, 
 and who had themselves no grounds of suspicion to induce them to 
 make any change. With regard to the remaining books, particularly 
 the historical, although it be uncertain by whom and at what time they 
 were written, and although they appear sometimes to contradict them- 
 selves on points of chronology, few or none have ever questioned the 
 integrity of their doctrinal parts. The New Testament, on the contrary, 
 has come down to us (as before observed) through the hands of a mul- 
 titude of persons, subject to various temptations; nor have we in any 
 instance the original copy in the author's hand-writing, by which to 
 correct the errors of the others. Hence Erasmus, Beza, and other learned 
 
 * See Home's Introduction to the Critical Study of the Scriptures, Vol. II. p. 385. Note 2- 
 
477 
 
 men, have edited from the different manuscripts what in their judge- 
 ment appeared most likely to be the authentic readings. It is difficult 
 to conjecture the purpose of Providence in committing the writings of 
 the New Testament to such uncertain and variable guardianship, un- 
 less it were to teach us by this very circumstance that the Spirit 
 which is given to us is a more certain guide than Scripture, whom 
 therefore it is our duty to follow. 
 
 For with regard to the visible church, which is also proposed as 
 a criterion of faith, it is evident that, since the ascension of Christ, the 
 pillar and ground of the truth has not uniformly been the church, but 
 the hearts of believers, which are properly the house and church of 
 the living God, 1 Tim. iii. 15. Certain it is, that the editors and inter- 
 preters of the New Testament (which is the chief authority for our 
 faith) are accustomed to judge of the integrity of the text, not by its 
 agreement with the visible church, but by the number and integrity 
 of the manuscripts. Hence, where the manuscripts differ, the editors 
 must necessarily be at a loss what to consider as the genuine word of 
 God; as in the story of the woman taken in adultery, 3 and some other 
 passages. 
 
 The process of our belief in the Scriptures is, however, as follows : 
 we set out with a general belief in their authenticity, founded on 
 the testimony either of the visible church, or of the existing manu- 
 scripts ; afterwards, by an inverse process, the authority of the church 
 itself, and of the different books as contained in the manuscripts, are 
 confirmed by the internal evidence implied in the uniform tenor of 
 Scripture, considered as a whole ; and, lastly, the truth of the entire 
 volume is established by the inward persuasion of the Spirit working 
 in the hearts of individual believers. So the belief of the Samaritans 
 
 5 For the authenticity of the passage alluded to, John vii. 53. and viii. 1 — 11. see Whitby 
 and Mill in loco. Selden, Uxor. Heb. III. 11. Simon, Crit. Hist, of the New Testament, I. 13. 
 Michaelis, Part I. Chap. vi. Sect. 11. Against its authenticity, see Beza, Grotius, Wetstein,. 
 Hammond and Le Clerc in loco. 
 
478 
 
 in Christ, though founded in the first instance on the word of the 
 woman, derived its permanent establishment, less from her saying, than 
 from the presence and discourses of Christ himself, John iv. 42. 4 Thus, 
 even on the authority of Scripture itself, every thing is to be finally 
 referred to the Spirit and the unwritten word. 
 
 Hence it follows, that when an acquiescence in human opinions or 
 an obedience to human authority in matters of religion is exacted, in 
 the name either of the church or of the Christian magistrate, from 
 those who are themselves led individually by the Spirit of God, this 
 is in effect to impose a yoke, not on man, but on the Holy Spirit 
 itself. 5 Certainly, if the apostles themselves, in a council governed by 
 the inspiration of the Holy Spirit, determined that even the divinely 
 instituted law was a yoke from which believers ought to be exempt, 
 Acts xv. 10, 19, 28. why tempt ye God? much less is any modern church, 
 which cannot allege a similar claim to the presence of the Spirit, and 
 least of all is the magistrate entitled to impose on believers a creed 
 nowhere found in Scripture, or which is merely inferred from thence 
 by human reasonings, carrying with them no certain conviction. 
 
 4 *■ As the Samaritans believed Christ, first for the woman's word, but next and much 
 
 rather for his own, so we the Scripture: first on the church's word, but afterwards and 
 
 much more for its own, as the word of God; yea the church itself we believe then for 
 
 the Scripture.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 326. 
 
 5 From that pretence 
 
 Spiritual laws by carnal power shall force 
 On every conscience; laws which none shall find 
 Left them inroll'd, or what the Spirit within 
 Shall on the heart engrave. What will they then 
 
 But force the Spirit of grace itself? 
 
 for, on earth, 
 
 Who against faith and conscience can be heard 
 Infallible ? Paradise Lost, XII. 520. 
 
 ' With good cause, therefore, it is the general consent of all sound Protestant writers, that 
 neither traditions, councils, nor canons of any visible church, much less edicts of any magis- 
 trate or civil session, but the Scripture only, can be the final judge or rule in matters of 
 religion, and that only in the conscience of every Christian to himself Treatise of Civil 
 Power, &c. Prose Works, III. 321. 
 
479 
 
 An acquiescence in human traditions, Avhether written or unwritten, 
 is expressly prohibited. 6 Deut. iv. 2. ye shall not add unto the word which 
 I command you, neither shall ye diminish ought from it. Prov. xxx. 6. add 
 thou not unto his words, lest he reprove thee, and thou be found a liar. 
 Rev. xxii. 18, 19- if any man shall add unto these things, he. ...and if 
 any man shall take away from the words, he. Isai. xxix. 13, 14. their fear 
 toward me is taught by the 'precept of men. See also Matt. xv. 3, 9. 
 Gal. i. 8. though we, or an angel from heaven, preach any other gospel 
 unto you — . 1 Tim. vi. 3. if any man teach otherwise, and consent not to 
 wholesome words, even the words of our Lord Jesus Christ, and to the 
 doctrine which is according to godliness, he is proud, knowing nothing, but 
 doting about questions and strifes of words. Tit. i. 4. not giving heed to 
 Jewish fables and commandments of men, that turn from the truth. 1 Tim. 
 i. 4. neither give heed to fables and endless genealogies, which minister 
 questions, rather than godly edifying which is in faith. Col. ii. 8. beware 
 lest any man spoil you through philosophy and vain deceit, after the 
 tradition of men, after the rudiments of the world, and not after Christ. 
 
 Neither can we trust implicitly in matters of this nature to the 
 opinions of our forefathers, or of antiquity. 7 2 Chron. xxix. 6. our fathers 
 have trespassed. Psal. Ixxviii. 8, he. that they might not be as their fathers. 
 Ezek. xx. 18. walk ye not in the statutes of your fathers. Amos ii. 4. 
 because they have despised the law of Jehovah, and have not kept his com- 
 mandments, and their lies caused them to err, after the which their fathers 
 have walked. Mai. iii. 7- even from the days of your fathers ye are gone 
 away from mine ordinances. Eccles. vii. 10. say not thou, What is the 
 cause that the former days were better than these ? for thou dost not 
 
 6 ' He hath revealed and taught it us in the Holy Scriptures by inspired ministers, and 
 in the gospel by his own Son and his apostles, with strictest command to reject all other 
 traditions or additions whatsoever ; according to that of St. Paul, Gal. i. 8. and Deut. iv. 2. 
 Rev. xxii. 18, 19-' Of true Religion, &c. Prose Works, IV. 26*0. 
 
 7 'If we turn this our discreet and wary usage of them into a blind devotion towards 
 them, and whatsoever we find written by them, we both forsake our own grounds and 
 reasons which led us at first to part from Rome, that is, to hold to the Scriptures against 
 all antiquity.' Of Prelatical Episcopacy. I. 75. 
 
480 
 
 inquire wisely respecting this. Jeremiah also admonishes the people to 
 ask for the old paths, in order to see where is the good way, and to 
 choose that alone, vi. 16. 8 for in any other sense the argument may 
 be as justly employed to defend the idolatries of the heathen, and the 
 errors of the Pharisees and Samaritans. Jer. xliv. 17. to burn incense unto 
 the queen of heaven, and to pour out drink-offerings unto her, as we 
 have done, we, and our fathers, our kings, and our princes — . Matt. 
 xv. 2, &c. why do thy disciples transgress the tradition of the elders ? 
 where Christ opposes to their tradition the commandment of God, v. 3. 
 why do ye also transgress the commandment of God by your tradition? 
 See also Mark vii. 8, 9. John iv. 20. our fathers worshipped in this 
 mountain, 
 
 Even to the venerable name of our mother church itself we are not 
 to attach any undue authority. Hos. ii. 2. plead with your mother, plead; 
 for she is not my wife, neither am I her husband; let her therefore put 
 away her whoredoms out of her sight: unless by this expression we 
 understand exclusively the mystical church in heaven; Gal. iv. 26. 
 Jerusalem which is above is free, which is the mother of us all. 
 
 ' ' Remonst He that said I am the way, said that the old way was the good way. Answ. 
 He bids ask of the old paths, or for the old ways, where or which is the good way ; which 
 implies that all old ways are not good, but that the good way is to be searched with diligence 
 among the old ways, which is a thing that we do in the oldest records we have, the gospel.' 
 Animadversions upon the Remonstrant's Defence. Prose Works, I. 177. 
 
CHAP. XXXI. 
 
 Of 
 
 Particular Churches. 
 
 A hus far of the universal visible church. A particular church 
 is a society of persons professing the faith, united by a special bond 
 of brotherhood, and so ordered as may best promote the ends of edifi- 
 cation and mutual communion of the saints. Acts ii. 42. they continued 
 stedfastly in the apostles' doctrine and fellowship, and in breaking of 
 bread, and in prayers. 
 
 The ordinary ministers of a particular church are presbyters and 
 deacons. 
 
 Presbyters are otherwise called bishops. 9 Acts xx. 17. compared 
 with v. 28. he called the elders (irpeafivTepovs) of the church: take heed 
 therefore unto yourselves and to all the flock, over the which the Holy 
 Ghost hath made you overseers, {eirio-Koirovi) to feed the church of God. 
 The same office of bishop or presbyter is described 1 Tim. iii. 1, &c. 
 where no mention is made of any other minister except deacon. 1 Philipp. 
 i. 1. with the bishops and deacons. Tit. i. 5. that thou shouldest ordain 
 
 9 'Bishops and presbyters are the same to us both name and thing.' Speech for the 
 Liberty of Unlicensed Printing. Prose Works, 1.314. 'It will not be denied that in the 
 Gospel there be but two ministerial degrees, presbyters and deacons.' Likeliest Means to 
 remove Hirelings, &c. III. 356. ' Through all which book can be nowhere, either by plain 
 text, or solid reasoning, found any difference between a bishop and a presbyter, save that 
 they be two names to signify the same order.' Of Prelatical Episcopacy, I. 60. 'A bishop 
 and presbyter is all one both in name and office.' Ibid. 75. See also p. 76. 
 
 1 'More beneath in the 14th verse of the third chapter, when he hath delivered the 
 duties of bishops, or presbyters, and deacons, not once naming any other order in the church.' 
 Reason of Church Government urged against Prelaty. Prose Works, I. 86. 
 
 3q 
 
482 
 
 elders in every city, as I had appointed thee, compared with v. 7. a bishop 
 must be blameless. 1 Pet. v. 1. the elders which are among you I exhort 
 ....feed the flock of God which is among you, taking the oversight 
 thereof, that is, performing the office of bishops. Lastly, in the first 
 council of the church, held at Jerusalem, the apostles and elders alone 
 are spoken of as present, no mention being made of bishops, Acts xv. 6. 
 xvi. 4. bishops and presbyters must therefore have been the same. 
 
 Of the presbyters, some were set apart for the office of teaching, 
 others watched over the discipline of the church, while in particular 
 instances both these functions were united. 1 Tim. iii. 2. apt to teach. 
 v. 5. if a man know not how to rule his own house, how shall he take 
 care of the church of Godf v. 17- let the elders that rule well be 
 counted worthy of double honour, especially they who labour in the word 
 and doctrine. Rom. xii. 7, 8. he that teacheth, on teaching .... he that 
 ruleth, with diligence. 1 Cor. xii. 28. governments, 1 Pet. v. 1. as above. 
 Hence a bishop or presbyter is called the steward of God, Tit. i. 7. 
 
 The office of a deacon is properly to administer, in the character 
 of a public servant, to the temporal wants of the church in general, 
 and particularly of the poor, the sick, and strangers. Acts vi. 3. look 
 
 ye out among you whom we may appoint over this business, 1 Tim. 
 
 iii. 10. let them use the office of a deacon, being found blameless, v. 13. 
 they that have used the office of a deacon well. Also to teach and bap- 
 tize; as appears from the example of Philip, who in his capacity of 
 deacon (the apostle of that name having remained during the same period 
 at Jerusalem) converted the people of Samaria to the faith, and on his 
 own authority baptized, first his new converts, and afterwards the 
 Ethiopian eunuch. Acts vi. 5. viii. 1, 12. when they believed Philip 
 preaching the things concerning the kingdom of God, and the name of 
 Jesus Christ, they were baptized, both men and women, v. 38. he bap- 
 tized him. In allusion to this his office of preaching he is called the 
 evangelist, Acts xxi. 8. where his identity is established by his being 
 designated as one of the seven. Hence 1 Tim. iii. 13. they that have 
 
483 
 
 used the office of a deacon well, purchase to themselves a good degree, 
 and great boldness in the faith which is in Christ Jesus. 
 
 The widows of the church are also associated with the deacons in 
 the performance of their duty, 1 Tim. v. 3 — 16. honour widows that are 
 widows indeed, &c. 
 
 The choice of ministers belongs to the people. 2 Acts i. 23. they ap- 
 pointed two. vi. 5. the saying pleased the whole multitude, and they chose 
 Stephen, xiv. 23. when they had ordained them elders in every church. 
 xv. 22. then pleased it the apostles and elders, with the whole church, to 
 send chosen men of their own company to Antioch with Paul and 
 Barnabas. 
 
 It is proper that ministers should undergo a certain trial previous 
 to their admission. 1 Tim. iii. 10. let these also first be proved; then let 
 them use the office of a deacon, being found blameless. The requisite 
 qualifications of an elder, as well as of a deacon, are detailed at length 
 in the epistles to Timothy and Titus, and particularly 1 Tim. iii. 1, &c. 
 Tit. i. 5, &c. 
 
 On such as were approved the presbyters laid their hands. 1 Tim. 
 iv. 14. neglect not the gift that is in thee, which was given thee by pro- 
 phecy, with the laying on of the hands of the presbytery, v. 22. lay hands 
 suddenly on no man. The imposition of hands, however, was not con- 
 fined to the election of presbyters, but was practised even towards 
 veteran ministers, in the way of solemn benediction, on their en- 
 gaging in any work of importance. Acts xiii. 2, 3. as they ministered 
 
 2 'He that ennobled with gifts from God, and the lawful and primitive choice of the 
 church assembled in convenient number, faithfully from that time forward feeds his parochial 
 flock, has his co-equal and co-presbyterial power to ordain ministers and deacons by public 
 prayer and vote of Christ's congregation, in like sort as he himself was ordained, and is 
 a true apostolic bishop.' Of Reformation in England. Prose Works, I. 9« ' He that will 
 mould a modern bishop into a primitive, must yield him to be elected by the popular voice.' 
 Ibid. 14. 
 
 3 Q2 
 
 vi 
 
484 
 
 unto the Lord when they had fasted and prayed and laid hands 
 
 upon them, they sent them away. 
 
 The right of succession is consequently nugatory, and of no force. 3 
 Acts xx. 29, 30. / know this, that after my departing shall grievous wolves 
 enter in among you, not sparing the jiock : also of your own selves shall 
 men arise, speaking perverse things, to draw away disciples cfter them. 
 2 Cor. xi. 13. such are false apostles, deceitful workers, transforming 
 themselves into the apostles of Christ. 
 
 With regard to the remuneration to be allotted to the ministers of 
 the universal church, as well as to those of particular religious commu- 
 nities, it must be allowed that a certain recompence is both reasonable 
 in itself, and sanctioned by the law of God and the declarations of 
 Christ and his apostle.* Matt. x. 10. the workman is worthy of his meat. 
 1 Cor. ix. 7 — 13. who goeih a warfare at any time at his own charges? 
 Gal. vi. 6. let him that is taught in the word, communicate unto him that 
 teacheth in all good things. 1 Tim. v. 17, 18. let the elders that rule well, 
 &c. Hence it is lawful and equitable, and the ordinance of God himself, 
 1 Cor. ix. 14. that they which preach the gospel, should live of the gospel. 
 It is however more desirable for example's sake, and for the preventing 
 of offence or suspicion, as well as more noble and honourable in itself, 
 and conducive to our more complete glorying in God, to render an unpaid 
 service to the church in this as well as in all other instances, and, after 
 the example of our Lord, to minister and serve gratuitously. Matt. 
 xx. 28. even as the Son of man came not to be ministered unto, but to 
 minister, x. 8. freely ye have received, freely give. Acts xx. 35. remember 
 
 3 ' See the frowardness of this man ; he would persuade us that the succession and divine 
 right of bfshopdom hath been unquestionable through all ages.' Animadversions on the 
 Remonstrant's Defence. Prose Works, I. 160. 
 
 4 'We consider, first, what recompense God hath ordained should be given to ministers 
 of the church ; (for that a recompense ought to be given them, and may by them justly be 
 received, our Saviour himself from the very light of reason and of equity hath declared, 
 Luke x. 7. the labourer is worthy of his hire.)' Likeliest Means to remove Hirelings, &c. 
 III. 354. 
 
485 
 
 the words of the Lord Jesus, how he said, It is more blessed to give 
 than to receive. Paul proposed the same to the imitation of minis- 
 ters in general, and recommended it by his example. 5 v. 34, 35. ye 
 yourselves know, that these hands have ministered unto my necessities, and 
 to them that were with me: I have showed you all things, how that 
 so labouring ye ought to support the weak. 2 Thess. iii. 7 — 9- yourselves 
 know how ye ought to follow us ; for we behaved not ourselves disorderly 
 among you; neither did we eat any man's bread for nought; but wrought 
 with labour and travail night and day, that we might not be chargeable 
 to any of you : not because we have not power, but to make ourselves an 
 example unto you to follow us. 1 Cor. ix. 15, 18. I have used none of these 
 things; neither have I written these things that it should be so done unto 
 me; for it were better for me to die, than that any man should make my 
 glorying void : what is my reward then f verily that, when I preach the 
 gospel, I may make the gospel of Christ without charge, that I abuse 
 not my power in the gospel. 2 Cor. xi. 9- when I was present with you, 
 
 and wanted, I was chargeable to no man in all things I have kept 
 
 myself from being burthensome unto you, and so will I keep myself 
 v. 10. no man shall stop me of this boasting, v. 12. what I do, that 
 I will do, that I may cut off occasion from them that desire occasion; 
 that wherein they glory, they may be found even as we are. xii. 14. behold 
 the third time I am ready to come unto you, and I will not be burthensome 
 to you; for I seek not yours, but you; for the children ought not to 
 lay up for the parents, but the parents for the children, v. 17. did I make 
 a gain of you by any of them whom I sent unto you ? v. 18. did Titus 
 make a gain of you? walked we not in the same spirit? v. 19. we do all 
 things, dearly beloved, for your edifying. And if at any time extreme 
 necessity compelled him to accept the voluntary aid of the churches, 
 such constraint was so grievous to him, that he accuses himself as if 
 he were guilty of robbery. 2 Cor. xi. 8. / robbed other churches, taking 
 wages of them, to do you service. 
 
 5 ' Which argues also the difficulty, or rather the impossibility to remove them quite, 
 unless every minister were, as St. Paul, contented to preach gratis ; but few such are to be 
 found.' Likeliest Means to remove Hirelings, &c. Prose Works, III. 345. 
 
486 
 
 If however such self-denial be thought too arduous for the minis- 
 ters of the present day, they will most nearly approach to it, when, 
 relying on the providence of God who called them, they shall look for 
 the necessary support of life, not from the edicts of the civil power, 
 but from the spontaneous good-will and liberality of the church in 
 requital of their voluntary service. Matt. x. 11. enquire who in it is 
 worthy, and there abide till ye go thence. Luke x. 7, 8. in the same house 
 remain, eating and drinking such things as they give and into what- 
 soever city ye enter, and they receive you, eat such things as are set before 
 you. xxii. 35. he said unto them, When I sent you without purse, and 
 scrip, and shoes, lacked ye anything ? and they said, Nothing. 2 Cor. 
 xi. 9. that which was lacking to me, the brethren which came from Mace- 
 donia supplied. Philipp. iv. 15, &c. now, ye Philippians, know also, that in 
 the beginning of the gospel, when I departed from Macedonia, no church 
 communicated with me as concerning giving and receiving, but ye only: 
 for even in Thessalonica ye sent once and again unto my necessity : not 
 because I desire a gift, but I desire fruit that may abound to your 
 account: but I have all, and abound; I am full, having received of 
 Epaphroditus the things which were sent from you, an odour of a sweet 
 smell, a sacrifice acceptable, well pleasing to God. 
 
 For it does not necessarily follow, that because a thing is in itself just, 
 a matter of duty and conscience, and sanctioned by the word of God, the 
 performance of it is therefore to be enjoined and compelled by the autho- 
 rity of the magistrate. The same argument, and nearly the same words, 
 which are used by Paul to prove that provision should be made for the 
 ministers of the church, are also used to prove that the Gentiles ought 
 to contribute to the support of the poor saints at Jerusalem; 1 Cor. 
 ix. 11. compared with Rom. xv. 27. it hath pleased them verily, and 
 tJieir debtors they are; for if the Gentiles have been made partakers of 
 their spiritual things, their duty is also to minister unto them in carnal 
 things; yet no one contends that the giving of alms should be com- 
 pelled by authority. If then in a case of merely moral and civil 
 gratitude, force is not to be employed, how much more ought the 
 
487 
 
 gratitude which we owe for the benefits of the gospel to be exempt 
 from the slightest shadow of force or constraint? On the same prin- 
 ciple, pecuniary considerations ought by no means to enter into our 
 motives for preaching the gospel : Acts viii. 20. thy money perish with 
 thee, because thou hast thought that the gift of God may be purchased 
 with money. If it be a crime to purchase the gospel, what must it be 
 to sell it ? or what are we to think of the faith of those, whom 
 I have so often heard exclaiming in the language of unbelief, * If you 
 take away church revenues, you destroy the gospel?' 6 If the Christian 
 religion depends for its existence on no firmer supports than wealth 
 and civil power, how is it more worthy of belief than the Mahometan 
 superstition V 
 
 Hence to exact or bargain for tithes or other stipendiary payments 
 under the gospel, to extort them from the flock under the alleged 
 authority of civil edicts, or to have recourse to civil actions and legal 
 processes for the recovery of allowances purely ecclesiastical, is the part 
 of wolves rather than of ministers of the gospel. 8 Acts xx. 29. / know 
 
 6 'But of all are they to be reviled and shamed, who cry out with the distinct voice of 
 notorious hirelings, that if ye settle not our maintenance by law, farewell the Gospel.' 
 Likeliest Means to remove Hirelings, &c. Prose Works, III. 389. 
 
 7 Si vi et pecunia stat Christiana religio atque fulcitur, quid est quamobrem non aeque 
 ac Turcarum religio suspecta esse videatur ? ' For if it must be thus, how can any Christian 
 object it to a Turk, that his religion stands by force only; and not justly fear from him 
 this reply, yours both by force and money, in the judgement of your own teachers?' 
 Ibid. 389. 
 
 8 Wolves shall succeed for teachers, grievous wolves. Paradise Lost, XII. 508. 
 ' Not long after, as the apostle foretold, hirelings like wolves came in by herds.' Consi- 
 derations on the likeliest Means, &c. Prose Works, III. 358. To the same effect is quoted, in 
 the History of Britain, Gildas's character of the Saxon clergy ; * subtle prowlers, pastors in name, 
 but indeed wolves; intent upon all occasions, not to feed the flock, but to pamper and 
 well-line themselves.' IV. 112. 'Immo lupi verius plerique eorum, quam aliud quidvis erant 
 dicendi . . . pinguia illis plerumque omnia, ne ingenio quidem excepto ; decimis enim sagi- 
 nantur, improbato ab aliis omnibus ecclesiis more; Deoque sic difBdunt, ut eas malint 
 per magistratum atque per vim suis gregibus extorquere, quam vel divinae providentiae, vel 
 ecclesiarum benevolentiae et gratitudini debere.' Defensio Secunda pro Populo Anglicano. 
 V. 246. 
 
488 
 
 this that after my departing shall grievous wolves enter in among you, not 
 sparing the flock, v. 33. I have coveted no man's silver, or gold, or ap- 
 parel; whence it follows that the apostle neither exacted these things 
 himself, nor approved of their exaction by ministers of the gospel in 
 general. 1 Tim. iii. 3. not greedy of filthy lucre ; not covetous ; far less 
 therefore an exactor of lucre. Compare also v. 8. Tit. i. 7, 11. 1 Pet. v. 2, 3. 
 
 feed the flock of God which is among you not for filthy lucre, but of 
 
 a ready mind. If it be scarcely allowable for a Christian to go to law 
 with his adversary in defence even of his own property, Matt. v. 39, 40. 
 1 Cor. vi. 7. what are we to think of an ecclesiastic, who for the sake of 
 tithes, that is, of the property of others, which, either as an offering made 
 out of the spoils of war, or in pursuance of a vow voluntarily contracted 
 by an individual, or from an imitation of that agrarian law established 
 among the Jews, but altogether foreign to our habits, and which is not 
 only abolished itself, but of which all the causes have ceased to operate, 
 were due indeed formerly, and to ministers of another sect, but are now 
 due to no one; what are we to think of a pastor, who for the recovery 
 of claims thus founded, (an abuse unknown to any reformed church 
 but our own,) 9 enters into litigation with his own flock, or, more pro- 
 perly speaking, with a flock which is not his own ? If his own, how 
 avaricious in him to be so eager in making a gain of his holy office ! 
 if not his own, how iniquitous ! Moreover, what a piece of officiousness, 
 to force his instructions on such as are unwilling to receive them ; what 
 extortion, to exact the price of teaching from one who disclaims the 
 teacher, and whom the teacher himself would equally disclaim as 
 a disciple, were it not for the profit ! ' For he that is an hireling, whose 
 
 9 ' Under the law he gave them tithes ; under the gospel, having left all things in his 
 church to charity and christian freedom, he hath given them only what is justly given them. 
 That, as well under the gospel, as under the law, say our English divines, and they only 
 of all Protestants, is tithes; and they say true, if any man be so minded to give them 
 of his own the tenth or twentieth; but that the law therefore of tithes is in force under 
 the gospel, all other Protestant divines, though equally concerned, yet constantly deny.' 
 Likeliest Means to remove Hirelings, &c. Prose Works, III. 354.. 
 
 1 ' Any one may perceive what iniquity and violence hath prevailed since in the church, 
 whereby it hath been so ordered, that they also shall be compelled to recompense the parochial 
 
 minister, 
 
489 
 
 own the sheep are not fleeih because he is an hireling, and careth 
 
 not for the sheep, John x. 12, 13. Many such there are in these days, 
 who abandon their charge on the slightest pretences, and ramble from 
 flock to flock, less through fear of the wolf than to gratify their own 
 wolfish propensities, wherever a richer prey invites ; who, unlike good 
 shepherds, are for ever seeking out new and more abundant pastures, not 
 for their flock, but for themselves." 
 
 * How then,' ask they, * are we to live ?' How ought they to 
 live, but as the prophets and apostles lived of old? on their own 
 private resources, by the exercise of some calling, by honest industry, 
 after the example of the prophets, who accounted it no disgrace to be 
 able to hew their own wood, and build their own houses, 2 Kings vi. 2. 
 of Christ, who wrought with his own hands as a carpenter, Mark vi. 3. 
 and of Paul, 3 Acts xviii. 3, 4. to whom the plea so importunately urged 
 in modern times, of the expensiveness of a liberal education, and the 
 necessity that it should be repaid out of the wages of the gospel, seems 
 
 minister, who neither chose him for their teacher, nor have received instruction from him.' 
 Ibid. 372. ' If he give it as to his teacher, what justice or equity compels him to pay 
 for learning that religion which leaves freely to his choice whether he will learn it or no, 
 whether of this teacher or of another, and especially to pay for what he never learned, or 
 approves not?' Ibid. 380. 
 
 2 ' They have fed themselves, and not their flocks.' Animadversions on the Remonstrant's 
 Defence. Prose Works, I. 200. 'Rambling from benefice to benefice, like ravenous wolves, 
 seeking where they may devour the biggest.' Tenure of Kings and Magistrates, II. 303. ' Aliis 
 fortasse in locis haud aeque ministris provisum ; nostris jam satis superque bene erat ; 
 oves potius appellandi quam pastores, pascuntur magis quam pascunt.' Defensio Secunda pro 
 Populo Anglicano, V. 247- • 
 
 * ' Our great clerks think that these men, because they have a trade, (as Christ himself 
 and St. Paul had) cannot therefore attain to some good measure of knowledge.' Animadversions 
 on the Remonstrant's Defence, I. 162. f This was the breeding of St. Paul, though born of no 
 mean parents, a free citizen of the Roman empire ; so little did his trade debase him, that it 
 rather enabled him to use that magnanimity of preaching the gospel through Asia and Europe 
 at his own charges.' Likeliest Means to remove Hirelings, &c. III. 377- ' The church elected 
 them to be her teachers and overseers, though not thereby to separate them from whatever 
 calling she then found them following beside j as the example of St. Paul declares, and the 
 first times of Christianity.' Ibid. 390. 
 
 3 R 
 
 vj 
 
 
490 
 
 never to have occurred.* Thus far of the ministers of particular 
 churches. 
 
 With regard to the people of the church (especially in those 
 particular churches where discipline is maintained in strictness) such 
 only are to be accounted of that number, as are well taught in 
 Scripture doctrine, and capable of trying by the rule of Scripture 
 and the Spirit any teacher whatever, or even the whole collective 
 body of teachers, although arrogating to themselves the exclusive 
 name of the church. 5 Matt. vii. 15, 16. beware of false prophets, 
 which come to you in sheep's clothing, but inwardly they are ravening 
 wolves : ye shall know them by their fruits, xvi. 6. take heed and beware 
 of the leaven of the Pharisees and Sadducees, compared with v. 12. then 
 understood they how that he bade them not beware of the leaven of bread, 
 but of the doctrine — . John vii. 17, 18. if any man will do his will, he 
 shall know of the doctrine, whether it be of God, or whether I speak of 
 myself: he that speaketh of himself, seeketh his own glory. Acts xvii. 11. 
 they searched the scriptures daily, whether these things were so. 1 Cor. 
 ii. 15. he that is spiritual, judgeth all things, x. 15. JT speak as to wise 
 men ; judge ye what I say. Eph. iv. 14. that we henceforth be no more 
 children, tossed to and fro, and carried about with every wind of doctrine. 
 vi. 14, &c. stand therefore, having your loins girt about with truth. 
 
 * ' They pretend that their education, either at school or university, hath been very charge- 
 able, and therefore ought to be repaired in future by a plentiful maintenance.' Likeliest 
 Means, &c Prose Works, III. 385. See also Animadversions on the Remonstrant's Defence, 1. 193. 
 
 5 ' I shall not decline the more for that, to speak my opinion in the controversy next moved, 
 whether the people may be allowed for competent judges of a minister's ability. For how 
 else can be fulfilled that which God hath promised, to pour out such abundance of know- 
 ledge upon all sorts of men in the times of the gospel ? How should the people examine the 
 doctrine which is taught them, as Christ and his apostles continually bid them do ? How 
 should they discern and beware of false prophets, and try every spirit, if they must be thought 
 unfit to judge of the minister's abilities ?' Apology for Smectymnuus. Prose Works, I. 255. 
 'Every member of the church, at least of any breeding or capacity, so well ought to 
 be grounded in spiritual knowledge, as, if need be, to examine their teachers themselves, 
 Acts xvii. 11. Rev. ii. 2. How should any private christian try his teachers, unless he be 
 well grounded himself in the rule of Scripture by which he is taught ?' Of true Religion, &c. 
 IV. 267- 
 
491 
 
 Philipp. iii. 2. beware of dogs ; beware of evil workers ; beware of the 
 concision. 1 Thess. v. 21. prove all things; hold fast that which is good. 
 Heb. xiii. 9. be not carried about with divers and strange doctrines. See 
 more on this subject above, chap. xxi. on the discernment of spiritual 
 things. 
 
 Hence the people are warned not to take delight in vain teachers. 
 2 Tim. iv. 3. the time will come when they will not endure sound doctrine, 
 but after their own lusts shall they heap to themselves teachers, having 
 itching ears. 1 Pet. ii. 2. as new born babes, desire the sincere milk of the 
 word, that ye may grow thereby. False teachers are not to be tolerated. 
 Rev. ii. 2. / know thy works, and thy labour, and thy patience, and how 
 thou canst not bear them which are evil; and thou hast tried them which 
 say they are apostles, and are not, and hast found them liars, v. 7. he 
 that hath an ear, let him hear what the Spirit saith unto the churches. 
 
 Every church consisting of the above parts, however small its 
 numbers, is to be considered as in itself an integral and perfect church, 
 so far as regards its religious rights ; nor has it any superior on earth, 
 whether individual, or assembly, or convention, to whom it can be law- 
 fully required to render submission; inasmuch as no believer out of its 
 pale, nor any order or council of men whatever, has a greater right than 
 itself to expect a participation in the written word and the promises, 
 in the presence of Christ, in the presiding influence of the Spirit, and 
 in those gracious gifts which are the reward of united prayer. Matt, 
 xviii. 20. where two or three are gathered together in my name, there am 
 I in the midst of them. Acts xiv. 23. when they had ordained them 
 elders in every church, and had prayed with fasting, they commended 
 them to the Lord, on whom they believed. 
 
 Hence all particular churches, whether in Judea, where there was 
 originally one church comprehending the whole nation, or in any other 
 country whatever, are properly called churches : 2 Cor. viii. 1. the 
 churches of Macedonia; Gal. i. 2. the churches of Galatia; v. 22. the 
 
 3 R 2 
 
492 
 
 churches of Judea ; see also 1 Thess. ii. 14. Rev. i. 4. the seven churches 
 which are in Asia : even where they consist of but few members : 
 Rom. xvi. 5. greet the church that is in their house. See also 1 Cor. 
 xvi. 19. Col. iv. 15. the church which is in his house. Philem. 2. the 
 church in thy house. 
 
 In this respect a particular church differs from the Jewish synagogue, 
 which, although a particular assembly, and convened for religious pur- 
 poses, was not a particular church, inasmuch as the entire worship of God 
 could not be there duly celebrated, by reason that the sacrifices and 
 ceremonies of the law were to be performed in the temple alone. Under 
 the gospel, on the contrary, all that pertains to the worship of God 
 and the salvation of believers, all, in short, that is necessary to consti- 
 tute a church, may be duly and orderly transacted in a particular church, 
 within the walls of a private house, and where the numbers assembled 
 are inconsiderable. Nay, such a church, when in compliance with 
 the interested views of its pastor it allows of an increase of numbers 
 beyond what is convenient, deprives itself in a great measure of the 
 advantages to be derived from meeting in common. 
 
 It was indeed necessary for Jews and proselytes to meet together at 
 Jerusalem from all quarters of the world for religious purposes, Acts 
 ii. 5, &c. viii. 27. because at that time there was only one national or 
 universal Jewish church, and no particular churches; whereas at present 
 there is no national church, but a number of particular churches, 6 each 
 complete and perfect in itself, 7 and all co-equal in divine right and power; 
 which, like similar and homogeneous parts of the same body, connected 
 
 6 ' But to proceed further in the truth yet more freely, seeing the Christian church is not 
 national, but consisting of many particular congregations — .' Likeliest Means to remove 
 Hirelings, &c. Prose Works, III. 379- 
 
 7 Suis in se numeris omnes absolute: a Ciceronian expression which he has imitated 
 elsewhere ; speaking of the Deity : 
 
 ... Through all numbers absolute, though one. Paradise Lost, VIII. 421. 
 
493 
 
 by a bond of mutual equality, form in conjunction one catholic church : 
 nor need any one church have recourse to another for a grace or pri- 
 vilege which it does not possess in its independent capacity. 
 
 Particular churches, however, may communicate with each other in 
 a spirit of brotherhood and agreement, and co-operate for purposes con- 
 nected with the general welfare. 2 Cor. viii. 19. who was also chosen of 
 the churches to travel with us. i. 24. not for that we have dominion 
 over your faith, but are helpers of your joy. 1 Pet. v. 3. neither as 
 being lords over God's heritage. 
 
 Of councils, properly so called, I find no trace in Scripture; 8 for 
 the decision recorded Acts xv. 2, &c. is rather to be considered as an 
 oracular declaration obtained from the inspired apostles, to whom recourse 
 was had in a doubtful matter, as to the supreme authority on controverted 
 points, while there was as yet no written word. This was very different 
 from a modern council composed of bishops or elders, who have no 
 gift of inspiration more than other men ; whose authority is not, like that 
 of the apostles, co-ordinate with the Scriptures ; who are equally liable to 
 error with their brethren, insomuch that they cannot pronounce with 
 certainty, like the apostles, Acts xv. 28. it hath seemed good to the Holy 
 Ghost and to us; who nevertheless assume the right of imposing 
 laws on the churches, and require the rest of mankind to obey their 
 mandates ; forgetting that at the assembly in Jerusalem 9 the whole 
 
 8 It is probably owing to Milton's dislike of councils, that he describes in his epic poemjp 
 the consultations of the fallen angels in terms borrowed from ecclesiastical, assemblies. The 
 devils are said to sit in secret conclave, Paradise Lost, I. 795 ; and their council is styled 
 a gloomy consistory, Paradise Regained, I. 442. He also says in a letter to a friend, written 
 in the year 1659, ' I pray that the Protestant synod, which you- say is soon to meet at Leyden, 
 may have a happy termination, which has never yet happened to any synod that has ever met 
 before.' Prose Works, I. 40. 
 
 9 'That way which the apostles used, was ta call a council; from which, by anything 
 that can be learned from the fifteenth of the Acts, no faithful Christian was debarred, to 
 whom knowledge and piety might give entrance.' Reason of Church Government urged 
 against Prelaty. Prose Works, I. 105. 
 
494 
 
 multitude of believers were present, and gave their voices : Acts xv. 12, 
 22, 23. Where however they content themselves with the fraternal 
 office of admonition, their counsel is not to be despised. 
 
 The enemies of the church are partly heretics, and partly profane 
 opponents. 
 
 The hostility of heretics originates either in their own evil dis- 
 positions, Philipp. i. 16. the one 'preach Christ of contention, not 
 sincerely; or in the imposition of some unnecessary yoke on the 
 church, Matt. ix. 16. that which is put in to Jill it up taketh from 
 the garment, and the rent is made worse. Yet even these are not 
 without their use. 1 Cor. xi. 19. there must be also heresies among 
 you, that they which are approved may be made manifest among you. 
 
 The enemies of the church are various, but the destruction of all 
 is portended. Psal. cxxxvii. 7 — 9. remember, O Jehovah, the children 
 
 of Edom O daughter of Babylon, who art to be destroyed, happy 
 
 shall he be that rewardeth thee as thou hast served us. Jer. xxx. 16. 
 all they that devour thee shall be devoured. 1. 29, 30. call together the 
 archers against Babylon, all ye that bend the bow — . v. 34. their Redeemer 
 is strong, li. 11. the vengeance of Jehovah, the vengeance of his temple. 
 v. 24. / will render unto Babylon — . v. 34. Nebuchadrezzar hath devoured 
 me, he hath crushed me. v. 49. as Babylon hath caused the slain of Israel 
 to fall, so at Babylon shall fall the slain of all the earth. Ezek. xxv. 3, 
 &c. because thou saidst, Aha, against my sanctuary — . xxviii. 24. there 
 shall be no more a pricking brier unto the house of Israel, xxxv. 5, &c. 
 because thou hast had a perpetual hatred — . Joel iii. 2, &c. / will bring 
 them down into the valley of Jehoshaphat — . Amos i. 3, &c. for three 
 transgressions of Damascus — . Obad. 10, &c. for thy violence against thy 
 brother Jacob. Micah iv. 13. firise and thresh, O daughter of Zion — . 
 Zech. xii. 3, &c. / will make Jerusalem a burthensome stone for all 
 people — . Rev. xix. 2. he hath avenged the blood of his servants at her 
 hand. 
 
495 
 
 The great enemy of the church is called Antichrist, who according to 
 prediction is to arise from the church itself. 2 Thess. ii. 3, &c. that man 
 of sin, the son of perdition, who opposeth and exalteth himself above all 
 that is called God, or that is worshipped; so that he as God sitteth in 
 the temple of God, showing himself that he is God. 1 John ii. 18, &c. 
 even now are there many antichrists ...... they went out from us. iv. 3. 
 
 every spirit that confesseth not that Jesus Christ is come in the flesh, is 
 not of God; and this is that spirit of antichrist, whereof ye have heard 
 that it should come. 2 John 7- many deceivers are entered into the world, 
 who confess not that Jesus Christ is come in the flesh : this is a deceiver 
 and an antichrist. See also nearly the whole of the latter part of Reve- 
 lations, from chap. xiii. to the end of the book. 
 
 The frauds and persecutions practised by the enemies of the church 
 are of various kinds. Numb. xxxi. 16. behold, these caused the children 
 of Israel, through the counsel of Balaam, to commit trespass against Jeho- 
 vah — , compared with Rev. ii. 14. Neh. vi. 6, &c. he pronounced this pro- 
 phecy against me; for Tobiah and Sanballat had hired him. Ezra iv. 12. 
 the rebellious and the bad city. See also Neh. ii. 19- Esther iii. 8. there 
 is a certain people scattered abroad and dispersed among the people in 
 all the provinces of thy kingdom ; and their laws are diverse from all 
 people, neither keep they the king's laws. Jer. xxvi. 8. the priests took 
 him. xxix. 26. Jehovah hath made thee priest in the stead of Jehoiada 
 
 the priest that thou shouldest put him in prison and in the stocks. 
 
 Amos vii. 10, 13. then Amaziah the priest of Bethel sent — . Matt. v. 
 10, 11. blessed are they which are persecuted — . x. 25. if they have called 
 the master Beelzebub, how much more shall they call them of his household ? 
 Gal. iv. 29. but as then he that was born after the flesh persecuted him 
 that was born after the Spirit, even so it is now. Heb. xi. 36, &c. others 
 had trial of cruel mockings and scourgings — . 
 
 Hence we are enjoined to flee from persecution, and the precept is 
 confirmed by the example of Elijah, 1 Kings xix. 3. of Joseph, Matt, 
 ii. 13. and x. 16, 17. behold, I send you forth as sheep in the midst of 
 
496 
 
 wolves but beware of men, for they will deliver you up to the councils. 
 
 v. 23. when they persecute you in this city, flee ye into another ; of Christ, 
 Matt. xii. 15. Luke iv. 30. John viii. 59- xi. 54. of the disciples, Acts 
 viii. 4. of Paul and Barnabas, xiv. 6. 2 Cor. xi. 32, 33. Rev. xii. 6. 
 the woman fled into the wilderness, v. 14. to the woman were given two 
 wings — . Except where flight would not be conducive to the glory of 
 God. Hence Paul declares Acts xxi. 13. / am ready not to be bound 
 only, but also to die. 
 
 There are appropriate consolations for the persecuted. Matt. x. 32. 
 whosoever shall confess me before men, him will I confess also. Luke xii. 
 4, 5, &c. be not afraid of them that hill the body. xxi. 18, 19. there shall 
 not an hair of your head perish. John xv. 18 — 20. if the world hate you, 
 ye know that it hated me before it hated you. Acts v. 41. rejoicing that 
 they were counted worthy to suffer shame for his name. Rom. viii. 35, &c. 
 
 who shall separate us shall persecution f 2 Cor. iv. 8, 9. we are 
 
 persecuted, but not forsaken. Philipp. ii. 17- if I be offered upon the sacri- 
 fice of your faith, I joy. 2 Tim. iii. 12. all that will live godly in Christ 
 Jesus shall suffer persecution. 1 Pet. iv. 14. if ye be reproached for the 
 name of Christ, happy are ye. v. 16. if any man suffer as a Christian, 
 let him not be ashamed. 
 
 A compensation is also promised. Mark x. 30. he shall receive 
 an hundredfold. Luke vi. 23. behold, your reward is great in heaven. 
 Rom. viii. 18. / reckon that the sufferings of this present time are 
 not worthy to be compared with the glory which shall be revealed in us. 
 2 Thess. i. 6, 7. tribulation to them that trouble you ; and to you who are 
 troubled rest with us. Heb. x. 34. knowing in yourselves that ye have in 
 heaven a better and an enduring substance, v. 36. that ye might receive 
 the promise, xi. 26. he had respect unto the recompense of the reward. 
 
•^i 
 
 CHAP. XXXII. 
 
 Of 
 
 Church Discipline. 
 
 X he bond by which a particular church is held together, is its dis- 
 cipline. 1 
 
 Church discipline consists in a mutual agreement among the mem- 
 bers of the church to fashion their lives according to Christian doctrine, 
 and to regulate every thing in their public meetings decently and with 
 order. Rom. xii. 4. to the end of the chapter. Eph. iv. 1 — 3. / there- 
 fore, the prisoner of the Lord, beseech you that ye walk worthy of the 
 vocation wherewith ye are called, with all lowliness and meekness, with long- 
 suffering, forbearing one another in love ; endeavouring to keep the unity of 
 the Spirit in the bond of peace. Col. iii. 16. let the word of Christ dwell 
 in you richly in all wisdom, teaching and admonishing one another in 
 psalms and hymns and spiritual songs, singing with grace in your hearts 
 unto the Lord. 1 Thess. iv. 18. comfort one another with these words. 
 Heb. iii. 13. exhort one another daily, while it is called to-day, lest any 
 of you be hardened through the deceitfulness of sin. x. 24. let us con- 
 sider one another to provoke unto love and to good works. 1 Cor. xi. 17, 18. 
 / praise you not, that ye come together not for the better, but for the 
 ivorse ; for first of all, when ye come together in the church, I hear that 
 
 1 f Let whoso will interpret or determine, so it be according to true church discipline, 
 which is exercised on them only who have willingly joined themselves in that covenant of* 
 union.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 323. 
 
 3 s 
 
498 
 
 there be divisions among you. xiv. 40. let all things be done decently 
 and in order. Col. ii. 5. though I be absent in the fleshy yet am I with 
 you in the spirit, joying, and beholding your order, and the stedfastness 
 of your faith in Christ. 
 
 It is a prudent as well as a pious custom, to solemnize the formation 
 or re-establishment of a particular church by a public renewal of the 
 covenant; as was frequently done in the reformations of the Jewish 
 church ; Deut. xxix. 1. these are the words of the covenant which Jehovah 
 commanded Moses to make with the children of Israel in the land of 
 Moab, beside the covenant which he made with them in Horeb. The same 
 took place under Asa, Ezra, Nehemiah, and others. 
 
 So also, when an individual unites himself to a particular church, 
 it is requisite that he should enter into a solemn covenant with God 
 and the church, to conduct himself in all respects, both towards the one 
 and the other, so as to promote his own edification and that of his bre- 
 thren. This covenant ought properly to take place in baptism, as being 
 the rite appointed for the admission of all persons (that is, of all adults) 
 into the church. Seeing also that most men are liable to a frequent 
 change of residence, it will be necessary that this promise should be 
 repeated so often as they pass from one particular church to another, 
 unless they are provided with the most satisfactory testimonials from 
 some other orthodox church; this being apparently the only means by 
 which discipline can be adequately maintained, or prevented from sinking 
 into gradual decline and dissolution. 
 
 The custom of holding assemblies is to be maintained, not after the 
 present mode, but according to the apostolical institution, which did not 
 ordain that an individual, and he a stipendiary, should have the sole 
 right of speaking from a higher place, but that each believer in turn 
 should be authorized to speak, or prophesy, or teach, or exhort, accord- 
 ing to his gifts ; insomuch that even the weakest among the brethren 
 had the privilege of asking questions, and consulting the elders and 
 
 
499 
 
 more experienced members of the congregation. 1 Cor. xiv. 26, &c. when 
 ye come together, every one of you, &c. 
 
 This custom was derived by the apostles from the synagogue, 
 and transferred by them to the churches. Luke ii. 46. hearing them, 
 and asking them questions? iv. 16. he stood up for to read. Com- 
 pare also other places where Christ is related to have taught in the 
 synagogue, and even in the temple, Matt. xxvi. 55. John vii. 14. 
 a permission which was granted to him not as Christ, but simply as 
 a gifted individual, in the same manner as it was afterwards granted 
 to the apostles, Acts xiii. 5. they preached the word of God in the 
 synagogues of the Jews. v. 15. after the reading of the law and the 
 prophets, the rulers of the synagogue sent unto them, saying, Ye men 
 and brethren, if ye have any word of exhortation for the people, say on. 
 These rulers of the synagogue were persons appointed to see that all 
 things were done in order. Mark v. 22. one of the rulers of the syna- 
 gogue. Luke viii. 41. a ruler of the synagogue, xiii. 14. the ruler of 
 the synagogue answered with indignation, because that Jesus had healed 
 on the sabbath day. Acts xiii. 15. as above, &c. 
 
 Women, however, are enjoined to keep silence in the church. 1 Cor. 
 xiv. 34, 35. let your women keep silence in the churches, for it is not per- 
 mitted unto them to speak, but they are commanded to be under obedience, 
 as saith the law (Gen. iii. 16.) ; and if they will learn anything, let them 
 ask their husbands at home ; for it is a shame for women to speak in 
 the church. 1 Tim. ii. 11, 12. let the woman learn in silence in all sub- 
 jection: but I suffer not a woman to teach, nor to usurp authority over 
 the man, but to be in silence. 3 
 
 * At our great feast 
 
 I went into the temple, there to hear 
 The teachers of our law, and to propose 
 
 What might improve my knowledge or their own. Paradise Regained, I. 210. 
 s The texts quoted in this paragraph appear to have been in Milton's mind in that pas- 
 sage of Paradise Lost, where Eve is represented as retiring from table as soon as she perceived 
 from Adam's countenance that the conversation was beginning to assume an abstruse cast : 
 
 3 S 2 Such 
 
500 
 
 The administration of discipline is called the power of the keys ; 4 
 a power not committed to Peter and his successors exclusively, or to any 
 individual pastor specifically, but to the whole particular church collect- 
 ively, of whatever number of members composed. Matt. xvi. 19. / will 
 give unto thee the keys of the kingdom of heaven ; and whatsoever thou shalt 
 bind on earth, shall be bound in heaven, compared with xviii. 17 — 20. tell it 
 
 unto the church verily I say unto you, Whatsoever ye shall bind on earth 
 
 shall be bound in heaven, and whatsoever ye shall loose on earth shall be 
 loosed in heaven : again, I say unto you, that if two of you shall agree on 
 earth, as touching anything that they shall ask, it shall be done for them 
 of my Father which is in heaven: for where two or three are gathered 
 together in my name, there am I in the midst of them. John xx. 22, 23. 
 when he had said this, he breathed on them, and saith unto them, Tteceive 
 ye the Holy Ghost : whose soever sins ye remit, they are remitted unto them ; 
 and whose soever sins ye retain, they are retained. 1 Cor. v. 4. when ye 
 are gathered together, and my spirit. 2 Cor. ii. 7, 8. ye ought rather to 
 
 forgive him wherefore I beseech you that ye would confirm your love 
 
 toward him. Rev. iii. 7, 8. these things saith he that is holy, he that is 
 
 Such pleasure she reserv'd, 
 Adam relating, she sole auditress ; 
 Her husband the relater she preferr'd 
 Before the angel, and of him to ask 
 Chose rather. VIII. 50. 
 
 The same decorum is observed subsequently, when Eve is not permitted to see the vision 
 which Michael displays to Adam from the highest hill of Paradise. On descending from 
 the ' specular mount' to the bower where Eve had been left sleeping, the angel says to his 
 companion, 
 
 Thou, at season fit, 
 Let her with thee partake what thou hast heard ; 
 Chiefly what may concern her faith to know. XII. 597. 
 
 4 ' Surely much rather might the heavenly ministry of the evangel bind himself about 
 with far more piercing beams of majesty and awe, by wanting the beggarly help of halings 
 and amercements in the use of her powerful keys.' Reason of Church Government urged 
 against Prelaty. Prose Works, I. 131. ' The church in all ages, primitive, Romish, or Pro- 
 testant, held it ever no less their duty, than the power of their keys,' &c. Tenure of 
 Kings and Magistrates, Ibid. 290. 
 
501 
 
 irue, he that hath the key of David, he that openeth and no man shutteth; 
 
 and shutteth, and no man openeth behold, I have set before thee an 
 
 open door, and no man can shut it. 
 
 The administration of discipline consists, first, in receiving and treat- 
 ing with gentleness the weak or lapsed members of the church. Rom. 
 xiv. 1. him that is weak in the faith receive ye, but not to doubtful dis- 
 putations. Gal. vi. 1. brethren, if a man be overtaken in a faidt, ye 
 which are spiritual restore such an one in the spirit of meekness, consi- 
 dering thyself, lest thou also be tempted. Matt. ix. 16. no man putteth 
 a piece of new cloth unto an old garment ; for that which is put in to fill 
 it up taketh from the garment, and the rent is made worse. John xvi. 12. 
 I have yet many things to say unto you, but ye cannot bear them now. 
 1 Thess. v. 14. comfort the feeble-minded, support the weak. Jude 22, 23. 
 of some have compassion, making a difference. It was for the sake of 
 such that those temporary decrees were made, Acts xv. For similar 
 reasons Paul circumcised Timothy, xvi. 3. and purified himself in the 
 temple, xxi. 26. 
 
 Secondly, in composing differences between the brethren, Matt, 
 xviii. 17- if he shall neglect to hear them, tell it to the church. 
 
 Thirdly, in admonishing or openly rebuking grievous offenders. 
 1 Tim. v. 20. them that sin rebuke before all. Tit. iii. 10. a man that 
 is an heretic, after the first and second admonition reject. 1 Cor. iv. 21. 
 shall I come unto you with a rod, or in love, and in the spirit of meek- 
 ness f 2 Cor. ii. 6. sufficient to such a man is this punishment, which was 
 inflicted of many. 1 Thess. v. 14. warn them that are unruly. 1 Tim. 
 v. 1. rebuke not an elder. 3 John 10. if I come, I will remember his 
 deeds which he doeth. 
 
 Fourthly, in separating the disobedient from the communion of the 
 church. Rom. xvi. 17- / beseech you, brethren, mark them which cause 
 divisions and offences contrary to the doctrine which ye have learned, and 
 
502 
 
 avoid them. 1 Cor. v. 11. with such an one no not to eat. 2 Thess. iii. 6. 
 we command you, brethren, in the name of our Lord Jesus Christ, that 
 ye withdraw yourselves from every brother that walketh disorderly, and 
 not after the tradition which he received of us. v. 14. if any man obey 
 not our word by this epistle, note that man, and have no company with 
 him, that he may be ashamed. 2 John 10, 11. if there come any unto you, 
 and bring not this doctrine, receive him not into your house, neither bid 
 him God speed ; for he that biddeth him God speed, is partaker of his 
 evil deeds. Rev. ii. 14. / have a few things against thee, because thou 
 hast there them that hold the doctrine of Salaam. 
 
 Or even, lastly, in ejecting them from the church; 5 not however 
 for their destruction, but rather for their preservation, if so they may 
 be induced to repent ; as was done in the ancient synagogue, John ix. 
 22, 34. xii. 42. Matt, xviii. 17. if he neglect to hear the church, let 
 him be unto thee as an heathen man and a publican. 1 Cor. v. 5. 
 deliver such an one unto Satan (that is, give him over again to the 
 world, which, as being out of the pale of the church, is the kingdom 
 of Satan) for the destruction of the flesh, that the spirit may be saved 
 in the day of the Lord Jesus. 2 Cor. ii. 7, 8. so that contrariwise 
 ye ought rather to forgive him, and comfort him, lest perhaps such an 
 one should be swallowed up with overmuch sorrow, xiii. 10. therefore 
 I write these things, being absent, lest being present I should use 
 sharpness, according to the power which the Lord hath given me to 
 edification, and not to destruction. 2 Thess. iii. 15. yet count him not 
 as an enemy, but admonish him as a brother. 1 Tim. i. 20. whom 
 I have delivered unto Satan, that they may learn not to blaspheme. 
 Rev. ii. 2. / know thy patience, and how thou canst not bear them that 
 are evil. 
 
 5 ' Quos ecclesiae est e coetu fidelium ejicere, non magistratuum e civitate pellere, 
 siquidem in leges civiles non peccant.' Pro Populo Anglicano Defensio. Prose Works, 
 V. 47. The various degrees of church censure, its design, and its effects, are described in 
 a most eloquent passage of the treatise on Church Governmerd, &c. I. 140 — 142. Compare 
 also p. 53, 54. Of Reformation in England. 
 
503 
 
 There are some, however, who may justly be considered irrecover- 
 able. 1 Cor. xvi. 22. if any man love not the Lord Jesus Christ, let 
 him be Anathema, Maran-atha; by which form of words an incurable 
 sinner is abandoned to the dreadful judgement of the Lord at his 
 final advent. 1 John v. 16. there is a sin unto death ; I do not say 
 that he shall pray for it. 
 
 The civil power differs from the ecclesiastical in the following 
 respects. First, every man is subject to the civil power; that is to 
 say, in matters properly civil. Rom. xiii. 1. let every soul be subject 
 unto the higher powers. On the contrary, none but the members 
 of the church are subject to ecclesiastical power, and that only in 
 religious matters, with a liability to ecclesiastical punishment alone, 
 that is, to punishment inflicted by their own body : Matt, xviii. 15, 16. 
 
 if thy brother shall trespass against thee tell it unto the church; if 
 
 he neglect to hear the church, let him be unto thee as an heathen man 
 and a publican. John viii. 11. neither do I condemn thee. 1 Cor. v. 
 11 — 13. now I have written unto you not to keep company, if any man 
 that is called a brother be a fornicator .... with such an one no not to eat : 
 for what have I to do to judge also them that are without? Secondly, 
 the civil power has dominion only over the body and external faculties 
 of man ; the ecclesiastical is exercised exclusively on the faculties of 
 the mind, which acknowledge no other jurisdiction. 6 Luke xii. 14. who 
 made me a judge or a divider over you f Acts v. 4. whiles it remained, 
 was it not thine own f 1 Cor. vi. 4» if then ye have judgements of things 
 
 6 e Especially for that the church hath in her immediate cure those inner parts and affections 
 of the mind, where the seat of reason is.' Reason of Church Government, &c Prose Works, 
 I. 79. ' The magistrate hath only to deal with the outward part . . . God hath committed this 
 other office, of preserving in healthful constitution the inner man, to his spiritual deputy, 
 the minister of each congregation,' &c. Ibid. 134. ' Christ hath a government of his own .... It 
 deals only with the inward man and his actions, which are all spiritual, and to outward force 
 not liable.' Treatise of Civil Power in Ecclesiastical Causes, III. 331. 
 
 this attracts the soul, 
 
 Governs the inner man, the nobler part; 
 
 That other o'er the body only reigns. Paradise Regained, II. 476. 
 
504 
 
 pertaining to this life, set them to judge who are least esteemed in the 
 church. 2 Cor. x. 3, 4. though we walk in the flesh, we do not war after 
 the flesh; for the weapons of our warfare are not carnal — . James iv. 
 12. there is one lawgiver who is able to save and to destroy: who art 
 thou that judgest another ? Nay, we are expressly enjoined not to 
 suffer ourselves to be governed by the commandments of men in matters 
 of religion. 1 Cor. vii. 23. ye are bought with a price; be not ye the 
 servants of men. Thirdly, the civil power punishes even such as confess 
 their faults ; the ecclesiastical, on the contrary, pardons all who are 
 penitent. John viii. 7- when they continued asking him, he lifted up him- 
 self, and said unto them, He that is without sin among you, let him first 
 cast a stone at her. ' , 
 
 The power of the church against those who despise her discipline is 
 exceedingly great and extensive. 2 Cor. x. 4, &c. the weapons of our 
 warfare are not carnal, but mighty through God to the pulling down of 
 strong holds; casting down imaginations, and every high thing that exalteth 
 itself against the knowledge of God, and bringing into captivity every 
 thought to the obedience of Christ; and having in a readiness to revenge 
 all disobedience. 
 
 It is therefore highly derogatory to the power of the church, as 
 well as an utter want of faith, to suppose that her government cannot 
 be properly administered without the intervention of the civil magis- 
 trate. 
 
CHAP. XXXIII. 
 
 Of 
 
 Perfect Glorification, 
 
 including 
 
 the Second Advent of Christ, 
 
 the Resurrection of the Dead, 
 
 and 
 
 the General Conflagration. 
 
 In the twenty-fifth chapter I treated of that imperfect glorifica- 
 tion to which believers attain in this life. I now proceed to consider, 
 lastly, that perfect glorification which is effected in eternity. 
 
 Before the law this was typified by the translation of Enoch, 
 Gen. v. 24. as it was under the law by that of Elijah, 2 Kings 
 ii. 11. 
 
 Its fulfilment and consummation will commence from the period of 
 Christ's second coming to judgement, and the resurrection of the dead. 
 Luke xxi. 28. when these things begin to come to pass, then look up, and 
 lift up your heads, for your redemption draweth nigh. 2 Thess. i. 7. to 
 you who are troubled rest with us, when the Lord Jesus shall be revealed 
 from heaven. 
 
