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A 
 
 CONCISE SYSTEM 
 
 OF 
 
 THEOLOGY, 
 
 ON THE BASIS OF THE 
 
 SHORTER CATECHISM. 
 
 BY ALEXANDER *SMITH PATERSON, A.M., 
 
 H 
 
 AUTHOR OF A " HISTORY OF THE CHURCH." 
 
 WITH AN INTRODUCTORY PAPER, 
 
 BY DUNCAN MACFARLAN, D.D., 
 
 RENFREW. 
 
 FROM THE FOURTH EDINEURGH EDITION. 
 
 NEW YORK: 
 
 ROBERT CARTER, 58 CANAL STREET, 
 AND PITTSBURG, 56 MARKET STREET. 
 
 ^1847. 
 

 Itf^ 
 
ADVEKTISEMENT. 
 
 The Author of the following work, Mr Alexander Smith 
 Paterson, was the elder son of the late Rev. Alexander Pater- 
 son of Dundee, and nephew of the Rev. Dr Paterson, one of the 
 ministers of Montrose. He was educated at the Grammar School 
 and Marischal College, Aberdeen, where his family resided after 
 the death of his father. Although a singularly laborious student, 
 he evinced no small anxiety in the prospect of appearing before 
 the Presb} T tery for examination. This apprehension' was, in a 
 great measure, the occasion of leading him to draw up very ample 
 notes on the topics connected with Ecclesiastical History, which 
 were afterwards posthumously published under the title, " His- 
 tory of the Church from the Creation of the World to the Nine- 
 teenth Century/' The present work was composed with a some- 
 what similar object : and it is supposed that the intensity of mind 
 which he brought to bear on both, in some measure hastened hi3 
 premature and lamented death, which took place on the 12th of 
 September 1828, in the 25th year of his age. 
 
 The "Analysis of the Shorter Catechism" was left by Mr 
 Paterson in a state of entire preparation for the press, but various 
 circumstances have delayed its publication. It is now presented 
 to the public entirely on account of its intrinsic merit. The 
 manuscript was submitted to several distinguished ministers, who 
 expressed their opinions in terms of the most unqualified appro- 
 
XV ADVERTISEMENT. 
 
 baiion. In particular, the Rev. Dr Brewster of Craig described it 
 " as being one of the most beautiful, complete, and afccurate expo- 
 sitions of the Shorter Catechism which has ever appeared, — un- 
 folding the meaning of the answers to each question, with a 
 clearness and minuteness of detail hitherto unequalled in works 
 of the kind." Another gentleman of great literary experience, 
 stated, that it " had been prepared with such elaborate care, that, 
 after a critical perusal, he could not suggest the addition or dimi- 
 nution of a single word.* 1 Strong as these testimonies are, the 
 Publisher confidently anticipates that they will be amply borne 
 out by an examination of the work itself. 
 
 The annexed admirable Paper on the History and Arrange- 
 ment of the Shorter Catechism, by the Rev. Duncan, Macfarlan 
 of Renfrew, appeared some time ago in a periodical publication, 
 and is transferred into this volume with the obliging permission 
 of the author. 
 
 Edinburgh, August 1841. 
 
 NOTE TO THE SECOND EDITION. 
 
 In the present edition several important alterations have been 
 made in the typographical arrangement, calculated to make the 
 work more accessible for reference; and, with a similar view, 
 two new indices have been added — the first showing where the 
 illustration of each individual Question in the Shorter Catechism 
 is to be found, and the other indicating alphabetically the various 
 subjects discussed in the work. 
 
 Edinburgh, January 1844. 
 
ON THE 
 
 HISTORY AND ARRANGEMENT OF THE 
 SHORTER CATECHISM. 
 
 r 
 
 BY THE REV. DUNCAN MACFARLAN, 
 
 RENFREW. 
 
 Catechisms were, at a very early period, drawn up and used by 
 all, or nearly all, of the Reformed Churches of Europe. The 
 earliest which we recollect to have seen mentioned, as used by 
 the Scottish Reformers, had been drawn up by Calvin. But in 
 1590, we find the General Assembly adopting measures for 
 securing a general and national Catechism. " Anent the exami- 
 nation before the communion," say they, u it is thought meet for 
 the common profite of the whole people, that ane uniform order be 
 keepit in examination, and that ane schort form of examination 
 be set down, be their breither, Messrs John Craig, Robert Pont, 
 Thomas Buchanan, and Andrew Melvine, to be presented to the 
 next Assembly." In 1591, a form was laid before the Assembly 
 by Mr Craig, but it was remitted, with instructions "to contract 
 in some schorter bounds." The abridged form was accordingly 
 laid before the Assembly of 1592, and approved. The following 
 directions were also added : — u Therefore, it is thought needful, 
 that every pastor travel with his flock, that they may buy the 
 samen buick, and read it in their families, quhereby they may be 
 the better instructed ; and that the samen be read and learnit in 
 lector's (reading) schools, in place of the little Catechism" (Cal- 
 vin's). This Catechism, or " Form of Examination," which is 
 commonly called Craig's Catechism, consists of twelve heads or 
 chapters, having the following titles : — M Of our miserable bond- 
 age through Adam — Of our redemption by Christ — Of our par- 
 ticipation with Christ — Of the Word — Of our liberty to servo 
 God — Of the Sacraments — Of Baptism — Of the Supper — Of Dis- 
 cipline — Of the Magistrate — Of the Table in special (meaning 
 
 a2 
 
VI ON THE HISTORY AND ARRANGEMENT 
 
 the Protestant mode of observing the Supper) — The end of our 
 redemption." Under each of these are a number of questions 
 and answers, amounting in all to ninety-six ; and the latter are 
 remarkably short and pertinent, and usually accompanied with at 
 least one Scripture proof. • 
 
 When the Solemn League and Covenant was projected, con- 
 templating, as it did, an ecclesiastical union between the three 
 kingdoms, measures were also adopted for preparing a uniform 
 Confession, Directory, and Catechism. And it is important to 
 observe, that the plan afterwards executed by the Westminster 
 Assembly, was first proposed in the General Assembly of the 
 Church of Scotland. Towards the end of 1640, several Scottish 
 commissioners, of whom Henderson was one, went to London 
 to treat on matters then pending between the King and the Pres- 
 byterian party. Henderson returned in the July following, and 
 found the General Assembly holding an adjourned meeting at 
 Edinburgh, and anxiously waiting his arrival. He was immedi- 
 ately elected Moderator, and laid before them a letter from the 
 Presbyterians* in and about London, in which they complain of the 
 spread of schismatical opinions, and earnestly crave the advice 
 and assistance of the Assembly. In replying to this letter, the As- 
 sembly says, -among other things, " We have learned by long 
 experience, ever since the time of the Reformation, and specially 
 after the two kingdoms have been — in the great goodness of God 
 to both — united under one head and monarch, but most of all, 
 of late, which is not unknown to you, what danger and contagion 
 in matters of kirk government, of divine worship, and of doc- 
 trine, may come from the one kirk to the other ; which, beside 
 all other reasons, make us to pray to God, and to desire you, and 
 all that love the honour of Christ, and the peace of these kirks 
 and kingdoms, heartily to endeavour, that there might be in 
 both kirks, one Confession, one Directory for Public Worship, one 
 Catechism, and one Form oj Kirk Government.'''' And agreeably 
 to this, we find Henderson suggesting to the same Assembly, 
 only twelve days before the writing of this letter, the propriety 
 of drawing up such a Confession, Catechism, and Directory ; 
 thus leaving scarcely any reason to doubt, that the thing itself 
 was projected by Henderson, and first laid before the General 
 Assembly ; but that the Assembly had itself been long fa vo' li- 
 able to such a measure, and was immediately incited to * -j 
 what had taken place in England. The Assembly accordingly 
 approved highly of the measure, and urged Henderson to under- 
 take the drawing up of the documents required. And to render 
 this the more easy, they allowed him to refrain from preaching, 
 and to avail himself of assistance. But he declined the task, as 
 being too arduous. The subject is repeatedly mentioned in the 
 Assembly's correspondence during the intervening period; but 
 it does not appear that any thing was done before the meeting oJ 
 
OF THE SHORTER CATECHISM. Vll 
 
 the Westminster Assembly in 1643. This Assembly met under 
 the authority of the English Parliament, but chiefly at the in- 
 stance of the Scottish Church. It was composed of i2l divines, 
 with 30 lay assessors, and 5 commissioners from the Church of 
 Scotland, and continued its sittings for upwards of five years. 
 
 The matters laid before this Assembly were numerous and 
 important, and some of them are detailed with great minuteness. 
 It unfortunately happens, however, that our information respect- 
 ing the drawing up of the Catechisms is meagre and imperfect. 
 The late Dr Belfrage of Falkirk appears to have been at great pains 
 in collecting whatever was accessible on this point. We have 
 made some further inquiries, but have hitherto found scarcely any 
 thing beyond what he seems to have examined and abridged. 
 The sum of what we have been able to gather, either from his 
 work or original authorities, may be stated in a few words. In 
 1647, while the Assembly was engaged discussing the different 
 articles of the Confession, committees were appointed to reduce 
 these into the form of two Catechisms ; a larger* which was to 
 serve as a text-book for pulpit exposition, according to a usage 
 of the churches on the Continent ; and a shorter, for the instruc- 
 tion of children. It appears, however, that before the Confession 
 had been finished, some progress was made in composing the 
 Catechism, and that the reducing of it to a conformity with the 
 Confession was an after-thought. " We made long ago, 1 * says 
 Baillie, u a pretty progress in the Catechism, but falling on rules 
 and long debates, it was laid aside till the Confession was ended, 
 with the resolution to have no matter in it, but what was ex- 
 pressed in the Confession." And, accordingly, much curiosity 
 has b^en excited respecting the author of the original draft. Dr 
 Belfrage, after detailing various opinions, and assigning rea- 
 sons for his own, alleges Dr Arrowsmith to be the most likely 
 person. After weighing the evidence by which this and several 
 other opinions have been supported, we have not been able to 
 come to any other conclusion, than that the matter is altogether 
 uncertain.* After the Catechism had been finished by the com- 
 
 * ' While the Confession of Faith was under discussion in the As- 
 sembly, committees were appointed to reduce it into the form of cate- 
 chisms, one Larger, for the service of a public exposition in the pulpit, 
 according to the custom of foreign churches ; the other Smaller, for the 
 instruction of families. It has been generally thought, that a draught 
 or sketch was prepared by some individual of the Shorter Catechism, 
 and laid before the Committee for their revisal. It is not certainly 
 known who this individual was. I have heard it said by a theologian 
 of great research, and now with God, it was his conviction that it was 
 Dr. Arrowsmith. Brooke, in his history of the Puritans, says that he 
 united with several of his brethren in drawing up the Assembly's Cate- 
 chism; and Baillie, in his Letters, says that the Catechism was com- 
 posed by a. committee, of whom Dr Arrowsmith was one. None of 
 the Assembly was more competent to the task. He officiated for some 
 
 
VI 11 ON THE HISTORY AND ARRANGEMENT 
 
 mittee, it was laid before the Assembly and approved of, first in 
 so many successive portions, and afterwards as a whole. On the 
 5th of November it was approved of by the Parliament, and 
 would have been licensed by tne king, had not certain hindrances 
 occurred. It was next laid before the General Assembly of the 
 Church of Scotland. This was in July 1648. And the following 
 
 time as one of the University Preachers at Cambridge, where his educa- 
 tion had been completed. It was while officiating as a Preacher at St 
 Martin's, Ironmonger's Lane, London, that he was called lo sit in the 
 Assembly of Divines. Baillie mentions a circumstance which shows the 
 high estimation in which he was held in that council. He calls him a 
 learned divine, on whom the Assembly had put the writing against the 
 Antinomians. He was promoted to be Master of John's College, Cam- 
 bridge, where he discharged the duties of his office with exemplary 
 diligence. 
 
 " The excellent Dr M'Crie, whose researches have shed so much 
 light on the character, doctrines, and conduct of our Reformers, states, 
 in a communication with which he has favoured me, that from a cir- 
 cumstance mentioned by Baillie, he is inclined to think that Mr Pal- 
 mer was concerned in the first draught of the Catechism. In volume 
 first of the Letters, page 431, he says, ' It was laid on Mr Palmer to 
 draw up a directory for catechising.' The directory contains no article 
 on this point. In the same volume, page 440, he says, ' Mr Palmer's 
 part about catechising was given in, and though the best catechist in 
 England, did not suit, but was left in our hands to frame according to 
 our mind.' There is a work published by this divine, entitled, ' The 
 Principles of the Christian Religion made Plain and Easy,' in which a 
 considerable similarity to the Shorter Catechism may be traced. Pal- 
 mer was constituted Master of King's College, Cambridge, and showed 
 the greatest solicitude to promote religion and learning, maintained 
 several poor scholars at his own expense in the College, and when he 
 died, left a considerable benefaction for the same purpose. 
 
 "* In running over Wodrow's MSS.,' says Dr M'Crie in his commu- 
 nication, 4 I recollect noticing a statement that he had received infor- 
 mation from some person, that the Catechism was composed by Dr 
 Wallis. This was the celebrated mathematician of that name, who 
 was one of the Secretaries to the Westminster Assembly. Perhaps the 
 statement may have arisen from his official situation, and his name 
 having been seen appended to the printed copy of that work. It would 
 be a feather in the cap of our little formulary, and no real disparage- 
 ment to the philosopher, that its draughtsman was Dr Wallis. In one 
 of his works he avows that he obtained much insight from the discus- 
 sion of so many learned divines, in composing the Confession and Cate- 
 chisms, but says nothing of his having any hand directly in its compila- 
 tion.' 
 
 " There was another member of the Assembly, Dr Gouge, who may 
 be thought to have 6ome claim to the honour, from his learning and 
 activity, and also from an excellent and comprehensive scheme of divi- 
 nity, in the form of question and answer, which bears his name. He 
 was minister of Black Friars, London, was appointed a member of the 
 Assembly, and nas in such reputation, that he often filled the Mode- 
 rator's chair in his absence. Amidst claims so varied, I am inclined to 
 think, with all due veneration for the memory of the rest, that the 
 weightiest is that of Dr Arrowsmith. Baillie says, • We have nearly 
 agreed in private on a draught of Catechism, on which, when it comes 
 in public, we may have little debate.' From the MSS. of Mr George 
 Gillespie, it appears, that after the report had been given in and con- 
 
OF THE SHORTER CATECHISM. IX 
 
 was the deliverance of the Assembly : — " The General Assembly 
 having seriously considered the Shorter Catechism, agreed upon 
 by the Assembly of Divines sitting at Westminster, with the 
 assistance of commissioners from this Kirk, do find, upon due 
 examination thereof, that the said Catechism is agreeable to the 
 Word of God, and in nothing contrary to the received doctrine, 
 worship, discipline, and government of the Kirk; and therefore 
 approve the said Shorter Catechism, as a part of the intended 
 uniformity, to be a Directory for catechising such as are of weaker 
 capacity.'" The year following it was also ratified by an act of 
 the Scottish Parliament. And from that time it has continued 
 to be in common use, generally in Scotland, and among Presby- 
 terians and several other denominations in England and Ireland ; 
 and has latterly obtained a firm footing in the United States, in 
 most of the British colonies, and at not a few missionary stations 
 far hence among the heathen. And it is remarkable, that amidst 
 all the controversies which have occurred, it has been almost 
 universally approved by every party of orthodox believers. 
 " Amidst the jealousy and rivalship of contending parties," says 
 the late pious and judicious Dr Belfrage, " it has been a centre 
 of union, in which the faith and charity of good men have met ; 
 and in seasons of innovation, when a veneration for what is 
 ancient is derided as the freak of imbecility or prejudice ; when 
 4 the march of intellect ' is the pretext for every change, however 
 presumptuous or violent, and when all the foundations of the 
 earth seem out of course, this summary of the truth remains un- 
 injured and revered; and it will continue to be an exhibition 
 and defence of pure religion and undefiled, before God and the 
 Father, to the latest age." 
 
 Frequent notice has been taken of the extraordinary simplicity 
 of arrangement and depth of thought observable in the Assem- 
 bly's Shorter Catechism. Of the former, I have just had a re- 
 markable proof, in reading over Dr Chalmers* preface to the 
 first volume of the new edition of his works. With his usual 
 clearness and analytical acumen, he proposes two methods of 
 studying Theology. According to the one, the first object of 
 contemplation is the Divine Being; and then the history of his 
 
 sidered, the Catechism was recommitted, that improvements suggested 
 by the wisdom of the Assembly might be made. I find in the letters 
 of Baillie various hints respecting the progress of the Catechism. ' We 
 made long ago,' says he, ' a pretty progress in the Catechism, but fall- 
 ing on rule and long debates, it was laid asi a till the Confession was 
 ended, with the resolution to have no matter in it but what was ex- 
 pressed in the Confession, which should not be debated again in the 
 Catechism.' In another letter of later date, he says, ' We have passed 
 a quarter of the Catechism, and thought to have made a short work 
 with the rest, but we have fallen into such endless janglings about the 
 method and the matter, that all think it will be a long work : the in- 
 crease of all heresies is very great."' — Bel/rage's Shorter Catechism, 
 vol. i. pp. 14-18. 
 
i ON THE HISTORY AND ARRANGEMENT 
 
 doings in this world, detailed in natural, if not chronological 
 order. The tether fixes at once on some awakened sinner, and 
 accompanying him as he advances in knowledge and holiness 
 describes progressively the discoveries which he makes, or which 
 are made to him, in the word and works of God. The former 
 considers God abstract^, and follows out the other branches as 
 so many of his works. And divinity taught upon this principle 
 recommends itself to reason, as regularly deductive and capable 
 of systematic arrangement. And accordingly, this is the princi- 
 ple on which catechisms and systems of divinity are usually con- 
 structed. The other, instead of the matter observed, takes up 
 the observer: and simply recording what he is supposed to see 
 and feel, as he advances towards perfection, the same subjects 
 pass in review: but they are seen from different points, and 
 under different lights. They are seen, not as abstract truths, but 
 as practical directions. And this, therefore, is the view of divine 
 truth best fitted for the guidance of the heart and conduct. The 
 principles thus referred to, are, if we mistake not, the same with 
 the categories of Aristotle and the first principles of Bacon ; the 
 one assuming, as the basis of his arrangement, being, or the 
 things about which men think ; and the other, the powers of 
 mind by which these are known and enjoyed. Now, it is per- 
 haps new to some of our readers to be told, that the profound 
 distinctions of an Aristotle and a Bacon are employed in the 
 construction of that humble Primer called the Shorter Catechism ; 
 and that the prolific mind of a Chalmers could not have selected 
 a finer example of its own original speculations, than is to bo 
 found in this directory for catechising such as are of a weaker 
 capacity. 
 
 The number of Questions in this little manual, is, in all, one 
 hundred and seven. The first three are introductory — God's 
 chief or principal end in creating man ; the rule by which man 
 may attain to that end, and the principal branches into which that 
 rule may be divided, are the topics thus introduced. 
 
 From the beginning of the fourth question, to the end of the 
 thirty-eighth, we have a system of divinity, regularly constructed 
 according to the first of the two principles explained. Every 
 thing stated under these questions, is laid down speculatively — 
 that is, as a matter of study and contemplation, not of command 
 and direction. Each answer tells us what is, and not what should 
 be. The arrangement of topics, also, is such as to show their 
 consecutive dependence on each other, so that, like so many 
 links of a chain, they are all sustained from the primary question, 
 \ — " What is God?" This will be observed in a mere rehearsal 
 of the subjects, of which the questions are composed : — the being 
 and attributes of God — the persons in the Godhead — the divine 
 purposes or decrees — the execution of these in creation — their 
 fulfilment in providence — the special providence of God towards 
 
OF THE SHORTER CATECHISM. XI 
 
 man, in an unfallen state — in the fall and its consequences — in 
 redemption from these — in the character and offices of the Re- 
 deemer — in what he did on earth to redeem man, and in what he 
 is raised to in heaven, for the further purposes of redemption — in 
 applying to sinners the blessings of redemption by the Holy 
 Spirit — his operations in effectual calling, justification, adoption, 
 and sanctification — and the fruits of these in life, at death, at the 
 resurrection, and throughout eternity. 
 
 From the beginning of the thirty-ninth question, to the end of 
 the book, the topics are strictly practical, and they are so arranged 
 as to furnish an appropriate directory for every stage of Christian 
 advancement. The subjects introduced are not presented specu- 
 latively, but as pointing to the conscience and the heart, and as 
 leading forth the mind, and guiding the conduct, into the ways 
 of God. And accordingly, the arrangement, instead of assuming 
 some principle in the matter of contemplation, assumes a princi- 
 ple in the man, and proceeds to address and direct him in all his 
 advances onward to perfection. It is in this way that the thirty- 
 ninth question commences with what " God requireth of man?" 
 It is thus the first arrow driven from this quiver, is so pointed as 
 to aim at the conscience, God's witness in man. And the com- 
 mandments which follow are as a bundle of these. They are 
 variously pointed, yet all have a point ; and this very diversity 
 only fits them the more for the diversified circumstances in which 
 man is found. One, for example, is aimed at the conscience of 
 such as worship strange gods, — another at those who worship 
 even the true God, through the medium of images, — a third at 
 the blasphemer, — a fourth at the Sabbath-breaker, — a fifth at 
 children who are disobedient to parents, — a sixth at murderers, — 
 a seventh at adulterers, — an eighth at thieves, — a ninth at liars, 
 — and a tenth at the covetous. And to render each of these 
 sharp as a u two-edged sword," there is under each, first, what 
 concerns the " want of conformity to," and then, what belongs 
 to the w transgression of;" in other words, a u required," and a 
 M forbidden," with occasional reasons also annexed. Nor does 
 each commandment point only to as many individual sins or duties, 
 but under these, to as many classes of both. It is therefore 
 scarcely possible to conceive of any arrangement better fitted to 
 bring home guilt to every conscience. And it is accordingly 
 followed by other questions, respecting man's inability to keep 
 the commands, the sins of which he thus becomes guilty, and 
 the eternal judgments to which he is exposed. By these he 
 is left helpless and hopeless, under a- sentence of condemnation, 
 and is thus driven to inquire, what he must do to be saved. 
 Here the very next question takes him up, tells him how he may 
 escape the wrath and curse of God due by sin, and explains this, 
 under the heads of faith in Jesus Christ, repentance unto life, and 
 the ordinary means of grace. Even in this subordinate arrange- 
 
XII ON THE HISTORY AND ARRANGEMENT 
 
 ment, the condition of the inquirer is kept steadily in view. The 
 only direct answer which can be given to the question, " What 
 must I do to be saved?" is, " repent and believe;" and agree- 
 ably to this, the only points immediately explained in the Cate- 
 chism, are faith in Jesus Christ, and repentance unto life. Re- 
 pentance is the turning of the heart from every thing else to 
 God, as reconciled in Christ ; and faith is the looking at Christ 
 lelievingly, as the gift of God, and receiving him as the salvation 
 of the soul. But this very M looking at Christ," and " turning of 
 the heart" to God, as reconciled in Christ, imply some knowledge 
 of his will, and create a desire for the enjoyment of othei ordi- 
 nances. And these next follow, under the teaching of the Word, 
 the observance of the sacraments, and the exercise of prayer. An 
 awakened and repentant sinner seeks early and earnestly to know 
 the will of God. The Catechism meets him, offering instruction 
 respecting the profitable reading of the Word, and waiting on the 
 ordinance of preaching. But supposing him to be in some mea- 
 sure instructed, he yet desires to receive seals of the covenant, 
 and may never before have partaken of any of its signs. The 
 nature, use, and proper observance of the sacraments are there- 
 fore now unfolded. And last of all comes prayer, not as if the 
 individual were up till this time considered prayerless, but be- 
 cause it is now that he especially requires to be taught how to 
 pray for such things as he ought ; and this, because it is now that 
 he declares himself to be an heir of those promises qn which 
 prayer rests, and through which it obtains blessings. The prayer 
 of the soul, like breath in the natural body, is essential to life, 
 and, like it, begins properly as soon as we are born anew. But 
 though this be its beginning, its end is unseen. The renewed 
 soul becoming more and more conformed to the will of God, 
 enters more and more into the spirit of prayej, and finds, in the 
 simple but comprehensive example with which the Catechism 
 concludes, materials more and more fitted for guiding its inter- 
 course with the Father of Spii'ts. 
 
 1. By using the Catechism in the right observance of these 
 distinctions and principles, we shall be better able to understand 
 each question in its true and proper meaning; and the reason 
 why such questions as Effectual Calling and Justification are so 
 far separated from Faith in Jesus Christ and Repentance unto 
 Life ; and how, in general, the doctrines of the Gospel, as con- 
 tained in both parts of the Catechism, should not be together. 
 These things happen, simply because we have, in the first, a spe- 
 culative system, and, in the latter, a practical directory. The 
 doctrines of the Gospel are necessary to both, but require to be 
 presented in different forms, so as the more perfectly to secure 
 the different ends contemplated. 
 
 2. Each division may thus be turned to its own proper use. 
 
OF THE SHORTER CATECHISM. Xlll 
 
 Suppose, for example, that I were asked in what book a clear 
 outline of the Christian faith might be found and studied, I would 
 at once say, " In the first thirty-eight questions of the Assembly's 
 Shorter Catechism." But if I were asked for a practical guide, 
 to lead men to Christ, and to train them to holiness, I would 
 say, M Begin at the thirty-ninth question, and be guided with 
 those which follow, onward to the end." 
 
 3. Even children might, on these principles, be taught to 
 greater advantage than they usually are. Instead of beginning 
 to instruct a child, respecting the abstract character of God, the 
 distinctions of personality in the Godhead, the doctrine of decrees, 
 and other matters of difficult comprehension, I would begin my 
 attempts to instruct him, with the meaning and application of 
 each succeeding commandment, and onwards to the end; by 
 which time, he would have materials out of which to conceive of 
 God, of his purposes and works ; and his mind would be also, in 
 some measure, prepared for more abstract processes of thinking. 
 
 4. Much of the apparent abstruseness of this little work would 
 in this way disappear, and on the same principle on which science 
 becomes comparatively easy, when perceived in a proper course 
 and by proper means. Depart from the arrangements of a Lin- 
 naeus and Jussieu, and the beautiful order observable in botany 
 will appear confused and perplexing; or invert the order in any 
 process of mathematical inquiry, and the evenness of the way 
 along which we find an easy path will be rugged to the master, 
 and impassable to the pupil. And strange were it, indeed, if an 
 arrangement so exact and so well adapted to its own special ends 
 as that of the Catechism, should nevertheless leave each question 
 to be taken up, like some cube cast on a gammon board, in any 
 order and with equal intelligence. 
 
 5. If these principles and distinctions were more observed, 
 more justice would be done to the merits of the work, an<J it 
 would be rendered more generally useful. 
 
 fi 
 
SYNOPSIS OF CONTENTS. 
 
 GENERAL INTRODUCTION. 
 
 Pagb 
 
 The Chief Design of Man's Creation . . . 19 
 
 The Scriptures the only Hule of Faith and Duty . . 22 
 
 The two*principal topics treated of in Scripture, and explained 
 
 in the Two Divisions of the Catechism ... 26 
 
 PART FIRST. 
 
 WHAT WE ARE TO BELIEVE CONCERNING GOD. 
 
 CHAPTER I. 
 
 > 
 
 CONCERNING GOD CONSIDERED IN HIMSELF. 
 
 Nature and Perfections of God ..... 29 
 
 Unity of G od . . . . . . . 40 
 
 Trinity of Persons in the Godhead .... 42 
 
 CHAPTER II. 
 
 CONCERNING GOD'S DOINGS WITH RESPECT TO HI9 CREATURES. 
 
 Section 1.— Of the Nature and Character of God's Decrees . 47 
 
 Section II.— Of the Execution of God's Decrees . . 61 
 
 In the Creation of the World ..... 52 
 
 „ Creation of Man . . . . . 54 
 
 „ Nature and Character of God's General Providence 56 
 
 Section III.— Of the Special Providence of God towards Man in 
 his Creation and Fall. 
 
 Covenant of Works— its Parties and Terms . . 58 
 
 Man's Disobedience and Fall by Sin .... 62 
 
 Nature of Sin in (ieneral ..... 63 
 
 Nature of Adam's Sin in Particular .... 65 
 
 1. Extent of the Fall ..... 68 
 
 2. Consequences of the Fall .... 70 
 
 3. Sinfulness of Man's State by the Fall . . . ib. 
 
 4. Misery of Man's State by the Fall ... 73 
 
XVI CONTENTS. 
 
 PAGE 
 Section IV.— Of the Special Providence of God towards Man in 
 Redemption. 
 
 Dw. 1. — Plan of Redemption . . . . 76 
 
 The Person and Character of the- Redeemer . 83 
 
 The Redeemer's Assumption of human Nature 86 
 
 The Offices of the Redeemer . . . 89 
 
 1. Prophetical Office .... 92 
 
 2. Priestly Office .... 93 
 
 3. Kingly Office .... 100 
 
 Div. 2.— The States in which the Redeemer executed his 
 Threefold Office. 
 
 State of Humiliation . „ . .104 
 
 State of Exaltation . . . .107 
 
 Div. 3. — Of the Application of Redemption. 
 
 Of the Agent by whom Redemption is applied 112 
 „ Means used for the Application of Re- 
 demption in Effectual Calling . 115 
 „ Manner and Order of the Application of 
 
 Redemption in Effectual Calling . 117 
 
 Dw. 4.— Of the Benefits of Redemption. 
 
 Benefits of Redemption in this Life . . 122 
 
 1. Of Justification .... 125 
 
 2. Of Adoption .... 132 
 
 3. Of Sanctification . . . . 135 
 
 4. Additional Benefits ... 139 
 Benefits of Redemption at the Resurrection 147 
 
 PART SECOND. 
 
 THE DUTY WHICH GOD REQUIRES OF MAN. 
 
 Introduction.— Nature of Man's Duty in General . . 153 
 
 CHAPTER I. 
 
 Section I. — Of the Moral Law, binding on all rational creatures, 
 as summed up in the Ten Commandments. 
 
 Of the Moral Law .... 155 
 
 Summary of the Moral Law . . . 162 
 
 Sum of the Ten Commandments . . 166 
 
 Preface to the Ten Commandments . . 169 
 
 Section II — The Duties which we owe to God— contained in the 
 first four Commandments of the Law. 
 
 Div. 1. — The First Commandment . . . 172 
 
 Duties required . # • . . ib. 
 
 Sins forbidden .... 175 
 
 Of the expression " Before Me" . . 177 
 
CONTENTS. 
 
 xvii 
 
 Div. 2.— The Second Commandment 
 
 Duties required . . 
 
 Sins forbidden 
 Reasons annexed 
 
 Div. 3.— The Third Commandment 
 
 Duties required . . 
 
 Sins forbidden 
 Reason annexed 
 
 Div. 4. — The Fourth Commandment 
 
 Duties required . 
 Change of the Sabbath . 
 Sanctification of the Sabbath 
 Sins forbidden 
 Reasons annexed 
 
 PAGE 
 
 178 
 
 179 
 181 
 184 
 
 186 
 
 187 
 191 
 193 
 
 196 
 
 ib. 
 
 201 
 204 
 207 
 209 
 
 Section III. — The Duties which we owe to man— contained m 
 the last six Commandments of the Law. 
 
 Div. 1.— -The Fifth Commandment 
 
 Duties required . 
 Sins forbidden 
 Reason annexed . 
 
 Div. 2.— The Sixth Commandment 
 
 Duties required . 
 Sins forbidden 
 
 Div. 3. — The Seventh Commandment 
 
 Duties required . 
 Sins forbidden . 
 
 Div. 4. — The Eighth Commandment 
 
 Duties required . 
 Sins forbidden 
 
 Div. 5.— The Ninth Commandment 
 
 Duties required . 
 Sins forbidden 
 
 Div. 6. — The Tenth Commandment 
 
 Duties required . 
 Sins forbidden 
 
 212 
 
 ib. 
 
 220 
 225 
 
 227 
 ib. 
 229 
 
 232 
 ib. 
 233 
 
 236 
 
 ib. 
 
 238 
 
 242 
 
 ib. 
 
 244 
 
 247 
 
 ib. 
 250 
 
 CHAPTER II. 
 Introduction. 
 
 Man's Inability to keep the Moral Law . . . 
 
 Different Degrees of Guilt in Breaking the Law . 
 Desert of every Breach of the Law .- 
 
 SPECIAL DUTIES REQUIRED OP MAN UNDER THE GOSPEL 
 DISPENSATION. 
 
 Section I. —Faith in Jesus Christ .. 
 
 253 
 256 
 259 
 
XVlil CONTENTS. 
 
 PAGE 
 
 Section II. —Repentance unto Life . . . • . 282 
 
 Section III. — The Diligent Use of the Means of Grace . 286 
 
 Dw. 1.— Of the Word of God as a Means of Grace. 
 
 1. Effects of the Word of God . . . 290 
 
 2. Proper Use of the Word of God . . 294 
 
 Div. 2. — Of the Sacraments as a Means of Grace. 
 
 1. Of the Efficacy of the Sacraments . , 297 
 
 2. n Nature of the Sacraments . . 300 
 
 3. „ New Testament Sacraments . 303 
 
 4. „ Nature and Use of Baptism • . 307 
 
 5. „ Subjects of Baptism . . . 314 
 
 6. „ Nature and Use of the Lord's Supper 320 
 
 7. „ Proper Observance of the Lord's Supper 329 
 
 Dw. 3. — Of Prayer as a Means of Grace. 
 
 1. Of the Nature of Prayer . . .340 
 
 2. „ Rule of Direction in Prayer . 347 
 
 3. n Preface to the Lord's Prayer . 350 
 
 4. „ First Petition in the Lord's Prayer 353 
 6. „ Second Petition in the Lord's Prayer 357 
 
 6. „ Third Petition in the Lord's Prayer 361 
 
 7. n Fourth Petition in the Lord's Prayer 364 
 
 8. „ Fifth Petition in the Lord's Prayer 368 
 
 9. „ Sixth Petition in the Lord's Prayer 373 
 10. „ Conclusion of the Lord's Prayer . 379 
 
THE 
 
 ASSEMBLY'S SHORTER CATECHISM 
 
 ANALYZED AND EXPLAINED. 
 
 GENERAL INTRODUCTION. 
 
 SHOWING THE CHIEF DESIGN OF MAN'S CREATION 
 
 THAT THE SCRIPTURES ARE THE ONLY RULE OF FAITH 
 AND DUTY AND THE TWO PRINCIPAL TOPICS TREAT- 
 ED OF IN SCRIPTURE, AND EXPLAINED IN THE TWO 
 DIVISIONS OF THE CATECHISM. 
 
 The Chief Design of Mans Creation. 
 
 $. 1 — TOjat (i tlje Qfyitf i£n& of 0Lzn ? 
 
 Man's chief end is to glorify God, and to enjoy him 
 for ever. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the chief design of man's creation, in reference to God, 
 "was to glorify him. 1 Cor. x. 31. — " Whether therefore ye eat 
 or drink, or whatsoever ye do, do all to the glory of God/* 
 
 2, That the chief design of man's creation, in reference to him- 
 self, was the enjoyment of God for ever. Ps. lxxiii. 25, 26. — 
 " Whom have I in heaven but thee ? and there is none upon 
 earth that I desire beside thee. — God is my portion for ever/* 
 
20 THE CHIEF DESIGN OF MAN'S CUttAfiW. 
 
 EXPLANATION. 
 
 observation 1. — The chief end of man's creation, in reference 
 a God, was to glorify him. 
 
 The glory of God is commonly distinguished into his essential 
 and his declarative glory. 
 
 1. God's essential glory is what he is absolutely in himself. 
 "I am that I am." — Exod. iii. 14. It is that glory which he 
 has in himself, and which he will not give to another. This 
 glory is infinite, eternal, and unchangeable ; and, consequently, 
 it can neither be increased nor diminished. — Job xxxv. 7 ; Ps. 
 xvi. 2. 
 
 2. God's declarative glory in his making known his glory to, 
 by, and in, the creatures which he hath made. 
 
 The irrational creatures, both animate and inanimate, glorify 
 God passively, by affording matter of praise to God, their Maker. 
 — Ps. xix. 1. But we, his rational creatures, ought to glorify him 
 actively, — by setting our hearts wholly upon him, — by making 
 use of all things in subordination to his glory, and only as means 
 more perfectly to show forth his praise, — by being willing to part 
 with every thing dear to us, rather than not maintain and declare 
 his glory, — and by employing for this purpose all the powers and 
 faculties which he hath conferred upon us — (1 Cor. vi. 20 ; Matt. 
 v. 16) — by obeying his commandments, — and by acknowledging 
 all his perfections. 
 
 God is to be glorified in all things. — 1 Cor. x. 31 ; 1 Pet. iv. 
 11. We are to glorify him in all our actions, whether natural, 
 as eating and drinking, &c. ; or civil, as in the common affairs of 
 life ; or moral and religious, in the duties which we owe to God. 
 " There is not a grain of real goodness in the most spacious ac- 
 tions which are performed without a reference to the glory of 
 God. This the world cannot understand; but it will appear 
 highly reasonable to those who take their ideas of God from the 
 Scriptures, and who have felt the necessity and found the benefits 
 of redemption." 
 
 We ought to make the glory of God our chief end in all our 
 actions. 1. Because it was God's chief end in our creation, pre- 
 servation, and redemption. 2. Because God hath made us 
 capable of glorifying him. 3. Gratitude should excite us to 
 make this our chief end. — Ps. c. 3 ; Pro v. xvi. 4 ; Ps. lxvi. 8, 9 ; 
 1 Cor. vi. 19,20; Ps. ciii. 1-5. 
 
 We may here observe, that no man can glorify God acceptably, 
 until he believes in Jesus Christ ; for without faith it is impossi- 
 ble to please him ; and whatsoever is not of faith is sin. — Heb. 
 xi. 6 ; Kom. xiv. 23. Nor can we of ourselves glorify God ; for 
 of ourselves we can do nothing good. — John xv. & But seeing 
 
THE CHIEF DESIGN OF MAN*S CREATION. 21 
 
 God hath promised the grace of his Spirit, we should not be 
 weary in well-doing. 
 
 Obs. 2. — The chief end of maris creation, in reference to him 
 self tvas the enjoyment of God for ever. 
 
 To enjoy God is to acquiesce or rest in God as the chief good, 
 with complacency and delight ; or it is to feel unspeakably happy 
 in his presence. — Ps. cxvi. 7. 
 
 Believers enjoy God in this world as well as in that which is 
 to come. — Gen. v. 24 ; 1 John i. 3 ; 1 Cor. i. 9. But there is a 
 very great difference between the enjoyment of God here and the 
 enjoyment of him hereafter. In this world, the enjoyment of 
 God is mediate ; that is, ordinances intervene : but in the world 
 to come it will be immediate ; ordinances will be unknown — 
 means shall be done away. Here, the enjoyment of God is only 
 begun : there, it will be completed. Here, it is partial : there, 
 it will he full. — 1 Cor. xiii. 12; Ps. xvi. 11. 
 
 The enjoyment of God in this world consists in union with God 
 in Christ, through faith in him. And from this flows communion 
 with him in this world. 
 
 The external means by which we are to seek after this enjoy- 
 ment, and in which we hold communion with God, are, the insti- 
 tutions of his appointment, public, private, and secret ; such as 
 prayer, meditation, the reading, and preaching, and hearing of 
 the Word, and the sacraments, &c. 
 
 The enjoyment of God here is a pledge of the full enjoyment 
 of him hereafter in glory, when believers shall be admitted into 
 his glorious presence, where they shall have a full sense of his 
 love, and fully and eternally acquiesce and rest in him with per- 
 fect and inconceivable delight and joy. — 1 Cor. xiii. 12; Ps. 
 xvi. 11. 
 
 We ought chiefly to desire and seek the enjoyment of God for 
 ever, because he is the chief good, and in the enjoyment of him 
 consists man's chief happiness ; and likewise, because God is but 
 imperfectly and inconstantly enjoyed here, and we cannot be 
 perfectly happy until we eternally enjoy him in heaven. — Ps. iv. 
 6, 7; 1 Cor. xiii. 9, 10; Ps. xvi. 11. 
 
 It may here be observed, that, in the world to come, believers 
 will have communion not only with God in Christ, but also 
 with angels, and with their brethren of mankind redeemed from 
 among the nations. 
 
 Obs. 3. — The glorifying of God, and the enjoyment of him, 
 are inseparably connected. 
 
 The glorifying and the enjoyment of God are here connected 
 as one chief end, because God hath inseparably connected them ; 
 and no one can truly design and seek the one, without, at the 
 same time, designing and seeking the other. And we may here 
 
22 THE CHIEF DESIGN OF MAN'S CREATION. 
 
 remark, that the glorifying of God is here set before the enjoy- 
 ment of him for ever, to show that the former is the means by 
 which the latter is obtained ; that holiness on earth must precede 
 happiness in heaven ; and that none shall enjoy God for ever, 
 who have no desire to glorify him in this world. — Heb. xii. 14 ; 
 Matt. v. 8. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That there is great cause for 
 lamentation, that God and his glory are so seldom the subject of 
 our meditation. 2. The necessity of examining ourselves, 
 whether we have ever viewed the glory of God as our chief end ? 
 whether it is our desire to do what he hath commanded, and to 
 abstain from what he hath forbidden? 3. That we ought to be 
 convinced that of ourselves we cannot glorify God, and there- 
 fore, that prayer for the Spirit of God is absolutely necessaiy, to 
 enable us to glorify him in our bodies and in our spirits which 
 are his. 4. That the soul of man is immortal ; for, seeing that a 
 desire of happiness is natural to it, and that nothing can satisfy 
 its desire or constitute its chief good but God, it is evident that 
 we must inscribe immortality on this better part of man. 5. The 
 goodly heritage of the people of God beyond the grave. 6*. The 
 necessity of holiness. 7. That the believer ought not to be dis- 
 couraged on account of the difficulties with which he may meet- 
 in the way to heaven, seeing that they are but of short duration 
 — that they are but light afflictions. — Rom. viii. 18. Lastly, 
 That it ought to be our aim, while we are in this world, in the 
 strength of divine grace, to glorify God in all things, that we may 
 enjoy him for ever in the world to come. 
 
 The Scriptures the only Rule of Faith and Duty. 
 
 (St. 2.-— fflBijat ftttle fyatl) CSoa gften to otmt us l)0fo 
 toe map glortfg ano ntfoj tjtm? 
 
 The Word of God, which is contained in the Scrip- 
 tures of the Old and New Testaments, is the only rule 
 to direct us how we may glorify and enjoy him. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — , 
 
 1. The necessity of a rule to direct us how we may glorify and 
 enjoy God. Jer. x. 23. — "The way of man is not in himself: 
 it is not in man that walketh to direct his steps." See also 
 Acts ii. 37. 
 
 2. That the Scriptures of the Old and New Testaments are 
 the Word of God. 2 Tim. iii. 16. — " All Scripture is given by 
 inspiration of God." See also 2 Pet. i. 21. 
 
 0. That the Word of God is the only rule to direct us how we 
 may glorify and enjoy him. Isa. viii. 20. — " To the law and to 
 
THE SCRIPTURES THE ONLY RULE OF FAITH AND DUTY. 23 
 
 the testimony : if they speak not according to this word, it is 
 because there is no light in them.'" 
 
 EXPLANATION. 
 
 Obs. 4. — We need a rule to direct us how to glorify and enjoy 
 God. " 
 
 The light of nature, and the works of creation and providence, 
 show indeed that there is a God ; that this God is infinite in his 
 being, and wisdom, and power, and - goodness.; and that he is to 
 be worshipped and glorified by his creatures. But they cannot 
 fully and savingly show what God is ; they cannot reveal his love 
 and mercy to sinners in his Son ; they cannot reveal how he 
 should be glorified and worshipped ; and they cannot direct us 
 how we should enjoy him, ^either here or hereafter. — Rom. L 20, 
 and ii. 14; 1 Cor. i. 21 ; Heb. xi. 6; Rom. x. 17; Acts iv. 12. 
 
 Obs. 5. — The Scriptures of the Old and New Testaments are 
 Vie Word of God, or a revelation from heaven. 
 
 The word Scriptures signifies writings. And the Word of 
 God is emphatically so called, because he has therein written to 
 us the great things of his law and covenant. — Hos- viii. 12. 
 
 A Testament is a writing or a voluntary act of a person be- 
 queathing legacies on such as are mentioned by the testator, 
 which can never take place until his death. — Heb. ix. 16. 
 
 The writings of Moses and the prophets are called the Old or 
 First Testament, because the Testament or -Covenant of Grace 
 which God made with man, is ..therein revealed in the dispensa- 
 tion of it, in which Christ, the testator and the old mediator of 
 the covenant, is exhibited by types and figures ; and many bur- 
 densome services and carnal ordinances ©f the ceremonial law 
 were required. 
 
 The writings of the evangelists and apostles are called the Neva 
 or Second Testament, because the Testament of God or Covenant 
 of Grace js therein revealed in the new dispensation of it, in 
 which Christ being now come in tfye flesh, is revealed without 
 types and figures ; and because he hath fulfilled and abolished 
 the ceremonial law, and freed his people from that yoke of bond- 
 age, — now requiring more spiritual vorship in its room. 
 
 That the Scriptures are a revelation from heaven-, may be 
 proved by arguments or evidences, both external and internal. 
 
 1. The external evidences, which prove that the Scriptures are 
 the Word of God, are these : — Their superior antiquity — the 
 good character of the sacred penmen — tbe miracles by which they 
 have b*en confirmed — the exact fulfilment of the prophecies and 
 predictions contained in them — the effects produced py them — 
 the opposition they have sustained and surmounted — and their 
 being prized and esteemed as such by the best of men. 
 
 2. The internal evidence, which prove that the Scriptures are 
 
24 THE SCRIPTURES THE ONLY RULE OF FAITH AND DUTY. 
 
 the Word of God, are these : — Their whole contents contradict 
 nothing in nature or sound reason, but confirm every rational 
 fact — many important truths are revealed in them which could 
 not be discovered by nature or reason — the strict purity of their 
 doctrines, duties, and precepts, and whole contents — the harmony 
 of their various parts — their suitableness to our condition-Mine 
 full and perfect discovery which they make of the only way of 
 salvation — the majesty of their style — their power and efficacy to 
 convince and awaken the conscience, to convert and change the 
 heart, to quicken men out of spiritual death, and to rejoice and 
 comfort under the deepest distress — their scope and design to give 
 glory to God, and to debase the sinner — and the experience which 
 real Christians possess of their truth. 
 
 That neither men nor angels could be the authors of the Scrip- 
 tures, will be evident from the following things : — 1. Good men 
 could not be the authors of them, because they would often arro- 
 gate to themselves what is infinitely above their power. 2. Bad 
 men could not be the authors of them, because they could not 
 write such language ; nor could they have any conception of that 
 heavenly-mindedness which is everywhere discernible in them. 
 3. Good angels could not be the authors of them, because they 
 could have no wish to deceive ; and because it is said that they 
 desire to look into their mysteries ; and it cannot be supposed 
 that they would write what they did not thoroughly understand. 
 — 1 Pet. i. 12. 4. Bad angels could not be the authors of them, 
 because they everywhere oppose the kingdom of Satan, and dis- 
 cover the way in which it shall be finally overthrown. 
 
 Obs. 6. — The Scriptures are the only rule to direct us how we 
 may glorify and enjoy God. 
 
 The Scriptures are the only rule of faith and duty, because 
 none but God, their author, could show the way in which he 
 himself is to be glorified and enjoyed by fallen sinners of man- 
 kind.— Micah vi. 6-9 ; Matt. xi. 25-28. This will be further 
 evident when we consider, — 
 
 1. That they are a sufficient rule. The Scriptures alone are 
 sufficient, without the aid or writings of men, to give us that 
 knowledge of God and of his will, which is necessarv to salvation. 
 —Gal. i. 8 ; John v. 39. 
 
 2. That they are a perfect rule. The whole counsel of God, 
 concerning all things necessary for his own glory, man's salva- 
 tion, faith and life, is either expressly set down in Scripture, or 
 may, by good and necessary consequence, be deduced from Scrip- 
 ture. — 2 Tim. iii. 15-17 ; Gal. i. 8, 9. That not only express 
 Scriptures, but also plain and necessary Scripture consequences, 
 may be admitted as a part of the rule, is evident from the ex- 
 ample of our Lord in proving the doctrine of the resurrection 
 against the Sadducees. — Matt. xxii. 31, 32. 
 
THE SCRIPTURES THE ONLY RULE OF FAITH AND DUTY. 25 
 
 3. That they are a clear and perspicuous rale. There are in- 
 deed some things in Scripture hard to be understood, because 
 they have a reference to time and place ; and there are mysteries 
 •which are beyond the comprehension of created beings. But to 
 those who are under the enlightening influences of the Holy 
 Spirit, the fundamental truths of the Gospel, with respect both 
 to faith and practice, are plain and perspicuous. For every thing 
 necessary to eternal salvation is so clearly laid down in Scripture, 
 that every one who uses the ordinary means, may attain to a 
 sufficient knowledge of them. 
 
 The reason why God hath left some parts of his Word obscure 
 and difficult to be understood, are the following : — 1. That we 
 may be convinced that it is he alone who can make us understand 
 the Scriptures ; and that prayer for the Spirit is necessary to open 
 our understandings. 2. That the Scriptures may be our frequent 
 study, if we would know the voice of God speaking therein. 
 3. That we may be kept humble ; and that we may be led to see 
 and to acknowledge that the wisdom of man is but folly. 4. That 
 we may highly esteem the Word, — which, were it all plain and 
 easy to be understood, might be little esteemed. 5. That we 
 may highly value the ministry of the Word, which God hath 
 appointed in his Church, in order that its truths might be made 
 known and inculcated. 6. That the world may see that it is not 
 by the wisdom of man, but by the teaching of the Spirit of God, 
 that sinners are made wise to salvation. 
 
 The best interpreter of Scripture is Scripture itself; for it is 
 evident that the Spirit of God must be the best interpreter of 
 that which was dictated by him. — 1 Cor. ii. 11. 
 
 Obs. 7. — Although the Scriptures are a sufficient, a perfect, 
 and a clear and perspicuous rule of direction, yet they are not 
 sufficient of themselies to make ?« icise to salvation. 
 
 In order to this end, they must be accompanied with the al- 
 mighty power of the Spirit of God; for without this the reading, 
 and preaching of the Word would be in vain. — 1 Cor. ii. 14. If 
 the teaching of the Holy Spirit were not necessary, it would fol- 
 low: That such passages of Scripture as Isa. liv. 13, Jer. xxxi. 
 34, would be unnecessary, — to assert which would be the height* 
 of blasphemy. That those who are most learned in the things 
 of this world, would be best acquainted with the Scriptures; 
 which, however, is not the case. — Mai. xi. 25; f Cor. i. 21. 
 That were we able of ourselves to understand the things of God, 
 the promise of the Spirit to open the eyes of the blind, would be 
 to no purpose. That the prayers of the people of God for divine 
 illumination (such as Ps. cxix. 18, &c.) would be in vain. 
 
 Obs. 8 — The Scriptures were originally written in the Hebrew 
 and Greek languages. 
 
 The Old Testament, except a few passages which were written, 
 
 c 
 
26 THE TWO PRINCIPAL TOPICS TREATED OF IN SCRIPTURE. 
 
 in Chaldee^ was originally written in Hebrew, the first language 
 in the world, and, at the time of the revelation, the language 
 best known to the Church of God. And the New Testament, 
 with the exception of the Gospel according to Matthew, which 
 is supposed to have been written in Hebrew, was originally writ- 
 ten in Greek; the language which, at the time of writing it, was 
 most common and best known both to Jews and Gentiles. By 
 this we are taught that all nations should have the Scriptures in 
 a language which they understand. The passages of the Old 
 Testament which were written in Chaldee, are the eleventh verse 
 of the tenth chapter of the Prophecies of Jeremiah • from the 
 second verse of the fourth chapter of Daniel, to the end of the 
 seventh chapter ; and the fourth, fifth, and sixth chapters of Ezra. 
 
 INFERENCES. 
 
 From chis subject we learn, — 1. The duty and necessity of 
 searching the Scriptures, which are able, through the influence 
 of the Holy Spirit, to make us wise to salvation. — John v. 39. 
 2. That we must believe that all things contained in them are 
 the word of God. 3. That under a sense of our own ignorance, 
 we should seek after a more extensive knowledge of the saving 
 truths of the Scriptures, than we yet possess. 4. That the prac- 
 tice of the Word must accompany the knowledge of it. — John 
 xiii. 17. 5. The goodness of God in committing to us a revela- 
 tion of his will. 6. The necessity of divine illumination, that 
 we may see wondrous things out of the Scriptures. — Ps. cxix. 
 18. 7. That the Word of God is the only rule of faith and obe- 
 dience ; and that it alone discovers the way by which we are to 
 glorify him in this world, that we may come to the full enjoy- 
 ment of him in a future world. 
 
 The Two Principal Topics treated of in Scripture, and Ex- 
 plained in the Two Divisions of the Catechism. 
 
 (!§. 8. — TOjat &o tfye Scriptures prtnctpallp trari) ? 
 
 The Scriptures principally teach, what man is to 
 believe concerning God, and what duty God requires 
 ©f man. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the Scriptures teach us other things besides the know- 
 ledge of God, and the duty and happiness of man. — See Matt, 
 xxiii. 23. 
 
 2. That they principally teach us what we are to believe con- 
 cerning God. Deut. xxxi. 12. — " That they may learn, and fear 
 the Lord your God, and observe to do all t'ne words of this law." 
 2Tim.-i. 13. — "Hold fast the form of sound words,— in faith 
 and love. 1 ' 
 
THE TWO PRINCIPAL TOPICS TREATED OF IN SCRIPTURE. 27 
 
 3. That they principally teach us what duty God requires of 
 man. Ps. cxix. 105. — w Thy word is a lamp unto my feet, and 
 a light unto my path. 1 ' See also Luke x. 25, 26. 
 
 EXPLANATION. 
 
 Obs. 9. — The Scriptures teach us what we are to believe con- 
 cerning God. 
 
 To believe, is to assent or give credit to truth, upon the autho- 
 rity of another. 
 
 To believe what the Scriptures teach, is to assent or give credit 
 to the truths therein revealed, upon the authority of God, whose 
 Word the Scriptures are. This is what constitutes divine faith ; 
 and it is produced in the soul of man, not by any power of his 
 own, but by the operation of the Spirit of God. — Gal. v. 22 ; 
 Eph. ii. 8. 
 
 The things which the Scriptures teach concerning God, and 
 which are to be believed by us, respect his nature and perfections, 
 the persons of the Godhead, the decrees of God, and the execution 
 of his decrees. — Heb. xi. 6; 1 John v. 7; Acts xv. 14, 15-18, 
 and iv. 27, 28. 
 
 We are to believe nothing in point of faith but what the Scrip- 
 tures teach ; because they are the only book in the world of divine 
 authority, and consequently the only one that is absolutely infal- 
 lible. — Isa. viii. 20. 
 
 Obs. 10. — The ScHptures teach us what duty God requires of 
 man. 
 
 By the duty which God requires of man, we are to understand 
 that which is God's due, or that which we owe to God, and are 
 bound to do, as his creatures, his subjects, and his children. 
 
 We are bound to do nothing in practice but what is required 
 in the Scriptures ; because the laws and commandments of God, 
 revealed therein, are so exceeding broad and extensive, reaching 
 the thoughts and intents of the heart, as well as the actions of 
 the life, that it is not lawful for us to do any thing but what is 
 either directly or consequentially prescribed therein. — Isa. viii. 20 
 
 Obs. 11. — The Scriptures are said " principally'''' to teach 
 what we are to believe and practise, because these things are most 
 important, and absolutely necessary to salvation. 
 
 Although all Scripture is the Word of God, and consequently 
 all equally true, and no part of it undeserving our notice, yet all 
 things in it are not equally important, nor equally connected with 
 eternal salvation. Those things which man is bound to believe 
 and do, as necessary to salvation, are the things which the Scrip- 
 tures "principally teach. And we may observe, that although 
 the Scriptures teach these things plainly, yet they must be ac- 
 companied with the Spirit of Gou, who alone can teach them 
 effectually to salvation. 
 
28 THE TWO PRINCIPAL TOPICS TREATED OF IN SCRIPTURE. 
 
 Obs. 12. — Faith or belief is the foundation of obedience. 
 
 This is evident from the order in which they are here stated. 
 Faith or belief is made the foundation of duty or obedience ; 
 and not duty or obedience the foundation of faith : or, in other 
 words, the things to be believed are set before the things to be 
 practised. — Tit. iii. 8. And this is done for the following reason, 
 viz. — that the order of things in the covenant of grace may be 
 distinguished from their order in the covenant of works. Under 
 the covenant of works, life was promised as the reward of perfect 
 obedience. — Rom. x. 5. But under the covenant of grace, life is 
 promised freely, and to be received freely ; and their obedience is 
 to be yielded to the law, from gratitude and love. — Jer. xxxi. 
 18, 19. Hence, there can be no saving faith, which is not fol- 
 lowed by obedience; and no acceptable obedience, which does 
 not flow from faith. 
 
 This order of doctrine is farther evinced from the method 
 observed by the Apostle Paul, who informs us, that all true 
 Gospel obedience is the obedience of faith. — Rom. xvi. 26. And 
 accordingly, in his epistles, he first lays down the doctrines to be 
 believed ; and then, on that foundation, he proceeds to inculcate 
 the duties to be practised. 
 
 This order does not make void the law, nor weaken our obli- 
 gation to comply with its precepts. On the contrary, it estab- 
 lishes the law, by settling our obligation to duty on its proper 
 foundation. — Rom. iii. 31. 
 
 When it is said, that, " In keeping of God's commandments 
 there is great reward ;" and, " Verily there is a reward for the 
 righteous," — we are to understand by reward, here and in similar 
 passages, not a reward of debt, but a reward of grace. They 
 who shall be rewarded, are believers in Christ. Their persons 
 must first be accepted through union to him, before any of their 
 works can be accepted by God as righteous. — Heb. xi. 6. See 
 also Gen. iv. 4, last clause. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That we ought to be much 
 exercised in reading the Scriptures. 2. The necessity of prayer 
 for the Spirit, who indited the Scriptures, and who alone can 
 make us understand and practise them. 3. That the works of a 
 man who is void of faith, are dead works; and consequently 
 cannot please God. — Heb. xi. 6. 4. The necessity of being 
 united to Christ by faith, as the branch is to the vine ; and of 
 being built upon him as the foundation which God hath laid in 
 Zion. 
 
PART FIRST. 
 
 WHAT WE ARE TO BELIEVE CONCERNING GOD. 
 CHAPTER I. 
 
 CONCERNING GOD CONSIDERED IN HIMSELF, VIZ. I IN 
 
 RESPECT OF HIS NATURE AND PERFECTIONS — HIS 
 UNITY — AND THE TRINITY OF PERSONS IN THE GOD- 
 HEAD. 
 
 Nature and Perfections of God. 
 CBi. 4 — SSUjat ts (SoD? 
 
 God is a Spirit, infinite, eternal, and unchangeable in 
 his being, wisdom, power, holiness, justice, goodness, 
 and truth. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God is a Spirit. John iv. 24.—" God is a Spirit." 
 
 2. That he is infinite in his being and perfections. Job xi. 7. 
 - " Canst thou by searching find out God ? Canst thou find out 
 the Almighty unto perfection ? " 
 
 3. That he is eternal in his being and perfections. Ps. xc. 2. 
 — M From everlasting to everlasting thou art God." 
 
 4. That he is unchangeable in his being and perfections. Mai. 
 iii. 6. — " I am the Lord, I change not." See also James i. 17. 
 
 5. That he is infinitely wise. Ps. cxlvii. 5. — ** His understand- 
 ing is infinite.'* 
 
 6. That he is 'infinitely powerful. Job. xlii. 2. — "I know 
 that thou canst do every thing." See also Rev. iv. 8. 
 
 7. That he is infinitely holy. Rev. xv. 4. — " O Lord — thou 
 only art holy." 
 
 8. That he is infinitely just. Deut. xxxii. 4. — " A (iod — 
 without iniquity ; just and right is he." See also Zeph. iii. 5. 
 
 9. That he is infinitely good and merciful. Exod. xxxiv. 6. 
 ' — " The Lord, the Lord God, merciful and gracious, long-suffer- 
 ing, and abundant in goodness and truth." 
 
 c2 
 
80 NATURE AND PERFECTIONS OF GOD. 
 
 10. That he is infinite in truth. Deut. xxxii. 4. — "A God 
 of truth, and without iniquity ; just and right is he." 
 
 EXPLANATION. 
 
 Ohs. 13. — The first point of religion taught in the Scriptures 
 is, the existence of God. — Heb. xi. 6. 
 
 The existence of God cannot he denied, without at the same 
 time denying our own existence, and that of every thing around 
 us. 
 
 The existence of God may be proved, — I. From the works of 
 creation. — Psal. xix. 1, and c. 3. 2. From the preservation of 
 all things, and the regular government of the world. Gen. 
 viii. 22. 3. From the existence of conscience within us, and 
 also from the visible judgments inflicted on the wicked at death, 
 besides the check of conscience. 4. From the wonderful de- 
 liverances wrought for the Church in all ages. 5. From the 
 consent of all nations. Whatever is consented to by all man- 
 kind, must be a dictate of nature, and, consequently, a truth. 
 6. From the Scriptures of the Old and New Testaments. 7. From 
 the accomplishment of prophecy, and from God's frequently 
 revealing himself to the sons of men, as Noah, Abraham, 
 Moses, &c. 
 
 Obs. 14. There are various names and titles by which God is 
 hnown in Scripture. 
 
 Of these, the following are a few : — 
 
 1. Al, which expresses the omnipresence of God, — that is, 
 the universal extension of his power and knowledge. — Gen. 
 xvii. 1. 
 
 2. Alehim, which exhibits him as the real, proper, and only 
 object of worship and praise. — Gen. i. 1. 
 
 3. Shaddai, which denotes him to be almighty and all-suffi- 
 cient. — Gen. xvii. 1 ; Exod. vi. 3. 
 
 4. Adon, which represents him as the Lord and Judge of all. 
 — Ps. ex. 1. 
 
 5. Jah, which expresses his self-existence, — his having ex- 
 istence in himself, and his giving it to all other beings. — Isa. 
 xxvi. 4. 
 
 6. Jehovah, which denotes his self-existence, independence, 
 unsuccessive or immutable eternity ; and his accomplishing the 
 promises which he hath made. 
 
 7. Ehieh, " I am," or "I will be what I will be"— denot- 
 ing his absolute independence and immutable eternity. — Exod. 
 iii. 14. 
 
 8. Kurios and Theos, the former denoting his self- existence, 
 and his governing power over all things, and the latter represent- 
 ing him as the Maker and Observer of all things. 
 
 God is also known in Scripture in several other ways : — 
 
NATURE AND PERFECTIONS OF GOD. 31 
 
 1. He is represented by a variety of terms, such as, a rock, a 
 fortress, a buckler, a sun, a shield, &c. These are figurative 
 expressions, and represent what God is to his people, or those 
 who trust in him. 
 
 2. He is exhibited by a variety of names, having a relation to 
 him, — as, the God and Father of our Lord Jesus Christ — The 
 Father of Mercies — The God of Peace — -The God of Grace — 
 The God of "Patience — The God of Consolation — The God of 
 Hope — The God of Salvation, &c. &c. 
 
 Obs. 15. — God is a Spirit. 
 
 A Spirit is an immortal, an immaterial, a thinking, and an 
 eternal substance. 
 
 God is a Spirit, — that is, he is a being or substance, invisible, 
 immaterial, incorruptible, incorporeal, infinite, eternal, immut- 
 able, uncreated, &c. — Exod. xxxiii. 20; John i. 18, iv. 24, 
 v. 37, vi. 46; Col. i. 15 ; Tim. i. 17, vi. 16. 
 
 The spirituality of God, and that of angels and souls of men, 
 differ in the following respects : — Angels and souls of men are 
 created spirits, and can be reduced to their original non-existence ; 
 but God is an uncreated Spirit : they are finite; but God is in- 
 finite : they are dependent ; but God is independent. 
 
 Although we find that bodily parts or members (such as eyes, 
 ears, hands, &c), and passions or affections (such as desire, 
 hope, love, anger, joy, grief, &c), are ascribed to God in Scrip- 
 ture, — yet these are only emblems of his spiritual perfections and 
 acts, used in condescension to human weakness. They are as- 
 cribed to him, not properly, but figuratively. Thus, when eyes 
 and ears are ascribed to God, they denote his omniscience ; hands 
 denote his power ; and his face, the manifestation of his favour, — 
 and so of the rest. 
 
 All the knowledge which it is possible for us to attain in this 
 world respecting God as a Spirit, may be acquired in the follow- 
 ing manner: — 1. By removing from him every imperfection 
 which is found in ourselves, we obtain the knowledge of God in 
 those attributes which cannot, in the least degree, be found in 
 created beings, — such as, self-existence, independence, infinity, 
 unsuccessive eternity, immutability, &c. 2. By ascribing to 
 him, in the greatest possible measure and degree, whatever ex- 
 cellence is found in the creature, we obtain the knowledge of 
 God in those attributes which are just visible in the creatures, — 
 such as, knowledge, wisdom, power, holiness, justice, goodness, 
 and truth. 
 
 Obs. 16. — The attributes or perfections of God are commonly 
 distinguished into communicable and incommunicable, or imit- 
 able and inimitable. 
 
 1. The incommunicable attributes of God are, his infinity. 
 
32 NATURE AND PERFECTIONS OF GOD. 
 
 eternity, and unchangeableness ; and they are so called, because 
 no trace of them is to be found in the creatures. 
 
 2. The communicable attributes of God are, his being, wisdom, 
 power, holiness, justice, goodness, and truth ; and they are so 
 called, because some faint but imperfect resemblance of them is 
 to be found among the creatures. 
 
 Although we, on account of our weakness and imperfection, 
 must speak and think of the divine attributes or perfections 
 separately, yet we must ever remember, that they are neither 
 distinct from God himself, or the divine essence, nor separable 
 from one another ; but that they are altogether the one infinite 
 perfection of the divine nature. 
 
 Obs. 17. — God is infinite in his being and perfections. 
 
 The infinity of God is that essential perfection of his nature, 
 by which all things in his essence or being are known to be with- 
 out measure and quantity. And hence his being and perfections 
 are incomprehensible. 
 
 God is infinite in respect of his being ; for our finite under- 
 standings can form no adequate concej>tion of his nature. He is 
 also infinite in respect of all his glorious perfections, — wisdom, 
 power, holiness, justice, goodness, and truth. — Rom. xi. 33 ; Job 
 xxvi. 14, and xlii. 2; Isa. vi. 3; Rev. iv. 18, and xv. 4; Deut. 
 xxxii. 4 ; Rev. xv. 31 ; 1 Chron. xvi. 34 ; Exod. xxxiv. 6 ; Ps. 
 cxlv. 9 ; Numb, xxiii. 19 ; Deut. vii. 9 ; Ps. cxix. 89, 90, and 
 cxlvi. 6. 
 
 In the infinity of God are included the following things : — 
 1. His incomprehensibility $ or his infinitely transcending the 
 utmost or most enlarged capacity of angels and of men, with re- 
 spect to his essence, or being and perfections. — Ps. cxlv. 3; Job 
 xxxvi. 26. 2. His immensity ; or that perfection of his nature, 
 by which he is wherever any space or any creature can be. And 
 hence it includes, — 3. His omnipresence ; or that perfection of 
 his nature, by which he is most intimately present with all. his 
 creatures in every place ; and fills all places at once — heaven, and 
 earth, and hell — with his essential presence. — 1 Kings viii. 27. 
 
 Although God is essentially present every where, yet he mani- 
 fests his presence in a peculiar manner in heaven. He is also 
 peculiarly present with his Church on earth, in the institutions 
 and ordinances of his appointment. — Matt, xviii. 20. With his 
 saints, by his Spirit dwelling in them, and manifesting to them 
 his gracious favour and support. — Eph. ii. 22. And with the 
 Church invisible above, by the bright, and glorious, and immedi- 
 ate displays of his goodness and excellencies. We may here 
 observe, that he is also present in hell, where he displays his 
 awful and tremendous power and justice on devils and wicked 
 men, whom he preserves in endless existence, that they may 
 endure the effects of his wrath for ever. — Matt. xxv. 46. 
 
NATURE AND PERFECTIONS OF GOD. 33 
 
 Obs. 18. — God is eternal in his being and perfections. 
 
 The eternity of God is that perfection of his nature by which 
 he continually exists, without beginning or end, or succession of 
 duration. — Ps. xc. 2, cii. 12-27, and xc. 4 ; 2 Pet. iii. 8. 
 
 God is said in Scripture to be eternal, because he had no be- 
 ginning, and is the same yesterday, to-day, and for ever ; and 
 also, because he is the author of eternal duration to others. 
 
 The eternity of God, and that of angels and souls of men, 
 differ in the following respects : — The eternity of angels and souls 
 of men means only, that they shall have no end ; but the eternity 
 of God means, that he had no beginning, that he has no succes- 
 sion, and that he shall have no end. The eternity of angels and 
 spirits is neither essential, nor absolute, nor independent; but 
 the eternity of God is both essential, and absolute, and indepen- 
 dent.— Ps. xc. 2-4, and cii. 27 ; 2 Pet. iii. 8. 
 
 Obs. 19. — God is unchangeable in his being and perfections. 
 
 The unchangeableness or immutability of God is that attribute 
 of his nature by which it is impossible for him to undergo the 
 least possible change, but continues always the same. 
 
 This perfection of God may be proved both from reason and 
 from Scripture. 1. Reason informs us, that, were God change- 
 able, the change must be either for the better or for the worse. 
 But from each of these suppositions an absurdity arises. If the 
 change were to the better, it would be inconsistent with the per- 
 fection of God, who sees the end from the beginning, and all 
 whose works are done in consummate wisdom. If it were to the 
 worse, it would also derogate from his perfection, inasmuch as it 
 would indicate, that he did not know from eternity what would 
 take place in time ; to assert which would be the same as to deny 
 his existence. 2. This perfection is proved from Scripture by 
 these and many other passages : Numb, xxiii. 19 ; 1 Sam. xv. 
 29 ; Isa. xlvi. 10 ; Mai. iii. 6 ; Heb. vi. 17, 18 ; James i. 17. 
 
 God is unchangeable, — 1. In his existence. He cannot cease 
 to be. — 1 Tim. i. 17, and vi. 16. 2. In his nature or essence. 
 He cannot cease to be what he is in every perfection. 3. In his 
 purposes. — Isa. xlvi. 10, and xiv. 24. 4. In his promises to his 
 people; in his threatenings against the wicked; and in all his 
 predictions. — Numb, xxiii. 19. 5. In his duration. — Ps. cii. 27. 
 
 Although angels and glorified spirits are unchangeable, as well 
 as God ; yet their unchangeableness differs from his in this re- 
 spect, — that they receive it from him, and have it not in their 
 own nature. 
 
 It is said, indeed, in several passages of Scripture (such as 
 Gen. vi. 6 ; Jonah iii. 10 ; and 1 Sam. xv. 11) that God repents ; 
 but by repentance, in these and similar passages, we are to under- 
 stand only an alteration of the outward dispensations of his pro- 
 
34 NATURE AND PERFECTIONS OF GOD. 
 
 vidence, according to his knowledge of all things in every relation 
 and circumstance respecting them. We are by no meany io 
 attribute to him any change of mind; for in this respect it is 
 impossible for God to change. — Job xxiii. 13. Every, change 
 which the Scriptures attribute to him, is in reality a change only 
 in the creatures. 
 
 Obs. 20, — God alone is infinite, eternal, and unchangeable in 
 his being. 
 
 The being or essence of God is his glorious and transcendent 
 nature, by which he is what he is — infinitely blessed in himself, 
 and comprehended by none but himself ; for finitude cannot com- 
 prehend infinitude. 
 
 The highest perfection of being is that which can neither be 
 increased nor diminished, and which is independent of any other 
 being whatever. — Job xxxv. 6-8. 
 
 Being, in this proper and strict sense of the word, can be as- 
 cribed to none but to God alone ; for although the heavens and 
 the earth, and angels and men, have a being, yet there is no 
 infinite, eternal, and unchangeable being but God. He alone 
 can say, " I am that I am." — Exod. iii. 14. 
 
 Obs. 21. — God is infinitely wise. 
 
 The wisdom of God is that attribute or perfection of his nature, 
 by which he perfectly knows himself, and all things which have 
 been, which are, and which shall be, or can possibly be, together 
 with the reasons of them. 
 
 In the wisdom of God are included, — 1. His knowledge, or 
 omniscience, or that perfection of his nature by which he discovers 
 objects, or by which he knows all things. — Prov. xv. 3; Gen. vi. 
 5. 2. His wisdom, properly so called, or that perfection of his 
 nature by which he directs all things to the best ends, and to the 
 very ends for which he gave them existence. — Acts xv. 18. 
 
 We may here observe, that God knows things, not as man 
 knows them, by succession of ideas, but by one single intuitive 
 glance, distinctly, comprehensively, in every circumstance re- 
 specting them, and infallibly. 
 
 The wisdom of God appears, — 1. In the works of creation : in 
 the beautiful order and variety of all things. — Ps. civ. 24 and 
 cxxxvi. 5; Prov. iii. 19. 2. In the works of providence: in 
 upholding all things in being ; and in so ordering them as to ful- 
 fil all his pleasure. 3. In the work of redemption ; both in its 
 contrivance, its accomplishment, and its application. 
 
 Obs. 22.— God is infinitely powerful. 
 
 The power of God is that perfection of his nature by which he 
 is able to effect all things, or do whatever he willeth or can will ; 
 or by which he can do what seemeth good unto him, in heaven, 
 
NATURE AND PERFECTIONS OF GOD. 35 
 
 on earth, in hell, in the seas, and in all deep places. — Ps. cxxxv. 
 6; Dan. iv. 35. t. t 
 
 In Scripture, the power is expressed, — 1. Positively. — Ps. lxii. 
 11 • Gen. xvii. 1 ; Job xlii. 2, ix. 4, xxxvii. 23; Ps. xxxv. 10. 
 2. Negatively ; or by removing from him all imperfection in 
 power, or air weakness. — Gen. xviii. 14; Jer. xxxii. 17; Luke i. 
 37. 3. Metaphorically; by his arm, — Ps. xcviii. 1; right 
 hand, — Ps. lxiii. 8 ; stretched-out arm, — Exod. vi. 6 ; arm of 
 strength, — Isa. lxii. 8 ; and glorious arm, — Isa. lxiii. 12, &c. 
 
 The power of God is displayed, — 1. In the creation of the 
 world, and of all things in it. — Rom. i. 20 ; Ps. xxxiii. 9. 2. 
 In providence.— Col. i. 17; Heb. i. 3; Ps. lxxvi. 10. And 
 here we may observe, that God's power has been displayed in 
 erecting a Church in the world, and in preserving it, notwith- 
 standing all the persecutions and sufferings to which it has been 
 subjected. 3. In the work of redemption by Jesus Christ ; in 
 his incarnation ; in the miraculous union of his two natures in 
 one person ; in the numerous miracles which he performed ; in 
 supporting his human nature under that load of wrath which was 
 due to us for our transgressions ; and in raising him from the 
 dead. 4. In the conviction and conversion of sinners, — for it 
 requires the same power to raise a sinner, dead in sins, to spiritual 
 life, that it required to raise Christ from the dead ; and in pre- 
 serving the graces of his people amidst all the afflictions' and 
 temptations to which they are exposed. — 1 Pet. i. 5. 
 
 We may here also observe, that, although there are some things 
 which God can neither will nor do, yet this implies no imperfec- 
 tion in his power. He cannot do such things as are contrary to 
 his nature ; as to cease to exist, or to destroy himself. He can 
 neither will nor do such things as imply weakness or imperfec- 
 tion; as to lie, or to deny himself. — -Tit. i. 12; 2 Tim. ii. 13. 
 He cannot do such things as imply a contradiction. 
 
 Obs. 23. — God is infinitely holy. 
 
 The holiness of God is that essential perfection of his nature 
 by which he contemplates the untainted purity of hi3 essence, 
 and delights in it ; loves righteousness, and hates evil, as that 
 exceeding sinful thing which his soul abhorreth. 
 
 This perfection of Deity is largely exhibited in Scripture : for 
 every thing relating to God is called holy. Holiness is ascribed 
 to each of the persons in the Godhead ; and the third person is 
 frequently called the Holy Ghost, or the Holy Spirit. — John xvii. 
 11; Ps. xvi. 10. Heaven is called God's holy habitation, and the 
 habitation of his Holiness. — Deut. xxvi. 15; Isa. lxiii. 15. The 
 Sabbath is called holy. — Exod. xvi. 23, and xxxi. 14. The 
 Church is called holy, under different terms ; as the Holy Sanc- 
 tuary, — Lev. xvi. 33 ; the Holy House. — Lev. xxvii. 14. God's 
 people are called holy. — Dan. xii. 7. His angels are called holy. 
 
36 NATURE AND PERFECTIONS OF GOD. 
 
 — Matt. xxv. 31. His ministers are called holy. — 2 Pet. i. 21. 
 And many other things relating to God are called holy. — Ps. xiv. 
 5, 17 ; 1 Sam. ii. 2. 
 
 We may here observe, that God puts a peculiar honour upon 
 his holiness ; for he singles it out as that attribute by -which he 
 swears, that he will accomplish whatever he hath spoken.— Ps. 
 lxxxix. 35 ; Amos iv. 2. 
 
 The holiness of God appears, — 1. In the works of creation. 
 Every creature capable of holiness was made perfectly holy. 
 Angels were made holy, and man was made holy. — Gen. i. 2/ ; 
 Eccl. vii. 29. 2. In his works of providence : in casting the 
 angels that sinned out of heaven ; in thrusting man out of para- 
 dise, when he rebelled against him ; in the destruction of the old 
 world by water, and of Sodom and Gomorrah by fire and brim- 
 stone ; in the punishments inflicted on the Israelites in the wil- 
 derness, and in the destruction of Jerusalem by the Romans ; 
 and in his conduct towards his own people, when they transgress 
 his just and holy commandments. 3. In his Word, or in the 
 Scriptures, which are called the Holy Scriptures. — Rom. i. 2. 
 His Word is holy in its commands, in its promises, and in its 
 threatenings. — Ps. cv. 42; 2 Pet. i. 4. 4. In the work of re- 
 demption. All the instances which God hath given of his hatred 
 at sin, are nothing when compared with the display which he 
 hath given of his holiness in the sufferings and death of his only 
 Son, who was his delight from everlasting ! 
 
 Obs. 24. — God is infinitely just. 
 
 The justice of God is that perfection of his nature by which he 
 is infinitely righteous in himself, and just in all his works and 
 ways towards all the creatures which he hath made. 
 
 The justice of God is exhibited in Scripture, — 1. Positively; 
 when God is expressly called just. — Deut. xxxii. 4 ; Isa. xlv. 
 21; Acts vii. 52. 2. Negatively; when injustice of every kind, 
 and in every degree, is removed from him. — Rom. iii. 5 ; Deut. 
 xxxii. 4; Heb. i. 10; Ps. xcii. 15. 3. This perfection is also 
 exhibited when he is said to render to every man according to 
 his works, &c. — Deut. vi. 30 ; Job xxxiii. 26 ; Jer. xvii. 10, &c. 
 
 The justice of God has been distinguished into various kinds ; 
 such as his legislative justice, his distributive justice, his remu- 
 nerative justice, and his vindictive justice : according to the 
 various ways which he adopts in executing it. 
 
 1. God's legislative justice is his giving just laws to the rational 
 creation, by which it is bound to obey and to submit to his will 
 in all things. 
 
 2. God's distributive justice is his constant will and purpose 
 to render to rational creatures their due, according to law, with- 
 out respect of persons. — Job xxxiv. 11 ; 1 Pet. i. 17. 
 
 3. God's remunerative justice is his rewarding the sincere 
 
NATURE AND PERFECTIONS OF GOD. 37 
 
 though imperfect obedience of his people to the law, as a rule of 
 life, with the enjoyment of himself in glory. But then this 
 reward is entirely of free grace, and not of debt. It is not on 
 account of any worthiness in their obedience, but only on account 
 of what Christ has merited by his obedience and sufferings. — 
 Heb. v. 9; 1 Tim. iv. 8; Ps. lviii. 11; Ps. xix. 11; Rom. iv. 
 4, 5 ; Ps. cxv. 1 ; 1 Pet. ii. 5. 
 
 4. God's vindictive justice is his punishing sin in the sinner, 
 and taking vengeance on all those who disobey his holy and just 
 commandments. 
 
 The justice of God is displayed in various ways. 1. It is dis- 
 played in providence : in the judgments which he executeth. — > 
 Ps. ix. 16. 2. It was displayed in a very striking manner in 
 the sufferings and death of the Lord Jesus Christ. God cannot, 
 in consistency with his perfections, and he will not, pardon sin 
 without a satisfaction. 3. It shall be signally displayed at the 
 general judgment ; for he hath appointed a day in which he will 
 judge the world " in righteousness." — Acts xvii. 31. 4. It shall 
 ue signally displayed in the everlasting punishment of fallen spi- 
 rits, and of sinners of mankind condemned at the last day. — Jude 
 6 ; 2 Pet. ii. 4. 
 
 Obs. 25. — God is infinitely good and merciful. 
 
 The goodness of God is that perfection of his nature by which 
 he is infinitely good in himself, and bestows on all his creatures 
 what they can receive of his goodness in this world. — Ps. cxlv. 9, 
 and cxxxvi. 1. 
 
 The goodness of God is commonly distinguished into absolute 
 and relative. 1. His absolute goodness is that essential goodness 
 of his nature which can be imparted to none. 2. His relative 
 goodness is that which he bestows upon his creatures. 
 
 In Scripture the goodness of God is distinguished by different 
 names, according to the manner in which, and the objects about 
 which, it is exercised. As it inclines him to promote the happi- 
 ness of his creatures, and to delight in them, it is called love. As 
 it inclines him to supply their wants, which he is not bound to 
 do, it is called bounty. — Ps. cxvi. 7. As it inclines him to mani- 
 fest himself to the undeserving, or to those who deserve nothing 
 but what is evil, it is called grace. — Rom. iii. 24. As it inclines 
 him not to execute judgment immediately on the sinner, but to 
 forbear for a time, it is called pa'ience or long-suffering. — Exod. 
 xxxiv. 6 ; 2 Pet. iii. 9 ; 1 Pet. iii. 20, &c. 
 
 The goodness of God is displayed, — 1. In the works of crea- 
 tion : in giving being to so many things, of which he stood in no 
 need, and without which he was infinitely happy. But especially 
 in the creation of man : in making him for his worship and ser- 
 vice in this world, and for the enjoyment of him in the world to 
 come. 2. In the works of providence : in respect of which it is 
 
 D 
 
38 NATURE AND PERFECTIONS OF GOD. 
 
 either common or special. The common goodness of God is that 
 which he hestows on all his creatures, rational and irrational, 
 without distinction. — Ps. xxxiii. 5, and xxxvi. 6 ; Matt. v. 45. 
 His s-pecia I goodness is that which he manifests to a certain num- 
 ber of lost mankind in their redemption through Jesus Christ. — 
 John iii. 16, and xv. 13. 3. The goodness of God will be dis- 
 played in a glorious manner at the " day of final retribution/' — 
 Ps. xxxi. 19 ; Matt. xxv. 34 ; 1 Cor. ii. 9. 
 
 Obs. 26. — God is infinitely true and faithful. 
 
 The truth or faithfulness of God is that perfection of his nature 
 by which he is true in himself, and by which it is impossible for 
 him not to fulfil whatever he hath promised, or not to bring to 
 pass whatever he hath purposed. — Deut. xxxii. 4 ; Exod. xxxi v. 6. 
 
 We may here observe, that this perfection of God has respect 
 chiefly to the revelation of his will in the Scriptures. — 'Matt. v. 18. 
 
 The truth of God is displayed, — 1. In his works of providence. 
 No providential act which strikes the observation of a number of 
 mankind, takes place in the world, but what is founded on the 
 declarations of his Word. — Gen. viii. 22; Ps. xxv. 10, and cxi. 
 7--9. 2. In his Word ; both in its promises and in its threaten- 
 ings. — Matt. xxiv. 35 ; 1 Kings viii. 56 ; Numb, xxiii. 19 ; Isa. 
 xlvi. 11; Jer. iv. 28; 2 Sam. vii. 28; Isa. xxv. 1; Ezek. xii. 
 25; Heb. x. 23, and xi. 11; 2 Cor. i. 20. 3. The truth and 
 faithfulness of God will be fully manifested at the last judgment. 
 All his promises to his people in this world, and all his threaten- 
 ings against the wicked, shall be, as it were, concentred here. 
 
 INFERENCES. 
 
 From this subject we learn the following things : — 
 
 From the spirituality of God we learn. — 1. The necessity of 
 worshipping bjm in spirit and in truth. 2. That we ought to speak 
 of God with reverence. 3. The sinfulness of forming any repre- 
 sentation of him, either externally or internally. 4. That God 
 alone can be the chief good of our souls, w r hich are spirits. 
 
 From the infinity of God, and the attributes included in it, we 
 learn, — 1. That no affliction or temptation can befall the righte- 
 ous without his knowledge and sympathy. 2. That God is well 
 acquainted with the most secret retirements of the sinner. 3. That 
 if the sinner continue to go on in his sins, God will be present 
 with him in the place of everlasting punishment, displaying his 
 awful justice for ever. 
 
 From the eternity of God we learn, — 1. That the righteous 
 have reason to rejoice, because their God liveth and reigneth for 
 evermore. 2. That the wicked have great reason to tremble. 
 Eternity is a word which will break the hearts of sinners in that 
 place which mercy never enters. 
 
 From the unchangeableness of God we learn, — 1. That it is a 
 
NATURE AND PERFECTIONS OF GOD. 39 
 
 source of strong consolation to the righteous, that God rests in 
 his love; that whom he loveth, he loveth to the end. 2. What 
 terror the consideration of the unchangeable purpose of God con- 
 cerning the wicked may cause to arise in their minds. 
 
 From the being of God we learn, — 1. That he will assuredly 
 accomplish all his purposes to his people. 2. The necessity of 
 an interest in this God, whose name is " I am," and who re- 
 maineth unchangeably the same. 
 
 From the wisdom of God we learn, — 1 . That no evil can be- 
 fall the righteous which shall not work for their spiritual good. 
 — Job v. l3 ; Rom. viii. 28. 2. That God is acquainted with 
 the thoughts of the heart, and with the secret wickedness of the 
 sinner, although concealed from the world. — Heb. iv. 13. 3. The 
 necessity of worshipping God in spirit and in truth ; seeing he 
 knows whether our hearts are right in his sight or not. 4. Gra- 
 titude to God for the wonderful display of his wisdom in the plan 
 of redemption. 
 
 From the power of God we learn, — 1. That he will perform 
 whatever he hath promised. 2. That the people of God ought 
 to trust in him in the greatest difficulties. 3. To learn to do 
 well ; to cease to do evil : God is able to save ; he has power to 
 destroy. 4. That sinners ought to take warning to flee from 
 the wrath to come. — Job ix. 4. 5. To beware of abusing the 
 power of God, by "limiting the Holy One of Israel." — Ps. 
 Ixxviii. 19-41. 
 
 From the holiness of God w© learn, — 1. The contrariety of sin 
 to his spotless nature. 2. The danger to which they expose 
 themselves, who are strangers to holiness, or who love the ways 
 of sin. 3. The necessity of evangelical holiness, without which 
 no man shall see the Lord. — 2 Cor. vi. 17. 4. The necessity of 
 hating sin with a perfect hatred, of walking in the ways of God, 
 and of obeying his commandments. 5. The necessity of an in- 
 terest in Jesus Christ, in whose righteousness alone we can stand 
 with confidence before God. 
 
 From the justice of God we learn, — 1. That we ought to acknow- 
 ledge his ways towards us to be faithfulness and truth. 2. That 
 he will not allow sin to pass with impunity. 3. The danger of 
 impenitence. 4. The truth of the general judgment. 5. That 
 we ought to endeavour to imitate God in justice. — Mic. vi. 8 
 Matt. xxii. 21. 
 
 From the goodness of God we learn, — 1: That God alone ia 
 the portion of the soul. 2. To beware of abusing his goodness. 
 
 3. Gratitude to him for the goodness which he bestows upon ug 
 
 4. To be resigned to every dispensation of his providence. 5. That 
 we ought to imitate God in this perfection. 
 
 From the truth of God we learn, — 1. That we have most sune 
 ground to believe, that what God hath said shall be accomplished, 
 z. That secure and careless sinners have reason to be afraid- 
 
40 UNITY OF GOD. 
 
 3. To beware of hypocrisy in the worship of God, and of deceit- 
 fulness in our dealings in the world. 4. That we ought to imitate 
 God in this imitable perfection. — Mic. vi. 8. 
 
 From the whole we learn, — 1. That the perfections of God 
 are a source of unspeakable comfort to his people, and of in- 
 describable terror to the wicked. 2. That we ought more and 
 more to seek after the knowledge of God as he hath revealed 
 himself in his Word and in his Son Jesus Christ ; seeing it is 
 life eternal to know God and his Son whom he hath sent. — John 
 xvii. 3. 
 
 Unity of God, 
 
 <&, 5.— &re ttyxe more €)oos tijatt <®VLt ? 
 
 There is but one God only, the living and true God. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That there is but one God. 1 Cor. viii. 4. — " There is none 
 other God but one." See also Deut. vi. 4. 
 
 2. That he is the only living and true God. Jer. x. 10. — 
 " The Lord is the true God ; he is the living God ; and an ever- 
 lasting King." 
 
 EXPLANATION. 
 
 Obs. 27. — There is but one God. 
 
 This may be proved both from Scripture and reason : — 
 
 1. It is proved from Scripture positively or affirmatively when 
 the Scriptures expressly declare that there is but one God, — 
 Deut. vi. 4 ; Gal. iii. 20 ; Ps. lxxxvi. 10 ; 1 Cor. viii. 6 : and 
 negatively, when they declare that there are no other gods but 
 one. — Deut. xxxii. '69 ; Isa. xliii. 10, xliv. 6-8, and xlv. 5, G. It 
 is also evident from the command in Scripture to, worship one 
 God only. — Matt. iv. 10. If it were possible that there could be 
 two gods, we could not love both supremely : our love must be 
 divided; and our hearts could not be given to God, according to 
 his commands. 
 
 2. Reason informs us, that there is but one cause and ultimate 
 end of all things ; and that there cannot be two infinite, eternal, 
 omnipotent, and self-existent beings. If it were possible that 
 there could be more gods than one, no reason can be assigned 
 why there should not be a million of gods, or as many as there 
 are sands upon the sea- shore. 
 
 Obs. 28. God is the living and true God. 
 
 1. God is called the living God, — (1.) In opposition to every 
 thing else that is called Uod. (*J.) because iie is self- existent, 
 
UNITY OF GOD. 41 
 
 and the author of all natural, spiritual, and eternal life. — Acts 
 xvii. 28 ; Eph. ii. 2 ; Col. iii. 3, 4. 
 
 2. God is called the true God, to distinguish him from false 
 gods. The meaning of the epithet true in this place is, that God 
 really exists; that he exists in truth, and not in imagination 
 only ; that of him it cannot be said, as of idols, that he is no 
 God ; hut that he is the only true God, besides whom there is 
 and can be none else. 
 
 The epithets living and true are here connected, because they 
 are inseparably united in the nature of God. He who is the 
 living God is the only true God ; and he who is the only true 
 God is the only living God. — 1 Thess. i. 9. 
 
 In Scripture there are others that are called gods, besides the 
 living and true God. — 1 Cor. viii. 5. Moses is called a god to 
 Pharaoh, because he was sent to him by the living God, to fulfil 
 his pleasure respecting him ; and because he was the instrument 
 of doing what no created being could overturn. — Exod. vii. 1. 
 Magistrates are called gods, because they act in God's name in 
 this world, and because we are bound to obey them. — Ps. lxxxii. 
 6 ; Rom. xiii. 2. Idols are called gods, because idolaters think 
 that they are gods, and worship them as such. The belly is called 
 a god, because some regard it more than they regard God. — 
 Phil. iii. 19. And the Devil himself is called the god of this 
 world, because of that power which is given him in the world by 
 the living and true God, over the wicked and the children of 
 disobedience. — 2 Cor. iv. 4. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That it is dangerous to hasten 
 after other gods. — Ps. xvi. 4. 2. That, seeing there is but one 
 God, our prayers must be directed to him alone. 3. That we 
 ought to love him above all. — Ps. lxxiii. 25. 4. 'that we have 
 reason to bless God, that our lot is cast in a land of light, where 
 we hear of the only living and true God. 5. That, seeing God 
 is the living God, his people may rejoice, because he abideth 
 with them for evermore. 6'. That we ought to present our bodies 
 living sacrifices, holy and acceptable to him ; which is our reason- 
 able service. — Rom. xii. 1. Seeing God hath given us life, it is 
 but reasonable that it should be devoted to him. 7. That, see- 
 ing God is the only true God, we ought to worship him in spirit 
 and in truth ; for he desires truth in the inward parts, and de- 
 lights in spiritual worship. 8. That we ought to beware of athe- 
 istical sentiments ; of denying God in heart or life ; and of 
 such opinions -as lead to Atheism, and to the casting off all fear 
 of God. 
 
 P2 
 
42 TRINITY OF PERSONS IN THE GODHEAD. 
 
 Trinity of Persons in the Godhead. 
 
 CBl 6.— ^oto manp pmons are tfjrr* in tfje <Koui)fa& * 
 
 There are Three Persons in the Godhead, the Father, 
 the Son, and the Holy Ghost ; and these Three are 
 One God, the same in substance, equal in power and 
 glory. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That there are Three persons in the Godhead. 1 John v, 7. 
 — " There are Three that bear record in heaven, the Father, the 
 Word, and the Holy Ghost." 
 
 '2. That the Father is God. John i. 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.''* 
 
 3. That the Son is God. Heb. i. 8.—" But unto the Son he 
 saith, Thy throne, O God, is for ever and ever." 
 
 4. That the Holy Ghost is God. Acts v. 4 (compared with 
 verse 3). — " Thou hast not lied unto men, but unto God." 
 
 5. That these Three Persons, the Father, Son, and Holy 
 Ghost, are but One God. 1 John v. 7. — " These Three are One." 
 See also Deut. vi. 4. 
 
 6. That the Father, Son, and Holy Ghost, though distinct 
 persons, are the same in nature or substance. John x. 30. — *• X 
 and my Father are One." John xv. 26. — " The Spirit of truth 
 proceedeth from the Father." See also 1 John v. 7. 
 
 7. That they are equal in power and glory. Matt, xviii. 19. — 
 41 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghost." 
 See also John v. 21. 
 
 EXPLANATION. 
 
 Obs. 29. — There is a plurality of persons in the Godhead. 
 This may be proved from the following passages of Scripture : — 
 
 1. Gen. l. 26. — Let tis make man in our image, after our like- 
 ness." No satisfactory reason can be given, why the word for 
 God is so suddenly changed from the singular to the plural num- 
 ber, were we not to consider it as an insinuation of a plurality of 
 persons in the unity of the Divine essence. 
 
 2. Gen. iii. 22. — " Behold the man is become as one of «,<?." 
 This evidently implies that there is a plurality of persons in the 
 Godhead. 
 
 3. Gen. xi. 7. — " Let us go down and confound their language." 
 — meaning the language of the builders of Babel. Here it is ob- 
 servable, that in all the context, there is no mention of any, to 
 whom God could thus address himself; which shows that there 
 is a plurality of persons. See also Gen. xix. 24. 
 
TRINITY OF PERSONS IN THE GODHEAD. 43 
 
 4. Job xxxv. 10.— " Where is God my Maker?" or, as it is 
 in the original, Makers. t 
 
 5. Eccles. xii. I — " Remember now thy Creator in the days 
 of thy youth ; " or, as in the original, Creators. 
 
 6. Isa. vi. 8. — " Whom shall J send, and who will go with us V 
 Here the transition from the singular to the plural number is 
 very observable, and plainly points out a plurality of persons in 
 the Godhead. 
 
 Obs. 30. — There are Three, and only TJiree Persons, in the 
 Godhead. 
 
 We may here observe, that the doctrine of the Trinity, or of 
 Three Persons in the Godhead, could never have been discovered 
 by the light of nature or unassisted reason ; for it is a doctrine 
 above human comprehension. And hence it is called by the 
 apostle a mystery. — Col. ii. 2. 
 
 This doctrine, however, is evident from the following passages 
 of Scripture : — 
 
 1. Ps. xxxiii. 6. — " By the Word of the Lord were the hea- 
 vens made, and all the host of them by the breath of his mouth.'* 
 Here three are distinctly pointed out : — The Father ; the Word, 
 or the Son of God ; and the breath of his mouth, or, as it is else- 
 where expressed (2 Thess. ii. 8), the Spirit of his mouth, which 
 can be no other than the Holy Ghost. See also Job xxxii. 8, 
 and xxxiii. 4. 
 
 2. From the account given of the deliverance of the Israelites 
 from the land of Egypt. If we examine the different parts of 
 this great deliverance ; the different messages of God to Pharaoh, 
 and the threatenings denounced against him ; and likewise his 
 promises to his own people ; we must conclude that Three Per- 
 sons concurred in bringing them from Egypt to the land of pro- 
 mise. — See Exod. iii. 2, xxiii. 20, and xxxii. 34 ; where, by the 
 angel so often mentioned, we cannot understand any created 
 angel ; for such things are ascribed to him as can be said of none 
 but God. See Exod. xiv. 19, compared with chap. xiii. 21. See 
 also Isa. Ixiii. 7-10. 
 
 3. Isa. lxi, 1-3 : where mention is made of Three distinct per- 
 sons, — 'the Lord God, and the Spirit sending and anointing Him, 
 that is, Christ. — Luke iv. 18. 
 
 4. Haggai ii. 4, 5 : where mention is made of Three, — the Lord 
 of hosts ; the Word, or Jesus Christ ; and the Spirit of God, 
 See Isa. xli. 14 ; Ps. xlv. 7. 
 
 5. Matt. iii. 16, 17 : where mention is made of Three distinct 
 Persons,— the Father, the Son, and the Holy Ghost, the Spirit 
 of God. 
 
 6. Matt, xxviii. 19 : where it is to be observed, that the con- 
 nective particle, and, is repeated before each of the Persons men- 
 tioned, which clearly discovers a Trinity of Persons. The unity 
 
44 TRINITY OF PERSONS IN THE GODHEAD. 
 
 of the Godhead is also here pointed out : — " In the name" &c, 
 — not, In the names. 
 
 ^ 7. 2 Cor. xiii. 14 : the apostolical benediction, where there is 
 distinct mention of Three Persons. The three blessings for which 
 the apostle prays, are significative of the different operations of 
 the Three Persons in the work of salvation ; — the love of God 
 hi contriving and designing it ; the grace of the Lord Jesus Christ 
 in purchasing the blessings of salvation ; and the communion of 
 the Holy Ghost in the application of redemption ; which things 
 can be applied to none but God. 
 
 8. John xiv. 16, 17, 26, and xv. 26: where there is mention made 
 of Three distinct Persons, — the Father, the Son, and the Comforter. 
 
 9. Eph. ii. 18 : where mention is made of the Father, to whom 
 we have access ; of the Son (of whom the apostle is speaking), 
 through whom we have access ; and of the Holt/ Ghost, by whom 
 we have access. See also Eph. iii. 14, &c. ; Gal. iv. 4, &c. 
 
 10. Rev. i. 4, 5 : where mention is made of the Father, who 
 is described by his eternal existence, — u Who is, and who was, 
 and who is to come ;** of the Holy Ghost, who is described by 
 "the seven spirits which are before his throne," so called on 
 account of his diversity of gifts, and influences, and operations; 
 and of Jesus C/wist, who is here mentioned last, because the 
 apostle was to enlarge more upon a description of him and his 
 person, as manifested in the flesh, and as ope with whom he was 
 so intimate while on earth. 
 
 It may be shown, from the work of redemption, that it is ah- 
 Folutely necessary that there should be Three Persons in the God- 
 head. It is necessary that the Mediator between God, and man 
 who has violated his law, should be infinite ; and if so, he must 
 be both God and man, — man to die, and God to overcome death ; 
 and also, because it is necessary that a mediator should partake 
 of the nature of both parties. But there must also be a third 
 
 {>erson, to apply the purchased redemption, who likewise must 
 >e infinite ; because such things belong to this part of redemption 
 as can be ascribed to none but to God. 
 
 Obs. 31. — The Three Persons in the Godhead are distinguished 
 by their personal properties, which are incommunicable. 
 
 1. The personal property of the Father is to beget the Son. — 
 Ps. ii. 7 ; Heb. i. 5, &c. 
 
 2. The personal property of the Son is to be begotten of the 
 Father.— John i. 14, 18. 
 
 3. The personal property of the Holy Ghost is to proceed eter- 
 nally from the Father and the Son. — John xv. *26; Gal. iv. 6; 
 Bom. viii. 9; John xvi. 14, 15, xv. 26, and xiv. 26. 
 
 The difference between a personal property and an essential 
 property is this : — A personal property is peculiar to one of the 
 persons only ; whereas an essential property is common to them all. 
 
TRINITY OF PERSONS IN THE GODHEAD. 45 
 
 It is further evident, that the Three Persons in the Godhead 
 are distinct persons, from their distinct operations in the work of 
 redemption. In Scripture, we find the Father contriving and 
 ordaining it, the Son purchasing its blessings, and the Holy Ghost 
 applying them. 
 
 The calling of the Father the first, the Son the second, and the 
 Holy Ghost the third person in the Godhead, does not imply any 
 inequality among them ; for these are only terms of order, and 
 imply no superiority either of nature, or exoellence, or duration. 
 See 2 Cor. xiii. 4, where the Son is mentioned before the Father ; 
 and Rev. i. 4, 5, where the Holy Spirit is named before the Son. 
 
 We may here remark, that the assertion that there are Three 
 Persons in the Godhead with distinct personal properties, does 
 not in the least infer any separation or division in the^ divine 
 essence ; for the Persons in the Godhead are not separated, but 
 distinguished from one another by their personal properties. As 
 the unity of the essence does not confound the Persons, so the 
 distinction of Persons does not imply any division of the 
 essence. 
 
 Obs. 32. — The Father is God, the Son is God, and the Holy 
 Ghost is God. 
 
 That the Father is God, is evident from the following things : — 
 
 1. In Scripture, all the perfections already considered, which 
 necessarily belong to God, are ascribed to him. — John v. 26 ; 
 Rom. i. 4, &c. 
 
 2. Works are ascribed to him which can be ascribed to none 
 but God. 
 
 3. That worship is performed to him which it would be gross 
 idolatry to offer to any created being. — John xi. 41, 42, and xii. 
 
 27, 28, &c. 
 
 That the Son is God, is evident from the following things : — 
 
 1. He is expressly called God. — Rom. ix. 5. The true God 
 and eternal life. — 1 John v. 20. The great God. — Tit. ii. 13. 
 The mighty God. — Isa. ix. 6. The Lord or Jehovah, — Mai. iii. 
 1 ; which is the incommunicable name of God. 
 
 2. He is represented as possessed of Divine attributes. Eter- 
 nity is ascribed to him. — Mic. v. 2. Immutability. — Heb. xiii. 8. 
 Omniscience. — John xxi. 17. Omnipotence. — Rev. i. 8. Omni- 
 presence. — Matt, xxviii. 20. Supremacy. — Rom. ix. 5. See 
 also Rev. i. 11; Phil. iii. 20, 21 ; Rev. i. 32; Ps. cii. 27; Heb. 
 i. 10, and xiii. 8. 
 
 3. Works peculiar to God are ascribed to him. The creation 
 and preservation of all things. — Col. i. 16, 17. The purchasing 
 of eternal redemption. — Heb. ix. 12. The working of miracles 
 by his own power. — Mark v. 41. The forgiveness of sins. — ■ 
 Mark ii. 5. The raising of the dead at the last day. — John v. 
 
 28, 29. The judging of the world.— Rom. xiv. 10. 
 
46 TRINITY OF PERSONS IN THE GODHEAD. 
 
 4. We are commanded to give the same divine worship to him 
 which is due to the Father. — John v. 23. To believe on him 
 equally with the Father. — John xiv. 1. And to be baptized in 
 his name, as well as in the name of the Father. — Matt, xxviii. 19. 
 See also 1 Cor. xvi. 22 ; Heb. i. 8 ; Phil. ii. 10. 
 
 We may here observe, that when Christ saith that " his Father 
 is greater than he" (John xiv. 28), he does not mean that he is 
 greater with respect to his nature, but with respect to his office 
 as Mediator ; in which respect he is the Father's servant. — Isa. 
 xlii. 1. 
 
 That the Roly Ghost is God, is evident from the following 
 things : — 
 
 1. Names peculiar to the Most High God are ascribed to 
 him. He is expressly called Jehovah. — Numb. xii. 6. See 
 also 1 Pet. i. 11 ; 2 Pet. i. 21. He is called God.— Acts v. 3, ,4. 
 The Most High God. — Ps. lxxviii. 5b' } compared with Heb. iii. 
 
 2. Attributes peculiar to the Most High fxod are ascribed to 
 him. Eternity is ascribed to him. — Gen. i. 1,2. Omnipresence. 
 — Ps. cxxxix. 7. Omniscience. — 1 Cor. ii. 10, 11. Almighty 
 power. — Acts vi. 10, &c. 
 
 3. Works peculiar to God alone are ascribed to him. — Gen. i. 2; 
 Ps. xxxiii. 6, and civ. 30; Matt. xii. 28; Rom. viii. 11. 
 
 4. Worship peculiar to God alone is ascribed to him, and re- 
 quired to be paid to him. In his name, as well as in the name 
 of the Father and the Son, are we baptized. Prayer is com- 
 manded to be performed to him. — Acts iv. 23, &c, compared 
 with 2 Sam. xxiii. 2, &c. And solemn benedictions are pro- 
 nounced in his name. — 2 Cor. xiii. 14. 
 
 Obs. 33.— i-The belief of the doctrine of the Trinity is absolutely 
 necessary to eternal salvation. 
 
 Without the knowledge and belief of this doctrine, we can 
 have no real knowledge of the new covenant, in which the Three 
 Persons in the Godhead have such a conspicuous place. This 
 doctrine runs through the whole of religion ; so that, if we believe 
 not in it, we can have no saving faith, no saving acquaintance 
 with God. — John xvii. 3, v. 23, and xv. 23. 
 
 This doctrine likewise affects the whole of our obedience ; and 
 all our comforts, both of a temporal and of a spiritual nature, 
 flow from it. -Believers hold communion with God the Father, 
 Son, and Holy Ghost ; — with the Father, in contemplating the 
 love which he hath displayed in sending his Son into the world 
 to be a propitiation for their sins, and in admiring the riches of 
 his grace, who thought upon them in their low estate ; — with the 
 Son, in what he hath done for them in the various offices which 
 he executes, in every relation in which he stands to them, and 
 in which they appropriate him ; — and with the Holy Ghost, in 
 
NATURE AND CHARACTER OF GOD'S DECREES. 47 
 
 his various gifts and graces, influences and operations, which are 
 all suited to their every case. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That we must worship the 
 Father, in Christ the Son, by the Holy Spirit ; and that y when 
 we pray, we must ask the Father, in the name of the Son, by the 
 Holy Spirit. — Eph. ii. 18, and v. 20. 2. To prize the Word of 
 God, from which alone we can discover the doctrine of the 
 Trinity, and which alone must be the rule of our faith. 3. What 
 ought to be the portion of the soul — a Three-One God, with 
 whom alone is salvation. 
 
 CHAPTER II. 
 
 CONCERNING GOD'S DOINGS WITH RESPECT TO HIS 
 
 CREATURES : UNDER WHICH ARE CONSIDERED THE 
 
 NATURE AND CHARACTER OF GOD'S DECREES, AND 
 THE EXECUTION OF THEM IN THE WORKS OF CREA- 
 TION AND PROVIDENCE. 
 
 SECT. I.— OF THE NATURE AND CHARACTER OF GOD's DECREES. 
 
 & 7.— 08$*i are tlje teroea of <SoD ? 
 
 The decrees of God are his eternal purpose, according 
 to the counsel of his will, whereby, for his own glory, 
 lie hath foreordained whatsoever comes to pass. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God hath formed certain decrees or purposes. Eph. 
 i. 11. — "Being predestinated according to the purpose of him 
 who worketh all things after the counsel of his own will." See 
 also Ps. ii. 7. 
 
 2. That God's purposes were formed in his mind from eternity. 
 Fph. iii. 11. — ** According to the eternal purpose which he pur- 
 posed in Christ Jesus our Lord." 
 
 3. That God's decrees are exclusively the purposes or counsels 
 of his own will. Rom. ix. 18. — " Therefore hath he mercy on 
 
48 NATURE AND CHARACTER OP GOD'S DECREES. 
 
 whom he will have mercy, and whom he will he hardeneth." 
 See also Eph. i. 5. 
 
 4. That all things, which are agreeable to the purposes or 
 counsels of God. have been predestinated or foreordained by him. 
 Acts iv. 28. — M To do whatsoever thy hand and thy counsel deter- 
 mined before to be done." See also Eph. i. 11. 
 
 5. That God hath foreordained all things for his own glory. 
 Prov. xvi. 4. — " The Lord hath made all things for himself." 
 
 EXPLANATION. 
 
 Obs. 34. — God hath formed certain purposes or decrees. 
 
 By decree, when spoken of God, we are to understand, a pur- 
 pose, a foreordination, a will, and an appointment, that such a 
 thing shall take place, or shall not take place. 
 
 The decrees of God are exhibited in Scripture under various 
 names. Sometimes they are called the counsel of the Lord. — 
 Ps. xxxiii. 11, where they are also called the thoughts of his 
 heart. Sometimes they are called the decrees, in the abstract. — 
 Ps. ii. 7. Sometimes the purpose of the Lord. — Rom. viii. 28. 
 Sometimes his eternal purpose. — Eph. iii. 11. Sometimes the 
 hand of God. — Acts iv. 28. Sometimes the good pleasure of 
 his will. — Eph. i. 5. Sometimes the Father s good pleasure.—* 
 Luke xii. 32. And sometimes predestination. — Rom. viii. 29, 
 30. 
 
 That there are decrees of God, is evident from the following 
 things : — 
 
 1. From the consideration of the above-mentioned passages, 
 compared with the following : — Eph. i. 4 ; Rom. ix. 22, 23, 33 ; 
 Heb. v. 17; Exod. xxxiii. 12, 17; Jer. i. 5; Rom. xi. 2; 2 
 Tim. ii. 19 ; 1 Pet. i. 2, &c. 
 
 2. From the perfections of God, such as his omniscience. — 
 Acts xv. 18. This knowledge arises from his having decreed all 
 things ; for it is just because he decreed them that they take 
 place. 
 
 3. From the independence of God, and the dependence of all 
 things on some first cause. 
 
 4. From reason, which informs us, that were God to perform 
 any thing in time, which he did not know and purpose from eter- 
 nity, he would not be infinitely wise, nor would he be immutable, 
 which is contrary to the very nature of the Deity. — James i. 17. 
 
 Although we speak of the divine decrees as various or many, 
 on account of the many objects decreed, yet the decreeing act of 
 God is one simple act ; because of the perfect oneness or simpli- 
 city of his nature, on account of which he could not but decree 
 all things at once ; because all things are naked and open to his 
 omniscient eye, — Heb. iv. 13 ; and because of his immutability. 
 — Mai. iii. 6. 
 
NATURE AND CHARACTER OF GOD'S DECREES. 49 
 
 Obs. 35. — The decrees of God have various properties. 
 
 1. They are infinitely wise. — Rom. xi. 33. 
 
 2. They are niobt free. — Eph. i. 11 ; Rom. ix. 17, 18; Exod. 
 xxxiii. 19. 
 
 3. They are most holy. — Rom. ix. 14. 
 
 4. They are eternal. — Acts xv. 18. 
 
 5. They are incomprehensible. — Rom. xi. 34. 
 
 6. They are perfect. — Deut. xxxii. 4. 
 
 7. They are most gracious. To redeem those whom he hath 
 chosen is the design which he hath to accomplish, to the praise 
 of his glorious grace ; and they would have been infinitely gra- 
 cious, had he determined to save only one soul of the numerous 
 race of Adam from sin and all its consequences. 
 
 8. They are most absolute. They depend on nothing but the 
 will of God. — Isa. xlvi. 10 ; Dan. iv. 34, 35 ; Ps. cxxxv. 6. 
 
 9. They are immutable or unchangeable, as God himself is; 
 and this flows from their being absolute, and from God's inde- 
 pendence. — Mai. iii. 6; Heb. vi. 17, 18; Ps. xxxiii. 11 ; Numb, 
 xxiii. 19 ; 2 Tim. ii. 19. 
 
 10. They are impartial. — Rom. ix. 21 ; Matt. xi. 25. Neither 
 sin on the part of those who are not elected to life, nor holiness 
 on the part of the elect, is the cause of God's passing by the one 
 or choosing the other. The cause of both is the sovereign good 
 pleasure of his will. — Rom. ix. 18, 22, &c. 
 
 Obs. 36. — The decree of God has for its object whatever comes 
 to pass. 
 
 It extends to all things ; but angels and men are its object in 
 a particular manner. 
 
 1. All the actions of the creature, whether good or bad, fall 
 within the decree of God. — Acts ii. 23, and iv. 27 ; Gen. xlv. 
 8. 
 
 2. Those things which appear to us casual or accidental, fall 
 under the eternal purpose of God. — Matt. x. 29 ; Prov. xvi. 33 ; 
 1 Kings xxii. 34. 
 
 3. All things concerning us, — our situation in the world, whe- 
 ther prosperous or adverse, — our calling in the world, &c, — fall 
 within the eternal purpose of God. — 1 Thess. iii. 3, &c. 
 
 4. The time, the place, and the manner of every man's death, 
 with every concurring and concomitant circumstance, are the ob- 
 ject of God's decree. — Job vii. 1 ; Gen. xvi. 12, and xxv. 23; 
 Judges xiii. ; 2 Sam. vii. 12 ; 1 Kings xiii. 2 ; Isa. xlv. 1, &c. ; 
 Isa. vii. 14; Mic. v. 2; Mai. iii. 1, &c. ; Gen. xix. 13; 2 Sam. 
 xii. 14 ; 1 Kings xiv. 12, and xxii. 28, and xxi. 22 ; Dan. v. 25, 
 26, &c. 
 
 5. The everlasting state of angels and of men is fixed by God. 
 —1 Tim. v. 21 ; 2 Pet. ii. 4 ; Jude 6. See also Rom. ix. 21, 
 
 £ 
 
50 NATURE AND CHARACTER OF GOD*9 DECREES. 
 
 &c, and viii. 29, &c. ; Eph. i. 4; John xv. 19; Rev. xxi. 27; 
 Matt. vii.-23; Rev. xvii, 8; Jude 4; 2 Tim. ii. 19, &c. 
 
 Obs. 37. — God hath decreed all things for his own glory. 
 
 ^ The end of God's decree is his own glory, which is twofold, 
 either the glory of his grace and mercy, or the glory of his justice 
 and awful severity. — Eph. i. 6, 12 ; Prov. xviT 4 ; Rom. xi< 36 ; 
 Rev. iv. 11; Rom. ix. 15-23. 
 
 Obs. 38. — The doctrine of the decrees of God is calculated for 
 the good both of the righteous and the wicked. 
 
 1. It excites the righteous to self-examination, and to follow 
 on to know the Lord. It has no tendency to make them careless 
 in using the means of salvation ; because God hath chosen them 
 to salvation " through sanctifi cation of the Spirit, and belief of 
 the truth."— 2 Thess. ii. 13. 
 
 2. It is calculated to lead the wicked to consider their ways, 
 to break off their sins by repentance, and to give God no rest until 
 Christ be formed in their souls the hope of glory. 
 
 Obs. 39. — The decrees of God are not the rule of our conduct. 
 
 They are the rule by which God himself acts. " Secret things 
 belong to the Lord our God/ 1 — Deut. xxix. 29. Only " those 
 things which are revealed belong to us." We ought, therefore, 
 no more to regard the decree in the matter of believing to the 
 salvation of our souls, than in eating and drinking, and all the 
 other common actions of life. It may be here observed, that we 
 act in this world as freely as if there were no decree ; and as iiir 
 fallibly as if there were no liberty. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That nothing whatever comes 
 to pass without the knowledge of God ; that nothing takes place 
 by accident or by chance ; so that to speak thus is not scriptural. 
 2. The necessity of patience and resignation to our lot in this 
 world, which is appointed by God. 3. The sovereignty of God. 
 4. That we must trace every part of our salvation to the eternal 
 purpose of God. 5. The duty of promoting the glory of God, 
 which is his own end in all his ways. 6. The unchangeableness 
 of the love of God. 7. To what we are to refer every event. 8. 
 That all things work together for the believers good, and tend to 
 bring about the designs of heaven respecting him. 9. To be dili- 
 gent in the use of every appointed means of salvation. See Phil. 
 ii. 12,13; 2 Pet. i. 10. 
 
EXECUTION OF GOD'S DECREES. 51 
 
 SECT. II. — OF THE EXECUTION OF GOD'S DECREES IN THE WORKS OF 
 CREATION AND PROVIDENCE '. — UNDER WHICH ARE CONSIDERED THE 
 CREATION OF THE WORLD AND OF MAN, AND GOD*S GENERAL AND 
 SPECIAL PROVIDENCE. 
 
 Execution of GooVs Decrees. 
 
 <$. 8.— ^oto fcotl) (Sofc txttrxtt Ijia 33mm ? 
 God executeth his decrees in the works of creation 
 and providence. 
 
 ANALYSIS AND PROOFS. 
 We are here taught, — 
 
 1. That God executes his decrees in the work of creation. 
 Rev. iv. 11 » — " Thou hast created all things ; and for thy pleasure 
 they are and were created." 
 
 2. That God executes his decrees in the works of providence. 
 Dan. iv. 35. — " He doeth according to his will in the army of 
 heaven, and among the inhabitants of the earth." See also Ps. 
 ciii. 19. 
 
 EXPLANATION. 
 
 Ohs. 40. — God executeth his decrees in the works of creation 
 and providence. 
 
 God executes his decrees when he brings them to pass; or 
 when he gives an actual being in time to what he purposed from 
 eternity. — Isa. xlvi. 10. 
 
 1. God executed his decrees in the work of creation, in which 
 he made all things according as he eternally purposed to make 
 them. 
 
 2. God executes his decrees in the works of providence, in 
 which he preserves and governs all things according to his eternal 
 purpose and counsel. 
 
 The difference between God's execution of the work of creation 
 and that of providence, is this : — He executed the work of crea- 
 tion entirely without means ; whereas he executes the work of 
 providence generally in the use of them. But whatever use God 
 nuiy make of second causes in executing his purposes, they are 
 all but instruments in his hand to bring about his glorious designs. 
 — Acts iv. 27, 28. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That every thing which God 
 hath made in the world, and every thing which has taken place, 
 and shall take place in his providence, is the result of his eternal 
 purpose. 2. That all his promises shall be fully accomplished, 
 and not one of them fail. — Mark xiii. 31. 
 
52 CREATION OF THE WORLD. 
 
 Creation of the World. 
 
 & 9.— -OTfjat fa t&e toorft of Creation ? 
 
 The work of creation is God's making all things of 
 nothing, by the word of his power, in the space of six 
 days, and all very good. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God created all things. Gen. i. 1. — " In the beginning 
 God created the heavens and the earth." See also John i. 3. 
 
 2. That God made all things of nothing. Heb. xi. 3. — M Things 
 which are seen were not made of things which do appear." 
 
 3. That God made all things by the word of his power. Heb. 
 xi. 3. — " The worlds were framed by the word of God." See also 
 Ps. xxxiii. 6. 
 
 4. That God made all things in the space of six days. Exod. 
 xx. 11. — " In six days the Lord made heaven and earth." See 
 also Gen. i. 31. 
 
 5. That God made all things very good. Gen. i. 31. — u God 
 saw every thing that he had made, and behold it was very good." 
 
 EXPLANATION. 
 
 Obs. 41. — God created all things^ or he made all things of 
 nothing. 
 
 By creation we are to understand a production of something 
 out of nothing ; or a giving of being or existence to that which 
 had no being or existence ; or a forming of pre-existent matter 
 (which is the work of almighty power), and then a forming 
 of this matter into the various things which we now behold. — 
 Heb. xi. 3. 
 
 God, the first cause of all things, created the world and all 
 things whatever, except himself, who is uncreated. — Gen. i> 1 ; 
 Prov. iii. 19 ; Job xxvi. 7 ; Col. i. 16 ; Neh. ix. 6 ; Ps. lxxxix. 
 11 ; Isa. xxxiv. 1 ; Ps. xxxiii. 6 ; Heb. iii. 4. 
 
 The world cannot be eternal, as some suppose ; for then it 
 would be necessarily existent, and not liable to any possible 
 change. But experience and daily observation teach us, that the 
 world is undergoing many alterations ; IDfi we know assuredly 
 that it has already undergone many ; which shows that it is not 
 eternal. 
 
 Neither angels nor men could have created the world ; nor 
 could it have formed itself. For, 1. Angels and men were creat- 
 ed themselves ; and creation being -a work of almighty power, 
 no creature can give being to another". 2. The world is a crea- 
 ture ; and, consequently, had the world formed itself, it would 
 have been both creature and creator, which is a gross absurdity. 
 
 Although God created all things, yet he did not create sin. He 
 
CREATION OF THE WORLD. 53 
 
 permitted it to take place for wise ends, but it cannot be said that 
 he produced sin as such. God made angels and men upright, but 
 they made themselves devils and sinners. 
 
 That all things were made of nothing is evident, because they 
 are said to have been made in the beginning, — that is, when there 
 was nothing but God the Creator, and when there was no mea- 
 sure of time by any thing. — Gen. i. 1. 
 
 Obs. 42. — God created all things by the word of his power, 
 
 God brought all things out of nothing by his powerful word ; 
 he only spake, and it was done ; he commanded, and all things 
 stood fast. This may also signify the Personal Word ; for it is 
 said in John i. 3, that " all things were made by him ; and with- 
 out him was not any thing made that was made." See John 
 i. 1-3. 
 
 Obs. 43.-*-God made all things in the space of six days. 
 
 God, who is almighty, could have created all things in a moment 
 of time; but he spent six days in the work, in order that we 
 might the better apprehend the order of the creation, and because 
 he saw it more for his own glory and the good of mankind 
 to set them an example of working six days, and resting on the 
 seventh. 
 
 1. On the first day, God created the highest or the third 
 heavens ; the angels, who are called the hosts of heaven and sons 
 of God, — Job xxxviii. 7; the chaos of earth, and water, and light. 
 He also divided light from darkness ; calling the former day, and 
 the latter night. — Gen. i. 1-5. 
 
 2. On the second day, God created the firmament, which seems 
 to include both the starry and aerial heavens. He also divided 
 the waters above the firmament of air from those under it. — Gen. 
 i. 6-8. 
 
 3. On the third day, God collected the waters, which were 
 mingled with the earth, into one place, and called them seas ; 
 and the dry land which then appeared he called earth. He also 
 caused the earth to bring forth all kinds of trees, plants, and herbs, 
 before there was any sun or rain. — Gen. i. 9-13. 
 
 4. On the fourth day, God created the sun, moon, and stars ; 
 placed them in the heavens ; and appointed them to rule the day 
 and the night, and to be for signs and for seasons, and for days 
 and for years. — Gen. i. 14-19. 
 
 5. On t\iz fifth day, God made of the waters all kinds of great 
 and small fishes, and every living creature that moveth in the 
 waters. He also made of the waters all kinds of winged fowls 
 which fly in the open heavens. — Gen. i. 20-23. 
 
 <). On the sixth day, God made of the earth all kinds of beasts, 
 and cattle, and creeping things. And last of all, he made man, 
 — his body of the dust of the ground, and his soul a spirit imme- 
 diately breathed into him by himself. — Gen. i. 24-30. 
 
 e2 
 
54 CREATION OF MAN. 
 
 Obs. 44. — God created all things very good. 
 
 It is said that God created all things very good, because, upon 
 a survey of his works, he himself declared them to be so. — Gen. 
 i. 31. This goodness, visible in the creatures, consisted in the 
 perfection of their nature. Every thing perfectly answered the 
 end for which it was created. Ail the evil which hath since come 
 into the world, is either sin itself, which is the work of the devil 
 and man, or the fruit and consequence of sin. 
 
 Obs. 45. — God created all things for his own glory. 
 