 The coming of the Lord to judgement, when he shall judge 
 the world with his holy angels, was predicted, first, by Enoch and the 
 
 3 T 
 
506 
 
 prophets ; afterwards by Christ himself and his apostles. Jude 14, 15. 
 Enoch also, the seventh from Adam, prophesied of these, saying, Behold, 
 the Lord cometh with ten thousand of his saints, to execute judgement upon 
 all, and to convince all that are ungodly among them of all their ungodly 
 deeds which they have ungodly committed, and of all their hard speeches 
 which ungodly sinners have spoken against him. Dan. vii. 22. until the 
 Ancient of days came, and judgement was given to the saints of the most 
 High. Matt. xxv. 31. the Son of man shall come in his glory, and 
 
 all the holy angels with him. Acts i. 11. this same Jesus shall so 
 
 come in like manner as ye have seen him go. into heaven, x. 42. it is he 
 which was ordained of God to be the judge of quick and dead. xvii. 31. 
 he hath appointed a day in the which he will judge the world in right- 
 eousness by that man whom he hath ordained in that he hath raised 
 
 him from the dead. 2 Thess. i. 7, 8. the Lord Jesus shall be revealed 
 from heaven with his mighty angels. 
 
 The day and hour of Christ's coming are known to the Father only. 
 Matt. xxiv. 36. Mark xiii. 32. of that day and that hour knoweth no 
 man. Acts i. 7. it is not for , you to know the times or the seasons which 
 the Father hath put in his own power. Dan. xii. 8, 9. then said I, 
 O my lord, what shall be the end of these things ? and he said, Go thy 
 way, Daniel; for the words are closed up and sealed till the time of the 
 end. The treatise of Zanchius De fine sceculi, torn. vii. may be like- 
 wise advantageously consulted on this subject. 
 
 Hence it will be sudden. Matt. xxv. 6. at midnight there was a cry 
 made, Behold, the bridegroom cometh ; go ye out to meet him. Luke 
 
 xvii. 26, &c. as it was in the days of Noe likewise also as it was in 
 
 the days of Lot. xxi. 34, 35. take heed to yourselves, lest at any time, 
 
 &c and so that day come upon you unawares ; for as a snare shall 
 
 it come upon all them that dwell on the face of the whole earth. 1 Thess. 
 v. 2, 3. for yourselves know perfectly, that the day of the Lord so cometh 
 as a thief in the night : for when they shall say, Peace and scifety, then 
 sudden destruction cometh upon them. 
 
507 
 
 Certain signs however are pointed out by Christ and his apostles 
 as indicative of its approach ; Matt. xxiv. 3 — 27. Mark xiii. Luke xxi. 
 These signs are either general or peculiar. 
 
 The general signs are those which relate equally to the destruction 
 of Jerusalem, the type of Christ's advent, and to the advent itself ; such 
 as false prophets, false Christs, wars, earthquakes, persecutions, pesti- 
 lence, famine, and the gradual decay of faith and charity, down to the 
 very day itself. 7 Matt. xxiv. 3 — 27. 2 Tim. iii. 1, &c. 
 
 The peculiar signs are, first, an extreme recklessness and impiety, 
 and an almost universal apostasy. Luke xviii. 8. when the Son of man 
 cometh, shall he find faith on the earth ? 2 Thess. ii. 3. that day shall not 
 come, except there come a falling away first. Compare also 1 Tim. iv. 1. 
 
 Secondly, the revealing of antichrist, and his destruction by the 
 spirit of the mouth of Christ. 2 Thess. ii. 3. that man of sin shall be 
 revealed, the son of perdition — . v. 8. and then shall that wicked be re- 
 vealed, whom the Lord shall consume with the spirit of his mouth, and 
 shall destroy with the brightness of his coming. 
 
 Some refer to the same event another sign, namely, the calling of 
 the entire nation of the Jews, as well as of the ten dispersed tribes. 8 
 
 7 truth shall retire 
 
 Bestuck with sland'rous darts, and works of faith 
 
 Rarely be found: so shall the world go on, 
 
 To good malignant, to bad men benign, 
 
 Under her own weight groaning; till the day 
 
 Appear of respiration to the just, 
 
 And vengeance to the wicked. Paradise Lost, XII. 535. 
 
 * Compare Paradise Regained, III. 433. especially with reference to the passage quoted 
 from Isaiah xxvii. 
 
 Yet he at length (time to himself best known) 
 Rememb'ring Abraham, by some wond'rous call 
 May bring them back, repentent and sincere, 
 And at their passing cleave the Assyrian flood, 
 
 3x2 While 
 
508 
 
 Isai. xi. 11, 12. it shall come to jjoss in that day, that Jehovah shall 
 set his hand again the second time — . xiv. I. Jehovah will have mercy 
 on Jacob, and will yet choose Israel, and set them in their own land. 
 xxvii. 12. Jehovah shall beat off from the channel of the river unto the 
 stream of Egypt. Jer. iii. 12. return, thou backsliding Israel, v. 18. in 
 those days the house of Judah shall walk with the house of Israel. 
 xxx. 3. I will bring again the captivity of my people Israel and 
 Judah. xxxi. 5. thou shalt yet plant vines upon the mountains of 
 Samaria, v. 36, &c. if those ordinances depart from before me — . 
 xxxiii. 7- / will cause the captivity of Judah and the captivity of Israel 
 to return — . Ezek. xx. 42. ye shall know that I am Jehovah, when 
 I shall bring you into the land of Israel, xxxvii. 21, 22. I will make 
 them one nation in the land — . Hos. iii. 5. afterward shall the children 
 of Israel return. Amos ix. 14, 15. / will bring again the captivity of 
 my people of Israel. Zech. viii. 23. in those days it shall come to pass 
 
 that ten men shall take hold of him that is a Jew, &c. xii. 4, &c. in 
 
 that day, saith Jehovah, I will smite every horse with astonishment — . 
 Thus the Jews, on their return from the Babylonish captivity, Ezra vi. 17- 
 offered for a sin-offering for all Israel, twelve he-goats, according to the 
 number of the tribes of Israel, all which God still accounted as his own, 
 though even to the present day they have not returned out of captivity. 
 Luke xxi. 24. Jerusalem shall be trodden down of the Gentiles, until the 
 times of the Gentiles be fulfilled. Rom. xi. 12, 13. now if the fall of 
 
 them be the riches of the world how much more their fulness? v. 15. 
 
 if the casting away of them be the reconciling of the ivorld, what shall 
 the receiving of them be f v. 25. / would not, brethren, that ye should be 
 
 ignorant of this mystery that blindness in part is happened to Israel 
 
 until the fulness of the Gentiles be come in : and so all Israel shall be saved. 
 
 Christ will delay his coming. 2 Thess. ii. 1 — 3. now we beseech 
 you, brethren, by the coming of our Lord Jesus Christ, and by our gather- 
 While to their native land with joy they haste, 
 As the Red Sea and Jordan once he cleft, 
 When to the promis'd land their fathers pass'd. 
 
509 
 
 ing together unto him, that ye be not soon shaken in mind, or be troubled, 
 neither by spirit, nor by word, nor by letter as from us, as that the day of 
 Christ is at hand: let no man seduce you by any means; for that day 
 shall not come, except there come a falling away first — . 2 Pet. iii. S, 4, 
 
 &c. there shall come in the last days scoffers saying, Where is the 
 
 promise of his coming ? &c. to the end of the chapter ; where the reason 
 of his delay is assigned. 
 
 His advent will be glorious. Matt. xxiv. 27. as the lightning comet// 
 out of the east, and shineth even unto the west, so shall also the coming of 
 the Son of man be. v. 30. they shall see the Son of man coming in the clouds 
 of heaven with power and great glory. See also Luke xxi. 27- Matt, 
 xxv. 31. when the Son of man shall come in his glory, and all the holy 
 angels with him, then shall he sit upon the throne of his glory. 1 Thess. 
 iv. 16. the Lord himself shall descend from heaven with a shout, iviih 
 the voice of the archangel, and with the trump of God. 2 Thess. i. 10. 
 when he shall come to be glorified in his saints, and to be admired in all 
 them that believe in that day. Tit. ii. 13. looking for that blessed hope, 
 and the glorious appearing of the great God and our Saviour Jesus 
 Christ. Jude 14. behold, the Lord cometh with ten thousand of his 
 saints. 
 
 It will be terrible. Isai. lxvi. 15, 16. behold, Jehovah will come 
 with fire, and with his chariots like a whirlwind, to render his anger 
 with fury, and his rebuke with flames of fire. xiii. 9, 10. compared witli 
 Matt. xxiv. 29, 30. immediately after the tribulation of those days shall 
 the sun be darkened, and the moon shall not give her light, and the stars 
 shall fall from heaven, and the powers of the heavens shall be shaken. See 
 also Mark xiii. 24, 25. Luke xxi. 25, 26. there shall be signs in the sun 
 and in the moon, and in the stars, and upon the earth distress of nations, 
 with perplexity, the sea and the waves roaring, men's hearts failing them 
 for fear. 2 Thess. i. 7, 8. the Lord Jesus shall be revealed from heaven 
 with his mighty angels, in flaming fire. Rev. vi. 12. to the end of the 
 chapter ; lo, there was a great earthquake and the kings of the earth, 
 
 \i 
 
510 
 
 and the great men, and the rich men, and the chief captains hid 
 
 themselves in the dens and in the rocks of the mountains. 
 
 The second advent of Christ will be followed by the resurrection of 
 the dead and the last judgement. 
 
 A belief in the resurrection of the dead existed even before the 
 time of the gospel. Job xix. 25, 26, &c. / know that my Redeemer liveth, 
 and that he shall stand at the latter day upon the earth ; and though after 
 my skin icorms destroy this body, yet in my flesh I shall see God. Psal. 
 xvi. 10, &c. thou wilt not leave my soul in hell. xvii. 14, 15. from men 
 of the world, which have their portion in this life. xlix. 14, 15. like sheep 
 they are laid in the grave ; death shall feed on them, &c. Isai. li. 6, &c. 
 
 the heavens shall vanish away like smoke but my salvation shall be 
 
 for ever. xxvi. 19- thy dead men shall live, together with my dead body 
 shall they arise ; awake and sing, ye that dwell in dust. Zech. iii. 7- 
 
 thus saith Jehovah of hosts; if, &c / will give thee places to walk 
 
 among these that stand by. Dan. xii. 2. many of them that sleep in the 
 dust of the earth shall awake ; some to everlasting life, and some to shame 
 and everlasting contempt. Hos. xiii. 14. compared with 1 Cor. xv. 54. 
 / will ransom thee from the power of the grave, I will redeem thee from 
 death : O death, I will be thy plagues ; O grave, I will be thy destruc- 
 tion. Acts xxiv. 15. have hope toward God, which they themselves also 
 allow, that there shall be a resurrection of the dead, both of the just and 
 unjust, xxvi. 6 — 8. I stand and am judged for the hope of the promise made 
 
 of God unto our fatliers why should it be thought a thing incredible 
 
 with you, that God should raise the dead? Heb. xi. 10. he looked for 
 a city which hath foundations, whose builder and maker is God. 
 
 This expectation was confirmed under the gospel by the testimony 
 of Christ. Matt. xii. 41. the men of Nineveh shall rise in judgement 
 with this generation. John v. 28, 29. the hour is coming, in the which all 
 that are in the graves shall hear his voice, and shall come forth, they that 
 have done good unto the resurrection of life, and they that have done evil 
 
511 
 
 unto the resurrection of damnation. See also vi. 39, 40. and 1 Cor. vi. 14. 
 xv. 52. the trumpet shall sound, and the dead shall be raised incorruptible. 
 2 Cor. iv. 14. knowing that he which raised up the Lord Jesus, shall raise 
 up us also by Jesus, and shall present us with you. See also 1 Thess. 
 iv. 14. 
 
 To these testimonies from Scripture, may be added several arguments 
 from reason in support of the doctrine. First, the covenant with God 
 is not dissolved by death. Matt. xxii. 32. God is not the God of the 
 dead, but of the living. Secondly, if there be no resurrection of the dead, 
 then is Christ not risen, 1 Cor. xv. 13 — 20. v. 23. every man in his own 
 order ; Christ the first fruits, afterward they that are Christ's at his coming. 
 John xi. 25. Jesus said unto her, I am the resurrection and the life. 
 Thirdly, were there no resurrection, the righteous would be of all men 
 most miserable, and the wicked, who have a better portion in this life, 
 most happy; which would be altogether inconsistent with the provi- 
 dence and justice of God. 1 Cor. xv. 19- if in this life only we have 
 hope in Christ — . v. 30 — 32. why stand we in jeopardy every hour ? 
 
 This resurrection will take place partly through the resuscitation of 
 the dead, and partly through a sudden change operated upon the 
 living. 
 
 It appears indicated in Scripture that every man will rise nume- 
 rically one and the same person. Job xix. 26, 27. though after my skin 
 worms destroy this body, yet in my flesh shall I see God : whom I shall 
 see for myself, and mine eyes shall behold, and not another. 1 Cor. xv. 53. 
 this corruptible must put on incorruption. 2 Cor. v. 4. not for that we 
 would be unclothed, but clothed upon, that mortality might be swallowed 
 up of life. v. 10. that every one may receive the things done in his body, 
 according to that he hath done, whether it be good or bad. Otherwise we 
 should not be conformed to Christ, who entered into glory with that 
 identical body of flesh and blood, wherewith he had died and risen 
 again. 
 
 ^ 
 
512 
 
 The change to be undergone by the living is predicted 1 Cor. 
 
 xv. 51. behold, I show you a mystery we shall all be changed. 
 
 1 Thess. iv. 15 — 18. this we say unto you by the word of the Lord, that 
 we which are alive and remain unto the coming of the Lord shall not 
 
 prevent them which are asleep and the dead in Christ shall rise 
 
 first: then we which are alive and remain shall be caught up together 
 with them in the clouds, to meet the Lord in the air, and so shall we 
 ever be with the Lord. 
 
 The last judgement is that wherein Christ with the saints, 
 
 ARRAYED IN THE GLORY AND POWER OF THE FATHER, SHALL JUDGE 
 THE EVIL ANGELS, AND THE WHOLE RACE OF MANKIND. 9 
 
 Arrayed in the glory and power of the Father. John 
 v. 22. the Father judgeth no man, but hath committed all judgement unto 
 the Son. v. 27- he hath given him authority to execute judgement also, 
 because he is the Son of man ; that is, because he is himself man. 1 So 
 
 9 When thou attended gloriously from heav'n 
 Shalt in the sky appear, and from thee send 
 The summoning archangels to proclaim 
 Thy dread tribunal; forthwith from all winds 
 The living, and forthwith the cited dead 
 Of all past ages, to the general doom 
 Shall hasten; such a peal shall rouse their sleep. 
 Then, all thy saints assembled, thou shalt judge 
 Bad men and angels; they, arraign'd, shall sink 
 Beneath thy sentence. Paradise Lost, II. 323. 
 
 Thence shall come 
 
 When this world's dissolution shall be ripe, 
 
 With glory and power to judge both quick and dead. XII. 458. 
 
 Last in the clouds from heav'n to be reveal'd 
 
 In glory of the Father, to dissolve 
 
 Satan with his perverted world. Ibid. 545. 
 
 1 Vicegerent Son, to thee I have transferr'd 
 
 All judgement, whether in heav'n, or earth, or hell. 
 
 Easy it may be seen that I intend 
 
 Mercy colleague with justice, sending thee 
 
 Man's 
 
513 
 
 Acts xvii. 31. he will judge the world in righteousness by that man — . 
 Rom. ii. 16. in the day when God shall judge the secrets of men by Jesus 
 Christ, according to my gospel. 
 
 With the saints. Matt. xix. 28. ye which have followed me in the 
 
 regeneration, when the Son of man shall sit in the throne of his glory, ye 
 
 also shall sit upon twelve thrones, judging the twelve tribes of Israel. See 
 
 also Luke xxii. 30. 1 Cor. vi. 2, 3. do y3 not know that the saints shall 
 
 judge the world ? know ye not that we shall judge angels ? 
 
 Shall judge. Eccles. xii. 14. God shall bring every work into judge- 
 ment, with every secret thing, whether it be good, or whether it be evil. 
 Matt. xii. 36, 37- every idle word that men shall speak, they shall give 
 account thereof in the day of judgement ; for by thy words thou shalt be 
 justified, and by thy words thou shalt be condemned ; that is to say, where 
 our actions do not correspond with our words. 2 Rom. xiv. 12. so then 
 every one of us shall give account of himself to God. 1 Cor. iv. 5. until the 
 Lord come, who both will brirg to light the hidden things of darkness, and 
 will make manifest the counsels of the hearts ; and then shall every man 
 have praise of God. 2 Cor. v. 10. that every one may receive the things 
 done in his body, according to that he hath done, whether it be good or bad. 
 
 The evil angels. 1 Cor. vi. 2, 3, as above. 
 
 The whole race of mankind. Matt. xxiv. 31. he shall send his 
 angels with a great shout of a trumpet, and they shall gather together his 
 elect from the four winds, from one end of heaven to the other, xxv. 32, &c. 
 
 Man's friend, his mediator, his design'd 
 
 Both ransom and redeemer voluntary, 
 
 And destin'd man himself to judge man fall'n. Paradise Lost, X. 56. 
 
 * only add 
 
 Deeds to thy knowledge answerable. XII. 581. 
 c He who from such a kind of psalmistry, or any other verbal devotion, without the pledge 
 and earnest of suitable deeds, can be persuaded of a real and true righteousness in the person, 
 hath yet much to learn.' Answer to Eikon Basilike. Prose Works, II. 406. 
 
 3 u 
 
 j. 
 
514 
 
 before him shall be gathered all nations; and he shall separate them one 
 from another, as a shepherd divideth his sheep from the goats. Rom. 
 xiv. 10. we shall all stand before the judgement-seat of Christ. 2 Cor. 
 v. 10. we must all appear before the judgement-seat of Christ. Rev. 
 
 xx. 12, 13. / saw the dead, small and great, stand before God and the 
 
 sea gave up the dead which were in it, and death and hell delivered up 
 the dead which were in them. 
 
 The rule of judgement will be the conscience of each individual, ac- 
 cording to the measure of light which he has enjoyed. John xii. 48. he 
 that rejecteth me, and receiveth not my words, hath one that judgeth him ; 
 the word that I have spoken, the same shall judge him at the last day. Rom. 
 ii. 12. as many as have sinned without law, shall also perish without law; 
 and as many as have sinned in the law shall be judged by the law. v. 14. 
 when the Gentiles, which have not the law, do by nature the things contained 
 in the law, these having not the law, are a law unto themselves : ivhich shew 
 the work of the law written in their hearts, their consciences also bearing 
 witness, and their thoughts the meanwhile accusing or else excusing one 
 another; in the day when God shall judge the secrets of men by Jesus 
 Christ according to my gospel. James ii. 12. as they that shall be judged 
 by the law of liberty. Rev. xx. 12. the books were opened; and another 
 book was opened, which is the book of life ; and the dead were judged out 
 of those things which were written in the books, according to their ivorks. 
 
 Coincident, as appears, with the time of this last judgement (I use 
 the indefinite expression time, as the word day is often used to 
 denote any given period, and as it is not easily imaginable that so 
 many myriads of men and angels should be assembled and sentenced 
 within a single day) beginning with its commencement, and extending 
 a little beyond its conclusion, will take place that glorious reign of 
 Christ on earth with his saints, so often promised in Scripture, even 
 until all his enemies shall be subdued. His kingdom of grace, indeed, 
 which is also called the kingdom of heaven, began with his first advent, 
 when its beginning was proclaimed by John the Baptist, as appears from 
 
515 
 
 the testimony of Scripture; but his kingdom of glory will not com- 
 mence till his second advent. Dan. vii. 13, 14. behold, one like the Son 
 of man came with the clouds of heaven and there was given him do- 
 minion, and glory, and a kingdom ; given him, that is, from the time when 
 he came with the clouds of heaven (in which manner his final advent 
 is uniformly described) not to assume our nature, as Junius interprets it," 
 (for then he would have been like the Son of man before he became 
 man, which would be an incongruity) but to execute judgement ; from 
 the period so indicated, to the time when he should lay down the king- 
 dom, 1 Cor. xv. 24. then cometh the end, of which more shortly. That 
 this reign will be on earth, is evident from many passages. Psal. ii. 8, 9- 
 compared with Rev. ii. 25 — 27- / shall give thee the heathen for thine 
 inheritance, and the uttermost parts of the earth for thy possession ; 
 thou shall break them with a rod of iron; thou shall dash them in pieces 
 like a potter's vessel, ex. 5, 6. Jehovah at thy right hand shall strike 
 through kings in the day of his wrath : he shall judge among the heathen, 
 he shall fill the places with the dead bodies, he shall wound the heads over 
 many countries. Isai. ix. 7. of the increase of his government and peace- 
 there shall be no end, upon the throne of David and upon his kingdom. 
 Dan. vii. 22. until the Ancient of days came, and judgement was given 
 to the saints of the most High, and the time came that the saints possessed 
 the kingdom, v. 27. the kingdom, and dominion, and the greatness of the 
 kingdom under the whole heaven, shall be given to the people of the saints 
 of the most High — . Luke i. 32, 33. the Lord God shall give unto him 
 the throne of his father David; and he shall reign over the house of 
 Jacob for ever, and of his kingdom there shall be no end. Matt. xix. 28. 
 ye which have followed me, in the regeneration, when the So?i of man shall 
 sit in the throne of his glory, ye also shall sit upon twelve thrones, judging 
 the twelve tribes of Israel. Luke xxii. 29, 30. / appoint unto you a king- 
 dom, as my Father hath appointed unto me; that ye may eat and drink 
 at my table in my kingdom, and sit on thrones judging the twelve tribes of 
 Israel. It appears that the judgement here spoken of will not be confined 
 
 3 ' Veniebat ; perfecturus in terris mysterium redemptionis nostrae.' Junius on Dan. vii. 13. 
 
 3 u 2 
 
 vj 
 
516 
 
 to a single day, but will extend through a great space of time ; and that 
 the word is used to denote, not so much a judicial inquiry properly so 
 called, as an exercise of dominion ; in which sense Gideon, Jephthah, and 
 the other judges are said to have judged Israel during many years. 1 Cor. 
 xv. 23 — 26. every man in his own order ; Christ the first-fruits, afterward 
 they that are Christ's, at his coming: then cometh the end — . Rev. v. 10. 
 thou hast made us unto our God kings and priests, and we shall reign 
 on the earth, xi. 15. the kingdoms of this world are become the kingdoms 
 of our Lord, and of his Christ ; and he shall reign for ever and ever. 
 xx. 1 — 7. / saw thrones, and they sat upon them, and judgement was given 
 
 unto them and they lived and reigned with Christ a thousand years : 
 
 but the rest of the dead lived not again until the thousand years were 
 finished: this is the first resurrection : blessed and holy is he that hath 
 part in the first resurrection ; on such the second death hath no power, 
 but they shall be priests of God and of Christ, and shall reign with him 
 a thousand years. 
 
 After the expiration of the thousand years Satan will rage again, 
 and assail the church at the head of an immense confederacy of its 
 enemies ; but will be overthrown by fire from heaven, and condemned 
 to everlasting punishment. Rev. xx. 7 — 9- when the tJiousand years are 
 expired, Satan shall be loosed out of his prison, and shall go out to deceive 
 the nations which are in the four quarters of the earth, Gog and Magog, 
 to gather them together to battle ...... and they compassed the camp of the 
 
 saints about, and the beloved city ; and fire came down from God out of 
 heaven, and devoured them. 2 Thess. ii. 8. then shall that wicked be re- 
 vealed, whom the Lord shall consume with the spirit of his mouth, and 
 shall destroy with the brightness of his coming. 
 
 After the evil angels and chief enemies of God have been sentenced, 
 judgement will be passed upon the whole race of mankind. Rev. xx. 
 
 11 — 15. / saw a great white throne, and him that sat on it and I saw 
 
 the dead, small and great, stand before God; and the books were opened; 
 and another book was opened, which is the book of life; and the dead 
 
517 
 
 were judged out of those things which were written in the books, ac- 
 cording to their works: and the sea gave up the dead which was in it, 
 and death and hell delivered up the dead which were in them ; and they 
 were judged every man according to their works. 
 
 Then, as appears, will be pronounced that sentence, Matt. xxv. 34. 
 
 COME, YE BLESSED OF MY FATHER, INHERIT THE KINGDOM PREPARED 
 FOR YOU FROM THE FOUNDATION OF THE WORLD. V. 41. DEPART 
 FROM ME, YE CURSED, INTO EVERLASTING FIRE, PREPARED FOR THE 
 DEVIL AND HIS ANGELS. 
 
 The passing of the sentence will be followed by its execution ; that 
 is to say, by the punishment of the wicked, and the perfect glorification 
 of the righteous. Matt. xxv. 46. these shall go away into everlasting punish- 
 ment, but the righteous into life eternal. Rev. xx. 14, 15. death and liell 
 were cast into the lake of fire: this is the second death: and whosoever 
 was not found written in the book of life, was cast into the lake of fire. 
 
 Then will be the end, spoken of 1 Cor. xv. 24 — 28. then cometh 
 the end, when he shall have delivered up the kingdom to God, even the 
 Father, when he shall have put down all rule, and all authority, and 
 power ; for he must reign till he hath put all enemies under his 
 feet : the last enemy that shall be destroyed is death ; for he hath put 
 all things under his feet: but when he saith, all things are put under 
 him, it is manifest that he is excepted which did put all things under 
 him: and when all things shall be subdued unto him, then shall the Son 
 also himself be subject unto him that put all things under him, that God 
 may be all in all. 
 
 It may be asked, if Christ is to deliver up the kingdom to God 
 and the Father, what becomes of the declarations, Heb. i. 8. unto the Son 
 he saith, Thy throne, O God, is for ever and ever (in sceculum steculi, for 
 ages of ages), and Dan. vii. 14. his dominion is an everlasting dominion, which 
 shall not pass away, and his kingdom that which shall not be destroyed; 
 
518 
 
 Luke i. 33. of his kingdom there shall be no end. I reply, there shall 
 be no end of his kingdom for ages of ages, that is, so long as the 
 ages of the world endure, until time itself shall be no longer, Rev. x. 6. 
 x until every thing which his kingdom was intended to effect shall have 
 been accomplished ; 4 insomuch that his kingdom will not pass away as 
 insufficient for its purpose ; it will not be destroyed, nor will its period 
 be a period of dissolution, but rather of perfection and consummation, 
 like the end of the law, Matt. v. 18. In the same manner many other 
 things are spoken of as never to pass away, but to remain eternally ; as 
 circumcision, Gen. xvii. 13. the ceremonial law in general, Levit. iii. 17- 
 xxiv. 8. the land of Canaan, Gen. xiii. 15. Jer. vii. 7. xxv. 5. the sabbath, 
 Exod. xxxi. 16. the priesthood of Aaron, Numb, xviii. 8. the memorial 
 of stones at the river Jordan, Josh. iv. 7. the signs of heaven, Psal. 
 cxlviii. 6. the earth, Eccles. i. 4. although every one of these has either 
 already come to an end, or will eventually be terminated. 
 
 The second death is so termed with reference to the first, or death 
 of the body. For the three other, or preparatory degrees of death, see 
 chap. xiii. on the punishment of sin. The fourth and last gradation is 
 that of which we are now speaking, namely, eternal death, or the 
 punishment of the damned. 
 
 Under this death may be included the destruction of the present 
 unclean and polluted world itself, namely, its final conflagration. 5 
 Whether by this is meant the destruction of the substance of the world 
 itself, or only a change in the nature of its constituent parts, is uncertain, 
 and of no importance to determine ; respecting the event itself, we are 
 informed, so far as it concerns us to know, Job xiv. 12. till the heavens be 
 no more. Psal. cii. 26. they shall perish, lsai. xxxiv. 4. the heavens shall 
 
 4 Then thou thy regal scepter shalt lay by, 
 For regal scepter thou no more shalt need, 
 
 God shall be all in all. Paradise Lost, III. SS9- 
 
 5 meanwhile 
 
 The world shall burn. III. 333. 
 
519 
 
 be rolled together as a scroll, and all their host shall Jail down. li. 6. the 
 heavens shall vanish away like smoke. Matt. xxiv. 35. heaven and earth 
 shall pass away. 1 Cor. vii. 31. the fashion of this world passeth away. 
 
 2 Pet. iii. 7. the heavens and the earth, which are now reserved unto 
 
 fire against the day of judgement and perdition of ungodly men. v. 10. in 
 the which the heavens shall pass away with a great noise, v. 12. wherein 
 the heavens being on fire — . Rev. x. 6. he sware by him that liveth for ever 
 
 and ever that there should be time no longer, xxi. 1. the first heaven 
 
 and the first earth were passed away, and there was no more sea. 
 
 The second death, or the punishment of the damned, seems to consist 
 partly in the loss of the chief good, namely, the favour and protection 
 of God, and the beatific vision of his presence, which is commonly 
 called the punishment of loss ; and partly in eternal torment, which 
 is called the punishment of sense. 6 Matt. xxv. 41. depart from me, ye 
 cursed, into everlasting fire, prepared for the devil and his angels. 
 Luke xiii. 27, 28. / know you not whence ye are ; depart from me, all 
 ye workers of iniquity: there shall be weeping and gnashing of teeth, 
 when ye shall see Abraham and Isaac and Jacob, and all the pro- 
 phets, in the kingdom of God, and you yourselves thrust out. xvi. 23. 
 being in torments, he seeth Abraham afar off. 2 Thess. i. 9- who shall be 
 punished with everlasting destruction from the presence of the Lord, and 
 from the glory of his power. 
 
 The intensity and duration of these punishments are variously inti- 
 mated. Isai. xxx. 33. Tophet is ordained of old; yea, for the king 
 it is prepared : he hath made it deep and large ; the pile thereof is fire 
 and much wood; the breath of Jehovah, like a stream of brimstone, doth 
 
 6 ' Quidam enim eorum censent peccatum originis puniri tantum poena damni ; alii vero 
 insuper ei poenam sensus adjungunt.' Disserlatio Secunda de Peccato Originis, Curcell. 6l. 
 ' To which two heads, all that is necessary to be known concerning this everlasting 
 punishment may be reduced ; and we shall accordingly consider it as it is both poena 
 damni and poena sensus, the punishment of loss and the punishment of sense.' Beveridge, 
 Works, Vol. II. 449. See also Taylor, Works, IX. 369- 
 
9 
 
 
 520 
 
 kindle it. lxvi. 24. compared with Mark ix. 44. where their worm dieth 
 not, and the fire is not quenched. Dan. xii. 2. to shame and everlasting 
 contempt. Matt. viii. 12. outer darkness, there shall be weeping and 
 gnashing of teeth. See also xiii. 42, &c. Mark ix. 43. fire that never 
 shall be quenched. Rom. ii. 8, 9- indignation and wrath, tribulation and 
 anguish. 2 Thess. i. 9- who shall be punished with everlasting destruction. 
 Rev. xiv. 11. the smoke of their torment ascendeth up for ever and ever, 
 and they have no rest day nor night. See also xix. 3. xxi. 8. they shall 
 have their part in the lake which burneth with fire and brimstone. 
 
 Punishment, however, varies according to the degree of guilt. 
 Matt. xi. 22. it shall be more tolerable for Tyre and Sidon at the day 
 of judgement, than for you. Luke xii. 47, 48. he shall be beaten with 
 many stripes he shall be beaten with few stripes. 
 
 The place of punishment is called Hell ; Tophet, 7 Isai. xxx. 33. hell 
 fire, Matt. v. 22. and still more distinctly x. 28. outer darkness, viii. 12. 
 xxii. 13. xxv. 30. a furnace of fire, xiii. 42. Hades, Luke xvi. 23 ; and 
 elsewhere: a place of torment, v. 28. the bottomless pit, Rev. ix. 1. the 
 lake of fire, xx. 15. the lake which burneth with fire and brimstone, 
 xxi. 8. Hell appears to be situated beyond the limits of this universe. 
 Luke xvi. 26. between us and you there is a great gulf fixed, so that 
 they which would pass from hence to you cannot. Matt. viii. 12. outer 
 darkness. Rev. xxii. 14, 15. they may enter in through the gates into the 
 city ; for without are dogs. Nor are reasons wanting for this locality ; 
 for as the place of the damned is the same as that prepared for the 
 devil and his angels, Matt. xxv. 41. in punishment of their apostasy, 
 which occurred before the fall of man, it does not seem probable that 
 hell should have been prepared within the limits of this world, in the 
 bowels of the earth, on which the curse had not as yet passed. 8 This 
 
 7 Tophet thence 
 
 And black Gehenna call'd, the type of hell. Paradise Lost, I. 404. 
 8 In the argument to the first book of Paradise Lost, hell is described as situated • not in the 
 center (for heaven and earth may be supposed as yet not made, certainly not yet accursed ) but 
 in a place of utter' (i. e. outer) f darkness, fitliest called Chaos.' 
 
521 
 
 is said to have been the opinion of Chrysostom, as likewise of Luther 
 and some later divines. 9 Besides, if, as has been shown from various 
 passages of the New Testament, the whole world is to be finally con- 
 sumed by fire, it follows that hell, being situated in the centre of the 
 earth, must share the fate of the surrounding universe, and perish like- 
 wise ; a consummation more to be desired than expected by the souls 
 in perdition. 
 
 Thus far of the punishment of the wicked ; it remains to speak of 
 the perfect glorification of the righteous. 
 
 Perfect glorification consists in eternal life and perfect happiness, 
 arising chiefly from the divine vision. 1 It is described Psal. xvi. 11. 
 thou wilt show me the path of life; in thy presence is fulness of joy ; at 
 thy right hand there are pleasures for evermore, xvii. 15. / will behold 
 thy face in righteousness ; I shall be satisfied, when 1 awake, with thy 
 
 9 Kai ntov, (ptjtrt, koi ev iroua yjmpim avrt) ea-rai tj yeevva ; rt croi tovtov p.e\ei ; to yap 
 
 (jITOvpieiiov, 6eT£ai oti eo-Tiv, ov mov TetaixievTai, kcu ev iroua ycaptoa aW ev trotu) tottw, 
 
 d>r]<Av t fiTTai ; ePm Trot/, <o? eycoye oipai, too koc/uov tovtov travTo<;. Kctdctirep yelp tuv /3a<ri\e(u)v 
 
 Tel ^ecrfiUTijpia kcu to jueraA.Aa iroppta l.eo-TtjKev, ovt<o ct] kcu Ttji otKovfxevr]<! TaJr»/5 e£u) trov 
 
 eo-Tat tj yeewa. Chrysost. in Ep. ad Rom. Homil. 31. Milton elsewhere refers to the locality 
 
 of hell: 
 
 Such place eternal justice had prepared 
 
 For those rebellious; here their prison ordain'd 
 
 In utter darkness, and their portion set 
 
 As far remov'd from God and light of heaven, 
 
 As from the center thrice to th' utmost pole. Paradise Lost, I. 70. 
 Again : ' to banish for ever into a local hell, whether in the air or in the center, or in 
 that uttermost and bottomless gulf of Chaos, deeper from holy bliss than the world's dia- 
 meter multiplied, they thought not a punishment so proper and proportionate for God to 
 inflict, as to punish sin with sin.' Doctrine and Discipline of Divorce. Prose Works, II. 11. 
 
 1 The distinction which Milton makes between the beginnings of bliss which are attain- 
 able in this life, and that perfect glorification which will ensue hereafter, coincides with the 
 expressions in the Hymn on the Nativity: 
 
 And then at last our bliss 
 Full and perfect is, 
 
 But now begins, xviii. 165. 
 
 3 x 
 
 
522 
 
 likeness. Dan. xii. 3. they that he wise shall shine as the brightness of 
 the firmament, and they that turn many to righteousness as the stars for 
 ever and ever. Matt. xiii. 43. then shall the righteous shine forth as the 
 sun in the kingdom of their Father, xxii. 30. they are as the angels 
 of God in heaven, v. 8. blessed are the pure in heart, for they shall 
 see God. 1 Cor. ii. 9- «* it is written, Eye hath not seen, nor ear 
 heard, neither have entered into the heart of man, the things which 
 God hath prepared for them that love him. xiii. 12. now we see through 
 a glass, darkly, but then face to face ; now I know in part, but then 
 shall I know even as also I am known, xv. 42, 43. so also is the 
 resurrection of the dead: it is sown in corruption, it is raised in incor- 
 ruption ; it is sown in dishonour, it is raised in glory ; it is sown in 
 weakness, it is raised in power; it is sown a natural body, it is raised 
 a spiritual body. 2 Cor. iv. 17. a far more exceeding and eternal weight 
 of glory, v. 1. we know that if our earthly house of this taber- 
 nacle were dissolved, we have a building of God, a house not made with 
 hands, eternal in the heavens. Eph. ii. 6. hath raised us up together, 
 and made us sit together in heavenly places in Christ Jesus. Philipp. 
 iii. 21. who shall change our vile body, that it may be fashioned like unto 
 his glorious body. 1 Thess. iv. 17. we shall be caught up together with 
 them into the clouds, to meet the Lord in the air, and so shall we ever 
 be with the Lord. 2 Tim. iv. 8. henceforth there is laid up for me a crown 
 of righteousness, which the Lord, the righteous Judge, shall give me at that 
 day, and not to me only, but to all them also that love his appearing. 
 1 Pet. i. 4. an inheritance incorruptible, and undefiled, and that fadeth 
 not away, reserved in heaven for you. v. 4. when the chief shepherd shall 
 appear, ye shall receive a crown of glory that fadeth not away. v. 10. who 
 hath called us unto his eternal glory by Christ Jesus. 1 John iii. 2. we 
 know that when he shall appear we shall be like him, for we shall see him 
 
 as he is. Rev. vii. 14 — 17. these are they therefore are they before 
 
 the throne of God, and serve him day and night in his temple ; and he that 
 sitteth on the throne shall dwell among them; they shall hunger no more, 
 neither thirst — . xxi. 4. God shall wipe away all tears from their eyes, 
 and there shall be no more death, neither sorrow, nor crying, neither 
 
523 
 
 shall there be any more pain. xxii. 1 — 5. he showed me a pure river 
 of water of life, clear as crystal, proceeding out of the throne of God 
 and of the Lamb — . 
 
 It appears that all the saints will not attain to an equal state of 
 glory. Dan. xii. 3. they that be wise shall shine as the brightness of 
 the firmament, and they that turn many to righteousness as the stars for 
 ever and ever. Matt. xx. 23. to sit on my right hand and on my 
 left is not mine to give, but it shall be given to them of whom it is 
 prepared of my Father. 1 Cor. xv. 41, 42. there is one glory of the 
 sun, and another glory of the moon, and another glory of the stars ; for 
 one star differeth from another star in glory : so also is the resurrection 
 of the dead. 
 
 In heaven. Matt. v. 12. great is your reward in heaven. Luke 
 
 xii. 33. provide yourselves a treasure in the heavens that faileth not. 
 
 Philipp. iii. 20. our conversation is in heaven. Heb. x. 34. knowing in 
 yourselves that ye have a better and an enduring substance. 
 
 Our glorification will be accompanied by the renovation of heaven 
 and earth, and of all things therein adapted to our service or delight, 
 to be possessed by us in perpetuity. 2 Isai. lxv. 17. behold, I create 
 
 * The following quotations will show that Milton took pleasure in frequently recurring 
 
 to this idea. 
 
 The world shall burn, and from her ashes spring 
 
 New heav'n and earth, wherein the just shall dwell, 
 
 And after all their tribulations long 
 
 See golden days. Paradise Lost, III. 334. 
 
 Then heav'n and earth renew'd shall be made pure 
 
 To sanctity that shall receive no stain. X. 638. 
 
 To second life 
 
 Wak'd in the renovation of the just 
 
 Resigns him up with heav'n and earth renew'd. XI. 64. 
 
 till fire purge all things new, 
 
 Both heav'n and earth, wherein the just shall dwell. Ibid. 900. 
 
 to reward 
 
 His faithful, and receive them into bliss, 
 
 3x2 Whether 
 
 vi 
 

 524 
 
 new heavens and a new earth, and the former shall not he remembered, nor 
 come into mind. lxvi. 22. as the new heavens and the new earth, which 
 I will make, shall remain before me, saith Jehovah, so shall your seed 
 and your name remain. Acts iii. 21. whom the heavens must receive until 
 the times of restitution of all things, which God hath spoken by the mouth 
 of all his holy prophets since the world began. Matt. xix. 29- every one 
 that hath forsaken houses, or brethren, or sisters, or father, or mother, or 
 wife, or children, or lands, for my name's sake, shall receive an hundred- 
 fold, and shall inherit everlasting life. xxvi. 29. / will not drink hence- 
 forth of this fruit of the vine, until that day when I drink it new with 
 you in my Father's kingdom. Luke xiv. 15. one of them that sat at 
 
 meat with him said unto him, Blessed is he that shall eat bread 
 
 in the kingdom of God; nor is he reproved by Christ for this saying, 
 xxii. 30. that ye may eat and drink at my table in my kingdom. Rom. 
 viii. 19 — 24. the earnest expectation of the creature waiteth for tJie 
 manifestation of the sons of God .... in hope, because the creature itself 
 also shall be delivered from the bondage of corruption, into the glorious 
 liberty of the children of God. 2 Pet. iii. 13. we according to his pro- 
 
 Whether in heav'n or earth • for then the earth 
 
 Shall all be Paradise, far happier place 
 
 Than this of Eden, and far happier days. XII. 46f. 
 
 then raise 
 
 From the conflagrant mass, purg'd and refin'd, 
 
 New heav'ns, new earth, ages of endless date 
 
 Founded in righteousness and peace and Iove> 
 
 To bring forth fruits, joy and eternal bliss. Ibid. 547. 
 
 And again, in a splendid passage near the end of the treatise On Reformation in Eng- 
 land: ' Thou, the eternal and shortly expected King, shalt open the clouds to judge the 
 several kingdoms of the world, and distributing national honours and rewards to religious 
 and just commonwealths, shall put an end to all earthly tyrannies, proclaiming thy uni- 
 versal and mild monarchy through heaven and earth; where they undoubtedly, that by 
 their labours, counsels, and prayers, have been earnest for the common good of religion 
 and their country, shall receive above the inferior orders of the blessed, the regal addition 
 of principalities, legions, and thrones into their glorious titles, and in supereminence of 
 beatific vision, progressing the dateless and irrevoluble circle of eternity, shall clasp insepa- 
 rable hands with joy and bliss, in over-measure for ever.' Prose Works, I. 58. 
 
525 
 
 mise look for new heavens and a new earth, wherein dwelleth righteous- 
 ness. Rev. v. 10. thou hast made us unto our God kings and priests, 
 and we shall reign on the earth, xxi. 1, &c. I saw a new heaven and 
 a new earth ; for the first heaven and the first earth were passed away ; 
 and there was no more sea : and I John saw the holy city, new Jeru- 
 salem, coming down from God out of heaven, prepared as a bride adorned 
 for her husband. 
 
 vj 
 
BOOK II. 
 
 Of 
 
 The Service of God, 
 
 CHAP. I. 
 
 Of 
 
 Good Works. 
 
 X he subject of the first Book was Faith, or the Knowledge of 
 God. The second treats of the Service or Love of God. 3 
 
 The true service of God consists chiefly in the exercise of good works. 
 Matt. xvi. 27. then he shall reward every man according to his works. 
 Rom. ii. 13. not the hearers of the law are just before God, but the doers 
 of the law shall be justified. Philipp. i. 11. being filled with the fruits of 
 righteousness, which are by Jesus Christ, iv. 8. whatsoever things are 
 true, whatsoever things are honest, whatsoever things are just, whatsoever 
 things are pure, whatsoever things are lovely, whatsoever things are of 
 good report, if there be any virtue, and if there be any praise, think on 
 these things: those things which ye have both learned, and received, and 
 heard, and seen in me, do ; and the God of peace shall be with you. 
 2 Tim. iii. 17. that the man of God may be perfect, throughly furnished 
 unto all good works. Tit. ii. 11, 12. the grace of God that bringeth sal- 
 vation hath appeared to all men, teaching us, that denying ungodliness 
 and worldly lusts, we should live soberly, righteously, and godly in this 
 present world, iii. 8. this is a faithful saying, and these things I will 
 
 3 * What evangelic religion is, is told in two words, Faith and Charity, or Belief and 
 Practice.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 332. 
 
528 
 
 that thou affirm constantly, that they which have believed in God may be 
 careful to maintain good works. James i. 22. be ye doers of the word, 
 and not hearers only, deceiving your own selves. 2 Pet. i. 5, &c. be- 
 sides this, giving all diligence, add to your faith virtue, and to virtue 
 knowledge... he. for if these things be in you, and abound, they make you 
 that ye shall neither be barren nor unfruitful in the knowledge of our 
 Lord Jesus Christ. 
 
 Good works are those which we perform by the Spirit of 
 God working in us through true faith, to the glory of God, 
 the assured hope of our own salvation, and the edification 
 of our neighbour. 
 
 By the Spirit of God working in us. John iii. 21. that his deeds 
 ?nay be made manifest that they are wrought in God. 1 Cor. xv. 10. by 
 the grace of God I am what I am ; and his grace which was bestowed 
 upon me was not in vain, but I laboured more abundantly than they all; 
 yet not I, but the grace of God which was with me. 2 Cor. iii. 5. not 
 that we are sufficient of ourselves to think anything as of ourselves, but our 
 sufficiency is of God. Gal. v. 22. the fruit of the Spirit is love.... gentle- 
 ness, goodness, faith. Eph. ii. 10. we are his workmanship, created in Christ 
 Jesus unto good works, which God hath before ordained that we should 
 walk in them. v. 9- the fruit of the Spirit is in all goodness, and righteous- 
 ness, and truth. Philipp. ii. 13. it is God that worketh in you both to 
 will and to do of his good pleasure. 
 
 Through faith. John xv. 5. he that abideth in me, and I in him, 
 the same bringeth forth much fruit; for without me ye can do nothing. 
 Heb. xi. 6. without faith it is impossible to please him. James ii. 22. seest 
 thou how faith wrought with his works, and by works was faith made 
 perfect? that is, how faith (to use a logical expression) constitutes the 
 form of the works, and endows them with the quality of goodness; and 
 how it is itself consummated by the works, as by its end and natural 
 product. 
 
529 
 
 As to the position of divines, that the essential form of good works 
 is their accordance with the decalogue, so far as they are there pre- 
 scribed, it is not easy to discover how this can be the case under 
 the gospel. Paul certainly teaches a different doctrine, throughout the 
 whole of Romans and elsewhere; declaring explicitly, Rom. xiv. 23. 
 that whatsoever is not of faith is sin. He does not say whatsoever is 
 not of the decalogue, is sin, but whatsoever is not of faith ; it is there- 
 fore an accordance with faith, not with the decalogue, that ought to be 
 considered as the essential form of good works. Hence, if I observe 
 the sabbath in compliance with the decalogue, but contrary to the 
 dictates of my own faith, conformity with the decalogue, however exact, 
 becomes in my case sin, and a violation of the law. For it is faith 
 that justifies, not agreement with the decalogue ; and that which jus- 
 tifies can alone render any work good ; none therefore of our works 
 can be good, but by faith ; hence faith is the essential form of good 
 works, the definition of form being, that by which a thing is what it 
 is. 4 With regard to the passages in which mention is made of keeping 
 God's commandments, 1 John ii. 4. iii. 24. and elsewhere, it seems rea- 
 sonable to understand this of the precepts of the gospel, in which faith 
 is uniformly put before the works of the law. If then in the gospel 
 faith be above the works of the law, it must be equally above its 
 precepts ; for works are the end and fulfilling of precepts. Since 
 therefore under the gospel, although a man should observe the whole 
 Mosaic law with the utmost punctuality, it would profit him nothing 
 without faith, 5 it is evident that good works must be defined to be 
 of faith, not of the decalogue; whence it follows that conformity, 
 not with the written, but with the unwritten law, that is, with the 
 law of the Spirit given by the Father to lead us into all truth, 
 is to be accounted the true essential form of good works. For the 
 
 * See page 99, note 1. 
 
 5 His obedience 
 
 Imputed becomes theirs by faith, his merits 
 
 To save them, not their own, though legal works. Paradise Lost, XII. 408. 
 
 3 Y 
 
530 
 
 works of believers are the works of the Spirit itself; and though such 
 can never be in contradiction to the love of God and our neighbour, 
 which is the sum of the law, they may occasionally deviate from 
 the letter even of the gospel precepts, particularly of those which are 
 merely special, through a predominating regard to the law of love; as 
 was shown by Christ himself in the abolition of sabbatical observances, 
 as well as on several other occasions. 6 See Book I. chap, xxvii. on the 
 gospel. 
 
 To the Glory of God. Matt. v. 16. let your light so shine before 
 men, that they may see your good works, and glorify your Father which 
 is in heaven. 1 Cor. x. 31. do all to the glory of God. Philipp. i. 11. 
 being filed with the fruits of righteousness, which are by Jesus Christ, 
 unto the glory and praise of God. 
 
 The assured hope of our own salvation. Gen. xv. 1. thy 
 exceeding great reward. Prov. x. 9- he that walketh uprightly, walketh 
 surely, v. 215. the righteous is an everlasting foundation, v. 29- the way 
 of Jehovah is straight to the upright, xi. 18, 19- to him that soweth 
 righteousness shall be a sure reward, xii. 3. the root of the righteous 
 shall not be moved, xiii. 21. to the righteous good shall be repaid. 
 xv. 24. the way of life is above to the wise, that he may depart from 
 hell beneath, xvi. 17. he that keepeth his way preserveth his soul. xx. 7- 
 the just man walketh in his integrity ; his children are blessed after him. 
 Psal. xv. 1, 2. Jehovah, who shall abide in thy tabernacle ? &c. Isai. 
 
 xxxiii. 14, &c. who among us shall dwell with the devouring fire ? he 
 
 that walketh righteously. 2 Cor. vii. 1. having therefore these promises, 
 let us cleanse ourselves — . Gal. vi. 8. he that soweth to his flesh, shall of 
 his flesh reap corruption ; but he that soweth to the Spirit, shall of the 
 Spirit reap life everlasting. Philipp. iii. 14. I press toward the mark for the 
 prize of the high calling of God in Christ Jesus. Heb. xi. 6. he that 
 cometh to God must believe that he is, and that he is a rewarder of 
 
 6 See page 381, note 5. 
 
531 
 
 them that diligently seek him. v. 26. he had respect unto the recompense 
 of the reward, xii. 2. who for the joy that was set before him endured 
 the cross. 
 
 The edification of our neighbour. Hence we are admonished 
 so to act, that we may become examples to others. 2 Sam. xxi. 11, 12. 
 it was told David what Rizpah had done, &c. 2 Gor. viii. 24. wherefore 
 show ye to them, and before the churches, the proof of your love, and 
 of our boasting on your behalf. Rom. xii. 17- provide things honest 
 in the sight of all men. 1 Tim. iv. 12. be thou an example of the be- 
 lievers, in word, in conversation, in charity, in spirit, in faith, in purity. 
 Tit. ii. 4. that they may teach the young women to be sober, to love 
 their husbands, to love their children, v. 7- in all things showing thyself 
 a pattern of good works. 1 Pet. ii. 12. that whereas they speak against 
 you as evil doers, they may by your good works, which they shall 
 behold, glorify God in the day of visitation. For a virtuous example 
 excites, in the virtuous, an emulation of that virtue; Rom. xi. 14. if 
 by any means I may provoke to emulation them which are my flesh, 
 and might save some of them : a vicious example, on the contrary, 
 is productive of vicious emulation ; Prov. xxiii. 17. let not thine heart 
 envy sinners ; xxiv. 7. be not thou envious against wicked men ; as well 
 as of offences, by which the strong are scandalized, and the weaker 
 brethren, if not absolutely led into sin, rendered more remiss in the 
 performance of good works. 1 Cor. x. 32, 33. give none offence, neither 
 to the Jews, nor to the Gentiles, nor to the church of God; even as 
 I please all men in all things, not seeking mine own profit, but the 
 profit of many, that they may be saved. Matt, xviii. 6, 7- whoso shall 
 offend one of these little ones which believe in me, it were better for 
 him, &c. See also Mark ix. 42. Rom. xiv. 21. it is good neither to eat 
 flesh, nor to drink wine, nOr anything whereby thy brother stumbleth, or 
 qffendeth, or is made weak. In this sense a man is said to be a stumbling- 
 block to himself, when he indulges himself in any vice to which his 
 nature inclines him. Matt. v. 29, 30. if thy right eye offend thee, pluck 
 it out, &c. See also xviii. 7, 8. 
 
 3 Y 2 
 
532 
 
 Where however the offence does not proceed from any fault of ours, 
 but from the frowardness or malignity of the other party, the guilt rests 
 not with him who gives, but with him who takes the offence. Matt. xv. 
 12, 13. knowest thou that the Pharisees were offended after they heard 
 this saying f but he answered and said, Every plant which my heavenly 
 Father hath not planted, shall be rooted up : let them alone, they be 
 blind leaders of the blind. Thus Christ did not break off his inter- 
 course with the publicans through fear of scandalizing the Pharisees, 
 but contented himself with giving reasons for his conduct: Matt. ix. 
 10, &c. they that be whole need not a physician — . Luke xix. 7, &c. 
 the Son of man is come to seek and to save that which was lost. xx. 18. 
 whosoever shall fall upon that stone shall be broken, but on whomsoever 
 it shall fall, it will grind him to powder. See Book I. chap, xxvii. on 
 Christian liberty. 
 
 As to what the Papists call works of supererogation, whereby more 
 is done than the law prescribes, insomuch that some of the saints, through 
 the superabundance of their works, have been enabled to purchase eternal 
 life not only for themselves, but for others, such works are clearly impos- 
 sible. For since we are commanded, under the gospel as well as under 
 the law, to love and serve God with all our strength and with all our 
 mind, and our neighbour as ourselves, and since, consequently, there 
 can be no excess in piety and charity, it follows that no act which we 
 are capable of performing can be of such excellence as to fulfil, still 
 less to transcend the requisitions of duty. Luke xvii. 10. when ye shall 
 have done all those things which are commanded you, say, We are un- 
 profitable servants, we have done that which was our duty to do. Those 
 counsels of the gospel, therefore, which the Papists affirm to be of 
 a higher nature than its precepts, insomuch that if a man follow 
 them, not being compelled so to do, he performs a work of supe- 
 rerogation, are not in reality counsels, as distinguished from precepts, 
 nor of a higher nature than the latter; but are to be considered as 
 particular precepts, given, not to all mankind, but to certain indivi- 
 duals, for special reasons and under special circumstances. Thus we 
 
533 
 
 are told, Matt. xix. 11. that it is good for those who have the gift 
 of continence and can receive the saying, not to marry, whenever by 
 remaining single they can more effectually promote the glory of God 
 and the good of the church. Again, v. 21. whether the words of 
 Christ are to be considered as precept or as simple counsel, it is cer- 
 tain that, had the young man to whom they were addressed fulfilled 
 them in their utmost extent, he would have done nothing beyond 
 what duty required, any more than Abraham when he led forth his 
 son to sacrifice: for the commands of God, whether addressed to 
 mankind in general, or to a particular class, or to an individual, are 
 equally obligatory on the kind, or class, or individual to whom they 
 are addressed. In the example just cited, obedience to the general 
 precept of loving God above all things was singled out as an in- 
 stance of duty to be required from the self-sufficient young man, 
 for the purpose of exposing his folly and unfounded confidence, and 
 of showing him how far he was from the perfection to which he 
 pretended. For it was not the selling all he had, which has been 
 done without charity, but the leaving his possessions and following 
 Christ, which was to be the test of his perfection. With regard to 
 the other instance of celibacy, 1 Cor. vii. this is neither made ex- 
 pressly a matter of precept nor of counsel, but is left free to the 
 discretion of individuals, according to seasons and circumstances. To 
 the above may be added, that, if there be any such works as are here 
 described, those precepts must needs be imperfect, which require to be 
 amended by supplementary admonitions. If, moreover, these latter are, 
 as is alleged, of a higher order of excellence than the precepts them- 
 selves, who shall be sufficient to fulfil them ? seeing that no one is 
 able to perform entirely even the requisitions of the law. Not to 
 mention, that the name of counsels is sometimes applied to precepts of 
 universal application, and of the most imperative necessity ; as Rev. 
 iii. 18. I counsel thee to buy of me gold tried in the fire. Lastly, that 
 prayer for forgiveness, which by Christ's command we all daily offer, 
 is utterly irreconcileable with the vain boasting of works implied in 
 this doctrine. 
 
534 
 
 It is true that in matters of choice and Christian liberty, one work 
 
 may be more perfect than another: 1 Cor. vii. 38. he doeth well he 
 
 doeth better. 2 Cor. xi. 23. are they ministers of Christ ? I am more ; 
 but it is not less the duty of every one to do whatever may most 
 effectually promote the glory of God and the edification of his neigh- 
 bour. Paul, had he so chosen, needed not have preached the gospel 
 without charge, 1 Cor. ix. 7, &c but believing, as he did, that a gra- 
 tuitous service would be less open to suspicion, and tend more to 
 the edification of the church, he did nothing more than his duty in 
 preaching gratuitously. No work of supererogation was performed by 
 Zaccheus, when he voluntarily gave half his goods to the poor, Luke 
 xix. 8. nor by the poor widow, when she cast into the treasury all 
 that she had, Mark xii. 42. nor by the disciples, when they sold 
 their lands and divided the produce among the brethren, Acts iv. 34; 
 those who did such actions only proved that they loved their neigh- 
 bours, and especially the believing part of them, as themselves. 
 They were not however under any absolute obligation to give such 
 extraordinary proofs of their love, Acts v. 4. for although perfection 
 is proposed to all men as the end of their endeavours, it is not re- 
 quired of all. 
 
 Hence may be easily discerned the vanity of human merits ; seeing 
 that, in the first place, our good actions are not our own, but of God 
 working in us ; secondly, that, were they our own, they would still be 
 equally due ; and, thirdly, that, in any point of view, there can be no 
 proportion between our duty and the proposed reward. Rom. vi. 23. 
 the gift of God is eternal life. viii. 18. / reckon that the sufferings of 
 this present time are not worthy to be compared with the glory which 
 shall be revealed in us. Hence although Hezekiah asserts his upright- 
 ness in the sight of God, Isai. xxxviii. 3. remember now, O Jehovah, 
 I beseech thee, how I have walked before thee in truth, and with a per- 
 fect heart, and have done that which was good in thy sight, he is so 
 far from considering this as constituting any claim to reward, that he 
 acknowledges himself indebted to the free mercy of God for the 
 
535 
 
 pardon of his sins : v. 17. thou hast in love to my soul delivered it 
 from the pit of corruption, for thou hast cast all my sins behind my 
 back. So likewise Nehemiah, xiii. 22. remember me, O my God, con- 
 cerning this also, and spare me according to the greatness of thy mercy. 
 The declaration of God himself, Exod. xx. 6, is to the same purpose. 
 Lastly, that of which God stands in no need, can deserve nothing 
 of him. 7 Job xxii. 2, &c. can a man be profitable with God ? xxxv. 7- 
 if thou be righteous, what givest thou him f Luke xvii. 10. we are un- 
 profitable servants. Rom. xi. 35. who hath first given him — ? See Book I. 
 chap. xxii. on Justification. 
 
 Opposed to good works are evil works ; the vanity and bitter- 
 ness of which are forcibly described by Isaiah, lix. 4, &c. they conceive 
 mischief and bring forth iniquity; they hatch cockatrice 1 eggs — . 
 Prov. xi. 3. the perverseness of transgressors shall destroy them. v. 5. 
 the wicked shall fall by his own wickedness, xiii. 15. the way of trans- 
 gressors is hard. xxii. 5. thorns and snares are in the way of the 
 froward. 
 
 A good man is known by his works. Matt. xii. 35. a good man 
 out of the good treasure of his heart bringeth forth good things. 1 John 
 iii. 7. he that doeth righteousness is righteous, even as he is righteous. 
 He is described Job xxix. 11 — 25. when the ear heard me, then it blessed 
 me, &c. and elsewhere. 
 
 Sometimes, however, certain temporary virtues, or semblances of 
 virtues, are discernible even in the wicked; as in Saul, 1 Sam. xix, 
 and in the Jews, Jer. xxxiv. An outward show of liberality, grati- 
 tude, and equity, with a regard for the interest of his subjects, are 
 visible in the king of Sodom, Gen. xiv. 21. See also the instance of 
 Eglon, Judges iii. and of Belshazzar, Dan. v. 29. 
 
 7 God doth not need 
 
 Either man's work or his own gifts. Sonnet XIX. 9. 
 
 ^j 
 
536 
 
 The wicked man is described Psal. x. 3, &c. the wicked boasteth of 
 his heart's desire, he. xiv. 1, &c. the fool hath said in his heart — . 
 Prov. i. 11, &c. if they say, Come with us, let us lay wait for blood — . 
 iv. 14, &c. enter not into the path of the iviched — . xxviii. 5, &c. evil men 
 understand not judgement. 
 
CHAP. II. 
 
 Of 
 
 The proximate Causes of Good Works. 
 
 A he primary efficient cause of good works, as has been stated above, 
 is God. 
 
 The proximate causes of good works are naturally, in ordinary 
 cases at least, good habits, or, as they are called, virtues; in which is 
 comprised the whole of our duty towards God and man. Philipp. iv. 8. 
 if there be any virtue, and if there be any praise. 2 Pet. i. 5. add to 
 your faith virtue. These are partly general, or such as pertain to the 
 whole duty of man ; and partly special, or such as apply to the parti- 
 cular branches of that duty. 
 
 The general virtues belong partly to the understanding, and partly 
 to the will. 
 
 Those which belong to the understanding are wisdom and 
 
 PRUDENCE. 
 