 He made all things, that he might manifest, — 
 
 1. The glory of his power, in effecting so great a work by a 
 mere word. — Ps. xxxiii. 6; Rev. iv. 11. 
 
 2. The glory of his icisdom^ in the order and variety of the 
 creatures. — Ps. civ. 24. 
 
 3. The glory of his goodness, especially towards man, for 
 whom he first provided all things necessary, before he called him 
 into existence. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. How glorious that God is 
 whom we profess to worship. 2. That God has sole dominion 
 over us, and that therefore he is entitled to our obedience. 3. 
 That it is our duty to advance the glory of God. 4. That we 
 ought to be thankful for every enjoyment. 5. That seeing all 
 have one Creator, all ought to live as the children of one God. 
 6. That we ought to meditate on the works of God, and from 
 them to carry our views to God himself, and to Jesus Christ, 
 who hath accomplished the work of redemption, the chief of all 
 the ways of God. 
 
 Creation of Man, 
 
 &. 10— $?ofo Ht'D &o& treat? jfEtan? 
 
 God created man male and female, after his own 
 image, in knowledge, righteousness, and holiness, with 
 dominion over the creatures. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God created man male and female. Gen. i. 27.— 
 " God created man ; male and female created he them." 
 
 2. That man was created in the image of God. Gen. i. 27.— 
 " God created man in his own image ; in the image of God creat- 
 ed he him." 
 
 3. That the image of God consists in knowledge, righteous- 
 ness, and holiness. Col. iii. 10. — " Put on the new man, which is 
 renewed in knowledge after the image of him that created him." 
 Eph. iv. 24. — " Put on the new man, which, after God, is created 
 in righteousness and true holiness." See also Eccl. vii. 29. 
 
CREATION OF MAN. 55 
 
 4. That God created man with dominion over the creatures. 
 Gen. i. 28. — " God said unto them, Have dominion over the fish 
 of the sea, and over the fowl of the air, and over every living 
 thing that moveth upon the earth." 
 
 EXPLANATION. 
 
 Obs. 46. — God created man male and female. 
 
 At first God created one man and one woman, — man out of 
 the dust of the ground, and woman out of a rib taken from man's 
 side.— Gen. i. 27, and ii. 7, 21, 22. 
 
 The import of their names, Adam and Eve, is this : — Adam 
 signifies earth ; and man was so called, because he was formed 
 of the dust of the earth : and Eve signifies life ; so called, be- 
 cause she was to be the mother of all living, — that is, of all that 
 have been, are, or shall be in the world. 
 
 Man consists of two parts — a body and a soul. 
 
 The soul was not, like the body, formed from the earth, but 
 was a spiritual substance breathed into him by God, — Gen. ii. 7 ; 
 and hence God is called the Father of spirits, and the God of 
 the spirits of all fiesh. — Heb. xii. 9 ; Numb. xvi. 22, and 
 xxvii. 16. 
 
 The soul of man differs from his body in every respect, both as 
 to its nature and duration. The body is visible, but the soul is 
 invisible ; the body is mortal, but the soul is immortal. 
 
 Obs. 47. — Man was created after the image of God, which 
 consists in knowledge, righteousness, and holiness. 
 
 By the image of God we are to understand the similitude or 
 likeness of God. — Gen. i. 26. But this similitude or likeness 
 does not consist in any outward visible resemblance (for God is a 
 spirit, and cannot be seen), but in the inward resemblance of his 
 soul to God, in knowledge, righteousness, and holiness. — Col. iii. 
 10 ; Eph. iv. 24. 
 
 This image of God, in knowledge, righteousness, and holiness, 
 includes the universal and perfect rectitude of the whole soul : — 
 
 1. Knowledge in the understanding. — Adam knew much more 
 of the nature and perfections of God, and of his own duty to him, 
 than it is possible for fallen man now to know. 
 
 2. Righteousness in the will. — In his primitive state, man had a 
 disposition to every thing which was right. There was nothing 
 in him but perfection in its utmost extent. 
 
 3. Holiness in the affections.- — At first man's affections were 
 holy and pure; they were placed upon the most holy, high, and 
 noble objects ; his desires were chiefly after God, and his delight 
 was chiefly in him. He was capable of the immediate enjoyment 
 of God. There was nothing in him which offended God ; nothing 
 by which his glory was dishonoured. 
 
 Obs. 48. — Man was created mth dominion over the creatures. 
 
56 NATURE AND CHARACTER OF 
 
 Man at his creation had dominion, not only over himself and 
 his own affections, but also over the inferior creatures. Before 
 the fall, all the creatures of this world were subject to man ; but 
 since that, either they have become a terror to him, or he to them. 
 
 INFERENCES. 
 
 From this subject we learn,— 1. That we should be humble 
 and lowly, seeing we had our beginning in earth, and to earth 
 we must return. 2. The change which sin hath produced upon 
 the whole man. 3. That we should love God, seeing we were at first 
 made after his image ; and that we should love one another, see- 
 ing we are the children of the same common parents. 4. The 
 necessity of being created anew in Christ Jesus ; and of confor- 
 mity to him who is the " image of the invisible God." 
 
 Nature and Character of God's General Providence. 
 
 &. 11.— $2£f)at ar* 6ofc's toorfes of $rout&nue? 
 
 God's works of providence are his most holy, wise, 
 and powerful, preserving and governing all his creatures, 
 and all their actions. 
 
 ANALYSIS AND PROOFS. 
 We are here taught, — 
 
 1. That God preserves all his creatures. Ps. cxlv. 15. — " The 
 eyes of all wait upon thee, and thou givest them their meat in 
 due season." See also Heb. i. 3. 
 
 2. That God directs and governs all his creatures, and all their 
 actions. Ps. ciii. 19. — " His kingdom ruleth over all." Pro v. 
 xvi. 9. — A man's heart deviseth his way, but the Lord directeth 
 his steps." 
 
 3. That God's works of providence are most holy. Ps. cxlv. 
 17. — " The Lord is righteous in all his ways, and holy in all his 
 works." 
 
 4. That God's works of providence are most wise. Isa. xxviii. 
 29. — " The Lord of hosts, who is wonderful in counsel, and ex- 
 cellent in working." 
 
 5. That God's works of providence are most powerful. Ps. 
 lxvi. 7. — M He ruleth by his power for ever." Dan. iv. 35. — 
 ** None can stay his hand." 
 
 EXPLANATION. 
 
 Obs. 49. — There is a Providence. 
 
 By Providence, we are to understand that almighty power, by 
 which, in holiness and wisdom, for his own praise and glory, 
 God preserves, or upholds and governs, the heavens and the 
 earth, and all things in them, from the least to the greatest. 
 
 That there is a Providence, which superintends all things, 
 may be proved from the following things : — 
 
god's general providence. 57 
 
 1. From reason; which informs us, that, if all things were 
 left to themselves, they would fail of their intended end. 
 
 2. From conscience ; which, by accusing or excusing, stands 
 forth as a notable testimony of Providence. 
 
 3. From Scripture ; in almost every page of which we have 
 proofs of this. See Col. i. 17; Neh. ix. 6; Heb. i. 3; Ps. cxix. 
 91 ; Gen. viii. 21, 22; Acts xvii. 28; Ps. cxxxvi. 25; Job xii. 
 10; Matt. x. 29, 30 ; Acts xiv. 17, &c. 
 
 4. The same arguments that prove the existence of God, prove 
 that there is a Providence ; for the one cannot exist without the 
 other. 
 
 Obs. 50. — The agency of God in providence consists in pre- 
 serving and governing his creatures and their actions. 
 
 1. In preserving his creatures. This he does, both by con- 
 tinuing or upholding them in being, and by providing things 
 necessary for their preservation. — Ps. cxix. 89-91, and cxlv. 15, 
 16. See also Heb. i. 3 ; Col. i. 17. 
 
 2. In governing his creatures and their actions. This he does 
 when he rules over them, and disposes and directs them to the 
 end for which he designed them. — Ps. lxvi. 7 ; Prov. xvi. 9. See 
 also Acts xvii. 28; Ps. Hz. 13; Job xxxiv. 13, and xxxvi. 22, 
 23; Eph. i. 11 ; Job xxxiii. 13. 
 
 Obs. 51. — The objects of God 1 s providence are, all his creatures 
 and all their actions. 
 
 1. It extends to all the creatures, rational and irrational, ani- 
 mate and inanimate, great and small. — Heb. i. 3; Ps. ciii. 19; 
 Matt. x. 29, 31, and vi. 26, 28, 30. 
 
 2. It extends to all their actions: — All natural actions. — Acts 
 xvii. 28. All casual actions. — Exod. xxi. 12, 13. All morally 
 good actions. — John xv. 5. All morally evil actions or sins. 
 God permits sinful actions. But it must be remembered, that 
 God's permission ef sin is not a bare permission, as if he could 
 not prevent the sin from taking place, or as if he regarded it not ; 
 but that it is connected with his government of the world, and 
 with the ends which he proposes to himself, and which issue in 
 his own glory. An action may be good, which is thus under the 
 providence of God ; while, at the same time, it may be a very 
 sinful action, as it proceeds from man; such was the selling of 
 Joseph into Egypt, and such was the crucifixion of the Lord of 
 glory .—See Gen. i. 15-20 ; Acts ii. 23, 28 ; Rom. viii. 32. 
 
 Obs. 52. — God's providence is most holy, ivise, and powerful. 
 The properties of God's providence are the following : — 
 1. It is most holy. — Ps. cxlv. 17. Infinite holiness and purity 
 are visible in all his administrations. This appears in bringing 
 glory to his mercy and justice out of sin ; in making the worst of 
 sinners become the greatest saints, — 1 Tim. i. 12, 13; and in exe- 
 cuting judgments on sinners, even in this world. — Ps. ix. 16. 
 
58 COVENANT OF WORKS — 
 
 2. It is most wise. God makes all things subservient to the 
 ends for which he designed them. — Rom. viii. 28 ; Ps. civ. 24 ; 
 Isa. xxviii. 29. 
 
 3. It is most powerful. None can resist the will of God. — 
 Dan. iv. 35 ; Ps. cxxxv. 6, and lxvi. 7, and lxii. 11. 
 
 Obs. 53. — The providence of God is commonly distinguished 
 into ordinary and extraordinary, common and special. 
 
 1. God's ordinary providence is, his observing the order of 
 things appointed by him from the beginning. — Hos. ii. 21, 22. 
 
 2. His extraordinary providence is, his going beyond or acting 
 contrary to the natural order of things ; and such events are called 
 miraculous. 
 
 3. His common or general providence is, that care which he 
 exercises over all the creatures which he hath made, without ex- 
 ception. — Neh. ix. 6 ; Acts xvii. 28. This is called God's natural 
 government. 
 
 4. His special providence, or his moral government., is that 
 care which he exercises over the rational creation alone; and 
 this, again, may be limited to that particular care which he 
 exercises over his own people in this world. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That seeing there is an over- 
 ruling Providence, all things shall work together for the good 
 of the people of God. 2. That we ought to submit to the provi- 
 dence of God. 3. That we ought not to account it strange 
 although the wicked flourish, and the righteous be persecuted. 
 4. That they are a happy people whose God is the Lord. 5. The 
 duty of observing the providences of God. See Ps. cvii. 43. 
 
 SECT. III.—OF THE SPECIAL PROVIDENCE OF GOD TOWARDS MAN IN HIS 
 CREATION AND FALL :— UNDER WHICH ARE CONSIDERED, TH E COVE- 
 NANT OF WORKS, THE FALL OF MAN, THE EXTENT OF THE FALL, AND 
 ITS CONSEQUENCES. 
 
 Covenant of Works — Its Parties and Terms. 
 
 6L 12. — GM\)z\ special art of prout&ence fct'D (Go& em- 
 rise totoarfc plan in rtje e state toljerem ije bias rreateD? 
 
 Whepi God had created man, he entered into a 
 covenant of life with him, upon condition of perfect 
 obedience; forbidding him to eat of the tree of the 
 knowledge of good and evil, upon the pain of death. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
ITS PARTIES AND TERMS. 59 
 
 1. That God entered into a covenant with Adam. Hos. vi. 7 
 (margin). — ** They, like Adam, have transgressed the covenant." 
 
 2. That it was a covenant of life. Rom. vii. 14). — " The com- 
 mandment was ordained to life." 
 
 3. That the condition of this covenant was perfect obedience. 
 Rom. x. 5. — " The man who doeth those things shall live by 
 them." See also Gen. iii. 3. 
 
 4. That man was forbidden to eat of the tree of the knowledge 
 of good and evil. Gen. ii. 17. — M But of the tree of the know- 
 ledge of good and evil, thou shalt not eat of it. 1 ' 
 
 5. That the penalty of this covenant was death. Gen. ii. 17. 
 — " In the day that thou eatest thereof thou shalt surely die." 
 
 EXPLANATION. 
 
 Obs. 54. — A covenant of works was made with A dam. 
 
 The word covenant denotes any thing fixed or established. See 
 Jer. xxxiii. 25, where we read of the Lord's u covenant with 
 day and night." But it has generally a reference to an agree- 
 ment made and entered into between parties. 
 
 That a covenant of works was really made with Adam, as the 
 representative of mankind, while he was in a state of innocence, or 
 when he was created, will be evident from the following things : — 
 
 1. The transaction into which God entered with man contains 
 every thing necessary and requisite in a covenant ; such as parties, 
 a condition, a promise, and a penalty. 
 
 2. It is expressly called a covenant. — Gal. iv. 24 ; Hos. vi. 7, 
 margin. 
 
 3. It had certain signs and seals appended, which gave force to 
 it, and which confirmed it as a covenant. These were, the tree 
 of the knowledge of good and evil, and the tree of life. 
 
 4. In Scripture we read of a twofold law, the one opposed to 
 the other ; namely, the law of works and the law of faith. See 
 Rom. iii. 27, where, by the law of faith, we must understand the 
 covenant of grace j and by the law of works, the covenant oj 
 works ; for what is said of the one is also said of the other. But, 
 
 5. Nothing proves more effectually that a real and proper 
 covenant was made with Adam, than the imputation, of his firsi 
 sin to all his natural posterity. See Rom. v. 12, 17, 18. 
 
 Obs. 55. — The parties of the covenant of works were, God and 
 man. 
 
 1. On the one side was God, the Father, Son, and Holy 
 Ghost, man's Creator and Sovereign Lord, who is the great Law- 
 giver, and the Author of all good to his creatures. 
 
 2. On the other side was man, God's creature, — Adam, repre- 
 senting all mankind, and covenanting with God, not only for 
 himself, but also for all his posterity, as the natural father of all, 
 and the appointed federal head. 
 
60 COVENANT OF WORKS — 
 
 In this covenant there was no Mediator : nor was there need 
 of one ; for man was yet the friend of God ; and his service, 
 while he continued in innocence, was acceptable to him, being 
 fully conformable to his law. 
 
 Obs. 56. — Tlie condition of the covenant of works was perfect 
 obedience. 
 
 By the condition of this covenant, we are to understand that 
 which God required of Adam, in order that he might have a 
 right, both for himself and for all his posterity, to eternal life, 
 which was the reward promised. 
 
 The obedience required, was a regard to the whole law of God 
 — that law which was written on man's heart at his creation ; 
 and also to the positive precept that he gave him, which was, 
 " Not to eat of the tree of the knowledge of good and evil ■, ,, and 
 all this from a due regard to the Divine authority. This tree 
 was called the tree of the knowledge of good and evil, because, 
 on his eating of it, Adam knew by experience what good he 
 had lost, and what evil he had brought upon himself and his 
 posterity. 
 
 With respect to the nature of this obedience, it was necessary 
 that it should be, — 
 
 1. Perfect in respect of its principle. It was to proceed from 
 love to God, who requires not only external, but internal obe- 
 dience, or the obedience of the heart. 
 
 2. Perfect in parts. It was to extend to all the commands of 
 God, with respect to thoughts, words, and actions. 
 
 3. Perfect in degrees. Every act of obedience was to be 
 perfect in degree, wanting notning of that perfection which 
 the law required. He was to love the Lord his God with all his 
 heart, with all his soul, with all his strength, and with ali his 
 mind. 
 
 4. Perfect in duration, — without interruption, while God should 
 continue him in the state of trial. — Gal. iii. 10. 
 
 This was the condition of the covenant of works. On no other 
 terms could Adam have attained to eternal happiness by it, or be 
 justified in respect of his state before God. Hence it appears, 
 that sincere obedience could not have been accepted, and that 
 there was no place for repentance under this covenant. The 
 threatening was, " Is the day that thou eatest thereof thou shalt 
 surely die." Such a positive denunciation cut off all hope, and 
 rendered repentance unavailable. 
 
 Obs. 57. — The reward promised in the covenant of icorlcs was 
 life. 
 
 The words, " In the day that thou eatest thereof thou shalt 
 surely die," evidently imply, that life should have been preserved, 
 if innocence had not been lost. 
 
 The reward promised was life in its fullest extent, both here 
 
ITS PARTIES AND TERMS. 61 
 
 and hereafter; and hence this covenant is called the covenant of 
 life. The life promised was, — 
 
 1. Natural life, which consists in the union of the soul and 
 body. 
 
 2. Spiritual life, which consists in the union of the soul with 
 God, the supreme good. 
 
 3. Eternal life, which consists in the perfect, immutable, and 
 eternal happiness of both soul and body in heaven for ever. 
 
 Obs. 58. — The penalty of the covenant of works, or the 
 threatening denounced in case of disobedience, was death. 
 
 " In the day that thou eatest thereof, that is, of the tree of the 
 knowledge of good and evil, thou shalt surely die; or, dying thou 
 shalt die.^ 1 his includes, — 
 
 1. Natural death, or the death of the body; to which man be- 
 came liable the moment he sinned. — See Rom. vi. 23. 
 
 2. Spiritual death; which consists in the separation of the 
 soul from God. 
 
 3. Eternal death; ®r the separation of both soul and body 
 from God for ever, in that place which is prepared for all the 
 workers of iniquity. This is also called the second death; and 
 it includes in it the perfect and complete loss of every thing com- 
 fortable in respect ol this life, as well as of that which is to come. 
 
 The penalty of the violated law of works is not properly an 
 act, a mere act, of the will of God, — it flows from his perfections; 
 for if we consider the nature of God,, we shall find that it is ab- 
 solutely necessary that there should be such a strict and awful 
 penalty. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The love of God in conde- 
 scending to enter into covenant with his own creature. 2. How 
 exalted man was* in his primeval glory, seeing he was capable 
 of being a party in a covenant with God himself; and seeing 
 God, as it were, made him his equal ! 3. What man is in his 
 fallen state. 4. The deep concern which we all have in this cove- 
 nant : Adan^s sin is our sin. 5. What it is that God will accept, 
 ■ — namely, the same obedience that was required of Adam, either 
 in our own persons, or in the person of a surety. 6. The absolute 
 necessity of a Mediator, seeing this covenant which was made 
 with Adam is- now broken, and we ruined by it. 7. The danger 
 of disobedience ; and that God is a consuming fire to the sinner. 
 8. That none can be delivered from the curse of this covenant, 
 but by Jesus Christ, who hath fulfilled its condition, who hath 
 endured its penalty in all its extent, and who is now set forth a 
 complete atonement for sin. 9. The necessity of self-examina- 
 tion, whether we are delivered from the curse of the law, or 
 whether we are still under the law as a covenant of works, and 
 under the power of sin. — Gal. iii. 10. 
 
62 MAN'S DISOBEDIENCE AND FALL BY SIN. 
 
 Man's Disobedience and Fall by Sin. 
 
 <&. 13. — 33 1& our first parents continue m tne estate 
 toijere in ttjep toere creates ? 
 
 Our first parents, being left to the freedom of their 
 own will, fell from the estate wherein they were created, 
 by sinning against God. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That our first parents were left to the freedom of their own 
 will. Gen. iii. 6". — " When the woman saw that the tree was 
 good for food, and that it was pleasant to the eyes, she took of 
 the fruit thereof, and did it; and gave also unto her husband 
 with her, and he did eat.'" See also Gen. iii. 13. 
 
 2. That they fell from the estate in which they were created, 
 by sinning against God. Rom. v. 12. — " By one man sin en- 
 tered into the world, and death by sin.'* See also Gen. iii. 8, and 
 Eccl. vii. 29. 
 
 EXPLANATION. 
 
 Obs. 59. — Our first parents were left to the freedom of their 
 own will. 
 
 By freedom of will, we are to understand a liberty in the will, 
 whereby, without any compulsion or external violence, it either 
 chooses or rejects what is set before it. There are three ways in 
 which the will may be said to be free :<• — 
 
 1. It may be said to be free only to good, when it is not com- 
 pelled or forced, but freely chooses only what is good. Thus, 
 the will of God (to speak after the manner of men), and the will 
 of the holy angels and of glorified saints, are free only to good. 
 
 2. It may be said to be free only to evil, when it is not con- 
 strained, but freely chooses what is evil or sinful. Thus, the will 
 of the devil and of unregenerate men is free only to sin. 
 
 3. It may be said to be free both to good and evil, when it 
 chooses sometimes what is good and sometimes what is evil. 
 Such is the will of regenerate persons in this world. They freely 
 choose good, through a principle of grace implanted in them 
 by the Spirit of God; but sometimes, through the remainder 
 of corruption, their will is inclined to what is sinful. 
 
 The freedom of will which man had at his first creation, was 
 a freedom both to good and evil. The natural inclination of his 
 will was only to what is good; but, being created mutable, it 
 might, through temptation or some external circumstance, be 
 altered and become inclined to evil. It is the prerogative of God 
 alone to say, 4< I am Jehovah, I change not." — Mai. iii. 6. 
 
 The expre.-sion, M Being left to the freedom of their own will/* 
 does not imply that God withdrew any of the power which he at 
 
NATURE OF SIN IN GENERAL. 63 
 
 first conferred upon them ; for the gifts and calling of God are 
 without repentance, — t. c, what he bestows he does not recall. — 
 Rom. xi. 29; James i. 13. But it evidently implies, that he did, 
 not bestow any more strength upon our first parents than what 
 he conferred on them at their creation. It must ever be re- 
 membered, that God is not hound, in any measure, to bestow on 
 any of his creatures what he does not see to be for his own glory, 
 however useful and profitable it may be to them. 
 
 Obs. 60. — Our first parents fell from the estate in which they 
 were created, by sinning against God. 
 
 This was the consequence of being " left to the freedom of their 
 own frill." Through the temptation of the devil, through de- 
 sire of gratifying their appetite, through desire of being made 
 wise and like God, and through hope of escaping the threatened 
 punishment, they ventured to eat of the forbidden tree, against 
 the express command of God. — Gen. iii. 4-6. 
 
 That our first parents fell from the estate of innocence in which 
 they were created, will be evident, — 
 
 1. If we consider the circumstances as they are given by the 
 sacred historian in the third chapter of Genesis. 
 
 2. If we reflect on the gracious promise of a Redeemer which 
 God made to them, we cannot express a doubt respecting their 
 fall from their original state. But, 
 
 3. Nothing whatever so fully proves this truth, as what we 
 daily behold in the world aroilnd us, — viz., the consequences of 
 sin ; such as alienation from God in every respect ; and death, 
 •which every where bespeaks itself to be ** the wages of sin." — 
 Rom. vi. 23. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The weakness of man when 
 left to himself. If Adam did not continue in innocence when he 
 had sufficient strength imparted to him, how little has man now 
 to glory of, in respect of his power and ability to obey ! 2. The 
 necessity of watchfulness in every state in which we can be placed 
 in this world. — 1 Cor. x. 12. 3. The necessity of an almighty 
 Deliverer, who can raise us from the ruins of the fall, and restore 
 us to our forfeited privileges, and honour, and happiness. 
 
 Nature of Sin in General. 
 
 (0U 14.— 2OTjat is &tof 
 
 Sin is any want of conformity unto, or transgression 
 of, the law of God. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That any want of conformity to the law of God is sin. 
 
64 NATURE OF SIN IN GENERAL. 
 
 Gal. iii. 10. — " Cursed is every one that continueth not in all 
 things which are written in the book of the law to do them." 
 
 2. That any transgression of the law of God is sin. 1 John 
 iii. 4. — u Sin is the transgression of the law." 
 
 EXPLANATION. 
 
 Obe. 61. — Any want of conformity to the law of God is sin. 
 
 By the law of God is to be understood the commandments 
 which God, the great Creator and Supreme King and Lawgiver, 
 hath laid upon all men, who are his creatures and subjects, as 
 the rule of their obedience. 
 
 This law is to be found written in some measure, though darkly, 
 on the hearts of all men, — Rom. ii. 15 ; but it is most plainly and 
 fully written in the Word of God, or the Scriptures of the Old 
 and New Testaments. 
 
 In Scripture there is mention made of three laws: — 1. The 
 judicial law, which chiefly concerned the Jewish nation, and is 
 not in all respects binding on other nations. 2. The ceremonial 
 law, which was binding on none but the Jews, and that only for 
 a time, — namely, until the coming of Christ, by whom it was 
 fulfilled and abrogated. And, 3. The moral law, which is per- 
 petually binding on all mankind till the end of the world. And 
 it is this law which is chiefly referred to in this place. 
 
 By want of conformity to the law, we are to understand an v»n- 
 suitableness to the law, or a disagreement with it in any respect ; 
 or a swerving from it in its strictness, spirituality, and extent. 
 
 Want of conformity to the law includes, — 
 
 1. Original sin, and the natural enmity of the heart to the law 
 of God, — Rom. viii, 7, which is want of conformity of heart. 
 
 2. All sins of omission, which are a want of conformity of life 
 to God's law. 
 
 Obs. 62. — Every transgression of the law of God is sin. 
 
 The word transgression signifies a going beyond the bounds or 
 limits assigned to one. 
 
 To transgress the law of God is to go beyond, or break the 
 bounds or limits which he hath assigned to all our actions ; or it 
 is to do any thing inconsistent with, or contrary to, the law, either 
 in thought, word, or deed ; which is to sin against God. 
 
 The evil of sin chiefly consists in the dishonour which it does 
 to God, in its contrariety to his nature and Jaws. And it may 
 be discovered, — 1. From the dishonour wljich it does to the 
 glorious attributes of Deity. 2. From, what God hath done, in 
 order that it may be washed away. 3. From the awful effects of 
 sin, which, if persevered in and unpardoned, is accompanied with 
 everlasting misery. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That, in order to see what we 
 
NATURE OF A»AM S SIN IN PARTICULAR. 65 
 
 are, we must examine ourselves by the law of God. 2. That the 
 law of God is exceeding broad, requiring obedience from all, 
 either in their own person, or in the person of a surety. 3. That 
 we ought to hate sin supremely, as the source of every woe and 
 the spring of every sorrow. 4. That there is need of a Saviour 
 to deliver us from sin, which is the worst of evils ; and that we 
 ought to give ourselves no rest, until we are washed, and justified, 
 and sanctified in the name of the Lord Jesus, and by the Spirit 
 of God. 
 
 Nature of Adam's Sin in Particular. 
 
 <£. 15.— SBfjat toas X\)t Stn toljerebj cur first farenta 
 fell from tije estate toijeret'n tfjeg toere rreateD ? 
 
 The sin whereby our first parents fell from the estate 
 wherein they were created, was their eating the for- 
 bidden fruit. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the first and particular sin of Adam was the eating of 
 the forbidden fruit. Gen. iii. 6. — u She took of the fruit thereof, 
 and did eat ; and gave also unto her husband with her, and ho 
 did eat."" 
 
 2. That the eating of the forbidden fruit was the cause of 
 Adam's fall. Rom. v. 17. — " By one man's offence, death 
 reigned by one." 
 
 EXPLANATION. 
 
 Obs. 63. — Man has fallen from his original state-. 
 
 The state in which man was placed at the beginning, was such, 
 that nothing whatever could have been added to it, to render it 
 more perfect or more happy. 
 
 That man has fallen from his original state, will be evident 
 from the following things : — 
 
 1. If we look to man himself, sufficient proof presents itself; 
 for sin every where marks his steps, and every thing within him 
 shows that now he is not what he once was. 
 
 2. If we look to God, the same truth recurs ; for he who was 
 once the friend of man, is now the enemy of those who will not 
 have him as their all'. 
 
 3. If we look around* us in the world, we shall behold evi- 
 dences of our fall ; for what is all the affliction, and sorrow, and 
 death which we behold, and to which we are all subjected, but 
 the offspring of sin ? 
 
 4. If we look to the world to come we shall also find a proof 
 of our apostasy from God ; for, had there been no transgressor, 
 there would have been neither punishment nor a place of ever- 
 lasting woe. 
 
 f2 
 
66 NATURE OF ADAM'S SIN IN PARTICULAR. 
 
 Obs. 64. — The first and particular sin which was the cause 
 of Adam's fall, was the eating of the forbidden fruit. 
 
 The command which God gave to Adam, to try his obedience, 
 was a positive command not to eat of a certain tree, which was 
 in itself a thing indifferent, in order that he might see that his 
 obedience was to turn upon the strict will of God, which was the 
 best test of his obedience. 
 
 The fruit of which our first parents ate, was called the for- 
 bidden fruit, not because there was any evil in it as fruit, for 
 this was impossible, all things having been made very good ; but 
 merely because God commanded Adam not to eat of it, for the 
 trial of his obedience. 
 
 The eating of the forbidden fruit was not the first sin that was 
 committed by man in our world, for before our first parents ac- 
 tually took of the forbidden tree, tbey were guilty of the sin of 
 unbelief \ which is the root of all other sins ; for they believed 
 the devil, who said, " Ye.shaU not surely die," rather than God, 
 who assured them that they should "surely die," if they should 
 but touch it. — Gen. iii. 3> 4. But, 
 
 The eating of the forbidden fruit was the first sin that was 
 finished, and that which brought death into the world with all 
 our woe. 
 
 Obs. 65. — The occasion of the sin of our first parents, was the 
 temptation of Satan. 
 
 Satan, or the devil, who is called the serpent, on account of 
 his subtilty, pretended to have a much greater regard for their 
 happiness and comfort than even God himself had ; and, accord- 
 ingly, he endeavoured to convince them, that however much love 
 God pretended towards them, he wished to contract their com- 
 forts in the garden. And in this he too well succeeded. — 
 Gen. iii. 4, 5. 
 
 In this temptation the subtilty of Satan appeared, — 
 
 1. In addressing himself to Eve, who was the weaker vessel, 
 when she was at a distance from her husband. 
 
 2. In presenting himself before her with various untruths. 
 
 3. In attempting to destroy man so soon after his creation. 
 
 Obs. 66. — The sin of our first parents involves a violation of 
 the whole law. 
 
 Although there are many of the commandments of the moral 
 law which our first parents in a state of innocence could not 
 have openly violated , yet^ by considering circumstances, we shall 
 find that, in some respects, their sin involves a violation of all. 
 
 1. They made themselves new gods. 
 
 2. They served the Lord according to the counsel of their own 
 heart, and were to give him such worship as seemed good to 
 themselves. 
 
NATURE OF ADAM'S SIN IN PARTICULAR. 67 
 
 3. They profaned the attributes of their Creator, and despised 
 the ordinance of their God. 
 
 4. They rendered themselves incapable of worshipping him on 
 the seventh day, when he rested from all his works. 
 
 5. They honoured not their Father who is in heaven, but for- 
 got him who was their benefactor, and were wanting in duty to 
 one another. 
 
 6. They murdered themselves and all their posterity. 
 
 7. They had no way to cover their nakedness, but by sewing 
 fig leaves together. 
 
 8. They were guilty of theft, for they took what did not belong 
 to them. 
 
 9. They testified falsely against the Lord, and gave more credit 
 to a lie, than to the truth of God. 
 
 10. They murmured at their lot, and were not content with 
 their situation ; for nothing would satisfy them until they had 
 laid hold on that which God had reserved for himself. 
 
 And, saith the Apostle James, " He that offendeth in one point, 
 is guilty of all." 
 
 Obs. 67. — The sin of our first parents was highly aggravated 
 in the sight of God. 
 
 We shall find this to be the case, if we consider, — 
 
 1. The person guilty : man in innocence, who was fully able 
 to continue in that state. 
 
 2. The number involved in the transgression : Adam sinned 
 against God to his own ruin, and that of all his natural posterity. 
 
 3. The time when it was committed : which was soon after 
 his introduction into paradise. 
 
 4. The place where the sin was committed : viz., paradise, 
 which was peculiarly dear to God, and which he had prepared 
 for the habitation of his innocent creature. 
 
 5. The object of the temptation : which was apparently a 
 matter of little moment ; the fruit of a tree, which ought cer- 
 tainly to have had no influence upon him to commit such a sin, 
 seeing he had abundance of every other kind of fruit, and of 
 every thing necessary to his comfort and happiness. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. How weak a creature man is, 
 even in his best state. 2. That, if left to ourselves, we would, 
 like our first parents, immediately choose death. 3. The neces- 
 sity of watchfulness and prayer. 4. How inexcusable all are who 
 have sinned against God ; and how insufficient every plea will 
 be, when God riseth up in judgment. 5. That no sin is small 
 in the sight of God. 6. How vigilant and active Satan is to 
 destroy the soul. 7. The necessity of self-denial. 8. The ne- 
 cessity of Jesus Christ as a Saviour from all sin, — from the sin of 
 our nature, as well as from all actual transgressions. 
 
68 ADAM'S SIN IN PARTICULAR — 
 
 Adams Sin in Particular. — 1. Extent of the Fall. 
 
 €}. 16— 23t& ail J$tankm& fail m ^tram's first trans- 
 gression ! 
 
 The covenant being made with Adam, not only for 
 himself, but for his posterity, all mankind, descending 
 from him by ordinary generation, sinned in him, and 
 fell with him, in his first transgression. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the covenant of works made with Adam was for him- 
 self and his posterity. Rom. v. 14. — *' Nevertheless, death 
 reigned from Adam to Moses, even over them that had not sinned 
 after the similitude of Adam's transgression, who is the figure of 
 him that was to come." 
 
 St That all mankind, descending from Adam hy ordinary ge- 
 neration, sinned in him and fell with him. Rom. v. 12. — " By 
 one man sin entered into the world, and death by sin ; and so 
 death passed upon all men, for that all have sinned." 1 Cor. xv. 
 22.— " In Adam all die." 
 
 3. That it was in Adam's first transgression that we sinned 
 and fell. Rom. v. 18. — " By the offence of one (or, by one 
 offence), judgment came upon all men to condemnation.'" 
 
 EXPLANATION. 
 
 Obs. 68. — The covenant made with Adam, was not only for 
 himself, but also for his posterity. 
 
 That Adam was the federal head and representative of all 
 mankind will be evident, when we consider what is said in the 
 Scriptures of truth. Had he been placed only as a private per- 
 son, having no connection whatever with his posterity, Reve- 
 lation would not have been what it is. We should not have 
 been there informed, that " by the disobedience of one, many 
 were made sinners," — Rom. v. 19 ; that " in Adam all die," — 1 
 Cor. xv. 22 ; that "by one man sin entered into the world, and 
 death by sin, and that death passed upon all men, seeing that all 
 have sinned," — Rom. v. 12. We should not have been informed 
 that we were conceived in sin and brought forth in iniquity, — 
 Ps. li. 5; that, " by the offence of one man, judgment came upon 
 all men to condemnation," — Rom. v. 18; that " there is none 
 righteous ;" that "all have gone out of the way ;" that ""there 
 is none that understandeth j • that "there is none that seeketh 
 after God."— Rom. iii. 10, &c. 
 
 But what sets this in a still clearer light, is the apostle's com- 
 parison of Adam and Christ, in 1 Cor. xv., where they are op- 
 
EXTENT OP THE FALL. 69 
 
 posed to one another, not as private, but as public persons and 
 representatives, and where the apostle speaks of them as if there 
 were none else. See verse 47. 
 
 Obs. 69. — All mankind, descending from Adam by ordinary 
 generation, sinned in him, and fell with him. 
 
 As Adam was the federal head and representative of all man- 
 kind ; so, when he sinned and fell, they sinned and fell with 
 him. This is evident from the passages of Scripture quoted 
 above. That they did not sin and fall with him as he was the 
 natural root of mankind, is evident ; for had this been the case, 
 it might also be said, that all sin, because their immediate parents 
 have sinned. 
 
 That Adam's sin is imputed to his posterity, and that they are 
 included in the covenant, is likewise evident from the death of 
 infants. They die, not because they are sinners by imitation 
 (as some affirm), for they cannot imitate any one, but because 
 they siwned and fell with Adam, being included in the covenant 
 made with him. 
 
 It is here said, that those alone sinned in Adam, who descend 
 from him by ordinary generation, to exclude the Lord Jesus 
 Christ, who was descended from Adam, but not by ordinary 
 generation. — Gen. iii. 15 ; Matt. i. And hence it is said, that 
 he was "separated from sinners. " — Heb. vii.. 26. Jesus Christ 
 could not be represented by Adam, because he himself was to be 
 a representative. — 1 Cor. xv. 
 
 Obs. 70. — All mankind sinned in Adam 9 and fell with him. 
 only in his first transgression. 
 
 The first transgression of Adam was the violation of the cove- 
 nant that God made with him, by eating the forbidden fruit. 
 
 The sins which Adam committed after his first transgression, 
 are not reckoned to his posterity ; because, when the covenant 
 was violated, he ceased to be a public person or representative. 
 He could not continue in this capacity any longer, than either 
 until the condition required was fulfilled, or until he had forfeited 
 the promise made to him. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. What sin is, and what it has 
 done; and that its nature must be exceeding sinful, seeing it 
 hath extended over all. 2. That the fall of man is a lesson to all 
 to beware of pride, and of thinking too highly of themselves. 
 
 3. The necessity of repairing to the slcond Adam, who alone can 
 repair the shattered state of things as the first Adam left them. 
 
 4. That it is the duty of parents to their children, to consult 
 their present and future welfare. 
 
70 CONSEQUENCES OF THE PALL. 
 
 2. — Consequences of the Fall. 
 &. 17.— fotto toijat estate oi& tlje jTall oring Jftanfcmo' I 
 
 The fall brought mankind into an estate of sin and 
 misery. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the fall of Adam brought mankind into a state of 
 sin. Rom. v. 19. — " By one man's disobedience many were 
 made sinners." 
 
 2. That the fall of Adam brought mankind into a state of 
 misery. Rom. v. 17. — " By one man's offence death reigned by 
 one." See also Gal. iii. 10. 
 
 EXPLANATION. 
 
 Ob's. 71. — Man's fallen state is a state of sin and miser)/. 
 
 1. It is a state of sin, because man is now under the guilt of 
 sin, and sin hath dominion over him. — Rom. iii. 1.9, and vi. 14. 
 
 2. It is a state of misery, because, according to the penalty of 
 the law, death and the curse involve him in all manner of misery. 
 —Rom. v. 12. 
 
 Sin and misery are inseparably connected. If there were no 
 sin, there could be no misery ; for sin is the procuring' cause of 
 all misery. 
 
 Man's state of sin and misery is expressed in Scripture by a 
 state of darkness, — Eph. v. 8 ; a state of distance, — Eph. ii. 13 ; 
 a state of condemnation and wrath, — John iii. 18, 36 ; a state of 
 bondage or captivity, — Isa. xlix. 24 ; and a state of death both 
 legal and spiritual, — Eph. ii. 1. 
 
 Out of this state of sin and misery no man can deliver himself; 
 Jesus Christ alone can do it ; for he alone eould satisfy the de- 
 mands of that law which man has violated. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That seeing the whole world 
 is guilty before God, every mouth must have been for ever 
 stopped, although he had left all mankind to perish eternally 
 with the fallen angels. — Rom. iii. 19. 2. To admire the infinite 
 love of God in sending his beloved Son to save us from sin, as 
 the only way of being saved from misery. — Heb. ii. 14, 10'. 
 
 3. — Sinfulness of Man's State by the FaU. 
 
 $, 18.-— S2EJ)erem consist* tije Sinfulness of tfjat estate 
 toijereinto iEanfell? 
 
 The sinfulness of that estate whereinto man fell, con- 
 sists in the guilt of Adam's first sin, the want of original 
 righteousness, and the corruption of his whole nature, 
 
SINFULNESS OF MAN'S STATE BY THE FALL. 71 
 
 which is commonly called Original sin ; together with 
 all actual transgressions which proceed from it. 
 
 ANALYSIS AND PROOFS. 
 
 "We are here taught, — 
 
 1. That the sinfulness of man's fallen state consists in the guilt 
 of Adam's first sin. Rom. v. 18. — ** By the offence of one, judg- 
 ment came upon all men to condemnation." See also verse 19. 
 
 2. That the sinfulness of man's fallen state consists in the want 
 of original righteousness. Rom. iii. 10. — " There is none right- 
 eous, no, not one." 
 
 3. That the sinfulness of man's fallen state consists in the cor- 
 ruption of our whole nature, or of original sin. Ps. li. 5. — 
 * l Behold, I was shapen in iniquity, and in sin did my mother 
 conceive me. 11 
 
 4. That all our actual transgressions, in which the sinfulness of 
 our state also Consists, proceed from original sin. Matt. xv. 19, 
 20. — u Out of the heart proceed evil thoughts, murders, adul- 
 teries, fornications, thefts, false witness, blasphemies; these are 
 the things which defile a man." 
 
 EXPLANATION. 
 
 Obs. 72. — There is suck a thing as original sin. 
 
 Original sin is that sin which we have from our original and 
 birth, and from which all actual transgressions proceed. 
 That original sin exists, may be proved, — 
 
 1. From various passages of Scripture, — Gen. v. 3, where it is 
 said that Adam begat a son in his own likeness, after his own 
 image. These words evidently imply, that the son that was born 
 to him, came into the world with the same corrupt image that he 
 himself bore after the fall. Gen. vi. 5, — from which it is evident, 
 that there must be some corrupt fountain from which all wicked- 
 ness proceeds ; otherwise the very imaginations of the heart could 
 not be only evil, and that continually. But this is more fully 
 expressed in chap. viii. 21, — u The imagination of man's heart is 
 evil from his youth;" which points out the source of all to be 
 original depravity. See also Job xiv. 4 ; James iii. 11 ; Job xv. 
 14- John iii. 6; Ps. li. 5. 
 
 2. From circumcision under the Old Testament, and haptism 
 under the New; which maybe considered not only as seals of 
 the covenant, but also as designed to express the impurity and 
 pollution of all when they come into the world, and the necessity 
 of being cleansed or regenerated, in order that they may be fitted, 
 as the real children of God by covenant, for the enjoyment of 
 him. 
 
 3. From the conduct of children; from the sickness, and pains, 
 and death itself, to which they are subject when, they come into 
 the world; and from tne diversity of their tempers and disposi- 
 
72 SINFULNESS OF MAN'S STATE BY THE FALL. 
 
 tions, before they can scarcely form an articulate sound, or com- 
 municate their wants and necessities. 
 
 4. From the exercises of the people of God, who view original 
 sin as the source of all their troubles, and sorrows, and trials in 
 this world. 
 
 5. From the consideration, that the wickedness of man cannot 
 be accounted for, if we deny that it flows from this corrupted 
 fountain. 
 
 Obs. 73. — Original sin consists in the guilt of AdatrCs first 
 sin, the want of original righteousness , and the corruption of 
 the whole nature. 
 
 It consists, — 
 
 1. In the guilt of AdarrCs first sin. By this we are to under- 
 stand, that we are all chargeable with Adam's first ski, which is 
 made ours by imputation. As the righteousness of Christ is im- 
 puted to all his spiritual seed, so the sin of Adam is imputed to 
 all his natural posterity. — Rom. v. 19. 
 
 2. In the want of original righteousness. By this we are to 
 understand the want of that purity of nature, which Adam had 
 when he was created, and which consisted in the full and perfect 
 conformity of all the powers of his soul to ( the spotless nature of 
 God, and to that holy law which was written on his heart. — 
 Eccl. vii. 29. 
 
 3. In the corruption of the whole nature. By this we are to 
 understand the universal corruption and depravation both of the 
 body and of the soul ; in the members of the one, and in the 
 powers and faculties of the other. — Isa. i. 5, 6. 
 
 At the creation of the soul, God does not infuse sin into it. 
 As a righteous Judge and a God of justice, he only withholds 
 that original righteousness which Adam possessed in the begin- 
 ning, and we in him, and which he is under no obligation to be- 
 stow. Adam having cast it off at first, God now denies it, as a 
 punishment of sin, and as an act of justice. 
 
 Obs. 74. — Original sin, as to its nature, is universal, dis- 
 covers itself where least expected, is a great hindrance in the 
 way of holiness, is the spring of all actual sins, and exposes to 
 the wrath of God. 
 
 1. It is universal. Not only is every man depraved, but every 
 part of every man,— all the members of the body, and all the 
 powers and faculties of the soul, — the understanding, the will, 
 the affections, &c. — See Rom. iii. 10, 12, 23 ; Isa. i. 5, 6 ; Jer. 
 iv. 22 ; 1 Cor. ii. 14 ; Rom. viii. 7 ; Hos. xi. 7 ; John v. 40 ; 
 Tit. i. 15; Ps. cxyi. 13,21. 
 
 2. It discovers itself where least expected. It not only breaks 
 forth in the greatest sinners, but also in the most eminent saints, 
 in a way altogether unexpected and sudden. — Jer. xvii. 9 ; Matt. 
 
MISERY OF MAN*S STATE BY THE PALL. 73 
 
 xxvi. 69-75 ; 2 Sara. xi. ; Jonah i. ; Gen. ix. 21, &c. ; 2 Kings 
 viii. 12. 
 
 3. It is a great hindrance hi the way of holiness. It prevents 
 the soul from running in the way of God's commandments ; it 
 easily besets us ; and it constitutes a remarkable hindrance in 
 spiritual communion with God. — Rom. vii. 19, &c. 
 
 4. It is the spring or source of all actual transgressions. All 
 the wickedness that is in the world proceeds from this fountain ; 
 for if there were no original sin, there would be no actual. See 
 Matt. xv. 18, &c. 
 
 5. It exposes to the wrath of God. All are by nature the 
 children of wrath. — Eph. ii. 3. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The source and spring of all 
 sin, and of every trouble to which we can be exposed, both in 
 this world and in the world to come. 2. That parents and chil- 
 dren are on the same footing with respect to original depravity. 
 3. The necessity of being taken out of a natural state, and of be- 
 ing ingrafted into Christ, the second Adam. 4. The absolute 
 necessity of regeneration, and of the Spirit of Christ, who can 
 make all things new. — John iii. 3, 5. 
 
 4. — Misery of Man's State by the Fall. 
 
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 Jftan feU ? 
 
 All mankind by their fall lost communion with God, 
 are under his wrath and curse, and so made liable to all 
 the miseries of this life, to death itself, and to the pains 
 of hell for ever. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That all men have, by the fall, lost communion with God. 
 Gen. iii. 8. — u Adam and his wife hid themselves from the pre- 
 sence of the Lord God among the trees of the garden." Ver. 24. 
 — " So he drove out the man." See also Isa. lix. 2, and Rom. 
 viii. 7. 
 
 2. That all men by nature are under the wrath and curse of 
 God. Eph. ii. 3. — " And were by nature the children of wrath." 
 Gal. iii. 10. — " Cursed is every one that continueth not in all 
 things which are written in the book of the law to do them." 
 
 3. That all men are, by the fall, made liable to all the miseries 
 of this life. Job v. 7. — M Man is born unto trouble as the sparks 
 fly upward." See also Gen. iii. 17. 
 
 4. That all men are, by the fall, made liable to death. Rom. 
 vi. 23. — " The wages of sin is death." 
 
 G 
 
74 MISERT OF MAN'S STATE BY THE FALL. 
 
 6. That all men are, by the fall, made liable to the pains of 
 hell. Ps. xi. 17. — The wicked shall be turned into hell, and 
 all the nations that forget God." 
 
 6. That the pains of hell are eternal. Matt. xxv. 46. — " These 
 shall go away into everlasting punishment." See also Isa. xxxiii. 
 14; Mark ix. 43, 44; and 2 Thess. i. 9. 
 
 EXPLANATION. 
 
 Obs. 75. — Man, by the fall, has lost communion with God. 
 
 The communion which man enjoyed in innocence, consisted in 
 the uninterrupted enjoyment of the gracious presence and favour 
 of God, together with the most intimate familiarity with him in 
 the garden of Eden. 
 
 That man has lost this communion, is evident from his being 
 represented as " without God in the world," and as " alienated 
 from the life of God." — Eph. ii. 12, and iv. 18. See Gen. iii. 
 8, 23, 24. 
 
 By losing this communion, man has sustained the greatest loss; 
 because God is the chief good, and man's chief happiness consists 
 in communion with him. 
 
 Obs. 76. — Man is under the wrath and curse of God. 
 
 1. Man is under the wrath of God. To be under the wrath of 
 God, is to lie under his anger in the dreadful effects of it, whe- 
 ther they are visible to us, or whether they are concealed from us. 
 — John iii. 36 ; Eph. ii. 3 ; Ps. xi. 5. 
 
 2. Man is under the curse of God. To be under the curse of 
 God, is to be under the curse of his righteous law, which de- 
 nounces all possible evil against the sinner. — Gal. iii. 10; Ps. xc. 
 11; Deut. xxviii. 15, &c. ; Ps. vii. 11; Rom. i. 18; John iii. 
 18, 36. 
 
 Obs. 77. — In this world man is liable to all hinds of misery 
 and to death. 
 
 1. Man is subject to all the miseries of this life, which concern 
 the body. Such are these : public judgments and calamities of 
 every kind ; the troubles, afflictions, and diseases to which the 
 human frame is exposed; the losses, crosses, and disappoint- 
 ments, and acts of injustice, to which men are continually liable; 
 and all the poverty, and straits, and difficulties, and wants, which 
 fall to the lot of many in the present state of existence. 
 
 2. Man is subject to all the miseries of this life, which con- 
 cern the soul. Such are these: blindness of mind, — Eph. iv. 18; 
 a reprobate mind, — Rom. i. 28; strong delusions, — 2 Thess. ii. 11 ; 
 hardness of heart, — Rom. ii. 5; horror of conscience, — Isa. xxxiii. 
 14; Gen. iv. 13; Matt, xxvii. 4; and vile affections, — Rom. i. 
 26, &c. 
 
 3. Man is subject to death itself, or the separation of the soul 
 from the body, — Heb. ix. 27 ; Rom. vi. 23 ; Ezek. xviii. 4 
 
MISERY OF MAN'S STATE BY THE FALL. 75 
 
 It may be here remarked, that with respect to the outward 
 conduct of Providence, all the external miseries above mentioned 
 equally befall the righteous and the wicked; but they are sent 
 for very different purposes. To the righteous they are only fa- 
 therly chastisements, and work together for their good ; whereas, 
 to the wicked they come in a way of vindictive wrath, and are 
 the forerunners of eternal sorrow, unless they repent. To the 
 former they are sanctified, and made the means of further holi- 
 ness ; to the latter they are the commencement of wrath on ac- 
 count of their sins, to be revealed in due time. 
 
 Obs. 78. — In the world to come, man is liable to Hie pains of 
 hell. 
 
 By the pains of hell we are to understand the punishment of 
 the wicked, which consists, — 
 
 1. In the punishment of loss: the loss of God, who alone is 
 and can be the chief good of the soul ; the loss of Christ, whose 
 presence is better than life ; the loss of the communion of angels 
 and saints ; the loss of the soul ; and the loss of every possibility 
 of escape. 
 
 2. In the punishment of sense: which is expressed in Scrip- 
 ture by "being shut up in darkness;" "a lake that burneth 
 with fire and brimstone,' which is the second death ;" " the worm 
 that dieth not, and the fire that shall never be quenched ; * " de- 
 struction from the presence of the Lord, and from the glory of his 
 power," &c. 
 
 Obs. 79. — The pains of hell are eternal, or for ever. 
 
 That the punishment of the wicked shall be eternal, is evident 
 from Scripture, which assures us, that the wicked shall be cast 
 into everlasting fire — shall go into everlasting punishment — shall 
 be punished with everlasting destruction — shall be tormented day 
 and night for ever and ever. These expressions leave no room 
 for doubt respecting this matter. 
 
 The eternity of punishment is not essential to the threatening 
 or penal sanction of the law ; for had this been the case, there 
 never could have been a satisfaction for sin. But it arises from 
 the nature of the creature, which being finite, can never yield a 
 satisfaction of infinite value. So that the punishment of the 
 wicked must be everlasting, as well as the blessedness of the 
 saints, which is so on account of the infinitely valuable satisfac- 
 tion of Christ in their stead. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. What an evil, what a bitter, 
 and what a hateful thing sin is, which is accompanied with such 
 consequences, and which brings with it such a train of misery, if 
 not washed away in the blood of Ch'rist. 2. That however sweet 
 the pleasures of sin may now appear, it shall prove bitterness in 
 
76 PLAN OF REDEMPTION. 
 
 the end. 3. The necessity of fleeing to the man Christ Jesus 
 from the avenger of blood ; of repairing to the horns of the altar, 
 that sin may not be our ruin. 4. The value of the gospel, and 
 the value of the soul ; and the inconceivable misery of all that 
 are in a state of nature. 
 
 SECT. IV. — OF THE SPECIAL PROVIDENCE OF GOD TOWARDS MAN IN 
 REDEMPTION :— UNDER WHICH ARE CONSIDERED THE TLAN OF 
 REDEMPTION, THE APPLICATION OF REDEMPTION, AND THE BENE- 
 FITS OF REDEMPTION. 
 
 Division 1. — Plan of Redemption. 
 
 <£. 20.-— 33t& ©foil Irabe all Jfftanlanu' to pen's!) in tlje 
 estate of &in anti mtsern % 
 
 God having out of his mere good pleasure, from all 
 eternity, elected some to everlasting life, did enter into 
 a covenant of grace, to deliver them out of the estate of 
 sin and misery, and to bring them into a state of salva- 
 tion by a Redeemer. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God hath ordained or elected some men to everlasting 
 life. Acts xiii. 48. — " As many as were ordained to eternal life 
 believed.'' See also 2 Thess. ii. 13. 
 
 2. That God's purpose of election was from eternity. Eph. 
 i. 4. — " He hath chosen us in him before the foundation of the 
 world." 
 
 3. That the election of God is the result of his own good plea- 
 sure. Eph. i. 5. — " Having predestinated us unto the adoption 
 of children by Jesus Christ to himself, according to the good 
 pleasure of his will.'' 
 
 4. That God entered into a covenant of grace with Christ for 
 the elect. Ps. lxxxix. 3. — " I have made a covenant with my 
 chosen.'" 
 
 5. That the design of this covenant was to deliver the elect 
 from their original state of sin and misery, and to bring them into 
 a state of complete salvation by a Redeemer. Rom. viii. 1. — 
 V There is now no condemnation to them who are in Christ Jesus, 
 who walk not after the flesh, but after the Spirit." Rom. v. IB. 
 — " By the righteousness of one, the free gift came upon all men 
 unto justification of life." See also Matt. i. 21 ; 1 Thess. i. 10; 
 Tit. iii. 5 ; and Prov. xxiii. 2. 
 
 EXPLANATION. 
 
 Obs. 80. — God has elected or ordained some men to eternal life. 
 
PLAN OF REDEMPTION. 77 
 
 By election we are to understand God's purpose of love and 
 grace towards some sinners of mankind, when he might have 
 left all, without exception, to perish in their sins. Acts xiii. 48 ; 
 Matt. xx. 16 ; Luke xii. 32. 
 
 That to which the elect are chosen, is everlasting life. They 
 are also chosen to the means which lead to this end; for the 
 means and the end are so intimately connected, that they cannot 
 be separated. — Acts xiii. 48 ; 2 Thess. ii. 13. 
 
 At present, the elect and believers are not of the same extent ; 
 but they shall be of the same extent ; for all that are elected to 
 everlasting life, shall in due time be brought out of their state of 
 sin and misery, into a state ol complete salvation. 
 
 Obs. 81. — God's purpose of election was from eternity. 
 
 The purpose of God concerning the elect took its rise from 
 eternity. It never had a beginning ; for he loved them from 
 everlasting. Jer. xxxi. 3 ; Eph. i. 4 ; 2 Thess. ii. 13. To say 
 that God makes no choice until the day of believing, is as much 
 as to say that he did not know from eternity who should believe, 
 and what should take place in time. And to deny his omniscience 
 and foreknowledge, is to deny his being. 
 
 Obs. 82. — God's purpose of election was the result of his own 
 good pleasure. 
 
 1. God's decree of election was not to save such as should be- 
 lieve and persevere in a state of holiness. Were this the case, it 
 would render this act of God a thing altogether uncertain; be- 
 cause, if it depended on this circumstance, it would be uncertain 
 whether any should believe, and consequently uncertain whether 
 any should be saved. 
 
 2. God did not choose men to eternal life because he foresaw 
 their faith and holiness. Scripture never attributes election to 
 faith and holiness foreseen, or afterwards visible in the saints. 
 On the contrary, these are always exhibited as the fruits and 
 effects of election, and therefore they can never be viewed as the 
 cause of it ; for the same thing can never, at one and the same 
 time, be both cause and effect. See Eph. i. 4, 5. 
 
 3. Jesus Christ is not the cause of election. If God in love 
 sent his Son into the world, to redeem those whom he had given 
 to him, it cannot for a moment be supposed that he was the cause 
 of electing love. See John iii. 16. 
 
 4. The only reason, then, that can be given, and that to which 
 the Scriptures everywhere attribute election, is the mere good 
 pleasure of God. Eph. i. 5. — " Having predestinated us to the 
 adoption of children by Jesus Christ unto himself, according to 
 the good pleasure of his will, to the praise of the glory of his 
 grace, wherein he hath made us accepted in the Beloved." 
 See also Matt. xi. 26 ; Rom. ix. 16, &c. ; Mai. i. 2, 3. 
 
 o2 
 
78 PLAN OF REDEMPTION. 
 
 Obs. 83. — God entered into a covenant of grace toith Christ 
 for the elect 
 
 The misery into which all mankind had plunged themselves 
 by sin, was the occasion of the covenant of grace ; but the cause 
 of it was the amazing love, and condescension, and sovereign 
 grace of God. 
 
 In Scripture this covenant is denominated by various names : — 
 
 1. It is generally called the covenant of grace; because the 
 love and grace of God were the cause of it. 
 
 2. It is called the second covenant; because, although it was 
 first made, it was last executed. — Heb. viii. 7. 
 
 3. It is called a better covenant, namely, than the covenant of 
 works ; because it is established on better promises. — Heb. viii. 6*. 
 
 4. It is called the neio covenant; because it was last intimated, 
 and because it shall continue sure in all its parts to the end of 
 the world. — Heb. viii. 8. 
 
 5. It is called a covenant of peace ; because by it a reconciliation 
 is made between God and man. — Ezek. xxxvii. 26 ; Isa. liv. 10. 
 
 That the covenant of grace was made with Christ, as the re- 
 presentative of the elect, or as the second Adam, will be evident 
 from the following things : — 
 
 1. From various passages of Scripture ; Ps. lxxxix. 3, &c, 
 where reference is made to the covenant of royalty which was 
 made with David, as representing his seed ; but not to the cove- 
 nant made with him alone. See ver. 19-36, where we have God 
 plainly covenanting with Christ ; for these verses are expressed 
 in language too strong to have their full application to the cove- 
 nant of royalty made with David, as king of Israel ; which, 
 however, without doubt, was typical of that made with Christ. 
 See also Heb. viii. 6, and Gal. iii. 16, 17. 
 
 2. From Christ being called the second Adam. See 1 Cor. 
 xv. 45, 47, where Adam and Christ are evidently contrasted. 
 Christ cannot be called the second man in any other sense than 
 as he is the federal head of his spiritual offspring, as Adam was: 
 of his natural posterity. 
 
 3. From Christ and his spiritual seed being called by the same 
 names. They are both called Israel. — Isa. xlix. 3, and Rom. 
 ix. 6. They are both called Jacob. — Ps. xxiv. 6 ; Isa. xli. 14. 
 They are both called Christ. — 1 Cor. xii. 12 ; Gal. iii. 16. See 
 also Eph. iv. 13, and v. 30. 
 
 4. From the promises of this covenant being all made with 
 Christ.— Gal. iii. 16, 17 ; Tit. i. 2 ; 2 Tim. i. 9. 
 
 5. From his being the surety of the covenant. — Heb. vii. 22 ; 
 2 Cor. v. 21. 
 
 6. From all the covenants, which were typical and emblema- 
 tical of the covenant of grace, being made with parents, as repre- 
 sentatives of their posterity. — Gen. ix. 9, and xvii. 7 ; 2 Sam. 
 vii. 11, &c. 
 
PLAN OF REDEMPTION. 79 
 
 It was necessary that this covenant should be made with 
 Christ, as the representative of his people, for the following 
 reasons : — 
 
 1. That the love of God might appear to have been from of 
 old, even from everlasting ; and that the covenant might be called 
 an everlasting covenant. 
 
 2. Because, if this covenant had not been made with Christ, 
 who is a Divine person, as a representive, it could not have been 
 called a covenant of grace and a covenant of life ; nay, it could 
 not have been made at all. 
 
 3. That it might be a covenant of rich and absolutely free 
 grace. — Eph. ii. 7. In respect of Christ himself, indeed, it was 
 a pure covenant of works, — that is, a condition was to be per- 
 formed by him, that life might be obtained for those whom he 
 represented ; but to sinners it is a covenant of rich and super- 
 abundant grace. — Rom. iv. 4, 5. 
 
 4. That there might be a similarity between the way in which 
 sin and death entered into the world, and the way in which righte- 
 ousness and life should be communicated. Sin and death entered 
 by one man, and therefore righteousness and life must also enter 
 by one man. 
 
 5. That the promises of the covenant might be sure to all the 
 elect. See Ps. lxxxix. 2, 19, 22, &c. 
 
 Obs. 84. — The parties of the covenant of grace are, Jehovah 
 and Jesus Christ, and in him elect sinners of mankind. 
 
 1. The party in this covenant on heaven's side is Jehovah, 
 essentially considered, as Father, Son, and Holy Ghost, — who 
 must be viewed in this covenant as an offended Judge, because 
 of the sin of man ; as a God of love, designing to display the 
 exceeding riches of his grace and love in the redemption of a 
 lost elect world ; and as an infinitely just and holy God, who can- 
 not save the sinner, but in a way of magnifying his law, of satis- 
 fying his justice, and of vindicating his holiness. 
 
 2. The party-contractor on man's side is the Lord Jesus Christ, 
 the Son of God; who must be viewed in this covenant as full of 
 compassion, and as a representative, and a living and quickening 
 head to all his spiritual seed. As connected with this covenant, 
 he must also be viewed by us, as bone of our bone ; as nearlv 
 allied to us, having assumed our nature, that he might die and 
 overcome death, and restore us to our former privileges and bless- 
 ings in the same nature that sinned ; and as a sacrificing priest, 
 who offered up himself once for all, a sweet-smelling savour to 
 God, without spot or blemish. — Heb. ix. 14, 15. 
 
 3. The party whom Christ represented — for whom he con- 
 tracted — for whom he stood bound — and for whom he undertook 
 (all these being terms of the same import and extent), are sin- 
 ners of mankind; who, as connected with this covenant, must 
 
80 PLAN OF REDEMPTION. 
 
 be considered as lost and undone in themselves, by the violation 
 of the first covenant in Adam, who represented all mankind ; as 
 altogether unable to recover themselves from their lost state, or 
 to pay to God a ransom for their souls, to glorify his injured per- 
 fections, or to retrieve the honour of his law ; as distinguished 
 from the rest of the world by the sovereign purpose and grace of 
 God; and as objects of the redeeming love of the Eternal Trinity. 
 
 That Christ did not represent all mankind in this covenant, is 
 evident from his laying hold of the seed of Abraham alone, which 
 are only a part of the seed of A dam, the parent of all mankind. 
 See Heb. ii. 16. 
 
 Although the first Adam represented the whole human race, 
 yet it is no disparagement to the federal representation of Christ, 
 the second Adam, that he represented only some of mankind; 
 because it is unspeakably more for Christ to undertake for one 
 sinner, than it was for Adam in the beginning to undertake for a 
 whole righteous world. See Rom. ix. 21. 
 
 Obs. 85. — The condition of th# covenant of grace was the 
 righteousness of the Lord Jesus Christ. 
 
 Nothing whatever but the finished righteousness of Jesus 
 Christ, by which he hath satisfied all the demands of the broken 
 law, can be properly and strictly called the condition of the 
 covenant of grace. The righteousness of Christ, which was the 
 condition of this covenant, consisted in these things : — holiness 
 of nature, — Heb. vii. 26 ; righteousness of life, — Isa. liii. 9 ; 
 John viii. 46; Luke xxiii. 4; John xviii. 38, and xix. 4, 6; 
 and full satisfaction to the penalty of the broken law incurred 
 by the sin of man. 
 
 That the righteousness of Jesus Christ alone is the proper con- 
 dition of the covenant of grace, will be evident from the following 
 considerations : — 
 
 1. Christ undertook to discharge, not a part only, but the 
 whole of the debt of a guilty chosen world ; which shows that he 
 left nothing whatever to be performed by them as any part of the 
 condition on which eternal life is to be obtained. 
 
 2. Nothing whatever but the fulfilment of the same condition, 
 by the non-fulfilment of which the covenant of works was broken, 
 can be the condition of this covenant, — that is, perfect obedience, 
 which none but Christ could yield. 
 
 3. In Scripture we find, that Christ's righteousness satisfies 
 every demand of law and justice ; consequently nothing remains 
 to be done by any other besides him, as the condition of this 
 covenant. See Eph. v. 2 ; Tit. ii. 14. 
 
 4. The Scriptures fully show, that believers found their hopes 
 of eternal life upon the righteousness of Christ, and not upon any 
 other thing whatever. — Eph. i. 7; Phil. iii. 8, 9. 
 
 5. That which cannot answer the demands of the violated cove- 
 
PLAN OF REDEMPTION. 81 
 
 nant, cannot be called a condition, in the strict and proper sense 
 of the word; but faith, repentance, love, and new obedience, 
 though absolutely necessary on our part, cannot do this; there- 
 fore they can by no means be called proper conditions of the 
 covenant of grace. So far from this, they are promises on the 
 part of God himself to those interested in the covenant. — Phil. i. 
 29; Acts v. 31. 
 
 6. This covenant excludes boasting ; but this could not be the 
 case, if faith, and repentance, and holiness were the conditions 
 of it. — Rom. iii. 27; Tit. iii. 5. 
 
 But although faith cannot be properly called the condition of 
 the covenant, yet it is the means by which a sinner is put in 
 possession of the blessings of this covenant. It is by this that 
 he becomes one with Christ, by whom he is represented. And 
 by this union all things become the believers, and all the pro- 
 mises of the covenant become sure to all the seed. 
 
 Obs. 86. — In the covenant of grace, certain promises were 
 made to Christ, and to tlie elect in him. 
 
 1. Those which immediately respect Christ, were, the promise 
 of assistance in the work to which he was called ; the promise 
 of the acceptance of it, connected with his resurrection from the 
 dead; and the promise of a glorious reward. — Isa. xlii. 1, 6, 
 Iii. 13, and liii. ll, 12. 
 
 2. Those which are made to the elect, and which flow from 
 what Christ hath done, are many and precious. They pertain to 
 life and godliness, to grace here and glory hereafter ; and they 
 include every thing necessary for them in this world, and in that 
 which is to come. — Tit. i. 2; 1 John ii. 25. 
 
 Obs. 87. — The administration of the covenant of grace was 
 committed to Jesus Christ. 
 
 By the administration of the covenant, we are to understand 
 the management of it, in order that it may become effectual for 
 the end for which it was made. 
 
 It is necessary that there should be an administration of this 
 covenant, because there is much to be done in order that the 
 elect may be brought to glory. 
 
 This administration is devolved on Christ, as a reward of his 
 arduous undertaking, that all the ransomed of the Lord may rest 
 on him for their salvation, and for every mean of salvation. 
 
 The objects of this administration are sinners of mankind inde- 
 finitely, or any of the family of Adam without exception. — See 
 John iii. 14, 1.5; Luke ii. 10; Matt, xxviii. 18, 19; Prov. viii. 4. 
 Although Christ effectually saves none but the chosen of God, 
 who were given to him ; yet by his office, he is the Saviour of 
 the world, suited for every sinner ; and all are warranted by God 
 to apply to him for salvation. Hence he is called " the Saviour 
 
82 PLAN OF REDEMPTION. 
 
 of all men, especially of those that believe;" and his salvation is 
 called the common salvation. — Jude 3. The offer of his salvation 
 is unlimited wherever it is preached. — Mark xvi. 15, 16. 
 
 The foundation of the unlimited administration of the cove- 
 nant, in the offer of Christ in the gospel, is the sufficiency of his 
 blood for the salvation of all. See John i. 29. Christ hath 
 fulfilled the condition of the covenant in all its extent ; and his 
 atonement, being infinitely valuable in itself, is considered, as 
 such, a sufficient ransom for all. 
 
 Obs. 88. — The design of the covenant of grace was to deliver 
 the elect out of their state of sin and misery, and to bring them, 
 into a state of salvation. • 
 
 The great end which Christ has in view in the administration 
 of the covenant is, that elect sinners may be brought out of a 
 state of sin and misery, into a state of salvation; and this he 
 does by bringing them personally and savingly within the bond 
 of the covenant. 
 
 When Christ administers the covenant to the elect, who alone 
 are the objects of its peculiar administration, he bestows upon 
 them all things, which he is empowered to bestow, by way of a 
 testament,' — every thing necessary for their recovery and ever- 
 lasting happiness. — Luke xxii. 29. And the means by which a 
 sinner is put in possession of all these blessings, is faith, which 
 is likewise his gift. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. How mysterious the ways of 
 God are to the children of men. 2. The duty of submission to 
 the ways of God. 3. To beware of curiously searching into the 
 hidden things of God ; but to seek after scriptural views of him. 
 4. The sovereignty of the grace of God. 5. The necessity of self- 
 examination, whether or not we are interested in the electing 
 love of God. 6. The necessity of making our calling and election 
 sure; seeing the decree of God is not our rule, aiid we are to 
 act as if there were no decree. 7. The amazing love of the Eter- 
 nal Trinity to a self-destroying world. 8. That if salvation could 
 have been obtained in any other way than by a covenant of grace, 
 so much would not have been done for the salvation of the sin- 
 ner. 9. That this covenant is every way suitable to the case of 
 sinners. 10. How worthy Jesus is of our highest love and esteem, 
 who thus stood in the breach, that wrath might be averted. 11. 
 That Christ is freely offered in the gospel to all men, whatever 
 their character may be. 12. That all are called to examine 
 themselves, what part they have in this well-ordered covenant ; 
 whether they are yet brought within the bond of it, or whether 
 they are still far from righteousness. 13. That it is the duty of 
 all to believe that Jesus Christ is the Saviour of the world, and 
 their Saviour in particular, by the appointment of the Father, 
 
THE PERSON AND CHARACTER OF THE REDEEMER. 83 
 
 and by the offer of Christ himself. 14. That if we are not 
 savingly interested in this covenant, we can have no hope beyond 
 the grave; this being the only remedy for the sinner, and the 
 Scriptures having concluded all under sin. 15. That holiness is 
 necessary, as the only way by which we can evidence our interest 
 in the covenant of grace. 16. That, in every time of need, we 
 ought to go to Christ himself for every thing of which we stand 
 in need; seeing he is the administrator of the covenant, to whom 
 all things are committed. 17. That all things shall work together 
 for the good of those who are interested in the covenant. 18. 
 The happiness of the believer, and the misery of the unbeliever, 
 who is in a state of distance from the covenant of grace. 
 
 The Person and Character of the Redeemer. 
 
 Q, 21.—S®f)o fe tije Hfouremer of Sod's 0lect? 
 
 The only Redeemer of God's elect is the Lord Jesus 
 Christ, who, being the eternal Son of God, became man, 
 and so was, and continueth to be, God and man, in two 
 distinct natures, and one person for ever. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the Lord Jesus Christ is the Redeemer of God's elect. 
 Gal. iv. 4, 5. — " God sent forth his Son, made of a woman, 
 made under the law, to redeem them that were under the law. . 
 See also 1 Tim. ii. 5. 
 
 2. That Jesus Christ is the only Redeemer of man. Acts iv. 
 12. — " Neither is there salvation in any other. 1 ' 
 
 3. That Jesus Christ is the eternal Son of God. Mark xvi. 16. 
 — " Thou art the Christ, the Son of the living God." See also 
 Heb. i. 8. 
 
 4. That Jesus Christ became man. John i. 14. — " The Word 
 was made flesh." See also Heb. ii. 16. 
 
 5. That Jesus Christ is both God and man. 1 Tim. iii. 16. — 
 " And, without controversy, great is the mystery of godliness : 
 God was manifest in the flesh." See -also Rom. ix. 5. 
 
 6. That Jesus Christ possesses the natures of God and man in 
 •ne person. Col. ii. 9. — u For in him dwelleth all the fulness of 
 the Godhead bodily." 
 
 7. That Jesus Christ will continue to be both God and man 
 for ever. Heb. vii. 24. — u But this man, because he continueth 
 ever, hath an unchangeable priesthood." 
 
 EXPLANATION. 
 
 Obs. 89. — The Lord Jesus Christ is Hie only Redeemer of 
 Qod*s elect. 
 
 It may be here remarked, that he is called Lord, because, as 
 
84 THE PERSON AND CHARACTER OF THE REDEEMER. 
 
 God, he is the Most High over all the earth ; and, as Mediator, 
 all power in heaven and on earth is committed to him, — Matt, 
 xxviii. 17; that he is called Jesus, because he saves his people 
 from their sins, — Matt. i. 21; Luke i. 31; Acts iv. 12; and that 
 he is called Christ, because he is the Anointed of the Lord. 
 Christ in the Greek, and Messiah in the Hebrew language, sig- 
 nify the same thing, namely, Anointed, — which implies his de- 
 signation unto, and his being fully qualified for, his mediatorial 
 office. — Ps. xlv. 7; Isa. lxi. 1; Prov. viii. 23; Ps. ii. 7, 8. 
 
 Jesus Christ is the Redeemer of God's elect. This name has 
 evidently a reference to the redeemed. Hence it evidently im- 
 plies bondage or captivity to sin, Satan, and the world, and to 
 death and hell, because of the breach of the first covenant. And 
 hence also we are called lawful captives. — Isa. xlix. 24. To re- 
 deem, signifies to buy back what is in bondage or captivity; in 
 which all mankind, without exception, are by nature. — Eph. ii. 
 1, &c. In order that Jesus Christ might redeem lost sinners, or 
 deliver and rescue them, by power and conquest, out of the hands 
 of Satan, and of every enemy, it was necessary that he should 
 give a sufficient ransom to the offended justice of God. And 
 this ransom he gave, when he offered up himself a sacrifice for 
 sin; than which nothing more could be demanded, in order that 
 the lawful captives might be set free, and made as though they 
 had not been cast off. — 1 Tim. ii. 5, 6; 1 Pet. i. 18. 
 
 Jesus Christ is said to be the only Redeemer, because none 
 but he was capable of the arduous work of redemption, — Isa. 
 lxiii. 5; none but he was set apart for it by God; none but he 
 was sealed by the Father; none but he received a commission 
 from him to lay down his life for his sheep; none but he is re- 
 vealed as our Redeemer; and none but he was, in every respect, 
 fitted and qualified for the work. 
 
 Obs. 90. — Jesus Christ is the eternal Son of God. 
 
 He is not so called because of his office, as some suppose ; for, 
 properly speaking, his office could never procure him the appel- 
 lation of the eternal and only begotten Son of God; but he is 
 the eternal Son of God by nature. The eternal Sonship of 
 Christ is as natural and necessary, as it is natural and necessary 
 for the first person to be called the ^Father. That it is clearly 
 distinguished from his office, is evident from John vii. 29, — '' I 
 know him ; for I a*i from him, and he hath sent me : where 
 his being from the Father, with respect to his eternal generation, 
 is clearly distinguished from his being sent by him, with respect 
 to his office. The nature, however, of the eternal generation of 
 the Son is altogether beyond our knowledge and comprehension ; 
 for, saith the prophet, " Who shall declare his generation ? " — 
 Isa. liii. 8. This passage may be applied, not only to the number 
 of his seed, but also to his eternal generation. 
 
THE PERSON AND CHARACTER OF THE REDEEMER. 85 
 
 Obs. 91. — Jesus Christ became man. 
 
 In order that Jesus Christ might be our Redeemer, it was 
 necessary that he should become man; or, tlmt he should be 
 bone of our bone, and flesh of our flesh. — John i. 14; Gal. iv. 4. 
 We are not to suppose, however, that when he became man he 
 ceased to be God: he became Immanuel — God with us, God in 
 our nature. 
 
 It was necessary that Christ should be both God and man in 
 one person; because, if he had not been so, he could not have 
 been a Redeemer at all. 
 
 1. If he had hot been God, he could not have endured that 
 load of wrath which sin deserved; nor could his sufferings, which 
 were but for a time, have been a sufficient satisfaction for sin. 
 
 2. If he had not been man, he could not have died; he could 
 not have died in that very nature which sinned, which was abso- 
 lutely necessary, seeing the law saith, " The soul that sinneth it 
 shall die \ n he could not have had a fellow-feeling of our infir- 
 mities, and we should have had no intercessor in our nature at 
 the Father's right hand. 
 
 Obs. 92. — Jestts ChHst is God and man in two distinct natures 
 and one person. 
 
 It is said that Jesus Christ is God and man in two distinct 
 natures, to show, that the divine nature is not, by its union to 
 the human nature, rendered finite, and that it does not lose its 
 divine attributes, or those which belong to God; and to show 
 likewise, that the human nature does not, by its union to the 
 divine, possess divine perfections ; although, even as he is man, 
 he is inconceivably superior to a mere man. 
 
 It is said that Jesus Christ is God and man in one person, to 
 show, that, although the two natures are distinct, and possess 
 their respective and essential properties, they are not divided in 
 him ; or, in other words, that he has not two persons. That the 
 two natures are united in one person, is evident from Isa. ix. 6. 
 — " Unto us a child is bom; and his name shall be called the 
 Mighty God." 
 
 It was necessary that the Redeemer of God's elect, or the 
 Mediator, should be both God and man in one person, for the 
 following reasons : — 
 
 1. That the proper works of each nature might be accepted by 
 God for us, and relied on by us as the works of the whole person, 
 God-man. 
 
 2. That he might be a proper Mediator between God and man ; 
 that he might be nearly allied to God, and likewise our near 
 kinsman. — Acts xx. 08; 1 John i. 7. 
 
 3. That the interests of both parties — an offended God, and 
 offending man — might be attended to ; and that every thing 
 necessary for a reconciliation might be effected. 
 
 H 
 
86 THE redeemer's assumption of human nature. 
 
 4. That he might apply to us the purchased redemption. 
 
 5. Thatj in a word^ in whatever relation he stands to us, his 
 manhood might render it pleasant and delightful, inasmuch as he 
 hath a fellow-feeling of our infirmities; and that his Godhead 
 might render it efficacious, in respect of the blessings which each 
 relation exhibits. 
 
 Obs. 93. — Jesus ChHst will continue to he God and man in 
 one person for ever. 
 
 The union of the two natures of Christ is indissoluble and 
 everlasting; for, if he continue for ever as Mediator, which we 
 are assured he will do, as an eternal bond of union between God 
 and man, his manhood must also be retained for ever. See Heb. 
 vii. 25; Luke i. 32, &c; Phil. iii. 21, and if. 9, &c. 
 
 It may here be remarked, that the union which subsists be- 
 tween Christ and believers, which is very close, and the union of 
 his two natures, differ in the following respect : — The two natures 
 of Christ are but one person; whereas believers, although they 
 are said to be in Christ and Christ in them, are never said to be 
 one person with him. 
 
 inferences. 
 
 From this subject we learn, — 1. The greatness of the love of 
 God to perishing sinners ; seeing none but God in our nature 
 could accomplish their redemption. 2. The value of the soul, 
 which could not be redeemed but at the expense of the blood of 
 God's eternal Son. 3. The comfort which arises to the soul from 
 the indissoluble union of the two natures of Christ in one person. 
 If this is everlasting, the union of believers with Christ is also 
 everlasting. See John xiv. 19. 4. That all who are far from 
 Christ shall perish for ever, if they leave this world without an 
 interest in him. 5. How dignified man is ! How dignified the 
 believer is ! inasmuch as his Redeemer assumed his nature, that 
 he might die in his stead. — Heb. ii. 16. 6. The necessity of faith 
 in Christ, seeing he is now exalted ; it is by faith alone that we 
 can behold him. — Mark xvi. 16. 
 
 The Redeemer s Assumption of Human Nature. 
 
 <&. 22.— ."goto tittJ €f)rtst, he mjj ti)e &on of <So&, De- 
 tente i$lan ? 
 
 Christ, the Son of God, became man, by taking to 
 himself a true body and a reasonable soul ; being con- 
 ceived by the power of the Holy Ghost, in the womb of 
 the Virgin Mary, and born of her, yet without sin. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That Jesus Christ, the Son of God, became man, by taking 
 
THE REDEEMER'S ASSUMPTION OF HUMAN NATURE. 87 
 
 to himself a true body and a reasonable soul. Heb. ii. 14. — . 
 " Forasmuch, then, as the children are partakers of flesh and 
 blood, he also himself likewise took part of the same." Matt. 
 xxvi. 33. — " My soul is exceeding sorrowful, even unto death." 
 
 2. That Jesus Christ, as man, was conceived by the power of 
 the Holy Ghost. Luke i. 35. — " The Holy Ghost shall come 
 upon thee, and the power of the Highest shall overshadow thee." 
 
 3. That Jesus Christ was born of the Virgin Mary. Luke i. 
 31.—" Thou shalt bring forth a Son," Chap. ii. 7.— "And she 
 brought forth her first-born Son." 
 
 4. That Christ was born, and continued to be, without sin. 
 Heb. iv. 15. — " He was in all points tempted like as we are, yet 
 without sin." See also Heb. vii. 26. 
 
 EXPLANATION. 
 
 Obs. 94. — Jesus Christ became man by taking to himself a 
 true body and a reasonable soul. 
 
 1. It is said that Christ had a true body, to show that he had 
 real flesh and bones, as we have ; and that it was not the shape 
 only and appearance of a human body, as some have fantasti- 
 cally supposed. That Christ had a true body, is evident from 
 Scripture, and from his performing the various functions of life. 
 ■ — Luke iv. 39. 
 
 2. It is evident from Scripture that Christ had a reasonable 
 soul. See Matt. xxvi. 38, and Luke xxiii. 46. If he had not 
 had a reasonable soul, as well as a true body, he would have 
 wanted the principal part of the human nature. 
 
 3. It is said that Christ took to himself a true body and a 
 reasonable soul, to show that he existed before he assumed the 
 human nature, and likewise that this was a voluntary act. Having 
 voluntarily undertaken the sinner's cause, he rejoiced in the 
 prospect of becoming man, and of working out our redemption. 
 See Gal. iv. 4 : John vi. 62, and viii. 58 ; Prov. viii. 29, &c. ; 
 Micah v. 2 ; Heb. x. 7, 9. 
 
 It may here be remarked, that Jesus Christ did not assume the 
 person of a man. He assumed the human nature, but not a 
 human person. His human nature never subsisted by itself, — 
 that is, it never had an existence separated or distinct from the 
 person of the Son of God. 
 
 Obs. 95. — Jesus Christ, as man, was conceived by the power of 
 the Holy Ghost. 
 
 The soul and body of Christ were formed in a preternatural 
 and miraculous manner, by the power of the Holy Ghost. 
 
 1. By his almighty power he formed a part of the substance of 
 Mary into his human body ; for, had not this been the case, 
 Christ could not have been bone of our bone, and flesh of our 
 flesh ; nor could he have been called the seed of Abraham, and 
 
88 THE redeemer's assumption of human nature. 
 
 of the family of David ; nor could he have been said to spring 
 from the tribe of Judah. 
 
 2. By the same divine power he created the soul of Christ im- 
 mediately out of nothing, and formed it in the closest union with 
 his human body. 
 
 In this wonderful work, each of the Three Persons in the 
 Godhead had a peculiar part to act : — 
 
 1. The Father prepared a body for Christ ; or, which is the 
 same thing, a human nature. — Heb. x. 5. 
 
 2. The Holy Ghost formed it, by his overshadowing power, 
 out of the substance of the Virgin. 
 
 3. The Son of God assumed the human nature thus prepared 
 and formed into personal union with himself. — Heb. ii. 14, &c. 
 
 Obs. 96. — Jesus Christ was born of the Virgin Mary. 
 
 With respect to his human nature, Christ was born of the 
 Virgin Mary, who was of the seed of Abraham, and of the 
 family of David, which was at that time in a very low condition. 
 See his double genealogy in Matt. i. and Luke iii. See also 
 Isa. xi. 1, liii. 2, and vii. 14, compared with Matt. i. 18, &c. 
 
 It was necessary that Christ should be born of a Virgin^ for 
 the following reasons : — That the human nature of Christ might 
 be found in its primitive purity ; that it might be presented to 
 God as spotless as it was when man was first created ; and that 
 it might be free from original sin, which is conveyed to all the 
 posterity of Adam by natural generation. 
 
 Obs. 97. — Jesus Christ was born without sin. 
 
 As the birth of Christ was extraordinary, and as he was not a 
 son of Adam by natural generation, he was in every respect free 
 from every stain of depravity, which is inseparable from man 
 when he comes into the world. 
 
 It was absolutely necessary that Christ should be born without 
 sin ; because the human nature was united to the person of the 
 Son by an indissoluble union ; and also because it was to be a 
 sacrifice for sin, which it could not have been, had it not been 
 without spot and blemish. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The great love of God and of 
 Christ in the work of redemption, the love of God in giving his 
 Son, and the condescension of Christ in becoming man. 2. The 
 only way by which we can be delivered from sin, both original 
 and actual. 3. How suitable a Saviour Christ is, who has a fel- 
 low-feeling of our infirmities, — being bone of our bone and flesh 
 of our flesh. 4. The great encouragement that sinners have to 
 claim Christ as their own ; seeing he is clothed in human nature. 
 
THE OFFICES OF THE REDEEMER. 89 
 
 The Offices of the Redeemer. 
 
 Q. 23 — 2OTjat ®ffires Dot!) Christ execute aa out 3&e- 
 toeemer ? 
 
 Christ, as our Redeemer, executeth the offices of a 
 prophet, of a priest, and of a king, both in his estate of 
 humiliation and exaltation. 
 
 ANALYSIS AND PROOFS. 
 
 "VVe are here taught, — ■ 
 
 1. That Jesus Christ, as our Redeemer, executeth the office of 
 a prophet. Acts iii. 22. — " A prophet shall the Lord your God 
 raise up unto you." See also John vi. 14. 
 
 2. That Jesus Christ executeth the office of a priest. Heb. v. 
 10. — " Thou art a priest for ever after the order of Melchizedec." 
 — Ps. ex. 4. 
 
 3. That Jesus Christ executeth the office of a king. Ps. ii. 6. 
 — M I have set my King upon my holy hill of Zion." See also 
 Matt. xxi. 5. 
 
 4. That these offices belong both to his state of humiliation 
 and to his state of exaltation. 
 
 EXPLANATION. 
 
 Obs. 98. — Jesus Christ is the prophet, the priest, and the Icing 
 of his people. 
 
 As Christ really acted the part of a Mediator between God and 
 man, so also doth he really execute every part of the threefold 
 office of prophet, priest, and king. These offices the Scriptures 
 expressly ascribe to him. 
 
 1. That he is a prophet, is evident from that ever-memorable 
 prophecy of Moses, recorded in Deut. xviii. 15-19. Compare 
 this with Acts iii. 22, &c. See also Heb. xii. 25. 
 
 2. That he is a priest, is evident from Ps. ex. 4, and many 
 passages in the Epistle to the Hebrews. 
 
 3. That he is a king, is evident from Ps. ii. 6, and from 
 other passages, where every thing necessary in this respect is re- 
 presented as belonging to him. He hath a kingdom ; a willing 
 people as his subjects ; a rod of iron, and a rod of peace ; laws by 
 which his kingdom is ruled ; and a reward which he confers 
 upon his people, and a punishment which he inflicts upon the dis- 
 obedient. 
 
 Christ did not take the honour of these offices to himself ; but 
 he was called or appointed to them in the same manner that 
 Aaron was. — Heb. v. 4, &c. ; lsa. lxi. 1. 
 
 Each of these offices has respect to the covenant of grace. His 
 priestly office belongs to the condition of the covenant, or that 
 part of it which respects his sacrifice ; and his prophetical and 
 
 h2 
 
90 THE OFFICES OF THE REDEEMER. 
 
 kingly offices, together with the intercessory part of his priestly 
 office, belong to the administration or management of the cove- 
 nant. 
 
 Each of them has also a relation to our miseiy. His prophe- 
 tical office respects our ignorance and blindness of mind ; his 
 priestly office respects our guilt and danger ; and his kingly of- 
 fice respects our pollution by sin, and our deliverance from it. 
 
 Christ executes all these offices in reference to his people. This 
 is evident from 1 Cor. i. 30. — " But of him are ye in Christ Jesus, 
 who of God is made unto us wisdom, and righteousness, and 
 sanctification, and redemption." As a prophet, he is made of 
 God to us wisdom; as a priest, he is made of God to us right- 
 eousness ; and as a king, he is made of God to us sanctification ; 
 and when he executes in regard to us all these offices, he is made 
 of God to us redemption. 
 
 The order in which Christ executes these offices in reference 
 to his people, is the following: — his prophetical office must go 
 before his priestly office, and his priestly office before his kingly 
 office. He must first enlighten the mind, before he apply his 
 righteousness to the soul ; and before the soul can be made will- 
 ing, his righteousness must be bestowed. See Job xxxiii. 23, &c. 
 But with respect to the natural order of these offices, the 'priestly 
 office stands first; and this order we have in the 22d Psalm. He 
 is there said first to have purchased salvation ; then he is said to 
 declare it ; and, lastly, he is said to possess a kingdom, and to 
 govern his subjects. See Ps. xxii. 1-21, 22-26, and 27-31. 
 
 That it was necessary that Christ should sustain and execute 
 the threefold office of prophet, priest, and king, will be evident 
 when we consider the following things : — 
 
 1. The threefold misery of man by nature: ignorance, guilt, 
 and bondage. 
 
 2. The nature of salvation. Christ is necessary as a prophet, 
 to reveal the way of salvation, and to make offer of it in the 
 everlasting gospel ; as a priest, to purchase salvation ; and as a 
 king, to confer and apply, by his Spirit, the redemption which 
 he hath purchased. — Heb. ii. 3, and ix. 12; Ps. ex. 2, 3. 
 
 3. Our situation in this world. The people of God stand in 
 need of many things ; but when they look up to Christ, and con- 
 template that fulness which is in him, and which in his threefold 
 office he bestows upon them, it cannot fail to encourage and to 
 support them in every time of need. 
 
 It may be here observed, that under the Old Testament dis- 
 pensation, there were several types of Christ in his threefold of- 
 fice. These were, Moses, Samuel, Elijah, Elisha, Daniel, &c, 
 who typified him as a prophet ; Melchizedec before the law, and 
 Aaron and his sons during the Jewish dispensation, who typified 
 him as a priest ; and David and his posterity, who typified him 
 as a king. JNone of these, however, were anointed to all these 
 
THE OFFICES OF THE REDEEMER. 91 
 
 offices, to act in them in a stated manner. Melchizedec was a 
 king and a priest, but not a prophet ; David was a king and a 
 prophet, but not a priest ; and Moses and Samuel were prophets 
 and civil rulers, but they never acted as stated priests ; they only 
 performed this office on particular occasions. — Ps. xcix. 6. 
 
 Obs. 99. — Jesus Christ executed his offices of prophet, priest, 
 and king, in his state of humiliation j and he noio executes them 
 in his state of exaltation. 
 
 Although Jesus Christ was not unknown, in his various offices 
 and relations to his people, under the Old Testament dispensa- 
 tion, yet he did not execute them particularly and fully, until he 
 assumed our nature. Since his incarnation, he has executed 
 them, or does execute them, both in his state of humiliation and 
 exaltation. 
 
 1. In his state of humiliation he executed his prophetical of- 
 fice, by teaching the people at all times, as one having authority ; 
 his, priestly office, by offering up himself a sacrifice for sin; and 
 his kingly office, by delivering the people from many enemies ; 
 but his glory in this capacity was much obscured in his state of 
 humiliation. See John iii. 2; Matt. ii. 2, and xxi. 5 ; John xii. 
 15. He did not, however, execute these offices in all their ex- 
 tent, in his state of humiliation, until he was solemnly invested 
 with them at baptism. 
 
 2. In his state of exaltation he now executes the office of a 
 prophet, by revealing the way of salvation by his Word and Spi- 
 rit ; of a priest, by interceding with God for his people ; and of a 
 king, by subduing his people to himself, and by conquering all 
 his and their spiritual enemies. — Heb. vii. 25. 
 
 Obs. 100. — Jesus Christ must be received by faith in all his 
 offices. 
 
 The offices of Christ cannot be separated if he maketh himself 
 savingly known to the soul. He will not manifest himself to 
 any as their prophet, and not as their priest and king; nor will 
 he give himself for any, and not make them wise unto eternal 
 salvation. 
 
 For justification before God, the faith of the believer rests par- 
 ticularly on the priestly office of Jesus Christ. " Christ is the 
 end of the law for righteousness to every one that believeth."— 
 Rom. x. 4. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The suitableness of Christ as 
 a Mediator to his people. 2. The safety of all who put their 
 trust in him. 3. The great encouragement which all have to 
 claim a relation to Christ, seeing all his offices have a relation to 
 us. 4. Our character, and how helpless all must be without him. 
 5. The necessity of Christ as a whole Redeemer ; of taking him 
 in all his offices, seeing they cannot be separated. 
 
92 PROPHETICAL OFFICE OF THE REDEEMER. 
 
 Offices of the Redeemer. — 1. Prophetical Office, 
 
 <$. 24.— ^dto fcoti) ©Imat txttutt tijt Office of a ^ropijrt? 
 
 Christ executeth the office of a prophet, in revealing 
 to us, by his Word and Spirit, the will of God for our 
 salvation. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That Christ, as a prophet, reveals to us the will of God. 
 John xv. 15, — " All things that I have heard of my Father I 
 have made known to you." See also John i. 18. 
 
 2. That Christ reveals the will of God by his Word and Spirit. 
 Hos. viii. 12. — " I have written the great things of my law." 2 
 Cor. v. 19. — " God hath committed to us the word of reconcilia- 
 tion." John xiv. 26. — " The Comforter, who is the Holy Ghost, 
 whom the Father will send in my name, shall teach you all 
 things." 
 
 3. That the purpose for which Christ reveals to men the will 
 of God, is their eternal salvation. John xx. 31. — " These are 
 written, that ye might believe that Jesus is the Christ, the Son 
 of God; and that believing yefaiight have life through his name." 
 
 EXPLANATION. 
 
 Obs. 101. — Jesus Christ, as a prophet, reveals to men the wiH 
 God. 
 
 A prophet is one who not only foretells future events, but also 
 teaches the will of God. 
 
 Christ is called a prophet, not only because he foretold many 
 things when he was in this world, which have since received 
 their full accomplishment ; but also because he makes known to 
 sinners the will of God for their salvation. Hence, in connection 
 with this office, he is called an apostle, — Heb. iii. 1, because he 
 is the great ambassador of heaven, sent to declare the will of God 
 to men; the messenger of the covenant, — Mai. iii. 1, because he 
 has fully made known the whole will of God concerning the ever- 
 lasting covenant for salvation; the faithful and true witness, — 
 Isa. lv. 4, and Rev. iii. 14, because he cannot err in the discovery 
 of the will of God ; and an interpreter, — Job xxxiii. 23, because 
 we cannot understand the great things of God, unless he reveal 
 them to us. 
 
 By the will of God, which Christ reveals, we are to understand 
 all that is necessary to be known, to be believed, and to be done, 
 in order to the salvation, and comfort, and edification of the sons 
 of men. 
 
 Obs. 102. — Jesus Christ maJceth this revelation of the will of 
 God by his Word and Spirit. 
 
 ff 
 
PRIESTLY OFFICE OF THE REDEEMER. 93 
 
 1. He reveals the will of God to his people hy his Word. 
 From the beginning of the world to his incarnation, he mani- 
 fested himself by voices, by visions, by dreams, and by appear- 
 ances of various kinds, which were all suited to the state in which 
 his Church then was upon earth; but now, the Volume of Inspi- 
 ration being completed, he reveals himself by the preaching of the 
 Word, which has continued since his incarnation, and will conti- 
 nue till the end of the world, the only way by which his will is 
 made known for our salvation. 
 
 2. He reveals the will of God to his people by his Spirit. 
 Without this, the Word, although sharper than any two-edged 
 sword, will not profit. It is only throvgh God that the word is 
 mighty to the pulling down of strongholds, and of every thing 
 which exalts itself against the knowledge of God. — 2 Cor. x. 4, 
 5; Luke xxiv. 45 ; 1 Cor. ii. 14 ; John xvi. 13, &c. 
 
 Obs. 103. — Jesus Christ reveals the will of God for his people's 
 salvation. 
 
 The great end and design which Christ, as a prophet, hath in 
 view, in revealing to his people the will of God, is, that they 
 may be made wise unto eternal salvation. — See John xx. 31. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of the Word 
 of God. 2. The necessity of the Spirit to enable us to under- 
 stand it. 3. The necessity^ of waiting upon the means of instruc- 
 tion which Christ has appointed in his Church. 4. That none 
 need be ignorant, who have the offer of Christ to lead them into 
 all truth. 5. The necessity of improving our privileges aright. 
 See Luke xii. 78. 6. The necessity of examining ourselves con- 
 cerning our knowledge. 
 
 2. — Priestly Office. 
 
 <$* 25 — ^oto tsrotf) €f)rist txttntt tlje Office of a pffeftt ? 
 
 Christ executeth the office of a priest, in his once 
 offering up of himself a sacrifice to satisfy divine justice, 
 and reconcile us to God, and in making continual in- 
 tercession for us. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That Christ, as our priest, offered himself in sacrifice to 
 God. Heb. ix. 26. — " In the end of the world hath he appeared 
 to put away sin by the sacrifice of him self.'' 
 
 % That Christ, as our priest, offered himself in sacrifice but 
 once. Heb. ix. 28. — " Christ was once offered to bear the sins 
 of many." See also Heb. vii. 27. 
 
 3. That Christ offered himself to satisfy divine justice for our 
 
94 PRIESTLY OFFICE OF THE REDEEMER. 
 
 sins. 1 John ii. 2. — " He is the propitiation for our sins." See 
 also Eph. v. 2. 
 
 4. That Christ offered up himself to reconcile us to God. Heb. 
 ii. 17. — " It behoved him to be made like unto his brethren, that 
 he might be a merciful and faithful high priest in things pertain- 
 ing to God, to make reconciliation for the sins of the people." 
 See also Eph. ii. 16. 
 
 5. That Christ, as our priest, maketh continual intercession 
 for us. Heb. vii. 25. — "He ever liveth to make intercession 
 for them." 
 
 EXPLANATION. 
 
 Obs. 104. — Jesus Christ is a priest, and the only priest that 
 can take away sin in the sight of God. 
 
 A priest is one who, as a public person, deals with God in the 
 name and in the behalf of the guilty, and who reconciles them to 
 God by a sacrifice, which he offers up to him, and which must 
 be sufficient to take away sin. 
 
 In the purpose of God, Jesus Christ was set up from everlast- 
 ing as the high priest of his people, and also as a sacrifice for 
 sin ; but he did not actually enter upon his priestly office in his 
 own person, until he became incarnate, and was fitted for offer- 
 ing up a sacrifice efficacious for the taking away of sin. 
 
 Under the Old Testament dispensation, there were many 
 types of Christ in his priestly office. Every priest under the 
 law was a type of him ; and before the proper constitution of 
 the Jewish Church, Melchizedec was a remarkable type of him 
 in the eternity of his priesthood. — Heb. x. 11, &c, vi. 20, and 
 vii. 17. 
 
 That Christ is really a priest, and the only priest, that can 
 take away sin in the sight of God, will be evident, if we con- 
 sider those things in which Christ excels the Aaronical priest- 
 hood : — 
 
 1. Christ excels the priests of the order of Aaron in his per- 
 son. They were mere men ; but he is the Son of God, and the 
 true God, and eternal life. They were sinners, descending from 
 Adam by ordinary generation ; but he is the holy and immacu- 
 late Lamb of God. They, being sinful men, needed to offer 
 for their own sins, before they could typically offer sacrifice for 
 the sins of the people ; but Christ needed not to offer for himself, 
 before he made atonement for others, seeing he had no sin for 
 which to make atonement. They, being mortal, succeeded one 
 another ; but Christ continueth a priest for ever, for he is a priest 
 after the order of Melchizedec. — Heb. vii. 3, 23, 24, 27. 
 
 2. The manner in which Christ was invested with this office 
 is preferable to that of the order of Aaron. " For those priests 
 were made without an oath ; but this with an oath by him that 
 said unto him, The Lord sware, and will not repent, Thou art a 
 
PRIESTLY OFFICE OF THE REDEEMER. 95 
 
 priest for ever, after the order of Melchizedec." — Heb. vii. 21, 
 and ver. 15-17. \ 
 
 3. Christ excelled the priesthood of the Levitical order in 
 the perfection and efficacy of his offering. — Heb. x. 4, ix. 14, and 
 x. 11, 12. 
 
 4. The priesthood of Christ excels the Levitical priesthood 
 in this, that the sacrifice which he offered up was one only ; 
 whereas the priests of old were commanded to offer up numer- 
 ous sacrifices, and on almost every occasion. — Heb. ix. 25, &c, 
 and x. 1-14. 
 
 5. Another circumstance which shows the superiority of the 
 priesthood of Christ above that of Levi, is that mentioned in 
 Heb. ix. 24. — " For Christ is not entered into the holy places 
 made with hands, which are the figures of the true ; but into 
 heaven itself, now to appear in the presence of God for us." 
 Hence, as much superior as heaven, the temple of God, is to the 
 Jewish temple ; so much is Christ, the priest of the one, superior 
 to the priests of the other. 
 
 6. The Jewish high priests, with their temple and sacrifices, 
 were only types of him that was to come, and who was to put 
 away sin by the sacrifice of himself. — Heb. x. 1. 
 
 Obs. 105. — Jesus Christ offered himself in sacrifice to God. 
 
 "The sacrifice which Christ offered, and which God appointed 
 and prepared, was himself — his own human nature— a true body 
 and a reasonable soul. — Heb. x. 5, and ix. 2(5 ; 1 Pet. ii. 24 ; 
 Isa. liii. 10. 
 
 The altar on which the sacrifice of Christ was offered, and by 
 which it was sanctified, in order that it might answer the high 
 demands of justice and of a violated law, was the divine nature. 
 And it was this that gave an infinite value and efficacy to the 
 gift, because of the inseparable union of the two natures. Hence 
 the blood of Christ is called the blood of God; and he himself is 
 caKed the Lord of Glory, even when upon the cross. 
 
 The 'priest on this occasion was the person of Christ, as God- 
 man ; for as he was both the sacrifice and the altar, none but he 
 himself could have officiated as priest. — Heb. v. 5. See also 
 Heb. iii. 1, and vii. 26. 
 
 He to whom Christ offered himself was God. — Heb. ix. 14. 
 This was necessary, because the party offended was God ; and it 
 is his holy law and justice whose demands must be fully satisfied. 
 
 Jesus Christ was a sacrifice, not only while he hung upon the 
 cross. He was designed to be a sacrifice from eternity ; and 
 when he became incarnate, he was laid upon the altar, and con- 
 tinued upon it during the whole of his humiliation-state ; and his 
 offering was completed when he was actually crucified, and while 
 he lay in the grave. 
 
 Obs. 106. — Jesus Christ offered himself in sacrifice but "once" 
 
96 PRIESTLY OFFICE OF THE REDEEMER. 
 
 The Jewish sacrifices being imperfect, were many, — that is, 
 there were numerous sacrifices offered up on many occasions; 
 but the sacrifice of Christ being perfect in every respect, was 
 offered up only once. — Heb. ix. 2o, and x. 14. — Besides, once 
 dying was the penalty of the law ; and, consequently, once suf- 
 fering unto death was the complete payment of the penalty ; and 
 this on account of the infinite dignity of the sufferer. 
 
 Obs. 107. — Jesus Christ offered up himself in sacrifice only for 
 the elect. 
 
 Although in respect of intrinsic worth, and as the obedience and 
 death of a divine person raised up by God, the satisfaction of 
 Christ is sufficient for the ransom of the whole human race, and 
 although that ransom is suited to the necessities of all, he having 
 died in human nature, — yet having become surety only for the 
 elect, he died for them alone ; for certainly he would not become 
 the surety of any, and, at the same time, leave them in a state of 
 sin, or not redeem them. 
 
 That Christ died for the elect alone, and not for all mankind, 
 may be proved from the following things : — 
 
 1. From the names by which they are exhibited in Scripture. 
 They are called those ichom the Father gave unto Christy — John 
 xvii. 6 ; God^s elect, — Rom. viii. 33 ; the Church of God, and 
 the body of Christ, — Acts xx. 28, Eph. v. 23 ; ChrisVs sheep, — 
 John x. 15, 16, 27, &c. ; ChrisVs fiends, — John xv. 13; ChrisVs 
 children, — John xvii. 2, 9. 
 
 2. From the satisfaction and intercession of Christ being ex- 
 actly of the same extent ; the one including no more than the 
 other. But he himself expressly affirms, that he intercedes not 
 for the whole world of mankind, but only for the elect, or those 
 who were given him : and common sense cannot allow, that he 
 would lay down his life for any one for whom he would not in- 
 tercede. 
 
 3. If Christ died for all men, the following consequences 
 must ensue : — That he hath shed his blood in vain, if all are not 
 saved ; and that thus he has lost his end in the redemption of 
 sinners : That he is wanting in power to put his scheme of sal- 
 vation into execution, in opposition to the corrupt inclinations 
 of men ; and hence, that man is stronger than God : *That the 
 blood of Christ was shed for many millions of the race of Adam, 
 who, at the very moment in which he was offering himself a 
 sacrifice for sin, were in hell, and beyond all hope oi pardoning 
 mercy from God : That he died for those to whom he forbade 
 his gospel to be preached, and whom he forbade his apostles to 
 call %/o faith and repentance ; and who are thus kept without hope 
 of redemption. — Matt. x. 5 ; Acts iv. 12 : and, That he is but a 
 very imperfect Saviour, whose sacrifice is not meritorious to take 
 away sin. To affirm these things, would be blasphemous and 
 absurd in the highest degree. 
 
PRIESTLY OFFICE OF THE REDEEMER. 97 
 
 Obs. 108. — Jesus Christ offered himself to satisfy divine jus- 
 tice/or the sins of his people. 
 
 This is one of the ends which Christ had in view in offering 
 himself a sacrifice, — viz., to satisfy divine justice. 
 
 That Christ truly and properly satisfied the law and justice of 
 God for the sins of his people, may be proved from the following 
 things : — 
 
 1. From his being represented in Scripture as a surety charged 
 in law with his people's sins, and bearing them in the sight of 
 God, and also the punishment of them from God, — Heb. vii. 22; 
 Isa. liii. 5, 10; and as redeeming his people by the price or ran- 
 som of his obedience and sufferings. — Gal. iii. 13. 
 
 2. From the effects ascribed to the obedience and death of 
 Christ, — namely, the purchasing of men, and the purging away 
 of sin. — Acts xx. 28; Heb. i. 3. 
 
 3. From his not giving up his spirit, until he could say that 
 the work and labour of love, which his Father had given him to 
 do, was finished. — John xvii. 4, and xix. 30. 
 
 4. From his resurrection from the dead, and his ascension into 
 heaven ; which plainly evince, that he fully discharged the debt 
 which he undertook, and that the Father was well pleased for his 
 righteousness' sake. 
 
 The efficacy of Christ's sacrifice, and its entire acceptalleuess 
 in the sight of God, flow from these things, — the choice of God 
 himself, the dignity and holiness of his person, the completeness 
 of his satisfaction, and its agreeableness in every respect to the 
 mind and will of him who sent him. 
 
 Obs. 1 09. — Jesus Christ offered himself a sacrifice to reconcile 
 sinners to God. 
 
 This is the other end which Christ had in view in offering 
 himself in sacrifice, — viz., to reconcile sinners to God. 
 
 By reconciliation we are to understand, a bringing together of 
 those who were formerly in a state of enmity. 
 
 Between an offended God and offending man, a reconciliation 
 can be effected by Jesus Christ alone. — Eph. ii. 15, &c. ; Rom. 
 v. 10; Col. i. 21. This will be evident, if we consider the fol- 
 lowing things : — That none could have performed this, but Christ 
 himself, who was in all things fitted for this great work ; that 
 none was appointed to it but himself ; and that none but he was 
 accepted by God. — Isa. xi. 2, &c. ; Acts iv. 12. 
 
 Obs. 110. — Jesus Christ, as a priest^ mdketh continual inter- 
 cession for his jpeop le . 
 
 This is the second part of Christ's priestly office, — viz., his 
 continual intercession in heaven. 
 
 The two parts of Christ's priestly office, — viz., his satisfaction 
 and intercession, — are so intimately connected, that they cannot 
 
98 PRIESTLY OFFICE OF THE REDEEMER. 
 
 be separated. His satisfaction on earth is as extensive as his 
 intercession in heaven, and his intercession is as extensive as his 
 sacrifice. 
 
 The Godhead of the Son is not inconsistent with his interces- 
 sion. If it were, it would be as inconsistent with the other part 
 of his priestly office, namely, the offering of himself a sacrifice for 
 sin. It must ever be remembered, that it is in his human nature 
 that he is said to appear in the presence of God for us ; and in his 
 complete person will he continue to make intercession for us. 
 
 They for whom Christ intercedes, are his people ; and his 
 prayer on their behalf is, that their happiness may be completed. 
 Christ also interceded for his people while he was on earth ; and 
 we must believe, that even then he was a prevalent high priest 
 with God. — Heb. v. 7. In the 17th chapter of the Gospel by 
 John, we have a full account of this part of his office, which he 
 performed while on earth ; and we may conceive the same to be 
 nis language now when he is exalted at his Father's right hand. 
 
 We may consider Christ's intercession in heaven as consisting 
 in the following things : — 
 
 1. In presenting himself before God in human nature, and in 
 the merit of his sacrifice, as the ground of bestowing on his people 
 all necessary blessings, according to the tenor of the covenant of 
 grace. — Heb. ix. 24. 
 
 2. In making known to his Father his will, that the blessings 
 of his purchase may be applied to his people according to their 
 need, and according to the new covenant.— -John xvii. 24; Luke 
 xxii. 31, 32. 
 
 3. In answering all the accusations preferred against his people 
 by Satan, by the law, by the world, and by conscience; refuting 
 every ground of accusation which is false, and pleading forgive- 
 ness for every thing that is justly preferred against them, on the 
 ground of his complete atonement. See Zech. iii. 1, 2; Rom. 
 viii. 33, 34. 
 
 4. In presenting to God all the worship and service of his 
 people, which is performed in faith, and rendering it acceptable 
 through his own righteousness. This is beautifully represented 
 in Rev. viii. 3, 4. See also 1 Pet. ii. 5 ; Lev. xvi. 12, &c. 
 
 Christ's intercession in heaven is absolutely necessary; which 
 will appear from the following things : — 
 
 1. From a consideration of the accusations of Satan.— Rev. 
 xii. 10; Zech. iii. 1. 
 
 2. From a consideration of the numerous sins and wants of the 
 saints. — 1 John ii. 12 ; Heb. iv. 16. 
 
 3. From the saints' unworthiness in themselves in the sight of 
 God, and their unfitness for glory. — Heb. ix. 24 ; Eph. ii. 18. 
 
 Jesus Christ is a 'prevalent and an everlasting intercessor. 
 1. He is always & prevalent intercessor. This may be inferred 
 from the dignity of his person; the merit of his sacrifice; the 
 
PRIESTLY OFFICE OF THE REDEEMER. 99 
 
 wisdom of his requests, which are always suited to the circum- 
 stances of his people, and to their happiness in time and through 
 eternity; and the fervour of them. 
 
 2. He is an everlasting intercessor. — Heb. vii. 25. The com- 
 munion and fellowship of the saints in heaven will be maintained 
 for ever in and through him, in such a way as is consistent with 
 their state of purity and perfection there. See Rev. vii. 17. 
 
 The intercession of Christ, and the intercession of the Spirit, 
 mentioned in Rom. viii. 26, differ in the following respect : — 
 Christ intercedes without lis, by presenting to God the value of 
 his sacrifice ; but the Spirit intercedes within us, by groanings 
 which cannot be uttered, — viz., by enabling us to plead and 
 wrestle with God at the throne of grace, teaching us what we 
 should pray for as we ought, and in what manner we should pray, 
 so as to be accepted. 
 
 INFERENCES. 
 
 From this subject we learn the following things : — 'From the 
 first part of Christ's priestly office, namely, his satisfaction for 
 sin, we learn, — 1. The great and only ground of all our hopes — ■ 
 the real satisfaction of Christ for sin in the room of sinners. 2. 
 The superiority of our privileges above the privileges of those 
 who were under the law. 3. The necessity of an interest in 
 Christ's sacrifice, and of faith in him as the great atonement. 4. 
 The danger of rejecting Christ in the capacity of a priest, and the 
 great comfort ot an interest in him. 5. That there is such an 
 evil in sin, that man himself cannot take it away. 6. That if a 
 sacrifice had not been provided, the sinner must have died in hi3 
 sins. 7. That the love of God is unbounded in giving his Son to 
 die for sinners. 8. The greatness of our mercies, who have heard 
 of the way of saving sinners by the sacrifice of Christ. 9. What 
 a hateful thing sin is, and how contrary to the nature and Word 
 of God. 10. The great ground of joy which arises to all, from 
 the Father's being well pleased in Christ. 
 
 From the second part of Christ's priestly office, namely, his 
 intercession, we learn, — 1. The happiness of those who are in 
 covenant with God. 2. That all things are secured which can 
 render the believer happy in time and through eternity. 3. The 
 love of Christ in acting the part of an intercessor in heaven for 
 us. 4. The believer's certainty of immortality. While Christ is 
 his advocate, who can condemn ? 5. The duty of all to apply to 
 him as such. 6. That there is, and can be, no other intercessor 
 within the vail, but Jesus Christ our great high priest. — 1 Tim. 
 ii. 5. 7. The greatness of the love of God in appointing for sin- 
 ners such an advocate in his presence. 8. That believers need 
 not fear that their cause shall finally miscarry in the hands of this 
 great advocate. 9. That the intercession of Christ is one special 
 ground of the saints' perseverance in a state of grace. — John x. 
 
100 KINGLY OFFICE OF THE REDEEMER. 
 
 28, 29. 10. That every part of the work of redemption is won- 
 derful, and completely manifests the glory of God. 11. That, if 
 we would have one to plead our cause in heaven, we must apply 
 to Jesus, whom his Father hath appointed to appear in his pre- 
 sence for us. See Heb. xii. 25. 
 
 3. — Kingly Office. 
 Q, 26 — l^ofo botlj (Efjn'st execute tfje ©ftue of a ISfng? 
 
 Christ executeth the office of a king in subduing us 
 to himself, in ruling and defending us, and in restrain- 
 ing and conquering all his and our enemies. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That Christ, as a king, subdues his people to himself. Ps. 
 ex. 3. — " Thy people shall be willing in the day of thy power." 
 
 2. That Christ, as a king, rules his people. Isa. xxxiii. 
 22. — " The Lord is our judge, the Lord is our lawgiver, the Lord 
 is our king ; he will save us." 
 
 3. That Christ, as a king, defends his people. Ps. lxxxix. 18. 
 — " The Lord is our defence ; and the Holy One of Israel is our 
 king." See also Zech. ii. 5. 
 
 4.' That Christ, as a king, restrains all his and his people's 
 enemies. Ps. lxxvi. 10. — u Surely the wrath of man shall praise 
 thee ; the remainder of wrath shalt thou restrain/' 
 
 5. That Christ, as a king, conquers and destroys all his own 
 and his people's enemies. 1 Cor. xv. 25. — " He must reign, till 
 he hath put all enemies under his feet." 
 
 EXPLANATION. 
 
 Obs. 111. — Jesus Christ is a king. 
 
 That Christ is a Icing % may be proved from the following 
 things : — 
 
 1 . Titles of lordship and dominion are ascribed to him. Ps. 
 ii., ex., and lxxii., have an evident reference to him in this 
 capacity, however much they may be applicable to his types of 
 old. See also Isa. xxxii. 1, &c. ; Jer. xxiii. 5, &c, where we 
 find him in prophecy marked by titles of dominion. 
 
 2. Many princely titles are ascribed to him, which can be 
 ascribed to none else. In Acts ii. 36, we find him made king. 
 He is denominated the Prince of life. — Acts iii. 15. King of 
 Icings and Lord of lords. — 1 Tim. vi. 15 ; Rev. xvii. 14, and 
 xix. 16. Ruler, Judge, Commander, Leader, the Captain of 
 the Lord's host. — Josh. v. 15. And many other names are ap- 
 plied to him, which plainly mark him as designed for royalty, 
 and for the exercise of universal power, as jVJediator. See Zech. 
 ix. d ; Luke i. 32, &c. 
 
KINGLY OFFICE OF THE REDEEMER. 101 
 
 3. All the ensigns of royal power are attributed to him. He 
 is anointed as king. — Ps. xlv. 7. His royalty commenced in 
 Heaven's eternal purpose ; and it was made known by angels at 
 his birth. — Luke ii. 11. This was acknowledged by Jesus him- 
 self at his death. — John xviii. 36. See also Matt, xxviii. 18 ; 
 Eph. iv. 8 ; Phil. ii. 9-11. He is crowned by his Church and 
 by his Father. — Song iii. 1 1 ; Heb. ii. 9. A royal throne is as- 
 cribed to him, even at the right hand of God. — Ps. ex. 1 ; Heb. 
 i. 13. A royal sceptre belongs to him. — Ps. ii. 9, and xlv. 6. 
 The laws which he enacts are the laws of a king. — Isa. ii. 3. His 
 servants are the servants or ambassadors of the King of kings. — 
 2 Cor. v. 20. He has a royal retinue, royal revenues, and royal 
 magazines of spiritual armour. — Jude 14; Ps. xlv. 11, &c. ; Eph. 
 vi. 10, &c. His power to judge and to acquit or condemn, is the 
 •power of the King of kings. — John v. 22. And the subjects of 
 this king are an innumerable multitude out of every nation, and 
 kindred, and tongue, and people. 
 
 Before Christ appeared in this world, he was prefigured in his 
 lcimjly office by Melchisedec, — Heb. vii. 1, &c. ; by Joshua, 
 the conqueror of Canaan ; by David and Solomon ; and by all 
 the kings of Israel and Judah. 
 
 Obs. 112. — Jesus Christ has two kingdoms ; an essential king- 
 dom^ and a mediatorial kingdom. 
 
 1. As God supreme, God equal with the Father and the Holy 
 Ghost, he has an essential kingdom. His supremacy and domi- 
 nion over all things are equal to theirs. He not only in a pecu- 
 liar manner possesses his mediatorial kingdom, but he is also the 
 governor among the nations. — Matt, xxviii. 18. They all fulfil 
 his pleasure ; and great things have they been made to do for the 
 Church in this world. For the sake of his Church, Christ has 
 turned a fruitful field into barrenness ; he has destroyed cities 
 and those that dwelt in them ; he has caused the sun and moon 
 to stand still in their courses ; he has altered the course of nature ; 
 he has dried up the sea; and he has made the inanimate creation 
 to fight in her behalf. 
 
 2. As God-man, Mediator, and Redeemer, he has a media- 
 torial kingdom which was given him by his Father as a reward 
 for what he hath done for his people. This kingdom in a special 
 manner respects his Church, and is constituted with the design of 
 bringing her real members upon earth to the full enjoyment of 
 the Lord, and of the presence of Zion's King. 
 
 Obs. 113. — Christ's mediatorial kingdom is a very extensive, 
 a sjpiriiual, and an everlasting kingdom. 
 
 1. It is a very extensive kingdom. See Matt, xxviii. 18; 
 John xvii. 2 ; Ps. ii. 8. It extends to persons of all ages, ranks, 
 and nations. Many shall be found in it at last, gathered out of 
 every nation, and people, and language, under heaven ; and all 
 
 I 2 
 
102 KINGLY OFFICE OF THE REDEEMER. 
 
 shall be fully satisfied with the riches of this kingdom, which 
 consist of glory, and honour, and immortality. 
 
 2. It is a Spiritual kingdom. — John xviii. 36. u My king- 
 dom," saith Christ, u is not of this world." Hence it is called 
 " the kingdom of heaven," to mark its spirituality ; and " the 
 kingdom of God," to show, that its original, and tendency, and 
 privileges, and consummation, are all of a spiritual and heavenly 
 nature. Christ, its king, is not a worldly ruler. — Matt. xx. 28 ; 
 Zech. ix. 9. His throne is not an earthly throne ; his throne of 
 glory is in the heavens ; his throne of grace is in the Church ; 
 and his throne of judgment is to be erected in the aerial heavens 
 at his second coming, when earthly kingdoms shall be no more. 
 His sceptre is a spiritual sceptre. — Ps. ex. 2. His laws are spi- 
 ritual. — Rom. vii. 12, &c. ; Heb. iv. 12. His worship and homage 
 are spiritual. — John iv. 24; Rom. xii. 1; 1 Pet. ii. 8, &c. ; Phil, 
 iii. 3. His subjects are spiritual. — Eph. iv. 23; John i. 13; Eph. 
 ii. 10. His ambassadors are spiritual, and sent upon a spiritual 
 embassy. — 2 Cor. v. 20. His armour is spiritual. — Eph. vi. 10, 
 &c. ; 2 Cor. x. 4. His rewards and punishments are of a spi- 
 ritual nature. — 2 Thess. i. 4, &c. And the designs which he 
 has in erecting such a kingdom, are also spiritual. — 1 John iii. 
 8 ; Acts xxvi, 18. 
 
 3. It is an everlasting kingdom. As Mediator, he was set up 
 from eternity, ere ever the earth was ; and of his dominion 
 there shall be no end. Micah v. 2 ; Dan. vii. 14 ; Ps. xlv. 6 ; 
 Rev. iii. 21. 
 
 The mediatoral kingdom of Christ may be distinguished into 
 his kingdom of grace in this world, which is his Church that 
 he hath purchased with his own blood; and his kingdom of glory 
 in the world to come, which is the Church invisible and of the 
 first-born, whose names are written in heaven. But these are 
 not so much distinct kingdoms, as different states of the same 
 kingdom. 
 
 Obs. 114.— The acts of Christ as a king are these : — His sub- 
 duing his people to himself, his ruling and defending them, and 
 his restraining and conquering all his own enemies, and those 
 of his people. 
 
 The acts of Christ, the king of Zion, in the administration of 
 his kingdom, axe five; some of which immediately respect his own 
 subjects, and some his and their enemies ; but they all become 
 subservient to the present and eternal good of all those who 
 will have him to reign over them. 
 
 1. Christ subdues his people to himself. Such is their natural 
 aversion and obstinacy to him as king of Zion, that nothing less 
 than almighty power can destroy the enmity of their hearts 
 against him, and make them a willing people to himself. — Rom. 
 viii. 7; 2 Cor. x. 4, 5 j Ps. ex. 2, 3. 
 
KINGLY OFFICE OF THE REDEEMER. 103 
 
 2. Christ rules his people. This he does hy giving them laws 
 and ordinances, and by correcting them. — Ps. cxlvii. 19 ; Mic. 
 v. 2 ; Rev. iii. 19 ; Ps. lxxxix. 30, &c. 
 
 3. Christ defends his people from all their enemies. These 
 are many and powerful ; such as sin, the devil, the world, death 
 and the grave, and the remains of corruption, &c. See Matt. 
 xvi. 18 ; Zech. ii. 5 ; Rom. xvi. 20, and vi. 14 ; John xvi. 33 ; 
 Hos. xiii. 14 ; 1 Cor. xv. 57. 
 
 4. Christ restrains his own enemies and those of his people. 
 This he does by thwarting their designs against his people ; by 
 making them see that they shall not prevail ; by convincing them 
 that, however strong they are, he is stronger and more powerful ; 
 that their schemes are well known to him ; and that they can 
 devise nothing that shall prove effectual ; and by making them 
 ashamed of their own attempts. See Numb, xxiii. 10 ; Exod. 
 xiv. 26, &c. ; Ps. lxxvi. 10. 
 