 Wisdom is that whereby we earnestly search after the 
 will of God, learn it with all diligence, and govern all 
 OUR ACTIONS according to its rule. 
 
 The will of God. Deut. iv. 6. keep therefore and do them, for 
 this is your wisdom — . Psal. cxix. 66. teach me good judgement and 
 knowledge, fw I have believed thy commandments, v. 98 — 100. thou through 
 
 3 z 
 
538 
 
 thy commandments hast made me wiser than mine enemies than my 
 
 teachers than the ancients. Prov. xxviii. 5. they that seek Jehovah, 
 
 understand all things, xxx. 5, 6. every work of God is pure add thou 
 
 not unto his words, lest he reprove thee, and thou be found a liar. Rom. 
 xii. 2. be ye transformed by the renewing of your mind, that ye may prove 
 what is that good and acceptable and perfect will of God. xvi. 19. / would 
 have you wise unto that which is good, and simple concerning evil. Eph. 
 v. 15. see that ye walk circumspectly, not as fools, but as wise. James 
 iii. 13. who is a wise man, and endued with knowledge among you ? let 
 him show out of a good conversation his works with meekness of wisdom. 
 v. 17- the wisdom that is from above is first pure, then peaceable, gentle, 
 and easy to be entreated, full of mercy and good fruits, without partiality, 
 and without hypocrisy. 1 John ii. 3. hereby we do know that we know 
 him, if we keep his commandments. Hence the fear of the Lord is called 
 wisdom, Job xxviii. 28. Psal. xxv. 14. the secret of Jehovah is with them 
 that fear him. cxi. 10. the fear of Jehovah is the beginning of wisdom . 
 See also Prov. i. 7- Eccles. xii. 15. let us hear the conclusion of the 
 whole matter, &c. So also Christ, 1 Cor. i. 30, is made unto us wisdom. 
 Col. ii. 3. in whom are hid all the treasures of wisdom. 
 
 Earnestly search. Prov. ii. 4, &c. if thou seekest her as silver — . 
 James i. 5. if any of you lack wisdom, let him ask of God that giveth to 
 all men liberally, and upbraideth not, and it shall be given him. Wisdom 
 is readily found of such as seek her, and discloses herself to them of 
 her own accord. Prov. i. 20, &c. wisdom crieth without, she uttereth her 
 voice in the streets. See also viii. 1, &c. 
 
 Wisdom is praised, Job xxviii. 15, &c. it cannot be gotten for gold — . 
 Prov. iii. 13, kc. happy is the man that findeth wisdom, iv. 5, &c. get 
 wisdom — . viii. 6, &c. hear, for I will speak of excellent things. Eccles. 
 ix. 18. wisdom is better than weapons of war. 
 
 The treasures of wisdom are not to be rashly lavished on such as 
 are incapable of appreciating them. Prov. xxiii. 9. speak not in the ears 
 
539 
 
 of a fool, for he will despise the wisdom of thy words. Matt. vii. 6. give 
 not that which is holy unto the dogs. Mark iv. 34. without a parable 
 spake he not unto them. 1 Cor. ii. 6. howbeit we speak wisdom among 
 them that are perfect ; yet not the wisdom of this world. 
 
 To wisdom is opposed folly ; which consists, first and chiefly, in an 
 ignorance of the will of God. Isai. i. 3. the ox knoweth its owner, x. 13. 
 therefore my people are gone into captivity, because they have no knowledge. 
 Jer. v. 4. they are foolish, for they know not the way of Jehovah, nor the 
 judgement of their God. viii. 7, &c. yea, the stork in the heaven knoweth 
 her appointed times — . John xvi. 2, 3. the time cometh that whosoever killeth 
 you will think that he doeth God service ; and these things will they do 
 unto you, because they have not known the Father, nor me. xii. 10. the 
 chief priests consulted that they might put Lazarus also to death. Kph. 
 iv. 17, 18. being alienated from the life of God through the ignorance 
 that is in them. v. 1.7. be ye not unwise, but understanding what the 
 will of the Lord is. 1 Cor. ii. 8. had they known it, they would not 
 have crucified the Lord of glory. 1 Tim. i. 13. / did it ignorantly in 
 unbelief. 
 
 Secondly, in a false conceit of wisdom. Num. xv. 39- that ye seek not 
 after your own heart. 1 Kings xviii. 17- art thou he that trouble th 
 Israel? Prov. iii. 7. be not wise in thine own eyes; fear Jehovah, xiv; 6. 
 a scorner seeketh wisdom and findeth it not. v. 12. there is a way that 
 seemeth right unto a man, but the end thereof are the ways of death. 
 xxi. 2. every way of a man is right in his own eyes ; but Jehovah pon- 
 dereth the hearts, xxvi. 12. seest thou a man wise in his own conceit ? 
 there is more hope of a fool than of him. xxviii. 26. he that trusteth in 
 his own way is a fool) but whoso walketh wisely he shall be delivered. 
 Isai. v. 21. woe unto them that are wise in their own eyes. John ix. 39- 
 that they which see not might see, and that they which see might be made 
 blind. Rom. i. 22. professing themselves to be wise, they became fools. 
 1 Cor. viii. 2. if any man think that he knoweth anything, he knoweth 
 nothing yet as he ought to know. Yet folly cries aloud, and invites man- 
 
 3 z 2 
 
540 
 
 kind to her instructions, as if she were the sole depositary of wisdom. 
 Prov. ix. 16. whoso is simple, let him turn in hither. 
 
 Thirdly, in a prying into hidden things, after the example of our 
 first parents, who sought after the knowledge of good and evil contrary 
 to the command of God ; 8 and of Lot's wife, Gen. xix. 26. xxxii. 29. 
 wherefore is it that thou dost ask after my name ? Exod. xix. 23. set 
 bounds about the mount — . Deut. xxix. 29. the secret things belong unto 
 Jehovah our God. 1 Sam. vi. 19- he smote the men of Bethshemesh, because 
 the// had looked into the ark of Jehovah. Acts i. 7. it is not for you to 
 know the times or the seasons, xix. 19. many of them also which used 
 curious arts, brought their books together. Rom. xii. 3. not to think of 
 himself more highly than he ought to think, but to think soberly, according 
 as God hath dealt to every man the measure of faith. 
 
 Fourthly, in human or carnal wisdom. Job v. 12. he disappointeth the 
 devices of the crafty, xii. 24. he taketh away the heart of the chief of the 
 
 people of the earth, xxviii. 13, 14. man knoweth not the price thereof 
 
 the depth saith, It is not in me — . Eccles. i. 17. / gave my heart to know 
 wisdom, and to know madness and folly ; I perceived that this also is 
 vexation of spirit, vii. 29- they have found out many inventions, xii. 12. of 
 making many books there is no end; and much study is a weaHness of the 
 
 flesh. Isai. xix. 11, &c. the princes of Zoan are fools how say ye unto 
 
 Pharaoh, I am the son of the wise, the son of ancient kings ? xxix. 14. 
 the wisdom of their wise men shall perish, xxxiii. 11. ye shall bring forth 
 stubble, lix. 15. he that departeth from evil maketh himself a prey. Mark 
 iii. 21. when his friends heard of it, they went out to lay hold on him; 
 for they said, He is beside himself. John x. 20. he hath a devil, and is 
 
 mad. Acts xvii. 18. certain philosophers of the Epicureans encountered 
 
 him ; and some said, What will this babbler say f v. 32. when they heard 
 
 8 Have my fill 
 
 Of knowledge, what this vessel can contain ; 
 Beyond which was my folly to aspire. Paradise Lost, XII. 558. 
 See also VII. 120. VIII. 172. 
 
541 
 
 of the resurrection from the dead, some mocked, xxvi. 24. Paul, thou 
 art beside thyself. 1 Cor. i. 19, 20. it is written, I will destroy the 
 wisdom of the wise. v. 23. we preach Christ crucified, unto the Jews 
 a stumbling-block, and unto the Greeks foolishness; but unto them which 
 are called, &c. iii. 19- the wisdom of this world is foolishness with God. 
 vi. 4. if then ye have judgements of things pertaining to this life, set 
 them to judge who are least esteemed in the church. Col. ii. 8. beware 
 lest any man spoil you through philosophy. Luke xii. 56, 57. ye can 
 
 discern the face of the sky, and of the earth and why even of 
 
 yourselves judge ye not what is right? Hence we are frequently 
 permitted to be deceived with false shows of human wisdom, in re- 
 quital for our contempt of that which is true and divine. Psal. 
 
 lxxxi. 11 — 13. my people would not hearken to my voice so I gave 
 
 them up unto , their own heart's lusts, and they walked in their own 
 counsels. 
 
 Prudence is that virtue by which we discern what is proper to 
 be done under the various circumstances of time and place. Prov. 
 xxix. 11. a fool uttereth all his mind; but a wise man keepeth it in till 
 afterwards. Eccles. iii. 1. to every thing there is a season, and a time to 
 every purpose under the heaven, v. 11. he hath made every thing beautiful 
 in his time. Matt. x. 16, 17- behold, I send you forth as sheep in the 
 midst of wolves ; be ye therefore wise as serpents, and harmless as 
 doves : but beware of men — . Philipp. i. 9, 10. that your love may abound 
 yet more and more, in knowledge and in all judgement, that ye may 
 approve things that are excellent. Heb. v. 14. strong meat belongeth to 
 them that are of full age, even those who by reason of use have their 
 senses exercised to discern both good and evil. This quality is an in- 
 dispensable seasoning to every virtue, as salt was to the ancient 
 sacrifices. Mark ix. 49. every one shall be salted with fire ; and every 
 sacrifice slwll be salted with salt. 
 
 Hence the maxim, \ of the evils of sin choose none, of those of 
 punishment the least.' If this be true with regard to the evils of sin. 
 
542 
 
 it is obvious how preposterously, they interpret the law, who hold that 
 usury, divorce, polygamy, and the like, were conceded to the hard- 
 heartedness of the Jews as venial infirmities, or as evils which were to 
 be abated or regulated by law; whereas the law can no more concede 
 or tolerate the smallest degree of moral evil, than a good man can 
 voluntarily choose it. 
 
 Thus much of the general virtues which belong to the understand- 
 ing ; those which belong to the will are sincerity, promptitude, and 
 
 CONSTANCY. 
 
 Sincerity, which is also called integrity, and a good conscience, 
 consists in acting rightly on all occasions, with a sincere desire and a 
 hearty mental determination. Gen. xvii. 1. walk before me, and be thou 
 perfect. Deut. xviii. 13. thou shalt be perfect with Jehovah thy God. Job 
 xxvii. 5, 6. till I die I will not remove mine integrity from me. Psal. 
 xxvi. 1. judge me, O Jehovah, for I have walked in mine integrity. 
 Prov. iv. 23. keep thy heart with all diligence, for out of it are the issues 
 of life. Matt. xii. 35. a good man out of the good treasure of his heart 
 bringeth forth good things — . Acts xxiii. 1. / have lived in all good 
 conscience before God until this day. xxiv. 16. to have always a conscience 
 void of offence toward God and toward men. 2 Tim. i. 3. / thank God, 
 whom I serve from my forefathers with pure conscience. 1 Cor. iv. 4. 
 / know nothing of myself; yet am I not hereby justified: but he that 
 judgeth me is the Lord. Philipp. ii. 15. that ye may be blameless and 
 harmless, the sons of God, without rebuke, in the midst of a crooked and 
 perverse nation. Col. iii. 23. whatsoever ye do, do it heartily, as to the 
 Lord, and not unto men. 1 Tim. i. 19- holding faith, and a good con- 
 science, which some having put away concerning faith have made shipwreck. 
 2 Tim. iv. 7, 8. I have fought a good fight, I liave finished my course. 
 Heb. xiii. 18. we trust we have a good conscience, in all things willing to 
 live honestly. 1 John iii. 19- hereby we know that we are of the truth, 
 and shall assure our hearts before him. v. 21. if our heart condemn us 
 not, then have we confidence toward God. Properly speaking, however, 
 
543 
 
 a good conscience is not in itself sincerity, but rather an approving 
 judgement of the mind respecting its own actions, formed according to 
 the light which we have received either from nature or from grace, 
 whereby we are satisfied of our inward sincerity. Rom. ii. 15. which show 
 the work of the law written in their hearts, &c. This feeling is described 
 Job xiii. 15, &c. / will maintain mine own ways before him. xxiii. 3, &e. 
 
 that I knew where I might find him — / xxxi. 6. let me be weighed in 
 an even balance, that God may know mine integrity, v. 35. O that one 
 would hear me! 2 Cor. i. 12. our rejoicing is this, the testimony of our 
 conscience, that in simplicity and godly sincerity, not with fleshly 
 wisdom, but by the grace of God, we have had our conversation in the 
 world. 
 
 The opposite to this is an evil conscience; 9 that is to say (allowing 
 some latitude of signification to the word) the judgement of each indivi- 
 dual mind concerning its own bad actions, and its consequent disapproval 
 of them, according to the light enjoyed from nature or grace ; which may 
 be more properly called a consciousness of evil. Gen. xlii. 21. we are 
 
 verily guilty concerning our brother therefore is this distress come 
 
 upon us. Hos. x. 8. they shall say to the mountains, Cover us, and to 
 the hills, Fall on us, compared with Rev. vi. 16. they said to the mountains 
 and rocks, Fall on us, and hide us from the face of him that sitteth upon 
 the throne, and from the wrath of the Lamb. Luke xx. 5, 6. they reasoned 
 with themselves, saying, If we shall say, From heaven, he will say, Why then 
 believed ye him not ? Acts xxiv. 25. as he reasoned of righteousness .... 
 Felix trembled. Rom. ii. 15. their conscience also bearing witness, and 
 their thoughts the meanwhile accusing or else excusing one another. Heb. 
 x. 22. having our hearts sprinkled from an evil conscience. John viii. 9- 
 being convicted by their own conscience. Strictly speaking, however, an 
 evil conscience is one which judges erroneously or with a wrong bias, 
 
 9 ' I will begin somewhat higher, and speak of punishment ; which as it is an evil, 
 
 1 esteem to be of two sorts, or rather two degrees only ; a reprobate conscience in this life, 
 and hell in the other world.' Reason of Church Government urged against Prelaty. Prose 
 Works, I. 132. 
 
544 
 
 and not according to the light derived from nature or grace. 1 Cor. 
 
 viii. 7. their conscience being weak, is defiled. 1 Tim. iv.-2. having their 
 
 conscience seared with a hot iron. Tit. i. 15. even their mind and con- 
 science is defiled. 
 
 Contrary to sincerity are, first, evil thoughts. Matt. v. 28. he hath 
 committed adultery with her already in his heart, xv. 18, 19. those things 
 which proceed out of the mouth come forth from the heart, and they 
 defile the man; for out of the heart proceed evil thoughts, murders — . 
 Secondly, hypocrisy ; the deeds of which, though plausible, are not 
 good, or if good, are not done with a good design. Matt. vi. 1, &c. take 
 lieed that ye do not your alms before men, to be seen of them, otherwise 
 ye have no reward of your Father which is in heaven, xxiii. 25, 26. woe 
 unto you, scribes and Pharisees, hypocrites ! for ye make clean the outside 
 of the cup and the platter, but within they are full of extortion and 
 excess. 
 
 Promptitude or alacrity is that which excites us to act with a ready 
 and willing spirit. Psal. i. 2. whose delight is in the law of Jehovah. 
 xl. 8. / delight to do thy will, O my God; yea, thy law is within my 
 heart, ex. 3. thy people shall be willing. Prov. xxi. 15. it is joy to the 
 just to do judgement. 2 Cor. viii. 12. if there be first a willing mind, 
 it is accepted according to that a man hath — . ix. 7. God loveth a chearful 
 giver. 
 
 Its opposites are, first, precipitancy. Matt. viii. 19- I will follow thee 
 whithersoever thou goest. 
 
 Secondly, a forced and not spontaneous discharge of duty. Deut. 
 xxviii. 47. because thou servedst not Jehovah thy God with joyfulness, 
 and with gladness of heart. 2 Cor. ix. 7. not grudgingly, or of necessity. 
 Gal. vi. 9. let us not be weary in well doing, for in due season we shall 
 reap, if we faint not. 2 Thess. iii. 13. be not weary in well doing. 
 Heb. v. 11. ye are dull of hearing, xii. 3. consider him that endured 
 
545 
 
 such contradiction of sinners against himself, lest ye be wearied and faint 
 in your minds, v. 12. lift up the hands which hang down, and the feeble 
 knees. 1 Pet. v. 2. not by constraint, but willingly. 
 
 Constancy is that virtue whereby we persevere in a determina- 
 tion to do right, from which nothing can divert us. Psal. cxix. 
 44, 45. / shall keep thy law continually for ever and ever; and I will- 
 walk at liberty, v. 51. the proud have had me greatly in derision, yet 
 have I not declined from thy law. v. 61. the bands of the wicked have 
 robbed me, but I have not forgotten thy law. v. 95. the wicked have waited 
 for me to destroy me, but I will consider thy testimonies, v. 110. the 
 wicked have laid a snare for me, yet I erred not from thy precepts. 
 v. 112. / have inclined mine heart to perform thy statutes alway, even 
 unto the end. v. 157. many are my persecutors and mine enemies; yet 
 do I not decline from thy testimonies. Eccles. vii. 14. in the day of pro- 
 sperity be joyful; but in the day of adversity consider. Matt. xxiv. 13. he 
 that shall endure to the end, the same shall be saved. 2 Cor. vi. 4, &c. 
 in all things approving ourselves as the ministers of God, in much patience, 
 in afflictions, in necessities, in distresses — . viii. 11. now therefore perform 
 the doing of it, that as there was a readiness to will, so there may be 
 a, performance also out of that which ye have. 
 
 The opposites of this are, first, inconstancy. Jer. xxxiv. 8, &c. after 
 
 that the king Zedekiah had made a covenant with all the people 
 
 to 'proclaim liberty unto them afterward they turned and caused 
 
 the servants and the handmaids whom they had let go free to return. 
 
 v. 15, 16. ye were now turned and had done right in my sight 
 
 but ye turned and polluted my name. Luke ix. 62. no man having 
 put his hand to the plough, and looking back, is Jit for the kingdom 
 
 of God. Matt. xiii. 20 — 22. he heareth the word yet hath he not 
 
 root in himself, but dureth for a while ; for when tribulation or persecu- 
 tion ariseth because of the word, by and by he is offended . ... he heareth 
 the word, and the care of this world and the deceitfulness of riches choke 
 the word. 
 
 4 a 
 
546 
 
 Secondly, obstinacy in error, or in a wrong purpose. Psal. xix. 13; 
 keep back thy servant also from presumptuous sins ; let them not have 
 dominion over me; then shall I be upright, and I shall be innocent from 
 the great transgression. Jer. ii. 35. behold,, I will plead with thee, because 
 thou say est, I have not sinned. Acts vii. 51. ye stiff-necked, and uncir- 
 cumcised in heart and ears, ye do always resist the Holy Ghost. 
 
CHAP. III. 
 
 Of 
 The Virtues belonging to the Service of God. 
 
 Special virtues are those which pertain only to a particular branch 
 of our duty ; namely, to our duty towards God, or towards man. 
 
 Our duty towards God relates to his immediate worship or 
 service; which is either internal or external. 
 
 Internal worship consists mainly in the acknowledgement of the 
 one true God, and in the cultivation of devout affections towards him. 
 Deut. vi. 4. hear, O Israel; Jehovah our God is one Jehovah; as in 
 the first book, on God. 
 
 Opposed to this is, first, atheism. Psal. xiv. 1. the fool hath said 
 in his heart, There is no God. also liii. 1. See more on this subject 
 in the first book, as above. 
 
 Secondly, polytheism, or the acknowledgement of more Gods than one, 
 except in the sense authorized by Scripture itself. Gal. iv. 8. when ye 
 knew not God, ye did service unto them which by nature are no Gods. 
 
 Devout affections towards God are love, trust, hope, 
 
 GRATITUDE, FEAR, HUMILITY, PATIENCE, OBEDIENCE. Deut. X. 12, 
 
 13. what doth Jehovah thy God require of thee, but to fear Jehovah 
 
 4 a 2 
 
548 
 
 thy God, to walk in all his ways, and to love him, and to serve Jehovah 
 thy God with all thy heart and with all thy soul; to keep the command- 
 ments of Jehovah and his statutes. 
 
 The love of God is that by which we prefer him above all other 
 objects of affection, and desire his glory. Deut. vi. 5. thou shalt love 
 Jehovah thy God with all thine heart — . See also Matt. xxii. 37. 
 
 Desire his glory. Numb. xiv. 15, 16. then the nations will speak, 
 saying, Because Jehovah was not able to bring this people into the 
 land — . Josh. vii. 9. what wilt thou do unto thy great name f 
 
 Opposed to this is a hatred of God : John xv. 24. they have hated 
 both me and my Father ; and a love of the world or of created 
 things. Luke xiv. 33. whosoever he be of you that forsaketh not all 
 that he hath, he cannot be my disciple. 1 Cor. vii. 31. they that use this 
 world, as not abusing it. Philipp. iii. 7, 8. what things were gain to me, 
 those I counted loss for Christ ; yea doubtless, and I count all things but 
 loss for the excellency of the knowledge of Christ Jesus my Lord, for 
 whom I have suffered the loss of all things, and do count them but dung 
 that I may win Christ. James iv. 4. know ye not that the friendship of 
 the world is enmity with God? whosoever therefore will be a friend of 
 the world is the enemy of God. 1 John ii. 15. love not the world. 
 
 Of faith, in its primary sense, and as the instrumental cause of 
 justification, I have spoken above ; I now speak of trust in God, con- 
 sidered as an effect of love, and as a part of internal worship, whereby 
 we wholly repose on him. 2 Chron. xx. 20. believe in Jehovah your God, 
 so shall ye be established. Psal. xviii. 2, 3, &c. Jehovah is my rock and my 
 fortress ... .in whom I will trust, my buckler, and the horn of my salvation, 
 and my high tower. So also Psal. xxvii. xxviii. 7- xxxii. 10. xxxvii. 5. 
 commit thy way unto Jehovah, trust also in him, and he shall bring it to 
 pass. So also lxi. lxii. lxxiii. 26. lxxxiv. 12. cxii. 7. cxv. 9, &c. cxxiii. 
 cxxx. 6. Prov. xiv. 26. in the fear of Jehovah is strong confidence, and his 
 
549 
 
 children shall have a place of refuge, xvi. 3. commit thy works unto Jeho- 
 vah, and thy thoughts shall be established. See also xviii. 10. xxx. 5. 
 Isai. lix. 1. behold, Jehovah's hand is not shortened, that it cannot save. 
 Jer. xvii. 7- blessed is the man that trusteth in Jehovah, and whose hope 
 Jehovah is. Mai. iii. 16 — 18. then shall ye return, and discern between 
 •the righteous and the wicked, &c. 
 
 Opposed to this is, first, distrust of God. Gen. xii. 13. say, I 
 pray thee, thou art my sister — . xxxii. 7. then Jacob was greatly afraid 
 and distressed. Numb. xiv. 1, &c. all the congregation lifted up their 
 voice and cried — . xx. 10, 11. must we fetch you water out of this rock? 
 with his rod he smote the rock twice. 2 Kings vii. 2. if Jeho- 
 vah would make windows in heaven, might this thing be? Isai. vii. 12. 
 / will not ask, neither will I tempt Jehovah. 
 
 Secondly, an overweening presumption. Numb. xiv. 44. they presumed 
 to go up unto the hill top. xv. 30. the soul that doeth ought presump- 
 tuously — . Prov. xxvii. 1. boast not thyself of to-morrow — . Amos v. 18. 
 woe unto you that desire the day of Jehovah. Mic. iii. 11. the heads 
 thereof judge for reward, and the priests thereof teach for hire, and the 
 prophets thereof divvne for money : yet will they lean upon Jehovah, and 
 say, Is not Jehovah among us ? Matt. iii. 7- O generation of vipers, who 
 hath warned you to flee from the wrath to come ? iv. 6, 7. thou shalt not 
 tempt the Lord thy God. Rom. ii. 4. despisest thou the riches of his 
 goodness — ? 
 
 Thirdly, carnal reliance. 2 Chron. xvi. 7. because thou hast relied 
 on the king of Syria — . v. 12. in his disease he sought not to Jehovah, 
 but to the physicians. Psal. xiv. 6. ye have shamed the counsel of the 
 poor, because Jehovah is his refuge. See also cxviii. 8, 9- cxlvi. 3. put 
 not your trust in princes, cxlvii. 10. he delighteth not in the strength of 
 the horse. Prov. xxix. 26. many seek the ruler's favour. Isai. xxx. 2. 
 to strengthen themselves in the strength of Pharaoh, &c. iii. 1. the 
 Lord doth take away the stay and the staff, xxii. 8. thou didst look 
 
550 
 
 in that day to the armour of the house of the forest, xxxi. 1. woe to 
 them that go down to Egypt for help — . Jer. xvii. 5. cursed be the man 
 that trusteth in man, and maketh flesh his arm, and whose heart depart- 
 eth from Jehovah. Amos vi. 13. ye ivhich rejoice in a thing of nought. 
 
 Fourthly, a trust in idols. 2 Kings i. 2. go, enquire of JSaaU 
 %ebub — . More will be said on this subject hereafter, under the head 
 of idolatry. 
 
 Hope is that by which we expect with certainty the ful- 
 filment of God's promises. Job xiii. 15. though he slay me, yet will 
 I trust in him. Psal. xxxi. 24. be of good courage, and he shall 
 strengthen your heart, all ye that hope in Jehovah, xxvii. 14. wait on 
 Jehovah — . cxix. 116. let me not be ashamed of my hope. Prov. x. 28. 
 the hope of the righteous shall be gladness. Isai. xl. 31. they that wait 
 upon Jehovah shall renew their strength, they shall mount up with wings 
 as eagles. Rom. v. 4, 5. experience worketh hope; and hope maketh not 
 ashamed; because the love of God is shed abroad in our hearts. 
 
 Opposed to this virtue, as w*U as to faith, is doubt; to which even 
 the pious are sometimes liable, at least for a time. 1 Sam. xxvii. 1. 
 David said in his heart, I shall now perish one day by the hand of Saul. 
 Matt. xiv. 31. O thou of little faith, xvherefore didst thou doubt? xxi. 21. 
 if ye have faith and doubt not — . Mark xi. 23. whosoever shall not doubt 
 in his heart, but shall believe — . 
 
 Secondly, despair; which takes place only in the reprobate. Gen. 
 iv. 13. Cain said unto Jehovah, My punishment is greater than I can 
 hear. Matt, xxvii. 5. he cast down the pieces of silver in the temple, and 
 departed, and went and hanged himself. Acts i. 18. falling headlong, 
 he burst asunder in the midst. 
 
 Gratitude towards God is that whereby we acknowledge his 
 goodness in conferring benefits upon creatures so unworthy as our- 
 
551 
 
 selves. Psal. ciii. 2. forget not all his benefits, cxvi. 12. what shall I 
 render unto Jehovah — f 1 Cor. vi. 20. ye are bought with a price ; there- 
 
 fore glorify God in your body, and in your spirit, which are God's. 
 Heb. xii. 28. let us have grace whereby we may serve God acceptably 
 with reverence and godly fear. 1 Pet. ii. 9- that ye should shew forth 
 the praises of him who hath called you out of darkness — ■. 1 John iv. 19. 
 
 , we love him, because he first loved us. 
 
 Opposed to this is, first, ingratitude towards God. Isai. i. 2. / have 
 nourished and brought up children, and they have rebelled against me. 
 Hos. xiii. 6. according to their pasture, so were they filled; they were 
 filled, and their heart was exalted: therefore have they forgotten me. 
 Rom. i. 21. when they knew God, they glorified him not as God, neither 
 were thankful. 
 
 Secondly, the bestowing on idols, or on created things, that grati- 
 tude which we owe to God. Jer. xliv. 17- to burn incense unto the 
 
 queen of heaven, and to pour out drink-offerings unto her then had 
 
 we plenty of victuals, and were well, and saw no evil. Habak. i. 16. they 
 sacrifice unto their net, and burn incense unto their drag. 
 
 The fear of God is that whereby we reverence God as the 
 supreme Father and Judge of all men, and dread offending him 
 above all things. Deut. xxviii. 58. that thou mayest fear this glo- 
 rious and fearful name, Jehovah thy God. Psal. ii. 11. serve Jehovah 
 with fear, and rejoice with trembling, xxxiv. 11. / will teach you the 
 fear of Jehovah, cxxx. 4. there is forgiveness with him, that thou mayest 
 be feared. Prov. xix. 23. the fear of Jehovah tendeth to life. Mai. i. 6. 
 if I be a father, where is mine honour ? if I be a master, where is my 
 fear? 1 Pet. i. 17. if ye call on the Father, who without respect of per- 
 sons judgeth according to every man's work, pass the time of your 
 sojourning here in fear. Matt. x. 28. rather fear him which is able to 
 destroy both body and soul in hell. Philipp. ii. 12. work out your own 
 salvation with fear and trembling. 
 
552 
 
 Opposed to this is, first, carnal security. Job v. 3, &c. I have seen 
 the foolish taking root. xxiv. 23, &c. though it be given him to be 
 in safety, whereon he resteth — . xxxiv. 22. there is no darkness, nor 
 shadow of death, where the workers of iniquity may hide themselves. Psal. 
 x. 5, 6. thy judgements are far above out of his sight, xxx. 6. in my 
 prosperity I said, I shall never be moved, lxxiii. 6. therefore pride 
 compasseth them about as a chain, xciv. 7. yet they say, Jah shall not 
 see. Eccles. viii. 11. because sentence against an evil work is not exe- 
 cuted speedily, therefore the heart of the sons of men is fully set in 
 them to do evil. Isai. v. 19. that say, Let him make speed and hasten 
 his work, xxviii. 15. because ye have said, We have made a covenant with 
 death, xxix. 15. woe unto them that seek deep to hide their counsel from 
 Jehovah. Ezek. viii. 12. Jehovah seeth us not, Jehovah hath forsaken the 
 earth. Amos vi. 1. woe to them that are at ease. Zeph. i. 12. that say 
 in their hearts, Jehovah will not do good, neither will he do evil. Matt. 
 xxv. the foolish virgins. Luke xii. 2, 3. there is nothing covered that 
 shall not be revealed — . v. 19- / will say to my soul, &c. v. 45. if 
 that servant say in his heart, &c. 1 Cor. xi. 31. if we would judge 
 ourselves, we should not be judged. 
 
 Secondly, a slavish fear. 1 John iv. 18. there is no fear in love ; but 
 perfect love casteth out fear, because fear hath torment: he that feareth 
 i? not made perfect in love. 
 
 Thirdly, a fear of idols. 2 Kings xvii. 33. they feared Jehovah, and 
 served their own gods, after the manner of the nations whom they carried 
 away from thence. 
 
 And lastly, a fear of anything whatever except God. Matt. x. 28. 
 fear not them which kill the body. 
 
 Humility is that whereby we acknowledge our unworthiness in 
 the sight of God. Gen. xxxii. 10. I am not worthy of the least of 
 all the mercies, &c. 1 Chron. xxix. 14. who am I, and what is my people, 
 
553 
 
 that we should be able to offer so willingly after this sort ? for all things 
 come of thee, and of thine own have we given thee. Psal. li. 17- the sacrifices 
 of God are a broken spirit, cxv. 1. not unto us, O Jehovah, not unto 
 us, but unto thy name give the praise. Isai. lxvi. 2. to this man will I 
 look, even to him that is poor and of a contrite spirit, and trembleth at 
 my word. Matt. v. 3. blessed are the poor in spirit. Luke ix. 48. he that 
 is least among you all, the same shall be great. 1 Pet. v. 5, 6. submit 
 yourselves, &c. 1 Tim. i. 15. Christ Jesus came into the world to save 
 sinners, of whom I am chief. 
 
 To this is opposed, first, pride towards God. Job xv. 25. he stretcheth 
 out his hand against God. Prov. iii. 34. he scorneth the scorners ; but 
 he giveth grace unto the lowly. See also James iv. 6. 1 Pet. v. 5. Prov. 
 xvi. 5. every one that is proud of heart is an abomination to Jehovah. Acts 
 xii. 23. the angel of the Lord smote him, because he gave not God the 
 glory. Rev. iii. 17- thou say est, I am rich, and increased with goods, and 
 have need of nothing ; and knowest not that thou art wretched, and miser- 
 able, and poor, and blind, and naked. 
 
 Secondly, a false or superstitious humility. Col. ii. 23. which things 
 have indeed a show of wisdom in will worship, and humility, and neglect- 
 ing of the body ; not in any honour to the satisfying of the flesh. 
 
 Patience is that whereby we acquiesce in the promises of God, 
 through a confident reliance on his divine providence, power, and good- 
 ness, and bear inevitable evils with equanimity, as the dispensation of 
 the supreme Father, and sent for our good. Job i. 22. in all this Job 
 sinned not, nor charged God foolishly, ii. 10. shall we receive good at the 
 hand of God, and shall we not receive evil? 2 Sam. xvi. 10. because 
 Jehovah hath said unto him, Curse David, who shall then say, Wherefore 
 hast thou done so? Isai. xxviii. 16. he that believeth shall not mistake. 
 Lam. iii. 29, &c. he putteth his mouth in the dust, if so be there may be 
 hope; he giveth his cheek to him that smiteth him. Matt. xvi. 24. let him 
 take tip his cross, and follow me. Luke xxi. 19- in your patience possess 
 
 4 s 
 
554 
 
 ye your souls. Rom. viii. 25. if we hope for that we see not, then do we 
 with patience wait for it. xv. 4. that we through patience and comfort 
 of the scriptures might have hope. 2 Cor. xii. 10. therefore I take plea- 
 sure in infirmities, in reproaches, in necessities, in persecutions, in distresses 
 for Christ's sake. Coloss. i. 11. unto all long-suffering. 2 Thess. iii. 5. 
 the Lord direct your hearts into the love of God, and into the patient 
 waiting for Christ. Heb. x. 36. ye have need of patience, that after ye 
 have done the will of God, ye might receive the promise. James v. 7, 8. be 
 patient unto the coming of the Lord; behold, the husbandman waiteth — 
 ...be ye also patient, stablish your hearts, for the coming of the Lord 
 draweth nigh. 1 Pet. ii. 19, &c. this is thank-worthy, if a man for 
 conscience toward God endure grief, suffering wrongfully ....if when ye 
 do well and suffer for it, ye take it patiently, this is acceptable with God : 
 for even hereunto were ye called; because Christ also suffered for us, 
 leaving us an example that ye should follow his steps ....who when he 
 was reviled, reviled not again; when he suffered, he threatened not; but 
 committed himself to him that judgeth righteously. 
 
 Opposed to this is impatience under the divine decrees ; a temptation 
 to which the saints themselves are at times liable. 1 Kings xix. 4. 
 he requested for himself that he might die. Job iii. 2, &c. let the day 
 perish wherein I was born. vii. 11. therefore I will not refrain my 
 mouth, xix. 7. behold, I cry out of wrong, but I am not heard; I cry 
 aloud, but there is no judgement. Eccles. vii. 7. surely oppression makeih 
 a wise man mad. Jer. xx. 15. cursed be the man who brought tidings to 
 my father, saying — . xlv. 5. thou didst say, Woe is me now, for Jehovah 
 hath added grief to my sorrow. Jonah iv. 3. it is better for me to die 
 than to live. 
 
 Obedience is that virtue whereby we propose to ourselves the will 
 of God above all things as the rule of our conduct, and serve him alone. 
 Thus Abraham, Gen. xii. 4. departed from Canaan, as Jehovah had 
 spoken unto him. xxii. 3. Abraham rose up early in the morning, and 
 saddled his ass — . 1 Sam. xv. 22. hath Jehovah as great delight in burnt- 
 
555 
 
 offerings and sacrifices, as in obeying the voice of Jehovah f behold, to obey 
 is better than sacrifice. Psal. lxxxi. 13, 14. O that my people had heark- 
 ened unto me, &c. Eccles. v. 1. be more ready to hear than to give the 
 sacrifice of fools. Jer. vi. 19, 20. because they have not hearkened unto 
 
 my words your burnt-offerings are not acceptable, vii. 22, 23. I spake 
 
 not unto your fathers, nor commanded them in the day that I brought 
 them out of the land of Egypt, concerning burnt-offerings or sacrifices; 
 but this thing commanded I them, saying, Obey my voice, xxxv. 2. go 
 unto the house of the Rechabites — . Matt. vi. 10. thy will be done in 
 earth, as it is in heaven, xxvi. 39- not as I will, but as thou wilt. v. 42. 
 thy will be done. John xiv. 15. if ye love me, keep my commandments. 
 See also v. 21, 23. Acts iv. 19. whether it be right in the sight of God 
 to hearken unto you more than unto God, judge ye. v. 29. we ought to 
 obey God, rather than men. Eph. vi. 6, 7. as the servants of Christ, 
 doing the will of God from the heart, with good will doing service. 
 1 John ii. 5. whoso keepeth his word, in him verily is the love of God 
 perfected, v. 17. he that doeth the will of God abideth for ever. v. 3. this 
 is the love of God, that we keep his commandments; and his command- 
 ments are not grievous. 
 
 Opposed to this is disobedience. 1 Sam. xv. 23. rebellion is as the sin 
 of witchcraft, and stubbornness is as iniquity and idolatry. This was the 
 error of the prophet of Judah, 1 Kings xiii. 22. Prov. xiii. 13. whoso 
 despiseth the word shall be destroyed, xxviii. 9- he that turneth away his 
 ear.... even his prayer shall be abomination. Jer. vi. 16. thus saith Jehovah, 
 Stand ye in the ways... and walk therein... but they said, We will not walk 
 therein, v. 17. they said, We will not hearken, vii. 26. they hearkened not 
 unto me — . xxii. 21. this hath been thy manner from thy youth, that thou 
 obeyedst not my voice, xxxvi. 23, &c. it came to pass that when Jehudi 
 had read three or four leaves, &c. xliv. 16. as for the word that thou 
 hast spoken unto us in the name of Jehovah, we will not hearken unto 
 thee. Even where it wears the disguise of humility : John xiii. 8. thou 
 shalt never wash my feet ; or of a righteousness beyond what is com- 
 manded : Deut. v. 32. ye shall not turn aside to the right hand or to 
 
 4b 2 
 
556 
 
 the left. See also xxviii. 14. Josh. i. 7- Deut. xii. 32. thou shcdt not add 
 thereto, nor diminish from it. 1 Kings xx. 35. the man refused to »mite 
 him. Prov. xxx. 6. add thou not unto his words, lest he reprove thee, 
 and thou be found a liar. 1 Cor. iv. 6. that ye might learn in us not to 
 think of man above that which is written. Rev. xxii. 18, 19- if any man 
 shall add unto these things, God shall add unto him the plagues—. 
 
CHAP. IV. 
 
 Of 
 
 External Service. 
 
 JL hus much of the internal service of God. We are now to speak 
 of his external service, which is commonly denominated religion ; not 
 that internal worship is not also religion, but that it is not usually 
 called so, except as it manifests itself in outward actions. Although 
 external worship is, for the convenience of definition, distinguished 
 from internal, it is our duty to unite them in practice, nor are they 
 ever separated, except by the fault of the wicked. 
 
 True religion is that by which God is worshipped with sincerity 
 after the form and manner which himself has prescribed. Mic. vi. 6. 
 wherewith shall I come before Jehovah — ? Worship is expressed in 
 Scripture by the verb Xarpevetv, Matt. iv. 10. and SovXeuetv, vi. 24. Gal. iv. 8. 
 The Papists therefore err in explaining Xarpela of the worship paid 
 to God, SovXeia of that paid to holy men and angels. 1 
 
 Opposed to this is, first, superstition or will worship {eOeXoOprianeia), 
 the offspring of man's invention. Thus Nadab and Abihu offered strange 
 fire before Jehovah, for which they were forthwith punished with 
 death, Levit. x. 1, 2. 1 Sam. xiii. 12. / forced myself therefore, and 
 offered a burnt-offering.... thou hast done foolishly, xv. 15, 16. they have 
 
 brought them to sacrifice unto Jehovah thy God.... stay and I will tell 
 
 thee what Jehovah hath said to me. 1 Kings xii. 31, 32. he made an 
 house of high places. 2 Kings xvi. 10. he saw an altar that was at Damas- 
 cus, &c. 1 Chron. xv. 13, 15. Jehovah our God made a breach upon us, for 
 that we sought him not after the due order ....so the children of the Levites 
 
 1 See Grotius and Wetstein on Matt. iv. 10. and Leigh's Critica Sacra on the words 
 
 OouAcu'w and covXela. 
 
558 
 
 bare the ark of God.... according to the word of Jehovah. Isai. xxix. 13. 
 their fear toward me is taught by the precept of men. Mark vii. 7, 8. in 
 vain do they worship me, teaching for doctrines the commandments of men. 
 Matt. xv. 3, &c. why do ye also transgress the commandment of God — ? 
 Gal. vi. 12. as many as desire to make a fair show in the flesh, they 
 constrain you to be circumcised. Some of the early teachers of the church 
 are chargeable with this grievous error, in that they, to facilitate the con- 
 version of the heathen to Christianity, 2 retained the pagan rites with 
 
 2 'He (Constantine) gave and ministered occasion to bring in a deluge of ceremonies, 
 thereby either to draw in the heathen by a resemblance of their rites, or to set a gloss 
 upon the simplicity and plainness of Christianity, which, to the gorgeous solemnities of 
 paganism, and the sense of the world's children, seemed but a homely and yeomanly 
 religion.' Of Reformation in England. Prose Works, 1.18. 'This was that which made 
 the old Christians paganize, while by their scandalous and base conforming to heathenism 
 they did no more, when they had done their utmost, but bring some pagans to Christianize ; 
 for true Christians they neither were themselves, nor could make others in this fashion.' 
 Animadversions upon the Remonstrant's Defence. Ibid. 171. For numerous instances of these 
 corruptions, see the ecclesiastical historians and other authorities. The policy which led 
 to what one of the most eloquent of living writers happily calls ' paganizing Christianity 
 in order to christen paganism,' has found its supporters in Mosheim and Gibbon. The 
 former says ; ' in these early times it was both wise and necessary to show, in the 
 establishment of outward forms of worship, some indulgence to the ancient opinions, man- 
 ners and laws of the respective nations to whom the gospel was preached In a word, 
 
 the external forms of worship used in the times of old must necessarily have been regu- 
 lated and modified according to the character, genius, and manners of the different nations 
 on which the light of the gospel arose.' Ecclesiastical History, I. p. 100. ' The bishops 
 augmented the number of religious rites in the Christian worship, by way of accommodation 
 to the infirmities and prejudices both of Jews and heathens, in order to facilitate thus their 
 conversion to Christianity,' &c. Ibid. p. 162. 'After the conversion of the Imperial city, 
 the Christians still continued in the month of February the annual celebration of the Luper- 
 calia; to which they ascribed a secret and mysterious influence on the genial powers of the 
 animal and vegetable world.' Gibbon's Decline and Fall of the Roman Empire, chap, xxxvi. 
 Barbeyrac (Traite de la Morale des Peres, Chap. v. Sect. 59, &c.) accuses Clemens Alexan- 
 drinus of having permitted the heathen converts to worship the sun, moon, and other heavenly 
 bodies; but the passage alluded to, when candidly considered, seems to admit of a different 
 construction. See Strom. Lib. VI. Cap. xiv. p. 795, 796. Edit. Oxon. The author of the 
 life of Gregory Thaumaturgus mentions the following instance of a concession granted to 
 the Christians of the second century. ' Cum animadvertisset (Gregorius) quod ob corporeas 
 delectationes et voluptates simplex et imperitum vulgus in simulacrorum cultus errore per- 
 manent permisit eis, ut in memoriam et recordationem sanctorum martyrum sese oblectarent, 
 
 et in 
 
559 
 
 a slight alteration of names or things, to the infinite detriment of reli- 
 gion, and in direct violation of the precept, Deut. xii. 30, 31. take heed 
 to thyself that thou be not snared by following them... and that thou inquire 
 not after their gods, saying, How did these nations serve their gods f even 
 so will I do likewise: thou shalt not do so unto Jehovah thy God. 
 
 Secondly, an hypocritical worship, in which the external forms are duly 
 observed, but without any accompanying affection of the mind ; which is 
 a high offence against God. Lev. xxvi. 31. / will make your cities waste, 
 &c. 1 Sam. iv. 3. let us fetch the ark of the covenant of Jehovah out of 
 Shiloh unto us. 2 Chron. xii. 9- so Shishak...came up against Jerusalem, 
 and took away the treasures of the house of Jehovah. Thus Joash repaired 
 the temple, xxiv. 4 — 6. ; as did also Herod, although the enemy of 
 Christ, xxxvi. 7. Nebuchadnezzar carried of the vessels of the house of 
 Jehovah, and put them in his temple at Babylon. See also Ezra i. 7. 
 Prov. xv. 8. the sacrifice of the wicked is an abomination to Jehovah. See 
 also xxi. 27. Isai. i. 11. to what purpose is the multitude of your sacrifices 
 unto me f Jer. vii. 4. trust ye not in lying words, saying, The temple of 
 Jehovah... are these, v. 12. go ye now unto my place which was in Shiloh. 
 See also v. 14. Isai. xxix. 13. forasmuch as this people draw near me with 
 their mouth, and with their lips do honour me, but have removed their 
 heart far from me. See also Matt. xv. 8, 9. Isai. xlviii. 1. hear ye this, 
 O house of Jacob, which are called by the name of Israel, lxvi. 3. he that 
 killeth an ox, &c. Jer. xviii. 18. come and let us devise devices against 
 
 et in laetitiam effunderentur, quod successu temporis aliquando futurum esset ut sua sponte 
 ad honestiorem et accuratiorem vita? rationem transirent.' In the sixth century, Gregory 
 the First, Bishop of Rome, even went so far as to rebuke Serenus, Bishop of Marseilles, 
 for breaking the images placed in churches, stating that he was desirous of conciliating the 
 affections of the people by permitting the use of them, as pieces of history to instruct 
 their minds in the leading facts of Christianity. See Milner's Church History, III. 55. Acting 
 on the same principle, he also wrote to Mellitus, a missionary proceeding to Britain, recom- 
 mending certain concessions to the early converts among our own countrymen, who had 
 been accustomed to propitiate demons, and to indulge in sacrificial feasts. Ibid. p. 79. Ter- 
 tullian seems to have formed a better judgement respecting the spirit of Christianity. See 
 the treatise De Creatione, where he complains of the unnecessary introduction of additional 
 rites into the church, borrowed from the enemies of the true religion. 
 
560 
 
 Jeremiah, for the law shall not perish from the priest. Ezek. xxxiii. 30 — 32. 
 they sit before thee as my people.... but their heart goeth after covetousness. 
 Amos v. 21. / hate, I despise your feast days. vi. 5. that chaunt to the 
 sound of the viol, and invent to themselves instruments of music, like David. 
 Mic. vi. 7, &c. will Jehovah be pleased with thousands of rams, or with 
 ten thousands of rivers of oil? shall I give my first-born for my trans- 
 gression, the fruit of my body for the sin of my soul? he hath showed 
 thee, O man, what is good; and what doth Jehovah require of thee but 
 to do justly, and to love mercy, and to walk humbly with thy God? 
 Matt. xii. 44. he findeth it empty, swept, and garnished, xxi. 30, &c. he 
 answered and said, I go, sir; and went not. xxiii. 3. they say and do 
 not. v. 15. woe unto you, scribes and Pharisees, hypocrites — . Luke xi. 
 40, 42. ye fools, did not he that made that which is without, make that 
 which is within also? Philipp. i. 15, 16. some indeed preach Christ even 
 of envy and strife. 
 
 The Shechemites, (Gen. xxxiv.) were punished with slaughter and 
 destruction for having adopted a new religion inconsiderately, and from 
 secular motives. 
 
 On the contrary, internal worship, or the worship of the heart, 
 is accepted of God, even where external forms are not in all respects 
 duly observed. 3 1 Kings iii. 3. Solomon loved Jehovah only he sacri- 
 ficed and burnt incense in high places. 2 Chron. xxx. 18 — 20. a mul- 
 titude of the people.... had not cleansed themselves, yet did they eat the 
 
 passover but He%ekiah prayed for them, saying, The good Jehovah 
 
 pardon every one that prepareth his heart to seek God, Jehovah God of 
 his fathers, though he be not cleansed according to the purification of the 
 sanctuary: and Jehovah hearkened to Hezekiah, and healed the people. 
 John vii. 14. now about the midst of the feast, Jesus went up into the 
 temple and taught. 
 
 3 This said unanimous, and other rites 
 Observing none, but adoration pure 
 Which God likes best. Paradise Lost, IV. 736. 
 
I 
 
 561 
 
 The parts and circumstances of true religion, or of the worship of 
 God, are next to be considered. 
 
 The parts into which religion is divided, are the invocation 
 or adoration of God, and the sanctification of his name in 
 
 ALL THE CIRCUMSTANCES OF LIFE. 
 
 Under invocation are included, first, supplication and thanks- 
 giving; secondly, oaths and the casting of lots. 
 
 Supplication is that act whereby under the guidance of the 
 Holy Spirit we reverently ask of God things lawful, either 
 for ourselves or others, through faith in Christ. Psal. 1. 15. 
 call upon me in the day of trouble; I will deliver thee, and thou shalt 
 glorify me. lxxxvi. 4, 5. unto thee, O Jehovah, do I lift up my soul; 
 for thou, Jehovah, art good and ready to forgive, and plenteous in mercy 
 unto all them that call upon thee. Matt. vii. 7 — 10. ask, and it shall be 
 given you; seek, and ye shall find; knock, and it shall be opened unto 
 you. Philipp. iv. 6. be careful for nothing, but in every thing by prayer 
 and supplication with thanksgiving let your request be made known unto 
 God. 
 
 Through faith. Mark xi. 24. what things soever ye desire, when ye 
 
 pray, believe that ye receive them, and ye shall have them. Rom. x. 14. 
 
 how then shall they call on him in tchom they have not believed? 1 Tim. 
 
 ii. 8. without doubting. James i. 6, 7. let him ask in faith, nothing wavering ; 
 
 for he that wavereth, &c. 
 
 In Christ. John xi v. 13, 14. whatsoever ye shall ask in my name, 
 that will I do, that the Father may be glorified in the Son. xvi. 23. 
 whatsoever ye shall ask the Father in my name, he will give it you. 
 Rev. v. 8. having every one of them harps, and golden vials fidl of 
 odours, which are the prayers of saints, viii. 3, 4. there was given unto 
 him much incense, that he should offer it with the prayers of all saints 
 
 4 c 
 
562 
 
 upon the golden altar which was before the throne; and the smoke of the 
 incense, which came with the prayers of the saints, ascended up before 
 God. 
 
 Things lawful; and above all, the best things. 1 Kings iii. 11, 12. 
 because thou hast ashed this thing, and hast not ashed for thyself long 
 life, neither hast asked riches for thyself, nor hast asked the life of 
 thine enemies, but hast asked for thyself understanding to discern judge- 
 ment; behold, I have done according to thy words. Matt. vi. 33. seek ye 
 first the kingdom of God and his righteousness, and all these things shall 
 be added unto you. 
 
 Under the guidance of the Holy Spirit. Zech. xii. 10. / will 
 
 pour upon the house of David and upon the inhabitants of Jerusalem 
 
 the spirit of grace and of supplications. Rom. viii. 26, 27. likewise the 
 
 Spirit also helpeth our infirmities, for we know not what we should pray 
 
 for as we ought. Eph. vi. 18. praying always...... in the Spirit. Jude 20. 
 
 praying in the Holy Ghost; that is, quickening and calling into action, 
 as much as possible, the gift of the Holy Ghost within us. 
 
 The Lord's Prayer was intended rather as a model of supplication, 
 than as a form to be repeated verbatim by the apostles, or by Chris- 
 tian churches at the present day. 4 Hence the superfluousness of set 
 forms of worship ; seeing that, with Christ for our master, and the 
 Holy Spirit for our assistant in prayer, we can have no need of any 
 human aid in either respect. 5 
 
 * ' If the Lord's Prayer had been " the warrant or pattern of set liturgies," as is here 
 affirmed, why was neither that prayer, nor any other set form ever after used, or so much 
 as mentioned by the apostles, much less commended to our use?' Answer to Eikoti Basilike. 
 Prose Works, III. 37. 
 
 Conformably with his opinions on this subject, Milton ascribes extemporaneous effusions 
 to our first parents: 
 
 Lowly they bow'd adoring, and began 
 Their orisons, each morning duly paid 
 In various style; for neither various style 
 
 Nor 
 
563 
 
 Reverently. Reverence comprehends, first, the internal affection 
 of the mind, and secondly, the voice and outward deportment of the 
 body. 
 
 Under the former is included, first, that we ask every thing aright, 
 that is to say, to a right end. James iv. 3. ye ask, and receive not, 
 because ye ask amiss, that ye may consume it upon your lusts. Secondly, 
 that our supplications proceed from a pure and penitent heart. Hence 
 2 Sam. xxii. 42. they looked, but there was none to save; even unto 
 Jehovah, but he answered them not. Psal. lxvi. 18. if I regard ini- 
 quity in my heart, Jehovah will not hear me. Isai. i. 16 — 18. wash you, 
 
 make you clean come now, and let us reason together — . Ezek. viii. 18. 
 
 though they cry in mine ears with a loud voice, yet will I not hear them. 
 
 xx. 30, 31. are ye polluted, after the manner of your fathers ? and shall 
 
 I be inquired of by you ? John ix. 31. God heareth not sinners. Thirdly, 
 that we pray in a spirit of kindness and forgiveness towards our 
 brethren. Matt. v. 24. leave there thy gift before the altar, and go thy 
 way; first be reconciled to thy brother — . vi. 12. forgive us our debts, 
 as ice forgive our debtors. See also xviii. 23. the parable of the two 
 debtors. 1 Tim. ii. 8. / will therefore that men pray every ivhere, lifting 
 up holy hands, without wrath and doubting. Fourthly, that we seek the 
 
 Lord early. Prov. i. 24 — 28. because I have called, and ye refused 
 
 they shall call upon me, but I will not answer. Psal. xxxii. 6. for this 
 shall every one that is godly pray unto thee in a time when thou 
 
 Nor holy rapture wanted they to praise 
 
 Their Maker, in fit strains pronounc'd, or sung 
 
 Unmeditated. Paradise Lost, V. 144. 
 ' It is not the goodness of matter, therefore, which is not, nor can be, owed to the 
 liturgy, that will bear it out, if the form, which is the essence of it, be fantastic and 
 superstitious, the end sinister, and the imposition violent.' Animadversions on the Remon- 
 strant's Defence. Prose Works, I. 173. * Neither can any true Christian find a reason why 
 liturgy should be at all admitted, a prescription not imposed or practised by those first 
 founders of the church, who alone had that authority, &c.' Answer to Eikon Basilihe, 
 III. 36. Compare also the whole of the chapter entitled ' On the Ordinance against the 
 Common Prayer Book,' from which the last quotation is taken. 
 
 4 c 2 
 
564 
 
 mayest be found. Isai. lv. 6. seek ye Jehovah, while he may be found. 
 Fifthly, that we pray with all humility. Luke xviii. 9, he. standing 
 
 afar off saying, God be merciful to me a sinner. Sixthly, that we 
 
 pray earnestly ; see the parable of the man who came to borrow bread 
 of his friend, Luke xi. 5. and of the unjust judge, xviii. 2, &c. Lastly, 
 that we persevere in prayer. Coloss. iv. 2. continue in prayer. 
 
 It is not necessary that our prayers should be always audible ; the 
 silent supplication of the mind, whispers, even groans and inarticulate 
 exclamations in private prayer, are available. 6 Exod. xiv. 15. Jehovah 
 said unto Moses, Wherefore criest thou unto me? though he was say- 
 ing nothing with his lips, and only praying inwardly. 1 Sam. i. 13. 
 now Hannah, she spake in her heart; only her lips moved, but her voice 
 was not heard. Thus, too, our devotions will be less conspicuous; 
 according to the command, Matt, vi, 6, 
 
 Prayer may be offered either alone, or in company. Christ appears 
 seldom to have prayed in conjunction with his disciples, or even in their 
 presence, but either wholly alone, or at some distance from them. It 
 is moreover evident that the precepts, Matt. vi. have reference to 
 private prayer alone. When however he inculcated on his disciples 
 the duty of prayer in general, he gave no specific direction whether 
 
 6 Sighs now breath'tf 
 
 Unutterable, which the spirit of prayer 
 
 Inspir'd, and wing'd for heav'n with speedier flight 
 
 Than loudest oratory. Paradise Lost, XI. 5. 
 
 ..... . Now therefore bend thine ear 
 
 To supplication, hear his sighs though mute, 
 Unskilful with what words to pray. Ibid. 30. 
 
 . This will prayer, 
 
 Or one short sigh of human breath, upborne 
 Ev'n to the seat of God. Ibid. 146. 
 
 ' Though we know not what to pray as we ought, yet he with sighs unutterable by any 
 words, much less by a stinted liturgy, dwelling in us makes intercession for us.' Answer 
 to Eikon Basilike. Prose Works, III. 39. 
 
565 
 
 they should pray alone, or with others. It is certain that they were 
 in the frequent practice of praying in assemblies ; and that either 
 individually, each framing within himself his own particular petition 
 relative to some subject on which they had agreed in common, Matt, 
 xviii. 19. or by the mouth of one chosen from their number, who spoke 
 in the name of the rest; both which modes of prayer appear to have 
 been used indiscriminately by the primitive Christians. Acts ii. 42. in 
 breaking of bread and in prayers, iv. 24. they lifted up their voice to 
 God with one accord, and said — . xii. 12. where many were gathered 
 together praying, xvi. 13. by a river side, where prayer was wont to 
 be made. xx. 36. he kneeled down and prayed with them all. xxi. 5. 
 we kneeled down on the shore and prayed. 1 Cor. xiv. 15, 16. / will 
 
 pray with the understanding how shall he ...... say Amen at thy giving 
 
 of thanks f 
 
 Hence the impropriety of offering up public prayer in an unknown 
 tongue, 1 Cor. xiv. 15, 16, as above; inasmuch as in public prayer 
 consent is necessary. 7 Matt, xviii. 19. if two of you shall agree on 
 earth as touching anything that they shall ask, it shall be done for them. 
 
 Both in private and in public prayer, vain repetitions and empty words 
 are to be avoided. Matt. vi. 7- Eccles. v. 2. be not rash with thy mouth, 
 and let not thine heart be hasty to utter anything before God, for God 
 is in heaven, and thou upon earth, therefore let thy words be few. Such 
 repetitions, however, as proceed from vehement emotion of mind, are not 
 to be accounted vain. 8 Mark xiv. 39. again he went away and prayed, 
 and spake the same words. 
 
 7 * It is his promise also that where two or three gathered together in his name shall 
 agree to ask him anything, it shall be granted, for he is there in the midst of them.' 
 Answer to Eikon Basilike. Prose Works, III. 3§. 
 
 8 f There is a large difference in the repetition of some pathetical ejaculation raised out 
 of the sudden earnestness and vigour of the inflamed soul, (such as was that of Christ in 
 the garden) from the continual rehearsal of our daily orisons ; which if a man shall kneel 
 down in a morning, and say over, and presently in another part of the room kneel down 
 again, and in other words ask but still for the same things as it were out of one inventory, 
 
 I cannot 
 
566 
 
 No particular posture of the body in prayer was enjoined, even under 
 the law. 9 2 Sam. vii. 18. then went king David in, and sat before Jehovah, 
 and he said — . xii. 16. he lay all night upon the earth. Psal. xcv. 6. 
 
 come, let us worship and bow down, let us kneel before Jehovah our 
 maker, cxlix. 5. let them sing aloud upon their beds. 1 Kings viii. 22. 
 Solomon stood before the altar of Jehovah, v. 54. he arose from kneeling 
 on his knees. See also 2 Chron. vi. 12, 13. xx. 5. Jehoshaphat stood in 
 the congregation of Judah — . v. 13. all Judah stood before Jehovah. 
 Dan. vi. 10. he kneeled upon his knees and prayed. Luke xviii. 13. 
 the publican standing afar off. 
 
 Connected with the posture of the body, is the deportment to be 
 observed in prayer. On this subject Paul says, 1 Cor. xi. 4. every man 
 praying or prophesying having his head covered, dishonoureth his head ; 
 but every woman that prayeth or prophesieth with her head uncovered 
 dishonoureth her head. Why was this? Because at that time cover- 
 ing the head was, with both sexes alike, 1 a token of subjection ; on 
 
 1 cannot see how he will escape that heathenish tautology of multiplying words, which 
 Christ himself, that has the putting up of our prayers, told us would not be acceptable 
 in heaven.' Animadversions upon the Remonstrant's Defence. I. 166. 
 
 9 Adam and Eve are represented in Paradise Lost as praying, sometimes in a standing 
 posture, sometimes kneeling, sometimes prostrate: 
 
 Thus they, in lowliest plight repentant stood, 
 
 Praying. XI. 1, 
 where all the commentators have mistaken the true import of the phrase. 
 
 Since I sought 
 
 By prayer th' offended Deity to appease, 
 
 Kneel'd, and before him humbled all my heart — . Ibid. 148. 
 
 They forthwith to the place 
 
 Repairing where he judg'd them, prostrate fell 
 
 Before him reverent, and both confess'd 
 
 Humbly their faults, and pardon begg'd. X. 1098. 
 1 She as a veil down to the slender waist 
 
 Her unadorned golden tresses wore 
 
 which implied 
 
 Subjection. IV. 304. 
 See 1 Cor. xi. 15. her hair is given her for a covering, where the marginal reading is for a veil. 
 