 5. Christ conquers all his own and his people's enemies. This 
 he does in the present world, when he takes away their power in 
 part, — Zech. ii. 5 ; 1 Cor. xv. 55 ; and this he will do at the last 
 day, when he will destroy all his. own and his people's enemies 
 from the presence of the Lord, and from the glory of his power. 
 — 1 Cor. xv. 25 ; Rev. xx. 14. This will be the most signal 
 display of the glorious conquests of Zion's king ; and the trophies 
 of his victory will be the subject of the song of the redeemed 
 for ever. 
 
 INFERENCES. 
 
 From this subject we learn,— 1. The safety of the Lord's 
 people in a day of trouble, and in the midst of tneir enemies. 2. 
 That Christ's willing subjects may rejoice in the inheritance 
 which he hath promised. 3. The duty of all to submit to this 
 king, and the danger of disobedience. — Ps. ii. 12. 4. That 
 Christ's kingdom is spiritual, and perfectly distinct from the king- 
 doms of the world. 5. The comfort which arises from the con- 
 sideration that the kingdom of Christ is an extensive kingdom. 
 All are called to receive and obey him as their king. 6. The 
 happiness of this kingdom ; it shall endure for ever. 7. The ne- 
 cessity of obeying Christ, and of being spiritual as he is. 8. The 
 danger of rejecting him from reigning over us. 9. The great 
 comfort which arises from the wisdom of Christ in the adminis- 
 tration of his kingdom. 10. The certainty of his having a Church 
 on earth in all ages. 11. The happiness of being ruled by Christ. 
 12. The certainty of happiness in being under his protection. 13. 
 The certain conquest which the believer shall obtain over all ene- 
 mies. 14. The honour of following the Lamb whithersoever he 
 goeth, although it be through great tribulation. 15. That they 
 who fight against Christ, and persist in their enmity against him, 
 shall be destroyed, and that without remedy. 
 
104 CHRIST'S STATE OF HUMILIATION. 
 
 D1V. 2. —THE STATES IN WHICH THE REDEEMER EXECUTED HIS 
 THREEFOLD OFFICE. 
 
 Of Christ 9 s State of Humiliation. 
 
 $, 27.— TOfjemit MD ©ijrtat'a f^amfliatton consist? 
 
 Christ's humiliation consisted in his being born, and 
 that in a low condition ; made under the law, undergo- 
 ing the miseries of this life, the wrath of God, and the 
 cursed death of the cross ; in being buried, and con- 
 tinuing under the power of death for a time. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That Christ, in becoming man, humbled himself by being 
 born, and that in a low condition. Luke i. 35. — " That holy- 
 thing which shall be born of thee shall be called the Son of God." 
 Luke ii. 7. — M And she brought forth her first-born son, and 
 wrapped him in swaddling-clothes, and laid him in a manger." 
 See Phil. ii. 6, 7. 
 
 2. That Christ humbled himself by submitting to be made un- 
 der the law. Gal. iv. 4. — " God sent forth his Son, made of a 
 woman, made under the law." 
 
 3. That Christ humbled himself by enduring the miseries of 
 this life. Isa. liii. 3. — " He is despised and rejected of men ; a 
 man of sorrows and acquainted with grief." 
 
 4. That Christ humbled himself by enduring the wrath of God 
 in our stead. Matt, xxvii. 46. — " Jesus cried with a loud 
 voice, saying, My God, my God, why hast thou forsaken me?" 
 See also Luke xxii. 44. 
 
 5. That Christ humbled himself by submitting to the cursed 
 death o£ the cross. Phil. ii. 8. — " He humbled himself, and be- 
 came obedient unto death, even the death of the cross." 
 
 6. That Christ humbled himself by submitting to be buried, 
 and by remaining in the grave for a time. 1 Cor. xv. 4. — " He 
 was buried, and rose again the third day." See also Matt. xii. 
 40. 
 
 EXPLANATION. 
 
 Obs. 115. — Jesus Christ humbled himself. 
 
 By the humiliation of Christ, we are in general to understand, 
 his condescending to leave the bosom of his Father, and his being 
 made for a season a little lower than the angels, for the suffering 
 of death.— Phil. ii. 8. 
 
 Christ's merely possessing manhood was no part of his humili- 
 ation. This, incteed, showed infinite condescension in him who 
 is the Creator of man ; but, properly speaking, it was no part of 
 
CHRIST'S STATE OF HUMILIATION. 105 
 
 his humiliation ; for he still retains his manhood in a glorified 
 state, and will for ever retain it. 
 
 The cause of Christ's humiliation was, the unmerited love of 
 God the Father, and his own love to self-destroying sinners. See 
 1 John iv. 9, 10. 
 
 The steps of Christ's humiliation were these : — His being born, 
 and that in a low condition ; his being made under the law ; his 
 undergoing all the miseries of this life ; his enduring the wrath of 
 God ; his submitting to the cursed death of the cross ; and his 
 being buried, and continuing under the power of death for a time. 
 
 Obs. 116. — Jesus Christ humbled himself by being born, and 
 that in a low condition. 
 
 It was great condescension in the Lord Jesus Christ to be born 
 at all ; but it was still greater condescension in him to be born 
 in a low condition. He was, indeed, of the race and lineage of 
 David, whose family was the most illustrious in the world ; but 
 he was born of a virgin of that family, who was then in very low 
 circumstances ; he was born in Bethlehem, an obscure village ; 
 he was born in a stable, and laid in a manger. See Luke i. and 
 ii. 
 
 Obs. 117. — Jesus Christ humbled himself by being made un- 
 der the law. 
 
 Although Christ may be said to have been made under the ce- 
 remonial and political laws of the Jews, inasmuch as he obeyed 
 them (Luke ii. 21, &c), yet, properly speaking, it was not any 
 of these laws, but the moral law under which he was made, as 
 our Surety. Nor was it under this law as a rule of life, but as 
 a covenant, demanding perfect obedience as a condition of life, 
 and full satisfaction on account of the violation of the law. — Gal. 
 iv. 4, 5. Now, Christ's humiliation in being made under the law, 
 appears in this, that he who was the Lawgiver, Lord, and Judge 
 of heaven and earth, condescended to become subject to his own 
 law, and for this very purpose, that he might deliver fromvits 
 curse his people who transgressed it, and fulfil it in their stead. 
 
 Obs. 118. — Jesus Christ humbled himself by undergoing all 
 the miseries of this life. 
 
 He was not only subject to the sinless infirmities of humanity, 
 such as hunger, thirst, weariness, and grief, &c. ; but he volun- 
 tarily submitted to all the sorrows and afflictions to which his 
 ?eople can be exposed in the present state of existence. — Heb. ii. 
 4, 18, iv. 15, and v. 2 ; Matt. viii. 20; Heb. xii. 3, &c. 
 
 Obs. 119. — Jesus Christ humbled himself by enduring the 
 wrath of God. 
 
 The wrath of God and the hiding of his countenance were the 
 greatest miseries that Christ underwent in this world. When in 
 the garden of Gethsemane, the anticipation of this wrath made 
 
106 CHRIST'S STATE OF HUMILIATION. 
 
 his soul exceeding sorrowful even unto death ; at which time his 
 sweat was like great drops of hlood falling to the ground ; and the 
 pressure of this wrath upon him made him exclaim, in the agony 
 of his soul, " My God, my God, why hast thou forsaken me?" 
 And nothing but almighty power could inflict or sustain the 
 stroke! 
 
 Obs. 120. — Jesus Christ humbled himself by submitting to the 
 cursed death of the cross. 
 
 The death of the cross was a most painful and excruciating 
 death, a lingering death, and a shameful and ignominious death. 
 It was called a cursed death, because God had said, " Cursed is 
 every one that hangeth on a tree." — Gal. iii. 13. Jesus, how- 
 ever, endured the cross, despising the shame. The exquisite 
 agony of his sufferings is pointed out to us in various ways. See 
 Ps. xxii. throughout. 
 
 Obs. 121. — Jesus Christ humbled himself by being buried, and 
 by continuing under the power of death for a time. 
 
 Christ was buried, and remained in the grave for three days 
 and three nights, to show that he was really dead ; seeing it is 
 on his death that the hopes and happiness of his people depend, 
 inasmuch as by it transgression was finished, an end put to sin, 
 reconciliation made for iniquity, and an everlasting righteousness 
 introduced. He was buried also, that he might overcome death 
 in its darkest and strongest hold, even in the gloomy recesses of 
 'the tomb ; and to sanctify the grave to all his friends and follow- 
 ers, that it may be to them a place of repose, where their bodies 
 may rest until the resurrection. 
 
 INFEBENCES. 
 
 From this subject we learn, — 1. The amazing grace and con- 
 descension of Christ in becoming man to die for sinners. 2. That 
 through much tribulation we must enter into the kingdom of God. 
 — John xvi. 33 ; 2 Tim. iii. 12. 3. That the law is now magni- 
 fied ; that the justice of God is satisfied ; and that he is now pa- 
 cified towards us, notwithstanding all that we have done. 4. That 
 Christ hath redeemed us from the curse of the law, by being made 
 a curse for us. 5. The misery of all those who are without an 
 interest in Christ, and who have in their own persons to answer 
 to God for the debt which they have contracted, both with re- 
 spect to obedience and suffering. 6. The happiness of believers, 
 who have Christ as their surety, who has discharged all their 
 debt, and who has freely forgiven all. 7. That Christ's descent 
 kito the gloomy mansions of the dead hath, as it were, perfumed 
 this dreary abode ; so that the saint may view it no longer loath- 
 some, but as a place of sweet repose, until the sound of the arch- 
 angel and of the trump of God. 
 
CHRIST'S STATE OF EXALTATION. 107 
 
 Of Christ's State of Exaltation. 
 
 Ou 28.— Wtymin conststt tf) ©prist's ^saltation ? 
 
 Christ's exaltation consisteth in his rising again from 
 the dead on the third day, in ascending up into heaven, 
 in sitting at the right hand of God the Father, and in 
 coming to judge the world at the last day. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That Christ was exalted by rising from the dead on the third 
 day. 1 Cor. xv. 4. — " He rose again the third day according to 
 the Scriptures." 
 
 2. That Christ was exalted by ascending up into heaven. Luke 
 xxiv. 51. — " While he blessed them, he was parted from them, 
 and carried up into heaven. " See also Mark xvi. 19. 
 
 3. That Christ is now exalted by his sitting at the right hand 
 of God. Eph. i. 20. — M He set him at his own right hand in the 
 heavenly places.'" See also Col. iii. 1. 
 
 4. That Christ will be exalted by his coming to judge the world 
 at the last day. Acts xvii. 31. — " He hath appointed a day, in 
 which he will judge the world in righteousness, by that man 
 whom he hath ordained; whereof he hath given assurance unto 
 all men, in that he hath raised him from the dead." 
 
 EXPLANATION. 
 
 Obs. 122. — Jesus Christ was exalted in consequence of his 
 humiliation. 
 
 Christ took upon himself the form of a servant, and became 
 obedient unto death, even the death of the cross, not that he 
 might be kept in this humble condition, but that he might be 
 raised up again, and exalted to the most inconceivable glory. 
 Phil. ii. 8, 9. — " He humbled himself, and became obedient unto 
 death, even the death of the cross. Wherefore God also hath 
 highly exalted him, and given him a name above every name." 
 
 Christ's exaltation respects his manhood or his human nature 
 alone; for, as God, he cannot be exalted. Nor can any addition 
 be made to his glory, as he is God ; for as such, he was, is, and 
 shall continue to be the same, without any variableness or shadow 
 of turning. 
 
 The steps of Christ's exaltation are these : — His resurrection 
 from the dead on the third day; his ascension into heaven; his 
 session at the right hand of God t^ie Father ; and his coming to 
 judge the world at the last day. From each of these much may 
 be learned, connected, with the salvation of sinners and the glory 
 of Christ himself. 
 
 Obs. 123. — Jesus Christ was exalted by his resurrection from 
 the dead on the third day. 
 
108 Christ's state of exaltation. 
 
 This is especial article of the faith of believers; and on this, 
 in a great measure, rests the Gospel Church. 
 
 It may here he remarked, that the divine and human natures 
 of Christ were not separated at death, for they are inseparable. 
 By death, his soul and body were actually separated (see Luke 
 xxiii. 46); but all the time that he lay in the grave, his two 
 natures were most closely united; and when he rose from t\e 
 dead, he only resumed that life which he had voluntarily laid 
 down for his people. 
 
 The resurrection of Christ is abundantly evident from Scripture. 
 
 1. It was foretold in ancient prophecy. See Ps. xvi. 10; Job 
 xix. 25, &c. 
 
 2. It was typified in various ways. Joseph's deliverance from 
 prison may be considered as typical of Christ's resurrection from 
 the grave, which is called a " taking from prison. *' — Isa. liii. 8. 
 Abraham's receiving Isaac from the dead in a figure, may also be 
 typical of Christ's resurrection. And Jonah's coming out of the 
 whale's belly is an eminent type of this truth. 
 
 3. We have the most direct proofs that it actually took place, 
 and that the very same Jesus who had been crucified, arose from 
 the dead. See Matt, xxviii., Mark xvi., Luke xxiv., John xx. 
 
 4. Christ himself, after his resurrection, appeared to many at 
 different times, and by many infallible proofs; and in 1 Cor. xv., 
 we are told that he appeared to five hundred at once. 
 
 5. We have strong proof of this truth in the conduct of Christ's 
 disciples after his resurrection ; for nothing could prevent them 
 from publishing what they had seen, and what they had full autho- 
 rity to make known. 
 
 6. If the descent of the Holy Spirit on the day of Pentecost, 
 according to Christ's promise, be considered as a proof of his 
 ascension, it must also be deemed a proof of his resurrection. 
 
 In the resurrection of Christ, all the divine persons in the God- 
 head concurred. See Acts ii. 24; John ii. 19, &c. ; 1 Pet. iii. 18. 
 
 It was the same body that was laid in Joseph's tomb, which 
 arose again with all the properties which it formerly possessed. 
 See Luke xxiv. 39. 
 
 The time of Christ's resurrection was the third day after his 
 burial ; and it was very early in the morning of that day, to 
 show, perhaps, that he is " the bright and morning star," " the 
 day-spring from on high," and "the sun of righteousness," who 
 arises on his people with healing in his rays. 
 
 At the resurrection of Christ there was an earthquake : an 
 angel shook the place ; and majesty appeared all around. This 
 intimated that all was now done which Christ had engaged to do ; 
 and that notbing more was necessary on his part, than to take 
 possession of the joy which was set before him. 
 
 Obs. 124. — Jesus Christ was exalted by his ascension to 
 heaven. 
 
Christ's state of exaltation. 109 
 
 This is another grand article of the Christian faith. * 
 That Christ ascended to heaven is evident from Scripture. 
 
 1. It was foretold in prophecy. See Ps. xxiv. 7-10, and xlvii. 
 5, and lxviii. 18. 
 
 2. There were very striking types of it. Enoch was translated 
 to heaven, soul and hody, without tasting death; which was, 
 under the patriarchal dispensation, evidently typical of Christ's 
 ascension. Elijah, under the law, was also translated in a 
 glorious manner; which typified the same. And when the 
 priests of old carried the blood and incense into the most holy 
 place, it prefigured the ascension of Christ to his Father's right 
 nand, when he appeared in the most holy place not made with 
 hands, where he presents the infinite value of his atoning blood 
 as a propitiation for sin. 
 
 3. We have many evidences that he really ascended. See Luke 
 xxiv. 50,51 ; Acts i. 9-11, and vii. 55, and ix. 3-5; Rev. i. 10-18. 
 See also John xvi. 7. 
 
 It was necessary that Christ should ascend, for the following 
 reasons : — 
 
 1. That he might send the Holy Spirit to his disciples, to lead 
 them into all truth, and to bring all things to their remembrance. 
 
 2. That he might carry on the work of redemption, in making 
 continual intercession for his people. 
 
 3. That he might, in his people's name, take possession of the 
 blessings which he had obtained for them. 
 
 After his resurrection, Christ remained on earth forty days, in 
 order that he might give his disciples every possible proof of his 
 resurrection, and that he might instruct them in things pertaining 
 to the kingdom of God. And at the end of the forty days he 
 ascended from Mount Olivet, — the place where he began his 
 sufferings, where he was sore amazed, and where his soul was 
 exceeding sorrowful; thus testifying to his disciples, that his suf- 
 ferings were now ended, and that the same place may be to a 
 gracious soul both the scene of sorrow and the scene of joy. 
 
 Christ was not unmindful of his disciples at his ascension, for 
 he was parted from them while he was blessing them ; and thus 
 he was engaged in the work of redemption until his last moments 
 upon earth. 
 
 Christ's attendants on this occasion were myriads of angels, 
 who conducted the Lord of Glory to heaven with solemn shouts 
 of praise. See Ps. xxiv. 7-10. 
 
 Obs. 125. — Jesus Christ is now exalted by sitting down at the 
 right hand of God the Father. 
 
 The expression, the right hand of God, is not to be understood 
 literally, but figuratively; for God, being a Spirit, has no bodily 
 parts. It denotes the highest honour, power, and authority; to 
 which Christ is nojsv exalted, in consequence of his having 
 humbled himself.— Phil. ii. 8, 9. 
 
 K 
 
110 CHRIST'S STATE OF EXALTATION. 
 
 Christ's sitting at the right hand of God implies a state of rest, 
 and continuance in that state. The days of sorrow which he had 
 on earth shall never return. His crown shall flourish on his 
 head, and his kingdom shall stand firm and be established. 
 
 When it is said that Christ sitteth at the right hand of God, it 
 denotes, — 
 
 1. The accomplishment of the work of redemption; for until 
 this was finished, he was not to return to that glory which he had 
 with the Father before the world began. — Heb. iv. 10. 
 
 2. The great delight and satisfaction which the Father hath in 
 Christ, on account of the glorious work which he had finished. — 
 Ps. ex. 1. 
 
 3. The inconceivable glory and honour to which he, as God- 
 man, is now exalted in heaven. — Heb. i. 13. 
 
 4. His being invested with sovereign dominion and supreme 
 authority and power. — Phil. ii. 9, 10; Heb. ii. 7, 8. 
 
 The ends for which our Redeemer is set down on the right 
 hand of God are these : — 
 
 1. That, as a powerful king, he may protect and defend his 
 Church and people against all their enemies, both temporal and 
 spiritual. — Isa. xxxii. 1, 2; Deut. xxxiii. 26, 27. 
 
 2. That he may subdue all the enemies of his kingdom and 
 people ; such as the devil, the world, and the flesh, and sin, and 
 hell.— Ps. ex.; Acts ii. 36; Heb. x. 12, 13; 1 Cor. xv. 25. 
 
 3. That he may bestow on all his faithful subjects all those 
 gifts which he hath purchased, and which are the necessary means 
 of their salvation. — Acts v. 31. 
 
 4. That he may act the part of a powerful intercessor in their 
 behalf. — Rom. viii. 34. 
 
 5. That all his friends and followers may, with himself, be ad- 
 vanced to the glorious state of heaven. — Eph. i. 4-6; Rev. iii. 21. 
 
 Obs. 126. — Jesus Christ will be exalted by his coming to judge 
 the world at the last day. 
 
 This will be a more public and a more solemn manifestation 
 of his glory with respect to us, than any of the other parts of his 
 exaltation; and it will strike the world of mankind with greater 
 solemnity, inasmuch as all, without exception, shall witness it, 
 and inasmuch as all shall be interested in it. 
 
 That there will be a day of judgment, is evident from the fol- 
 lowing things : — 
 
 1. It is evident from Scripture that there will be such a day. 
 See Job xxi. 30; Ps. xcvi. 13, and xcviii. 9; Prov. xxiv. 12; 
 Eccl. xi. 9, and xii. 14; Matt. xii. 36, xiii. 40-43, 49, 50, 
 xvi. 27, xxv. 31-46, and xxvi. 64; Acts xvii. 31, and xxiv. 25; 
 Rom. ii. 3, 5-11, 16; 2 Cor. v. 10, 11; 1 Thess. iv. 16, 17; 
 Heb. vi. 1,2, ix. 27, 28, and x. 27, 31; 1 Pet. iv. 5, 7, 17, 18; 
 2 Pet. ii. 4, 9; Jude 6, 14, 15; Rev. i. 7, and xx. 11, 12, 15. 
 
CHRIST'S STATE OF EXALTATION. Ill 
 
 2. The providences of God require such a day, that they may 
 appear to have been equal and just in the view of those who 
 deemed them unequal and unjust; and that the ways of God 
 to man may be fully justified. 
 
 3. Jesus Christ requires such a day, for the glory of his name 
 and of his government. 
 
 4. The righteous require such a day, that it may appear to all, 
 that although they were deemed the offscouring of all things, they 
 were beloved by God. 
 
 5. The wicked require such a day, that they may receive ac- 
 cording to their wickedness, and that vengeance may be inflicted 
 upon them to the uttermost; and likewise, that they may be con- 
 vinced that there is a reality in those things which they despised 
 and ridiculed. 
 
 6. There must be such a day, because to judge the world is a 
 part of Christ's exaltation; and likewise, because he must receive 
 from all an account of what they have done in his absence. 
 
 With respect to the person of the Judge : the Three-one God, 
 Father, Son, and Holy Ghost, is Judge, in respect of judicial 
 power, authority, and consent; but Christ, as Mediator, is ap- 
 pointed Judge of all, in respect of visible management and exe- 
 cution. — Acts xvii. 31 ; John v. 22 ; Acts x. 42. 
 
 The universality of the judgment is evident from Scripture. 
 Angels and all mankind shall appear before God. — Jude 6 ; 
 2 Cor. v. 10; Rev. xx. 12. 
 
 Those things respecting which all shall at last be judged, are, 
 in general, all the deeds done in the body. But it may be re- 
 marked, that in the presence of an assembled world, the thoughts* 
 the words, and the actions of all mankind, shall be brought into 
 view.— 2 Cor. v. 10; Eccl. xii. 14; Jude 15; Matt. xii. 36, 37. 
 
 If it be here asked, why works shall be produced at last, and 
 what place they shall have in respect of the punishment of the 
 wicked and the reward of the righteous, we answer, — 
 
 1. The good works of the righteous (mentioned in Matt, xxv.) 
 shall be produced, not as the ground or reason of their sentence, 
 but only as evidences of their union with Christ, and of their 
 right and title to heaven through him. See John xv. 8, 14. The 
 sentence passed on the righteous, is on the ground of free grace 
 alone, reigning through the imputed righteousness of Christ, unto 
 everlasting life ; and it will be pronounced upon them according 
 to their works, as flowing from faith in Christ, or from a renewed 
 and sanctified heart, but not for their works, or even for faith 
 itself, as if eternal life were merited by them. The righteous are 
 called upon to inherit the kingdom prepared for them ; but they 
 do not procure it as servants do their wages. 
 
 2. The works of the ungodly, on the other hand, are produced, 
 not only as evidences of their state, but as the proper cause and 
 ground of their condemnation. Good works merit not salvation, 
 
112 AGENT BY WHOM REDEMPTION IS APPLIED. 
 
 but evil works merit condemnation ; for " death is the wages of 
 sin; hut eternal life is the gift of God through Jesus Christ our 
 Lord;'— Rom. vi. 23. 
 
 On the day of final judgment, a twofold sentence shall be pro- 
 nounced by Christ the Judge, — one in favour of the righteous, 
 46 Come, ye blessed of my Father, inherit the kingdom prepared 
 for you from the foundation of the world ;" and the other against 
 the wicked, " Depart from me, ye cursed, into everlasting fire, 
 prepared for the devil and his angels." — Matt. xxv. 34, 41. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of setting our 
 affections on things above, where Christ pits at the right hand of 
 God. 2. The necessity of suffering patiently for his sake. 3. 
 That Christ's exaltation is a pledge of the believer's exaltation, 
 and of his being admitted into the presence of God. 4. That 
 God is well pleased with the work of Christ on earth. 5. That 
 believers have no cause to fear any real evil from their enemies ; 
 seeing the Lord Christ reigneth in Zion. 6. That the Church of 
 Christ shall prosper in the world. 7. The danger of scoffing at 
 the thoughts of the general judgment. 8. The necessity of medi- 
 tating on the world to come. 9. The necessity of improving the 
 day of our merciful visitation. 10. That we must all appear be- 
 fore the judgment-seat of Christ. 11. That the last judgment 
 shall glorify the perfections of Jehovah before the world. 12. 
 The happiness of the righteous and the misery of the wicked. 
 13. The necessity of holiness. 14. That Christ will appear ex- 
 ceedingly glorious in the eyes of all those by whom he has been 
 despised, as well as of those who have believed on him. 
 
 DIV. 3.— OK THE APPLICATION OF REDEMPTION. 
 
 Of the Agent by ichom Redemption is applied. 
 
 <&. 29.— ^oto are toe ma&e $artafcers of tije &e&*nrntton 
 purri)a»e& bg ©tjrfet? 
 
 We are made partakers of the redemption purchased 
 by Christ, by the effectual application of it to us by his 
 Holy Spirit. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That redemption has bqen purchased by Christ for his people. 
 Heb. ix. 12. — "By his own blood he entered once into the holy 
 place, having obtained eternal redemption for us." See also 
 Kph. i. 7. 
 
 2. That redemption must be applied to believers. 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." 
 
AGENT BY WHOM REDEMPTION IS APPLIED. 113 
 
 3. That redemption is effectually applied to believers by the 
 Holy Spirit. Tjt. iii. 5. — " He saved us by the washing of re^ 
 
 feneration, and the renewing of the Holy Ghost." See also 
 iZek. xxxvi. 27. 
 
 EXPLANATION. 
 
 Obs. 127. — Redemption has been purchased by Christ for his 
 people. 
 
 Redemption is deliverance by payment of a price. The re- 
 demption purchased by Christ consists of two things : 1. Deli- 
 verance from all evil, — from sin, the greatest evil, and from eter- 
 nal wrath.— Matt. i. 21 ; Rom. vi. 6, 7; 1 Thess. i. 10. 2. Re- 
 storation to all good, or the possession of all the happiness and 
 blessings which man forfeited by the fall, which may be all 
 sammed up in eternal life, begun in this world and perfected in 
 
 gloX J' ' * . . 
 
 The purchaser of this redemption was Jesus Christ, the Lord 
 
 from heaven. It was he alone that assumed our nature ; he alone 
 
 that could redeem our mortgaged inheritance ; and he alone that 
 
 could bruise the head of the old serpent — the devil, and give him 
 
 a deadly wound, which could never be healed. 
 
 The ransom which Christ paid as the price of redemption, was 
 himself. In the ransom is included all that he did and suffered 
 for sinners. Although it is true that Christ our Redeemer exert- 
 ed an almighty power, and delivered the lawful captives, yet it 
 is also true that he paid a ransom for his people, — and this ran- 
 som was himself, his life, his blood. — 1 Tim. ii. 6 ; Mark x. 45 ; 
 1 Pet. i. 18. 
 
 They who are interested in this ransom, are all that have been 
 or shall be united to Christ by the effectual working of his Holy 
 Spirit ; believers in every age and nation, to whom God hath 
 given and shall give power to become his sons. — John i. 12. 
 
 Obs. 128. — Redemption must be applied to believers. 
 
 To apply redemption to sinners, is to interest them in it, to 
 invest them in the possession of it, to make it theirs in all its ef- 
 fects and consequences, and to all the purposes for which it was 
 purchased, both for present peace and comfort, and for future 
 glory. 
 
 This application is so necessary, that none can have any saving 
 benefit by it until it be applied. — John i. 12. Before this appli- 
 cation, the elect are in a state of wrath, their sins are unpardoned, 
 and they have no actual right to the heavenly inheritance. As a 
 remedy cannot recover any one unless it be applied, so men must 
 die eternally, unless the redemption of Christ be applied to them 
 in particular for their recovery from the effects of the fall. 
 
 Obs. 129.— Redemption is effectually applied to believers by 
 (he Holy Spirit. 
 
 k2 
 
114 AGENT BY WHOM REDEMPTION IS APPLIED. 
 
 The applier of the redemption purchased by Christ is the Holy 
 Spirit. Tit. iii, 5; John vi. 63. — " It is the Spirit that quick- 
 eneth." Neither the Father's gift of Christ, nor the Son's dying 
 in our stead, will bring us back to the favour and image of God, 
 if the work of the Spirit be wanting ; and it is as impossible for 
 the sinner to apply it to himself, as it is for him to pay to God a 
 ransom for his soul. 
 
 This part of the work of the Spirit was typified in a very strik- 
 ing manner, under the law, by the sprinkling of the blood of the 
 sacrifice upon the people. See Exod. xxiv. 8. 
 
 In this work, the Spirit is called the Holy Spirit, to show, 
 that as he is essentially holy, so all his operations are also holy ; 
 and that his work is designed for holy purposes, — viz., the renew- 
 ing of the whole man, and the rendering of it conformed to the 
 image of God, and meet for the enjoyment of him. 
 
 He is here called Christ's Holy Spirit, because, although he is 
 also the Spirit of the Father, yet, in applying redemption, he is 
 sent more immediately by Christ. See John xiv. 16, and xvi. 7. 
 
 The application is here said to be effectual, to show, that there 
 is an application of it which is not effectual, — that is, an outward 
 application of it in the ordinances of Christ's appointment, which 
 is not of itself effectual. This is evident from the case of Simon 
 Magus, who was baptized, but to whom the redemption by Christ 
 was not effectually applied ; for he was still " in the gall of bit- 
 terness and in the bond of iniquity. " — Acts viii. 23. 
 
 The persons to whom the Spirit applies Christ's redemption, 
 are those, and those alone, for whom it was purchased. The appli- 
 cation of redemption is as extensive as the purchase of it, but not 
 more so. — Eph. i. 13. 
 
 The means which the Spirit makes use of in the application Of 
 redemption are, the reading and hearing of the Word ; but the 
 preaching of the Word is more generally the effectual means of 
 working upon the heart of the sinner. Hence see 1 Cor. iii. 5. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of the redemp- 
 tion purchased by Christ. 2. The happiness of all those who are 
 interested in this redemption ; and the misery of all those who 
 have no interest in it. 3. The duty of self-examination, that we 
 may know whether Christ be our Redeemer — whether we are 
 brought out of slavery or bondage into the glorious liberty of the 
 children of God. 4. The necessity of the work of the Spirit on 
 the soul. 5. The happiness of all who have the Spirit of Christ. 
 6. The danger of all who reject the Holy Spirit of promise, by 
 whom the soul is sealed to the day of redemption. 
 
MEAINS USED FOIl APPLICATION OF REDEMPTION. 115 
 
 Of the Means used for the Application of Redemption in 
 Effectual Calling. 
 
 <$. 30.— f^oto troll) ti)e £ptrit applg to tts tfje ftftomp- 
 tton purchased on (H'fyxizt? 
 
 The Spirit applieth to us the redemption purchased 
 by Christ, by working faith in us, and thereby uniting 
 us to Christ in our effectual calling. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That in applying redemption to the people of God, the Spirit 
 worketh faith in them. Eph. ii. 8. — " By grace are ye saved 
 through faith ; and that not of yourselves : it is the gift of God." 
 
 2. That by faith believers are united to Christ. Eph. iii. 17. 
 — -" That Christ may dwell in your hearts by faith." 
 
 3. That believers are united to Christ in their effectual calling. 
 1 Cor. i. 9. — " God is faithful, by whom ye were called unto the 
 fellowship of his Son Jesus Christ, our Lord." 
 
 EXPLANATION. 
 
 Obs. 130. — In applying redemption to sinner $, the Spirit 
 worketh faith in them. 
 
 When the Spirit applies redemption to those sinners for whom 
 it was purchased by Christ, he works faith in them. Hence he 
 is called the Spirit of faith. — 2 Cor. iv. 13. He alone is the 
 efficient cause of faith in the soul. It requires the same power 
 to work faith in the soul, that was wrought in Christ when he 
 was raised from the dead. See Eph. i. 19, &c. 
 
 The way in which the Spirit works faith is this : — He first 
 comes in the Word, and enters into the heart of the elect sinner 
 dead in sin ; and when he has thus entered, he quickens it by 
 working faith in it. By this faith the soul apprehends Christ, and 
 actually unites with him. Being quickened and actuated, it acts 
 in believing. Hence there is a twofold reception of Christ. 1. 
 A passive reception of him, in which Christ comes by his Spirit 
 into the soul dead in sin, and quickens it, and joins himself to it. 
 2. An active reception of him, when the soul, having faith wrought 
 in it, actually believes and receives Christ, embraces him, and 
 joins itself to him. 
 
 Obs. 131. — By faith the believer is united to Christ. 
 
 That there is such a thing as union, with Jesus Christ, will be 
 evident from the following things: — 
 
 1. From the use of many expressions in Scripture to point it 
 out. Christ is said to be in believers, and believers are said to be 
 in Jesus Christ; whlich, as it were, completes the union ; for if 
 Christ be in his people, and they in him, then must this be a 
 
116 MEANS USED FOR APPLICATION OF REDEMPTION. 
 
 truth. — CoL i. 27 ; 1 Cor. i. 30. Christ is also said to dwell in 
 his people, and they are said to dwell in him. — John vi. 56. They 
 are also said to abide in one another ; which denotes a settled 
 rest, — John xv. ; and his people are said to be one spirit with 
 him, and to put on Christ. — 1 Cor. vi. 17 ; Gal. iii. 27. 
 
 2. From the use of many similitudes, in order that we may be 
 able to form some idea of its glory. Various unions are exhibit- 
 ed in Scripture to illustrate it ; some of which far surpass the 
 union between Christ and believers, and others are far surpassed 
 by it. This union is compared to the marriage union between 
 husband and wife; to the union which exists between the foun- 
 dation and superstructure; to the union between the root of a 
 tree and its branches; to the union between the head and the 
 members; to the union of our food with our body, and hence 
 Christ is called our life; and to the union between the persons 
 of the Godhead, — all which shows, that the union between Christ 
 and believers is more than a relative union, or a union which 
 takes place in this world in the various circumstances of life. 
 
 3. From our union with the first Adam. When he fell from 
 his state of innocence, all his posterity fell with him, because they 
 were federally one with him. In like manner, when Jesus ful- 
 filled all righteousness, it was in the room of his people ; so that 
 they must be federally one with him as their head and husband. 
 
 With respect to the bond of this union : — 1. On the believer's 
 
 Eart, it is faith, which is wrought in him, not by any power of 
 is own, but by the powerful operation of the Spirit of God. 
 2. On the part of Christ, it is the word of the Father pledged, 
 that faith shall be wrought in the souls of his people ; and the 
 Spirit pledged also, that they may not depart from Christ. 
 
 Obs. 132. — Believers are united to Christ in effectual calling. 
 
 The union between Christ and believers is formed in the day 
 of effectual calling, — termed a calling, because the work of the 
 Spirit supposes all to be at a distance from God, as they certainly 
 are while in a natural state, or while not united to Christ; and 
 an effectual calling, because the work of the Spirit actually unites 
 the soul to Christ. 
 
 Obs. 133. — The union between Christ and believers is a real, 
 a mysterious, an intimate, a spiritual, and an eternal union. 
 
 1. The union between Christ and believers is a real union. It 
 is much more than a relative union, or such a union as takes 
 place in several relations in life ; although it is compared to 
 some of. these. See Eph. v. 30; John xiv. 20; 1 John v. 12: 
 Heb. iii. 14. 
 
 2. The union between Christ and believers is a mysterious 
 union. See Eph. v. 32, and Col. i. 27 ; where a higher name is 
 given to it. See also 2 Cor. vi. 16; Gal. ii. 20; 1 John iv. 16; 
 Gal. iii. 27; John vi. 56. 
 
MANNER AND ORDER OF APPLICATION OF REDEMPTION. 117 
 
 3. The union between Christ and believers is a most intimate 
 union. See John xvii. 21. 
 
 4. The union between Christ and believers is a spiritual 
 union. — 1 Cor. vi. 17; Rom. viii. .9. This is evident from Us 
 consequences ; for no sooner does it take place, than the soul is 
 engaged in spiritual exercises. 
 
 5. The union between Christ and believers is an indissoluble 
 or an eternal union. See Eph. iv. 13 ; John x. 28, 29 ; Rom. 
 viii. 35, &c; Isa. liv. 10. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The duty of believers, — viz., 
 to give evidence, by their conduct in the world, that they are in 
 Christ. 2. That sinners ought to seek after such a happy relation 
 while it may be found, and while, in the offer of the gospel, 
 Christ is ready to come in, and to take up his abode in the soul 
 for ever. 3. The absolute necessity of faith in forming this mys- 
 terious union. 4. That there is no happiness to be compared 
 with that of being in Christ. 5. That if we are in Christ, God 
 the Father is well pleased with us. 6. That believers have an 
 inexhaustible source of every comfort, to which they may repair 
 in every time of need. 7. That as all believers are joined to the 
 Lord by one spirit, they ought to live together iu the bonds of 
 brotherly love. 8. That believers shall not fall finally. . 
 
 Of the Manner and Order of the Application of Redemption 
 in Effectual Calling. 
 
 Q, 31.— OTijat ts iEfffttual ©ailing? 
 
 Effectual calling is the work of God's Spirit, whereby, 
 convincing us of our sin and misery, enlightening our 
 minds in the knowledge of Christ, and renewing our 
 wills, he doth persuade and enable us to embrace Jesus 
 Christ, freely offered to us in the gospel. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1 . That effectual calling is the work of the Holy Spirit. John 
 xvi. 14. — " He shall receive of mine, and shall show it unto 
 you.'" See also 2 Tim. i. 9. 
 
 2. That in effectual calling the Spirit convinces of sin. John 
 xvi. 8. — " He will reprove (or convince) the world of sin." 
 
 3. That in effectual calling the Spirit convinces of misery. 
 Acts xvi. 29, 30. — " He came trembling, and fell down before 
 Paul and Silas, — and said, Sirs, what must I do to be saved ?'* 
 See also Rom. vii. 10, and Acts ii. 37. 
 
 4. That in effectual calling the mind is enlightened in the 
 knowledge of Christ. 1 Pet. ii. 9. — " Who hath called you out 
 
118 MANNER AND ORDER OP APPLICATION OF REDEMPTION. 
 
 of darkness, into his marvellous light." See also Eph. i. 18, and 
 Phil. iii. 8. 
 
 5. That in effectual calling the will is renewed. Ezek. xxxvi. 
 26. — " A new heart also will I give you, and a new spirit will I 
 put within you." 
 
 6. That in effectual calling we are persuaded to embrace Jesus 
 Christ. John vi. 44. — " No man can come to me, except the 
 Father, who hath sent me, draw him." See also Heb. xi. 13. 
 
 7. That in effectual calling we are enabled to embrace Jesus 
 Christ. Phil. ii. 1,3. — "It is God which worketh in you both 
 to will and to do of his good pleasure." See also Ezek. 
 xxxvi. 27. 
 
 8. That Jesus Christ is freely offered to all men in the gospel. 
 Rev. xxii. 17. — " Whosoever will, let him take the water of life 
 freely." See also Isa. lv. 1. 
 
 EXPLANATION. 
 
 Obs. 134. — Effectual calling is the work of the Spirit of God. 
 
 The call of the gospel is twofold. 
 
 1. There is the external or outicard call of the "Word; by which 
 we are to understand the free and unlimited offer of Christ in the 
 gospel to all the hearers of it, without money and without price. 
 • — Isa. lv. 1. This call, however fervent and importunate it 
 may be, and however much designed for the salvation of those to 
 whom it is directed, is rejected by the greater part of the hearers 
 of the gospel. 
 
 2. There is the internal, or inward and effectual call ; by which 
 we are to understand the Holy Spirit's accompanying the exter- 
 nal call with power and efficacy on the soul, for its everlasting 
 salvation. — John v. 25. 
 
 Should it be here objected, that it is inconsistent to call all to 
 embrace Christ, when they cannot, and when they shall never be 
 enabled to believe in and embrace him ; we answer, that as there 
 is an unlimited offer made of Christ in the gospel to all men, 
 whatever their character and state may be, so it is the duty of 
 ministers of the gospel, who are altogether ignorant of the pur- 
 poses of God, to invite all who hear them to come to him. It 
 is true, indeed, that none are able of themselves to embrace 
 Christ or believe in him; but it is equally true, and much worse, 
 that they will not believe in him. See John v. 40. 
 
 The work of the Spirit is termed a calling, because all are 
 supposed to be naturally far from God and from righteousness, 
 to be at a distance from him who is the portion of the soul ; and 
 because it requires the voice of the Son of God, speaking in the 
 Scriptures, to bring sinners to embrace him as he is offered in the 
 gospel. 
 
 Effectual calling is termed a work, because it is not perfected 
 or completed at once, but performed by various operations or 
 
MANNER AND ORDER OF APPLICATION OF REDEMPTION. 119 
 
 workings of the Spirit of God on the soul. — Eph. i. 17, &c; 
 Acts ii. 37, 38. 
 
 That the work of the Spirit in effectual calling is absolutely 
 necessary, is evident from the condition of sinners by nature. 
 If by nature they are dead, they cannot put life into themselves ; 
 if they are asleep in their sins, they must be awaked; if they are 
 afar off, they must be brought nigh ; if they are stout-hearted, 
 their hearts must be softened ; if they are in their sins, they must 
 be convinced of sin ; if their understandings are darkened, they 
 must be enlightened ; if their wills are perverted, they must be 
 renewed; if they are unwilling to embrace Christ, they must be 
 made willing ; if they are unable to do it, they must be enabled. 
 
 Obs. 135. — In effectual calling the Spirit convinces of sin and 
 misery* 
 
 This he does when he gives a clear sight and full persuasion of 
 the guilt of sin, both original and actual ; and when he gives a 
 feeling apprehension of the dreadful wrath of God, and the end- 
 less miseries of hell, which the sinner has deserved on account of 
 gin, and to which it exposes him. This wounds the conscience, 
 and fills the sinner with anxiety respecting his salvation. — John 
 xvi. 8; Acts ii. 37, and xvi. 27. 
 
 The means which the Spirit makes use of to convince of sin 
 and misery, is the Word of God, and particularly the law; for 
 " by the law is the knowledge of sin." — Rom. iii. 20. "When 
 the sinner views the holy commandments of the law, he is con- 
 vinced of the evil nature of sin ; and when he contemplates the 
 threatenings of the law, he sees the guilt of sin and what it de- 
 serves. — Rom. vii. 7; Gal. iii. 10. 
 
 It may here be remarked, that conviction is not alike in all. 
 But it is absolutely necessary that every sinner be convinced of 
 the sin of his nature, and of the sins of his heart and life, and also 
 of his absolute need of Christ and his salvation. It must, however, 
 be remembered, that this measure of conviction is necessary, not as 
 a condition of our welcome to Christ, nor as a qualification fitting 
 us to believe in him, but only as a motive to excite us to make 
 use of our privilege of free access to him. — Hos. xiv. 1. 
 
 Obs. 136. — In effectual calling the Spirit enlightens the mind 
 in the knowledge of Christ. 
 
 After convincing of sin a*d misery, the Spirit enlightens the 
 mind or the understanding in the knowledge of Christ, — that is, 
 the knowledge of his person ; of his offices, as Mediator between 
 God and man ; of his righteousness, as surety of the covenant ; 
 of the fidnesSy sufficiency, efficacy, and suitableness of his atone- 
 ment; in a word, of his ability and willingness to save to the 
 uttermost. Hence the author of this divine and saving illumi- 
 nation is called, " the Spirit of wisdom and revelation in the 
 knowledge of Christ." — Eph. i. 17. 
 
120 MANNER AND ORDER OF APPLICATION OF REDEMPTION. 
 
 The means by which the Spirit enlightens the mind in the 
 knowledge of Christ, is the gospel, of which Christ is the great 
 subject. — Acts xxvi. 17, 18 ; Rom. x. 14, 17. 
 
 Obs. 137. — Ineffectual calling the Spirit renews the will. 
 
 This part of the work of the Spirit consists in the implanta- 
 tion of a new propensity or inclination to good, and a fixed 
 aversion to what is sinful and hateful in the sight of God. Di- 
 vine illumination and a renewed will accompany each other ; foi 
 no sooner does the Lord send the rod of his strength out of Zion 
 than a willing people is made in the day of almighty power.— 
 Ps. ex. 2, 3. 
 
 The way in which the Spirit effects this work upon the soul 
 cannot be discovered ; for, saith our Lord, " The wind bloweth 
 where it listeth, and thou hearest the sound thereof, but canst 
 not tell whence it cometh and whither it goeth ; so is every one 
 that is born of the Spirit.'" — John iii. 8. But we may rest 
 assured, that the effect is produced in a way consistent with 
 the rational nature. No compulsion — no violence upon the 
 will is used, that it may be renewed ; for a willing people is 
 made in the day of power, when Jehovah's great strength is sent 
 out of Zion. 
 
 Obs. 1 38. — In effectual calling, the Spirit persuades and en- 
 ables us to embrace Jesus Christ freely offered in the gospel. 
 
 This is the happy effect of the work of the Spirit on the under- 
 standing and the will. 
 
 To embrace Jesus Christ, is to clasp him in the arms of our 
 faith as really as Simeon did in his arms, and with as much plea- 
 sure and delight, — as the portion of the soul for ever, and the 
 author of every spiritual and saving blessing. 
 
 It is in the promises of the gospel that faith embraces Christ. 
 There he, with all the benefits of his redemption, necessary both 
 for present comfort and future glory, are offered without money 
 and without price ; which surely ought to be an encouragement 
 to sinners to lay hold on and embrace him. — John iii. 16 ; Isa. 
 xlv. 22 ; Rev. xxii. 27 ; John vii. 37. 
 
 The gospel offer is tendered to all as sinners of Adam's race ; 
 for, were not this the case, the gospel could not properly be 
 called "good news, or glad tidings of great joy, to all men." — 
 Luke ii. 10^11. 
 
 The faith of the gospel offer is a belief that Jesus Christ, with 
 his righteousness and all his salvation, is offered by himself to 
 sinners, and to each in particular. — Prov. viii. 4 ; John vii. 37. 
 
 There is no qualification required of us to fit us for having a 
 right to the offer of salvation by Christ in the gospel, because 
 none is necessary. All are invited to come just as they are, with 
 all their sins ; and although Christ saith, " Come unto me, all ye 
 that labour and are heavy laden, and I will give you rest ; " it 
 
MANNER AND ORDER OK APPLICATION OF REDEMPTION. 121 
 
 only implies that they alone who are in this situation come to 
 him. Others will not accept of him in the offer, not because 
 they have no need of him, but because they know it not, conclud- 
 ing that all is well with them. 
 
 But although Christ is freely offered to all in the gospel, yet 
 none have any natural inclination to embrace him as therein 
 offered. The Spirit of the Lord must persuade the sinner to 
 embrace Christ; and this he does, on the one hand, when he shows 
 him that he is for ever undone, if he do not comply ; and, on the 
 other, when he shows him that Christ is able and willing to save 
 him, and also that he will be perfectly happy upon his compliance. 
 
 Again, if man has no natural inclination, he surely can have 
 no ability or power to believe in Christ to the salvation of the 
 soul. The Spirit is absolutely necessary to enable him to embrace 
 Christ.— Eph. i. 19, 20 ; John vi. 44. The Spirit is called (2 
 Cor. iv. 13), " the Spirit of faith ;" but there would be no need 
 of the Spirit, as a Spirit of faith, if the sinner could believe of 
 himself. — Eph. ii. 8 ; Phil. i. 29. The whole work of salvation, 
 from its commencement to its consummation, must be considered 
 as the work of God ; and this, in order that Christ may have all 
 the glory. 
 
 Should it be here asked, if man in his natural state can do 
 nothing good, we answer, that he can do nothing spiritually 
 good; but he may both will and do many things materially 
 good. He may read and hear the Word ; he may pray and medi- 
 tate on the Scriptures ; and he may also reform his outward con- 
 duct ; but he may do all this without any experience of the 
 almighty power of God upon the soul, causing him to will and to 
 do his good pleasure, in a spiritual and an acceptable manner. 
 
 If man or himself could do any thing spiritually good, these 
 things would follow :-— 1. That the saints would not so often 
 dishonour God, as the best of them too often do. 2. That there 
 would be no necessity for the Spirit of God, if man had a holy 
 will of his own. 3. That the number of those who savingly 
 embrace Christ would be much greater than it is. 4. That the 
 world would not be what it is — full of all manner of wickedness. 
 
 Obs. 139. — .4s " the sin against the Holy OhosV is, in a special 
 manner, connected with his work in effectual calling, we shall 
 give a very concise description of it. 
 
 This sin is an open, malicious, and obstinate rejection of the 
 Lord Jesus Christ, and of the way of salvation through him, or 
 of the truth of the gospel ; — a malicious blaspheming of the Holy 
 Spirit, by which Christ spoke and acted, notwithstanding a con- 
 viction of the reality of these things by the operation of the Holy 
 Spirit ; and the whole done wilfully and with the utmost deli- 
 beration. Compare together Matt. xii. 31, &c. ; Mark iii. 22, 
 &c. ; Heb. vi. 4, &c, and'x. 26, &c. 
 
 L 
 
122 BENEFITS OF REDEMPTION IN THIS LIFE. 
 
 The character of such a forlorn sinner may he thus described 
 in few words : — He is one who is obstinate against God, who 
 obstinately and maliciously rejects the way of salvation through 
 the Lord Jesus Christ and him crucified, who disdains the idea 
 of deriving any hope or benefit from the death of the Son of 
 God, and who blasphemes the Spirit of the Most High in his 
 influences and operations ; and all this, after he has been con- 
 vinced of these truths, and in some measure felt the power of them. 
 
 The sin against the Holy Ghost is said to be unpardonable, 
 not because there is any want of virtue or efficacy in the blood 
 of Christ, for he is able to save to the uttermost all that come to 
 God through him ; but because the very nature of this sin ex- 
 cludes what is necessarily connected with salvation, namely, 
 faith and repentance.— Luke xiii. 3. Without repentance there 
 can be no faith ; and without faith there can be no repentance. — 
 Heb. x. 26, 27. 
 
 ' ' INFERENCES. 
 
 From this subject we learn, — 1. The happiness of all those 
 who are effectually called by the Holy Spirit. 2. The misery of 
 all who have not the Spirit of God. 3. The vanity of conclud- 
 ing that we can save ourselves. 4. The danger of all who hear 
 the gospel in vain. 5. The necessity of faith and of embracing 
 Christ. 6. The happiness of all that have already embraced bim. 
 7. That we are the persons to whom Christ is offered. 8. That 
 none can persuade themselves to embrace Christ in the gos- 
 pel offer. 9. The necessity of the Spirit to persuade and enable 
 us to embrace him. 10. The necessity of becoming debtors' to 
 the free grace of God in Christ Jesus. 11. The necessity of the 
 work of the Spirit in convincing us of sin and misery. 12. The 
 necessity of considering well the nature of our convictions. 13. 
 The danger of all who stifle the convictions which may have 
 been wrought in them. 14. The necessity of being enlightened 
 by the Spirit of God. 15. The necessity of the renovation of the 
 will, without which there can be no acceptable obedience. 16. 
 The necessity of believing in the Holy Spirit, of accepting him 
 in all his influences and operations, and of continually depending 
 upon him. 
 
 DIVISION 3.— OF THE BENEFITS OF REDEMPTION. 
 
 Benefits of Redemption in this Life. 
 
 ©. 32. — 3©ijat benefits Do tijeg tijat art effectually rallefc 
 partake of m tf)t» life ? 
 
 They that are effectually called do in this life partake 
 of justification, adoption, and sanctifi cation, and the se- 
 
BENEFITS OF REDEMPTION IN THIS LIFE. 123 
 
 veral benefits which in this life do either accompany 
 or flow from them. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That they who are effectually called partake of justification. 
 Rom. viii. 30. — " Whom he called, them he also justified.'" 
 
 2. That they who are effectually called partake of adoption. 
 Rom. viii. 15. — " Ye have received the spirit of adoption, where- 
 by we cry, Abba, Father." See also 2 Cor. vi. 17, 18. 
 
 3. That they who are effectually called partake of sanctification. 
 1 Thess. iv. 7. — " God hath called us unto holiness." See also 
 Heb. x. 10. 
 
 4. That they who are effectually called partake of all the bene- 
 fits which in this life accompany or flow from justification, adop- 
 tion, and sanctification. 1 Cor. iii. 22. — " All things are yours." 
 See also 2 Pet. i. 3. 
 
 EXPLANATION. 
 
 Obs. 140. — In this life, believers partake of justification, adop- 
 tion, and sanctification, and of those benefits which accompany 
 or flow from them. 
 
 The three grand benefits, of which they who are effectually 
 called partake in this life, are these : — 
 
 1. Justification; or deliverance from the condemning sentence 
 of the law. 
 
 2. Adoption ; or the translation of sinners from the family of 
 Adam into the family of God. 
 
 3. Sanctification; or deliverance from the power of sin. 
 These benefits cannot be separated. Although, on account of 
 
 our narrow and limited capacities, we are under the necessity of 
 considering them separately ; yet we must remember, that, essen- 
 tially and really, they become the believer's at once ; for, when 
 he is called, he is justified, — that is, brought from under the curse 
 of the broken law to an interest in the righteousness of Christ ; 
 he is adopted, — that is, brought from the family of the wicked 
 one into the family of God ; and he is sanctified, — that is, made 
 holy in part, or the work of the Spirit is begun in the soul, which 
 shall be perfected at death. 
 
 Believers are made partakers of these benefits in this life. 
 This is evident from Rom. viii. 30. That sinners must be called 
 in time, cannot be denied ; for none can be called without the 
 gospel, which is the means appointed that this effect may be pro- 
 duced. 
 
 In this life, believers also partake of those benefits which ac- 
 company or flow from justification, adoption, and sanctification. 
 Some of these, besides those afterwards mentioned, are the fol- 
 lowing: — 1. Peace with God. — Rom. v. 1. 2. Freedom of ac- 
 cess to God at all times as children to a father. 3. Fatherly 
 
124 BENEFITS OP REDEMPTION IN THIS LIFE. 
 
 correction.— Heb. xii. 6, 7. 4. A title to immortality. 5. A 
 happy death. — Ps. xxiii. 4. 
 
 Obs. 141. — Justification and sanctification differ in various 
 respects. 
 
 They differ— 
 
 1. In their nature. Justification cnanges our state before 
 God; sanctification changes our heart and life; — the one, as a 
 judge ; the other, as a father and a friend. 
 
 2. In their order. Justification precedes sanctification, which 
 is the evidence of justification. 
 
 3. In their matter. The righteousness of Christ is our justify- 
 ing righteousness ; but the grace of God implanted is the matter 
 of our sanctification. 
 
 4. In their properties. Justification is an act completed at 
 once ; sanctification is a work carried on by degrees, and not per- 
 fected till death. 
 
 5. In their subject. Justifying righteousness is in Christ, and 
 upon us as a robe; sanctification is from Christ, and in us as a 
 new nature. 
 
 6. In their objects and extent. Justification respects our per- 
 sons, and relates particularly to the conscience ; sanctification re- 
 spects the whole man, for the whole man must be renewed. 
 
 7. In their ingredients. In justification, the love of God and 
 the righteousness of Christ are manifested to us ; in sanctifica- 
 tion, our love to God, and holiness of life appear, or are evi- 
 denced. 
 
 8. In their evidence or visibility. Justification is a hidden 
 act ; sanctification is the evidence of our justification, and may 
 appear to all. 
 
 9. In their relation to sin. Justification removes the guilt of 
 sin ; sanctification removes its power and defilement. 
 
 10. In their relation to the law of God. Justification delivers 
 us from the law as a covenant ; sanctification renews the image 
 of God, and makes us conformed to the law as a rule of life. 
 
 11. In their relation to God. Justification delivers us from 
 his avenging wrath v and brings us into his favour again ; sancti- 
 fication conforms us to his image. 
 
 12. In their relation to the offices of Christ. Justification is 
 founded immediately on his priesthood and its work ; sanctifica- 
 tion proceeds immediately from his prophetical and kingly offices. 
 
 13. In their usefulness to the people of God. Justification 
 frees us from all obnoxiousness to every legal punishment, and 
 entitles us to the happiness of heaven ; sanctification delivers us 
 from the bondage and slavery of every lust, and prepares us for 
 the enjoyment of God in heaven. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. How wonderful the wisdom 
 
BENEFITS OF REDEMPTION — JUSTIFICATION. 125 
 
 of God is in the plan of salvation. 2. The necessity of obtaining 
 the favour of God in the benefits mentioned. 3. The danger of 
 not being made partakers of them ; in which case God is our 
 enemy, and we can have no hope at death. 4. That, if we have 
 God as our justifier, adopter, and sanctifier, we shall possess all 
 things. — 1 Cor. iii. 21-23. 5. The necessity of improving our 
 privileges. 6. That it is by sanctification that we can come to 
 the comfortable evidence that we are justified and adopted. 7. 
 That we all stand in need of the benefits mentioned. 8. The mi- 
 sery of all that are not partakers of them. 9. That complete 
 glorification, which is the sum of every purchased blessing, shall 
 be the believer's portion for ever. 
 
 Benefits of Redemption : — 1. Of Justification. 
 
 €g. 33 — S^Jjat is Sustificattcm ? 
 
 Justification is an act of God's free grace, wherein he 
 pardoneth all our sins, and accepteth us as righteous in 
 his sight, only for the righteousness of Christ imputed 
 to us, and received by faith alone. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That justification is an act of the free and unmerited grace 
 of God. Rom. iii. 24. — " Being justified freely by his grace." 
 
 2. That all our sins are pardoned in justification. Ps. ciii. 3. 
 — " "Who forgiveth all thine iniquities." 
 
 3. That the perfect righteousness of Christ is imputed to the 
 believer in justification. 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." 
 
 4. That the believer is accepted as righteous by God, only by 
 the imputation of Christ's righteousness. Rom. v. 19. — " As by 
 one man's disobedience many were made sinners ; so by the obe- 
 dience of one shall many be made righteous." 
 
 5. That the benefit of Christ's imputed righteousness is received 
 by faith alone. Rom. iii. 22. — " The righteousness of God, 
 which is by faith of Jesus Christ, un$o all and upon all them 
 that believe." See also Gal. ii. 16. 
 
 Obs. 142. — Justification is an act of the free and unmerited 
 grace of God. 
 
 To justify signifies not to make righteous, but to pronounce 
 righteous. In Kom. vii. 34, justification is opposed to condem- 
 nation. Now, condemnation does not make a person wicked, 
 but is only the pronouncing of a sentence upon him/ according 
 to his transgression of the law. In like manner, justification does 
 not infuse righteousness into a person, but is only the jaronounc- 
 
 L2 
 
126 BENEFITS OF REDEMPTION — JUSTIFICATION. 
 
 ing or declaring of him to be righteous, in consequence of a 
 trial. 
 
 The justifier of sinners, is God essentially considered — God the 
 Father, Son, and Holy Ghost. With respect to consent and au- 
 thority, all the three persons concur in the act of justification ; 
 but there are parts carried on by them which more immediately 
 belong to each of them. 1. God, essentially considered in the 
 person of the Father, justifies the ungodly who believe in Jesus. 
 It belongs to him in this respect, because it is his to forgive. 2. 
 Our Lord Jesus Christ justifies, inasmuch as all judgment is 
 committed to him ; inasmuch as he is exalted to be a Prince and 
 a Saviour, to give repentance and remission of sins ; and inas- 
 much as his righteousness is the alone meritorious cause of our 
 justification, exclusive of all things done either before or after 
 the state of justification. 3. The Holy Ghost justices, inasmuch 
 as he applies the redemption purchased by Christ. 
 
 That which moves God to justify a sinner, is his own free 
 grace. Justification is called an act, because it is the sentence of 
 a judge, completed at once, and not carried on by degrees ; and 
 it is called an act of God's free grace, because there is nothing 
 whatever in the sinner to influence him to justify him, — nothing 
 to merit the least favour from him. — Epn. ii. 8, 9. Faith, re- 
 pentance, and good works, can have no merit in the sight of God 
 in respect of justification ; for they are all his gifts ; and one free 
 gift cannot be the cause of God's conferring another; and hence 
 we must view this act of God as entirely free. 
 
 As justification belongs only to the elect, for them alone did 
 Christ represent in the new covenant, so from eternity God de- 
 creed to justify them in time, because from eternity he gave them 
 to Christ to be redeemed from wrath. But they could not have 
 been justified from eternity in any other way than in the decree; 
 because none are justified until they are called; and all that are 
 justified are by nature children of wrath even as others. — Rom. 
 viii. 30 ; Gal. iii. 8. 
 
 The promise of actually applying Christ to the elect is in due 
 time accomplished in two ways : either by sending the gospel to 
 them, or by casting their lot, or causing them to come, where it 
 is preached ; and this is done at the time promised, and takes 
 place according to the good pleasure of the Lord. 
 
 Obs. 143. — In justification the perfect righteousness of Christ 
 is imputed to the believer. 
 
 By the righteousness of Christ we are to understand his obe- 
 dience, which is commonly distinguished into active and passive. 
 By Christ's active obedience, we are to understand, the holiness 
 of his life, and his perfect conformity to the whole law of God, 
 in thought, word, and action, without failing in it either in kind 
 or in degree ; and by his passive obedience, we are to under- 
 
BENEFITS OF REDEMPTION — JUSTIFICATION. 127 
 
 stand, his submission to the curse of the law, in his satisfaction 
 for sin, and his enduring all that wrath which was due to his 
 people, for their rebellion against God, and the dishonour which 
 was thereby done to him. See Jer. xxiii. 6 ; 1 Cor. i. 30 • 2 
 Cor. v. 21. 
 
 This righteousness of Christ is imputed to believers in jus- 
 tification, — that is, it is accounted theirs in law ; or, on account 
 of it, their persons are accounted righteous in the sight of God, 
 as if they had fulfilled the law themselves, and had not sinned. 
 See Rom. v. 18, and iii. 10, 20; Eph. ii. 9; Gal. ii. 16; Phil, 
 iii. 9. 
 
 Obs. 144. — In justification all the believer's sins are pardoned. 
 
 The pardon of sin is a being absolved from guilt by the sen- 
 tence of God, through the imputed righteousness of his Son; 
 and although there is the poicer of sin as well as its guilt, yet, 
 properly speaking, this is removed in regeneration, — the defile- 
 ment of sin is removed in the progress of sanctification, and the 
 indwelling power of sin is removed in glorification. 
 
 In justification God pardons all our sins. Past sins are for- 
 given, and future sins will not be imputed ; so that the pardoned 
 sinner cannot come into condemnation ; for if he is once par- 
 doned, then is he in Christ Jesus, and " to them that are in 
 Christ Jesus there is no condemnation." — Rom. viii. 1. 
 
 It may here be remarked, that repentance is no condition of 
 pardon. Repentance is absolutely necessary ; and no sinner can 
 expect pardon without it. — Luke xiii. 3, 5. But it is not a con- 
 dition of pardon ; for if it were so, it would bring in works as the 
 matter or material cause of our justification before God, — which 
 is contrary to Scripture. — Gal. ii. 16 ; Rom. iii. 20-28. 
 
 Obs. 145. — In justification the believer is accepted by God as 
 righteous, only by the imputation of ChrisVs righteousness. 
 
 The acceptance of a sinner as righteous in the sight of God, 
 must, with respect to order, follow pardon of sin ; for until the 
 sentence of the broken law be dissolved by pardon, it is impossible 
 that the person of the sinner can find acceptance with Heaven, 
 or that any blessing of the new covenant can be conferred upon 
 him. 
 
 Pardon and acceptance are here connected, because all that 
 are pardoned are accounted righteous in the sight of God. In 
 courts among men, when a criminal is forgiven, he may not be 
 declared righteous ; at least he may not be received into favour. 
 But not so with God; for all that are declared righteous are 
 accepted in his sight, and received into the closest friendship 
 with him. 
 
 By the acceptance of a sinner, we are not to understand the 
 acceptance of him on account of his works, but the acceptance of 
 
128 BENEFITS OF REDEMPTION — JUSTIFICATION. 
 
 his person through the righteousness of Christ, imputed to him, 
 and received on his part " by faith alone." We must, however, 
 guard against supposing, that it is owing to any thing meritorious 
 in believing that the sinner becomes interested in the righteous- 
 ness of Christ. This would be quite inconsistent with what is 
 said by the apostle in Rom. iv. 1-6. We would in this case 
 have something whereof to glory. Faith is only the way ap- 
 
 Sointed by God, in which we become connected with the Lord 
 esus Christ, and personally interested in his atoning merits. 
 
 Obs. 146. — The benefit of Christ's imputed righteousness is 
 received by faith alone. 
 
 It is by faith alone that the sinner receives Christ and his 
 righteousness as the free gift of God; and hence he is said to 
 he justified by faith. — Rom. v. 1. See the following passages of 
 Scripture, where several expressions occur which clearly prove 
 that justification is by faith, or that Christ's imputed righteous- 
 ness, by which the sinner is justified, is received by faith. — Rom. 
 iii. 22, 28, and v. 1 ; Heb. xi. 7 ; Phil. iii. 9 ; Gal. ii. 16. But 
 none of them imply that the sinner is justified on account of 
 faith. It is not the receiving of Christ's righteousness, but the 
 righteousness itself, that justifies the sinner; in the same manner 
 as it is not the hand, but what is received by the hand, that 
 nourishes. 
 
 But the sinner is also said to be justified by grace, by the blood 
 of Christ, and by works. 
 
 1. He is said to be justified by grace (Rom. iii. 24), because 
 grace accompanies every step of salvation. It was grace that 
 provided the sacrifice, and that was pleased to accept ol the satis- 
 faction of Christ. It is grace that applies this purchase to the 
 sinner. It is grace that pardons and forgives transgression a»d 
 sin; for it is for his name's sake that the Lord pardoneth ini- 
 quity. — Ps. xxv. 11. And it is grace that enables the believer 
 to hold out to the end, and to be faithful unto death. 
 
 2. He is said to be justified by the blood of Christ (Rom. v. 9), 
 because the shedding of his blood was the last act of his obe- 
 dience. This, however, does not exclude the other parts of his 
 obedience, both active and passive. See Lev. xvii. 11 ; Heb. 
 ix. 22. 
 
 3. He is said to be justified by works, and not by faith only. — 
 James ii. 24. But this must be understood of evidencing the 
 reality of our faith by those works in sanctification which flow 
 from faith. True faith and true holiness will discover themselves 
 by good works, as naturally as good fruit grows on a good tree. 
 
 " If any human doing or suffering could have procured salva- 
 tion, it is self-evident that God would have spared his Son, and 
 that the Son would have spared himself from the work of re- 
 demption. Yea, if by any degree of assistance, however great, 
 
BENEFITS OF REDEMPTION — JUSTIFICATION, 129 
 
 we could have been enabled to save ourselves, it is morally cer- 
 tain, from the whole character of God, and from the whole analogy 
 of his government, that he would have enabled us to do so, instead 
 of sending his Son to do it. But as he sent him in the form of a 
 servant, and in the office of a substitute, it is the very height of 
 absurdity to imagine that salvation can be owing to any cause 
 but his atoning sacrifice." 
 
 All these ways, then, entirely agree : they imply no contra- 
 diction. Grace is the moving cause ; faith is the hand which re- 
 ceives the righteousness of Christ ; the blood of Christ justifies, 
 because without shedding of blood there is no remission ; and 
 works justify, only as they are evidences of the reality of our 
 faith — as they discover to ourselves and to our brethren that our 
 faith is not dead. Hence all these different ways imply one an- 
 other; and hence we conclude, that a man is justified by faith 
 alone before God, — that is, by Christ's imputed righteousness 
 received by faith alone. 
 
 Obs. 147. — So obedience of ours can in any measure recom- 
 mend us to an interest in Jesus Christ. 
 
 " It is the plan of the gospel to save sinners entirely by free 
 grace. There is no medium between salvation by the deeds of 
 the law and salvation by grace. As none can plead perfect obe- 
 dience, they cannot be saved in the former way. All, then, what- 
 ever their former character has been, must come and be saved in 
 the same way — by the free grace of God through Jesus Christ. 
 This shows how much some misunderstand the gospel, who, 
 when they are first awakened to a concern about their souls, are 
 disposed to decline coming immediately to the Saviour; hoping 
 that they may previously become (as they think) somewhat bet- 
 ter, and have a better claim to his regard. This sentiment, 
 though often assuming the semblance of much humility, plainly 
 savours of a self-righteous spirit. It is attempting, as it were, to 
 divide the honour of our salvation with the heavenly Saviour, — 
 that is, we wish to be allowed to deal a little in this great work, 
 though we would give him the chief share of the glory. Such a 
 spirit is quite opposed to the plan of salvation revealed in the 
 gospel. There we are required to come as we are, and without 
 delay, to the Lord Jesus. He claims all the glory of the salva- 
 tion of his people." — Matt. i. 21 ; Acts ii. 38, and xvi. 30 ; 
 1 Tim. i. 15, 16. 
 
 Obs. 148. — To speak of "sincere obedience" as being under 
 the gospel dispensation substituted in the room of "perfect obe- 
 dience" is altogether improper and absurd. 
 
 The reason of this is, — " Because the perfect obedience re- 
 quired by the law, is strictly and fully paid under the gospel. 
 The moral law is, like its Author, holy, just, and good. Its de- 
 
130 BENEFITS OF REDEMPTION — JUSTIFICATION. 
 
 mands are founded on unchangeable righteousness, and therefore 
 it could not be altered. This appears from the nature of its pre- 
 cepts. Thus, it could never cease to be the duty of man, as a 
 creature of God, supremely to love and obey his Creator, and 
 agreeably to his command to love his neighbour as himself. 
 Had the demands of the law been lowered, it would have argued 
 that it originally required too much ; and, consequently, that it 
 was not founded on essential rectitude. But although this may 
 be often a reason for changing human laws, it could never apply 
 to the law of the living God. Salvation is, then, revealed in 
 the gospel, not by altering the standard of law, but by completely 
 Fulfilling all its demands. Did it demand the punishment of the 
 transgressor, and a perfect obedience, as necessary to furnish a 
 claim to eternal life ? These demands were completely answered 
 by the obedience unto death of the Lord Jesus Christ as the 
 surety of his people. It is not, then, sincere obedience which is 
 under the gospel substituted in the room of perfect obedience ; 
 but the perfect obedience of the Lord Jesus Christ, in the room 
 of his people, is substituted in the place of that 'perfect personal 
 obedience, which the law would otherwise have required of them." 
 — Matt. v. 17; Rom. vii. 12, and x. 4; Ps. xix. 7. * 
 
 " But although believers cannot yield perfect obedience to the 
 law of God, they are nevertheless called to yield sincere, obe- 
 dience. This is undoubtedly the case. This sincere obedience, 
 however, is the effect of gratitude to the Saviour, on account of 
 the free communication of pardoning mercy. Deliverance from 
 sin, too, and being enabled to walk in newness of life, is to be 
 viewed as forming a part of that salvation which the Lord Jesus 
 Christ reveals. But it is not to be considered as at all coming 
 in the room of that perfect obedience which the law originally 
 required." 
 
 Obs. 149. — The doctrine of salvation through the merits of 
 Jesus Christ alone, has no tendency to encourage men to con- 
 tinue in sin. 
 
 Instead of this, '* when properly understood and believe*d, it 
 must have the very opposite effect. This doctrine exhibits the 
 evil as well as the danger of sin, in the most striking manner. 
 No man, therefore, can embrace it without discovering both of 
 these ; and wherever this is the case, there must be a strong de- 
 sire to be delivered from it. Deliverance from the power and 
 the love of sin is accordingly revealed as a part of the salvation 
 of the gospel, as well as freedom from its guilt. Further, this 
 doctrine tends to promote obedience in another way, — viz., by 
 means of love to the Saviour. No man can believe in Jesus as 
 a Saviour, without loving him ; and he who loveth him will 
 keep his commandments." — Matt. i. 21; John xiv. 15, and xv. 
 14 ; Rom. vi. 1-14, &c., and viii. 2; Tit. ii. 11 ; Eph. ii. 1-10. 
 
BENEFITS OF REDEMPTION — JUSTIFICATION. 131 
 
 u Such is the testimony of Scripture ; and we see it fully con- 
 firmed by what takes place in the world around us. We almost 
 uniformly see those who are most disposed to place confidence in 
 their own righteousness, discovering a considerable degree of lax- 
 ness in their conduct; while such as depend solely on the merits 
 of Jesus for justification and salvation, are much more careful to 
 be found walking in newness of life." 
 
 Obs. 150. — This method of acceptance with God, through the 
 righteousness of his Son, redounds more to his honour and 
 glory, than if sinners could have obeyed perfectly in their own 
 persons, or than if they had been doomed to perish for ever in 
 their si?is. 
 
 By the obedience and death of his own Son, God must be 
 glorified more than if man had obeyed and suffered ; because, in 
 the world to come, the praises of the redeemed shall be full of a 
 God in Christ, and his redemption shall be the burden of their 
 song and the subject of their glorying. But surely the doings of 
 man himself, although they were perfect, do not deserve to be 
 once remembered in the presence of a holy and an all-sufficient 
 God. This shows, that the acceptance of the sinner, through the 
 righteousness of the Redeemer, is entirely consistent with the 
 perfections of Jehovah. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the greatest sinners may 
 be justified; that grace may apprehend the chief of sinners. 2. 
 The sovereignty of God. 3. The necessity of justification. 4. 
 The happiness of the justified, and the misery of all that con- 
 tinue enemies to God. 5. That the righteousness of Christ is an 
 invaluable gift, seeing it can cover the sinner in the day of God's 
 fierce anger. 6. That we cannot take this righteousness to our- 
 selves; but being the gift of God, it must be imputed to us. 7. 
 That the gospel is the best news that ever reached the ears of 
 sinners. 8. The necessity of faith in Christ in order to justifica- 
 tion. 9. That God ought to have all the glory of redeeming 
 grace. 10. That works ought to have their own place in the 
 system of grace, and not to usurp the place of that righteousness 
 which is pleasing in the sight of God. 11. That we ought to 
 seek after scriptural views of a sinner's justification before God. 
 12. That there is no way of becoming his friends, but by the 
 justifying act of God. 13. The necessity of the gospel, and of 
 faith in it. 14. The necessity of pardon of sin. 15. That if guilt 
 be not removed, we are still the enemies of God. 16. That if 
 pardon be obtained, sinners may rejoice in hope of glory, for they 
 are at peace with God. 17. That boasting is excluded from the 
 sinner in the matter of justification. 18. The misery of the sin- 
 ner who despises the riches of divine grace. 19. That if we are 
 justified, we possess all things. 
 
132 BENEFITS OF REDEMPTION — ADOPTION. 
 
 Benefits of Redemption : — 2. Of Adoption. 
 
 Q» 34 — Smtjat is adoption? 
 
 Adoption is an act of God's free grace, whereby we 
 are received into the number, and have a right to all 
 the privileges of the sons of God. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That adoption is an act of God's free grace. 1 John iii. 1. 
 — " Behold what manner of love the Father hath bestowed upon 
 us, that we should be called the sons of God ! " 
 
 2. That by adoption we are received into the number of God's 
 children. Eph. i. 5.—" Having predestinated us unto the adop- 
 tion of children." See also John i. 12. 
 
 3. That by adoption we receive a right to all the privileges of 
 God's children. Kom. viii. 27. — " If children, then heirs; heirs 
 of God, and joint heirs with Christ." 
 
 EXPLANATION. 
 
 Obs. 151. — Adoption is an act of God^sfree grace. 
 
 To adopt, signifies to take a stranger into a family, and to 
 deal with him as if he were a son and heir. 
 
 The adopter of sinners is God essentially considered — God the 
 Father, Son, and Holy Ghost. 1 . God the Father adopts, inas- 
 much as he predestinates his people to the adoption of children 
 by Jesus Christ, according to the good pleasure of his will, to the 
 praise of his glorious grace. — Eph. i. 5, 6. 2. God the Son 
 adopts, inasmuch as by his power he rescues his people from the 
 family of Satan; and thereby gives them a right to become the 
 sons of God. 3. God the Holy Ghost adopts, inasmuch as he is 
 sent forth by God into the hearts of the adopted, and teaches 
 them to cry, " Abba, Father." 
 
 According to our manner of conception, we must believe that 
 adoption follows justification; for the sentence of condemnation 
 must first be removed, before the sinner, who is exposed to the 
 curse of the law, can be made a son ; but with God they both 
 take place at once. Properly speaking, they are both relative 
 changes, — that is, changes of state, and not changes of nature, 
 although this also accompanies them. 
 
 Adoption is called an act, because, like justification, it is com- 
 pleted at once, and not carried on by degrees ; and as these are 
 acts, no one of the people of God can be justified or adopted in a 
 greater degree than another. 
 
 That adoption is an act of God's free grace, will be evident 
 from some of the following particulars, in which adoption, as it 
 is an act of God, differs from it as it is a deed among men. 
 
BENEFITS OF REDEMPTION— ADOPTION. 133 
 
 1. Among men, only one in general becomes partaker of this 
 privilege in one family. But by God, a whole elect world — 
 every believer in Christ — is made partaker of all the privileges of 
 the sons of God. 
 
 2. Among men, the adopter is of the same nature with the 
 person adopted ; both are sinners, and both are guilty before 
 God. But it is not so with God ; he is not to be compared with 
 the highest of the sons of men, who are but the works of his own 
 hands. 
 
 3. Among men, there is some kind of equality between the 
 adopter and the adopted. But there is and can be no equality 
 between God and the sinner whom he brings to himself. 
 
 4. Among men, there is in general something that influences 
 man to show such kindness to any. But with respect to God's 
 adopting of sinners, nothing of this kind appears ; for there is 
 nothing in or about them which can influence him to show them 
 the least regard, — no amiable quality to caurt his regard, for all 
 are filthy, and polluted, and unworthy of his favour, deserving 
 nothing but to be cast off for ever. Hence it is evident, especially 
 from the last particular, that adoption is an act of God's free 
 grace. 
 
 Obs. 152. — By adoption sinners are received into the number 
 of the children of God. 
 
 The purpose of God respecting the adoption of sinners reaches 
 back to eternity, when their names were enrolled in the Lamb's 
 book of life, as future members of the family of heaven ; but they 
 are not actually admitted into this family until the day of effectual 
 calling — until the moment of their union with Christ by faith, 
 and their regeneration after his image. It must, however, re- 
 quire some time, before they can come to the comfortable evi- 
 dence of this gracious state. — Eph. i. 5. 
 
 Adoption may be distinguished into general adoption and 
 special adoption. 
 
 1. The general act is that by which God gathers from the 
 world an indefinite number, erects them into a Church, and be- 
 stows on them the external privileges of his children. This is 
 indeed a great blessing ; but many enjoy it who are not truly 
 the children of God. See Rom. ix. 6. 
 
 2. The special act is that by which a sinner is made a son, 
 or translated from the family of Satan into the kingdom of God's 
 dear Son. This privilege does not belong to any but to those 
 who receive the Lord Jesus Christ by faith. See John i. 12. 
 
 We may here notice some of the effects of the Spirit of adoption, 
 which is peculiar to believers. They are these : — 1. Filial love 
 to God; which flows from that view of the excellencies of the 
 Divine character, of which the adopted had formerly no know- 
 ledge. — 1 John iv. 19. 2. Filial obedience. Adoption into the 
 
 K 
 
] 34 BENEFITS OF REDEMPTION — ADOPTION. 
 
 family of God is the greatest obligation to obey him. 3. The 
 hope of children ; or the hope of a share in God's love, and in 
 that goodness which he hath laid up for them that trust in him. 
 4. Enjoyment of God, and communion with him in his ordi- 
 nances. 5. Love to others, and especially to those who are of 
 the u household of faith." See 1 John v. 1, 2. 
 
 Ohs. 153. — By adoption believers receive a right to all the 
 privileges of the sons of God. 
 
 Of these privileges the following are a few : — 
 
 1. A comfortable portion of the good things of this life, and 
 the blessing of Heaven with them. 
 
 2. A new name. — Rev. ii. 17, and iii. 12. 
 
 3. The comfort and consolation of the Holy Spirit. See John 
 vii. 38, 39, and xvi. 13. 
 
 4. Liberty ; which may be distinguished into gracious liberty, 
 or that which is conferred upon them in this world ; and glorious 
 liberty, or that which they shall enjoy in the world to come. — 
 Heb. ii. 14 ; Rom. vi. 14, 18, and viii. 21. 
 
 5. Access to God as a Father through Jesus Christ by one 
 Spirit ; which arises from the firm belief of his faithfulness and 
 love to them, now that every difficulty is removed. See Rom. 
 iv. 21; Eph. iii. 12 ; 1 John v. 14, 15. 
 
 6. A title to the whole inheritance. Every heir of God shall 
 receive as much as if there were but one ; and yet they shall 
 all be glorified, and shall receive as much as it is possible for 
 them to receive.— 1 Cor. iii. 22 ; Heb. xi. 7 ; 1 Pet. iii. 7 ; Rom. 
 viii. 17. 
 
 7. The care and superintendence of angels. — Heb. i. 14 ; Matt, 
 xviii. 10. 
 
 8. Sanctified affliction, or fatherly chastisement or correction. 
 — Heb. xii. 6, 7, &c. ; Ps. xxx. 7, and li. 8, &c. 
 
 9. Fatherly protection, and fatherly direction and instruction 
 in all things. 
 
 In a word, the believer has the provision of the new covenant 
 in every thing necessary, both for soul and body, for time and 
 eternity — every thing necessary that he may be built up in holi- 
 ness, and be more and more conformed to the Divine image. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The happiness of those who 
 are the sons of God. 2. The danger of all that are in a state of 
 alienation from him, or that are the children of the wicked one. 
 
 3. That a name to live among the children of God will not profit. 
 
 4. That external adoption, or visible Church membership, and the 
 enjoyment of its privileges, will not entitle to the inheritance of 
 children, if not specially adopted by God. 5. The necessity of 
 self-examination, in order that we may discover whether or not 
 we have the Spirit of adoption. 6. The necessity of loving the 
 
BENEFITS OF REDEMPTION — SANCTIFICATION. 135 
 
 children of God in every place. 7. That believers have no reason 
 to envy the prosperity of others. 8. That they are as honourable 
 as God can make them. 9. That they need not want any com- 
 fort in time of need. 10. The necessity of walking worthy of such 
 privileges. 11. How preferable a state of grace is to a state of 
 nature, and a state of glory to a state of grace. 12. That the 
 sons of God possess all things beyond the grave. 13. That no 
 enemy shall prevail against them. 14. That believers are most 
 precious in the sight of the Lord. 15. That all those who are 
 not the children of God, are the children of the devil. 
 
 Benefits of Redemption : — 3. Of Sanctification. 
 
 (§. 35 SStljat to Sanctification ? 
 
 Sanctification is the work of God's free grace, whereby 
 we are renewed in the whole man after the image of 
 God, and are enabled more and more to die unto sin 
 and live nnto righteousness. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That sanctification is a work of God's free and undeserved 
 grace or mercy. Tit. iii. 4, 5. — " But after that the kindness 
 and love of God our Saviour towards man appeared, 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. 1 " See also Exod. xxxi. 13; Phil. ii. 13. 
 
 2. That sanctification is a progressive work, or a work carried 
 on by degrees. 2 Cor. iii. 18. — w But we all, with open face, 
 beholding, as in a glass, the glory of the Lord, are changed into 
 the same image, from glory to glory, even as by the Spirit of the 
 Lord." See also 2 Cor. iv. 16. 
 
 3. That, in sanctification, there is a renewing of the sinner's 
 mind. Rom. xii. 2. — "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." 
 See also Eph. iv. 23. 
 
 4. That, in sanctification, the renewal, though gradual, is 
 complete, or extends to the whole man. Ezek. xx'xvi. 26. — 
 " A new heart also will I give you, and a new spirit will I 
 put within you ; and I will take away the stony heart out of 
 your flesh, and I will give you a heart of flesh." See also 1 
 Thess. v. 23. 
 
 5. That, in sanctification, the sinner is renewed after the image 
 or likeness of God. Eph. iv. 24. — " And that ye put on the new 
 man, which, after God, is created in righteousness and true holi- 
 ness." See also Col. iii. 10. 
 
136 BENEFITS OF REDEMPTION — SANCTIFICATION. 
 
 6. That, in the progress of sanctification, the sinner is enabled 
 to die unto sin. Rom. vi. 6. — " Knowing this, that our old 
 man is crucified with him, that the body of sin might be destroyed, 
 that henceforth we should not serve sin." 
 
 7. That, in the progress of sanctification, the sinner is enabled 
 to live unto righteousness. Rom. vi. 22. — u But now, being 
 made free from sin, and become servants to God, ye have your 
 fruit unto holiness, and the end everlasting life." See also 1 
 Pet. ii. 24. 
 
 8. That dying to sin, and living to righteousness, is a constant 
 and daily work. 2 Cor. iv. 16. — " For which cause we faint 
 not ; but though our outward man perish, yet the inward man is 
 renewed day try day." 
 
 EXPLANATION. 
 
 Obs. i54. — Sanctification is a work of God's free grace. 
 
 In Scripture, the word sanctification is used in various accep- 
 tations; It imports a setting apart of persons or things to holy 
 uses, — Isa. xiii. 3 ; a purification from ceremonial defilement, or 
 freedom from gross idolatry, or error, or wickedness, — Heb. ix. 
 13; 1 Cor. vii. 14; and a deliverance from the guilt of sin, — 
 John xvii. 19. But most commonly and most properly it de- 
 notes what is expressed above, namely, M A work of God's freo 
 grace, whereby we are renewed in the whole man, after the 
 image of God, and are enabled more and more to die unto sin 
 and to live unto righteousness." 
 
 Although sanctification is ascribed both to God the Father, 
 and to God the Son s — Jude 1 ; Eph. v. 26, — yet it is the peculiar 
 work of God the Holy Ghost. See Ezek. xxxvi. 27 ; Rom. v. 
 5 ; 1 Cor. vi. 11 ; Tit. iii. 5, 6 ; 2 Thess. ii. 13; 1 Pet. i. 2, 22. 
 
 Sanctification is called a work, because it is progressive or car- 
 ried on by degrees, and not completed till death. Justification 
 and adoption are acts of God's free grace, perfected at once ; but 
 sanctification is a work, always carrying on while the saint is in 
 this world. This is evident from its being called ** a pressing 
 towards the mark for the prize of the high calling of God in 
 Christ Jesus ; " "a warfare;" "a running a race ; " "a work- 
 ing out salvation with fear and trembling," &c. 
 
 Sanctification is called a work of God's free grace, because 
 that which moves God to it, is his own free grace and good plea- 
 sure.— Phil. ii. 13. All the children of men are by nature wholly 
 polluted with sin, and it is wholly of God's free grace that any of 
 them are sanctified. It may be here remarked, that the meri- 
 torious cause, or the price of our sanctification, is the surety- 
 righteousness of Jesus Christ. — 1 John iii. 5; 1 Pet. i. 18, 19. 
 
 Obs. 155. —In sanctification the sinner is renewed va the whole 
 man after the image of God. 
 
BENEFITS OF REDEMPTION — SANCTIFICATION. 137 
 
 The effect of the work of the Spirit of God in sanctification, is 
 the renewal of the whole man. This expression is very compre- 
 hensive, and shows the necessity of a universal change being 
 wrought on the whole man, both soul and body; for such a one 
 can alone be called a new creature. See 1 Thess. v. 23. The 
 soul must be renewed in all its powers, and faculties, and affec- 
 tions, — not that the very substance is changed, but new qualities 
 must appear in the whole soul ; and all the members of the body 
 must become instruments of righteousness to work holiness. In 
 a word, the whole man must be devoted to God, and an unre- 
 served surrender made to him ; which alone is a reasonable ser- 
 vice, and which alone can constitute a living sacrifice, holy and 
 acceptable to him through Jesus Christ. — Rom. xii. 1. 
 
 The sinner must be renewed after the image of God. This 
 consists in knowledge, righteousness, and holiness, and every 
 other spiritual grace. — 1 Cor. xv. 49; Col. iii. 10. But there 
 can be no likeness to God, without studying conformity to his 
 Son Jesus Christ, who is " the image of the invisible God," 
 to whom we must be conformed in his life, and death, and re- 
 surrection. 
 
 Obs. 156. — In sanctification the believer is enabled more and 
 more to die unto sin, and to live unto righteousness. 
 
 Here it may be remarked, that the " renewing of the whole 
 man after the image of God," refers to the renovation of the 
 nature; and that the ** being enabled more and more to die unto 
 sin, and to live unto righteousness, 1 ' refers to the renovation of 
 the life, by which alone it can be discovered that a change has 
 taken place. 
 
 The renovation, which respects the life and conduct, consists 
 of two parts : — 
 
 1. A dying unto sin. This consists in an earnest endeavour, 
 with the assistance of the grace of God, to destroy the root of 
 sin in the soul, by a continual application of the blood of Christ 
 to the conscience ; by which the guilt of sin is removed, and the 
 conscience purified from dead works to serve the living God. 
 And together with this, there must be a hatred of all sin, and of 
 every appearance of evil ; and an earnest endeavour to improve 
 the death and resurrection of Jesus Christ, and his Word and 
 Spirit; and a looking up to him for grace, that corruption may 
 be more and more weakened. 
 
 2. A living unto righteousness. This consists in loving and 
 abounding more and more in inward holiness, and in the prac- 
 tice of every good word and work, flowing from the principle of 
 grace implanted in the soul by the Spirit of God. 
 
 The nature of that righteousness or obedience which is required 
 of believers may be thus described : — 
 
 1. New obedience must be built on a gospel foundation: it 
 must be regulated by the Word of God. 
 » m2 
 
138 BENEFITS OF REDEMPTION — SANCTIFI CATION. 
 
 2. New obedience must proceed from gospel principles. The 
 mind must be enlightened with the knowledge of Christ ; the 
 conscience must be sprinkled from dead works to serve the liv- 
 ing God ; and the will and affections must be renewed by the 
 Holy Spirit. 
 
 3. New obedience must be influenced by gospel motives. Such 
 are these : — the redeeming love of God ; his authority laid upon 
 us as our God in Christ ; the example of Christ, and of God in 
 him, as our Father and Friend ; and the hope of eternal life as 
 the free gift of God. 
 
 4. New obedience must be performed in a gospel manner \ — 
 tha| is, in the exercise of faith in Christ, of love to him, and of 
 humility. — Heb. xi. 6; Luke xvii. 10. 
 
 5. New obedience must be directed to a gospel end, — that is, 
 that we may be made like God ; that we may be a praise and 
 a name to him in the earth ; that we may be fitted for the in- 
 heritance of the saints in light; and that we may edify others, 
 and endeavour to promote their happiness. — Matt. v. 16 ; 1 
 Cor. x. 31. 
 
 That which enables the sinner more and more to die unto sin, 
 and to live unto righteousness, is the grace of God, which is 
 strengthened from time to time by the Spirit, and at death springs 
 up unto everlasting life. — Isa. xl. 31; John i. 16. 
 
 The means which the Spirit of God makes use of for the pro- 
 motion of holiness of heart and life, are the following : — 
 
 1. The reading of the Word, the hearing of the Word read 
 and preached, meditation, prayer, and the sacraments. But in 
 order that these may prove effectual, the blessing of the Spirit 
 must be sought. 
 
 2. The example of the saints, so far as they followed the Lord ; 
 but above all, the example of Jesus Christ, who "hath left us an 
 example that we should follow his steps." 
 
 3. The providences of God; a due improvement of which can- 
 not fail to show the evil, and deformity, and danger of sin, and 
 the beauty of holiness as well-pleasing to the Lord. — Rom. 
 ii.4. 
 
 Death unto sin, and life unto righteousness, spring from the 
 virtue that is in the death and resurrection of Christ ; by which 
 the members of his mystical body are rendered conformable to 
 him. This appears from Rom. vi. 4-6. See also Phil. iii. 10. 
 
 Here it may be remarked, that although holiness is absolutely 
 necessary, it is not necessary that upon it we may build our title 
 to eternal life, — that by it we may render ourselves accepted 
 in the Beloved, — that by it we may be justified in the sight of 
 God, — that it may be the ground of our hopes for eternity ; 
 for, were this the case, the finished work of Christ would be of 
 little moment. See 1 Pet. i. 16; 1 Thess. iv. 3; Tit. ii. 14; 
 Rev. xxi. 27. 
 
ADDITIONAL BENEFITS OF REDE31PTION. \&H 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That believers must work 
 while it is called to-day. 2. That they stand in continual need 
 of the grace of the Spirit for subduing remaining corruption. 3. The 
 necessity of prayer for the Spirit of holiness. 4. That man can- 
 not sanctify himself; and that every saved sinner may sing of 
 the freeness of Jehovah's grace. 5. That partial love to God 
 evidences no sincerity of love. 6. That it is the duty of the 
 believer to die more and more unto sin, and not to give over the 
 contest until it be completely destroyed. ■ 7. That unless we bear 
 the image of God, we cannot enjoy him. 8. That the divine 
 life is a hidden, but an active life. 9. That every change is not 
 a change after the image of God. 10. That the sanctified soul 
 is not idle in the work of the Lord. 11. The beauty of holi- 
 ness, and the deformity of sin. 12. That it is the Spirit that 
 sanctifies. 13. The happiness of the holy, and the misery of 
 the unholy. 
 
 4. Additional Benefits of Redemption. 
 
 <&. 36. — SSttjat are tfje benefits tof)td) in tfjte lift &o ar= 
 company or ttoto from 3fusttficaium, &&optum, anO Sanc- 
 tttuatton \ 
 
 The benefits which in this life do accompany or flow 
 from justification, adoption, and sanctification, are, as- 
 surance of God's love, peace of conscience, joy in the 
 Holy Ghost, increase of grace, and perseverance there- 
 in to the end. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. ThaE the believer has the assurance of God's love. Rom. 
 v. 5. — " The love of God is shed abroad in our hearts by 
 the Holy Ghost which is given to us." See also Isa. xxxii. 17, 
 and xii. 1. 
 
 2. That the believer enjoys peace of conscience. Rom. v. 1. 
 — u Being justified by faith, we have peace with God, through 
 our Lord Jesus Christ." 
 
 3. That the believer possesses joy in the Holy Ghost. 1 Pet. 
 i. 8. — " In whom, though now ye see him not, yet believing, 
 ye rejoice with joy unspeakable and full of glory." See also 
 Rom. xiv. 17. 
 
 4. That the believer increases in grace. Prov. iv. 18. — " The 
 path of the just is as the shining light, that shineth more and 
 more unto the perfect day." See also Hos. xiv. 5. 
 
 5. That the believer is enabled to persevere in grace. Jer. 
 
140 ADDITIONAL BENEFITS OF REDEMPTION. 
 
 xxxii. 40. — " I will put my fear in their hearts, that they shall 
 not depart from me." See also 1 Pet. i. 5. 
 
 EXPLANATION. 
 
 Obs. 157. — All those benefits which are said to accompany or 
 flow from justification^ adoption, and sanctification, are inse- 
 parably connected with them. 
 
 This is evident ; for all that are justified, are adopted ; and 
 all that are justified and adopted, are sanctified and glorified; 
 according to Rom. viii. 30, &c. They are inseparably connected 
 in the purposes of God, in the promises of God, and in the doc- 
 trines of the gospel, — Luke i. 74, &c. ; Heb. viii. 10, &c. They 
 are connected in the experience of believers, — 1 Cor. vi. 11; in 
 the use of the law of God, not as a covenant, but as the rule of 
 life to believers, — Rom. viii. 1-4 ; in the offices of Christ, — 1 
 Cor. i. 30 ; and in the end of the death of Christ,— Tit. ii. 14 ; 
 and they are connected in the offer of the gospel, — 1 Thess. iv. 7. 
 
 It may be here remarked, that the first three benefits here 
 mentioned, viz., assurance of God's love, peace of conscience, 
 and joy in the Holy Ghost, flow from a sight and sense of justifi- 
 cation, adoption, and sanctification ; and that the last two, viz., 
 increase of grace, and perseverance therein to the end, belong to 
 the being of a justified, adopted, and sanctified state. 
 
 Obs. 158. — In this life the believer has the assurance of the 
 love of God. 
 
 Assurance of the love of God may be viewed in two respects : 
 — the assurance of faith and the assurance of sense. The foun- 
 dation of the former is the infallible Word of God, who cannot 
 lie ; that of the latter is the person's present experience of the 
 communications of Divine love. By the former, we are assured 
 of the truth of God's revealed declaration, particularly in the 
 offer of Christ in the gospel ; by the latter, we are assured that 
 the work of God is begun in the soul, and that this work is 
 saving and gracious. By the former, we are assured, on God's 
 own testimony, that he hath given us Christ and his salvation 
 fully and without reserve ; by the latter, we are assured that the 
 ' work of salvation is already begun in the soul. 
 
 The assurance of faith may be thus briefly defined : — It is not 
 an assurance that I am in a state of grace, but an assurance that 
 God is willing to receive me, if now for the first time I believe 
 in the Lord Jesus Christ. This assurance is absolutely necessary 
 to salvation, being neither more nor less than faith itself, or a 
 belief that God hath given his Son to be the Saviour of sinners, 
 and that Christ is able and willing to save them. That this is 
 not the assurance here referred to, is evident from this, that it 
 is said to accompany or flow from justification, adoption, and 
 sanctification ; whereas the assurance of faith, or faith itself, is 
 
ADDITIONAL BENEFITS OF REDEMPTION. 141 
 
 absolutely necessary to put us in possession of these great 
 benefits. 
 
 The assurance of sense, or the sensible assurance of God's love, 
 which is that here referred to, is not absolutely necessary to the 
 happiness of the believer's state ; but is peculiarly useful in some 
 things, which are much calculated to promote the glory of God, 
 and the good of the soul ; and as it is attainable, we ought to 
 give diligence that it may be obtained. See Isa. i. 10. 
 
 That the assurance of sense, or the sensible assurance of God's 
 love, is attainable, is evident from many instances mentioned in 
 Scripture. This favour was obtained by Job, by Jacob, by 
 Moses, by David, by Asaph, by Heman, by Jeremiah, by Daniel, 
 by Habakkuk, by Simeon, by Mary, by Thomas, by Paul, and 
 by many others mentioned in Scripture. See Job xix. 25; 
 Gen. xlviii. 3, and xlix. 18; Exod. xv. 2; Ps. xviii. 1, &c, 
 lxxiii. 23, &c, and lxxxviii. 1; Jer. xxxi. 3; Dan. ix. 19; 
 Hab. iii. 17-19; Luke ii. 25, &c, and i. 47; John xx. 28; 
 Gal. ii. 20, &c. 
 
 In order to the attainment of the sensible assurance of our 
 state, and of the truth of our grace, various things are necessary, 
 such as these : — 1. Strong faith in the declarations of the gospel, 
 directed to us as sinners. — 1 Tim. i. 15. 2. A diligent study of 
 universal holiness in heart and life, which is well-pleasing to 
 God. — Luke i. 6. 3. A due attention to the work of the Spirit 
 on the soul, and a taking heed not to quench the Spirit. — Eph. 
 iv. 30; 1 Thess. v. 19. 4. Much serious self-examination. — 
 1 Cor. xi. 28. 5. With all these things we must diligently seek 
 the testimony of the Spirit of God, which is necessary, tnat he 
 may bear witness with our spirits that we are the children of 
 God. See Isa. xxxii. 17 ; Rom. viii. 16. 
 
 It may be here remarked, and it must ever be remembered, 
 that although the assurance of faith is strengthened or encou- 
 raged by the inward evidences of grace, yet it is not to be 
 founded upon them. The only foundation of the assurance of 
 faith, is the Divine truth of the promises of salvation. Both these 
 kinds of assurance, however (viz., that of present grace, and that 
 of future glory), are produced by the testimony of the Spirit of 
 adoption, witnessing with our spirits that we are the children of 
 God. Thus, the Word is the foundation, a sense of inherent 
 grace is the encouragement, and the Holy Spirit is the efficient 
 cause, of the assurance of future glory. 
 
 The following are a few of the consequences of assurance of 
 the love of God : — 1. Assurance, if genuine, humbles the be- 
 liever, and renders him self-denied. — Gal. ii. 19^ &c. Whereas, 
 on the contrary, presumption puffeth up with much spiritual 
 pride. — 2 Kings x. 15, 16. 2. Assurance begets irrthe soul a 
 We to the Lord, which encourages in the practice of every com- 
 manded duty. — Ps. cxix. 32. Whereas presumption, on the 
 
142 ADDITIONAL BENEFITS OF REDEMPTION. 
 
 other hand, indulges a vain and dangerous security, and speaks 
 peace to itself, although there is no peace. 3. Assurance meets 
 self-examination with confidence, and avoideth not the search of 
 the Lord. — Ps. xxvi. 1, &c. Whereas presumption hateth the 
 light, lest its Wicked deeds should be discovered and reproved. — 
 John iii. 20. 4. Assurance has a powerful effect on sanctifica- 
 tion. — 2 Cor. vii. 1. 5. Assurance gives one a true view of the 
 world and all its enjoyments. 6. Assurance keeps all things 
 right with the soul, and makes it go on its way with confidence 
 and joy. 7. Having the precious faith of. God's elect, assurance 
 studies to preserve this pearl of great price, that no man take it 
 away. 
 
 Obs. 159. — In this world the believer enjoys peace of con- 
 science. 
 
 By peace of conscience we are to understand that inward and 
 delightful calm of spirit, which proceeds from the purging of the 
 conscience from guilt before the Lord, and from a sensible and 
 believing view of being in a state of favour with God, and of 
 growing conformity to his image. It is an intimate companion 
 of the sensible assurance of the love of God. 
 
 The value of this privilege of peace of conscience is very great. 
 When the soul is at peace with God, it can go with boldness and 
 confidence to him as its God, — Heb. iv. 16, and x. 19, &c. ; it tan 
 view the saints as its companions in the house of its pilgrimage, 
 — Ps. cxix. 63; and it is fully resigned to every dispensation of 
 Providence, because it knows that, whatever may take place, all 
 is and shall be well. This is a state infinitely superior to that of 
 those who are plunged in carnal security and in a false peace, or 
 whose hopes are built on a sandy foundation. 
 
 Peace of conscience is obtained by the sprinkling of the blood 
 of Jesus on the conscience, and by the renewing of the whole 
 man; and it flows from peace with God. — Rom. xv. 13, and v. 1. 
 
 Peace of conscience is maintained or preserved, — 1. By an 
 habitual application of the blood of Jesus to the conscience. — Heb. 
 x. 22. 2. By meditation on the glorious excellencies and rela- 
 tions of Christ, and their suitableness in every time of need ; o 
 the excellencies of God, reconciled in him, as our God and 
 Father; and on the administration of the well-ordered covenant. 
 ■ — John xiv. 21 ; Ps. civ. 34. 3. By habitual communion with 
 God. — Ps. lxiii. 4. By an earnest study of universal holiness, 
 and by watchfulness against every known sin. — Acts xxiv. 16 ; 
 Ps. cxix. 165; 1 John iii. 3. 5. By frequently renewing our 
 repentance. — Ps. li. 6. By a full resignation of ourselves to the 
 Lord, at all times, as our Father and our all, who ordereth all 
 things well concerning us, and who, in his own time, will ac- 
 complish his work upon the soul, and bring it to himself through 
 faith. 
 
ADDITIONAL BENEFITS OF REDEMPTION. 143 
 
 Obs. 160. — In Hiis world the believer possesses joy in the Holy 
 Ghost. 
 
 Joy in the Holy Ghost is a joy arising in the soul on the en- 
 joyment of spiritual mercies ; from the love of God being shed 
 abroad in the heart by the Spirit; from a view of Christ as pre- 
 sented in the gospel ; from believing in him ; and from the hope 
 of enjoying his favour for ever; and it is produced by the in- 
 habitation of the Spirit in the heart. — 1 Pet. i. 8. They only 
 possess this joy who are the temples of the Holy Ghost — in whom 
 the Holy Ghost dwells. 
 
 The grounds of this joy, which render it a reality, whether it 
 be felt or not, are these : — -What a God in Christ is to the be- 
 liever ; what the Eternal Three have done for him and wrought 
 in him ; what his privileges are in this life ; and what the cha- 
 racter of his God secureth for him in the life to come. 
 
 Several of the means used by the Spirit, in order that this joy 
 may arise in the souls of believers, are these : — 1. The Word of 
 God read or preached. 2. A participation of the sacraments of 
 Christ's appointment in faith, where every comfort is sealed and 
 ratified with blood. — Acts viii. 39. But the chief mean is, 3. 
 Faith, without which we cannot expect such a favour from the 
 Lord, as to rejoice in the Son of his love, and in our being found 
 in him as our all in all. — Rom. xv. 13; 1 Pet. i. 8. 
 
 The nature of this joy, which is altogether different from every 
 other kind of joy, from whatever source it may arise, may be 
 learned from the following things : — 
 
 1. Joy in the Holy Ghost arises in the soul in consequence of 
 the Scriptures being understood according to the mind of the 
 Spirit of God; and no true spiritual joy can arise but from the 
 Word. 
 
 2. Joy in the Holy Ghost is lasting; whereas the joy of the 
 hypocrite is delusory and but for a moment. See the Parable of 
 the Sower, Matt. xiii. 
 
 3. Joy in the Holy Ghost takes place in the soul, after it has 
 been convinced of sin and pressed down under a sense of it ; 
 whereas the joy of the hypocrite may appear when there is no 
 conviction of sin whatever. -7- Acts ii. 37, &c.; John xvi. 20; 
 Isa. lxi. 2, and xxxv. 10. 
 
 4. Joy in the Holy Ghost makes a man appear exceedingly 
 low in his own eyes, and God all-glorious ; whereas false joy 
 puffeth up and renders high in one's own esteem, so that, on ac- 
 count of self-greatness, G-od is scarcely to be seen. — Gen. xxviii. 
 l5, 17 ; Exod. iii. 1, &c. ; Luke ii. 8, &c. ; Job xlii. 5, 6. 
 
 5. Joy in the Holy Ghost excites the believer to much dili- 
 gence in the work of the Lord; whereas false joy makes the hy- 
 pocrite conclude that he has already done enough in the way of 
 obedience. See Phil. iii. 12. 
 
144 ADDITIONAL BENEFITS OF REDEMPTION. 
 
 6. Joy in the Holy Ghost is of an enlivening nature, and keeps 
 the soul joyful ; and a holy serenity pervades the whole man, to- 
 tally different from the joys of the world. 
 
 Joy in the Holy Ghost is not alike strong at all times in the 
 same believers ; nor is it so strong in some as it is in others. It 
 is generally greatest, — 1. At the conversion of a soul, if there has 
 been great grief. 2. After a dark night of spiritual desertion and 
 temptation. — Isa. liv. 6, &c, and lvii. 16, &c; Ps. xvi. 10, &c. 
 3. During a time of tribulation for the sake of Christ and his gos- 
 pel. — Acts v. 41, and xvi. 25 ; 1 Pet. iv. 13, &c. 4. When the 
 Lord appears in a remarkable manner in behalf of his Church. — 
 Exod. xv.; Judg. v. ; Rev. xii. 10, xiv. 1, &c, and xix. 1, &c. 
 5. When any favour is conferred, which was somewhat unex- 
 pected. — 1 Sam. ii. ; Luke i. 47, &c. 6. When the believer is 
 about to go to his Father's house. — Ps. xxiii. 4; Job xix. 25, 
 &c. 
 
 Obs. 161. — In th(s life the believer increases in grace. 
 
 The doctrine of increase of grace is evident from Prov. iv. 
 18, and Eph. iv. 13, where we are informed of a certain measure 
 of holiness, which the saints must accomplish or fill up; or, which 
 is the same thing, a certain " stature of the fulness of Christ," 
 at which they must arrive. See also Ps. lxxxiv. 7 ; John xv. 2. 
 
 The cause of this increase of grace, is union with Christ by 
 faith, together with the influences of the Spirit, which he sends 
 down as rain upon the mown grass, or as showers that water the 
 earth. See the Parable of the Vine and its Branches, John xv. 
 
 The ways in which the believer grows in grace, are these : — 1. 
 He grows upwards in love, and affection, and heavenly desires. 
 2. He grows downwards in true humility. — Isa. xxxvii. 31. 3. 
 He grows inwardly, by cleaving fast to Christ. And, 4. He 
 grows outwardly, by a life of holiness. 
 
 The growth of a real Christian, and that of a hypocrite, differ 
 in the following respects : — 
 
 1. The believer's growth in grace is quite regular, and such as 
 it ought to be. The graces of the Spirit being inseparably con- 
 nected, and that in their very nature, when one is implanted in 
 the soul, the seeds of all the others are to be found in it ; and 
 when one grows, they all grow. See Phil. iii. 12. 
 
 2. The hypocrite, on the other hand, does not grow in a natu- 
 ral way. He increases in some things, while in others he does 
 iiot. For instance, he may have much knowledge, while he has 
 no holiness — see 2 Tim. iii. 5 ; — and he may soon leave off his 
 desire after knowledge ; for, when he proceeds a certain way, he 
 concludes that he has done well — that now he is perfect — and that 
 all is well with him. 
 
 Obs. 162. — In this life the believer 'perseveres in a state of 
 grace. 
 
ADDITIONAL BENEFITS OF REDEMPTION. 145 
 
 The doctrine of the final perseverance of the saints in a state 
 of grace, is evident from the following things : — 
 
 1. From the immutability of God's love towards them. — Jer. 
 xxxi. 3 ; Mai. iii. 6 ; Rom. viii. 38, 39, and xi. 29. 
 
 2. From the Scriptures of truth. See, among many other pas- 
 sages, the following: — Isa. liv. 10; Rom. viii. 30, 35; 1 John 
 ii. 19, and v. 18; Isa. lv. 3, and lix. 21 ; Matt. xxiv. 24, and xvi. 
 18 ; John x. 27-30; Rom. v. 1, &c. 
 
 3. From the nature of the covenant of grace. See Jer. xxxii. 
 40. What grace would there be in that covenant, if it did not 
 secure from eternal wrath? 
 
 4. From the merit of Christ's sufferings and death. It cannot 
 be supposed that Christ would have suffered so much, both in 
 soul and body, from men, from devils, and from his Father, if he 
 had not been assured, that the reward promised him should be 
 made good. See Heb. ix. 12, and x. 14 ; John vi. 39, and xvii. 
 12. 
 
 5. From the intercession of Christ. See John xvii. 11, 20, and 
 xiv. 16; Luke xxii. 32; Heb. vii. 25. 
 
 6. From the intimate union which subsists between Christ and 
 believers. See 1 Cor. xii. 12, &c. ; John xiv. 19. Without 
 Christ the head, believers, who are the members of his body, 
 would be dead ; and without the members, Christ the head would 
 have no body ; and his death would be in vain. 
 
 -7. From the prayers of believers at the throne of grace. Christ 
 was heard when he prayed for Peter, which is an encouragement 
 to believers to pray the same prayer ; convinced that in Christ 
 their prayer will be heard and answered. 
 
 8. From the continued} influences of the Holy Spirit. If be- 
 lievers are the temples of the Holy Ghost, it must be inconsistent 
 with his dwelling in them, to say that they may fall away. See 
 1 Cor. vi. 19; Eph. i. 13, and iv. 30, where his work is expressed 
 by sealing. See also Phil. i. 6. 
 
 9. From considering this work in those who have been guilty 
 of aggravated sins, after they have been in a state of peace with 
 God. Who can say that Peter, on the denial of his Lord, fell 
 finally from a state of grace H who can say that David, on ac- 
 count of his sin, forfeited for ever the favour of God ? or, who 
 can prove that the gracious relation, which formerly subsisted be- 
 tween him and his God, was now finally dissolved? See Ps. Ii. 
 
 But although the children of God cannot fall finally from grace, 
 yet they may, and often do, fall into many and great sins ; and 
 by these sins they may be, and often are, subjected, not indeed 
 to the wrath of God as an angry judge, but to the chastisement 
 of God as a father, who is displeased with them. See Ps. 
 lxxxix. 30-34. 
 
 It may here be remarked, that this doctrine of the perseverance 
 of the saints does not afford the least encouragement to licentious- 
 
 N 
 
146 ADDITIONAL BENEFITS OF REDEMPTION. 
 
 ness, as some are pleased to affirm. Every real believer, the more 
 he is convinced ol the love of God to his soul, and the more he 
 feels the love of God shed abroad in his heart, will be the more 
 zealous to promote the honour of that grace which he experiences. 
 See Rom. vi., where this objection is fully refuted. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of placing every 
 part of the scheme of salvation in its due order, that the connec- 
 tion of one part with another may appear, and that the comfort 
 of the believer may not be marred. 2. That we ought to seek 
 after the sensible assurance of the love of God. 3. The necessity 
 of using every spiritual means that it may be obtained. 4. That 
 the wicked cannot have this assurance ; seeing it is a benefit flow- 
 ing from justification and sanctification. 5. The greatness of 
 those comforts which arise from assurance. 6. That they who 
 possess it are much indebted to the Spirit of grace : and that, if 
 they grieve him, he may depart from them. 7. That peace of 
 mind will fit us for every providence. 8. That peace of con- 
 science can be obtained from the Word alone ; and that peace ob- 
 tained in any other way is extremely dangerous. 9. That the 
 unbeliever cannot experience joy in the Holy Ghost. 10. That 
 this joy can support in the midst of the most adverse providences. 
 11. That we ought to study to obtain it. 12. That the thoughts 
 of the hypocrite and of the world, respecting the portion of the 
 soul for ever, are diametrically opposite to those of the believer. 
 13. That every source of worldly joy shall soon fail, in the mo- 
 ments of affliction and at death ; whereas the source of the be- 
 liever's joy is inexhaustible. 14. The necessity of having thb 
 i'oy, if we would consult our best interests. 15. That they who 
 iave it should study to preserve it ; and that all who have it not, 
 should study to possess it. 16. The necessity of using every means 
 that we may grow in grace. 17. That careless sinners are but 
 barren in the Church of God, and in danger of being cut down as 
 cumberers. 18. That believers have no cause to fear that they 
 shall be given over unto death. 19. The danger of those who 
 draw back from following the Lord. 20. That all who are pleased 
 with a mere form of godliness, are unfruitful. 21. The necessity 
 of an interest in the Spirit, that we may grow up before the Lord. 
 22. That every thing in the everlasting covenant is well-ordered 
 and sure. 23. The security of the believer's blessedness for ever. 
 24. That the gifts and calling of God are without repentance. 25. 
 That the hypocrite's case is most dangerous ; and hence see the 
 necessity of grace. 26. That it is dangerous in the extreme to 
 go on in sin, because the grace of God abounds. 
 
BENEFITS OF REDEMPTION AT DEATH. 147 
 
 Benefits of Redemption at Death. 
 
 6u 37 8R|a1 Bmfita Do 33eltebera rmib* from 
 
 ©f)ristat©eai!j? 
 
 The souls of believers are at their death made perfect 
 in holiness, and do immediately pass into glory ; and 
 their bodies, being still united to Christ, do rest in their 
 graves till the resurrection. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the souls of believers are at death made perfect in 
 holiness. Heb. xii. 23. — " To the spirits of just men made 
 perfect." 
 
 2. That, after death, the souls of believers pass immediately 
 into glory. Luke xxiii. 43. — u Jesus said unto him, Verily, I 
 say unto thee, To-day shalt thou be with me in paradise." See 
 also 2 Cor. v. 8. 
 
 3. That the bodies of believers, while in their graves, remain 
 united to Christ. 1 Thess. iv. 14. — " Them also who sleep in 
 Jesus will God bring with him.* 1 
 
 4. That the bodies of believers M rest " in their graves. Isa. 
 lvii. 2. — u They shall rest in their beds, each one walking in his 
 uprightness." 
 
 5. That the bodies of believers shall be raised from their 
 graves at the last day. 1 Thess. iv. 16. — "The dead in Christ 
 shall rise first." See also Job xix. 26. 
 
 EXPLANATION. 
 
 Obs. 163. — At death the souls of believers are made perfect in 
 holiness. 
 
 In the souls of believers at death, perfection appears in the 
 following respects : — They feel themselves at liberty among the 
 spirits of just men made perfect ; they are delivered from sin, 
 and from all the enemies with which they were surrounded in 
 this world ; they feel no mdre pain from the commission of sin ; 
 they are no longer vexed with the filthy communication of the 
 wicked ; they have now arrived at the full stature of perfection 
 in Christ Jesus ; they have now reached the summit of holi- 
 ness and perfection; they are now perfect as God is perfect, 
 and pure as he is pure ; in a word, they are now the image of 
 Jehovah, and conformed to Jesus, who is " the image of the 
 invisible God." 
 
 Obs. 164. — After death, the souls of believers immediately pass 
 into glory. 
 
 That the souls of believers immediately pass into glory is evi- 
 dent from several passages of Scripture ; and it is a most pleasant 
 
148 BENEFITS OF REDEMPTION AT DEATH. 
 
 subject of anticipation to the children of God ; see Luke xxiii. 
 43, — where by paradise must be meant heaven, or the state of 
 
 flory; Luke xvi. 22, — where heaven is expressed by Abraham's 
 osom; and Rev. xiv. 13, — where it is said, "Blessed are the 
 dead who die in the Lord ; " but where would the blessedness be, 
 if the souls of believers sleep until the resurrection ? See also 
 Phil. i. 23; 2 Cor. v. 1, &c; Rev. viii. 3. 
 
 The glory into which the souls of believers pass immediately 
 after death, is inconceivable; for " 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." — 1 Cor. ii. 9. In 
 Scripture, however, it is compared to a kingdom, to show the 
 glorious dignity to which the saints are advanced, — Luke xii. 
 32; Rev. i. 6; to a house not made with hands, to denote the 
 unspeakable excellency of the heavenly mansions, above the 
 most stately mansions built by men, — 2 Cor. v. 1; to an incor- 
 ruptible inheritance, to intimate that the happiness of the saints 
 will be eternal, — 1 Pet. i. 4; and to a better country, to show 
 that the things which are seen and temporal, are not to be com- 
 pared to the things which are unseen and eternal, — Heb. xi. 16; 
 2 Cor. iv. 18. 
 
 Obs. 165. — The bodies of believers "rest" in their graves, 
 where they are still united to Christ. 
 
 They are said to rest in their graves; because their graves are 
 like beds of ease, where their bodies sleep in safety till the morn- 
 ing of the resurrection. — Isa. lvii. 2. 
 
 That their bodies remain united to Christ is evident; for death 
 cannot dissolve the inseparable union which exists between Christ 
 and believers, — 2 Thess. iv. 14; see also John xi. 11, where 
 Christ speaks of Lazarus as his friend after death ; and Rom. viii. 
 11, which passage evidently implies as much as that we must 
 believe, that the Spirit who dwells in the children of God, shall 
 quicken their mortal bodies ; which shows, that although in the 
 grave, they are still members of Christ, seeing his Spirit dwells 
 in them. 
 
 Obs. 166. — The bodies of believets shall be raised from their 
 graves at the last day. 
 
 They shall rest in their graves until the resurrection, but no 
 longer. Then the gates of death shall be unlocked, and the bars 
 of the grave shall be broken off, and they shall be raised up and 
 united to their souls ; after which the whole man shall rest eter- 
 nally in the love of God, and Christ shall bear the glory. 
 
 Obs. 167. — At death, the state of unbelievers is very different 
 ■from that of believers. 
 
 To unbelievers the grave is a prison, where they are kept in 
 close confinement until the resurrection; and their souls aTe 
 
BENEFITS OF REDEMPTION AT THE RESURRECTION - . 149 
 
 sent immediately to hell, where they are filled with horror and 
 anguish, and reserved, together with the fallen angels, in chains 
 of darkness until the judgment of the great day. — 2 Pet. ii. 4. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of growing in 
 conformity to the image of Jesus, which alone can qualify for 
 the enjoyment of God in glory. 2. That the saints have much 
 comfort in affliction. 3. That the believer cannot be deprived 
 of his happiness, when he is prepared for it. 4. The happiness 
 of believers, and the misery of unbelievers, immediately after 
 death. 5. The strength of Christ's love to his people : it is 
 stronger than death, for death cannot destroy it. — Kom. viii. 38, 
 39. 6. The safety of believers, even after they leave this world, 
 and before they enter upon the full reward promised. 7. That 
 there shall be a resurrection, when the grave shall not be able to 
 retain their precious dust. 8. That nothing should discourage 
 the Lord's people while they are in this world, seeing he will 
 accomplish the good work which he hath begun. 9. That be- 
 lievers have no reason to be afraid at death. 10. That sorrow 
 above measure for the death of departed friends is incompatible 
 with a belief of the resurrection. 
 
 Benefits of Redemption at the Resurrection. 
 
 (&. 38.— SHIjat benefits co IMtcbrra rmtbe from 
 <5J)rt8t at tyt Stettvmtton ? 
 
 At the resurrection believers being raised up in glory, 
 shall be openly acknowledged and acquitted in the day 
 of judgment, and made perfectly blessed in the full 
 enjoying of God to all eternity. 
 
 ANALYSIS ANO PROOFS. 
 
 "We are here taught, — 
 
 1. That at the resurrection believers shall be raised up in 
 glory. 1 Cor. xv. 43. — rt It is sown in dishopour, it is raised in 
 glory." 
 
 2. That believers shall be openly acknowledged by Christ at 
 the day of judgment. Luke xii. 8. — " Whosoever shall confess 
 me before men, him shall the Son of Man also confess before the 
 angels of God. v See also Matt. x. 32. 
 
 3. That believers shall be acquitted by Christ in the judgment. 
 1 Pet. i. 7. — M That the trial of your faith being much more pre- 
 cious than of gold that perisheth, though it be tried with fire, might 
 be found unto praise, and honour, and glory, at the appearing of 
 Jesus Christ." See also Matt. xxv. 21. 
 
 4. That believers shall be made perfectly blessed in the en- 
 joyment of God. 1 Cor. ii. 9. — "Eye hath not seen, nor ear 
 
 ■ 3 
 
150 BENEFITS OF REDEMPTION AT THE RESURRECTION. 
 
 heard, neither have entered into the heart of man, the things 
 which God hath prepared for them that love him." See also 
 1 John iii. 2. 
 
 5. That believers shall enjoy God through all eternity. 1 
 Thess. iv. 17. — M So shall we ever be with the Lord." 
 
 EXPLANATION. 
 
 Obs. 168. — At the resurrection helievers shall be raised up in 
 glory. 
 
 That there shall be a resurrection, is evident from the follow- 
 ing passages of Scripture : — Dan. xii. 2. — " And many of them 
 that sleep in the dust of the earth shall awake, some to everlast- 
 ing life, and some to shame and everlasting contempt." John 
 v. 28, 29. — " Marvel not at this ; for the hour is coming, in 
 which all that are in their graves shall hear his voice, and shall 
 come forth, they that have done good unto the resurrection of 
 •life, and they that have done evil unto the resurrection of dam- 
 nation." 1 Cor. xv. 13, 14. — "But if there be no resurrection 
 of the dead, then is Christ not risen. And if Christ be not risen, 
 then is our preaching vain, and your faith is also vain." And 
 again, ver. 16-18. — " For if the dead rise not, then is not Christ 
 raised ; and if Christ be not raised, your faith is vain ; ye are yet 
 in your sins. Then they also who are fallen asleep in Christ are 
 perished." See also Job xix. 25-27. Seeing, then, that God 
 aath revealed in his Word that he will raise the dead, and see- 
 kig also that he is infinite in power, and consequently, can raise 
 them, it cannot be doubted that there will be a general resurrec- 
 tion. We have several evidences of God's power in raising the 
 dead, both in the Old and New Testaments. See 1 Kings xvii. 
 22; 2 Kings iv. 35, and xiii. 21; Mark v. 41; Acts ix. 40; Luke 
 vii. 12, 15; John xi. 39,44. 
 
 The dead shall be raised with the same bodies, see 1 Cor. xv. 
 42-44, 53, 54; from which it is evident, that with respect to sub- 
 stance, the same bodies shall be raised, although they shall be 
 endued with different qualities; for were not this the case, it 
 would be a creation, and not a resurrection. 
 
 At the resurrection, the bodies of believers shall be raised up 
 in glory. By this we are to understand, that they shall be raised 
 incorruptible, glorious, powerful, and spiritual. — 1 Cor. xv. 42-44. 
 They shall be incorruptible; they shall be no more subject to dis- 
 ease or to death. They shall be glorious; no defect shall be observ- 
 able in them, but they shall be full of splendour and brightness ; 
 for they shall be fashioned like unto Christ's glorious body. — Phil, 
 iii. 21. They shall be powerful; they shall not know weariness, 
 for they shall be girded with strength, and in the strength of the 
 Lord shall they go. They shall be spiritual; they shall not in- 
 deed be changed into spirits, but they shall be endued with spi- 
 ritual qualities ; they shall be of a very refined constitution ; foi 
 
BENEFITS OF REDEMPTION AT THE RESURRECTION. 151 
 
 they shall hunger no more, neither thirst any more ; nor will they 
 ever sleep, but serve God day and night in the heavenly temple. 
 — Rev. vi. 15, 16. 
 
 Obs. 169. — Believers shall he openly acknowledged and ac- 
 quitted by Christ at the day of judgment. 
 
 1. They shall be openly acknowledged or owned by Christ as 
 his. They shall be owned by him, not in the presence of a few, 
 not only before their brethren, but before many witnesses, before 
 an assembled world, before devils, and before God and the holy 
 angels. — Matt. x. 32. 
 
 2. They shall be acquitted by Christ, the judge of all. They 
 shall be acquitted, not only from every false aspersion cast upon 
 them, but also from the real guilt of all their sins, on account of 
 their interest in Christ and his righteousness. Neither men, nor 
 devils, nor law, nor conscience, shall have any thing to prefer 
 against them, which shall not be fully answered by Jesus. — Rom. 
 viii. 33, 34. 
 
 There are several other benefits, of which believers shall par- 
 take in the day of judgment, besides those above mentioned. 
 They shall be gathered together from all quarters of the earth by 
 the angels, — Matt. xxiv. 31 ; they shall be caught up together 
 in the clouds to meet the Lord Jesus, who will descend from hea- 
 ven with a shout, — 1 Thess. iv. 16, 17 ; they shall be placed at 
 the right hand of Jesus, — Matt. xxv. 33 ; they shall be invited 
 by Christ to take possession of the glorious inheritance prepared 
 for them, — Matt. xxv. 34 ; they shall sit with Christ as asses- 
 sors in judgment on fallen angels and wicked men. — 1 Cor. vi. 2, 
 3. 
 
 Obs. 170. — Believers shall be made perfectly blessed in the full 
 enjoyment of God to all eternity. 
 
 They shall be made perfectly blessed, or they shall be com- 
 pletely delivered from all sin and misery, and fully possessed of 
 all happiness. Blessedness consists in freedom from sin and sor- 
 row, from suffering and temptation, and from all evil whatever. 
 But there can be no freedom from these things till death ; nor 
 even at death are believers perfectly blessed, for before this can 
 take place, the soul and the body must be united ; and when these 
 are united, they shall be fully satisfied. " When Christ, who is 
 their life, shall appear, then shall they also appear with him in 
 glory."— Col. iii. 4. 
 
 The highest degree of happiness consists in the full enjoyment 
 of God, the chief good. — Ps. lxxiii. 25. This implies that be- 
 lievers shall have the glorious presence of God with them, — Rev. 
 xxi. 3 ; that they shall have the immediate and beatific vision of 
 his face, — Rev. xxii. 4 ; 1 Cor. xiii. 12 ; 1 John iii. 2 ; that they 
 shall have a full persuasion and sense of God's love to them, and 
 perfect love in their hearts to him, which necessarily results from 
 
152 BENEFITS OF REDEMPTION AT THE RESURRECTION. 
 
 the vision of God in heaven ; and that they shall have fulness and 
 exceeding joy. — Ps. xvi. 11 ; Jude 24. 
 
 And this full enjoyment of God by believers shall continue 
 through all eternity. It shall be without interruption and with- 
 out end. — 1 Thess. iv. 17. 
 
 Obs. 171. — At the last day, the state of unbelievers shall be 
 very different from that of believers. 
 
 In the day of judgment, the condition of the wicked will be 
 miserable beyond expression. Their bodies shall be raised from 
 the grave by Christ as their offended judge ; and shall De endued 
 with strength and immortality, only to render them capable of 
 eternal misery. They shall with horror behold Christ coming in 
 flaming fire, to take vengeance upon them. — Rev. i. 7; 2 Thess. 
 i. 7, 8. They shall be placed before the judgment-seat of Christ, 
 where they shall be judged and sentenced to eternal punishment. 
 — Rev. xx. 11, 12 ; Matt. xxv. 41. And immediately after this, 
 they shall be driven from the presence of the Lord into hell, 
 where they shall be punished both in soul and body throughout 
 the endless ages of eternity. — Matt. xxv. 46 ; Rom. ii. 8, 9 ; Rev. 
 xiv. 11. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The encouragement which be- 
 lievers have to go on their way rejoicing. 2. That there shall be 
 a great difference between the righteous and the wicked at the 
 resurrection. 3. That believers shall soon obtain the redemption 
 of their bodies. 4. The happiness resulting from confessing Christ 
 before men, and the danger of denyingliim. 5. That the enemies 
 of believers shall in due time have their reward. 6. That the 
 saints have no cause to fear the consequences of the resurrection. 
 7. That believers, while in this world, can enjoy no blessedness 
 which is full. 8. That a final separation shall be made between 
 the righteous and the wicked at the day of general judgment. 
 
PART SECOND. 
 
 THE DUTY WHICH GOD REQUIRES OF MAN. 
 
 INTRODUCTION. 
 
 Nature of Man's Duty in General. 
 
 3}. 39.— Mfat ts tf)e tmtp toijul) (Sod require^ of man? 
 
 The duty which God requireth of man, is obedience to 
 his revealed will. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That there are certain duties required by God from men. 
 Deut. x. 12. — " And now, Israel, what doth the Lord thy God 
 require of thee, but to fear the Lord thy God, to walk in his ways, 
 and to love him, and to serve the Lord thy God with all thy 
 heart, and with all thy soul." 
 
 2. That the sum of man's duty to God is obedience. 1 Sam. 
 xv. 22. — " Behold, to obey is better than sacrifice, and to hear- 
 ken than the fat of rams." 
 
 3. That the extent of the obedience required by God is a uni- 
 versal obedience. James ii. 10. — " Whosoever shall keep the 
 whole law, and yet offend in one point, he is guilty of all." 
 
 4. That the quality of the obedience required from man is a 
 perfect and perpetual obedience. Matt. xxii. 37. — u Thou shall 
 love the Lord thy God, with all thy heart, and with all thy soul, 
 and with all thy mind." 
 
 5. That the only rule of man's obedience is the revealed will of 
 God. Micah vi. 8. — u He hath showed thee, O man, what is 
 good ; and what doth the Lord require of thee, but to do justly 
 and to love mercy, and to walk humbly with thy God." 
 
 EXPLANATION. 
 
 Obs. 172. — The duty which God requires of man is obedience. 
 
 As all mankind are the servants, the children, and the subjects 
 of God (that is, in respect of obedience, although not in a gracious 
 sense), all men are equally bound to obey him. 
 
154 NATURE OF MAN'S DUTY IN GENERAL. 
 
 The obligations under which man is to yield that obedience 
 which God requires, are these : — 
 
 1. Man is bound to obey God, because he is his creator, pre- 
 server, and benefactor. 
 
 2. Man is bound to obey God, because he is the supreme sove- 
 reign Lord, king, and lawgiver. As he is the one lawgiver of 
 all, and ours in particular, having committed to us his law, we 
 are bound to receive it in the love of it, and to make it appear 
 that we have not received it in vain. 
 
 3. Man is bound to obey God, because this is the chief end for 
 which man was made. 
 
 4. Man is bound to obey God, because of his glorious excellen- 
 cies. Surely they must be blinded to the excellencies of the Di- 
 vine nature, who see nothing in God why he should be loved. 
 And how can love to him be manifested but by obedience ? 
 
 5. Man is bound to obey God in a special manner, from a sense 
 of his love to sinners in Jesus Christ. If this love, which passeth 
 all understanding, has no effect in producing an unfeigned obe- 
 dience, nothing whatever will. This is the peculiar motive by 
 which the friends of Jesus are actuated. See 1 John iv. 19 ; 2 
 Cor. v. 14, &c. 
 
 Obs. 173. — The rule of man' 's obedience is the revealed will of 
 God. 
 
 The will of God is either secret or revealed. 
 
 1. God's secret will respects all things that are done and shall 
 be done ; and it extends even to sinful actions, which he permits 
 and overrules to his own glory. This is the rule by which God 
 himself acts, and not the rule of man's obedience. — Deut, xxix. 
 29. 
 
 2. God's revealed will respects those things which may and 
 ought to be done ; and it extends only to those things which are 
 duty, and which in themselves tend to his glory. This is that 
 which is contained in the Scriptures of the Old and New Testa- 
 ments, and is the only rule of man's obedience. — Micah vi. 8. 
 
 Obs. 174. — The obedience which God requires of man is uni- 
 versal, perpetual, perfect, sincere, inward, and willing obedi- 
 ence. 
 
 1. God requires universal obedience. Our obedience must 
 have respect to all God's commandments. — Ps. cxix. 6. They 
 are all stamped with the same Divine authority. See James ii. 
 
 0, 11. 
 
 2. God requires perpetual obedience. We must keep God's 
 law continually. — Ps. cxix. 44. We must be constant and steady 
 in our obedience to the will of God, and never dare to act con- 
 trary to it. 
 
 3. God requires perfect obedience. The law must be obeyed 
 r^rfectly, either by the sinner himself, or by a surety. But the 
 
OP THE MORAL LAW. 156 
 
 former is impossible ; and therefore all those who reject Christ, 
 the only surety of sinners, must assuredly perish. 
 
 4. God requires sincere obedience. Without sincerity, or when 
 the heart is not engaged, there can be no acceptable obedience. 
 Hypocritical obedience may please men, but it cannot please God, 
 who is the searcher of hearts. 
 
 5. God requires inward obedience as well as outward. Hi3 
 law extends to the thoughts of the heart, as well as to the actions 
 of the life. 
 
 6. God requires willing obedience. They who obey the law 
 of God from constraint, and not willingly, are slaves^ and not 
 sons. 
 
 INFEBENCES. 
 
 From this subject we learn, — 1. That no excuse can be given 
 why man should not obey God. 2. That man is bound to obey 
 God, in whatever circumstances he may be placed. 3. That man 
 ought to reverence every part of the Word of God, which is cal- 
 culated to point out his duty in every circumstance. 4. That God 
 requires the obedience of the hear^ as well as external obedience. 
 5. That man is bound by the law of God as long as he lives ; 
 and that every part of it ought to be regarded by him. 6. That 
 love ought to be the great motive of our obedience. 7. The ne- 
 cessity of an interest in Christ, who hath magnified the law. and 
 made it honourable. 8. That man is not left to act in the matter 
 of obedience according to the dictates of his own mind. 9. That 
 it is the honour of man to serve the Lord. 10. The happiness of 
 the obedient, and the misery of ^he disobedient. See Isa. iii. 10, 
 
 CHAPTER I. 
 
 SECT. I.— OF THE MORAL LAW, BINDING ON ALL RATIONAL CREA- 
 TURES, AS SUMMED UP IN THE TEN COMMANDMENTS, WHICH ARB 
 DIVIDED INTO TWO TABLES: — THE FIRST COMPREHENDING OUR 
 DUTY TO GOD, AND THE SECOND OUR DUTY TO MAN. 
 
 Of the Moral Law. 
 
 48. 40.— mw tJttj tifftt at first reueai to Jftart tor ttje 
 rule of i)ta obeotence? 
 
 The rule which God at first revealed to man for his 
 obedience, was the moral law. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the first rule of obedience was given to man in the 
 
156 OF THE MORAL LAW. 
 
 constitution of his nature. Rom. ii. 15. — " Who show the work 
 of the law written on their hearts." 
 
 2. That the first rule of obedience given to man in the consti- 
 tution of his nature, was the moral law. Gen. i. 27. — " God 
 created man in his own image." See also Eccl. vii. 29. 
 
 3. That the moral law is universal and unchangeable. Matt. 
 v. 18. — " Verily, I say unto you, Till heaven and earth pass, one 
 jot or one tittle shall in nowise pass from the law, till all be ful- 
 filled." 
 
 EXPLANATION. 
 
 Obs. 175. — The laws of God are distinguished into natural 
 and positive. * 
 
 1. The natural law, or law of nature, is that necessary and 
 unalterable rule of right and wrong, founded in the nature of 
 God ; and by which all men, as rational creatures, are indispen- 
 sably bound. — Rom. ii. 14, 15. 
 
 2. Positive laws are those laws or institutions which depend 
 upon the sovereign will and pleasure of God ; and which he might 
 not have enjoined if he had pleased, without making any change 
 in his nature. Such was the command given to our first parents 
 respecting the forbidden fruit, and such were all the ceremonial 
 precepts enjoined upon the Hebrews under the Old Testament 
 dispensation. 
 
 Obs. 176. — The first rule of obedience given to man in the 
 constitution of his nature, was the moral law. 
 
 It is here supposed that man has always been under a law ; for, 
 being a rational creature, capable of knowing and obeying the 
 will of God, and owing obedience to his Creator by virtue of his 
 natural dependence on him, it behoved him to be always under 
 a law. 
 
 The first rule of obedience which God gave to man, was the 
 moral laiv. 
 
 Although the word moral has literally a respect to the manners 
 of men, yet, when applied to the law, it signifies that which is 
 perpetually binding, in opposition to that which is binding only 
 for a time. 
 
 Of the moral law there was no express revelation made to 
 Adam in his state of innocence ; for there he needed none, seeing 
 it was interwoven in the constitution of his nature, he having 
 been created after the image of God. — Eccl. vii. 29. When it is 
 said, then, that the moral law was the rule which God at first re- 
 waled to man, we are to understand by this expression, that the 
 moral law was so distinctly written in his heart and impressed in 
 his nature, that it was equal to an express revelation. 
 
 But the moral law is not only to be viewed as the rule of our 
 cbedience, it must also be viewed as the reason of it. We must 
 
OF THE MORAL LAW. 157 
 
 not only do what the law requires, and avoid what it forbids, but 
 we must do the one, for this very reason, that God commands us 
 to do it ; and we must -avoid the other, for this very reason, that 
 God commands us to avoid it. See Lev. xviii. 4, 5. 
 
 Obs. 177. — The moral law is a universal, an unchangeable, a 
 perfect, and a spiritual, holy, just, and good law. 
 
 1. The moral law is a universal law. It is binding on all 
 men, at all times, and in every situation in which they can be 
 placed. — Rom. ii. 14, 15. 
 
 2. The moral law is an unchangeable law. "With respect to 
 God, indeed, those precepts whicn do not flow absolutely and 
 immediately from his nature, may, in certain cases, be altered or 
 changed, provided it be done by his own express appointment. 
 But with respect to man, all the precepts of the moral law are of 
 immutable obligation, and none of them can be dispensed with by 
 him, on any condition whatever. — Matt. v. 18. 
 
 3. The moral law is a perfect law. It comprehends the whole 
 of man's duty to God, to his neighbour, and to himself. 
 
 4. The moral law is a spiritual, holy, just, and good law. It 
 is spiritual, inasmuch as 1 it reaches the thoughts ar.d intents of 
 the heart ; holy, inasmuch as its end is to render man holy; just, 
 inasmuch as every part of it is congenial to the eternal rules of 
 equity and justice ; and good, inasmuch as it is designed to make 
 man good, and useful to his neighbour and to himself, and to 
 make him honour God. 
 
 Obs. 178. — Righteousness and life cannot be obtained by the 
 moral law. 
 
 The moral law was indeed revealed at first, that by obedience 
 to it man might be justified; but now it is not revealed for that 
 end ; for no man can obey it perfectly, so as to obtain justifica- 
 tion by it. Since the first transgression of man, the language of 
 Scripture is, " By the deeds of the law there shall no flesh be 
 
 J'ustified." — Rom. iii. 20. Had it been possible that man could 
 lave obtained justification by the law, we should have never 
 heard of the Son of God " appearing in the likeness of sinful 
 flesh, and putting away sin by the sacrifice of himself." 
 
 It is said, indeed, that " the man who doeth these things shall 
 live by them ;" but this expression, and others of similar import, 
 are only designed to show how impossible it is to obtain life by 
 the moral law; and to lead us to see the necessity of obtaining it 
 in some other way than by our own obedience. — Gal. iii. 24, 
 
 It may here be remarked, that when it is said that believers 
 are " not under the law but uuder grace" (Rom. vi. 14), we are 
 to understand by this expression, that they are not under the law 
 as a covenant of works, as Adam was, to be justified or condemn- 
 ed by it ; but that they are under it only as a rule of life. 
 
 o 
 
158 'OF THE MORAL LAW. 
 
 Obs. 179. — The moral law may be viewed in three forms, — 
 as a law of nature, as a covenant of works, and as a rule of 
 life. 
 
 Firsts It may be viewed as a law of nature, antecedent to, and 
 disengaged from, any covenant transaction between God and 
 man. And here the following things may be observed : — 
 
 1. God imposed it as a creator and an absolute sovereign. 
 
 2. It was written upon man's heart at his creation. — Gen. i. 
 26 ; Eccl. vii. 29. If man was made in the Divine image, power 
 to obey the law must have been created with him, otherwise he 
 would not have been perfect when he came from the creating 
 hand of God. 
 
 3. It contained no positive precept, but obliged all its subjects 
 to believe every thing which God should reveal, and perform every 
 thing which he should command. And hence, 
 
 4. Its subjects not being confirmed in holiness of heart and life., 
 it implied a sanction of infinite punishment to every transgressor, 
 as the due reward of his sin. 
 
 5. The most perfect obedience of innocent man having no pro- 
 per desert before God, especially of eternal happiness, it implied 
 no promise of any such reward, or that men should ever be con- 
 firmed under it as an easy and delightful rule of life. And 
 hence, 
 
 6. It did not admit of God's accepting any thing less than per- 
 fect obedience. This is evident from Rom. vi. 23, — u Death is 
 the wages of sin." See Ezek. xviii. 4. 
 
 7- -Ml men, as rational creatures, were subject to this law ; 
 it having been written on man's heart at his creation. — Rom. ii. 
 14, 15. 
 
 Second, It may be viewed as a covenant of works ; in which 
 form we ought to be well acquainted with the law ; for it is in 
 this form that we see both the misery of those who are under it, 
 and the happiness of those who have been delivered from it. And 
 here the following things may be remarked : — 
 
 1. An absolute God, condescending to friendship, made alliance 
 and familiarity with holy and perfect man ; and was the imposer 
 of it. See Gen. ii. 17. 
 
 2. It included not only all the commands of the law of nature, 
 but also some positive institutions. See Gen. ii. 16, &c. 
 
 3. It not only denounced infinite punishment against every 
 transgressor of it, but also promised eternal happiness to the per- 
 fect fulfiller of it. 
 
 4. It binds mankind, not only as authoritatively imposed by 
 God their sovereign, but also as accepted by themselves, in their 
 own self-engagement to fulfil it. See Gen. iii. 2, 3 ; where we 
 find that our first parents agreed to the condition, and acquiesced 
 in the threatening. 
 
OF THE MORAL LAW. J 59 
 
 5. The original scope and end of it was, that man might obtain' 
 eternal life by his own obedience as its condition. See Rom. vii. 
 10, and x. 5. 
 
 6. As it did not admit of God's accepting any obedience, but 
 that which was absolutely perfect and answerable to all its de- 
 mands ; so the acceptance of the fulniler's person depended on 
 the acceptance of his obedience. 
 
 7. In consequence of God's making this law-covenant with 
 Adam, all his natural descendants, while in their natural state, 
 are under it before God. See $ph. ii. 3 ; Rqki. /ix. 30, &<j, 
 
 Third, It may be viewed as the law of Cfkist, or as a^ule of 
 life. And here the following things may be jsbserved ;f- 
 
 1. It has the whole authority of God, as a creator* and sove- 
 reign, as well as a redeemer, giving it a binding force. See 
 Matt. v. 48 ; 1 Pet. i. 18. 
 
 2. It proceeds immediately from Jesus Christ, God-man, Me- 
 diator; and from God, as our creator and sovereign, as recon- 
 ciled and dwelling in him. See 1 Cor. ix. 21 ; Gal. vi. 2 ; 9 
 Cor. v. 19, &c. 
 
 3. Its precepts are the very same as those of the covenant of 
 works, and demand the same perfection of obedience. See Matt. 
 xxii. 36, &c. ; Phil. iv. 8. For if the law of Christ did not de- 
 mand the same perfection of obedience, it would be changeable in 
 its demands ; and, consequently, would cease to be an exact 
 transcript of the Divine nature. 
 
 4. The subjects of it being fully and irrevocably instated in the 
 favour of God, and entitled to eternal life in Christ, it has no 
 sanction of judicial rewards and punishments. See John v. 24; 
 Rom. v. 21, and viii. J, 33, &c. 
 
 5. The end which God had in view in* giving this law, is dif- 
 ferent from that which was proposed in giving the law as a cove- 
 nant of works. The end which he had in view, in giving the law 
 as a covenant of works, was, that life might be obtained by it, and 
 that his favour might be procured as a judge, and also a title to 
 happiness. But the end which he had in view in giving it as a 
 rule of life, was to direct, and to "bind, and to excite believers in 
 Christ to improve their full and irrevocable justification, and be- 
 gun possession of eternal life, in cordial gratitude to him, and also 
 in preparation for complete salvation ; so that their obedience, in 
 its highest view, is a part of their happiness here, as well as it 
 will be hereafter. See Luke i. 74, &c. ; Rom. vii. 4, &c. ; Heb. 
 xii. 28 ; 1 Pet. ii. 9 ; Gal. ii. 19. 
 
 6. It supposes all its subjects to have already full strength and 
 sufficient motives and encouragement in Christ ; and although 
 it required perfect obedience from Christ, yet it admits of God's 
 accepting the imperfect " obedience of faith :" but this is not to 
 be viewed as the ground of the believer's acceptance, or what is 
 called the condition of eternal life ; but only as a fruit of his union 
 
)60 OF THE MORAL LAW. 
 
 with Christ, and an evidence of his being fully accepted in him. 
 See Eph. i. 6 ; Rom. xii. 1 ; 1 Cor. xv. 58. 
 
 7. All believers, and they alone, are the subjects of this law o 
 Christ ; for they who are not in Christ, are still in a natural state, 
 and consequently under the law as a covenant of works. See 1 
 Cor. ix. 21 ; Gal. vi. 2. 
 
 Obs. 180. — The moral law is of use — to all men in general, to 
 unregenerate men, and to believers. 
 
 First, The moral law is of use to all men in the following re- 
 spects : — 
 
 1. To teach them their duty to God, to their neighbour, and to 
 themselves ; and to bind them to it by the infinite authority of 
 God. — Micah vi. 8. 
 
 2. To discover to them the holiness, the equity, and the good- 
 ness of the nature and works of God. — Rom. vii. 12. 
 
 3. To restrain them from sin, and to encourage them to holi- 
 ness. — Ps. xix. 11 ; Isa. i. 19 ; Ezek. xviii. ; Deut. iv. and xxx. 
 
 4. To convince them of their sinfulness, and their misery on 
 account of sin, and of their utter inability to recover themselves 
 by keeping the commandments. — Rom. v. 20, iii. 19, &c, anC 
 vii. 8, &c. 
 
 5. To show them their need of Christ, and of his righteousness 
 and grace ; and to excite them to apply them to their souls. — Gal 
 iii. 24. 
 
 Second, The moral law is of use to unregenerate men in the 
 following respects : — 
 
 1. To convince and awaken their consciences. 
 
 2. To denounce the wrath of God against their sins, and thu 
 to affect them with a deep sense of it.— Rom. ii. 8, 9. 
 
 3. To bridle the rage of their lusts. — 1 Tim. i. 9. 
 
 4. To drive them, when convinced of their sin and misery, 
 and their inability to recover themselves, to Jesus Christ as their 
 almighty Saviour. — Gal. iii. 24; Rom. x. 4. 
 
 5. To fix in their consciences a deep sense of their having 
 those very characters of sinfulness and misery, by which men are 
 particularly invited to receive Jesus Christ and his salvation. — 1 
 Tim. i. 15; Isa. xlvi. 12, lv. 2, &c, and lxv. 1, &c; Matt. ix. 
 13, xi. 28, and xviii. 11; Prov. i. 22 ; Jer. iii. 1, &c. 
 
 6. To consign them to redoubled damnation if they reject 
 Jesus Christ. For by the law all are condemned already ; and 
 if they still continue in unbelief, they are condemned in this 
 way too ; so that they are doubly condemned, and no remedy 
 awaits them. — John iii. 18, 36; Heb. ii. 3, and x. 26, &c; Matt. 
 xi. 20, &c. 
 
 Third, The moral law is of use to believers in the following 
 respects : — 
 
 I. To show them what Christ, from love to their souls, did 
 
OP THE MORAL LAW. 161 
 
 and suffered in their stead. — Gal. iii. 13, and ir. 4, 5; Bom. 
 viii. 3, &c. 
 
 2. To show them their inexpressible deficiency in holiness. 
 
 3. To instruct them what grateful service they owe to Christ 
 and his Father, and at what perfection of holiness they ought 
 always to aim. — Phil. iii. 8, 9] 1 Tim. i. 5; 2 Cor. vii. 1; 1 Pet. 
 i. 13, &c; 2 Pet. i. 5, &c. ; Matt. v. 48. 
 
 4. To attest the truth of their begun sanctification, and to 
 comfort them as Israelites indeed, who walk in the law of the 
 Lord after the inward man of implanted grace. — 1 John iii. 14 ; 
 2 Cor. i. 12. 
 
 Obs. 181. — Besides the moral law, there are other laws, — 
 namely, the ceremonial and judicial, which God gave to his 
 people of old as the rule of their oledience. 
 
 1. The ceremonial law was a system of positive precepts, con- 
 cerning the external worship of God; chiefly designed to typify 
 Christ as then to come, and to lead them to the knowledge of the 
 way of salvation through him. — Heb. x. 1. (This law is not 
 obligatory under the New Testament dispensation ; for although 
 the Divine truths represented by these ceremonies, which were 
 instituted by God himself, are unchangeably the same; yet the 
 observation of the ceremonies themselves was abrogated by the 
 death and satisfaction of Christ, in which they were fully accom- 
 plished. — John i. 17. That the ceremonial law was abolished 
 oy Christ, is evident from the destruction of the temple of Jeru- 
 salem, in which alone it was lawful to offer sacrifices. God would 
 have never permitted this to have taken place, if these ceremo- 
 nial institutions had been to subsist after the death of Jesus 
 Christ, of whom it was predicted, that he should " cause the 
 sacrifice and the oblation to cease." — Dan. ix. 27. See also Jer. 
 iii. 16. 
 
 2. The judicial law was that body of laws given by God for 
 the government of the Jews, partly founded in the law of nature, 
 and partly respecting them as they were a nation distinct from 
 all others. See Lev. xxv. 13; Exod. xxiii. 11; Numb. xxx. 
 15 ; Deut. xvi. 16. As far as this law respects the peculiar con- 
 stitution of the Hebrew nation, it is entirely abrogated ; but, as 
 far as it contains any statute founded in the law of nature com- 
 mon to all nations, it is still obligatory. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That seeing God is man's 
 Sovereign, man ought to obey him. 2. That no law can bind, oi 
 ought to bind the conscience, but the moral law. 3. That man 
 is inexcusable, if he obey not the moral law, which is revealed 
 to him. 4. The danger of trusting in our own obedience for 
 justification and life. 5. The necessity of an interest in hirtj 
 who has obeyed the law in every part, and who alone can deliver 
 
 Q2 
 
162 - OF THE SUMMARY OF THE MORAL LAW. 
 
 from its curse. 6. That we have great reason to humble our- 
 selves under the mighty hand of God ; seeing we have sinned 
 times and ways without number. 7. That man is fallen from 
 his first state. 8. That, considering circumstances, the way to 
 life was easy under the first covenant. 9. The misery of sinners 
 in a natural state ; seeing they are still under the law as a cove- 
 nant of works. 10. The happiness of believers in Christ; for they 
 are now delivered from the law as a covenant. 11. That there 
 is only one way to the Father ; the way by working being for 
 ever shut up. 12. The advantages and obligations of those who 
 are in Christ. 13. That Christ is the only refuge for sinners. 
 14. The necessity of faith and repentance. 15. That salvation 
 is wholly by grace ; and that Christ is our salvation. 16. That 
 the obedience of believers is an evidence of their election by God, 
 
 Of the Summary of the Moral Law. 
 
 4£. 41 . — SSlijcre is tije J^loral Eato attmmarilg tempt** 
 ijentJefc ? 
 
 The Moral Law is summarily comprehended in the 
 Ten Commandments. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the moral law is fully contained in the Scriptures. 2. 
 Tim. iii. 16, 17. — " All Scripture is given by inspiration of God, 
 and is profitable for doctrine, for reproof, for correction, for in- 
 struction in righteousness ; that the man of God may be perfect, 
 thoroughly furnished unto all good works." 
 
 2. That there are summaries of the moral law. Rom. xiii. 
 9. — " If there be any other commandment, it is briefly com- 
 prehended in this saying, Thou shalt love thy neighbour as 
 thyself." 
 
 3. That the sum of the moral law is contained in the Ten Com- 
 mandments. Deut. x. 4. — * 4 He wrote on the tables, according 
 to the first writing, the Ten Commandments, which the Lord 
 spake unto you in the mount." See also Matt; xix. 17, &c. 
 
 EXPLANATION. 
 
 Obs. 182. — The Ten Commandments were written by the finger 
 of God himself on two tables of stone, and delivered by him to 
 the Israelites from Mount Sinai with an audible voice, accom- 
 panied with great terror. 
 
 1. They were written immediately by God himself on two 
 tables of stone. This was done twice. The first two tables 
 having been broken by Moses, on occasion of the Israelites* 
 idolatry, God condescended to write on other two tables the 
 game words that he wrote on the former two. — Exod. xxxii. 16, 
 
OF THE SUMMARY OF THE MORAL LAW. 163 
 
 and xxxiv. 1. These last two tables were hewn by Moses, the 
 typical mediator, and laid up in the ark. This was intended to 
 show, that, although the covenant of works, made with the first 
 Adam, was violated by him, yet it was fulfilled in every respect 
 by Jesus Christ the true Mediator. The Ten Commandments 
 were written on stone, to intimate the perpetuity and eternal 
 obligation of the moral law. — Ps. iii. 8. 
 
 2. They were delivered by God from Mount Sinai with an 
 audible voice, accompanied with great terror. They were given 
 in a very solemn manner, with dread and awful majesty; and 
 the promulgation of them was accompanied with thunder and 
 lightning ; and hence the law is called a fiery law. All this 
 showed how vain it was for sinners to expect life by the works of 
 the law; and hence it also pointed out the necessity of a Mediator. 
 
 The law was thus given and renewed for the following reasons : 
 —1. To confirm the natural law. 2. To correct the same in 
 those things in which it was corrupted by the fall, and supply its 
 defects. The law of nature is defective ; because it cannot dis- 
 cover to man the cause of all his misery, nor the evils that reign 
 in his heart ; because natural judgment is perverted, so that it is 
 ready to call good evil, and evil good ; because it does not drive 
 men from themselves to the only remedy. 3. To supply what 
 was wanting in the law of nature, or what was defaced by sin. 
 And, 4. To convince men of their inability to yield that obedi- 
 ence which it requires, and thus to lead them to see the necessity 
 of a Mediator to satisfy the law, both with respect to its com- 
 mands and its penalty. 
 
 Obs. 183. — The moral law, which is fully contained in the 
 Scriptures, is summarily comprehended in the Ten Command- 
 ments. 
 
 To be summarily comprehended, is to be briefly summed up 
 in a few words, and these words so well chosen, that they com- 
 prehend much more than they express. See Rom. xiii. 9. 
 
 The Ten Commandments comprehend the moral law, or the 
 whole duty of man — all that he is to believe, and all that he is 
 to practise. There is nothing commanded or forbidden by God, 
 which is not implied in some one or other of the Ten Command- 
 ments. 
 
 That the Ten Commandments are a summary of the whole 
 Word of God, with respect both to faith and practice, will be 
 evident, if we consider them as they were promulgated by God 
 from Mount Sinai : — 
 
 I. The First Commandment shows that there is no god besides 
 the living and true God ; that this God is to be worshipped ; and 
 that Divine worship is to be given to none else. It also shows 
 that faith in this God is absolutely necessary ; and that we are 
 bound to receive whatever he hath been pleased to reveal ; for, 
 
164 OP THE SUMMARY Otf THE MORAL LAW. 
 
 if we do not believe what he hath revealed, we do not acknow- 
 ledge him to be God. 
 
 II. The Second Commandment also shows us the object of 
 worship; but it also points out the necessity of giving to God 
 that glory which is due unto his name ; which is done by wor- 
 shipping him as he hath appointed in his Word, by receiving all 
 his ordinances, and by preserving them, as he hath enjoined, — not 
 falsifying them, or mixing them with the foolish inventions of 
 the human mind. 
 
 III. The Third Commandment respects the name of God; and 
 points out the use which we ought to make of it, and of the 
 various venerable attributes ascribed to him in Scripture, — that 
 as they are holy, so they ought to be kept holy; and also the 
 right use of all his ordinances, of his Word, and of his works. 
 
 IV. The Fourth Commandment shows us that a particular 
 portion of our time is to be devoted to the service of God, 
 namely, that day which he hath called by his own name; and 
 that it ought to be kept holy in all manner of conversation, and 
 spent in the public, and private, and secret duties of religion. 
 
 V. The Fifth Commandment shows us the manner in which 
 we are to perform the various duties which are incumbent upon 
 us in the various relations in which we are placed ; whether we 
 view ourselves, with respeot to others, either as superiors, or 
 inferiors, or equals. To this commandment are referred relative 
 duties of every kind. 
 
 VI. The Sixth Commandment not only requires an abstinence 
 from open and avowed murder, but also shows us the necessity 
 of using eveiy means for the preservation of our own life and of 
 the life of our neighbour. 
 
 VII. The Seventh Commandment requires every means to be 
 used by us, that the chastity both of ourselves and others may be 
 preserved in heart, speech, and behaviour; and that nothing may 
 be done in this respect which dishonours God, and which warreth 
 against the soul. 
 
 VIII. The Eighth Commandment requires "honesty in every 
 respect ; and the use of every lawful means of procuring and 
 furthering the wealth and outward estate both of ourselves and 
 others. 
 
 IX. The Ninth Commandment shows the necessity of main- 
 taining and promoting the truth among men; and of speaking 
 the truth, and nothing but the truth, when lawfully called to d'd 
 so, especially in bearing witness. 
 
 X. The Tenth Commandment shows the necessity of contend 
 ment in the various stations in which we may be placed in the 
 providence of God ; and of not envying others on account of their 
 prosperity; and it also requires us to have and to maintain a right 
 and charitable disposition towards our neighbour and all that he 
 hath. 
 
OF THE SUMMARY OF THE MORAL LAW. 165 
 
 Obs. 184. — That the Ten Commandments may be properly 
 understood^ that we may know the extent of our duty, and that 
 the lata may not be derived of its due, various rules are neces- 
 sary to be observed. 
 
 1. The law is perfect, and binds every one to full conformity 
 in the whole man to the righteousness thereof, and to entire obe- 
 dience for ever; so as to require the utmost perfection of every 
 duty, and to forbid the least degree of every sin. — Ps. xix. 7. 
 
 2. The law is spiritual ; and so reacheth the understanding, the 
 will," and the affections, and all the other powers of the soul ; 
 as well && words, and works, and gestures. See Rom. vii. 14 ; 
 1 Tim. i. 5. 
 
 3. One and the same thing, in different respects, is required or 
 forbidden in several commandments. 
 
 4. Where a duty is commanded, the contrary sin is forbidden; 
 and where a sin is forbidden, the contrary duty is commanded. 
 Where a promise is annexed, the contrary threatening is in- 
 cluded ; and where a threatening is annexed, the contrary promise 
 is inci uded. 
 
 5. What God forbids is at no time to be done; what he com- 
 mands is always our duty ; and yet every particular duty is not 
 to be done at all times. 
 
 6. Under one sin or duty, all those of the same kind are for- 
 bidden or commanded ; together with all the causes, means, occa- 
 sions, and appearances thereof, and provocations thereunto. 
 
 7. What is forbidden or commanded to ourselves, we are bound, 
 according to our places, to endeavour that it may be avoided or 
 performed by others, according to the duty of their places. 
 
 8. In what is commanded to others, we are bound, according 
 to our places and callings, to be helpful to them; and to beware 
 of partaking with others in what is forbidden them. 
 
 To these rules, which are given in the Larger Catechism, the 
 following one may be added : — 
 
 The duties of the First Table of the law, or those which we 
 owe to God, are of greater importance than the duties of the 
 Second Table, or those which we owe to man. Our love to God 
 can be discovered to be supreme, only by preferring him above 
 our chief joy — by loving him above every earthly consideration. 
 Whatever duties, then, we are commanded to perform to our 
 neighbour, those which we owe to God must be preferred; and 
 when his glory is concerned, we must not hesitate a moment 
 what we should do. What regards ourselves must also be omit- 
 ted, when the glory of God is concerned; for, if we loue our life 
 for his sake, we shall find it; but if we seek to preserve it, when 
 he calls for it, we shall lose it. — Matt. x. 39. 
 
 INFERENCES. 
 
 From this subject we learn, — 1, That we may know our duty; 
 
166 SUM OF THE TEN COMMANDMENTS. 
 
 and that we are without excuse, if we honour not the Ten Com- 
 mandments with an unreserved obedience. 2. That, seeing we 
 have the Scriptures, we ought to seek after the knowledge of our 
 duty more and more, that we may become more and more holy. 
 3. That, seeing the law is so clearly revealed, the sin of those who 
 trample it under foot is highly aggravated. 4. That the God who 
 gave this law, is full of glorious majesty. 5. That the disobedient 
 shall not escape the curse of the law, if they go on still in 
 their trespasses. 6. That Jesus alone is the hope of the sinneT; 
 for he hath magnified the law and made it honourable. 7. Thai 
 all may deem a Saviour from the curse of the law an unspeakable 
 blessing; for to him they may go, and they shall be saved. 8. 
 The character of the law, and the necessity of obedience, and 
 consequently of Jesus Christ. 9. That the law of God is beauti- 
 fully harmonious in every part of it. 10. That God is a rewarder 
 of those who love him, as well as a just God to the workers of 
 iniquity. 11. The necessity of shunning every sin whatever. 
 12. That all ought to take heed, lest they be ensnared by sin, or 
 by the means which lead to the commission of it. 13. That we 
 are in part our brother's keeper, and ought not to suffer sin upon 
 him. 14. That God is the object of our supreme regard, and that 
 we do not glorify him if we do not act accordingly. 
 
 Sum of the Ten Commandments. 
 
 <&. 42.— 32Ii)at is ttje £um of tije Zen ^ommanlmtents ? 
 
 The sum of the Ten Commandments is, to love the 
 Lord our God with all our heart, with all our soul, 
 with all our strength, and with all our mind ; and our 
 neighbour as ourselves. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the whole of man's obedience is comprehended in love. 
 Rom. xiii. 10. — " Love is the fulfilling of the law." 
 
 2. That the first great object of our love is the Lord our God. 
 Matt. xxii. 37, 38.—" Thou shalt love the Lord thy God.— This 
 is the first and great commandment." 
 
 3. That our love to God must be supreme. Matt. xxii. 37. — 
 " Thou shalt love the Lord thy God with all thy heart, and with 
 all thy soul, and with all thy mind." 
 
 4. That ourselves and our neighbour constitute the next object 
 of our love. Matt. xxii. 39. — " The second is like unto it, Thou 
 shalt love thy neighbour as thyself." 
 
 EXPLANATION. 
 
 Obs. 185. — The first and principal subject of the Ten Com- 
 mandments, is love to the Lord our God. 
 
SUM OF THE TEN COMMANDMENTS. 167 
 
 The nature of that love which we owe to God, may be seen 
 from the following things : — 
 
 1. Love to God must be cordial and affectionate. We must 
 love him with all our hearty or with all our affections. — Ps. cxix. 
 10; 1 Tim. i. 5. 
 
 2. Love to God must be ardent and vigorous. We must love 
 him with all our strength, or with all the exertion and persever- 
 ance of which we are capable. Love may be sincere, although 
 not most intense; and this the gospel may accept, but the law 
 requires perfection in degree. 
 
 6. Love to, God must be supreme. We must love him with 
 all our soul, and with all our mind, or with all the powers of 
 our mind, and all the inclinations of our will. We must not 
 only love nothing more than God, but we must love nothing so 
 much as God, or equally with him ; for this would be to have 
 more gods than one. — Matt. x. 37 ; Luke xi v. 26 ; Ps. lxxiii. 25 ; 
 Isa. xxvi. 8, 9. 
 
 4. Love to God must be purely for himself; or, in other 
 words, on account of the glorious excellencies of his nature. We 
 are indeed to love him as our benefactor; but we must love him 
 chiefly for his excellencies ; such as his truth, holiness, justice, 
 and mercy, &c. — Cant. i. 3. 
 
 5. Love to God must be an intelligent love, or a love of which 
 we understand the cause. We must have some knowledge of 
 God; for without this we cannot love him; and the more that we 
 know respecting him, the greater cause we shall have to love 
 him, and the more we will love him. See Mark xii. 33 ; Ps. 
 ix. 10. 
 
 6. Love to God must be an active love. It must appear ge- 
 nuine, by doing all things to his glory ; by making an unreserved 
 surrender of the whole man to him, to be for him and not for an- 
 other ; and by presenting the body a living sacrifice to him, which 
 is. a reasonable service. — 1 John iii. 18. 
 
 The best evidence of love to God, or of a due regard to the 
 duties of the first table of the law, is love to man, or the perfor- 
 mance of the duties of the second table of the law. See 1 John 
 iv. 20, 21 ; John xiii. 35. 
 
 Obs. 186. — The second subject of the Ten Commandments is 
 love to our neighbour and ourselves. 
 
 By our neighbour we are to understand all mankind, whether 
 high or low, rich or poor, good or bad, saint or sinner, friend or 
 foe, known or unknown, — all, in a word, to whom in any way 
 we may be useful in promoting their happiness here or hereafter 
 
 The nature of that love which we owe to our neighbour wiL 
 be evident from the following things : — 
 
 1. We must love all men in general with a love of bencvo' 
 lence; or, we must wish or desire all good to them; and this 
 
168 SUM OF THE TEN COMMANDMENTS. 
 
 is evidenced by praying for all men, that they may be saved ; that 
 not only ourselves, but that all may see the salvation of God. 
 
 2. We must love all men with a love of beneficence; or, we 
 must do them all the good we can, both with respect to their bo- 
 dies and their souls. — Gal. vi. 10 ; 1 John iii. 18. 
 
 3. We must manifest our love to our neighbour, by esteeming 
 him according to his worth or merit. Whatever gift any one 
 possesses, we are to esteem him on account of it; for ** every 
 good and perfect gift cometh down from the Father of lights." 
 
 4. We must in a special manner love the saints, who are " the 
 household of faith," and " the excellent ones of the earth ;" and 
 these ought to be loved with a love of complacency and delight. 
 See Gal. vi. 10 ; Ps. xvi. 3. 
 
 5. With respect to our enemies, we are not to do to them as 
 they do to us. If they hate us, we must love them ; if they curse 
 us, we must pray for them ; if they do us hurt, we must forgive 
 them ; and if they say all manner of evil against us falsely, we 
 must bless and not curse them. See Matt. v. 43, 44. 
 
 With respect to the manner in which we must love others, it 
 is said, that we are to love our neighbour as ourselves, — that is, 
 as truly and sincerely as we love ourselves. — Matt. vii. 12. 
 
 We may here make a remark respecting the following injunc- 
 tion of the Apostle Paul : " In lowliness of mind, let each esteem 
 another better than himself." — Phil. ii. 3. The meaning of this 
 injunction is, that we are not to boast of ourselves on account of 
 any thing which we possess. If we differ from others, it is wholly 
 owing to the grace of God ; for it is he who maketh one to differ 
 from another. The more of his grace that there is in the heart, 
 the more unworthy we will deem ourselves ; and thus we will be 
 readily disposed to consider others as better than ourselves. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That love to God is not what 
 men in general suppose it to be. 2. That, upon trial, the obe- 
 dience of many will be found to be no true evidence of love to 
 God. 3. That the religion of those who are destitute of true love 
 to God, is vain. 4. That God's love to us should excite our un- 
 feigned love to him. 5. That we cannot exceed in our expres- 
 sions of love to God. 6. That God is entitled to supreme love 
 from man. 7. That this can be evidenced only by keeping his 
 commandments. 8. That love to man holds a high place in the 
 moral law. 9. That hatred to our neighbour is a violation of the 
 second table of the law. 10. That the love of Christ ought to 
 constrain us to love our neighbour. 11. That they are charge- 
 able with hatred to their neighbour, who do not allow their love 
 to How through all mankind. 12. The danger of loving in word 
 only, and not in deed and in truth. 13. That party-spirit ought 
 to be banished from every society, seeing it cuts the very sinews 
 
PREFACE TO THE TEN COMMANDMENTS. 160 
 
 of love. 14. That we ought not to allow every little circum- 
 stance to extinguish the flame of our love to others. 15. That 
 we cannot love God, and hate our neighbour ; for, saith the be- 
 loved disciple, " He that loveth not his brother whom he hath 
 seen, how can he love God whom he hath not seen ? " — 1 John 
 iv. 20. 
 
 Preface to the Ten Commandments. 
 
 £§. 43 — WL\)<it is tije $ nUtt to tfje £*n CDontmanU* 
 roenta ? 
 
 The Preface to the Ten Commandments is in these 
 words : " I am the Lord thy God, which have brought 
 thee out of the land of Egypt, out of the house of bon- 
 dage." 
 
 Exod. xx. 2 ; Deut. v. 6. 
 
 4$. 44 — OT>at ootij ttje preface to t$t Ztn ©ommano- 
 wents trad) us? 
 
 The Preface to the Ten Commandments teacheth us, 
 that because God is the Lord, and our God, and Re- 
 deemer, therefore we are bound to keep all his com- 
 mandments. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That we are bound to keep all God's commandments. 
 Deut. xi. 1. — " Thou shalt keep his commandments alway." 
 
 2. That we should keep God's commandments, because he is 
 the Lord. Lev. xix. 37. — " Ye shall observe my statutes, and 
 do them : I am the Lord." See also Ps. xlv. 11. 
 
 3. That we should keep God's commandments, because he is 
 our God. Josh. xxiv. 18. — " Therefore will we serve the Lord; 
 for he is our God." See also Lev. xx. 7. 
 
 4. That we should keep God's commandments, because he is 
 our Redeemer. 1 Cor. vi. 19, 20. — '' Ye are not your own ; ye 
 are bought with a price ; therefore glorify God in your body, and 
 in your spirit, which are God's." 
 
 EXPLANATION. 
 
 Obs. 187. — We should heejp the commandments of God^ be- 
 cause he is the Lord. 
 
 This reason is expressed in these words : — * I am the Lord ;" 
 and it implies, that God is the eternal God — from everlasting to 
 everlasting — without beginning of days or end of life ; that he is 
 the immutable God — the same yesterday, to-day, and for ever— • 
 unchangeable in his purposes, or in any of his ways ; that he is 
 
170 PREFACE TO THE TEN COMMANDMENTS. 
 
 the almighty God, with whom nothing whatever is impossible ; 
 that he has his being in and of himself, and is dependent on none; 
 and that he gave being to all things, and preserves them all by 
 the same power by which he called them from nothing into exist- 
 ence. 
 
 This reason is full to the purpose; for the least reflection will 
 convince any one, that the excellencies of the Divine nature, the 
 goodness of God in creating man, and his continued goodness iu 
 preserving him, call for an unlimited obedience from all. 
 
 Obs. 188. — We should keep the commandments of God, be- 
 cause he is our God. 
 
 This reason is expressed in these words : — " I am thy God ; " 
 and it implies, that a Divine Revelation has been committed to 
 us, in which God hath made himself known as a God in cove- 
 nant ; and that, according to the tenor of the covenant of grace, 
 what he is, and what he has as God, is made over to us in his 
 Word ; so that we can want no good thing, either in time or 
 through eternity. 
 
 This is a powerful motive to obedience ; and a more powerful 
 one cannot be conceived. If God makes himself over to sinners 
 of Adam's race in this covenant, as it is revealed in his Word, 
 surely it ought to excite us to a willing obedience, and to walk 
 in all his commandments and ordinances blameless. 
 
 But these words, " I am the Lord thy God, 1 ' not only propose 
 a reason why we should obey God ; they also enalle us to perform 
 all his pleasure ; for, if the covenant provides all things necessary 
 for an acceptable obedience, then strength for the performance of 
 every duty must be included in the promises of the covenant. 
 And, accordingly, the tenor of the covenant is this (Jer. xxxi. 
 33) ; — u This shall be the covenant that I will make with the 
 house of Israel : After those days, saith the Lord, I will put my 
 law in their inward parts, and write it in their hearts ; and I will 
 be their God, and they shall be my people." See also Ezek. 
 xxxvi. 25-27 ; Jer. xxxii. 40. 
 
 It may be here remarked, that obedience to the commandments 
 of God is not the condition of the covenant, or of obtaining its 
 privileges ; for this would be to dishonour the covenant, as if it 
 were not well ordered in all things and sure. Before God pro- 
 nounced any of the commandments on Sinai, he said, * I am the 
 Lord thy God ;" which evidently shows, that all are commanded 
 first to lay hold of the promise in these words, and then to obey 
 the commandments. Obedience is the evidence of interest in the 
 covenant, and of the sincerity of love to God, who proposes him- 
 self as our God. 
 
 Obs. 189. — We should keep the commandments of God, be- 
 cause he is our Redeemer. 
 
 This reason is expressed in these words : — " Which have 
 
PREFACE TO THE TEN COMMANDMENTS. 17- 
 
 brought thee out of the land of Egypt, out of the house of bon- 
 dage ; n and it binds believers now, as well as it bound the chil- 
 dren of Israel, to that obedience which the Lord requireth. For 
 whether we consider it as referring to them or to ourselves, the 
 argument is most weighty; and there are many considerations 
 included in it, which are very powerful, and highly calculated to 
 remind us of the necessity of giving up ourselves to the Lord. 
 
 This argument, in respect of the posterity of Abraham, to 
 whom it was first proposed, -will be found peculiarly strong, if 
 we consider the following things : — 1. That this deliverance from 
 Egypt reminded the Israelites of the accomplishment of the pro- 
 mise which God had made to them long before they stood in 
 need of the exertion of almighty power. See Gen. xv. 13, 14; 
 Exod. xii. 41. 2. That what God had done for the children of 
 Israel, in delivering them from the Egyptians, was a mercy 
 which they surely had not yet forgotten. 3. That they were 
 utterly unable of themselves to have effected this great deliver- 
 ance. 4. That it was not a common deliverance, nor accom- 
 plished by the use of ordinary means. 5. That it was both a 
 temporal and a spiritual favour done to them. They were de- 
 livered from bondage, by which their souls were made bitter 
 within them ; and they were delivered from a land of graven 
 images, and were to be constituted the only Church of Goa upon 
 earth. To them the lively oracles of truth were to be committed. 
 To them promises were made, and were to be fulfilled. They 
 were to be accounted a holy priesthood, a royal nation, a peculiar 
 people. To them the knowledge of the living God was to be 
 revealed ; and to them was to be made known the way of salva- 
 tion ; while the rest of the world was sitting in moral darkness, 
 and in the region and shadow of spiritual death. 
 
 The motive by which we should be influenced, is, the love of 
 God in sending his Son into this world, to deliver us from the 
 bondage of sin and Satan, of the world and the flesh ; of which 
 the deliverance from Egyptian bondage was typical. 
 
 The design of God in delivering sinners from spiritual bondage 
 is the same that it was in delivering the Israelites from Egyptian 
 bondage. His design in delivering the Israelites was, that they 
 might serve him ; and his design in delivering us from spiritual 
 bondage is, that we may serve him without fear, in holiness and 
 righteousness all our days. 
 
 INFERENCES. 
 
 From this subject we learn,— 1. The necessity of studying the 
 character of God, that we may know him and obey him ; for 
 without knowledge there can be no obedience. 2. That obedi- 
 ence is the duty of all ; and that gracious motives are proposed 
 to influence to it. 3. That sinners have the greatest encouragement 
 to a life of holiness. 4. That the Lord draweth sinners with 
 
172 THE FIRST COMMANDMENT — DUTIES REQUIRED. 
 
 the cords of love. — Hos. xi. 4. 5. The danger of not complying 
 with God's commandments. 6. That the slavery of sin is the 
 worst bondage. 7. The necessity of being delivered by Jesus 
 Christ out of the hands of all our spiritual enemies. 8. The 
 necessity of gratitude to Jehovah for the revelation of the. gra- 
 cious scheme of deliverance from every evil. 9. That we ought 
 to view his serviee as our pleasure in this world, seeing this is 
 the great design of his grace being manifested to any. 10. That 
 the greater the mercy conferred upon us is, the more unfeigned 
 ought our gratitude to be. 
 
 SECT. II. — THE DUTIES WHICH WE OWE TO GOD — CONTAINED IN 
 THE FIRST FOUR COMMANDMENTS OF THE LAW. 
 
 DIV. 1.— THE FIRST COMMANDMENT. 
 
 4$. 45.— -&Rt)itl) ts tfje JFt'rst ©omman&ment ? 
 
 The First Commandment is, " Thou shalt have no 
 other Gods before me." 
 Exod. xx. 3; Deut. v. 7. 
 
 Duties Required, 
 (St. 46.— <32Kl)at ta ifoqutreu" m tije JFtvst ©omman&mntt? 
 
 The First Commandment requireth us to know and 
 acknowledge God to be the only true God and our 
 God ; and to worship and glorify him accordingly. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That we are required to know God. 1 Chron. xxviii. 9.-— 
 " Know thou the God of thy father." See also Job xxii. 21. 
 
 2. That we are required to acknowledge God. Prov. iii. 6. — 
 M In all thy ways acknowledge him. 1 * 
 
 3. That we are required to know and acknowledge God as the 
 only true God. John xvii. 3. — u This is life eternal, that they 
 might know thee, the only true God." 1 Kings viii. 33. — 
 " When Israel shall confess thy name." 
 
 4. That we are required to know and acknowledge God as our 
 God. Deut. xx vi. 7. — " Thou hast avouched the Lord this day 
 to be thy God." 
 
 5. That we are required to worship and glorify God as the 
 only true God. Matt. iv. 10. — " Thou shalt worship the Lord 
 thy God, and him only shalt thou serve." 1 Chron. xvi. 25, 
 26. — " Great is the Lord, and greatly to be praised : he also is to 
 be feared above all gods. For all the gods of the people are 
 idols ; but the Lord made the heavens.'* 
 
THE FIRST COMMANDMENT — DUTIES REQUIRED. 173 
 
 6. That we are required to worship and glorify God as our 
 God. Ps. xcv. 6, 7. — " O come, let us worship and bow down ; 
 let us kneel before the Lord our Maker. For he is our God ; 
 and we are the people of his pasture." Ps. cxlv. 1. — " I will 
 extol thee, my God, O King ; and I will bless thy name for ever 
 and ever." 
 
 EXPLANATION. 
 
 Obs. 190. — The First Commandment requires us to know and 
 acknowledge God. 
 
 To know God, is to know that he exists, and that he is such 
 as he hath manifested himself to be in his Word. Heb. xi. 6. 
 It is here that we have the only true account of what he is ; of 
 the various relations in which he stands to all men in general, 
 and to his own people in particular ; and of the various charac- 
 ters which he sustains, as a present help in every time of need. 
 But this knowledge must be, not a mere speculative knowledge, 
 but a practical and saving knowledge, — such a knowledge as will 
 influence us to do whatever he hath commanded. 
 
 To acknowledge God, implies a steady belief in the existence 
 of God — of that God who hath revealed himself in his Word ; a 
 firm belief that all the perfections, and titles, and attributes, 
 which are ascribed to God in his Word, belong to him and to 
 none else ; and also a confessing him in secret and before the 
 world, — Rom. x. 10; and a maintaining of his perfections in op- 
 position to what may be said against them. 
 
 Obs. 191. — The First Commandment requires us toknoivand 
 aknowledge God, as the only true God. 
 
 To know and acknowledge God as the only true God, is to 
 believe and profess that he alone is possessed of infinite perfec- 
 tion ; and that the perfections of his nature are eminently dis- 
 played and manifested in the Lord Jesus Christ. — Hos. xiii. 4. 
 
 Obs. 192. — The First Commandment requires us to know and 
 acknowledge God as our God. 
 
 To know and acknowledge God as our God, is to profess our 
 relation to him as his people, on the faith of the grant that he 
 makes of himself to us in the Word. — Deut. xxvi. 17, 18; Ps. 
 xlviii. 14. But this cannot be done without faith in him, and 
 in his Son Jesus Christ, through whom alone any can come to 
 God. — John xiv. 6, 9; 1 John iii. 23. 
 
 That which is connected with this acknowledgment of God, 
 and in a great measure shows an unfeigned faith in this one God 
 as our God, is an acknowledgment of God in all our ways, 
 and an acknowledgment of him in all his ways to us. We must 
 acknowledge him in all his providences towards us, in all his 
 promises and their accomplishment, and in. all his threatenings 
 and judgments. 
 
 p2 
 
174 THE FIRST COMMANDMENT — DUTIES REQUIRED. 
 
 Obs. 193. — The First Commandment requires us to worship 
 and glorify God as the only true God and as our God. 
 
 To worship God, is to make him the supreme object of our 
 esteem and delight, both in public, private, and secret. — Ps. 
 lxxi. 19, lxxiii. 25,,cxlii. 5, and cxi. 1. 
 
 To glorify God, is to ascribe to him all possible glory and per- 
 fection; and to endeavour, in all our actions, to promote his 
 honour and glory. — Exod. xv. 11 ; 1 CoY. x. 31. 
 
 To worship and glorify God accordingly, imports, that as we 
 must know and acknowledge God to be the only true God and 
 our God, so we are bound, in every part of our obedience, to act 
 towards him as those who stand in such a near relation to him. 
 — Ps. xlv. 11; 1 Cor. vi. 20. We cannot, however, yield any 
 acceptable obedience, unless we acknowledge him to be our God 
 in Christ; for the belief of the promise is the foundation of all 
 acceptable worship and obedience. All true obedience is the 
 obedience of faith ; and without faith it is impossible to please 
 God. — Rom. vi. 26; Heb. xi. 6. 
 
 There are two ways in which God must be worshipped and 
 glorified: — in our hearts and in our lives. — John iv. 24; Matt. 
 v. 16. 
 
 1. To worship and glorify God in our lives, or externally, is to 
 have a respect to all his instituted ordinances; to avoid all man- 
 ner of sin, and to shun every appearance of evil ; to provoke to 
 love and to good works ; to stir up others to serve the Lord ; 
 and, in a word, to frame our lives according to the Scriptures. 
 
 2. To worship and glorify God in our hearts, or internally, is 
 to think and meditate upon him, — Mai. iii. 16; Ps. lxiii. 6; to 
 remember him, — Eccl. xii. 1 ; to honour and adore him, — -Mai. 
 i. 6; Isa. xlv. 23; to love and esteem him highly, — Deut. vi. 5; 
 Ps. lxxi. 19 ; to desire and choose him as our God, — Ps. lxxiii. 
 25; Josh. xxiv. 15; to trust, and believe, and hope in him, — 
 Isa. xxvi. 4; Exod. xiv. 31; Ps. cxxx. 7; to fear him, — Isa. viii. 
 13; to delight and rejoice in him, — Ps. xxxvii. 4, and xxxii. 11 ; 
 to call upon feim, and to give all praise and thanks unto him, — 
 Phil. iv. 4; to be zealous for him, — Rom. xii. 11; to yield all 
 obedience and submission to him with the whole man, — Jer. vii. 
 23 ; James iv. 7 ; to be careful in all things to please him, and 
 sorrowful when in any thing he is offended, — 1 John iii. 22; 
 Jer. xxxi. 18; and to walk humbly with him, — Micah vi. 8. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of searching the 
 Scriptures. 2. The necessity of examining the nature of the 
 knowledge which we have of God; whether our intentions of 
 cleaving to the Lord as our God are sincere, and whether we are 
 careful to evidence our sincerity by keeping his commandments. 
 3. That we have the greatest possible encouragement to serve the 
 
THE FIRST COMMANDMENT — SINS FORBIDDEN. 175 
 
 Lord. 4. That the most comfortable situation of the soul is, 
 when it can call God its God. 5. That the best evidence of this 
 is, to worship and glorify him as such. 6. Wherein much per- 
 sonal godliness consists. 7. Wherein much of that internal wor- 
 ship consists which belongeth unto God. 8. That the law of the 
 Lord is infinitely holy, and exceeding broad. 9. That none can 
 obey it, so as to obtain life by it. 
 
 Sins Forbidden. 
 4$. 47.— Wfyzt is forfotti&en in tf)r jFtrat &ommatt&mwt? 
 The First Commandment forbiddeth the denying, or 
 not worshipping and glorifying the true God, as God, 
 and our God ; and the giving of that worship and glory- 
 to any other which is due to him alone. 
 
 ANALYSIS AND PROOFS. • 
 
 We are here taught, — 
 
 1. That we are forbidden to deny God. Ps. xiv. 1. — "The 
 fool hath said in his heart, There is no God." 
 
 2. That we are forbidden to refuse or neglect to worship and 
 
 florify God. Isa. xliii. 22. — " Thou hast not called upon me, O 
 acob; thou hast been weary of me, O Israel." Dan. v. 23. — 
 " The God in whose hand thy breath is, and whose are all thy 
 ways, hast thou not glorified." 
 
 3. That we are forbidden to worship God improperly, as if he 
 were not the only true God. Matt. xv. 8. — " This people draweth 
 nigh to me with their mouth, and honoureth me with their lips; 
 but their heart is far from me." 
 
 4. That we are forbidden to worship God, as if he were not our 
 God. Ezek. xliv. 9. — " Thus saith the Lord God, No stranger 
 uncircumcised in heart, or uncircumcised in flesh, shall enter into 
 my sanctuary." 
 
 5. That we are forbidden to give that worship and glory to any 
 other which is due to God alone. Rom. i. 25. — " Who changed 
 the truth of God into a lie, -and worshipped and served the crea- 
 ture more than the Creator, who is blessed for ever. Amen." 
 Ps. xcvii. 7. — u Confounded be all they that serve graven images, 
 that boast themselves of idols : worship him, all ye gods." 
 
 EXPLANATION. 
 
 Obs. 194. — The First Commandment forbiddeth the denying 
 of the true God; or atheism. 
 
 Atheism is distinguished into speculative and practical. 
 
 1. Speculative atheism is a full persuasion in the heart that 
 there is no God, and an open profession of it with the mouth ; 
 or it is a rejection of those essential truths which clearly prove 
 the existence of God. The denial of a revelation from heaven, 
 
176 THE FIRST COMMANDMENT — SINS FORBIDDEN. 
 
 or that the Bible is such a revelation, is likewise called atheism; 
 or deism, which is the acknowledgment only of the God of nature 
 and providence. But, according to the Scriptures, they who re- 
 ject the Bible, in which is revealed the way of salvation through 
 Jesus Christ, are also guilty of denying the Father. See 1 John 
 ii. 23. 
 
 2. Practical atheism is to confess that there is a God, and, at 
 the same time, to deny him by works, or to live as if there were 
 no God. See Ps. x. 4, 11; Tit. i. 16. 
 
 They are guilty of practical atheism, who do not worship and 
 glorify the true God, as God, and their God, — who have an op- 
 portunity of knowing the true God, but remain ignorant of him, 
 — who forget God, and do not ask counsel of him, but walk 
 according to the light of their own eyes, — who do not worship 
 God according to his Word, but live in the habitual neglect of 
 those duties which he hath enjoined, — who do not glorify God 
 according to his Word, but set themselves up as their own rule, 
 and propose themselves as their own end, which is directly con- 
 trary to revelation, — and who wilfully commit sin ; for it is evi- 
 dent that they do not at that time believe that there is a God ; 
 or, if they do believe this, that they regard him not, which is 
 very similar to a not acknowledging of God. 
 
 Obs. 195. — The First Commandment forbiddeth the not wor~ 
 shipping and glorifying the true God, as God, and our God; 
 or profaneness. 
 
 We are here informed, that we may worship and glorify the 
 true God, but not as God, nor as our God. 
 
 1. To worship and glorify God, but not as God, is to draw near 
 to him with the mouth, and to honour him with the lips, while 
 the heart is far from him. — Matt. xv. 8; Isa. xxix. 13. 
 
 2. To worship and glorify God, but not as our God, is to be 
 regardless whether or not we have come to the knowledge of 
 him, so as to call him our God; or it is to want the habitual 
 exercise of the faith of our covenant relation to him. — Ps. lxxxi. 
 10, 11. 
 
 Obs. 196. — The First Commandment forbiddeth the giving oj 
 that worship and glory to any other which is due to God alone; 
 or idolatry. 
 
 Idolatry is distinguished into gross and spiritual idolatry. 
 
 1. External or gross idolatry is a paying of religious worship^ 
 homage, or adoration, to any person or thing besides the true 
 God. 
 
 2. Internal or spiritual idolatry is a setting up of idols in the 
 heart ; or giving of that place in our heart— that affection or 
 regard to any thing whatever, which ought to be given to God 
 alone. — 1 John ii. 15. 
 
OF THE EXPRESSION " BEFORE ME.'* 177 
 
 Obs. 197. — Besides those things already mentioned, the First 
 Commandment forbiddeth the following things: — 
 
 1. Bold and curious searching into the secret things of God. — 
 Deut. xxix. 29. 
 
 2. All compact and consultation with the devil. — Deut. xviii. 
 10, &c. ; Acts xix. 18, &c. 
 
 3. All hearkening to the suggestions of the devil. 
 
 4. The making of man the lord of the conscience in things per- 
 taining to religion. — Matt, xxiii. 8, &c. ; 2 Cor. i. 24. 
 
 5. The charging of God foolishly for the evils which he inflicts 
 upon us. — Ps. xxxvii. 7, 8, and lxxiii. 
 
 6. The ascribing of the praise of any good we either have done, 
 are doing, or can do, to fortune or to ourselves. See Deut. viii. 
 17, 18; Dan. iv. 30. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That all shall hereafter find 
 that there is a God, whether they now believe it or not. 2. The 
 daring nature of atheism, which levels at the being of God — of 
 the only true God. 3. The necessity of being habitually im- 
 pressed with the belief of every Divine perfection. 4. The danger 
 of drawing back from following God. 5. That God, who is a 
 Spirit, requireth spiritual worship. 6. That many are idolaters, 
 who believe it not. 7. The necessity of being regulated in all 
 things by God's unerring Word. 8. The danger of imbibing un- 
 worthy views of his providence. 9. The necessity of resignation 
 to the will of God in all things. 10. That we are indebted to 
 God for all that we possess. 
 
 Of the expression " Before Me." 
 
 £H. 48. — S&Hjat are toe spectallj? taught bp tljese toorfca, 
 " before jftle," m tfjejptrst (ffommanoment ? 
 
 These words, " Before Me," in the First Command- 
 ment, teach us, that God, who seeth all things, taketh 
 notice of, and is much displeased with, the sin of having 
 any other god. 
 
 ANALYSIS AND PROOFS. 
 We are here taught, — 
 
 1. That God seeth all things. Heb. iv. 13. — " Neither is 
 there any creature that is not manifest in his sight ; but all things 
 are naked and open unto the eyes of him with whom we have to 
 do/' 
 
 2. That God taketh special notice of the sin of having any 
 other god. Ps. xliv. 20, 21. — " If we have stretched out our 
 hands to a strange god, shall not God search this out?" 
 
 3. That God is mrch displeased with the sin of having any 
 
178 SECOND COMMANDMENT. 
 
 other god. Deut. xxxii. 16. — " They provoked him to jealousy 
 with strange gods." 
 
 EXPLANATION. 
 
 Obs. 198. — God, who seeth all things, talceth special notice oj 
 the sin of having any other god before him. 
 
 The strength of the argument implied in the words, " Before 
 me," is, that the sin of having another god is committed in the 
 presence of him who seeth all things, — that is, who hath a most 
 intimate, perfect, and comprehensive knowledge of all things. — ■ 
 Ps. cxlvii. 5, and xciv. 8, 9. To deny this, would be to deny 
 one of the glorious perfections of Deity — namely, omniscience. 
 See Ps. exxxix. If God were not acquainted with the works of 
 his own hands, he could not be the creator, preserver, and go- 
 vernor of the world; nor could he at last judge the world in 
 righteousness. See 1 Cor. iv. 5. 
 
 God taketh special notice of the sin of having any other god, 
 or of the sin of idolatry ; which is to have our minds, wills, and 
 affections set on other objects, as much as, or more than, on God 
 himself. 
 
 As this sin strikes more immediately and directly against the 
 authority of God, so he taketh special notice of it, — that is, he 
 threatens to resent it with the highest marks of displeasure, not 
 only in the world to come, but even in the present life. — Deut. 
 xxix. 24-29 ; Rev. xxi. 8. 
 
 Obs. 199. — God is much displeased with tlie sin of having any 
 other god before him. 
 
 The reason why God is so much displeased with idolatry, both 
 external and internal, is, because it sets up a rival in his stead, 
 and that in his very presence ; and gives that honour to another 
 which is due to him alone. See his threatenings against those 
 who commit such sins, in Deut. xxix. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That we cannot be guilty of 
 any sin with which God is unacquainted. 2. That God is parti- 
 cularly displeased with the sin of idolatry. 3. The necessity of 
 examining our hearts, that we may see who sits enthroned there, 
 — whether God, or the world, or self, or any sinful objeot, — any 
 object loved equally with God, or jnore than God. 4. That we 
 ought to set our hearts on those things which are above, where 
 Christ sitteth at the right hand of God. 
 
 DIV. 2.— -THE SECOND COMMANDMENT. 
 
 4§. 49 — WLfyify ts tijr StooatJ ©ommanTjnu nt ? 
 
 The Second Commandment is, " Thou shalt not 
 
SECOND COMMANDMENT — DUTIES REQUIRED. 179 
 
 make imto thee any graven image, or any likeness of 
 any thing that is in heaven above, or that is in the 
 earth beneath, or that is in the water under the earth : 
 Thou shalt not bow down thyself to them nor serve 
 them ; for I the Lord thy God am a jealous God, visit- 
 ing the iniquity of the fathers upon the children unto 
 the third and fourth generation of them that hate me ; 
 and showing mercy unto thousands of them that love 
 me, and keep my commandments." 
 Exod. xx. 4-6 ; Deut. v. 8-10. 
 
 Duties .Required. 
 
 & 50. — S^^at ts required in tfje JSeconb (Eomman&ment? 
 
 The Second Commandment requireth the receiving, 
 observing, and keeping pure and entire, all such reli- 
 gious worship and ordinances, as God hath appointed 
 in his Word. , 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God hath appointed certain religious ordinances to 
 be observed in his worship. Lev. xviii. 4. — " Ye shall do my 
 judgments, and keep mine ordinances, to walk therein : I am the 
 Lord your God." 
 
 2. That we are required to accept of and esteem the worship 
 and ordinances of God. Ps. cxix. 103. — " How sweet are thy 
 words unto my taste ! yea, sweeter than honey to my mouth." 
 Ps. lxxxiv. 1. — " How amiable are thy tabernacles, O Lord of 
 hosts ! " 
 
 3. That we are required to observe God's worship and ordi- 
 nances. Matt, xxviii. 20. — w Teaching them to observe all things 
 whatsoever I have commanded you." 
 
 4. That we are required to keep God's worship and ordinances 
 pure and entire. Deut. xii. 32. — '! What thing soever I command 
 you, observe to do it ; thou shalt not add thereto, nor diminish 
 from it." See also Luke i. 6. 
 
 EXPLANATION. 
 
 Obs. 200. — God hath appointed certain religious ordinances 
 to be observed in his worship. 
 
 We may here take notice of the difference between the First 
 and Second Commandment. The First Commandment respects 
 the object of worship — the living and true God, and requires that 
 we worship him as our God, and no other. The Second Com- 
 mandment respects the means of worship, and requires that we 
 
SECOND COMMANDMENT — DUTIES REQUIRED. 
 
 worship the true God in such a way only, and by such ordinances, 
 as he hath appointed in his Word. The first may be discovered 
 by the light of nature, but the second can be discovered only by 
 revelation. 
 
 By religions worship we are to understand that homage and 
 respect which we owe to God, and by which we profess subjection 
 to him, and confidence in him, as our God in Christ ; and ascribe 
 that praise and glory which are due to him, as our chief good and 
 only happiness. — Ps. xcv. 6, 7. 
 
 The religious ordinances of Divine appointment, which ought 
 to be observed by us, are these : — 
 
 1. Prayer, which includes thanksgiving. — Phil. iv. 6. Prayer 
 is either public, as in the church, — Acts ii. 42 ; or private, as in 
 families, — Jer. x. 25 ; or secret, as by one's self, — Matt. vi. 6. 
 
 2. Praise, or singing the praises of God with the voice. This 
 ought to be observed both in public and in private. — Ps. cxlix. 1 ; 
 James v. 13; Eph. v. 18-20; Col. iii. 16. 
 
 3. The reading, the hearing, and the preaching of the "Word. 
 The reading and hearing of the Word ought to be observed both 
 in public and in private. — Acts xv. 21 ; John v. 39 ; James i. 
 21-25 ; Acts x. 33. The preaching of the Word is a public ordi- 
 nance, — 2 Tim. iv. 2 ; and the hearing of it preached ought to be 
 attended to, that men may become wise to salvation. 
 
 4. The administration and the receiving of the sacraments of 
 baptism and the Lord's supper. — Matt, xxviii. 19; 1 Cor. xi. 
 
 5. Church government and discipline. See Matt. xvi. 19 • 1 
 Cor. v., and xii. 28 ; Eph. iv. 11 ; Matt, xviii. 15-17 ; 1 Tim. v. 
 20. 
 
 6. The ministry and the maintenance thereof. — Mark xvi. 15 ; 
 Rom. x. 14, 15; Eph. iv. 11, 12; 1 Cor. ix. 13, 14. 
 
 7. Religious fasting, — which is an abstinence from food for a 
 season, so far as bodily weakness and infirmity will permit ; and 
 an abstinence from such bodily pleasures and delights as are law- 
 ful at other times ; together with a ceasing from all worldly em- 
 ployments. This, however, is only designed to fit or to dispose 
 the mind for spiritual and solemn exercises. Fasting is either 
 public, or private, or secret. See Joel ii. 12, &c. ; 1 Cor. vii. 5 ; 
 Matt. vi. 17, 18. 
 
 8. Swearing by the name of God. This is to be observed by 
 the people of God, when they devote themselves to him in a per- 
 petual covenant, which shall not be forgotten ; or when we are 
 called to declare the truth upon oath. — Deut. vi. 13 ; Jer. iv. 2. 
 
 9. Vowing to the Lord. In all vows God is both a witness 
 and a party ; nay, he is the only party and the only witness, both 
 in making and in performing them. — Ps. lxxvi. 11, and cxix. 
 106. 
 
 Obs. 201. — The Second Commandment requireth us to receive , 
 
SECOND COMMANDMENT — SINS FORBIDDEN. 181 
 
 to observe, and to keep pure and entire, all such religious wor- 
 tfiip and ordinances as are of Divine appointment. 
 
 1. It requires us to receive the worship and ordinances of God. 
 We must approve of and embrace them, just because they bear 
 the stamp of the highest possible authority. 
 
 2. It requires us to observe the worship and ordinances of God. 
 We must do what is required in them, make use of them, and 
 attend on God in them. By this alone we can prove to ourselves 
 and others, that we really approve of them. — John xiii. 17. 
 
 3. It requires us to keep the worship and ordinances of God 
 pure. We must do what we can to preserve them from all 
 mixture of human invention. 
 
 4. It requires us to keep the worship and ordinances of God 
 entire. We must do what we can to prevent any thing from 
 being taken from them. — Deut. xii. 32. 
 
 That the Second Commandment requires " the receiving, ob- 
 serving, and keeping pure and entire all such religious worship 
 and ordinances as God hath appointed," is evident ; for although 
 it only forbids us to make and worship any graven image, yet 
 this plainly implies,- — That God must be worshipped by some 
 means ; that it is a sin to worship God by graven images ; that, 
 consequently, it is a sin to worship God by any means which he 
 hath not appointed : and, therefore, that it is a duty to worship 
 God by the means which he hath appointed. These means 
 being his ordinances, they must be received, observed, and kept 
 pure and entire. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That God alone is lord of the 
 conscience; and that we are bound to observe his statutes alone. 
 2. That God knoweth what ordinances we observe in worship- 
 ping him. 3. That he will most highly resent a disregard to his 
 express commands. 4. That every act of religious worship is 
 appointed by God, and ought to be observed just as he com- 
 mands. 5. That it is dangerous to invent and to introduce into 
 the worship of God, any thing of man's imagination. 6. That 
 in this, as well as in every thing else, the Word of God alone ought 
 to be our guide. 7. That God is jealous, and cannot endure his 
 ordinances to be despised. 
 
 Sins Forbidden. 
 
 0» 51. — S2KI)at i* forfuUten in if)* Setontj ©omman&ment ? 
 
 The Second Commandment forbiddeth the worship- 
 ping of God by images, or any other way not appointed 
 in his Word. 
 
 Q 
 
182 SECOND COMMANDMENT — SINS FORBIDDEN. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That we are forbidden to worship God by images. Dent, 
 iv. 15, 16. — " Take ye, therefore, good heed unto yourselves (for 
 ye saw no manner of similitude on the day that the Lord spake 
 unto you in Horeb), lest ye corrupt yourselves, and make you a 
 graven image." 
 
 2. That we are forbidden to worship God in any way not ap- 
 pointed in his Word. Deut. iv. 2. — " Ye shall not add unto the 
 word which I command, you, neither shall ye diminish ought 
 from it, that ye may keep the commandments of the Lord your 
 God, which I command you." 
 
 EXPLANATION. 
 
 Obs. 202. — The Second Commandment forbiddeth the wor- 
 shipping of God by images; or idolatry. 
 
 This includes the following things : — 
 
 1. The making of images or of the likeness of any thing for 
 religious worship ; such as images or likenesses of God himself, 
 Father, Son, or Holy Ghost; or of the sun, moon, or stars 
 in the heavens above ; or of men, beasts, or trees, &c, in the 
 earth beneath ; or of fishes of any kind in the waters under the 
 earth. See Lev. xxvi. 1; Isa. xl. 18; Acts xvii. 29; Rom. i. 
 22,23. 
 
 2. The bowing down to graven images or to any likeness of 
 any thing in the heavens, in the earth, or in the sea. To say 
 (as some do) that bowing down to images is. not serving them, 
 is quite absurd ; for how can any serve them more effectually 
 than by such acts of religious worship, and by giving to them 
 that honour which belongs to God alone ? 
 
 The reason why idolatry is prohibited, is because it levels at 
 the very existence of God, and tends to deprive him of his pre- 
 rogative as God, and to set up others in his place. 
 
 The reason why man is so prone to idolatry, is, because he has 
 naturally a desire to set the object of worship before his eyes, 
 that he may see what he worships. This is, indeed, an evidence 
 of man's depravity; for when the mind cannot fix itself upon an 
 unseen God revealing himself in his Word, it shows the want of 
 spirituality of mind, the want of fervency of devotion, and the 
 want of faith in the soul. See Exod. xxxii. 1, &c. ; John iv. 
 24. Moreover, if images could help our devotion, then the work 
 of the Spirit, who helpeth our infirmities and maketh interces- 
 sion within us, would be unnecessary. 
 
 But here it may be asked, If images are forbidden, why do we 
 find that the images of the cherubim were placed first in the taber- 
 nacle and then in the temple ? To this we answer, that there is 
 a very great difference between the cherubim of old, and images 
 in the present day. The cherubim were appointed by Jehovah 
 
 
SECOND COMMANDMENT — SINS FORBIDDEN. lGS^ 
 
 / 
 
 himself ; which images by no means are. The cherubim were 
 placed in the most holy place, into which none but the high priest 
 was permitted to enter, and that but once a-year ; and being a 
 part of the ceremonial law, they were in time to be abolished ; 
 and they are now completely abolished. 
 
 The following things are connected with idolatry, and forbid- 
 den in this commandment : — . 
 
 1. The framing of any representation of God in the mind; 
 which is accompanied by the worst of circumstances. See Rom. 
 i. 21, &c. 
 
 2. The representation and worship of saints in glory; for how- 
 ever changed, and however glorious they may be,, they are but 
 creatures ; and, consequently, cannot be the objects of divine 
 worship. Moreover, this is plainly forbidden in {Scripture ; and 
 representations of them can by no means be formed. 
 
 Obs. 203. — The Second Commandment forhiddeth the wor- 
 shipping of God in any way not afpointed in his Word. 
 
 Of this all those are guilty, who are not pleased with what 
 God hath revealed on this subject, but presumptuously annex 
 their own superstitious inventions to the institutions of Divine 
 appointment ; pretending that they are very significant cere- 
 monies, and highly calculated to beautify God's worship, and to 
 excite devotion in his worshippers. By these, however, they 
 have, in a great measure, rendered it carnal and sensible — far 
 from that spiritual worship which God requires. — John iv. 24. 
 Some of the superstitious inventions alluded to are these : — A 
 great variety of office-bearers, of which there is no mention at 
 all in Scripture ; kneeling at the sacrament of the Lord's supper; 
 the erection of altars in churches ; and the institution and obser- 
 vation of 71 variety of days, to which a religious veneration is paid; 
 and particularly those days called Lent, the observation of which 
 is not only contrary to reason and Scripture, but highly impious — 
 being an imitation or aping of our Lord's miraculous fast in the 
 wilderness. (Christ hath left us an example that we should fol- 
 low his steps; but he has left no command to attempt to imitate 
 his miracles.) They who instituted these days, and they who 
 observe them, are to be reckoned in the number of those who 
 " teach for doctrines the commandments of men," — Matt. xv. 9. 
 See Col. ii. 16, 17, 20-23; Gal. iv. 9-11 ; 1 Tim. iv. 1-5 ; where 
 the distinction of meats under the New Testament dispensation 
 is absolutely condemned. 
 
 It may be here objected by some, that there were many cere- 
 monies under the Old Testament dispensation, instituted by the 
 express command of God. To this we answer, that there is a 
 very great difference between ceremonies instituted by God, and 
 the inventions of men. The ceremonies which God appointed 
 of old were no part of the moral law; and they were never de- 
 
184 SECOND COMMANDMENT — REASONS ANNEXED. 
 
 signed to be continued in his Church. They were only a shadow 
 of good things to come. — Heb. xi. 1, &c. Worship must now be 
 spiritual, and suited to the gospel dispensation. See John iv. 
 23, 24. 
 
 We may here remark, that this commandment is further vio- 
 lated, when the worship and ordinances of God are neglected, 
 contemned, hindered, or opposed, — Matt, xxiii. 13; Acts xiii. 44, 
 45; 1 Thess. ii. 15, 16; and likewise when those are tolerated, 
 whether ministers or people, who publish and maintain erroneous 
 opinions and practices. See Deut. xiii. 6-11 ; Gal. i. 8, 9; Rev. 
 ii. 2, 14, 15, 20. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That all ought to honour God 
 according to his Word. 2. That acceptable worship must be 
 spiritual, and far removed from the inventions of men. 3. That 
 we are not left to choose the manner in which we are to worship 
 God, any more than the object that we are to worship. 4. That 
 if we do not worship God in spirit, we show that we are un- 
 acquainted with his nature and character. 5. That however fond 
 man may be of his own devices, they must be abandoned in the 
 worship of God. 6. That, as members of the Church of Christ, 
 he alone is our head, and we must live by him. 7. The danger 
 of perverting his ordinances more or less; for if we do, we are 
 not blameless. 8. The danger of contemning, neglecting, hinder- 
 ing, or opposing God's worship and ordinances. 
 
 Reasons Annexed. 
 
 <£. 52.— SStyat are tijr Reasons annexed to tfj? Seconfc 
 Commanftmcnt ? 
 
 The reasons annexed to the Second Commandment 
 are, God's sovereignty over us, his propriety in us, and 
 the zeal he hath to his own worship. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God is our lord and sovereign. Isa. xxxiii. 22.—- 
 " The Lord is our judge, the Lord is our lawgiver, the Lord is 
 our king : he will save us." See also Ps. xcv. 3, 6. 
 
 2. That we are the property of God. Ps. xcv. 7. — " He is 
 our God ; and we are the people of his pasture, and the sheep of 
 his hand." See also Ps. xlv. 11. 
 
 3. That God is very zealous for the purity of his worship. 
 Exod. xxxiv. 14. — " Thou shalt worship no other god ; for the 
 Lord, whose name is Jealous, is a jealous God." 
 
SECOND COMMANDMENT— REASONS ANNEXED. 185 
 
 EXPLANATION. 
 
 Obs. 204. — We should worship God in the way which he hath 
 appointed, because he is our lord and sovereign. 
 
 By God's sovereignty over us, expressed in these words, " I 
 the Lord," we are to understand his absolute power over us, as 
 his creatures ; by which he can dispose of us, and prescribe to us, 
 as seemeth good to him. God has no reason to ask what we are 
 willing to do ; but what he commands we are bound to do, what- 
 ever be the nature or degree of the service to which we are 
 called. 
 
 If, then, God has an undoubted and a sovereign prerogative 
 over us, he can appoint such ordinances in his Church as it seem- 
 eth good to him ; and we are bound to observe them just as he 
 appoints them. 
 
 Obs. 205. — We should worship God in the way ivhich he hath 
 appointed, because we are his property. 
 
 By God's propriety in Us, expressed in these words, " Thy 
 God," we are here to understand his right in us by redemption ; 
 for, as creator, the Lord cannot properly say, ** I am thy God," 
 because all have forfeited his favour and love ; so that it is as 
 redeemer only that he stands in this most gracious relation to 
 any of the children of men. 
 
 If, then, we are among the people of God, we are redeemed by 
 the blood of his Son ; and thus his love ought to constrain us to 
 love him, and to show our gratitude to him ; which, in a great 
 measure, is manifested by cleaving to all his ordinances, and by 
 observing them exactly in the way which he hath appointed ; 
 and if so, then every human invention whatever ought to be re- 
 jected as unworthy of a place among Divine institutions. 
 
 Obs. 206. — We should worship God in the way which he hath 
 appointed, because he is very zealous for the purity of his wor- 
 ship. 
 
 This is expressed in these words, " I am a jealous God;" and 
 it intimates that he attentively beholds his worshippers, whether 
 or not they observe all his statutes and ordinances. 
 
 Jehovah manifests his zeal for his worship in two ways : — by 
 threatening and by promise. 
 
 1. By threatening. This is expressed in these words, — * Vi- 
 siting the iniquity of the fathers upon the children unto the third 
 and fourth generation of them that hate me," — that is, inflicting 
 punishment upon the children for the iniquity of their parents. 
 See Josh. ix. ; 2 Sam. xxi.; 1 Kings xv. 29, 30, and xiv. 11. 
 It must, however, be remembered, that the children who are thus 
 punished, are such only as walk in the ways of their wicked 
 parents, follow their example, and approve of their conduct ; or, 
 at least, do not disapprove of it, and mourn on account of it. 
 
 q2 
 
186 THIRD COMMANDMENT. 
 
 2. By promise. This is expressed in these words, — M Show- 
 ing mercy unto thousands of them that love me and keep my 
 commandments." They who love God, are such as have an un- 
 feigned pleasure in him as their God, see in him what cannot 
 possibly be found in any besides him, take up their rest in him, 
 and in every thing manifest themselves to be his people. And 
 they who keep his commandments, are such as have a universal 
 and a uniform regard to every part of his law, as the only rule of 
 their faith and practice ; and, with respect to this commandment, 
 have a particular regard to the institutions of his own appoint- 
 ment. 
 
 It may here be remarked, that there is something very observ- 
 able in the way of expressing the threatening and the promise. 
 The threatening extends only to the third and fourth generations 
 of them that hate the Lord; whereas the promise extends to 
 thousands of generations of them that love him and keep his com- 
 mandments. This evidently intimates, that Judgment is God's 
 strange work, and that he has no pleasure in the death of the 
 sinner ; but that mercy is his delight, and that it is manifold 
 and unbounded. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That God has a right to de- 
 mand what he pleases. 2. That being his professed people, we 
 are under special obligations to observe what he hath command- 
 ed ; and likewise the manner in which his commandments ought 
 to be observed. 3. That transgressors shall not escape the due 
 reward of their disobedience. 4. That parents ought to consider 
 well how they act before their children, that they may not plunge 
 them into ruin by their wickedness. 5. That children ought to 
 imitate the example of their parents no further than they follow 
 the Lord. 6. The danger to which those parents expose them- 
 selves, who set a bad example before their children. 7. That this 
 will not excuse their children before the Lord, if they do not 
 what he hath commanded. 8. That those children that are 
 brought up in his fear, have much cause to bless the Lord; and 
 likewise, that much will be required from them. 9. The necessity 
 of loving God, and of keeping his commandments. 
 
 DIV. 3. — THE THIRD COMMANDMENT. 
 
 (!$. 53.— Mtytfj is tije ©fnrtj ©omman&nttttt? 
 
 The Third Commandment is, " Thou shalt not take 
 the name of the Lord thy God in vain ; for the Lord 
 will not hold him guiltless that taketh his name in 
 vain." 
 
 Exod. xx. 7; Deut. v. 11. 
 
THIRD COMMANDMENT— DUTIES REQUIRED. 187 
 
 Duties Required. 
 
 0L 54 — MW fe required in tlje ©furfe <£omman&ment ? 
 
 The Third Commandment requireth the holy and 
 reverend use of God's names, titles, attributes, ordi- 
 nances, Word, and works. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God's names are to he used with holy reverence. 
 Ps. xxix. 2. — " Give unto the Lord the glory due unto his name." 
 See also Matt. vi. 9. 
 
 2. That God's titles are to be used With holy reverence. Rev. 
 xv. 3, 4. — " Great and marvellous are thy works, Lord God Al- 
 mighty ; just and true are thy ways, thou king of saints. Who 
 shall not fear thee, O Lord, and glorify thy name." 
 
 3. That God's attributes are to be used with holy reverence. 
 Rev. iv. 8. — M Holy, holy, holy, Lord God Almighty, who was, 
 and is, and is to come." See also Rev. xv. 4. 
 
 4. That God'a ordinances are to be used with holy reverence. 
 Eccl. v. 1. — " Keep thy foot when thou goest to the house of God, 
 and be more ready to hear than to give the sacrifice of fools." See 
 also Mai. i. 11, 14. 
 
 5. That God's Word is to be use^with holy reverence. Prov. 
 xiii. 13. — " Whoso despiseth the ^Mord shall be destroyed; but 
 he that feareth the commandment Chall be rewarded." See also 
 Ps. cxxxviii. 2. 
 
 6. That God's works are to be used and contemplated with holy 
 reverence. Job xxxvi. 24. — " Remember that thou magnify his 
 work which men behold." 
 
 EXPLANATION. 
 
 Obs. 207. — The Third Commandment requireth the holy and 
 reverend use of God's names. 
 
 We may here observe, that by the name of God in this com- 
 mandment, we are to understand every tiling by which he maketh 
 himself known, — his names, titles, attributes, ordinances, Word, 
 and works. 
 
 The names of God are these : — 
 
 1. To point him out as absolute, unchangeable, self-existent, 
 &c, he is known by the names, Jehovah, Jah, I Am, God, &c. 
 
 2. To point him out as sovereign, he is known by the names, 
 Lord, God, &c. 
 
 3. As he is one God, in three persons, in the relation in which 
 these persons stand to one another, they are known by the names 
 of Father, Son, and Holy Ghost. 
 
 To make a holy and reverend use of God*s names, is to think, 
 speak, and write of them in faith and fear ; having on our minds 
 
188 THIRD COMMANDMENT — DUTIES REQUIRED. 
 
 a holy dread of his majesty, and believing him to be what he calls 
 himself. — Deut. xxviii. 58 ; Jer. v. 22. 
 
 Obs. 208. — The Third Commandment requireth the holy and 
 reverend use of God's titles. 
 
 As the names of God show what he is in himself, without re- 
 lation to any ;" so his titles exhibit what he is to the creatures 
 which he hath made. 
 
 1. The titles which belong to God as the God of nature, are 
 these : — Creator, and Creator of the ends of the earth — Preserver 
 of men — Lord of hosts — King of nations, &c. 
 
 2. The titles which belong to God as the God of grace, are 
 these : — The Hearer of prayer — the God of Abraham, Isaac, 
 and Jacob — the Holy One of Israel — the Father of mercies — 
 the God of consolation — the King of saints — the God of salva- 
 tion, &c. ; and in a peculiar manner he is known in the New 
 Testament by the endearing title of the God and Father of our 
 Lord Jesus Christ. 
 
 3. The persons of the adorable Trinity are also known by dis- 
 tinct titles, according to the part which they act in the work of 
 redemption. The Father is known by the title of the Father of 
 Jesus Christ, who is called his Son; the Son is known by the 
 titles, Head of the Church, King of kings, and Lord of lords, 
 &c. ; and the Holy Ghost is known by the titles, Comforter, 
 Sanctifier, &c. 
 
 To make a holy and reverend use of God's titles, is, to think, 
 and speak, and write of them in faith and fear; viewing them as 
 in Christ, and thus drawing virtue from them, for the increase of 
 our faith and holiness. — Exod. xxiii. 20, 21. 
 
 Obs. 209. — The Third Commandment requireth the holy and 
 reverend use of God's attributes. 
 
 By the attributes of God we are to understand those excellen- 
 cies which are ascribed to him, as essentially belonging to his 
 nature, and by which he is distinguished from every creature 
 which he hath made. They are, his infinity, eternity, unchange- 
 ableness or immutability, omniscience, omnipresence, omnipo- 
 tence, &c. ; also wisdom and knowledge, power, holiness, jus- 
 tice, goodness and mercy, truth and faithfulness. 
 
 To make a holy and reverend use of God's attributes, is to 
 think and speak of them in a reverend and spiritual manner, 
 and to use them, both in respect of ourselves and others, for the 
 end for which they were revealed. See Ps. cxxx. 4 ; 2 Cor. 
 v. 11. 
 
 Obs. 210. — The Third Commandment requireth the holy and 
 reverend use of God's ordinances. 
 
 By ordinances God is known in his Church, as having good- 
 
THIRD COMMANDMENT — DUTIES REQUIRED. 189 
 
 will to the sons of men, as its gracious lord and head, who will- 
 eth its salvation for ever, and its comfort amidst its numerous 
 and powerful enemies. 
 
 The ordinances of God are these : — Prayer and thanksgiving ; 
 praise ; the administration and the receiving of the sacraments ; 
 the reading, and preaching, and hearing of the Word ; Church 
 government and -discipline ; the ministry and the maintenance 
 thereof ; religious fasting ; oaths, or swearing by the name of 
 God ; vows ; and lots. 
 
 To make a holy and reverend use of God's ordinances, is to 
 view God as present in them ; and to attend or perform them 
 with a view to his glory. — Matt, xxviii. *20; Ps. lxxxvi. 9. It 
 is to pray in the Spirit, to sing with grace in the heart, to preach 
 and hear in faith, to communicate worthily with grace ; in a 
 word, it is to do all that is required in the ordinances after a 
 right manner. 
 
 As the name of God is more immediately interposed in oaths, 
 vowS) and lots, we shall make a few remarks on each of these. 
 
 An oath is an act of religious worship, in which God is so- 
 lemnly called upon as a witness, for the confirmation of the truth 
 formerly doubtful, and for terminating contention among men. — 
 Deut. vi. 13; Heb. vi. 16. 
 
 To call on God as a witness in an oath, implies an acknow- 
 ledgment and belief of the following things : — That he is the in- 
 fallible searcher of hearts; that he is the powerful avenger of all 
 perjury and falsehood; and that he is infinitely superior to us. 
 See Heb. vi. 16. 
 
 But it may be here objected by some, that swearing is unlaw- 
 ful, — that it is said, " Swear not at all ; " and, w Above all things 
 swear not." — Matt. v. 34 ; James v. 12. To this we answer, 
 that these expressions by no means prohibit an oath, when law- 
 fully called upon to swear; but only profane and sinful swearing 
 in common conversation, or a taking of the name of God in vain. 
 See Deut. vi. 13; Jer. iv. 2. 
 
 That an oath, which is a most solemn act of religious worship, 
 may be used in a holy and reverend manner, the following pre- 
 cept in Jer. iv. 2, must be carefully attended to: M Thou shalt 
 swear in truth, in judgment, and in righteousness." 
 
 1. In truth. This implies, that what is sworn be strictly con- 
 formable to truth, — for, if it be not, God is called upon to wit- 
 ness a lie; that we ourselves be persuaded of its truth; Snd that 
 it be without fraud or deceit, without any equivocation or men- 
 tal reservation. 
 
 2. In judgment. This implies, that what is sworn must be 
 understood, that we may not swear respecting an uncertainty ; 
 that we understand the nature of an oath ; and that we engage in 
 it with fear and reverence, knowing that it is God with whom 
 we have to do. 
 
li)0 THIRD COMMANDMENT — DUTIES REQUIRED. 
 
 3. In righteousness. This implies, that the thing concerning 
 which the oath is taken, must be just and lawful in itself; that 
 it must be possible ; and that, if we are intimately concerned in 
 the performance of it, it must be in our power; that it must be 
 consistent with our duty to God, and with conscience towards 
 our neighbour; and that we must remember and resolute!}" de- 
 termine to perform it. 
 
 Here it may be remarked, that the way of appealing to God 
 in an oath, laid down in Scripture, is the lifting up of the hand. 
 See Gen. xiv. 22; Rev. x. 5, 6. 
 
 A vow is a voluntary and deliberate engagement to the Lord 
 alone, as a party, without regarding any other either as party 
 or as witness. See Ps. 1. 14, and cxix. 106. An oath is not 
 always connected with what is religious; but avow is always con- 
 nected with what is religious, and with that only. See Deut. 
 xxiii. 21-23. 
 
 That vows may be used in a holy and reverend manner, they 
 must be entered into in the exercise of faith, and in the strength 
 of the grace that is in Jesus Christ, without which there can be 
 no performance of them. — John xv. 5; Phil. iv. 13. 
 
 A lot, or lotting, is a laying aside the use of all means, and an 
 immediate and a direct appeal to God, that by his immediate 
 providence he would give a present decision respecting a thing 
 doubtful or questionable. ** The lot is cast into the lap, but the 
 whole disposing thereof is of the Lord.'" — Prov. xvi. 33. 
 
 That lots may be used in a holy and reverend manner, they 
 must be used only in affairs of great importance, and in cases of 
 absolute necessity, which cannot be otherwise decided without 
 great inconvenience. — Prov. xviii. 18. It would undoubtedly 
 oe a profanation of the name of God, to use the lot in matters of 
 little or no moment, or in trifles; or to call upon him to deter- 
 mine those things which may be easily settled by the use of ordi- 
 nary means. We must also look to God for the decision, calling 
 at the same time on his name, — Jonah i. ; Acts i.; and the matter 
 must be entirely left to the decision of God, without using any 
 deceit to make it tend either to the one side or to the other. 
 
 Obs. 211. — The Third Commandment requireth the holy and 
 reverend use of God^s Word. 
 
 By the Word oi God we are to understand the Scriptures of 
 the Old and New Testaments, called the Holy Scriptures ; by 
 which alone we can become wise unto salvation, and in which 
 alone we have unfolded, to us the various ways in w r hich God 
 hath made himself known, and the way in which we can be happy, 
 both in this world and in that to come. 
 
 To make a holy and reverend use of God*s Word, is to search 
 and believe it as testifying of Christ, — John v. 39; and to take 
 it as a lamp to our feet, and a light to our path, — Ps. cxix. 105. 
 
THIRD COMMANDMENT — SINS FORBIDDEN. 191 
 
 6bs. 212. — The Third Commandment requireth the holy and 
 reverend use of God^s works. 
 
 By the works of God we are to understand his work of creation, 
 and his works of providence ; in which last is included the work 
 of redemption, the chief of all the ways of God, and that by which 
 he hath revealed to us his glorious grace. 
 
 To make a holy and reverend use of God's works, is to im- 
 prove the wonderful displays which he hath made of his glorious 
 excellencies, in creation, providence, and redemption ; contem- 
 plating therein his infinite greatness, power, wisdom, and good- 
 ness ; and reverently following and complying with his designs, 
 in all his providential dispensations, blessing and praising him 
 for all his mercies, and submitting to his will in all things. — 
 Rev. xv. 3, 4. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of knowing ths 
 name s-by which the living God is known in his Word, which 
 would lead us to reverence him. 2. That if we are God's, we 
 will study to reverence his great and dreadful name. 3. That, 
 in order to reverence the name of God, we must use his ordi- 
 nances according to his appointment. 4. That the name of God 
 ougl.t not to be used by us in matters of little moment. 5. That 
 we ought to consider well the nature of an oath, that if called 
 upon in providence to invoke God as a witness by one, we may 
 not be found profaning his name, but glorifying it. 6. The danger 
 of appealing immediately to God by the lot, in matters of little 
 or no moment. 7. The danger of vowing to the Lord, and not 
 performing our vows. 8. The danger of abusing the name of 
 God in any way. 
 
 Sins Forbidden. 
 
 d%. 55 — 22tf)at ta forftt&fccn in tfje ®fm*& ©ommantrment? 
 
 The Third Commandment forbiddeth all profaning 
 or abusing of any thing whereby God maketh himself 
 known. 
 
 ANALYSIS AND PROOFS. 
 We are here taught, — 
 
 1. That we are forbidden to profane any thing by which God 
 maketh himself known. Lev. xviii. 21. — "Neither shalt thou 
 
 ?rofane the name of thy God; I am the Lord." See also Mai. i. 
 9 1"« 
 
 2. That^ we are forbidden to abuse any thing by which God 
 maketh himself known. Matt, xxiii. 14. — "Woe unto you, 
 scribes and Pharisees, hypocrites ! for ye devour widows' houses, 
 and for a pretence make long prayers." 
 
192 THIRD COMMANDMENT — SINS FORBIDDEN. 
 
 EXPLANATION. 
 
 Obs. 213. — The Third Commandment forbiddeth all profan- 
 ing or abusing of any thing by which God maketh himself 
 known. 
 
 To " profane or abuse any thing by which God maketh him- 
 self known," is to use his names, his titles, his attributes, his 
 ordinances, his word, or his Works, in a rash, an irreverent, and 
 an unbecoming manner. 
 
 The names, titles, and attributes, of God are profaned or 
 abused by men in various ways : — 
 
 1. By entertaining abominable or blasphemous thoughts con- 
 cerning God ; or by not thinking or meditating on him, and on 
 what he hath done for sinners. — Ps. x. 4, and xciv. 11. 
 
 2. By blasphemy, — that is, by speaking in a reproachful and 
 reviling manner concerning God, or any thing in which he is 
 concerned. — Lev. xxiv. 16. 
 
 3. By perjury, — that is, by asserting a thing to be true whiich 
 is known to be a gross falsehood ; or by asserting upon oath 
 what is known to be doubtful or uncertain; or by promising upon 
 oath what is never intended to be performed. — 1 Kings xxi. 13; 
 Mark xiv. 58, 59; Ezek. xvii. 16; Zech. v. 3, 4. 
 
 4. By sinful cursings, — that is, by imprecating the wrath and 
 vengeance of God upon ourselves or others ; or by invocating the 
 devil in any way for harm. 
 
 5. By sinful oaths, — that is, by taking unlawful oaths ; or b 
 profane swearing in common conversation. — Matt. v. 34-36, an 
 xxiii. 20-22; James v. 12. 
 
 6. By sinful vows, — that is, vows unlawful in themselves, 
 or which, if performed, would involve the makers of them in 
 guilt before God; or by vowing to do what God hath com- 
 manded, and to abstain from what he hath forbidden in one's own 
 strength'; or by vowing to do what one has no intention to per- 
 form. — 1 Kings xix. 2; Acts xxiii. 12; Matt. xiv. 3-7; Jer. 
 xlii. 5, 6, 20, 22. 
 
 7. By a sinful u£e of the lot, — that is, by appealing to God 
 by way of diversion, as in playing at cards and dice, when God 
 is most presumptuously invoked to determine who shall be the 
 gainer; or by appealing to God in affairs of little importance, 
 which might otherwise be determined. 
 
 8. By using the name of God rashly and irreverently in com- 
 mon conversation, either in a way of exclamation, or of thanks- 
 giving, or of importunity, or of appeal to God. 
 
 9. By maligning, scorning, or reviling religion ; or by making 
 profession of it in hypocrisy, or for sinister ends ; or by back- 
 sliding from it ; or by committing such enormities and immor- 
 alities as dishonour it, and cause the name of God to be evil 
 spoken of. — Acts xiii. 45; Ps. i. 2; 2 Pet. iii. 3; 1 Pet. iv. 
 
THIRD COMMANDMENT — REASON ANNEXED. 193 
 
 4; 2 Tim. iii. 5; Heb. vi. 6; Rom. ii. 24; Gal. iii. I; Heb. 
 x. 38. 
 
 The ordinances of God are profaned or abused, when they 
 are totally neglected, or when they are attended in a formal, 
 superficial, and customary manner, without seeking to hold com- 
 munion with God in them, or to derive spiritual nourishment 
 from them. — Acts vii. 42, 43; Isa. xxix. 13, 14. 
 
 The Word of God is profaned or abused, when it is misinter- 
 preted or misapplied ; when any part of it is perverted, either to 
 profane jests, or to curious and unprofitable questions, or to vain 
 janglings, or to the maintaining of false doctrines ; or when the 
 
 Purposes and providences of God are misapplied. — Rom. vi. 
 ; Matt. v. 21, &c; 2 Pet. iii. 16 ; Matt. xxii. 24 ; Isa. xxii. 
 13;' 1 Tim. i. 4, 6, and vi. 4, &c; 2 Tim. ii. 14; Tit. iii. 9; 
 Eccl. viii. 11. 
 
 The works of God are profaned or abused, when the crea- 
 tures are abused to sinful lusts and practices ; when, in prosper- 
 ity, men are forgetful of God, Unthankful for mercies, and in- 
 dulge themselves more in sin on account of the goodness, of God ; 
 or when, in adversity, they murmur and quarrel at his provi- 
 dences, and become more hardened in sin. — Rom. xiii. 13, 14; 
 Hos. xiii. 6; Rom. ii. 4, 5; 1 Cor. x. 10 ; Jer. v. 3. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of having be- 
 coming views of God. 2. The danger of blaspheming the name 
 of God. 3. The sin of perjury, and of cursing and swear- 
 ing. 4. The necessity of watchfulness, and of avoiding the com- 
 pany of those who fear ^aot God. 5. The necessity of setting a 
 watch upon our lips. 6. The necessity of performing our vows. 
 7. The danger of appealing to God in matters of little or no mo- 
 ment. 8. That the name of God ought to be spoken of with 
 reverence at all times. 9. The danger of hypocrisy. 10. The 
 danger to which they expose themselves, who offend the children 
 of the kingdom. 11. The sin of which they are guilty, who en- 
 courage sinners in their sin. 12. That Divine ordinances are 
 worthy of our regard. 13. The danger of backsliding in religion. 
 14. That the Word of God should be improved for his glory, 
 and for the good of ourselves and others. 15. That the works of 
 God are wonderful, in creation, providence, and redemption ; in 
 mercy and in judgment, &c. 
 
 Reason Annexed, 
 
 (£. 56 — SSEfjat ia tfjr SHUasson amttx*& to tije &f)tr& 
 ©otnmantjmcnt? 
 
 The reason annexed to the Third Commandment is, 
 That however the breakers of this commandment may 
 
 B 
 
194 THIRD COMMANDMENT — REASON ANNEXED. 
 
 escape punishment from men, yet the Lord our God 
 will not suffer them to escape his righteous judgment : 
 (or will not hold them guiltless that take his name in 
 vain.) 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That they who take God's name in vain may escape pun- 
 ishment from men. 
 
 2. That the sin of taking God's name in vain will be specially 
 punished by God himself. Deut. xxviii. 58, 59.-^-" If thou wilt 
 not observe to do all the words of this law, that are written in 
 this boek, that thou mayest fear this glorious and fearful name, 
 The Lord thy God ; then the Lord will make thy plagues 
 wonderful." 
 
 EXPLANATION. 
 
 Obs. 214. — There are many who hold themselves guiltless of 
 much sin, although they take the name of God in vain. 
 
 1. Many encourage themselves in this sin from its prevalence 
 in the world, and from the custom which they themselves have 
 imbibed of profaning the name of God. But the prevalence of 
 profane swearing in common conversation, or a habit or custom 
 of it, can be no excuse, any more than the prevalence of the crim9 
 of murder, or a habit or custom of killing men, can be an excuse 
 of wilful murder. 
 
 2. Many conclude that they are at liberty to break out in such 
 language as they would not probably use at another time, when 
 they are hurried into passion by losses, or by crosses, or by dis- 
 appointments, or by discouragements, 8&. But are such guilt- 
 less, because they think that they have cause to abuse the name 
 of God ? Besides, can any profit or pleasure arise from insult- 
 ing the great God to his face ? This is a crime which we dare 
 not, without danger, be guilty of against a fellow-creature. 
 
 3. Many even glory in profaning the name of God by horrid 
 oaths. They not only see no sin in taking the name of God in 
 vain by swearing ; but they think that, by doing so, they appear 
 great, and are superior to others. They must have a sort of lan- 
 guage to distinguish them from those whom they are pleased to 
 brand with the name of enthusiasts or religious fanatics, — that is, 
 persons who fear the name of the Lord. Such show at once 
 that they do not belong to God, and that they have no part nor 
 lot with those whom they despise. 
 
 Obs. 215. — They who take the name of God in vain may, and 
 often do, escape punishment from men. 
 
 They who are guilty of this sin escape punishment from magis- 
 trates, partly because human laws do not, or cannot, extend to 
 all profanations of the name of God, and partly because they who 
 
THIRD COMMANDMENT — REASON ANNEXED. 195 
 
 are in authority are not imfrequently profane and wicked persons 
 themselves, and consequently cannot with any propriety execute 
 those laws which do extend to blasphemy, perjury, swearing, and 
 the grosser profanations of the name of God. They also escape 
 punishment from ministers, when they allow this sin to pass 
 without observation in their public ministrations, and in the ex- 
 ercise of the government of the house of God. They also escape 
 punishment from parents and masters of families, when such do 
 not reprove and punish those under their charge, who are guilty 
 of this sin. Another reason why the breakers of this command- 
 ment escape punishment from men, is because there is so little 
 zeal among them for the honour of the name of God. Were men 
 thus treated, they would soon avenge it as their own interest ; 
 but the interest of God's honour appears to be the interest of 
 very few. 
 
 Obs. 216. — Although they who take God's name in vain escape 
 pv.nishment from men, yet the Lord will not suffer them to escape 
 his righteous judgment. 
 
 This is expressed in the commandment itself thus : — *• The 
 Lord will not hold him guiltless that taketh his name in vain," 
 — that is, he will account him very guilty, and will assuredly 
 punish him. 
 
 The judgments which God inflicts upon such as are profane 
 and abuse his name, are various. This sin destroys families, — 
 Zech. v. 3, 4; brings judgments upon a land, — Hos. iv. 1-6; 
 Jer. v. 7-9; and wonderful plagues upon the body, — Acts xii. 
 21-23; and it will destroy both soul and body in hell for ever, — 
 Rom. ii. 5. 
 
 This, then, must be a very heinous sin, seeing the Lord him- 
 self undertakes to punish it in such a signal manner, although 
 others may allow it to escape. And its heinousness further ap-. 
 pears from the character which is given of such in Scripture, as 
 the open and avowed enemies of God, — Ps. cxxxix. 20; and 
 also from the consideration, that there is nothing obtained'by the 
 commission of it; that there is no temporal advantage connected 
 with it ; but that it is committed out of pure malice against God, 
 and from pure love to the thing itself. 
 
 Obs. 217. — Besides the reason above mentioned, there seem to 
 be other reasons in the commandment itself, why the name of 
 God should not be taken in vain. 
 
 In this commandment God styles himself the Lord thy God. 
 " Thou shalt not take the name of the Lord thy God in vain. v 
 
 1. The consideration, that he is the Lord or Jehovah, lays us 
 under a strong obligation to use his name with reverence, on ac- 
 count of his essential glory and the excellencies of his nature ; 
 and because he has an undoubted right to the obedience of his 
 
196 FOURTH COMMANDMENT — DUTIES REQUIRED. 
 
 creatines : and to fear his name is a part of that obedience which 
 he requires, and which is well pleasing in his sight. 
 
 2. The consideiation, that he is the Lord our God, lays a still 
 stronger obligation upon us to fear his name. If he hath made 
 himself over to us in his Word as reconciled in Christ Jesus, and 
 if he hath revealed himself in the gospel as our God, in the en- 
 dearing relations of the everlasting covenant, — what stronger 
 obligations can we lie under to fear him always, and to beware 
 of offending him by taking his name in vain ? 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of having be- 
 coming views of God. 2. The danger of excusing one's self in 
 the commission of sin, 3. That custom or habit will not ex- 
 tenuate any sin; and that passion ought to be avoided, seeing it 
 is not free from sin. 4. The necessity of keeping the door of our 
 lips, that we offend not with our tongue. 5. That God is entitled 
 to our obedience in reverencing his great name. 6. That one 
 distinguishing feature of a child of the devil, is profane swearing. 
 7. That the blood of Christ alone can cleanse from this sin. a. 
 The necessity of zeal for the name of God, that the plague of 
 profane swearing may be stayed, and that wrath may be averted 
 from us. 
 
 DIV. 4. — THE FOURTH COMMANDMENT. 
 
 (g. 57 — S&in'cf) is tf)e jfourtf) CTo.tmttaJt&nmtt? 
 
 The Fourth Commandment is, " Remember the Sab- 
 bath-day to keep it holy. Six days shalt thou labour, 
 and do all thy work ; but the seventh day is the Sabbath 
 of the Lord thy God : in it thou shalt not do any work, 
 thou, nor thy son," nor thy daughter, thy man-servant, 
 nor thy maid-servant, nor thy cattle, nor thy stranger 
 that is within thy gates : for in six days the Lord made 
 heaven and earth, the sea, and all that in them is, and 
 rested the seventh day: where forp the Lord blessed the 
 Sabbath-day, and hallowed it." 
 
 Exod. xx. 8-11; Deut. v. 12-15. 
 
 Duties Required. 
 CBt. 58 — S&fjat ts required tit tJjejTourtfr (Eomman&ment? 
 The Fourth Commandment requireth the keeping 
 holy to God such set times as he hath appointed in his 
 Word, expressly one whole day in seven, to be a holy 
 Sabbath to himself. 
 
FOURTH COMMANDMENT — DUTIES REQUIRED. 197 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God in his Word hath appointed set times for his 
 "worship. Lev. xxiii. 37, 38. — " These are the feasts of the Lord 
 which ye shall proclaim to he holy convocations, besides the 
 Sabbath of the Lord." 
 
 2. That God requires 1 one whole day in seven, which he hath 
 expressly appointed to be a holy Sabbath to himself. Deut. v. 
 12, 14. — u Keep the Sabbath-day to sanctify it. The seventh 
 day is the Sabbath of the Lord thy God." Exod. xxxv. 15. — • 
 " Whosoever doeth any work on the Sabbath, he shall surely be 
 put to death." See also Exod. xxxv. 2; Lev. xix. 30. 
 
 EXPLANATION. 
 
 Obs. 218. — The Fourth Commandment is expressed in a 
 peculiar manner. 
 
 It is expressed both positively and negatively. 
 
 1. Positively. u Remember the Sabbath-day to keep it holy;** 
 to show what God would have us to do. 
 
 2. Negatively. " In it thou shalt not do any work ;" to show 
 what is forbidden in this commandment, or what God would 
 have us not to do. 
 
 Again : the careful observance of this commandment is enjoined 
 on various persons in authority. 
 
 1. It is the duty of parents to see that their children observe 
 the Sabbath-day. " In it thou shalt not do any work, thou, nor 
 thy son, nor thy daughter." 
 
 2. It is the duty of masters to see that their servants observe 
 the Sabbath-day. ** In it thou shalt not do any work, thou, nor 
 thy man-servant, nor thy maid- servant." 
 
 3. It is the duty of heads of families to see that all within the 
 gates of their house observe the Sabbath-day to keep it holy. 
 " In it thou shalt not do any work, thou, nor thy stranger that 
 is within thy gates." 
 
 4. This commandment may also have a reference to magis- 
 trates, whose duty it is to see that all within the gates of the city 
 observe the Sabbath, at least externally. 
 
 This commandment may have been thus fully expressed, on 
 account of the particular place which the Sabbath holds in reli- 
 gious worship ; for, with the observance of the Sabbath, religion 
 must stand or fall. 
 
 Obs. 219. — The Fourth Commandment requireth the keeping 
 holy to God such set times as he hath appointed in his Word. 
 
 By the set times here mentioned, we are to understand those 
 stated feasts, and holy convocations for religious worship, which 
 were instituted of old under the ceremonial law, and which the 
 Jews were bound by Divine appointment to observe during the 
 
 r2 
 
198 FOURTH COMMANDMENT — DUTIES REQUIRED. 
 
 continuance of that ceremonial dispensation. See an account of 
 these stated feasts in Lev. xxiii. But matters are now totally 
 altered ; and accordingly* in the New Testament, we do not read 
 of one day to be observed as a stated time for public worship, but 
 the Sabbath. All the Jewish festivals being purely ceremonial, 
 they have been entirely abolished since the resurrection of Christ ; 
 so that we have neither a command to observe them, nor an ex- 
 ample of observing any of those which in some Churches are 
 called holidays. Every thing of this, nature we find condemned 
 in the New Testament. See Gal. iv. 10; Col. ii. 16, &c. 
 
 But although we are not to observe any stated times of wor- 
 ship, except the Sabbath, under the New Testament dispensation, 
 yet we are undoubtedly called upon at times to worship God 
 publicly on other days, besides that one which he hath appointed 
 for his stated worship. These, however, are not stated, but only 
 occasional times of worship ; and they are to be observed only as 
 his providence calls us. Thus, days of fasting and of thanks- 
 giving are to be observed by us, when we are called in providence 
 to the duty of fasting, or of publicly acknowledging God's mercies 
 with thanksgiving; but these days cannot be called stated, but 
 occasional times of worship. 
 
 Hence it must be a great corruption and innovation in the 
 worship of God, to observe holidays of man's appointment ; and 
 to observe them as of Divine appointment, and as stated seasons 
 of worship, is as much as to say, that the institutions of God's 
 worship are imperfect. Corruption in worship may arise from 
 adding to the institutions of Christ, as well as from taking from 
 them : and there are not a few who imagine, that they are doing 
 God service when they add to his institutions ; whereas it is the 
 greatest dishonour that can be done to him. 
 
 Obs. 220. — The Fourth Commandment requirelh us to sanctify 
 one whole day in seven, which God hath expressly appointed to 
 le a holy Sabbath to himself. 
 
 By one whole day, as the stated time of worshipping God, we 
 are to understand the same that we are to understand by any 
 other whole day — namely, a period consisting of twenty-four 
 hours, or what is commonly called a natural day; and this day 
 we should begin and end at the same time that we begin and end 
 any other day — namely, at midnight. 
 
 With respect to the day of the week which we are to keep 
 holy, we observe, that the commandment itself enjoins us to keep 
 holy the seventh day; but it does not confine us for ever to the 
 observation of the seventh day in order from the creation. Its 
 meaning is, that we must observe any seventh portion of our 
 time which God, the object of our worship, shall be pleased to 
 appoint. It is not saia, Remember the seventh day to keep it 
 holy; but, " Remember the Sabbath-day to keep it holy." It is 
 
FOURTH COMMANDMENT — DUTIES REQUIRED. 199 
 
 not said, The Lord blessed the seventh day and hallowed it ; but, 
 " The Lord blessed the Sabbath-day and hallowed it. " 
 
 The day which God hath appointed for his worship is called 
 the Sabbath, which signifies rest. See Heb. iv. 9, where we read 
 of a rest prepared for the people of God ; that is, a Sabbath above, 
 of which the weekly Sabbath is a type and foretaste : and it is 
 called a holy Sabbath, because it is set apart by God for the 
 particular purpose of his worship and service. 
 
 It may be here remarked, that it is improper to call this day 
 Sunday, as many do. We ought to use those names which are 
 given to it in Scripture. By using the term Sunday, instead of 
 Sabbath or the Lord's day, we show that we prefer the one to 
 the other — a name of our own to a name given in Scripture to 
 this holy day. 
 
 Obs. 221. — Although the commandments which God gave the 
 Israelites, respecting the observation of other Sabbaths or set 
 times, were ceremonial, and abrogated at the death of Christ; 
 yet the Fourth Commandment, concerning the weekly Sabbath, 
 is moral, and binding on all men in all ages. 
 
 This may be proved from the following things : — 
 
 1. The time of the first institution of the Sabbath is an argu- 
 ment for its morality, or its binding obligation upon all. See 
 Gen. ii. If Adam, in a state of innocence, required a Sabbath, 
 or a day of holy rest from his worldly employments, that he might 
 hold more intimate communion with his Maker, and worship 
 him with greater solemnity; surely we, who are sinful creatures, 
 and so much engaged in the affairs of this world, require such a 
 day, that our thoughts may be withdrawn from common scenes 
 and occupations, and we more fitted for enjoying communion 
 with the Father of our spirits, and the Author of all good. It 
 may be here observed, that although the Scriptures are entirely 
 silent respecting the observation of the Sabbath from its first in- 
 stitution to the time of Moses — a period upwards of 2000 years, 
 yet it cannot be inferred from this that it was not observed during 
 that period; for it might as well be inferred, that there was no 
 observation of the Sabbath after the time of Moses, during the 
 government of the judges — a period of 450 years, because there 
 is no mention of the observation of that day auring all that time. 
 But it cannot be supposed, that the judges, who were pious men, 
 would allow the observation of the Sabbath to fall into neglect. 
 Moreover, the Hebrews well knew that the observation of the 
 Sabbath was a moral duty, before the promulgation of the law ; 
 for, before they came to Mount Sinai, we find Moses speaking of 
 the Sabbath as a day well known to them. — Exod. xvi. 23. 
 
 2. The place which this commandment has in the moral law 
 is an argument for the binding obligation of the Sabbath upon 
 all. All the commandments of the moral law are evidently of 
 
200 FOURTH COMMANDMENT — DUTIES REQUIRED. 
 
 the same nature ; and, consequently, this commandment must be 
 of the same nature with those ■which precede and those which 
 follow. It was proclaimed by Jehovah from Mount Sinai equally 
 with the rest of the commandments ; and, consequently, it ought 
 to be observed by all equally with the rest. It was twice written 
 by the finger of God upon tables of stone, and placed within the 
 ark, as well as the other commandments of the law; and, con- 
 sequently, it should be obeyed equally with the rest. It is so 
 placed in the moral law, as to connect both tables ; and is, as it 
 were, the bond of love to God and man; and it will be found 
 that the breakers or despisers of this commandment are totally 
 void of religion ; or, in other words, that they neither love God 
 nor man. Moreover, this commandment is of a nature very dif- 
 ferent from the ceremonial law, which was never honoured in 
 such, a manner, having never been put within the ark, as the 
 moral law was, — which greatly distinguished the one from the 
 other. Hence the Fourth Commandment must be of the same 
 perpetual obligation with the other moral precepts. 
 
 3. Another argument in favour of the moral obligation of the 
 Sabbath, is the circumstance, that there was nothing ceremonial 
 or typical in the substance of the Fourth Commandment, with 
 respect to the Jews. In the ceremonial law, every type had a 
 reference to Christ as the antitype ; but how could any thing be 
 appointed as a type of that which was altogether unknown? 
 But Christ Jesus, to whom all the types of the ceremonial law 
 refer, was unknown in the capacity of a saviour at the time of 
 the institution of the Sabbath; for man, being then in innocence 
 stood in no need of one. Moreover, if it had been typical o* 
 Christ, it would have been abolished at his death, with all the 
 other types of him. But seeing this is not the case, this com- 
 mandment must be considered as binding on all till the end of 
 the world. 
 
 But it may be here objected, that the children of Israel were 
 commanded to remember the Sabbath-day, from the consideration 
 that they were servants in the land of Egypt; and that their 
 deliverance out of that land was typical of the redemption which 
 Christ accomplished. To this we answer, that the consideration 
 of their being slaves in the land of Egypt was indeed added as a 
 reason why they should keep holy to God the seventh day, which 
 was to be observed until the death of Christ. But for this rea- 
 son, this very seventh day was abolished ; for the seventh day in 
 order from the creation is not now the Sabbath of the Lord ; but 
 the Sabbath is the seventh part of the time given us, which we 
 are now commanded to keep holy. Properly speaking, the sub- 
 stance of the commandment does not rest in observing the same 
 day from the beginning to the end of time ; but in observing a 
 seventh part of our time upon earth, according to the will of 
 God : and accordingly, the first day of the week is now the 
 
FOURTH COMMANDMENT — CHANGE OF THE SABBATH. 201 
 
 Sabbath of the Lord ; and this day we must sanctify. This, 
 therefore, can be no objection against the moral obligation of the 
 Sabbath. 
 