567 
 
 which account it was usual for men to pray or prophesy with their 
 heads uncovered. Now, on the contrary, since the covering the head 
 has become a token of authority, and the uncovering it of submission, 
 it is the custom with most churches, especially those of Europe, in 
 compliance not so much with the letter as with the spirit of the law 
 (which is always to be preferred) to worship God uncovered, as being 
 the mark of reverence prescribed by modern custom ; but to pro- 
 phesy covered, in token of the authority with which the N speaker is 
 invested ; and likewise to listen to his instructions covered, as the de- 
 portment most emblematic, according to modern ideas, of our freedom 
 and maturity as sons of God. 2 On the other hand, it will be easily 
 inferred from hence, that in countries where the cold is intense, as 
 Livonia or Russia, or where custom will not allow the head to be un- 
 covered without great impropriety, as in Asia or Africa, it is allowable 
 to pray covered ; as has been shown by Cappellus in a learned note on 
 this passage, 3 and by other commentators. 
 
 With regard to the place of prayer, all are equally suitable. 1 1 Tim. 
 ii. 8. / will therefore that men pray every where. For private prayer, 
 a retired place is most proper. Matt. vi. 6. enter into thy closet, xiv. 23. 
 he went up into a mountain apart to pray. To offer private prayer in public 
 is hypocritical. Matt. vi. 5. they love to pray standing in the synagogues, 
 and in the corners of the streets, that they may he seen of men. It was 
 
 * Sanctitude severe and pure, 
 
 Severe, but in true filial freedom plac'd. Paradise Lost, IV. 293. 
 
 3 ' Si forte in Livonia, Norvegia, Suedia, Moscovia, &c. hyberno tempore, capite adeoque 
 et manibus tectis orant, ratio est manifesta; natura nempe coeli, ob aeris inclementiam, non 
 patitur ut sint turn aperto capite: itaque etsi turn adversus to ptjrov hujus canonis forte 
 faciunt, non faciunt tamen adversus ejus mentem, et rationem qua nititur, consuetudinem 
 nimirum civilem: nam turn apud eos ne supplices quidem caput forte aperire solent, aut 
 inferiores coram superioribus, ob cceli, uti dixi, inclementiam stare.' Lud. Cappelli Spicile- 
 gium in 1 Cor. xi. 4. Compare however the whole passage, Sect. 1 — 15. 
 
 4 To teach thee that God attributes to place 
 No sanctity, if none be thither brought 
 By men who there frequent, or therein dwell. Paradise Lost, XI. 836. 
 
568 
 
 lawful however to offer private prayer in the sanctuary, and afterwards 
 in the temple at Jerusalem, as in the instances of Hannah, David, and 
 others, quoted above. Neither is there any time at which prayer may 
 not be properly offered. Psal. cxix. 55. I have remembered thy name, 
 O Jehovah, in the night, v. 62. at midnight I will rise to give thanks 
 unto thee. v. 164. seven times a day do I praise thee, because of thy righteous 
 judgements. Luke xviii. 1. men ought always to pray, and not to faint. 
 Eph. vi. 18. 'praying always with all prayer and supplication in the Spirit, 
 and watching thereunto — . Col. iv. 12. always labouring fervently for you 
 in prayers. 1 Thess. v. 17- pray without ceasing. The seasons most appro- 
 priate for prayer, however, are evening, morning, and noon-day. Psal. 
 Iv. 17. evening and morning and at noon will I pray, and cry aloud, and he 
 shall hear my voice, v. 3. my voice shalt thou hear in the morning, O Jeho- 
 vah; in the morning will I direct my prayer unto thee, lxxxviii. 13. in 
 the morning shall my prayer prevent thee. xcii. 1, 2. it is a good thing 
 to give thanks unto Jehovah . .. . to show forth thy loving-kindness in the 
 morning, and thy faithfulness every night, cxix. 147. I prevented the dawn- 
 ing of the morning, and cried, v. 148. mine eyes prevent the night watches, 
 that I might meditate in thy word. Dan. vi. 10. he kneeled upon his knees 
 three times a day. Mark i. 35. in the morning, rising up a great while 
 before day, he went out and departed into a solitary place, and there 
 prayed. Acts x. 9- Peter went up on the house-top to pray about the 
 sixth hour. 
 
 For ourselves or others; inasmuch as we are commanded not 
 to pray for ourselves only, but for all mankind. 1 Tim. ii. 1 — 3. / ex- 
 hort therefore that first of all, supplications, prayers, intercessions, and 
 giving of thanks be made for all men. Particularly for the universal 
 church and its ministers. Psal. xxviii. 9. save thy people, and bless thine 
 inheritance. See also iii. 8. 5 Ii. 18. do good in thy good pleasure unto 
 Zion. lxxiv. 2, &c. remember thy congregation, cii. 13. thou shalt arise, and 
 have mercy upon Zion; for the time to favour her, yea, the set time is 
 
 5 Super populum tuum sit benediclio iua maxitne. Tremell. The precatory form is not 
 preserved in our authorized translation: thy blessing is upon thy people. 
 
569 
 
 come, cxxii. 6. pray for the peace of Jerusalem. Matt. ix. 38. pray ye 
 therefore the Lord of the harvest, that he will send forth labourers into 
 his harvest. Eph. vi. 18, 19. with all prayer and supplication in the Spirit 
 ...for all saints, and for me, that, &c. — . Col. iv. 3. withal praying also 
 for us, that God would open unto us a door of utterance, to speak the 
 mystery of Christ. For all magistrates; especially with a view to the 
 peace of the church. Psal. lxxii. 1. give the king thy judgements — . Jer. 
 xxix. 7. seek the peace of the city whither I have caused you to be carried 
 away captives, and pray unto Jehovah for it ; for in the peace thereof ye 
 shall have peace. 1 Tim. ii. 1, 2. for kings, and for all that are in autho- 
 rity, that we may lead a quiet and peaceable life in all godliness and 
 honesty. Even for our enemies. Matt. v. 44. pray for them that despite- 
 fully use you and persecute you. Luke xxiii. 34. Father, forgive 
 them, for they know not what they do. Acts vii. 60. Lord, lay not this 
 sin to their charge. Much more for the brethren. Rom. i. 8 — 10. 
 without ceasing I make mention of you always in my prayers — . 
 If however there be any whom we know certainly to be past remedy, 
 we are not to pray for them. Jer. vii, 16. pray not thou for this 
 people—. See also xiv. 11, 12. John xvii. 9. / pray not for the world. 
 1 John v. 16. there is a sin unto death ; I do not say that he shall pray 
 for it. 
 
 We are even commanded to call down curses publicly on the enemies 
 of God and the church ; as also on false brethren, and on such as are 
 guilty of any grievous offence against God, or even against ourselves. 
 The same may be lawfully done in private prayer, after the example 
 of some of the holiest of men. Gen. ix. 25. cursed be Canaan. Deut. 
 xxvii. 13 — 26. these shall stand upon mount Ebal to curse — . Judges 
 v. 23. curse ye Meroz, said the angel of Jehovah. Psal. v. 10. destroy thou 
 them, O God. cix. 6, &c. set thou a wicked man over him, and let Satan 
 stand at his right hand. cxl. 10. let burning coals fall upon them. Similar 
 imprecations occur in many other Psalms. 2 Kings ii. 24. he cursed them 
 
 in the name of Jehovah. Jer. xviii. 19, &c deliver up their children to 
 
 the famine ....for they have digged a pit to take me—. Neh. iv. 4, &c. 
 
 4 D 
 
 
570 
 
 give them for a prey in the land of captivity, vi. 14. think thou upon 
 Tobiah and Sanballat according to these their works, xiii. 25. I contended 
 with them, and cursed them. Acts viii. 20. thy money perish with thee. 
 Gal. v. 12. / would they were even cut off that trouble you. 2 Tim. iv. 14. 
 the Lord reward him according to his works. 
 
 It is expressly promised that supplications offered in a spirit of 
 faith and obedience shall be heard. Psal. cxlv. 18. Jehovah is nigh 
 unto all them that call upon him, to all that call upon him in truth. 
 
 Isai. lix. 1, 2. neither his ear heavy, that it cannot hear; but your 
 
 sins have hid his face from you, that he will not hear. lxv. 24. it shall 
 come to pass, that before they call, I will answer, and while they are 
 yet speaking, I will hear. Dan. ix. 20, &c. whiles I was speaking and 
 praying.... even the man Gabriel.... touched me, &c. — . x. 12. from the first 
 day that thou didst set thine heart to under stand... thy words were heard. 
 John ix. 31. if any man be a worshipper of God, and doeth his will, him 
 he heareth. 
 
 Hence our knowledge of God's will, or of his providence in the 
 government of the world, ought not to render us less earnest in 
 deprecating evil and desiring good, but the contrary. Exod. xxxii. 10. 
 now therefore let me alone, that my wrath may wax hot against them, 
 and that I may consume them, and I will make of thee a great nation : 
 and Moses besought Jehovah his God, and said — . 1 Chron. xvii. 25, 26. 
 thou, O my God, hast told thy servant that thou wilt build him an 
 house; therefore thy servant hath found in his heart to pray before thee. 
 John xvii. 1. Father, the hour is come; glorify thy Son. v. 5. O Father, 
 glorify thou me. 
 
 It frequently happens, however, that believers are not heard in all that 
 they ask for themselves or others; namely, when they seek what is con- 
 trary to their own good, or to the glory of God. Deut. iii. 25, 26. / pray 
 thee, let me go over and see.... but Jehovah said unto me, Let it suffice thee, 
 speak no more unto me of this matter. 1 Sam. xv. 11. it grieved Samuel, 
 
571 
 
 and he cried unto Jehovah all night. 2 Sam. xii. 16 — 18. David besought 
 God for the child — . 1 Kings xix. 4. he requested for himself that he 
 might die. Ezek. xiv. 14. though these three men, Noah, Daniel, and 
 Job, were in it, &c. — . Matt. xx. 22. ye know not what ye ash. 2 Cor. 
 xii. 8, 9. for this thing I besought the Lord thrice, that it might depart 
 from me ; and he said unto me, My grace is sufficient for thee. 
 
 The prayers even of unbelievers sometimes prevail with God, to 
 the obtaining of bodily comforts or worldly advantages ; for he is kind 
 to all, and maketh his sun to rise on the evil and on the good, Matt, 
 v. 45. Hence he occasionally grants the requests even of devils. Job 
 
 i. 11, 12. put forth thy hand now and Jehovah said unto Satan, 
 
 Behold, all that he hath is in thy power. See also ii. 5, 6. Matt. viii. 
 SI, 32. the devils besought him, saying, If thou cast us out, suffer us to 
 go away into the herd of swine; and he said unto them, Go. See also 
 Mark v. 10—13. 
 
 Sometimes he complies with our prayers in anger; as when the 
 Israelites asked flesh, Num. xi. 18, &c. ye shall eat flesh, for ye have 
 
 wept in the ears of Jehovah, saying, &c ye shall eat .... until it 
 
 come out at your nostrils. See also Psal. lxxviii. 30. So likewise when 
 they asked a king, Hos. xiii. II. 6 
 
 Among errors under the head of prayer may be classed rash 
 imprecations, whereby we invoke God or the devil to destroy any par- 
 ticular person or thing: Rom. xii. 14. bless and curse not; an intem- 
 perance to which even the pious are occasionally liable; Job iii. % 3. 
 let the day perish wherein I was born — . Jer. xx. 14. cursed be the day 
 wherein I was born. Undeserved curses, however, are of no force, and 
 therefore not to be dreaded. Gen. xii. 3. / will curse him that curseth 
 thee. Numb, xxiii. 8. how shall I curse whom God hath not cursed ? 
 
 6 ' If God afterward gave or permitted this insurrection of episcopacy, it is to be feared 
 he did it in his wrath, as he gave the Israelites a king.' Reason of Church Government urged 
 against Prelaty. Prose Works, I. 101. 
 
 4 D 2 
 
572 
 
 Prov. xxvi. 2. as the bird by wandering, as the swallow by flying, so the 
 curse causeless shall not come. Psal. cix. 28. let them curse, but bless thou. 
 
 Prayer is assisted by fasting and vows. Matt. ix. 15. the days will 
 come when the bridegroom shall be taken from them, and then shall they fast. 
 
 A religious fast is that whereby a man abstains, not so much from 
 eating and drinking, as from sin, that he may be enabled to devote 
 himself more closely to prayer, for the obtaining some good, or deprecating 
 some evil. Isai. lviii. 5, 6. is it such a fast that I have chosen ? a day 
 for a man to afflict his soul? is it to bow doivn his head as a bulrush, 
 and to spread sackcloth and ashes under him f wilt thou call this a fast, 
 and an acceptable day unto Jehovah ? is not this the fast that I have 
 cJwsen t to loose the bands of wickedness, to undo the heavy burthens, and 
 to let the oppressed go free, and that ye break every yoke ? Joel ii. 12, 13. 
 turn ye even to me with all your heart, and with fasting, and with weeping, 
 and mourning; and rend your heart, and not your garments — . Jonah 
 iii. 6 — 9. word came unto the king of Nineveh, and he arose from his 
 
 throne, and he laid his robe from him saying, Let neither man nor 
 
 beast, herd nor flock taste anything but let them cry mightily tin to 
 
 God; yea, let them turn every one from his evil way, and from the 
 violence that is in their hands. Zech. vii. 5. when ye fasted and mourned 
 in the fifth and seventh month, did ye at all fast unto me, even unto me? 
 
 Religious fasts are either private or public. 
 
 A private fast is one imposed by an individual on himself or his 
 family, for private reasons. 2 Sam. xii. 16. David besought God for 
 the child ; and David fasted, and went in, and lay all night upon the 
 earth. Psal. xxxv. 13. as for me, when they were sick, my clothing 
 was sackcloth ; I humbled my soul with fasting. Neh. i. 4. it came to 
 pass when I heard these words that I sat down and wept, and mourned 
 certain days, and fasted, and prayed before the God of heaven. Dan. 
 ix. 3. J set my face unto the Lord God to seek by prayer and supplica- 
 
573 
 
 tions, with fasting and sackcloth and ashes, x. 2, 3. in those days I Daniel 
 was mourning' full three weeks ; I ate no pleasant bread, neither came 
 flesh nor wine in my mouth, neither did I anoint myself at all. Luke ii. 37. 
 she served God with fastings and prayers night and day. 1 Cor. vii. 5. 
 except it be with consent for a time, that ye may give yourselves to fasting 
 and prayer. To this head belongs the precept, Matt. vi. 16 — 18. when 
 ye fast, be not as the hypocrites, of a sad countenance; for they dis- 
 figure their faces that they may appear unto men to fast: verily I say 
 unto you, They have their reward: but thou, when thou fastest, anoint 
 thine head, and wash thy face ; that thou appear not unto men to fast. 
 
 A public fast is that which is proclaimed by the church or civil 
 power for public reasons. Lev. xvi. 29. this shall be a statute for ever 
 unto you, that in the seventh month, on the tenth day of tlie month, ye shall 
 afflict your souls, and do no work at all — . 1 Sam. vii. 6. they fasted 
 on that day, and said there, We have sinned against Jehovah, xxxi. 13. 
 they took their bones, and buried them under a tree at Jabesh, and fasted 
 seven days. Ezra viii. 21. then I proclaimed a fast there at the river of 
 Ahava, that we might afflict ourselves before our God, to seek of him — . 
 Esther iv. 3, 15, 16. there was great mourning among the Jews, and fasting, 
 
 and weeping, and wailing, and many lay in sackcloth and ashes then 
 
 Esther bade them return Mordecai this answer; Go, gather together all 
 the Jews that are present in Shushan, arid fast ye for me, and neither eat 
 nor drink three days, night nor day ; I also and my maidens will fast 
 likewise, ix. 31, 32. to confirm those days of Purim in their time appointed 
 
 the matters of the fastings and their cry ; to which allusion is made 
 
 Zech. vii. 5. viii. 19- Joel ii. 15, 16. blow the trumpet in Zion, sanctify 
 a fast. Acts xiii. 2, 3. as they ministered to the Lord, and fasted — '■: 
 xiv. 23. when they had prayed with fasting, they commended them to the 
 Lord. 
 
 To fasting were anciently added various inflictions for the morti- 
 fication of the body, conformably to the customs of those nations. Com- 
 pare Ezra ix. 3. Jonah iii. 6. and the passages quoted above. 
 
 
574 
 
 Even outward fasting sometimes averts the anger of God for a season, 
 1 Kings xxvii. 29. because he humbleth himself before me, I will not bring 
 the evil in his days. 
 
 There is also a fasting which works miracles. Matt. xvii. 21. this 
 kind goeth not out but by prayer and fasting. 
 
 A vow is a promise respecting some lawful matter, solemnly made to 
 God, sometimes with the sanction of an oath, and by which we tes- 
 tify our readiness and hearty resolution to serve God, or the gratitude 
 with which we shall receive the fulfilment of our prayers. Gen. xxviii. 20. 
 Jacob vowed a vow, saying — . 1 Sam. i. 11. she vowed a vow, and 
 said — . Psal. cxix. 106. / have sworn, and I will perform it, that I will 
 keep thy righteous judgements. Neh. x. 29. they entered into a curse and 
 into an oath to walk in God's law. 
 
 Vows are general or special. 
 
 General vows relate to things which God has commanded; and 
 are either public or private. 
 
 A public vow is one which is vowed by the whole church; and is 
 usually called in Scripture a covenant. Josh. xxiv. 22, 23. ye are 
 witnesses against yourselves, that you have chosen you Jehovah to serve 
 him; and they said, We are witnesses. 2 Chron. xv. 12 — 14. they entered 
 
 into a covenant to seek Jehovah God of their fathers and they sware 
 
 unto Jehovah. Ezra x. 5. he made the chief priests, the Levites, and all 
 Israel to swear that they should do according to this word. 
 
 A private vow is one which is vowed by an individual ; as for 
 instance the baptismal vow. 
 
 Special vows relate to things lawful, but not expressly commanded; 
 and are undertaken for special reasons. Acts xviii. 18. having shorn 
 
575 
 
 his head in Cenchrea; for he had a vow, xxi. 23. we have four men 
 which have a vow on them. 
 
 We must be careful, however, not to interdict ourselves or others 
 from those things which God intended for our use, as meat or 
 drink; except in cases where the exercise of our liberty may be 
 a stumbling-block to any of the brethren. Matt. xv. 17, 18. do 
 not ye yet understand that whatsoever entereth in at the mouth goeth 
 into the belly, and is cast out into the draught? Mark vii, 15, 16. 
 there is nothing from without a man that entering into him can defile 
 him, &c. The reason is given v. 19. because it entereth not into his 
 heart, but into his belly, &c. Rom. xiv. 14. / am persuaded by the 
 Lord Jesus, that there is nothing unclean of itself v. 17. for the king- 
 dom of God is not meat and drink — . 1 Cor. vi. 13. meats for the 
 belly, and the belly for meats; but God shall destroy both it and 
 them. viii. 8. meat commendeth us not to God; for neither if we eat, 
 are we ilie better, neither if we eat not, are we the worse. Coloss. ii. 
 20, &c. if ye be dead with Christ from the rudiments of the world, why 
 as though living in the world are ye subject to ordinances ? touch not, 
 taste not, handle not; which all are to perish with the using — . 1 Tim. 
 iv. 3, 4. forbidding to marry, and commanding to abstain from meats, 
 which God hath created to be received with thanksgiving of them which 
 believe and know the truth ; for every creature of God is good, and 
 nothing to be refused. Heb. xiii. 9- not with meats, which have not 
 profited them that have been occupied therein. Acts x. 13. rise, Peter, 
 kill and eat. v. 15. what God hath cleansed, that call not thou common. 
 The same rule applies to marriage : Matt. xix. 11. all men cannot 
 receive this saying, save them to whom it is given. 1 Cor. vii. 9. but if 
 they cannot contain, let them marry, v. 26. I suppose therefore that 
 this is good for the present distress, v. 36, 37. if any man think that 
 he behaveth himself uncomely towards his virgin, &c. 1 Tim. iv. 3. for- 
 bidding to marry; and to other subjects of a similar nature. 1 Tim. 
 iv. 8. bodily exercise profiteth little ; but godliness is profitable unto all 
 things. 
 
576 
 
 Vows of voluntary poverty are also to be accounted superstitious: 
 Prov. xxx. 8. give me neither poverty nor riches ; inasmuch as poverty 
 is enumerated among the greatest evils : Deut. xxviii. 48. in hunger, 
 and in thirst, and in nakedness, and in want of all things. Acts 
 xx. 35. it is more blessed to give than to receive. Eph. iv. 28. rather 
 let him labour, working with his hands the thing which is good, that he 
 may have to give to him that needeth. 
 
 No one can make a special vow who is not his own master, and 
 exempt from subjection to any other authority ; as a son or a daughter 
 to a parent, a wife to her husband, a male or female servant to their 
 lord. See Num. vi. and xxx. 13. every vow, and every binding oath to 
 afflict the soul, her husband may establish it, or her husband may make it 
 void. Neither can a general or special vow be made by one who 
 has not yet arrived at the full use of his judgement. Considering how 
 generally this rule is received among divines, it is strange that they 
 should so far forget their own doctrine, as to require the special vow 
 of baptism from infants. 
 
 Any one, who is in these respects qualified, may bind himself by 
 a special vow ; when once made, however, he is not at liberty to recal 
 it, but must fulfil it at all hazards. Deut. xxiii. 20. when thou shalt 
 vow a vow unto Jehovah thy God, thou shalt not slack to pay it; for 
 Jehovah thy God will surely require it of thee, and it would be sin 
 
 in thee. Num. xxx. % if a man vow a vow unto Jehovah he shall 
 
 not break his word, he shall do according to all that proceedeth out 
 of his mouth. Eccles. v. 4, 5. when thou vowest a vow unto God, defer 
 not to pay it ; for he hath no pleasure in fools : pay that which thou 
 hast vowed: better is it that thou shouldest not vow, than that thou should- 
 est vow and not pay. 
 
 An impious vow, however, is not binding, any more than an 
 unjust oath. Matt. xv. 5. ye say, Whosoever shall say to his father 
 or his mother, It is a gift, by whatsoever thou mightest be profited by 
 
577 
 
 me; and honour not his father or his mother, he shall be free. Here 
 that which ought to have been applied to the support of the parents, 
 had been vowed as a gift to God ; so that either the vow could not 
 be fulfilled, or the support of the parents must be withdrawn. Christ 
 therefore decides that the parents are to be supported, and that the 
 impious vow is of no force. 
 
 The opposite of a vow is sacrilege ; which consists in the non-per- 
 formance of a vow, or in the appropriation to private uses of things 
 dedicated to God. 7 Josh. vii. 11. they have even taken of the accursed 
 thing, and have also stolen, and dissembled also. Prov. xx. 25. it is 
 a snare to the man who devoureth that which is holy, and after vows 
 to make enquiry. Mai. iii. 8, &c. will a man rob God? yet ye have 
 robbed me: but ye say, Wherein have we robbed thee? in tithes and 
 offerings : ye are cursed with a curse, for ye have robbed me, even this 
 whole nation, i. 8. if ye offer the blind for sacrifice, is it not evil ? 
 
 Thus far of prayer and its auxiliaries. 
 
 Thanksgiving consists in returning thanks with gladness for the 
 divine benefits. Job i. 21. Jehovah gave, and Jehovah hath taken 
 away ; blessed be the name of Jehovah. Eph. v. 20. giving thanks 
 always for all things unto God and the Father in the name of our 
 Lord Jesus Christ. 
 
 Addresses to God, and particularly thanksgivings, are frequently 
 accompanied by singing, and hymns in honour of the divine name.* 
 
 7 Yet, sacrilegious, to himself would take 
 
 That which to God alone of right belongs. Paradise Regained, III. 140. 
 
 * In the hymn of our first parents, when 
 
 prompt eloquence 
 
 Flow'd from their lips, in prose or numerous verse, 
 Milton says of the angels extolling their Maker, 
 
 ye behold him, and with songs 
 
 And choral symphonies, day without night, 
 Circle his throne rejoicing. Paradise Lost, V. 161. 
 4 E 
 
578 
 
 Mark xiv. 26. when they had sung an hymn — . Eph. v. 19, 20. speak- 
 ing to yourselves in psalms and hymns and spiritual songs, singing 
 and making melody in your heart to the Lord ; giving thanks always. 
 Col. iii. 16. teaching and admonishing one another in psalms and 
 hymns and spiritual songs. James v. 13. is any merry f let him sing 
 psalms. 
 
CHAP. V. 
 
 Of 
 
 Oaths and the Lot. 
 
 Another species of Invocation consists in Oaths, and in the Cast- 
 ing of the Lot. 
 
 An Oath is that whereby we call God to witness the 
 
 TRUTH OF WHAT WE SAY, WITH A CURSE UPON OURSELVES, EITHER 
 IMPLIED OR EXPRESSED, SHOULD IT PROVE FALSE. Ruth i. 17- Jeho- 
 
 vah do so to me and more also. See also 1 Kings ii. 23, 24. 2 Cor. i. 23. 
 I call God for a record upon my soul. See also Philipp. i. 8. 
 
 The lawfulness of oaths is evident from the express commandment, 
 as well as example of God. Deut. vi. 13. thou shalt fear Jehovah 
 thy God, and serve him, and shalt swear by his name. See also x. 20. 
 Isai. Ixv. 16. he that swear eth in the earth shall swear by the God 
 of truth. Jer. xii. 16. if they will diligently learn the ways of my 
 'people, to swear by my name. Gen. xxii. 16. by myself have I sworn, 
 saith Jehovah. Exod. vi. 8. concerning the which I did swear to give it. 
 Deut. xxxii. 40. I lift up my hand to heaven and say, I live for ever. 
 Psal. xcv. 11. unto whom I sware in my wrath — . ex. 4. Jehovah hath 
 sworn, and will not repent. Heb. vi. 13. because he could swear by no 
 greater, he sware by himself. 
 
 Agreeable to this is the practice of angels and holy men. Dan. 
 xii. 7. he held up his right hand and his left hand unto heaven, and 
 sware by him that liveth for ever. Rev. x. 5, 6. the angel sware by him 
 
 4 e 2 
 
580 
 
 that liveth for ever and ever. Gen. xiv. 22, 23. / have lift up mine 
 hand unto Jehovah...... that I will not take from a thread, &c. xxxi. 53. 
 
 Jacob sware by the fear of his father Isaac ; that is, by God. 
 
 It is only in important matters, however, that recourse should be 
 had to the solemnity of an oath. Exod. xx. 7. thou shalt not take the 
 name of Jehovah thy God in vain. Heb. vi. 16. men verily swear by the 
 greater, and an oath for confirmation is to them the end of all strife. 
 
 An oath involving a promise is to be observed, even contrary to 
 our interest, provided the promise itself be not unlawful. Josh. ix. 19. 
 we have sworn unto them by Jehovah God of Israel ; now therefore we 
 may not touch them. Judges xxi. 7. how shall we do for wives for them 
 that remain, seeing we have sworn by Jehovah that we will not give them 
 of our daughters to wives ? Psal. xv. 4. he that swear eth to his own hurt, 
 and changeth not. 
 
 In connexion with this subject, it has been made matter of discussion 
 whether an oath sworn to a robber for the observance of secrecy, or for 
 the payment of a stipulated ransom, is binding. Some answer, that the 
 oath only which relates to ransom is to be observed, not that which 
 relates to secrecy; inasmuch as every man is bound by a prior obli- 
 gation to the civil magistrate to denounce any known robber, and that 
 this obligation is of more force than the subsequent one of secrecy can 
 possibly be. They conclude, therefore, that it is the duty of such 
 person to give information to the magistrate, and to consider his com- 
 pulsory oath as annulled by his prior engagement, the weaker obligation 
 yielding to the stronger. 9 If however this be just, why does it not 
 
 9 Thou know'st the magistrates 
 
 And princes of my country came in person, 
 Solicited, commanded, threaten'd, urg'd, 
 Adjur'd by all the bonds of civil duty 
 And of religion, press'd how just it was, 
 How honourable, how glorious to intrap 
 A common enemy, who had destroy'd 
 
 Such 
 
581 
 
 apply equally to the oath respecting ransom ? seeing that it is the 
 positive duty of every good man not to support robbers with his 
 substance, and that no one can be compelled to do a dishonourable action, 
 even though bound by oath to its performance. This seems to be implied 
 in the word jusjurandum itself, which is derived from jus. Consider- 
 ing the robber, therefore, as one with whom (at least while in the act 
 of robbery) we can be under no engagement either of religious obli- 
 gation, or civil right, or private duty, it is clear that no agreement 
 can be lawfully entered into with one thus circumstanced. If then 
 under the influence of compulsion we have sworn to perform any 
 such act as that above described, we have only committed a single 
 offence ; but if from religious scruples we observe an oath extorted 
 under such circumstances, the sin is doubled, and instead of giving 
 honour to God, and acquitting ourselves of an obligation which we ought 
 never to have incurred, we are only entangling ourselves more deeply 
 in the bonds of iniquity. Hence, if we fail to perform such agreement, 
 it ought not to be imputed to us as a crime that we deceive one 
 who is himself guilty of deceit or violence towards us, and refuse to 
 ratify an unlawful compact. 1 If, therefore, a man has allowed himself 
 to be involved in such an engagement, the point for consideration is, 
 not whether a bond of faith extorted by a robber ought in conscience 
 to be observed, but how he may best effect his escape. 
 
 To the fulfilment of oaths is opposed, first, a superstitious denial 
 Such numbers of our nation 
 
 At length that grounded maxim 
 
 So ripe and celebrated in the mouths 
 
 Of wisest men, that to the public good 
 
 Private respects must yield, with grave authority 
 
 Took full possession of me, and prevail'd ; 
 
 Virtue, as I thought, truth, duty so enjoin'd. Samson Agonistes, 850. 
 
 1 How soon 
 
 Would height recall high thoughts, how soon unsay 
 
 What feign'd submission swore? ease would recant 
 
 Vows made in pain, as violent and void. Paradise Lost, IV. 94. 
 
582 
 
 of their legality. For the precept of Christ, Matt. v. 33, kc. swear not 
 at all, neither by heaven, &c. does not prohibit us from swearing by the 
 name of God, any more than the passage James v. 12. (inasmuch as 
 it was foretold that even under the gospel every tongue should swear 
 by the God of truth, Isai. xlv. 22, 23. and lxv. 16.) We are only com- 
 manded not to swear by heaven or by earth, or by Jerusalem, or 
 by the head of any individual. Besides, the prohibition does not 
 apply to serious subjects, but to our daily conversation, in which no- 
 thing can occur of such importance as to be worthy the attestation of 
 God. Lastly, Christ's desire was that the conversation and manners 
 of his disciples should bear, such a stamp of truth and good faith, 
 that their simple asseveration should be considered as equivalent to 
 the oath of others. 
 
 Secondly, perjury ; which consists in swearing to what we know to 
 be false with the view of deceiving our neighbour, or in making a 
 lawful promise under the sanction of an oath, without intending to 
 perform it, or at least without actually performing it. Lev. xix. 12. ye 
 shall not swear by my name falsely, neither shall thou profane the name 
 of thy God. Peter was betrayed into this offence, Matt. xxvi. 72, 74. 
 
 I have said our neighbour, with reference to the question discussed 
 above. For as it would be a crime to make a sworn promise to a 
 robber or assassin, who in committing the act has forfeited his title 
 to the rights of social life, so to observe the oath would not be to 
 repair the original offence, but to incur a second; at any rate, there 
 can be nothing wrong in refusing to ratify the promise. Cases how- 
 ever may occur in which a contrary decision shall be necessary, owing 
 to the degree of solemnity in the form of the oath, or to other accom- 
 panying circumstances. An instance of this occurs in the three kings, 
 Hoshea, Hezekiah, and Zedekiah. 2 Kings xvii. 4. the king of Assyria 
 
 found conspiracy in Hoshea therefore the king of Assyria shut him 
 
 up, and bound him in prison, xviii. 7- Jehovah was with Hezekiah, 
 and he prospered whithersoever he went forth, and he rebelled against 
 
583 
 
 the king of Assyria, and served him not. 2 Chron. xxxvi. 13. Zedekiah 
 also rebelled against king Nebuchadnezzar, who had made him swear by 
 God. The fault of Hoshea seems to have been not so much his 
 rebellion, as his reliance on So king of Egypt. In Hezekiah it was 
 considered meritorious and praiseworthy that he trusted in the Lord, 
 rather than in his enemy. To Zedekiah, on the contrary, it was ob- 
 jected, first, that his defection from the enemy was not accompanied by 
 a return to the protection of God, and secondly, that he acted in oppo- 
 sition to God's special command, 2 Chron. xxxvi. 13, and Jer. xxvii. 6. 
 now have I given all these lands into the hand of Nebuchadnezzar. 
 There is, however, this difference between a robber and a national 
 enemy, that with the one the laws of war are to be observed, whereas 
 the other is excluded from all rights, whether of war or of social 
 life. 
 
 Thirdly, common swearing. Lev. v. 4, 5. if a soul swear, pronouncing 
 with his lips to do evil or ta do good, whatsoever it be that a man 
 shall pronounce with an oath, and it be hid from him, when he knoweth 
 of it then he shall be guilty in one of these: and it shall be, when 
 he shall be guilty in one of these things, that he shall confess that he 
 hath sinned in that thing. To this may be added rash swearing. 1 Sam. 
 xiv. 39. though it be in Jonathan my son, he shall surely die. v. 44. 
 God do so and more also, for thou shalt surely die, Jonathan. 
 
 Fourthly, unlawful oaths; that is to say, oaths of which the pur- 
 port is unlawful, or which are exacted from us by one to whom they 
 cannot be lawfully taken. Of the former kind was the oath of David 
 respecting the destruction of the house of Nabal, 1 Sam. xxv. 22. from 
 which example we may also learn that the breach of such oaths is 
 better than the performance, v. 33, 34. a rule disregarded by Herod, 
 when he beheaded John for his oath's sake. Of the latter David's oath 
 to Shimei is an instance, 2 Sam. xix. 23. the king sware unto him. 
 Hence, although David himself did not violate his oath, he forbad his 
 son to observe it, I Kings ii. 8, 9- he cursed me with a grievous curse.,. 
 
584 
 
 and I sware to him now therefore hold him not guiltless, for thou art 
 
 a wise man, and knowest what thou oughtest to do unto him. Solomon 
 therefore committed no breach of faith in punishing Shimei with death, 
 of which the latter was doubly deserving, as being himself guilty of 
 perjury : 1 Kings ii. 36, 37- compared with v. 42, &c. 
 
 Fifthly, an idolatrous oath ; which consists in swearing, not by God, 
 but by some other object, contrary to the prohibition Matt. v. 33. and 
 James v. 12. 
 
 Next in solemnity to an oath is a grave asseveration, as Gen. 
 xlii. 15, 16. by the life of Pharaoh; or 1 Sam. i. 26. as thy soul liveth, 
 my lord; that is, as surely as thou livest, or as I wish that thou may est 
 live. Such also is the expression of Christ, verily, verily, I say unto 
 you; and that of Paul, 1 Cor. xv. 31. vij Trjv q/uerepav Kavyyaiv, I protest 
 by your rejoicing; although, strictly speaking, the particle vrj has the 
 force of an oath. 
 . 
 
 To the same head belongs what is commonly called adjuration ; that 
 is to say, the charging any one in the name of God, by oath or 
 solemn asseveration, to speak the truth to the best of his know- 
 ledge respecting the subject of inquiry. Thus Joshua adjured Achan, 
 vii. 19. my son, give, I pray thee, glory to Jehovah God of Israel, and 
 make confession unto him. Gen. xxiv. 3. / will make thee swear by Jeho- 
 vah, God of heaven. Numb. v. 21. then the priest shall charge the woman 
 with an oath of cursing. Ezra x. 5. then Ezra made the chief priests to 
 swear, &c. Neh. xiii. 25. / made them swear by God, saying, Ye shall 
 not give your daughters unto their sons, &c. — . 1 Thess. v. 27. I charge 
 you by the Lord that this epistle be read — . There is no impropriety 
 in adjuring even our dearest and most faithful friends. Gen. xlvii. 29- 
 put, I pray thee, thy hand under my thigh. 
 
 Adjurations are to be complied with, in matters not contrary to 
 religion or equity. Thus Christ, Matt. xxvi. 63, 64. on the adjuration 
 
585 
 
 even of the impious high-priest Caiaphas, no longer kept silence, but 
 confessed openly that he was the Christ. 
 
 Opposed to this are magical adjurations, and the superstitious or 
 mercenary practice of exorcism. Acts xix. 13, &c. certain of the vagabond 
 Jews, exorcists, took upon then, &c. 
 
 Thus far of oaths. In the Casting of the Lot we appeal to 
 the Deity for the explanation of doubts, and the decision 
 of controverted questions. Lev. xvi. 8. Aaron shall cast lots upon 
 the two goats. Josh. vii. 14. it shall be, that the tribe which Jehovah 
 taketh, shall come according to the families thereof. 1 Sam. x. 20. when 
 Samuel had caused all the tribes of Israel to come near, the tribe of 
 Benjamin was taken. Prov. xvi. 33. the lot is cast into the lap, but the 
 whole disposing thereof is of Jehovah, xviii. 18. the lot causeth con- 
 tentions to cease, and parteth between the mighty. 1 Chron. xxvi. 13, 14. 
 they cast lots, as well the small as the great. Neh. x. 34. we cast the 
 lots among the priests, the Levites, and the people. Luke i. 9- according 
 to the custom of the priests office, his lot was to burn incense. Acts i. 24, 26. 
 they prayed, and said, Thou Lord, which knowest the hearts of all 
 
 men, show whether, of these two thou hast chosen and the lot fell upon 
 
 Matthias. 
 
 Against the use of the lot it has been urged, that on successive 
 repetitions the result is not . invariably the same, and that therefore it 
 must be considered as a matter of chance. This objection is of no 
 force, inasmuch as the Deity, even in his direct verbal communications 
 with the prophets of old, did not uniformly return the same answer, 
 when tempted by importunate inquiries; as in the instance of Balaam, 
 
 Num. xxii. 12, 20. thou shall not go with them rise up and go with 
 
 them. 
 
 To this is opposed the casting of lots in jest, or with a super- 
 stitious or fraudulent purpose. 
 
 4 F 
 
586 
 
 To the invocation or adoration of the Deity are opposed idolatry, 
 and invocation of angels or saints. 
 
 Idolatry consists in the making, worshipping, or trusting 
 
 IN IDOLS, WHETHER CONSIDERED AS REPRESENTATIONS OF THE TRUE 
 
 God, or of a false one. Exod. xx. 4, 5. thou shalt not make unto 
 thee any graven image, or any likeness of anything that is in heaven 
 above, or that is in the earth beneath, or that is in the water under 
 the earth ; thou shalt not bow down thyself to them, nor serve them. See 
 also Lev. xxvi. 1. Deut. xvi. 21, 22. thou shalt not plant thee a grove 
 
 of any trees near unto the altar of Jehovah neither shalt thou set 
 
 thee up any image, which Jehovah thy God hateth. xxvii. 15. cursed 
 be the man that maketh any graven or molten image. Isai. ii. 8. their land 
 also is full of idols, xvii. 8. he shall not look to the altars, the work of 
 his hands — . Acts xvii. 16. his spirit was stirred in him, when he saw 
 the city wholly given to idolatry. 1 Cor. viii. 4. we know that an idol is 
 nothing in the world, x. 6, 7, 14. neither be ye idolaters, &c. 2 Cor. v. 16. 
 though we have known Christ after the flesh, yet now henceforth know 
 
 we him no more. Gal. v. 19, 20. the works of the flesh are these, 
 
 adultery .... idolatry, witchcraft .... they which do such things shall not 
 inherit the kingdom of God. See also 1 John v. 21. Rev. ix. 20. that 
 they should not worship devils and idols of gold. Idolatry is described, 
 Isai. lvii. 5. enflaming yourselves with idols under every green tree. 
 Jer. vii. 31. they have built the high places of Tophet. xi. 13. according 
 to the number of thy cities were thy gods — . xxxii. 29. they shall burn it 
 with the houses upon whose roofs they liave offered incense unto Baal. 
 Ezek. viii. 5, &c. behold northward at the gate of the altar this image of 
 jealousy — . Hos. iv. 13. they sacrifice upon the tops of the mountains. 
 
 Whether of the true God — . Exod. xxxii. 5. when Aaron saw 
 it, he built an altar before it, and Aaron made proclamation, and said, 
 To-morrow is a feast to Jehovah; compared with Psal. cvi. 19, 20. they 
 made a calf in Horeb,....thus they changed their glory into the similitude 
 of an ox. Deut. iv. 15, 16. take ye therefore good heed unto yourselves, 
 
587 
 
 for ye saw no manner of similitude on the day that Jehovah spake unto 
 you in Horeb, out of the midst of the fire; lest ye corrupt yourselves, 
 and make you a graven image, the similitude of any figure, the likeness 
 of male or female. It is indeed said, Exod. xxiv. 10. that Moses and the 
 elders saw the God of Israel, and there was under his feet as it were 
 a paved work of a sapphire stone, and as it were the body of heaven in 
 his clearness ; and v. 11. they saw God; and v. 17. the sight of the glory 
 of Jehovah was like devouring fire on the top of the mount in the eyes 
 of the children of Israel; but it is clear, from the passage of Deuteronomy 
 quoted above, that they saw the likeness of no living thing whatever. 
 So Ezek. i. 27, 28. I saw . . .from the appearance of his loins even upward, 
 and from the appearance of his loins even downward ; where no mention 
 is made of his face. Judges xvii. 4. the founder made thereof a graven 
 image and a molten image, and they were in the house of Micah ; compared 
 with v. 13. then said Micah, Now know I that Jehovah will do me good, 
 seeing I have a Levite to my priest. 2 Kings xvii. 28. then one of the 
 priests whom they had carried away from Samaria, came and dwelt in 
 Bethel, and taught them how they should fear Jehovah. Isai. xl. 18. to 
 whom then will ye liken God, or what likeness will ye compare unto him ? 
 xliv. 10. who hath formed a god, or molten a graven image that is pro- 
 fitable for nothing? xlvi. 5, 6. to whom will ye liken me, and make me 
 
 equal? they hire a goldsmith, and he maketh it a god: they fall down, 
 
 yea, they worship. Jer. ii. 11, &c. hath a nation changed their gods which 
 are yet no gods ? but my people have changed their glory for that which 
 doth not profit. Acts xvii. 29- forasmuch then as we are the offspring of 
 God, we ought not to think that the Godhead is like unto gold, or silver, 
 or stone, graven by art and man's device. Rom. i. 23, 24. they changed 
 the glory of the incorruptible God into an image made like unto cor- 
 ruptible man. Hence to worship the true God under the form of an 
 idol was considered as criminal as to worship devils. 2 Chron. xi. 15. 
 he ordained him priests for the high places, and for the devils, and 
 for the calves that he had made; although Jeroboam doubtless imagined 
 that he was appointing priests to Jehovah, while he was in reality 
 officiating in the rites of those which were not Gods. 
 
 4 f2 
 
588 
 
 Or of a false god. Num. xxxiii. 52. then shall ye destroy all 
 their pictures, and destroy all their molten images, and quite pluck down 
 all their high places. See also Deut. vii. 5, 25. xii. 2, 3. In pursuance 
 of these injunctions, pious rulers in all ages have opposed idolatry; 9 
 Moses, Asa, 2 Chron. xiv. 3. xv. 8, &c. Jehoshaphat, Hezekiah, Josiah, 
 2 Kings xxiii. 1 — 25. 2 Chron. xxxiv. 4, &c. the whole people, 2 Chron. 
 xxiii. 17. and xxxi. 1. 
 
 The cherubic images over the ark are not to be accounted idols ; 
 first, as being representations not of false gods, but of the ministering 
 spirits of Jehovah, and consequently not objects of worship ; secondly, 
 as being made by the special command of God himself. 
 
 Even the brazen serpent, the type of Christ, was commanded to be 
 demolished, as soon as it became an object of religious worship, 2 Kings 
 xviii. 4. he brake in pieces the brazen serpent that Moses had made. 
 
 Hence the Papists err in calling idols the laymen's books f their 
 real nature whether considered as books or teachers, appears from 
 
 Psal. cxv. 5, &c. they have mouths, but they speak not they that make 
 
 them are like unto them, so is every one that trusteth in them. Isai. xliv. 18. 
 
 2 See the treatise Of true Religion, where after describing the twofold power, ecclesiastical 
 and political, claimed by the Roman Catholics, Milton proceeds thus : f Whether therefore 
 it be fit or reasonable to tolerate men thus principled in religion towards the state, I submit 
 it to the consideration of all magistrates, who are best able to provide for their own and 
 the public safety. As for tolerating the exercise of their religion, supposing their state- 
 activities not to be dangerous, I answer, that toleration is either public or private ; and the 
 exercise of their religion, as far as it is idolatrous, can be tolerated neither way: not pub- 
 licly, without grievous and unsufFerable scandal given to all conscientious beholders ; not 
 privately, without great offence to God, declared against all kind of idolatry, though secret. 
 
 Ezek. viii. 7, 8 Having shown thus, that popery, as being idolatrous, is not to be 
 
 tolerated either in public or in private, it must now be thought how to remove it,' &c. &c. 
 Prose Works, IV. 264. 
 
 3 'They will not go about to prove their idolatries by the word of God, but turn to 
 shifts and evasions, and frivolous distinctions; idols they say are laymen's books, and a 
 great means to stir up pious thoughts and devotion in the learnedest.' Ibid. IV. 266. 
 
589 
 
 they have not known nor understood, Jbr he hath shut their eyes — . Jer. 
 x. 8, 14, 15. every man is brutish in his knowledge ; every founder is 
 confounded by the graven image ; for his molten image is falsehood, and 
 there is no breath in them ; they are vanity and the work of errors ; in 
 the time of their visitation they shall perish. Habak. ii. 18, 19- what pro- 
 jiteth the graven image, that the graver thereof hath graven it ; the molten 
 image and a teacher of lies, that the maker of his work trusteth therein, 
 to make dumb idohf woe unto him that saith to the wood, Awake; to 
 the dumb stone, Arise, it shall teach; behold, it is laid over with gold 
 and silver, and there is no breath at all in the midst of it. 
 
 We are commanded to abstain, not only from idolatrous worship 
 itself, but from all things and persons connected with it. Acts xv. 20. 
 that they abstain from pollutions of idols, and from fornication, v. 29- 
 
 from meats offered to idols and from fornication. Rev. ii. 14. who 
 
 taught JSalak to cast a stumbling-block before the children of Israel, to eat 
 things sacrificed unto idols, and to commit fornication, v. 20. to commit 
 fornication, and to eat things sacrificed unto idols. From a comparison 
 of these passages, it would appear that the fornication here prohibited 
 was a part of idolatrous worship. 1 Cor. viii. 10. if any man see thee 
 which hast knowledge sit at meat in the idol's temple, shall not the con- 
 science of him that is weak be emboldened to eat, he. x. 14. flee from 
 idolatry, v. 20, &c. they sacrifice to devils, and not to God; and I would 
 not that ye should have fellowship with devils. 2 Cor. vi. 16. what agree- 
 ment hath the temple of God with idols f 1 Thess. i. 9. ye turned to 
 God from idols, to serve the living and true God. 1 Pet. iv. 3. we 
 walked in lasciviousness....and abominable idolatries. 1 John v. 21. little 
 children, keep yourselves from idols. 
 
 A question here arises, whether it be lawful for a professor of the 
 true religion to be present at idol-worship, in cases where his attendance 
 is necessary for the discharge of some civil duty. The affirmative seems 
 to be established by the example of Naaman the Syrian, 2 Kings v. 
 17 — 19. who was permitted, as an additional mark of the divine appro- 
 
590 
 
 bation, to construct for himself a private altar of Israelitish earth, 
 although, as a Gentile, he was uncircumcised. 4 It is however safer 
 and more consistent with the fear of God, to avoid, as far as possible, 
 duties of this kind, even of a civil nature, or to relinquish them alto- 
 gether. 
 
 The invocation of saints and angels is forbidden. Acts x. 26. stand 
 up; I myself also am a man. xiv. 15. sirs, why do ye these things f we 
 also are men of like passions with you — . Col. ii. 18. let no man beguile 
 you of your reward in a voluntary humility and worshipping of angels. 
 Rev. xix. 10. I Jell at his feet to worship him ; and he said unto me, 
 See thou do it not, I am thy fellow-servant. See also xxii. 8, 9. The 
 reason is, that God is kinder and more favourable to us than any saint 
 or angel either is, or has power to be. Psal. lxxiii. 25. whom have I in 
 heaven but thee f and there is none upon earth that I desire beside thee. 
 Isai. lxiii. 16. doubtless thou art our father, though Abraham be ignorant 
 of us, and Israel acknowledge us not ; thou, O Jehovah, art our father, 
 our redeemer. Further, the charge of absurdity and folly which the 
 prophets uniformly bring against the worshippers of idols, applies equally 
 to those who worship images of saints or angels. Isai. xlvi. 6, 7, &c. 
 
 they lavish gold out of tlie bag, &c and hire a goldsmith .. .they bear 
 
 him upon the shoulder, &c. See also other passages. 
 
 The subterfuges by which the Papists defend the worship of saints 
 and angels, are truly frivolous. They allege Gen. xlviii. 15, 16. the angel 
 which redeemed me from all evil, bless the lads. Jacob here was not 
 praying, but conferring his benediction on the sons of Joseph; no one 
 therefore will contend that the words are to be taken as an invocation, 
 but simply as an expression of hope that God, and the redeeming angel 
 as his minister, should bless the lads. Some indeed contend that the 
 angel here spoken of was not a created being; but whether this be 
 
 ... That he may dispense with me, or thee, 
 
 Present in temples at idolatrous rites, 
 
 For some important cause, thou need'st not doubt. Samson Agonistcs, 1377- 
 
591 
 
 true, or whether it entered into the mind of Jacob or not, involves 
 another and a far more difficult controversy. They urge also Job v. 1. 
 to which of the saints wilt thou turn f which however may as properly 
 be understood of living saints, as in James v. 14. let him call for the 
 elders of the church, and let them pray over him ; where it is not recom- 
 mended that the dead should be invoked, but that those who are living 
 and present should be entreated to pray for us. 
 
 Another opposite to invocation is the tempting of God. Exod. xvii. 7. 
 they tempted Jehovah, saying, Is Jehovah among us or not? Psal. lxxviii. 
 18, 19- they tempted God in their heart by asking meat for their lust; 
 yea, they spake against God; they said, Can God furnish a table in the 
 wilderness ? v. 41. they tempted God, and limited the Holy One of Israel. 
 xciv. 7- yet they say, Jah shall not see, neither shall the God of Jacob 
 regard it. xcv. 7 — 9. as in the day of temptation in the wilderness, when 
 your fathers tempted me, proved me, and saw my works. Matt. iv. 7- 
 thou shalt not tempt the Lord thy God. 1 Cor. x. 22. do we provoke the 
 Lord to jealousy ? are we stronger than he f 
 
 A third consists in the invocation of devils, and the practice of 
 magical arts. Exod. xxii. 18. thou shalt not suffer a witch to live. Lev. 
 xix. 26. neither shall ye use enchantment, nor observe times, xx. 27. a man 
 also or a woman that hath a familiar spirit, or that is a wizard, shall 
 surely be put to death; they shall stone them with stones, their blood 
 shall be upon them. v. 6. the soul that turneth after such as have familiar 
 spirits, and after wizards, to go a whoring after them, I will even 
 set my face against that soul, and will cut him off from among his 
 people, xix. 31. neither seek after wizards, to be defiled with them. 
 Num. xxiii. 23. surely there is no enchantment against Jacob, neither 
 is there any divination against Israel. Deut. xviii. 10 — 12. there shall 
 not be found among you any one that maketh his son or his daughter 
 to pass through the fire, or that useth divination, or an observer of times, 
 or an enchanter, or a witch, or a charmer, or a considter with familiar 
 spirits, or a wizard, or a necromancer; for all that do these things are 
 
592 
 
 an abomination unto Jehovah. 2 Kings xxi. 6. he made his son pass 
 through the fire, and observed times, and used enchantments, and dealt 
 with familiar spirits and wizards. Isai. viii. 19. when they shall say unto 
 you, Seek unto them that have familiar spirits, and unto wizards that 
 peep and that mutter; should not a people seek unto their God? for 
 the living to the dead? xliv. 25. / am he that frustrateth the tokens 
 of the liars, and maketh diviners mad. xlvii. 13, 14. let now the astro- 
 logers, the stargazers, the monthly prognosticators, stand up and save thee 
 from these things that shall come upon thee: behold, they shall be as 
 stubble. Jer. x. 2. be not dismayed at the signs of heaven ; for the heathen 
 are dismayed at them. 5 Mic. v. 12. / will cut off witchcrafts out of thine 
 hand, and thou shalt have no more soothsayers. 
 
 All study of the heavenly bodies, however, is not unlawful or 
 unprofitable; as appears from the journey of the wise men, and still 
 more from the star itself, divinely appointed to announce the birth of 
 Christ, Matt. ii. 1, 2. 
 
 * Thus our Saviour in Paradise Regained, IV. 486. 
 
 what they can do as signs 
 
 Betok'ning, or ill boding, I contemn 
 As false portents, not sent from God, but thee: 
 compared with the words of Satan, v. 379, &c. 
 
 Now contrary, if I read aught in heav'n, 
 
 Or heav'n write aught of fate, by what the stara 
 
 Voluminous, or single characters, 
 
 In their conjunction met, give me to spell, 
 
 Sorrows and labours, opposition, hate, 
 
 Attends thee, scorns, reproaches, injuries, 
 
 Violence and stripes, and lastly cruel death. 
 
 A kingdom they portend thee, but what kingdom, 
 
 Real or allegoric, I discern not. 
 
 These last words probably allude to the star, mentioned below, by which the birth of 
 Christ, as ' King of the Jews,' was announced to the wise men. 
 
CHAP. VI. 
 
 Of Zeal. 
 
 We have treated of the first part of true religion, the invocation 
 or adoration of the Deity ; we proceed to the remaining part, the 
 
 SANCTIFICATION OF THE DIVINE NAME UNDER ALE CIRCUMSTANCES. 
 
 An ardent desire of hallowing the name of God, together with an 
 indignation against whatever tends to the violation or contempt of 
 religion, is called zeal. Psal, lxix. 8, 9- / o/m become a stranger unto my 
 
 brethren for the zeal of thine house hath eaten me up. cxix. 139- my 
 
 zeal hath consumed me, because mine enemies have forgotten thy words. 
 Rom. xii. 11. not slothful in business, fervent in spirit, serving the Lord. 
 
 Examples » of this virtue are seen in Lot, 2 Pet. ii. 7, 8. in 
 Moses, Exod. xxxii. 19. in Phinehas, Num. xxv. 7. in Elijah, 1 Kings 
 xix. 10. in Jeremiah, Jer. xxiii. 9 — 11. mine heart within me is broken.... 
 for the land is full of adulterers ; in Christ, Matt. xii. 30. John ii. 14, &c. 
 in Stephen, Acts vii. 51, &c. in Paul and Barnabas, xiv. 14. and xvii. 
 16, 17. 
 
 Its opposites are, first, lukewarmness, as exemplified in Eli, 1 Sam. 
 ii. 29. and iii. 13. in the chief rulers of the Jews, John xii. 43. in the 
 Laodiceans, Rev. iii. 15, 16. 
 
 Secondly, an ignorant and imprudent zeal. 2 Sam. xxi. 1, 3. because 
 he slew the Gibeonites . . . Saul sought to slay them in his %eal to the children 
 of Israel and Judah. Rom. x. 2. / bear them record that they have a 
 zeal of God, but not according to knowledge. 
 
 4 G 
 
594 
 
 Thirdly, a too fiery zeal. Jonah iv. 1 — 3. Luke ix. 54. wilt thou that 
 we command fire to come down from heaven ? 
 
 Fourthly, an hypocritical and boastful zeal, as that of Jehu, 2 Kings 
 x. 16. come with me, and see my %eal for Jehovah. 
 
 The name of God is to be hallowed in word as well as in deed. To 
 hallow it in word, is never to name it but with a religious purpose, and 
 to make an open profession of the true faith, whenever it is necessary. 
 
 The holy or reverential mention of God is inculcated Exod. xx. 7. 
 thou shalt not take the name of Jehovah thy God in vain. 
 
 To this is opposed an impious or reproachful mention of God, or, 
 as it is commonly called, blasphemy, from the Greek fiXaa-^/uia, as 
 in the Hebrew H|WI3 with the root ^2> and nbb*i with the root bbp- 
 This was the crime of the Israelitish woman's son, Levit. xxiv. 11. 
 who blasphemed (or expressly named) the name of Jehovah, and 
 cursed (or spake impiously), v. 14. bring forth him that hath cursed 
 without the camp. Such also was that of Rabshakeh and the other 
 Assyrians, 2 Kings xix. 6. be not afraid of the words which thou hast 
 heard, with which the servants of the king of Assyria have blasphemed 
 me ; of the scribes, Mark iii. 22. they said, He hath Beelzebub, compared 
 with v. 29. he that shall blaspheme against the Holy Ghost — , for the 
 scribes had said that the deeds of the Father working in Christ were 
 the deeds of Beelzebub ; of those whom Paul before his conversion com- 
 pelled to blaspheme, Acts xxvi. 11. of the Jews at Corinth, xviii. 6. 
 when they opposed themselves and blasphemed — ; of Paul himself in his 
 unconverted state, 1 Tim. i. 13. who was before a blasphemer and a per- 
 secutor ; of Hymenaeus and Alexander, v. 19, 20. that they may learn 
 not to blaspheme, inasmuch as having put away a good conscience con- 
 cerning faith, they had made shipwreck ; of those profane persons 
 mentioned in James ii. 7. do not they blaspheme that worthy name by 
 the which ye are called? of the beast, Rev. xiii. 5, 6. there was given 
 
595 
 
 unto him a mouth speaking great things and blasphemies; of the fol- 
 lowers of the beast, xvi. 11. they blasphemed the God of heaven, because 
 of their pains and their sores. 
 
 Considering, however, that all the Greek writers, sacred as well as 
 profane, use the word blasphemy in a general sense, as implying any kind 
 of reproach against any person whatever, which is also the received 
 usage of the corresponding word in Hebrew, Isai. xliii. 28. / have 
 given Israel to reproaches, li. 7- neither be ye afraid of their revilings ; 
 Ezek. v. 15. so it shall be a reproach and a taunt, that is, to the Jews; 
 Zeph. ii. 8. the revilings of the children of Ammon, whereby they have 
 reproached my people ; in all which passages the same word is used, 
 being that which we translate blasphemy : so also Matt. xv. 19. false 
 witness, blasphemies. (Compare Mark vii. 22.) 1 Tim. vi. 1. that the name 
 of God and his doctrine be not blasphemed. (Compare Tit. ii. 5.) 2 Pet. 
 ii. 10. they are not afraid to speak evil of dignities (fiXacrtptj/uovvTes Gr.) ; 
 
 v. 11. whereas angels bring not railing accusation against them before 
 
 the Lord (fiXuatyrinov Kpio-iv Gr.) : considering, I say, that such is the 
 meaning invariably attached to the Greek word even by the sacred 
 writers, I am of opinion that those who introduced this foreign term 
 into the Latin language, did wrong in restricting it to the single sense 
 of speaking evil of God; especially since, at the same time that they 
 narrowed its meaning in one direction, they expanded it in another 
 to an almost indefinite vagueness ; insomuch that, presuming on the 
 general ignorance as to the true signification of the word, they have 
 not scrupled to brand as blasphemy every opinion differing from their 
 own on the subject of God or religion. 6 This is to resemble the scribes, 
 
 " ' Some are ready to cry out, what shall then be done to blasphemy ? Them I would 
 first exhort not thus to terrify and pose the people with a Greek word; but to teach them 
 better what it is, being a most usual and common word in that language to signify any 
 slander, any malicious or evil speaking, whether against God or man, or any thing to good 
 belonging. Blasphemy, or evil speaking against God maliciously, is far from conscience in 
 religion.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 324. 'Id esse 
 blasphemiam quo tu pacto evincis ? nisi si forte theologorum dictatis quibusvis contradicere. 
 nunc primum blasphemia est credenda.' Auctoris pro se Defensio. Prose Works, V. 285. 
 
 4g 2 
 
596 
 
 Matt. ix. 3. who when Christ had simply said, v. 2. thy sins be forgiven 
 thee, immediately said within themselves, This man blasphemeth ; whereas 
 blasphemy, as is evident from the foregoing examples, consists solely in 
 uttering reproaches against God openly, and with a high hand, Numb, 
 xv. 30. Matt. xv. 19- out of the heart proceed blasphemies, and that 
 whether against God or men. This sin therefore is not to be im- 
 puted to those, who in sincerity of heart, and with no contentious 
 purpose, promulgate or defend their conscientious persuasions respecting 
 God, founded, as appears to them, on the Scriptures. If on the other 
 hand blasphemy is interpreted according to the Hebrew sense, it will 
 comprehend too much ; for in this sense every obstinate sinner will 
 be a blasphemer, and as such, according to those who regard the law of 
 Moses, on this subject as still in force, punishable with death. 7 Numb. 
 
 xv. 30. the soul that doeth ought presumptuously the same reproacheth 
 
 (or blasphemeth) Jehovah ; and that soul shall be cut off from among his 
 people. Ezek. xx. 27, 28. yet in this your fathers have blasphemed me, 
 in that they have committed a trespass against me; for when I had 
 brought them into the land then they saw every high hill, &c. 
 
 A second opposite is irreverent or jesting mention of the name of 
 God, or of religious subjects. 
 