 4. It may be observed, that much as the rigid letter of this 
 valuable institution is now contested, no one precept of the moral 
 law is more frequently or more imperatively enforced. See the 
 following passages: — Exod. xvi. 2,3-30; Deut. v. 12-14; Exod. 
 xxiii. 12, xxxiv. 21, xxxi. 14-18, and xxxv. 2, 3; Lev. xxiii. 3; 
 Numb. xv. 32-36; Neh. x. 31, and xiii. 15-23; Isa. lviii. 13, 14; 
 Jer. xvii. 21, 22, 24, 27 ; Ezek. xx. 12, 20, 21, &c. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of keeping holy 
 the Sabbath-day. 2. That God is not a hard master; seeing he 
 has given us six days in the week, and only reserved one for 
 himself. 3. That profauers of the Sabbath are grossly ignorant 
 of God, are drowned in worldly cares, and are utterly unfit for 
 heaven. 4. The pleasure which is found in worshipping God on 
 the day which he hath appointed. 5. The danger of giving to 
 other days of man's appointment that honour which belongs to 
 God's day. 6. That we cannot be said to find much pleasure in 
 the worship of God, if we grudge to give him one day in the 
 week. 7. That the Fourth Commandment is binding upon us 
 equally with the rest of the moral law. 8. That, seeing this is a 
 positive commandment which shall be in force to the end of 
 the world, we are guilty of heinous sin against God if we do not 
 observe it. 
 
 Change of the Sabbath. 
 
 <[§. 59. — &2&})tcf) Uag of tfje sebm ijati) $o& apaomte& 
 to fce tfje toeefclg Safcfcatfj? 
 
 From the beginning of the world to the resurrection 
 of Christ, God appointed the seventh day of the week 
 to be the weekly Sabbath ; and the first day of the week 
 ever since, to continue to the end of the world, which 
 is the Christian Sabbath. 
 
 ANALYSIS AND PROOFS. 
 We are here taught, — 
 
 1. That the seventh day of the week was at first appointed by 
 God as the weekly Sabbath. Gen. ii. 3. — " God blessed the 
 seventh day and sanctified it." Deut. v. 14. — " The seventh day 
 is the Sabbath of the Lord thy God." 
 
 2. That the seventh day of the week continued to be the Sab- 
 bath from the beginning of the world till the resurrection of 
 Christ. Matt, xxviii. I. — " In the end of the Sabbath, as ii 
 began to dawn towards the first day of the week." 
 
 3. That the change of the Sabbath took place immediately aftei 
 
202 FOURTH COMMANDMENT — CHANGE OF THE SABBATH. 
 
 the resurrection of Christ. John xx. 19 (compared with ver. 26.) 
 — " Then the same day at evening, being the first day of the week, 
 when the doors were shut where the disciples were assembled for 
 fear of the Jews, came Jesus, and stood in the midst." 
 
 4. That the first day of the week is the Christian Sabbath, or 
 Lord's day, and shall continue to be so, witbout change, till the 
 end of the world. Acts xx. 7. — " Upon the first day of the 
 week, when the disciples came together to break bread, Paul 
 preached to them." Ezek. xliii. l7. — " When those days are 
 expired, it shall be, that upon the eighth day, and so forward, the 
 priests shall make your burnt-offerings upon the altar, and your 
 peace-offerings." See also Rev. i. 10, and xxii. 19. 
 
 EXPLANATION. 
 
 Obs. 222. — From the heginning of the world till the resurrec- 
 tion of Christ, the seventh day of t/ic week was appointed ly 
 God as the weekly Sallath. 
 
 During this period, which consisted of 4000 years, the seventh 
 lay of the week, or the seventh day in order after the creation, 
 was appointed as the Sabbath, in order that, as God rented on 
 that day from the work of creation, men might, after his example, 
 rest from their works, and remember those of the Creator, and 
 celebrate his praises. It was also observed afterwards by the 
 posterity of Abraham, in commemoration of their deliverance 
 from the land of Egypt. See Gen. ii. 2, 3; Exod. xvi. 23-30, 
 xxiii. 12, xxxi. 14-1$, xxxiv. 21, and xxxv. 2; Lev. xxiii. 3; 
 Deut. v. 12-15. 
 
 That the Sabbath was first instituted at the beginning of the 
 world, and not in the wilderness at the promulgation of the law, 
 will be evident when we consider, that immediately after finish- 
 ing the creation, God blessed and sanctified the seventh day, — ■ 
 that is a set it apart from a common to a special purpose; that it 
 was observed before the promulgation of the law from Mount 
 Sinai, and spoken of, not as a new, but as an ancient institution ; 
 and that, when the law was published to the Hebrews, they were 
 commanded to remember the Sabbath-day, which implies, that it 
 was not then first instituted, but that it had been instituted long 
 before, and had been forgotten during their abode in the land of 
 Egypt. See Gen. ii. 2, 3; Exod. xvi. 5, 23. 
 
 Obs. 223. — From the resurrection of Christ till the end of the 
 world, the first day of the week tvas appointed ly God to le the 
 Christian Sallath. 
 
 During this period, the first day of the week is to be observed 
 as the Christian Sabbath or Lord's day; and that in commemora- 
 tion of an event much more remarkable and glorious than either 
 the creation of the world or the deliverance of the Israelites out 
 of the land of Egypt, — viz., the resurrection of Jesus Christ from 
 the dead, by which the work of redemption was completed. 
 
FOURTH COMMANDMENT— CHANGE OF THE SABBATH. 203 
 
 If it be here asked, why no other event respecting Christ, such 
 as his incarnation, or his death, or his ascension, could have 
 
 fiven rise to the observation of the Christian Sabbath, as well as 
 is resurrection 5 we answer, that if we consider the nature of 
 the Sabbath, we shall find that it is most proper to view his re- 
 surrection as the proper event from which the Christian Sabbath 
 is to be dated. The word Sabbath, as before observed, signifies 
 rest; and, consequently, the Christian Sabbath is to be observed 
 because of a state of rest in which Christ was when it was first 
 observed. Heb. iv. 10. — " For he that is entered into his rest, 
 he also hath ceased from his own works, as God did from his." 
 This evidently intimates, that as God rested from the work of 
 creation upon the seventh day, which was the reason why this 
 day was observed as the Sabbath ; so Christ rested from his work 
 on the first day of the week, which is the reason why this day is 
 observed as the Christian Sabbath. 
 
 To prove that the Sabbath was actually changed from the 
 seventh to the first day of the week, and that the first day of the 
 week is to be observed as the Christian Sabbath to the end of the 
 world, the following arguments may be adduced: — 
 
 1. The Christian Sabbath was prophesied of under the Old 
 Testament dispensation. See Ps. cxviii. 22, &c, compared with 
 Acts iv. 10, &c. See also Ezek. xliii. 27, where the eighth day 
 is mentioned as the day on which spiritual sacrifices were to be 
 offered up to the Lord : and this was to take place after the 
 abolition of the Jewish system of ceremonies — " When these 
 flays are expired;" and it was to continue till the end of the 
 vorld ; which is expressed by the words — M And so forward." 
 
 2. After -Christ's resurrection from the dead, he met with his 
 disciples on the first day of the week. See John xx. 19, 26, 
 where we are informed that Christ appeared twice to his dis- 
 ciples on the first day of the week ; so that we have reason to 
 conclude, that he appeared to them in this manner during the 
 forty days that he continued with them on earth after his resur- 
 rection. 
 
 3. When Christ ascended to heaven, he poured out his Spirit 
 in an extraordinary manner on the first day of the week. See 
 Acts ii. 1-4, compared with Lev, xxiii. 15, 16 ; and it will be 
 found that the day of Pentecost was the first day of the week. 
 
 4. The apostles and first Christians observed the first day of 
 the week, above every other day, for the special worship of God. 
 See Acts xx. 7, — from which it appears, that it was customary 
 for the disciples to come together upon this day ; for it is not said 
 that they were called together on an extraordinary occasion. See 
 also ver. 6, where we are informed that the Apostle Paul abode 
 with them seven days. But it is not said that he met with them 
 in a Church capacity on any of these days, but on the first day 
 of the week. 
 
204 FOURTH COMMANDMENT — SANCTIFICATION OF SABBATH. 
 
 5. There is an apostolical precept for the observation of the 
 first day of the week above every other day; and that, too, for 
 the services of the Church. See I Cor. xvi. 1, 2. 
 
 6. In the New Testament, the first day of the week is called 
 the Lord's day ; which is a good reason why Christians should 
 statedly observe- this day for the purposes of Divine worship. 
 See Rev. i. 10. It is called the Lord's day, because it was ap- 
 pointed and set apart by him from a common to a sacred use; 
 and to be observed, according to his appointment, in commemo- 
 ration of the work of redemption, which is a greater and a more 
 glorious work than the work of creation. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the Lord has the sole 
 power of our time. 2. That the wisdom of God is conspicuously 
 seen in the change of the Sabbath from the seventh to the first 
 day of the week. 3. That we ought to acquiesce in this change 
 and remember the resurrection of Christ from the dead, which is 
 the ground of all our hopes. 4. What ought to be our employ- 
 ment on the Lord's day, — viz., assembling of ourselves together 
 for the worship of God. 
 
 Sanctification of the Sabbath. 
 
 <g, 60 — ^om is ti)t gafcbatf) to be ^antttfieo? 
 
 The Sabbath is to be sanctified by a holy resting all 
 that day, even from such worldly employments and re- 
 creations as are lawful on other days ; and spending the 
 whole time in the public and private exercises of God's 
 worship, except so much as is to be taken up in the 
 works of necessity and mercy. 
 
 ANALYSIS AND PROOFS. 
 
 "We are here taught, — 
 
 1. That the Sabbath is to be sanctified by a holy resting all that 
 day. Exod. xx. 10. — " In it thou shalt not do any work.'* See 
 also Exod. xxxi. 15 ; Deut v. 14 ; Lev. xxiii. 3. 
 
 2. That we are to abstain from all worldly employments on the 
 Sabbath. Jer. xvii. 21. — u Thus saith the Lord, Take heed to 
 yourselves, and bear no burden on the Sabbath-day." See also 
 Neh. xiii. 15, 16-22; Luke xxiii. 56. 
 
 3. That we are to abstain from recreations and pastimes on the 
 Sabbath, although lawful on other days. Isa. lviii. 13. — " If 
 thou turn away thy foot from the Sabbath, from doing thy plea- 
 sure on my holy day ; and call the Sabbath a delight, the holy of 
 the Lord, honourable ; and shalt honour him, not doing thine 
 own ways, nor finding thine own pleasure, nor speaking thine 
 own words." 
 
FOURTH COMMANDMENT— SANCTIFICATION OF SABBATH. 205 
 
 4. That the Sabbath is to be employed in the public exercises 
 of God's worship. Isa. lxvi. 23. — " From one Sabbath to another 
 shall all flesh come to worship before me, saith the Lord." 
 
 5. That the Sabbath is to be employed in private acts of secret 
 and social worship. Lev. xxiii. 3. — " It is the Sabbath of the 
 Lord in all your dwellings." See also Ps. xcii. title, 1, 2. 
 
 6. That works of necessity are lawful on the Sabbath-day. 
 Matt. xii. 1. — " Jesus went on the Sabbath-day through the corn; 
 and his disciples were an hungered, and began to pluck the ears 
 of corn and to eat." See also to ver. 8. 
 
 7. That works of mercy are lawful on the Sabbath-day. Luke 
 xiii. 16. — " Ought not this woman, being a daughter of Abraham, 
 whom Satan hath bound, lo, these eighteen years, to be loosed 
 from this bond on the Sabbath-day." See also Matt. xii. 9-13. 
 
 EXPLANATION. 
 
 Obs. 224. — The Sabbath is to he sanctified by a holy resting 
 all that day, even from such worldly employments and recre- 
 ations as are lawful on other days. 
 
 It may be here remarked, that the Sabbath is not a means of 
 conveying spiritual blessings, as the Word and sacraments are. It 
 is only a holy season — a time set apart by God for the purposes 
 of his worship, at which he hath promised particularly to bless 
 his people, to meet with them in their assemblies, and to make 
 his goodness pass before them. The Sabbath may, then, be said 
 to be sanctified, inasmuch as it is set apart by Divine appointment 
 for the worship of God, that it may be kept holy to him. 
 
 The Sabbath is to be sanctified by a holy rest, which is the 
 meaning of the word Sabbath. 
 
 1. On this day we must rest from all worldly employments, or 
 from all servile work ; by which we are to understand any thing 
 done for our worldly gain, profit, or livelihood, which, by prudent 
 management, might have been done the week before, or might be 
 left undone till the end of the Sabbath. See Exod. xxxiv. 21. 
 Connected with worldly employments, from which we must rest 
 on the Sabbath, are ploughing, sowing, reaping ; bearing burdens, 
 buying and selling, working at one's ordinary calling ; finding 
 one's own pleasure, or speaking his own words ; reading news- 
 papers or profane history ; studying the arts and sciences ; writ- 
 ing letters about worldly business, or making up bills or accounts ; 
 unnecessary journeying on this day ; walking in the fields and 
 highways for pleasure or diversion, or making use of beasts for 
 pleasure ; speaking of the public news of the country, which is a 
 frequent topic of conversation among those who are not spiri- 
 tually minded ; conversing about trade, bargains, profits, and 
 losses, &c. ; feasting and visiting of friends ; and unnecessary pre- 
 paration of food. See Neh. xiii. ; Exod. xvi. 27, &c. ; Numb. 
 xv. 32, &c. j Luke xxiii. 55, 56, and xxiv. 1 ; Exod. xxxi., xxxv., 
 
 S 
 
206 FOURTH COMMANDMENT — SANCTIFICATION OF SABBATH. 
 
 xvi. 23, and xxxv. 3. Now, as this is one of the commandments 
 of the moral law, it must be as strictly binding on us as it was 
 on those who were before us. The law of God is equally holy, 
 just, and good, at all times ; and God is as strict in demanding 
 obedience now as he was formerly. See Matt. v. 18. 
 
 2. On this day we must also rest from those worldly recrea- 
 tions which are lawful on other days. By worldly recreations 
 we are to understand worldly pleasure, unconnected with worldly 
 gain or profit. Those which are unlawful on this day, are such 
 as these : — the visiting of friends : walking in the fields ; talking 
 about the news of the day, or about public occurrences ; innocent 
 amusements (for there are many which are highly sinful even on 
 other days); travelling about worldly business, and such like 
 things ; together with several of those before mentioned, which 
 may be referred to recreations, as well as to worldly employ- 
 ments. See Isa. lviii. 13. We may here remark, that worldly 
 recreations tend to alienate the mind from the true work of the 
 Sabbath, as much as, if not more than, worldly employments. 
 Moreover, if our recreations on the Sabbath are to be the same 
 as they are on other days, why specify the Sabbath as a day of 
 rest ? — why make any difference at all between it and the other 
 days of the week ? 
 
 Obs. 225. — The ivhole Sabbath is to be spent in the public and 
 private exercises of God's worship, except so much as is to be 
 taken up in works of necessity and mercy. 
 
 We are here informed, that the Sabbath is to be sanctified by 
 Jwly exercises. 
 
 1. On the Lord's day we are to be engaged in the public exer- 
 cises of God's worship. Such are, hearing the Word read and 
 preached, joining in prayer and praise, and partaking of the sa- 
 craments, according to Divine appointment. See Rom. x. 17 ; 1 
 Cor. i. 21 ; Acts xvi. 13, and xx. 7 ; Ps. xcii. title. And these 
 exercises are to be engaged in with that frame of mind which 
 ought to characterise the Lord's day. See Rev. i. 10. 
 
 2. On the Lord's day we are likewise to be engaged in the pri- 
 vate exercises of God's worship. Under these are comprehended 
 secret and family duties. By secret duties we are to understand, 
 secret prayer ; reading the Scriptures by one's self, and other re- 
 ligious books which tend to lead the soul to God ; meditation on 
 divine subjects; and self-examination. And by fatuity duties 
 we are to understand, family worship, family examination, and 
 family conference. See Jer. x. 25; Lev. xxiii. 3; Gen. xviii. 
 19; Josh. xxiv. 15; 2 Sam. vi. 20; Job i. 5; Acts x. 2; Matt. 
 xxvi. 30 ; Ps. xcii. 1, 2. 
 
 In these exercises the whole day must be spent, except so 
 much as is to be taken up in works of necessity and mercy, — that 
 is, in such works as could neither have been done on the day be- 
 
FOURTH COMMANDMENT — SINS FORBIDDEN. 207 
 
 fore the Sabbath, nor deferred until the end of it. Works of ne- 
 cessity are such as these : — defending one's self, or fleeing from 
 an enemy ; quenching fire ; working a vessel at sea ; and other 
 things of a similar nature. And leor/es of mercy are such as 
 these : — refreshing the body ; visiting the sick, and ministering 
 to their comfort and necessities; feeding cattle, and preserving 
 them from danger when exposed to it ; making collections for 
 the poor ; and other things of a similar nature. — Matt. xii. 1, &c. ; 
 Luke xiii. 10, &c, and xiv. 3, &c. ; 1 Cor. xvi. 1, 2. It may he 
 here remarked, that if a field of corn is in danger of being car- 
 ried down by the sudden and unexpected overflowing of a river, 
 it is lawful to preserve as much of it as possible, because it is not 
 an ordinary dispensation of providence. But in the case merely 
 of unseasonable weather, it is neither necessary nor lawful to cut 
 down and gather in on the Sabbath-day, because the dispensation 
 of providence is ordinary, and the promise of God ought to be 
 depended upon, — that seed time and harvest shall continue until 
 the end of the world. — Gen. viii. 22. 
 
 INFERENCES. 
 
 From this subject we learn, — I. That God is the same now 
 that he was in ancient times ; that his law is equally binding 
 now as formerly ; and that holiness is as acceptable now as it was 
 formerly. 2. That they who think that God will dispense with 
 any part of obedience to his law, are ignorant both of him and of 
 it. 3. That all who love God will give him the honour which is 
 due unto his name on the Sabbath-day. 4. That the Sabbath is 
 not our own ; and that we dare not do what we please on this 
 day, without offending God. 5. That a mere resting from worldly 
 employments and recreations is of no moment in the sight of God, 
 unless we are engaged in holy exercises. 
 
 Sins Forbidden. 
 
 ®, 69.—S2ai)at is forbt&bnt in tfje jfourl!) €ommarife- 
 went ? 
 
 The Fourth Commandment forbiddetli the omission 
 or careless performance of the duties required, and the 
 profaning the day by idleness, or doing that which is 
 in itself sinful, or by unnecessary thoughts, words, or 
 worksj about our worldly employments or recreations. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That we are forbidden to omit any of the duties required on 
 the Sabbath. Ezek. xxii. 26. — M Her priests have violated my 
 law, and have profaned mine holy things ; they have put no dif- 
 ference between the hoi" and nrofane, neither have they showed 
 
208 FOURTH COMMANDMENT — SINS FORBIDDEN. 
 
 difference between the unclean and the clean, and have hid their 
 eyes from my Sabbaths, and I am profaned among them." 
 
 2. That the duties of the Sabbath are not to be performed care- 
 lessly. Deut. x. 12. — " Serve the Lord thy God, with all thy 
 heart, and with all thy soul.'" See also Mai. i. 13. 
 
 3. That the Sabbalh is not to be profaned by idleness. Exod. 
 xx. 8. — " Remember the Sabbath-day, to keep it holy." 
 
 4. That sinful acts are aggravated by being committed on the 
 Sabbath. Ezek. xxiii. 38. — ? They have defiled my sanctuary in 
 the same day, and have profaned my Sabbaths."' 
 
 5. That unnecessary thoughts about our worldly concerns are 
 forbidden on the Sabbath. Amos viii. 5. — " When will the new 
 moon be gone, that we may sell corn ? and the Sabbath, that we 
 may set forth wheat ?" 
 
 6. That unnecessary conversation about our worldly affairs is 
 forbidden on the Sabbath. Isa. lviii. 13. — M Not doing thine 
 own ways, nor finding thine own pleasure, nor speaking thine 
 own words." 
 
 7. That unnecessary works for forwarding our worldly concerns 
 are forbidden on the -Sabbath. Jer. xvii. 21. — " Thus saith the 
 Lord, Take heed to yourselves, and bear no burden on the Sab- 
 bath-day." 
 
 EXPLANATION. 
 
 Obs. 226. — The Fourth Commandment forbids the omission of 
 the duties which God requires on the Sabbath. 
 
 The duties of which this commandment forbids the omission, 
 are these : — attendance on the public ordinances of religion ; 
 prayer, both private and secret; and meditation, which may be 
 exercised about the works of creation and providence, about the 
 work of redemption in its various parts and consequences, about 
 the holiness of God, about that heavenly rest which remaineth 
 for the righteous, and about other things of a similar nature. The 
 neglect of these duties on the Sabbath is an evidence of the ne- 
 glect of all religious duties through the week ; and, consequently, 
 of atheism, profaneness, and apostasy. 
 
 Obs. 227. — The Fourth Commandment forbids the careless 
 performance of the duties required on the Sabbath. 
 
 The duties of the Sabbath are performed carelessly, when they 
 are performed in a partial way, — that is, when some of them 
 are observed, and others equally important and necessary are 
 totally omitted ; for example, when the public duties are attended 
 to, and the private and secret ones neglected ; or when they are 
 performed in a, formal way, — that is, without any regard to the 
 principle from which obedience should flow, and to the end to 
 which it should be directed; or when they are performed in a 
 cold, and a lifeless, and an indifferent manner, — that is, without 
 any vigour, and spirit, and pleasure. See Rev. iii. 15, &c. 
 
FOURTH COMMANDMENT — REASONS ANNEXED. 209 
 
 Obs. 228. — The Fourth Commandment forbids the profaning 
 of the Lord's day by idleness. 
 
 The Sabbath is profaned by idleness, when it is spent idly, 
 either in whole or in part; not employing ourselves in the duties 
 of God's worship, but loitering away the time at home or in the 
 fields, either in vain and idle thoughts, or in vain and idle con- 
 versation, or the like. This day is also profaned by idleness, 
 when we endeavour to shorten the day as much as possible, by 
 rising later on the morning of this day than of other days, or by 
 retiring to rest sooner at night, in order to get up in due time for 
 worldly business. , 
 
 Obs. 229. — The Fourth Commandment forbiddeth the pro- 
 faning of the Lord's day by doing that which is in itself sinful. 
 
 Sin committed on any day is hateful to God ; but sin com- 
 mitted on the Sabbath aggravates guilt, and exposes to severer 
 punishment from the Lord r and this is the reason why there is 
 a prohibition of doing on the Sabbath what is unlawful at any 
 time. See Neh. xiii. 15, &c. ; Jer. xvii. 27. 
 
 Obs. 230. — The Fourth Commandment forbiddeth tlie pro- 
 faning of the Sabbath by unnecessary thoughts, words, or works, 
 about our worldly employments or recreations. 
 
 The thoughts, words, and works, which are here forbidden on 
 the Sabbath, are these : — unnecessary thoughts and contrivances 
 about worldly affairs, unnecessary words and conversation re- 
 specting earthly employments, unnecessary works in any worldly 
 business, or those pleasures and recreations which are lawful on 
 other days ; or they are all those thoughts, words, or works, 
 which are not unavoidably used about the works of necessity 
 and mercy, which are lawful on the Lord's day. It is only by 
 not thinking, or speaking, or working about our worldly employ- 
 ments, and by employing ourselves in holy exercises, that we 
 distinguish the Sabbath from every other day. See Isa. lviii. 13. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That divine ordinances, as 
 means of salvation, ought to be observed by all in the due order. 
 2. That when they are not performed in the due order, the end 
 of their appointment is lost. 3. That if we would worship God 
 in truth, we must imbibe the spirit of true worshippers. 
 
 Reasons Annexed. 
 
 <$'. 62 — S&ijat air ttje UUasons anittxrti to ttje JFourtf) 
 (Eommantmtent? 
 
 The reasons annexed to the Fourth Commandment 
 are, God's allowing us six days of the week for our own 
 employments, his challenging a special propriety in the 
 
 s2 
 
210 FOURTH" COMMANDMENT — REASONS ANNEXED. 
 
 Beventh, his own example, and his blessing the Sabbath- 
 day. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That God allows us six days of the week for our own em- 
 ployments. Exod. xxxi. 15.—" Six days may work be done." 
 See also Exod. xx. 9. 
 
 2. That God claims the seventh day or the Sabbath as his 
 own property. Lev. xxiii. 3. — " Ye shall do no work therein ; 
 it is the Sabbath of the Lord in all your dwellings." See also 
 Exod. xx. 10. 
 
 3. That God hath set us an example of resting on the Sabbath, 
 which he requires us to follow. Exod. xxxi. 17. — ** It is a sigu 
 between me and the children of Israel for ever ; for in six days 
 the Lord made heaven and earth, and on the seventh day he 
 rested, and was refreshed." See also Exod. xx. 1 1. 
 
 4. That God requires the Sabbath to be observed by us, 
 because he himself blessed and sanctified it. Gen. ii. 3. — 
 44 God blessed the seventh day and sanctified it." See also 
 Exod. xx. 11. 
 
 EXPLANATION. 
 
 Obs. 231. — We should keep the Sabbath holy, because God 
 has allowed us six days of the week for our own employments. 
 
 This is expressed in these words: — " Six days shaltthou labour 
 and do all thy work." And the force of this reason is, that it is 
 highly unreasonable and ungrateful to grudge a seventh part of 
 our time in the immediate worship of God, when he hath allowed 
 us six days for our own employments. 
 
 Obs. 232. — We should keep the Sabbath holy, because^ God 
 challenges a special propriety in the seventh, — that is, in the 
 seventh part of our time. 
 
 This is expressed in these words : — w But the seventh day 
 is the Sabbath of the Lord thy God." And the force of this 
 reason is, that as God represents himself as in covenant with his 
 people, they ought to observe this day, in which he challenges 
 a special propriety, or which he claims as his own in a peculiar 
 manner, for the social and public worship of this covenant God; 
 which they ought to reckon a high privilege, seeing he con- 
 descends to hold communion with them in the ordinances of his 
 grace. 
 
 Obs. 233. — We should keep the Sabbath holy, because God 
 himself hath set va an example of resting on this day. 
 
 This is expressed in these words : — " For in six days the Lord 
 made heaven and earth, the sea, and ' all that in them is, and 
 rested the seventh day." Although God could have made all 
 
FOURTH COMMANDMENT — REASONS ANNEXED. 211 
 
 things in an instant of time, as perfect .and as beautiful as they 
 were after he had spent six days in the work, yet he was pleased 
 to take that time to create all things, to fix the morality of six 
 days for worldly employments, and of a seventh for holy rest ; 
 and both these by his own example. If it be asked here, how 
 God's example of resting on the seventh clay can be any reason 
 for our resting on the first ; we answer, that although the obser- 
 vation of a particular day in seven be changeable^ yet the duty 
 of observing a seventh part of our time is moral, both by God's 
 precept and example. Now, to despise God's own example, is to 
 despise his works; and to despise the Christian Sabbath, is to de- 
 spise the work of Christ ; and, consequently, this is to pour 
 contempt upon the wisdom, and power, and goodness of God in 
 the works of creation and redemption. 
 
 Obs. 234. — We should keep tlte Sabbath holy, because God 
 hath blessed the Sabbath-day and sanctified it. 
 
 This is expressed in these words : — " Wherefore the Lord 
 blessed the Sabbath-day and hallowed it," — that is, set it apart 
 for the worship of his name, and for calling to mind his holiness, 
 and the arduous undertaking of his dear Son. And they who 
 observe this day according to his appointment, and who worship 
 him on it in spirit and in truth, may, according to his promise, 
 expect much spiritual comfort on this day. See Isa. lvi. 6, 7, 
 and lviii. 13, 14. We may here observe, that the particle where- 
 fore, used towards the end of this commandment, teaches us, 
 that God's resting on the Sabbath was the great reason why he 
 set it apart as a day of rest to us, that we might thereon contem- 
 plate his works both of creation and of grace. 
 
 INFERENCES. 
 
 From this subject we learn^ — 1. That the reasons for remem- 
 bering the Sabbath-day to keep it holy, are very weighty and 
 satisfactory. 2. That we should endeavour to prepare for the 
 Sabbath before its approach. 3. That we should make conscience 
 of attending the public ordinances of Divine appointment. 4. That 
 we ought to prepare for the public ordinances, by spending the 
 morning of the Lord's day in secret and private exercises, such 
 as prayer, reading the Scriptures, and meditation. 5. That when 
 the public worship of God is over, we should meditate and con- 
 verse about spiritual things, and what we have heard. 6. That 
 when we are necessarily detained from the public ordinances, 
 our hearts should be there. — Ps. lxiii. 1, 2. 
 
212 FIFTH COMMANDMENT — DUTIES REQUIRED. 
 
 SECT. III. — THE DUTIES WHICH WE OWE TO MAN — CONTAINED 
 IN THE LAST SIX COMMANDMENTS OF THE LAW. 
 
 DIV. 1.— THE FIFTH COMMANDMENT. 
 
 gfc. 63— TOtcl) is tt)e jFifti) ©ommantmtent? 
 
 The Fifth Commandment is, " Honour thy father and 
 thy mother, that thy days may be long upon the land 
 which the Lord thy God giveth thee." 
 
 Exod. xx. 12 ; Deut. v. 16. 
 
 Duties Required. 
 
 ^.64.— <2Bi)zt ts require in tfyr Jrtfii) ©ommantmtent? 
 
 The Fifth Commandment requireth the preserving 
 the honour, and performing the duties belonging to 
 every one in their several places and relations, as supe- 
 riors, inferiors, or equals. 
 
 ANALYSTS AND PROOFS. 
 
 We are here taught, — 
 
 1. That there are several stations in society which are ordain- 
 ed by God. Rom. xiii. 1. — ** The powers that be are ordained 
 by God." 
 
 2. That we are required to preserve the honour due to every 
 one in their several stations. 1 Pet. ii. 17. — " Honour all men." 
 
 3. That we are required to preserve the honour due to our su- 
 
 Eeriors. Lev. xix. '62. — " Thou shalt rise up before the hoary 
 ead, and honour the face of the old man, and fear thy God ; l 
 am the Lord." 
 
 4. That we are required to preserve the honour due to our in- 
 feriors. Rom. xii. 16. — M Condescend to men of low estate." 
 
 5. That we are required to preserve the honour due to our 
 equals. Rom. xii. 10. — M Be kindly affectioned one to another, 
 with brotherly love ; in honour preferring one another." 
 
 6. That we are required faithfully to perform the duties which 
 belong to every one in their several stations. Rom. xiii. 7. — 
 " Rendfcr therefore to all their dues." 
 
 7. That we are required to perform the duties which we owe 
 to our superiors. Rom. xiii. I. — M Let every soul be subject to 
 the higher powers." See also Eph. vi. 1, 5. 
 
 8. That we are required to perform the duties which we owe 
 to our inferiors. Eph. vi. 9. — " And ye masters, do the same 
 things unto them, forbearing threatening; knowing that your 
 master also is in heaven." !See also vi. 4. 
 
 9. That we are required to perform the duties which we owe 
 
FIFTH COMMANDMENT — DUTIES REQUIRED. 213 
 
 to our equals. Eph. v. 21. — " Submitting yourselves one to 
 another in the fear of God." 
 
 10. That all our social duties must be performed with a due 
 regard to the authority of God. Eph. vi. 7. — " With good will 
 doing service, as to the Lord, and not to men." 
 
 EXPLANATION. 
 
 Obs. 235. — There are various stations and relations among 
 mankind in this world. 
 
 This must be evident to every one ; and it is the work of God, 
 who alone is the supreme sovereign of the universe. Had it 
 pleased him, he could have made all equal ; and could have so 
 ordered things, that this equality should have continued for ever. 
 But as this was never designed by him, so it is impossible that 
 this should take place in the world. The inequality, however, 
 which exists, is no deformity in the creation of God; nay, it is 
 the reverse, for it constitutes one of the beauties of the universe, 
 and is much calculated for the purposes of external peace and 
 order. As all the members of the body have not the same office, 
 so all the members of the family, of the Church, or of the State, 
 have not the same office ; some are superiors, and others are in- 
 feriors, for the purposes of mutual good. 
 
 The consequence of this inequality is, that there are various 
 duties incumbent on men in their respective stations and rela- 
 tions; and it is only by the performance of these duties that 
 they can be said to answer the end for which God has fixed them 
 in certain relations in the world. 
 
 Obs. 236. — The general scope of the Fifth Commandment is, 
 Hie performance of those duties which we mutually owe to one 
 another \ in our several relations, as superiors, inferiors, and 
 equals. 
 
 By father and mother in this commandment, we are to under- 
 stand, not only natural parents, but all superiors in age and gifts, 
 and especially such as are, by the ordinance of God, over us in 
 places of authority, whether in the family, or in the Church, or in 
 the State. And superiors are so called, both to teach them in 
 all duties towards their inferiors, like natural parents, to express 
 love and kindness towards them, according to their several rela- 
 tions ; and to lead inferiors to a greater willingness and cheerful- 
 ness in performing their duties to their superiors, as to their 
 parents. 
 
 All men stared related to one another in the relation either of 
 superiors, inferiors, or equals. 
 
 1. Superiors are all those who are above us in station, office, 
 dignity, or gifts ; and their duties to their inferiors are these : — 
 1. To adorn their superiority by a holy and an exemplary con- 
 versation. — Tit. ii. 1-3. 2, To take every opportunity of warn- 
 
214 . FIFTH COMMANDMENT — DUTIES REQUIRED. 
 
 ing and instructing them, and of recommending to them Christ 
 and his religion. 3. To bear their infirmities, and thus to encou- 
 rage them. — Rom. xv. 1. 
 
 2. Inferiors are all those who are under us in station, office, 
 dignity, or gifts ; and their duties to their superiors are these : — 
 1. To give them due honour and respect, — Lev. xix. 132 ; 2 Kings 
 ii. 23. 2. To desire earnestly their counsel and instructions, and 
 to submit to them readily. — 1 Pet. v. 5. 3. To imitate them in 
 that which is good. — James v. 10, 11; 1 Cor. xi. 1. 4. To judge 
 favourably of them in those things in which they have a greater 
 liberty than themselves. — Rom. xiv. 3. 
 
 3. JSquals are all those who are of like age, station, or condi- 
 tion in the world ; and their duties to one another are these : — ■ 
 1. To cultivate the most affectionate love and peace with one 
 another. — Rom. xiv. 1.9; 2 Cor. xiii. 11. 2. To prefer one an- 
 other in honour and esteem. — Rom. xii. 10; Phil. ii. 2, 3. 3. 
 To be courteous and affable to one another, and to be ready to 
 promote and to rejoice in the welfare of one another. — 1 Pet. 
 lii. 8, and iv. 8; Rom. xiv. 19; Eph. iv. 32; Rom. xii. 15; 1 
 Cor. x. 24. 4. To reprove and warn one another faithfully. — 
 Lev. xix. 17; Ps. cxli. 5; 1 Thess. v. 14; Gal. vi. 1; Matt, xviii. 
 15. 5. To vie with one another in tender sympathy under trou- 
 ble. — Gal. vi. 2; Matt. vii. 12, and xxv. 36; Heb. xiii. 3. 6. To 
 provoke one another to love and good works, and to a holy and 
 circumspect behaviour. — Heb. x. *24. 
 
 It may here be remarked, that we are not left to perform these 
 duties according to the dictates of our own minds. If we allow 
 ourselves to be ruled by this opinion, we shall perform none of 
 them, at least none of them in a right manner. But we are laid 
 under an obligation to perform them from a variety of considera- 
 tions ; and the right performance of them is a great evidence of 
 that holiness without which no man shall see the Lord. Accor- 
 dingly, they are enjoined in the New Testament, on gospel prin- 
 ciples — viz., faith in the authority of the Lawgiver, and love to 
 his service. And we may further remark, that they who are 
 wanting in the performance of relative duties, or in the practice 
 of relative religion, cannot be called religious ; for this is the 
 grand test of the sincerity of love to God, and of the reality of 
 faith, which, if real, will work by love in the practice of relative 
 duties. 1 John iv. 20. — " He that loveth not his brother whom 
 he hath seen," saith the beloved disciple, " how can he love God 
 whom he hath not seen?" See also verses 7, 8, 12, 21. 
 
 Besides the duties of superiors, inferiors, and equals, above 
 mentioned, we may notice more particularly the duties which be- 
 long to the several relations among mankind : such as husbands 
 and wives, parents and children, masters and servants, ministers 
 and people, and magistrates and subjects. 
 
 Obs. 237. — T/ie Fifth Commandment requireth the perfor- 
 
 
FIFTH COMMANDMENT — DUTIES REQUIRED. 215 
 
 tuance of the various duties which husbands and wives owe to 
 
 one another. 
 
 The duties which belong to husband and wife are these : — 
 
 1. To love one another most tenderly and affectionately. — Eph. 
 v. 23, 31, 33; Tit. ii. 4. 
 
 2. To adhere with the strictest fidelity to the marriage cove- 
 nant. — 1 Pet. iii. 7; 1 Cor. vii. 15; Heb. xiii. 4. 
 
 3. To desire to please one another. — 1 Cor. vii. 33, 34; Gen. 
 xvi. 
 
 4. To use every means to preserve domestic peace. — Matt. v. 
 9. 
 
 5. To use the utmost care that they be not a disgrace to one 
 another. This includes a regard to propriety of conduct, in what- 
 ever circumstances they may be placed. — 1 Pet. iii. 4 ; Prov. 
 xxxi. 28. 
 
 6. To sympathize with one another amidst all the ills of life, 
 and to share in one another's joys. — 1 Sam. i. 8. 
 
 7. To watch over one another's souls. — 1 Pet. iii. 7; 1 Cor. 
 vii. 16. 
 
 8. As the husband is the head of the wife, he is bound to de- 
 fend her from every harm and danger to the utmost of his power; 
 and the wife must place herself under the guardianship of her 
 husband. 
 
 9. As the wife may stand in need of direction in a variety of 
 things, she must consult her husband; and he must be willing to 
 impart to her that instruction of which he is capable ; and both 
 must walk in the fear of the Lord. — 1 Cor. xiv. 35. 
 
 10. To provide for the family is a very important part of the 
 duty of the husband, who is the head of the family, — 1 Tim. v. 
 8; and with this the duty of the wife is intimately connected, — 
 Prov. xxxi. 27. 
 
 11. Both husband and wife are equally concerned in the 
 religious instruction of the children of the family, and of servants. 
 For this Abraham was highly commended by God. See Gen. 
 xviii. 19. 
 
 Obs. 238. — The Fifth Commandment requireth the perfor- 
 mance of the various duties which parents and children owe, to 
 one anotlier. 
 
 The duties of parents to their children are these : — 
 
 1. To pray for them before they are born; for if they are sin- 
 ners in the womb (which they are, if we believe the Scriptures), 
 their sanctification ought to be pleaded with God, and likewise 
 their interest in the everlasting covenant ; and this should be 
 more attended to by parents than it generally is, seeing we read 
 of some who were sanctified from the womb. 
 
 2. To bless the Lord for them, seeing every child is a gift from 
 God. — Luke i. 64. 
 
216 FIFTH COMMANDMENT — DUTIES REQUIRED. 
 
 3. To pray for them when they are born, and to plead the pro- 
 mise of the covenant for them, taking God as their God, and the 
 God of their seed, according to his promise — u I will be your 
 God, and the God of your seed;" and, "The promise is to you 
 and to your children." 
 
 4. To take all possible care of them by day and by night, in 
 their helpless state, that they may show their regard for the gifts 
 of God. — Isa. xlix. 15. 
 
 5. To make suitable provision for them when their reason and 
 understanding begin to appear, and while they are immediately 
 under their care. — 1 Tim. v. 8. 
 
 6. To maintain that authority over them which God has given 
 them. 
 
 7. To correct and reprove them when necessary. — Prov. xxix. 
 15, xix. 18, and xxiii. 13, 14. This ought to be done in love; 
 and the child should be informed of the reason of his being cor- 
 rected, for if he is not, he cannot be the subject of correction. 
 
 8. To bring them up in the nurture and admonition of the 
 Lord. — Prov. xxii. 6; 2 Tim. iii. 15; Prov. i. 8, and iv. 3, 4 ; 
 Deut. vi. 6, 7. They who neglect this neither love God nor 
 their children. 
 
 9. To pray with them and for them. — Job i. 5. They who live 
 without family prayer, live without God in the world, and live 
 like the beasts that perish. 
 
 10. To set before them a good example. — Ps. ci. 2. 
 
 11. To act impartially towards them, and not show more kind- 
 ness to one than to another. 
 
 12. To lay no command upon them, but what they may obey 
 without sinning against God. — Acts i v. 1 9.^ 
 
 13. To take good heed that they be no dishonour to their chil- 
 dren. 
 
 14. To place them, at a proper age, in some lawful employ- 
 ment. — Gen. iv. 2. 
 
 15. To dispose of them seasonably in marriage, suited to 
 their temper, station, and consent ; and their temporal, but espe- 
 cially their spiritual and eternal welfare. — Ruth iii. 1 ; Gen. 
 xxiv. and xxviii. 
 
 16. To make such an arrangement and settlement of their 
 temporal affairs in their favour in due time, as shall prevent 
 all contention and alienation of affection among them. — Isa. 
 xxxviii. 1. 
 
 17. When dying, to charge them solemnly, and to encourage 
 them to fear the Lord, to bless them, and to commend them into 
 the hand of a covenant God. — Gen. xlix. 1, &c. ; Jer. xlix. 11. 
 
 The duties of children to their parents are these : — 
 
 1. To love them.— Gen. xlvi. 29. 
 
 2. To fear them. — Lev. xix. 3; 1 Kings ii. 20; Prov. xxxi. 28. 
 
 3. To obey them. — Eph. vi. 1, 4 ; Gen. xxxvii. 13 ; Luke ii. 51. 
 
FIFTH COMMANDMENT — DUTIES REQUIRED. 217 
 
 4. To be impressed with a sense of their inferiority to their 
 parents. — 1 Kings ii. 19 ; Deut. xxvii. 16; Gen. xxxi. 35. 
 
 5. To hearken to their counsel and advice. — Prov. i. 8, and 
 iv. 1. And this should be the case both in temporal and spiri- 
 tual concerns. — Gen. xxvii. 46, and xxviii. 1, 2. 
 
 6. To conceal their infirmities, and to bear with them. — Gen. 
 ix. 22, &e.; Prov. xxiii. 22. 
 
 7. To supply their wants to the utmost of their power, when 
 they are old and stand in need of it. 1 Tim. v. 4; Gen. xlvii. 
 12; John xix. 27; Matt. xv. 4, &c. 
 
 8. To pray for them. 
 
 9. To show respect for them after their death. 
 
 Obs. 239. — The Fifth Commandment reqxdreth the perfor- 
 mance of the various duties which masters and servants owe to 
 one another. 
 
 The duties of masters to their servants are these : — 
 
 1. To be careful whom they hire, lest they bring the curse of 
 God into their family with a wicked servant. — Ps. ci. 6j Gen. 
 xxxix. 3, 4. 
 
 2. To consider carefully the abilities of their servants, and to 
 proportion their work accordingly. 
 
 3. To give them proper directions for the work assigned them. 
 —Prov. xxxi. 27. 
 
 4. To assign them proper maintenance and wages for their 
 work. — Prov. xxvii. 27; James v. 4; Deut. xxiv. 14, &c. 
 
 5. To keep them in their proper station with respect to fami- 
 liarity and power, and such like things. — Prov. xxix. 21. 
 
 6. To treat them with gentleness, and to be ready to hear 
 what they say in excuse for their conduct. — Eph. vi. 9; Job 
 xxxi. 13. 
 
 7. Not to hearken willingly to evil reports respecting their 
 servants. — Ps. xv. 3; Prov. xxix. 12. 
 
 8. To take care of them when sick and infirm. — Matt. viii. 6; 
 1 Sam. xxx. 11, &c. 
 
 9. To be particularly kind to those who are remarkably faith- 
 ful and diligent. — Prov. xiv. 35; Deut. xv. 12, &c. 
 
 10. To be anxious to train them up in the fear of the Lord. — 
 Gen. xviii. 19; Josh. xxiv. 15; Ps. ci. 
 
 11. To allow them sufficient time for the secret and public ex- 
 ercises of religion. 
 
 The duties of servants to their masters are these : — 
 
 1. To hire themselves, if possible, with such as fear the Lord. 
 
 2. To esteem, and reverence, and honour their masters, both 
 internally and externally. — 1 Pet. ii. 18; 1 Tim. vi. 1, &c; Eph. 
 vi. 5. 
 
 3. To maintain the honour of the family carefully and con- 
 scientiously. — Gen. xxiv. 34, &c, and xxxix. 8, 9. 
 
 T 
 
218 FIFTH COMMANDMENT— DUTIES REQUIRED. 
 
 4. To adhere strictly to their own allotted provision, and 
 wages, and rest. — Gen. xxx. 33 ; Prov. xxxi. 1.5. 
 
 5. To submit with meekness to rebukes and corrections. — 
 Tit. ii. 9; 1 Pet. ii. 18; Gen. xvi. 9. 
 
 6. To perform the business or work assigned them conscien- 
 tiously, honestly, cheerfully, singly, faithfully, readily, and dili- 
 gently.-— Tit. ii. 9, 10; Matt. xxiv. 45,46 ; Gen. xxxi. 38; Col. iii. 
 22-24; Prov. xviii. 9; Gen. xxxi. 6; Prov. xxii.29;Rom.xii. 11. 
 
 7. To attend conscientiously to family worship, and to receive 
 with readiness such family instructions as may be tendered to 
 them. — Prov. iv. 7. 
 
 Obs. 340. — The Fifth Commandment requireth the perfor- 
 mance of the various duties which ministers and people owe to 
 one another. 
 
 The duties of ministers to their people are these : — 
 
 1. To provide a proper stock of knowledge for their work. — 
 2 Cor. iv. 13. There should be an experience of what is said*-in 
 the beginning of I John i. 
 
 2. Not to enter among a people, unless properly called. — Rom. 
 X. 15; 1 Pet. v. 3; Jer. xxiii. 21, &c. 
 
 3. To acquaint themselves with the state of their people, 
 that they may regulate their ministrations accordingly. — Phil. ii. 
 19, 20. 
 
 4. To exercise the most tender love and care for their souls. — 
 1 Thess. ii. 7, 8. 
 
 5. To administer divine ordinances among them faithfully, im- 
 partially, and diligently, in a manner answerable to their condi- 
 tion, without respect of persons.— Gal. vi. 6; 2 Tim. iv. 2. 
 
 6. To watch over their behaviour for the good of their souls. — 
 Lev. xix. 17; Ezek. iii. 17, &c, and xxxiii. 7, &c. 
 
 7. To pray for them habitually and fervently. — Eph. i. 15, 
 &c, and iii. 14, &c. 
 
 8. To set before them a holy and shining example of divine 
 truth in their Christian practice. — Heb. xiii. 7 ; Tit. ii. 7; 1 Tim. 
 iv. 12 ; 1 Thess. ii. 1-10. 
 
 The duties of people to their ministers are these : — 
 
 1. To reverence them highly as the ambassadors of Christ, the 
 King of kings and Lord of lords. — 1 Cor. iv. 1. 
 
 2. To love them highly for their work's sake. — 1 Thess. v. 12, 
 13; Gal. iv. 14. 
 
 3. To pray for them fervently and habitually. — Rom. xv. 30, 
 31; Eph. vi. 19, 20; 1 Thess. v. 25. 
 
 4. To attend diligently to the means of grace as dispensed by 
 them. — Heb. x. 25; Luke x. 16. 
 
 5. To submit to them, as Christ's deputies, in warnings, re- 
 proofs, and censures, &c. — Heb. xiii. 17; Gal. vi. 1; Matt, xviii. 
 15, &c; 2 Tim. iv. 2. 
 
FIFTH COMMANDMENT — DUTIES REQUIRED. 219 
 
 6. To beware of taking up an ill report concerning them, with- 
 out scriptural evidence. — 1 Tim. v. 19. 
 
 7. To render them comfortable, with respect to maintenance 
 and support.— 1 Tim. v. 18: 1 Cor. ix. 13, &c; Gal. vi. 6; 1 
 Cor. ix. 11. 
 
 Obs. 241. — The Fifth Commandment requireth the perfor- 
 mance of the various duties which ruagistrates and subjects oice 
 to one another. 
 
 The duties of magistrates to their subjects are these : — 
 
 1. To establish good and just laws, and to see them faithfully 
 executed. — Zech. viii. 16; 2 Chron. xix. 5, &c; Ps. lxxii. and 
 lxxxii. 
 
 2. To govern their subjects with wisdom, equity, and affection. 
 — 2 Chron. i. 10; Prov. xviii. 5, xxv. 5, and xxix. 2, 4, 14. 
 
 3. To protect them in their just privileges and rights, both tem- 
 poral and spiritual, which have been conferred on them by God. 
 —1 Tim. ii. 2. 
 
 4. To punish evil doers, and to encourage them that do well. — 
 Rom. xiii. ; Deut. i. 16, &c. 
 
 5. To promote the interests of true religion by their good ex- 
 ample. — Isa. xlix. 23. 
 
 The duties of subjects to magistrates are these : — 
 
 1. To respect them as the deputies and ordinance of God. — 
 Rom. xiii.; 1 Pet. ii. 13, 17; 1 Sam. xxvi. 16, 17. 
 
 2. To put a charitable construction on their conduct, so far as 
 it will bear, in consistency with the honour of God. — Exod. 
 xxii. 28; Eccl. x. 20; 2 Pet. ii. 9, 10. 
 
 3. To be subject to their just laws. — Rom. xiii. 1, &c. ; Tit. 
 iii. 1, 2. 
 
 4. To pay tribute or just taxes cheerfully. — Rom. xiii. 6; Luke 
 xx. 25 ; Matt. xvii. 25, &c. 
 
 5. To defend them from their enemies. — 1 Sam. xxvi. 15; 2 
 Sam. xviii. 3. 
 
 6. To pray for them frequently and fervently. — 1 Tim. ii. 1, 2. 
 
 7. To endeavour carefully to live under their government as 
 an honour, a comfort, and a blessing, both to them and to others. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That we ought to be content 
 with our lot, and resigned to the will of God, who assigns to all 
 their station in this world. 2. The various duties which belong 
 to superiors, inferiors, and equals ; and the dispositions which 
 Christians ought to exercise towards one another. 3. The danger 
 of hatred in husband or wife ; the direful consequences of it ; and 
 that all have cause to mourn over their sins in this relation. 4. 
 The importance of the charge committed to parents, and that 
 they cannot divest themselves of this charge; that the command 
 
220 * FIFTH COMMANDMENT — SINS FORBIDDEN. 
 
 of God, and the vows which they have vowed, are upon them; 
 that the consequences of doing or of not doing their duty, are of 
 the utmost importance ; that parents may be the means of saving 
 or of damning the souls of their children ; and that parents and 
 children shall at last meet before the judgment-seat of Christ, 
 either to acquit or to condemn one another. 5. That it is the 
 duty of children to reverence and obey their parents; that dis- 
 obedience to parents is a great sin, and deserves the judgment of 
 God; and that children must give an account to God of their 
 conduct towards their parents. 6. That the place of masters is 
 very important; that God secureth the rights of inferiors; and 
 that masters should remember that Christ is the judge of all, 
 and that on earth they themselves are but servants. 7. That ser- 
 vants cannot plead ignorance of their duty ; that they are bound 
 by God to do that of which they probably do not often think ; 
 that their own engagements bind them to faithfulness in all 
 things ; and that they are to obey, lest they be found liars, and 
 their own tongues condemn them. 8. That the office of a minis- 
 ter in the Church of Christ is very important ; that his work is 
 very important, and the consequences of it momentous ; that 
 much good may be done to the souls of men by the right dis- 
 charge of this office ; and that an account must soon be given by 
 all who are invested with it. 9. That, as the work of ministers 
 of the gospel is arduous, and requires encouragement, it is the 
 duty of the people to do what they can to assist them and 
 strengthen their hands ; and that ministers and people ought to 
 be comforts to one another. 10. That the duty of magistrates is 
 very important ; that it is an ordinance of God ; that they are 
 accountable for the discharge of the trust committed to them ; 
 and that many eyes are upon them, and also the eyes of the King 
 of kings and Lord of lords. 11. That it is the duty of subjects to 
 obey magistrates ; and that they who disobey them, sin t^ainst 
 God, by whom they are ordained. 
 
 Sins Forbidden. 
 
 Qu 65.— SStfjat i* forht&tjett in ttyeiftftf) ©ommattimtent? 
 
 The Fifth Commandment forbiddeth the neglecting 
 of, or doing any thing against, the honour and duty 
 which belongeth to every one in their several places 
 and relations. 
 
 ANALYSIS AND PROOFS. 
 
 "We are here taught, — 
 
 1. That we are forbidden to neglect the honour due to any one, 
 whether our superior, our inferior, or our equal. 1 Pet. li. 17. 
 — " Honour all men." See also Rom. xiii. 7; Gen. xxiii. 7; 
 Rom. xii. 16 ; 1 Pet. iii. 8 ; Eph. vi. 2, 3. 
 
FIFTH COMMANDMENT — SINS FORBIDDEN. 221 
 
 2. That we are forbidden to do any thing against the honour 
 belonging to any one, -whether our superior, our inferior, or our 
 equal. Rom. xii. 10. — " Be kindly affectioned one to another, 
 with brotherly love; in honour preferring one another." See 
 also Eccl. x. 20; Matt, xxiii. 11; Phil. ii. 3; 1 Cor. xix. 22. 
 
 3. That we are forbidden to neglect the duties which are due 
 to any one, whether our superior, our inferior, or our equal. Rom. 
 xiii. 8. — " Owe no man any thing, but to love one another." 
 See also Tit. iii. \ ; Eph. vi. 1, 5; Col. iv. 1; Eph. vi. 4; Gal. 
 v. 13; 1 Pet. iii. 8. 
 
 4. That we are forbidden to do any thing against the duties 
 which we owe to any one, whether our superior, our inferior, or 
 our equal. 1 Thess. v. 15. — u Follow that which is good, both 
 among yourselves, and to all men. 1 * See also 1 Pet. iii. 6; 
 jVIatt. xxiii. 4 ; Phil. ii. 3. 
 
 EXPLANATION. 
 
 Obs. 242. — The Fifth Commandment forbiddeth superiors, 
 inferiors, and equals, to neglect the honour and duty which be- 
 long to any one, or to do any thing against that honour and 
 duty. 
 
 To neglect the honour and duty which we owe to any one, 
 whether cur superior, or our inferior, or our equal, is not only to 
 omit the performance of such relative duties altogether, but also, 
 when they are performed, to do them without any regard to the 
 command and authority of the Lawgiver. — Isa. xxix. 13. 
 
 To do any thing against the honour and duty which we owe 
 any one, whether our superior, our inferior, or our equal, is to 
 commit those sins which are the very opposite of the relative 
 duties which are incumbent upon us. — Rom. ii. 22. 
 
 1. This commandment is violated by superiors when they 
 trample upon their inferiors; when they seek their own glory, 
 and ease, and profit, and pleasure ; when they command thing? 
 unlawful, or things which their inferiors cannot perform ; when 
 they counsel, and encourage, and favour them in what is evil, o? 
 dissuade, and discountenance, and discourage them in what is 
 good; when they disgrace their superiority by a careless be* 
 haviour before their inferiors ; or when they enrage or provoke- 
 them to anger. It is violated by those who are superior in age, 
 when they seek not opportunities of establishing the younger ia 
 the faith as it is in Jesus ; when, by their wickedness, they are a 
 disgrace to the hoary head, which ought to be a crown of glory ; 
 or when they do not set before the young an example of faith 
 and holiness in all manner of conversation. It is violated by 
 superiors in gifts and grace, when they despise the weak, and 
 will not bear with them ; when they do not study to- instruct 
 them ; or when they take advantage of their weakness ami in- 
 feriority. 
 
 T2 
 
222 FIFTH COMMANDMENT — SINS FORBIDDEN. 
 
 2. Thi3 commandment is violated by inferiors, when they envy, 
 despise, or rebel against their superiors, in their lawful counsels, 
 commands, and corrections. It is violated by inferiors in age, 
 when they do not respect the man of gray hairs ; when they re- 
 proach the hoary head ; when they contemn the advice, and hate 
 the example of the aged ; when they do not seek to be instructed 
 by them ; or when they mock them, and avoid them, and will 
 have none of their service. It is violated by inferiors in gifts 
 and grace, when they envy and grieve at the gifts of superiors ; 
 when they despise their instruction; when they misrepresent 
 them ; or when they do not imitate them, or learn of them. 
 
 3. This commandment is violated by equals, when they envy 
 the gifts of one another ; when they grieve at the advancement 
 or prosperity of one another; when they usurp pre-eminence over 
 one another; when they undervalue or despise one another; when 
 they do not prefer one another in love ; or when they do not live 
 as brethren in love. 
 
 Besides the sins of superiors, inferiors, and equals, above enu- 
 merated, we may notice more particularly the sins which are 
 committed by mankind in the various relations in which they 
 stand to one another ; as husbands and wives, parents and chil- 
 dren, masters and servants, ministers and people, and magistrates 
 and subjects. 
 
 Obs. 243. — TJie Fifth Commandment forbiddeth those sins by 
 which it is violated in the relation of husbands and wives. 
 
 1. It is violated by both husband and wife, when they do not 
 always act towards one another under impressions of the near- 
 ness of the relation ; when they speak disdainfully to one an- 
 other ; when they appear so morose, that they will scarcely ex- 
 change words ; when they take offence at each other's conduct, 
 although in a mere trifle ; when they do not seek to please one 
 another ; when they do not submit to one another's judgment ; 
 when they refuse to hearken to one another, as helpers of spi- 
 ritual joy ; when they grieve each other by word or deed ; when 
 their affections are in any respect alienated from one another ; or 
 when they give one another cause to suspect any unfaithfulness 
 in the marriage covenant. 
 
 2. It is violated by the husband, when he indulges in idleness, 
 and does not provide for his household, but spends in rioting and 
 drunkenness what should be laid out for the comfort of his wife 
 and family ; when he keeps from his wife more than is meet ; 
 when he ceases to be her guardian ; when he lords it over her, 
 not considering that she is his own flesh ; or when he stretches 
 out his hand against her, whom he ought to love as himself. 
 
 3. It is violated by the wife, when she has no respect for her 
 husband; when she is not careful to lay out frugally what he 
 •provides ; or when she usurps the place of her husband, not re- 
 
FIFTH COMMANDMENT — SINS FORBIDDEN. 223 
 
 membering the nature of that superiority which is given him over 
 her. 
 
 Obs. 244. — The Fifth Commandment forbiddeth those sins by 
 which it is violated in the relation of parents and children. 
 
 1. It is violated by parents, when they are careless about their 
 children in their earlier years ; when they do not pray much for 
 them and with them ; when they are careless about their educa- 
 tion ; when they have no anxiety to train them up in the fear of 
 the Lord ; when they encourage them in idleness ; when they do 
 not teach them to pray to God ; when they do not deter them 
 from sin, or when they correct them for transgressing against 
 themselves, while sin against God is overlooked ; when lying, 
 swearing, cheating, and profanation of the Lord's day, &c., are 
 not checked, nor the evil of such sins pointed out to them ; when 
 they do not correct them in due time, and when necessary ; or 
 when they prefer one child to another, as if not equally related 
 to them. 
 
 2. It is violated by children, when they lose their love and af- 
 fection for their parents ; when they do not fear and reverence 
 them ; when they are disobedient to them in their just and lawful 
 commands ; when they do not submit to their counsel and direc- 
 tion, and reproofs and admonitions ; when they cease to requite 
 their kindness towards them ; when they give them cause of sor- 
 row ; or when they do not pray for them, but curse them, although 
 only in their hearts. Wicked and disobedient children are in 
 that black catalogue of sinners who are excluded from the king- 
 dom of heaven. See Rom. i. 29, &c. 
 
 Obs. 245. — The Fifth Commandment forbiddeth those sins by 
 which it is violated in the relation of masters and servants. 
 
 1. It is violated by masters, when they refuse their servants 
 proper maintenance and wages ; when they deprive them of any 
 pprt of their due upon any pretence ; when they treat them un- 
 mercifully ; when they believe a bad report against them without 
 reason ; when they exercise no care over them ; when they do 
 not seek their spiritual welfare, provided they get their own work 
 done by them ; when they deprive them of necessary rest ; when 
 they prevent them from attending public ordinances ; when they 
 do not allow them sufficient time to attend to their eternal con- 
 cerns ; when they set a bad example before them ; or when they 
 do not correct them when they sin against God. 
 
 2. It is violated by servants, when they show no respect for 
 their masters ; when they do not study to maintain the honour of 
 the family ; when they are disobedient ; when they are slothful, 
 or negligent, or idle, and not diligent in business ; or when they 
 show no desire to follow the way of peace and holiness, without 
 which they cannot see the Lord in mercy. 
 
224 FIFTH COMMANDMENT — SINS FORBIDDEN. 
 
 Obs. 246. — The Fifth Commandment forbiddeth those sins by 
 which it is violated in the relation of ministers and people. 
 
 1. It is violated by ministers, when they enter among a people 
 contrary to their will ; when they are careless about the know- 
 ledge of their people's state ; when they are careless about their 
 eternal welfare ; when they do not dispense ordinances among 
 them in due order ; when they are slothful in their work ; when 
 they do not frequently pray for their people : when they do not 
 set an example of faith and holiness before tnem ; when they do 
 not declare the whole counsel of God, respecting the only way of 
 a sinner's acceptance ; when they preach smooth things, and not 
 the great things of God's law ; when they study to please men 
 more than God ; or when they do not study to show themselves 
 approved in all things, as those who must give an account. 
 
 "2. It is violated by the people, when they do not reverence 
 their ministers ; when they do not esteem them very highly for 
 their work's sake ; when they speak evil of them ; when they do 
 not pray for them ; when they do not wait on the ordinances of 
 Christ when dispensed by them ; when they despise their counsel, 
 and direction, and reproofs ; when they are not careful to strength- 
 en their hands in their great work ; when they slander them un- 
 justly ; when they judge rashly concerning them ; or when they 
 do not allow them a sufficiency of the world's good things. 
 
 Obs. 247. — The Fifth Commandment forbiddeth those sins oy 
 which it is violated in the relation of magistrates and subjects. 
 
 1. It is violated by magistrates, when they establish Unjust or 
 unequal laws; when they are partial in the administration of 
 justice, or take bribes ; when they oppress the poor ; when they 
 do not study to promote the interests of true religion by precept 
 and example ; when they. do not protect the rights and privileges 
 of their subjects ; when they do not endeavour to restrain vice 
 and immorality ; when .they do not punish evil-doers ; in a word, 
 when they do not act according to the spirit of their important 
 office. 
 
 2. It is violated by subjects, when they do not respect magistrates 
 as the ordinance of God ; when they judge uncharitably respecting 
 their conduct ; when they disobey their just laws ; when they re- 
 fuse the payment of just taxes and tribute ; when they do not pray 
 for them ; when they are not careful to be an honour to them ; 
 when they do not protect them from danger ; or when they rebel 
 against them. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That we ought to consider 
 whether we answer the design of God in the various relations in 
 which we are placed. 2. That all have come short of the glory 
 of God in these relations. 3. That relative religion is a very im- 
 
FIFTH COMMANDMENT — REASON ANNE3|ED. 225 
 
 portant part of that holiness without which no man shall see the 
 Lord ; and therefore it is necessary to consider whether our obe- 
 dience to God, and our love to man in our respective relations, 
 arise from that faith which is the work and the gift of God. 
 
 Reason Annexed. 
 
 <$. 66 — SSifjat fe tlje llUason annexetr to tlje JFtftf) 
 ©ommantimcnt? 
 
 The reason annexed to the Fifth Commandment, is 
 a promise of long life and prosperity (as far as it shall 
 serve for God's glory and their own good) to all such as 
 keep this commandment. 
 
 ANALYSIS AND PROOFS. 
 
 "We are here taught, — 
 
 1. That long life is promised to those who honour their parents. 
 Eph. vi. 2, 3. — M Honour thy father and mother, that thoumayest 
 live long on the earth." 
 
 2. That temporal prosperity is promised to those who honour 
 their parents. Eph. vi. '2, 3. — " Honour thy father and mother, 
 that it may be well with thee." 
 
 3. That long life and temporal prosperity are always regulated 
 by a regard to the glory of God. John xi. 4. — " This sickness is 
 not unto death, but for the glory of God." 
 
 4. That temporal prosperity is always limited to what is best 
 for the people of God. Prov. xxx. 8. — " Give me neither po- 
 verty nor riches ; feed me with food convenient for me." 
 
 EXPLANATION. 
 
 Obs. 248. — To all those who keep the Fifth Commandment, 
 God hath promised long life and prosperity on earth. 
 
 In Eph. vi. 2, this commandment is called the first command- 
 ment with promise, not because there is not a promise annexed 
 to the other commandments of the law (for, " in keeping of 
 God's commandments there is great reward"), but because there 
 is a peculiar promise made to those who observe this command- 
 ment. The promise made in the Second Commandment extends 
 in general to all those who love God and keep his command- 
 ments ; but the promise here annexed extends only to those who 
 observe this commandment in particular. 
 
 The blessing promised in the Fifth Commandment is long life^ 
 expressed in these words : — " That thy days may be long upon 
 the land which the Lord thy God giveth thee ; " together with 
 temporal 'prosperity, or the blessings and comforts of life ; with- 
 out which, long life would be only a burden. See Rev. ix. 6. 
 We may here remark, that long life is only a real blessing when 
 
2*26 JFIJFTH COMMANDMENT — REASON ANNEXED. 
 
 men grow in grace as they grow in days and in years ; when they 
 retain the use of their reason, together with some degree of bodily 
 strength ; and when they continue to be useful to those around 
 them. See Ps. xcii. 13, 14; Deut. xxxiv. 7; Josh. xxiv. 25, 29. 
 
 The place where the life promised in this commandment is to 
 be enjoyed, refers to the Gentiles as well as to the Jews. As it 
 respects the Jews, it is called '* the land which the Lord gave 
 1116111,"— that is, the earthly Canaan; but as it respects the Gen- 
 tiles, it is any place of the earth where their lot may be cast ; 
 and hence it is said in Eph. vi. 2, 3, " Honour thy father and 
 thy mother, that it may be well with thee, and that thou mayest 
 live long on the earth." 
 
 It may be here remarked, that this commandment cannot be 
 kept perfectly, any more than the other commandments of the 
 law ; and that obedience to it does by no means entitle to the 
 reward promised, as a reward of debt. The reward here pro- 
 mised is as much of grace, as is the reward of eternal life pro- 
 mised by God. We ought to view God's own excellencies as 
 the chief motive to obedience ; and also to meditate on what he 
 is in himself ; and this will lead us to love him for what he is in 
 himself, as well as for what he is to us, and for what he hath 
 promised us. 
 
 Obs. 249. — The promise of long life with prosperity^ in the 
 Fifth Commandment, is not absolute, but limited, — that is, long 
 life with prosperity is promised, as, far as it shall serve for 
 God's glory and, his peoples good. 
 
 This is a very comfortable limitation; and no believer will 
 desire long life and prosperity, or any temporal blessing, but 
 as it is for the glory of God and his own good. And hence, 
 although we frequently see some who conscientiously perform 
 relative duties, live but a short and an afflicted life ; yet there is 
 no unrighteousness in this part of the Divine procedure ; for 
 God may see defects in the obedience of his own children, 
 with respect to relative duties, which others may not ; or he may 
 take them away from the evil to come, and bestow upon them 
 a blessed and eternal life in heaven ; for it must always be re- 
 membered, that the promise of long life and prosperity is restricted 
 in a way to promote the glory of God, and the best interests of 
 his people. — Isa. lvii. 1, 2. 
 
 And we may here remark, on the other hand, that, although 
 many, who neglect the duties of this commandment, live long 
 and enjoy much worldly prosperity, and consequently appear on 
 a level with those who conscientiously observe relative duties; 
 yet there is a real difference in the way in which the two cha- 
 racters referred to enjoy long life and prosperity. The observers 
 of this commandment have a promise of long life and prosperity; 
 whereas those who neglect, the duties of it have no promise of 
 
SIXTH COMMANDMENT— DUTIES REQUIRED. 227 
 
 these things at all. To the former, long life comes in virtue of 
 a promise, which is infallible, — so far as it shall serve for God's 
 glory, and their good; but to the latter it does not come in virtue 
 of any promise at all, for such have no interest in the promise; 
 on the contrary, they are under the curse of God; for it is writ- 
 ten, u Cursed is every one that continueth not in all things which 
 are written in the book of the law to do them." — Gal. iii. 10. 
 See Ps. lxxii. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of relative reli- 
 gion. 2. That, if the life of those who observe this command- 
 ment be short and afflicted here, it will be long and blessed 
 hereafter. 3. The misery of all those who pay no regard to 
 the duties required in this commandment: they are under the 
 curse of God in this life, and they will be miserable through 
 eternity. 
 
 D1V. 2. — THE SIXTH C03HMANDMENT. 
 
 The Sixth Commandment is, " Thou shalt not kill." 
 
 Exod. xx. 13 ; Deut. v. 17. 
 
 Duties Required. 
 <&. 68 3&$at te vrqutreu" i\x t!)e £ti*tf) CTommantmmtt? 
 
 The Sixth Commandment requireth all lawful endea- 
 vours to preserve our own life, and the life of others. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That we must use all lawful endeavours to preserve our 
 own lives. Eph. v. 29. — " No man ever yet hated his own flesh; 
 but nourisheth and cherisheth it." See also 1 Tim. v. 23. 
 
 2. That we are to use no unlawful endeavours for the preser- 
 vation of our own lives. Matt. xvi. 25. — " Whosoever will save 
 his life, shall lose it." 
 
 3. That we must use all lawful endeavours to preserve the lives 
 of others. Pro v. xxiv. 11, 12. — " If thou forbear to deliver 
 them that are drawn unto death, and those that are ready to be 
 slain ; if thou sayest, Behold, we knew it not ; doth not he that 
 pondereth the heart consider it?" See also Job xxix. 13. 
 
 4. That we are to use no unlawful endeavours to preserve the 
 lives of others. Numb. xxxv. 31. — " Ye shall take no satisfac- 
 tion for the life of a murderer." 
 
 EXPLANATION. 
 
 Obs. 250. — The Sixth Commandment requireth us to use all 
 
228 SIXTH COMMANDMENT — DUTIES REQUIRED. 
 
 lawful endeavours to preserve our own natural life, and to pro- 
 mote the life of our souls. 
 
 1. We are required to promote the life of our souls, or our 
 spiritual and eternal life, by the following means : — 
 
 (1.) By carefully studying the Scriptures, which contain the 
 words of eternal life; and by diligently improving the ordinances 
 of the gospel, which are the means of promoting this life. — John 
 v. 39, and xvii. 3 ; 1 Pet. i. 23, and ii. 1, 2. 
 
 (2.) By receiving Jesus Christ into the soul by faith, as the 
 resurrection and the life. — John \i. 27, and xi. 25. 
 
 (3.) By avoiding all manner of sin, and every appearance of 
 evil and temptation to it. — Prov. viii. 36, xi. 19, and iv. 23. 
 
 2. We are required to preserve our own natural life, by the 
 following means : — 
 
 (1.) dv instating it in a new-covenant relation to God. See 
 Ps. xvi. 1, and xvii. 8 ; 1 Sam. xxv. 29. 
 
 (2.) By just and necessary defence of it from such as seek to 
 destroy it. See 2 Cor. xi. 32, 33 ; Acts xxiii. 12, &c. 
 
 (3.) By furnishing our body with proper food, medicine, 
 raiment, labour, rest, and recreation. — Eph. v. 29. 
 
 (4.) By avoiding gluttony, and drunkenness, and lascivious- 
 ness, which tend gradually to ruin the body. — Luke xxi. 34; 
 Prov. v., vii., vi. 26, &c, xxiii. 26, &c, and ix. 18. 
 
 (5.) By keeping our inward passions in a proper temper of 
 meekness, peaceableness, patience, gentleness, kindness, and hu- 
 mility. — Prov. xv. 13, 15, xvii. 20, 22, and xviii. 14. 
 
 Obs. 251. — The Sixth Commandment requireth us to use all 
 lawful endeavours to preserve the natural life of others, and to 
 promote the life of their souls. 
 
 1. We are required to promote the spiritual and eternal life 
 of others, by the following means : — 
 
 (1.) By setting before them such an example of gospel holi- 
 ness, as may gain them to Christ. — Matt. v. 16 ; Zech. viii. 23; 
 1 Pet. iii. 1, 2. 
 
 (2.) By diligent instruction, and excitement to faith and holi- 
 ness, according to our station, accompanied with fervent prayer 
 for them. — 1 Thess. v. 14 ; 2 Tim. iv. 2 ; Gen. xliii. 29. 
 
 (3.) By earnest desire to prevent them from sinning, or from 
 being tempted to sin. — Jude 23. 
 
 2. We are required to preserve the natural life of others, by 
 the following means : — 
 
 (1.) By endeavouring to protect them from every unlawful 
 attempt to take away their life.— Prov. xxi v. 11, 12; Ps. lxxxii. 
 3, 4 ; 1 Sam. xiv. 45. 
 
 (2.) By giving them the necessaries of life, as equity or charity 
 requires. — 1 Kings xviii. 4 ; Prov. iii. 27. &c, and xix. 17 ; 
 James ii. 15, 16; 1 John iii. 17. 
 
SIXTH COMMANDMENT — SINS FORBIDDEN. 229 
 
 (3.) By manifesting to them those Christian graces which are 
 so much calculated to excite to the preservation of life, — viz., 
 love, compassion, meekness, gentleness, and kindness. — Prov. 
 x. 12; Luke x. 33, &c; Prov. xiv. 29; Col. iii. 13; 1 Pet. iii. 
 4; Rom. xii. 10. 
 
 We may here remark, that there are several motives which 
 should influence us to save life. 1. By preserving life, we honour 
 God ; and when we part with any of our substance for the relief 
 of the wants of the poor and needy, we lend to him ; and we may 
 well trust him for future payment. — Prov. xix. 17. 2. Our 
 neighbour has a claim upon us, when he is in danger or in need ; 
 he has a right to our aid — to our every attempt to preserve his 
 life, and his comforts, &c, that he may not suffer through our 
 neglect of the lawful means which are put in our power. 3. If 
 we are wanting in this duty to our neighbour, we condemn our- 
 selves, and virtually say, that we deserve not that our neighbour 
 should use any lawful means for our preservation. 
 
 INFERENCES. v 
 
 From this subject we learn, — 1. That we are not to do evil for 
 the greatest good. 2. That the soul is infinitely valuable, and 
 that the promotion of its life is as necessary as the preservation 
 of the life of the body. 3. That health is. a precious blessing. 
 4. That we are only to use the means of Divine appointment, or 
 lawful means, for the preservation of life. 
 
 Sins Forbidden. 
 
 £§. 69.— SSEJjat is forbttiUrn in tfje Sixtf) ©onttnan&ment ? 
 
 The Sixth Commandment forbiddeth the taking away 
 of our own life, or the life of our neighbour unjustly, or 
 whatsoever tendeth thereunto. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That we are forbidden to destroy our own lives. Acts xvi. 
 28. — u Paul cried with a loud voice, saying, Do thyself no harm." 
 
 2. That we are to avoid every thing which would tend to take 
 away our own lives. Job xiv. 14. — " All the days of my ap- 
 pointed time will I wait till my change come." 
 
 3. That we are forbidden to take away the life of another per- 
 son unjustly. Gen. ix. 6. — ** Whoso sheddeth man's blood, by 
 man shall his blood be shed." See also Lev. xxiv. 17. 
 
 4. That we are to avoid e/rery thing which would tend to take 
 away the life of another. Deut. xxiv. 6. — * No man shall take 
 the nether or the upper millstone to pledge; for he taketh a man's 
 life to pledge." 
 
230 , SIXTH COMMANDMENT — SINS FOXBlDDEN. 
 
 EXPLANATION. 
 
 Obs. 252. — The Sixth Commandment forliddeth the talcing 
 away of our own life, or whatever tendeth to this end. 
 
 1. We are forbidden to murder our own souls, — which is done, 
 (1.) By neglecting and despising the means of salvation. — Prov. 
 viii. 34, &c. (2.) By quenching or opposing the strivings of 
 God's Spirit.— -Prov. xxix. 1 ; Heb. x. 20, &c. ; 2 Pet. ii. 20, &c. 
 (3.) By continued unbelief, and impenitence, and progress in 
 sin. — Ezek. xviii. 30, 31; Rom. ii. 4, 5. 
 
 2. We are forbidden to take away our natural life, — which is 
 done by laying violent lands upon ourselves. — 1 John iii. 15. 
 They who have been guilty of this awful crime were the worst of 
 characters, — such as Saul, Ahithophel, and Judas. — 1 Sam. xxxi. 
 4, 5; 2 Sam, xvii. 23; Matt, xxvii. 4, 5. 
 
 3. Whatever tends to destroy our natural life, is expressly for- 
 bidden according to the spirit of this commandment. Under this 
 may be comprehended the following things: — (1.) Every in- 
 dulgence of thoughts or designs against our life.— Jonah iv. 3 ; 
 Job vii. 15. (2.) Indulgence of envy and rage, which tends to 
 the killing of the body. — Job v. 2; Prov. xiv. 30. (3.) Impa- 
 tience and discontent under trouble. — Ps. xxxviii. 1, 8. (4.) 
 Immoderate worldly sorrow. — Prov. xvii. 22. (5.) Anxious 
 care about worldly things. — Matt. vi. 31, 34; Ps. iv. 6. (6.) 
 Neglect of our body, with respect to food, raiment, medicine, rest, 
 and recreations, through superstition, carelessness, covetousness, 
 churlishness, outrageous passion, or temptations of Satan. — Col. 
 ii. 23; Eccl. vi. 2, and x. 18 ; 1 Kings xxi. 4. (7.) Intempe- 
 rance, gluttony, and drunkenness. — Luke xxi. 34; Phil. iii. 19; 
 Prov. xxiii. 21, 29, and xx. 1; Luke xvii. 27; Rom. xiii. 13; 
 1 Cor. vi. 9; 1 Pet. ii. 11. (8.) Immoderate labour. — Eccl. ii. 
 22, &c. (9.) Exposing ourselves to dangers unnecessarily. — 
 Matt. iv. 5-7; 2 Sam. xxiii. 16, 17. 
 
 Obs. 253. — The Sixth Commandment forliddeth the taking 
 away of the life of another unjustly, or whatever tendeth to this 
 end. 
 
 1, We are forbidden to murder the soid of another person, — 
 which is done, (1.) By setting before him a sinful or an impru- 
 dent example. — Matt, xviii. 6, 7. (2.) By neglecting to prevent 
 him from sinning, or by not endeavouring to reform him from 
 it. — Ezek. iii. 18; 1 John iii. 15. (3.) By co-operating with 
 him in sin, — which is done when we command him to sin, — 1 
 Kings xii. 28; when we advise him to sin, — 2 Sam. xiii. 5 ; 
 Hab. ii. 15 ; when we provoke him to sin, — 1 Kings xxi. 25 ; 
 Job ii. 9 ; when we tempt him to sin, — Prov. vii. 10, &c; when 
 we teach him to commit sin; when we assist him to commit sin, 
 — Acts viii. 1 ; or when we delight in and approve of his sin, — 
 
SIXTH COMMANDMENT — SINS FORBIDDEN. 231 
 
 Rom. i. 32; Ps. xlix. 32; Prov. xiv. 9. (4.) By hardening our 
 heart against him on account of his sin, and not lamenting it and 
 his danger by it. — Ezek. ix. 4; Lam. i. 8; Ps. cxix. 136. 
 
 2. We are directly forbidden by this commandment to take 
 away the life of another unjustly, — which is done, (1.) When 
 life is taken away without law, or under pretence of law. See 
 two remarkable instances of this in 2 Sam. xi. 15 ; 1 Kings xxi. 
 (2.) When an unjurt war is undertaken and prosecuted, in which 
 many are slain. — Hab. ii. 12. (3.) When a private duel or 
 single combat is undertaken; which arises from pride, passion, 
 and an insatiable desire to revenge an injury or wrong received or 
 supposed. — Matt. v. 44; Prov. xvi. 32. 
 
 B. Whatever tends to take away the life of another unjustly, is 
 forbidden by this commandment. Under this may be compre- 
 hended the following things: — (1.) Sinful anger and wrath, 
 which, on account of their direful effects, are so frequently for- 
 bidden. — Matt. v. 22; Eph. iv. 26, 27. (2.) Envy or grieving 
 at the prosperity of another. — Prov. xiv. 30 ; Job v. 2. (3.) 
 Hatred and malice against him. — 1 John iii. 15. (4.) Revenge- 
 ful thoughts, desires, and joys. — Matt. vi. 15; Prov. xxiv. 17, 
 &c. (5.) Indifference to his distress. — Prov. xii. 10 ; Obad. 10, 
 &c. ; Amos vi. 6. (6.) Quarrelling, bitter railing, reproachful or 
 disdainful scoffing or deriding, and angry cursing. — James iii. 5, 
 &c. ; Prov. xviii. 21, and xxiii. 29. (7.) False accusation.-r- 
 Luke xxiii. 2; Acts xxiv. 5. (8.) Fierce, sullen, or enraged 
 looks; which denote inclination to mischief or pleasure in it. — 
 Gen. iv. 5; Obad. 12; Acts vii. 54, (9.) Withholding from 
 another the means by which his life may be supported. — Luke x. 
 31, &c. ; James ii. 15, &c. ; Job xxxi. 16, &c. ; Matt. xxiv. 41, 
 &c. (10.) Injuring his body, or his trade, labour, or property, 
 by which life and health are maintained. — Exod. xxi. 18, 22 ; 
 Ezek. xxii. 7; Isa. iii. 14, 15; Mic. iii. 3; Isa. v. 8; Matt. 
 xxiv. 9, 10. 
 
 We may here remark, that the life of another may be justly 
 taken away in the following cases : — 1. When he forfeits it to the 
 laws of his country, or in the case of public justice. — Gen. ix. 6; 
 Lev. xxiv. 17; Numb. xxxv. 31, &c. 2. In the case of necessary 
 self-defence, — that is, when there is no way of escaping from the 
 aggressor, but we must either lose our own life, or deprive him of 
 his. — Exod. xxii. 2, 3. 3. In the case of lawful war, — that is, 
 when it is undertaken in defence of civil liberty, or to ward off 
 unprovoked invasion of foreign enemies, after every other means 
 taken to prevent bloodshed have proved vain. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of cherishing 
 convictions, and of faith and repentance. 2. To beware of what 
 tends to deprive us of life. 3. The necessity of letting our light 
 
232 SEVENTH COMMANDMENT — DUTIES REQUIRED. 
 
 shine before men. 4. The danger to which we expose ourselves 
 by sinning before our neighbour; or by allowing sin in him; or 
 by taking part with him in any respect ; or by not lamenting his 
 sin. 5. The necessity of having respect to the spirit of the law 
 and gospel, both in our words and actions. 6. That we are guilty 
 of our own blood, if we neglect Christ and his salvation. 
 
 DIV. 3. — THE SEVENTH COMMANDMENT. ■ , 
 
 €$. 70 — Kggffci fa tije Sebentf) CDommantiment? 
 
 The Seventh Commandment is, " Thou shalt not 
 commit adultery." 
 
 Exod. xx. 14 ; Deut. v. 18. 
 
 Duties Required. 
 
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 went ? , 
 
 The Seventh Commandment requireth the preserva- 
 tion of our own and our neighbour's chastity, in heart, 
 speech, and behaviour. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That we are required to preserve our own chastity. 1 Thess. 
 iv. 4.— " That every one of you should know how to possess his 
 vessel in sanctification and honour." 
 
 2. That we are required to avoid all occasions of temptation. 
 Prov. v. 8. — " Remove thy way far from her, and come not nigh 
 the door of her house." 
 
 3. That we are required to be chaste in our thoughts. 2 Tim. 
 ii. 22.—" Flee also youthful lusts." 
 
 4. That we are required to be chaste in our words. Eph. iv. 
 29. — " Let no corrupt communication proceed out of your 
 mouth." See also Eph. v. 4. 
 
 5. That we are required to be chaste in our actions. 1 Pet. iii. 
 2. — " While they behold your chaste conversation coupled with 
 fear." 
 
 6. That we are required to preserve our neighbour's chastity 
 as well as our own. Eph. v. II. — •* Have no fellowship with 
 the unfruitful works of darkness, but rather reprove them." 
 
 EXPLANATION. 
 
 Obs. 254. — The Seventh Commandment requireth the preser- 
 vation of our own chastity, in heart, speech, and behaviour. 
 
SEVENTH COMMANDMENT — SINS FORBIDDEN. 233 
 
 For preserving our own chastity, the following things are ne- 
 cessary : — 
 
 1. An earnest desire to have our whole man instated in a new 
 covenant relation to Christ, and to God in him, and to have his 
 Spirit dwelling in us. 
 
 2. Daily and earnest application of the Word of God, of the 
 blood of Christ, and of the gracious influences of the Spirit, for 
 mortifying our inward lusts, and filling our hearts with true ho- 
 liness in opposition to them. See John xv. 3, and xvii. 17; 1 
 Pet. i. 23 ; Heb. be. 14; Rom. viii. 13. 
 
 3. An habitual and earnest recommendation of ourselves to 
 the preservation of God. — Ps. xvi. 1, xvii. 8, and xix. 11, 12. 
 
 4. A lively exercise of our implanted graces. — 2 Pet. i. 5 ; 2 
 Cor. vii. 1 ; Phil. iii. 12. 
 
 5. Watchfulness over the heart, the eyes, and the ears. — Prov. 
 iv. 23; Job xxxi. 1 ; Prov. xix. 27, and vii. 21, &c. 
 
 6. Temperance in eating and drinking. — Rom. xiii. 13. 
 
 7. A careful avoiding of light and unchaste company. — Prov. 
 ix. 6, and v. 8, 9; Ps. i. 1 ; Eph. v. 11, 12; Prov. iv. 14, &c. 
 
 8. Diligence in lawful business. — Ezek. xvi. 49 ; 2 Sam. xi. 
 «-■• 
 
 9. An early and earnest resistance of temptations to unchastity 
 or impurity, or occasions thereof. — Rom. vii. 5 ; Gen. xxxix. ; 1 
 Cor. vi. 18. 
 
 10. Marrying in the Lord, when necessary ; and mutual love 
 between married persons. — 1 Cor. vii. 2 ; Heb. xiii. 4. 
 
 Obs. 255. — The Seventh Commandment requireth the preser- 
 vation of the chastity of others as well as our own. 
 
 We are to preserve the chastity of others by the following 
 means : — 
 
 1. By taking care to do nothing which tends to ensnare or to 
 defile them.— Gen. xxxviii. 14, 15, 26; Eph. iv. 29. ( 
 
 2. By doing every thing that we can by example, instruction, 
 warning, reproof, and prayer for them, to preserve and promote 
 their chastity. See Prov. ii., v., vii., and ix. ; where much is 
 said upon this subject, and according to which we ought to act. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the law of God reaches 
 the heart as well as the life. 2. The necessity of prayer for the 
 sanctifying influences of the Holy Spirit, seeing he will not dwell 
 in the unclean. 
 
 Sins Forbidden. 
 
 61.72.— Mf\ at fe forfcitr&en tntfjeScbentf) ©ommantftntnt? 
 The Seventh Commandment forbiddeth all unchaste 
 thoughts, words, and actions. 
 
 u2 
 
234 SEVENTH COMMANDMENT — SINS FORBIDDEN. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That all unchaste thoughts are forbidden. Matt. v. 28. — 
 " Whosoever looketh on a woman to lust after her, hath com- 
 mitted adultery with her already in his heart." 
 
 2. That all unchaste conversation is forbidden. Eph. iv. 29. 
 — " Let no corrupt communication proceed out of your mouth." 
 See also Eph. v. 4. 
 
 3. That all unohaste actions are forbidden. Eph. v. 3. — " For- 
 nication and uncleanness, let it not once be named among you." 
 See also Rom. xiii. 13. 
 
 EXPLANATION. 
 
 Obs. 256. — The Seventh Commandment forliddeth all un- 
 chaste thoughts, words, and actions. 
 
 1. It forbids all unchaste or 'unclean thoughts. — Matt. v. 18. 
 These are dangerous ; and, if lodged in the heart with pleasure, 
 may, like a hidden spark, break forth into a vehement flame. 
 They are the nearest approach to open wickedness, and require 
 only a proper opportunity. 
 
 2. It forbids all unchaste conversation. By this, as well as 
 by actions, is the law of God violated. See Matt. xii. 37. Much 
 is spoken contrary to the spirit of this commandment, although 
 it does not break forth into action. 
 
 3. It forbids all unchaste actions. To these may be referred 
 all unnatural pollutions, which can scarcely be named, — Rom. i. 
 24, &c. ; Lev. xviii. 6, 23; polygamy, or having more wives or 
 husbands than one at the same time, — Gen. ii. 22, &c. ; adultery, 
 when one or both of the parties are married ; fornication, which 
 is the sin of unmarried persons ; concubinage, — 1 Kings xi. 1, 
 &c. ; and immoderate and unseasonable familiarity between mar- 
 ried persons, — 1 Thess. iv. 3, 4 ; Deut. xxii. 25. 
 
 Obs. 257. — The Seventh Commandment forliddeth whatever 
 tendeth to unchastity. 
 
 Under this may be comprehended the following things : — 1 . 
 Speaking, hearing, reading, or writing unchaste expressions. — 
 Eph. iv. 29. 2. All unchaste looks. 3. Receiving temptations 
 into the heart, or enticing others. — 2 Pet. ii. 14 ; Isa. iii. 16, &c. 
 4. Light and immodest behaviour, together with wanton em- 
 braces and dalliances. — Pro v. vii. 13. 5. All stage plays and 
 lewd pictures. — Ezek. xxiii. 14, &c. 6. All immodest apparel. 
 — Prov. vii. 10 ; Isa. iii. 7. The company of vain persons. — 
 Prov. v. 8, &c. 8. All idleness. — Ezek. xvi. 49. 9. Intemper- 
 ance in eating and drinking. — Prov. xxiii. 30 ; Jer. v. 8. 10. 
 Undue delay of marriage. — 1 Cor. vii. 7, &c. 11. Unjust di- 
 vorce.— Matt, v. 32. 12. Wilful desertion.— 1 Cor. vii. 12, &o. 
 13. Unkindness between married persons. — 1 Cor. vii. 5. 14. 
 
SEVENTH COMMANDMENT — SINS FORBIDDEN. 235 
 
 Vows of perpetual celibacy, and prohibitions of marriage. — Matt. 
 xix. 10, 11. 15. Dispensing with unlawful marriages. — Mark 
 vi. 18. 16. The allowing of places of uncleanness to exist. — 
 Deut. xxiii. 17. 
 
 Obs. 258. — The sins forbidden by the Seventh Commandment 
 should be avoided, for the following reasons: — 
 
 1. Because pollution or uncleanness exceedingly dishonours 
 God. See Gen. xxxix. 9; Ps. li. 4; Job xxxi. 11 ; 1 Cor. iii. 
 17. 
 
 2. Because falls into this sin are not unfrequently the punish- 
 ment of some other sin. — Prov. xxii. 14 ; Rom. i. 26, &c. ; Hos. 
 iv. 14 ; Amos vii. 17. 
 
 3. Because few persons truly repent of this sin ; and these 
 with great difficulty. Hos. iv. 11; Prov. ii. 19. — " None that 
 go unto her return again, neither take they hold of the paths of 
 life," — that is, not many do so in truth. And yet we read of 
 some among the Corinthians to whom repentance was given, — 1 
 Cor. vi. 9-11 ; but this, as it were, requires a greater than ordi- 
 nary share of Divine grace. See Prov. xxiii. 27, 28 ; Eccl. vii. 
 26 ; Acts xxiv. 25. 
 
 4. Because this sin dishonours and frequently murders the 
 body.— Prov. y. 11, 12, and vii. 22; 1 Cor. vi. 18. 
 
 5. Because it frequently leaves a stain upon the character.— 
 Prov. vi. 33. David's sin, although pardoned, is handed down 
 as a blot upon his character ; and it shall continue to be so till 
 the latest posterity. 
 
 6. Because it wrathfully consumes the outward estate. — Prov. 
 v. 10, and vi. 26 ; Job xxxi. 12. 
 
 7. Because in a fearful manner it secures the eternal ruin of 
 those who are guilty of it. See Prov. vi. 32, vii. 26, 27, and ix. 
 18; Heb. xiii. 4; 1 Cor. vi. 9, 10; Gal. v. 19, &c; Rev. xxi. 
 8, and xxii. 15 ; Col. iii. 5, 6 ; Eph. v. 5, 6. These passages 
 clearly show the danger to which this sin exposes the soul for 
 ever. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of watchfulness. 
 2. The necessity of reflecting upon the omniscience of God,— 7 as 
 Joseph did. 3. The necessity of walking after the Spirit, that 
 we may not fulfil the lusts of the flesh. 4. The necessity of shun- 
 ning all occasions of unchastity by the senses. 5. The necessity 
 of fervent prayer to be preserved from this sin, and from all temp- 
 tations to it. 
 
236 EIGHTH COMMANDMENT — DUTIES REQUIRED. 
 
 DIV. 4.— THE EIGHTH COMMANDMENT. 
 
 4&. 73.—Wli)it% is tfje iEtgijtlj ©omman&ment? 
 
 The Eighth Commandment is, " Thou shalt not 
 steal." 
 
 Exod. xx. 15; Deut. v. 19. 
 
 Duties Required. 
 
 {£. 74.— ®^at tss requt'retr in tyt 3Bigt)ti) ©ommantrment ? 
 The Eighth Commandment requireth the lawful pro- 
 curing and furthering the wealth and outward estate of 
 ourselves and others. 
 
 ANALYSIS AND PROOFS. 
 We are here taught, — 
 
 1. That we are to endeavour by lawful means to procure 
 wealth. Rom. xiii. 17. — " Provide things honest in the sight of 
 all men." See also Prov. vi. 6. 
 
 2. That we are to endeavour by lawful means to promote and 
 further our outward estate. Prov. xxvii. 23. — " Be thou dili- 
 gent to know the state of thy flocks, and look well to thy herds. *.' 
 
 3. That we are to endeavour by lawful means to assist others 
 in procuring wealth. Oral. vi. 1Q. — " As we have therefore op- 
 portunity, let us do good unto all men." 
 
 4. That we are to endeavour by lawful means to further and 
 promote the outward estate of others. Phil. ii. 4. — H Look not 
 every man on his own things, but every man also on the things of 
 others." 
 
 EXPLANATION. 
 
 Obs. 259. — The Eighth Commandment requireth the lawful 
 procuring and furthering of our own wealth and outward 
 estate. 
 
 This may be done in the following ways : — 
 
 1. By claiming a new covenant right to all things, through a 
 spiritual union to Christ, who is the heir of all things. — Matt. vi. 
 33 ; 1 Cor. iii. 21, &c. A little enjoyed by a believer, in virtue 
 of union with Christ and of the promise of the covenant, is in- 
 comparably superior to all that the worldling can enjoy without 
 the promise. 
 
 2. By depending on God and praying to him, as our new co- 
 venant Father, to bestow upon us, and keep for us, such things as 
 are necessary and convenient. — Deut. viii. 18; Ps. cxxvii. 1, and 
 cxxviii. 1, 2; Prov. xxx. 8; Matt. vi. 11. 
 
 3. By prudent foresight and care to have every thing answer- 
 able to our station and ability. — 1 Tim. v. d. Keeping at a dis- 
 
EIGHTH COMMANDMENT — DUTIES REQUIRED. 237 
 
 tance from anxious care and sinful indifference, every lawful 
 mean ought to be used, otherwise we are guilty of presumption ; 
 for the means and the end are intimately connected in the ways 
 of God ; and in his ways we are to walk. 
 
 4. By due exercise of our ability or stock in some lawful call- 
 ing, which is calculated to glorify God, and to profit ourselves 
 and others. — Gen. iv. 2; Eph. iv. 28; Prov. x. 4, xiii. 4, and 
 xiv. 8; Ps. cxii. 5; Isa. xxviii. 2G; 2 Thess. iii. 10. 
 
 5. By cheerfully allowing ourselves a moderate enjoyment of 
 the fruits of our lawful industry. — Eccl. ii. 24, iii. 12, 13, and ix. 
 9; Ps. cxxviii. 2. 
 
 6. By frugal management of what we have, to the best advan- 
 tage, not from a churlish disposition, but as stewards of God's 
 property ; taking care to waste nothing upon trifles, and to lose 
 nothing useful. — John. vi. 12; Prov. xxi. 20, compared with chap. 
 xi. 24. 
 
 7. By carefully avoiding unnecessary law-suits, and every other 
 thing which tends to embarrass our outward estate, or shame our 
 profession. — Prov. xi. 5 ; Matt. v. 40 ; 1 Cor. vi. 1-8. 
 
 8. By never idolizing, but by moderating our affections to- 
 wards all earthly enjoyments. — 1 Tim. vi. 17. 
 
 9. By carefully avoiding all haste to be rich, and all mingling 
 of unjust gain with our lawful property, as a curse upon it. — 
 Prov. xxviii. 22 ; 1 Tim. vi. 9 ; James v. 3, &c. 
 
 10. By liberal and prudently directed donations to the poor, 
 and to pious purposes. — Prov. iii. 9, 10, and xix. 17; Matt. xxv. 
 40. 
 
 Obs. 260. — The Eighth Commandment requireth the lawful 
 procuring and furthering of the wealth and outward estate of 
 others. 
 
 This may be done in the following ways : — 
 
 1. By praying that both they and it may be secured in a new 
 covenant relation to God ; for while they are out of Christ, they 
 have only a common, and not a covenant right, to any blessing 
 whatever — Phil. ii. 4. 
 
 2. By carefully endeavouring to prevent their loss and damage. 
 See Exod. xxiii. 4, 5 ; and Deut. xxii. 1, &c. ; where we have 
 some instances of the way in which we may be instrumental in 
 preventing the loss and damage of others. 
 
 3. By universal honesty in dealing with others ; rather hurting 
 our own property than theirs. — Matt. vii. 12 ; Ps. xv. ; Zech. vii. 
 9, 10. 
 
 4. By conscientious restitution of every thing which we may 
 have found, or unjustly taken away. — Luke xix. 8 ; Lev. v. 2, 
 &c. ; Deut. xxii. 2, 3; Job xx. 10, 18; Ezek. xviii. 8, and xxxiii. 
 15; Exod. xxii. 3, 4; Numb. v. 8. 
 
 5. By charity and equity, in cheerfully but prudently lending 
 
238 EIGHTH COMMANDMENT — SINS FORBIDDEN. 
 
 to others for their assistance, even without interest, or hope of 
 payment, if their circumstances require it. — Deut. xxiii. 19, 20; 
 Lev. xxv. 35, &c; Ps. xv. 5; Matt. v. 42; Luke vi. 35, &c. 
 
 6. By charitable donations of that which is truly our own, and 
 with a real .desire to help the poor, and to promote the religious 
 service of God. — Luke xi. 41, and xvi. 9; 1 Tim. v. 8; Eph. iv. 
 28; Eccl. xi. 1; 1 John iii. 17; Gal. vi. 10; Prov. xxxix.; 2 
 Cor. ix. 7 ; Matt. vi. 3, 4. What we give must be from an hon- 
 ourable regard to Christ and his poor members, or brethren of 
 mankind. And when donations are thus given, they are most 
 reasonable, as we hold all that we have from God as his stew- 
 ards, — Luke xvi. 10; 1 Tim. vi. 17, 18; Ps. cxii. 9; Prov. x. 2; 
 they are most honourable, conforming us to the pattern of God in 
 Christ, — Luke vi. 35; 2 Cor. viii. 9; Acts xx. 35; they are most 
 conducive to secure proper necessaries for ourselves and our pos- 
 terity,— Prov. xi. 24, &c, xix. 17, and xxviii. 27; Eccl. xi. I, 2; 
 Ps. xxxvii. 25, &c; they are a most remarkable means of pre- 
 venting trouble, or of securing comfort under it. — Ps. xli. And 
 they who corifer them will be most honourably proclaimed by 
 Christ in the last judgment, — Matt. xxv. 34, &c. ; and they will 
 be abundantly but graciously rewarded in heaven to all eternity. 
 — Matt. v. 7, and vi. 4; Luke xvi. 9. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That God prospers means 
 used ; such as prayer, prudence, and foresight, dependence and 
 diligence. 2. That the world is not our portion. 3. The danger 
 of indifference respecting those in need. 4. That love to the poor 
 is an evidence of a state of life. — 1 John iii. 14. 5. The danger 
 of withholding from the poor what it is in our power to bestow 
 upon them. See Matt. xxv. 42, &c. 
 
 Sins Forbidden. 
 
 <!§. 75.— SSlfjat is forfctti&en m tije lEtgfttf) ©otnmantimwt? 
 
 The Eighth Commandment forbiddeth whatsoever 
 doth or may unjustly hinder our own or our neighbour's 
 wealth or outward estate. 
 
 ANALYSIS AND PROOFS. 
 
 "We are here taught, — 
 
 1. That we are forbidden to neglect lawful means for procuring 
 wealth for ourselves and families. 1 Tim. v. 8. — M If any pro- 
 vide not for his own, and especially for those of his own house, 
 he hath denied the faith, and is worse than an infidel." 
 
 2. That we are forbidden to do that which may hinder the in- 
 crease of our wealth and outward estate. Prov. xxiii. 21. — u The 
 
EIGHTH COMMANDMENT — SINS FORBIDDEN. 239 
 
 drunkard and the glutton shall come to poverty, and drowsiness 
 shall clothe a man with rags." See also Prov. xxi. 17. 
 
 3. That we are forbidden to neglect the furtherance of the 
 wealth of others, when it is in our power. Deut. xv. 8. — " Thou 
 shalt open thy hand wide unto him, and shalt surely lend him 
 sufficient for his need, in that which he wanteth." 
 
 4. That we are forbidden to do any thing which may hinder 
 the furtherance of the wealth of others. Zech. viii. 1 7. — " Let 
 none of you imagine evil in your hearts against his' neighbour." 
 See also Eph. iv. 28. 
 
 EXPLANATION. 
 
 Obs. 261. — The Eighth Commandment forbiddeth whatever 
 doili or may unjustly hinder our own wealth or outward estate. 
 
 We may be guilty of this in the following ways : — 
 
 1. By idleness.— 2 Thess. iii. 10, &c; 1 Tim. v. 13; 1 Thess. 
 iv. 11, &c. 
 
 2. By carelessness and sloth. — Prov. xiii. 4, vi. 10, 11, xxiii. 
 21, xxiv. 30, &c, and xxviii. 19. 
 
 3. By not depending upon God and acknowledging him in all 
 our worldly business. — Deut. viii. 28 ; Ps. cvii. 38. 
 
 4. By prodigal wasting of that which God bestows upon us. — 
 Prov. xxi. 17; Luke xv. 13, 30. 
 
 5. By rash engagements in law-suits and suretyship. — Matt. v. 
 40; 1 Cor. vi. 1, &c. ; Prov. vi. 1, &c, and xxii. 26", &c. 
 
 6. By foolishly giving to such as have no need, or to sluggards, 
 or to spendthrifts ; and by imprudently lending to rash projectors, 
 or to prodigal wasters, or the like. — Ps. cxxv. 5. 
 
 7. By distrustful anxiety in procuring and retaining earthly 
 things. — Matt. vi. 31, &c; Prov. xxviii. 22; Eccl. iv. 8. 
 
 8. By sordid churlishness — wanting a heart to enjoy, in a pro- 
 per manner or degree, that wealth which we have; or to lay out 
 proper expenses on our affairs. — Eccl. vi. 1, &c. 
 
 9. By the exercise of unlawful callings; such as gambling, 
 stage-playing, smuggling, &c, • &c. ; and grasping at excessive 
 gains, by which the curse of God is brought upon what we have. 
 On these things the blessing of God cannot be sought; because 
 they are calculated to deprive the thoughtless of their substance, 
 by laying temptations in their way. And hence such occupa- 
 tions fall under the name of stealing ; and we deprive ourselves 
 of our wealth by encouraging them. — Zech. v. 4; Hag. i. 6. 
 
 Obs. 262. — The Eighth Commandment forbiddeth whatever 
 doth or may unjustly hinder the wealth or outward estate of 
 others. 
 
 Among the ways by which our neighbour's wealth may be un- 
 justly hindered, the following should be remembered : — 
 
 1. Besides direct theft, we hinder our neighbour's wealth by 
 
240 EIGHTH COMMANDMENT — SINS FORBIDDEN. 
 
 a covetous inclination to have his property, and by idleness.—- 
 Heb. xiii. 5; Col. iii. 5; Josh. vii. 21, &c; Eph. iv. 28; Matt. 
 xx. 6. 
 
 2. By base gain procured by sordid or unlawful means, and 
 by enabling persons to earn their subsistence by unlawful amuse- 
 ments. — Hab. ii. 15. 
 
 3. By simoniacal merchandize of spiritual gifts, pardons, 
 censures, church livings, or other sacred things ; giving or pro- 
 curing them for money, or through favour, or the like. — Job 
 xv. 34. 
 
 4. By family frauds, either by husbands or wives, or children 
 or servants. — 1 Tim. v. 8; Pro v. xxviii. 24, and xxxi. 12; Tit. 
 ii. 9, 10. 
 
 5. By taking advantage of our neighbour's ignorance or neces- 
 sity in buying or selling; which is done, (1.) By improper or 
 false commendation of that which we sell, or dispraise of that 
 which we intend to buy. — Prov. xx. 14. (2.) By adulterating 
 
 foods, or selling one kind and delivering another. — Amos viii. 
 , 6. (3.) By using false weights or measures in merchandize. — 
 Amos viii. 5; Mic. vi. 10, 11; Prov. xi. 1 ; Lev. xix. 35, &c, 
 and xxiv. 14. 
 
 6. By bad payment of debts — neither early nor fully enough, 
 nor in current money. — Ps. xv. 4; Acts v. 1, &c. ; Gen. xxiii. 16. 
 
 7. By dishonest partnership — taking as much or more of the 
 gain, when we have less of the stock, or less labour in procuring 
 it.— Matt. vii. 12 ; 1 Thess. iv. 6. 
 
 8. By removing our neighbour's landmarks; injuring his 
 corn, grass, goods, or conveniences; decoying his servants or cus- 
 tomers from him ; screwing ourselves into his business ; or such 
 like. — Heb. xiii. 1 ; Prov. xxii. 28, and xxiii. 10 ; Mic. ii. 2, 
 and vii. 2, &c. 
 
 9. By dishonesty in trust, — particularly to the poor, the father- 
 less, or widows. — Prov. xxiii. 10, &c; Luke xvi. 1, &c, and 
 xx. 47. 
 
 10. By dishonesty in loans. — Exod. xxii. 14,25, &c; Ps. xv. 
 5 ; Matt. v. 42. Connected with this, is the contracting of debt 
 in a dishonest manner ; which arises either from a want of in- 
 tention, or a probable appearance of ability, to keep our promise 
 of payment in due time ; or when there. is no real necessity on 
 our part ; or when it is done to the hurt of others, — purchasin 
 things which we might well enough want. — Ps. xxxvii. 21 ; 
 Thess. iv. 6; Isa. lix. 14. 
 
 11. By fraudulent bankruptcy. — Luke xv. 13; Jer. ix. 4, &c. 
 
 12. By uncharitable or sinful use of our own property : such 
 is the practice of engrossing corn, and the other most necessary 
 commodities, which cannot be wanted, — Prov. xi. 26 ; the depo- 
 pulation of villages by the enclosure of commons, or unjust en- 
 closures. — Isa. v. 8; and Micah ii. 2. Connected with this sin 
 
EIGHTH COMMANDMENT — SINS FORBIDDEN. 241 
 
 is that of oppression, or bearing down our neighbour by our supe- 
 rior wealth, or power, or influence, or by vexatious law-suits, or 
 by retaining pledges, or such like. — Mic. iii. 2, 3; Ezek. xxii. 
 7; Mai. iii. 5; Exod. xxii. 26, &c. ; Deut. xxiv. 6; 1 Cor. v. 11, 
 and vi. 10. 
 
 13. By partnership with thieves — by tempting and encourag- 
 ing others to steal, — Ps. xxix. 24 ; by not checking this abomi- 
 nable practice when we have it in our power, or not punishing it 
 as it deserves; or by resetting stolen goods, or concealing them. 
 
 14. By unmercifulness to the poor. — Eph. iv. 28. This is 
 perfidious ingratitude to God, — Matt, xviii. 23, &c. ; Luke xvi. 
 10; it is murder of the poor, — Uohn iii. 15 ; James ii. 16, &c. ; 
 and an evidence that we are destitute of the grace of God. — 1 
 John iii. 17. It provokes God to deal unmercifully with us, — 
 James ii. 13, and v. 4; Pro v. xxi. 13; imperceptibly wastes our 
 substance, — Prov. xi. 24, &c. ; James v. 2, 3 ; and, if persisted 
 in, it will at last condemn us. — Matt. xxv. 41-46. 
 
 15. By a sacrilegious deficiency in that good example, reli- 
 gious instruction, fervent prayer, and otfrer important usefulness, 
 which we owe to our neighbour, for promoting his temporal as 
 well as his eternal good. — Heb. x. 24. 
 
 16. By withholding from the support of the gospel, or not giv- 
 ing in a manner answerable to our income. See Matt. iii. 8; 
 Neh. x. 32, and xiii. 10; Hag. i. 4; 1 Cor. ix. This sin is con- 
 sidered by God as levelled at himself ; and it is a very great evi- 
 dence, that they who are guilty of this have never yet received 
 the gospel in the love of it — let man say what he will. They 
 who have really experienced the value of the glad tidings of sal- 
 vation in their own case, will do what they can to send them to 
 others. See our Lord's command to all his disciples respecting 
 this.— Matt, xxviii. 19, 20; Mark xvi. 15, 16. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That we ought to use the 
 world, but not abuse it. 2. That we ought to acknowledge God 
 in the procuring of our substance, and in the giving of it away. 
 3. The evil of the sin of stealing, — it curses, reproaches, brings 
 to an untimely end, and excludes from the kingdom of heaven, 
 if unrepented of. — Zech. v. 3, 4; Job xxx. 5j I Cor. v. 10. 4. 
 The necessity of contentment with our lot. 5. That we ought 
 to beware of a covetous spirit, and of idleness. 6. That the sins 
 forbidden in this commandment cannot be concealed from an 
 omniscient God. 7. That we ought to be strictly just in all 
 things. — Matt. vii. 12. 8. That there is no religion where in- 
 justice dwells. 9. The necessity of watchfulness. 
 
242 NINTH COMMANDMENT — DUTIES REQUIRED. 
 
 DIV. 5.— THE NINTH COMMANDMENT. 
 
 <$, 76 — WLtyfyia tije 3\ T mti) CTommanDwent? 
 
 The Ninth Commandment is, " Thou shalt not bear 
 false witness against thy neighbour." 
 Exod. xx. 16 ; Deut. v. 20. 
 
 Duties Required. 
 
 Ol. 77 — £2II)at is rrqtn'vfD in tfje NtntI) €Tottvman&- 
 mntt? -> 
 
 The Ninth Commandment requireth the maintaining 
 and promoting of truth between man and man, and of 
 our own and our neighbour's good name, especially in 
 witness bearing. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught,-# 
 
 1. That we must at all times speak and maintain the truth. 
 Zech. viii. 16. — " Speak ye every man the truth to his neigh- 
 bour." 
 
 2. That we must endeavour to promote the truth. Phil. iv. 
 8. — " Whatsoever things are true — think on these things." 
 
 3. That we must endeavour to preserve our own good name. 
 Matt. v. 16. — . Let v«.ur light so shine before men, that they may 
 see your good works, and glorify your Father who is in heaven." 
 See also 2 Cor. xi. 16, 18, 23; 1 Pet. iii. 16. 
 
 4. That we must endeavour to preserve our neighbour's good 
 name. Tit. iii. 2.—" Speak evil of no man." See also Ps. ci. 5. 
 
 5. That we are required in a special manner to speak truth in 
 witness bearing. Prov. xiv. 5. — " A faithful witness will not 
 lie; but a false witness will utter lies." 
 
 EXPLANATION. 
 
 Obs. 263. — The Ninth Commandment requireth the main 
 taining and promoting of truth among men. 
 
 We must maintain and promote the truth in the following 
 ways : — 
 
 1. By speaking nothing but the truth, as we think, and as 
 things really are ; for it is impossible to speak the truth indeed, 
 if there is not an agreement between the tongue and the heart. ■->— 
 Ps. xv. 2; 2 Thess. ii. 11, &c. 
 
 2. By declaring that which is true on every proper occasion. — 
 Zech. viii. 16, 19. 
 
 3. By bearing witness, when necessary, in judicature ; and 
 freely, plainly, fully, sincerely, and unbiassedly declaring tne 
 truth, and nothing but the truth. — Jer. iv. 2; Prov. xix. 5; 1 
 
NINTH COMMANDMENT — DUTIES REQUIRED. 243 
 
 Sam. xix. 4, &c; 2 Sam. xiv. 18, &c; 2 Chron. xix. 9; Josh, 
 vii. 19. 
 
 Obs. 264. — The Ninth Commandment requireth the maintain- 
 ing and promoting of our own good name. 
 
 We must maintain and promote our own good name in the 
 following ways : — 
 
 1. By taking hold of God's covenant of grace, that we may 
 have his new name put upon us, and his honour engaged in sup- 
 port of our character. — Isa. lvi. 5, and lxii. 4, 12. 
 
 2. By entertaining o'nly such thoughts as are honourable to 
 truth, and to our character. — Phil. iv. 8. 
 
 3. By speaking nothing of ourselves but what is real truth, 
 either in praise or dispraise; and that only when we are duly 
 called to it. — Prov. xxvii. 2, xxv. 14, and xxvi. 16. Connected 
 with this is a prudent concealing of our secret sins and infirmities, 
 which we have no Divine call to confess to men. — Prov. xxv. 9, 
 &c. In connection with this also, we are meekly to defend our 
 character when it is unjustly attacked. — John v., vii., viii., and 
 x.; Acts xxii., xxiv., and xxvi. 
 
 4. By avoiding every thing sinful or imprudent in our beha- 
 viour, and all appearances of it ; and by constantly following 
 every thing good and answerable to our station. — Eccl. x. 1; 
 1 Thess. v. 22; Phil. iv. 8 ; 2 Pet. i. 4, &c. 
 
 Obs. 265. — The Ninth Commandment requireth the maintain- 
 ing and promoting of our neighbours good name. 
 
 We must maintain and promote the good name of our neigh- 
 bour in 'the following ways : — 
 
 1. By an earnest desire to have him vested with the honourable 
 character of a friend and a child of God. — James v. 20; Rom. 
 x. 1 ; 1 Pet. iv. 8. 
 
 2. By charitably esteeming him. — Rom. xii. 10 ; Phil. ii. 3. 
 
 3. By kindly covering his infirmities. — James v. 20 ; 1 Pet. 
 iv. 8. 
 
 4. By readily acknowledging his gifts and graces, and good 
 behaviour. — Coi. iv. 12; Phil. ii. 19, &c. ; 1 Cor. i. 4, &c. 
 
 5. By defending his character when it is unjustly attacked.— 
 1 Sam. xxii. 14. 
 
 6. By readily receiving a good report concerning him, and by 
 being averse to hear what tends to his dishonour. — 1 Cor. xiii. 6, 
 &c. ; Ps. xv. 3; 1 Sam. xxii. 14, 15. 
 
 7. By earnestly discouraging talebearers, backbiters, and slan- 
 derers; and by endeavouring to bring them to # due disgrace and 
 punishment. — Ps. ci. 5 ; Prov. xxv. 23 ; 2 Cor. xii. 20. 
 
 8. By watching over our neighbour, from true love to him ; 
 and by proper advice, warning, and reproof. — Lev. xix. 16, &c; 
 Matt, xviii. 15, &c. ; 1 Thess. v. 14 ; 2 Thess. iii. 14. 
 
244 NINTH COMMANDMENT — SINS FORBIDDEN. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That they who do not love the 
 truth are not yet born again. 2. That the truth is worthy to he 
 told. 3. That all liars and dissemblers are hateful to God. 4. 
 The value of a good name. 
 
 Sins Forbidden. 
 
 ^. 78. — S2Ei)at ta forfctufcen in tijeNmtlj CDommantmtent? 
 
 The Ninth Commandment forbiddeth whatsoever is 
 prejudicial to truth, or injurious to our own or our 
 neighbour's good name. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — ■ 
 
 1. That we are forbidden to do any thing which is prejudicial 
 to truth. Eph. iv. 25. — " Putting away lying, speak every man 
 truth with his neighbour." See also Col. iii. 9; Rom. iii. 13. 
 
 2. That we are forbidden to do any thing which is injurious to 
 our own good name. Job xxvii. 6. — " My righteousness I hold 
 fast, and will not let it go ; my heart shall not reproach me so 
 long as I live." See also ver. 5. 
 
 3. That we are forbidden to do any thing which may be in- 
 jurious to our neighbour's good name. Exod. xxiii. 1. — " Thou 
 shalt not raise (margin, receive) a false report: put not thine 
 hand with the wicked to be an unrighteous witness." 
 
 EXPLANATION. 
 
 Obs. 266. — The Ninth Commandment forbiddeth whatever is 
 prejudicial to truth. 
 
 1. In judicial processes, this commandment is violated in the 
 following respects : — 
 
 (1.) The pursuer is guilty of a breach of truth, when he makes 
 an unjust demand upon the defender ; or when he lays to his 
 charge things which he knows not, or of which he believes him 
 to be innocent; or when he suborneth false witnesses. — Acta 
 xxiv. 5, and xxv. 7 ; Luke xix. 8 ; Acts vi. 13. 
 
 (2.) The defender is guilty of this sin, when he denies a charge 
 which is just, when called to make confession; or when he makes 
 use of artful evasions, by which the pursuer or complainer is put 
 to unnecessary trouble and expense in obtaining justice.. — Pro v. 
 xxviii. 13. 
 
 (3.) Witnesses are guilty of this sin, not only when they bear 
 testimony to a downright falsehood, but also when they deny or 
 keep back any part of the truth, which is the highway to prevent 
 justice from being executed. — Prov. xix. 5, 9, and xxv. lo ; Mai. 
 iii. 5 ; Deut. xix. 15. 
 
 (4.) Advocates are guilty of this sin, when they undertake to 
 
NINTH COMMANDMENT — SINS FORBIDDEN. 245 
 
 plead or to maintain a bad cause ; considering it as a part of their 
 profession to defend what is wrong, as well as what is just and 
 right. — Acts xxiv. 2. 
 
 (5.) Judgep are guilty of this sin, when they pronounce a rash, 
 partial, and unjust sentence; thereby perverting justice, justifying 
 the wicked, and condemning the righteous ; which is abominable, 
 — Matt, xxvii. 24, &c. ; Mic. vii. 3; Isa. lix. 13, &c; which last 
 passage is troo often verified in the present day. 
 
 2. In extrajudicial cases, or in common life, this command- 
 ment is violated in the following ways : — 
 
 (1.) By unfaithfulness, — paying no due regard to promises, 
 rashly making them, or entering into stations and relations which 
 imply them ; and want of due concern to remember and fulfil 
 them. — Rom. i. 31; 2 Tim. iii. 3; Jer. ix. 3, &c. ; Hos. iv. 1. 
 
 (2.) By undue silence, — when iniquity requires either that we 
 should reprove it ourselves, or complain of it to rulers. — Lev. v. 
 1, and xix. 17; Deut. xiii. 6, &c. ; Mark viii. 38; Eph. v. 7; 
 Matt, xviii. 15. 
 
 (3.) By speaking the truth unseasonably or maliciously, or 
 perverting it to a wrong meaning. — Prov. xxix. 11; 1 Sam. 
 xxii. 8, &c. ; Ps. Iii. 2, &c. ; Matt. xxvi. 60, &c. 
 
 (4.) By equivocation, or using words of a double signification, 
 in a sense different from that in which we expect another will 
 understand them ; and by mental reservation, or concealing some 
 words in our own mind, which give our expressions a meaning 
 different from that which they appear to have. — Gen. xx. 2, 12, 
 and xxvi. 6, 7. 
 
 (5.) By hypocrisy or dissimulation, — that is, by appearing to 
 be or to do what we neither are nor do. — Matt, xxiii. ; Isa. xxix. 
 13; 2 Tim. iii. 5; Tit. i. 16. Connected with this is forgery of 
 all kinds, counterfeiting of money, forging writs, &c. ; and every 
 thing which is opposed to the truth, and which tends to the 'in- 
 jury of society. — Ps. cxix. 69. 
 
 (6.) By simple falsehood, or uttering that which is really false, 
 although we ourselves believe it to be true. — Zech. viii. 16, 19. 
 
 (7.) By rash judging, or affirming and denying without proper 
 certainty. — 1 Cor. xiii. 6. 
 
 (8.) By gross lying, or uttering what we know to be false with 
 an intention to deceive our neighbour. — Hos. iv. 2 ; Jer. ix. 3, 
 &c. ; Isa. lix. 18; 1 Kings xiii. 18; Gen. iii. 4, &c; Eph. iv. 
 25. Of this there are many kinds; such as lying for jest, — Hos. 
 vii. 8 ; lying for profit, — 2 Kings v. 22, &c. ; Rom. iii. 8 ; lying 
 for concealment of guilt, — Gen. xviii. 15 ; Acts v. 3, &c. ; lying 
 for preventing danger, — Gen. xii. 11, xx. 2, and xxvi. 7; Mark 
 *iv. 68, &c. ; lying for the purpose of doing mischief, — Prov. vi. 
 l6, &c. ; Acts vi. 11, &c, and xxiv. 5; and lying from custom 
 or rashness, — 2 Sam. xiii. 30. All these kinds of lying are highly 
 sinful. 
 
 X2 4 
 
246 NINTH COMMANDMENT — SINS FORBIDDEN. 
 
 Obs. 267. — The Ninth Commandment forbiddeth whatever is 
 injurious to our own good name. 
 
 Our own reputation may be injured in the following ways \-r- 
 
 1. In our heart — by thinking too highly or too meanly of our- 
 selves, reckoning ourselves less indebted to God for his gifts and 
 graces than we really are.— Exod. iv. 10, &c. ; Prov. xxv. 14, 
 and xxvi. 12, 16. 
 
 2. In our words — by unjustly, or at least unseasonably, accus- 
 ing ourselves of a variety of miscarriages and faults, when we 
 have no due call in providence for so doing, — Prov. xxv. 9, &c. ; 
 Job xxvii. 5, 6; or by denying truth, or affirming falsehood in 
 our own favour. — Prov. xxviii. 13; 2 Kings v. 25 ; Acts v. 8. 
 
 3. In our conduct — by doing what is sinful in itself, or even 
 imprudent, — 1 Sam. ii. 24; or by joining ourselves with in- 
 famous company, — Prov. v. 8, 9 ; or by thrusting ourselves into 
 stations and circumstances in life, in which we cannot conduct 
 ourselves to our own honour, and to the honour of God. — 2 Kings 
 viii. 13. 
 
 Obs. 268. — The Ninth Commandment forbiddeth whatever is 
 injurious to the good name of others. 
 
 We may injure our neighbour's reputation in the following 
 ways : — 
 
 1. In our heart — by evil surmisings, — 1 Tim. vi. 4; by un- 
 charitable and rash judging, — Matt. vii. 1, &c. ; 1 Cor. xiii. 7; 
 by making ourselves a standard for judging others, — Rom. xiv. 
 3, 10; by judging their conscience, state, or intentions, as if we 
 were in God's place, — Rom. xiv. 4 ; by misinterpreting their 
 purposes, words, or actions, — Rom. iii. 8 ; by secret contempt of 
 them, — 2 Sam. vi. 16; Luke xviii. 9, &c; by envying their just 
 fame, — Matt. xxi. 15 ; by taking pleasure in their disgrace, — Jer. 
 xlviii. 27; or by fond admiration of them, — Jude 16. 
 
 2. In our speech — by speaking truth in order to dishonour them, 
 — Luke xv. 2; Mark vi. 3; by unnecessarily divulging their in- 
 firmities, — Gen. ix. 22; by aggravating their real faults, — Matt, 
 vii. 3, &c. ; by reviving the infamy of former faults of which they 
 had repented, and which had been forgotten, — 2 Sam. xvi. 7 ; by 
 betraying their secrets, — Prov. xvii. 9 ; 2 Tim. iii. 4 ; by endea- 
 vouring to wound their reputation, — Ezra iv. 12, &c. ; Matt. xii. 
 22, &c. ; by raising, spreading, or receiving false reports- concern- 
 ing them, — Exod. xxiii. 1 ; Neh. vi. 6; Jer. xviii. 18; by falsely 
 slandering them, — Ps. 1. 20; by false or malicious accusation of 
 them to rulers, — Acts xxiv. 5 ; Jer. xxxviii. 4 ; by backbiting or 
 wounding their character in their absence, — Rom. i. 29 ; 2 Cor. 
 xii. 20; by tale-bearing between different families, — Lev. xix. 
 16 ; 2 Thess. iii. 11 ; by encouraging tale-bearers, or by not bring- 
 ing them to due punishment, — Prov. xxix. 12; by scornful deri- 
 sion, — Gaf. iv. 29; Heb. iv. 36; by reviling and calling bad 
 
TENTH COMMANDMENT — DUTIES REQUIRED. 247 
 
 names, — Matt. v. 22 ; or by passionate railing and brawling, — 
 Ps. lii. 2, and lxiv. 3, &c. ; Jude 10. 
 
 3. In our conduct — by suspicious or contemptuous gestures, — - 
 Ps. xxii. 7; Prov. vi. 12, 13; by turning our back upon others 
 without sufficient ground, — Gal. ii. 12; by neglecting to warn 
 them, or prevent them from doing what is sinful or imprudent, 
 and by advice, encouragement, or example, drawing them into it, 
 to the injury of their character, — 1 Sam. ii. 13, and iii. 13; Ezek. 
 xxxiii. 6, &c. 
 
 Obs. 269. — The Ninth Commandment forbids whatever tends 
 to injure truth, or the reputation of ourselves or of others. 
 
 Here the following things may be enumerated : — 1. Excessive 
 readiness to speak in company, by which we manifest ihe pride 
 and vanity of our heart, and show ourselves fools. — Eccl. v. 3, 
 and x. 14; Prov. x. 19. 2. Idle talk, which has no tendency to 
 promote any good end, either civil or religious. — Matt. xii. 36; 
 Eph. v. 4. 3. Inordinate jesting. — Eph. v. 4. 4. Flattery, which 
 includes much baseness, falsehood, deceit, and treachery in the 
 giver, and marks much baseness and self-conceit in the receiver. 
 Bee Ps. xii. 3, xxxvi. 3, and Acts xii. 22, 23, which is one in- 
 stance of the basest flattery. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That truth ought to be sacred 
 in every circumstance of life. 2. That God is $, God of truth. 
 3. The danger of lying. 4. The necessity of watching over our 
 tongue. 5. The necessity of wisdom from above, and of much 
 prayer. 
 
 DIV. 6. — THE TENTH COMMANDMENT. 
 
 <g. 79.— -TOuf) te tf)e ftentf) ©ommanUment ? 
 
 The Tenth Commandment is, " Thou shalt not covet 
 thy neighbour's house, thou shalt not covet thy neigh- 
 bour's wife, nor his man-servant, nor his maid-servant, 
 nor his ox, nor his ass, nor any thing that is thy neigh- 
 bour's." 
 
 Exod. xx. 17; Dent. v. 21. 
 
 Duties Required. 
 <3fc. 80 — WfyzX ts require*! in ttje &eutf) <£ommatt&tnent ? 
 
 The Tenth Commandment requireth full contentment 
 *vith our own condition, with a right and charitable 
 frame qf spirit toward our neighbour, and all that is 
 his. 
 
248 TENTH COMMANDMENT — DUTIES REQUIRED. 
 
 ANALYSIS AND PROOFS. 
 We are here taught, — 
 
 1. That we are required to be contented with our condition in 
 life. Heb. xiii. 5. — " Let your conversation be without covetous- 
 ness, and be content with such things as ye have." 
 
 2. That we are required to cultivate a right and charitable 
 disposition towards the person of our neighbour. Rom. xii. 15. 
 — " Rejoice with them that do rejoice, and weep with them that 
 weep." 
 
 3. That we are required to cultivate a right disposition towards 
 the property of our neighbour. Luke xii. 15. — " Take heed, and 
 beware of covetousness." See also 1 Cor. xiii. 4. 
 
 EXPLANATION. 
 
 Obs. 270. — The Tenth Commandment requireth full content- 
 ment with our condition in life. 
 
 The full contentment which this commandment requires with 
 respect to that condition in which Providence hath placed us, in- 
 cludes the following things : — 
 
 1. A hearty reconcilement to the will of God, as the only and 
 universal standard for regulating our lot, both in its form and 
 degree. — Ps. xlvii. 4. 
 
 2. An absolute resignation and entire submission to the will of 
 God, as wise and holy, and just and good, and gracious in all his 
 providential disposals of us, or of any thing belonging to us. — 
 Matt. xvi. 24; Phil. iv. 11, 12. 
 
 3. An inward calmness under his denial of outward comforts, 
 and a satisfaction in our lot, as good — as the best for us. — Hab. 
 iii. 17, 18; 2 Sam. xv. 25, 26, and xvi. 10, &c. 
 
 Besides those things just mentioned, this commandment also 
 requires a due weanedness of affection from every created enjoy- 
 ment ; because, if we set our heart immoderately on what we at 
 present enjoy, we are guilty of a kind of covetousness. And here 
 we may observe the following things: — 1. Our hearts must be 
 habitually indifferent towards created enjoyments. — Luke xiv. 
 26; Ps. cxxxi. 1, &c. 2. We must expect nothing from them 
 but what God puts in them. — Isa. xvii. 10, and lvii. 10. 3. We 
 must derive all our comfort from God himself, in the midst of 
 plenty, as well as in poverty. — Ps. xviii. 46; 1 Sam. ii. 1, &c; 
 Ps. cxlii. 4, 5 ; Hab. iii. 17, 18. 4. We must use all created en- 
 joyments as fading and transitory, and mortify every degree of 
 lustful desire after them. — 1 Sam. xiv. 32; 1 Cor. vii. 29, &c. 
 
 In order that this full contentment with our lot, which so much 
 glorifies God, and prevents sin in thought, and word, and action, 
 may be obtained, the following things are necessary: — 1. We 
 must receive a God in Christ, as our God, as he is offered in the 
 gospel, as the source and sum of all that good which is to be 
 found in the creatures. — Ps. xxiii., lxxiii. 23-26, and lxxxi. 8, 
 
. TENTH COMMANDMENT — DUTIES REQUIRED. 249 
 
 &c. We must believe that God, as the new covenant God of his 
 people, and as their friend and father, is the maker, manager, 
 and disposer of all things. Job xxxiv. 33; Isa. xlvi. 3, 4, and 
 lii. 7; Matt. vi. 30. 
 
 When this state of contentment is attained, it may be strength- 
 ened and promoted by considering these things : — 1. That we 
 ourselves are dependent on God's mere grace and bounty. — Gen. 
 xxxii. 10; Isa. lxiii. 7; Ps. xxxv. 6, 7. 2. That the wants and 
 afflictions of our own outward lot are likely to be its most useful 
 part to our precious souls. — 2 Cor. iv. 17; Ps. cxix. 67, 71; Mic. 
 vii. 14; Rev. iii. 19; Heb. xiii. 5, &c. 3. That worldly enjoy- 
 ments are always very empty, and often very hurtful. — Prov. xxiii. 
 5 ; Deut. xxxii. 15 ; Hos. xiii. 6, and the whole Book of Eccle- 
 siastes. 4. That our temptations, burdens, services, and final 
 account, are proportioned to our enjoyments. — Matt. xxv. 14, &c. ; 
 Luke xix. lz, &c, and xii. 47, 48. 5. That the more we enjoy 
 in this world, the more dangerous is our situation. — Mark x. 23. 
 6. That Jesus Christ has marked our way through every trouble, 
 and attends us to bear, and to carry, and to deliver us. — Isa. xlvi. 
 3, 4, and lxiii. 9. 7. That death and eternity, in which earthly 
 enjoyments can do us no service whatever, and in which we shall 
 reap the happy fruits of our troubles, are at hand. — John xvi. 33; 
 Acts xiv. 22; Matt. xix. 29; Rom. viii. 17, 18; 2 Cor. iv. 17, &c. 
 
 It may here be remarked, that if we have a view to legal per- 
 fection, it is utterly impossible, in this life, to attain to that full 
 contentment which this commandment requires. This is no 
 more possible in our present fallen state, than obedience to any 
 other Divine commandment. Perfection in any grace whatever 
 is not to be looked for here. The perfection, however, may be 
 full as to its parts, although not so in degree. See Phil. iv. 11. 
 And although it is difficult to attain the contentment here re- 
 quired, yet, being a duty, we ought to seek after it ; for by it 
 God is highly honoured, and the peace of the soul is greatly pro- 
 moted. 
 
 Obs. 271. — Tlie Tenth Commandment requireth a right and 
 charitable frame of spirit towards our neighbour and all that 
 is his. 
 
 This right and charitable disposition towards the person and 
 property of our neighbour, may include the fqll owing things : — 
 
 1. A hearty love to his person for the sake of God his maker. 
 — Rom. xiii. 9, &c. 
 
 2. A kind regard to his property for his own sake, but chiefly 
 for the sake of God. — Deut. xxii. 1. 
 
 3. An earnest desire for, and a cordial delight in, his welfare, 
 both temporal, and spiritual, and eternal. — Rom. xii. 15; Heb. 
 xiii. 3; Ps. xxxv. 13, &c. ; Rom. xii. 30, &c. 
 
 It must, however, be remembered, that this right and chari- 
 
250 TENTH COMMANDMENT — SINS FORBIDDEN. • 
 
 table disposition cannot be attained without faith ; nor can our 
 duty in this respect be performed, if the affections are not in- 
 fluenced by grace ; which alone will sway and determine us to 
 {>romote and to rejoice in our neighbour's welfare, in whatever 
 ight we view it. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That we should be moderate 
 in all our enjoyments. 2. That we receive all our comforts from 
 God. 3. That all things are at the disposal of God, the righteous 
 governor of the universe. 4. That God is not unjust, although 
 all are not equal. 5. That we ought to avoid anxious care, which 
 is unprofitable. 6. That there is enough in God for all. 
 
 Sins Forbidden. 
 
 <&. 81.— Wlfat i* forbt&ton m tfje &ntti) <£omntan foment ? 
 
 The Tenth Commandment forbiddeth all discontent- 
 ment with our own estate, envying or grieving at 
 the good of our neighbour, and all inordinate motions 
 and affections to any thing that is his. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That we are forbidden to be discontented with our condition 
 in life. 1 Cor. x. 10. — " Neither murmur ye as some of them 
 also murmured, and were destroyed of the destroyer." 
 
 2. That we are forbidden to be envious at the good of others. 
 Gal. v. 26. — " Let us not be desirous of vain-glory — envying one 
 another." 
 
 3. That we are forbidden to grieve at the good of others. 
 James v. 9. — w Grudge not one against another." 
 
 4. That we are forbidden to indulge inordinate motions or 
 affections towards any thing that belongs to our neighbour. Col. 
 iii. 5. — " Mortify, therefore, your members which are upon the 
 earth; inordinate affection, evil concupiscence, and covetousness, 
 which is idolatry." 
 
 EXPLANATION. 
 
 Obs. 272. — The Tenth Commandment forbiddeth all discon- 
 tentment with our condition in life. 
 
 Discontentment with the condition in which Providence hath 
 placed us, includes the following things : — 1. Inward rebellion 
 against God's providential will. — Hos. iv. 16. 2. Fretfulness or 
 grief at the disposal of our lot. — 1 Kings xxi. 4. 3. Inward dis- 
 pleasure against that condition which God. has allotted us. — Job 
 xviii. 4; Jonah iv. 4. Inward blasphemy against God, as if he 
 had been guilty of injustice or cruelty in ordering our lot. — Job 
 ix. 17, 18, x. 16, and xxx. 21; Mai. iii. 13, &c. 
 
TENTH COMMANDMENT— SINS FORBIDDEN. 251 
 
 The aggravations of this sin of discontentment are these : — 1. 
 It argues an unwillingness to be at the disposal of God, — which 
 is to oppose our. own comforts, both here and hereafter. — Gen. 
 xxx. 1, and xlii. 36. 2. It argues that we deem ourselves more 
 competent judges of what is best for us, than God himself. — 1. 
 Kings i. 5. 3. This sin must be very heinous, inasmuch as it 
 unfits for glorifying God in this world, and also for duty to all 
 around us. — Esth. v. 11, &c. 4. This sin has many of the most 
 forbidding sins in its train : such as blasphemy against God ; 
 atheism, — 1 Sam. xxviii.; murder, — 1 Kings xxi. 4, &c; Esth. 
 iii.; suicide, — 2 Sam. xvii. 23; and even death and hell fol- 
 low it. 
 
 This sin of discontentment with our condition arises from 
 want of faith in the Divine procedure — from not viewing God as 
 a God of faithfulness. 
 
 Some of the remedies which ought to be used, in order that 
 this dangerous disease may be healed, are the following: — 1. 
 The only sovereign remedy is, to take God as our portion ami as 
 our reconciled God and Father in Christ, and to give Christ the 
 chief place in our hearts. — Ps. lxxiii. 25, 26, and I.xxvi. 4. 2. 
 We must take a view of our mercies amidst all our miseries. 
 3. Gratitude to God for all his mercies, and a sense of our un- 
 worthiness of the least of them, tend much to curb this spirit 
 which possesses so many, and by which they torment themselves 
 and all around them. 4. As the discontented cannot be emi- 
 nently holy while this spirit reigns in them, it is neeessary that 
 it be checked by faith and repentance. 
 
 Obs. 273. — The Tenth Commandment forhiddeik all envying 
 or grieving at the good of our neighbour. 
 
 By envying or grieving at the good of our neighbour, we are 
 to understand a repining or grudging at his prosperous circum- 
 stances, or any superior privilege which he possesses above our- 
 selves. The advantages which he may have over us, and which 
 may excite repining, envying, and grieving or grudging, are such 
 as these : — gifts, graces, relations, wealth, honour, pleasure, &c. 
 But to such as acknowledge an overruling Providence, these 
 tilings will be no occasion to sin. 
 
 W e may here remark, that covetousness, the sin here forbid- 
 den, is an excessive thirst after what we have not, and what God 
 in his providence does not see meet that we should possess : and 
 this thirst is so great that it cannot be satisfied. See Prov. i. 19. 
 Its nature may be thus briefly described: — 1. It is diametrically 
 opposite to that spirit of love which we ought to manifest to our 
 neighbour. 2. It is a fostering of pride, to allow the desires to 
 go out after what belongs to our neighbour. 3. It is a continual 
 enemy to one's peace. — Gen. xxxvii. ; Isa. iii. 16. 4. This dis- 
 position will restrain all in whom it dwells from aiding their 
 
252 TENTH COMMANDMENT — SINS FORBIDDEN. 
 
 neighbour in any respect, and thus they cannot love their neigh- 
 bour as themselves. 
 
 Obs. 274. — The Tenth Commandment forbiddeth all the inor- 
 dinate motions or affections which may be in the soul. 
 
 By the inordinate motions or affections, which are the source 
 or spring of covetousness, we are to understand not only every 
 unlawful purpose, intention, or desire, which is actually formed 
 in the heart, but even the first motions or risings of corruption in 
 the soul, which appear there before there is any actual commis- 
 sion of the sin here forbidden. See Col. iii. 5. 
 
 This commandment, then, forbids the following things : — 
 "1. Covetousness of created enjoyments, in inordinate lusting 
 after the things which we ourselves possess. (1.) In respect of 
 having the heart immoderately set upon them. — Luke xii. 21, 
 and xiv. 18-20, 26. (2.) In respect of desiring them for them- 
 selves, or for a wrong end. — James iv. 3. (3.) In respect of 
 using them with too much avidity, without regard to necessity or 
 experience, as if we were under their power. — 1 Cor. vi. 12; 
 
 1 Sam. xiv. 32. (4.) In respect of using them to the hurt of our 
 souls, and to the dishonour of God. — 1 Cor. x. 31. 
 
 2. Covetousness of created enjoyments, in inordinate lusting 
 after the things which belong to our neighbour. (1.) In respect 
 of desiring what God hath put out of our power.— '- Josh. vii. 21 ; 
 
 2 Sam. xxiii. 15. (2.) In respect of desiring that which is at- 
 tainable by lawful means, by such as are unlawful, or for an 
 unlawful end. — James v. 3; Jer. xvii. 11. (3.) In respect of 
 desiring it so violently as to disturb our mind until we enjoy it, 
 and render us fretful if we must want it. — Gen. xxx. 1. 
 
 This commandment also forbids the corrupt frame of our 
 fallen nature, from which all sinful lustings proceed. 1. As 
 existing in the heart, but not consented to. — Rom. vii. The 
 principle or habit from which sinful actions proceed, is doubtless 
 here forbidden, as well as the actions themselves which proceed 
 from such corruption; for the law hath for its province the 
 thoughts of the heart, as well as the actions of the life. 2. As 
 consented to in itself, but not in the execution of its desires. — • 
 Matt. v. 28 ; Eccl. vi. 9. 3. As conceiving, contriving, and 
 bringing forth actual sin, in thought, word, and deed. — Matt. xv. 
 19, 20; James i. 15. 4. As having brought forth continued acts 
 of wickedness to the very point of execution. — 1 Sam. xiv. 24, 
 &c, and xxiii. 26; Esth. iii., v., and vi.; Isa. xxxvii. ; Acts 
 xvi. 27, and xxi. 31, 32. 
 
 We may here remark, that in Scripture lusts are variously 
 denominated. 1. They are called deceitful lusts, — Eph. iv. 22 ; 
 because, although they appear to be dormant, they are always 
 waiting an opportunity. 2. They are called hurtful lusts, — 
 1 Tim. vi. 9; because they are exceedingly dangerous, seeking 
 
man's inability to keep the law. 253 
 
 always to destroy. 3. They are called worldly lusts, — Tit. ii. 12 ; 
 because they are not of God, but of the world, and of the devil, 
 the god of this world. 4. They are called former lusts, — 1 Pet. 
 i. 14; because they reign in every natural man without control. 
 
 5. They are said to war against the soul, — 1 Pet. ii. 11 ; because 
 they all conspire to destroy the whole man. 6. They are said to 
 war in our members, — James iv. 1 ; because they are not har- 
 monious among themselves, but like those who compose an army, 
 who may join together to destroy an enemy, although they are not 
 harmonious among themselves. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The duty of resignation to the 
 Divine will. 2. That we ought to love our neighbour as our- 
 selves. 3. That, as the world is fading, we ought to set our 
 affections on things above. 4. That the soul is more valuable 
 than all earthly things. 5. The necessity of the blood of Christ 
 to cleanse from original sin, which is the spring of all actual sin. 
 
 6. That sin is still in the best, and will continue to be until death. 
 
 7. The necessity of the application of Jesus Christ by faith. 
 
 CHAPTER II. 
 
 SPECIAL DUTIES WHICH GOD REQUIRES OF MAN UNDER 
 THE GOSPEL DISPENSATION. 
 
 INTRODUCTION— SHOWING MAN'S INABILITY TO KEEP THE MORAL LAW 
 — THAT THERE ARE VARIOUS DEGREES OF GUILT IN BREAKING IT — 
 AND THE DESERT OF EVERY TRANSGRESSION OF IT. 
 
 Mans Inability to Keep the Law. 
 
 ([§. 82 — H anp wan aole perfertlg to keep n)e €om* 
 man&mtnts of 6o0? 
 
 No mere man since the fall is able in this life per- 
 fectly to keep the commandments of God, but doth 
 daily break them in thought, word, and deed. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That no mere man since the fall is able, in this life, to 
 keep the commandments of God perfectly. Eccl. vii. 20. — 
 "There is not a just man upon earth that doeth good, and 
 sinneth not." 
 
 T 
 
254 man's inability to keep the law. 
 
 2. That all men, in this life, break the commandments of God 
 daily. Gen. vi. 5. — ** Every imagination of the thoughts of his 
 heart was only evil continually." 
 
 3. That we all daily break the commandments of God in our 
 thoughts. Gen. viii. 21. — " The imagination of man's heart ts 
 evil from his youth." 
 
 4. That we all daily break the commandments of God in our 
 words and conversation. James iii. 8. — u The tongue can no 
 man tame ; it is an unruly evil, full of deadly poison." 
 
 5. That we all daily break the commandments of God in our 
 actions. Rom. vii. 19. — " The good that I would, I do not; but 
 the evil which I would not, that I do." See also James iii. 2. 
 
 explanation. 
 
 Obs. 275. — Since the fall, no mere man is able, in this life, to 
 Tceejp ike commandments of God perfectly. 
 
 The perfection which the law of God requires must be absolute 
 perfection, both in heart and life, without the least failure in any 
 respect whatever ; and it must flow from a nature perfectly holy, 
 without which a constant and uninterrupted obedience cannot be 
 given to the exceeding broad demands of the law. See Matt, 
 xxii. 37-39. Man, indeed, may please his fancy with a sincere 
 obedience, but this will never save his soul. " Thou shalt love 
 the Lord thy God." How? Imperfectly, though sincerely? 
 No: this will by no means satisfy the law; but "with all thy 
 heart, with all thy soul, with all thy strength, and with all thy 
 mind." And whatever the law requires, there must be the 
 highest perfection in degree; for any thing less than this would 
 be disobedience. 
 
 This absolute perfection was attainable for the short period 
 which preceded the fall of man : for the ability was stamped upon 
 him at his creation. Eccl. vii. 29. — " God made man upright." 
 And it will be attained by the saints in heaven; for there God's 
 servants shall serve him. 
 
 It is said that no mere man is able to keep the commandments 
 of God perfectly, in order that Christ may be excepted, who is 
 not a mere man, but infinitely more than a man, being Immanuel 
 — God with us — God in our nature : and he is excepted, not 
 only because he was able to yield perfect obedience to the law, 
 but because he actually yielded it; and such an obedience, too, 
 as was meritorious of life eternal for all his spiritual seed. — Rom. 
 v. 17-19. 
 
 That no mere man can keep the commandments of God per- 
 fectly, may be thus proved : — 
 
 1. Scripture directly proves it in numberless places. See Eccl. 
 vii. 20; 1 John i. 8; James iii. 2; Rom. iii. 9-19; Ps. xiv. and 
 liii., where the corruption and sin of all are largely expressed. 
 
 2. We have the testimony of the saints themselves, the excel- 
 
man's inability to keep the law. 255 
 
 lent of the earth, to their sin. Even the most eminent of them 
 acknowledge their sin and corruption; as Abraham, David, Peter, 
 and many others. Now, if their sins are upon record, where is 
 their perfection ? 
 
 3. We find in the best a principle of corruption, as well as of 
 grace, between which there is a continual struggle, — a struggle 
 which shall last until death put an end to it. — Gal. v. 17. 
 
 4. Prayer would be unnecessary, if legal perfection could be 
 attained. 
 
 5. Legal perfection is not attainable in this life, because there 
 is no such measure of grace promised as would enable any to 
 keep the commandments of God perfectly. This would be in- 
 consistent with the present state, and with the nature of spiritual 
 growth in grace, which is gradual; for the saints do not attain 
 the full stature of perfect men in Christ Jesus until they arrive 
 at glory. 
 
 6. All were included in the covenant made with Adam ; and, 
 consequently, all sinned in him and fell with him in his first 
 transgression. 
 
 7. Experience attests the universal corruption of mankind. 
 We may here remark, that there are two very dangerous 
 
 mistakes into which some fall, from the consideration of this 
 subject : — 
 
 1. They accuse God of injustice in commanding what is im- 
 possible. It is, indeed, now impossible; but once it was not. 
 The sin, however, is man's; and God is most just : for, although 
 man has by sin lost his power of obeying, yet God has not lost 
 his right of commanding. 
 
 2. They suspend their endeavours after perfection. Because 
 they cannot be perfect, they think that they need not study to be 
 holy; that, seeing perfection is unattainable, they may suspend 
 their endeavours after holiness. But such conduct evinces a 
 total ignorance of the nature of true holiness; for, whenever 
 there is a true knowledge of holiness, there will be an increasing 
 desire after perfection. 
 
 Obs. 276. — In this life all men, without exception, daily 
 hreah the commandments of God, in thought , word, and deed. 
 
 1. We daily break them in our thoughts. This is done when 
 our thoughts are sinfully employed, either with reference to God, 
 or to our neighbour, or to ourselves. 
 
 2. We daily break them in our words and conversation. This 
 is done when our words are idle and unprofitable; when they dis- 
 honour God, and are hurtful to ourselves and to others; when 
 those are spoken which ought not to be uttered ; when those are 
 restrained which ought to be spoken; or when they are not 
 delivered in due order. 
 
 3. We daily break them in our actions. This, is done when 
 
256 DIFFERENT DEGREES OF GUILT IN BREAKING THE LAW. 
 
 Bins are committed which have been conceived in thought, or 
 which have been uttered by the tongue, — which are more than can 
 be numbered. See Ps. xl. 12. 
 
 But it may be here objected, that we read of some who were 
 perfect in their generation ; such as Noah, — Gen. vi. 9; Job, — 
 l. 8; Hezekiah, — Isa. xxxviii. 3; and Zecharias and Elizabeth, 
 — Luke i. 6. To this we answer, that by perfection in these 
 saints we are to understand, not absolute perfection, which is 
 unattainable in this life, but only comparative 'perfection, — that 
 is, when compared with others, they may be styled perfect. They 
 were more holy and circumspect than those around them ; but 
 absolute perfection they by no means attained in this life; for 
 their sins are upon record. See Gen. ix. 21 ; Job iii. 2; 2 Chron. 
 xxxii. 25 ; Isa. xxxix. ; Luke i. 20. 
 
 But here, again, it may be said, that the Scriptures affirm, 
 that " Whosoever is born of God, doth not commit sin." — J 
 John iii. 9. This is, indeed, a truth; but it is no proof of abso- 
 lute perfection. The meaning of the expression is, that they who 
 are born of God have obtained a real view of sin, and have seen 
 it in all its hatefulness ; the consequence of which is, that they 
 cannot delight in sin, — they cannot take pleasure in it, — they do 
 not make a trade of sin, as natural men do, who are called 
 workers of iniquity. — Ps. cxxv. 5. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That all men are equally 
 miserable by nature, and equally need a Saviour. 2. That there 
 is no life by the law. 3. The necessity of an interest in Jesus 
 Christ. 4. That the saints must continue their spiritual warfare 
 until death. 5. That we must place all our dependence on the 
 grace of God. 6. That there is no hope from any other quarter. 
 7. That believers are much obligated to the grace of God. 8. 
 That the saints shall be perfect in due time. 
 
 Different Degrees of Guilt in Breaking the Law. 
 
 <!§. 83 — %xt all ^ranssgrmtona of tije 2Uto *qttallp 
 fjemotta ? 
 
 Some sins in themselves, and by reason of several 
 aggravations, are more heinous in the sight of God 
 than others. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That some sins are in themselves more heinous in the sight 
 of God than others. 1 John v. 16. — " There is a sin unto death; 
 I do not say that he shall pray for it." See also Ezek. viii. 13. 
 
 2. That aggravations make sin more heinous in the sight of 
 

 DIFFERENT DEGREES OF GUILT IN BREAKING THE LAW. 257 
 
 God. Matt, xxiii. 14. — " Woe unto you, scribes and Pharisees, 
 hypocrites ! for ye devour widows' houses, and for a pretence 
 make long prayer ; therefore ye shall receive the greater damna- 
 tion." See also James iv. 17. 
 
 EXPLANATION. 
 
 Obs. 277. — Some sins are in themselves more heinous in the 
 sight of God than others. 
 
 By the heinousness of sin, we are to understand its hatefulness 
 in the sight of God, or its offensiveness to him. 
 
 Some sins are in themselves more heinous or hateful in the 
 sight of God than other sins are, — that is, they are so in their 
 own nature, even although no aggravating circumstance what- 
 ever attend them. Thus, blasphemy against God, idolatry, un- 
 belief, profanation of the name of God, &c, — sins against the first 
 table of the law; — and murder, oppression, theft, bearing false 
 witness, &c.,— sins against the second table, — are very great in 
 themselves, or in their own nature, without considering any of 
 the circumstances attending them. 
 
 Obs. 278. — Some sins are, on account of several aggravations, 
 more heinous in the sight of God than others. 
 
 Sins receive their aggravations from the following things : — • 
 From the persons offending, from the parties offended, from the 
 nature and quality of the offence, and from the circumstances of 
 time and place. 
 
 1. Sins receive their aggravations from the persons offending* 
 who may be viewed either with respect to their age, their gifts, 
 or their office. The more distinguished a person is on any of 
 these accounts, the more aggravated is the sin committed by him. 
 See Job xxxii. 7, &c. ; Eccl. iv. 13; 2 Sam. xii. 14; 1 Kings xi. 
 9; 1 Cor. v. 1; James iv. 17; Luke xii. 47; Ps. lxxviii. 17; 
 Jer. xxiii. 11, &c. ; Gen. ii. 13. 
 
 2. Sins receive ^their aggravations from th&joarties offended. 
 (1.) Sins committed against God, his attributes, and worship, 
 are more heinous than sins committed against man, and the in- 
 stitutions of man ; for, as the difference between the objects is 
 infinite, so the difference between the sins must be so too. — 1 
 Sam. ii. 25; Ps. Ii. 4; Rom. ii. 4; Mai. i. 14. The same may 
 be said of Christ and his grace, — Heb. ii. 3, and xii. 25 ; Acts 
 iv. 12; and of the Holy Spirit and his witness and working, — 
 Eph/ iv. 30 ; 1 Thess. v. 19. (2.) Sins committed against supe- 
 riors, and those to whom we stand especially related and engaged, 
 are more aggravated than sins committed against those who are 
 upon a level with ourselves. — Numb. xii. 8, &c. ; Prov. xxx. 17; 
 Ps. Iv. 12, &c. (3.) Sins committed against the people of God 
 
 re more heinous than sins committed against others. — Zeph. ii. 
 ; Luke x. 16; Matt, xviii. 6; 1 Cor. viii. 12; Rom. xiv. 13. 
 
 y2 
 
258 DIFFERENT DEGREES OF GUILT IN BREAKING THE LAW. 
 
 (4.) Sins committed against the soul are more aggravated than 
 sins committed against the body. — Ezek. xiii. 19; Matt, xxiii. 15. 
 (5.) Sins committed against the common good of all men, or of 
 many, are more heinous than sins committed against an indivi- 
 dual, or a few, — 1 Thess. ii. 15, 16; from which it is evident 
 who they are that sin against the common good of mankind, viz., 
 they who do what they can to hinder the propagation of the gos- 
 pel where it is not, and to mar its success wheTe it is ; for there 
 is nothing which tends more to the common good of mankind 
 than to send to them the Word of salvation. They who do not 
 what they can for this end, cannot be said to love God with all 
 their heart, and their neighbour as themselves. See also Josh, 
 xxii. 20. 
 
 3. Sins receive their aggravations from the nature and quality 
 of the offence. (1.) Sin is aggravated, if committed against the 
 express letter of the law. — Rom. i. 32 ; Ezra ix. 10. (2.) Sin is 
 aggravated, if by its commission many sins are committed, or if 
 by it many commandments are violated, — Pro v. v., where the sin 
 forbidden is accompanied with a complication of evils. See also 
 2 Sam. xii. 9. (3.) Sin is aggravated, when it breaks forth into 
 words and actions. — Matt. v. 22. (4.) Sin is aggravated, when 
 it admits of no reparation. — Numb. xxxv. 31 ; Prov. vi. 35. (5.) 
 Sin is aggravated, when committed against convictions of con- 
 science. — Numb. xv. 30, &c; Rom. i. 32; Dan. v. 22; Tit. iii. 
 10. (6.) Sin is aggravated, when committed deliberately, fre- 
 quently, obstinately, with delight, &c. — Ps. xxxvi. 4; Numb, 
 xiv. 22; Zech. vii. 11, 12; Prov. ii. 14. (7.) When sin is com^ 
 mitted against mercies, judgments, public or private admonition, 
 reproofs, the censures of the Church, against our prayers, our 
 purposes, our vows, and our engagements to be the Lord's, — 
 when it is committed imprudently, boastingly, maliciously, — ■ 
 when it is persevered in, or relapsed into after repentance, it 
 must be highly aggravated. 
 
 4. Sins receive their aggravations from the circumstances of 
 time and place. Although sin is sin at any time and in any 
 place, yet there are times when it becomes most dangerous to 
 commit sin, and places in which sin committed becomes very 
 aggravated. (1.) Sin committed on any day is sin; but sin com- 
 mitted on the Sabbath, or the Lord's day, is a greater sin ; for i! 
 we are to watch against sin on any day, it ought surely to be on 
 this day. (2.) When sin is committed on a day set apart foi 
 humiliation or thanksgiving, it is more heinous than the same 
 sin committed on the same day not set apart for such necessary 
 services, according to the calls of Providence. (3.) When sin is 
 committed immediately before or after the public worship of God, 
 it becomes a heinous sin ; for it argues both a total indifference 
 about the preparation of the heart to wait upon God, and a dis- 
 regard to the exercises of his worship, in which, we may have been 
 
DESERT OF EVERT BREACH OF THE LAW. 259 
 
 engaged. — Ezek. xxiii. 37, &c (4.) Sin committed in Britain 
 is more aggravated than the same sin committed in a heathen 
 land ; because the one is a land enlightened by the gospel, while 
 the other is sitting in the region and shadow of spiritual dark- 
 ness. — Isa. xxvi. 10. (5.) Sin is more aggravated when com- 
 mitted by one who dwells in a religious family, than it is when 
 committed by one who lives in one of the families of Satan. 
 (6.) Sin committed in public is more aggravated than sin com- 
 mitted in private, because many may be led astray. — 1 Sam. ii. 
 22-24; 2 Sam. xvi. 22. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of abasement 
 before God, under a deep sense of our aggravated sins. 2. The 
 greatness of pardoning mercy, which is extended to the chief of 
 sinners. 3. Uhe necessity of self-examination, that we may see 
 how aggravated our sins are; for without this we must be igno- 
 rant of sin. 4. That our sins are very great in a land enlightened 
 by the gospel. 5. That we ought not to think any sin of a trifling 
 nature, for it shall not be found so at last. 6. That, as there are 
 degrees of sin, so there are degrees of punishment in hell. 
 
 Desert of every Breach of the Law. 
 
 4$. 84— Wfy&X tioti) tbtxv mx fceserbe? 
 
 Every sin deserveth God's wrath and curse, both in 
 this life and that which is to come. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That every sin deserves the wrath and curse of God in this 
 life. Gal. iii. 10. — " Cursed is every one that continueth not in 
 all things which are written in the book of the law to do them." 
 
 2. That every sin deserves the wrath and curse of God for ever 
 in the world to come. Rom. vi. 23. — * The wages of sin is 
 death ; but the gift of God is eternal life through Jesus Christ our 
 Lord." See also Matt. xxv. 41. 
 
 EXPLANATION. 
 
 Obs. 279. — Every sin deserves the wrath and curse of God, 
 both in this world and in the world to come. 
 
 By the desert of sin we are to understand that which is in the 
 nature of sin, and which of itself deserves all the wrath which 
 God has denounced against it, and which shall assuredly be in- 
 flicted upon all impenitent sinners. As sin respects the holiness 
 of God, so it is the opposition, the contrariety of sin to this holi- 
 ness, as discovered in his law, in which the desert or demerit of 
 sin consists. 
 
260 DESERT OF EVERY BREACH OF THE LAW. 
 
 By the wrath of God, we are to understand his anger in the 
 dreadful eifects of it, whether manifested in a more visible or in 
 a more secret way, — Ps. xi. 6; or, it is a most pure, unlimited, 
 and undisturbed act of the Divine mind, which produces the 
 most dreadful effects against the sinner. — Isa. xxxiii. 14 ; Nah. 
 i. 2. 
 
 The curse of God has a reference particularly to his law ; and 
 by it we may understand the sentence of his law denouncing all 
 evil against the transgressor. — Gal. iii. 10. 
 
 Every sin deserves the wrath and curse of God both here and 
 hereafter ; for, although there are different degrees of punishment 
 in the world to come, yet the smallest sin deserves this punish- 
 ment as well as the greatest. And this is evident from what the 
 law saith, Gal. iii. 10, — " Cursed is every one that continueth 
 not in all things which are written in the book of the law to do 
 them ; " and James ii. 10, — " He that offendeth in one point is 
 guilty of all." If the law will not overlook one transgression, 
 then the least must be punished ; but, strictly speaking, the law 
 knows no punishment less than the curse. If so, then every sin 
 deserves the curse ; and the law can do no wrong to the sinner 
 when the curse is executed. But we have a direct testimony 
 that sin deserves death : Rom. vi. 23, — " The wages of sin is 
 death." Now, it is not said that the wages of a great sin is 
 death, or that the wages of many sins is death, or that the wages 
 of a little sin is not death ; but in plain language it is said, that 
 " Death is the wages of sin, M — that is, of every sin, great or 
 small ; and this must be so in the very nature of the thing. But 
 further, if Christ endured the wrath and curse of God in the room 
 of his people, it must be evident that their sin deserves the same. 
 See Tit. ii. 14. ; 
 
 The reasons why every sin, however small, deserves the wrath 
 and curse of God, are the following : — 
 
 1. When sin is committed, it is against the sovereignty of God. 
 It is a setting up of one's own will and authority in direct oppo- 
 sition to the will and authority of God — which, surely, is no mean 
 guilt ; and in the very nature of the thing it deserves an adequate 
 recompense. But no suitable recompense can be given in this 
 world; and in the world to come, none is given less than the 
 wrath and curse of God, which are justly due to sin. 
 
 2. Sin is committed against the holiness of God. — Heb. i. 13. 
 There is nothing that God hates but sin. If sinners, then, delight 
 in sin with their whole heart, it cannot be trilling guilt ; and con- 
 sequently, it deserves a most exemplary punishment. 
 
 3. Sin is committed against the goodness of God. It is a ren- 
 dering of evil for good, cursing for blessing, the worst we have 
 for the best which God can give. And surely this conduct de- 
 serves a punishment suited to the nature of the offence committed 
 
SPECIAL DUTIES REQUIRED OF MAN, ETC. 261 
 
 against a good and gracious God; and this punishment is the 
 curse. 
 
 4. Sin is committed against the righteous law of God, the rule 
 by which all ought to be governed. He, then, who can transgress 
 God's law without remorse, is a rebel against the Majesty of hea- 
 ven; and, consequently, deserves punishment. 
 
 5. It is a well known fact, that the more eminent the person is 
 against whom the sin is committed, the greater is the punishment 
 which it deserves. If, then, God is in every respect infinite, the 
 offence committed against him must deserve infinite punishment; 
 but a finite creature cannot bear infinite punishment any other 
 way than by infinite duration, — that is, for ever. 
 
 6. Sin is an infinite evil, — that is, it is an evil for which the 
 sinner himself can never make atonement; and, consequently, 
 his sin must remain until it be taken away by Him who gave His 
 life a ransom for many. But if this ransom is despised, there re- 
 maineth no more sacrifice for sin, but a certain fearful expectation 
 of the wrath and curse of God for evermore. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the least sin deserves 
 death. 2. That God is righteous when he taketh vengeance. 3. 
 That the least sin cannot be expiated but by the blood of Christ. 
 4. The love of God in making his Son a sin-offering for us. 5. 
 That we have reason for ever to admire redeeming love. 
 
 Special Duties required of Man under the Gospel Dispen- 
 sation. 
 
 <$. 85.— S2Ef)at trot!) <Ko& tt qutre of tta, tfjat foe map 
 eatape fjta foratf) an& turae One to ua for am ? 
 
 To escape the wrath and curse of God due to us for 
 sin, God requireth of us faith in Jesus Christ, repent- 
 ance unto life, with the diligent use of all the outward 
 means whereby Christ communicateth to us the benefits 
 of redemption. 
 
 ANALYSIS AND PROOFS. 
 We are here taught, — 
 
 1. That God himself has devised a way of escape from the ef- 
 fects of sin. John iii. 16.—" God so loved the world, that he 
 gavft his only begotten Son, that whosoever believeth in him 
 should not perish, but have everlasting life." 
 
 2. That faith in Jesus Christ is necessary for escaping the 
 wrath and curse of God. Acts xvi. 31. — " Believe in the Lord 
 Jesus Christ, and thou shalt be saved." 
 
 3. That true repentance is necessary for escaping the wrath and 
 
262 SPECIAL DUTIES REQUIRED OF MAN 
 
 curse of God. Luke xiii. 3. — " Except ye repent, ye shall all 
 likewise perish. M 
 
 4. That a diligent use of the means of grace is required of all 
 •who would escape the wrath and curse of God. Phil. ii. 12, 13. 
 — " Work out your own salvation with fear and trembling ; for 
 it is God who worketh in you both to will and to do of his good 
 pleasure." See also Pro v. ii. 1, 5, and viii. 34. 
 
 5. That the benefits of redemption are usually communicated 
 to sinners by means of the ordinances. Rom. x. 14. — M How 
 then shall they call on him in whom they have not believed ? and 
 how shall they believe in him of whom they have not heard? 
 and how shall they hear without a preacher?" 
 
 EXPLANATION. 
 
 Obs. 280. — Faith and repentance^ and the diligent use of the 
 means of grace, are not required to give us a right or title to 
 eternal life, or to the possession of it ; but only as the means of 
 conveying and improving the purchased salvation, and as evi- 
 dences of interest therein. See 1 Cor. i. 21. 
 
 It might, indeed, appear from the proposition stated above, 
 that faith, and repentance, and the diligent use of the means of 
 grace, are to be viewed as the conditions of escaping the wrath 
 and curse of God ; but it must ever be remembered, that eternal 
 Hfe is the gift of God through Jesus Christ our Lord. — Rom. yi. 
 23. Faith and repentance are, indeed, absolutely necessary in 
 order to salvation ; but they are not the conditions on which God 
 promises eternal life, or they are not the procuring cause of it ; 
 for he could have required these duties from his creatures although 
 he had never promised them any thing at all. 
 
 In order, then, to prevent some dangerous mistakes which may 
 be committed, and which might lead us to build our hopes of ac- 
 ceptance with God on a false foundation, we shall make the fol- 
 lowing remarks : — 
 
 1. The only ground of pardon of sin and acceptance with God, 
 is the imputed righteousness of Jesus Christ. Duties, however 
 spiritual, hy no means merit deliverance from the curse of the 
 law, and from the wrath of God. See Rom. v. 18, 19. Salva- 
 tion by grace, and a covenant of works, are quite incompatible. 
 
 2. The way of acceptance under the gospel dispensation is not 
 a more easy way of salvation than what was known from the 
 beginning. They who imagine that the gospel is a new law, and 
 an easy law, to be obeyed in order to obtain life before God, 
 must, in order to be consistent with themselves, maintain that the 
 law is not so strict now as it was formerly ; which idea is not 
 very honourable either to the law or to the Lawgiver. In oppo- 
 sition to this absurd idea, it must be maintained, that the law is 
 the same in all ages ; for, saith the great Lawgiver, u One jot 
 or one tittle shall not pass from the law, till all be fulfilled." 
 
UNDER THE GOSPEL DISPENSATION. 263 
 
 By all that would be saved, it must be fulfilled in the person of 
 the Surety of sinners ; and he knew experimentally that the law 
 will not depart from any of its demands, however small. Never 
 indeed, could it possibly do so, seeing it is the law of Him who 
 is the same yesterday, to-day, and for ever. 
 
 3. Faith, and repentance, and the diligent use of the means of 
 salvation, are not the procuring cause of our escaping the wrath 
 and curse of God. To suppose this to be the case, would be to 
 make a saviour of our duties. It would be a renouncing of the 
 satisfaction of Christ ; which, doubtless, is a most dangerous and 
 foolish imagination. See Rom. iii. 20. If deliverance can be 
 obtained in any other way than by the obedience and satisfaction 
 of Christ, then Christ hath died in vain — man is his own saviour 
 — and no thanks to Christ for salvation, at least for a whole sal- 
 vation. Such an opinion betrays consummate ignorance of the 
 covenant of grace, and of the Scriptures where this covenant is 
 revealed ; and it is accompanied with the utmost danger. 
 
 Obs. 281. — Faith in Jesus Christ, and repentance unto life, 
 are necessary in order to escape the wrath and curse of God due 
 to us for sin. 
 
 1. Faith in Jesus Christ is necessary for the following rea- 
 sons : — (1.) Because, until we believe, we are dead in trespasses 
 and sins. — Eph. ii. (2.) Because " without faith it is impossi- 
 ble to please God."" — Heb. xi. 6. (3.) Because faith is the hinge 
 upon which salvation and misery turn. — Mark xvi. 16; John iii. 
 16, 36. (4.) Because without faith there can be no union with 
 Christ. — 2 Cor. v. 17; John xv. 4, &c. (5.) Because, by way 
 of eminence, " to believe " is the command of God. — 1 John iii. 
 23; John vi. 29. 
 
 2. Repentance unto life is necessary, for the following reasons : 
 — (1.) Because the Scriptures enjoin it. — Acts xvii. 30 ; Ezek. 
 xviii. 30, &c, and xxxiii. 11 ; Acts ii. 38. (2.) Because it is not 
 only enjoined, but enjoined with certification, that whosoever 
 doth not repent shall assuredly perish. — Luke xiii. 3, 5 ; l<ev. ii. 
 5. (3.) Because there is no unrepented guilt in heaven: and, 
 consequently, without repentance we cannot enter into the king- 
 don* of heaven. (4.) Because Christ is exalted to bestow re- 
 pentance. — Acts v. 31. (5.) Repentance is necessary as a con- 
 comitant of faith. For without faith there can be no repentance, 
 and without repentance there can be no faith. — Zech. xii. 10. 
 Faith gives a view of what Christ is, and what he hath done, that 
 iniquity might not be our ruin ; and repentance is the suitable 
 exercise of a soul convinced of this work of Christ in its law- 
 room and place. 
 
 But here it may be asked, Are not faith and repentance repre- 
 sented in Scripture as gifts of God 1 How, then, can they be 
 required of us ? Are we to conclude that we can believe and re- 
 
264 SPECIAL DUTIES REQUIRED OF MAN, ETC. 
 
 pent of ourselves ? Or, how can God require of us what is not 
 in our power to perform ? To this we answer, that God requires 
 of us what it is beyond our power to perform, to show us the ne- 
 cessity of that grace which is promised, and which Christy as our 
 exalted Saviour, is empowered and commissioned to bestow. — 
 Phil. i. 29; Eph. i. 19; Acts v. 31, and xi. 18; John vi. 44, and 
 xv. 5; Jer. xiii. 23. 
 
 The connection of faith with salvation consists in this, that it 
 is the hand which receives Christ with all the benefits of the re- 
 demption which he hath purchased for sinners. — Ps. lxviii. 31 ; 
 John i. 12. 
 
 The connection of repentance with salvation consists in this, 
 that it is the exercise which natively flows from faith in Jesus 
 Christ ; discovering that sorrow for sin without which there can 
 be no salvation for sinners, and which is habitual in all those who 
 shall see the kingdom of heaven ; and reminding them of him 
 who was a made a sin-offering for them, that they might be made 
 the righteousness of God in him. 
 
 Obs. 282. — The diligent use of all the outward means by 
 which Christ communicates to sinners the benefits of redemption, 
 is necessary in order to escape the wrath and curse of God due 
 to us for sin. 
 
 The diligent use of the means of salvation is necessary for the 
 following reasons : — 1. The appointment of them shows their ne- 
 cessity. 2. They are necessary, because by rejecting them we 
 ascribe folly to God, and pour contempt upon him. 3. They are 
 necessary, because we cannot expect salvation without the due 
 use of them ; and this is an idea which is uniformly insisted on 
 in Scripture. — Prov. viii. 33, 34 ; Rom. x. 17. 4. The use of 
 ^hem is most necessary, because we are commanded by God to 
 make use of them. Every thing which he hath commanded is 
 most necessary, both with respect to himself and with respect to 
 us ; — with respect to himself, to show his authority and his love ; 
 and with respect to us, to show our love to him, and our regard 
 for his word and authority. 
 
 By a diligent v.se of all the outward means of grace, we are^to 
 understand, an embracing of every opportunity offered in the 
 course of Divine providence for waiting upon God in the way of 
 commanded duty ; and a looking up to him for his blessing upon 
 them, by which alone they can be profitable to us, or advance our 
 spiritual concerns. — 1 Cor. iii. 6, &c. 
 
 The means ofgrace are commonly distinguished into external 
 and internal. The external, or outward means, are* mentioned 
 above, as those by which the benefits of redemption are commu- 
 nicated ; and the internal means, which are produced by the use 
 of the outward means, are faith and repentance, and the other 
 graces of the Spirit which accompany or flow from them. 
 
OF FAITH IN JESUS CHRIST. 26£ 
 
 The connection of all the outward means with salvation con- 
 sists in this, that ** by them Christ communicates to us the bene- 
 fits of redemption." 
 
 We may here observe, that if we regard only the mere observ- 
 ance of ordinances, it is in man's own power to observe them, 
 without any supernatural grace ; but to observe them with profit 
 man of himself is utterly unable. Thus, to hear with profit, the 
 Word must be mixed with faith ; but we are told in Scripture 
 that " faith is the gift of God." A man may read the Scriptures, 
 may attend the house of God, may call upon his name, may con- 
 verse about the concerns of his soul, may reprove sin, &c, with- 
 out any special grace from on high. But there is a great differ- 
 ence between the observance of these means in the strength of 
 nature, and the observance of them in the strength of new cove- 
 nant grace. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The importance of right views 
 of a sinner's acceptance in the sight of God ; that the ground of 
 it is not duties, but Christ's righteousness received by faith, with- 
 out which we must perish. 2. The necessity of true repentance. 
 3. The value of the means of salvation. 4. The necessity of 
 seeking a blessing upon these means. 
 
 SECT. 1.— OF FAITH IN JESUS CHRIST. 
 
 <a. 86.— 22Bti)at (M jftutf) in ge»ua ©fjriat? 
 
 Faith in Jesus Christ is a saving grace, whereby we 
 receive and rest upon him alone for salvation, as he is 
 offered to us in the gospel. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That faith in Jesus Christ is a saving grace. John xx. 31. 
 — " That believing ye might have life through his name." See 
 also Heb. x. 39. 
 
 2. That Jesus Christ is received as a Saviour by faith. John 
 i. 12. — " As many as received him, to them gave he power to be- 
 come the sons of God, even to them that believe on his name." 
 
 3. That by faith we depend on Christ for salvation. Acts xv. 
 11. — " We believe that, through the grace of the Lord Jesus, we 
 shall be saved." 
 
 4. That by faith we depend on Christ alone for salvation. Gal. 
 ii. 16. — M We have believed in Jesus Christ, that we might be 
 justified by the faith of Christ, and not by the works of the 
 law." 
 
 5. That by faith we receive Christ as offered in the gospel. 
 Eph. i. 13. — " In whom ye also trusted, after that ye heard the 
 word of truth, the gospel (or glad tidings) of your salvation." 
 
 z 
 
266 OF FAITH IN JESUS CHRIST. 
 
 EXPLANATION. 
 
 Obs. 283. — Faith is neither more nor less than belief; and 
 saving faith is a belief of the gospel, or of God"*s testimony con- 
 cerning his Son, 
 
 It has been supposed by many that there are several kinds of 
 faith mentioned m the Sacred Writings ; such as historical faith, 
 temporary faith, the faith of miracles, and saving faith. But a 
 careful examination of the subject would convince such, that 
 ■whatever be the thing believed, there can be no difference with 
 respect to the manner of believing; and that the only distinction 
 that can take place is with respect to the object or thing believed. 
 •* The inspired writers never give the least hint that they had any 
 uncommon idea annexed to the term (yistis) faith or belief; nor 
 did they give any directions how to believe or to act faith, though 
 they insist much on ivhat men are to believe, .and upon the di- 
 vine evidence of its truth. It is also remarkable, that we do not 
 find any of the first converts inquiring what faith is, or in what 
 manner they were to believe. Hence we may reasonably infer,, 
 that the apostles used the word faith in its ordinary meaning, 
 which required no explanation, and that their hearers did in fact 
 so understand them." 
 
 " In the Epistle to the Hebrews (chap. xi. 1), faith is thus 
 defined by the apostle : ' Now faith is the confidence of things 
 hoped for, the conviction of things not seen.' Faith is here ex- 
 pressed by the two words confidence and conviction; and its 
 objects are things hojied for — things not seen.* Things hoped 
 for must be future good things revealed and promised; and con- 
 fidence in relation to such things must be a confidence of persua- 
 sion, founded on God's faithfulness and power, that what he hath 
 promised he will undoubtedly perform ; for it is thus explained : 
 a being persuaded of the promises, — Heb. xi. 15; & judging him 
 faithful who hath promised, — Heb. xi. 11; a being fully per- 
 suaded that what God hath promised he is able also to perform, 
 
 * Although the word substance comes nearer to the etymology of the 
 original word, yet its use in Scripture must chiefly be consulted. The 
 LXX. frequently use it to express confident; or confidence of expecta- 
 tion. — Ruth i. 12; Ps. xxxix. 7: Ezek. xix. 5. In the New Testa- 
 ment it occurs five times ; in three of which it is translated confidence, 
 viz., 2 Cor. ix. 4, and xi. 17; Heb. iii. 14; and even in this place the 
 translators have so rendered it in the margin. The word translated 
 evidence occurs only twice in the New Testament, viz., in this place 
 and in 2 Tim. iii. 16, where it is translated reproof, but without any 
 necessity. The word conviction agrees best with the original verb, 
 which is generally translated convince, as in John viii. 9 ; Acts xviii. 28; 
 1 Cor. xiv. 24 ; Tit. i. 9; James ii. 9 : Jude 15, as it should also be in 
 John xvi. 8; 2 Tim. iv. 2. Although the original word sometimes 
 signifies the evidence, proof or demonstration which produces convic- 
 tion ; yet, when expressive of faith, it must necessarily mean conviction 
 itself, which is the effect of evidence upon the mind. 
 
OF FAITH IN JESUS CHRIST. 267 
 
 — Rom. iv. 21. This confidence of faith in the Divine promises 
 is inseparable from hope; for it is the confidence of things hoped 
 for, and it is said to be a believing in hope (Rom. iv. IB), viz., 
 of obtaining the good things promised. Again, faith i« here de- 
 fined more generally— the conviction of things not seen. Things 
 not seen include not only things promised, but things testified, — ■ 
 John iii. 33; 2 Thess. i. 10; not only good things to be hoped 
 for, but evil things to be dreaded, — Heb. xi. 7; not merely things 
 future, but things past and present, — Heb. xi. 3, 6. They must 
 all, however, so far as they are the objects of faith, be things not 
 seen ; for faith is opposed to sight, — 2 Cor. v. 7 ; it being a con- 
 viction of the truth and reality of things made known by revela- 
 tion, and grounded on the authority of that revelation, considered 
 as the Word of God." — 1 Thess. ii. 13. 
 
 " This simple notion of faith may be illustrated and confirmed 
 by the following observations :— 
 
 1. " The gospel is held forth as a witness, record, or testimony 
 concerning this great truth, that Jesus is the Christ, the Son of 
 God, and that God hath given eternal life in him to all who be- 
 lieve. — 1 John v. 5-13. Those who were sent to testify the gos- 
 pel of the grace of God, are termed witnesses. John the Baptist 
 * came for a witness to bear witness of the Light.' — John i. 7. 
 The apostles were ' chosen witnesses' to testify this truth to the 
 world. — John xv. 27; Acts x. 39, 41. And the Father, the 
 Word, and the Holy Spirit are represented as three concurring 
 witnesses to the same important truth, — 1 John v. 7; and hence 
 it is termed the witness or testimony of God, — 1 John v. 9; 
 1 Cor. ii. 1. 
 
 2. M The immediate design of all testimony or witness-bearing 
 is, to produce a belief of the truth of what is testified. This is 
 the declared design of testifying the gospel. John ' came to bear 
 witness of the Light, that all men through him might believe.' 1 — 
 John i. 17. * He that saw it bear record, that ye might believe.' 
 — John xix. 35. This is also the design of the miraculous works 
 by which the gospel testimony was confirmed. — John x. 36-38, 
 v. 36, and xx. 31. 
 
 3. M Agreeably to these observations, faith is described to be a 
 belief corresponding to that which is spoken, testified, or preached. 
 Abraham, whose faith is set before us as an example, l believed 
 according to that which was spoken.' — Rom. iv. 18. Such also 
 was the faith of the Thessalonians : ' Our testimony among you 
 was believed,' — 2 Thess. i. 10; and of the Corinthians : ' So we 
 preach, and so ye believed.' — 1 Cor. xv. 11. We all know what 
 it is to receive or believe the witness of men in the most im- 
 portant affairs of human life ; and by this the Apostle John gives 
 us an idea of that faith which the gospel requires, without making 
 any difference whatever in the nature of believing, but only 
 substituting the testimony of God in place of that of men. c If 
 
268 ♦ OF FAITH IN JESUS CHRIST. 
 
 we receive the* witness of men, the witness of God is greater.* — 
 1 John v. 9. We receive men's testimony by believing that they 
 are true in what they declare ; so, i he that receiveth His testi- 
 mony, hath set to his seal that God is true.' — John iii. 33. In 
 the former case, we believe men; in the latter, we believe God; 
 but this difference respects only the ohject; the nature of believ- 
 ing being the same in both cases. The witness of God is greater 
 than that of men ; but this does not alter the nature of belief, but 
 only increases the degree of it, by giving us greater assurance ; 
 for men are fallible, and may be deceived themselves; but neither 
 of these is possible with God, to whom omniscience and faithful- 
 ness are absolutely essential. That by receiving the witness of 
 God, the apostle means nothing more than simply believing it, is 
 evident ; for he expresses its opposite thus : 4 He that believeth 
 not God hath made him a liar, because he believeth not the record 
 that God gave of his Son.' — 1 John v. 10. It is, therefore, evi- 
 dent from the whole, that faith is neither more nor less than 
 belief; and that saving faith is a belief of the gospel, or of God's 
 testimony concerning his Son." 
 
 We may here remark, that the general personal object of faith 
 is God essentially considered as Father, Son, and Holy Ghost; 
 but the special personal object is Jesus Christ. Again, the 
 general object is the ivhole Word of God, in which his name, 
 and nature, and perfections are revealed ; but the particular 
 object is the promise in the Word, or the offer of Christ in the 
 gospel. 
 
 Obs. 284. — By faith the sinner receives and rests on Christ 
 alone for salvation, 
 
 1. By faith we are said to receive Christ, because he is ex- 
 hibited under the notion of a gift, which is presented to the chil- 
 dren of men, who are spiritually wretched and poor in the ex- 
 treme. — 2 Cor. ix. 15; Rev. iii. 17, 18. It also shows the part 
 which the Father acts in the work of salvation. " He gave the 
 Son." He presents the gift; which, if we do not receive, we 
 incur his displeasure, because we reject his grace; and thus make 
 him a liar, by not believing the record or testimony which he 
 hath given concerning his Son, — that is, by not crediting what 
 he testifies, viz., " That he hath given us eternal life through 
 him."—! John v. 10, 11. 
 
 2. By faith we are said to rest on Christ, because he is ex- 
 hibited to us as the sure foundation which God hath laid in Zion, 
 upon which we may rest the burden of all our spiritual and eter- 
 nal concerns with the fullest satisfaction. — Isa. xxviii. 16; Ps. 
 cxvi. 7. It may be here observed, that there is an expression 
 frequently used in the Old Testament, which seems to be exactly 
 of the same import with resting upon, viz., trusting in, — that is, 
 an implicit reliance or dependence upon God, or upon the righte- 
 
OF FAITH IN JESUS CHRIST. 269 
 
 ousness of his Son, for acceptance with him. See Isa. xxvi. 4, 
 xlv. 24, and innumerable passages in the Book of Psalms. 
 
 It is said that we must receive and rest on Christ alone for 
 salvation, in order to exclude every thing else but Christ and his 
 righteousness, as the ground of our acceptance with God, and our 
 title to eternal life ; and this is done in opposition to those who 
 substitute other things in the room of the perfect righteousness of 
 the Redeemer. 
 
 1. There are some who trust in the general mercy of God, and 
 place their hope in it. This is done by those who have never 
 seen the necessity of a satisfaction for sin. Such would exalt 
 mercy at the expense of justice. If they could be saved at all, 
 they do not care whether it were in an honourable way or not — 
 whether it were in a way consistent with the Divine attributes 
 or not. This is quite dishonourable to God, and not at all agree- 
 able to what we read in Exod. xxxiv. 6, 7. Let such remember, 
 that without a satisfaction for sin there can be no remission. 
 
 2. There are others who rest upon the works of the law as the 
 ground of their hope and confidence. This is done by those who 
 cave never seen the spirituality and extent of the law ; who have 
 never found themselves under the curse; and who have never 
 Been their utter inability to obey the law perfectly in any thing 
 whatever. — Gal. iii. 10-12. Let such remember, that if our first 
 parents, while in innocence, could not gain life in this way, much 
 less can they who have lost all ability to obey the law perfectly. 
 
 3. There are others, again, who join together the righteousness 
 of Christ and their own works, as the ground of their hope and 
 confidence. This is waxing still worse and worse; and it is done 
 by those who have seen neither the perfection of Christ's atone- 
 ment nor their own sinfulness. Such imagine that Christ will 
 make up their deficiency ; but this is a most preposterous idea, 
 and highly dishonourable to the blessed Trinity, inasmuch as it 
 intimates, that they cannot save without the sinner's doings, or 
 that their work is imperfect without his. See Rom. ix. 31-33. 
 Here there must be extreme ignorance respecting the method of 
 salvation revealed in the Scriptures. 
 
 The end of faith is salvation, — that is, salvation from sin and 
 from wrath. — Matt. i. 21; 1 Pet. i. 8, 9. 1. Salvation from sin 
 includes salvation from the guilt of sin, or that in sin which ex- 
 poses us to the punishment due to it. — Rom. vi. 23. Salvation 
 from the pollution or defilement of sin, or that in sin which ren- 
 ders us altogether as an unclean thing, and consequently unfit for 
 the kingdom of heaven ; for nothing unclean can enter the New 
 Jerusalem. Salvation from the dominion or power of sin, or 
 that in sin by which we are rendered incapable of serving the 
 Lord acceptably, or with reverence and godly fear. — Rom. vi. 12, 
 &c. And salvation from the very being of sin, which becomes 
 more and more visible as we improve the atonement, and which 
 
 z2 
 
270 OF FAITH IN JESUS CHRIST. 
 
 is entirely removed at death, but not till then. 2. Salvation 
 from wrath is the consequence of salvation from sin ; and hence, 
 salvation from sin must doubtless be a greater salvation than 
 salvation from wrath. In a word, the salvation for which we 
 rest upon Christ, consists of a life of holiness here, as well as of 
 happiness hereafter. — Matt. i. 21; 2 Tim. i. 9; Rev. iii. 21. 
 Hence, " If any one is conscious that he is contented if his faith 
 can only deliver him from future punishment and secure the 
 
 Eossession of heaven, he has too much reason to suspect that he 
 as yet to learn the nature of faith as described in the gospel. An 
 habitual feeling of this sort is a sure evidence of an unregenerate 
 mind, deceiving itself with something far short of faith in the 
 Redeemer." 
 
 Faith in Jesus Christ, then, is a feeling of trust in him for 
 salvation in all its parts. The believer trusts in Christ for par- 
 don of sin > sanctification of soul, and eternal glory. He believes, 
 that on account of what Christ hath done for sinners, his past 
 sins are already pardoned ; that the Spirit of Christ, which now 
 dwells in him, shall enable him to purify his soul in obeying the 
 truth to the end; and that in due time he shall obtain the pro- 
 mised glory. 
 
 Obs. 285. — Jesus. Christ is to be received by us for salvation 
 as he is offered in the gospel. 
 
 1. Jesus Christ is offered freely, in opposition to any thing that 
 the sinner can bring as a price for Christ or his salvation. The 
 gift of God is above all price — infinitely valuable, bestowed on 
 sinners of mankind out of the sovereign and boundless love of the 
 Father. 
 
 2. Jesus Christ is offered wholly. God hath given his Son to 
 us, not for one purpose only, but for every purpose ; not in one 
 character or relation, but iu every character and relation which 
 he sustains. To receive Christ wholly, then, is to receive him 
 in his person and in all his offices, which are all necessary for us, 
 — it is to receive him as our prophet, as our priest, and as our 
 king. 
 
 3. Jesus Christ is offered particularly. It is not enough to 
 believe that Christ is offered to all in general, because there can 
 be no* benefit by a belief of the general offer of Christ, without a 
 particular application of him by the person himself to whom he 
 is offered. It is not enough to believe and be persuaded of the 
 mercy of God in Christ, — that he is able and willing to save sin- 
 ners; but he must be persuaded that Christ is able and willing to 
 save us in particular. As the law condemns not only all in 
 general, but every one in particular; so nothing can relieve the 
 sinner thus condemned in particular, but the particular applica- 
 tion of Jesus Christ by faith. " The general truth, that God so 
 loved the world, that he gave his only begotten Son, who is able 
 
OF FAITH IN JEStS CHRIST. 271 
 
 and willing to save to the uttermost all that come to him, will 
 prove perfectly inadequate to call forth the sinner's love. He 
 must embrace and rest upon Christ for his own individual salva- 
 tion, before this can possibly take place. Never "will a sinner be 
 able sincerely to say, Hove God, till he can likewise add, because 
 he first loved me. The Psalmist gives a just account of the man- 
 ner in which love to God is produced, when he says, • I love the 
 Lord, because he hath heard the voice of my supplication ; and 
 hath delivered my soul from death, mine eyes from tears, and my 
 feet from falling.' — Ps. cxvi. This must every sinner be able to 
 say, with more or less confidence, regarding his eternal salvation, 
 before he can be rationally expected to experience any cordial 
 love to God." 
 
 Should the trembling sinner feel any hesitation to make this 
 application of the doctrine, which every individual must make to 
 himself, in order to possess faith in Christ, he might be argued 
 with in the following manner: — u Doubt not that the blood of 
 Christ the Son of God cleanseth from all sin ; and that by him 
 all who believe are justified from all things from which they 
 could not be justified by the law. — 1 John i. 7; Acts xiii. 39. 
 This is the record which God hath given of his Son. If, there- 
 fore, thou believest not that God is now willing to receive thee 
 for his Son's sake, thou makest God a liar, and deniest that Jesus 
 is the Christ. — 1 John ii. 12, and v. 10. Thou believest, it is 
 true, that he died for the sins of the world ; but believing this, 
 thou believest not that his atonement is sufficient for thy sins. 
 Thus thou wouldst rob him of his peculiar character, and render 
 him no more the Lamb of God that taketh away the sins of the 
 world, and whose blood justifieth from all things all that believe. 
 Thou sayest that thou art a wicked creature, and that thou art 
 unworthy of so great a mercy ; and it is true. Thou art indeed a 
 most guilty and polluted sinner, who deservest the wrath of God 
 to be poured out upon thee ; but if the blood of Christ cannot 
 justify thee noiv, when shall it become more powerful, and when 
 shalt thou become less guilty ? Will thy future conduct atone 
 for thy sins for which the blood of Christ is unable to atone ? 
 Wilt thou not rather add guilt to thy former iniquity, and daily 
 become more deserving of the fiery indignation which shall de- 
 vour the adversaries? Reject not, then, the counsel of God 
 against thyself. Thou believest that Christ died for our sins, and 
 rose again for our justification; be assured, then, that thy sins are 
 forgiven thee for his sake. Believe the Word of God when he 
 tells thee, ' That whosoever believeth shall not perish, but have 
 everlasting life. 1 ^ He is not a man that he should lie. Hath he 
 promised, and will he not bring it to pass ? If, however, thou 
 wilt not believe, thou shalt remain in thy sins, and the curse of 
 God shall abide upon thee. But still be assured, that though 
 thou perish, it is Hot the less true that there is nothing wanting 
 
272 OF FAITH IN JESUS CHRIST. 
 
 on the part of Christ to forgive thy sins, and to bestow on thee 
 everlasting glory. Whether thou believe or not, this is true now, 
 and will be true throughout eternity. Thy belief alone is want- 
 ing to put thee in actual possession of what Christ is able and 
 willing to confer, and is now offering freely to bestow. Let not, 
 then, thy unbelief prove thy ruin. Add not to the former amount 
 of thy transgressions this only unpardonable sin — that of doing 
 despite unto the Spirit of grace, in trampling under foot„the blood 
 of the Son of God." 
 
 Obs. 286. — The gospel offer of salvation is made to all men; 
 but the -promise of salvation is made to those only who believe. 
 
 1. " The declaration and call of the gospel are, to all of every 
 nation, condition, and character, without any limitation or re- 
 striction whatever. — Mark xvi. 16; Rom. x. 12; Gal. iii. 28; 
 Matt. ix. 13; Luke vii. 37-50, and xxiii. 43; Acts ii. 37-40; 
 1 Cor. vi. 9-12; 1 Tim. i. 13. The gospel holds forth a free sal- 
 vation, without any consideration of men's good works or quali- 
 fications, either to merit it, or to prepare and fit themselves for 
 it. Salvation is everywhere ascribed to the sovereign free grace 
 of God. — Eph. ii. 5; Tit. iii. 5; Rom. xi. 5, and iii. 24; Eph. i. 
 5, 6; Rom. iv. 16, xi. 6, and iv. 5, 16; Eph. i. 8. The gospel 
 also calls all men everywhere to faith and repentance, and invites 
 them in the most earnest manner to partake of a full and free 
 salvation. — Isa. Iv. 1-8; Matt. xi. 28; John vii. 37, 38; Luke 
 xiv. 16-24. The apostles not only declared the gospel testimony, 
 but called every one to believe it to their salvation; and they 
 urged this call by every motive and argument with which the 
 gospel furnished them ; and which are the strongest that can be 
 proposed to the human mind. — 2 Cor. v. 18-21 ; Acts xvii. 30, 31, 
 iii. 19, xx. 21, and xxvi. 20. But, 
 
 2. " Although the gospel declaration and call are universal, yet 
 the promise of salvation is only to him who believeth. — Mark 
 xvi. 16; Rom. x. 9. The gospel does not declare that all shall 
 be saved ; nor, indeed, that any shall be saved who do not believe. 
 It declares the testimony of God concerning his Son, and the sal- 
 vation that is in him; calls upon all mankind to believe that testi- 
 mony; and promises salvation to every one that believeth it, but 
 to none else. Hence, the gospel promise of salvation is not uni- 
 versal, but restricted to him who believeth. — John iii. 16. Fur- 
 ther, as the gospel does not promise salvation to any but believers, 
 nor tells any particular person expressly and directly that he 
 himself is a believer, so the assurance of a man's own justification 
 is founded, not mefely upon the direct testimony of God, but also 
 upon the testimony of his own conscience, bearing him witness 
 in the Holy Spirit, that he believes the gospel testimony concern- 
 ing Christ, and so is justified according to the tenor of the gospel 
 promise." 
 
OP FAITH IN JESUS CHRIST. 273 
 
 Obs. 287. — No sinner can believe of himself; or, in other 
 words, faith is the gift of God. 
 
 " Although the knowledge and belief of the truth is a duty in- 
 cumbent on all who hear the gospel ; yet this belief is the special 
 gift of God, being the effect of Divine teaching by means of the 
 Word, and peculiar to the elect." — Eph. ii. 8; Phil. i. 29; John 
 vi. 45; Rom. x. 17; 1 John v. 1. For a sinner, dead in sin, to 
 begin the exercise of faith, or of any of the graces of the Spirit, 
 before the promises of these graces have begun to be performed 
 to him, is absolutely impossible ; and hence faith is here called a 
 saving grace. It is called a grace, because it is freely bestowed 
 on the sinner, without any thing going before, or any thing to re- 
 commend him to the notice of God ; and it is called a saving 
 grace, not because it is saving as it is an act of ours, or as if it 
 were a condition, by the fulfilment of which we shall be saved 
 (for this would be salvation by works, entirely opposed to the 
 plan of salvation revealed in the gospel), but because salvation 
 accompanies it wherever it is found of Divine operation. See 
 Col. ii. 12. Whatever appearances of faith, then, there may be 
 in false professors, they have not radically that perception of the 
 truth, nor that persuasion of it on its proper evidence, which real 
 believers have. 
 
 But here a caution is necessary with respect to the doctrine of 
 Divine influence. lfc We must beware of misapplying this doc- 
 trine, by neglecting to believe in Christ till we feel the distinct 
 operation of his Spirit enabling us to do so ; or ofmeglecting to 
 comply with the gospel call, on pretence of allowing God to ac- 
 complish his work by implanting the grace of faith. God be- 
 stows the gift of faith, by imperceptibly enabling men to consider 
 and embrace his Word as rational creatures. We are not, then, 
 to look for any sudden sensible impulse of Divine grace, as seamen 
 wait for the flowing of the tide before they attempt to leave the 
 harbour; nor are we to suppose it necessary, that we should in all 
 cases be able to distinguish between the gracious operations of 
 the Spirit, and the natural exercise of our own intellectual and 
 active powers. We should trust entirely in the effectual aid of 
 Divine grace, and ascribe all our salvation to Almighty power; 
 and yet we are to attempt to believe and obey the gospel, as if 
 we were able to do so of ourselves." We may further remark, 
 that in our attempts to believe in Christ, we should not fix our 
 attention on the operations of our mind, but on those external 
 and heavenly objects which are exhibited to us in the gospel, — 
 on " the facts and doctrines, the invitations and promises of the 
 gospel — the divine person and mediatorial offices of Christ — his 
 vicarious satisfaction on the cross, and his glorious ministry in 
 the heavenly temple— rhis boundless compassion and mighty 
 power — his unsearchable riches and enduring faithfulness "—-in 
 
274 OF FAITH IN JESUS CHRIST. 
 
 a word, on " the Lamb of God that taketh away the sins of the 
 world." 
 
 Obs. 288. — As we cannot discern the difference between the 
 real believer and the mere professor by the confession of the mouth, 
 when that confession accords with the form of sound words, it is 
 necessary that true faith should be distinguished by its genuine 
 effects upon the heart and life. . ' 
 
 This must be evident to every one. " And such is the impor- 
 tant, interesting, and salutary nature of the saving truth testified 
 in the gospel, with its suitableness and freeness for the chief of 
 sinners, that it is no sooner perceived and believed, than it takes 
 possession of the will and affections, and becomes in the soul the 
 ground of its hope, trust, and reliance, — the object of its desire, 
 acceptance, esteem, and joy, — and the principle of every holy, 
 active, and gracious disposition of heart." 
 
 Here a caution is necessary. " These effects, of faith or of the 
 truth believed, ought not to be confounded with faith itself as 
 is commonly done. Although faith is the confidence of things 
 hoped for, and also worketh by love ; yet it is neither hope nor 
 love, for the apostle distinguisheth it from both : ' And now 
 abideth faith, hope, love, these three.'' — 1 Cor. xiii. 13. The 
 same may be said of all its other effects upon the heart; for 
 whatever is more than belief is more than faith, and ought to go 
 by another name." We may here observe, that faith, hope, and 
 love, are thus accurately distinguished : " The gospel presents a 
 faithful testimony to be believed, exhibiting an amiable object 
 to be loved, and good things to come to be hoped for. Faith, 
 then, respects the truth of the testimony ; love, what is amiable 
 in it; and hope, the good things in prospect." 
 
 " But (it may be here asked) what necessity is there to make 
 such a nice distinction ? Can any harm arise from including in 
 the nature of faith such holy dispositions, affections, and exer- 
 cises of heart, as are confessedly inseparable from it ? " To this 
 we reply in the following considerations : — 
 
 1. ** Unless we carefully distinguish faith from its effects, par- 
 ticularly on the point of a sinner's acceptance with God, the import- 
 ant doctrine of free justification by faith alone will be materially 
 affected. The Scriptures pointedly declare, that God justifies 
 sinners '■freely by his grace, through the redemption that is in 
 Jesus Christ,' and that this justification is received ' through faith 
 in Christ's blood.' — Rom. iii. 24, 25. Faith in this case is always 
 distinguished from, and opposed to, the works of the law ; not merely 
 of the ceremonial law, but of that law which respects the heart 
 as well as the life. — Rom. iii. 20, 27, 28, and ix. 32; Gal. ii. 16, 
 and iii. 9-15 ; Matt. xxii. 37-41. If, then, faithis not distinguished 
 from, and opposed to, our conformity to the law, both outwardly 
 
OF FAITH IN JESUS CHRIST. 275 
 
 and inwardly, it cannot be said that we are 'justified by faith with- 
 out the deeds of the law,' or that God ' justifieth the ungodly S — 
 Rom. iii. 28, and iv. 5. Faith, indeed, as a principle of action, 
 4 worketh by love;' but it is not as thus working that it is im- 
 puted for righteousness ; for it is expressly declared, that righte- 
 ousness is imputed ' to him that worketh not, but believeth on him 
 that justifieth the ungodly.'' — Rom. iv. 5. ' It is oi faith, that it 
 might be by grace f — Rom. iv. 16; and grace and works are re- 
 presented as incompatible with each other, — Rom. xi. 6; for 4 to 
 him that worketh is the reward not reckoned of grace, but of 
 debt,' — Rom. iv. 4. Now, when men include in the very nature 
 of justifying faith such good dispositions, holy affections, and 
 pious exercises of heart, as the moral law requires, and so make 
 them necessary to a sinner's acceptance with God, it perverts the 
 apostle's doctrine on this important subject, and makes justifica- 
 tion to be at least ' as it were by the works of the law.' 
 
 2. u The effect of such doctrine upon the mind of an awakened 
 sinner is obvious. He who conceives that, in order to his par- 
 don and acceptance with God, he must first be possessed of such 
 good dispositions and holy affections as are commonly included 
 in the nature of faith, will find no immediate relief from the 
 gospel, nor any thing in it which fully reaches his case, while he 
 views himself merely as a guilty sinner. Instead of believing on 
 Him who justifieth the ungodly, he believes, on the contrary, that 
 he cannot be justified till he sustains an opposite character. 
 Though Christ died for sinners — for the ungodly; yet he does 
 not believe that Christ's death will be any benefit to him as a 
 mere sinner, but as possessed of holy dispositions; nor does he 
 expect relief to his conscience purely and directly from the 
 atonement, but through the medium of a better opinion of his 
 own heart or character. This sentiment, if he is really con- 
 cerned about the salvation of his soul, must set him upon at- 
 tempts to reform his heart, and to do something, under the 
 notion of acting faith, that he may be justified; and all his en- 
 deavours, prayers, and religious exercises, will be directed to 
 that end. The religion of thousands consists in a train of suc- 
 cessive attempts of this kind, while they are agitated by alternate 
 hopes and fears, according as they apprehend they have been 
 successful or not in such self-justifying labours ; and should any 
 work themselves up to some degree of hope and peace by exer- 
 tions of this kind, such hope does not arise from the work finished 
 by the Son of God, as alone sufficient to justify the ungodly, 
 but from some supposed change wrought upon their own hearts, 
 entitling them to trust in him. So that the effect of this prin- 
 ciple is either tormenting fear, or self-righteous confidence ; and, 
 therefore, it is equally inimical to true peace and real gospel holi- 
 ness." 
 
- 
 
 276 OF FAITH IN JESUS CHRIST. 
 
 Obs. 289. — The first and principle evidence of faith is con- 
 sciousness. 
 
 " All who really believe the gospel must be instantly more or 
 less conscious of it. We are so constituted, that we cannot hear, 
 or feel, or see objects without knowing it. The impressions 
 which objects make upon our senses, and our consciousness of 
 these impressions, are inseparable. Our minds are also so framed, 
 that we cannot believe the truth of any report, without being 
 immediately conscious that we do so. Whatever produces be- 
 lief, excites at the same instant an inward consciousness of it ; 
 and in all ordinary cases we cannot be more sure that a thing is 
 true, than that we ourselves perceive it to be so. This every man 
 knows by experience. When, therefore, the light of the glorious 
 gospel shines into the heart of a sinner with divine evidence, so 
 as to produce conviction that it is the truth and testimony of 
 God, it must necessarily be accompanied with a present conscious- 
 ness in the mind of him who believes it and is affected by it. 
 The Scriptures suppose that a believer is immediately conscious 
 of his faith ; for it calls him at the very first to confess it with 
 his mouth unto salvation. — Rom. x. 9. Jesus asked the man 
 whom he had cured of blindness, " Dost thou believe on the Son 
 of God? 1 — John ix. 35. He also asks his disciples, ! But whom 
 say ye that I am?' — Matt. xvi. 15 ; and Philip saith to the 
 eunuch, 'If thou believest with all thine heart.' — Acts viii. 37. 
 The confession demanded is that of a man's own belief which 
 no man could make in sincerity and truth without knowing that 
 he believes. Accordingly, the Scripture confessions run in this 
 manner : ' We believe, and are sure that thou art that Christ, the 
 Son of the living God.' — John vi. 69. 4 By this we believe that 
 thou earnest forth from God.'— John xvi. 30. 4 Lord, / believe? 
 — John ix. 38. * / believe that Jesus is the Son of God,* — Acts 
 viii. 37. These confessions express not only their belief, but also 
 their consciousness of it; and if we allow them to be sincere, and 
 not spoken in ignorance or hypocrisy, they clearly prove, that 
 those who believe the gospel know immediately that they do so, 
 and can say, / believe. The most of these confessions were made 
 on their first believing, and before their faith had been evidenced 
 by their works. They could not, perhaps, answer all the meta- 
 physical questions which men have agitated about the nature of 
 faith, any more than the blind man could philosophize upon the 
 nature of light and vision, or tell how Jesus opened his eyes; yet 
 like him they could say, and with the like consciousness, 4 One 
 thing I know, that whereas I was blind, now I see.' — John 
 ix. 25. The power of Jesus in giving sight to the blind man 
 made him instantly sensible that he saw, and left no room 
 for reasoning upon the subject; even so, when the import and 
 evidence of the truth shines into the heart by the enlightening 
 
OF FAITH IN JESUS CHRIST. 277 
 
 Spirit, it has at once the double effect of producing belief and the 
 consciotisness of it. This consciousness of faith is the first and 
 radical evidence to a man that he is justified according to the 
 gospel promise, and upon this must all additional and succeeding 
 proofs of it ultimately rest; for good works cannot prove to him 
 that he is justified, unless he is at the same time conscious that 
 they are the fruits of faith and love." 
 
 This may be made further evident from the following re- 
 marks : — 
 
 1. " It is recorded as matter of fact, that the first converts to 
 Christianity were filled with peace and joy, as soon as they be- 
 lieved the gospel. — Acts ii. 24, viii. 39, x. 43, 46, xiii. 48, and 
 xvi. 31-35; 1 Thess. i. 5, 6. Peace with God, and rejoicing in 
 the hope of his glory, are immediately connected with being jus- 
 tified by faith. — Rom. v. 1, 2. The ' belief that they may be 
 justified,' or * the hope of being made just,' though a relief from 
 despair, will not fully account for this peace and joy.* Believers 
 enjoy peace with God in proportion to the evidence they have 
 that their sins are forgiven them ; and their joy is described to be 
 a joy in God through the Lord Jesus Christ, by whom they have 
 now received the reconciliation. — Rom. v. 11. The conscience 
 is said to be purged or made perfect by the blood of Christ. — 
 Heb. ix. 14, and x. 2. The sense of guilt in the conscience is a 
 sure and personal thing, and the pain occasioned by it is the fear 
 of Divine wrath upon the individual. The atonement alone, or 
 without more, is sufficient to remove this fear, perfect the con- 
 science, and give peace with God ; but it does not produce this 
 effect upon the conscience while the sinner views it only as a 
 possible relief, or that by which he may be justified, and remains 
 entirely uncertain whether he is, or ever shall be, justified by it or 
 not. A concealed pardon cannot fully relieve or cleanse the con- 
 science. A purged conscience, and the conscious sense of being 
 purged, are one and the same thing. This is stated as a prere- 
 quisite to our serving the living God with freedom and accep- 
 tance, and supposes that we both believe the truth and are con- 
 scious that we do so. — Heb. ix. 14. 
 
 * To show that a believer, even in the full assurance of faith, has no 
 evidence that God is willing to save him, some produce the faith of 
 those who applied for bodily cures, which appears to be only a persua- 
 sion of Christ's ability. But the answer is easy. There was no univer- 
 sal declaration made, that Christ would heal all the diseased who be- 
 lieved his power. Such a declaration would have removed all doubts 
 of his willingness from those who believed his ability, and would have 
 left no room for saying, " If thou wilt, thou canst make me clean." 
 But the gospel openly declares it to be the will of God, " That every 
 one that seeth the Son, and believeth on him, should have everlasting 
 life."— John vi. 40. And Jesus saith, " Him that cometh unto me, I 
 will in no wise cast out," ver. 37. This gives the believer a claim on 
 his faithfulness, and leaves him no room to suspect his willingness. 
 
 a a 
 
278 OF FAITH IN JESUS CHRIST. 
 
 il 
 
 2. " The Spirit of adoption is also represented as the common 
 rivilege of all believers ; for as they are ' all the children of God 
 y faith in Christ Jesus' (Gal. iii. 26), so, 'because they are 
 
 sons, God hath sent forth the Spirit of his Son into their hearts.' 
 — Gal. iv. 6. By this Spirit they know their filial relation to 
 God ; for it witnesseth with their spirits that they are the chil- 
 dren of God, and emboldens them to cry, ' Abba, Father. 1 — Rom. 
 \iii. 15, 16. Agreeably to which, Christ hath taught his disciples 
 to pray, ' Our Father/ &c. 
 
 3. " Another immediate effect of believing the gospel is love 
 to God, which supposes the knowledge of his love to us. It is 
 indeed admitted, that when we perceive his good-will towards 
 sinners in general, as manifested in the gospel, and know that 
 there is forgiveness with him, so as to hope in his mercy, it will 
 reconcile us to his character, and lead us to esteem and reverence 
 him, and to desire his favour above every thing, though we should 
 not yet be assured of his love to ourselves in particular ; and this, 
 no doubt, is love. But that love which is of the nature of gra- 
 titude, cannot take place without some degree of persuasion that 
 we ourselves are beloved or benefited by the object of it. Ac- 
 cordingly, the apostle says, ' We love him because he first loved 
 us' (1 John iv. 19), — i. e., because we know this; for he had 
 said before, ' We have known and believed the love that God 
 hath to us.' 
 
 4. " Obedience is another effect of the belief of the truth. But 
 believers are exhorted to obedience from the consideration of 
 their being redeemed, and already in a justified state. They are 
 commanded to love one another, and to ivalk in love, because 
 God hath loved them, and even as Christ loved them, and gave 
 himself for them, — John xiii. 34; 1 John iv. 11; Eph. v. 2; to 
 forgive one another, because God, for Christ's sake, hath forgiven 
 them, — Eph. iv. 32; Col. iii. 13; to liberality in alms-giving, 
 because they know the grace of the Lord Jesus Christ, that though 
 he was rich, yet for their sakes he became poor, that they through 
 his poverty might be rich, — 2 Cor. viii. 9; to glorify God in their 
 body and spirit, which are God's, because they are not their own, 
 but bought with a price, — 1 Cor. vi. 20; and to be holy in all 
 manner of conversation, passing the time of their sojourning here 
 in fear; forasmuch as they know that they were redeemed with 
 the precious blood of Christ, as of a lamb without blemish and 
 without spot, — 1 Pet. i. 15-20. These motives evidently sup- 
 pose, that believers know that they are in a state of salvation ; 
 and that not as a consequence of their obedience, but as a ground 
 or reason of it ; for motives, in the order of nature, must be 
 known and believed previous to the conduct which is influenced 
 by them. The knowledge of their salvation, therefore, must ori- 
 ginate in, and be constantly supported by, the gospel itself stand- 
 ing true in their minds, and so drawing forth the testimony of 
 
. OF FAITH IN JESUS CHRIST. 279 
 
 their conscience that they believe it. This testimony -will he 
 more or less explicit, according to the degree of faith which is 
 the subject of it ; even as faith itself is weak or strong, in pro- 
 portion to the degree of light and evidence with which the gos- 
 pel bv the Spirit shines into the mind, which is. the foundation of 
 both." 
 
 Obs. 290. — Although consciousness is the first and radical 
 evidence which a man has of his own salvation in believing the 
 gospel, yet this does not supersede other proofs of it to his own 
 conscience. 
 
 " This principal evidence still leaves room for additional evi- 
 dence, not, however, that God is true, but that the person himself 
 is a true believer;* and for this the Scripture refers him to the 
 genuine effects of the gospel on his heart and life. The Word of 
 God supposes that men may deceive themselves in this important 
 matter, — Gal. vi. 3; and repels the vain pretensions of such as say 
 they believe and know God, and have fellowship with him, whilst 
 they walk in darkness and keep not his commandments, — 1 John 
 i. 6, and ii. 4, 5 ; James ii. 20. Nay, it supposes that men may 
 be enlightened, receive the word with joy, for a while believe, 
 know the way of righteousness, and even escape the pollutions of 
 the world through the knowledge of the Lord and Saviour, and 
 yet fall away irrecoverably. — Luke viii. 13; Heb. vi. 4-6, and 
 x. 26; 2 Pet. ii. 20, 21. These things are set before believers 
 with a view to guard them against presumption, and to awaken 
 in them a cautious fear lest they should grow barren and unfruit- 
 ful in the knowledge of Christ, and depart from the living God 
 through unbelief.— John xv. 2, 6; Rom. xi. 19-28; 1 Cor. x. 11, 
 12; Heb. iii. 12; 2 Pet. Hi. 17; 2 John viii. On the other hand, 
 Jesus said to those who believed on him, i If ye continue in my 
 word, then are ye my disciples indeed.' — John viii. 31. ' If ye 
 keep my commandments, ye shall abide in my love.'' — John xv. 
 19. His beloved disciple writes in the same strain : ' But whoso 
 keepeth his word, in him verily is the love of God perfected : 
 hereby know we that we are in him. We know that we have 
 passed from death unto life, because we love the brethren. 
 Hereby know we that we are of the truth, and shall assure our 
 hearts before him. And he that keepeth his commandments 
 dwelleth in him, and he in him ; and hereby we know that he 
 abideth in us, by the Spirit which he hath given us.' — 1 John ii. 
 5. and iii. 14, 19, 24. These and such passages clearly show that 
 believers know their connection with Christ, not merely by con- 
 
 * No doubt the truth of God is more and more confirmed to a be- 
 liever as he experiences the effects of his Word, and the accomplish- 
 ment of his promises ; but the point in hand is the evidence of a man's 
 own salvation : and it is one thing to know that God is true, and another 
 td know that lam a true believer. 
 
280 OF FAITH IN JESUS CHRIST. 
 
 scious belief, but also by faith working by love, and influencing 
 them to keep his commandments. Accordingly, they are ex- 
 horted to give diligence to make their calling and election sure, 
 by adding to their faith virtue, knowledge, temperance, patience, 
 godliness, brotherly-kindness, and charity ; and to show the same 
 diligence to the full assurance of hope unto the end. — 2 Pet. i. 
 5-12; Heb. vi. 11.* When the gospel first shines into a man's 
 mind with Divine light and evidence, making itself manifest in 
 his conscience as the Word of the living God, it does not leave 
 him in painful uncertainty, either as to his faith or state, though 
 he be not as yet conscious of all these effects by which he must 
 afterwards try his faith. But when his faith works with his 
 works, and brings forth the fruits of the gospel, and purifies his 
 soul to the unfeigned love of the brethren, he sees it distinguished 
 from that faith which is dead, being alone. — James ii. 17, 20, 26. 
 When it overcomes the world, and raises him above the prevail- 
 ing influence of the cares, riches, and pleasures of this life, his 
 conscience bears him witness that he does not class with the 
 thorny-ground professors. — Luke viii. 14. When it supports him 
 under tribulations and trials, so that he does not faint or give 
 way, this trial of his faith working patience, and being attended 
 with Divine support and consolation, gives him experience that 
 God is with him, and that he is distinguished from those who re- 
 ceive the word with joy, and for a while believe, but in time of 
 temptation fall away. — James i. 3, 4; Rom. v. 3, 4; Luke viii. 
 13. By this his hope is confirmed that he shall endure unto the 
 end, and that his faith will be found unto praise, and honour, and 
 glory at the appearing of Jesus Christ. — 1 Pet. i. 5, 7. So that, 
 as he continues in Christ's word, and grows in conformity to him, 
 his experience of the love of God is enlarged, and the testimony 
 of his conscience strengthened, by the Holy Spirit, the Comforter, 
 giving him additional manifestations, and more abundant fellow- 
 ship with Christ in his joy, as the earnest of the heavenly inhe- 
 ritance." — Rom. v. 5; John xiv. 21. 23, and xv. 9-12; Eph. i. 
 13, 14. 
 
 We may here remark, that we should not begin immediately, 
 on our first believing, to look for those fruits of faith which dis- 
 tinguish the genuine disciples of Christ. " Before doing this, we 
 should persevere for some time in applying to Jesus by the prayer 
 of faith. Although the word of the Lord works effectually in 
 them who cordially receive it, by bringing forth good fruit ; yet 
 
 * When the apostle exhorts believers to give all diligence to make 
 their calling and election sure, &c, some are of opinion that he means 
 that we are to make them sure to others ; but if we look to the end of 
 the 10th verse, we shall find that he means that we are to make them 
 sure to ourselves, to our own consciences in the sight of God : for it by 
 no means follows, that because others may think our calling and elec- 
 tion sure, therefore we shall never fall, but obtain the heavenly king- 
 dom. 
 
OF FAITH IN JESUS CHRIST. 281 
 
 it works gradually, like the earth which produces ' first the blade, 
 then the ear, and after that the full corn in the ear.' If we sud- 
 denly withdraw our attention from the object of faith, to search 
 for the fruits of it, its influence in purifying our heart will thereby 
 be greatly weakened, our spiritual joy will be interrupted, and 
 our unbelieving fears revived. We should, therefore, hold fast 
 the beginning of our confidence, by frequently renewing our ap- 
 plication to Christ ; that our faith may grow exceedingly, and 
 that we may attain the full assurance of hope as the result of our 
 experience." 
 
 Obs. 291. — There are various evidences of the strength and 
 weakness of faith. 
 
 1. Faith appears to be strong^vfhen it rests upon the word of a 
 faithful God — faithful to the word upon which he hath caused U3 
 to hope, not when sense and reason seem to favour our hopes, but 
 even when there is no evidence of hope from that quarter, — when 
 we wait on the Lord and cleave to him in the midst of many and 
 great difficulties, — Matt. xv. 21, &c. ; when we commit ourselves 
 to God in the most troublesome times, reposing ourselves on him 
 with the utmost confidence, — Ps. cxii. 7; when we are found 
 walking in all the commandments and ordinances of the Lord, 
 notwithstanding the temptations, and reproaches, and sufferings 
 to which we may be exposed from the world around us ; and 
 when we are found in love with those duties which appear dis- 
 agreeable to flesh and blood, which we do not consult, — Heb. xi. 
 24, &c. 
 
 2. Faith appears to be weak, when we do not see the Divine 
 word to be always a sure ground of hope ; when we can suspect 
 the favour and love of God to us, — Isa. xl. 27 ; when we murmur 
 and complain if our prayers are not immediately answered, — Isa. 
 xxxviii. 14; when we are more addicted to a life of sense than 
 to a life of faith, — John xx. 27; and when we are much afraid 
 of reproach, and suffering, and persecution for the sake of Christ 
 and his gospel, &c. But if we have an inward hatred at sin as 
 such — as contrary to the holiness of God ; if we love Christ above 
 all things, and account all things but loss for the excellent know- 
 ledge of him ; and if we are well pleased with the plan of salva- 
 tion appointed by God, and would be saved by Christ alone and 
 his imputed righteousness ; then, although weak, faith appears to 
 be accompanied with salvation. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The value and necessity of 
 Christ. 2. The value and extent of the gospel. 3. The great- 
 ness of the love of God. 4. That Christ is in every respect a 
 suitable Saviour. 5. That unbelief is the greatest sin, and the 
 crowning one which excludes any man from the kingdom of hea- 
 
 a a2 
 
282 OF REPENTANCE UNTO LIFE. 
 
 ven. 6. That the salvation "which Christ offers, consists of deli- 
 verance from sin here, as well as from wrath hereafter. 7. The 
 happiness of believers, or of those who receive the testimony of 
 God concerning his Son ; and the misery of unbelievers, or of 
 those who reject this testimony. — Mark xvi. 16; 1 John v. 
 10-12. 
 
 SECT. 2.— OF REPENTANCE UNTO LIFE. 
 
 <Q. 87 — OTjat (a UUpentauce unto %tfe? 
 
 Repentance unto life is a saving grace, whereby a 
 sinner, out of a true sense of his sin, and apprehension 
 of the mercy of God in Christ, doth, with grief and 
 hatred of his sin, turn from it unto God, with full pur- 
 pose of, and endeavour after new obedience. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That repentance unto life is a saving grace. 2 Cor. vii. 10. 
 u Godly sorrow worketh repentance to salvation, not to be re- 
 pented of." See also Acts xi. 18. 
 
 2. That in repentance there must be a true sense of sin. Ps. 
 xli. 4. — " Against thee, thee only, have I sinned, and done this 
 evil in thy sight." See also Ezek. xvi. 61. 
 
 3. That in repentance there is an apprehension of mercy in 
 God. Rom. ii. 4. — " The goodness of God leadeth thee to re- 
 pentance." See also Joel ii. 13. 
 
 4. That the mercy of God to the sinner is exhibited only in 
 Christ. 2 Cor. v. 19. — " God was in Christ reconciling the world 
 to himself." See also Rom. iii. 25. 
 
 5. That in true repentance there is a sincere grief for sin. Jer. 
 xxxi. 19. — M I was ashamed, yea, even confounded, because I 
 did bear the reproach of my youth." See also ver. 18. 
 
 6. That in true repentance there is a sincere hatred of sin. 
 Ezek. xxxvi. 31. — " Then shall ye remember your own evil 
 ways, and your doings that were not good, and shall loathe your- 
 selves in your own sight, for your iniquities, and for your abomi- 
 nations." See also Ps. cxix. 128. 
 
 7. That in true repentance the sinner turns from his sin. Ezek. 
 xviii. 30. — " Repent, and turn yourselves from all your trans- 
 gressions." See also Jer. xxxi. 18. 
 
 8. That in true repentance the sinner returns to God. Lam. 
 iii. 40. — " Let us search and try our ways, and turn again to the 
 Lord." 
 
 9. That in true repentance there is a full purpose of obedience 
 to God. Ps, cxix. 59. — " I thought on my ways, and turned my 
 feet unto thy testimonies." See also ver. 8. 
 
OP REPENTANCE UNTO LIFE. 283 
 
 10. That in true repentance there is an anxious endeavour to 
 obey God. Jer. xxxi. 18. — " Turn thou me, and I shall be 
 turned, for thou art the Lord my God." 
 
 11. That the obedience which follows true repentance is new 
 obedience. Rom. vii. 6. — " That we should serve in newness of 
 spirit, and not in the oldness of the letter." 
 
 EXPLANATION. 
 
 Obs. 292. — Repentance is commonly distinguished into legal 
 repentance and evangelical repentance. 
 
 1. Legal repentance, or what the apostle calls u the sorrow of 
 the world, which worketh death" (2 Cor. vii. 10), is that legal 
 sorrow or horror of conscience which the men of the world have, 
 or may have, from the fear of God, not as a reconciled God, but 
 as a vindictive judge, ready to take vengeance upon them, by 
 pouring out the vials of his wrath. There may, indeed, be a sort 
 of mourning for sin, a sight and sense of it, and a kind of turning 
 from it to God, &c; but the subjects of it are never conversant 
 about sin as such, or as it is sin — offensive to God, and contrary 
 to his spotless purity. This is the case only with those who have 
 received the gift of repentance from God. 
 
 2. Evangelical repentance, here called repentance unto life, 
 is that in which there is a true sight and sense of sin, and faith 
 in the Divine mercy, or an apprehension of the mercy of God in 
 Christ, whatever be the sin and its aggravations ; and in which 
 there is chiefly a view of sin, as committed against God, and as 
 contrary to his holy nature and law, — Ps. li. ; or, in a word, it 
 is that " godly sorrow which is not to be repented of." 
 
 This true repentance is here called a saving grace. It is called 
 a grace, because it is the gift of God. Acts xi. 18. — " Then 
 hath God also to the Gentiles granted repentance unto life." 
 Acts v. 31.—" Christ is exalted a prince and a saviour to give 
 repentance unto Israel, and remission of sins." Jer. xxxi. lo. — 
 " Turn thou me, and I shall be turned." This would not be 
 a very correct request, if repentance were not the gift of 
 God. See also Zech. xii. 10. It is called a saving grace, 
 because, wherever it is found, the subject of it is in a state of 
 salvation; or because it is accompanied with salvation. — Luke 
 xiii. 5. 
 
 With respect to the subjects of repentance, we may here re- 
 mark, that, in a strict sense, the proper subjects are, not only 
 those who are under the guilt of sin, or in an unjustified state, 
 but also those who are justified, and to whom there is no con- 
 demnation, being in Christ Jesus ; for although believers are not 
 in sin, properly speaking, yet, not being wholly freed from it, it 
 still cleaving to them while here, they also are the subjects of 
 repentance as long as they continue in this world. 
 
OF REPENTANCE UNTO LIFE. 
 
 Obs. 293. — True repentance is wrought in the heart of a tin* 
 Tier by the Spirit of God. 
 
 That man cannot produce in himself that godly sorrow which 
 is not to be repented of, is evident from the striking language of 
 the Prophet Jeremiah (xxii. 23) : " Can the Ethiopian change 
 his skin, or the leopard his spots ? '? This must be deemed an 
 impossibility. In like manner, it is equally impossible for a 
 sinner to turn himself from sin unto God ; and, accordingly, it is 
 added, " Then may ye also do good that are accustomed to do 
 evil." It is true, indeed, that man may depart from some gross 
 sins; but the voice of Scripture is, that the Spirit of God is the 
 author of this grace. — Jer. xxxi. 18; Zech. xii. 10. 
 
 The means by which the Spirit works the grace of repentance 
 in the heart of a sinner, is the Word of God; which must be 
 here viewed in a twofold light — the law and the gospel, both of 
 which are necessary. 1. The law serves as a hammer to break 
 in pieces the hard and stony heart. — Jer. xxiii. 29. — " Is not my 
 Word like a hammer that breaketh the rock in pieces ? " 2. The 
 gospel is the Word which accomplishes what the law cannot do. 
 The law is- like a hammer to break, but we may view the gospel 
 as a fire to melt the hard heart. Jer. xxiii. 29. — " Is not my 
 Word like a fire, saith the Lord?" It is the gospel that is the 
 power of God to salvation — to every part of salvation; and with- 
 out it no part of salvation can be accomplished. Hence, we must 
 view the gospel as alluring to the soul — as drawing with the cords 
 of love — as constraining to approach unto God — and as the still 
 small voice in which a reconciled God speaks peace to the soul : 
 and if this does not prove effectual for the purposes of salvation, 
 nothing else will ; for surely this is revealed for this very thing. 
 All the thunders of the law will not bring one soul to God, or 
 make it truly part with one beloved sin; but the gospel will 
 make it forsake all and follow Christ, who died for our sins, and 
 rose again for our justification. 
 
 Obs. 294. — The springs of true repentance are, a true sense of 
 sin, and an apprehension of the mercy of God in Christ. 
 
 1. True repentance implies a true sense of sin; a sight and 
 sense, not only of the danger, but also of the filthiness and 
 odiousness of sin, as contrary to the spotless purity of God, and, 
 consequently, as highly offensive to him. — Ps. li. 4. And from 
 this it is evident, that there must be a sight of sin, before there 
 can be a sense of its filthiness and odiousness. The eyes must be 
 opened to behold this evil thing, and how it has pervaded the 
 whole man ; how it has dishonoured every part of the Divine 
 law; what it has done with respect to its danger; and what 
 Jehovah himself thinks of it. 
 
 2. True repentance supposes an apprehension of the mercy of 
 God in Christ; or faith by which we can lay hold upon his 
 
OF REPENTANCE UNTO LIFE. 
 
 285 
 
 mercy — a conviction that there is forgiveness "with him that he 
 may be feared, and plenteous redemption through Christ, and in 
 no other way ; and this will excite repentance, and make tears 
 of godly sorrow flow. And it is for this reason that mercy is said 
 to be apprehended in Christ, because God was in Christ reconcil- 
 ing the world to himself, not imputing unto men their trespasses. 
 • — Zech. xii. 10. 
 
 With respect to the order of faith and repentance, we may here 
 remark, that in respect of fc, all the blessings of salvation are 
 bestowed at once; but, in the order of nature, faith must precede 
 repentance. This is evident from the nature of repentance itself. 
 Repentance is a turning from sin to God; but there can be no 
 turning to God but through Christ; and there can be no coming 
 to Christ but by faith. — John xiv. 6, and vi. 35. 
 
 Obs. 295. — In true repentance, which flows from, faith, there 
 must be grief for sin, hatred of sin, and a turning from, sin 
 unto God, with full purpose of, and endeavour after new obe- 
 dience, 
 
 1. In true repentance there must be grief for sin. This* if it 
 flow from faith, will rest upon sin as such, and will be a true and 
 an abiding sorrow on account of sin. 
 
 2. In true repentance there must be haired of sin. This is 
 a part of repentance nearly allied to the former; for we cannot 
 be said to be affected with grief on account of sin, without being 
 filled at the same time with, a hatred of it. And wherever this 
 hatred of sin is genuine, it will fill the soul with shame, and a 
 loathing and an abhorring of ourselves on account of it. — Isa. vi. 
 5; Job xl. 4, 5; 2 Cor. vii. 11. Hatred of sin is not genuine, if 
 it is not universal and irreconcilable : — universal, against all sin; 
 and irreconcilable to any known sin. 
 
 3. In true repentance there must be a turning from sin unto 
 God, with full purpose of new obedience and endeavour after it 
 Properly speaking, this is what completes that repentance which 
 is not to be repented of. And it consists chiefly in this ; for it is 
 this that evidences that sin is the object of our grief and hatred. 
 
 Turning from sin implies a turning from all sin, both in heart 
 and life, — Ps. cxix. 113 ; a turning away from sin, and a resist- 
 ing of its outbreakings ; a turning from the sin that most easily 
 besets us ; a turning from all temptations to sin ; and a watching 
 against all occasions of sin, from a conviction that unwatch- 
 fulness is sinful in itself, and accompanied with the worst of 
 consequences. — Pro v. iv. 14, &c. 
 
 Returning to God implies, that the sinner must return to his 
 love to God, as his lord and master, who has a claim upon his 
 love to his person ; and this by an unfeigned and a voluntary 
 choice of him as his only lord. — Isa. xxvi. 13; Acts ix. 6; 
 Hos. ii. 7. 
 
286 OF REPENTANCE UNTO LIFE. 
 
 Full purpose of new obedience implies, that the true penitent 
 resolves to turn immediately to the practice of every known duty 
 required of him by his Lord and Master, without gainsaying; 
 and that he will serve him in spirit and in truth.— -rs. cxix. 6, 
 and li. 6; Phil. iii. 3; Ps. cxix. 60. 
 
 But this is not all. . There must be some evidence that the 
 sinner acts according to his purpose; there must be an endeavour 
 after new obedience. This, however, does not imply that the 
 true penitent can perform the obedience required of him ; but 
 that he is not discouraged from making the attempt, seeing this 
 is commanded, and is done by the children of God. The cause 
 of a sinner's turning unto God, is his being turned by God ; and 
 if he performs the obedience required, it is in the strength of 
 grace promised to him, by which he is encouraged to make the 
 attempt. — Phil. iii. 14; 2 Cor. xii. 9; Deut. xxxiii. 25. 
 
 The obedience which follows true repentance is new obedience; 
 and it is so called for the following reasons : — 1. It proceeds from 
 new principles, — faith in the authority of the Lawgiver, and love 
 to his service. — 'John xiv. 15. 2. It is influenced by new motives, 
 which are the grace of God, and the love of his Son ; higher than 
 which no motives can be named. — Tit. ii. 11, &c. ; 2 Cor. v. 14, 
 &c. 3. It is performed in a new manner. Formerly, the sinner 
 trusted in himself for strength to perform obedience ; now, he 
 does all in the strength of Christ. Formerly, he had no depend- 
 ence on the grace of the covenant ; now, he rests upon the cove- 
 nant, doing all things through Christ strengthening him. For- 
 merly, his obedience was forced ; now, he delights in the law of 
 God after the inward man. Formerly, his heart was not placed 
 upon God ; now, he serves the Lord with his whole heart. — Ps. 
 cxix. 69. 4. It is directed to a new end. Formerly, the sinner 
 had not — could not have the glory of God in view ; but now, the 
 glory of God is the ultimate end of his new obedience. — 1 Cor. 
 x. 31. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That salvation is by grace. 
 
 2. That all need repentance, but that it is not genuine in all. 
 
 3. That sin is the object of Heaven's abhorrence. 4. The neces- 
 sity of prayer for the gift of repentance. 5. That repentance 
 must be habitual and universal. 6. The danger of impenitence ; 
 that all who continue impenitent shall perish. — Luke xiii. 3, 5. 
 
 SECT. 3.— -OP THE DILIGENT USE OF THE MEANS OP GRACE, VIZ. :— 
 THE WORD OF GOD, THE SACRAMENTS, AND PRAYER. 
 
 4$. 88 — SBijat are tije outtoarfc means totjerebg, €i)rfei 
 tommtmuatett) to ua tije oeneuts of $U0emptum? 
 
 The outward and ordinary means whereby Christ 
 
OF THE DILIGENT USE OF THE MEANS OF GRACE. 287 
 
 communicateth to us the benefits of redemption, are 
 his ordinances, especially the Word, sacraments, and 
 prayer, all which are made effectual to the elect for 
 salvation. 
 
 ANALYSIS ANO PROOFS. 
 
 We are here taught, — 
 
 1. That there are certain means of grace to be observed by the 
 people of God. Acts ii. 42. — "They continued stedfastly in the 
 apostles' doctrine and fellowship, and in breaking of bread and in, 
 prayers." 
 
 2. That the means of grace have been appointed by Christ. 
 Matt, xxviii. 20. — " Teaching them to observe all things whatso- 
 ever I have commanded you." 
 
 3. That the benefits of redemption are communicated by the 
 means of grace. Eph. iv. 11, 12. — "He gave some, apostles; 
 and some, prophets; and some, evangelists ; and some, pastors 
 and teachers; for the perfecting of the saints, for the work of the 
 ministry, for the edifying of the body of Christ. " 
 
 4. That the Word of God is a special means of grace. John 
 xx. 31. — " These are written that ye might believe that Jesus 
 it the Christ, the Son of God; and that, believing, ye might have 
 life through his name." 
 
 5. That the sacraments are special mean of grace. 1 Cor. x. 
 16. — *' The cup of blessing which we bless, is it not the commu- 
 nion of the blood of Christ ? The bread which we break, is it not 
 the communion of the body of Christ ?" 
 
 6. That prayer is a special means of grace. Mark xi. 24. — 
 ** What things soever ye desire when ye pray^ believe that ye re- 
 ceive them, and ye shall have them." 
 
 7. That the means of grace are, by the Spirit, rendered effectual 
 to the salvation of God^s people. 1 Thess. i, 5. — u The gospel 
 came not unto you in word only, but also in power, and in the 
 Holy Ghost, and in much assurance." See also 1 Tim. iv. 16. 
 
 EXPLANATION. 
 
 Obs. 296. — The outward and ordinary means of grace are* 
 the ordinances or institutions of Christ 
 
 A means, in general, is something which goes before the end 
 in view; which end cannot be obtained if this something be ne- 
 glected. A means of salvation, then, is that through which sal- 
 vation jlmvs into the soul from the God of salvation. It is some- 
 thing in which God exhibits himself with all that he is, and all 
 that he hath. It is something, if we may so speak, which comes 
 between God and the soul, m which the best interests of the 
 soul are exhibited, and by which that is conveyed to the soul 
 which is necessary for grace and glory. 
 
288 OF THE DILIGENT USE OF THE MEANS OF GEACE. 
 
 The means of salvation are, the ordinances or institutions 
 of Divine appointment, by which Christ communicates to sin- 
 ners the benefits of redemption ; and they have been distinguished 
 into outward and inward means of grace. The outward means 
 are, the Word, the sacraments, and prayer; and the inward means 
 are, faith and repentance, and such like, and particularly the 
 inward and powerful influences of the Holy Spirit, Ahd these 
 are necessary to accompany the outward means in order to salva- 
 tion, and are wrought by their instrumentality. — Heb. iv. 2; 
 Rom. x. 17. We may here remark, that what makes an ordi- 
 nance a means of salvation, is just the Divine warrant-^the ap- 
 pointment of Christ the King and Head of the Church. Matt, 
 xxviii. 19, "20. 
 
 The ordinances are called ordinary means, to distinguish them 
 from any thing extraordinary which may be in the salvation of 
 any ; but which we have no reason to expect, because we have 
 no promise of this, and, consequently, no foundation on which 
 our faith may rest, that it shall be so with us; or, in other 
 words, they are called ordinary, because they are the stated 
 method by which Christ communicates the benefits of his pur- 
 chase to sinners of mankind. Rom. x. 14, &c. 
 
 The means of grace are called ChrisVs ordinances, because 
 they are all instituted by him as the Head of the Church, and 
 the King of Zion; and, consequently, they are to be observed in 
 the Church until the end of the world. 
 
 Obs. 297. — The special means of grace are,, the Word, the 
 sacraments, and prayers. 
 
 1. The Word read and preached is a special means of salva- 
 tion. Salvation must be heard of before it can be embraced; 
 and in whatever way we hear of it, that way is doubtless a means 
 of salvation. And if it be read or preached, the same blessings 
 are exhibited ; and the same God addresses us, and beseeches us to 
 receive Christ for all the purposes of eternal life. — John xx. 31 ; 
 1 Pet. i. 23; John v. 39; Deut. xvii. 18-20; Acts xv. 21; 2 
 Tim. iv. 2; James i. 21 ; Acts x. 33. The reading of the Word 
 is an ordinance of Divine institution which is most shamefully 
 neglected, both in private and in public; notwithstanding that 
 God has promised to accompany the reading of it with his bless- 
 ing. How small a portion of the Scriptures is read in the course 
 of a year, in most places of public worship ! No wonder that so 
 little good is done in the present time, when the divinely-in- 
 spired and life-giving oracles are thus neglected ! 
 
 2. The sacraments, baptism and the Lord's supper, are spe- 
 cial means of salvation. It must, however, be remembered, 
 that they are not converting, but confirming and sealing ordi- 
 nances. They represent to our senses what the Word repre- 
 sents to our faith ; and they are designed to confirm and strengthen 
 
OF THE DILIGENT USE OF THE MEANS OF GRACE. 289 
 
 our faith and the other graces of the Spirit. And they to whom 
 they are administered (we speak particularly of the Lord's Sup- 
 per) are supposed to have felt the powerful efficacy of the former 
 means of salvation, viz., the reading and preaching of the Word. 
 3. Prayer is a special means of salvation. This is a peculiar 
 mode of communion between Christ and the soul ; and it brings 
 home to one's self all the good which the Word exhibits, and 
 which the sacraments represent. — Matt. xi. 24. Every one that is 
 at all concerned about his best interests, will use this means, and 
 that for ever, — not only until he know in whom he has believed, 
 but until he actually come and appear before his God in his holy 
 habitation. 
 
 Obs. 298. — The means of salvation instituted by Christ are 
 made effectual to all the people of God. 
 
 The ordinances are made effectual to the elect for salvation. — 
 Acts ii. 47, and xiii. 48. That they are not made effectual to all 
 for salvation, is evident both from the Word of God and from 
 observation. The complaint of the ancient prophet (Isa. liii. 1), 
 " Who hath believed our report, and to whom is the arm of the 
 Lord revealed? 1 ' was likewise made by Christ in the days of 
 his flesh, and by the Apostle Paul, expressive of their sense of 
 the disregard which is generally manifested to the means of sal- 
 vation. And it has been the uniform complaint of the faithful 
 in all ages, that the report of the servants of Christ has not been, 
 believed; the greater part walking in their own ways, unmindful, 
 of their best interests. But, although multitudes reject Christ, 
 and finally neglect his great salvation, yet they have the offer of 
 it, to show the infinite value of Christ's satisfaction— that in it 
 there is enough for all, and that none are excluded* who do not 
 exclude themselves ; and, at the same time, to render those the- 
 more inexcusable, who slight the precious privileges that are con- 
 ferred upon them. 
 
 It must ever be remembered, that the ordinances of Christ's 
 appointment have no efficacy in themselves. It is the divine 
 blessing alone that can make them effectual to salvation. With- 
 out this, any heavenly institution would be but a dead letter, 
 sounding brass, and a tinkling cymbal. This happens in the case 
 of too many, who rest merely in the form, without seeking after 
 the power of godliness. 
 
 Obs. 299. — By the ordinances of his own appointment, Christ 
 communicates to sinners the benefits of redemption. 
 
 By the benefits of redemption we are to understand all the 
 blessings of Christ's purchase, which may be summed up in grace 
 here and glory hereafter.— Ps. lxxxiv/ll. And, agreeably to 
 Scripture, the communication of the benefits of redemption is here 
 ascribed to Christ, who has every thing of this nature wholly at 
 his own disposal ; according to what he himself saith, — Luke 
 
 Bb 
 
290 , EFFECTS OF THE WORD OF GOD. 
 
 xxii. 29, and Matt, xxviii. 18. This power Christ does not 
 usurp ; for of right it belongs to him, and that in consequence 
 of th^gift of the Father, — John iii. 35 ; and also in consequence 
 of his own purchase ; and hence the benefits of redemption are 
 called a purchased possession. — Eph. i. 14. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. How comfortless they are 
 who have not the means of salvation; and that it is our duty to 
 send these means where they are not. 2. That, as there are de- 
 grees of favour, so there will also be degrees of punishment. 3. 
 The necessity of observing the ordinances of Christ, without 
 which we cannot expect salvation. 4. That they who despise 
 them are not in the way of salvation. 5. The peculiar importance 
 of having them purely dispensed. 6. That something more is 
 necessary than a mere formal observance of them. 
 
 DIV. 1. — OF THE WORD OF GOD AS A MEANS OF GRACE. 
 
 Effects of the Word of God. 
 
 & 89.— ^oto is tfje S2RorO maDe effertualto Saltation? 
 
 The Spirit of God niaketh the reading, but espe- 
 cially the preaching of the Word, an effectual means 
 of convincing and converting sinners, and of building 
 them up in holiness and comfort, through faith unto 
 salvation. 
 
 ANALYSIS AND PROOFS. 
 
 "We are here taught, — 
 
 1. That the Holy Spirit alone makes the Word effectual to 
 salvation. 1 Pet. i. 22. — " Ye have purified your souls in obey- 
 ing the truth, through the Spirit." See also 2 Cor. iii. 18. 
 
 2. That the reading of the Word is made an effectual means 
 of convincing sinners. 2 Kings xxii. 10, 11. — " Shaphan read it 
 before the king. And it came to pass, when the king had heard 
 the words of the book of the law, that he rent his clothes." 
 
 3. That the reading of the Word is made an effectual means 
 of converting sinners. Ps. xix. 7. — " The law of the Lord is 
 perfect, converting the soul." 
 
 4. That the reading of the Word is an effectual means of build- 
 ing up God's people in holiness. Acts xx. 32. — " I commend 
 you to God, and to the word of his grace, which is able to build 
 you up, and to give you an inheritance among all them that are 
 sanctified." 
 
 5. That the reading of the Word is an effectual means of com- 
 forting God's people. 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." 
 
EFFECTS OF THE WORD OF GOD. 291 
 
 6. That the reading of the Word is made effectual to salvation, 
 through faith. 2 Tim. iii. 15. — " From a child thou hast known 
 the Holy Scriptures, which are able to make thee wise unto sal- 
 vation, through faith which is in Christ Jesus." 
 
 7. That the preaching of the "Word is especially an effectual 
 means of convincing sinners. Acts ii. 37. — " When they heard 
 this, they were pricked in their heart, and said unto Peter and to 
 the rest of the apostles, Men and brethren, what shall we do ? " 
 
 8. That the preaching of the Word is especially an effectual 
 means of converting sinners. Acts xxvi. 17, 18. — "The Gen- 
 tiles, unto whom I now send thee, to open their eyes and to 
 turn them from darkness to light, and from the power of Satan 
 unto God." 
 
 9. That the preaching of the Word is especially an effectual 
 means of building up God's people in holiness. Col. i. 28. — 
 " We preach, warning every man, and teaching every man in 
 all wisdom, that we may present every man perfect in Christ 
 Jesus." 
 
 10. That the preaching of the Word is especially an effectual 
 means of comforting God's people. 1 Thess. iii. 2. — " And sent 
 Timothy to establish you, and to comfort you concerning your 
 faith." 
 
 11. That the preaching of the Word is made effectual to sal- 
 vation, only through faith. Heb. iv. 2. — " The Word preached 
 did not profit them, not being mixed with faith in them that 
 heard it." 
 
 EXPLANATION. 
 
 Obs. 300. — The reading of the Word, bid especially the 
 preaching of it, is made, by the Spirit, an effectual means of 
 salvation. 
 
 1. The reading of the Word, or of the Scriptures of the 
 Old and New Testaments, is a means of salvation appointed by 
 God. 
 
 The Word of God is to be read by all sorts of people in secret, 
 — Deut. xvii. 19; John v. 39; Isa. xxxiv. 16; and in their fami- 
 lies, — Deut. vi. 6-9; Gen. xviii. 17-19; Ps. lxxviii. 5-7, and 
 lxxix. 6; Jer. x. 25. It is also to be read by ministers in the 
 public assemblies of the people of God. — Deut. xxxi. 9, &c. ; Neh. 
 yiii. 2, &c, and ix. 3, &c. But this is a duty much neglected 
 in the present day; notwithstanding that the reading of the Word 
 is appointed as a means of convincing and converting sinners. — 
 1 Tim. iv. 13. If Moses was publicly read in the synagogue 
 every Sabbath-day, ought not Christ to be publicly read in the 
 congregation every Lord's day ? 
 
 The Holy Scriptures are to be read, — (1.) With a high and 
 reverend esteem of them, because they are the Word of God 
 given by inspiration of the Holy Ghost, and able to make men 
 
292 . EFFECTS OF THE WORD OF GOD. 
 
 wise unto salvation. — Ps. xix. 10 ; Isa. lxvi. 2. (2.) "With a 
 firm persuasion that they are the very Word of God ; because, 
 unless fully convinced of this, we shall never view them as a 
 sufficient foundation, upon which we may build our hopes of 
 salvation, — in them we shall never hope, nor .in them shall we 
 ever trust, as containing the words of eternal life. — 1 Thess. ii. 
 13; 2 Pet. i. 19, &c. (3.) With a firm persuasion that God 
 alone can enable us to understand them; because, being a revela- 
 tion from God, they are too spiritual to be understood by any 
 exertion of the natural powers of man. — 1 Cor. ii. 14, and in. 
 13, &c. ; Luke xxiv. 45. 
 
 2. The preaching of the Word is especially an effectual means 
 of salvation appointed by God. 
 
 The Word of God is to be preached only by such as are suffi- 
 ciently qualified, and also duly approved, and called to that office. 
 — Eph. iv. 8, &c; Mai. ii. 7; Rom. x. 15 ; 1 Tim. iv. 14. The 
 epistles of the Apostle Paul to Timothy and Titus, fully show 
 what the character of a preacher of the Word of God should be. 
 