 The most solemn mention of the name of God consists in dedi- 
 cating to his glory whatever is intended for the vise of man. 1 Cor. 
 x. 31. whether ye eat or drink, or whatsoever ye do, do all to the glory 
 of God. 1 Tim. iv. 4, 5. nothing is to be refused, if it be received with 
 thanksgiving; for it is sanctified by the word of God and prayer. 
 Acts xxvii. 35. he took bread, and gave thanks to God in presence 
 of them all. 1 Cor. vii. 14. the unbelieving husband is sanctified by 
 the wife. 
 
 ' Such as these, indeed, were capitally punished by the law of Moses, as the only true 
 heretics, idolaters, plain and open deserters of God and his known law.' Treatise of Civil 
 Power, &c. III. 326. 
 
597 
 
 Opposed to this are superstitious consecrations, such as are common 
 among the Papists. 
 
 Thus far of the solemn and reverential mention of the name 
 of God. We are next to consider the duty of making a con- 
 sistent, and, when necessary, an open profession of his true worship. 
 This is enjoined Matt. x. 32, 33. whosoever therefore shall confess 
 me before men, him will I confess also before my Father which is 
 in heaven; but whosoever shall deny me before men, him will I also 
 deny before my Father which is in heaven. Psal. cxix. 46. / will speak 
 of thy testimonies also before kings, and will not be ashamed. Luke 
 ix. 26. whosoever shall be ashamed of me and of my words, of him shall 
 the Son of man be ashamed, when he shall come — . Rom. x. 10. with 
 the heart man believeth unto righteousness, and with the mouth confession 
 is made unto salvation. 2 Cor. iv. 13. it is written, I believed, and there- 
 fore have I spoken ; we also believe, and therefore speak. 1 Tim. vi. 
 12 — 14. thou hast professed a good profession before many witnesses ; I 
 give thee charge in the sight of God, who quickeneth all things, and 
 before Christ Jesus, who before Pontius Pilate witnessed a good confession, 
 that thou keep this commandment. 2 Tim. i. 16. he was not ashamed of my 
 chain, ii. 12. if we deny him, he also will deny us. 1 Pet. iii. 15. be ready 
 always to give an answer to every man that asketh you a reason of the 
 hope that is in you. Heb. x. 35. cast not away therefore your confidence. 
 
 This profession, when it leads to death, or imprisonment, or torments, 
 or disgrace, is called martyrdom. Matt. v. 11. blessed are ye when 
 men shall revile you, and persecute you, and shall say all manner of evil 
 against you falsely for my sake. Philipp. i. 20. with all boldness, as 
 always, so now also Christ shall be magnified in my body, whether it be 
 by life, or by death, v. 29. for unto you it is given in the behalf of 
 Christ, not only to believe on him, but also to suffer for his sake. Heb. 
 xi. 36, &c. others had trial of cruel mockings and scourgings, yea more- 
 over of bonds and imprisonment-^. 1 Pet. iii. 14. but and if ye suffer for 
 righteousness' sake, happy are ye. 
 
598 
 
 It is generally through the means of martyrdom that the spread of 
 the gospel is effected. Philipp. i. 14. many of the brethren in the Lord, 
 waxing confident by my bonds, are much more bold to speak the word 
 without fear. 
 
 Opposed to this is, first, the concealment of our religion. This 
 was the fault of Nicodemus, John iii. 2. the same came to Jesus by 
 night, xii. 42. nevertheless among the chief rulers also many believed on 
 him, but because of the Pharisees they did not confess him, lest they 
 should be put out of the synagogue. Isai. lix. 4. none calleth for justice, 
 nor any pleadeth for truth. 
 
 Secondly, apostasy. 2 Chron. xxviii. 6. he slew in Judah an hundred 
 and twenty thousand in one day, which were all valiant men, because 
 they had forsaken Jehovah God of their fathers. John vi. 66. from 
 that time many of his disciples went back and walked no more with 
 him. 1 Tim. iv. 1, &c. in the latter times some shall depart from the 
 faith, &c. Heb. vi. 4, &c. it is impossible for those who were once en- 
 lightened... ...if they shall fall away, to renew them again unto repentance. 
 
 x. 29. of how much sorer punishment, suppose ye, shall he be thought 
 worthy, who hath trodden under foot the Son of God. 
 
 Thirdly, an unseasonable profession. Matt. vii. 6. give not that which 
 
 is holy unto the dogs lest they turn again and rend you. xvi. 20. 
 
 then charged he his disciples that they should tell no man that he was Jesus 
 the Christ. 
 
 Such are the means by which the name of God is hallowed in word. 
 It is hallowed in deed, when our actions correspond with our religious 
 profession. Matt. v. 16. let your light so shine before men, that they may 
 see your good works, and glorify your Father which is in heaven. 
 
 Opposed to this, is a neglect to act conformably to our profession. 
 Thus Moses and Aaron are said, contrary to their usual custom, 
 
599 
 
 not to have sanctified God in the eyes of the people, Numb. xx. 12. 
 and David, a man otherwise holy, gave occasion to the Gentiles to 
 think and speak ill of God, by reason of his adultery, 2 Sam. xii. 14. 
 So also the Jews, of whom St. Paul writes, Rom. ii. 24. the name of 
 God is blasphemed among the Gentiles through you, as it is written ; 
 alluding to Isai. lii. 5. Ezek. xxxvi. 20. when they entered unto the 
 heathen, whither they went, they profaned my holy name, when they said 
 to them, These are the people of Jehovah, and are gone forth out of his 
 land. 
 

 CHAP. VII. 
 
 On 
 
 the time for dlvine worship ; 
 
 wherein are considered 
 
 the Sabbath, Lord's Day, and Festivals. 
 
 jL hus far of the parts of divine worship. We are now to consider its 
 circumstances. 
 
 The circumstances of worship are the same as of all things, 
 natural, place and time. 8 
 
 Public worship, previously to the law of Moses, was not confined 
 to any definite place; under the law it took place partly in the 
 synagogues and partly in the temple ; under the gospel any convenient 
 place is proper. John iv. 21, 23. ye shall neither in this mountain, nor 
 yet at Jerusalem, worship the Father ; but the hour cometh, and now is, 
 when the true worshippers shall worship the Father in spirit and in 
 truth; as Malachi had also prophesied, i. 11. in every place incense 
 shall be offered unto my name. 
 
 With regard to the time of public worship, what this was 
 before the law does not appear. Under the law it was the 
 
 * ' that the body, 1 with all the circumstances of place and time, were purified by the 
 
 affections of the regenerate soul.' Of Reformation in England, Prose Works, I. 1. ' Tertius 
 modus est adjunctorum quae recipiuntur ad subjectum ; quae vulgo circumstantise nuncu- 
 pantur, quia extra subjectum sunt. Hue tempus refertur.' Artis Logicce plenior Institutio, 
 IV. 224. 
 
601 
 
 Sabbath, that is, the seventh day, which was consecrated to God 
 from the beginning of the world, Gen. ii. 2, 3. but which (as stated 
 above, Book I. chap, x.) was not, so far as we can learn, observed, 
 or commanded to be observed, till the second month of the departure 
 of the Israelites from Egypt, Exod. xvi. 1, 23, 25, 29- when it was 
 enforced with severe prohibitions: v. 23. to-morrow is the rest of the 
 holy sabbath unto Jehovah; bake that which ye will bake to-day, and 
 seethe that which ye will seethe; and that which remaineth over lay 
 up for you to be kept until the morning, xx. 8, &c. remember the 
 sabbath-day, to keep it holy; that is, remember it according to the 
 previous commandment in the sixteenth chapter, referred to above; or 
 it may be an emphatic manner of admonition, xxxi. 14. ye shall keep 
 the sabbath-day therefore, for it is holy unto you : every one that 
 defileth it shall surely be put to death, xxxiv. 21. in earing time and 
 
 in harvest thou shalt rest. xxxv. 2, 3. a sabbath of rest to Jehovah 
 
 ye shall kindle no fire throughout your habitations on the sabbath-day. 
 Lev. xxiii. 3. six days shall work be done, but the seventh day is the 
 sabbath of rest, an holy convocation. Num. xv. 32, &c. they found a man 
 that gathered sticks on the sabbath-day. 2 Chron. xxxvi. 20, 21. them 
 
 that had escaped from the sword he carried away to Babylon until 
 
 the land had enjoyed her sabbaths. Jer. xvii. 21, 22. bear no burthen 
 on the sabbath-day. Nehem. x. 31. if the people of the land bring ware 
 or any victuals on the sabbath-day to sell, that we would not buy it of 
 them — . xiii. 15, &c. in those days saw I in Judah some treading wine 
 presses on the sabbath. 
 
 The command to observe the Sabbath was given to the Israelites 
 for a variety of reasons, mostly peculiar to themselves, and which 
 are recorded in different parts of the Mosaic law. First, as a me- 
 morial of God's having completed the work of creation on the seventh 
 day. Exod. xx. 11. xxxi. 15 — 17. wherefore the children of Israel 
 shall keep the sabbath, to observe the sabbath throughout their genera- 
 tions, for a perpetual covenant for in six days Jehovah made heaven 
 
 and earth, and on the seventh day he rested and was refreshed. Here 
 
 4 H 
 
602 
 
 although the reason given for the celebration of the Sabbath applies 
 equally to all other nations, the Israelites alone are enjoined to observe 
 it; as is also the case with the command to abstain from creeping 
 things, Levit. xi. 44. ye shall therefore sanctify yourselves, and ye shall 
 be holy, for I am holy; neither shall ye defile yourselves with any 
 manner of creeping thing that creepeth upon the earth; with the law 
 against disfiguring the body, and other similar commands, Deut. 
 xiv. 1, &c. ye are the children of God; for the reasons on which these 
 precepts are founded apply equally to believers in general, and to 
 all ages, although the precepts themselves are no longer obligatory. 
 This has been remarked by our countryman Ames. 9 * Non est 
 catholics veritatis ilia regula interpretandi scripturas quae tradi solet 
 a quibusdam, officia ilia omnia esse moralia et immutabilia quae rati- 
 ones morales et immutabiles habent sibi annexas; nisi sic intelligatur 
 
 9 Dr. William Ames, a Puritan divine in the time of James and Charles the First, and 
 Professor of Divinity in the University of Franeker, a town of the Netherlands, in Friesland. 
 It was partly from the work quoted above, and partly from The Abridgement of Christian 
 Divinitie by Wollebius, that Milton, according to Phillips, compiled for the use of his pupils 
 a system of divinity, which they wrote on Sundays at his dictation. An English translation 
 of Ames's treatise was published by order of the House of Commons in 1642, under the 
 title of The Marrow of Sacred Divinity, drawne out of the Holy Scriptures and the Interpreters 
 thereof, and brought into method. It is divided into two books, of which the first, entitled 
 On Faith in God, contains forty-one chapters, and the second, On Observance toward God, 
 twenty-two. It is quite evident that Milton has frequently availed himself of this volume, 
 both in the distribution of his subject and arrangement of the chapters, which frequently 
 coincides with that of Ames, and in particular passages and applications of Scripture; 
 though their opinions differ materially on several important points. The translation is very 
 badly executed, as the version of the passage quoted in the text will show. " That rule 
 therefore of interpreting the Scriptures Which is wont to be delivered by some, is not 
 universally true; that all those duties £are] morall and immutable, which have morall and 
 immutable reasons joyned to them ; except it be thus understood, that those duties doe 
 follow upon those reasons, no speciall command coming betweene." Milton quotes in his 
 Tetrachordon the definition of marriage given by Ames, and passes a just censure on it. 
 See Prose Works, II. 141. The Treatise of Wollebius is also divided into two parts, On the 
 Knowledge and On the Worship of God, the first comprised in thirty-six, and the second in 
 fourteen chapters. The plan of the latter division is very similar to the corresponding portion 
 of Milton's work, and not only the arguments, but even whole sentences are sometimes 
 almost identically the same. 
 
603 
 
 ut ilia officia sequantur ex illis rationibus, nullo singulari Dei praecepto 
 intercedente.' Ames, Medull. Theol. lib. ii. c. 13. This however cannot 
 be said either of the precepts above-mentioned, or of the Sabbath. 
 
 Secondly, because God was pleased by this distinguishing mark to 
 separate the Israelites from other nations. Exod. xxxi. 13, &c. it is 
 a sign between me and you throughout your generations, that ye may 
 know that I am Jehovah that doth sanctify you; ye shall keep the sab- 
 bath therefore, for it is holy unto you. Ezek. xx. 12. to be a sign 
 between me and them, that they might know that I am Jehovah that 
 sanctify them. See also v. 20. 
 
 Thirdly, that the slaves and cattle might enjoy a respite from 
 labour. Exod. xxiii. 12. that thine ox and thine ass may rest, and the 
 son of thine handmaid and the stranger may be refreshed. Deut. v. 12, 
 
 14. keep the sabbath-day that thy manservant and thy maid-servant 
 
 may rest as well as thou. This reason applies only where servants are 
 in a state of slavery, and subject to severe labour ; the condition of 
 hired servants, who are now generally employed, being much easier than 
 that of purchased slaves in old time. 
 
 Fourthly, in remembrance of their liberation from Egypt. Deut. 
 v. 15. remember that thou wast a servant in the land of Egypt, and that 
 Jehovah thy God brought thee out thence through a mighty hand and by 
 a stretched out arm ; therefore Jehovah thy God commanded thee to keep 
 the sabbath-day. 
 
 Fifthly, as a shadow or type of things to come. Col. ii. 16, 17. in 
 respect of an holy-day, or of the new moon, or of the sabbath-days ; which 
 are a shadow of things to come: but the body is of Christ. Of what 
 things to come the sabbaths are a shadow, we are taught Heb. iv. 9, 10, 
 namely, of that sabbatical rest or eternal peace in heaven, of which 
 all believers are commanded to strive to be partakers through faith 
 and obedience, following the example of Christ. 
 
 4 h 2 
 
604 
 
 Works of charity arid mercy were not forbidden on the Sabbath, 
 upon the authority of Christ himself. Mark ii. 27. the sabbath was 
 made for man, and not man for the sabbath, iii. 4. is it lawful to 
 do good on the sabbath-days, or to do evil? to save life, or to kill? 
 Luke xiii. 15, 16. doth not each one of you on the sabbath loose his 
 
 ox — ? ought not this woman to be loosed from this bond on the 
 
 sabbath-day ? xiv. 5. which of you shall have an ox or an ass fallen 
 into a pit, &c. John vii. 23. are ye angry at me because I have made 
 a man every whit whole on the sabbath-day ? Even for a man to take 
 up his bed, v. 11. although consonant to the spirit of the law, was con- 
 trary to its letter, Jer. xvii. 21, 22. 
 
 Since then the Sabbath was originally an ordinance of the Mosaic law, 
 since it was given to the Israelites alone, and that for the express purpose 
 of distinguishing them from other nations, it follows that, if (as was shown 
 in the former book) those who live under the gospel are emancipated from 
 the ordinances of the law in general, least of all can they be considered as 
 bound by that of the Sabbath, the distinction being abolished which was 
 the special cause of its institution. 1 It was for asserting this in precept, 
 and enforcing it by example, that Christ incurred the heavy censure of 
 the Pharisees, John ix. 16. this man is not of God, because he keepeth not 
 the sabbath-day. Gal. iv. 9, 10. how turn ye again to the weak and beggarly 
 elements, whereunto ye desire again to be in bondage ? ye observe days, and 
 months, and times, and years. Col. ii. 16, 17. let no man therefore judge you 
 in meat, or in drink, or in respect of an holy-day, or of the new moon, or 
 of the sabbath-days. If it be contended, that it is only the septennial, 
 and not the seventh day sabbath which is said by Paul to be abro- 
 gated, I reply, first, that no exception is here made; and, secondly, 
 that it may as well be contended that baptism is not meant Heb. 
 
 See Book I. Chap, xxvii. and the note in p. 412. To what is there said may be added 
 the following passage from A brief History of Moscovia. Milton is speaking of the Russian 
 church. » They hold the ten commandments not to concern them, saying that God gave 
 them under the law, which Christ by his death on the cross hath abrogated.' Prose Works, 
 IV. 280. 
 
605 
 
 vi. 2. on account of the plural noun baptisms. Besides, it is certain 
 that the words sabbath and sabbaths are used indiscriminately of the 
 seventh day ; Exod. xxxi. 13, 14. Isai. lvi. 2, 4, 6. Whoever therefore 
 denies that under the words of the apostle, in respect of an holy-day, 
 or of the new moon, or of the sabbath-days, the Sabbath of the fourth 
 commandment is comprehended, may as well deny that it is spoken 
 of 2 Chron. ii. 4. or viii. 13. or xxxi. 3. from which passages the words 
 of Paul seem to be taken. 
 
 The law of the Sabbath being thus repealed, that no particular day 
 of worship has been appointed in its place, is evident from the same 
 apostle, Rom. xiv. 5. one man esteemeth one day above another ; another 
 esteemeth every day alike : let every man be fully persuaded in his own 
 mind. For since, as was observed above, no particular place is desig- 
 nated under the gospel for the public worship of God, there seems 
 no reason why time, the other circumstance of worship, should be more 
 defined. If Paul had not intended to intimate the abolition of all 
 sabbaths whatever, and of all sanctification of one day above another, 
 he would not have added in the following verse, he that regardeth 
 not the day, to the Lord he doth not regard it} For how does he not 
 regard the day to the Lord, if there be any commandment still in force 
 by which a particular day, whether the Sabbath or any other, is to be 
 observed ? 
 
 It remains to be seen on what they ground their opinion, who 
 maintain that the Lord's day is to be observed as set apart for public 
 worship by divine institution, in the nature of a new sabbath. It is 
 urged, first, that God rested on the seventh day. This is true ; and 
 with reason, inasmuch as he had finished a great work, the creation 
 
 2 * What but a vain shadow else is the abolition of those ordinances, that hand-writing 
 nailed to the cross? What great purchase is this Christian liberty which Paul so often 
 boasts of? His doctrine is, that he who eats or eats not, regards a day or regards it not, 
 may do either to the Lord.' Speech for the Liberty of Unlicensed Printing. Prose Works, 
 I. 327- 
 
606 
 
 of heaven and earth: if then we are bound to imitate him in his rest, 
 without any command to that effect, (and none has yet been produced,) 
 we are equally bound to imitate his work, according to the fable of 
 Prometheus of old ; 3 for rest implies previous labour. They rejoin, that 
 God hallowed that day. Doubtless he hallowed it, as touching himself, 
 for on the seventh day he rested and was refreshed, Exod. xxxi. 17- but 
 not as touching us, unless he had added an express commandment to 
 that effect; for it is by the precepts, not by the example, even of God 
 himself, that we are bound. 4 They affirm again, that the Sabbath was 
 observed previously to the Mosaic law. This is asserted with more 
 confidence than probability ; even if it were so, however, (a point as to 
 which we are altogether ignorant) it is equally certain that sacrificial 
 rites, and distinctions between things clean and unclean, and other similar 
 observances, were in force during the same period, which nevertheless 
 are not classed among moral duties. 
 
 They urge, however, that the celebration of the Sabbath was sub- 
 sequently ordained by the fourth commandment. This is true, as regards 
 the seventh day; but how does this apply to the first day? If, on 
 the plea of a divine command, they impose upon us the observance 
 of a particular day, how do they presume, without the authority of 
 a divine command, to substitute another day in its place? or in other 
 words to pronounce, that not merely the seventh day, which was ap- 
 pointed for the observation of the Israelites alone, but any one of the 
 seven may, even on the authority of the fourth commandment itself, 
 be kept holy ; and that this is to be accounted an article of moral duty 
 among all nations. 
 
 3 ' It would be helpful to us if we might borrow such authority as the rhetoricians by 
 patent may give us, with a kind of Promethean skill to shape and fashion this outward 
 man into the similitude of a body.' Reason of Church Government urged against Prelaty. 
 Prose Works, I. 133. ' Malui abs te decerpta transcriber, quae tu Aristoteli, ut ignem 
 Jovi Prometheus, ad eversionem monarcharum, [et perniciem ipsius tuam, surripuisti.' 
 Pro Populo Anglicano Defensio, V. 115. 
 
 'They ought to know, or to remember, that not examples, but express commands 
 oblige our obedience to God or man.' The likeliest Means to remove Hirelings, &c. III. 357- 
 
607 
 
 In the first place, I do not see how this assertion can be esta- 
 blished, for it is impossible to extort such a sense from the words of 
 the commandment; seeing that the reason for which the command 
 itself was originally given, namely, as a memorial of God's having 
 rested from the creation of the world, cannot be transferred from the 
 seventh day to the first; nor can any new motive be substituted in its 
 place, whether the resurrection of our Lord, or any other, without the 
 sanction of a divine commandment. Since then it is evident from more 
 than one passage of Scripture, that the original Sabbath is abrogated, 
 and since we are nowhere told that it has been transferred from one day 
 to another, nor is any reason given why it should be so transferred, 
 the church, when she sanctioned a change in this matter, evinced, not 
 her obedience to God's command (inasmuch as the command existed no 
 longer) but her own rightful liberty ; for in any other view it can only 
 be termed folly. To make any change whatever in a commandment 
 of God, whether we believe that commandment to be still in force or 
 not, is equally dangerous, and equally reprehensible ; inasmuch as in so 
 doing we are either annulling what is not yet repealed, or re-enacting 
 what is obsolete. It ought also to be shown what essential principle 
 of morality is involved in the number seven ; and why, when released 
 from the obligation of the Sabbath, we should still be bound to respect 
 a particular number, possessing no inherent virtue or efficacy. The 
 only moral sabbatical rest which remains for us under the gospel, is 
 spiritual and eternal, pertaining to another life rather than in the pre- 
 sent. Heb. iv. 9 — 11. there remaineth therefore a rest to the people of 
 God; for he that hath entered into his rest, he also hath ceased from 
 his own works, as God did from his ; let us labour therefore to enter 
 into that rest, lest any man fall after the same example of unbelief 
 If then the commandment of the Sabbath was given to those alone 
 whom God had brought out of the land of Egypt, and out of the 
 house of bondage, it is evidently inapplicable to us as Christians ; or if, 
 as is contended, it is applicable to us inasmuch as we have been 
 brought out of the slavery of a spiritual Egypt, the Sabbath ought to 
 be such as the deliverance, spiritual and evangelical, not bodily and 
 
608 
 
 leo-al; above all, it ought to be a voluntary, not a constrained ob- 
 servance, 6 lest we should be merely substituting one Egyptian bondage 
 for another; 6 for the Spirit cannot be forced. To contend therefore 
 that what, under the new dispensation, ought to be our daily employ- 
 ment, has been enjoined as the business of the Sabbath exclusively, 
 is, to disparage the gospel worship, and to frustrate rather than enforce 
 the commandments of God. 
 
 It is urged, however, that it is on the fourth commandment that 
 the church relies as its perpetual authority for the observance of 
 public worship. That public worship is commended, and inculcated as 
 a voluntary duty, even under the gospel, I allow; but that it is a 
 matter of compulsory enactment, binding on believers from the autho- 
 rity of this commandment, or of any Sinaitical precept whatever, I deny. 
 With regard to the doctrine of those who consider the decalogue as 
 a code of universal morality, I am at a loss to understand how such 
 an opinion should ever have prevailed; these commandments being 
 evidently nothing more than a summary of the whole Mosaic law, as 
 the fourth in particular is of the whole ceremonial law ; which therefore 
 can contain nothing applicable to the gospel worship. 
 
 Whether the festival of the Lord's day (an expression which occurs 
 only once in Scripture, Rev. i. 10.) was weekly or annual, cannot be 
 pronounced with certainty, inasmuch as there is not (as in the case 
 of the Lord's Supper) any account of its institution, or command for 
 its celebration, to be found in Scripture. If it was the day of his 
 resurrection, why, we may ask, should this be considered as the Lord's 
 day in any higher sense than that of his birth, or death, or ascension? 
 
 5 ' God delights not to make a drudge of virtue, whose actions must be all elective and 
 unconstrained.' Doctrine and Discipline of Divorce. Prose Works, II. 51. 
 
 6 f What .would ye say now, grave fathers, if you should wake and see unworthy bishops, 
 or rather no bishops, but Egyptian task-masters of ceremonies, thrust purposely upon the 
 groaning church, to the affliction and vexation of God's people ?' Of Reformation in England, 
 1.13. 
 
009 
 
 why should it be held in higher consideration than the day of the 
 descent of the Holy Spirit? and why should the celebration of the one 
 recur weekly, whereas the commemoration of the others is not neces- 
 sarily even annual, but remains at the discretion of each believer? 
 
 Neither can the circumstance of Christ's having appeared twice to 
 his disciples on this day (if indeed the words after eight days, John 
 xx. 26. are rightly interpreted the eighth day after) be safely adduced 
 in proof of the divine institution of a new sabbath ; inasmuch as there 
 can be ho doubt that he appeared on other days also, Luke xxiv. 36. 
 and John xxi. 3, 4. Peter saith unto them, I go a fishing, which was not 
 lawful on the Sabbath; so that the day following, on the morning of 
 which Christ appeared, could not have been the first day of the week. 
 Even supposing, however, that it had been so, still the assigning this 
 as a reason for the institution of a new sabbath is matter solely of 
 human inference ; since no commandment on this subject, nor any 
 reason for such institution, is found in all Scripture. 
 
 From commandments, of which we have proved the non-existence, 
 we pass to examples ; although no example can weaken the force of 
 a contrary precept. We shall proceed, however, to prove, that what are 
 adduced as examples are not such in reality. First then, with regard 
 to Acts xx. 7. where it is related that the disciples dwelling at Troas 
 came together to break bread upon the first day of the week, who shall 
 determine with certainty whether this was a periodical meeting, or only 
 held occasionally, and of their own accord; whether it was a religious 
 festival, or a fraternal meal ; whether a special assembly convoked on 
 that particular day, or a daily meeting like those recorded in chap. ii. 42. 
 compared with v. 46 ; lastly, whether this meeting was held by order of the 
 apostles, or whether it was merely permitted by them in compliance with 
 the popular custom, according to their frequent practice on other occasions ? 
 
 The inference deduced from 1 Cor. xvi. 2. is equally unsatisfactory ; 
 for what the apostle is here enjoining, is not the celebration of the 
 
 4 i 
 
610 
 
 Lord's day, but that on the first day of the week (if this be the true 
 interpretation of Kara /xiav aafifidrwv, per unam sabbathorum) each should 
 lay by him (that is, at home) for the relief of the poor; no mention 
 being made of any public assembly, or of any collection at such assem- 
 bly, on that day. He was perhaps led to select the first day of the 
 week, from the idea that our alms ought to be set aside as a kind of 
 first-fruits to God, previous to satisfying other demands; or because 
 the first day of the week was most convenient for the arrangement of 
 the family accounts. Granting, however, that the Corinthians were 
 accustomed to assemble on that day for religious purposes, it no more 
 follows that we are bound to keep it holy in conformity with their 
 practice, without a divine command to that effect, than that we are 
 bound to observe the Jewish sabbath in conformity with the practice 
 of the Philippians, or of Paul himself, Acts xvi. 13. on the sabbath we 
 went out of the city by a river side, where prayer was wont to be made. 
 xvii. 2. Paul, as his manner was, went in unto them, and three sabbath- 
 days reasoned with them out of the scripture, xviii. 3, 4. he abode with 
 them and wrought . . . and he reasoned in the synagogue every sabbath ; 
 following his own occupation at home, as we have reason to believe, 
 during the six remaining days. 
 
 Those therefore, who on the authority of an expression occurring 
 only once in Scripture, keep holy a sabbath-day, for the consecration 
 of which no divine command can be alleged, ought to consider the 
 dangerous tendency of such an example, and the consequences with 
 which it is likely to be followed in the interpretation of Scripture. 
 
 Hence we arrive at the following conclusions ; first, that under the 
 gospel no one day is appointed for divine worship in preference to 
 another, except such as the church may set apart of its own authority 
 for the voluntary assembling of its members, wherein, relinquishing all 
 worldly affairs, we may dedicate ourselves wholly to religious services, 
 so far as is consistent with the duties of charity; and, secondly, that 
 this may conveniently take place once every seven days, and particu- 
 
611 
 
 larly on the first day of the week ; 7 provided always that it be observed 
 in compliance with the authority of the church, and not in obedience 
 to the edicts of the magistrate ; and likewise that a snare be not laid 
 for the conscience by the allegation of a divine commandment, borrowed 
 from the decalogue; an error against which Paul diligently cautions 
 us, Col. ii. 16. let no man therefore judge you, &c. For if we under 
 the gospel are to regulate the time of our public worship by the pre- 
 scriptions of the decalogue, it will surely be far safer to observe the 
 seventh day, according to the express commandment of God, than on 
 the authority of mere human conjecture to adopt the first. I perceive 
 also that several of the best divines as Bucer, Calvin, Peter Martyr, 
 Musculus, Ursinus, Gomarus, and others, concur in the opinions above 
 expressed. 8 
 
 7 ' As therefore the seventh day is not moral, but a convenient recourse of worship in 
 fit season, whether seventh or other number — .' The likeliest Means to remove Hirelings 
 out of the Church. Prose Works, III. 367. 
 
 * Several of these divines are elsewhere mentioned by Milton in terms of commendation. 
 'Bucer (whom our famous Dr. Rainolds was wont to prefer before Calvin) in his comment 
 
 on Matthew, and in his second book of the kingdom of Christ This book he wrote 
 
 here in England, where he lived the greatest admired man.' Tetrachordon. Prose Works, 
 II. 232. See also the address to the Parliament, prefixed to the Judgement of Martin 
 Bucer concerning Divorce, 68 — 78. Peter Martyr is twice quoted with reference to the 
 same subjects. Ibid. 67, 233. Musculus is also called f a divine of no mean fame.' Ibid. 233. 
 In proof of Milton's assertion that these divines agree with him on the subject of the 
 sabbath, the following passages may be cited from their respective works. 'Sic de sab- 
 batho. Quod septimo die, ilia quae a Judaeis observatur numeratione, ab omni opere servili 
 vacandum erat, praeceptum legis externum fuit, solis Judaeis, quibus datum exstitit, obser- 
 
 vandum, &c Haec ergo ad nos pertinent, ilia Judaeis recte relinquuntur.' Bucer. in 
 
 sacra quatuor Evangelia Enarrat. Perpet. ad Matt. x. 9- ' Caeterum non dubium quin 
 Domini Christi adventu, quod caeremoniale hie fin sabbatho] erat, abolitum fuerit. Ipse 
 
 enim Veritas est, cujus praesentia figurae omnes evanescunt Ideo sublatam umbram 
 
 fuisse rei futura? alibi scribit apostolus; corpus exstare in Christo, hoc est, solidam veritatis 
 substantiam, quam illo loco bene explicavit. Ea non uno die contents est, sed toto vita? 
 nostra? cursu, donee penitus nobismetipsis mortui, Dei vita impleamur. A Christianis ergo 
 abesse debet superstitiosa dierum observatio,' &c. &c Calvin. Instit. Christian, cap. viii. 
 Sect. 31. See also Comment, in quinque libros Mosis, nearly at the end of the preface to 
 the remarks on the Mosaic law. ' Deinde quod locum Pauli Heb. iii. et iv. concernit, notan- 
 dum est illud hodie non esse alligandum septimo diei, sed exigere a nobis perpetuam obedientiam 
 
 4 I 2 verbo 
 
612 
 
 verbo Dei praestandam. Est enim nobis perpetuus sabbathismus, quo coram Deo in spiritu 
 comparentes, majestatem illius celebramus, cum adoratione invocamus, ac vocem illius au- 
 dimus; verum hie sensus et modus iste mystici sabbathismi non excludit ecclesiasticorum 
 conventuum usum, sicut hodie fanatici quidam homines somniant, ac seipsos una cum aliis 
 ab ecclesiae conventibus abducunt.' Musculus, Continent, in Psalm, xcv. 8. ' Cum igitur sab- 
 bathum septimani diei typus fuerit, admonens populum et de suo officio, sive de pietate 
 erga Deum, et de beneficio Dei erga populum per Christum praestando, una cum aliis 
 caeremoniis, adventu Christi, per quern est impletum quod ilia significabant, abrOgatum est. 
 Quod etiam Paulus testatur Col. ii.' &c &c. Ursinus, Tractat. Theolog. in expositione Quarti 
 
 Prcecepti. ' Christiani respondent Judaeis sabbathum abrogatum ratione caeremoniae et 
 
 geminae circumstantiae, &c . . . deinde observatione septimi illius diei definiti. Quo modo 
 appendix erat legis moralis, ad populum Judaicum solum pertinens." Gomarus, Oper. 
 Theolog. hi Explicatione Ep. ad Colossenses, cap. ii. Peter Martyr, however, seems to 
 hold a different opinion. ' Qui autem robustiori fide erant praediti, illi omnes dies perinde 
 habuerunt. Dominicam tamen diem excipimusj pertinet enim ad decalogum, ut ex heb- 
 domada integra unus dies divino cultui consecretur,' &c. Comment, in Ep. ad Romanos, 
 cap. xiv. 
 
CHAP. VIII. 
 
 Of 
 
 Our Duties towards Men; 
 
 and 
 the general virtues belonging thereto. 
 
 XXiTHERTO we have treated of the virtues comprehended in our duty 
 towards God ; we are next to speak of those which belong to our 
 duty towards men; although even in these we may be considered 
 as serving God, so long as they are done in obedience to the divine 
 command. Matt. vii. 12. all things whatsoever ye would that men 
 should do to you, do ye even so to them: for this is the law and the 
 prophets. Col. iii. 23. whatsoever ye do, do it heartily, as to the Lord, 
 and not unto men. James i. 26, 27. if any man among you seem to be 
 religious, and bridleth not his tongue, but deceiveth his own heart, this 
 man's religion is vain: pure religion and undefiled before God and the 
 Father is this, To visit the fatherless and widows in their affliction, and 
 to keep himself unspotted from the world. 1 John iv. 20. if a man say, 
 I love God, and hateth his brother, he is a liar; for he that loveth not 
 his brother whom he hath seen, how can he love God whom he hath not 
 seen ? 
 
 Inasmuch therefore as God is best served by internal worship, 
 whereas man stands more in need of outward attention, the external 
 service even of God is sometimes to be postponed to our duties 
 towards men. Prov. xxi. 3. to do justice and judgement is more accept- 
 
614 
 
 able to Jehovah than sacrifice. Jer. vii. 4, 5. trust ye not in lying 
 words, saying, The temple of Jehovah, the temple of Jehovah, the temple 
 of Jehovah are these: for if ye throughly amend your ways and your 
 doings — . Matt. xii. 1, &c. Jesus went on the sabbath-day through the 
 corn; and his disciples were an hungred — . v. 7. / will have mercy, 
 and not sacrifice, xv. 5. ye say, Whosoever shall say to his father or his 
 mother, It is a gift, by whatsoever thou mightest be profited by me, and 
 honour not his father or his mother, he shall be free. See also Mark 
 vii. 11, 12. and ii. 27. the sabbath was made for man, and not man for 
 the sabbath. 
 
 The virtues connected with our duty towards man, are partly those 
 which each individual owes to himself, and partly those which we owe 
 to our neighbours. Lev. xix. 18. thou shalt love thy neighbour as thy- 
 self. See also Matt. xix. 19. 
 
 These virtues, like those relating to God, are either general or special. 
 
 The general virtues are love and righteousness. In the first 
 book I treated of love generally, and in its wider sense as identified 
 with holiness ; I now proceed to define it more particularly, with 
 reference to its object, as follows. Love is a general virtue, in- 
 fused INTO BELIEVERS BY GOD THE FATHER IN CHRIST THROUGH 
 
 the Spirit, and comprehending the whole duty of love owing 
 from each individual to himself and his neighbour. it is 
 nowhere more fully described than in the whole thirteenth chapter of 
 the first epistle to the Corinthians, to which we shall have frequently 
 to refer. Compare also 1 John iii. 18, 19. my little children, let us 
 not love in word, neither in tongue, but in deed and in truth: and 
 hereby we know that we are of the truth, and shall assure our hearts 
 before him. 
 
 By God, &c. 1 John iii. 10. in this the children of God are mani- 
 fest, and the children of the devil; whosoever doeth not righteousness 
 
615 
 
 neither he that loveth not his brother, iv. 7. love is of God, and 
 
 every one that loveth is born of God, and knoweth God. Gal. v. 22. 
 the fruit of the Spirit is love. 
 
 Into believers. Gal. v. 6. faith that worketh by love. 
 
 The opposite of this is uncharitableness ; which renders all our other 
 qualities and actions, however excellent in appearance, of no account. 
 1 Cor. xiii. 1, &c. though I speak with the tongues of men and of angels, 
 and have not charity, I am become as sounding brass, or as a tinkling cymbal. 
 
 The other general virtue belonging to the regenerate is righteous- 
 ness, whereby we render to each his due, whether to ourselves, or to 
 our neighbour. Prov. xvi. 8. better is a little with righteousness, than 
 great revenues without right. Isai. lxi. 8. / Jehovah love judgement; 
 I hate robbery for burnt-offering. Matt. vii. 12. all things whatsoever 
 ye would that men should do to you, do ye even so to them. Rom. xiii. 7. 
 render therefore to all their dues. 
 
 Belonging to the regenerate. 1 John iii. 10. in this the children of 
 God are manifest, and the children of the devil; whosoever doeth not 
 righteousness is not of God. Hence under righteousness is frequently 
 included the observance of the whole law. 
 
 Opposed to this is, first, unrighteousness, which excludes from 
 the kingdom of heaven. 1 Cor. vi. 9. know ye not that the unrighteous 
 shall not inherit the kingdom of God? Jer. xvii. 11. as the partridge 
 sitteth on eggs, and hatcheth them not, so he that getteth riches, and not 
 by right, shall leave them in the midst of his days, and at his end shall 
 be a fool. 
 
 Secondly, a pharisaical righteousness. Matt. v. 20. except your right- 
 eousness shall exceed the righteousness of the scribes and Pharisees, ye 
 shall in no case enter into the kingdom of heaven. 
 
616 
 
 Both these general virtues, as has been stated above, are exercised 
 partly towards ourselves, and partly towards our neighbour. 
 
 The love of man towards himself consists in loving himself next to 
 God, and in seeking his own temporal and eternal good. Prov. xi. 17. 
 the merciful man doeth good to his own soul, but he that is cruel troubletk 
 his own flesh, xix. 8. he that getteth wisdom loveth his own soul. Eph. 
 v 29. no man ever yet hated his own flesh, but nourisheth and cherisheth 
 it. Philipp. ii. 12. work out your own salvation. 1 Tim. v. 23. drink no 
 longer ivater, but use a little wine for thy stomach's sake, and thine often 
 infirmities. 
 
 Opposed to this is, first, a perverse hatred of self. 9 Eph. v. 29. 
 as above. In this class are to be reckoned those who lay violent hands 
 on themselves, (who nevertheless are not excluded from decent burial, 
 2 Sam. xvii. 23.) and all who are guilty of presumptuous sin. Prov. 
 viii. 36. he that sinneth against me hateth his own soul ; all they that 
 hate me love death, xxix. 24. whoso is partner with a thief hateth his 
 own soul. 
 
 Secondly, a preposterous self-love, whereby a man loves himself 
 more than God, or despises his neighbour in comparison of himself. 
 
 9 Be penitent, and for thy fault contrite; 
 But act not in thy own affliction, son; 
 Repent the sin ; but if the punishment 
 Thou canst avoid, self-preservation bids: 
 Or th' execution leave to high disposal, 
 And let another hand, not thine, exact 
 Thy penal forfeit from thyself: perhaps 
 God will relent, and quit thee all his debt; 
 Who ever more approves, and more accepts, 
 (Best pleas'd with humble and filial submission) 
 Him who, imploring mercy, sues for life, 
 Than who, self-rigorous, chooses death as due ; 
 Which argues over-just, and self-displeas'd 
 For self-offence, more than for God offended. Samson Agonistes, 502. 
 
617 
 
 In allusion to the former species of self-love Christ says, John xii. 25. 
 he that loveth his life shall lose it. Respecting the latter see 2 Tim. 
 iii. 2, &c. men shall be lovers of themselves — . On the contrary, those 
 are commended, Rev. xii. 11. who loved not their lives unto the death. 
 Matt. x. 39- he that loseth his life for my sake shall find it. See also 
 Mark viii. 35, &c. Matt. xvi. 23. he said unto Peter, Get thee behind 
 me, Satan, thou art an offence unto me; for thou savourest not the things 
 tJiat be of God, but those that be of men. 
 
 Righteousness towards ourselves consists in a proper method of self- 
 government. 1 Cor. ix. 27- / keep under my body, and bring it into 
 subjection. From this, as from a fountain, the special virtues in general 
 derive their origin ; inasmuch as under the head of righteousness towards 
 ourselves are included, first, the entire regulation of the internal affec- 
 tions ; secondly, the discriminating pursuit of external good, and the 
 resistance to, or patient endurance of, external evil. 
 
 The regulation of the affections. Prov. xxv. 28. he that hath no 
 rule over his own spirit is like a city that is broken down and hath no 
 walls. Gal. v. 16, 17. the flesh lusteth against the Spirit.... so that ye cannot 
 do the things that ye would, v. 24. they that are Christ's have crucified 
 the flesh with the affections and lusts. Col. iii. 5. mortify therefore your 
 members that are upon the earth. 1 Thess. iv. 4, 5. that every one of 
 you should know how to possess his vessel in sanctification and honour. 
 James i, 14, 15. every man is tempted, when he is drawn away of his own 
 lust, and enticed. 1 Pet. iv. 2. that he no longer should live the rest of 
 his time in the flesh to the lusts of men, but to the will of God. 
 
 The affections are love, hatred; joy, sorrow; hope, fear; and anger. 
 
 Love is to be so regulated, that our highest affections may be 
 placed on the objects most worthy of them ; in like manner, hatred is 
 to be proportioned to the intrinsic hatefulness of the object. Gen. vi. 2. 
 the sons of God saw the daughters of men that they were fair, and they 
 
 4 K 
 
618 
 
 took them — . 1 Sam. xvi. 7, 8. look not on his countenance, or on the 
 height of his stature. Esth. ii. 15. Esther obtained favour in the sight 
 of all them that looked upon her. Prov. vi. 25. lust not after her beauty 
 in thy heart, xi. 22. as a jewel of gold in a swine's snout, so is a fair 
 woman which is without discretion. Rom. xii. 9. abhor that which is evil; 
 cleave to that which is good. 1 Cor. x. 6. we should not lust after evil 
 things. 
 
 Our joy ought to be so regulated, that we may delight in things 
 essentially good in proportion to their excellence, and in things indifferent 
 so far only as is consistent with reason. The same rule is to be ob- 
 served with regard to sorrow. Deut. xii. 7. there shall ye eat before 
 Jehovah your God, and ye shall rejoice — . See also v. 12, 18. xxvi. 11. 
 thou shalt rejoice in every good thing which Jehovah thy God hath given 
 unto thee. Job xxii. 19. the righteous see it, and are glad ; and the 
 innocent laugh them to scorn. Psal. iv. 6 — 8. lift thou up the light of 
 thy countenance upon us : thou hast put gladness in my heart more than 
 in the time that their corn and their wine increased, xxx. 11, 12. thou 
 hast turned for me my mourning into dancing, lviii. 10. the righteous 
 shall rejoice when he seeth the vengeance ; he shall wash his feet in the 
 blood of the wicked, cxxvi. 2. then was our mouth filled with laughter. 
 Luke ii. 10. / bring you good tidings of great joy. xxiv. 52. tiiey 
 returned to Jerusalem with great joy ; and to the same effect in many 
 other passages. Prov. x. 23. it is as sport to a fool to do mischief; but 
 a man of understanding hath wisdom, xv. 21. folly is joy to him that is 
 destitute of wisdom ; but a man of understanding walketh uprightly. 
 xvii. 5. whoso mocketh the poor, reproacheth his maker, v. 22. a merry 
 heart doeth good like a medicine; but a broken spirit drieth the bones. 
 See also xviii. 14. xxvi. 19- so is the man that deceiveth his neighbour, 
 and saith, Am not I in sport f Eccles. ii. 2. / said of laughter, It is 
 mad; and of mirth, What doeth it? vii. 2 — 4. it is better to go to the 
 house of mourning, than to go to the house of feasting: for that is the 
 end of all men. Isai. xxii. 12, &c. in that day did the Lord God of hosts 
 call to weeping and to mourning and behold joy and gladness — . 
 
619 
 
 Jer. xxxi. 4. thou shalt again be adorned with thy tabrets, and shalt 
 go forth in the dances of them that make merry, v. 13. then shall the 
 virgin rejoice in the dance, both young men and old together, for I will 
 turn their mourning into joy. Lam. v. 15. the joy of our heart is ceased, 
 our dance is turned into mourning. Amos vi. 6. that drink wine hi 
 bowls .... but they are not grieved for the affliction of Joseph. There 
 are occasions on which tears are not unbecoming even a wise man. 
 Gen. xlii. 24. Joseph turned himself about from them, and wept. Psal. 
 cxix. 136. rivers of waters run down mine eyes, because they keep not 
 thy law. 
 
 In the proper regulation of hope and fear, the cause, the object, and 
 the degree of excitation are chiefly to be considered. Concerning hope, 
 see above ; concerning fear, Matt. x. 28. fear not them which kill the 
 body. Isai. viii. 12, 13. compared with 1 Pet. iii. 14. be not afraid of 
 their terror. Even the bravest may occasionally be influenced by fear. 
 Gen. xxxii. 7- then Jacob was greatly afraid. Exod. ii. 14. Moses feared. 
 1 Kings xix. 3. when he saw that, he arose and went for his life. Psal. 
 lv. 5 — 7. because of the voice of the enemy . . . .fearfulness and trembling 
 are come upon me. 2 Chron. xx. 3. J ehoshaphat feared. Nehem. ii. 2. then 
 I was very sore afraid. 
 
 In anger, we are to consider the motive for the passion, its degree, 
 and duration. Prov. xvi. 32. he that is slow to anger is better than the 
 mighty, and he that ruleth his spirit than he that taketh a city. xix. 11. 
 the discretion of a man deferreth his anger, and it is his glory to pass over 
 a transgression. Mark iii. 5. when he had looked round upon them with 
 anger, being grieved for the hardness of their hearts — . Eph. iv. 2. 
 with long-suffering, v. 26. be ye angry, and sin not; let not the sun go 
 down upon your wrath. Col. i. 11. unto all patience and long-suffering. 
 
 The excess of anger is irascibility. Prov. xii. 16. a foots wrath is 
 presently known, xiv. 17. he that is soon angry dealeth foolishly, and 
 a man of wicked devices is hated, xxii. 24, 25. make no friendship with 
 
 4 k 2 
 
620 
 
 an angry man — . xxvii. 3. a stone is heavy .... hut a fooVs wrath is 
 heavier, xxix. 22. an angry man stirreth up strife. Eccles. vii. 9- he not 
 hasty in thy spirit to he angry; for anger resteth in the bosom of fools. 
 Matt. v. 22. whosoever is angry with his brother without a cause, shall 
 he in danger of the judgement. Eph. iv. 31. let all wrath and anger.... 
 he put away from you. From this infirmity even the best of men are 
 not always exempt. Acts xv. 38, 39. the contention was so sharp be- 
 tween them, that, &c. — . 
 
 From well-regulated affections proceeds the proper government of 
 the tongue. Prov. xi. 9. an hypocrite with his mouth destroyeth his 
 neighbour ; but through knowledge shall the just he delivered, v. 11. by 
 the blessing of the upright the city is exalted; but it is overthrown by 
 the mouth of the wicked, xii. 14. a man shall be satisfied with good by 
 the fruit of his mouth, xiii. 2. a man shall eat good by the fruit of his 
 mouth; but the soul of the transgressors shall eat violence, xv. 2, 4, 7. 
 the tongue of the wise useth knowledge aright ; hut the mouth of fools 
 poureth out foolishness, v. 23. a man hath joy by the answer of his mouth, 
 and a word spoken in due season how good is it! v. 28. the heart of 
 the righteous studieth to answer : but the mouth of the wicked poureth out 
 evil things, xvi. 1. the answer of the tongue is from Jehovah, v. 23, 27. 
 the heart of the wise teacheth his mouth, and addeth learning to his lips. 
 xviii. 13. he that answer eth a matter before he heareth it, it is folly and 
 shame unto him. xix. 28. an ungodly witness scorneth judgement, and 
 the mouth of the wicked devoureth iniquity, xxix. 20. seest thou a man 
 that is hasty in his words ? there is more hope of a fool than of him. 
 Matt. xii. 34, 36, 37. how can ye, being evil, speak good things? for 
 out of the abundance of the heart the mouth speaketh. James iii. 2, &c. 
 if any man offend not in word, the same is a perfect man. Psal. cxli. 3. 
 set a watch, O Jehovah, before my mouth ; keep the door of my lips. 
 Prov. xviii. 21. death and life are in the power of the tongue, xxi. 23. 
 whoso keepeth his mouth and his tongue, keepeth his soul from troubles. 
 
CHAP. IX. 
 
 Of 
 
 the first Class of special Virtues 
 
 connected with 
 
 the Duty of Man towards himself. 
 
 A he special virtues which regulate our desire of external advan- 
 tages, have reference either to bodily gratifications, or to the possessions 
 which enrich and adorn life. 
 
 The virtue which prescribes bounds to the desire of bodily grati- 
 fication, is called temperance. Tit. ii. 11, 12. the grace of God that 
 bringeth salvation hath appeared unto all men, teaching us that denying 
 ungodliness and worldly lusts, we should live soberly, righteously, and 
 godly in this present world. 1 Pet. ii. 11. as strangers and pilgrims, 
 abstain from fleshly lusts which war against the soul. 2 Pet. ii. 9- the 
 
 Lord knoweth how to reserve the unjust unto the day of judgement 
 
 to be punished; but chiefly them that walk after the flesh in the lust 
 of uncleanness. 
 
 Under temperance are comprehended sobriety and chastity, modesty 
 and decency. 
 
 Sobriety consists in abstinence from immoderate eating and drink- 
 ing. 1 1 Thess. v. 8. let us, who are of the day, be sober. 1 Pet. i. 13. 
 
 1 Abstinence in diet, says a biographer of Milton, was one of hi9 favourite virtues, which 
 he practised invariably through life, and availed himself of every opportunity to recommend 
 in his writings. He is reported to have partaken rarely of wine or of any strong liquors. 
 
 In 
 
- 622 
 
 wherefore gird up the loins of your mind, he sober, iv. 7. the end of 
 all things is at hand; be ye therefore sober, and watch unto prayer, v. 8. 
 be sober, be vigilant; because your adversary the devil, as a roaring lion, 
 walheth about seeking whom he may devour. Esther i. 8. the drinking was ac- 
 cording to law; none did compel: for so the king had appointed to all the 
 officers of his house, that they should do according to every man's pleasure. 
 
 The opposites of this virtue are drunkenness and gluttony; in- 
 stances of which may be seen in Noah, Gen. ix. Lot, Gen. xix. and 
 Benhadad, 1 Kings xx. 16. Prov. xx. 1. wine is a mocker, xxi. 17- he 
 
 that loveth wine shall not be rich, xxiii. 3, &c. be not desirous of his 
 
 dainties, for they are deceitful meat. v. 20, 21. be not among wine- 
 bibbers, among riotous eaters of flesh — . v. 29 — 32. who hath woe ? who hath 
 sorrow f who hath contentions f who hath babbling f who hath wounds 
 without cause ? who hath redness of eyes ? they that tarry long at the 
 wine. Isai. v. 11, 12. woe unto them that rise up early in the morning, 
 
 that they may follow strong drink but they regard not the work of 
 
 Jehovah, v. 22. woe unto them that are mighty to drink wine, xxviii. 
 1,3,7,8. wee to the crown of pride, to the drunkards of Ephraim — . 
 
 In his Speech for the Liberty of Unlicensed Printing, the following passage occurs : ' How- 
 great a virtue is temperance, how much of moment through the whole life of man! Yet 
 God commits the managing so great a trust, without particular law or prescription, wholly 
 to the demeanour of every grown man.' Prose Works, I. 298. Again, in Paradise Lost: 
 
 well observe 
 
 The rule of Not too much, by temperance taught, 
 In what thou eat'st and drink' st, seeking from thence 
 Due nourishment, not gluttonous delight, 
 Till many years over thy head return. XI. 530. 
 
 See also Samson Agonistes, 542, &c. and the second elegy to Deodati. In the Apology for 
 Smectymnuus, he vindicates himself with some indignation against the charge of being a sack- 
 drinker, which one of his opponents had brought against him. He concludes his defence with 
 the following sentence. « For the readers Qof the book in which the accusation appeared], 
 if they can believe me, principally for those reasons which I have alleged, to be of life 
 and purpose neither dishonest nor unchaste, they will be easily induced to think me sober 
 both of wine and of word; but if I have been already successless in persuading them, all 
 that I can further say will be but vain; and it will be better thrift to save two tedious 
 labours, mine of excusing, and theirs of needless hearing.' Prose Works, I. 126. 
 
623 
 
 Ezek. xvi. 49. behold, this was the iniquity of thy sister Sodom, pride, 
 fulness of bread. Luke xxi. 34. take heed to yourselves, lest at any 
 time your hearts be overcharged with surfeiting, and drunkenness, and 
 cares of this life, and so that day come upon you unawares. Rom. xiii. 13. 
 let us walk honestly, as in the day; not in rioting and drunkenness. 
 
 1 Cor. vi. 10. nor drunkards shall inherit the kingdom of God. Gal. 
 
 v. 21." drunkenness, revellings, and such like shall not inherit the king- 
 dom of God. Hos. iv. 10. they shall eat, and not have enough, vii. 5. in 
 the day of our king the princes have made him sick with bottles of wine. 
 Habak. ii. 15. woe unto him that giveth his neighbour drink. Eph. v. 18. 
 be not drunk with wine, wherein is excess ; but — . 1 Pet. iv. 3, 4. the 
 
 time past of our lives may suffice us when we ivalked in lascivious- 
 
 ness, lusts, excess of wine, revellings, banquetings wherein they think 
 
 it strange that ye run not with them to the same excess of riot. 
 
 Allied to sobriety is watchfulness. Matt. xxiv. 42. watch therefore ; 
 for ye know not what hour your lord doth come. See also xxv. 13. 
 xxvi. 41. Mark xiii. 35. v. 37. what I say unto you, I say unto all, 
 Watch. Luke xii. 37. blessed are those servants, whom the lord when he 
 cometh shall find watching, xxi. 36. watch ye therefore and pray always, 
 that ye may be accounted worthy to escape all these things that shall 
 come to pass. Col. iv. 2. continue in prayer, and watch — . 1 Thess. v. 6. 
 therefore let us not sleep, as do others ; but let us watch and be sober. 
 1 Pet. v. 8. be sober, be vigilant. Rev. iii. 3. if therefore thou shalt not 
 watch, I will come upon thee as a thief in the night, xvi. 15. blessed is 
 he that watcheth, and keepeth his garments, lest he walk naked. In most 
 of these passages it appears that the watchfulness spoken of refers less 
 to the sleep of the body, than to the lethargy of the mind. 
 
 The opposite to this is an excessive love of sleep. 2 Prov. xx. 13. 
 love not sleep, lest thou come to poverty. 
 
 1 Milton's habit of early rising is mentioned by all his biographers. In summer he rose 
 at four, in winter at five; or if he remained in bed beyond these hours, he employed 
 a person to read to him from the time of his awaking. He has left the following account 
 
 of 
 
624 
 
 Chastity consists in temperance as regards the unlawful lusts of 
 
 the flesh; which is also called sanctification. 1 Thess. iv. 3. this is 
 
 the will of God, even your sanctification, that ye should abstain from 
 
 fornication. Rev. xiv. 4. these are they which were not defiled with women, 
 
 for they are virgins: these are they which follow the Lamb. 
 
 To chastity are opposed all kinds of impurity; effeminacy, sodomy, 
 bestiality, &c. which are offences against ourselves in the first instance, 
 and tending to our own especial injury. 3 1 Cor. vi. 15, 16. know ye not 
 that your bodies are the members of Christ f shall I then take, &c. — ? 
 what, know ye not that he which is joined to an harlot is one body t — . 
 
 of his mode of living during his early years in the Apology for Smectymnuus. ' Those morning 
 haunts are where they should be, at home ; not sleeping, or concocting the surfeits of an 
 irregular feast, but up and stirring, in winter often ere the sound of any bell awake men 
 to labour or devotion; in summer as oft with the bird that first rouses, or not much tardier, 
 to read good authors or cause them to be read, till the attention be weary, or memory 
 have its full fraught: then with useful and generous labours preserving the body's health 
 and hardiness to render lightsome, clear, and not lumpish obedience to the mind, to the 
 cause of religion, and our country's liberty, when it shall require firm hearts in sound bodies 
 to stand and cover their stations, rather than to see the ruin of our protestation, and the 
 inforcement of a slavish life.' Prose Works, I. 220. 
 
 5 The same enemy of Milton' who was alluded to in a preceding page as charging 
 him with intemperance in drinking, also accuses him -of licentiousness, and of frequenting 
 ( play-houses and the bordelloes.' The imputation is thus repelled : ' Having had the doc- 
 trine of Holy Scripture, unfolding those chaste and high mysteries, with timeliest care 
 infused, that the body is for the Lord, and the Lord for the body, thus also I argued to 
 myself, that if unchastity in a woman, whom St. Paul terms the glory of man, be such 
 a scandal and dishonour, then certainly in a man, who is both the image and glory of God, 
 it must, though commonly not so thought, be much more deflowering and dishonourable; 
 in that he sins both against his own body, which is the perfecter sex, and his own glory, 
 which is in the woman; and that which is worst, against the image and glory of God, 
 which is in himself. Nor did I slumber over that place expressing such high rewards of 
 ever accompanying the Lamb, with those celestial songs to others inapprehensible, but not 
 to those who were not defiled with women, which doubtless means fornication, for marriage 
 must not be called a defilement. Thus large I have purposely been, that if I have been 
 justly taxed with this crime, it may come upon me, after all this my confession, with 
 a tenfold shame; but if I have hitherto deserved no such opprobrious word or suspicion, 
 I may hereby engage myself now openly to the faithful observation of what I have pro- 
 fessed.' Apology for Smectymnuus. Prose Works, I. 226. See also the noble passage in Comus, 
 418—475. 
 
625 
 
 v. 18. flee fornication : every sin that man doeth is without the body ; 
 but he that committeth fornication, sinneth against his own body. See 
 also Prov. vi. 24, &c. Gen. xxxviii. 9, 10. the thing which he did dis- 
 pleased the Lord. Exod. xxii. 19. whosoever lieth with a beast shall 
 surely be put to death. Lev. xviii. 22, 23. thou shalt not lie with man* 
 kind. Deut. xxiii. 17. there shall be no whore of the daughters of 
 Israel, nor, &c. xxvii. 21. cursed is he that lieth with any manner of 
 beast. Prov. ii. 16. to deliver thee from the strange woman, v. 3, &c. the 
 lips of a strange woman drop as an honeycomb, vi. 24. to keep thee from 
 the evil woman. See also v. 32. vii. 25. let not thine heart decline to her 
 ways. ix. 18. he hnoweth not that the dead are there — . xxii. 14. the 
 mouth of strange women is a deep pit. See also xxiii. 26, 27. xxx. 20. 
 such is the way of an adulterous woman ; she eateth, and wipeth her 
 mouth, and saith, I have done no wickedness. 1 Kings xiv. 24. there 
 were also sodomites in the land. Rom. xiii. 13. not in chambering and 
 wantonness. 1 Cor. vi. 9, 10. be not deceived; neither fornicators... nor adul- 
 terers, nor effeminate, nor abusers of themselves with mankind ... shall 
 inherit the kingdom of God. v. 13, &c. the body is not for fornication, but 
 for the Lord, and the Lord for the body. Eph. v. 3 — 5. fornication and 
 
 all uncleanness ...let it not be once named among you, as becometh saints 
 
 nor filthiness.... which are not convenient., for this ye know, that no whore- 
 monger, nor unclean person ....hath any inheritance in the kingdom of 
 Christ and of God. 
 
 Modesty consists in refraining from all obscenity of language or 
 action, in short, from whatever is inconsistent with the strictest decency 
 of behaviour in reference to sex or person. Deut. xxv. 11, 12. when men 
 strive together, &c. Job xxxi. 1. / made a covenant with mine eyes, &c. 
 1 Cor. xi. 10. for this cause ought the woman to have power on her 
 head, because of the angels. Heb. xii. 28. we may serve God acceptably, 
 with reverence and godly fear. 2 Kings iv. 15. when he had called her, 
 she stood in the door. The same ideas of womanly decorum existed 
 even among the Gentiles. Thus Homer introduces Penelope : 
 
 aTff pa irapa araO/xou reyeos irvica ironf]roio. Odyss. a. 333, 
 
 4 L 
 
 
626 
 
 She beneath 
 
 TJie portal of her stately mansion stood. I. 414. Cowper's Translation. 
 
 Opposed to this are obscene conversation, and filthy and licentious 
 gestures. Isai. iii. 16, &c. therefore Jehovah will smite with a scab 
 the crown of the head of the daughters of Zion, and Jehovah will discover 
 their secret parts. Matt. v. 28. whosoever looketh on a woman, &c. Eph. 
 v. 4. neither filthiness, nor foolish talking, nor jesting, which are not con- 
 venient. 2 Pet. ii. 14. having eyes full of adultery. 
 
 Decency consists in refraining from indecorum or lasciviousness in 
 dress or personal appearance. Exod. xx. 26. neither shalt thou go up by 
 steps unto mine altar, that thy nakedness be not discovered thereon. Deut. 
 xxii. 5. the woman shall not wear that which pertaineth unto a man, neitlier 
 shall a man put on a woman's garment; for all that do so are abomination 
 unto Jehovah thy God. Zeph. i. 8. it shall come to pass.... that I will 
 punish all such as are clothed in strange apparel. Matt. xi. 8. they that 
 wear soft clothing are in kings' houses. 1 Tim. ii. 9- in like manner also 
 that women adorn themselves in modest apparel, with shamefacedness and 
 sobriety, not with broidered hair, or gold, or pearls, or costly array. 
 1 Pet. iii. 3. whose adorning let it not be that outward adorning of plaiting 
 the hair, and of wearing of gold, or of putting on of apparel. 2 Kings 
 ix. 30. she painted her face, &c. 
 
 Moderation in the enjoyment of temporal possessions manifests itself 
 in the virtues of contentment, frugality, industry, and a liberal spirit. 
 
 Contentment is that virtue whereby a man is inwardly satisfied 
 with the lot assigned him by divine providence. Prov. x. 22. the 
 blessing of Jehovah, it maketh rich. xxx. 8. give me neither poverty 
 nor riches; feed me with food convenient for me. Eccles. iii. 12, 13. 
 J know that there is no good in them, but for a man to rejoice and to 
 do good in his life; and also that every man should eat and drink, and 
 enjoy the good of all his labour, it is the gift of God. v. 18, &c. behold 
 
627 
 
 that which I have seen ; it is good and comely for one to eat and to drink, 
 and to enjoy the good of all the labour that he taketh under the sun all 
 the days of his life which God giveth him, for it is his portion ; every 
 man also to whom God hath given riches and wealth, and hath given 
 him power to eat thereof, and to take his portion and rejoice in his labour ; 
 this is the gift of God : for he shall not much remember the days of his 
 life ; because God answer eth him in the joy of his heart, vi. 1, 2. there is 
 an evil which I have seen under the sun, and it is common among men; 
 a man to whom God hath given riches, wealth, and honour, so that he 
 wanteth nothing for his soul of all that he desireth, yet God giveth him 
 not power to eat thereof, but a stranger eateth it. ix. 9> 10. live joyfully 
 with the wife whom thou lovest — . Zech. ix. 16, 17. how great is his 
 goodness, and how great is his beauty! — . Philipp. iv. 11, 12. not that 
 I speak in respect of want; for I have learned in whatsoever state I am, 
 therewith to be content : I know both how to be abased, and I know how 
 to abound; every where, and in all things, I am instructed both to be 
 full and to be hungry, both to abound and to suffer need. 1 Tim. vi. 6, 7- 
 godliness with contentment is great gain ; for we brought nothing into 
 this world, and it is certain we can carry nothing out : and having food 
 and raiment let us therewith be content. Heb. xiii. 5. be content with such 
 things as ye have. Even in poverty. Psal. xxiii. 1, 2. Jehovah is my 
 shepherd ; I shall not want, xxxiv. 9, &c. there is no want to them that 
 fear him; the young lions do lack and suffer hunger — . xxxvii. 16, 18, 19- 
 
 a little that a righteous man hath is better, &c they shall not be ashamed 
 
 in the evil time, and in the days of famine they shall be satisfied, xl. 17- 
 / am poor and needy, yet Jehovah thinketh upon me — . lxviii. 10. thou 
 hast prepared of thy goodness for the poor. Prov. x. 3. Jehovah will not 
 suffer the soul of the righteous to famish. Hence poverty is not to 
 be accounted a disgrace. Prov. xvii. 5. whoso mocketh the poor, reproacheth 
 his maker, xix. 1. better is the poor that walketh in his integrity, than 
 he that is perverse in his lips, xxviii. 6. better is the poor that walketh 
 in his uprightness, than he that is perverse in his ways, though he be 
 rich. v. 11. the rich man is wise in his own conceit, but the poor that hath 
 understanding searcheth him out. We are forbidden to glory in riches, or 
 
 4 l2 
 
628 
 
 to put our confidence in them. Prov. xi. 28. he that trusteth in his riches 
 shall fall. Eccles. vi. 11. seeing there be many things that multiply vanity — . 
 Mark x. 23 — 25. how hardly shall they that have riches enter into the 
 
 kingdom of God! it is easier for a camel to go through the eye of 
 
 a needle — •. 1 Tim. vi. 17, 18. charge them that are rich in this world 
 that they be not high-minded, nor trust in uncertain riches, but in the 
 living God. 2 Kings xx. 13, 14. He%ekiah hearkened unto them, and 
 showed them all the house of his precious things. 
 
 Opposed to this are, first, anxiety respecting the necessaries of life. 
 Matt. vi. 25, &c. take no thought for your life, what ye shall eat, or what 
 ye shall drink, nor yet for your body, what ye shall put on. v. 33. seek 
 ye first the kingdom of God and his righteousness, and all these things 
 shall be added unto you. 
 
 Secondly, covetousness. Job xx. 15. he hath swallowed down riches, 
 and he shall vomit them up again. Josh. vii. 21. when I saw among the 
 
 spoils, &c then I coveted them and took them. Psal. cxix. 36. incline 
 
 my heart unto thy testimonies, and not to covetousness. Prov. i. 19. so are 
 the ways of every one that is greedy of gain, which taketh away the life 
 of the owners thereof, xv. 27- he that is greedy of gain troubleth his own 
 house, xx. 21. an inheritance may be gotten hastily at the beginning, but 
 the end thereof shall not be blessed. Eccles. ii. 26. to the sinner he giveth 
 travail, to gather and to heap up, that he may give to him that is good 
 before God. iv. 8. there is one alone, and there is not a second; yea, he 
 hath neither child nor brother, yet is there no end of all his labour, neither 
 is his eye satisfied with riches, v. 10. he that loveih silver, shall not be 
 satisfied with silver. Isai. lvii. 17. for the iniquity of his covetousness was 
 I wroth, and smote him. Matt. vi. 19- lay not up for yourselves treasures 
 upon earth, where moth and rust doth corrupt, xxvii. 5. he cast down 
 the pieces of silver, &c. Luke xii. 15. take heed and beware of covetousness: 
 for a man's life consisteth not in the abundance of the things that he pos- 
 sessed. 1 Tim. vi. 9, &c. they that will be rich fall into temptation and 
 a snare, and into many foolish and hurtful lusts. Heb. xiii. 5. let your 
 
629 
 
 conversation be without covetousness. For covetousness is idolatry. Matt, 
 vi. 24. ye cannot serve God and mammon. Eph. v. 5. nor covetous man, 
 who is an idolater. Col. iii. 5. covetousness, which is idolatry. It is like- 
 wise styled the root of all evil. 1 Tim. vi. 10. the love of money is the root 
 of all evil; which while some coveted after, they have erred from the faith. 
 
 Thirdly, a murmuring against the wisdom of God in making 
 provision for the wants of this life. Jude 16. these are murmur ers, 
 complainers, walking after their own lusts, and their mouth speaketh 
 great swelling words, having men's persons in admiration because of 
 advantage. 
 
 Frugality consists in avoiding expense, so far as is seemly, and 
 in wasting nothing which is capable of being applied to an useful 
 purpose. John vi. 12. gather up the fragments that remain. 
 
 The opposite of this is penuriousness. 1 Sam, xxv. 3. the man was 
 churlish, v. 11. shall I then take my bread, and my water.... and give it 
 unto men f Eccles. vi. 2. a man to whom God hath given riches, wealth, 
 and honour, so that he wanteth nothing for his soul of all that he desireth, 
 yet God giveth him not power to eat thereof, but a stranger eateth it. 
 
 Industry is that by which we honestly provide for ourselves the 
 means of comfortable living. Gen. ii. 15. to dress it and to keep it. 
 iii. 19. in the sweat of thy face thou shalt eat bread. Prov. x. 4. he becometh 
 poor that dealeth with a slack hand. v. 5. he that gathereth in summer is 
 a wise son. xii. 11. he that tilleth hi» land shall be satisfied with bread. 
 xiv. 23. in all labour there is profit, xxi. 5. the thoughts of the diligent 
 tend only to plenteousness, but of every one that is hasty only to want. 
 xxii. 29. seest thou a man diligent in his business? he shall stand before 
 kings. 1 Thess. iv» 11, 12. work with your own hands, as we commanded 
 you ; that ye may walk honestly toward them that are without, and that 
 ye may have lack of nothing. 2 Thess. iii. 12. we exhort by our Lord 
 Jesus Christ, that with quietness they work, and eat their own bread. 
 

 630 
 
 The opposite of this is remissness in making provision for the neces- 
 saries of life. Prov. vi. 6. go to the ant, thou sluggard, x. 5. lie that 
 sleepeth in harvest is a son that causeth shame, xiii. 4. the soul of the 
 sluggard desireth, and hath nothing, xix. 24. a slothful man hideth 
 his hand in his bosom, xx. 4. the sluggard will not plow by reason 
 of the cold; therefore shall he beg in harvest and have nothing, xxi. 25. 
 the desire of the slothful killeth him, for his hands refuse to labour. 
 xxii. 13. the slothful man says, There is a lion in the streets, xxiv. 30. 
 / went by the field of the slothful, xxvi. 14. as the door turneth upon 
 his hinges, &c. xxviii. 19. he that followeth after vain persons shall 
 have poverty enough. Eccles. iv. 5, 6. the fool foldeth his hands together, 
 and eateth his own flesh : better is an handful with quietness, than both 
 the hands full with travail and vexation of spirit. 2 Thess. iii. 10. if any 
 would not work, neither should he eat. 
 
 Liberality is a temperate use of our honest acquisitions in the 
 provision of food and raiment, and of the elegancies of life. 
 
 In the provision of food. Gen. xxi. 8. Abraham made a great feast. 
 Job i. 5. it was so, when the days of their feasting were gone about, 
 that Job sent and sanctified them. Psal. xxiii. 5. thou preparest a table 
 before me in the presence of mine enemies; thou anointest mine head with 
 oil; my cup runneth over. civ. 15. wine that maketh glad the heart of 
 man, and oil to make his face to shine — . Prov. xxxi. 6. give strong drink 
 unto him that is ready to perish. Dan. x. 3. / ate no pleasant bread. 
 Luke v. 29. Levi made him a great feast. John xii. 2, 3. there they 
 
 made him a supper then took Mary a pound of ointment of 
 
 spikenard, very costly. Acts xiv. 17. filling our hearts with food and 
 gladness. 
 
 Of the elegancies of life. Gen. xxiv. 22. the man took a golden 
 ear-ring of half a shekel weight — . 2 Sam. i. 24. who clothed you in, 
 scarlet, with other delights, who put on ornaments of gold upon your 
 apparel. Prov. xiv. 24. the crown of the wise is their riches, xxxi. 
 
631 
 
 22, 25. she maketh herself coverings of tapestry — . Eccles. ix. 8. let thy 
 garments be always white, and let thy head lack no ointment. 
 
 The opposite of this is luxury. Prov. xxi. 17. he that loveth pleasure 
 shall be a poor man ; he that loveth wine and oil shall not be rich. 
 Luke xvi. 19. there was a certain rich man which was clothed in purple 
 and fine linen, and fared sumptuously every day. 
 
 The virtues more peculiarly appropriate to a high station are lowli- 
 ness of mind and magnanimity. 
 
 Lowliness of mind consists in thinking humbly of ourselves, and in 
 abstaining from self-commendation, except where occasion requires it. 
 Exod. iii. 11. who am I, that I should go unto Pharaoh ? Psal. cxxxi. 1. 
 my heart is not haughty, nor mine eyes lofty, neither do I exercise myself' 
 in great matters, or in things too high for me. Prov. xi. 2. with the lowly 
 is wisdom, xii. 9- a man that is despised and hath a servant, is better 
 than he that honoureth himself, xv. 33. before honour is humility. See 
 also xviii. 12. xvi. 19- better is it to be of an humble spirit with the lowly, 
 than to divide the spoil with the proud, xxix. 23. honour shall uphold 
 
 the humble in spirit. Jer. i. 6, 7- ah Lord / am a child. Dan. ii. 31. 
 
 this secret is not revealed to me for any wisdom that I have more than 
 any living. Matt, xxiii. 12. he that humbleth himself shall be exalted. 
 Rom. xii. 10. in honour preferring one another. 2 Cor. x. 13. we will 
 not boast of things without our measure, but according to the measure 
 of the rule, &c. v. 15. not boasting of things without our measure — . 
 Eph. iii. 8. unto me who am less than the least of all saints — . v. 21. 
 submitting yourselves one to another in the fear of God. Philipp. ii. 3. 
 in lowliness of mind let each esteem other better than themselves. 
 
 In abstaining from self- commendation, except where occasion 
 requires it. Job xii. 3. / have understanding as well as you, I am 
 not inferior to you. xiii. 2. what ye know, the same do I know also. 
 xxix. 8, &c. the young men saw me, and hid themselves, and the aged 
 
632 
 
 arose and stood up. Judges v. 7. until I Deborah arose, that I arose 
 a mother in Israel. Eccles. i. 16. lo, I am come to great estate, and have 
 gotten more wisdom than all they that have been before me. 
 
 Opposed to this are, first, arrogance. Prov. xx. 6. most men will pro- 
 claim every one his own goodness, xxvi. 16. the sluggard is wiser in 
 his own conceit, than seven men that can render a reason. James iii. 1. 
 be not many masters, knowing that we shall receive the greater con- 
 demnation. 
 
 Secondly, a desire of vain glory. Matt, xxiii. 12. whosoever shall 
 exalt himself shall be abased. John v. 41. / receive not honour from 
 men. v. 44. how can ye believe, which receive honour one of another ? 
 xii. 42, 43. they loved the praise of men more than the praise of God. 
 Gal. v. 26. let us not be desirous of vain glory. 1 Thess. ii. 6. nor of 
 men sought we glory, neither of you, nor yet of others. 
 
 Thirdly, boasting. Prov. xxv. 14. whoso boasteth himself of a false 
 gift, is like clouds and wind without rain. 
 
 Fourthly, a crafty or hypocritical extenuation of our own merits, 
 for the purpose of extorting greater praises. 
 
 > 
 
 Fifthly, a glorying in iniquity and misdeeds. Psal. Iii. 1. why 
 
 boastest thou thyself in mischief, O tlwu mighty man ? Isai. iii. 9. they 
 
 declare their sin as Sodom, they hide it not; woe unto their soul, for 
 
 they have rewarded evil unto themselves. 
 
 Allied to lowliness is the love of an unspotted reputation, and of 
 the praises of good men, with a proportionate contempt for those 
 of the wicked. Psal. cxix. 22. remove from me reproach and contempt; 
 for I have kept thy testimonies, v. 39- turn away my reproach, which 
 I fear. Prov. xxii. 1. a good name is rather to be chosen than great 
 riches, and loving favour rather than silver and gold. Eccles. vii. 1, 
 
633 
 
 a good name is better than precious ointment. 1 Kings xviii. 13. was it 
 not told my lord what I did, when Jezebel slew the prophets of Jehovah f 
 Neh. v. 14, 15. so did not I, because of the fear of God. Matt. v. 11. 
 
 blessed are ye when men shall say all manner of evil against you 
 
 falsely for my sake. 2 Cor. vi. 8. by honour and dishonour, by evil 
 report and good report, as deceivers and yet true. Heb. xi. 24 — 26. 
 esteeming the reproach of Christ greater riches than the treasures in 
 Egypt, xiii. 13. let us go forth therefore unto him without the camp, 
 bearing his reproach. 
 
 Opposed to this is a shameless disregard of reputation. Luke 
 xviii. 2. which feared not God, neither regarded man. 
 
 Secondly, an excessive and indiscriminate passion for esteem and 
 
 praise, from whatever quarter. Prov. xxvii. 2. let another man praise 
 
 thee, and not thine own mouth. Matt, xxiii. 5. all their works they do 
 
 for to be seen of men. Luke vi. 26. woe unto you, when all men shall 
 
 speak well of you. 
 
 Magnanimity is shown, when in the seeking or avoiding, the 
 acceptance or refusal of riches, advantages, or honours, we are actuated 
 by a regard to our own dignity, rightly understood. Thus Abraham did 
 not refuse the gifts of the king of Egypt, Gen. xii. 13. xx. 14. though 
 he rejected those of the king of Sodom, xiv. 22, 23. and though he 
 declined to accept the field offered him by Ephron the Hittite, except 
 on payment of its full value, xxiii. 13. Thus also Job, although restored 
 to his former health and prosperity, did not disdain the congratulatory 
 offerings of his friends, xlii. 11. In this spirit Gideon refused the king- 
 dom, Judges viii. 23. The same disposition accompanied Joseph in his 
 exaltation from a prison to the first honours of the empire, Gen. xli. 
 So also Daniel ii. 48, 49. then the king made Daniel a great man, and 
 gave him many great gifts. On the other hand, chap. v. 17. he 
 answered and said before the king, Let thy gifts be to thyself, and 
 give thy rewards to another ; but v. 29- Belsha%%ar commanded, and 
 
 4 M 
 
634 
 
 they clothed Daniel with scarlet. He was actuated by the same temper 
 in refusing and in accepting dignities, vi. 2. over these were three 
 presidents, of whom Daniel was first. Such was also the spirit of 
 Nehemiah in asking honours, ii. 5. I said unto the king, If it please 
 the king, and if thy servant hath found favour in thy sight, that thou 
 wouldest send me into Judah; of Samuel in laying down his autho- 
 rity, 1 Sam. x. 1. then Samuel took a vial of oil, and poured it upon 
 his head, and kissed him, and said, Is it not because Jehovah hath anointed 
 thee — f of Elisha in refusing a reward for the cure he had wrought, 
 2 Kings v. 15, 16. as Jehovah liveth, before whom I stand, I will receive 
 none; of Christ in rejecting the empire of the world, Matt. iv. 9. 
 all these things will I give thee, if, &c. Luke iv. 6. John vi. 15. when 
 Jesus therefore perceived that they would come and take him by force 
 to make him a king, he departed — ; in despising riches, 2 Cor. viii. 9- 
 though he was rich, yet for your sales he became poor ; in accepting 
 honours, Matt. xxi. 7, &c. they brought the ass, and the colt ......and 
 
 they set him thereon. Such, finally, is the spirit by which every true 
 Christian is guided in his estimate of himself. James i. 9, 10. let the 
 brother of low degree rejoice in that he is exalted; but the rich in that 
 he is made low. 
 
 Allied to this is indignation at the unfounded praises or undeserved 
 prosperity of the wicked. Prov. xxx. 21, &c. far three things the earth 
 is disquieted, and for four which it cannot bear; for a servant when he 
 reigneth, and a fool when he is filled with meat ; for an odious woman 
 when she is married, and an handmaid that is heir to her mistress. 
 When however this feeling exceeds due bounds, it ceases to be praise- 
 worthy. Psal. xxxvii. 1. fret not thyself because of evil doers, v. 7, 8. 
 fret not thyself because of him who prospereth in his way, because of 
 the man who bringeth wicked devices to pass. Prov. iii. 31. envy thou 
 not the oppressor, and choose none of his ways. The language of indig- 
 nation is used, Job xxx. 1, &c. Psal. xv. 4. in whose eyes a vile person 
 is contemned, but he honwreth them that fear Jehovah. The vehemence 
 of its expression sometimes borders on indecency. See Ezek. xvi. 25, 36. 
 
635 
 
 Opposed to magnanimity are, first, an ambitious spirit. Numb. xii. 2. 
 hath Jehovah indeed spoken only by Moses ? hath he not spoken also by 
 us ? xvi. 3. seeing all the congregation are holy, every one of them, and 
 Jehovah is among them: wherefore then lift ye up yourselves above the 
 congregation of Jehovah? Judges ix. I, 2. Abimelech went to Shechem.... 
 
 and communed with them ..saying, Speak, I pray you, in the ears of 
 
 all the men of Shechem, &c. 2 Sam. xv. 2. Absalom rose up early, and 
 stood beside the way of the gate — . v. 4. O that I were made judge 
 in this land — . Prov. xxv. 27. for men to search their own glory is not 
 ghry. 
 
 Secondly, pride, when a man values himself without merit, or more 
 highly than his merits deserve, or is elated by some insignificant cir- 
 cumstance. 2 Sam. xxii. 28. thine eyes are upon the haughty, that 
 thou may est bring them down. Prov. vi. 16, 17. these six things doth 
 
 Jehovah hate a proud look — . xv. 25. Jehovah will destroy the house 
 
 of the proud, xvi. 5. every one that is proud in heart is an abomination 
 to Jehovah, v. 18. pride goeth before destruction, xviii. 12. before 
 destruction the heart of man is haughty, xxi. 4. an high look, and 
 a proud heart — . xxix. 23. a man's pride shall bring him low. 
 
 Thirdly, pusillanimity ; of which Saul when chosen king is an ex- 
 ample, 1 Sam. x. 21, 22. when they sought him, he could not be found.... 
 behold, he hath hid himself among the stuff. 
 
 4 M 2 
 
CHAP. X. 
 
 Of 
 
 the second class of virtues 
 
 connected with 
 
 the Duty of Man towards himself. 
 
 J. he virtues which regulate our desire of external good have been 
 spoken of; we are- next to consider those which are exercised in 
 the resistance to, or the endurance of evil. 
 
 These virtues are fortitude and patience. 
 
 Fortitude is chiefly conspicuous in repelling evil, or in regarding 
 its approach with equanimity. Josh. i. 6, 7, 9- have not I commanded 
 thee? be strong and of a good courage; be not afraid, neither be thou 
 dismayed. Heb. xi. 32, &c. the time would fail me to tell of Gideon, 
 &c. who through faith subdued kingdoms. Psal. iii. 9. / will not be 
 afraid of ten thousands of people that have set themselves against me 
 round about. See Psal. xviii. 32, &c. xxiii. 4. tlwugh I walk through 
 the valley of the shadow of death, I will fear no evil; for thou art 
 
 with me. xxxvii. 12, &c. the wicked plotteth against the just the 
 
 wicked have drawn out the sword their sword shall enter into their 
 
 own heart, xlvi. 1, 2. God is our refuge and strength therefore 
 
 will we not fear, though the earth be removed, lvi. 11. in God have 
 I put my trust ; I will not be afraid what man can do unto me. See 
 also cxviii. 6. cxii. 7, 8. he shall not be afraid of evil tidings. Prov. iii. 
 24, 25. when thou liest down, thou shalt not be afraid, xxiv. 5, 6. a wise 
 man is strong; yea, a man of knowledge increaseth strength, xxviii. 1. 
 
637 
 
 the righteous are bold as u lion. Isai. xli. 10. fear thou not, for I am 
 with thee. li. 7. fear ye not the reproach of men, neither be ye afraid of 
 their revilings. v. 12. / am he that comforteth you ; who art thou that 
 thou shouldest be afraid — ? Dan. iii. 16. they said to the king ....we are 
 not careful to answer thee in this matter. Matt. x. 28, &c. fear not 
 them which kill the body — . The great pattern of fortitude is our 
 Saviour Jesus Christ, throughout the whole of his life, and in his 
 death. Luke xiii. 31, &c. go ye and tell that fox, Behold, I cast out 
 devils, and I do cures to-day and to-morrow, and the third day I shall 
 be perfected. John xi. 7, 8. his disciples say unto him, Master, the Jews 
 of late sought to stone thee, and goe.it thou thither again ? 2 Tim. i. 7. 
 God hath not given us the spirit of fear, but of power, and of love, and 
 of a sound mind. 1 John ii. 14. I have written unto you, young men, 
 because ye are strong, and the word of God abideth in you, and ye have 
 overcome the wicked one. 
 
 Opposed to fortitude are, first, timidity. Psal. xxvii. 1. Jehovah is 
 my light and my salvation, whom shall I fear t Prov. x. 24. the fear of the 
 wicked, it shall come upon him. xxv. 26. a righteous man falling down 
 before the wicked, is as a troubled fountain and a corrupt spring, xxviii. 1. 
 the wicked flee when no man pursueth. xxix. 25. the fear of man bringeih 
 a snare. Isai. xli. 13, 14. fear not, thou worm Jacob. Nehem. vi. 11. should 
 suck a man as I flee f Matt. xxiv. 6. ye shall hear of wars and rumours 
 of wars : see that ye be not troubled. Rev. xxi. 8. the fearful and un- 
 believing.... shall have their part in the lake that burneth — . 
 
 Secondly, rashness, which consists in exposing ourselves to danger 
 unnecessarily. Prov. xiv. 16. a wise man feareth and departeth from 
 evil; but the fool rageth, and is confident. This fault is exemplified in 
 Amaziah, 2 Kings xiv. 8. come, let us look one another in the face ; and 
 in Josiah, 2 Chron. xxxv. 20 — 22. he sent ambassadors unto him, saying 
 ...nevertheless Josiah would not turn his face from him — . Christ has 
 taught us to avoid it by his example. John vii. 1. he would not walk 
 in Jewry, because the Jews sought to kill him. xi. 53, 54. Jesus there- 
 
638 
 
 fore walked no more openly among the Jews. Matt. x. 23. when they 
 persecute you in this city, flee ye into another. 
 
 Patience consists in the endurance of misfortunes and injuries. Psal. 
 lxix. 7. for thy sake I have home reproach, shame hath covered my face. 
 Prov. xi. 12. he that is void of wisdom despiseth his neighbour; but a man 
 of understanding holdeth his peace, xvii. 27. he that hath knowledge spareth 
 his words, and a man of understanding is of an excellent spirit, xix. 11. 
 the discretion of a man deferreth his anger. Eccles. vii. 21. also take 
 no heed unto all words that are spoken, lest thou hear thy servant curse 
 thee. Isai. 1. 7, 8. I have set my face like a flint — . Matt. v. 39- resist 
 not evil, but whosoever shall smite thee on thy right cheek, turn to him 
 the other also. 1 Cor. vi. 7. why do ye not rather take wrong f 1 Thess. 
 v. 14. be patient towards all men. See above, on patience towards God. 
 Compensation for injuries, nevertheless, is occasionally exacted even by 
 pious men. Acts xvi. 37. they have beaten us openly uncondemned, &c. 
 
 The opposites to this are, first, impatience and effeminacy of temper. 
 Prov. xxiv. 10. if thou faint in the day of adversity, thy strength is small. 
 
 Secondly, an hypocritical patience, which voluntarily inflicts upon 
 itself unnecessary evils. This is exemplified in the prophets of Baal, 
 1 Kings xviii. 28. they cut themselves after their manner with knives ; and 
 in the flagellations of the modern Papists. 
 
 Lastly, a stoical apathy ; for sensibility to pain, and even lamen- 
 tations, are not inconsistent with true patience; as may be seen in Job 
 and the other saints, when under the pressure of affliction. 4 
 
 * This distinction is well illustrated in the character of Samson, throughout the drama 
 which bears that name. 
 
CHAP. XL 
 
 Of 
 
 the Duties of Man towards his Neighbour, 
 
 and 
 the Virtues comprehended under those Duties. 
 
 Hitherto we have treated of the duties of charity and justice 
 owing from man to himself; we are next to consider the same 
 virtues as exercised towards our neighbour. 
 
 Charity towards our neighbour consists in loving him as our- 
 selves. Lev. xix. 18. thou shalt love thy neighbour as thyself; I am 
 Jehovah. 1 John iv. 11. beloved, if God so loved us, we ought also to 
 love one another. Under the name of neighbour are comprehended all 
 to whom we have the opportunity of rendering service or assist- 
 ance. Luke x. 36, 37- which now of these three, thinkest thou, was neigh- 
 bour unto him— t he that shewed mercy on him ; as in the present 
 instance the Samaritan showed mercy on the Jew, although estranged 
 from him in so many respects. 
 
 Chiefly however believers : Gal, vi. 10. as we have therefore oppor- 
 tunity, let us do good unto all men, especially unto them that are of the 
 household of faith ; inasmuch as, in addition to the ordinary tie of affinity, 
 we are connected with them by a spiritual bond: Eph. iv. 3. endea- 
 vouring to keep the unity of the Spirit in the bond of peace. Next in 
 degree are those most closely allied to us by relationship or friendship. 
 
640 
 
 Rom. ix. 3. / could wish that myself were accursed from Christ for my 
 brethren, my kinsmen according to the flesh ; who are Israelites — . 1 Tim. 
 v. 4. let them learn first to show piety at home, and to requite their 
 parents; for that is good and acceptable before God. 
 
 Even our enemies are not to be excluded from the exercise of our 
 charity, inasmuch as they are not excluded from our prayers. Exod. xxiii. 
 4, 5. if thou meet thine enemy's ox or ass going astray, &c. Prov. xxv. 
 21, 22. if thine enemy be hungry, give him bread to eat; and if he be 
 thirsty, give him water to drink ; for thou shalt heap coals of fire upon his 
 head, and Jehovah shall reward thee. See also Rom. xii. 14, 20. Matt. v. 
 44. love your enemies, bless them that curse you, do good to them that hate 
 you — . Matt. vi. 15. if ye forgive not men their trespasses, neither will 
 your Father forgive your trespasses. Luke xxii. 51. he touched his ear 
 and healed him. xxiii. 34. Father, forgive them — . Rom. xii. 17. recom- 
 pense to no man evil for evil. v. 21. be not overcome of evil, but over- 
 come evil with good. 1 Thess. v. 15. see that none render evil for evil 
 unto any man. 1 Pet. iii. 9. not rendering evil for evil. We are taught 
 the same by the example of God himself. Matt. v. 44. love your ene- 
 mies that ye may be the children of your Father which is in heaven. 
 
 Rom. v. 8. God commendeth his love towards us, in that, while we were 
 yet sinners, Christ died for us. 
 
 The opposite of this virtue is, first, uncharitableness towards our 
 neighbour. James ii. 15, 16. if a brother or sister be naked, and desti- 
 tute of daily food, &c. 
 
 Secondly, hypocritical charity. Matt. vi. 2 — 4. when thou doest thine 
 alms, do not sound a trumpet before thee, as the hypocrites do — . 
 
 K Thirdly, an excessive and preposterous love. 1 Sam. ii. 29. tlwu 
 honour est thy sons above me—, xvi. 1. how long wilt thou mourn for 
 Saul, seeing I have rejected him f Matt. x. 37. he that loveth father or 
 mother more than me, is not worthy of me. 
 
641 
 
 Fourthly, hatred of our neighbour. 1 John iii. 15. whosoever hateth 
 his brother is a murderer, iv. 8. he that loveth not, knoweth not God, 
 for God is love. 
 
 Fifthly, a meddling disposition. Prov. xxvi. 17- he that passeth by 
 and meddleth with strife belonging not to him, is like one that taketh 
 a dog by the ears. 
 
 Hatred, however, is in some cases a religious duty ; as when 
 we hate the enemies of God or the church. 5 2 Chron. xix. 2. shouldest 
 thou love them that hate Jehovah f Psal. xxxi. 6. / have hated them that 
 regard lying vanities, cxxxix. 21, 22. do I not hate them, O Jehovah, 
 that hate thee? Prov. xxviii. 4. they that forsake the law, praise the 
 wicked; but such as keep the law contend with them. xxix. 27- an 
 unjust man is an abomination to the just. Jer. xlviii. 10. cursed be he 
 that doeth the work of Jehovah deceitfully, and cursed be he that keepeth 
 back his sword from blood. We are to hate even our dearest connec- 
 tions, if they endeavour to seduce or deter us from the love of God 
 and true religion. Exod. xxxii. 27. slay every man his brother, and 
 every man his companion. Deut. xiii. 6 — 8. if thy brother, the son of 
 thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy 
 friend which is as thine own soul, entice thee secretly, saying, Let us go 
 and serve other gods, &c. Luke xiv. 26. if any man come to me, and 
 hate not his father, and mother, and wife, &c. Thus Christ, notwith- 
 standing his love for Peter: Mark viii. 33. get thee behind me, Satan. 
 
 Love towards our neighbour is absolute or reciprocal. 
 
 Under absolute love are comprised humanity, good will, and com- 
 passion. 
 
 5 ' But ye will say, these (the prophets) had immediate warrant from God to be thus 
 bitter ; and I say, so much the plainlier is it proved, that there may be a sanctified bit- 
 terness against the enemies of truth.' Apology for Smectymnuus. Prose Works, 1.232. 
 
 4 N 
 
642 
 
 Humanity consists in the performance of those ordinary attentions 
 which man owes to man, whether living or dead, as the partaker of one 
 common nature. Deut. xxii. 1, &c. thou shalt not see thy brother's ox 
 or his sheep go astray, &c. 
 
 Towards the dead humanity is shown by mourning for their loss, 
 and by a decent sepulture. 
 
 Mourning is the appropriate mark of respect paid to the memory 
 of all who are not utterly worthless. Gen. 1. 3. the Egyptians mourned 
 for him threescore and ten days. 2 Sam. i. 12. they mourned and wept, 
 and fasted until even, for Saul and for Jonathan his son, and for the 
 people of Jehovah, and for the house of Israel, because they were 
 fallen by the sword, iii. 31, 32. the king wept at the grave of Abner, 
 and all the people wept. Much more therefore to those of our own 
 household. Thus the ancient patriarchs : Gen. L 10. they mourned with 
 a great and very sore lamentation. So also when believers are cut off. 
 Acts viii. 2. devout men carried Stephen to his burial, and made great 
 lamentation over him. Even on such occasions, however, our grief ought 
 not to be immoderate. Lev. xxi. 2, 4, 5. he shall not defile himself, being 
 a chief man among his people, to profane himself; they shall not make 
 baldness upon their head, neither shall they shave off the corner of their 
 beard; nor make any cuttings in their flesh. Deut. xiv. 1. ye are the 
 children of Jehovah your God; ye shall not cut yourselves, nor make any 
 baldness between your eyes for the dead. 1 Thess. iv. 13. sorrow not, 
 even as others which have no hope. 
 
 Decent burial. Gen. xxiii. 8. that I may bury my dead out of my 
 sight, xxxv. 20. Jacob set a pillar upon her grave. 1. 2, &c. Joseph 
 commanded his servants the physicians to embalm his father. 2 Chron. 
 xvi. 14. they laid him in the bed which was filled with sweet odours and 
 divers kinds of spices, &c. To remain unburied is an indignity. Jer. viii. 2. 
 they shall spread them before the sun, and the moon, and all the host of 
 heaven, &c. xvi. 4, &c. they shall not be lamented, neither shall they be 
 
643 
 
 buried. Any place of sepulture which is consistent with decency, may be 
 adopted without impropriety. Sarah, for instance, was buried in a cave, 
 Gen. xxiii. 19. Rachel, not in Ephrath, but on the high road to that city, 
 xxxv. 18. xlviii. 7. Samuel in his own house at Ramah, 1 Sam. xxv. 1. 
 and Christ in a garden near the place of crucifixion. When Jacob 
 and Joseph made it their especial request to be gathered unto the 
 sepulchre of their fathers in the land of promise, this was in token 
 of their reliance on the divine declarations, Gen. xlix. 29. 1. 25. Josh. 
 xxiv. 32. Heb. xi. 22. by faith, Joseph gave commandment concern- 
 ing his bones. 
 
 The opposite of humanity is, first, inhumanity; against which there 
 are the severest prohibitions, Lev. xix. 14. thou shalt not curse the 
 deaf, nor put a stumbling-block before the blind, Deut. xxvii. 18. cursed 
 be he that maketh the blind to wander out of the way. Such was that 
 of the Edomites towards the Israelites in their distress, Amos i. 6, &c. 
 Psal. cxxxvii. 7. rase it, rase it, even to the foundation thereof. Such 
 too was that of the priest and Levite in the parable, who passed by 
 on the other side, when the traveller who had fallen among thieves 
 was lying half dead and plundered, Luke x. 31, 32. 
 
 Secondly, an incautious and unadvised humanity ; as for instance, 
 when we become responsible for another without due consideration. 
 Prov. vi. 1, 2. if thou be surety for thy friend, if thou hast stricken 
 thy hand with a stranger, thou art snared with the words of thy mouth — . 
 xi. 15. he that is surety for a stranger shall smart for it, and he that 
 hateth suretyship is sure. xvii. 18. a man void of understanding 
 striketh hands — . xx. 16. take his garment that is surety for a stranger. 
 See also xxvii. 13. xxii. 26, 27. be not one of them that strike 
 hands, &c. 
 
 Thirdly, an officious humanity. Prov. xxv. 17. withdraw thy foot from 
 thy neighbour's house, lest he be weary of thee, and so hate thee. 1 Kings 
 xiii. 15, 16. then he said unto him, Come home with me, and eat bread. 
 
 4 N 2 
 
 ; 
 
644 
 
 Lastly, an excess of humanity, which makes provision for the idle 
 and undeserving. 2 Thess. iii. 10. if any would not work, neither should 
 he eat. 
 
 The second modification of love is good will, which consists in 
 wishing well to all men. Such was that of Titus, 2 Cor. viii. 16. which 
 put the same earnest care into the heart of Titus for you ; and of the 
 angels, Luke ii. 10. / bring you good tidings of great joy ; and xv. 10. 
 there is joy in the presence of the angels of God over one sinner '•* that 
 repenteth. Rom. xii. 15. rejoice with them that do rejoice. 
 
 The opposite of this is, first, envy, or a grudging disposition ; which 
 is shown in various ways. First, when a man cannot bear that others 
 should participate in his good fortune; as in the instance of the 
 labourers who were hired first into the vineyard, Matt. xx. 11, &c. and 
 of the Jews who were unwilling that salvation should be extended to 
 the Gentiles, as may be seen throughout the book of Acts. Secondly, 
 when a man grudges another that which he cannot himself obtain ; 
 which is exemplified in the envy with which Satan regards the salvation 
 of the human race; 6 in Cain's anger against his brother, because God 
 had more respect unto him, Gen. iv. 7 in Esau, xxvii. 41. in Joseph's 
 brethren, Acts vii. 9. in Saul, 1 Sam. xviii. 7, 8. and in the princes of 
 Persia, Dan. vi. Thirdly, when a man is jealous that any should be 
 endued with the same gifts as one of whom he is himself an admirer 
 or follower; which is exemplified in Joshua, Num. xi. 28. in John's 
 
 6 Aside the devil turn'd 
 
 For envy, yet with jealous leer malign 
 Ey'd them askance. Paradise Lost, IV. 502. 
 
 I reck not, so it light well aim'd, 
 
 Since higher I fall short, on him who next 
 Provokes my envy, this new favourite 
 Of Heav'n, this man of clay. IX. 173. 
 
 7 Th' unjust the just hath slain, 
 
 For envy that his brother's offering found 
 From Heav'n acceptance. XI. 455. 
 
645 
 
 disciples, John iii. 26. and in those of Christ, Mark ix. 38. we saw one 
 casting out devils in thy name, &c. Envy is to be shunned, Matt. xx. 15. 
 is thine eye evil, because I am good? partly as instigating to crimes, 
 murder for instance, Gen. iv. 2 Sam. iii. 24, 27. what hast thou done? 
 
 behold Abner came unto thee and he smote him there under the fifth 
 
 rib ; and partly as being in its nature a self-tormentor : Prov. xiv. 30. 
 
 envy is the rottenness of the bones. James iii. 16. where envying ..is, 
 
 there is confusion and every evil work. 
 
 Secondly, pretended good will; which is exemplified in the Pha- 
 risees who invited Christ to eat bread, Luke xiv. 1, &c. it came to pass 
 as he went into the house of one of the chief Pharisees to eat bread on 
 the sabbath-day, that they watched him. 
 
 The third modification of absolute love is compassion. Zech. vii. 9. 
 shew mercy and compassions every man to his brother. Job xxx. 25. did 
 not I weep for him that was in trouble ? Matt. v. 7- blessed are the 
 
 merciful. Luke x. 33. a certain Samaritan had compassion on him. 
 
 Rom. xii. 15. weep with them that weep. Compassion extends even 
 to animals. Prov. xii. 10. a righteous man regardeth the life of his 
 beast. Deut. xxii. 6 — 8. if a bird's nest chance to be before thee in the 
 way, &c. 
 
 The opposite of this is, first, unmercifulness. Prov. xii. 10. the 
 tender mercies of the wicked are cruel. James ii. 13. he shall have 
 judgement without mercy, that hath shewed no mercy. 
 
 Secondly, a rejoicing in the misfortunes of others. Psal. Iii. 1. why 
 boastest thou thyself in mischief? This is exemplified in the Edom- 
 ites, Psal. cxxxvii. Prov. xxiv. 17. rejoice not when thine enemy 
 faUetK 
 
 Thirdly, pretended pity. Psal. xii. 6. if he come to see me, he speak- 
 eth vanity. 
 
646 
 
 Fourthly, a misplaced compassion. Jer. xvi. 7. neither shall men tear 
 themselves for them in mourning, to comfort them for the dead — . This 
 is exemplified in the pity of Ahab for Benhadad. 
 
 Under reciprocal love are comprised brotherly love and friendship. 
 
 Brotherly or Christian love is the strongest of all affections, 
 whereby believers mutually love and assist each other as members of 
 Christ, and are as far as possible of one mind; bearing at the same time 
 to the utmost of their power with the weaker brethren, and with such 
 as are of a different opinion. Psal. cxxxiii. 1. behold how good and how 
 pleasant it is for brethren to dwell together in unity. John xiii. 34, &c. 
 by this shall all men know that ye are my disciples, if ye have love 
 one to another, xv. 12, &c. this is my commandment, That ye love one 
 another, as I have loved you; greater love hath no man than this — . 
 See also Eph. v. 1. 1 John iii. 16. John xvii. 11. that they may be one, 
 as we are. Rom. xiv. 19- let us therefore follow after the things which 
 malee for peace, and things wherewith one may edify another. 2 Cor. 
 xiii. 11. be of one mind, live in peace; and the God of love and peace 
 shall be with you. Eph. iv. 15. that we.... speaking the truth in love, may 
 grow up into him in all things, which is the head, even Christ. Philipp. 
 ii. 2. that ye be likeminded, having the same love, being of one accord, of 
 one mind. Col. ii. 1, 2. their hearts being knit together in love. iii. 15. 
 let the peace of God rule in your hearts, to the which also ye are called 
 in one body, and be ye thankful. 1 Thess. iv. 9. as touching brotherly 
 love ye need not that I write unto you, for ye yourselves are taught of 
 God to love one another. Heb. xiii. 3, &c. remember them that are in 
 bonds, as bound with them — . 1 Pet. ii. 17. love the brotherhood, iv. 8. 
 above all things have fervent charity among yourselves, for charity shall 
 cover the multitude of sins. 2 Pet. i. 7. add to brotherly kindness charity. 
 1 John ii. 10. he that loveth his brother abideth in the light, and there 
 is none occasion of stumbling in him. iii. 14, 15. we know that we have 
 passed from death unto life, because we love the brethren, iv. 7, 8. beloved, 
 let us love one another, for love is of God. v. 2. by this we know that 
 
647 
 
 we love the children of God, when we love God, and keep his com- 
 mandments. 
 
 Bearing with the weaker brethren, &c. Acts xxi. 20, &c. thou seest, 
 brother, how many thousands of Jews there are which believe, and they 
 
 are all zealous of the law do therefore this — . Gal. vi. 1, 2. brethren, 
 
 if a man be overtaken in a fault, ye which are spiritual restore such an 
 one in the spirit of meekness, considering thyself, lest thou also be 
 tempted ; bear ye one another's burthens. Eph. iv. 2. with all lowliness 
 and meekness, with long-suffering, forbearing one another in love.' Col. 
 iii. 12 — 14. put on therefore, as the elect of God, holy and beloved, 
 bowels of mercies, kindness, humbleness of mind, meekness, long-suffering ; 
 forbearing one another, and forgiving one another; if any man have a 
 quarrel against any, even as Christ forgave you, so also do ye. 
 
 Opposed to this are divisions, enmities, rivalries among brethren, 
 &c. Gen. xiii. 8. let there be no strife, I pray thee, between me and thee, 
 and between my herdmen and thy herdmen, for we be brethren. 1 Cor. 
 iii. S. whereas there is among you envying, and strife, and divisions, are 
 ye not carnal '? Gal. v. 20, 21. hatred, variance, emulations, wrath, strife, 
 seditions, heresies, envy ings.... they which do such things shall not inherit 
 the kingdom of God. 1 John ii. 9, 11. he that saith he is in the light, 
 and hateth his brother, is in darkness even until now. To these may 
 be added a pretended brotherly love, from which great danger often 
 arises to believers. 2 Cor. xi. 26. in perils among false brethren. Gal. 
 ii. 4. and that because of false brethren unawares brought in. 
 
 Friendship is a most intimate union of two or more individuals, 
 cemented by an interchange of all good offices, of a civil at least, if 
 not of a religious kind, Eccles. iv. 9, &c. two are better than one, 
 because they have a good reward for their labour — . It takes precedence 
 of all degrees of relationship. Deut. xiii. 6. thy friend, which is as 
 thine own soul. Prov. xvii. 17- a friend loveth at all times, xviii. 24. 
 there is a friend that sticketh closer than a brother, xxvii. 10. thine 
 
648 
 
 own friend, and thy father's friend, forsake not, neither go into thy 
 brother's house in the day of thy calamity; for better is a neighbour 
 that is near, than a brother that is far off. 
 
 Friendship, and even common companionship with good men, is 
 safe and advantageous. Gen. xii. 3. / will bless them that bless thee. 
 xviii. 26. if I find in Sodom fifty righteous within the city, then will I 
 spare all the place for their sokes, xix. 21. see, I have accepted thee 
 concerning this thing also, xx, 7. he is a prophet, and he shall pray 
 for thee, and thou shalt live. Numb. xi. 2. the people cried unto Moses ; 
 and when Moses prayed unto Jehovah, the fire was quenched, xiv. 19, 20. 
 pardon, I beseech thee, the iniquity of this people .... I have pardoned 
 according to thy word. 1 Sam. xv. 6. go, depart .... lest I destroy you 
 with them: for ye showed kindness to all the children of Israel — . Psal. 
 cxix. 63. / am a companion of all them that fear thee. Prov. xiii. 20. 
 he that walkeih with wise men shall be wise. Isai. lxv. 8. so will I do 
 for my servants' sake. Ezek. xxii. 30. / sought for a man among tliem 
 that should make up the hedge. They are also useful as counsellors. 
 Exod. xviii. 14. when Moses' father-in-law saw all that he did to the 
 people, &c. v. 24. so Moses hearkened unto the voice of his father-in-law. 
 Prov. xii. 15. he that hearkeneth unto counsel is wise, xxvii. 9. ointment 
 and perfume rejoice the heart ; so . doth the sweetness of a man's friend 
 by hearty counsel.. The benefits of their friendship, however, extend not 
 to the ensuring our salvation in a future life ; not even in the 
 instance of those who associated with Christ on earth : Matt. xii. 46, 
 he. Mark iij. 35. Luke xi. 27. xiii. 26. John vii. 5. 
 
 ,. Opposed to this, are, first, pretended friendship. Job xix. 13, &c. he 
 hath put my brethren far from me, and mine acquaintance are verily 
 estranged from me. Psal. lv. 12, &c. it was not an enemy that reproached 
 me, then I could have . borne it ... . but it was thou, a man mine equal, my 
 guide, and mine acquaintance ; we took sweet counsel together, and walked 
 unto the house of God in company. Prov. xix. 4, 6, 7. many will intreat the 
 favour of the prince, &c. Of this crime the traitor Judas is an example. 
 
649 
 
 Secondly, friendship or social intercourse with the wicked. Gen. xiv. 
 
 12. they took Lot — . xix. 12, &c. hast thou here any beside? bring 
 
 them out of this place. Psal. i. 1. blessed is the man that walketh not 
 in the counsel of the ungodly, xxvi. 4, 5. / have not sat with vain 
 persons — . cxli. 4. incline not my heart to any evil thing, to practice 
 wicked works with men that work iniquity. Prov. xiii. 20. a com- 
 panion of fools shall be destroyed, xiv. 7- go from the presence of' 
 a foolish man. v. 9. fools make a mock at sin : but among the right- 
 eous there is favour, v. 14. a good man shall be satisfied from himself. 
 xxiv. 1, 2. neither desire to be with them, xxviii. 7. he that is a com- 
 panion of riotous men, shameth his father. Rom. i. 31, 32. who not only 
 do the same, but have pleasure in them that do them. 1 Cor. xv. 33. 
 be not deceived: evil communications corrupt good manners. Eph. v. 7. 
 be not ye therefore partakers with them. v. 11. have no fellowship with the 
 ut fruitful works of darkness. Such intercourse, however, is sometimes 
 unavoidable in the present life. Judges xi. 3. there were gathered vain 
 men to Jephthah, and went out with him. 1 Sam. xxii. 2. every one that 
 
 was in distress, and every one that was in debt gathered themselves 
 
 unto him. xxx. 22. then answered all the wicked men and men of JBelial, 
 
 of those that went with David — . Psal. cxx. 5, 6. woe is me I my 
 
 soul hath long dwelt with him that hateth peace. 1 Cor. v. 9 — 11. / wrote 
 unto you in an epistle not to company with fornicators ; yet not alto- 
 gether with the fornicators of this world for then ye must needs go 
 
 out of the world; but if any man that is called a brother be a for- 
 nicator — . 
 
 Thirdly, enmity. Prov. xvii. 14. the beginning of strife is as when 
 one letteth out water ; therefore leave off contention before it be meddled 
 with. v. 19. he loveth transgression that loveth strife; and he that exalt- 
 eth his gate, seeketh destruction, xx. 3. it is an honour for a man to 
 cease from strife; but every fool will be meddling, xxvi. 26. whose hatred 
 is covered by deceit, his wickedness shall be showed before the whole con- 
 gregation. 
 
 4 o 
 
CHAP. XII. 
 
 Of 
 
 the special virtues or duties which regard our neighbour. 
 
 XHE SPECIAL VIRTUES, Or VARIOUS MODES OF CHARITY OR JUSTICE 
 
 as regards our neighbour, relate to him either under the general 
 acceptation of the word neighbour, as denoting simple proximity; or 
 under some special acceptation, where our relationship arises from special 
 circumstances. 
 
 The discharge of our special duties towards our neighbour includes 
 the regulation not only of our actions, but of our affections, as con- 
 cerns him. Exod. xx. 17. thou shalt not covet thy neighbour's house-—. 
 
 Special duties towards our neighbour, using the word in its general 
 sense, regard either his internal or external good. 
 
 His internal good is consulted by a regard to his safety and honour ; 
 his external, by a concern for his good name and worldly interests. Our 
 regard to his safety should extend not merely to the present life, but 
 to the eternal state. Prov. x. 11. the mouth of a righteous man is a well 
 of life. Rom. xiv. 15. destroy not him with thy meat, for whom Christ 
 died. James v. 20. let him know that he which converteth the sinner from 
 the error of his way, shall save a soul from death, and shall hide 
 a multitude of sins. The duty of preserving our neighbour's life is 
 inculcated, Prov. xxiv. 11, 12. if thou forbear to deliver them that are 
 drawn unto death, and those that are ready to he slain; if thou sayest. 
 Behold, we knew it not; doth not he that pondereth the heart consider 
 it f doth not he know it f and shall not he render to every man according 
 to his works? 
 
651 
 
 Under this class of virtues are comprehended innocence, meekness, 
 and placability. 
 
 Innocence consists in doing a voluntary injury to no one. Psal. 
 xxiv. 4. he that hath clean hands, xxvi. 6. J will wash mine hands 
 in innocency. Rom. xii. 18. if it be possible, as much as lieth in you, 
 live peaceably with all men. Heb. xii. 14. follow peace with all men. 
 
 Meekness is that by which we are so far from offering or taking 
 offence, that we conduct ourselves mildly and affectionately towards 
 all men, as far as is practicable. Numb. xii. 3. now the man Moses 
 was very meek, above all the men which were upon the face of the 
 earth. Psal. xxv. 9- the meek will he teach his way. cxlvii. 6. Jehovah 
 lifteth up the meek. Isai. lxi. 1. Jehovah hath anointed me to preach 
 good tidings unto the meek. Matt. v. 5. blessed are the meek. xi. 29- 
 learn of me, for I am meek and lowly of heart, and ye shall find rest 
 unto your souls, xxi. 5. behold, thy King cometh unto thee, meek — . 
 Tit. iii. 2. showing all meekness unto all men. 
 
 Placability consists in a readiness to forgive those by whom we 
 have been injured. Matt. vi. 12, 14. forgive us our debts, as we forgive 
 
 our debtors for if ye forgive men their trespasses, your heavenly 
 
 Father will also forgive you. xviii. 21, 22. how oft shall my brother sin 
 
 against me, and I forgive him? until seventy times seven. Luke 
 
 xvii. 3, 4. if thy brother trespass against thee, rebuke him; and if he 
 repent, forgive him ; and if he trespass against thee seven times a day — . 
 Rom. xii. 18. if it be possible, as much as lieth in you, live peaceably 
 with all men. 
 
 Opposed to a regard for the life of our neighbour, is, first, the 
 shedding his blood. Gen. iv. 10. what hast thou done ? the voice of thy 
 brother's blood crieth unto me from the ground, ix. 5, 6. whoso sheddeth 
 man's blood, by man shall his blood be shed; for in the image of God 
 made he man. Exod. xx. 13. thou shalt not kill. xxi. 12. he that smiteth 
 
 4 o 2 
 
652 
 
 a man so that he die, shall surely be put to death, v. 14. if a man 
 come presumptuously upon his neighbour, to slay him with guile, &c. 
 v. 28. if an ox gore a man, &c. Deut. xxvii. 25. cursed is he that 
 taketh reward to slay an innocent person. Numb. xxxv. 31. ye shall take 
 no satisfaction for the life of a murderer, v. 34. defile not therefore the 
 land ivhich ye shall inhabit — . Deut. xxi. 1. if one be found slain in 
 the land, &c. 1 Kings ii. 5, 6. thou knowest also what Joab did to 
 me, &c. v. 33, 34. their blood shall therefore return upon the head of 
 
 Joab. Prov. vi. 16, 17. these six things doth Jehovah hate hands that 
 
 shed innocent blood, xxviii. 17- a man that doeth violence to the blood 
 of any person, shall flee to the pit ; let no man stay him. 
 
 Under this head is also included, first, every thing by which the 
 life of our neighbour is endangered; as blows, wounds, mutilations, &c. 
 Exod. xxi. 18, &c. if men strive together, and one strike another, &c. 
 Lev. xxiv. 19, 20. if a man cause a blemish in his neighbour, &c. Deut. 
 xxvii. 24. cursed be he that smiteth his neighbour secretly. 
 
 I 
 
 Secondly, hasty anger. Prov. xiv. 29. he that is slow to wrath is of 
 great understanding; but he that is hasty of spirit exalteth folly. 
 xvi. 32. he that is slow to anger is better than the mighty ; and he iliat 
 ruleth his spirit, than he that taketh a city. xix. 11. the discretion of 
 a man deferreth his anger; and it is his glory to pass over a trans- 
 gression, xv. 18. a wrathful man stirreth up strife. Matt. v. 22. whoso- 
 ever is angry with his brother without a cause, shall be in danger of 
 the judgement. 1 John hi. 15. whosoever hateth his brother is a murderer. 
 
 Thirdly, revenge. Lev. xix. 18. thou shalt not avenge, nor bear any 
 grudge against the children of thy people. Deut. xxxii. 35. to me be- 
 longeih vengeance and recompense. Psal. xciv. 1. O Jehovah, God to 
 whom vengeance belongeth. Prov. xx. 22. say not thou, I will recompense 
 evil. xxiv. 29. say not, I will do so to him as he hath done to me. 
 Rom. xii. 19. dearly beloved, avenge not yourselves, but rather give place 
 unto wrath. 1 Pet. iii. 8, 9. not rendering evil for evil. To avenge the 
 
653 
 
 church, however, or to desire that she be avenged of her enemies, is 
 not forbidden. Exod. xvii. 16. because Jehovah hath sworn that Jehovah 
 ivill have war with Amalek from generation to generation. Deut. 
 xxv. 17- remember what Amalek did unto thee by the way. Psal. xviii. 
 
 37—43. I have pursued mine enemies '.then did I beat them small as 
 
 the dust. xli. 10, 11. raise me up that I may requite them. liv. 5. he 
 shall reward evil unto mine enemies, xcii. 11. mine eyes also shall see 
 my desire upon mine enemies, xciv. 2. render a reward to the proud. 
 cxxxvii. 8. O daughter of Babylon, &c. Jer. xi. 20. let me see thy 
 vengeance on them. See also xx. 12. xv. 15. revenge me of my perse- 
 cutors. 1. 15. take vengeance upon her. Lament, i. 21, 22. let all their 
 wickedness come before thee. iii. 64, &c. render unto them a recompense. 
 Esther ix. 13. then said Esther, If it please the king, let it be granted 
 
 unto the Jews to do to-morrow also according unto this day's decree, 
 
 and let Hamarts ten sons be hanged on the gallows. Rev. vi. 10. how 
 long, O Lord — T 
 
 The honour of our neighbour is consulted by a respect to his per- 
 sonal modesty. Levit. xix. 29. do not prostitute thy daughter to cause 
 her to be a whore. Deut. xxiii. 17. there shall be no whore of the 
 daughters of Israel, nor a sodomite of the sons of Israel. 
 
 Opposed to this are unnatural vices, fornication, violation, adul- 
 tery, incest, rape, whoredom, and similar offences. Gen. xix. 5. bring 
 them out unto us, that we may know them. See also Judges xix. 22. 
 Deut. xxiii. 17, as above. 1 Kings xv. 12. he took away the sodomites 
 out of the land. xxii. 46. the remnant of the sodomites, &c. Gen. 
 xxxiv. 2. he took her, and lay with her, and defiled her. Exod. xx. 14. 
 thou shalt not commit adultery. Levit. xviii. 20. thou shalt not lie 
 carnally with thy neighbour's wife, to defile thyself with her. Job 
 xxxi. 9, 10, &e. if mine heart hath been deceived by a woman, &c. 
 Jer. v. 7, 8. they committed adidtery, and assembled themselves by troops 
 in the harlots' houses. Ezek. xviii. 6. neither hath defiled his neighbour's 
 wife. xxii. 11. one hath committed abomination with his neighbour's wife. 
 
654 
 
 Hosea vii. 4. they are all adulterers. Amos ii. 7- a man and his father 
 will go in unto the same maid — . Heb. xiii. 4. whoremongers and 
 adulterers God will judge. Hence the laws against fornication, Exod. 
 xxii. 16, 17, &c. if a man entice a maid that is not betrothed, and 
 lie with her, &c. against incest, Levit. xviii. 6. xx. 11, &c. the man 
 that lieth with his father's wife, &c. Deut. xxii. 21, 23, 28. then they 
 shall bring out the damsel to the door of her father's house, and the 
 
 men of her city shall stone her because she hath wrought folly in 
 
 Israel, to play the whore in her father's house : if a man be found lying 
 
 with a woman married to an husband if a man find a damsel that is 
 
 a virgin — . xxiii. 2. a bastard shall not enter into the congregation of 
 Jehovah, xxvii. 20, &c. cursed be he that lieth with his father's wife. 
 Hence also provision was expressly made for cases of jealousy, Numb, 
 v. 12, &c. Prov. vi. 34. jealousy is the rage of a man. Can tic. viii. 6. 
 jealousy is cruel as the grave. Even before the promulgation of the 
 law, adultery was made capital by divine command : Gen. xx. 3. thou 
 art but a dead man, for the woman whom thou hast taken, xxxviii. 24. 
 bring her forth, and let her be burnt. Some marriages, however, were 
 prohibited by the Mosaic code, which appear to have been previously 
 lawful. Gen. xx. 12. yet indeed she is my sister ; she is the daughter 
 of my father; compared with Deut. xxvii. 22. cursed be he that lieth 
 with his sister, the daughter of his father; and Ezek. xxii. 11. another 
 in thee hath humbled his sister, his father's daughter. Exod. vi. 20. 
 Amram took him Jochebed his father's sister to wife. Levit. xviii. 12. 
 thou shalt not uncover the nakedness of thy father's sister. 
 
 Respecting a menstruous woman, see Levit. xx. 18. if a man shall 
 lie with a woman having her sickness, &c. Ezek. xviii. 6. neither hath 
 come near to a menstruous woman, xxii, 10. in thee have they humbled 
 her that was set apart for pollution. 
 
CHAP. XIII. 
 
 Of 
 
 the second class of special duties towards our neighbour. 
 
 A he external good of our neighbour is consulted, as before said, by 
 a regard to his good name and worldly interests. 
 
 We consult our neighbour's good name, when in our deport- 
 ment TOWARDS HIM, IN OUR CONVERSATION WITH HIM, AND IN OUR 
 MANNER OF SPEAKING OF HIM, WE PRESERVE TOWARDS HIM A DUE 
 RESPECT, AND AVOID DOING ANYTHING WHICH MAY CAUSELESSLY 
 
 injure him in the opinion of others. 1 Pet. ii. 17. honour all men. 
 Gen. xviii. 2, &c. he ran to meet them from the tent door, and bowed 
 himself toward the ground, xxiii. 7. Abraham stood up, and bowed himself 
 to the people of the land. Exod. xviii. 7. Moses went out to meet his father- 
 in-law. Ruth ii. 10. then she fell on her face, and bowed herself to the 
 ground. Nor are we anywhere told that obeisance was made even to 
 kings otherwise than by a lowly inclination of the body, the same token 
 of respect which was frequently paid to each other even by private 
 individuals. 8 
 
 * A scrupulous attention is paid throughout Paradise Lost to this duty, and inferiors 
 are generally represented as showing their respect to personages of superior dignity in 
 the manner here mentioned. Thus it is said of the fallen angels worshipping Satan : 
 
 Towards him they bend 
 
 With awful reverence prone. II. 477^ 
 
 Of the holy angels in heaven t 
 
 Lowly reverent 
 
 Towards either throne they bow, and to the ground 
 With solemn adoration down they cast 
 Their crowns. III. 349- 
 
 Of 
 
656 
 
 In our deportment towards him. To this head belongs that 
 sense of delicacy, which precludes us from saying or doing every 
 thing indiscriminately, however proper in itself, in the presence of our 
 neighbour. Job xix. 3. ye are not ashamed that ye make yourselves 
 strange to me. 
 