 They who are called to preach the gospel, are to preach sound 
 doctrine, — that is, they must declare the whole counsel of God 
 respecting the plan of salvation ; they must preach the whole of 
 revealed truth contained in the Scriptures of the Old and New 
 Testaments, and what is evidently implied in it, although not 
 expressed. And this they must do,— (1.) Diligently. — 2 Tim. 
 iv. 2. Every opportunity must be seized, that the souls of men 
 may be profited, and that God may be glorified. (2.) Plainly. 
 — 1 Cor. ii. 4, and xiv. 9. The gospel must be preached with 
 plainness and simplicity, and in language level to the capacities 
 of all. Some seem to forget that all have souls to be saved, 
 when they adapt their language to the capacities only of a few. 
 (3.) Faithfully.— J er. xxiii. 28; 1 Cor. iv. 1, 2; Acts xx. 27. 
 To preach faithfully is to make known, or not to shun to declare, 
 the whole counsel of God, or every part of the will of God ne- 
 cessary for salvation. (4.) Wisely. — 1 Cor. iii. 2; Heb. v. 12;** 
 Luke xii. 42. A minister may be said to preach wisely, when, 
 in studying, he suits himself to the necessities and capacities of 
 his Vearers. (5.) Zealously.— Acts xviii. 25. The motive to 
 zeal in the ministers of the gospel is the highest possible ; and if 
 they feel its constraining influence they cannot but be zealous in 
 His cause; and this motive is the love of Christ, by which Paul 
 was always actuated. — 2 Cor. v. 14, and xii. 15. A want of zeal 
 in preaching the gospel bespeaks no great desire to save tk# sin- 
 ner ; which is one of the great designs of the ministry ; and they 
 who are not actuated in this work by love to the souls of men, 
 bear the name, but want the essentials which constitute the cha- 
 racter of a minister of Christ. — 2 Cor. v. 13, &c. ; Col. iv. 12. 
 (6.) Sincerely. — 2 Cor. ii. 17, and iv. 2; 2 Thess. ii. 4, &c. ; 
 John vii. 18; 1 Cor. ix. 22; 1 Tim. iv. 16. Sincerity is a most 
 
EFFECTS OF THE WORD OF GOD. 295 
 
 necessary feature in the character of a minister of the gospel. 
 Unsound doctrine is of the most dangerous tendency, and most 
 dishonouring to Christ; for his glory is not promoted, nor can 
 the conversion, and edification, and salvation of sinners take 
 place. 
 
 The Word of God is made effectual by the sole agency of the 
 Holy Spirit. The Word may be read and preached, as command- 
 ed; but it is the Spirit of God who is the life of the Word read 
 and preached, and who alone can make it the power of God unto 
 salvation. — 1 Cor. ii. 11, and iii. 5; Ezek. xxviii. The pro- 
 phet might prophesy to the dry bones, as he was commanded ; 
 but it was the Spirit alone that could put life into them, and 
 make them stand up and praise the Lord. 
 
 It is said, that " the Spirit of God maketh the reading, but 
 especially the preaching of the Word, an effectual means " of 
 salvation, because the preaching of the Word is the more com' 
 mon means; and we have full evidence that it is the most effec- 
 tual.— Acts ii. 41, iv. 4, and xi. 20, 21. And in 1 Cor. i. 21, 
 we read, that it hath pleased God to save, by the foolishness of 
 preaching, them that believe; and in Rom. x. 17, we read, that 
 faith cometh by hearing, and hearing by the Word of God. 
 
 Obs. 301. — The ends for which the Spirit makes use of the 
 Word read, hut especially of the Word preached, are, to con- 
 vince and convert sinners, -and to build up saints in holiness 
 and comfort, through faith unto salvation. 
 
 1. The Spirit makes use of the Word to convince and to con~ 
 vert sinners. For convincing sinners, the Spirit makes use of 
 the law; for, saith the Scripture, "by the law is the knowledge 
 of sin." By him the sinner is convinced, both of the nature of 
 sin, which consists in its being a want of conformity to God's 
 law, or in its being a transgression of it ; and of the desert of sin, 
 which includes the wrath and curse of God, both in this life and 
 in that which is to come. The Spirit also makes use of the 
 Word as an effectual means of converting sinners. — Ps. xix. 7. 
 Conversion is a spiritual motion of the whole man to a God in 
 Christ, as the immediate and certain effect of the spiritual change 
 which is effected in regeneration (Jer. iii. 22) ; which is inse- 
 parably connected with conversion as its cause. Of this superna- 
 tural change the Word is the means, but not in the hand of man 
 himself ; for he can neither prepare himself for it, nor can he co- 
 operate with the Spirit in producing such a change. 
 
 2. The Spirit makes use of the Word to build up saints in 
 holiness and comfort. He builds up the saints in holiness, by 
 giving them clear and repeated discoveries of the glory of Christ, 
 bo that they are more and more transformed into the same image 
 with him. — 2 Cor. iii. 18. And he builds them up in comfort, 
 by conveying with power into their souls the exceeding great and 
 
 Bb 2 
 
294 * PROPER USE OF THE WORD OP GOD. 
 
 precious promises which convey every ground of lasting and 
 satisfying comfort to them ; by which they are made very joyful 
 in the God of their salvation. — Eph. iv. Iz, &c. ; Rom. xvi. 25; 
 1 Thess. iii. 11, &c. ; Rom. xv. 4; 1 Thess. iii. 2, &c. ; Is. xl. 
 
 Agreeably to Scripture, we are here informed, that tke instru- 
 ment by which the Spirit makes these means effectual for build- 
 ing up the saints in holiness and comfort, is faith. And the in- 
 strumentality which faith has, in the hand of the Spirit, in accom- 
 plishing this, is, that it rests on the faithful "Word of their God 
 for the promoting of both these ends. — 1 Thess. ii. 13; Ps. 
 cxxxviii. 8. 
 
 The end for which all this is done, is the complete and eternal 
 salvation of the saints. And hence the gospel is called " the 
 power of God unto salvation," — that is, deliverance from sin 
 and from wrath — from the guilt and punishment, and the power 
 and pollution of sin — from the curse of the law — and from the 
 power of death and of the grave. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The value of the Bible. 2. 
 The necessity of the Word of life. 3. That the ministry is an 
 arduous work, and most important in its consequences. 4. The 
 necessity of the reading and preaching of the Word. 5. The 
 danger of despising or omitting it. 6. That the Spirit is most 
 necessary to make the Word effectual. 7. The necessity of faith, 
 without which the Word read or preached cannot profit. 8. The 
 necessity of using the means of salvation ; and that without this 
 we are not in the way to obtain the blessing. 
 
 Proper use of the Word of God. 
 
 0U 90 — ^oto fe tije S^ori) to fce rea& an& fyzxb, tfjai 
 it map become effectual to Salbatton? 
 
 That the Word may become effectual to salvation, 
 we must attend thereunto with diligence, preparation, 
 and prayer ; receive it with faith and love ; lay it up 
 in our hearts, and practise it in our lives. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the Word of God must be attended to, and under- 
 stood. Acts viii. 30. — " Understandest thou what thou readest?" 
 
 2. That the Word of God must be attended to with diligence. 
 Acts xvii. 11. — " And searched the Scriptures daily, whether 
 these things were so." See also Prov. viii. 34. 
 
 3. That the Word of G*d must be attended to with prepara- 
 tion. James i. 21. — " Lay apart all filthiness and superfluity of 
 
PROPER USE OF THE WORD OF GOD. 
 
 295 
 
 aaughtiness, and receive with meekness the ingrafted Word, 
 which is ahle to save your souls." See also Luke viii. 18. 
 
 4. That the Word of God must he attended to with prayer. 
 Ps. cxix. IB. — " Open thou mine eyes, that I may behold won- 
 drous things out of thy law." 
 
 5. That the Word of God must he received with faith. 1 
 Thess. ii. 13. — " For this cause also thank we God, without 
 ceasing, because 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., which effectually worketh also in 
 you that believe." See also Heb. iv. 2. 
 
 6. That the Word of God must be received with love. Ps. 
 cxix. 97.—" O how love I thy law !" See also 2 Thess. ii. 10. 
 
 7. That the Word of God must be meditated upon. Col. iii. 
 16. — u Let the Word of Christ dwell in you ichly in all wis- 
 dom." 
 
 8. That the Word of God must be laid up in the heart. Deut. 
 xi. 18. — u Ye shall lay up these my words in your heart and in 
 your soul." See also Ps. cxix. 11. 
 
 9. That the truths of the Word of God must be reduced to 
 practice in our lives. James i. 22. — ** Be ye doers of the Word, 
 and not hearers only, deceiving your own selves." 
 
 EXPLANATION. 
 
 Obs. 302. — That the Word may become effectual to salvation, 
 we must attend to it with diligence, preparation , and prayer. 
 
 When it is said that we must attend to the Word, it intimates 
 that the Word must become our chief study while we live ; and 
 that it must be deeply engraven on the heart ; and that for this 
 good reason, that it contains that good part which shall never be 
 taken away. 
 
 1. We must attend to the Word with diligence. Every 
 opportunity of reading the Word, and of hearing it read and 
 preached, must be embraced. 
 
 2. We must attend to the Word with 'preparation. This in- 
 cludes various things. We must consider well — (1.) The autho- 
 rity of God stamped upon the Word. — Acts x. 33; Ps. lxxxix. 
 6, 7. (2.) That the preaching of the Word is the ordinance of 
 God for our salvation. (3.) That the preaching of the Word 
 will be to us either the savour of death or the savour of life. — > 
 "2 Cor. ii. 15, 16; Luke viii. 18. (4.) The necessity of laying 
 aside all filthiness of the flesh and spirit. — Gen. xxxv. 2, 3; 1 
 Pet. ii. 1, 2. (5.) The necessity of banishing from the heart the 
 cares of the world, when we hear the Word. — Matt. xiii. 22. 
 (6.) The necessity of being washed in the blood of Christ, when 
 we hear the Word ; for an unholy soul can hold no communion 
 with God in the ordinances of his grace. — Ps. xxvi. 6. (7.) Our 
 
296 PROPER USE OF THE WORD OF GOD. 
 
 own peculiar circumstances, when we hear the Word read or 
 preached. — 1 Kings viii. 38. 
 
 3. We must attend to the Word with prayer. This is neces- 
 sary, because God alone can dispose our hearts to perform aright 
 the exercises of his worship ; and, consequently, it is our duty to 
 address him for this very purpose, that our exercises may not be 
 in vain as to ourselves. — Ps. cxix. 18 ; 2 Thess. iii. 1. Before 
 reading or hearing the Word, we should pray that it may become 
 the power of God to our salvation ; or an effectual means in his 
 hand for convincing, converting, and edifying our souls. — Rom. 
 i. 16; John vi. 63. 
 
 But notwithstanding all our preparation that the Word may 
 become effectual, we must disclaim all dependence upon it ; and 
 rest upon the promise of the Spirit to render it subservient to the 
 important purposes for which it is designed. 
 
 Obs. 303. — That the Word may become effectual to salvation, 
 we must receive it with faith and love. 
 
 To receive the Word, is to accept of it with all readiness of 
 mind, as the Word of God indeed — the dictates of the Holy Spi- 
 rit, directed to the soul for the purposes of salvation; and the 
 right improvement of the Word during the reading and hearing 
 of it, is called a receiving of it, because we can derive no real 
 benefit to our souls from the free offer and exhibition of all the 
 blessings contained therein, unless we receive them as the free 
 gift of God. — John iii. 27. 
 
 1. We must receive the Word in faith. Here the following 
 things may be observed: — (1.) We must believe the Divine 
 authority of every part of the book called the Bible, and credit it 
 as God's testimony of himself to man. There must be no doubt 
 in our minds with respect to this subject ; for there is abundant 
 evidence of its truth within itself ; and if we doubt, we cannot 
 be said to receive the Word in faith. (2.) As it contains every 
 thing necessary, not only for the salvation of sinners in general, 
 but for that of ourselves in particular, we must not only receive 
 it as true, but we must receive it with particular application ; for 
 it contains the message of God to us individually, as if there 
 were none but ourselves to whom it is directed. — Lam. iii. 24; 
 Ps. cxix*. 20. (3.) If we would have any respect to our own 
 progress in the Divine life, and to our comfort, we must examine 
 the effects which the Word has upon us. — Ps. cxix. 9, 50; Dan. 
 x. 19. 
 
 2. We must receive the Word with love. This is the natural 
 consequence of its being received with faith ; for wherever faith 
 Is, it worketh by love, and purifieth the heart. If the Word 
 come home with power in the experience of any, as in the case 
 of the Thessalonians, it will be accompanied with love. Com- 
 pare 1 Thess. i. 5 } and ii. 13, with 2 Thess. i. 3, &c, and it will 
 
OF THE EFFICACY OF THE SACRAMENlS. 297 
 
 be evident that their faith was not alone; for their love is spoken 
 of in the highest terms. To all who do not receive the Word in 
 love, it is the savour of the second death. — 2 Thess. ii. 10. 
 
 Obs. 304. — That the Word may become effectual to salvation^ 
 we must lay it up in our hearts, and practise it in our lives. 
 
 1. We must lay up the Word in our hearts. The understand- 
 ing must be exercised about the knowledge of it ; the will must 
 be exercised about complying with it in all its parts; the affec- 
 tions must be fixed upon it; and the memory must retain it. 
 Without all this, it cannot be said to be laid up in our hearts. — 
 Ps. cxix. 11; Heb. ii. 1. Closely connected with laying up the 
 Word in our hearts, is the exercise of meditation upon what has 
 been spoken, or upon what we may have read or heard read. — 
 Ps. i. 2. 
 
 2. We must practise the Word in our lives. This is the great 
 end of the former exercises. To practise the Word in our lives, 
 is to have a conversation in word and deed becoming the gospel 
 — to have the outward and inward man regulated according to 
 the unsvring Word of God. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The value of the Word of God, 
 and the respect which we ought to pay to it. 2. The danger of 
 disregarding it. 3. That there is much necessary on our part 
 that we may understand the Word, but that nothing will prove 
 effectual without the Spirit. 4. The necessity of fear and re- 
 verence in reading the Word, and the danger of the want of 
 these. 5. The necessity of faith and love when we read or hear 
 the Word- 6. The necessity of laying it up in our hearts, medi- 
 tating upon it, and reducing it to practice. 7. That the outward 
 performance avails nothing, if the heart is not engaged.— -Isa. 
 xxix. 13. 
 
 DIV. 2.— OF THE SACRAMENTS AS MEANS OF GRACE. 
 
 Of the Efficacy of the Sacraments, 
 
 0h 91.— $?oto tjo tf)* Sacraments hnomt Effectual 
 4$Uans of Saltation, 
 
 The sacraments become effectual means of salvation, 
 not from any virtue in them, or in him that doth 
 administer them, but only by the blessing of Christ, and 
 the working of his Spirit in them that by faith receive 
 them. 
 
OF THE EFFICACY OF THE SACRAMENTS. 2S8 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the sacraments possess no virtue in themselves. Acts 
 viii. 13, 23. — " Simon himself believed also, and was baptized. 
 But Peter said to him, I perceive that thou art in the gall of 
 bitterness, and in the bond of iniquity." 
 
 '2. That the sacraments are not rendered effectual by any virtue 
 in the administrator. 1 Cor. iii. 7. — ** Neither is he that planteth 
 any thing, neither he that watereth; but God that giveth the 
 increase." 
 
 3. That the sacraments are rendered effectual by the blessing 
 of Christ. Matt. iii. 11. — " He shall baptize you with the Holy 
 Ghost and with fire." 
 
 4. That the sacraments are made effectual by the operation of 
 the Spirit of God. John vi. 63. — u It is the Spirit that quick- 
 eneth ; the flesh profiteth nothing." 
 
 5. That the sacraments become effectual to those only who re- 
 ceive them by faith. Mark xvi. 16. — " He that belie veth, and 
 is baptized, shall be saved." 
 
 EXPLANATION. 
 
 Obs. 305. — The sacraments are effectual means of salvation. 
 
 A means of salvation is an appointment of Jesus Christ, the 
 king and head of the Church, in the use of which salvation is 
 begun, carried on, and perfected. See Acts ii. 37, &c. ; 1 Cor. 
 x. 16. 
 
 The difference between the Word of God as a means of salva- 
 tion, and the sacraments as means of salvation, is this : the 
 Word of God is a means which respect both saints and sinners; 
 but the sacraments are means which respect the saints alone, in 
 the sight of God. The Word is designed as a means of con- 
 vincing and converting sinners ; the sacraments, of comforting 
 saints and confirming them in their most holy faith. The Word 
 must precede the sacraments, which are designed only for those 
 who believe; and faith cometh by hearing the Word of God read 
 or preached. The Word must appear to be an effectual means 
 of salvation, before we ought to meddle with the sacraments. 
 
 The sacraments are not only means, but they are effectual 
 means of salvation to all whom they concern : and this is verified 
 in the experience of not a few who hold sensible communion 
 with Christ in the breaking of bread, which is a season of great 
 joy to their souls; and the comfort thus received through them, 
 is a pledge of a full salvation and of full communion with Christ 
 in the Church triumphant. 
 
 Obs. 306.— The sacraments possess no virtue in themselves. 
 The sacraments of themselves have no virtue or efficacy to 
 confer salvation, being only among the outward and ordinary 
 
 cc 
 
299 OF THE EFFICACY OF THE SACRAMENTS. 
 
 means by which the benefits of redemption are communicated to 
 sinners. They can confer no saving benefit of themselves, any 
 more than the rainbow can prevent a second deluge; it being 
 only a pledge given by God that he will not again drown the 
 world. That tney cannot confer saving grace is evident; for if 
 they had this power in themselves, all that partake of them 
 would have grace, which we know is not the case. — 1 Pet. iii. 21. 
 This clause seems to have been inserted in opposition to those 
 who hold it as a favourite tenet, that the sacraments of the New 
 Testament are the true, and proper, and immediate causes of 
 grace ; and that the efficacy of them flows from the sacramental 
 action of receiving the external elements; or, in other words, 
 who foolishly imagine that the sacraments are converting ordi- 
 nances. But see the state of Simon Magus after baptism. — Acts 
 viii. 13, 23. 
 
 Obs. 317- — The sacraments are not rendered effectual by any 
 virtue in tlie administrator. 
 
 The best of men cannot render efficacious any Divine ordinance 
 which can be administered by them, nor was it ever designed 
 that this should be the case. Man is only an instrument in the 
 hand of God, to do what he hath commanded ; but the virtue of 
 any ordinance rests entirely upon God himself. See 1 Cor. iii. 
 6, 7. If the administrator of Divine ordinances could confer 
 grace, or withhold it, with respect to the receivers of them, it 
 would place the administrator in God's stead, whose prerogative 
 alone it is to render the means of salvation effectual for the pur- 
 poses designed by them. And this idea seems to have been 
 inserted in opposition to that most dangerous tenet maintained 
 by the Church of Rome, which asserts, that the efficacy of the 
 sacraments depends upon the intention of the priest or adminis- 
 trator; thus ascribing to him the power of conferring or with- 
 holding grace, which belongs to God alone. But were this the 
 case, it could not be known whether the sacraments would be 
 accompanied with any benefit at all, because none can be abso- 
 .utely certain about the intention of another, seeing the secrets 
 of the heart are known to God alone. — Acts i. 24. 
 
 Obs. 318. — The sacraments are rendered effectual only by the 
 blessing of Christ and the operation of his Spirit. 
 
 1. The sacraments derive their efficacy from the blessing of 
 Christ. Without this, or without that Divine life and power 
 with which he has promised to accompany the sacraments, they 
 are but a dead letter in themselves; having no life, until spirit 
 and life be put within them by Him who taketh of the things of 
 Christ and showeth them unto us 
 
 2. The sacraments derive their efficacy from the worhing of 
 ChrisVs Spirit. By this we are to understand, not his work in 
 
300 OF THE NATURE OF THE SACRAMENTS. 
 
 implanting grace in the soul in a day of effectual calling, "which 
 also is his work; but particularly his calling forth this implanted 
 grace into lively exercise when the sacraments are dispensed. 
 And when the graces of the Spirit are thus drawn forth into lively 
 exercise, and fixed on the objects exhibited in the sacraments, 
 then the Spirit may be said to work in them that receive them. 
 
 The sacraments are effectual means of salvation to those only 
 who receive them by faith, — to those only who apply to themselves 
 those things which are exhibited in them, or Christ and the benefits 
 cf his redemption. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the sacraments are valu- 
 able means of salvation. 2. That they are useful and necessary. 
 3. The necessity of faith and of the Spirit. 4. That the sacra- 
 ments receive their virtue or efficacy from Christ and his Spirit. 
 5. That we must not rest in the sacraments, but look to the end 
 of them. 
 
 Of the Nature of the Sacraments. 
 
 <&. 92.— SStfjat (i a JSarrament. 
 
 A Sacrament is a holy ordinance instituted by Christ, 
 "wherein by sensible signs, Christ, and the benefits of the 
 new covenant, are represented, sealed, and applied to 
 believers. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the sacraments are holy ordinances. 1 Cor. x. 21. — "Ye 
 cannot drink of the cup of the Lord and the cup of devils ; ye can- 
 not be partakers of the Lord's table and of the table of devils." 
 
 2. That the sacrament of baptism was instituted by Christ. 
 Matt, xxviii. 19. — "Go ye, therefore, and teach all nations, 
 baptizing them." 
 
 3. That the sacrament of the supper was instituted by Christ. 
 Matt. xxvi. 26, 27. — M And 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." 
 
 4. That Christ is represented by sensible signs in the sacrament 
 of baptism. Rom vi. 3, 4. — "Know ye not, that so many of us 
 as were baptized into Jesus Christ, were baptized into his death? 
 Therefore we are buried with him by baptism into death." 
 
 5. That Christ is represented by sensible signs in the sacrament 
 of the supper. 1 Cor. xi. 24. — '* This is my body which is broken 
 for you; this do in remembrance of me." 
 
 6. That the benefits of the new covenant are represented in 
 the sacraments. John vi. 53, 54. — "Except ye eat the flesh of 
 
OF THE NATURE OF THE SACRAMENTS. 301 
 
 the Son of Man, and drink his blood, ye have no life in you. 
 Whoso eateth my flesh, and drinketh my blood, hath eternal life.*' 
 
 7. That Christ and the benefits of the new covenant are sealed 
 to believers in the sacraments. Rom. it. 11. — "He received 
 the sign of circumcision, a seal of the righteousness of the faith 
 •which he had, yet being uncircumcised." 
 
 8. That Christ and the benefits of the new covenant are applied 
 to believers in the sacraments. John vi. 56, 57. — " 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 eareth me, even he shall live by me." 
 
 EXPLANATION. 
 
 Obs. 309. — The sacraments are holy ordinances instituted ly 
 Christ. 
 
 The word sacrament is of Latin origin ; and it was anciently 
 used by the Romans to signify their military oath, or that oath 
 by which their soldiers bound themselves to be true and faithful 
 to their generals, and not to desert their standard in the day of 
 danger. This oath, then, implied obedience to their superiors in 
 all things connected with the military art; and disobedience no 
 sooner appeared in any of those who had taken this oath, than 
 they discovered to all around them that they had perjured them- 
 selves. In this view, a sacrament signifies not only something 
 that is sacred, but also, on our part, a solemn engagement to be 
 the Lord's. And if the ancient oath, denoted by the word sacra- 
 ment, was reciprocal or mutual, — that is, if the Roman generals 
 bound themselves to be true to their soldiers, as they did to be 
 faithful to them, — we have exactly the same thing pointed out to 
 us with reference to the captain of our salvation, Jesus Christ. 
 He engages himself to us as such ; and we also engage to be his — 
 to be for him, and not for another. 
 
 The author of the ordinances, called sacraments, is Jesus 
 Christ. Every ordinance in the Christian Church, that is a 
 means of salvation or of comfort, must derive its origin from 
 him, because he alone is the king and the head of the Church — 
 "given to be head over all things to the Church, which is his 
 body, the fulness of him that filleth all in all." That, then, 
 which makes a sacrament, is his word of institution. 
 
 It is necessary to have the express and immediate warrant of 
 Christ respecting a sacrament, for the following reasons:— 1. 
 Because otherwise it would not deserve the name of a sacrament; 
 and hence we find that the apostle told the Corinthians, that he 
 received the institution of the Lord's Supper immediately from 
 Christ himself. — 1 Cor. xi. 23. 2. The sacraments have a respect 
 unto the covenant; but none can appoint the seals' of the cove- 
 
 cc 
 
302 . OF THE NATURE OF THE SACRAMENTS. 
 
 nant, which the sacraments are, but Christ, who is the represen- 
 tative of the covenant, and who, as such, hath fulfilled its condi- 
 tion. All the promises of the covenant are in Him yea and 
 amen, to the glory of God the Father ; but who can seal the pro- 
 mises but Christ ? 3. The sacraments have a respect to the house 
 of God, the worship of God, and the Divine glory. None, there- 
 fore, can appoint them but Christ, who abov% all things sought 
 his Father's glory; and hence we find that his authority is visibly 
 stamped upon both the sacraments of the New Testament. — Matt, 
 xxviii. 19, 20, and xxvi. 26, 27: 1 Cor. xi. 23. 
 
 Obs. 310. — The sacraments consist of two parts — an outward 
 and sensible sign^ and. an inward and spiritual grace. 
 
 1. The outward and sensible sign is something that we can 
 see or perceive by our senses; and it must be of Christ's own ap- 
 pointment. Thus, the element used in baptism is water, which 
 is visible to us; and the elements used in the Lord's Supper are 
 bread and wine*, which are also visible, and which we can handle 
 and taste. And this is one of the principal parts of a sacrament, 
 immediately appointed by Christ. But connected with the ele- 
 ments, there are also what are called sacramental actions, which 
 cannot properly be considered as distinct from the elements, be- 
 cause they are exercised about them; and both constitute but one 
 outward sign or part of a sacrament. 
 
 2. The inward and spiritual grace is that which is signified 
 by the visible or sensible signs; and without a participation of 
 this spiritual grace, the sacraments are but a mere shadow with- 
 out a substance. See Matt. iii. 11; Rom. ii. 28, 29. 
 
 Obs. 31 1. — The end or design of the sacraments M, to repre- 
 sent Christ and the benefits of the new covenant, and to seal and 
 apply them to believers. 
 
 1. The sacraments are designed to represent Christ and the 
 benefits of the new covenant. As Christ is the great spiritual 
 blessing represented in the sacraments, there must be a spiritual 
 relation between the sign and the thing signified thereby; the 
 consequence of which union is, that the names and effects of the 
 one are applied to the names and effects of the other. Without 
 such a spiritual relation, there would be no sacrament. And 
 this union is effectual in those who partake of the sacraments, 
 when, together with the signs, the spiritual blessings represented 
 by them are received by faith. 
 
 2. The sacraments are designed to seal Christ and the benefits of 
 the new covenant to believers. By the sacraments, Christ and the 
 benefits of his redemptionare made infallibly sure to believers'- and 
 they hereby engage that they will be for Christ, and not for another, 
 and that they will serve him with reverential fear all their days. 
 
OF THE NEW TESTAMENT SACRAMENTS. 303 
 
 3. The sacraments are designed to apply Christ and the bene- 
 fits of the new covenant to the souls of the worthy receivers 01 
 them. This must necessarily follow from a due participation of 
 the symbols, or from eating and drinking by faith; which cannot 
 be done without an actual possession or application of the benefits 
 of the new covenant, which are signified by the signs. 
 
 The sacraments are designed only for believers. None have a 
 right to the seals of the covenant but believers, or they who are 
 within the bond of the covenant — who have fled to Christ for 
 refuge from sin and from wrath — who see nohe like Christ — who 
 follow him whithersoever he goeth — who have no confidence in the 
 flesh— and who rest upon the finished atonement of Christ as the 
 sole ground of their hopes, both in time and through eternity. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The love of Christ in giving 
 the means of comfort to the Church. 2. The privilege of the 
 saints. 3. The happiness of those who are interested in the new 
 and everlasting covenant. 4. The danger of despising the sacra- 
 ments, which are the seals of the covenant. 
 
 Of the New Testament Sacraments. 
 
 6t. 93.— Wfyify are ifje Sacraments of tije Jleto Testament? 
 
 The sacraments of the New Testament are Baptism 
 and the Lord's Supper. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That baptism is a sacrament of the New Testament. Matt, 
 xxviii. 19. — " Go ye, therefore, and teach all nations, baptizing 
 them." 
 
 2. That the Lord's Supper is a sacrament of the New Testament. 
 1 Cor. xi. 23-25. — " 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: and, when he had given thanks, he. 
 brake it, and said, Take, eat; this is my body, which is broken for 
 you; this do in remembrance of me. After the same 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 remem- 
 brance of me." 
 
 EXPLANATION. 
 
 Obs. 312. — The sacraments of the Old Testament, which exhi- 
 bited the same blessings that those of the New Testament exhibit, 
 were circumcision and the passover. 
 
 1. Circumcision was instituted about 1900 years before the 
 incarnation of Christ; and doubtless looked forward to him who 
 
304 OF THE NEW TESTAMENT SACRAMENTS. 
 
 was to come. It was the sign of the covenant which God made, 
 or rather renewed, with Abraham his friend, in the hundredth 
 year of his age. — Gen. xvii. Circumcision represented our na- 
 tural pollution and depravity, together with the necessity of 
 regeneration, or of being cut off from the first Adam, as a federal 
 head and representative, and of being ingrafted into Christ, the 
 second Adam, and washed in his all-cleansing blood. — Rom. ii. 
 2H, 29. It was the initiatory sacrament under the Old Testament 
 dispensation, as baptism is under the New. Both substantially 
 represent the same thing : the one, the putting off of the sins of 
 the flesh ; and the other, the washing of them away in the blood 
 of Jesus. 
 
 2. The passover was instituted on the occasion of the deliver- 
 ance of the children of Israel out of the land of Egypt ; and it 
 had a most important meaning with respect to Christ, who was 
 to come. — Exod. xii. No sooner did the destroying angel ob- 
 serve the blood sprinkled where it ought to be, according to the 
 Divine command, than he viewed it as their refuge ; so that this 
 evidenced obedience to the Divine command, and faith in the 
 blood of Christ which was to be shed. And without doubt this 
 sprinkling of blood typified, that it is only in virtue of the blood 
 or satisfaction of Christ, that the danger arising from sin can be 
 averted, — namely, the curse of the law and the wrath of God, 
 which shall assuredly overtake all those who are not under the 
 sprinkling of the blood of Jesus. — Rom. v. 9. 
 
 The following are some of the things which it was necessary to 
 observe in eating the passover; and they showed it to be at that 
 time an ordinance of a very peculiar nature, and typical of Christ, 
 our passover. 
 
 1. It was necessary that the passover lamb should be " without 
 blemish."" — Exod. xii. 5. This showed, that although our sins 
 were imputed to Christ, yet he himself was holy, and harmless, 
 and undefined ; and hence he is called M a lamb without blemish 
 and without spot." — 1 Pet. i. 19. 
 
 2. It was necessary that the passover lamb should be " kept 
 for a season before it was killed." — Exod. xii. 3, 6*. During this 
 period, according to the Jewish writers, the lamb was tied to 
 their bed-posts, that, by its continual bleating, the Israelites 
 might be called to remember their severe bondage in Egypt, and 
 the great mercy of deliverance from it ; and, moreover, to excite 
 them to look forward by faith to the sufferings which Christ was 
 to endure. And with respect to the Lord's Supper, we are to 
 prepare for it by frequently considering our misery by sin, and 
 what Christ suffered that it might not be our ruin. 
 
 3. It was necessary that the passover lamb should be " slain," 
 ar killed by blood shedding. — Exod. xii. 6. In like manner, it 
 behoved Christ to suffer a violent death ; his blood must be shed 
 vO satisfy Divine justice. — Luke xxiv. 26. 
 
OF THE NEW TESTAMENT SACRAMENTS. 305 
 
 4. It was necessary that the passover lamb should be " roasted 
 with fire." — Exod. xii. 8, 9. This represented, in a very signi- 
 ficant manner, the exquisite sufferings of Christ, which he en- 
 dured without the least abatement or intermission, until all was 
 over. And we may here remark, that the spit, on which the 
 passover lamb was roasted, was in the form of a cross. How 
 wonderfully did the type correspond with the antitype ! 
 
 5. It was necessary that the passover lamb should be " eaten 
 entirely or wholly," and none of it left. — Exod. xii. 10. This 
 represented Christ as a complete Saviour ; that faith must apply 
 a whole Saviour in all his offices, as made of God unto us wis- 
 dom, and righteousness, and sanctification, and redemption. — 1 
 Cor. i. 30. 
 
 6. It was necessary that the passover lamb should be " eaten 
 with bitter herbs and unleavened bread." — Exod. xii. 18. This 
 represents to us, that Christ must be received with the exercise of 
 genuine repentance. 
 
 7. It was necessary that the passover lamb should be " eaten 
 the same night in which it was slain." — Exod. xii. 8. This 
 clearly shows, that Christ ought to be received and applied to the 
 soul without delay, as soon as we hear of him as a sacrifice slain 
 for sin. 
 
 8. It was necessary that the passover lamb should be " eaten 
 with the loins girded, shoes on the feet, and the staff in the 
 hand." — Exod. xii. 11. This clearly represents the necessity of 
 accounting ourselves strangers and pilgrims on the earth; and 
 shows, that Christ is to be improved for the purposes of salvation 
 to the very last moment of our life, and that we are to be always 
 ready for our departure, as the Israelites were commanded to be 
 for their departure out of the land of bondage. 
 
 9. It was necessary that the passover lamb should be " eaten 
 by all the families of Israel at one and the same time." — Exod. 
 xii. 8. This represents, in the clearest manner, the fulness which 
 is in Christ Jesus and his atonement for all, that all may apply 
 to him, and he will satisfy them, and that at once. — Col. ii. 9. 
 
 10. It was necessary that the blood of the passover lamb should 
 be " sprinkled on the door-posts and lintels of the houses of the 
 Israelites," for securing them from the stroke of the destroying 
 angel. This represents the necessity of having the soul sprinkled 
 with the blood of Christ-by faith, that it may be secured from the 
 effects of Divine wrath ; and, moreover, it is necessary that our 
 conversation, which is visible to the world, be also sprinkled with 
 blood, that we may be a new lump ; for even " Christ our pass- 
 over is sacrificed for us." — 1 Cor. v. 7. 
 
 Thus it is evident, what a striking resemblance there is be- 
 tween the type and the antitype ; and it is also evident that the 
 passover and the Lord's Supper are substantially the same. Both 
 exhibit deliverances, — spiritual mercies in and through Jesus 
 
 c c 2 
 
306 OF THE NEW TESTAMENT SACRAMENTS. 
 
 Christ. And it may be here remarked, that there never was a 
 deliverance which more fully exhibited the salvation of Christ 
 in substance, than tnat of the Israelites from the land of Egypt. 
 
 Obs. 313. — The sacraments of the New Testament^ or those 
 which have come in the room of circumcision and the passover, 
 are baptism and the Lord's Supper. 
 
 1. Baptism was appointed by Jesus CJirist himself after his 
 resurrection, when all power both in heaven and on earth was 
 given unto him; and it comes in the room of circumcision. The 
 particular passage of Scripture which proves this, is Col. ii, 10-12, 
 — " And ye are complete in him" (viz., Christ), &c. If there 
 is nothing under the gospel to correspond with circumcision un- 
 der the law, how could the apostle say to the Colossians that they 
 were complete in Christ 1 They would have certainly found out 
 the deception. 
 
 2. The Lord's Stepper was appointed by Jesus Christ on the 
 same night in which he was betrayed into the hands of sinners ; 
 and it comes in the room of the passover; as may be justly in- 
 ferred from what has been said above respecting the resemblance 
 between the passover and its antitype. 
 
 The sacraments of the Old Testament differ from those of the 
 New Testament in the following respects :— While the former 
 represented Christ as to come, the latter represent him as already 
 come. By the former, spiritual mercies were not so clearly ex- 
 hibited as they are by the latter. 
 
 Obs. 314. — Besides baptism and the Lord's Supper, there are 
 no other ordinances of Christ 's appointment which may be called 
 sacraments. 
 
 This will be evident from the following things : — 
 
 1. No other ordinances consist of two parts — an outward sen- 
 sible sign and an inward spiritual grace, but baptism and the 
 Lord's Supper. 
 
 2. There were no more than two sacraments under the Old 
 Testament dispensation ; and we may readily believe that the 
 New Testament Church is not more burdened with ceremonies 
 than the Old was. As the gospel is most simple, so the Chris- 
 tian Church is most simple in its various services. Circumcision 
 under the Old Testament had respect to children — was the ini- 
 tiating seal of the covenant — and was not to be repeated. In 
 like manner, baptism under the New Testament has respect to 
 children — is the initiating seal of the covenant — and is not to be 
 repeated. The children of the Jews were first to be circumcised, 
 and afterwards to eat the passover. In like manner, the children 
 of Christians are first to be baptized, and afterwards to sit down 
 at the Lord's Table. The passover was to be repeated ; and so 
 is the Lord's Supper. Circumcision represented the putting away 
 
OF THE NATURE AND USE OF BAPTISM. 307 
 
 of the sins of the flesh ; baptism refers to their being washed away 
 in the blood of Christ. The passover typified the redemption by 
 Christ, and the sufferings which he was to endure ; the Lord's 
 Supper represents his actual sufferings, and the atonement which 
 he made thereby. Thus the number and nature of the sacraments 
 are the same now that they were formerly. 
 
 3. Baptism and the Lord's Supper are fully sufficient to seal 
 the new covenant to believers. If two sacraments were sufficient, 
 under the dark dispensation, for all the purposes of grace, surely 
 a greater number is not required now when we enjoy the true 
 light. Two witnesses are accounted sufficient to attest or confirm 
 a deed. And accordingly, by the two sacraments, the believer 
 has confirmed to him all grace and all glory. Baptism is the 
 seal of being brought within the covenant ; and the Lord's Sup- 
 
 {ier is the seal of being kept within it. The one is the sign of 
 ife given him from above ; and the other is the sign of the nourish 
 ment received from the fulness of the covenant. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the way of salvation has 
 always been the same; but that it is clearer now than it was for- 
 merly. 2. That our privileges are greater than those of the Jews 
 were ; and to whom much is given, of them shall much be re- 
 quired. 3. That our obligations to redeeming love are very great. 
 4. That the believer's comfort and happiness are sure. 
 
 Of the Nature and Use of Baptism. 
 0k. 94.— aafjat is Baptism? 
 
 Baptism is a sacrament, wherein the washing with 
 water, in the name of the Father, and of the Son, and 
 of the Holy Ghost, doth signify and seal our ingrafting 
 into Christ, and partaking of the benefits of the covenant 
 of grace, and our engagement to be the Lord's. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That water is the sign to be used in baptism. Acts x. 47. — 
 " Can any man forbid water, that these should no't be baptized? " 
 
 2. That baptism is to be administered in the name of the Fa- 
 ther, and of the Son, and of the Holy Ghost. Matt, xxviii. 19. 
 — " Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghost." 
 
 3. That baptism signifies the ingrafting of believers into Christ. 
 1 Cor. xii. 13. — " By one spirit are we all baptized into one 
 body." See also Rom. vi. 3. 
 
 4. That baptism seals the ingrafting of believers into Christ. 
 Gal. iii. 27. — " As many of you as have been baptized into Christ 
 have put on Christ." 
 
808 OF THE NATURE AND USE OF BAPTISM. 
 
 5. That baptism signifies our having a right to the benefits of 
 the covenant of grace. Acts ii. 38. — " Repent and be baptized 
 every one of you in the name of Jesus Christ, for the remission 
 of sins ; and ye shall receive the gift of the Holy Ghost.'" 
 
 6. That baptism seals our right to the benefits of the covenant 
 of grace. Rom. iv. 11. — "And he received the sign of circum- 
 cision, a seal of the righteousness of the faith which he had." 
 
 7. That baptism signifies and seals our engagement to be the 
 Lord's. Rom. vi. 4. — " We are buried with him by baptism into 
 death ; that like as Christ was raised up from the dead by the 
 glory of the Father, even so we also should walk in newness of 
 life." 
 
 EXPLANATION. 
 
 Obs. 315. — Baptism is a washing or sprinkling with water. 
 
 In Scripture there is mention made of several kinds of baptism. 
 I. Levitical washings, — Heb. ix. 10 ; where the word in the ori- 
 ginal is "baptisms" — divers baptisms. See also ver. 13, where 
 we read of sprinkling. 2. The baptism of blood, — Matt. xx. 22, 
 23, and Luke xii. 50; with which Christ and the greater part of 
 his apostles, and all martyrs were baptized. 3. The ba2rtism of 
 the Holy Ghost, or the conferring of his gifts. — Matt. iii. 11; 
 Acts i. 5. 4. In Acts xviii. 25, it may signify the doctrine of 
 baptism. But, 5. It chiefly signifies the sacrament of baptism ; 
 or baptism with water, according to Christ's appointment. — Acts 
 xix. 4, 5. 
 
 Baptism had a Divine warrant before it was formally appointed 
 by Christ ; for we read of the baptism of John, who doubtless re- 
 ceived a command to baptize with water. See John i. 33, where 
 we read of John speaking of " him who sent him" to baptize with 
 water. 
 
 Between the baptism of John and that of Christ there was no 
 essential difference, for the same blessings were exhibited by both. 
 A difference, however, may be discovered with respect to time 
 and objects. 1. With respect to time. The baptism of John was 
 dispensed before the work of Christ was finished ; but the baptism 
 wlich Christ committed to the apostles, was mostly after his 
 wcrk was finished, and after he himself had entered into his glory. 
 Or, the baptism of John was a sign of faith in Christ as about to 
 come ; whereas the baptism of Christ is an expression of faith in 
 him as already come. 2. With respect to their objects. The 
 baptism of John was confined to Judea, or to the Jewish nation ; 
 whereas the baptism of Christ is extended to all to whom the 
 gospel is preached. — Mark xvi. 15, 16. 
 
 The sign to be used in baptism is tvater; which represents the 
 cleansing efficacy or virtue both of the blood and of the Spirit 
 of Christ. — Rev. i. 5; Tit. iii. 5. By the former, the soul is 
 cleansed meritoriously ; and by the latter, it is cleansed efficar 
 
OF THE NATURE AND USE OF BAPTISM. 309 
 
 ciously. — 1 John i. 7; Ezek. xxxvi. 27. By the former, the 
 guilt of sin is removed in justification ; and by the latter, the 
 pollution of sin is gradually removed in sanctification. 
 
 The analogy or resemblance between the sign and the thing 
 signified in baptism, or between water and the blood and Spirit 
 of Christ, may be seen from the following remarks : — 1. Water 
 has a cleansing virtue, for removing filth and pollution from the 
 body, and from other things. In like manner, the fountain of 
 Christ's blood, which is opened for sin and for uncleanness, re- 
 moves the filth of the soul, and cleanses the conscience from dead 
 works to serve the living God. 2. Water has a refreshing virtue 
 on the weary traveller, and on the parched ground. And what 
 more refreshing to the weary traveller towards Zion, than to 
 drink at the fountain of living water? What more calculated to 
 mfike the barren soul bud forth abundantly, than to be refreshed 
 with the pure water of life ? — Ps. xlii. ; John vi. 35. 3. Water 
 has an extinguishing virtue. And how efficacious are the blood 
 and Spirit of Christ to extinguish the flames of Jehovah's wrath, 
 and the fire of our lusts which war against the soul ! 4. Water 
 has a softening virtue ; mollifying the hardened ground, and 
 making it abundantly fruitful. In like manner, the blood of 
 Christ softens the most hardened heart, when applied to it by the 
 Holy Spirit ; causing tears of godly sorrow to flow, and the fruits 
 of repentance to spring forth, and bringing the whole man into a 
 ready compliance with the Divine will. 5. Water is absolutely 
 necessary. In like manner, the blood and Spirit of Christ are 
 absolutely necessary; for without them sinners must perish eter- 
 nally. — John vi. 53 ; Rom. viii. 9. 6. Water is common and/ree 
 to all. In like manner, the blood and Spirit of Christ are freely 
 offered to all without exception. — Isa. lv. 1, &c. 7. Water, al- 
 though necessary, is of no use, unless it is applied to the various 
 purposes for which it is designed. In like manner, the blood of 
 Christ is of no use to any, unless it is applied to the soul by the 
 Holy Spirit through faith. 
 
 With respect to those by whom the ordinance of baptism is to 
 be dispensed, we observe, that the command to baptize being con 
 nected with preaching, it is evident, that none but those who ace 
 lawfully called to preach, have a right to baptize. — Matt, xxvii 
 19,20. 
 
 With respect to the mode or manner of administration, ther* 
 are various opinions, — whether it ought to be performed bj 
 plunging or dipping, or by pouring or sprinkling. But withoul 
 entering into the various arguments on both sides, we shall 
 only make the following remarks : — When we consider the wav 
 in which the thing signified by baptism is expressed (Tit. iii. 5 
 6 ; Heb. x. 22), and that the pouring out of the Holy Spirit is 
 expressly called baptism (Acts x. 44, 45, compared with chap. xi. 
 15, 16); when we consider the divers washings of which the 
 
310 , OF THE NATURE AND USE OF BAPTISM. 
 
 apostle speaks in Heb. ix. 10; or, as it is in the original, divers 
 baptisms ; referring probably to the various liquids which were 
 used, — viz., water, and oil, and blood, into which it is not very 
 likely that the people and various things were plunged; ?md that 
 Christ speaks of a baptism of blood, with which he was to be bap- 
 tized; when w T e consider also the instances of the administration 
 of this ordinance by the apostles (Acts ii., where we read of 3000 
 being baptized in one day) ; the baptism of the jailor and his 
 family, and of the Apostle Paul (Acts xvi. and ix. 18) ; the one 
 in prison, and the other in a private house, where it is probable 
 they had not much water, and as probable that the administrators 
 would not have brought them forth to the nearest water — the one 
 at midnight, which was dangerous, and the other in the weak 
 state in which he then was, after three days' fasting (Acts x. 47, 
 48) ; and, moreover, when we consider, that the yoke of Christ is 
 easy and his burden light ; and that his religion is adapted for all 
 parts of the world—the coldest as well as the hottest ; and for all 
 constitutions- — the weakest as well as the strongest ; when we 
 consider all these things, we must conclude, that baptism may be 
 administered by sprinkling as well as by plunging, — nay, that 
 sprinkling or pouring is most agreeable to the general tenor of 
 Scripture. 
 
 Obs. 316. — Baptism is to he administered in the name of the 
 Father, and of the Son, and of the Holy Ghost. 
 
 To be baptized in the name of the Father, Son, and Holy 
 Ghost, implies, that we are to be baptized in virtue of the will, 
 and authority, and command of the Father, Son, and Holy 
 Ghost; and that ministers have authority from the Father, Son, 
 and Holy Ghost to baptize. And this intimates, that the blessed 
 Trinity have not only appointed and authorised baptism to be s 
 sacrament of the New Testament, and to be dispensed by minis 
 ters lawfully called; but that they become jointly engaged to 
 make good all the blessings of the covenant of which baptism is 
 a seal, as they are represented, and sealed, and applied to believer? 
 in this ordinance. It also implies, that by baptism we are so 
 lemnly dedicated and devoted to the Father, Son, and Hol> 
 Ghost, as our God and portion for ever; that we enter into 
 solemn covenant with this God ; that we choose God the Father 
 as our Father, God the Son as our Redeemer, and God the HoL 
 Ghost as our Sanctifier, and Guide, and Comforter; and that w 
 come under engagements to the faith, and profession, and obedi 
 ence of the blessed Trinity, and solemnly renounce the devil 
 and the world, and the flesh, the great enemies of God and man 
 —1 Pet. iii. 21. 
 
 In administering baptism, it is necessary to use the express 
 words of institution — u In the name of the Father, and of the 
 Son, and of the Holy Ghost." For ministers are commanded to 
 
OF THE NATURE AND USE OF BAPTISM. 311 
 
 baptize in this manner; and it is the making use of the express 
 words of institution, that constitutes a sacrament according to 
 Christ's appointment. 
 
 Obs. 317. — Baptism is designed to signify and seal (lie in- 
 grafting of believers into Christy their having a right to the be- 
 nefits of the covenant of grace, and their engagement to be the 
 Lord^s. 
 
 1. Baptism is designed to signify and seal our ingrafting into 
 Christ. Ingrafting in general expresses the idea of a close union 
 between two things, which, if they had not been brought together 
 by some power, would have remained for ever separate. — Rom. 
 xi. Ingrafting into Christ expresses union with him; and had 
 not his power been exerted in cutting us off from the old stock, 
 the first Adam, of whom we are branches by nature, this spiri- 
 tual union could have never been effected. — John xv. 5. And 
 in consequence of this union, which is signified and sealed by 
 baptism, the imputation of Christ's righteousness is also sealed. 
 —Gal. iii. 27. § 
 
 2. Baptism is designed to signify and seal the benefits of the 
 covenant of grace. And these are: — (1.) Remission of sins by 
 the blood of Christ ; which is clearly signified by baptism. As 
 water washes away all outward pollution, so Christ's blood 
 cleanses from all sin. (2.) Regeneration by the Spirit of Christ; 
 which is also exhibited in baptism. — Tit. iii. 5; John iii. 5. 
 (3.) Adoption into the family of God; which implies our former 
 distance from God, as strangers to him and to the privileges of 
 his family. (4.) A resurrection to eternal life, — 1 Cor. xv. 29; 
 which seems to initmate that baptism has a reference to the re- 
 surrection, as a privilege of the children of God, included in the 
 benefits of the new covenant. 
 
 3. Baptism is designed to signify and seal our engagement to 
 be the Lord's. And this may well be considered as a conse- 
 quence of the benefits of the new covenant being sealed to us ; for 
 if God engages on his part that he will be our God, that he will 
 receive us as members of the visible Church, and give us a right 
 to its privileges, and that he will take us into his family, &c, we 
 may readily believe, that we are, in like manner, to engage to be 
 the Lord^s; which implies, that we will be his and for him, now, 
 wholly, and for ever, in soul, and body, and spirit, and in all 
 that we are and have, whether gifts or graces, or worldly com- 
 forts. — 1 Cor. vi. 19, 20; 1 Chron. xxix. 14. This engagement 
 on our part also implies, thafr we have firmly resolved to renounce 
 all ether lords and masters whatever, as the devil, and the world, 
 and the flesh, and sin in whatever shape it may appear. And 
 this engagement is not to be in word only, but in deed and in 
 truth, — that we will be the Lord's by practice as well as by pro- 
 fession, that we will be what he would nave us to be, and that we 
 
312 OF THE NATURE AND USE OF BAPTISM. 
 
 will study conformity to him in all things. — Rom. vi. 4. If wo 
 are baptized in the name of the Father, Son, and Holy Ghost, 
 we must view this as a dedicating ordinance; and seeing God 
 makes himself over to us, as our all in all through the redeeming 
 death of his Son, it is surely meet that we should give ourselves 
 to him in a perpetual covenant that shall never be forgotten. In 
 a word, by baptism we declare, that we are well pleased with the 
 scheme of salvation through the righteousness of Jesus Christ, — 
 with the new covenant as it is exhibited in the Scriptures as the 
 wisdom of God unto salvation. We may also observe the fol- 
 lowing things, in addition to what is expressed above : — 
 
 4. Baptism is designed as a mark or badge between Christians 
 and the enemies of Christ; although it is to be lamented that too 
 many of those who have received the outward sign live as his 
 open and avowed enemies. 
 
 5. Baptism is designed as a solemn admission of the party 
 baptized into the visible Church, and to all its privileges. — 1 Cor. 
 xii. 13. Baptism does not constitute anyone a member of the 
 Church ; for it is supposed that all who are baptized are Church 
 members ; and if they are children of professing parents, they are 
 born members of the visible Church. — 1 Cor. vii. 14. But by it 
 they who were members before, have their membership sealed to 
 them; for "by one Spirit are we all baptized into one body." — 
 1 Cor. xii. 13. And this shows how inaccurately they speak 
 upon this subject, who talk of Christening their children, as if by 
 baptism they were made Christians. 
 
 We may here remark, that new covenant blessings are not 
 sealed to all that are baptized. The Holy Spirit will not seal an 
 unbeliever to redemption, however flaming his profession may 
 be ; for such in the sight of God have nothing to do with the seals 
 of the covenant. But in the sight of the Church they may have a 
 right, if there is nothing against them with respect to their know- 
 ledge and conduct before the world, — Rom. ix. 4 ; where it is 
 said, that to the seed of Abraham pertain the adoption, and the 
 glory, and the covenants, and the giving of the law, and the ser- 
 vice of God, and the promises; although at this time (generally 
 speaking) they had no part nor lot in Christ. And such may be 
 the case with many of those who are none of God's. 
 
 Obs. 318. — The efficacy of baptism consists neither in the re- 
 moval of original sin, nor in giving a right to new covenant 
 blessings, but in ratifying or sealing the right to these blessings. 
 
 ,.. The efficacy of baptism consists not, as some imagine, in the 
 removal of original sin. This opinion shows consummate ig- 
 norance of what this sin is, of the workings of the human heart, 
 and of what takes place in the world. If original sin, which is the 
 spring or source of all actual sin, were removed by baptism, there 
 would be no actual sin in the world. Moreover, we see children 
 
OF THE NATURE AND USE OF BAPTISM. 313 
 
 diseased, and afflicted, and subjected to death after baptism, and 
 before they are guilty of any actual sin ; which cannot be accounted 
 for but upon the supposition of sin still existing (Rom. vi. 23); 
 for when sin is fully removed, there will be no more death. 
 
 2. The efficacy of baptism consists not, according to others, in 
 giving a right to the blessings of the new covenant. This is not, 
 and cannot be, the case ; for it is the promise of the covenant that 
 is made to the children as well as to the parents. — Acts ii. 39. 
 And baptism is only a sign and seal of its blessings, as circum- 
 cision formerly was. — Rom. iv. 11. But, 
 
 3. The efficacy of baptism consists in effectually ratifying or 
 sealing the right to the blessings of the covenant; which are in 
 the promise so certain, that they shall all be obtained in due 
 time, according to the will of a promising God. 
 
 Obs. 319. — Although baptism is not absolutely necessary to 
 salvation, yet it is necessary that it shoidd be observed by all the 
 followers of Christ. 
 
 Baptism is not absolutely necessary to salvation, as if the mere 
 want of it would hinder the salvation of the soul ; but it is ne- 
 cessary in virtue of Christ's command. What he hath appointed 
 in hie Church ought to be had in reverence ; and as baptism is a 
 seal of the covenant, it ought to be observed as a means of sal- 
 vation. It is not, then, the want of this ordinance, but the con- 
 tempt of it, that exposes to condemnation. That it is not abso- 
 lutely necessary to salvation, is evident from the case of Cornelius, 
 who was accepted by God before he was baptized; and also from 
 that of the thief on the cross, who was not baptized at all. — Acts 
 x.\ Luke xxiii. 
 
 Obs. 320. — It is the duty of Christians to improve their 
 baptism, especially when present at the administration of it 
 to others. 
 
 As it is the duty of Christians to improve all the instituted 
 ordinances of religion ; so it is their duty also to improve this 
 ordinance of baptism; which may be done in the following man 
 ner : — 
 
 1. By serious and thankful consideration of its nature, and the 
 uses and ends for which Christ instituted it; of the privileges and 
 benefits of the new covenant, which are conferred and sealed by 
 it ; and of our solemn vow made therein. 
 
 2. By being humbled on account of our spiritual defilement, 
 and our falling short of, and walking contrary to, the grace of 
 baptism and our engagements. 
 
 3. By growing up to assurance of pardon, and all the blessings 
 sealed to us in this sacrament. 
 
 4. By drawing strength from the death and resurrection of 
 Jesus Christ, into whom we are baptized, for the mortifying of 
 sin and the quickening of grace. 
 
 £ d 
 
314 OF THE SUBJECTS OF BAPTISM. 
 
 5. By endeavouring to walk by faith ; to have our conversa- 
 tion in holiness and righteousness, as those that have therein given 
 themselves to Christ; and to walk in brotherly love, as being 
 baptized into one body by the same Spirit. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That baptism is a very simple, 
 but a very important ordinance. 2. That what is signified by 
 water is most necessary. 3. The necessity of adhering to the 
 command of Christ in administering this ordinance. 4. The im- 
 portance of being well acquainted with the nature of baptism. 
 5. The danger of neglecting and contemning it. 
 
 Of the Subjects of Baptism. 
 
 (£. 95. ®q toijom is Baptism to be a&mmtatmD? 
 
 Baptism is not to be administered to any that are out 
 of the visible Church, till they profess their faith in 
 Christ, and obedience to him ; but the infants of such 
 as are membess of the visible Church are to be bap- 
 tized. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That baptism is not to be administered to any who are not 
 members of Christ's Church, till they profess their faith in him. 
 Acts viii. 36, 37. — "What doth hinder me to be baptized? 
 And Philip said, If thou believest with all thine heart, thou 
 may est. M 
 
 2. That a profession of future obedience to Christ is necessary, 
 before any who are not members of his Church be baptized. 
 
 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 resur- 
 section of Jesus Christ." 
 
 3. That children of believing parents are proper subjects of 
 baptism, as God bestows on many of them the blessings which it 
 signifies. Luke xviii. 16. — M Suffer little children to come unto 
 the, and forbid them not ; for of such is the kingdom of God.''* 
 
 4. That children of believing parents are entitled to the sign of 
 the covenant, as God has given them the promise of it. Acts ii. 
 o9. — 4t The promise is unto you and to your children.'" 
 
 5. That children are to be considered ceremonially holy, and 
 are entitled to the sign of the covenant, by the profession and 
 membership of only one of their parents. 1 Cor. vii. 14. — " The 
 unbelieving husband is sanctified by the wife, and the unbeliev- 
 ing wife is sanctified by the husband ; else were your children 
 unclean; but now are they holy. 1 ' 
 
 6. That the infants of a family are entitled to the sign of the 
 
OF THE SUBJECTS OF BAPTISM. 315 
 
 covenant, on the profession and baptism of their parent. Acts 
 xvi. 33.—" And was baptized, he and all his, straightway." 
 
 EXPLANATION. 
 
 Obs. 321. — Baptism is not to be administered to any that are 
 out of the visible Church, until they profess faith in Christ and 
 obedience to him. 
 
 By the visible Church we are to understand a society composed 
 of all those, together with their children, who, in all ages and 
 places of the world, profess the true religion. The visible Church 
 is opposed to what is called the invisible ^hurch, which is com- 
 posed of all the elect that have been or shall be gathered into one 
 under Christ the head. — Eph. i. 10, &c. ; John x. 16, and xi. 52. 
 
 There are various descriptions of people, who are obviously 
 without the visible Church, and who, of course, have no right to 
 the seals of the covenant ; such as Jews, Mahometans, pagans, in- 
 fidels, and scandalous persons, &c. As such, neither they nor 
 their children are to be baptized, for they are without the cove- 
 nant — they are visibly far from righteousness, and they want even 
 a name to live. To baptize such while they continue in that 
 state, would be a prostitution of the ordinance. — Eph. ii. 12. 
 
 Baptism, however, is not to be withheld from these for ever. 
 We "are here told, that it is only not to be administered to them, 
 until they profess faith in Christ and obedience to him. To 
 " profess faith in Christ," is to profess a belief of the whole sys- 
 tem of revealed truth. And to " profess obedience to Christ, 1 * 
 is to yield an external subjection to all his ordinances and insti- 
 tutions, and to promise future obedience to his laws. Acts viii. 
 37, and ii. 46. It must, however, be remembered, that auch a 
 profession respects those only who have come to years of under- 
 standing. If any continue without the covenant, they exclude 
 themselves for ever from the seal of the covenant. 
 
 But seeing the Church is viewed as visible and invisible, pro- 
 fession may be considered both with respect to God and with 
 respect to man. With respect to man, a visible and public pro- 
 fession of faith in Christ and obedience to him, is all that is ne- 
 cessary to give a right, before the visible Church, to all its privi 
 leges. But with respect to God, none but "they who ar° tru'v 
 within the bond of the covenant, have a right to baptism, or to 
 any of the privileges of the Church. 
 
 Obs. 322. — The children and infants of believing parents have 
 a right to baptism. 
 
 That the infants of believing parents have a right to baptism, 
 may be proved from the Abrah'amic covenant, or the covenant 
 which God made with Abraham ; provided it was the covenant 
 of grace — the sarnie in substance, and containing the same bless- 
 ings as that one under which believers now are. Now, that this 
 
316 OF THE SUBJECTS OF BAPTISM. 
 
 covenant was the covenant of grace, is evident from a comparison 
 of Gen. xvii. 7, where the covenant made with Abraham is ex- 
 pressed, with Heb. viii. 10, where the new covenant is expressed. 
 In the one, the promise is, " To be a God unto thee, and to thy 
 seed after thee;" and in the other, it is, " I will be to them a 
 God, and they (the house of Israel, which must surely include 
 infants) shall be to me a people." But God cannot be said to be 
 the God of any, and of their seed, in the natural sense of the ex- 
 pression, but in Christ Jesus his Son, or through the covenant of 
 grace. Therefore, as the covenant of grace promises every thing, 
 when God promises to be our God ; so the Abrahamic covenant, 
 which promises the same thing in the same manner, must be the 
 covenant of grace. But the covenant made with Abraham in- 
 cluded his seed, and gave them a right to circumcision, the seal 
 of it. Hence, in like manner, it must follow, that children are 
 now also included in the covenant blessings, or have a right to 
 baptism, the seal of the covenant. See also Luke i. 54, &c, 
 where we learn that the Old Testament saints were under the 
 same covenant of grace under which believers now are. 
 
 That the children of believing parents ought to be baptized, 
 may also be proved from various other passages of Scripture : — 
 
 1. It may be proved from Luke xviii. 16. — " Suffer little 
 children to come unto me, and forbid them not; for of such is the 
 kingdom of God, or of heaven." — Matt. xix. 14. From these 
 words of our Saviour it is evident, that little children are capable 
 of Church membership, or of being in the kingdom of heaven ; 
 and if so, they are surely capable of baptism, the initiatory seal 
 of the covenant. 
 
 2. It may be proved from Mark x. 14-16, where we read, that 
 Jesus " took up little children in his arms, and put his hands 
 upon them, and blessed them." By this he evidently declared 
 to his apostles, that children were capable of receiving spiritual 
 blessings ; and, consequently, the visible sign of their being mem- 
 bers of the kingdom of God. And it is further evident, that at 
 the very moment in which Christ blessed them, they were mem- 
 bers of the Church j for, said he, " Of such is the kingdom of 
 heaven." 
 
 3. It may be proved from Matt, xxviii. 19. — " Go ye there- 
 fore, and teach all nations, baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghost." From this, in 
 connection with the preceding passages, it is evident, that little 
 children were to be baptized, being a part of the nations which 
 Christ commissioned his apostles to teach and baptize. If there 
 are any little children in the kingdom of God above, (and who 
 can say that there are not ?) it will not be very easy to prove, 
 that in this world baptism ought not to be administered to them 
 as such. 
 
 4. It may be proved from 1 Cor. vii. 14. — " The unbelieving 
 
OF THE SUBJECTS OF BAPTISM. 317 
 
 husband is sanctified by the wife, and the unbelieving wife is 
 sanctified by the husband ; else were your children unclean ; but 
 now are they holy." This is a passage which shows in a very 
 clear light, notwithstanding the inconsistent objections of oppo- 
 nents, the right of children to baptism in virtue of their relation to 
 their believing parents. The holiness here spoken of must be 
 something which flowg from the holiness of one or both of the 
 parents, and without which the children would be unclean; and 
 surely this can mean nothing more than what is called a, federal 
 or a covenant holiness, which entitles the children to the pri- 
 vileges of the covenant. And if children are thus holy, who can 
 deny them the seal of the covenant ? 
 
 5. It may be proved from Acts ii. 38, 39. — " Then Peter said 
 unto them, Repent and be baptized every one of you in the name 
 of Jesus Christ, for the remission of sins, and ye shall receive the 
 Holy Ghost; for the promise is to you and to your children." 
 Whatever the promise is to which the apostle here alludes, no- 
 thing is more obvious than that he uses it as a motive why they 
 and their children should be baptized, or submit by this external 
 sign to the dispensation of Christ. If, then, the promise was any 
 reason why the parents should be baptized, it was as good a rea- 
 son why the children should be baptized; the promise being made 
 to both. This is as plain as language can make it. The promise 
 is to you, parents ; therefore be ye baptized : the promise is ty> 
 you, children ; therefore be ye also baptized. If the apostle were 
 made to speak a different language, according to the Baptists, a 
 Jew might with the utmost propriety argue thus : — " I ,see that 
 the promise — the motive now urged — is made to my children as 
 well as to myself ; if, therefore, it is no reason why they should 
 be baptized, it can be no reason why / should be baptized." But 
 with respect to the 'promise here alluded to, — that it is not (a„ 
 the Baptists maintain) the Prophecy of Joel, before referred to 
 by the apostle (ver. 17-21), is evident ; because, were thi- " he 
 case, it would follow, either that baptism belonged to the ag of 
 miracles, which continued but a short time alter the ascensi »n 
 of Christ ; or that all who have been baptized, have been hi- o 
 tized in the faith of a promise which has not been fulfilled , which 
 would be a gross insult upon the faithfulness of a promising Go i. 
 But, on the other hand, that it is the covenant made with Abia- 
 ham, is evident from Gal. iii. 14, 29, where this covenant is e.t 
 pressly called the promise. And it is saici, M If ye be Christ's 
 then are ye Abraham's seed, and heirs according to the promise" 
 To what promise ? — not surely the Prophecy of Joel, but the 
 promise which God made with Abraham ; which, moreover, is 
 put beyond all doubt by considering Acts iii. 25, 26. And the 
 covenant made with Abraham may well be called the promise 
 made to him ; and as believers are called his children and heirs 
 according to the promise, we may safely rely upon it, that tlie 
 
 D d 2 
 
 
318 OF THE SUBJECTS OF BAPTISM. 
 
 promise in the passage before us is the very same as the covenant 
 of grace. If, then, this is urged as a motive to baptism, it must 
 doubtless respect children as well as their parents; for the pro- 
 mise respected Abraham and his seed, who were both circum- 
 cised. 
 
 6. It may be proved from Rom. xi. 16, 17. — " If the first 
 fruit be holy, the lump is also holy; and 'if the root be holy, so 
 are the branches. And if some of the branches be broken off, 
 and thou, being a wild olive tree, wert grafted in among them, 
 and with them partakest of the root and fatness of the olive tree, 
 boast not against the branches," &c. From this passage we learn 
 that many Jews believed in Christ; and likewise, that these be- 
 lievers were still the natural branches in the root, Abraham, and 
 partook of the fatness of the true olive. The natural branches, 
 then, or the believing Jews, must have enjoyed the same privi- 
 leges that ever they did; and, consequently, they must have had 
 something answering to circumcision ; and this could be nothing 
 but baptism. Hence, the ingrafted branches, or the believing 
 Gentiles, were entitled to the same ; otherwise it could not be 
 said, " Thou, being a wild olive tree, wert grafted in among 
 them, and with them partakest of the root and fatness of the olive 
 tree." That the children 0>I Jewish parents were included in the 
 covenant made with Abraham, is beyond a doubt ; but if the same 
 privileges are not enjoyed by the children of believing Gentiles 
 that were enjoyed by Jewish children, they cannot be said to 
 partake of the root and fatness of the olive tree ; which would 
 at once overthrow the apostle's argument ; and, in fact, what he 
 affirms would not be true. But, moreover, what can be more 
 evident than that the children of believing Gentiles are federally 
 holy, as much as the Jewish children are, seeing they are in- 
 grafted in among .them without any restriction as to their enjoy- 
 ment of the same privileges? 
 
 But finally, there is the highest probability that the apostles 
 baptized infants ; for we find that they baptized whole hou?e- 
 holds or families at once. Thus we read of the baptism of the 
 family of Lydia, and of the family of the jailer at Philippi, in 
 Acts xvi., and of the family of Stephanas, in 1 Cor. i. In these 
 passages there is no -mention made of adults more than of in- 
 fants; and, consequently, it will be as difficult to prove that all 
 were adults, as that there were tome children. But the whole 
 were baptized; and may we not suppose that there were some 
 young ones or infants, as well as adults, among them ? That in 
 all these families there was not one infant, is scarcely credible. 
 Now, if there were infants, and if, according to our opponents' 
 view of the subject, they were excepted, we should naturally 
 expect to see such an exception recorded, as something new in 
 the visible Church. But no such thing is upon record, — an evi- 
 dence that no infants were excluded from baptism. We may 
 
OF THE SUBJECTS OF BAPTISM. 319 
 
 here remark, that the Book of Acts contains the history of the 
 Church for upwards of thirty years ; in which time the infants of 
 those who were first baptized must have reached the years of 
 maturity. If they were not baptized in infancy, how comes it to 
 pass, that, among the numerous baptisms recorded in the New 
 Testament, no reference is made to the baptism of any of them 
 in an adult state ? From the silence of Scripture on this head, 
 taken in connection with the instances of the baptism of whole 
 families above referred to, we conclude that they must have been 
 baptized in infancy or childhood, or along with their parents. 
 
 Obs. 3*23. — Baptism is not be administered oftener than once. 
 
 There is no command to dispense this ordinance oftener than 
 once; nor does its nature admit of its being oftener administered. 
 By baptism we are admitted into the Church; and this admission 
 can take place but once ; and as it signifies and seals our ingraft- 
 ing into Christ, we are to be baptized but once ; because, if once 
 in Christ, we can never be broken off. 
 
 Obs. 324. — Tlie naming of a child at baptism is no part of 
 the ordinance. 
 
 That the giving of a name at baptism is no part of this insti- 
 tution, is evident from the commission which Christ gave to his 
 apostles. — *Matt. xxviii. 19, 20. There are many, indeed, who 
 maintain that naming a child is a part of baptism ; but no one 
 who is taught from ifbove will maintain such an absurd opinion. 
 Every thing connected with the ordinance was appointed by 
 Christ; but it was never mentioned by him, that a child should 
 be named then, as if it could not be named before. It is the 
 parent who names his child, and who ought to do it ; but it would 
 be altogether absurd to say, that what is done by the parent in 
 this respect constitutes an essential part, 'or even any part of the 
 ordinance. Baptism, then, is not the giving of a name to a 
 child, but the dedication of a child to God, whose gift it is, to- 
 gether with a promise or vow on the part of the parent, that he 
 will u train up his child in the nurture and admonition of the 
 Lord;" which, if he neglect to do, he becomes guilty of perjury, 
 and thus renders himself obnoxious to the punishment threatened 
 against the breakers of the Third Commandment. 
 
 Obs. 325. — None but the immediate parents have a right to 
 present any child for baptism. 
 
 This is evident ; for it is only in the right of the immediate 
 parents that children ought to be baptized ; and no conscientious 
 parent, who knows the nature of baptism, will make application 
 for it on any other right or ground whatever. They who do so, 
 or they who have their children baptized in the right of a sponsor 
 or godfather, cannot be supposed to be much acquainted with the 
 great things designed by this ordinance. Such require it merely 
 
320 OF THE NATURE AND USE OF THE LORD'S SUPPER. 
 
 to serve a purpose (perhaps to conceal the wickedness of the pa- 
 rents, who are conscious that they have no right to receive bap- 
 tism for their children, or for some other end equally bad), and 
 when their children are baptized, they care no more about the 
 ordinance, and frequently as little about their children, with re- 
 spect to bringing them up for God. That children should be 
 baptized on the right of another, who is a member of the visible 
 Church, whether relation by blood or acquaintance, is most ab- 
 surd. No one can give a right to his brother to the privileges of 
 the Church; how, then, can he give a right to his brother's chil- 
 dren for baptism? or, how can one relation give a right to another, 
 except that of parents and children? They can no more do this, 
 than Abraham, Isaac, or Jacob, could have given a right to the 
 descendants of Esau to all or any of the privileges of the Jewish 
 Church. But, notwithstanding this, many who undertake to be 
 sponsors for children in baptism, and who vow to Jehovah, the 
 heart-searcher of all, that they will bring up the children for 
 whom they engage in the fear of the Lord, are as ignorant of 
 them, and pay as little attention to them, with respect both to 
 this world and the world to come, as one on the other side of the 
 globe. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the way of salvation has 
 always been the same; and that the grace of God has been visible 
 in all ages. 2. The fulness of our privileges, and of those of our 
 children: 3. That when baptism is administered to any in our 
 presence, it ought to excite our gratitude that we were born in a 
 Christian land, and within the visible Church, so as to have a 
 right to all its privileges. 4. That we have reason to bless God 
 that we live under the New Testament dispensation. 5. That 
 parents ought to consider how they have paid their vows to the 
 Lord, — whether they make conscience of praying for and with 
 their children — of bringing them up in the fear of the Lord — and 
 of informing them of the necessity of an interest in Christ, and 
 of true godliness, &c. 
 
 Of the Nature and Use of the Lord's Supper. 
 
 ^. 96 — S2If)at is tfje SLor&'s Supper ? 
 
 The Lord's Supper is a sacrament, wherein, by giving 
 and receiving bread and wine, according to Christ's 
 appointment, his death is shewed forth ; and the 
 worthy receivers are, not after a corporal and carnal 
 manner, but by faith, made partakers of his body and 
 blood, with all his benefits, to their spiritual nourish- 
 ment and growth in grace. 
 
OF THE NATURE AND USE OF THE LORD'S SUPPER. 321 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the sensible signs to be used in the Lord's Supper are 
 bread and wine. Matt. xxvi. 26, 27. — " Jesus took bread, and 
 blessed it, and brake it, and gave it to them, saying, 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." 
 
 2. That by giving and receiving bread and wine in the sacra- 
 ment of the Supper, according to Christ's appointment, his death 
 is shewed forth. 1 Cor. xi. 26. — "• As often as ye eat this bread, 
 and drink this cup, ye do shew the Lord's death till he come." 
 
 3. That it is not in a corporal and carnal manner that Christ's 
 body and blood are received in the sacrament. 1 Cor. x. 16. — 
 " 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 ?" 
 
 4. That in the sacrament the body and blood of Christ are re- 
 ceived by faith. John vi. 35. — " I am the bread of life ; he that 
 cometh to me shall never hunger ; and he that believeth on me 
 shall never thirst." 
 
 5. That in the sacrament, believers are made partakers of Christ 
 and all his benefits. John vi. 51. — " 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 will give is my flesh, which I 
 will give for the life of the world." 
 
 6. That spiritual nourishment is conferred in the sacrament. 
 John vi. 55. — " My flesh is meat indeed, and my blood is drink 
 indeed." 
 
 7. That by worthily partaking of the Lord's Supper, the Chris- 
 tian is enabled to grow in grace. John iv. 14. — " The water that 
 I shall give him, shall be in him a well of water springing up 
 into everlasting life." 
 
 EXPLANATION. 
 
 Obs. 326. — The Sacrament of the Lord's Supper is known by 
 various names. 
 
 1. It is called the Sacrament ; the meaning of which word was 
 formerly explained ; and although it is not found in Scripture, 
 yet its import is. v 
 
 2. It is called the Lord's Supper ; which is a scriptural ex- 
 pression, and therefore unexceptionable. — 1 Cor. xi. 20. It is 
 called a Supper, because it was appointed immediately after eating 
 the last Passover, which feast was always eaten at night. — Exod. 
 xii. ; Matt. xxvi. And it is called the Lord's Supper, because 
 Jesus Christ, the constituted head and king of Zion, was the 
 author of it. And it is highly requisite that it should derive its 
 authority from him ; because all the grace therein exhibited is 
 
322 OF THE NATURE AND USE OF THE LORD'S SUPPER. 
 
 treasured up in him, and applied by him to the soul. Its appoint- 
 ment was an act of dominion ; and b) r observing it in obedience 
 to his Command, and in remembrance of him, who is the substance 
 of it, we acknowledge this dominion. 
 
 3. It is called the Communion, — 1 Cor. x. 16 ; and that, too, 
 with great propriety. In this ordinance we hold communion both 
 with Christ and with one another. And hence it is evident, that 
 we must first be united to Christ, or brought within the bond of 
 the covenant, before any real communion can be held with him in 
 the breaking of bread. 
 
 4. It is called the Feast, — 1 Cor. v. 8 ; and that very properly, 
 seeing the import of this ordinance leads us to this idea. This 
 is a term which is not often applied to it among us, although it 
 is far more proper than some of those that are generally used. 
 Gospel privileges and preparations are called by this name, both 
 in the Old and in the New Testament. — Isa. xxv. 6 ; Matt. xxii. 
 2, &c. ; Luke xiv. 16, &c. The Lord's Supper is a feast of re- 
 membrance, as the Passover was of old ; and at it we dedicate 
 ourselves to the Lord. — 1 Kings viii. 65. 
 
 5. It is called the Eucharist ; which is a word of Greek origin, 
 and signifies thanksgiving. When Christ instituted the ordinance, 
 we read that he gave thanks ; and this he did before he broke 
 the bread (1 Cor. xi. 24) ; no doubt very joyful that the time was 
 come when he was actually to redeem his Church from sin and 
 all its consequences. And surely, when we are called to cele- 
 brate this ordinance, we ought to be employed in giving thanks ; 
 for here we have abundant reason for testifying our gratitude to 
 our redeeming Saviour, who gave himself for us while we were 
 his enemies. 
 
 6. It is also called the Breaking of Bread, — Acts ii. 42, be- 
 cause this is one of the actions performed in its celebration ; 
 Christ's Testament, — Luke xxii. 20, because it is one of the seals 
 of the covenant of grace ; the Cup of Blessing, — 1 Cor. x. 16 ; and 
 the Lord's Table, — 1 Cor. x. 21. From its being called the 
 Lord's Table, we may infer, that it should be received in a sitting 
 posture, which appears to be most agreeable to the practice of 
 our Lord and his apostles at the first institution of this ordinance. 
 —Matt. xxvi. 20, 26. 
 
 We may here observe, that our Saviour instituted this ordi- 
 nance on the same night in which he was betrayed, or on the 
 night preceding his death. By this we discover the wonderful 
 love and regard which he had for his Church at this time. Al- 
 though he was to suffer from every quarter, and that in the room 
 of sinners, yet he had the comfort of his people so much at heart, 
 that he appointed this memorial of his love to be observed by 
 them until he come again. — 1 Cor. xi. 23-26. 
 
 Obs. 327. — The elements or sensible signs to be used in the 
 celebration of the Lord's Supper, are bread and wine. 
 
OF THE NATURE AND USE OF THE LORD'S SUPPER. 323 
 
 These were appointed by Christ himself as symbols or repre- 
 sentations of his body and blood ; by which we are to understand 
 in general, his incarnation, his meritorious obedience, and his 
 satisfactory death ; all which are necessary for the accomplish- 
 ment of that redemption for which he appeared in this world. 
 And hence there must be some analogy or resemblance between 
 the signs and the things signified, or between bread and wine, and 
 the body and blood of Christ. 
 
 1. The analogy or resemblance between the bread and body of 
 Christ, may be traced in the following particulars: — (I.) Bread 
 is most necessary for the preservation of the natural life, for none 
 can exist without it ; and hence it is called the staff of life. In 
 like manner, nothing is so necessary for the soul as Christ, the 
 bread of life, which came down from heaven ; of which, if a man 
 eat, he shall live for ever. — John vi. 32-58. (2.) Bread is most 
 calculated for the nourishment, and strengthening, and satisfying 
 of the body. In like manner, nothing is more calculated for our 
 spiritual nourishment, and strength, and satisfaction, than the 
 broken body of the Son of God. This is the means provided by 
 God for preserving the life of the souL, and for satisfying the 
 sinner's need. *(3.) Bread is the common provision of all. In 
 like manner, the salvation of Christ is a salvation offered to all, 
 and suited for all. — Rev. xxii. 17 ; Matt xi. 28. (4„) Bread 
 must be prepared in various ways before it can be useful to man. 
 Corn must be thrashed, bruised or ground, and baked, before it 
 is bread fit for man. In like manner, that Christ might be man's 
 Saviour, he must be bruised (so to speak) between the wrath of 
 his Father, and our sins and the enmity and malice of men and 
 of devils against him. He must be scorched, as it were, in the 
 furnace of incensed justice. — Psal. xx. 14 ; Isa. liii. 4, 5. (5.) 
 Bread is food whfeh is never loathed by those who are in health. 
 In like mariner, the bread of life which came down from heaven 
 is always pleasant and agreeable to the believer ; for to such 
 Christ is precious ; although the greater part of mankind loathe 
 and abhor the heavenly manna. (6\) Bread, before it can be of 
 any service to man, must be used by him and incorporated with 
 him. In like manner, the body of Christ must be broken, and 
 received and fed upon by faith, before it can be of any spiritual 
 advantage to the soul. — John vi. 5$. 
 
 2. The analogy or resemblance between wine and the Hood of 
 Christ, may be traced in the following particulars : — (1.) Wine, 
 in order to be ns«d, must be forcibly squeezed out of the grape, 
 which must be bruised for this purpose. In like manner, the 
 blood of Christ w r as forcibly separated from his body. He was 
 bruised in the wine-press of Divine wrath, that hig blood might 
 be drink to our perishing souls. — John vi. 53. (2.) Wine is of 
 a refreshing, and cheering, and strengthening nature. — Prov. 
 xxxi. 6. And what can be more refreshing to the spiritual tra- 
 
324 OF THE NATURE AND USE OF THE LORD*S SUPPER. 
 
 veller to the Zion above, and to the soul harassed by Satan's 
 temptations, than the application of the blood of Christ to the soul 
 by faith? (3.) Wine is of a medicinal virtue. — 1 Tim. v. 23 ; 
 Luke x. 34. In like manner, the blood of Christ, when applied 
 by the Divine Spirit, cleanses and cures ; and the soul is made to 
 rejoice in the Lord. (4.) Wine is of no advantage without being 
 used. In like manner, the blood of Christ is of no profit at all to 
 the soul, unless it is applied by the agency of the Holy Spirit, and 
 unless there is an habitual use of it by faith for the purposes for 
 which it was shed, and for which it is exhibited to the believer's 
 faith in this sacrament. 
 
 Obs. 328. — In the sacrament of the Lord's Supper, there is a 
 giving and receiving of bread and wine. 
 
 Under this we may consider the sacramental actions on the 
 part of the administrator, and on that of the receivers of this 
 ordinance. 
 
 1. The sacramental actions on the part of the administrator 
 are four; and Christ having set the example, his ministers are 
 to follow his steps. (1.) He took the bread and the cup. This 
 action implies the Father's designation of his Son to be the sa- 
 viour of a lost world ; according as it is said, " I have laid help 
 upon One that is mighty," &c. — Ps. lxxxix. 19. (2.) Heblessed 
 the bread and the cup, or the wine in the cup. This action seems 
 to imply, that Christ hath appointed bread and wine to be the 
 visible signs or symbols of his body and blood ; and that by bis 
 example he hath warranted ministers to set apart, by prayer and 
 thanksgiving, from a common to a sacred use, so much of the 
 elements as shall be used in the celebration of the ordinance. 
 And it may also imply God's sending his Son into the world 
 every way suited and qualified, with all gifts and graces, for being 
 the saviour of sinners, and for meeting the wants of his people 
 in every time of need. (3.) He broke the bread. This is an ac- 
 tion so necessary to the ordinance, that it is sometimes called the 
 breaking of bread. — Acts xx. 7. It plainly points out the ex- 
 quisite sufferings of the Son of God, and their absolute necessity, 
 as the only channel through which mercy can flow to sinners. It 
 also exhibits Christ's willingness to suffer ; being as willing to 
 suffer as he was to break the bread in the presence of his dis- 
 ciples. And although we do not read of his pouring out the wine, 
 which represents his blood shed ; yet the bruising of his body was 
 intimately connected with the shedding of his blood ; for the one 
 could not take place without the other. (4.) He gave the bread 
 and the cup to the disciples. Taking this action in connection 
 with the command, " Take, eat — drink ye all of it," it is by no 
 means the least important. It denotes, in general, that Christ is 
 the free gift of God for life and salvation to sinners of mankind ; 
 that God the Father makes over his Son to us, with all the bless- 
 
OP THE NATURE AND USE OF THE LORD'S SUPPER. 325 
 
 ings of his purchase, to be ours both now and for ever. And it 
 may be here Temarked, that Christ did not give the cup out of 
 his own hand to each of his disciples individually, but to those 
 that were nearest to him, to be given to one another, or to be 
 divided among themselves. This is evident from his own words 
 — " Take, eat ; drink ye all of it." And it is most like a com- 
 munion feast, and most expressive of love to one another, when 
 communicants thus divide among themselves the symbols of the 
 bread and water of life. 
 
 2. The sacramental actions on the part of the receivers, are 
 these: — (1.) They take the bread and the cup into their own 
 hands. This implies, that our receiving of Christ is founded 
 upon the gift and grant which is made of him in the Word. And 
 this is the comfort of sinners, that, in virtue of this grant in the 
 Word, they have a right to receive Christ for a whole salvation. 
 Here, then, faith is absolutely necessary ; for Christ and all the 
 benefits of his redemption are received only by the hand of faith ; 
 and the soul of the believer cheerfully complies with the offer 
 that is made of him, by eating and drinking at his table. (2.) 
 They eat the bread and drink the wine. This implies, in general,, 
 that there must be a particular application of Jesus Christ to the 
 soul, in virtue of the gospel offer being made to every one. — Acts 
 ii. 39. It likewise implies the great pleasure which the believer 
 enjoys in thus feeding by faith upon Christ and all the benefits of 
 his redemption. 
 
 Obs. 329. — The LorcVs Supper vias designed to shew forth his 
 death, and to be a memorial of him until he come again. 
 
 1. This ordinance was instituted, that by it the Lord^s death 
 might be shewn forth. As it is from the death of Christ that alL 
 our hopes in time and through eternity do flow; and ; as we here 
 behold his love, which passeth all understanding, covering every 
 Bin and appearing in the sinner's room, that it might not be his 
 ruin ; it well becomes us to shew forth the Lord^s death. This 
 is a term expressive of a profession of faith in the death of Christ 
 in our room, not only as having actually taken place,. but as 
 having been most acceptable to God ; and it is also expressive of 
 our acquiescence in it together with his obedience, as the only 
 ground of our hope before God. We may here remark, that, 
 although this ordinance is not absolutely necessary to salvation, 
 yet all the followers of Christ who have arrived at the years of 
 knowledge and understanding, lie under an obligation to observe 
 it. There are circumstances which may occur to prevent some 
 true believers from observing it; in which case it is not necessary 
 to salvation. But if any who have it in their power neglect the 
 celebration of it, they are guilty of much sin. They reject the 
 commandment of Christ, express the highest degree of ingrati- 
 tude to him for the best of mercies, and despise their own best 
 
 E e 
 
326 OF THE NATURE AND USE OP THE LORD*S SUPPER. 
 
 Interests, which should He so near their hearts in this world ; 
 they are guilty of a wilful contempt of the words of life and of a 
 dying Saviour ; they show the highest disrespect for the love of 
 Christ, which passeth all understanding ; and they wilfully re- 
 ject the blessings which most intimately concern their immortal 
 souls. 
 
 2. This ordinance was instituted as a memorial of Jesus Christ 
 until he come again. w Do this," said the Saviour, " in remem- 
 brance of me." At this ordinance we must remember that he 
 actually did and suffered all that was written in the Law, and 
 the Prophets, and the Psalms concerning him — all that the hand 
 or counsel of God had determined. We must remember that, 
 unless Jehovah himself had found a ransom, we must have as- 
 suredly perished eternally. We must remember the infinite value 
 of his. death, its precious nature, and how it secures the everlast- 
 ing salvation of an innumerable multitude out of every nation, 
 and kindred, and tongue, and people. And we must remember 
 how willing he was to stand in the breach, that wrath might be 
 averted — to suffer and to die, the Just One for the unjust, that he 
 might bring us back to God, and give us the pleasant land — the 
 land of Immanuel. But this must not be a bare remembrance 
 of his death ; it must be such a remembrance as will excite to 
 adoration of that display of justice and holiness which took place 
 when the Son of God was suspended on the cross — when the 
 Lord spared him not, but was pleased to bruise him, and to put 
 him to grief. And hence it must be accompanied with humilia- 
 tion on our part, seeing our sins were the procuring cause of his 
 death — with detestation of sin, and with thankfulness; because 
 his death was in our stead, and finished the work which was as- 
 signed him to do. It must also be remembered in such a man- 
 ner as to place our whole dependence on it for justification and 
 life before God ; for Jesus was delivered for our offences, and 
 raised again for our justification, that our faith and hope might 
 be in God.— 1 Pet. i. 21. 
 
 Obs. 330. — In the Lord's Supper, the worthy receivers are 
 made partakers of ChrisVs body and blood, with all his benefits. 
 
 By worthy receivers we are here to understand true believers. 
 
 But these are not called worthy receivers, on account of any wor- 
 j thiness in themselves, or because they have any thing of which 
 
 they may glory ; for no one, not even the highest archangel, has 
 . any thing to boast of before God. But this term may be applied 
 
 to them on account of their union with Jesus Christ, from whom 
 
 they derive all that is necessary for partaking of this ordinance in 
 
 a right and becoming manner. — 2 Cor. iii. 5. 
 
 Believers, then, who alone observe this ordinance in a worthy 
 
 manner^ are made partakers of ChrisVs body and blood, with all 
 
 his benefits. The expression, " Christ's body and blood," points 
 
OF THE NATURE AND USE OF THE LORD'S SUPPER. 327 
 
 out his work and labour of love — all that he did, as Mediator, 
 and all that was done upon his person — which is set before us at 
 his table as the true food of the soul. — John vi. 53. And the 
 "benefits" of which believers are made partakers, are such as 
 these: — the Holy Spirit to teach, to guide, and to comfort them; 
 an ample indemnity of all sin, for Christ's blood is shed for the 
 remission of the sins of many ; peace with God, and peace of 
 conscience ; together with many more, the number and value of 
 which cannot be named. They are called his (i.e., Christ's) bene- 
 fits, because he purchased them, — Tit. ii. 14 ; because the Father 
 hath given all things into his hand, — John iii. 35; and because 
 he dispenses them; "he giveth gifts unto men.'* — Eph. iv. 8. 
 And worthy partakers are said to receive, not only his benefits, 
 but all his benefits; because when Christ himself is received, all 
 good things are received along with him. — 1 Cor. iii. 21-23. 
 
 Obs. 331. — Believers are made partakers of Christ's body and 
 Hood, not in a corporal and carnal manner, but by faith. 
 
 It is here said that believers are made partakers of Christ and 
 his benefits, not in a corporal and carnal manner, in opposition 
 to the Popish abomination of transubstantiation ; by .which they 
 understand, that the bread and wine, after consecration or bless- 
 ing, are changed into the real body and blood of the Lord, or 
 into the substance of his body and blood. This opinion is repug- 
 nant not only to Scripture, but also to reason and to our senses ; 
 and it destroys the very nature and end of a sacrament. 
 
 1. It is contrary to Scripture, which expressly affirms that, 
 after blessing, the elements are called by the same names as be- 
 fore.. This is surely an intimation, that there is no such change 
 made upon them as is here supposed. — Matt. xxvi. 26-29; 1 Cor. 
 xi. 23-28. 
 
 2. It is repugnant to reason, which informs us that a body 
 can occupy but one place at one time, and cannot possibly be in 
 different places at one and the same time. But the advocates for 
 this horrid doctrine must admit, that the body of Christ is at the 
 same time in ten thousand places, nay, in millions of places, 
 even in as many as there are consecrated wafers ; that it must 
 be dead and alive at once; that it must be in heaven and on 
 earth at once ; and that accidents may be without a substance, 
 and a substance without accidents ; — all which is replete with the 
 greatest absurdity. 
 
 3. It is repugnant to our senses, which inform us that, after 
 blessing, the elements are still bread and wine. We can only be 
 said to hear that this change takes place, which however is fully 
 contradicted by all the other senses. Such a change as this 
 would destroy all moral certainty; would destroy the proof of all 
 the miracles by which, the Word of God is confirmed; and, in a 
 "word, we could not be certain of any thing whatever. 
 
328 OF THE NATURE AND USE OF THE LORD'S SUPPER. 
 
 4. This blasphemous doctrine destroys the very nature and end 
 of a sacrament. The design of this ordinance is to commemorate 
 an absent Christ : " Do this in remembrance of me." But this 
 opinion would really present him before our eyes; notwithstand- 
 ing that we are assured by Scripture, that the heavens must 
 retain his manhood till he come again. — Acts iii. 21. And, 
 moreover, there would be no difference between the sign and the 
 thing signified. 
 
 But it may be here asked, Is there no change at all made upon 
 the bread and wine in the Lord's Supper? To this we answer 
 in the affirmative. But the change which takes place is not a 
 physical, but only a moral change, — a change as to their use and 
 signification. They are set apart from a common to a sacred 
 use ; and we are no longer to deem what may be used of them as 
 ordinary food, but as symbols of Christ's body and blood, and of 
 the benefits of his redemption. And this change takes place, not 
 by destroying their substance, but by Divine appointment. 
 
 The only wa)', then, in which believers are made partakers of 
 Christ's body and blood, with all his benefits, is spiritually, or by 
 faith, — that is, by applying and appropriating him and his 
 righteousness, and all that he hath, to themselves. — Ps. xvi. 5, 6\ 
 
 We may here observe that, although Christ is not corporeally 
 present in the Lord's Supper, yet he is as really and spiritually 
 present to the faith of believers in this ordinance, as the elements 
 themselves are to their outward senses. — 1 Cor. xi. 29. If it be 
 objected to this, that Christ said " This is my body," we answer, 
 that this expression must be understood, not in a literal, but in 
 a figurative sense ; as if he had said, " This bread is the sign or 
 symbol of my body." It must ever be remembered that, when 
 the strict literal sense would involve a manifest absurdity, we 
 must have recourse to the figurative sense. Thus, when the 
 apostle saith (1 Cor. x. 4), " That Rock was Christ," we cannot 
 understand it literally, as if that rock, materially considered, was 
 really Christ; but figuratively, that rock signified Christ. And 
 this will be found to be the case with a great many other Scrip- 
 ture expressions, as when Christ is called a way, a door, a vine, 
 &c. — John x. and xv. 
 
 Obs. 332. — By worthily partaking of the Lord's Supper, the 
 "believer receives spiritual nourishment, and is enabled to grow 
 in grace. 
 
 This is the consequence of being made partaker of Christ and 
 all his benefits by faith ; and it implies, that this sacrament 
 is not a converting, but a nourishing ordinance, and that the 
 worthy receivers are already in a 'state of grace. Whenever 
 faith is in right exercise, it cannot fail to receive strength and 
 spiritual nourishment; and the soul, of course, must go on its 
 way rejoicing, being thus made strong in the Lord, and in the 
 
OF THE PROPER OBSERVANCE OF THE LORD'S SUPPER. 329 
 
 power of his might. And these effects take place when the be- 
 liever has a greater desire after the sincere milk of the Word, 
 that his soul may grow thereby ; when he is enabled to live more 
 by faith, and less by sense ; when he discovers more opposition 
 to sin in its various workings ; and when he is enabled more and 
 more to adorn the doctrine of God our Saviour in all things, by 
 a life and conversation becoming his gospel. — 1 Pet. ii. 2; z Cor. 
 v. 7; Ps. lxvi. 18; Tit. ii. 10; Phil. i. 27. 
 
 Obs. 333. — The ordinance of the Lord's Supper is not a 
 sacrifice for sin. 
 
 This is the opinion of the Church of Rome, and of many others 
 who are nearly allied to her. But it may be observed, that there 
 are many, even among Protestants, who, although they do not 
 speak of it as such, nevertheless appear to act upon the principle 
 of its being so. Accordingly, when they sit down at the Lord's 
 Table, and eat and drink there, they imagine that their sins are 
 pardoned, and that they cannot come short of eternal life. This 
 is ascribing to the ordinance the same merit that is ascribed to 
 the death of Christ; which is as much as saying with the Papists, 
 that the Lord's Supper is a sacrifice for the remission of sins. 
 So far from being a sacrifice for sin, this ordinance is designed 
 only to be a commemoration of that one sacrifice, which J esus 
 Christ offered to God once for all. It reminds us of the sacrifice 
 of Christ; and at his table we may plead this sacrifice for the 
 remission of sins. But surely the elements cannot be this sacri- 
 fice, but only a sign and a seal of it, designed for the best of pur- 
 poses connected with the comfort of the soul for ever. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the Church is precious 
 in the sight of Christ, and that he remembers her. 2. The love 
 of God and his Christ to sinners of mankind. 3. That there is 
 much done by Christ for the comfort of the saints. 4. The 
 danger of not complying with the command of Christ in this 
 ordinance. 5. That there is no sacrifice for sin, but the atoning 
 death of Christ. 6. The necessity of having right ends in view 
 in partaking of the ordinance of the Supper, and the danger of 
 partaking from improper motives. 
 
 Of the Proper Observance of the Lord's Supper. 
 
 &. 97 — 22Ri)at ta rtqutreO to tlje hjortijp wm'bing of \\)t 
 Horfc'a puppet ? 
 
 It is required of them that would worthily partake 
 of the Lord's Supper, that they examine themselves of 
 their knowledge to discern the Lord's body, of their 
 
 e e 2 
 
330 OF THE PROPER OBSERVANCE OF THE LORD'S SUPPER. 
 
 faith to feed upon him, of their repentance, love, and 
 new obedience, lest coming unworthily, they eat and 
 drink judgment to themselves. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That self-examination is required of all who would worthily 
 partake of the Lord's Supper. 1 Cor. xi. 28. — " Let a man 
 examine himself, and so let him eat of that bread, and drink of 
 that cup." 
 
 2. That communicants should examine themselves respecting 
 their knowledge to discern the Lord's body. 1 Cor. xi. 29. — 
 " He that eateth and drinketh unworthily, eateth and drinketh 
 damnation (or judgment) to himself, not discerning the Lord's 
 body." 
 
 3. That communicants should examine themselves respecting 
 their faith to feed upon Christ. 2 Cor. xiii. 5. — " Examine 
 yourselves whether ye be in the faith." See also John vi. 57. 
 
 4. That communicants should examine themselves respecting 
 their repentance. Lam. iii. 40. — " Let us search and try our 
 ways, and turn again to the Lord." 
 
 5. That communicants should examine themselves respecting 
 their love. 1 John iv. 8. — f* He that loveth not, knoweth not 
 God : for God is love." 
 
 6. That communicants should examine themselves respecting 
 their new obedience. 1 Cor. v. 8. — u Let us keep the feast, not 
 with old leaven, neither with the leaven of malice and wickedness, 
 but with the unleavened bread of sincerity and truth." 
 
 7. That it is dangerous to neglect the duty of self-examination. 
 1 Cor. xi. 31. — " Ii we would judge ourselves, we should not be 
 judged." 
 
 8. That communicating unworthily exposes Us to the judg- 
 ments of God. 1 Cor. xi. 29. — *' He that eateth and drinketh 
 unworthily, eateth and drinketh damnation (or judgment) to 
 himself."— Ver. 30. 
 
 EXPLANATION. 
 
 Obs. 334. — Self-examination is required of all who would 
 worthily partake of the Lord's Supper. 
 
 With respect to those who have a right to partake of this 
 ordinance, we may observe, that, before men, all have a right 
 who appear to be true Christians; who have been baptized into 
 the name of Christ; who profess their faith in him, and show 
 their love to him ; and who have a competent knowledge of the 
 doctrines of Christianity ; or, in other words, who seem to fear 
 God and keep his commandments, or who seem to have a con- 
 versation becoming the gospel. But, before God, none but truly 
 gracious persons, who have been converted, and are within the 
 
OF THE PROPER OBSERVANCE OF THE LORD'S SUPPER. 331 
 
 bond of the covenant, and who have fled for refuge to Christ, 
 have a right to sit down at his table. Nay, we may advance a step 
 further and say, that, unless such come in a state of preparation, 
 even they may approach the Lord's Table unworthily. And thus 
 it is that believers may communicate unworthily, merely because 
 they come unmindful of the duty here enjoined. 
 
 The worthiness which is here required, is not worthiness in a 
 legal sense; for, before God, no saint, however eminent, has the 
 least merit, or any thing on which he may found his plea for any 
 of the blessings exhibited in this ordinance. After all that we 
 are or can do, we are but unprofitable servants, having done no 
 more than our duty. All that is meant, then, by this worthiness, 
 is a gospel suitableness — a proper state and frame, — Matt. xxii. 
 8, where worthiness is taken nearly in the same meaning. 
 
 In order, then, to discover whether we have this worthiness— 
 this gospel suitableness — this proper state and frame, we must 
 apply ourselves to the duty of self-examination. To examine 
 one^s self is to make strict inquiry into one's own state, and to 
 pass an impartial sentence upon one's self, according to a proper 
 rule; and this is an exercise which very nearly concerns one's 
 own salvation. Nor does it concern some persons only ; but it 
 is unquestionably the indispensable duty of every one without 
 exception; and it is a duty, too, which ought to be practised 
 habitually, — 2 Cor. xiii. 5, but particularly in the view of ap- 
 proaching the Lord's Table. 
 
 The only rule which we can observe with safety in this duty of 
 self-examination, is the Word of GqcI.-^Issl. viii. 20. This alone 
 informs us what we ought to be, and what we ought to do ; and 
 likewise what are the true marks and evidences of a gracious state. 
 
 That respecting which all ought to examine themselves, is the 
 state or condition of their souls in the sight of God. This is evi- 
 dent from 2 Cor. xiii. 5. — •" Examine yourselves, whether ye be 
 in the faith;'''' whether in Christ or in a state of nature; whether 
 born of God, born again, born from above, or still without God, 
 and without Christ, and without hope iu the world; whether 
 believers or unbelievers; whether translated into the kingdom 
 of God's dear Son, or still in the kingdom of Satan ; whether 
 passed from death to life, or still in a state of spiritual death, &c. 
 But there are five things in particular, respecting which we must 
 examine ourselves ; and these are knowledge, faith, repentance, 
 love, and new obedience ; which may, with great propriety be 
 called sacramental graces, because absolutely necessary to worthy 
 communicating. Self-examination respecting these graces is 
 absolutely necessary, for without it we cannot discover whether 
 or not we possess them ; and, consequently, whether or not we 
 have any right to partake of the ordinance of the Supper. We 
 must, however, remember, that, after all we can do in this re- 
 spect, we must not depend upon ourselves or upon our prepara- 
 
332 OF THE PROPER OBSERVANCE OF THE LORD^S SUPPER. 
 
 tion, but trust in the grace that is in Christ Jesus, and commit 
 ourselves into his hand to work all our work in us and for us, 
 and to bear all the glory. It is he alone who can thoroughly 
 search us and try our hearts; he alone who can see if there be 
 any wicked way in us, and who can lead us in the way everlast- 
 ing. — Ps. cxxxix. 
 
 Obs. 335. All those wlio would icorthily partake of the Lord's 
 Supper, must examine themselves respecting their knoivledge to 
 discern the Lords body. 
 
 1. They must examine whether their knowledge be competent 
 in degree; whether they have a knowledge of the fundamental 
 doctrines of Christianity, so far as to be acquainted in some 
 measure with the nature and perfections of God as revealed in 
 Scripture; with the doctrine of the Trinity, and the part which 
 each person has to act in the plan of salvation; with the wisdom, 
 power, holiness, justice, goodness, and truth of God as harmoni- 
 ously displayed in the work of redemption; with the fall of man, 
 and the misery of the present state ; with the person, and offices, 
 and righteousness of Jesus Christ; with the fulness, freeness, and 
 stability of the covenant of grace, and the application of its bene- 
 fits by the Holy Spirit; with the necessity of faith and repen- 
 tance, and all the other graces of the Spirit; with the nature, and 
 the uses, and ends of the Lord's Supper; and likewise with their 
 own manifold sins and wants; without which, knowledge cannot 
 be said to be competent. 
 
 2. They must examine whether their knowledge be saving in 
 its hind,; whether it be an experimental knowledge; whether the 
 soul feels the truth of what it knows ; whether it be a knowledge 
 that exalts Christ and debases self; whether it influences its pos- 
 sessor to place an implicit confidence in the Lord Jesus, from a 
 heartfelt experience of his worth, and of his being the only way 
 to the Father; whether it has such an influence on the heart as 
 to make it better, as to make it love Christ and holiness more, 
 and hate sin more, even with a perfect hatred, and to make us 
 run with alacrity and cheerfulness in the ways of God's com- 
 mandments; in a word, whether it be such a knowledge as in- 
 fluences the whole of our conduct; for, saith Christ, " If ye know 
 these things, happy are ye if ye do them." — John xiii. 1/. 
 
 Such knowledge as that now described, is absolutely necessary 
 to worthy communicating; because they who are ignorant, or 
 who haVe a mere speculative knowledge, who know nothing of 
 themselves, of their sins, of their need of Christ, and of what he 
 can bestow in virtue of his promise, cannot discern the things of 
 the Spirit, which must be "spiritually discerned;" and, conse- 
 quently, they cannot apprehend the true meaning and design of 
 the holy things in this ordinance— they cannot " discern the Lord's 
 body." 
 
OF THE PROPER OBSERVANCE OF THE LORD'S SUPPER. 333 
 
 To discern the Lord's body is to perceive and understand that 
 the symbols of bread and wine represent the broken body and 
 shed blood of Jesus Christ. As the elements of bread and wine 
 are in themselves common things, and only representations of the 
 body and blood of Christ, but nevertheless true representations of 
 the same, so we must truly distinguish them from common bread 
 and wine — as designed wholly for holy purposes. Through the 
 elements we must look to the great things designed by them, 
 even to Christ offering himself a sacrifice for sin, and making 
 atonement for the sins of many; and we must do this in such a 
 manner as to discern him as spiritually present in this ordinance, 
 making offer of himself, with all that is his, to the worthy 
 receivers ; and we must so discern him as to trust in him for 
 ever, having in some measure seen his incomparable beauties and 
 excellencies at his own table. 
 
 Obs. 336. — All those who would worthily partake of the Lord's 
 Supper, must examine themselves respecting their faith to feed 
 upon Christ. 
 
 They who would communicate worthily, must examine whether 
 their faith be a true or a false faith ; whether they place a full, a 
 real, and a lasting dependence upon Christ alone for life and sal- 
 vation, rejecting every other confidence; or whether they give no 
 more than a bare assent to what is written concerning him, with 
 respect to the truth of his Tiaving been in the world, and of his 
 having been crucified and raised from the dead ; whether their 
 faith be such a faith as purifieth the heart, worketh by love, 
 overcometh the world, and saveth the soul; or whether it be 
 only what is called a dead faith — a faith which produces none of 
 the fruits of love to God. 
 
 Some of the marks or evidences of that faith which is wrought 
 in all the children of God, are these : — They whose faith is of the 
 operation of God's Spirit, do not rest in their present attainments 
 of knowledge respecting the person and work of Christ, but de- 
 sire to follow on to know the Lord more and more; they cor- 
 dially embrace Jesus Christ in all his offices, being fully persuaded 
 that he is the only Saviour of sinners, and that he is able and 
 willing to save to the uttermost all who come to him ; they re- 
 ceive him as their prophet, to teach them by his Word and Spirit; 
 as their priest, who hath atoned for their guilt and is interceding 
 for them; and as their king, to defend them from their enemies 
 and to govern them by his laws ; they are deeply humbled under 
 a sight and sense of sin, as that abominable thing which the Lord 
 hateth ; they are not only weaned from the practice of sin, but 
 purified from the love of sin ; they account all things but loss for 
 Christ, that they may win him and be found in him ; they are 
 careful to maintain good works, knowing that faith works by 
 love to Christ and his people ; they are encouraged to approach 
 
334 OF THE PROPER OBSERVANCE OF THE LORD S SUPPER. 
 
 unto God in prayer for the performance of his promises, which 
 are all in Christ yea and amen (i. e., absolutely certain), to the 
 glory of God the Father (Heb. iv. 16 ; 2 Cor. i. 20) ; in a word, 
 they desire Christ above all — they desire him supremely for him- 
 self, and not only for what he is to them. 
 
 In partaking of the Lord's Supper, faith is absolutely neces- 
 sary, because without it we cannot feed upon Christ, — that' is, 
 without faith we cannot receive into our souls from his fulness 
 all that spiritual good which is exhibited to us in the promise ; 
 without faith we cannot look above the symbols, and contemplate 
 the crucified Redeemer as our Saviour, in such a manner as that 
 our souls shall be refreshed and strengthened. It is also necessary, 
 because without it, we are not in covenant with God, and conse- 
 quently, have no right to the seal of the covenant; without it we 
 cannot become united to Christ; without it, we cannot be brought 
 into the family of God, and consequently, can have no right to 
 sit down at his table; without it, we cannot become the Lord's 
 peculiar treasure; and, moreover, without it, the other graces of 
 the Spirit cannot be excited, nor work to the Divine glory. 
 
 Obs. 337. — All those u-ho would worthily partake of the Lord's 
 Supper, must examine themselves respecting their repentance. 
 
 They who would communicate worthily, must examine whether 
 their repentance be true repentance, or whether it be only that 
 sorrow of the world which worketh. death. 
 
 They whose repentance is genuine, or wrought by the Spirit of 
 God, are grieved for sin, because it is offensive and dishonouring 
 to God, as well as hurtful to themselves (Ps. li. 4) ; they are more 
 affected with the evil of sin, than with the afflictions which may 
 follow it (Luke xv. 18); they are grieved on account of their 
 remaining sin, and mourn over a corrupt heart, the root of sin; 
 they are concerned not only to have the guilt of sin removed by 
 the blood of Christ, but also its power and pollution removed by 
 the Holy Spirit, for both these are inseparable; they do not rest 
 merely in the pardon of sin, without sanctifi cation of nature (Acts 
 ii. 38); they turn from sin both in heart and life (Iios. xiv. 8); 
 they hate not only some sins, but all known sin ; they forsake sin 
 not only for a time, but with a fixed resolution never to return 
 to its indulgence ; they are deeply affected with the sin of unbe- 
 lief, which too much cleaves to the best (John xvi. 9) ; they bring 
 forth fruits of holy obedience meet for repentance (Matt. iii. 8); 
 and they experience something of what the Apostle Paul says on 
 this subject in 2 Cor. vii. 11. 
 
 In partaking of the Lord's Supper, repentance is absolutely 
 necessary, because without it there can be no mourning for sin, 
 which is an inseparable concomitant of faith's looking to and 
 improving a crucified Saviour in this ordinance (Zech. xii. 10); 
 because it is only to the penitent that the Lord hath promised to 
 
OP THE PROPER OBSERVANCE OF THE LORD'S SUPPER. 335 
 
 look (Isa. lvii. 15) ; because, although believers receive the seal 
 of the pardon of sin at the Lord's Table, yet God will not there 
 seal the impenitent with the forgiveness of sin ; because none but 
 the truly humble see any thing in the blood o£ Christ exhibited 
 at his table, for the stony heart careth not for the Fountain opened 
 for sin and uncleanness; because, without repentance, sin is in 
 the soul in its full strength and vigour; because, in this ordi- 
 nance, God designs to discover the bitterness of sin, as well as 
 his love to us in Christ; and because, without true repentance, 
 there can be no suitable remembrance of a crucified Jesus at his 
 table. 
 
 Obs. 338. — All who would itorthily partake of the Lord's 
 Supper, must examine themselves respecting their love. 
 
 They who would communicate worthily, must examine whether 
 they possess that love to God, to Jesus Christ, to their Christian 
 brethren, and to all mankind, which is characteristic of all be- 
 lievers. 
 
 1. Our love to God is genuine, if we love him supremely for 
 his own excellencies ; if we endeavour always to please him by 
 keeping his commandments; and if we are sincerely grieved when 
 we at any time offend him. 
 
 '2. Our love to Jesus Christ is genuine, if we love him above 
 every other object; if we love him on account of what he is in 
 himself, or on account of his excellencies, which render him alto- 
 gether lovely (Cant. v. 10, &c); if we love him, not only for 
 what he hath done for sinners in general, but also for what he 
 hath done for us in particular; if our meditation of him is sweet, 
 and our hearts fixed upon him as our chief joy; if we delight in 
 his Word and ordinances (Ps. cxix. and lxxxiv.); if we delight 
 in communion with him; if we cleave fast to him at all times; 
 if we embrace him in all his offices, and obey him in all his com- 
 mands, as well as rely upon his promises; if the objects of his 
 love are the objects of our love, and the objects of his hatred the 
 objects of our hatred; if we are desirous of promoting his cause 
 and interest in the world; if we can hate and willingly forego 
 what is most precious to us in this world, rather than forsake 
 him; if we are grieved that we love him so little, and are de- 
 sirous to love him more ; if we are habitually looking forward to 
 his second coming, and in the meantime relying on his Spirit, 
 that we may have grace to glorify him while we live, and to 
 think of death and the grave without dismay; and, in a word, if 
 we account him all our salvation and all our desire, and give up 
 ourselves to him, to be his now, wholly, and for ever, in a cove- 
 nant not to be forgotten. 
 
 3. Our love to the people of God, which must be a love of 
 complacency and delight, is genuine if we see more in them than 
 in others, why they ought to be loved; if we love them because 
 
336 OF THE PROPER OBSERVANCE OF THE LORD'S SUPPER. 
 
 God loves them, and because they belong to Christ and bear his 
 image; if we make no distinction in our love to the saints, but 
 love them all, whether they be rich or poor; if we not only love 
 all the saints, but love them at all times, in adversity as well as 
 in prosperity ; if we prefer and delight in their company and reli- 
 gious conversation, esteeming them the excellent ones of the 
 earth; if we study to rejoice with them, to soothe their sorrows, 
 and to do them good in the time of need (Rom. xii. 15; 1 John 
 iii. 16, &c); and if we cover their sins, forgive injuries done by 
 them, and are not bitter against them. 
 
 4. Our love to all men in general, or to the men of the world 
 and even our enemies, whom we must love with a love of bene- 
 volence and beneficence, is genuine, if we sincerely wish them 
 well ; if we pray for them • and if we do them all the good we 
 can. Our love to our enemies especially is genuine, if in it we 
 are moved by the example of Christ, who died' for his enemies ; 
 if we do not manifest a desire of revenge, but commit them to 
 the Lord who judgeth righteously; if we do not rejoice, but are 
 sorry when evil overtakes them (Prov. xxiv. 17, &c); if we de- 
 sire to forgive them and to seek their good, notwithstanding what 
 they have done to us (Luke xi. 4) ; and if we pray for them, and 
 relieve their distresses. — Matt. v. 44 ; Luke xxiii. 34; Acts viii. 
 60; Rom. xii. 20,21. 
 
 In partaking of the Lord's Supper, love to Christ is necessary, 
 because without it we cannot hate sin; without it we cannot de- 
 light in the Lord Jesus ; without it we can take no pleasure in 
 any thing that he hath done, or commands us to do; and without 
 it we cannot love his people, although they are the objects of his 
 esteem and delight. Love to all men, but especially to those 
 who are of the household of faith, is absolutely necessary, be- 
 cause strictly enjoined in Scripture. — Matt. v. 23, 24; 1 Cor. v. 
 8; Gal. vi. 10; 1 John iv. 20. Faith and love go hand in hand; 
 and brotherly love is an evidence of having passed from death to 
 life, — 1 John iii. 14; and Christ frequently gave this as a mark 
 by which his disciples might be known, — see 1 John. Love to 
 our enemies is necessary, because it is commanded by God, — Matt. 
 v. 44; Rom. ii. 14; and also, because we are bound to follow the 
 example of Christ, who forgave us when we were enemies and 
 ungodly. — Eph. iv. 34; Col. iii. 13. 
 
 Obs. 339. — All who would worthily partake of the Lord's 
 Supper, must examine themselves respecting their new obe- 
 dience. 
 
 They who would communicate worthily, must examine whether 
 their obedience proceeds from new principles, is performed ac- 
 cording to a* new rule and in a new manner, and directed to a 
 new end. 
 
 1. New obedience springs from new principles, — that is, it is 
 
OF THE PROPER OBSERVANCE OF THE LORD'S SUPPER. 337 
 
 performed, not from fear of future punishment, but from faith 
 fri the authority of the great Lawgiver, and from love to his ser- 
 vice. 
 
 2. New obedience is performed according to a new rule, — that 
 is, the rule which the believer observes in the course of his obe- 
 dience is " the perfect law of liberty," — the whole revealed will 
 of God, contained in the Scriptures ; and not his own will, or the 
 inventions of men. — Isa. viii. 20. 
 
 3. New obedience is performed in a new manner, — that is, the 
 believer depends upon the strength of the covenant, seeing he has 
 none of his own ; he depends upon Christ for the acceptance both 
 of himself and of what he does ; and he has no dependence what- 
 ever upon his own Works for righteousness before God. 
 
 4. New obedience is directed to a new end, — that is, what the 
 believer does is not for the world, or for a name in the world, 
 which is the end of those who know not God; but for the glory 
 of God, — 1 Cor. x. 31 ; and in subordination to this, for the best 
 interests of himself and others. — Matt. v. 16. 
 
 We may here remark, that no one can yield this obedience 
 until his nature be renewed or regenerated by the Holy Spirit ; 
 for the tree must first be made good, before its fruit can be good. 
 
 When obedience is of this kind, it is universal obedience, or 
 it has respect to all God's commandments, although it is impos- 
 sible to obey any one of them perfectly; it is uniform obedience, — 
 that is, it is not confined to particular seasons, but performed at 
 all times ; it is cheerful obedience, — that is, it is not performed 
 through constraint or through fear of punishment ; it is obe- 
 dience performed in secret, when no one sees us but God, as well 
 as in public, when the eyes of others are upon us ; and it is in- 
 ward obedience, or the obedience of the heart, as well as the 
 obedience of the life or of the outward conduct. 
 
 In order to a worthy receiving of the Lord's Supper, new obe- 
 dience is absolutely necessary, because they who are in a state of 
 nature, who are estranged from God, and whose conduct is the 
 reverse of new obedience, can have no communion with a holy 
 God in such a holy ordinance. And moreover, it is evident, that 
 holiness is absolutely necessary to seeing God. — Heb. xii. 14. 
 
 Obs. 340. — They who neglect the duty of self-examination, are 
 in danger of communicating unworthily, and thus of eating and 
 drinking judgment to themselves. 
 
 Without self-examination, none can become acquainted with 
 their state before God ; they cannot know whether they have a 
 right to approach the Lord's Table or not ; they must remain 
 ignorant of their wants-, and how they may be supplied — of their 
 sins, and therefore they will cleave to them — of their graces, and 
 consequently they will show no desire for an increase of grace. 
 They who conle to the Lord's Table in such a state, must neces- 
 
 Ff 
 
338 OF THE PROPER OBSERVANCE OF THE LORD'S SUPPER. 
 
 sarily eat and drink judgment to themselves, — that is, by eating 
 and drinking unworthily, they do that which renders them ob- 
 noxious to the righteous judgment of God, to temporal judg- 
 ments or afflictions in this world, and to eternal judgment or con- 
 demnation (if mercy prevent not) in the world to come. — 1 
 Cor. xi. 30-32. 
 
 We may hire observe, that besides the duty of self-examina- 
 tion, there are other things which are not to be neglected in our 
 preparation for the Lord's Supper ; and these are, prayer to God 
 for his presence and blessing, and for the assistance of his Spirit; 
 reading such religious books as treat of the sufferings of Christ, and 
 chiefly suitable portions of the Scriptures ; and devout medita- 
 tion, in order to the exciting of our affections, and the drawing 
 forth of our graces into lively exercise. The same danger may 
 arise from the neglect of these things, that arises from the neglect 
 of self-examination ; for they are all necessary to a worthy parti- 
 cipation of this ordinance. But after all that we can do in this 
 way, we must place no dependence on our preparation, but rely 
 solely on the grace of God to work all our work in us and for us. 
 
 Obs. 341. — Communicants should be property engaged while 
 at the Lord's Table. 
 
 " When seated at the Lord's Table, and partaking of the sacra- 
 mental elements, we should consider that we are not merely in 
 the presence of our fellow-creatures, who may be imposed upon 
 by the appearance of sanctity, but in the presence of Almighty 
 C*od himself, who cannot be deceived, to whose eyes the inmost 
 recesses of our hearts are open, and who hath declared, that ' the 
 hope of the hypocrite shall perish.' We should therefore ' keep 
 the feast, not with the leaven of malice and wickedness, but with 
 the unleavened bread of sincerity and truth,* — 1 Cor. v. 8; 
 having a pious and spiritual frame of mind, as well as great 
 decency of outward behaviour. We should study to banish the 
 cares of the world, to repress every sinful and unworthy thought, 
 and to devote our whole attention to the sacred service that is 
 going on. We should rejoice that we are admitted to such a 
 great privilege, and rejoice 4 with trembling,' when we think how 
 unworthy we are to enjoy it. We should meditate with the most 
 ardent affection and gratitude on the character, and sufferings, and 
 death of that gracious Redeemer, who said, ■ Do this in remem- 
 brance of me.' We should have believing views of that great 
 atoning sacrifice which he offered up for sin, and know and feel, 
 that when we eat the bread and drink the wine, we assent in the 
 most solemn manner to the merciful and holy covenant which he 
 sealed with his blocd. We should now surrender our souls and 
 our bodies, our hearts and our lives, to him who * loved us and 
 gave himself for us.' — Gal. ii. 20. And we should resolve, 
 over the memorials of his death, and in the strength of Divine 
 
OF THE PROPER OBSERVANCE OF THE LORD'S SUPPER. 339 
 
 grace, to 'glorify God in our bodies and in our spirits which are 
 his,' — 1 Cor. vi. 20; by denying ourselves to sinful gratifications; 
 by ' perfecting holiness in the fear of the Lord,' — 2 Cor. vii. 1 ; 
 and by living, as much as lieth in us, in peace and charity with 
 all mankind.'" 
 
 Ohs. 342. — Self-examination is necessary after partaking of 
 the Lord^s Supper, as well as before it. 
 
 That self-examination is necessary after communicating, is 
 evident from the following passages of Scripture : — 1 Cor. xi. 81, 
 32; Gal. vi. 4; 2 John 8; John xvi. 31. By this exercise 
 we may know something concerning ourselves; how we have 
 acted towards God, and how God has acted toward us. If we 
 have communicated unworthily, — that is, if we have been un- 
 affected with the exhibition of Christ crucified, if vain and 
 worldly thoughts have engaged our attention, and if we have 
 gone through the service as a mere form, more anxious to be ap- 
 proved in the sight of our fellow-creatures than in the sight of 
 God ; we should search out the cause of our want of success; we 
 should be deeply humbled on account of our guilt; we should 
 confess and lament it before God, and apply anew to that blood 
 which cleanseth from all sin ; and we should resolve, through the 
 grace of God, to be more diligent in our preparation for the time 
 to come. If we have been enabled to communicate worthily, — 
 that is, if we have been enabled devoutly to contemplate, by 
 faith, Jesus Christ crucified, as the only ground of our hopes be- 
 fore God ; if we have been enabled to look on him whom we 
 have pierced, and to mourn after a godly sort ; if we have been 
 enabled in any degree to love him who first loved us and gave 
 himself for us ; if we have been enabled to love those who are 
 dear to him for his sake, and to forgive our enemies because he 
 hath forgiven us; and if we have been enabled to resolve, in the 
 strength of Divine grace, to serve him with greater diligence for 
 the time to come, — we ought to be thankful to him who is the 
 author of all good, and ascribe our success to the grace of God 
 alone, and not to anything in ourselves ; and we should endea- 
 vour to make grateful returns of love and obedience, by carefully 
 performing our vqws and keeping the covenant which we have 
 renewed. But we must ever remember, that our most worthy 
 communicating is accompanied with imperfection and defilement, 
 and that, therefore, we must apply to Jesus Christ to wash us 
 after Supper, otherwise we can have no part in him. 
 
 We may also consider at this time, if any sin has been sub- 
 dued; if any lust has been mortified; if any resolution has been 
 strengthened ; if any doubt has been resolved ; if any fear has 
 been dispelled; if any temptation has been removed ; if any enemy 
 has been overcome ; if any want has been supplied ; if any light 
 has been imparted ; if faith has been increased; if love has been in- 
 
340 OF THE NATURE OF PRAYER. 
 
 flamed ; if hope has been animated ; if the affections have been 
 solemnised ; in a word, if the Lord has manifested himself to us 
 in another manner than he doth unto the world. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of self-examina- 
 tion, in order to know whether or not we are in Christ. 2. That 
 the Lord will be sanctified in them that draw near unto him. 
 
 3. That the state of the soul deserves our most serious attention. 
 
 4. That the ordinance of the Lord's Supper is designed only for 
 holy persons — for those who are in covenant with God. 5. The 
 necessity of obeying the injunction of Christ, " Do this in remem- 
 brance of me." 6. The danger of approaching this ordinance 
 without preparation — or trusting in our preparation. 
 
 DIV. 3.— OF PRAYER AS A MEANS OF GRACE— UNDER WHICH ARE CON- 
 SIDERED THE NATURE OF PRAYER AND THE RULE OF DIRECTION AS 
 GIVEN IN THE LORD'S PRAYER. I 
 
 Of the Nature of Prayer. 
 
 <&. 98. OTjat ts draper? 
 
 Prayer is an offering up of our desires unto God, for 
 things agreeable to his will, in the name of Christ, with 
 confession of our sins, and thankful acknowledgment of 
 his mercies. 
 
 ANALYSIS ANJ> PROOFS. 
 
 We are here taught, — 
 
 1. That prayer is the offering up of our desires to God. Ps. 
 lxii. 8. — " Ye people, pour out your heart before him." 
 
 % That prayer must be offered up for those things only which 
 are agreeable to the will of God. 1 Johw v. 14.— "If we ask any 
 thing according to his will, he heareth us." 
 