 Opposed to this is impudence; as exemplified in the unjust judge, 
 Luke xviii. 2. which feared not God, neither regarded man. 
 
 In our manner of conversing with him, &e. The virtues 
 herein comprised are veracity and candour. 
 
 Veracity consists in speaking the truth to all who are entitled 
 to hear it, and in matters which concern the good of our neighbour. 
 Psal. xv. 2. he that speaketh the truth in his heart. Prov. xii. 17- he 
 that speaketh truth, showeth forth righteousness, v. 22. lying lips are 
 abomination to Jehovah, but they that deal truly are his delight, xx. 6. 
 
 Of the angels stationed to guard Paradise, at the appearance of Raphael: 
 
 To his state 
 
 And to his message high in honour rise, 
 
 For on some message high they guess'd him bound. V. 288. 
 
 Of Adam in presence of Raphael : 
 
 Though not aw'd, 
 
 Yet with submiss approach and rev'rence meek, 
 As to superior nature bowing low, 
 Thus said. Ibid. 358. 
 
 Of the Messiah when leaving the Father to go against the rebel angels-: 
 
 He o'er his scepter bowing, rose 
 
 From the right hand of glory where he sat. VI. 74-6. 
 
 Of Eve before the tree of knowledge : 
 
 From the tree her step she turn'd ; 
 
 But first low reverence done, as to the Pow'r 
 That dwelt within. IX. 834. 
 
 Thus also in his early poem of Arcades: 
 
 The great mistress of yon princely shrine, 
 
 Whom with low reverence 1 adore as mine. 36. 
 
657 
 
 a faithful man who can fndt Zech. viii. 16. speak ye every man the 
 truth to his neighbour. Eph. iv. 25. putting away tying, speak every man 
 truth with his neighbour : for we are members one of another. 
 
 Opposed to this is, first, an improper concealment of the truth. 
 I say improper, for it is not every concealment of the truth that is 
 wrong, inasmuch as we are not on all occasions required to declare 
 what we know; that concealment only is blameable, which proceeds 
 from improper motives. 
 
 Secondly, falsehood. Psal. v. 6. thou shalt destroy them that speak 
 leasing, xii. 1. the faithful fail from the children of men. Prov. xiii. 5. 
 a righteous man hateth lying; but a wicked man is loathsome, and cometh 
 to shame, xix. 5. he that speaketh lies shall not escape. John viii. 44. 
 when he speaketh a lie, he speaketh of his own : for he is a liar, and 
 
 the father of it. Rev. xxii. 15. without are dogs and whosoever loveth 
 
 and maketh a lie. Hence falsehood is not justifiable, even in the service 
 of God. Job xiii. 7. will ye speak wickedly for God ? and talk deceit- 
 fully for him ? 
 
 The definition commonly given of falsehood is, that it is a violation 
 of truth either in word or deed, with the purpose of deceiving. 
 Since however not only the dissimulation or concealment of truth, but 
 even direct untruth with the intention of deceiving, may in many 
 instances be beneficial to our neighbour, it will be necessary to 
 define falsehood somewhat more precisely ; for I see no reason why 
 the same rule should not apply to this subject, which holds good 
 with regard to homicide, and other cases hereafter to be mentioned, our 
 judgement of which is formed not so much from the actions them- 
 selves, as from the intention in which they originated. No rational 
 person will deny that there are certain individuals whom we are fully 
 justified in deceiving. Who would scruple to dissemble with a child, 
 with a madman, with a sick person, with one in a state of intoxication, 
 with an enemy, with one who has himself a design of deceiving us, 
 
 4 p 
 
658 
 
 with a robber? unless indeed we dispute the trite maxim, Cui nullum 
 est jus, ei nulla fit injuria. Yet, according to the above defini- 
 tion, it is not allowable to deceive either by word or deed in any of 
 the cases stated. If I am under no obligation to restore to a madman 
 a sword, or any other deposit, committed to me while in a sound 
 mind, why should I be required to render the truth to one from whom 
 I never received it, who is not entitled to demand it, and who will in 
 all probability make a bad use of it? If every answer given to every 
 interrogator with the intent of deceiving is to be accounted a false- 
 hood, it must be allowed that nothing was more common even among 
 the prophets and holiest of men. 
 
 Hence falsehood may perhaps be defined as follows: Falsehood is 
 incurred when any one, from a dishonest motive, either per- 
 verts THE TRUTH, OR UTTERS WHAT IS FALSE TO ONE TO WHOM 
 
 it is his duty to speak the truth. Thus the devil, speaking in 
 the serpent, was the first liar, Gen. iii. 4. So Cain subsequently, iv. 9. 
 and Sarah, xviii. 15. for when the angels were justly angry with her, she 
 evaded a candid confession of her fault. So also Abraham, xii. 13. and 
 chap. xx. for his fiction concerning Sarah, as he might have learned 
 from his previous experience in Egypt, though intended only for the 
 preservation of his own life, was of a nature to lead others into dan- 
 gerous error, and a desire of what was not their own, through ignorance 
 of the fact. Thus too David in his flight from Saul, 1 Sam. xxi. 3. 
 inasmuch as he ought not to have concealed from the priest his 
 situation with respect to the king, or to have exposed his host to 
 danger. Ananias and Sapphira were guilty of the same crime, Acts v. 
 
 It follows from this definition, first, that parables, hyperboles, apo- 
 logues, and ironical modes of speech are not falsehoods, inasmuch as 
 their object is not deception but instruction. In this respect it agrees 
 with the common definition. 1 Kings xviii. 27. it came to pass that 
 Elijah mocked them, and said, Cry aloud, for he is a God — . xxii. 15. 
 he answered him, Go and prosper, for Jehovah shall deliver it into the 
 
659 
 
 hand of the king. Secondly, that in the proper sense of the word 
 deceit, no one can be deceived without being at the same time injured. 
 When therefore, instead of injuring a person by a false statement, we 
 either confer on him a positive benefit, or prevent him from inflicting 
 or suffering injury, we are so far from being guilty of deceit towards 
 him, however often the fiction may be repeated, that we ought rather 
 to be considered as doing him a service against his will. Thirdly, it 
 is universally admitted that feints and stratagems in war, when 
 unaccompanied by perjury or breach of faith, do not fall under the 
 description of falsehood. Now this admission is evidently fatal to the 
 vulgar definition; inasmuch as it is scarcely possible to execute any 
 of the artifices of war, without openly uttering the greatest untruths 
 with the indisputable intention of deceiving ; by which, according 
 to the definition, the sin of falsehood is incurred. It is better 
 therefore to say that stratagems, though coupled with falsehood, are 
 lawful for the cause above assigned, namely, that where we are not 
 under an obligation to speak the truth, there can be no reason why 
 we should not, when occasion requires it, utter even what is false; nor 
 do I perceive why this should be more allowable in war than in peace, 
 especially in cases where, by an honest and beneficial kind of falsehood, 
 we may be enabled to avert injury or danger from ourselves or our 
 neighbour. 
 
 The denunciations against falsehood, therefore, which are cited from 
 Scripture, are to be understood only of such violations of truth 
 as are derogatory to the glory of God, or injurious to ourselves 
 or our neighbour. Of this class, besides what were quoted above, 
 are the following texts: Lev. xix. 11. ye shall not deal falsely, neither 
 lie one to another. Psal. ci. 7. he that worketh deceit shall not tarry within 
 my house ; he that telleth lies shall not tarry in my sight. Prov. vi. 16, 17- 
 yea, seven are an abomination unto him; a proud look, a lying tongue — . 
 Jer. ix. 5. they will deceive every man his neighbour, and will not speak 
 the truth. In these and similar passages we are undoubtedly commanded 
 to speak the truth ; but to whom ? not to an enemy, not to a madman, 
 
 4 p 2 
 
660 
 
 not to an oppressor, not to an assassin, but to our neighbour, to one with 
 whom we are connected by the bonds of peace and social fellowship. 
 If then it is to our neighbour only that we are commanded to speak 
 the truth, it is evident that we are not forbidden to utter what is 
 false, if requisite, to such as do not deserve that name. Should any 
 one be of a contrary opinion, I would ask him, by which of the com- 
 mandments falsehood is prohibited? He will answer doubtless, by the 
 ninth. Let him only repeat the words of that commandment, and he 
 will be a convert to my opinion; for nothing is there prohibited but 
 what is injurious to our neighbour; it follows, therefore, that a false- 
 hood productive of no evil to him, if prohibited at all, is not pro- 
 hibited by the commandment in question. 
 
 Hence we are justified in acquitting all those holy men who, 
 according to the common judgement of divines, must be convicted of 
 falsehood : Abraham for example, Gen. xxii. 5. when he told his young 
 men, for the purpose of deceiving them and of quieting their suspi- 
 cions, that he would return with the lad: although he must at the 
 same time have been persuaded in his own mind that his son 
 would be offered up as a sacrifice and left on the mount; for had 
 he expected otherwise, his faith would have been put to no severe 
 trial. His wisdom therefore taught him, that as his servants were 
 in no way interested in knowing what was to happen, so it was 
 expedient for himself that it should be for a time concealed from 
 them. So also Rebecca and Jacob, Gen. xxvii. when by subtlety 
 and proper caution they opened a way to that birthright which 
 Esau had held cheap, a birthright already belonging to Jacob by pro- 
 phecy, as well as by right of purchase. It is objected, that in so doing 
 he Received his father. Say rather that he interposed at the proper 
 time to correct his father's error, who had been led by an unrea- 
 sonable fondness to prefer Esau. So Joseph, Gen. xlii. 7, &c. who 
 according to the common definition must have been guilty of habitual 
 falsehood, inasmuch as he deviated from the truth in numberless 
 instances, with the express purpose of deceiving his brethren; not 
 
661 
 
 however to their injury, but to their exceeding advantage. The Hebrew 
 midwives, Exod. i. 19, &c. whose conduct received the approbation of 
 God himself; for in deceiving Pharaoh, they were so far from doing 
 him any injury, that they preserved him from the commission of a crime. 
 Moses, Exod. iii. who by the express command of God asked permission 
 for the Israelites to go three days' journey into the wilderness under 
 the pretext of sacrificing to the Lord; his purpose being to impose 
 on Pharaoh by alleging a false reason for their departure, or at least by 
 substituting a secondary for the principal motive. The whole Israelitish 
 people, who, by divine command likewise, borrowed from the Egyptians 
 jewels of gold and silver and raiment, doubtless under a promise of 
 restoring them, though with the secret purpose of deception ; for by 
 what obligation were they bound to keep faith with the enemies of 
 God, the transgressors of the laws of hospitality, and the usurpers, for 
 so long a period, of the property of those who now despoiled them? 
 Rahab, whose magnanimous falsehood, recorded Josh. ii. 4, 5. was no 
 breach of duty, inasmuch as she only deceived those whom God willed 
 to be deceived, though her own countrymen and magistrates, and pre- 
 served those whom God willed to be preserved ; rightly preferring 
 religious to civil obligations. Ehud, who deceived Eglon in two several 
 instances, Judges iii. 19, 20. and that justifiably, considering that he was 
 dealing with an enemy, and that he acted under the command of God 
 himself. Jael, by whose enticements Sisera perished, Judges iv. 18, 19. 
 although he was less her personal enemy than the enemy of God. 
 Junius, indeed, considers this as a pious fraud, not as a falsehood ; which 
 is a distinction without a difference. 9 Jonathan, who was prevailed upon 
 to assign a fictitious reason for the absence of David, 1 Sam. xx. 6, 28. 
 thinking it better to preserve the life of the innocent, than to abet his 
 father in an act of cruelty; and considering that the duties of charity 
 were better fulfilled by favouring the escape of a friend under wrongful 
 accusation, though at the expense of veracity, than by disclosing the 
 
 a ' Dissimulavit enim, sed sine mendacio, et pia fraude intercepit Jahel hostem Domini, 
 quam rem Spiritus Sanctus probat, infra cap. v. 4.' Junius in loc. 
 
662 
 
 truth unnecessarily in obedience to the commands of a parent, for the 
 purpose of aiding in the commission of a crime. All these, with 
 numberless other saints, are by a more careful inquiry into the nature 
 of truth rescued, as it were, from the new limbus patrum} to which 
 the vulgar definition had consigned them. 
 
 Under falsehood is included false witness; which is forbidden Exod. 
 xx. 16. thou shalt not bear false witness against thy neighbour, xxiii. 1. 
 put not thine hand with the wicked to be an unrighteous witness. It is 
 again prohibited Deut. xix. 16, &c. under a most severe penalty; if 
 
 a false witness rise up against any man then shall ye do unto him 
 
 as he had thought to have done unto his brother. Prov. xix. 5. 
 a false witness shall not be unpunished, xxv. 18. a man that beareth 
 false witness against his neighbour is a maul, and a sword, and a sharp 
 arrow. 
 
 The other virtue included in a regard to the good name of our 
 neighbour, whether present or absent, is candour; whereby we cheer- 
 fully acknowledge the gifts of God in our neighbour, and interpret 
 all his words and actions in a favourable sense. Matt. vii. 1. judge 
 not, that ye be not judged. Candour, however, is usually spoken of 
 under the general name of charity or love. 1 Cor. xiii. 5, 6. charity 
 
 thinketh no evil rejoiceth in the truth; beareth all things, believeth all 
 
 things, hopeth all things. Prov. x. 12. love cover eth all sins. xvii. 9. he 
 
 1 This appears to be a favourite allusion with Milton. 
 
 . . All these, upwhirl'd aloft, 
 
 Fly o'er the backside of the world far off 
 
 Into a Limbo large and broad, since call'd 
 
 The Paradise of Fools. Paradise Lost, III. 493. . 
 ' That mysterious iniquity, provoked and troubled at the first entrance of reformation, sought 
 out new Limboes and new Hells wherein they might include our books also within the 
 number of their damned.' Areopagitica. Prose Works, I. 295. To which may be added 
 Apology for Smectymnuus, Ibid. 262. ' Te Deum has a smatch in it of limbus patrum ; as if 
 Christ had not ' opened the kingdom of heaven/ before he had * overcome the sharpness 
 of death.' 
 
663 
 
 that covereth a transgression seeheih love. The same virtue appears also 
 to be described under the name of equity or moderation. Philipp. 
 iv. 5. let your moderation be known unto all men; the Lord is at hand. 
 Eccles. x. 4. yielding pacifieth great offences. 
 
 Opposed to this is, first, evil surmising. 1 Sam. i. 14. how long 
 wilt thou be drunken t xxii. 8. that all of you have conspired against 
 me — . 2 Sam. x. 3. hath not David sent his servants unto thee to search 
 the city — f Acts xxviii. 4. when the barbarians* saw the venomous beast 
 hang on his hand — . 1 Tim. vi. 4. whereof cometh envy, strife, rail- 
 ings, evil surmisings — . 
 
 Secondly, a prying into the faults of others, and a precipitancy in 
 passing judgement upon them. Matt. vii. 3. why beholdest thou the mote 
 that is in thy brother's eye? 
 
 Thirdly, tale-bearing. Exod. xxiii. 1. thou shalt not raise a false 
 report. 1 Sam. xxiv. 9- wherefore hearest thou men's words, saying, Behold 
 David seeketh thy hurt ? Prov. xviii. 8. the words of a tale-bearer are 
 as wounds. See also xxvi. 22. xx. 19- he that goeth about as a tale- 
 bearer revealeth secrets, xxvi. 20. where there is no tale-bearer, strife 
 ceaseth. Rom. i. 29, 30. whisperers, backbiters. 1 Tim. v. 13. tattlers 
 also and busybodies, speaking things which they ought not. 
 
 Fourthly, calumny, which consists in a malicious construction of 
 the motives of others. 1 Sam. xxii. 9- I saw the son of Jesse, &c. 
 Psal. cxix. 69- the proud have forged a lie against me. Matt. xxvi. 61. 
 this fellow said, I am able to destroy the temple of God. Luke xi. 53, 
 54. laying wait for him, and seeking to catch something out of his mouth, 
 that they might accuse him. xix. 8. if I have taken anything from any 
 man by false accusation. Acts ii. 13 — 15. these men are full of new wine. 
 
 Fifthly, evil speaking and slandering. Lev. xix. 16. thou shalt not 
 go up and down as a tale-bearer among thy people. Job v. 21. thou 
 
664 
 
 shalt be hid from the scourge of the tongue. Psal. xxxiv. 13. keep thy 
 tongue from evil. Iii. 2. thy tongue deviseth mischiefs, lix. 8. behold, they 
 belch out with their mouth, lxiv. 3, &c. who whet their tongue like a 
 sword — . cix. 2. the mouth of the wicked and the mouth of the deceitful 
 are opened against me. cxx. 2. deliver my soul, O Jehovah, from lying 
 lips, and from a deceitful tongue, cxl. 3. they have sharpened their 
 tongues like a serpent. Prov. x. 18. he that uttereth a slander is a fool. 
 Eccles. x. 20. curse not the king, no not in thy thought, and curse not 
 the rich in thy bed-chamber; for a bird of the air shall carry the voice. 
 Jer. ix. 3, &c. they bend their tongues like their bow for lies. Matt, 
 xii. 34. how can ye, being evil, speak good things f Col. iii. 8. but now 
 ye, put off all these blasphemy. 
 
 Sixthly, contumely and personal abuse. Matt. v. 22. whosoever 
 shall say to his brother, Raca, shall be in danger of the council; but 
 whosoever shall say, Thou fool, shall be in danger of hell fire. 
 
 Seventhly, litigiousness. Prov. xxv. 8 — 10. go not forth hastily to 
 strive — . Matt. v. 40. if any man will sue thee at the law, and take 
 away thy coat, let him have thy cloak also. 1 Cor. vi. 7- there is utterly 
 a fault among you, because ye go to law one with another ; why do ye 
 not rather take wrong? why do ye not rather suffer yourselves to be 
 defrauded f 
 
 Opposed to candour, on the other side, are, first, flattery. Job 
 xxxii. 21, 22. let me not, I pray you, accept any man's person, neither 
 let me give flattering titles unto man. Psal. xii. 3. Jehovah shall cut off all 
 flattering lips. Prov. xxvi. 28. a flattering mouth worketh ruin, xxvii. 6. 
 the kisses of an enemy are deceitful, v. 14. he that blesseth his friend 
 with a loud voice, &c. xxix. 5. a man that flattereth his neighbour, &c. 
 1 Thess. ii. 5. neither at any time used we flattering words. 
 
 Secondly, unmerited praise or blame. Prov. iii. 31. envy thou not 
 the oppressor, xvii. 15. he that justifieth the wicked, and he that con- 
 
665 
 
 demneth the just, even they both are abomination to Jehovah, xxiii. 17. 
 let not thine heart envy sinners, xxiv. 24. he that saith unto t/w wicked, 
 Thou art righteous, him shall the people curse. Isai. v. 20. woe unto 
 them that call evil good — . xxxii. 5, 8. the vile person shall be no more 
 called liberal — . 
 
 Allied to candour are simplicity, faithfulness, gravity, taciturnity, 
 courteousness, urbanity, freedom of speech, and the spirit of admonition. 
 
 Simplicity consists in an ingenuous and open dealing with our 
 neighbour. Psal. cxvi. 6. Jehovah preserveih the simple. Matt. x. 16. be 
 ye harmless as doves, xix. 14. suffer little children . . . .for of such is the 
 kingdom of heaven. Mark x. 15. whosoever shall not receive the kingdom 
 of God as a little child, he shall not enter therein. 1 Cor. xiv. 20. be 
 not children in understanding; howbeit in malice be ye children. 2 Cor. 
 i. 12. that in simplicity and godly sincerity, not with fleshly wisdom, but 
 by the grace of God, we have had our conversation in the world, xi. 3. 
 
 I fear, lest by any means your minds should be corrupted from the 
 
 simplicity that is in Christ. 
 
 Opposed to this are, first, duplicity. Psal. v. 6. Jehovah will 
 abhor the deceitful man. xii. 3. with a double heart do they speak. 
 xxviii. 3, &c. which speak peace to their neighbours, but mischief is in their 
 heart, cxx. 2. deliver my soul from lying lips, and from a deceitful 
 tongue. Prov. iii. 29. devise not evil against thy neighbour, xvii. 20. he 
 that hath a perverse tongue falleth into mischief, xxvi. 24, &c. he that 
 hateth, dissembleth with his lips. v. 28. a lying tongue hateth those that 
 are afflicted by it. Matt. ii. 8. go and search diligently for the young 
 child — . 
 
 Secondly, credulity. Prov. xiv. 15. the simple believeth every word. 
 
 Faithfulness is shown in the performance of promises, and the 
 safe custody of secrets. Psal. xv. 4. he that sweareth to his own hurt, 
 
 4 Q 
 
666 
 
 and changeth not. Prov. xi. 13. he that is of a faithful spirit concealetk 
 the matter, xx. 19. he that goeth about as a tale-bearer revealeth secrets, 
 therefore meddle not with him — . xxv. 9. discover not a secret to another. 
 
 It has been made matter of inquiry, whether it be lawful to revoke 
 a promise once made, or to recal a benefit once conferred. This would 
 seem to be allowable, where the person on whom the promise or benefit 
 was bestowed proves himself unworthy of our kindness. Thus the 
 lord in the parable exacted the debt from his servant, in punishment 
 for his cruelty towards his fellow-servant, although he had before 
 forgiven it him ; Matt, xviii. 27, 32, 34. 
 
 Opposed to this are, first, precipitancy in making a promise, without 
 due consideration of circumstances. Matt. xxvi. 35. though I should die 
 with thee, yet will I not deny thee. 
 
 Secondly, talkativeness. Prov. xi. 13. a tale-bearer revealeth secrets. 
 
 Thirdly, treachery ; of which Judas Iscariot is a signal instance. 
 
 Gravity consists in an habitual self-government of speech and 
 action, with a dignity of look and manner, befitting a man of holiness 
 and probity. 2 Prov. xvii. 24. wisdom is before him that hath under- 
 standing. Eccles. viii. 1. a man's wisdom maketh his face to shine — . 
 
 Opposed to this is levity. Prov. xvi. 22. the instruction of fools 
 is folly, xvii. 24. the eyes of a fool are in the ends of the earth. Eccles. 
 x. 2. a wise man's heart is at his right hand, but a fool's heart at his 
 htft. 
 
 1 Richardson says that Milton ' had a gravity in his temper, not melancholy, or not till 
 the latter part of his life, not sour, morose, or ill-natured; but a certain severity of mind, 
 a mind not condescending to little things.' Remarks, p. xv. ' In his whole deportment/ says 
 Symmons, ' there was visible a certain dignity of mind, and a something of conscious 
 superiority, which could not at all times be suppressed or wholly withdrawn from observation. 
 His temper was grave, without any taint of melancholy.' Vol. VII. p. 512. 
 
667 
 
 Taciturnity preserves a due moderation in our speech. Prov. 
 x. 19- he that refraineth his lips is wise. xiii. 3. he that openeth wide 
 his lips, shall have destruction, xvii. 28. even a fool when he holdeth his 
 peace is counted wise; and he that shutteth his lips is esteemed a man 
 of understanding. 
 
 Opposed to this are, first, loquacity. Prov. x. 14. the mouth of 
 
 the foolish is near destruction, v. 19. in the multitude of words there 
 
 wanteth not sin. xviii. 7. a fool's lips are the snare of his soul. xxix. 20. 
 
 seest thou a man that is hasty in his words f there is more hope of a 
 
 fool than of him. James iii. 8. the tongue can no man tame. 
 
 Secondly, foolish talking. Matt. xii. 36. every idle word that men 
 shall speak, they shall give account thereof in the day of judgement. 
 Eph. v. 4. foolish talking. 
 
 Thirdly, excess of taciturnity. 2 Kings vii. 9. this day is a day of 
 good tidings, and we hold our peace. 
 
 Courteousness consists in affability and readiness of access. 3 1 Pet. 
 iii. 8. be ye pitiful, courteous. 
 
 Opposed to this are, first, churlishness. 1 Sam. xxv. 17- he is such 
 a son of Belial, that a man cannot speak to him. 
 
 3 Compare on this head, and with the three next paragraphs, the following passages from 
 Symmons. ' Of this great man the manners are universally allowed to have been affable and 
 graceful, the conversation cheerful, instructive, and engaging. His youngest daughter . ; . 
 affirmed that ' he was delightful company ; the life of the conversation, not only on account 
 of his flow of subject, but of his unaffected cheerfulness and civility.' Isaac Vossius describes 
 him as ' comem, affabilem, multisque aliis praeditum virtutibus.' Burmann. Syll. III. 618. 
 So also N. Heinsius ; ' Virum esse miti comique ingenio aiunt, quique aliam non habuisse 
 se causam profitetur Scribonium acerbe insectandi, quam quod ille et viros e maximis cele- 
 berrimisque multos nihil benignius exceperit, et quod in universam Anglorum gehtem 
 conviciis atrocissimis injurius valde fuerit.' Burmann. Syll. III. 276- Salmasius is here alluded 
 to under the name of Scribonius. 
 
 4 Q2 
 
668 
 
 Secondly, frowardness. Prov. iv. 24. put away from thee a froward 
 mouth, xiv. 3. in the mouth of the foolish is a rod of pride, xvi. 26. 
 he that laboureth, labour eth for Jiimself; for his mouth craveth it of him. 
 xviii. 6. a foots lips enter into contention, and his mouth calleth for 
 strokes, xxvii. 22. though thou shouldest bray a fool in a mortar among 
 wheat with a pestle, yet will not his foolishness depart from him. 
 ■. 
 
 Thirdly, false or constrained courtesy ; as that of Absalom, 2 Sam. 
 xv. 3, 4. Psal. xii. 3. Jehovah shall cut off all flattering lips. 
 
 Urbanity comprehends not only the innocent refinements and 
 elegances of conversation, but acuteness and appropriateness of observa- 
 tion or reply. Prov. xxiv. 26. every man shall hiss his lips that giveth 
 a right answer, xxv. 11. a word fitly spoken is like apples of gold in 
 pictures of silver. 1 Kings xviii. 27. Elijah mocked them — . Col. iv. 6. 
 let your speech be alivay with grace seasoned with salt, that ye may 
 know how ye ought to answer every man. 
 
 Opposed to this are obscenity and double meanings. Eph. iv. 29. 
 let no corrupt communication proceed out of your mouth, v. 4. neither 
 filthiness, nor foolish talking, nor jesting,* which are not convenient. 
 Col. iii. 8. but now ye also put off all these; anger filthy commu- 
 nication out of your mouth. Obscenity, properly speaking, consists neither 
 in word nor in action, but in the filthiness of his mind, who out of 
 derision or wantonness perverts them from their proper import. Hence 
 those expressions in the Hebrew Scriptures, for which the Jewish com- 
 mentators substitute others in the margin which they esteem more 
 decent, are not to be considered as obscene, but are to be attributed to 
 
 4 evTpaireXia. ' Nomen medium, proprie significat concinnam mutationem, et intra virtutes 
 morales ab Aristotele numeratur, urbanitas. Sed in Novo Testamento in malam partem 
 usiirpatur pro scurrilitate. Earn vbcem pro scurrilitate apostolus posuit, quod plerumque 
 qui urbanitatem affectant, a medio virtutis aberrahtes, ad scurrilitatem declinent. Qua in 
 eignificatione etiam Pindarus poeta Graecam vocem usurpasse legitur. Itaque recte noster 
 interpres scurrilitatem vertit/ Estius in locum. See Leigh's Critica Sacra, Schleusner, 
 Wetstein, Eisner, and Macknight. 
 
669 
 
 the vehemence or indignation of the speaker. 5 Neither are the words 
 of Deut. xxii. 17. to be regarded as indecent; they shall spread the 
 cloth before the elders of the city. 
 
 Freedom of speech consists in speaking the truth with boldness. 
 Exod. xi. 8. all these thy servants shtdl come down unto me. Job xii. 3. 
 / have understanding as well as you ; I am not inferior to you : yea, who 
 ltnoweth not such things as these ? 1 Sam. xiii. 13. Samuel said unto Saul, 
 Thou hast done foolishly : thou hast not kept the commandment of Jehovah. 
 Psal. cxix. 42. so shall I have wherewith to answer him that reproach eth 
 me. Prov. xxvi. 5. answer a fool according to his folly. This virtue is 
 exemplified in Elijah and Elisha, 2 Kings vi. 32. and in many 
 others; in Hanani, 2 Chron. xvi. 7. in Zechariah, xxiv. 20. Isai. 
 
 i. 10, 23. hear the word of Jehovah thy princes are rebellious, 
 
 and companions of thieves. Jer. xiii. 18. say unto the king and to the 
 queen, Humble yourselves, sit down. Ezek. xxi. 25. and thou, profane 
 wicked prince of Israel — . Micah vii. 4. the best of them is a briar. 
 Matt. iii. 7- O generation of vipers. John xiv. 4. it if' not lawful for 
 
 5 ' The Spirit of God, who is purity itself, when he would reprove any fault severely, 
 or but relate things done or said with indignation by others, abstains not from some words 
 
 not civil at other times to be spoken, &c. &c whereas God, who is the author both of 
 
 purity and eloquence, chose this phrase as fittest in that vehement character wherein he 
 spake, otherwise that plain word" might have easily been forborne : which the masoreths and 
 rabbinical scholiasts not well attending, have often used to blur the margent with Keri instead 
 of Ketiv, and gave us this insulse rule out of their Talmud, ' that all words which in the 
 law are written obscenely, must be changed to more civil words;' fools, who would teach 
 men to read more decently than God thought good to write.' Apology for Smectymnuus. 
 Prose Works,, I. 233. ' Ask a Talmudist what ails the modesty of his marginal Keri, that 
 Moses and all the prophets cannot persuade him to pronounce the textual Ketiv.' Areopagitica, 
 Ibid. 300. ' Tu fortasse, ut sunt fere hypocritae, verbis tetrici, rebus obsc'oeni, ne ipsum 
 quidem Mosen ista noxa ' immunem abs te dimiseris ; cum alibi saepius, turn etiam ubi 
 
 Phineae hasta qua parte mulierem transfixerit, si qua fides Hebraeis, aperte narrat Non te 
 
 Salomonis Euphemismi censorem, non prophetarum scripta tuam turpiculi immo nonnunquam 
 plane obscoeni censuram effugerint, quoties Masorethis et Rabbinis, pro eo quod diserte 
 8criptum est, suum libet Keri adscribere. Ad me quod attinet, fateor malle me cum sacris 
 scriptoribus evOvpptJuova, quern cum futilibus Rabbinis cv&^rjfxova esse.' Auctoris pro *» 
 Defcnsio, V. 299- 
 
670 
 
 thee to have her. Luke xiii. 32. tell that fox. John vii. 7- me it hateth, 
 because I testify of it that the works thereof are evil, xviii. 37. to this 
 end was I born, and for this cause came I into the world, that I should 
 bear witness to the truth. Acts xiii. 10. O foil of all subtilty, &c. 
 xix. 8, 9. he went into the synagogue, and spake boldly for the space of 
 three months, disputing, &c. xxiii. 3. thou whited wall. Eph. vi. 20. that 
 therein I may speak boldly, as I ought to speak. Tit. i. 12. the Cretiant 
 are alway liars. 
 
 Opposed to this is timidity in speaking the truth. 1 Sam. hi. 15. 
 Samuel feared to show Eli the vision. 
 
 The spirit of admonition is that by which we freely warn 
 sinners of their danger, without respect of persons. Gen. xxxvii. 2. 
 Joseph brought unto his father their evil report. Levit. v. 1. if a soul 
 
 sin if he do not utter it, then he shall bear his iniquity, xix. 17- 
 
 thou shalt not hate thy brother in thine heart; thou shalt in anywise 
 rebuke thy neighbour, and not suffer sin upon him. Psal. cxli. 5. 
 let the righteous smite me, it shall be a kindness. Prov. vi. 23. 
 reproofs of instruction are the way of life. x. 17. he that refuseth 
 reproof erreth. xii. 1. he that hateth reproof is brutish, xiii. 18. he that 
 regardeth reproof shall be honoured, xv. 5. he that regardeth reproof is 
 prudent, v. 10. he that hateth reproof shall die. v. 32. he that refuseth 
 instruction despiseth his own soul. xvii. 10. a reproof enter eth more 
 into a wise man, than an hundred stripes into a fool. xxiv. 25. to 
 them that rebuke him shall be delight, xxv. 12. as an ear-ring of 
 gold, and an ornament of fine gold, so is a wise reprover upon an 
 obedient ear. xxvii. 6. faithful are the wounds of a friend, xxviii. 23. 
 he that rebuketh a man afterward shall find more favour — . xxix. 1. 
 he that being often reproved hardeneth his neck — . Eccles. vii. 5. it 
 is better to hear the rebuke of the wise, than — . Matt. xvi. 23. get 
 thee behind me, Satan. John iii. 19. men loved darkness rather than 
 light. 1 Cor. i. 11. it hath been declared unto me of you, my 
 brethren, by them which are of the house of Chloe, &c. 2 Cor. 
 
671 
 
 vii. 8. though I made you sorry with a letter, I do not repent, 
 &c. Heb. iii. 13. exhort one another daily, while it is called to-day. 
 James v. 19, 20. if any of you do err from the truth, and one convert 
 him — Admonition however is not to be thrown away on the scornful 
 and obstinate. Psal. lviii. 4, 5. they are like the deaf adder which stoppeth 
 her ear, which will not hearken to the voice of charmers. Prov. ix. 7, 8. 
 
 he that reproveth a scorner getteth to himself shame reprove not 
 
 a scorner. xiii. 1. a scorner heareth not rebuke, xxvi. 4. answer not 
 a fool according to his folly, xxix. 9- if a wise man contendeth with 
 a foolish man, whether he rage or laugh, there is no rest. 2 Chron. 
 xxv. 16. then the prophet forbare — . 
 

 \sW^»\, \w& to* CHAP. XIV. 
 ■ jf &al(tO ' b9i'exqx*i "od ton hi 
 
 The second Class of special Duties towards our Neighbour 
 
 &&lfl ^M ii '« ^\tf CONTINUED. 
 
 A he virtues by which we promote the worldly interests of 
 our neighbour, are integrity and beneficence. 
 
 Integrity consists in refraining from the property of others, 
 which is also called abstinence ; and in honesty and uprightness as 
 regards our dealings with our neighbour, which is called commutative 
 justice. Psal. xv. 2. he that walketh uprightly, and worketh right- 
 eousness __ wu 
 
 Abstinence is exemplified in Moses, Numb. xvi. 15. / have not 
 taken one ass from them, neither have I hurt one of them ; and in 
 Samuel, 1 Sam. xii. 3. whose ox have I taken ? On this subject laws 
 are given Deut. xxiii. 24, 25. when thou contest into thy neighbour's 
 vineyard, &c. 
 
 The opposites to this are, first, theft. Exod. xx. 15. thou shalt not 
 steal. See also Levit. xix. 11. Prov. xxix. 24. whoso is partner with 
 a thief hateth his own soul. xxii. 28. remove not the ancient land-mark. 
 See also xxiii. 10. This was the crime of Judas Iscariot, John xii. 6. 
 Eph. iv. 28. let him that stole steal no more, but rather let him labour. 
 Laws against theft are given Exod. xxii. Prov. vi. 30. men do not 
 despise a thief, if he steal to satisfy his soul when lie is hungry. 
 
673 
 
 xxviii. 24. whoso robbeth his father or mother, &c. Zech. v. 3. every 
 one that stealeth shall be cut off—. 
 
 Secondly, fraud. Levit. xix. 11. ye shall not deal falsely one to 
 another. Under the law, fraud could not be expiated unless restitution 
 were previously made. Levit. vi. 5, &c. he shall even restore it in the 
 
 principal and he shall bring his trespass offering unto Jehovah. Prov. 
 
 xxi. 6. the getting of treasures by a lying tongue is a vanity — . 1 Thess. 
 iv. 6. that no man go beyond or defraud his brother in any matter. 
 
 Thirdly, oppression and robbery. Job v. 15. he saveth the poor 
 from the hand of the mighty, xx. 18, 19. because he hath oppressed and 
 hath forsaken the poor — . Prov. xiv. 31. he that oppresseth the poor 
 reproacheth his neighbour, xxii. 22, 23. rob not the poor, &c. xxx. 14. 
 there is a generation whose teeth are as swords. Eccles. v. 8. if thou 
 seest the oppression of the poor, &c. vii. 7. surely oppression maketh 
 a wise man mad. Isai. iii. 14. the spoil of the poor is in your houses. 
 v. 7, 8. woe unto them that join house to house, &c. Jer. ii. 34. in thy 
 skirts is found the blood of the souls of the poor innocents, xxii. 13, &c. 
 woe unto him that buildeth his house by unrighteousness — . Neh. v. 8. 
 we after our ability have redeemed our brethren — . Amos iv. 1. hear 
 this word, ye kine of Bashan, which oppress the poor — . v. 11. forasmuch 
 therefore as your treading is upon the poor — . viii. 4, 5, &c. hear this, 
 O ye that swallow up the needy, even to make the poor of the land to fail — . 
 Micah ii. 1, 2. they covet fields, and take them by violence, iii. 2, 3. who 
 pluck the skin off from them — . 
 
 Fourthly, injury. Exod. xxi. 33. if an ox or an ass fall therein — . 
 
 v. 35, 36. if one man's ox hurt another's or if it be known that the 
 
 ox hath used to push in times past, &c. xxii. 5, 6. if a man shall cause 
 a field or vineyard to be eaten, &c. 
 
 Fifthly, man-stealing. Exod. xxi. 16. he that stealeth a man, or selleth 
 him, or if he be found in his hand, he shall surely be put to death. Deut. 
 
 4 R 
 
674 
 
 xxiv. 7. if a man be found stealing any of his brethren, he. 1 Tim. 
 i. 10. men-stealers. 
 
 Under commutative justice are included all transactions of pur- 
 chase and sale, of letting and hire, of lending and borrowing, of keeping 
 and restoring deposits. 
 
 Transactions of sale and purchase. Levit. xix. 36. just balances, just 
 weights — . xxv. 14. if thou sell ought unto thy neighbour, or buy est ought 
 of thy neighbour's hand, ye shall not oppress one another. Prov. xvi. 11. 
 a just weight and balance are Jehovah's ; all the weights of the bag are 
 his work. 
 
 To justice in matters of sale and purchase, are opposed various frauds. 
 Prov. xi. 26. he that withholdeth corn, (he people shall curse him. Ezek. 
 xxviii. 16. by the multitude of thy merchandise they have filed the midst 
 of thee with violence — . So also when counterfeit or adulterated goods 
 are sold for genuine. Amos viii. 6. that we may sell the refuse of 
 the wheat. Or when false weights and measures are employed. Levit. 
 xix. 35. ye shall do no unrighteousness in judgement, in meteyard, in 
 weight, or m measure. Deut. xxv. 13—15. thou shalt not have in thy 
 bag divers weights, a great and a small — . Prov. xi. 1. a false balance 
 is abomination to Jelmvah. xx. 10. divers weights and divers measures, 
 both of them are alike abomination to Jehovah. See also v. 23. Hos. xii. 7- 
 he is a merchant, the balances of deceit are in his hand. Amos viii. 5. 
 making the ephah small. Micah vi. 11. shall I count them pure with the 
 wicked balances ? Or when the buyer, on his part, uses dishonest artifices 
 in the conclusion of a bargain. Prov. xx. 14. it is naught, it is naught, 
 saith the buyer. 
 
 nojyrrrqo «jrb *\ tl , iyaidua h\4 
 Transactions of letting or hire. Levit. xix. 13. the wages of him that 
 
 is hired shall not abide with thee all night until the morning. Exod. 
 
 xxii. 15. if it be an hired thing, it came for his hire. Deut. xxiv. 14, 15. 
 
 thou shalt not oppress an hired servant that is poor and needy, whether 
 
675 
 
 he be of thy brethren, or of th§ strangers that are in the land within thy 
 gates. Mai. iii. 5. against those that oppress the hireling in his wages. 
 James v. 4. behold, the hire of the labourers who have reaped down your 
 fields, which is of you kept bach by fraud, crieth. 
 
 Lending and borrowing. Deut. xv. 7, &c. if there be among you 
 a poor man of one of thy brethren thou shalt surely lend him suffi- 
 cient for his need in that which he wanteth. Psal. xxxvii. 26. he is ever 
 merciful, and lendeth. cxii. 5. a good man showeth favour, and lendeth. 
 Matt. v. 42. from him that would borrow of thee turn not thou away. 
 Luke vi. 35. lend, hoping for nothing again. Prov. xix. 17. he that hath 
 pity upon the poor, lendeth to Jehovah. The case of loans to such as 
 are not poor is different. Exod. xxii. 14. if a man borrow ought of his 
 neighbour, and it be hurt, or die, &c. Psal. xxxvii. 21. the wicked 
 borroweth and payeth not again. 
 
 In loans, justice is violated by the exaction of immoderate interest; 
 under which denomination all interest is included, which is taken from 
 the poor. Exod. xxii. 25. if thou lend money to any of my people that 
 is poor by thee, thou shalt not be to him as an usurer. Levit. xxv. 
 35, 36. if thy brother be waxen poor, and fallen in decay with thee, 
 t/ien thou shalt relieve him ; yea, though he be a stranger or a sq/ourner, 
 that he may live with thee: take thou no usury of him, or increase; but 
 fear thy God, that thy brother may live with thee. This is the meaning 
 of the command in Deut. xxiii. 19. thou shalt not lend upon usury to 
 thy brother, usury of money, usury of victuals, usury of anything that is 
 lent upon usury. 
 
 As however much difference of opinion exists with regard to usury, 
 and as the discussion belongs properly to this place, we will consider 
 briefly what is to be determined on the subject. It is the opinion of 
 most, that usury is not in all cases unlawful, but that its legality or 
 illegality is determined by the purpose for which it is exacted, the 
 rate of interest, and the party by whom it is to be paid ; that with 
 
 4r 2 
 
676 
 
 regard to the party, it may be lawfully received from any one possessed 
 of sufficient property for payment ; that the rate of interest should be such 
 as is consistent with equity at least, if not with charity ; and that in 
 exacting it we should have a view not to our own interests exclusively, 
 but also to those of our neighbour. Where these conditions are ob- 
 served, they maintain that usury is perfectly allowable ; nor is it without 
 reason that these limitations are added, since without these there is 
 scarcely any species of compact or commercial intercourse which can be 
 considered as lawful. That usury is in itself equally justifiable with any 
 other kind of civil contract, is evident from the following considerations; 6 
 first, that if it were in itself reprehensible, God would not have per- 
 mitted the Israelites to lend upon usury to strangers, Deut. xxiii. 20. 
 especially as he elsewhere commands them to do no hurt to the stranger, 
 but on the contrary to assist him with every kind of good office, espe- 
 cially in case of poverty. Secondly, if it be lawful to receive profit for 
 the use of cattle, lands, houses, and the like, why not of money also? 
 which, when borrowed, as it often is, not from necessity, but for pur- 
 poses of gain, is apt to be more profitable to the borrower than to the 
 lender. It is true that God prohibited the Israelites from lending upon 
 usury on the produce of their land; but this was for a reason purely 
 ceremonial, in like manner as he forbad them to sell their land in 
 perpetuity, Levit. xxv. 23. Under the gospel, therefore, that usury 
 only is to be condemned which is taken from the poor, or of which 
 the sole object is gain, and which is exacted without a regard to 
 charity and justice; even as any other species of lucrative commerce 
 carried on in the same spirit would be equally reprehensible, and 
 equally entitled to the Hebrew name ^ttb, signifying a bite. This 
 therefore is the usury prohibited Exod. xxii. 25. if thou lend money to 
 any of my 'people that is poor by thee, thou shalt not be to him as an 
 
 c ' Usury, so much as is permitted by the magistrate, and demanded with common 
 equity, is neither against the word of God, nor the rule of charity; as hath been often 
 discussed by men of eminent learning and judgement.' Doctrine and Discipli?ie of Divorce, 
 Prose Works, II. 24. , • .,<; .Vi *v svmV< « •' 
 
677 
 
 usurer. Levit. xxv. 35 — 37. as above. These are the earliest passages 
 in which the subject occurs; they ought therefore to be considered as 
 illustrating by anticipation those which come after, and the exception 
 contained in them as applying equally to all other occasions on which 
 usury is mentioned: Deut. xxiii. 19. as above. Psal. xv. 5. he that 
 
 putteth not out his money to usury shall never be moved. Prov. xxviii. 8. 
 
 he that by usury and unjust gain increaseth his substance, he shall gather 
 it for him that will pity the poor. Ezek. xviii. 8. he that hath not given 
 forth upon usury, neither hath taken any increase, that hath withdraicfi 
 his hand from iniquity — . 
 
 Justice as regards the safe custody of property, is concerned in the 
 demand or restitution of pledges, and of deposits in trust; on which 
 subject see Exod. xxii. 7- if a man shall deliver unto his neighbour money 
 or stuff to keep, &c. See also v. 10, 11. Ezek. xviii. 7. hath not oppressed 
 any, but hath restored to the debtor his pledge. Under what limitations 
 a pledge may be received from a poor man, is seen Exod. xxii. 26. 
 if thou at all take thy neighbour's raiment to pledge, &c. Deut. xxiv. 6. 
 no man shall take the upper or nether millstone to pledge. The same 
 cliapter enjoins a regard to humanity in the taking of pledges, v. 10. 
 thou shalt not go into his house to fetch his pledge. 
 
 Thus far of commutative justice. Under the same head may be 
 classed moderation, which consists in voluntarily conceding some por- 
 tion of an acknowledged right, or in abandoning it altogether. Gen. 
 xiii. 9. if thou wilt take the left hand, then I will go to the right ; or if 
 thou depart to the right hand, then I will go to the left. (ikup'» 
 
 Beneficence consists in rendering willing assistance to our neigh- 
 bour out of our own abundance ; particularly to the poor within our 
 reach. Levit. xix. 9- when ye reap the harvest of your land, thou shalt 
 not wholly reap the corners of thy field, neither shalt thou gather the 
 gleanings of thy harvest, xxv. 35. if thy brother be waxen poor, 
 and fallen in decay with thee, then thou shalt relieve him; yea, though 
 
678 
 
 he be a stranger or a sojourner ; that lie maij live with thee. Prov. iii. 
 27, 28. withhold not good front them to whom it is due, when it is in 
 the power of thine hand to do it ; say not unto thy neighbour, Go, and 
 come again, and to-morrow I will give, when thou hast it by thee. Luke 
 vi. 30. give to every one that aslceth of thee. v. 38. give, and it shall be 
 given unto you. Gal. vi. 10. as we have therefore opportunity, let us do 
 good unto all men, especially unto them that are of the household of faith. 
 1 Thess. v. 15. ever follow that which is good, both among yourselves and 
 to all men. Heb. xiii. 16. to do good and to communicate forget not : 
 for with such sacrifices God is well pleased. Concerning the proper 
 mode of receiving benefits, see above on Magnanimity. 
 
 Beneficence, as shown in public distributions of any kind, is called 
 liberality. Psal. cxii. 5. a good man sheweth favour, and lendeth (gra- 
 tiose largitur, Tremell.) Prov. xi. 24, 25. there is that scattereth, and yet 
 increaseth — . xxi. 26. the righteous giveth and spareth not. Eccles. xi. 1. 
 cast thy bread on the waters. 
 
 Opposed to liberality are, first, niggardliness, which gives nothing, 
 or sparingly, or with a grudging mind. Prov. xxiii. 6 — 8. eat thou not 
 the bread of him that hath an evil eye, neither desire thou his dainty 
 meats. 
 
 Secondly, prodigality. Prov. xxi. 20. there is treasure to be desired, 
 and oil in the dwelling of the wise, but a foolish man spendeth it up. 
 
 Beneficence, whether private or public, when exercised on an extra- 
 ordinary scale, is called magnificence. This is exemplified in David, 
 1 Chron. xxix. 2. / have prepared with all my might for the house of my 
 
 God, the gold for things to be made of gold moreover, because I have 
 
 set my affection to the house of my God, I have of mine own proper good, 
 &c. and in the Jews who returned from captivity, Ezra ii. 68, 69- 
 some offered freely for the house of God to set it up in its place ; they 
 gave after their ability unto the treasure of the work. 
 
679 
 
 Corresponding with beneficence is gratitude, which is shown in 
 the requital, or, where this is impossible, in the thankful sense of 
 a kindness. 2 Sam. ix. i. David said, Is there yet any that is left of 
 the house of Saul, that I may show him kindness for Jonathan's sake ? 
 xix. 34, &c. the king said unto Barzillai, Come thou over with me, and 
 I will feed thee with me — . 1 Kings ii. 7. show kindness unto the sons 
 of Barxillai the Gileadite. 
 
 Opposed to this is ingratitude. Prov. xvii. 13. whoso rewardeth 
 evil for good, evil shall not depart from his house. Eccles. ix. 15. he 
 by his wisdom delivered the city, yet no man remembered that same poor 
 man. 
 
 
 - 
 
CHAP. XV. 
 
 Of 
 
 THE RECIPROCAL DUTIES OF Man TOWARDS HIS NEIGHBOUR; 
 AND SPECIALLY OF PRIVATE DUTIES. 
 
 JL hus far we have treated of the virtues or special duties which man 
 owes to his neighbour simply as such; we are next to consider those 
 which originate in circumstances of particular relationship. These duties 
 are either private or public. 
 
 
 The private duties are partly domestic, and partly such as are ex- 
 ercised towards those not of our own house. Gen. xviii. 19. / know 
 him, that he will command his children, and his household after him, and 
 they shall keep the way of Jehovah. 1 Tim. v. 8. if any provide not for 
 his own, and specially for those of his own house, he hath denied the faith, 
 and is worse than an infidel. 
 
 Under domestic duties are comprehended the reciprocal obligations 
 of husband and wife, parent and child, brethren and kinsmen, master 
 and servant. 
 
 The duties of husband and wife are mutual or personal. 
 
 Mutual duties. 1 Cor. vii. 3. let the husband render unto the wife 
 due benevolence, and likewise also the wife unto the husband. 
 
 The personal duties appertaining to either party respectively are, first, 
 those of the husband. Exod. xxi. 10, 11. her food, her raiment, and her 
 duty of marriage shall he not diminish ; and if he do not these three unto 
 
681 
 
 her, &c. ProV. v. 18, 19. rejoice with the wife of thy youth. Esther i. 22. 
 every man should bear rule in his own house. 1 Cor. xi. 3. / would have 
 you know that the head of every man is Christ, and the head of the 
 woman is the man. Eph. v. 25. husbands, love your wives, even as 
 Christ also loved the church. Col. iii. 19. husbands, love your wives, 
 and be not bitter against them. 1 Pet. iii. 7. likewise, ye husbands, dwell 
 with them according to knowledge, giving honour unto the wife, as unto 
 the weaker vessel. The contrary is reproved Mai. ii. 13, 14, &c. Jehovah 
 hath been witness between thee and the wife of thy youth, against whom 
 thou hast dealt treacherously — . Prov. v. 20, 21. why wilt thou, my son, 
 be ravished with a strange woman ? 
 
 Personal duties of the wife. Prov. xiv. 1. every wise woman buildeth 
 her house, xix. 14. a prudent wife is from Jehovah, xxxi. 11, &c. the 
 heart of her husband doth safely trust in her. 1 Cor. xi. 3, &c. the woman 
 is the glory of the man ; for the man is not of the woman, but the woman 
 of the man. Eph. v. 22 — 24. wives, submit yourselves unto your own 
 husbands, as unto the Lord; for the husband is the head of the wife, even 
 as Christ is the head of the church, and he is the Saviour of the body ; there- 
 fore as the church is subject unto Christ, so let the wives be to their own 
 husbands in every thing. Col. iii. 18. wives, submit yourselves unto your 
 own husbands, as it is ft in the Lord. Tit. ii. 4, 5. that they may teach 
 the young women to be sober, to love their husbands, to love their children, 
 to be discreet, chaste, keepers at home, good, obedient to their own husbands, 
 that the word of God be not blasphemed. 1 Pet. iii. 1, &c. likewise, ye 
 wives, be in subjection to your own husbands, &c. The same is implied in 
 the original formation of the woman : Gen. ii. 22. the rib which Jehovah 
 had taken from man, made he a woman; it cannot therefore be fitting 
 that a single member, and that not one of the most important, should 
 be independent of the whole body, and even of the head. Finally, such 
 is the express declaration of God : Gen. iii. 16. he shall rule over thee. 7 
 
 7 My author and disposer, what thou bidd'st 
 Unargu'd I obey; so God ordains; 
 God is thy law, thou mine. Paradise Lost, IV. 635. 
 
 4 S Was 
 
682 
 
 Offences against these duties. Exod. iv. 25. a bloody husband art 
 thou to me. Job ii. 9. then said his wife unto him, Dost thou still 
 retain thine integrity f &c. 2 Sam. vi. 20. Michal the daughter of Saul 
 eame out to meet David, and said, &c. Prov. ix. 13. a foolish woman 
 is clamorous, vii. 11. her feet abide not in her house? xiv. 1. the foolish 
 plucketh it down with her hands, xix. 13. the contentions of a wife are 
 a continual dropping. See also xxvii. 15. xxi. 9. it is better to dwell in 
 a corner of the house top, than with a brawling woman in a wide house. 
 v. 19. it is better to dwell in the wilderness, than with a contentious and 
 an angry woman. See also xxv. 24. Eccles. vii. 26. / find more bitter 
 than death the woman whose heart is snares and nets, and her hands as 
 bands : whoso pleaseth God shall escape from her, but the sinner shall 
 be taken by her. Above all, adultery : Deut. xxii. 14, 20. / took this 
 woman, and when I came unto her, I found her not a maid ......if this 
 
 thing be true, he. 
 
 The duties of parents are inculcated Deut. iv. 9. teach them thy 
 sons, and thy sons' sons. vi. 6, 7. these words which I command thee this 
 
 Was she thy God, that her thou didst obey 
 Before his voice, or was she made thy guide, 
 Superior, or but equal, that to her 
 Thou didst resign thy manhood, and the place 
 Wherein God set thee above her made of thee 
 And for thee, whose perfection far excell'd 
 Hers in all real dignity. X. 145. 
 
 • • To thy husband's will 
 
 Thine shall submit; he over thee shall rule. Ibid. 195. 
 
 See also Tetrachordon : ' But St. Paul ends the controversy that indelible character 
 
 of priority which God crowned him with.' Prose Works, II. 121, 122. 
 
 8 ' Nevertheless, as I find that Grotius on this place hath observed, the Christian emperors, 
 Theodosius the second and Justinian, men of high wisdom and reputed piety, decreed it to 
 be a divorcive fornication, if the wife attempted either against the knowledge, or obstinately 
 against the will of her husband, such things as gave open suspicion of adulterizing, as 
 the wilful haunting of feasts, and invitations with men not of her near kindred, the lying 
 forth of her house without probable cause, the frequenting of theatres against her husband's 
 mind,' &c. Doctrine and Discipline of Divorce, II. 45. 
 
683 
 
 day, sliall be in thine heart, and thou shalt teach them diligently unto thy 
 children. Prov. xiii. 24. he that spareth his rod hateth his son ; but he 
 that loveth him chasteneth him betimes. Prov. xix. 18. chasten thy son 
 while there is hope, and let not thy soul spare for his crying, xxii. 6. 
 train up a child in the way he should go, and when he is old he will not 
 depart from it. v. 15. foolishness is bound in the heart of a child; but 
 the rod of correction shall drive it far from him. xxiii. 13, 14. withhold 
 not correction from the child; for if thou beatest him with the rod, he 
 shall not die: thou shalt beat him with the rod, and deliver his soul from 
 hell. xxix. 15, 17- the rod and reproof give wisdom. Lam. iii. 27, 28. 
 it is good for a man that he bear the yoke in his youth. Deut. xxi. 
 18 — 20. if a man have a stubborn and rebellious son, which will not 
 obey the voice of his father or the voice of his mother, and that when 
 they have chastened him will not hearken unto them. Eph. vi. 4. ye 
 fathers, provoke not your children to wrath; but bring them up in the 
 nurture and admonition of the Lord. Coloss. iii. 21. fathers, provoke 
 not your children to anger, lest they be discouraged. 
 
 The opposites are, first, unbounded indulgence; as that of Eli the 
 priest, 1 Sam. ii. and of David towards his sons Absalom and Adonijah, 
 1 Kings i. 6. whom his father had not displeased at any time in saying, 
 Why hast thou done so ? Gen. xxv. 28. Isaac loved Esau, because 
 he did eat of his venison. 
 
 Secondly, excessive severity. 1 Sam. xiv. 44. thou shalt surely die, 
 Jonathan. 
 
 The duties op children are prescribed Gen. ix. 23. Shem and 
 Japheth took a garment — . xxiv. 15, &c. with her pitcher upon her 
 shoulder — . xxix. 9- Rachel came with her father's sheep. Exod. ii. 16. 
 they came and drew water, and filed the troughs to water their father's 
 flock, xviii. 7- Moses went out to meet his father-in-law. xx. 12. honour 
 thy father and thy mother. Lev. xix. 3. ye shall fear every man his 
 mother and his father. 1 Sam. xx. 32. Jonathan answered Saul his 
 
 4s 2 
 
684 
 
 i 
 
 father, and said unto him, Wherefore shall he be slain ? what hath he 
 
 done? 1 Kings ii. 19. JBathsheba went unto king Solomon and the 
 
 king rose up to meet her. Prov. i. 8. my son, hear the instruction of 
 thy father, and forsake not the law of thy mother, vi. 20, 21. my son, 
 keep thy father's commandment, xxiii. 22, 24, 25. hearken unto thy 
 father that begat thee, and despise not thy mother when she is old. 
 Jer. xxxv. 5, 6. our father commanded us, saying — . Eph. vi. 1 — 3. 
 children, obey your parents in the Lord; for this is right: honour thy 
 father, &c. Coloss. iii. 20. children, obey your parents in all things ; for 
 this is well pleasing unto the Lord. 1 Tim. v. 4. if any widow have 
 children or nephews, let them learn first to show piety at home, and to 
 requite their parents, for that is good and acceptable before God. 
 
 Contrary to the above is the conduct of Ham, Gen. ix. 22. Ham 
 saw the nakedness of his father. Exod. xxi. 15. he that smiteth his father, 
 or his mother, shall surely be put to death, v. 17. he that curseth his 
 father, or his mother, shall surely be put to death. See also Lev. xx. 9. 
 Deut. xxi. 18. if a man have a stubborn and rebellious son — . xxvii. 16. 
 cursed be he that setteth light by his father or his mother. Prov. x. 1. 
 a wise son maketh a glad father, but a foolish son is the heaviness of his 
 mother, xix. 26. he that wasteth his father, &c. xx. 20. whoso curseth 
 his father or his mother, his lamp shall be put out in obscure darkness. 
 xxiii. 22. hearken unto thy father that begat thee — . xxviii. 24. whoso 
 robbeth his father or his mother — . xxx. 17. the eye that mocketh at his 
 father, and despiseth to obey his mother, the ravens of the valley shall 
 pick it out, and the young eagles shall eat it. Matt. xv. 5. ye say, Who- 
 soever shall say to his father or mother, It is a gift and honour not 
 
 his father or mother, he shall be free. See also Mark vii. 11, 12. 
 Also an extravagant and preposterous regard. Matt. viii. 21, 22. suffer 
 me first to go and bury my father. 
 
 Analogous to the relation of parent and child are those of guardian 
 and ward, teacher and pupil, elder and younger; in a word, of supe- 
 rior and inferior, whatever be the ground of distinction. 
 
685 
 
 For the duties of guardians, see 2 Kings xi. 4, &c. he shewed them 
 the king's son, &C. 
 
 The duties of wards. 2 Kings xii. 2. Jehoash did that which was 
 right in the sight of Jehovah all his days, wherein Jehoiada the priest 
 instructed him. 
 
 The prophet Samuel did not consider it beneath his dignity in 
 his old age, after having exercised the most important public functions, 
 to discharge the office of teacher in the schools of the prophets. 9 
 1 Sam. xix. 20. they saw the company of the prophets prophesying, and 
 Samuel standing as appointed over them. 
 
 The duties of pupils. 1 Kings xix. 21. he went after Elijah, and 
 ministered unto him. 2 Kings ii. 2, 4, 6. I will not leave thee. 
 
 The duties of the elder. Prov. xvi. 31. the hoary head is a crown 
 of glory, if it be found in the way of righteousness. Tit. ii. 2. that the 
 aged men be sober, grave, temperate, sound in faith, in charity, in 
 patience. 
 
 The reverse. Job xx. 11. his bones are full of the sin of his youth, 
 which shall lie down with him in the dust. Isai. lxv. 20. the sinner being 
 an hundred years old shall be accursed. 
 
 The duties of the younger. Lev. xix. 32. thou shalt rise up before 
 the hoary head — . 2 Chron. xxxiv. 3. in the eighth year of his reign, 
 while he was yet young, he began to seek after God. Job xxxii. 4. 
 
 9 It will be remembered that Milton was reproached by his enemies with having been 
 a schoolmaster. In the Transproser Rehearsed, written by R. Leigh, Oxon. 1673, 12mo. he 
 is called a Lathi Secretary and an English Schoolmaster^ p. 128. and Salmasius in his posthumous 
 reply to the ' Defence of the People of England/ describes him as ' ludimagister in schola 
 triviali Londinensi.' Newton and Symmons have vindicated him from this crime with more 
 seriousness than the charge seems to deserve. 
 
686 
 
 Elihu had waited till Job had spoken, because they were elder than he. 
 v. 6. I am young, and ye are very old; wherefore I was afraid, and 
 durst not show you mine opinion. Psal. xxv. 7. remember not the sins of 
 my youth — . cxix. 9. wherewithal shall a young man cleanse his way? — . 
 
 cxlviii. 12. young men and maidens praise the name of Jehovah. 
 
 Eccles. xi. 9, 10. rejoice, O young man, in thy youth but know thou, 
 
 that for all these things God will bring thee into judgement, xii. 1 — 3. 
 remember now thy Creator in the days of thy youth. 1 Tim. iv. 12. let no 
 man despise thy youth. 2 Tim. iii. 15. from a child thou hast known the 
 holy scriptures. Tit. ii. 6. young men likewise exhort to be sober-minded. 
 
 The reverse. 2 Kings ii. 23. there came forth little children out of 
 the city, and mocked him. 2 Chron. xxxvi. 9- Jehoiachin was eight years 
 
 old when he began to reign and he did that which was evil in the 
 
 sight of Jehovah. Psal. lviii. 3. the wicked are estranged from the womb. 
 Prov. xx. 11. even a child is known by its doings. Isai. iii. 5. the child 
 shall behave himself proudly against the ancient. 
 
 The duties of superiors. Ruth ii. 4. Boaz said unto the reapers, 
 Jehovah be with you. Psal. xlix. 20. man that is in honour, and under- 
 standeth not, is like the beasts that perish. Prov. iii. 35. the wise shall 
 inherit glory. 1 Pet. iv. 10. as every man hath received the gift, even so 
 minister the same one to another, as good stewards of the manifold grace 
 of God. 
 
 The reverse. Prov. xxvi. 1. as snow in summer, and as rain in 
 harvest, so honour is not seemly for a fool. Eccles. x. 5, 6. there is an 
 evil that I have seen under the sun, as an error which proceedeth from 
 the ruler ; folly is set in great dignity — . Isai. xxiii. 9. to stain the pride 
 of all glory — . 
 
 We are forbidden to glory in nobility of birth, or in rank, how- 
 ever exalted. Deut. xxvi. 5, &c. thou shalt speak and say before Jehovah 
 thy God, A Syrian ready to perish was my father — . Job xii. 21. he 
 
687 
 
 poureth contempt upon princes. Psal. lxxv. 7. God is the judge, he putteth 
 down one, and setteth up another, cxiii. 7- he raiseth up the poor out 
 of tJw dust. Isai. xxxii. 8. the liberal deviseth liberal things, and by 
 liberal things shall he stand. John i. 13. which were born, not of blood — . 
 iii. 6. that which is born of the flesh is flesh, viii. 39- if ye were Abra- 
 ham's children, ye would do the works of Abraham. 
 
 Opposed to the proper duty of a superior, is an unauthorized 
 assumption of censorial power. 1 Pet. iv. 15. a busybody in other men's 
 matters. 
 
 The duties of inferiors. Prov. xxvi. 8. as he that bindeth a stone 
 in a sling, so is he that giveth honour to a fool. Ruth ii. 4. they answered 
 him, Jehovah bless thee. v. 7. / pray you, let me glean and gather after 
 the reapers. 2 Kings ii. 15. they came to meet him, and bowed themselves 
 to the ground before him. Luke xiv. 9, 10. when thou art bidden, go arid 
 sit down in the lowest room. Rom. xiii. 7. render therefore to all their 
 dues honour to whom honour. * 
 
 The reverse. James ii. 2, &c. if there come unto your assembly a man 
 with a gold ring, &c. 
 
 The duties of brethren and kinsmen. Gen. iv. 7. unto thee shall 
 be his desire, and thou shalt rule over him. xiii. 8. let there be no strife, 
 I pray thee, between thee and me.... for we be brethren, xxix. 11. Jacob 
 kissed Rachel, and lifted up his voice, and wept. v. 13. he ran to meet 
 him, and embraced him, and kissed him. xliii. 33. they sat before him, 
 the first-born according to his birth-right — . Psal. cxxxiii. 1. behold how 
 good and how pleasant it is for brethren to dwell together in unity. 
 
 The reverse. 2 Chron. xxi. 4. he slew all his brethren — . v. 13. and 
 also hast slain thy brethren of thy father's house, which were better than 
 thyself. Prov. xviii. 19. a brother offended is harder to be won than a 
 strong city. 
 
 vj 
 
mm 
 
 The duties of masters. Exod. xxi. 26, 27. if a man strike the eye 
 of his servant, or the eye of his maid, that it perish, he shall let him go 
 free for his eye's sake. Job xxxi. 13. if I did despise the cause of my 
 man-servant, or of my maid-servant, when they contended with me. Psal. 
 ci. 6. he that walketh in a perfect way, he shall serve me. cxxvii. 1, 2. 
 except Jehovah build the house, they labour in vain that build it. Prov. 
 iii. 33. he blesseth the habitation of the just. xiv. 11. the tabernacle of the 
 upright shall flourish, xv. 6. in the house of the righteous is much treasure. 
 xxiv. 3, 4. through wisdom is an house builded, &c. xxvii. 23. be thou 
 diligent to know the state of thy flocks — . xxix. 21. he that delicately 
 bringeth up his servant from a child, shall have him become his son at 
 
 the length. Luke xvii. 7 — 10. which of you having a servant plowing 
 
 will not rather say unto him, Make ready wherewith I may sup doth 
 
 he thank that servant because he did the things that were commanded 
 him ? I trow not. Eph. vi. 9- and ye, masters, do the same things unto 
 them, forbearing threatening; knowing that your master also is in heaven, 
 neither is there respect of persons with him. Col. iv. 1. masters, give 
 unto your servants that which is just and equal, &c. 1 Tim. iii. 5. if 
 a man know not how to rule his own house, &c. 
 
 The reverse. Prov. iii. 33. the curse of Jehovah is in the house of the 
 wicked, xi. 29- he that troubleth his own house shall inherit the wind. 
 xiv. 11. the house of the wicked shall be overthrown, xv. 6. in the revenues 
 of the wicked is trouble, v. 25. Jehovah will destroy the house of the proud. 
 
 Respecting the possession of slaves, and the extent of the mas- 
 ter's authority, see Gen. xvii. 12. he that is born in the house, or 
 bought with money of any stranger — . Levit. xix. 20. whosoever lieth 
 carnally with a woman that is a bondmaid, &c. xxv. 44 — 46. both thy 
 bondmen and thy bondmaids which thou shalt have, &c. 1 Cor. vii. 21, 22. 
 
 let every man abide in the same calling wherein he was called art 
 
 thou called being a servant, care not for it. See also the epistle to 
 Philemon. Concerning the forfeiture, by insolvency, of the rights of 
 freedom, see 2 Kings iv. 1. the creditor is come to take unto him my 
 
689 
 
 two sons to be bondmen. Matt, xviii. 25. his lord commanded him to be 
 sold, and his wife, &c. 
 
 Respecting the punishment of slaves, see Gen. xvi. 6. behold, the maid 
 is in thine hand, do to her as it pleaseth thee. Prov. xxix. 19. a servant 
 will not be corrected by words ; for, though he understand, he will not 
 answer. Punishment, however, should not exceed due limits. Exod. 
 xxi. 20, 21, 26, 27. if a man smite his servant, or his maid, and he die — . 
 
 Respecting the manumission of Hebrew slaves, see Exod. xxi. 2 — 4. 
 Levit. xxv. 39, 40. Deut. xv. 12, 13, 16, 17, &c. Jer. xxxiv. 
 
 The duties of servants. Gen. xvi. 9. the angel of Jehovah said unto 
 her, Return to thy mistress, and submit thyself under her hands, xxiv. 9- 
 the servant put his hand under the thigh of Abraham his master, and 
 sware to him — . Prov. xvii. 2. a wise servant shall have rule over a son 
 that causeth shame — . xxv. 13. so is a faithful messenger to them that 
 send him, for he refresheth the soul of his masters, xxvii. 18. he that 
 waiteth on his master shall be honoured. Eph. vi. 5 — 8. servants, be 
 obedient to them that are your masters according to the flesh, with fear 
 and trembling, in singleness of your heart, as unto Christ — . See also 
 Col. iii. 22, &c. 1 Tim. vi. 1, 2. let as many servants as are under the 
 yoke count their own masters worthy of all honour, that the name of God 
 and his doctrine be not blasphemed: and they that have believing masters, 
 
 let them not despise them because they are faithful and beloved. Tit. 
 
 ii. 9, 10. exhort servants to be obedient unto their own masters, and to 
 please them in all things, not answering again, not purloining, but showing 
 all fidelity, that they may adorn the doctrine of God our Saviour in all 
 things. 1 Pet. ii. 18, 19. servants, be subject to your masters with all fear, 
 not only to the good and gentle, but also to the froward ; for this is 
 thankworthy — . 
 
 The reverse. Gen. xvi. 4. her mistress was despised in her eyes. 
 2 Kings v. 20, &c. Gehazi, the servant of Elisha the man of God, said, 
 
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690 
 
 Behold, my master hath spared Naaman this Syrian, in not receiving 
 at his hands that which he brought; but as Jehovah liveth, I will run 
 after him, and take somewhat of him. Prov. x. 26. as vinegar to the 
 
 teeth so is the sluggard to them that send him. xxvi. 6. he that 
 
 sendeth a message by the hand of a fool cutteth off the feet, and drinketh 
 damage, xxx. 22, 23. for a servant when he reigneth, &c. 
 
 
 ■ 
 
 . tlfi '.) 
 
CHAP. XVI. 
 
 Or 
 
 THE REMAINING CLASS OF PRIVATE DUTIES. 
 
 JL hus far of domestic duties. We are next to speak of those which 
 are exercised towards strangers. 
 
 The principal virtues in this class are almsgiving and hospitality. 
 
 Almsgiving consists in affording relief to the poor, espe- 
 cially TO SUCH AS ARE BRETHREN, IN PROPORTION TO OUR MEANS, 
 OR EVEN BEYOND THEM, WITHOUT OSTENTATION, AND FROM THE 
 
 motive of true charity. 1 Exod. xxiii. 11. the seventh year thou 
 shall let the land rest, and lie still, that the poor of thy people may eat. 
 Deut. xv. 2. this is the manner of the release, &c. v. 11. thou shalt open 
 thine hand wide unto thy brother, to thy poor and to thy needy, in thy 
 land. xxiv. 19 — 21. when thou cuttest down thine harvest in thy field — . 
 Luke iii. 11. he that hath two coats, let him impart to him that hath 
 
 none. xiv. 12 — 14. when thou mdkest a dinner call not thy friends 
 
 lest they also hid thee again hut call the poor, the lame, &c. xvi. 9- 
 
 make to yourselves friends of the mammon of unrighteousness, that when 
 ye fail, they may receive you into everlasting habitations. Christ him- 
 self, although poor, set us an example of this virtue. John xiii. 29. 
 that he should give something to the poor. Eph. iv. 28. rather let him 
 labour that he may have to give to him that needeth. 
 
 1 Milton, when speaking of his mother, particularly notices her charitable disposition. 
 
 'Londini sum natus matre probatissima, et eleemosynis per viciniam potissimum nota.' 
 
 Defensio Secunda pro Populo Anglicano. Prose Works, V. 230. 
 
 4 T 2 
 
692 
 
 In proportion to our means. Matt. x. 42. whosoever shall 
 give to drink unto one of these little ones a cup of cold water only 
 in my name — . Luke xi. 41. rather give alms of such things as ye 
 have. Acts iii. 6. silver and gold have 1 none, but such as I have 
 give I thee. 2 Cor. viii. 12, 13. if there be first a willing mind, it is 
 accepted according to that a man hath, and not according to that he 
 hath not 
 
 Or even beyond them. Luke xxi. 4. all these have of their abun- 
 dance cast in unto the offerings of God, but she of her penury hath cast 
 in all the living that she had. 2 Cor. viii. 3. to their power, I bear record, 
 yea, and beyond their power, they were willing of themselves. He subjoins 
 however, v. 13. I mean not that other men be eased, and ye burdened; 
 but by an equality, that now at this time your abundance may be a supply 
 for their want. On this, as on similar occasions, we are to be guided 
 by geometrical rather than by arithmetical proportion, regulating our 
 bounty according to the rank and dignity, the education and previous 
 condition of each individual ; lest we fall into the absurdity of equalizing 
 those whom nature never intended for an equality. 
 
 To the poor ; that is, to such as are unable to support themselves 
 by their own labour and exertions. Lev. xxv. 35. if thy brother be waxen 
 poor, and fallen in decay with thee, then thou shalt relieve him : yea, 
 though he be a stranger. Deut. xv. 7, &c. if there be among you a poor 
 man, &c. 2 Thess. iii. 10. if any would not work, neither should he eat. 
 Hence we are not bound to relieve those vagrants and beggars who 
 are such of choice, and not of necessity, v. 11, 12. we hear that there 
 are some which walk among you disorderly, working not at all, but are 
 busybodies ; now them that are such we command and exhort by our 
 Lord Jesus Christ, that with quietness they work, and eat their own 
 bread. Among the poor are to be reckoned orphans and widows, 
 on account, of the desolate situation of the one, and the tender age 
 of the other. Exod. xxii. 22 — 24. ye shall not c{fflict any widow or 
 fatherless child. Deut. x. 18. he doth create the judgement of the father- 
 
less and widow, xiv. 28, 29. at the end of three years thou shalt 
 
 bring forth all the tithe of thine increase and the stranger, and the 
 
 fatherless, and the widow, which are within thy gates, shall come, and 
 shall eat and be satisfied, xxvii. 19- cursed be he that perverieth the 
 judgement of the fatherless or widow. Job xxix. 11, &c. because I deli- 
 vered the poor that cried, and tJie fatherless — . xxxi. 16. if I have with- 
 held the poor from their desire, or have caused the eyes of the widow to 
 fail; or have eaten my morsel myself alone, and the fatherless have not 
 eaten thereof. Psal. lxviii. 5. a father of the fatherless, and a judge of 
 the widows, is God in his holy habitation, cxlvi. 9. he relieveth the father- 
 less and widow. Prov. xxiii. 10, 11. enter not into the fields of the father- 
 less; for their redeemer is mighty. To these may be added such as 
 are weak or helpless from any cause whatever, and all who are in afflic- 
 tion, especially for religion's sake. Isai. lviii. 7- is it not to deal thy bread 
 to the hungry, and that thou bring the poor that are cast out to thy 
 house f when thou seest the naked, that thou cover him, and that thou 
 hide not thyself from thine own flesh ? Matt. xxv. 36. naked, and ye 
 clothed me ; sick, &c. Luke xiv. 13. call the poor, the maimed, the lame, 
 the blind. Heb. vi. 10. God is not unrighteous to forget your work and 
 labour of love which ye have showed toward his name, in that ye have 
 ministered to the saints, and do minister. 
 
 Without ostentation. Prov. xxi. 14. a gift in secret pacifieth 
 anger, and a reward in the bosom strong wrath. Matt. vi. 1, &c. when 
 thou doest thine alms, do not sound a trumpet before thee — . 2 Cor. viii. 24. 
 wherefore show ye to them, and before the churches, the proof of your 
 love, and of our boasting on your behalf. 
 
 Out of true charity. 1 Cor. xiii. 3. though I bestow all my goods 
 to feed the poor, and though I give my body to be burned, and have not 
 charity, I am nothing. Not therefore of compulsion. 2 Gor. viii. 3. 
 they were willing of themselves, v. 8. / speak not by commandment, but 
 by occasion of the forwardness of others, and to prove the sincerity of 
 your love. 
 
694 
 
 Scripture everywhere declares that the reward of almsgiving is 
 great. Job xxix. 11 — 25. when the ear heard me, then it blessed me 
 
 because I delivered the poor that cried, &c. Psal. xli. 1. blessed is 
 
 he that considereth the poor: Jehovah will deliver him in the time of 
 trouble, cxii. 9. compared with 2 Cor. ix. 8, 9. God is able to make all 
 grace abound toward you, that ye, always having all sufficiency in aU 
 things, may abound to every good work; as it is written, He hath dis- 
 persed abroad, he hath given to the poor, his righteousness remaineth for 
 ever. Pro v. xiv. 21. he that hath mercy on the poor, happy is he. xix. 17. 
 he that hath pity upon the poor lendeth to Jehovah, and that which he 
 hath given will he pay him again, xxii. 9. he that hath* a bountiful eye 
 shall be blessed, for he giveth of his bread to the poor, xxviii. 27. he 
 that giveth to the poor shall not lack. Isai. lviii. 6, &c. is it not to deal 
 thy bread to the hungry ? &c. then shall thy light break forth as the morn- 
 ing. Matt. x. 40 — 42. he that receiveth you, receiveth me, and he that 
 receiveth me, receiveth him that sent me. xxv. 34, 35. come, ye blessed 
 of my Father .....for I was an hungred, and ye gave me meat — . Luke 
 
 xi. 41. give alms and behold, all things are pure unto you. xii. 33. 
 
 provide yourselves bags which wax not old, a treasure in the heavens that 
 faileth not. xiv. 12 — 14. thou shalt be blessed, for they cannot recompense 
 thee. Acts x. 2 — 4. thy prayers and thine alms are come up for a 
 memorial before God. 2 Cor. ix. 6. he which soweth bountifully shall reap 
 also bountifully. 1 Tim. vi. 18, 19. laying up in store for themselves a good 
 foundation against the time to come, that they may lay hold on eternal life. 
 
 On the other hand, the neglect of this duty is condemned, Prov. 
 xxi. 13. whoso stoppeth his ears at the cry of the poor, he also shall cry 
 himself, but shall not be heard, xxviii. 27- he that hideth his eyes shall 
 have many a curse. Matt. xxv. 45. inasmuch as ye did it not to one of 
 the least of these, ye did it not to me. 2 Cor. ix. 6. he which soweth 
 sparingly, shall reap also sparingly. 
 
 Hospitality consists in receiving under our own roof, or providing 
 for the kind reception of the poor and strangers ; especially such as are 
 
695 
 
 recommended to us by the churches, or by our brethren in the faith, 
 Deut. xxiii. 7, 8. thou shaft not abhor an Edomite, for he is thy brother ; 
 thou shalt not abhor an Egyptian, because thou wast a stranger in his land. 
 Job xxxi. 32. the stranger did not lodge in the street — . Rom. xii. 13. 
 distributing to the necessity of saints, given to hospitality, xvi. 2. that ye 
 receive her in the Lord, as becometh saints, and that ye assist her in 
 whatsoever business she hath need of you, for she hath been a succourer 
 of many, and of myself also. Heb. xiii. 2. be not forgetful to entertain 
 strangers ; for thereby some have entertained angels unawares. 1 Pet. 
 iv. 9. use hospitality one to another without grudging. 3 John 5, 6, &c. 
 beloved, thou doest faithfully whatsoever thou doest to the brethren, and 
 to strangers; which have borne witness of thy charity before the church. 
 The reward of a hospitable spirit is signally exemplified in the woman 
 of Sarepta, and in the Shunammite, who received prophets under their 
 roof. 
 
 Injury or oppression of guests or strangers was forbidden by various 
 laws, recorded Exod. xxii. 21, &c Levit. xix. 33, 34. Deut. x. 18, 19. 
 
 w Opposed to this is inhospitality. Deut. xxvii. 19. cursed be he 
 that perverteth the judgement of the stranger. Ezek. xxii. 29- they have 
 vexed the poor and needy, yea, they have oppressed the stranger wrong- 
 fully. 3 John 10. not content therewith, neither doth he himself receive 
 the brethren, and forbiddeth them that would, and casteth them out of the 
 church. 
 
 
CHAP. XVII. 
 
 Of 
 public Duties towards our Neighbour. 
 
 Hitherto we have treated of the private duties of man towards his 
 neighbour. Public duties are of two kinds, political and ecclesiastical. 
 
 Under political duties are comprehended the obligations of the 
 magistrate and the people to each other, and to foreign nations. 
 
 The duties of the magistrate to the people are described 
 Exod. xxiii. 8. thou shalt take no gift, for the gift blindeth the wise. 
 xxxii. 11. Moses besought Jehovah his God, and said, Jehovah, 
 why doth thy wrath wax hot against thy people? Lev. xix. 15. thou 
 shalt not respect the person of the poor, nor honour the person of the 
 mighty ; but in righteousness shalt thou judge thy neighbour. Num. xi. 
 •11, &c. wherefore have I not found favour in thy sight, that thou lay est 
 the burden of all this people upon me? xiv. 13. Moses said unto 
 Jehovah, Then the Egyptians shall hear it — . Deut. i. 9. I am not able 
 to bear you myself alone, xvii. 20. that his heart be not lifted up above 
 his brethren, and that he turn not aside from the commandment to the 
 right hand or to the left. 1 Kings ii. 3. keep the charge of Jehovah thy 
 God — . iii. 8 — 10. give thy servant an understanding heart to judge thy 
 people — . See also 2 Chron. i. 10. 1 Chron. xiii. 2. David said unto all 
 the congregation of Israel, If it seem good unto you, and that it be of 
 Jehovah our God, let us send abroad unto our brethren every where — . 
 xxviii. 2. hear me, my brethren, and my people. 2 Chron. xix. 6. he 
 said to the judges, Take heed what ye do, for ye judge not for man, but 
 
697 
 
 for Jehovah, who is with you in the judgement. Psal. lxxii. 2. he shall 
 judge thy people with righteousness, and thy poor with judgement, lxxv. 2. 
 when I shall receive the congregation, I will judge uprightly, lxxxii. 3. 
 defend the poor and fatherless. Prov. xi. 14. where no counsel is, the 
 people fall; but in the multitude of counsellors there is safety, xvi. 12. 
 it is an abomination to kings to commit wickedness, for the throne is esta- 
 blished by righteousness, xxix. 4. the king by judgement establisheth the 
 land, but he that receiveth gifts overthroweth it. xviii. 17. he that is 
 first in his own cause seemeth just, but his neighbour cometh and searcheth 
 him. xx. 8. a king that sitteth in the throne of judgement scattereth away 
 all evil with his eyes. xxiv. 23. it is not good to have respect of persons 
 in judgement, xxxi. 1 — 10. the words of king Lemuel, &c. Jer. xxi. 12. 
 thus saith Jehovah... Execute judgement in the morning, xxii. 3, 4. execute 
 ye judgement and righteousness. Neh. v. 14. from the time that I was 
 
 appointed to be their governor / and my brethren have not eaten 
 
 the bread of the governor. Matt. xx. 25 — 27. ye know that the princes 
 of the Gentiles exercise dominion over them, and they that are great 
 exercise authority upon them ; but it shall not be so among you ; but 
 whosoever will be great among you, let him be your minister. See also 
 Mark x. 42, &c. Luke xxii. 25, &c. Rom. xiii. 3, 4. rulers are not 
 
 a terror to good works, but to the evil for he is the minister of God 
 
 to thee for good. 
 
 In the matter of reward and punishment. Psal. ci. 4, &c. afro- 
 ward heart shall depart from me mine eyes shall be upon the 
 
 faithful of the land. Inordinate punishment is forbidden. Deut. xxv. 3. 
 forty stripes he may give him, and not exceed. 1 Kings ii. 26. thou 
 art worthy of death, but I will not at this time put thee to death, 
 because, &c. 
 
 i 
 
 The right of the magistrate as regards the sword. Gen. ix. 6. 
 
 whoso sheddeth man's blood, by man shall his blood be shed. Job xii. 18. 
 
 he looseth the bond of kings. Psal. lxxv. 6. promotion cometh neither 
 
 from the east, nor from the west, nor from the south. Prov. viii. 15, 16. 
 
 4 u 
 
698 
 
 by me kings reign. Dan. ii. 21. he changeth the times and the seasons. 
 iv. 17. that the living may know that the most High ruleth in the kingdom 
 of men. v. 18 — 20. the most high God gave Nebuchadne%%ar thy father 
 
 a kingdom, and majesty, &c but when his heart was lifted up 
 
 he was deposed from his kingly throne. Rom. xiii. 1, &c. let every soul 
 
 be subject unto the higher powers for he beareth not the sword in 
 
 vain; if therefore not in vain, much less for the injury of the 
 good. 8 1 Pet. ii. 13, 14. as unto them that are sent by him for the punish- 
 ment of evil doers. 
 
 Of the election of magistrates, see Exod. xviii. 21. thou shalt pro- 
 vide out of all the people able men, and place such over them. 
 
 Numb. xi. 16, 17, 25. gather unto me seventy men — . Deut. i. 13, &c. 
 take you wise men and understanding — . 1 Sam. xi. 15. compared with 
 
 xii. 1. all the people went to Gilgal, and there they made Saul king 
 
 behold, I have hearkened unto your voice in all that ye said unto me, and 
 have made a king over you. 2 Sam. ii. 4. the men of Judah came, and 
 there they anointed David king over the house of Judah. 
 
 The following texts show what is contrary to the duties of the 
 magistrate. Psal. xxvi. 10. their right hand is full of bribes, xciv. 20. 
 shall the throne of iniquity have fellowship with thee ? Prov. xvii. 23. 
 a wicked man taketh a gift out of the bosom to pervert the ways of judge- 
 ment, xxi. 7. they refuse to do judgement, xxviii. 15, 16. as a roaring 
 lion and a ranging bear, so is a wicked ruler over the poor people. 
 xxix. 4. he that receiveth gifts overthroweth the land. v. 12. if a ruler 
 hearken to lies, all his servants are wicked. Eccles. iv. 13. better is a poor 
 and wise child, than an old and foolish king who will no more be admo- 
 nished, x. 5, 6. there is an evil which I have seen under the sun, as an 
 
 2 ' Definiendo enim explicate nequis errare et opiniones hinc stolidas aucupari possit, qui 
 sint magistratus potestatis hujus ministri, et quam ob causam subjectos esse nos hortetur; 
 ' Magistratus non sunt timori bonis operibus, sed malis ; boni a potestate hac laudem adi- 
 piscentur ; magistratus minister est Dei nostro bono datus ; non frustra gladium gerit, vindex 
 ad iram ei qui malum facit." Pro Populo Anglicano Defensio. Prose Works, V. 87. 
 
699 
 
 error which proceedeth from the ruler; folly is set in great dignity — . 
 v. 16, 17. woe to thee, O land, when thy king ,is a child, and thy princes 
 eat in the morning. Isai. i. 23. thy princes are rebellious and companions 
 of thieves, every one loveth gifts, and followeth after rewards, they judge 
 not the fatherless, neither doth the cause of the widow come unto them. 
 iii. 4. / will give children to be their princes, and babes shall rule over 
 them. v. 12. as for my people, children are their oppressors, and women 
 rule over them. v. 14. Jehovah will enter into judgement with the ancients 
 of his people — . v. 23. which justify the wicked for reward, x. 12. 
 / will punish the fruit of the stout heart of the king of Assyria. Ezek. 
 xxix. 3. behold, I am against thee, Pharaoh king of Egypt, &c. Amos 
 v. 7- ye who turn judgement to wormwood — . See also vi. 12. Micah 
 iii. 11. the heads thereof judge for reward — . vii. 3. the prince asketh, 
 and the judge asketh for a reward. 
 
 The licentiousness of courts is exposed, Gen. xii. 15. the princes 
 also of Pharaoh saw her and commended her before Pharaoh. Prov. 
 xxv. 5. take away the wicked from before the king, and his throne shall 
 be established in righteousness. 2 Chron. xxiv. 17. after the death of 
 Jehoiada came the princes of Judah, &c. Isai. xxii. 15, 16. get thee 
 unto this treasurer, even unto Shebna, which is over the house, &c. 1 Kings 
 xxi. 7. Je%ebel his wife said unto him, Dost thou now govern the kingdom 
 of Israel '? Esth. iii. 6. he thought scorn to lay hands on Mordecai 
 alone — . v. 9- if it please the king, let it be written that they may be 
 destroyed. Dan. vi. 7. all the presidents of the kingdom have con- 
 sulted together to make a royal decree — . 
 
 It is especially the duty of the magistrate to encourage religion and 
 the service of God (public worship in particular), and to reverence the 
 church. Isai. xlix. 23. kings shall be thy nursing fathers, and their 
 queens thy nursing mothers ; they shall bow down to thee with their face 
 toward the earth, and lick up the dust of thy feet. That the church, 
 however, does not stand in need of the superintendence of the magis- 
 trate, but that, if left in peace, she is fully qualified, in the exercise 
 
 4u 2 
 
700 
 
 of her own proper laws and discipline, to govern herself aright, and 
 enlarge her boundaries, is evident from Acts ix. 81. then had the churches 
 rest throughout all Judea and Galilee and Samaria, and were edified, and 
 walking in the fear of the Lord and in the comfort of the Holy Ghost, 
 were multiplied. 
 
 Religion therefore is to be protected by the magistrate, not forced 
 upon the people. 3 Josh. xxiv. 15. if it seem evil unto you to serve 
 
 Jehovah, choose you this day whom ye will serve but as for me and 
 
 my house, we will serve Jehovah. Psal. cv. 14. he suffered no man to do 
 them wrong, yea, he reproved kings for their sokes, saying, Touch not 
 mine anointed, and do my prophets no harm. If then kings are for- 
 bidden to exercise violence against religious persons in any matter what- 
 ever, much more are they forbidden to force the consciences of such 
 persons in the matter of religion itself, especially on points where the 
 magistrate is fully as liable to be mistaken as the pope, and is 
 actually mistaken in many instances ; unless indeed they are content, 
 like him, to be accounted antichrist, a name given to the pope 
 himself chiefly from his encroachments on the consciences of man- 
 kind. True it is, that the Jewish kings and magistrates interposed 
 their judgement in matters of religion, and even employed force in 
 the execution of their decrees ; but this was only in cases where the law 
 of God was clear and express, and where the magistrate might safely 
 decide without danger of mistake or controversy. In our own times, on 
 the contrary, Christians are on many occasions persecuted or subjected 
 
 3 See on this and the following paragraph the treatise On Civil Power in Eccle- 
 siastical Causes, throughout. Again, in the History of Britain : * While they taught com- 
 pulsion without convincement, which not long before they complained of as executed 
 unchristianly against themselves, these intents are clear to have been no better than anti- 
 christian; setting up a spiritual tyranny by a secular power, to the advancing of their 
 own authority above the magistrate, whom they would have made their executioner to 
 punish church-delinquencies, whereof civil laws have no cognizance.' Prose Works, IV. 84. 
 This was one of the paragraphs omitted for political reasons in all the early editions 
 of the History of Britain. It appeared first in the collection of Milton's Works published 
 in 2 vols, folio, 1738. 
 
701 
 
 to punishment for matters either purely controversial, or left by Chris- 
 tian liberty to the judgement of each believer, or concerning which 
 there is no express declaration in the gospel. Against such magis- 
 trates, Christians only in name, many heathen and Jewish rulers will 
 rise in judgement, and among the rest Pontius Pilate himself, whose 
 deference to Jewish opinions was such, that he did not think it dero- 
 gatory to his proconsular dignity to go out to speak to the Jews, 
 when they, from a religious scruple, declined entering the judge- 
 ment-hall. John xviii. 28, 29. So also Gamaliel, Acts v. 39. if it be 
 of God, ye cannot overthrow it; and Gallio, xviii. 15. / will be no 
 judge of such matters. 
 
 For if even the ecclesiastical minister is not entitled to exercise abso- 
 lute authority over the church, much less can the civil magistrate claim 
 such authority. 4 2 Cor. i. 24. not for that we have dominion over 
 your faith, but are helpers of your joy : for by faith ye stand. Coloss. 
 ii. 18. let no man beguile you of your reward in a voluntary humility, &c. 
 1 Pet. v. S. neither as being lords over God's heritage. Rom. xiv. 4. who 
 art thou that judgest another man's servant ? See also James iv. 12. For 
 other arguments to the same effect, I refer to Book I. of this treatise, 
 under the heads of Christ's kingdom, faith, the gospel, Christian liberty, 
 church discipline and its objects. Undoubtedly, as the kingdom of 
 Christ is not of this world, so neither is it sustained by force and 
 compulsion, the supports of earthly rule. Hence the outward profes- 
 sion of the gospel ought not to be made a matter of constraint; and 
 as to the inner parts of religion, faith and liberty and conscience, these 
 are beyond its power, being from their very nature matter of eccle- 
 siastical discipline alone, and incapable of being affected by the deter- 
 minations of human tribunals : not to mention the absurdity and 
 impiety of compelling the conscientious to adopt a religion which 
 
 4 'Why did he lay restraints, and force enlargements upon our consciences in things 
 for which we were to answer God only and the church? God bids us 'be subject for 
 conscience sake,' that is, as to a magistrate, and in the laws, not usurping over spiritual 
 things, as Lucifer beyond his sphere.' Answer to Eikon Basilike. Prose Works, III. 34. 
 
702 
 
 they do not approve, or of constraining the profane to bear a part 
 in that public worship from which God has interdicted them. Psal. 
 1. 16, 17. unto the wicked God said, What hast thou to do to declare my 
 statutes, or that thou shouldest take my covenant in thy mouth f Prov. 
 xv. 8. and xxi. 27. the sacrifice of the wicked is an abomination ; how 
 much more when he bringeth it with a wicked mind? 
 
 For the duties of the people towards the magistrate, see Exod, 
 xxii. 28. thou shalt not revile the gods, nor curse the ruler of thy people, 
 2 Sam. xxi. 17- then the men of David sware unto him, saying, Thou 
 shalt go no more out with us to battle, that thou quench not the light of 
 Israel. Prov. xxiv. 21, 22. my son, fear thou Jehovah and the king. 
 xxix. 26. many seek the ruler's favour, but every man's judgement 
 cometh from Jehovah. Eccles. viii. 2. / counsel thee to keep the king's 
 commandment, and that in regard of the oath of God. Matt. xxii. 21. 
 render unto Ccesar the things that are Ccesar's, and unto God the things 
 that are God's. Rom. xiii. 1. let every soul be subject unto the higher 
 powers — . 1 Tim. ii. 1, 2. / exhort therefore, that first of all supplica- 
 tions be made for all men, for kings, and for all that are in autho- 
 rity. Tit. iii. 1. put them in mind to be subject to principalities and 
 powers, to obey magistrates, to be ready to every good work. 1 Pet. ii. 13. 
 submit yourselves to every ordinance of God for the Lord's sake. 
 
 Even towards unjust magistrates. Matt. xvii. 26, 27. then are the 
 children free ; notwithstanding, lest we shoidd offend them, &c. Acts 
 
 xxiii. 4, &c. revilest thou God's high priest ? J wist not, brethren, 
 
 that he was the high priest: for it is written, Thou shalt not speak evil of 
 the ruler of thy people. Those cases must be excepted, in which compli- 
 ance with the commands of men would be incompatible with our duty 
 towards God. Exod. i. 17. the midwives feared God, and did not as the 
 king of Egypt commanded them. ii. 2. she hid him three months. Josh, 
 i. 17. only Jehovah thy God be with thee — . 1 Sam. xiv. 45. so the people 
 rescued Jo?iathan, that he died not. xx. 1, &c. he said unto him, God 
 forbid, thou shalt not die. xxii. 17. the servants of the king would not put 
 
703 
 
 forth their hand. 2 Chron. xxi. 10. Libnah revolted from under his 
 hand, because he had forsaken Jehovah God of his fathers, xxvi. 18. 
 they withstood Uzziah the king. Esth. iii. 2, 4. Mordecai bowed not, nor 
 did him reverence. Dan. iii. 16. we are not careful to answer thee in 
 this matter, v. 18. if not, be it known unto thee, O king, that we icitt 
 not serve thy gods. vi. 10. when Daniel knew that the writing was 
 signed, he went into his house, &c. Acts iv. 19- whether it be right in 
 the sight of God to hearken unto you more than unto God, judge ye. 
 Hebr. xi. 23. by faith Moses when he was born was hid three months of 
 his parents and they were not afraid of the king's commandment. 
 
 Opposed to this are, first, rebellion. Numb. xvi. 1. now Korah 
 
 took men — . 2 Sam. xx. 1. and there happened to be there a man of 
 Belial, whose name was Sheba, &c. 
 
 Secondly, obedience in things unlawful. 1 Sam. xxii. 18. Doeg the 
 Edomite turned, and he fell upon the priests, he. 
 
 The opinion maintained by some, that obedience is due to the 
 commands not only of an upright magistrate, but of an ususper, and 
 that in matters contrary to justice, has no foundation in Scripture. 5 
 For with regard to 1 Pet. ii. 13. submit yourselves to every ordinance of 
 man, it is evident from v. 14. that although this passage comprehends all 
 human ordinances, all forms of government indiscriminately, it applies to 
 them only so far as they are legitimately constituted. The eighteenth 
 verse, which is alleged to the same purpose, relates to servants exclu- 
 sively, and affords no rule for the conduct of free nations, whose rights 
 are of a kind altogether distinct from those of purchased or hired servants. 
 As for the obedience of the Israelites to Pharaoh, we have no means of 
 
 5 ' Neither God nor nature put civil power into the hands of any whomsoever, but to 
 a lawful end, and commands our obedience to the authority of law only, not to the tyran- 
 nical force of any person.' Answer to Eikon Basilike. Prose Works, III. 52. e Quae autem 
 potestas, qui magistratus, contraria his facit, neque ilia, neque hie, a Deo proprie ordi- 
 natus est. Unde neque tali vel potestati vel magistratui subjectio debetur aut praecipitur, 
 neque nos prudenter obsistere prohibemur.' Pro Populo Anglicano Defcnsio. V. 88. 
 
704 
 
 ascertaining whether it was voluntary or compulsory, or whether in 
 obeying they acted rightly or otherwise, inasmuch as we are nowhere 
 told, either that they were enjoined to obey him, or that their obe- 
 dience was made matter of commendation. The conduct of Daniel in 
 captivity is equally foreign to the purpose, as under his circumstances it 
 was impossible for him to act otherwise. Besides, it is written, Psal. lx. 4. 
 thou hast given a banner to them that feared thee, that it may be dis- 
 played because of the truth. That it may be the part of prudence to 
 obey the commands even of a tyrant in lawful things, or, more pro- 
 perly, to comply with the necessity of the times for the sake of public 
 peace, as well as of personal safety, 6 I am far from denying. 
 
 The duties of the magistrate and people towards their neigh- 
 bours regard the transactions of peace and war. 
 
 Under the head of peace are included international treaties. In 
 order to ascertain whether, in particular cases, these may be lawfully 
 contracted with the wicked, we ought to consider the purposes for 
 which treaties are concluded, whether simply for the sake of peace, 
 or of mutual defence and closer intimacy. 
 
 Of the former class are the confederacy of Abraham with the men 
 of Mamre, Gen. xiv. 13. and with Abimelech, xxi. 27. that of Isaac 
 with Abimelech, xxvi. 29 — 81. that of Solomon with Hiram, 1 Kings 
 v. 12. from which examples the lawfulness of such alliances appears 
 evident. 
 
 Of the latter class are the treaties of Asa with Benhadad, 1 Kings 
 xv. 19. of Jehoshaphat with the house of Ahab, 2 Chron. xviii. 1. 
 
 8 This is a remarkable passage, considering the prominent part taken by the author 
 not only against the monarchy, but against the monarch himself. It is evident that his 
 experience of the miseries caused by the civil disturbances of those evil times had taught 
 him that a regard to the general good might sometimes render a temporary sacrifice of 
 abstract rights not inconsistent with the sincerest love of political or religious liberty. 
 
;o5 
 
 compared with xix. 2. of Amaziah with the Israelites, xxv. 6—8. of 
 Ahaz with the Assyrians, 2 Kings xvi. 7- and that which the Jews 
 sought to contract with the Egyptians, Isai. xxx. 2, &c. These were 
 unlawful, and led to calamitous results. Exod. xxiii. 32. thou shaft 
 make no covenant with them, nor with their gods, xxxiv. 12. take 
 heed to thyself lest thou make a covenant with the inhabitants of the 
 land whither thou goest, lest it be for a snare in the midst of thee. See 
 also v. 15. Deut. vii. 4. they will turn away thy son from following me. 
 Ezek. xvi. 26. thou hast committed fornication with the Egyptians thy 
 neighbours, great of flesh. 2 Cor. vi. 14. be not ye unequally yoked with 
 unbelievers, for what fellowship hath righteousness with unrighteousness, 
 and what communion hath light with darkness? 
 
 Asa, 2 Chron. xvi. 3. and Zedekiah, xxxvi. 13. Ezek. xvii. are ex- 
 amples of the violation of treaties. 
 
 On the subject of asylums see Num. xxxv. 6 — 15. Deut. xxiii. 15. 
 
 With regard to the duties of war, it is enjoined, first, that 
 it be not undertaken without mature deliberation. Prov. xx. 18. 
 xxiv. 6. Luke xiv. 31. what king going to make war against another 
 king sitteth not down first and consulteth — f Secondly, that it be 
 carried on wisely and skilfully. 1 Sam. xiv. 28. thy father straitly 
 charged the people with an oath, &c. xxiii. 22. 'it is told me that he 
 dealeth very subtilly. Prov. xxi. 22. a wise man scaleth the city of 
 the mighty. Thirdly, that it be prosecuted with moderation. Deut. 
 xx. 19. thou shalt not destroy the trees thereof, &c. Fourthly, that it 
 be waged in a spirit of godliness. Deut. xxiii. 9, &c. when the host 
 goeth forth against thine enemies, then keep thee from every wicked 
 thing, xxxii. 29, 30. O that they were wise ...... how should one chase 
 
 a thousand — / 1 Sam. vii. 10. as Samuel was offering up the burnt- 
 offering...... Jehovah thundered with a great thunder oh that day against 
 
 the Philistines. Isai. xxxi. 6. turn ye unto him...... then shall the Assy- 
 rian fall with tfie sword. Amos i. 13. because they have tipped up the 
 
 4 x 
 
706 
 
 women with child of Gilead, that they might enlarge their border. 
 Fifthly, that no mercy be shown to a merciless enemy. 1 Sam. 
 xv. 33. as thy sword hath made women childless, so shall thy mother 
 be childless among women. PsaL xviii. 41, 42. they cried, but there was 
 
 none to save them then did I beat them, small as the dust before the 
 
 wind. lx. 8. Moab is my wash-pot; over Edom will I cast out my 
 s f loe — m Jer. xlviii. 10. cursed be he that keepeth back his sword from 
 blood. Sixthly, that our confidence be not placed in human strength, 
 but in God alone. Exod. xiv. 17, 18. / will get me honour upon Pha- 
 raoh and all his host. Deut. xx. 1. when thou goest out to battle against 
 thine enemies, and seest horses and chariots, &c. 1 Sam. xiv. 6. there is 
 no restraint to Jehovah to save by many or by few. xvii. 4?. all this 
 assembly shall know that Jehovah saveth not with sword and spear. 
 Psal. xxxiii. 16, 17- there is no king saved by the multitude of an lwst — . 
 xliv. 2, &c. thou didst drive out the heathen with thine hand — . lx. 1. 
 O God, thou hast cast us off, &c. cxliv. 1. blessed be Jehovah my 
 strength, which teacheth my hands to war. cxlvii. 10. he delighteth not 
 in the strength of the horse, v. 13. he hath strengthened the bars of 
 thy gates — . Prov. xxi. 31. the horse is prepared against the day of 
 battle ; but safety is of Jehovah. 2 Chron. xiv. 11. it is nothing with 
 thee to help, whether with many, or with them that have no power — . 
 xx. 21. he appointed singers unto Jehovah, &c. xxiv. 24. the army of 
 the Syrians came with a small company of men, and Jehovah delivered 
 a very great host into their hand. Isai. v. 26. he will lift up an ensign 
 to the nations from far, &c. Jer. xxi. 4. / will turn back the weapons 
 of war that are in your hands — . xxxvii. 10. for though ye had smitten 
 the whole army of the Chaldeans that fight against you, kc. Ezek. xiii. 5. 
 ye have not gone up into the gaps, neither made up the hedge for the 
 house of Israel — . Zech. x. 5, 6. they shall be as mighty men which 
 tread down their enemies in the mire of the streets in the battle- — . Amos 
 ii. 14. the strong shall not strengthen his force. Seventhly, that the 
 booty be distributed in equitable proportions. Numb. xxxi. 27. divide 
 the prey into two parts between them that took the war upon them, 
 who went out to battle, and between all the congregation. Deut. xx. 14. 
 
707 
 
 all the spoil thereof shall thou take unto thyself, and thou shalt eat the 
 spoil of thine enemies. Josh. xxii. 8. he blessed them, and he spake unto 
 them, saying, Return with much riches unto your tents — . 1 Sam. xxx. 
 24. as his part is that goeth down to the battle, so shall his part he 
 that tarrieth by the stuff. 
 
 There seems no reason why war should be unlawful now, any 
 more than in the time of the Jews ; nor is it anywhere forbidden 
 in the New Testament. Psal. cxlix. 6. let a two-edged sword be in 
 their /tand. Two centurions, namely, the man of Capernaum and 
 Cornelius, are reckoned among believers, Matt. viii. Acts x. Neither 
 does John exhort the soldiers to refrain from war, but only from 
 wrong and robbery ; Luke iii. 14. he said unto the soldiers, Do violence 
 to no man — . 1 Cor. ix. 7- who goeth a warfare any time at his own 
 charges? Paul likewise availed himself of a guard of soldiers for his 
 personal security ; Acts xxiii. 17- bring this young man unto the chief 
 captain. 
 
 - 
 
 The observance of the divine commandments is the source of 
 prosperity to nations. See Levit. xxvi. It renders them flourishing, 
 wealthy, and victorious, Deut. xv. 4 — 6. lords over many nations, v. 6. 
 xxvi. 17 — 19- exalted above all others, xxviii. 1, &c. a chapter which 
 should be read again and again by those who have the direction 
 of political affairs. 7 Compare also chap. xxix. and iv. Judges ii. and iii. 
 
 7 For Milton's opinion of the value of the Scriptures as teachers of political wisdom, 
 see Paradise Regained, IV. 353. 
 
 Their orators thou then extoll'st, as those 
 The top of eloquence, statists indeed, 
 And lovers of their country, as may seem ; 
 But herein to our prophets far beneath, 
 As men divinely taught, and better teaching 
 The solid rules of civil government , rw 
 In their majestic unaffected style 
 Than all the oratory of Greece and Rome. 
 In them is plainest taught, and easiest learnt 
 
 4x2 What 
 
708 
 
 and Psal. xxxiii. 12. blessed is the nation whose God is Jehovah. Prov. 
 xi. 11. by the blessing of the upright the city is exalted, xiv. 34. right- 
 eousness exalteth a nation, xxviii. 2. for the transgression of a land 
 manif are the princes thereof See also Isai. iii. and xxiv. xlviii. 18. 
 
 that thou hadst hearkened to my commandments ! See also Jer. v. 
 Ezek. vii. 
 
 The consequences of impiety to nations are described, Isai. iii. 7. 
 in my house is neither bread nor clothing, make me not a ruler of the 
 people, lvii. 9, 10, 13. thou wentest to the king with ointment — . Hos. 
 v. 13. when Ephraim saw his sickness, &c. vii. 11, 12. Ephraim also is 
 like a silly dove without heart — . xii. 1. Ephraim feedeth on wind, and 
 followeth after the east wind — . Habak. ii. 12. woe to him that buildeth 
 a town with blood. 
 
 Public ecclesiastical duties consist in the reciprocal obligations 
 of ministers, and of the church considered collectively and individually. 
 
 The duties of ministers towards the church in general, 
 
 AND TOWARDS INDIVIDUAL BELIEVERS IN PARTICULAR, are Stated in 
 
 the first book, in the chapter on ministers. Towards the church in 
 general: Jer. i. 7, 8. say not, I am a child: for thou shalt go to all that 
 
 1 shall send thee, &c. v. 17 — 19. gird up thy loins, and arise, and speak 
 unto them all that I command thee. xv. 10, 11. woe is me, my mother, that 
 thou hast borne me a man of strife and a man of contention to the whole 
 earth, xviii. 19, &c. remember that I stood before thee to speak good 
 
 for them. xx. 7, &c. thou hast deceived me, and I was deceived / 
 
 am in derision daily. Isai. lviii. 1. cry aloud, spare not, lift up thy voice 
 like a trumpet, and show my- people their transgression — . Ezek. ii. 6. 
 thou, son of man, be not afraid of them, &c. iii. 8, 9. behold, I have 
 made thy face strong against their faces — . xxxiii. 2 — 31. son of man, 
 
 What makes a nation happjr, and keeps it so, 
 What ruins kingdoms, and lays cities flat; 
 These only with our law best form a king. 
 
709 
 
 speak to the children of thy people, &c. Matt. iv. 19- follow me, and 1 
 will make you fishers of men. viii. 21, 22. suffer me first to go and 
 bury my father ; but Jesus said unto him, Follow me, and let the dead 
 bury their dead. ix. 11. why eateth your Master with publicans and 
 sinners ? but when Jesus heard that, he said unto them, They that be 
 whole need not a physician, but they that are sick. v. 36. he was 
 
 moved with compassion on them, because they were scattered 
 
 abroad — . x. 14. whosoever shall not receive you, nor hear your words, 
 &c. xiii. 52. every scribe tvhich is instructed unto the kingdom of heave?/ 
 is like unto a man that is an householder, which bringeth forth out of 
 his treasure things new and old. xviii. 12. if a man have an hundred 
 sheep, and one of them be gone astray, &C. Acts xiii. 51. they shook 
 off the dust of their feet against them, xviii. 6. when they opposed them- 
 selves, and blasphemed, he shook his raiment, and said unto them — . 
 2 Cor. ii. 17. we are not as many, which corrupt the word of God, but 
 as of sincerity, but as of God, in the sight of God speak we in Christ. 
 1 Thess. ii 5. neither at any time used we flattering words, as ye know. 
 Tit. ii. 7. in all things showing thyself a pattern of good icorks. 
 
 Opposed to the above are the ignorant, the slothful, the timid, 
 flatterers, the dumb, false teachers, the covetous, the ambitious. Isai. 
 ix. 15. the prophet that teacheth lies, he is the tail. Ezek. xliv. 8. ye 
 have set keepers of my charge in my sanctuary for yourselves ; as was 
 done by bishops formerly, and is not unfrequently practised by ma- 
 gistrates in the present day, thus depriving the people of their privilege 
 of election. Isai. lvi. 10. his watchmen are blind, &c. For an example 
 of flatterers, see 2 Chron. xviii. 5. the king of Israel gathered together 
 of prophets four hundred men, &c. Neh. vi. 12. lo, I perceived that 
 God had not sent him. Jer. ii. 8. the priests said not, Where is Jeho- 
 vah? v. 14. because ye speak this word, &c. v. 31. the prophets pro- 
 phesy falsely, vi. 13, 14. from the least of them even unto the greatest, 
 &zc. viii. 9. lo, they have rejected t/te word of Jehovah, and what wisdom 
 is in them ? x. 21. the pastors are become brutish, xiv. 13 — 15, 18. thus 
 saith Jehovah concerning the prophets that prophesy in my name, &c. 
 
710 
 
 xxiii. 9, &c. mine heart- is broken within me, because of the prophets. 
 In this class are to be placed Hananiah, chap, xxviii. with the two 
 other prophets mentioned in chap. xxix. 21. and Shemaiah, v. 24, &c. 
 because thou hast sent letters in my name unto all the people that are 
 
 at Jerusalem saying, Jehovah hath made thee piiest in the room of 
 
 Jehoiada, &c. and Amaziah, Amos vii. 10 — 17. Jer. 1. 6. their shep- 
 herds have caused them to go astray. Lament, ii. 14. thy prophets have 
 seen vain and foolish things for thee. iv. 13. for the sifis of the pro- 
 phets — . Ezek. xiii. 2, &c. prophesy against the prophets of Israel, &c. 
 xxii. 26. her priests have violated my law. v. 28. her prophets have 
 daubed them with untempered mortar, xxxiv. 2, &c. son of man, pro- 
 phesy against the shepherds of Israel — . Hos. vi. 9. as troops of robbers 
 wait for a man, so the company of priests murder in the way, &c. 
 Amos viii. 11. / will send a famine in the land, not a famine of bread, 
 &c. Mic. iii. 5, 6. thus saith Jehovah concerning the prophets that make 
 my people err — . v. 11. the heads thereof judge for reward, and tlie 
 priests thereof teach for hire — . Zeph. iii. 4. her prophets are light and 
 treacherous — . Zech. xi. 15, 16. take unto thee yet the instruments of 
 a foolish shepherd, v. 17. woe to the idol shepherd that leaveth the flock. 
 xiii. 2, &c. / will cause the prophete and the unclean spirit to pass out 
 of the land. Mai. ii. 1 — 10. now, O ye priests, this commandment is for 
 you. John ii. 16. he said unto them that sold doves, Take these things 
 hence, &c. x. 10. the thief cometh not but for to steal, and to kill, and to 
 destroy. 2 Pet. ii. 1, &tc. there were false prophets also among the people, 
 even as there shall be false teachers among you. 
 
 The duties of the whole church and of individual be- 
 lievers towards their ministers are stated Book I. in the chapter 
 concerning the ministers and people; to which many of the following 
 texts may also be referred. Matt. ix. 37, 38. the harvest truly is 
 plenteous, but the labourers are few ; pray ye therefore the Lord of the 
 harvest — . x. 40, &c. he that receiveth you receiveth me, and he that re- 
 ceiveth me receiveth him that sent me. See also John xiii. 20. Luke 
 viii. 18. take heed therefore how ye hear ; for whosoever hath, to him shall 
 
711 
 
 be given, and whosoever hath not, from him shall be taken even that which 
 he seemeth to have. Philipp. iii. 17, 18. brethren, be followers together of 
 me, &c. 1 Thess. v. 12, 13. we beseech you, brethren, to know them that 
 labour among you, and are over you in the Lord, and admonish you ; 
 and to esteem iliem very highly in love, for their work's sake. Heb. xiii. 7. 
 remember them which have the rule over you. v. 17, 18. obey them that 
 have the rule over you, and submit yourselves, for they watch for your 
 souls as they that must give account, that they may do it with joy and 
 not with grief , for that is unprofitable for you. Jer. xxiii. 16. hearken 
 not unto the words of the prophets that prophesy unto you ; they make you 
 vain ; they speak a vision of their own heart, and not out of the mouth of 
 Jehovah. 
 
 The contrary conduct is condemned, Isai. xxx. 9, 10. this is a rebel- 
 lious people, &c. Jer. xliii. 2. saying unto Jeremiah, Thou speakest 
 falsely; Jehovah our God hath not sent thee — . Micah ii. 6. prophesy 
 ye not; say ye to them that prophesy, &c. v. 11. if a man walking 
 in the spirit and falsehood do lie, saying, &c. Luke vii. 29, 30. the 
 Pharisees and lawyers rejected the counsel of God against themselves, 
 being not baptized of him. 3 John 9- I wrote unto the church, but Dio- 
 trephes, who loveth to have the pre-eminence among them, receiveth us not. 
 
 THE END. 
 

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ADDENDA ET CORRIGENDA. 
 
 Page 2. note 1. Add, to the passage here cited, the following from A Ready and Easy Way 
 to establish a Free Commonwealth, Prose Works, III. 405: 'Our victory at once 
 against two the most prevailing usurpers over mankind, superstition and tyranny.' 
 
 P. 22. note 2. Add from Paradise Regained, IV. 389- 
 
 what kingdom, 
 
 Real or allegoric, I discern not, 
 
 Nor when, eternal sure, as without end, 
 
 Without beginning. 
 
 P. 51. line 1J). So in The Doctrine and Discipline of Divorce: ' If it be affirmed, that God, 
 as being Lord, may do as he will, yet we must know that God hath not two wills, 
 but one will, much less two contrary.' Prose Works, II. 10. And again ; ' It is 
 wondered how there can be in God a secret and revealed will ; and yet what wonder, 
 if there be in man two answerable causes ? But here there must be two revealed 
 wills grappling in a fraternal war with one another, without any reasonable cause 
 apprehended.' Ibid. 12. 
 
 P. 226, &c. To the passages cited in the notes to this chapter, illustrative of Milton's 
 opinion as to divorce, add the following from the Description of Moscovia : ' Upon 
 utter dislike the husband divorces; which liberty no doubt they received first with 
 their religion from the Greek church, and the imperial laws.' IV. 281. For the 
 imperial laws on this subject see Tetrachordon, II. 225. 
 
 P. 247, penult. See the Doctrine and Discipline of Divorce, II. 51. 'God delights not to 
 make a drudge of virtue, whose actions must be all elective and unconstrained. 
 Forced virtue is as a bolt overshot, it goes neither forward nor backward, and 
 does no good as it stands.' 
 
 P. 275. line 3. Compare with this passage, the following from The Reason of Church Govern- 
 ment urged against Prelaty ; ' Whatever else men call punishment or censure, is not 
 properly an evil, so it be not an illegal violence, but a saving medicine ordained of 
 God both for the public and private good of man.' I. 133. 
 
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aGWHQIKSLO'I. T3 (Jp, 
 
 ADDENDA ET CORRIGENDA. 
 
 P. 291. line 16. ' It was in this state, as appears to me, that the penitent thief was united 
 to the other saints without punishment for sin' The Latin is : " in quo bonum ilium 
 latronem cseteris fuisse Sanctis aggregatum sine noxa equidem existimem." The passage 
 may perhaps be more faithfully rendered according to the literal sense of the word 
 noxa, ' without pollution;' that is, without polluting the other saints by his company; 
 a poetical allusion, founded on the Greek and Roman notions of pollution. 
 
 P. 419. 1. 28, &e. See Colasterion, Prose Works, II. 263. ' It is not the formal duty of 
 worship, or the sitting still, that keeps the holy rest of sabbath; but whosoever 
 doth most according to charity, whether he works or works not, he breaks the holy 
 rest of sabbath least. So marriage being a civil ordinance, made for man, not man 
 for it, he who doth that which most accords with charity, first to himself, next to 
 whom he next owes it, whether in marriage or divorce, he breaks the ordinance of 
 marriage least.' 
 
 P. 435. 1. 19, &c Compare An Apology for Smectymnuus, I. 269- ' The best of them, as 
 St. Paul saith, * was shut up unto the faith under the law their schoolmaster,' who 
 was forced to entice them as children with childish enticements. But the gospel is 
 our manhood.' 
 
 P. 460. 1. 15. See Samson Agonistes, 678. 
 
 such as thou hast solemnly elected, 
 
 With gifts and graces eminently adorn'd 
 To some great work 
 
 for so it should be pointed ; adorn'd being used in the Latin sense of " furnished," 
 " fitted out," ad praeclarum aliquod opus ornatos ; which Dryden seems not to have 
 understood when he borrowed the expression in his translation from Lucretius; 
 * Whom thou with all thy gifts and graces dost adorn.' 
 
 P. 479» 1- !• More correctly: 'We are expressly forbidden to pay any regard to human 
 traditions,' &c. 
 
 P. 492. 6, &c. In the Likeliest Means to remove Hirelings, &c Milton describes the Jewish 
 church as f a national church of many incomplete synagogues, uniting the accom- 
 plishment of divine worship in one temple;' whereas the Christian church is 
 
 ' universal consisting of many particular churches complete in themselves.' 
 
 III. 364. 
 
 P. 493. note 8. Add in proof of Milton's disapprobation of councils: ' These debates, in his 
 judgement, would have been ended better ' by the best divines in Christendom in 
 a full and free synod.' A most improbable way, and such as never yet was used, at 
 least with good success, by any protestant kingdom or state since the reformation.' 
 Eiconoclasles, III. 27- See also ibid. 57. Among the subjects for tragedies, given 
 
ADDENDA ET CORRIGENDA. 
 
 I A 
 
 by Birch and Todd from Milton's MSS. is ' Ahab; beginning at the synod of false 
 prophets.' Of councils, however, composed as he supposes them to have been in 
 the early times of Christianity, he speaks otherwise, Doctrine and Discipline of 
 Divorce, Prose Works, I. 338, 339- 
 
 P. 502. 15 — 18. The same interpretation of 1 Cor. v. 5. is given in the Treatise of' Civil 
 Power, &c III. 345. 
 
 P. 631. 35. Respecting abstinence from self- commendation, except where the occasion requires 
 it. See Milton's spirited account of himself, in reply to the calumnies circulated against 
 his character, Defensio Secunda pro Populo Anglicano, V. 229- ' Nunc quoniam iste 
 
 congestis in me tot una serie mendaciis, apud exteros infamem reddere 
 
 conatus est, peto ne quis rem secus interpretetur, aut in invidiam trahat, neve 
 moleste ferat, si de me plura quam vellem et dixi supra, et porro dicam : ut si 
 oculos a caecitate, nomen ab oblivione aut calumnia non possum, vitam tamen possim 
 ab ea saltern obscuritate quae cum macula sit, in lucem vindicare, &c. 
 
 P. 700. 16, &c. Compare the Treatise of Civil Power, &c III. 322. ' Chiefly for this cause 
 do all true protestants account the pope antichrist, for that he assumes to himself this 
 infallibility over both the conscience and the Scripture.' 
 
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Lately Published, 
 
 1. THE MINISTERIAL CHARACTER OF CHRIST, PRACTICALLY CONSI- 
 DERED. By Charles R. Sumner, M.A. Domestic Chaplain to His Majesty, 
 &c. &c. 1 vol. 8vo. 
 
 2. THE DUTIES OF A MARITIME POWER. A Sermon Preached on Trinity 
 Monday, June 14, 1824, before the Corporation of the Trinity .House, and Pub- 
 lished at their Request., 
 
 Sold by J. Hatchard and Son, 187, Piccadilly , and Rivzngtons, St. Pants Church Yard, 
 
 and Waterloo Place. 
 

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