 3. That prayer must be offered up in the name of Christ. 
 John xvi. 23.—" Whatsoever ye shall ask the Father in my 
 name, he will give it you." 
 
 4. That prayer must be offered up with confession of sin. Dan. 
 ix. 4. — " I prayed unto the Lord my God, and made my con- 
 fession." 
 
 5. That prayer must be offered Up with thanksgiving. Phil. 
 iv. 6. — " In everything, by prayer and supplication with thanks- 
 giving, let your requests be made known unto God." 
 
 EXPLANATION. 
 
 Obs. 343. — Prayer is the offering up of our desires to God. 
 As prayer is a part of religious worship, the object whom all 
 
OF THE NATURE OF PRAYER. 341 
 
 ought to worship, is the object to whom all ought to pray; and 
 this object most certainly is God — God the Father, Son, and 
 Holy Ghost. — Matt. iv. 10. God alone ought to be the object 
 of praver, because he alone can search the hearts and try the reins 
 of the children of men; he alone is "the hearer of prayer," 
 being everywhere present; and he alone can pardon sin, and 
 fulfil the desires of all. — Ps. cxlv. 18, 19. 
 
 Prayer is here described as an offering up of our desires to 
 God; and in this the very nature of prayer consists. When we 
 address God, it must be in a manner very different from that in 
 which we address our fellow-creatures. It will not do to com- 
 mand him ; it will not do to demand of him ; but we must offer 
 up our desires to him, as the only way in which we may have 
 our wants supplied. Petitions or FUpplications are here called 
 desires; because there may be much speaking where there are 
 no desires; and the words of the mouth, without the desires of 
 the heart, are but empty sounds in the ears of a prayer-hearing 
 God. And there is said to be an offering up^ because prayers 
 are spiritual sacrifices, which must be offered up to God alone. — 
 1 Pet. ii. 5; 2 Kings xvii. 3G. 
 
 If we would have our prayers accepted in the sight of God, 
 they must be offered up in an acceptable manner, which includes 
 a variety of things. We must pray with an " awful apprehension 
 of the Divine majesty" upon our minds; in a language which we 
 understand, — 1 Cor. xiv. 15, 19; with a deep sense of our own 
 unworthiness, and necessities, and wants, — Gen. xviii. 27, and 
 xxxii. 10; Luke xv. 18, 19, and xviii. 13; with penitent, and 
 thankful, and enlarged hearts, — Ps. Ii. 17; with faith, — Heb. xi. 
 6; Matt. xxi. 22; Mark xi. 24; James i. 6; with sincerity, — 
 Ps. cxlv. 18; Jer. xxix. 13; with fervency, — James v. 16; with 
 love, — 1 Tim. ii. 8; by which we are to understand an earnest 
 desire after God's presence with us, and an unfeigned delight in 
 him as the only satisfying portion of the soul, — Ps. lxxiii. 
 25 ; Isa. xxv. 9 ; with perseverance, — Eph. vi. 18 ; Rom. 
 xii. 12; Matt. xv. 22-28; and we must pray waiting upon 
 God with humble submission to his will. — Mic. vii. 7; Matt, 
 xx vi. 39. 
 
 We may here remark, that the end for which we pray to God, 
 is not that we may inform him of our wants, for he knows them 
 better than we ourselves do, — Ps. cxxxix. 4; not that we may 
 alter his mind concerning us, or incline him to any thing which 
 he was formerly unwilling to grant, for with him there is no 
 variableness nor shadow of turning; — but we must pray to him, 
 because he commands, and entreats, and encourages us to do so, 
 that he may confer upon us what we may know and believe he 
 is most willing to bestow. — 2 Chron. vii. 14; Ps. cv. 4; Matt, 
 vii. 7; Luke xviii. 1; Phil. i^. 6; Col. iv. 2; 1 Pet. i. 17; 
 1 John v. 14. 
 
 Ff2 
 
342 OP THE NATURE OF PRAYER. 
 
 Obs. 344. — ^Prayer must be offered up for those things only 
 which are agreeable to the will of God. 
 
 We are not to pray for the fulfilling of any sinful desires.— 
 James iv. 3. But we may and ought to pray to God only for 
 those things which are agreeable to his will. — 1 John v. 14, 15. 
 We are not, however, to pray for all things which are agreeable 
 to his secret will ; for all things which come to pass, even the 
 greatest sins, are agreeable to God's secret counsel and determi- 
 nation; but we may pray for all things which are agreeable to 
 God's revealed will, or all those things which God hath pro- 
 mised to bestow; and "these include all the spiritual and tem- 
 poral mercies of which we stand in need. — John iii. 33; Matt, 
 vi. 33; Ps. xxxiv. 10; Isa. xxxiii. 16. We must, however, 
 prefer spiritual to temporal mercies in our prayers ; for thus saith 
 the Lord, " Seek ye first the kingdom of God and his righteous- 
 ness, and all these things shall be added unto you." — Matt. vi. 33. 
 
 Obs. 345. — Prayer must be offered up in the name of Christy 
 and in dependence on the assistance of the Holy Spirit. 
 
 Our desires must be offered up to God in the name of Jesus 
 Christ. This is not merely to mention the name of Christ in the 
 conclusion or in any other part of our prayers ; but it is to men- 
 tion his name by faith, depending on him alone for access to God, 
 and for acceptance and a gracious answer to our prayers. — Eph. 
 iii. 12. 
 
 The offering up of our desires to God in the name of Christ 
 is absolutely necessary, because God is so holy and just, and 
 righteous, and we are so unholy and sinful, and our prayers are 
 at best mingled with so much imperfection and sin, that neither 
 our persons nor our prayers can find acceptance with God, but 
 through the merits and mediation of the Lord Jesus Christ. — Rev. 
 viii. 3, 4. 
 
 We may here remark, that Jesus Christ is the only mediator. 
 in whose name we may approach unto God ; for there is no one 
 either in heaven or on earth who is appointed to this glorious 
 work, or fit for it, but Jesus Christ : ** There is one Mediator 
 between God and men, the man Christ Jesus." — 1 Tim. ii. 5. 
 See also John xiv. 13, 14, xv. 16, and xvi. 23; Eph. v. 20; Col. 
 iii. 17; Heb. xiii. 15. 
 
 Our desires must also be offered up to God in dependence upon 
 the assistance of the Holy Spirit. This is absolutely necessary 
 in order to our praying in a right and acceptable manner. It is 
 the Spirit, the Comforter, who helpeth our infirmities, who 
 teacheth us all things, and bringeth all things to our remem- 
 brance — our need, and the only way in which we may be supplied; 
 and it is he also who bringeth to mind the encouraging promises, 
 upon which we may rest in all our approaches to God ; by which 
 
OF THE NATURE OF PRAYER. 343 
 
 we may be assured, that if we ask not amiss, we shall not he sent 
 empty away. — Rom. viii. 26, 27. 
 
 Obs. 346. — Prayer must be offered up xcith confession of sin. 
 
 Confession of our sins reminds us of our true condition, as 
 sinners by nature and by practice. On this account it is a most 
 necessary part of prayer; for, if we would pray for mercy, we 
 cannot do it in a right manner, without acknowledging our true 
 state — as ill-deserving and hell-deserving creatures — as utterly 
 unworthy of the least mercy from the Lord. And it may be 
 observed, that where there is a real sense of guilt, there will also 
 be a most unfeigned confession of guilt. — Ezra ix. ; Dan. ix.; 
 Neh. ix. 
 
 In the faith that our iniquity shall be forgiven, we must con- 
 fess our original sin, which is the source of all actual transgres- 
 sion, — Ps. li. 5 ; and also all our actual sins, both of omission 
 and commission, which are past reckoning. We must confess 
 our sins against God, against our neighbour, and against our- 
 selves; our sins against both tables of the Divine law; our sins 
 in thought, in word, and in deed; and the sin which most easily 
 besets us, for every one has some sin to which he is particularly 
 addicted. In a word, every sin, without exception, which we 
 know to be sin ; every sin, great or small ; every sin, however un- 
 known to all around, that is, known only to God and to ourselves, 
 ■ — must be ingenuously acknowledged ; for without this we shall 
 never see our unworthiness of the least mercy, when we would 
 address God by prayer and supplication. 
 
 Confession of sin is absolutely necessary for the following 
 reasons : — 1. If we do not confess our sins, by w T hi*h God is 
 greatly dishonoured, and express our guilt, we cannot be said to 
 justify him when he proceeds against us in a way of punishment. 
 2. If there is no confession of sin, there can be no mercy; for the 
 promise is, " Whoso confesseth and forsaketh his sins, shall find 
 mercy ; but he that covereth his sin shall not prosper.'" — Pro v. 
 xx viii. 13. 3. The more humbled we are under a sense of sin, 
 the more ready are we to receive Divine favours with heartfelt 
 gratitude, and especially the unspeakable mercy of the pardon of 
 sin. — Ps. xxxii. 5, 6. 
 
 When we confess our sins, We must consider the manner in 
 which confession ought to be made : for every confession of sin 
 is not acceptable to God. 1. To confess sin and to love it, is not 
 genuine confession before God. The very idea of confession 
 implies shame, and sorrow, and hatred; and it is only when 
 these things accompany our confession, that we can have any 
 hope of forgiveness. — Luke xviii. 13 •„ Job xxxiv. 32. 2. To 
 confess sin and hide it, is not genuine confession. This is done 
 when some sins are acknowledged, but not all sins ; when 
 some sins are confessed, but not in all their aggravations ; when 
 
344 • OF THE NATURE OF PRAYER. 
 
 some sins are confessed, but other. sins palliated; or when some 
 sins are confessed, but other sins justified. — Prov. xxviii. 13. 
 3. To confess sin through constraint and not willingly, is not 
 genuine confession. Many things may occur to extort confession 
 of sin on various occasions, but if confession is not most free and 
 voluntary, it cannot be viewed as proceeding from a contrite heart 
 and humbled soul. 
 
 Obs. 347. — Prayer must he offered up with thankful acknow- 
 ledgment of God^s mercies. 
 
 That thanksgiving is necessary, is evident from Phil. iv. 6 ; 
 Ps. ciii., and cxvi. 17, and innumerable other passages of Scrip- 
 ture. Mercy respects the miserable ; and as man has rendered 
 himself miserable, he is the object of mercy; and the blessings 
 which are necessary in order to his happiness, are called mercies. 
 Hence, whatever gifts man receives, may remind him of his misery. 
 The mercies which we receive are called God's mercies, because 
 they come from God, who is " the Father of mercies," and who 
 contrived the scheme of mercy; and they come to us as free 
 gifts. — 1 Tim. vi. 17. 
 
 The mercies for which we ought to be thankful, are either of 
 a spiritual or of a temporal nature, — mercies which respect the 
 life that now is, or the life which is to come. Spiritual mercies 
 include every thing connected with the great salvation, from the 
 gift of Jesus Christ himself to the least mercy of a spiritual 
 nature (but no mercy is small) which comes to us in the channel 
 of the covenant. — Eph. i. 3. Temporal mercies are those which 
 we have received from the womb until now, both for ourselves 
 and for others with whom we are connected, whether by nature, 
 or grace, or gratitude. For all these we ought to be thankful. 
 And although we are to be peculiarly thankful for mercies con- 
 ferred upon ourselves, yet we ought to join with others in praising 
 God for the mercies bestowed upon them; as they in like manner 
 ought to do with us. — Ps. cxxxix. 14. 
 
 Thanksgiving to God for his mercies is absolutely necessary, 
 for the following reasons : — 1. That mercies maybe blessed to us 
 in the use of them ; for we cannot expect a blessing to accompany 
 them, while we have not a heart to acknowledge them. 2. 
 Because it is a debt which we owe to God. — Hos. xiv. 2. 3. 
 Because, if there is no acknowledgment of mercies received, it 
 is the highway to prevent us from receiving more. — Isa. i. 15. 
 
 When we would engage in the exercise of thankfully acknow- 
 ledging the innumerable and invaluable mercies which we receive 
 from the Lord, it ought to be accompanied with the following 
 things: — 1. With wonder, that so much undeserved kindness 
 should be conferred upon such ill-deserving creatures as we are, 
 who are less than the least of all God's mercies. With deep 
 humility of soul, that such mercies should be drawn from the 
 
OF THE NATURE OF PRAYER. 345 
 
 treasures of heaven, and bestowed on us, who are utterly un- 
 worthy of the least favour from the Lord. And, 3. With. ferve?it 
 desire to lay them out to the best advantage, by which God may 
 be glorified, and our brethren of mankind profited. 
 
 Obs. 348. — Prayer has been commonly distinguished into 
 secret, private, and vublic prayer. 
 
 1. Secret prayer is the retirement of individuals for a time 
 from all concern with others, that they may have an opportunity 
 more freely of pouring out their hearts before God. — Matt. vi. (>, 
 xiv. 23, and xxvi. 37-39. Under this kind is comprehended 
 ejacidatory prayer, which is a secret and sudden lifting up of 
 the desires to God, when our circumstances may be peculiar, of 
 which we ourselves are the best judges. And we may be said to 
 engage in this kind of prayer oy a simple thought sent up to 
 God, while there are no words expressed ; or by words uttered 
 in the mind, although the voice is not heard. — N eh. ii. 4 ; 1 Sam. 
 i. 13. 
 
 2. Private prayer is prayer among some Christians, met for 
 the purposes of mutual edification and of engaging in this exercise. 
 Under this is included family prayer, which ought to be observed 
 by every family, — Jer. x. 25 ; where we find recorded the dreadful 
 doom of all those who neglect this duty. Under this also is 
 included social prayer, by which we are to understand prayer 
 among a few belonging to several families, who meet togetnei 
 from time to time, as a society, for spiritual edification, prayer, 
 and spiritual conversation about the great things of God. This 
 seems to be sanctioned by Mai. iii. lb', 17. 
 
 3. Public prayer is a part of the public worship of G od, in 
 which we join when we meet together, according to Divine 
 appointment, in public assemblies ; and when one, who is autho- 
 rised to preach the gospel, is the mouth of all in offering up their 
 desires to God for things agreeable to his will. And when we 
 thus join in public prayer, it is the same as if we were individually 
 offering up our desires to God ; or, as if the desires which proceed 
 from the mouth of the speaker were offered up by ourselves. 
 
 Obs. 349. — It is possible to know that our prayers are heard 
 and accepted. 
 
 If it were impossible to come to the knowledge of our prayers 
 being heard by * the Hearer of prayer," this exercise would in a 
 great measure be useless, and we could receive little comfort 
 from it* Two things may satisfy us on this subject, — viz., if we 
 have been enabled to be importunate with God in prayer respect- 
 ing any thing; and if, at the same time, we have attained to 
 submission to the Divine will with regard to this very thing ; 
 then we may conclude that our prayer has been graciously heard, 
 —2 Chron. xx. 12-19. 
 
) 46 * ' OF THE NATURE OF PRAYER. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That prayer is a suitable 
 exercise for all ; that it is a necessary duty; and that it is a great 
 privilege. 2. From whom and through whom our mercies 
 liow. 3. The necessity of faith in prayer. 4. That all prayer is 
 not accepted; many prayers never reach the throne. 5. That we 
 must be particular in the confession of sin. 6\ That if prayer is 
 not answered, it is our own fault. 7. That they who neglect this 
 duty, oppose a known command. 8. That the danger of those 
 who neglect family prayer is very great, — Jer. x. 25 ; where such 
 are classed among heathens ; and, consequently, they cannot be 
 Christians but in profession. Indeed, they are worse than 
 heathens, for even they were convinced of the necessity of this 
 duty by the light of nature ; seeing we read that every family had 
 their household gods, to which they prayed, together with their 
 children. But as family prayer is a very important part of family 
 religion, and as it seems to be much neglected in the present day 
 by those who call themselves Christians, we shall extend this 
 inference a little. We say, then, that they who neglect this duty 
 do not believe the Scriptures to be the Word of God. They 
 may, indeed, acknowledge them to be so ; but they do not firmly 
 believe that they are the Word of God. For instance, they do 
 not believe the passage formerly alluded to, viz., that God will 
 " pour out his fury upon those families that call not upon his 
 name; 1 ' otherwise why do they neglect this duty? But to reject 
 part of the Scriptures, or those parts of them which are not 
 agreeable to their natural inclinations, is the same as to reject 
 the whole. The true Christian believes the whole Scripture to 
 be the Word of God, notwithstanding that there are many parts 
 of it which oppose his natural, inclinations ; and he endeavours, 
 through the strength of Divine grace, to perform every com- 
 manded duty; and this he knows to be one, viz., family worship. 
 But again, they who neglect this duty, live in a continual breach 
 of the Fifth and Sixth Commandments of the moral law, — of the 
 Fifth Commandment, which requires parents to instruct their 
 children in the doctrines and duties of religion, and to pray with 
 and for them ; and of the Sixth Commandment, which not only 
 forbids us to take away the natural life of ourselves or others, 
 but also, according to its spiritual import, commands us to do 
 what he can to promote the life of our own souls and of the souls 
 of others. Surely, then, he must be a hard-hearted parent who 
 does not do what he can to save the souls of his children, or, in 
 other words, who does what he can to damn them ; for we may 
 readily believe, that he who neglects family religion will not be 
 very anxious to keep his family from conforming themselves to 
 the world, — that is, from following its maxims, customs, and 
 amusements; the love of which and the love of God are utterly 
 
OF THE RULE OF DIRECTION IN PRAYER. 347 
 
 inconsistent. ** Love not the world, neither the things that are 
 in the world. If any man love the world, the love of the Father 
 is not in him." — 1 John ii. 15. He, then, who neglects the duty 
 of family worship, has sure and infallible evidence that he has no 
 real concern about the salvation either of his own soul or of the 
 souls of his family. But further, they who call themselves 
 Christians, while they neglect this duty, are guilty of very great 
 hypocrisy. They pretend to worship God in public, when the 
 eyes of their fellow-creatures are upon them ; but when in 
 private and secret, or in the presence of the heart-searching God 
 alone, they neglect religion altogether — they bow not a \aee to 
 him who made them. Such have a name to live, but they are 
 dead — spiritually dead ; and if they do not consider their ways, 
 and turn to the Lord and to their duty, they will in a short time 
 be eternally dead. Let those, then, who neglect family religion, 
 begin the performance of this duty, humbly depending on the 
 grace of God, and ever remembering that none can be true 
 Christians who neglect it. Although there is no express com- 
 mand for it in Scripture, yet we find that it was practised by the 
 saints, which is equal to a command ; and surely they who would 
 be Christians, must imitate Christ, who did not neglect this duty, 
 but prayed with his disciples, who were his family; and, more~ 
 over, it is, as formerly mentioned, a duty of mere natural religion, 
 or a duty, the obligation of which is evident from the light of 
 nature alone. 
 
 Of the Rule of Direction in Prayer. 
 
 &. 99 — S2Ei)at ftule fjati) (5ofc gtten for our btmtfon 
 tit $tagn ? 
 
 The whole Word of God is of use to direct us in 
 prayer; but the special rule of direction is that form of 
 prayer which Christ taught his disciples, commonly 
 called « The Lord's Prayer." 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That we need a rule to direct us in prayer. Rom. viii. 26. 
 — " We know not what we should pray for as we ought." 
 
 2. That the whole Word of God is of use to direct us in prayer. 
 1 John v. 14. — M If we ask any thing according to his will, he 
 heareth us." See also John xv. 7. 
 
 3. That the Lord's Prayer is the special rule given us for our 
 direction in prayer. Matt. vi. 9. — " After this manner, therefore, 
 pray ye : Our Father," &c. 
 
 EXPLANATION. 
 
 Obs. 350, — We require a rule to direct us in prayer. • 
 
348 OF THE RULE OF DIRECTION IN PRAYER. 
 
 That we need to be directed in prayer, appears evident, when 
 we consider the following things : — 
 
 1. The nature of God. As God is far ahove the comprehension 
 of creatures, and as it is only by the light which he himself 
 imparts that he can be beheld; so we require a sure direction in 
 prayer, when we would call upon his name. It is to him alone 
 that we ought to make known our requests ; but if we do not 
 know him, we cannot glorify him in this respect. 
 
 2. The nature of man. Man is a guilty and condemned 
 criminal ; and, consequently, he ought to approach God with 
 reverence. But he cannot do so with propriety without a rule 
 of direction, seeing he is so ignorant of himself. 
 
 3. That we may greatly err respecting the matter of our 
 prayers, and thus their success would be impeded. Had we no 
 direction in prayer, we should be ready to pray for that which is 
 included neither in the command nor in the promise, and our 
 prayers would not be accepted. 
 
 4. That we may also greatly err with respect to the manner in 
 which we ought to pray. Without a rule, we should certainly 
 overlook what is most necessary to render our prayers an accep- 
 table service ; namely, the mediation of Jesus Christ, through 
 which alone our prayers can be accepted, and the assistance of 
 the Holy Spirit, whose office it is to help our infirmities, and to 
 teach us to pray as we ought. 
 
 5. The danger to which we are exposed in obtaining a curse 
 %nd not a blessing, if our prayers are not according to the will of 
 Crod. 
 
 Hence, direction in prayer is most necessary ; and we ought to 
 Hess the Lord, that he hath given us a rule of direction. Rut 
 we must remember, that this rule of direction is only an external 
 help, although fully sufficient as such. That we may pray 
 acceptably, something more is absolutely necessary. Whatever 
 external help we may have, we must have the internal help of 
 the Holy Spirit, without which we cannot pray as we ought. — 
 Rom. viii. 26. This internal help is also the gift of God — the 
 blessing promised to his Church ; and this promise is fulfilled in 
 all the seed of Jacob, who pray in the Spirit, and who know that 
 they' cannot call Jesus Lord but by the Holy Ghost. 
 
 Obs. 351. — The whole Word of God is of use to direct us in 
 grayer. 
 
 By the whole Word of God, we are to understand the whole 
 of Divine revelation contained in the Scriptures of the Old and 
 New Testaments, which God hath given us as a general rule of 
 direction in prayer. By this we are informed that we ought to 
 pray; by this we are furnished with every thing necessary for our 
 help in prayer, at all times and upon all occasions, for ourselves 
 and for others, in whatever circumstances we or they may be 
 
OF THE RULE OF DIRECTION IN PRAYER. 349 
 
 placed ; by this we are furnished with all needful matter for 
 prayer — for all the parts of prayer, and also with the most suit- 
 able and necessary directions respecting the manner in which we 
 ought to pray; and by this also words are put into our mouths 
 which ought to be used in prayer; so that we can be at no loss 
 for want of just and proper expressions, which we may adopt, 
 when we approach the throne of grace. 
 
 Obs. 352. — The Lord's Prayer is the special rule given us for 
 our direction in prayer. 
 
 That form of prayer which is the special rule of our direction, 
 when addressing the throne of grace, is called The Lord's Prayer, 
 because it Avas dictated by our Lord Jesus Christ, in answer to 
 this petition of his disciples : " Lord, teach us to pray, as John 
 also taught his disciples." — Luke xi. 1. But, properly speaking, 
 it is not the Lord's Prayer, because he could not use every part of 
 it for himself. He could not make use of the fifth petition, " For- 
 
 five us our debts;" for he had no sin to be forgiven, being the 
 loly One of God — holy, harmless, undefiled, and separated from 
 sinners. 
 
 That our Lord did not prescribe this prayer to be used by his 
 people in all succeeding ages as a form, from which they were 
 not to deviate, but only as a pattern of prayer, the various parts 
 of which they might clothe in other language of Scripture, or in 
 language suited to the peculiar circumstances in which they might 
 find themselves placed, may be proved from various considera- 
 tions : — 1. This prayer, does not expressly contain all the parts of 
 prayer, although it may do so by inference. There is no direct 
 mention made of confession of sin and thankful acknowledgment 
 of mercies, nor of the name of Christ as Mediator, and of his 
 sufferings and death, which must be considered as the foundation 
 on which our prayers rest, and through which alone they can find 
 acceptance. 2. This prayer cannot be used as a, form, from which 
 we must not deviate, because the evangelists, Matthew and Luke, 
 who record it, differ in their mode of expression, which they 
 would not surely have done, had Christ designed it only as a 
 form. 3. We have several prayers in the New Testament, which 
 were afterwards used by Christ and his apostles; but none of 
 them are expressed in the language of this prayer, nor are they 
 concluded with it ; which is no mean argument against the 
 necessity of adopting the very language or expressions of this 
 prayer. — Acts i. 24, and iv. 24; Eph. i. 24; 1 Thess. iii. 11; 
 Heb. xiii. 20; John xvii. But although we are not bound to use 
 this prayer as a set form from which we are not to deviate, yet 
 the words of it '* may be used as a prayer" to God, equally with 
 other Scriptures, provided it be done with understanding, faith, 
 reverence, and the other graces which are necessary to the right 
 and acceptable performance of the duty of prayer. And that it 
 
350 OF THE PREFACE TO THE LORD'S PRAYER. 
 
 may be thus used, is evident from its being called " that form oi 
 prayer which Christ taught his disciples." — Luke xi. 2. 
 
 This pattern of prayer consists of three parts,— a preface, six 
 petitions, and a conclusion. The preface is, " Our Father who 
 art in heaven ;" the conclusion is, '* For thine is tha kingdom, 
 and the power, and the glory for ever;" and the petitions com- 
 pose the rest of it. In the first three petitions, we pray for the 
 advancement of the honour of God; and in the last three, we 
 pray for our own happiness. We are first to pray for the honour 
 of God, to show that this is preferable to our happiness, and is 
 the spring of the whole of it. — 1 Cor. x. 31. And there is only 
 one petition for temporal mercies, namely, ths fourth, to show 
 that we ought to be more earnest at the throne of grace for 
 spiritual than for temporal mercies. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The necessity of prayer. 2. 
 The goodness of God in giving us direction in prayer. 3. That 
 we ought to treasure up the Word of God. 4. The sin of those 
 who neglect prayer, seeing such help is afforded. 5. That they 
 who neglect it have no excuse. 
 
 Of the Preface to the Lord's Prajer. 
 
 <&. 100 — 2©fjat Dot!) &t 9*tUtt of tfjc lovo's draper 
 
 teadj us ? 
 
 The preface of the Lord's Prayer [which is, "Our 
 Father which art in heaven"] teacheth us to draw 
 near to God with all holy reverence and confidence, as 
 children to a father, able and ready to help us ; and 
 that we should pray with and for others. 
 
 ANALYSIS AND PROOFSi 
 
 We are here taught, — 
 
 1. That the preface to the Lord's Prayer is, m Our Father 
 which art in heaven.'" — Matt. vi. 9. 
 
 2. That in prayer we must approach God with holy reverence. 
 Heb. xii. 28. — a Let us have grace, whereby we may serve God 
 acceptably with reverence and godly fear.'" See also Ps. cxlv. 19. 
 
 3. That in prayer we must approach God with holy confidence. 
 Eph. iii. 12. — " In whom we have boldness and access with con- 
 fidence." 
 
 4. That in prayer we must approach God as our Father. 
 Rom. viii. 15. — "Ye have received the Spirit of adoption, 
 whereby we cry, Abba, Father." 
 
 5. That in prayer we must approach God as being able to help 
 
OF THE PREFACE TO THE LORD'S PRAYER. 351 
 
 us. Eph. iii. 20. — " Unto him who is ahle to do exceeding 
 abundantly above all that we ask or think." 
 
 6. That in prayer we must approach God as being willing to 
 help us. Matt. vii. 11. — " How much more shall your Father 
 who is in heaven give good things to them that ask him ? M 
 
 7. That we must join with others in prayer. Acts xii. 12. — 
 " Many were gathered together praying." 
 
 8. That we must pray for others. 1 Tim. ii. 1. — " I exhort, 
 therefore, that first of all, supplications, prayers, intercessions, 
 and giving of thanks be made for all men." 
 
 EXPLANATION. 
 
 Obs. 353. — By the preface to the Lord's Prayer, " Our Father 
 who art in heaven," we are taught, that ice should draw near to 
 God ivith all holy reverence and confidence, as children to a 
 father able and willing to help us. 
 
 Th<i calling of God " Father," may show us how we ought to 
 address the object of all religious worship. In praying to God, 
 we ought to make mention of some of h?s names, titles, or attri- 
 butes, in a suitableness to the nature of the exercise in which we 
 engage. And when this is done in a reverential manner, it will 
 prevent us from rushing into his presence without consideration, 
 and without due conceptions of his infinite majesty. 
 
 God is the Father of all in the following respects: — 1. He is 
 the Father of all men by creation and preservation. — Mai. ii. 10 ; 
 Acts xvii. 28 ; Numb. xvi. 22. 2. He may be considered as the 
 Father of Church members by external covenant relation, when 
 he favours them with the revelation of his will from heaven, sets 
 his name among them, and offers himself to them. And this is 
 the case with ourselves as a nation. 3. He is in a peculiar man- 
 ner the Father of believers by regeneration and adoption. And 
 hence they are said to be born of God, to be made partakers of a 
 godlike nature, to receive the adopcion of sons, and to be made 
 partakers of all the privileges of his children. 
 
 When we call God " Our Father," it imports the faith which 
 we express in him as standing in such a close and such an amiable 
 relation. But it does not mean, that when we pray in secret, we 
 must always say, Our Father, and not my Father; for we may 
 appropriate God as our Father in particular, and say, my Father; 
 thus claiming an individual relation to him. — Jer. iii. 4, 19; 
 Ps. xviii. 1, 2, and lxxxix. 26. 
 
 t From the expression, " Our Father who art in heaven," we 
 are not to conclude, that the presence of God is included in 
 heaven ; for the heaven of heavens cannot contain him. He is 
 every where present, and fills heaven and earth. But he may be 
 said to be in heaven, because he is there in a peculiar manner, 
 and there his glory is most fully displayed. This consideration 
 should lead us to have exalted thoughts of the majesty of God, 
 
362 Of THE PREFACE TO THE LORD'S PRAYER. 
 
 who, although he is adored by all the hosts of heaven, yet conde- 
 scends to regard us, the sinful children of men, who dwell upon 
 the earth, his footstool. — 1 Kings viii. 27. 
 
 This preface teaches us, that when we approach God, we must 
 manifest the dispositions of children when they draw near their 
 father. 1. By the expression, " Who art in heaven," we are 
 taught to draw near to God with all holy reverence, because of 
 the infinite distance between him and us, he being not our earthly 
 father, but our Father who is in heaven. — Eccl. v. 2. By the 
 expression, '• Our Father," we are taught to draw near to God 
 with confidence both of his ability and willingness to help us ; 
 and also with a filial affection of desire, love, and delight, as 
 children to a father. — Rom. viii. 15 ; Eph. iii. 20; Matt. vii. 11. 
 As it is through Christ alone that we can draw near to God, so it 
 is through him alone that we can draw near with confidence. — 
 Eph. iii. 12. This confidence we should have in the most un- 
 limited degree ; but we must avoid presumption, which is a spirit 
 very different from that confidence which we are allowed to have 
 in prayer towards our heavenly Father. True confidence disposes 
 those who have it to repose an entire trust in God, as able and 
 willing to help them ; which persuasion flows from his all-suffi- 
 ciency and his boundless liberality, as exhibited in the promises 
 of the new covenant, which are all yea and amen in Christ. — 
 Luke xi. 13; Ps. lxxxiv. 11 ; Phil. iv. 19. 
 
 We may further observe, that the spirit of this preface leads us 
 to believe, that the saving knowledge of the Son of God and of 
 his Spirit is absolutely necessary, before we can say aright, " Our 
 Father who art in heaven." — John i. 12 ; Eph. ii. 18 ; Gal. iv. 
 6; Rom. viii. 26. It also teaches us, that none can call God 
 M Father " in the highest sense, but such as are born again. If 
 we are not the children of God by regeneration and adoption, it 
 is impossible that we can call God " Father," or " Our Father in 
 heaven," in the strictest sense ; or that we can have any right to 
 the privileges of his family. 
 
 But it may be here remarked, that although unregenerate men 
 cannot call God their Father in the strictest sense, yet this is no 
 reason why they should not pray. Prayer is a duty incumbent 
 on all. It is a duty even of natural religion, and a duty, the 
 neglect of which shall be signally punished. — Jer. x. 25. And 
 although the Lord may have no respect to prayer, as it is a duty 
 performed by the unregenerate, — for M without faith it is impos- 
 sible to please God,"— yet he may have respect to it as his own 
 ordinance ; which surely is a reason why all should attempt the 
 performance of duty. The neglect of prayer altogether is a sin 
 of very great magnitude ; it is even a greater sin than if it were 
 performed without due order. 
 
 Obs. 354. — By the preface to the Lord^s Prayer^ " Our Father 
 
OF THE FIRST PETITION IN THE LORD'S PRAYER. 353 
 
 who art in heaven" we are taught that we should pray with and 
 for others. 
 
 The expression, " Our Father" implies, that when we pray to 
 God, we must not forget others; but that we must pray with 
 them and for them. To pray with others, is to be the mouth of 
 others to God, or to join with them in family or social worship. 
 And to pray for others, is to express our concern about them, or 
 our sympathy with them before God, as sincerely and ingenuously 
 as we would do with respect to ourselves, if we were in the same 
 circumstances. — Ps. xxxv. 13. We must express our sympathy 
 with them, as exposed to similar trials and wants with ourselves, 
 as children of the same Father, as partakers of the same nature, 
 and as looking forward to the same inheritance. 
 
 There are various classes of persons for whom we must pray. 
 Our desires must be offered up, — 1. For the whole Church of 
 Christ upon earth, that they may be all one in him, who is the 
 glorious head of Zion ; and that they may grow up into him in 
 all things, till they all come in the unity of the faith, and of the 
 knowledge of the Son of God, unto a perfect man, unto the 
 measure of the stature of the fulness of Christ. — Eph. iv. 13. 2. 
 For kings and magistrates, or for all in authority over us. — 1 
 Tim. ii. 1-3. 3. For ministers of the gospel. — Rom. xv. 30. 
 4. For our brethren, by whom we are to understand both the 
 members of the visible Church, and all our fellow- creatures. — 1 
 John iv. 21. 5. For the nation to which we belong. 6. For 
 the place in which our lot is cast. 7. For the congregation in 
 which we statedly worship God. — Jer. xxix. 7. 8. For our near 
 relations, or our kindred according to the flesh. — Job i. 5; 2 
 Kings vi. 17; Gen. xxiv. 12. 9. For our enemies. — Matt. v. 
 46, and vi. 12, 14, 15. And, 10. For those that shall live here- 
 after, — Ps. cii. 18, and John xvii. 20, where Christ prays for 
 those that should afterwards believe on him. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. The happiness of those who 
 have God as their Father. 2. The misery of all those who cannot 
 call God their Father. 3. That there can be no acceptable prayer 
 without faith. 4. That nevertheless it is the duty of all to obey 
 the command of God in this respect. 5. That we are bound to 
 pray with and for others. 6. The honour of the saints. 7. That 
 all are not saints who appear to be so. 
 
 Of the First Petition in the Lord's Prayer. 
 
 <®. 101 — SSEtjattJO toe ptap for in ti)e jFtrst petition? 
 
 In the first petition, [which is, " Hallowed be thy 
 
 name,"] we pray, that God would enable us and others 
 
 to glorify him in all that whereby he maketh himself 
 
 Gg2 
 
354 OF THE FIRST PETITION IN THE LORD'S PRAYER. 
 
 known ; and that he would dispose all things to his own 
 glory. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the first petition in the Lord's Prayer is, " Hallowed 
 be thy name." — Matt. vi. 9. 
 
 2. That of ourselves we are unable to glorify God. 2 Cor. lii. 
 5. — " Not that we are sufficient of ourselves to think any thing 
 as of ourselves ; but our sufficiency is of God. 1 ' 
 
 3 That we should pray that God would enable us to glorify 
 him. Ps. li. 15. — " O Lord, open thou my lips ; and my mouth 
 shall show forth thy praise." 
 
 4. That we should pray that God would enable others to 
 glorify him. Ps. lxvii. 3. — " Let the people praise thee, O God ; 
 let all the people praise thee." 
 
 5. That we should pray that God would dispose all things to 
 his own glory. John xii. 28.—" Father, glorify thy name. 
 
 EXPLANATION. 
 
 Obs. 355. — By the first petition in the Lord's Prayer* "Hal- 
 lowed he thy name" we are taught to pray, that God would 
 enable us and others to glorify him in all things by which he 
 maketh himself known. 
 
 "We may here observe, that this petition is with the utmost 
 propriety placed first, because the name of God, and the honour 
 and glory which belong to it, are most precious in his sight, and 
 ought to be so in ours. If it is not our design above all things to 
 hallow the name of God, we cannot use this prayer aright ; nor 
 can we, with any propriety, present unto God the other petitions. 
 
 By the name of God we are here to understand, every thing 
 by which he hath made himself known to his creatures; such as 
 his names, titles, attributes, ordinances, word, and works ; and 
 more particularly, by name we are here to understand God him- 
 self; for we sometimes find that persons are expressed by names. 
 — Rev. iii. 4. And the reason why name is here put for God 
 himself, may arise from the impossibility of finding a word which 
 includes all that he is. 
 
 By hallowing the name of God we are to understand the glori- 
 fying or sanctifying of it. Lev. x. 3. — " I will be sanctified in 
 them that come nigh me, and before all the people I will he glori- 
 fied." Hence, to hallow or sanctify, and to glorify* are expres- 
 sions of similar import. When we pray, then, that the name of 
 God may be hallowed, it is not to be understood, that it can 
 be made holy* for it is infinitely holy; but the meaning of the 
 petition is, that the holiness of his name may be manifested 
 or declared to be what it really is — infinitely holy ; that he would 
 demonstrate this more and more to the world, that he may ap- 
 
OF THE FIRST PETITION IN THE LORD'S PRAYER. 355 
 
 pear to be a God infinitely glorious, so as to excite the admiration 
 and esteem which are most justly due to him. 
 
 This petition imports, that the name of God is hallowed by 
 himself, and that it must be hallowed by the creatures which he 
 hath made. 
 
 1. The name of God is hallowed by himself in the works of 
 creation and providence, but especially in the work of redemp- 
 tion. God glorified himself in his manner of dealing with our 
 first parents, before he gave any intimation of his mercy and grace 
 in the promise of Jesus Christ ; in the promise of a Saviour, in 
 whom all the families of the earth were to be blessed ; in select- 
 ing Abraham and his seed as his peculiar people ; in causing the 
 Saviour, according to the flesh, to descend from him ; in the pro- 
 mises of vhe Messiah, which he made from time to time; in the 
 actual appearance of Jesus Christ in this world in the fulness of 
 time, as the fulfilment of prophecies and predictions from the 
 beginning; in carrying him through the arduous undertaking of 
 man's redemption on earth, and in his resurrection and exalta- 
 tion ; in sending the Spirit to carry on Christ's work on earth 
 until his second coming ; and in the means which he adopted for 
 the propagation of the gospel throughout the world. And he 
 glorifies himself still, by preserving it in the world, notwithstand- 
 ing all opposition ; and by what Jesus Christ is now doing in 
 behalf of his people. In a word, God glorifies himself in every 
 part of the work of redemption ; in every step of the salvation of 
 every sinner; in the manner of his conversion, illumination, jus- 
 tification, sanctification, increase of grace, and perseverance 
 therein to the end, and final glorification; having redeemed him 
 by the blood of the Lamb slain from the foundation of the world. 
 
 2. The name of God must be hallowed by his creatures. And 
 this may be done in various ways :— (1.) We glorify the name 
 of God in his names, titles, and attrilutts, when we think and 
 speak of them with becoming reverence ; when we acknowledge 
 them to be inconceivably glorious; and when we set them before 
 us, and study to exercise faith upon them, as all our own. (2.) 
 We glorify the name of God in his ordinances, when we care- 
 fully wait upon God in them; when we desire communion with 
 him in them; and when we improve them for our spiritual 
 nourishment and growth in grace. (3.) We glorify the name of 
 God in his Word, when we believe the Scriptures to be the re- 
 cord of God — the only revelation of his mind and will to man- 
 kind, in which the way of salvation is made known ; and when 
 we make it the rule of our faith and obedience. (4.) We glorify 
 the name of God in the work of creation, when we consider the 
 things which are made as the work of an infinitely wise and 
 
356 OF THE FIRST PETITION IN THE LORD'S PRAYER. 
 
 we have such a sense of his mercies as excites our gratitude and 
 love; when we tremble at his judgments; and when we justify 
 him in all his ways towards us. — Gen. xxxii. 10 ; Ps. cxix. 
 120. (6.) "We glorify the name of God in the wondrous plan of 
 redemption, when we receive and rest upon Christ alone for sal- 
 vation, as he is offered to us in the gospel ; when we renounce all 
 our own righteousness; and when we are careful to maintain 
 good works, that we may adorn the doctrine of God our Saviour 
 in all things. 
 
 We pray that others may be enabled to glorify God, when we 
 pray that the honour of his name may be maintained by them ; 
 that all nations may be turned from lying vanities to the service 
 of the living God ; that the earth may be full of the knowledge 
 of the Lord as the waters cover the sea ; and that God would 
 send the gospel to those who have never yet heard the glad tidings 
 of salvation through Jesus Christ, and that he would make it 
 more successful where it is already. 
 
 The reason why we pray that ourselves and others may be 
 enabled to glorify or hallow the name of God, is, because there 
 is naturally in all an utter inability and a total want of disposi- 
 tion ; so that we must be enabled and disposed to give to God 
 the glory which is due unto his" name. 
 
 Obs. 356. — By the first petition in the Lord's Prayer, "Hal- 
 lowed be thy name" we are taught to pray, that God would dis- 
 pose all things to his own glory. 
 
 The true meaning of this petition is not kept in view, unless 
 we pray that God, to whom nothing is impossible, would display 
 his glorious power in the removal of every thing by which his 
 name is dishonoured, or which prevents his name from being 
 sanctified as it ought to be; and that he would dispose of all 
 things to his own glory. 
 
 God glorifies his name, in the disposals of his providence to- 
 wards the righteous and the wicked, in the following manner- 
 
 1. With respect to the righteous ; God brings glory to himself 
 from their falls and backslidings, when he overrules them in such 
 a manner as thereby to make them more humble, and watchful, 
 and circumspect for the future; as was the case with David and 
 with the Apostle Peter. In this and various other ways, the 
 Lord overrules the events in the lives of the saints for his own 
 glory ; while, at the same time, they all work together for good 
 to them that love his blessed name. 
 
 2. With respect to the wicked; God disposes all things to his 
 own glory, when he restrains his enemies and the enemies of his 
 saints; when he vindicates his saints from the reproaches of the 
 wicked, and enables them to endure these reproaches for his sake, 
 by communicating to them gracs suited to their need; and when 
 
OF THE SECOND PETITION IN THE LORD'S PRAYER. 357 
 
 he delivers his Church from oppression and from persecution 
 unto death. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the glory of God ought 
 to be our habitual study. 2. That the Divine attributes are the 
 comfort of the saints. 3. The necessity of glorifying God in his 
 names, titles, attributes, ordinances, Word, and works. 4. The 
 happiness of those who make the hallowing of the name of God 
 their chief end. 5. The misery of all those who know not the 
 name of God, and, consequently, who do not glorify or hallow it. 
 
 Of the Second Petition in the Lord's Prayer. 
 <g. 102 — SSatjat do toe prap for irt tije SeconO petition? 
 
 In the second petition, [which is, "Thy kingdom 
 come," J we pray, that Satan's kingdom may be destroy- 
 ed ; and that the kingdom of grace may be advanced, 
 ourselves and others brought into it, and kept in it ; and 
 that the kingdom of glory may be hastened. 
 
 ANALYSIS AND PROOFS. 
 
 "We are here taught, — 
 
 1. That the second petition in the Lord's Prayer is, "Thy 
 kingdom come." — Matt. vi. 10. 
 
 2. That Satan has a kingdom in this world. John xiv. 30. — 
 " The prince of this world cometh, and hath nothing in me." 
 
 3. That we should pray for the destruction of Satan's kingdom. 
 Ps. lxviii. 1. — "Let God arise; let his enemies be scattered: let 
 them also that hate him flee before him." 
 
 4. That God in Christ hath established a kingdom of grace in 
 the world. Luke i. 33. — M He shall reign over the house of 
 Jacob for ever; and of his kingdom then? shall be no end." 
 
 5. That we should pray for the advancement of the kingdom 
 of grace. Isa. lxii. 7. — ■ Give him no rest till he establish, and 
 till he make Jerusalem a praise in the earth." 
 
 6. That we should pray that we ourselves may be brought into 
 Christ's kingdom of grace. Luke xxiii. 42. — M Lord, remember 
 me when thou comest into thy kingdom." 
 
 7. That we should pray that others may be brought into the 
 kingdom of grace. Rom. x. 1. — " Brethren, my heart's desire 
 and prayer to God for Israel is, that they may be saved." 
 
 8. That we should pray that God would keep us in his king- 
 dom of grace. Ps. cxix. 117.—"" Hold thou me up, and I shall 
 be safe ; and I will have respect to thy statutes continually." 
 
 9. That we should pray that God would keep others in his 
 kingdom of grace. 1 Thess. v. 23. — " I pray God that your 
 whole spirit, and soul, and body, be preserved blameless, unto 
 the coming of our Lord Jesus Christ." 
 
358 OF THE SECOND PETITION IN THE LORD'S PRAYER. 
 
 10. That there is approaching for the people of God a kingdom 
 of glory. Rev. xxii. 5. — " There shall be no night there, and 
 they need no candle, neither light of the sun; for the Lord God 
 giveth them light; and they shall reign for ever and ever."' 
 
 11. That we should pray that the kingdom of glory may be 
 hastened. Rev. xxii. 20. — " He who testifieth these .things 
 saith, Surely I come quickly. Amen. Even so, come, Lord 
 Jesus." 
 
 EXPLANATION. 
 
 Obs. 357. — By the second petition in the Lord's Prayer, 
 " Thy kingdom come'' ive are taught to pray, that God would 
 more and more demonstrate his absolute power and dominion 
 over all things. 
 
 We may here observe that the kingdom of God may be con- 
 sidered as twofold : — 
 
 1. His essential or general kingdom; by which we are to un- 
 derstand that universal and absolute power and sovereignty 
 which he exercises in heaven, on earth, and in hell, for the pur- 
 poses of his glory. — Ps. ciii. 19. This kingdom embraces every 
 thing which he hath made and every thing which he preserves, 
 from the most glorious luminary in the heavens to the minutest 
 particle that dances in the sunbeam, and from the meanest rep- 
 tile upon earth to the highest archangel that stands in the pre- 
 sence of God. 
 
 2. His special kingdom; by which we are in general to under- 
 stand that government and care which he exercises in and over 
 his Church and people, as a society distinct and separated from 
 the world. — Ps. lix. 13. This special kingdom may be viewed 
 as twofold: the kingdom of grace, and the kingdom of glory. 
 And it is this special kingdom that is chiefly intended m the 
 second petition in the Lord's Prayer. 
 
 There is only one respect in which it is warrantable to pray 
 "for the coming of God's essential or general kingdom,— namely, 
 that God would more and more demonstrate his absolute power 
 and sovereignty over all things ; and that it may be acknow- 
 ledged fyy the children of men that Jehovah, the Most High, 
 ruleth over all the earth. — Ps. lxxxiii. 18; Dan. iv. 17. This is 
 the only meaning in which we can understand it ; for we cannot 
 warrantably pray, that God would exercise his universal domi- 
 nion, which he cannot but do, being the creator and preserver of 
 all things. We cannot pray that God would be an infinite sove- 
 reign, which he cannot but be. Nor can we pray that he would 
 act agreeably to his nature, which he cannot but do. 
 
 Obs. 358. — By the second petition in the Lord's Prayer, 
 " Thy kingdom come," we are taught to pray, that the kingaom 
 of Satan may be destroyed. 
 
OF THE SECOND PETITION IN THE LORD'S PRAYER. 359 
 
 The kingdom of Satan is the grand impediment in the way of 
 the coming of Christ's kingdom. In order, then, to the advance- 
 ment of the kingdom of grace, it is absolutely necessary that we 
 should pray for the destruction of Satan's kingdom. And we do 
 this when we pray that God would root out all idolatry, super- 
 stition, error, delusion, will-worship, ignorance, profaneness, and 
 every other abomination from the earth ; that Christ would bruise 
 the serpent's head; that he would deliver the souls of men from 
 his slavery; and that unbelievers may be brought to the acknow- 
 ledgment of the truth as it is in Jesus, or to the obedience of the 
 gospel. 
 
 In order to the destruction of Satan's kingdom, it is necessary 
 to pray particularly for the following things: — We must pray for 
 the destruction of Antichrist and Mahomet, the two great ene- 
 mies of the kingdom of Christ. We must pray that the man of 
 sin may be consumed with the breath of the Lord, and destroyed 
 with the brightness of his coming; and that the false prophet 
 may be destroyed to arise no more. We must also pray that the 
 Jews may be converted and gathered to Shiloh, who is come, and 
 whose is the kingdom and the glory; that their eyes may be 
 opened when they read Moses and the Prophets ; and that the 
 veil which is upon their hearts may be taken away, that they may 
 see and understand how much the gospel or Christian dispensa- 
 tion excelleth the Mosaic one in glory. And we must also pray 
 that the divisions and differences among the professed friends of 
 the kingdom of Christ may come to an end; for, while these 
 things continue, it is impossible that his kingdom can come, even 
 where his name is named. 
 
 Obs. 359. — By the second petition in tlie jLWd?4 Prayer, 
 " Thy kingdom come" we are taugfd to pray, that the kingdom 
 of grace may be advanced, by ourselves and others being hrougld 
 into it. 
 
 The kingdom of grace, in its most extensive meaning, is a 
 kingdom which comprehends all those to whom the gospel is 
 preached, or who are members of the visible Church. And al- 
 though all such are not m Christ, — although tares are mingled 
 with the wheat, — although godly and ungodly worship together; 
 yet all such are a people favoured by the Lord, in comparison 
 with all those who have not the privilege of a preached gospel 
 conferred upon them ; and they ail profess subjection to Christ 
 as their king, — Ps. ii. 6; Eph. i. 2'2, 23. And although some 
 have pretended supremacy over this kingdom, or over the visible 
 Church, it is but a vile usurpation ; for none, however great or holy 
 have a right to claim, as their prerogative, what belongs to Him 
 whom God hath exalted with his own right hand. But, strictly 
 speaking, the kingdom of grace is not so extensive ; for, none 
 are true subjects of this kingdom but believers in Christ, — they 
 
360 OF THE SECOND PETITION IN THE LORD'S PRAYER. 
 
 ■who have been made alive to God, and who have in very deed 
 been brought from the kingdom of Satan into the kingdom of 
 God's dear Son; they who are the subjects of grace, wno have 
 the kingdom of God within them, and in whom grace reigns- 
 from first to last unto eternal life. 
 
 "VVe must pray that this kingdom of grace may be advanced 
 more and more among men ; that the earth may be full of the 
 knowledge of the Lord, as the waters cover the sea; that many 
 of Adam's guilty race may be converted by means of his insti- 
 tuted ordinances; that Christ may be rewarded by the justifica- 
 tion of many plucked as brands from the burning; that the 
 Father would more and more honour the Son, by the Spirit 
 giving efficacy to the word of his grace; and that the promises 
 respecting the gathering of the people to Shiloh may be accom- 
 plished, in order that the Redeemer may K see of the travail of 
 his soul and be satisfied." 
 
 The kingdom of grace may be said to be advanced, when 
 ourselves and others are brought into it, by the power of the 
 Holy Spirit accompanying the means of salvation; and kept in it 
 by continued emanations of grace out of the fulness of Christ, by 
 which the principle of grace implanted in the heart is quickened, 
 and strengthened, and preserved. — Ps. ex. 2, 3; Hos. xiv. 5. It 
 is among the important works of God, to preserve his people in 
 the faith, as well as to work it in them; to keep them from 
 death, as well as to implant life ; to keep them from falling, as 
 well as to raise them up; and to preserve them by his power 
 through faith unto salvation, as well as to bring them into a 
 state of salvation by a Redeemer. 
 
 Obs. 360. — By the second petition in the Lord's Prayer, 
 " Thy kingdom come,'''' ice are taught to pray, that the kingdom 
 of glory may be hastened. 
 
 The kingdom of glory is that state of inconceivable happiness 
 and bliss into which the saints are admitted at death; or rather, 
 into which they shall be admitted at the resurrection, when both 
 soul and body shall be for ever with the Lord. And it may be 
 here remarked, that the kingdom of grace and the kingdom of 
 glory are not so much two distinct kipgdoms as different states 
 of the same kingdom; the one existing in order to the other. 
 The genuine subjects of the kingdom of grace are subjects also 
 of the kingdom of glory; but while they remain in this world, 
 they are not fully prepared for glory, although they are daily 
 
 f rowing in meetness for it, through the various operations of the 
 loly Spirit. 
 We must pray that this kingdom of glory may be hastened; 
 which implies, — 1. That this kingdom is not yet come. Christ 
 is not yet beheld with the crown which he shall wear; but the 
 time is approaching when his glory shall break through every 
 
OP THE THIRD PETITION IN THE LORD'S PRAYER. 361 
 
 opposing obstacle, and when it shall appear to be the glory of the 
 Father — glory, like himself, inconceivable and incomprehensible. 
 
 2. That it shall come. As certainly as Christ is now glorified, 
 so certainly shall he come again the second time to be glorified 
 in his saints, and to be admired in all them that believe. The 
 evidence is too strong to admit of a doubt. The Father hath 
 said it; the Son hath fought for the kingdom; and the work 
 of the Holy Spirit upon the soul of every subject of this king- 
 dom, proves that it shall come. 3. The fervent desires of the 
 saints that the kingdom of glory may come. In it they them- 
 selves are exceedingly interested; but it is not merely or chiefly 
 on this account that they fervently desire it, but on account of 
 him, whose is the kingdom and the glory. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the gospel is a great 
 privilege. 2. That all who are favoured with it are not in Christ. 
 
 3. The necessity of submitting to the sceptre of Christ. 4. The 
 happiness of those who are subjects of the kingdom of grace. 5. 
 The misery of those who are not the subjects of Christ's kingdom. 
 6. That the gospel has many enemies ; but that all shall be taken 
 out of the way. 7. That Christ has always a kingdom on earth 
 — a seed to serve him. 8. The necessity of prayer for the com- 
 ing of Christ's kingdom. 
 
 Of the Third Petition in the Lord's Prayer. 
 9. 103.— astfjat oo toe prap for m tfje £f)trtr ^etttton? 
 
 In the third petition, [which is, " Thy will be done 
 in earth, as it is in heaven,"] we pray, that God, by his 
 grace, would make ns able and willing to know, obey, 
 and submit to his will in all things, as the angels do in 
 heaven. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the third petition in the Lord's Prayer is ; " Thy will 
 be done on earth as it is in heaven." — Matt. vi. 10. 
 
 2. That of ourselves we are unable to know or to obey the will 
 of God. 1 Cor. 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." 
 
 3. That God alone can make us able and willing to obey and 
 submit to his will. Phil. ii. 13. — "It is God who worketh in 
 you, both to will and to do of his good pleasure." 
 
 4. That we should pray that the will of God may be known 
 and obeyed over all the earth. Ps. lxvii. 2. — " That thy way 
 may be known upon earth, and thy saving health among all 
 nations." 
 
 Hh 
 
362 OF THE THIRD PETITION IN THE LORD'S PRAYER. 
 
 5. That we should pray that God would make us able and 
 willing to know his will. Eph. i. 18. — "The eyes of your 
 understanding being enlightened ; that ye may know what is the 
 hope of his calling, and what the riches of the glory of his in- 
 heritance in the saints." 
 
 6. That we should pray that God would make us able and 
 willing to obey his will. Ps. cxix. 35. — " Make me to go in the 
 path of thy commandments; for therein do I delight." 
 
 7. That we should pray that God would make us able and 
 willing to submit to his will. Acts xxi. 14. — " The will of the 
 Lord be done." 
 
 8. That we sliould obey the will of God in all things. Ps. 
 cxix. 5, 6.-*— " O that my ways were directed to keep thy statutes ! 
 Then shall I not be ashamed, when I have respect unto all thy 
 commandments." 
 
 9. That we should submit to the will of God in all things. 
 1 Sam. iii. 18. — ** It is the Lord; let him do what seemeth him 
 good." 
 
 10. That we should obey and submit to the will of God as 
 the angels do in heaven. Ps. ciii. 20. — " Bless the Lord, ye 
 his angels, that excel in strength, that do his commandments, 
 hearkening to the voice of his word." 
 
 EXPLANATION. 
 
 Obs. 361. — By the third petition in the Lord's Prayer, " Thy 
 will be done on earth as it is in heaven" we are taught to 
 pray, that God, by his grace, would make us able and willing 
 to lenow and obey his revealed will in all things. 
 
 The revealed or preceptive will of God is that which is con- 
 tained in the Scriptures of the Old and New Testaments ; and it 
 is comprehended in believing and obeying, or in faith and holi- 
 ness; which is both the sum of his will, and the order in which 
 it must be done. — John vi. 29; 1 Thess. iv. 3; Heb. xi. 6, and 
 xii. 14 ; 1 John iii. 23. We may here observe, that it is chiefly 
 the revealed will of God that we should pray may be done on 
 earth ; for the Lord himself will accomplish his secret will, or 
 the things which he hath purposed. 
 
 With respect to the revealed will of God, we must pray, " That 
 God, by his grace, would make us able and icilling to know and 
 to obey it" And this we do, when we pray, that by his Spirit 
 he would remove our natural blindness, and open our under- 
 standing, that we may understand the Scriptures; that he would 
 incline us to keep up the practice of every commanded duty, in 
 the strength of that grace which is secured in the promise, " I 
 will cause you to walk in my statutes, and ye shall keep my 
 judgments and do them," — Ezek. xxxvi. 27; that obedience to 
 the whole will of God may be as extensive as the revelation of 
 this will; that it may be done where it is not done; and that the 
 
OF THE THIRD PETITION IN THE LORD S PRAYER. ShJS 
 
 only boundaries may be tbe ends of the earth. And this implies 
 the following things : — 1. That the will of God is not done on 
 earth as it is done in heaven. 2. An acknowledgment of weak- 
 ness, blindness, indisposedness, nnd perverseness of heart; all 
 which unite to prevent the will of God from being done. — Eph. 
 i. 17, 18, and iii. 16; Matt. xxvi. 40, 41; Jer. xxxi. 18, &c. 
 
 3. An expression of grief of heart, that the will of God is not 
 done on earth, either by ourselves or by others. — Ps. cxix. 13b". 
 
 4. An ardent desire, that God would remove out of the way 
 every obstacle to the doing of his will on earth as it is done in 
 heaven. 
 
 We must pray that God would make us able and willing to 
 know and obey his will, because we are naturally unable and un- 
 willing to know and obey his revealed will. — 1 Cor. ii. 14. All 
 are prone to rebel against his will, although it is holy, and just, 
 and good. And hence we must pray, that God would make us 
 able and willing by his grace; for it is wholly of his free love 
 and sovereign good pleasure that he worketh in us, both to will 
 and to do. In vain does man think that he can know the will 
 of God without the teaching of the Spirit, or that he can do it 
 without that power which is promised from above. 
 
 Obs. 362. — By the third petition in the Lord** Prayer, " Thy 
 will be done on earth as it is in heaven," we are taught to fray, 
 that God, by his grace, woidd make us able and willing to sub' 
 mit to his 'providential will in all things. 
 
 The^)rovidential or secret will of God, is the rule of his own 
 procedure; and it is exercised over all men and all things, from 
 the least to the greatest, in every possible circumstance in which 
 they may be placed. — Matt. vi. 25-34. 
 
 With respect to this providential or secret will of God, or, as 
 it is sometimes called, his will of purpose, we must pray, " That 
 God would, by his grace, make us able and willing to subm.it to 
 it." And this implies a full, and unqualified, and unreserved 
 submission to the Divine procedure in all afflicting dispensations 
 which may befal us in this world, seeing they all come from 
 God, and are all ordered for our good; and likewise an improve- 
 ment of merciful providences according to his Word. 
 
 We must pray that God would make us able and willing, by 
 his grace, to submit to, and acquiesce in, his secret will when 
 made known us, because we are naturally unable and unwilling 
 to do so, and prone to quarrel with his providences towards us, 
 although all j*ust and good, and designed for our spiritual and 
 eternal welfare. 
 
 Obs. 363. — By the third petition in the Lord^s Prayer, " Thy 
 will be done on earth as it is in heaven," we are taught to pray^ 
 that God would make us able and willing to know, obey, and 
 submit to his will in all thinqs* as the angels do in heaven. 
 
364 OF THE FOURTH PETITION IN THE LORD'S PRAYER. 
 
 ' k 
 
 We must pray that the will of God may be done on earth as it 
 is done in heaven. This expression may be viewed either with 
 reference to the visible heavens and the works of God which we 
 behold, or with reference to those exalted spirits called angels, 
 who constantly fulfil all his pleasure. 
 
 1. With reference to the heavenly bodies. As man is fre- 
 quently sent to the beasts of the field, to the fishes of the sea. 
 and to the fowls of the air for instruction, and also to many of 
 the works of God in nature, that he may see how obedient all 
 things are to him who gave them existence; so we may here 
 view him as sent for the same end to the sun, the moon, and the 
 stars, and to all the host of heaven, which have kept an invariable 
 motion for almost six thousand years, serving the Lord and 
 bringing glory to his wonderful name ; and among which, from 
 the greatest to the least, and from the nearest to the most distant, 
 nothing takes place but what is appointed by Him who made 
 them. A valuable example set before us all ! But, 
 
 2. With reference to the angels in heaven ; in which light the 
 explanation given above principally views the text. If, then, 
 we ourselves would do the will of God, and wish others to do it,. 
 we must pray that we and they may be enabled to imitate the. 
 holy angels, who perform the will of the Most High with 
 humility, — Isa. vi. 2 ; Mic. vi. 8 ; with cheerfulness, — Ps. ciii. 20, 
 and c. 2; with faithfulness, — Isa. xxxviii. 3; with diligence and 
 zeal, — Ps. cxix. 4, 5, and xix. 5; Rom. xii. 11: universally, 
 — Ps. ciii. 21, and cxix. 6; most readily, — Isa. vi. 2; Ps. 
 cxix. 60; constantly, — Ps. cxix. 112; and with sincerity^*— -Ps. 
 cxix. 80. 
 
 INFERENCES. 
 
 From this subject we learn. — 1. That it is the duty of all to 
 study the revealed will of God, and to submit to his providential 
 will. 2. The danger of disobedience. 3. The necessity of the 
 grace of God to enable us to understand and to do his revealed 
 will, and to submit to his providential will. 4. That it is the 
 duty of all to send the revealed will of God to all those who have 
 not yet received it; seeing it is inconsistent to pray that his will 
 may be done, without endeavouring, at the same time, to make 
 it known to those who are ignorant of it. 
 
 Of the Fourth Petition in the Lord's Prayer. 
 Q. 104. — 2i2ai)at bo to* prap for m tf)e JFoiu'tf) $*tttfon ? 
 
 In the fourth petition, [which is, " Give us this day 
 our daily bread,"] we pray, that of God's free gift we 
 may receive a competent portion of the good things of 
 thi3 life, and enjoy his blessing with them. 
 
OP THE FOURTH PETITION IN THE LORD'S PRAYER. 365 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the fourth petition in the Lord's Prayer is, " Give us 
 this day our daily Dread." — Matt. vi. 11. 
 
 2. That temporal good things may be made the subject of prayer. 
 Gen. xxviii. 20. — " If God will be with me, and will keep me 
 in this way that I go, and will give me bread to eat and raiment 
 to put on—." 
 
 3. That every good thing which we enjoy is undeserved by us, 
 and is a free gift from God. Gen. xxxii. 10. — '* I am not worthy 
 of the least of ail the mercies, and of all the truth, which thou 
 hast showed unto thy servant. 1 " 
 
 4. That we are to seek only what may be necessary for the 
 present day, and not to be over-anxious for the future. Matt. 
 vi. 34. — " Take no thought for (or be not over-anxious about) 
 the morrow ; for the morrow shall take thought for the things 
 of itself. Sufficient unto the day is the evil thereof.*' 
 
 5. That we are to ask for such a portion of the good things of 
 life, as God in his wisdom sees to be best for us. Prov. xxx. 8. 
 — " Give me neither poverty nor riches j feed me with food con- 
 venient for me." 
 
 6. That we must ask God's blessing on what we receive, which 
 alone makes temporal good things valuable. Prov. x. 22. — M The 
 blessing of the Lord maketh rich, and he addeth no sorrow with 
 it." 
 
 EXPLANATION. 
 
 Obs. 364. — By the fourth petition in the Lord's Prayer, 
 " Give us this day our daily bread" ice are taught to pray, 
 that, of God's free gift, we may receive a competent portion of 
 the good things of this life. 
 
 We may here observe, that spiritual mercies are not at all 
 intended by bread in this petition. Jesus Christ, indeed, calls 
 himself the bread of life which came down from heaven ; but for 
 this we pray in the second petition. If we consider how perfect 
 this prayer is, we shall see that the good things of this life must 
 be included ; for it would be absurd to imagine, that Christ, who 
 knows that his people require these things, should have given 
 them no place in this directory. And as it is but short, we cannot 
 suppose that he would have spoken of spiritual mercies in every 
 petition. We find that the other petitions are full of them; and 
 we may well believe that he has appropriated the fourth solely to 
 temporal mercies. 
 
 By bread, then, we are here to understand all the necessaries 
 and conveniences of life. And bread may be particularly speci- 
 fied, because it is the most common support of life ; because it is 
 the most necessary ; because it is called the staff of bread, — Isa. 
 iii. 1 ; because by it both the rich and the poor are maintained ; 
 
 H h 2 
 
366 OF THE FOURTH PETITION IN THE LORD'S PRAYER. 
 
 and because it is found to be that kind of provision which, of all 
 others, is least loathed by mankind in general. 
 
 This petition, " Give us this day our daily bread," naturally 
 implies the following things : — 
 
 1. That all mankind depend upon God for the support of life, 
 and for all its comforts and conveniences. Were not this the 
 case, there would be no propriety whatever in presenting to God 
 this petition ; for we do not generally ask any thing from those 
 on whom we have no dependence, or who we think have nothing 
 to bestow. 
 
 2. That it is a lawful request to pray for bread. And although 
 the bread that perisheth may appear a trifle, when compared with 
 that which endureth to everlasting life ; yet, while we are in the 
 body, it is a most necessary concern of ours, to which we ought 
 to give due attention. Spiritual things claim our first and chief 
 attention ; but temporal things ought not to be neglected ; for 
 without them we could neither glorify God, nor be of much 
 advantage to our fellow-creatures. And hence we must deem 
 this a lawful request. 
 
 3. That it is a lawful request to pray for bread, not only for 
 ourselves, but also for others, — " Give us bread." And seeing 
 that we are allowed to extend our request for others, as well as 
 to request for ourselves, we should not in this respect withhold 
 more than is meet — we should not withhold our brother's due ; 
 but we should prove that we love our neighbour as ourselves, 
 and that it is our desire that others, as well as ourselves, may be 
 happy. 
 
 4. That whatever we enjoy in this world to make life comfort- 
 able and happy, we should seek to have such a right to it as that 
 it may be called ours. " Give us our bread." 
 
 5. That we are not at liberty to ask riches from God. " Give 
 us our daily bread." And although thftre are saints who are very 
 rich in this world's goods, yet it is not in consequence of their 
 prayers ; for no saint can, consistently with his character, pray for 
 riches. But we may pray as Agur did, " Give me neither poverty 
 nor riches; feed me with food convenient for me." — Prov. xxx. 8. 
 
 6. That it is unlawful to indulge anxiety about futurity. 
 " Give us this day our daily bread." — Matt. vi. 34. We are here 
 taught to go daily unto God in prayer for what is necessary for 
 us, that, by using the means which he hath appointed, we may 
 show that we continually depend upon him for what is needful 
 for the body. 
 
 7. That our bread — our daily bread — the comforts and conve- 
 niences of life, are all the gift of God; and that to him we must 
 look for all. " Give us this day our daily bread." And although 
 men obtain their bread by industry and diligence, yet it is God 
 who " giveth power to get wealth," and who blesseth the labour 
 of the hands. Having forfeited life and every enjoyment with 
 
OF THE FOURTH PETITION IN THE LORD'S PRAYER. 367 
 
 it in Adam, whatever we now enjoy is the unmerited gift of the 
 Most High. 
 
 We may here remark the difference between prayer for spiri- 
 tual, and prayer for temporal good things. With respect to spi- 
 ritual good things, there is no restriction ; or the desires of the 
 believer may be as large as he will. Let them be as extensive as 
 the covenant, this is only what is promised — what he has reason 
 to expect — and what he shall assuredly receive. But with respect 
 to things of a temporal nature, we must restrict our desires, and 
 pray only for such things as are for the honour of God and our 
 own good. Whatever we ask of a tempora.1 nature, it must be with 
 a desire that God may be glorified ; or, in other words, temporal 
 
 food things must be asked for spiritual purposes. — Prov. xxx. 
 -9 ; 1 Sam. i. ; James iv. 3. 
 
 Obs. 365. — By the fourth petition in the Lord's Prayer, M Give 
 us this day our daily bread," we are taught to pray, that we may 
 enjoy God's blessing along with the good things of life. 
 
 In order that we may have the comfortable use of what we 
 enjoy, it is necessary that we should pray for the blessing of God 
 along with it. Without this, there will always be a worm at the 
 root, — without this, our hopes shall never be realized, whatever 
 we promise ourselves, — and without this, outward comforts cannot 
 answer the end which they are designed to serve, and for which 
 they are used. 
 
 We may here observe the difference with respect to the man- 
 ner in which the righteous and the wicked hold their outward 
 enjoyments. The title which the wicked have to outward enjoy- 
 ments is only a common right, there being nothing in it to show 
 that they are the Lord's ; whereas the right which believers have 
 is a special right — a title founded upon the covenant, or it is a 
 spiritual right which they have to daily bread. The wicked have 
 their portion in this life ; whereas godliness hath the promise, 
 not only of this life, but also of that which is to come. The 
 wicked have nothing but outward enjoyments ; they want the 
 blessing of the Lord on their basket and their store ; whereas the 
 righteous have his blessing along with what they enjoy ; and this 
 makes their comforts doubly valuable. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That the Lord is mindful of 
 all in this life, as well as hereafter. 2. That we ought to be 
 grateful for present mercies. 3. That the Lord hath not left 
 himself without witness, in giving us rain from heaven and fruit- 
 ful seasons, filling our hearts with food and gladness. 4. That 
 we ought to correspond with him daily in private and in secret. 
 5. That the Lord can make up to his own people the want of 
 much in this world. 6. That we have more than we deserve. 
 
368 OF THE FIFTH PETITION IN THE LORD'S PRAYER. 
 
 7. That they who possess much of this world's goods, and do not 
 what they can for the advancement of God's glory in the world, 
 l>y sending the " Bread of Life " to those who want it, are none 
 of God's people. 
 
 Of the Fifth Petition in the Lord's Prayer. 
 
 4g. 105 — TOjat Do tec prap for in tf)e jTiftf) "petition? 
 In the fifth petition, [which is* " And forgive us our 
 debts as we forgive our debtors,"] Ave pray that God, 
 for Christ's sake, would freely pardon all our sins ; 
 which we are the rather encouraged to ask, because by 
 his grace we are enabled from the heart to forgive others. 
 
 ANALYSIS AND PROOFS. 
 
 "We are here taught, — 
 
 1. That the fifth petition in the Lord's Prayer is, ■* And for- 
 give us our debts as we forgive our debtors." — Matt. vi. 12. 
 
 2. That we should pray for the pardon of sin. Hos. xiv. 2. — 
 " Take away all iniquity, and receive us graciously." See also 
 Ts. li. 1. 
 
 3. That pardon of sin is to be expected only through Jesus 
 Christ. Eph. i. 7. — "In whom we have redemption through 
 his blood, the forgiveness of sins, according to the riches of his 
 grace." 
 
 4. That we must forgive others. Col. iii. 13. — "Forbearing 
 one another, and forgiving one another." 
 
 5. That God alone can enable us from the heart to forgive 
 others. Gal. v. 22, 23. — " The fruit of the Spirit is love, joy, 
 peace, long-suffering, gentleness, goodness, faith, meekness, tem- 
 perance ; against such there is no law." 
 
 6. That our being enabled to forgive others, encourages us to 
 ask forgiveness for ourselves. Luke xi. 4. — " Forgive us our 
 sins ; for we also forgive every one that is indebted to us." 
 
 7. That unless we forgive others, we ourselves shall not be 
 forgiven. Matt, xviii. 35. — "So likewise shall my heavenly 
 Father do also unto you, if ye from your hearts forgive not every 
 one his brother their trespasses." See also Matt. vi. 14, 15. 
 
 EXPLANATION. 
 
 Obs. 366. — By the fifth petition in the LorcPs Prayer, "And 
 forgive us our debts as we forgive our debtors" we are taught 
 to yray, that God, for ChrisVs sake, would freely pardon all 
 our sins. 
 
 We may here remark, that this petition is connected with the 
 former by the particle and, to show that, however large a por- 
 tion, and whatever share of the comforts and conveniences of life 
 
OF THE FIFTH PETITION IN THE LORD'S PRAYER. 359 
 
 may be conferred, daily bread cannot of itself constitute a real 
 good; and it is only when such outward comforts are connected 
 with the pardon of sin, that they can be deemed a good really 
 desirable. 
 
 By debts we are here to understand sins. — Luke xi. 4. Every 
 sin is a debt, and every sinner is a debtor. Now, if sin be viewed 
 as a debt, it consists in withholding from God what is most justly 
 his due, viz., honour and love; for which we owe him an equi- 
 valent, or the reparation of his injured glory. If, then, by debts 
 we are to understand sins, they must mean original and actual 
 sin — sins of omission and commission; on account of which we 
 owe the debt of satisfaction to the justice of God ; for, saith the 
 Scripture, " The wages of sin is death." But we not only owe 
 the debt of satisfaction as transgressors, but we also owe the debt 
 of obedience to the law as a covenant. Every sinner, then, is a 
 debtor, owing more than he can possibly pay. 
 
 The nature of the debt of sin may be seen from the following 
 things : — 1. Sin is a debt which no man can pay. Every sinner 
 is, as it were, drowned in debt to the law and justice of God; 
 and all, without exception, would have perished in consequence 
 of this, had not a Surety been provided, every way able to 
 answer the demands of the creditor. 2. Sin is debt which the 
 sinner endeavours in various ways to diminish ; not, indeed, 
 by paying what he owes, but by persuading himself that his debt 
 is not what it really is. 3. Sin is a debt which is continually 
 increasing. And whatever means the sinner may adopt to 
 liquidate his debt, it will be found to multiply, until all be freely 
 forgiven for Christ's sake — until all be cancelled by the blood of 
 Christ. Hence we read of sinners " treasuring up to themselves 
 wrath against the day of wrath." — Rom. ii. 5. 4. Sin rs a debt 
 which excites hatred to God. Sinners do not love God, and 
 they cannot bear the idea of being brought to give an account. 
 5. Sin is a debt which is most fairly stated in the book of God; 
 and a debt which shall be exacted to the last farthing. 6. Sin is 
 a debt for which the Lord will soon prosecute the sinner. As 
 God hath expressed his love towards his insolvent debtors to 
 such a high degree, as to have provided a Surety himself; so, if 
 sinners will not employ this Surety to liquidate their debt, in 
 order that they may go free, it is but just that he should pursue 
 and cast them into prison; from which they shall not come until 
 they shall have paid the last farthing, — which shall never come to 
 pass. And hence, 7. Sin is a debt of the worst kind, seeing we 
 ourselves have nothing to pay. We can neither give to God 
 what we have taken away, nor can we give an equivalent for it. 
 And hence we do not pray that we may pay our debts, but we 
 pray that they may be forgiven. 
 
 If by debts we are to understand sins, then by our debts 
 ("Forgive us our debts") we are tD understand our sins — all 
 
370 OF THE FIFTH PETITION IN THE LORD'S PRAYER. 
 
 the sins that can he laid to our charge in any way whatever. 
 Every sin in thought, word, and action; sin original and actual; 
 sins of omission and commission; secret sins, as well as those 
 committed at noonday; sins of infirmity, as well as wilful sins; 
 sins of childhood and youth, as well as sins committed in riper 
 years; sins against God, against our neighbour, and against our- 
 selves; — in a word, every sin with which the Lord can charge us, 
 may be justly considered as our debts. 
 
 The forgiveness of dehts^ which we are here taught to pray for, 
 is the removal of guilt, which lays the sinner under an obligation 
 to suffer the punishment due to his sins. Or, it is an acquittal 
 from the guilt and punishment of sin, which must be a blessing 
 of inconceivable value; and to be allowed to pray for this mercy, 
 must be the highest privilege conferred upon us, seeing all are 
 condemned, and are by nature the children of wrath. 
 
 The spring or fountain in God, from which the pardon of sin 
 flows, is his own gracious nature and sovereign good-will. — 
 Exod. xxxiii. 19. But it is obvious from Revelation, that it is 
 only for ChrisVs sake that the guilty can be pardoned. And 
 when we speak of pardon " for Christ's sake,' 1 it means that 
 God vents his pardoning mercy and grace only through the 
 obedience and satisfaction of Christ, apprehended and applied by 
 faith. — Rom. iii. 25. And without respect to his obedience snd 
 satisfaction, sin cannot be pardoned; for, although God is merci- 
 ful, his mercy can find its way to the sinner only through the 
 atonement or propitiation. Justice must be satisfied, and without 
 shedding of blood there is no remission. — Heb. ix. 22. However 
 precious and necessary a blessing pardon of sin is, it is vain to 
 expect it through any other medium; and it will be found, that 
 they who do not see that it is through the righteousness of Christ 
 alone that God is just, and the justifier of him that believeth in 
 Jesus, are not very serious in their desires after forgiveness. — 
 Acts v. 31. 
 
 The mercy of pardon extends to all sins. — Ps. ciii. 3. What- 
 ever be their nature, whatever their number, whatever their aggra- 
 vations, there is mercy enough in a reconciled God to forgive all; 
 and there is merit enough in Christ to obtain the pardon of all, — 
 efficacy enough in his blood to cleanse from all sin. — Ps. cxxx. 
 4, 7, 8; 1 John i. 7. 
 
 That which adds much to the mercy of forgiveness, is the free- 
 ness of it. " We pray that God would freely pardon all our 
 sins." If pardon of sin were not free, we could never be par- 
 doned ; for we have nothing with which we could purchase our 
 discharge. It is the glory of God freely to forgive the greatest 
 debt, and he would spurn at the idea of receiving anything for 
 it. Pardon is freely given, and it must be freely received ; for 
 if it is not freely received, it is not received at all. 
 
 But here it may be asked, How can God be said to pardon all 
 
OP THE FIFTH PETITION IN THE LORD'S PRAYER. 371 
 
 our sins freely, when he does not pardon one sin but on account 
 of the finished righteousness of Jesus Christ ? To this we answer, 
 that, although Christ obtained the pardon of sin by merit, yet it 
 comes to us freely through him. It is of debt to him, but of 
 grace to us. When God accepted of Christ as the sinner's surety, 
 it was an act of rich, and free, and sovereign grace; and when he 
 accepted of his work and labour of love, or when he was well 
 pleased for his righteousness 1 sake, it was an act of the same 
 nature. — Eph. i. 7. 
 
 Obs. 367.— B y the fifth petition in the LorcVs Prayer, "And 
 forgive us our debts as we forgive our debtors,'''* we are taught, 
 that our being enabled, by the grace of God, heartily to forgive 
 others, is an encouragement to asTc forgiveness for ourselves. 
 
 The argument by which this petition is enforced, is, " As we 
 forgive our debtors;'*'' or, as it is expressed in the explanation ot 
 the text, " Because, by God's grace, we are enable^ from the 
 heart to forgive others." But it must ever be remembered, that 
 we are not to view our forgiveness of others, however hearty, as 
 a motive to prevail with God to forgive us; for this is not the 
 ground upon which we are to ask forgiveness; but we are to 
 view it merely as an encouragement to us to believe that our sins 
 are forgiven, when we find in ourselves a readiness from the 
 heart to fo reive others who may have injured or offended us. — 
 Matt. vi. 14; 15. 
 
 By our debtors we are to understand all those who may have 
 cursed us, hated Us, despitefully used us, or said all manner of 
 evil against us falsely ; in a word, our debtors are all those who 
 may have sinned against us or injured us in any respect, whether 
 by word or deed, whether in our reputation, our family, our 
 relations, or our substance, — Matt. v. 44, where Christ informs 
 us who are our debtors. 
 
 The indispensable duty of all who would be forgiven of God, 
 is to forgive their debtors. And this we may be said to do, 
 when, notwithstanding all that they have done to us, we discover 
 no spirit of revenge ; when we entertain no hatred or malice 
 against them ; when we strive against the very thoughts of re- 
 venge, which belongeth to God alone ; when we forbear to hurt 
 our enemies in any way, although we have it in our power to do 
 so in various ways ; when we love them, and wish well to them, 
 and are ready to do them good at all times, as if nothing had 
 been done by them; when we do not rejoice, but grieve at their 
 calamities; and when we pray for them, and desire reconciliation 
 with them, and relieve their wants when it is in our power to do 
 so. All this is certainly included in the command of our Saviour. 
 —Matt. v. 44-48. 
 
 With respect to the manner in which we are to forgive our 
 debtors, we observe, that we must forgive them in the same man- 
 
372 OF THE FIFTH PETITION IN THE LORD'S PRAYER. 
 
 ner that God forgives us. And, 1. God forgives us with the 
 utmost good will; and so must we forgive our debtors. We 
 must not £ay that we forgive, while there is still m the heart 
 enmity against those who may have wronged us. 2. God for- 
 gives all sin ; and if we would have the evidence in ourselves, 
 that our sins are forgiven, we must not forgive some, and not 
 forgive other offences done to us ; but we must do to others as we 
 wish God to do to us. 3. God forgives sin frequently ; he mul- 
 tiplies to pardon ; and so should we do to others. We must for- 
 give our brother, not only seven times, but seventy times seven, 
 — that is, an indefinite number of times, or always. — Matt, xviii. 
 21,22. 
 
 But we cannot thus forgive others of ourselves. Such a dis- 
 position is found in none naturally ; and hence we are informed, 
 that it is by Divine grace that we are enabled from the heart to 
 forgive others. There is in all men a natural disposition to har- 
 bour in the heart hatred and malice on account of personal in- 
 juries, and to revenge them if possible, and as far as possible ; 
 and, consequently, this forgiveness which is required of us must 
 come from the heart. And we are not only to forgive them in a 
 negative way, — that is, by laying aside all resentment against 
 them ; but we must forgive them in a 'positive way, that is, by 
 doing them all the offices of kindness which it is in our power to 
 do, as if they had never injured us at all in any way. It is evi- 
 dent that, all things being considered, this is one of the most 
 difficult practical lessons to be learned in Christianity ; human 
 nature recoils at the injunction. But there is no alternative : 
 Divine authority is laid upon us ; and in Divine strength we can 
 do all things. 
 
 When we pray, " Forgive us our debts as we forgive our 
 debtors," we must not intend by it to state a comparison between 
 God's forgiveness of us, and our forgiveness of others. This is 
 by no means implied in the particle as ; for there is no propor- 
 tion at all between the one and the other ; but, on the contrary, 
 an infinite disproportion. The injuries which others do, or can 
 do to us, are but few and small when compared with the innu- 
 merable and aggravated crimes with which we are chargeable 
 against God. — Matt, xviii. 24, &c. The meaning, then, of the 
 words, " As we forgive our debtors," is, that we ought to take en- 
 couragement to hope that God will forgive us our daily sins, 
 from this confidence in ourselves, that we are enabled from the 
 heart to forgive others their offences or trespasses. — Matt. vi. 
 14, 15. 
 
 The following things may be proposed as motives to persuade 
 us to forgive others : — 1. The example of Jesus Christ should in- 
 fluence all his followers to forgiveness. — 1 Pet. ii. 23 ; Luke 
 xxiii. 34. 2. The example of the saints should influence us 
 to this. — Gen. 1. 15-21 ; Exod. xv. and xvii. ; 2 Kings vi.; 
 
OF THE SIXTH PETITION IN THE LORD'S PRAYER. 373 
 
 Acts vii. 60. 3. The danger of an implacable and unmerciful 
 disposition should influence to this. A revengeful temper pre- 
 vents those who indulge it from profiting by the means of grace; 
 for, even in the presence of God, it will be contriving methods of 
 vengeance congenial to itself. The very service of such is abomi- 
 nation in the sight of God ; for they do not worship God in a 
 state of peace with all men ; and they are destitute of that charity 
 which is the bond of perfection. 4. To forgive is the best way 
 to overcome an enemy. — Rom. xii. 20, 21 ; Pro v. xxv. 21, 22 ; 
 1 Sam. xxiv. 16, 17. 5. God hath inseparably connected our 
 forgiveness of others with his forgiveness of us. — Matt. vi. 14, 
 15. 6. As an unforgiving spirit bespeaks one a stranger to vital 
 godliness; so a forgiving spirit is a very great evidence of a gra- 
 cious change being wrought in the heart, although there may be 
 some naturally of a more forgiving spirit than others. 7. There 
 is none so like the devil as a man of revenge. Revenge is his 
 delight ; and they who delight in revenge, delight in him. 8. 
 They who are of a bitter and revengeful disposition, must either 
 omit this prayer altogether, or be guilty of the highest presump- 
 tion. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That there are none without 
 sin ; and that none can pay this debt. 2. The necessity of an 
 interest in Jesus Christ, who is the sinner's surety, and who has 
 paid the debt due to God's law and justice. 3. The necessity of 
 confessing and forsaking our sins. 4. That forgiveness is a pre- 
 cious blessing. 5. The necessity of avoiding sin, which is a debt 
 that we cannot pay. 6. The danger of those whose sin is not 
 pardoned. 7. The inconsistency of those who pray for forgive- 
 ness, but do not forgive. 8. That it is incumbent upon all to 
 forgive others. 9. That forgiveness of others is an evidence of 
 forgiveness to ourselves. 
 
 Of the Sixth Petition in the Lord's Prayer. 
 &. 106 — 0tt$«t Uo toe gnr«j for w tije Jjfctf) fetttton? 
 
 In the sixth petition, [which is, " And lead us not 
 into temptation, but deliver us from evil,"] we pray, 
 that God would either keep us from being tempted to 
 sin, or support and deliver us when we are tempted. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the sixth petition in the Lord's Prayer is, " And lead 
 us not into temptation, but deliver us from evil." — Matt. vi. 13. 
 
 2. That we should pray that God, if consistent with his will, 
 would keep us from being tempted to sin. Matt. xxvi. 41. — 
 
 ii 
 
374 OF THE SIXTH PETITION IN THE LORD'S PRAYER. 
 
 " Watch and pray, that ye enter not into temptation." See also 
 2 Chron. xxxii. 31. 
 
 3. That we should pray for support under temptation. Ps. 
 cxix. 133. — "Let not any iniquity have dominion over me." 
 See also 1 Cor. x. 13. 
 
 4. Tkat we should pray for deliverance from temptation. 2 
 Cor. xii. 8. — " For this thing I besought the Lord thrice, that it 
 might depart from me." See also 1 Cor. x. 13. 
 
 EXPLANATION. 
 
 Obs. 368. — By the sixth petition in the Lord' *s Prayer, " And 
 lead us not into temptation, hut deliver us from evil" we are 
 taught to pray, tJiat God would keep us from being tempted to 
 sin. 
 
 While the believer is in this world, he is not free from tribu- 
 lation in it, although his sins are pardoned. And hence the con- 
 nection of this petition with the former by the particle and, 
 may remind him that he must always be on his guard; and that 
 he must cleave to the Lord for ever, if he would obtain victory 
 over temptations. 
 
 This petition necessarily presupposes that God may, for the 
 best ends, so order things, as that his people may be assaulted and 
 foiled, and for a season led captive by temptations. — 2 Chron. 
 xxxii. 31. 
 
 The word temptation may be taken either in a good or in a 
 bad sense. When it is taken in a good sense, it means only a 
 trial, which God may design to make of any one, that he may 
 be proved ; and this not so much with reference to himself as to 
 his saints. God himself perfectly knows what is in man ; but he 
 may try his people that they themselves may know what is in 
 them. And thus God tempted or tried Abraham. — Gen. xxii. 
 But strictly speaking, this is not the meaning of temptation in 
 this place ; it being most commonly taken in a bad sense ; and 
 accordingly it signifies an enticing to sin, some means being used 
 to draw into it. In this respect God tempts no man. James i. 
 13, 14. — " Let not any man say, when he is tempted, I am 
 tempted of God ; for God cannot be tempted with evil, neither 
 tempteth he any man ; but every man is tempted, when he is 
 drawn away of his own lust and enticed. " 
 
 All temptations to sin spring or take their rise from three 
 grand sources, viz., Satan, the world, and the flesh. These are 
 ever ready most powerfully to draw us aside and to ensnare us. 
 — 1 Chron. xxi. ; Luke xxi. 34; James i. 14. And even after 
 we are in a renewed state, we are in danger of being drawn aside 
 by these enemies, in consequence of remaining corruption, on 
 which and by which they operate, through weakness and want of 
 watchfulness. On these accounts, we are both subject to tempta- 
 tions, and prone to expose ourselves to them. — Gal. v. 17- And 
 
 • 
 
OF THE SIXTH PETITION IN THE LORD'S PRAYER. 375 
 
 considering the nature, strength, and subtlety of these enemies, 
 we are of ourselves unable to resist them; nay, we are naturally 
 unwilling to do so, — unwilling to recover ourselves out of them, 
 and to improve them as we ought. — Rom. vii. 23, &c. • 1 Chron. 
 xxi. 1, &c. 
 
 The first source from which temptations take their rise, is 
 Satan; hence called the tempter, by way of eminence, — Matt. iv. 
 3 ; and this, too, with the utmost propriety, on account of his 
 strong and violent instigation and solicitation to sin. — Luke xxii. 
 3; Acts v. 3. Satan began to tempt so early as in Paradise, 
 where he succeeded too well ; and ever since he has been making 
 assaults upon all ranks of men ; for he goeth about as a roaring 
 lion, seeking whom he may devour. — 1 Pet. v. 8. 
 
 We may here observe, that Satan cannot force any to comply 
 with his temptations. Were this the case, his temptations would 
 be irresistible, — which we are assured they are not. The saints 
 are exhorted to " resist the devil, and he will ilee from them;" 
 and they have been actually enabled by grace to do so. — James 
 iv. 7; 2 Cor. xii. 8, 9. 
 
 But, notwithstanding this., there arises uncommon clanger from 
 his temptations. And this will be evident, when we consider 
 his character. And, — 1. He is a most malicious tempter. He 
 desires nothing less than the everlasting ruin of mankind; and 
 hence he is called the destroyer. 2. He is a most unwearied 
 tempter. — 1 Pet. v. 8. He is perpetually going up and down 
 through the earth, lion-like, lurking for his prey ; and contriving 
 numberless base stratagems by which he may ensnare the sons of 
 men. 3. He is a most powerful tempter. This is evident from 
 the names by which he is known ; such as, a strong man, the god 
 of this world, the prince of the power of the air, the prince of 
 this world, and the great red dragon. He is a most cunning and 
 subtle tempter. There are various expressions in Scripture which 
 prove this; such as the fiery darts of the wicked one, the wiles of 
 the devil, — Eph. vi. ; the devices of Satan, — 2 Cor. ii. 11; and 
 the depths of Satan. — Rev. ii. 24. 
 
 The cunning of Satan discovers itself in the following respects : 
 — 1. In the choice of those seasons of temptation which are pecu- 
 liarly fitted for his purpose. This is evident from the case of 
 our first parents, and also from that of Christ. — Gen. iii. ; Matt, 
 iv. 2. In choosing the fittest instruments for conducting his 
 temptations. Thus he made use of Job's wife in tempting him, 
 of Peter in tempting Jesus, and of Judas in betraying him. He 
 also makes use of bad men, of great men, and of men of talents, 
 to carry on his temptations. 3. In choosing, not only the fittest 
 instruments for carrying on his temptations, but also the fittest 
 persons as objects of temptation. Thus he easily works upon 
 persons given to melancholy, or idleness, or pride, — 2 Sam. xxi v. 
 2 : and the history of Haman in the Book of Esther. The igno- 
 
37^ OF THE SIXTH PETITION IN THE LORD'S PRAYER. 
 
 rant, also, and those who believe not, become an easy prey to 
 him. 4. In tempting men by those things which are in them- 
 selves lawful, but which become a snare to them. — Ps. lxix. 22. 
 5. In leaving the objects of his temptations for a season, having 
 been unsuccessful at first. — Luke iv. 13, and xi. 24. 6. In the 
 way in which he represents Christianity, — namely, in the most 
 unfavourable light. In order that men may be kept from em- 
 bracing it, and that those who have embraced it may give it un, 
 he represents it as the most melancholy thing in the world. 7. In 
 exciting men to broach false doctrines, and doctrines which are 
 agreeable to the flesh ; and in exciting others to embrace them 
 instead of the truth. — Jude 4; 2 Pet. ii. 1. 8. In presenting 
 himself as a friend, when he would carry on his malicious de- 
 signs. Thus he appeared as a friend to Eve and to Christ. — Gen. 
 iii. 4, 5 ; Matt, i v. 2, 3. 9. In tempting men to delay repentance; 
 and to believe that, although they sin, they can break off their 
 sins by repentance. This is a depth of Satan, and one of his 
 most dangerous wiles. This is a temptation in which men readily 
 acquiesce, and to which he has not much to do to persuade them. 
 The devil goes upon the principle, that it is easy to repent, and 
 that the sinner can repent if he will, and when he will. But al- 
 though the sinner can forsake God, yet he cannot return unto 
 him of himself ; for repentance is the gift of God. 10. In en- 
 deavouring to destroy faith. He aims chiefly at this grace of 
 the Spirit in believers, because it is by faith that the believer 
 stands, and overcomes, and resists him; and although he cannot 
 wholly destroy it, yet he may greatly shake and weaken it. 11. 
 In throwing obstacles in the way of the saints, when they would 
 be found in the way of commanded duty, — 1 Thess. ii. 18, where 
 we are informed, that the Apostle Paul, having purposed to visit 
 the Thessalonians, was prevented from executing his intention 
 by Satan, who carved out work for him by exciting divisions in 
 other places. He likewise tempts people to neglect self-exami- 
 nation, meditation on the Word of God, and prayer; and various 
 other duties. 12. In withdrawing the minds of men from atten- 
 tion to the procedure of God in providence; and from attending 
 to his providences towards themselves in particular. And, 13. 
 It may be added, that the cunning of Satan appears in tempting 
 men to fight duels, and to lay violent hands upon themselves. 
 These are some of the wiles, devices, depths, and fiery darts of 
 the wicked one ; and hence we see the necessity of this petition, 
 u Lead us not into temptation." 
 
 But it may be here asked, Is Satan to be blamed for all these 
 temptations ? Is it not possible to ascribe to him more than we 
 ought ? And do not many temptations arise from the heart of 
 man himself, which ought not to be laid to Satan's charge ? This 
 is evident. But to distinguish between those temptations which 
 come from Satan, and those which come from the heart of man, 
 
OP THE SIXTH PETITION IN THE LORD'S PRAYER. 377 
 
 is not an easy matter. It may, however, be remarked, — 1. That 
 those temptations which spring up suddenly in the heart (and 
 hence called fiery darts), may he considered as the production of 
 Satan; whereas those which arise in the heart of man, are not of 
 such sudden growth, as they require time for deliberation, that 
 the thing in view may not miscarry. 2. That the motions which 
 arise in the heart of man, are found not to alarm so much as 
 those which come from Satan. 3. That the motions which arise 
 in the heart, are cherished and fostered; whereas those that come 
 from Satan are abhorred. And hence his temptations are called 
 fiery darts. 
 
 Another source of temptation, is the things of the world; and 
 these comprehend both its good things and its evil things. 1. The 
 good, things of the world which give rise to temptations, are those 
 things which are deemed good by men; such as riches, honours, 
 pleasures, preferments, &c. But it is only when these things 
 are abused, by being trusted to or rested in, or when they are 
 perverted to base purposes, that they become a snare and destruc- 
 tion to the soul.— 1 Tim. vi. 9; '1 Tim. iv. 10; Matt. xiii. 22. 
 2. The evil things of the world which give rise to temptations, 
 are all the outward troubles and afflictions which befal us, and 
 to which we are exposed; such as poverty, persecution, reproach, 
 sickness, &c. And these prove temptations, either when they 
 are despised, or when we faint under the rod. — Heb. xii. 5. 
 
 A third source from which temptations take their rise, is the 
 flesh, by which we are to understand our corrupt and depraved 
 nature. And upon reflection, this will be found to be the most 
 dangerous enemy with which we have to do, being within. And 
 it is the spring of temptation, inasmuch as it entices to sin, and 
 is the inlet to temptations from Satan and from the world. — 
 James i. 14. 
 
 In whatever way we are to understand the expression, " Lead 
 us not into temptation," it is evident, that God cannot be the 
 author of sin. If temptation be taken in a good sense for trial, as 
 in the case of Abraham, he may be said to " lead us into tempta- 
 tion," or to try us; and against such trials we dare not pray ab- 
 solutely. But if temptation be taken in a bad sense, then God 
 cannot be said to tempt any man ; u but every man is tempted, when 
 he is drawn away of his own lust, and enticed." — James i. 14. 
 God, however, may be said to lead into temptation, when, in 
 the course of his providence, men are placed in certain circum- 
 stances, from which their hearts may take occasion to sin ; and 
 such circumstances are so various that they cannot be named. 
 He may also be said to lead into temptation, when he permits his 
 people to fall into sin, or when he permits Satan and his agents 
 to tempt them to the commission of sin. — Compare 2 Sam. xxiv. 
 1, with 1 Chron. xxi. 1. But although the procedure of God be 
 such in his providence, yet his holiness remains untainted, and 
 
 I i 2 
 
378 OF THE SIXTH PETITION IN THE LORD'S PRAYER. 
 
 his character pure in every respect; for it is easy for him to bring 
 glory to his name, and good to his people, out of such temptations. 
 Thus were checked the pride of King Hezekiah (Isa. xxxix.), 
 and the self-confidence of the Apostle Peter. Here, however, 
 we may remark, that in Scripture language, the word lekd is 
 equivalent to leave or abandon ; and thus the petition might be 
 rendered, " Leave or abandon us not to temptation." The ori- 
 ginal word sometimes denotes no more than to permit or not to 
 hinder. This form of expression is frequently used in Scripture. 
 Thus in Mark v. 12, the expression send us, means no more than 
 suffer us to go. The word has the same meaning in the follow- 
 ing passages. — Gen. xxiv. 54, 56, 59; 2 Thess. ii. 11. 
 
 Obs. 369. — By the sixth petition in the Lord's Prayer, "And 
 lead us not into temptation, but deliver us from evil" we are 
 taught to pray, that God would support and deliver us when we 
 are tempted. 
 
 By evil in this petition, " Deliver us from evil," we may un- 
 derstand, — 1. 'The evil of sin ; which is doubtless the greatest evil 
 that can be named or conceived; seeing it is the cause of every 
 other evil in which we can be involved in this world or tbe next; 
 for, were there no sin, there would be no evil in any thing what- 
 ever. 2. The evil of temptation ; which is everything that is 
 calculated to draw into sin ; and from which we may pray that 
 we may be kept, or supported and delivered when we are tempted. 
 
 But we may here mention some of the particidar evils, from 
 which we may pray that we may be delivered. We may law- 
 fully pray to God for deliverance, — 1. From temporal evils, so 
 far as it is for the glory of God, and our own best interests both 
 here and hereafter. 2. From the evil of our oion heart, which 
 is called "an evil heart of unbelief, 1 ' — Heb. iii. 12, and which 
 is the origin of all the sin that is in the world ; for, were there 
 not an evil heart within, the devil and the world from without 
 would make no impression so as to destroy. 3. From the evil 
 of Satan, who is called the evil one, — Matt. xiii. 19, and whose 
 constant employment is, to go to and fro through the earth, seek- 
 ing whom he may devour. And, 4. From the evil of the iiorld, 
 which is called an evil world. — Gal. i. 4. 
 
 The petition, " Deliver us from evil," does not imply, that 
 the saints shall wholly escape the evils to which they are ex- 
 posed in the present state of existence; for, although they may, 
 in the providence of God, be exempted from dangerous evils, so 
 as that occasions of sin may not be presented to th,em; yet they 
 cannot flee from themselves, — from that corruption which is 
 within them, and which is inseparable from them in this world. 
 There is, however, no inconsistency between the impossibility of 
 a total exemption from evil, and their desire of deliverance; for 
 this is exactly consonant to their circumstances in providence, 
 
OF THE CONCLUSION OF THE LORD'S PRAYER. 379 
 
 But although this prayer does not import a total deliverance from 
 evil, while in this life, yet it certainly amounts to something 
 with which the saints are well pleased, and by which they are 
 encouraged to hope that to their utmost wishes this petition shall 
 soon be granted. Its true import, then, is clearly expressed in 
 the explanation here. given of the text, viz., " That God would 
 keep us from being tempted to sin, or support and deliver us 
 when we are tempted.'''' By this mode of expression, the saints 
 leave themselves wholly in the hand of their God, that he may 
 do with them what seemeth good in his sight, from a real con- 
 viction that all things shall work together for their good both 
 here and hereafter. — Rom. viii. 28. 
 
 The great end which we should have in view in offering up 
 this petition, is, that our sanctification and salvation, may. he 
 perfected; that Satan may be overcome ; and that we may be 
 fully freed from sin, and temptation, and every evil whatever. 
 And there must be a firm persuasion that God can deliver us 
 from ail evil, and that he alone can do it ; for without faith, 
 neither this nor any other petition can b« offered up with accep- 
 tance. — Heb. xi. 6\ 
 
 INFERENCES. 
 
 Prom this subject we learn, — 1. That this is a world of danger 
 to which we are always exposed. 2. That God may try us for 
 his own glory and for our good. 3. The duty and necessity of 
 self-knowledge. 4. The necessity of faith to overcome the devil, 
 the world, and the flesh. 5. The necessity of watchfulness and 
 prayer. 6. That God may justly lead us or allow us to enter 
 into temptation, for sinning against him. 7. That temptation is 
 eventually for good to the saints. — Rom. viii. 28. 8. That of 
 ourselves we are utterly unable to withstand temptation ; and, 
 consequently, the absolute necessity of dependence upon the Spi- 
 rit of God. 
 
 Of the Conclusion of the Lord's Prayer. 
 
 ^. 107.— Sm^at tiottx tije Conclusion of tfje lEortl's 
 $rarr r tead) ua ? 
 
 The conclusion of the Lord's Prayer, [which is, " /or 
 thine is the kingdom, and the power, and the glory, for 
 ever. Amen,"] teacheth us to take our encouragement 
 in prayer from God only ; and in our prayers to praise 
 him, ascribing kingdom, power, and glory to him ; and 
 in testimony of our desire and assurance to be heard, 
 we say, Amen. 
 
380 OF THE CONCLUSION OF THE LORD'S PRAYER. 
 
 ANALYSIS AND PROOFS. 
 
 We are here taught, — 
 
 1. That the conclusion of the Lord's Prayer is, " For thine is 
 the kingdom, and the power, and the glory, for ever. Amen." 
 —Matt. vi. 13. 
 
 2. That we should take our encouragement in prayer from 
 God only. Dan. ix. 18. — u "YVe do not present our supplications 
 before thee for our righteousness, but for thy great mercies." 
 
 3. That in our prayers we should join thanksgiving and praise. 
 1 Chron. xxix. 10. — " David blessed the Lord before all the 
 congregation ; and David said, Blessed be thou, Lord God of 
 Israel, our Father, for ever and ever." See also Phil. iv. 6. 
 
 4. That in our prayers we should ascribe the kingdom or uni- 
 versal dominion to God. 1 Chron. xxix. 11.— * All that is in 
 the heaven and the earth is thine ; thine is the kingdom, O Lord; 
 and thou art exalted as head above all." 
 
 5. That. in our prayers we should ascribe all power and glory 
 unto God. 1 Chron. xxix. 11. — " Thine, O Lord, is the great- 
 ness, and the power, and the glory, and the victory, and the ma- 
 jesty." 
 
 6. That in prayer we should earnestly desire that God would 
 hear us. Dan. ix. 19. — " O Lord, hear; O Lord, forgive; O 
 Lord, hearken and do; defer not, for thine own sake, O my 
 God." 
 
 7. That we should pray with a hope and an humble assurance 
 that God will hear us. Heb. x. 22. — u Let us draw near with 
 a true heart, in full assurance of faith." 
 
 8. That our prayers should be concluded with an " Amen." 
 Ps. cvi. 48. — " Let all the people say, Amen." 
 
 EXPLANATION. 
 
 Obs. 370. — By the conclusion of the Lord's Prayer, " For 
 thine is the kingdom, and the power, and the glory, for ever" 
 we are taught, that we should take our encouragement in prayer 
 from God alone. 
 
 The conclusion of the Lord's Prayer teaches us to enforce our 
 petitions with arguments. — Rom. xv. 30. And this idea arises 
 from the connection of the conclusion with the petitions by the 
 particle for; which shows, that what follows may be used as 
 arguments in prayer to God. It is the same as if it had been 
 said, " Give us this day our daily bread, — for thine is the king- 
 dom : Forgive us our debts, — for thine is the power and the glory," 
 &c. There are many examples in Scripture of the saints en- 
 forcing their prayers by arguments. See Exod. xxxii. 11-13, — 
 where Moses urges his request with peculiar arguments ; Dan. 
 ix. 4-19, — where Daniel urges his requests with arguments no 
 less strong, although of a different nature; 2 Chron. xiv. 11,— 
 
OF THE CONCLUSION OF THE LORD'S PRAYER. 381 
 
 how Asa urges his petition ; Matt. xv. 22, — how the Syropheni- 
 cian woman multiplied her arguments, that she might succeed, if 
 at all possible; for it appears that she was determined to be 
 heard; Job xxiii. 4, — where Job says, that he would fill his 
 mouth with arguments ; and many other examples of this kind 
 are to be found in Scripture. The very nature of prayer shows, 
 that if we obtain its true spirit, we must urge, and plead, and 
 enforce our petitions with suitable arguments ; seeing that prayer 
 is a transacting with God about matters of eternal importance, in 
 which all are most intimately concerned. A cold and lifeless 
 form of expression, and an indifferent mode of uttering our re- 
 quests, have no influence with God ; for he delights not in mere 
 lip service, but in earnestness, and fervour, and importunity, and 
 enlarged desires after him, as if we would not come away from 
 his throne unheard and unanswered. 
 
 But although we are to enforce our petitions by arguments, 
 yet we must remember that no arguments whatever can wove, or 
 persitade, or prevail with God, to bestow on us what we desire, 
 or what he does not see proper to bestow, although we ourselves 
 may deem it necessary. God perfectly knoweth what our cir- 
 cumstances are; he knoweth also what is necessary for us; and 
 what he will bestow upon us he hath determined in his own 
 mind, and no arguments whatever can alter his purpose ; for with 
 him there is no variableness nor shadow of turning. The great 
 design, then, of enforcing our petitions with arguments is, not to 
 affect God, but to affect ourselves; to quicken our faith and en- 
 courage our hope, that we shall receive what is necessary for us 
 out of the fulness of the covenant, in God's own time and way. 
 — Dan. ix. 18. What is necessary to increase our faith and fer- 
 vency in prayer, it is certainly our duty to attend to ; and what 
 is calculated to do so, becomes highly necessary. The effect of 
 every argument, then, rests with ourselves, and not with God ; 
 although, according to the order of the covenant, this is called 
 " prevailing in prayer, 1 " when we fill our mouth with arguments, 
 and when our prayers are answered ; and hence it is said, that 
 " the effectual fervent prayer of a righteous man availeth much/* 
 — James v. 16. 
 
 Every argument urged in prayer must be taken from, God 
 alone; for, if God is the only object of prayer, and if from him 
 every answer must come, it becomes us to take every encourage- 
 ment in prayer from him alone. It is vain for any to plead their 
 own worthiness, or the worthiness of any other creature, — Dan. 
 ix. 19; where Daniel takes his arguments for being heard en- 
 tirely from his God. And there is certainly a sufficiency in God 
 for everything that is needful in this respect ; and consequently, 
 there can be no necessity for having recourse to any thing besides 
 him as an argument to enforce our requests. 
 
 Again : Every argument that is taken from God, or every en- 
 
382 OF THE CONCLUSION OF THE LORD'S PRAYER. 
 
 couragement in prayer, must be derived from the display of the 
 harmony of his attributes in a finished salvatio.i, — Ps. lxxxv. 10; 
 where we learn, that all the perfections and excellencies of the 
 Divine nature harmoniously agree in conferring all promised 
 blessings on sinners of mankind, on account of the meritorious 
 obedience and satisfaction of Christ, imputed to them, and re- 
 ceived by faith alone. See also 1 Cor. iii. 21-23; where God is 
 discovered in so many gracious ways, that every one of them 
 constitutes a most suitable plea in prayer, according to our re- 
 spective circumstances. And when all is the believer s, it be- 
 comes an inexhaustible fountain of argument, which must be 
 truly acceptable to God, when drawn from himself, — from that 
 character which he sustains, as revealed in his Son, in whom 
 alone he is " the Hearer of prayer." 
 
 But it may be here asked, Do we not find the saints (as David, 
 Ps. xxv. 11) urging as an argument with God in prayer, the 
 greatness of their sin 1 To this we answer in the affirmative; 
 but the force of the plea rests with God himself, whose name is 
 magnified by the pardon of great sin. In the passage alluded to, 
 David's prayer is, w Pardon mine iniquity, for it is great ;" but 
 the argument rests with God ; " For thy name's sake, O Lord." 
 And it is the same as if he had said, " O Lord, pardon mine 
 iniquity, that thy name may be magnified." By this confession 
 David the more affected his own mind, which is a great point 
 gained in prayer. The greatness, then, of our misery, the number 
 of our sins, and our need, may be urged in prayer ; but we must 
 ever have respect to God himself, and keep in view his glorious, 
 attributes, which are glorified in hearing and in answericg prayer 
 through Jesus Christ, in whom he is ever well pleased. 
 
 Obs. 371. — By the conclusion of the LoroVs Prayer, "For 
 thine is the kingdom, and the power, and the glory, for ever" 
 we are taught, that in our prayers we should praise God, by 
 ascribing kingdom, power, and glory to him. 
 
 The conclusion of the Lord's Prayer teaches us to praise God 
 in our prayers. And it may be here observed, that this form or 
 pattern of prayer both begins and ends with praise, which should 
 be the case with all our prayers. When we begin to pray, we 
 should have exalted thoughts of God, which is praising him; and 
 when we conclude, we should also have exalted thoughts of him, 
 that when we leave the throne of grace for the time, we may 
 carry along with us suitable ideas of the Divine majesty. By the 
 first, we shall be fitted to worship him reverently; and by the 
 last, we shall be the more guarded against sin. In these ways we 
 praise God; and in every part of worship we praise him, and in 
 prayer we do so eminently, when we exercise the grace of faith; 
 for he deems himself highly honoured by every exercise of this 
 grace. — Heb. xi. 
 
OF THE CONCLUSION OF THE LORD'S PRAYER. 383 
 
 We must praise God in our prayers, by ascribing to him the 
 kingdom, and the power, and the glory. By these we are to un- 
 derstand, — 1 . His eternal sovereignty in the kingdom of nature 
 and the kingdom of grace ; in both of which he hath an opportu- 
 nity of discovering his eternal sovereignty. 2. His omnipotence; 
 by which we are to understand, not only the authority by which 
 he may do what he will in his kingdom, but also the ability by 
 which he can do it. And considering the nature and extent of 
 the kingdom of God, it is necessary that power should belong to 
 him; for without this his sovereignty could not be maintained — 
 his kingdom could not be governed. 3. His glorious excellency ; 
 which is the end that he proposes to himself in the government 
 of his kingdom and in the exercise of his power. And, accord- 
 ingly, whatever he doth, whatever he hath made, and whatever 
 he wills, is for his own pleasure, and shall redound to his glory. 
 Isa. xlviii. 11. 
 
 AVe ascribe the ki?igdom to God, when we behold him swaying 
 the sceptre over universal nature, guiding the helm of providence, 
 and steering his people to the haven of everlasting rest in his own 
 time and wa»y; acquiescing in all things respecting ourselves and 
 others, when we acknowledge that he who made us has a right to 
 govern us, and to be served and obeyed by us ; when we study 
 to give him the glory due unto his name ; when we confess that 
 all things are in his hands, and that he can do what he will with 
 all his creatures ; when we ascribe equity and justice to him in 
 all his ways, and maintain that he can do no wrong to any ; when 
 we ascribe to him the most unlimited power; and when we affirm 
 that he alone ought to reign as universal king. 
 
 We ascHbe the poiver to God, when we ascribe to him omni- 
 potence and all power in heaven and on earth; when we acknow- 
 ledge that he can fulfil all his purposes, that none can oppose his 
 designs, and that he can bestow or withhold what seemeth good 
 unto him ; when we acknowledge that he can give effect to his 
 word, however much it may oppose the will of the creatures; 
 when we confess that nothing is too hard for him — that what 
 appears impossible to angels and men is easy to God; and when 
 we acknowledge that there are everywhere in his extensive domi- 
 nions traces of his almighty power, which is necessary to govern 
 the creatures which he hath made, and the whole system oi the 
 universe. 
 
 We ascribe the glory to God, when we acknowledge that he 
 is possessed of every excellence which can render him glorious in 
 the eyes of angels and of men ; when we confess that the praise 
 and honour of every thing that is great and excellent, or that has 
 a tendency to raise our esteem and admiration, are due to him ; 
 when we acknowledge that there is none so worthy as the Lord ; 
 and when we allow that he alone ought to be praised by angels and 
 by men. It may be here remarked, that in this place, glory has 
 
384 OF THE CONCLUSION OF THE LORD'S PRAYER. 
 
 a particular reference to what God does in his kingdom, and to 
 the exercise of his power in it; from which glory redounds to 
 God, and shall redound to him throughout the endless ages of 
 eternity. 
 
 In prayer, we may take encouragement from the kingdom, 
 power, and glory of God in the following respects : — 1. From the 
 Kingdom of God we may take this encouragement in prayer, that 
 we shall want nothing that is good for us, either as his creatures 
 or as his children. — Matt. vii. 11. 2. From the power of God 
 we may take this encouragement in prayer, that no difficulty 
 whatever shall hinder or prevent the accomplishment of his pro- 
 mises. — Rom. iv. 21 ; Eph. iii. 20. 3. From the glory of God we 
 may take this encouragement in prayer, that the accomplishment 
 of his glorious purposes, and the performance of his gracious pro- 
 mises, shall redound to his praise and glory. — Ps. xlv. 7. 
 
 That this encouragement may be as great as possible, eternity 
 is ascribed to the kingdom, and power, and glory of God : " For 
 thine is the kingdom, and the power, and the glory, for ever" 
 These we must ascribe to God through eternity ; and in this re- 
 spect God differs from all earthly kings and potentates whatever. 
 However long in duration their kingdom, and power, and glory 
 may be, it is but a moment when compared with the duration of 
 him, whose kingdom is an everlasting kingdom, whose power is 
 for ever, and whose glory shall be proclaimed through all eternity. 
 
 Obs. 372. — By the addition of u Amen" to the conclusion of 
 the Lord's Prayer, we are taught that we should add Amen to 
 our prayers, in testimony of our desire and assurance to be heard. 
 
 Amen is a Hebrew word; in which language it signifies true, 
 faithful, certain. Among the Jews it was used to affirm any- 
 thing ; and in the New Testament we find it frequently adopted 
 by our Saviour. When thus used by him, it is rendered verily 
 in our translation. — John iii. 3, 5. The promises of the covenant 
 are said to be Amen in Christ, — that is, they are all certain, and 
 sure, and shall be accomplished. — 2 Cor. i. 20. And Jesus Christ 
 himself is called the Amen, the faithful and true witness. — Rev. 
 iii. 14. At the end of a creed it means, so it is, implying a belief 
 of the doctrines contained in it ; and at the end of a prayer it 
 means, so let it be, or so it shall be. 
 
 We are here informed, that we should conclude all our prayers 
 with Amen, in testimony of our desire and assurance to be heard. 
 
 1. We conclude our prayers with Amen, in testimony of our 
 desire to be heard, when by faith we are emboldened to plead 
 with God, that he would answer our prayers and fulfil our re- 
 quests. And in this view it signifies, so be it, or so let it be. — 2 
 Chron. xx. 6, 11 ; Rev. xxii. 20. 
 
 2. We conclude our prayers with Amen, in testimony of our 
 assurance that we shall be heard, when by faith we are embol- 
 
OF THE CONCLUSION OF THE LORD'S PRAYER. 385 
 
 dened to rest upon God, and to trust in him, that he will assuredly 
 answer our prayers, and fulfil our requests, or the desires of our 
 heart. And in this view it signifies, so it shall be. — 2 Chron. 
 xiv. 11. 
 
 Amen is here to be considered in both these significations. 
 Surely the sincere Christian, in his approaches to God, desires to 
 be heard ; and in faith he assures himself that he shall be heard 
 in the Lord's own time and way. There cannot be a desire of any 
 promised blessing in faith, but there must be some measure of 
 assurance that the blessing shall be bestowed when the Lord will. 
 In the very nature of faith there must be assurance, more or less ; 
 for it is a relying upon the veracity of God ; and " faithful is he 
 who hath promised." This is certainly a firm foundation for the 
 faith of every believer in the Lord Jesus Christ. 
 
 INFERENCES. 
 
 From this subject we learn, — 1. That we should enforce our 
 prayers by arguments, seeing in them we transact with God con- 
 cerning matters of eternal importance. 2. That arguments are to 
 be used in prayer, not that we may move, or persuade, or prevail 
 with God, but that we ourselves may be affected. 3. That every 
 argument urged in prayer must be taken from God alone. 4. 
 That every encouragement in prayer must be derived from the 
 display of the harmony of the Divine attributes in the work of 
 redemption. 5. That in prayer we should praise God, by ascrib- 
 ing to him the kingdom, and the power, and the glory. 6. That 
 we must add Amen to our prayers, not as a warning that our 
 prayers are finished (as too many suppose, who are ignorant of 
 the meaning of the word), but in testimony of our desire to be 
 heard by the " Hearer of prayer," and also in testimony of our 
 assurance that wo shall be heard in the Lord's own time and 
 way. 
 
 Kk 
 
INDEX. 
 
 Adam, all mankind sinned in, 69. 
 
 Adoption, nature of, 132 ; effect of, 133, 134. 
 
 Adultery forbidden, 234. 
 
 Assurance of Faith, evidences of, 276-280. 
 
 Atheism forbidden, 175. 
 
 Atonement, by whom made, 95 ; for whom, 96; effects of, 97. 
 
 Baptism, nature of, 308-10; how to be administered, 310; designs of, 
 311; efficacy of, 312; necessity of its observance, 313; duty of 
 Christians respecting, ib. ; to whom not to be administered, 315; 
 right of infants of believing parents to, 315-19; not to be admi- 
 nistered more than once, 319 ; naming of child no part of, ib. ; none 
 but immediate parents may present child for, ib. 
 
 Chastity required, 222. 
 
 Christ, the Lord Jesus, the only Redeemer, 83 ; eternal Son of God, 
 84 ; became man, 85 ; both God and man, ib. ; will continue so for 
 ever, 86 ; took to himself a true body and a reasonable soul, 87 ; 
 conceived by the power of the Holy Ghost, ib. ; born of the Virgin 
 Mary, 88; born without sin, ib. ; prophet, priest, and king, 89-91 ; 
 must be received by faith in all his offices, 91 ; reveals will of God 
 by his Word and Spirit, 92 ; and for his people's salvation, 93 ; the 
 only priest that can take away sin, 94 ; offered himself in sacrifice 
 to God, 95; but "once," ib. ; for the elect only, 96; to satisfy di- 
 vine justice, 97; and to reconcile sinners to God, ib. ; he maketh 
 continual intercession, ib. ; is a king, 100 ; has two kingdoms, 101 ; 
 his mediatorial kingdom, ib. ; his acts as a king, 102; he humbleth 
 himself, 104-6; submitted to death, was buried, and continued 
 under the power of death for a time, 106 ; was exalted by his re- 
 surrection and ascension, 107-10; will judge the world, 110; pur- 
 chased redemption for his people, 113; must be received as offered 
 in the gospel, 270 2; his body partaken of by faith in the Lord's 
 Supper, 327. 
 
 — — — 's imputed righteousness received by faith, 128; redounds to 
 God's glory, 131. 
 
 Commandment, First, what required in, 173-4 ; forbidden in, 175-7 
 expression " before Me " in, 178. 
 
 Second, what required in, 179-81 ; forbidden in, 182-3 
 
 reasons annexed to, 184-6. 
 
 Third, what required in, 187-91 ; forbidden in, 192-3 
 
 reason annexed to, 194-5. 
 
 Fourth, expressed in peculiar manner, 197 ; what re 
 
 quired in, 197-8; binding in all ages, 199; what forbidden in, 
 208-9; reasons annexed to, 210-11. 
 
 Fifth, general scope of, 213 ; what required in, 215-19 • 
 
 forbidden in, 221-4 ; promise in, 225 ; promise limited, 226. 
 
 Sixth, what required in, 227-8 ; forbidden in, 229 
 
 31. 
 
388 INDEX. 
 
 Commandment, Seventh, what required in, 233 ; forbidden in, 234» 
 reasons why forbidden, 235. 
 
 — Eighth, what required in, 236-8; forbidden in, 239-4l« 
 
 Ninth, what required in, 242-3 ; forbidden in, 244 7. 
 
 Tenth, what required in, 248 9 : forbidden in, 250 3. 
 
 Commandments of God, none able, since the fall, perfectly to keep, 254 ; 
 are daily broken, 256. 
 
 Ten, how given, 162; what summarily comprehended 
 
 in, 163; rules necessary for proper understanding of, 165; first and 
 principal subject of, 166 ; second subject of, 167 ; reasons for keep- 
 ing, 169-70. 
 
 Coveteousness forbidden, 250. 
 
 Creation, the, 52. 
 
 Decrees of God, 48 ; have various properties, 49 ; object whatever comes 
 to pass, ib. ; for God's own glory, 50 ; doctrine of calculated for 
 good, ib. ; not the rule of our conduct, ib. ; executed in creation 
 and providence, 51. 
 
 Death, by- the fall, 74; state of believers at, 147; after, 147-8; of un- 
 believers after, 148. 
 
 Election, 76 ; purpose of from eternity, 77 ; what result of, ib. 
 
 Effectual Calling, believers united to Christ in, 116; the work of the 
 Spirit, 118; the Spirit convinces of sin and misery in, 119; en- 
 lightens the mind in, ib. ; renews the will in, 120; persuades and 
 enables to embrace Christ in, ib. 
 
 Faith, foundation of obedience, 28 ; unites the believer to Christ, 115 ; 
 
 definition of, 2G6-8 ; the end of, 268-70; the gift of God, 273; 
 
 how to distinguish if true, 274-5 ; consciousness principal but not 
 
 only evidence of, 276-80; other evidence of, 281. 
 Father, the, is God, 45. 
 Free Will, our First Parents created with, 62 ; will to good lost by fall, 
 
 63; will renewed in effectual calling, 120. 
 
 God, glorifying and enjoying of, 21 ; rule of direction for, 23; exist- 
 ence of, 30 ; titles of, ib. ; a Spirit, 31 ; perfections of, ib. ; infinite, 
 32 j unchangeable, 33; eternal, ib. ; infinitely wise, 34 ; powerful, 
 ib. ; holy, 35 ; just, 36 ; good and merciful, 37 ; true and faithful, 
 38 ; but one, 40 ; living and true, ib. ; wrath and curse of, how es- 
 caped, 263. 
 
 Godhead, persons in, 42 ; only three persons in, 43 ; incommunicable 
 properties of, 44. 
 
 Grace, covenant of, 78 ; parties to, 79 ; condition of, 80 ; promise in, 
 81 ; administration of committed to Christ, 81 ; design of, 82. 
 
 Hell, pains of, 75 ; are eternal, ib. 
 
 Holy Ghost, is God, 45 ; sin against, description of it, 121. 
 
 Holy Spirit, influence of, 118-20. 
 
 Husbands and wives, duties of, 215, 222. 
 
 Idolatry forbidden, 175, 182. 
 
 Judgment, Last, proof of, 111 ; Christ judge at, 112; acknowledgment 
 of believers at, 151 ; condition of the wicked at, 152. 
 
 Justification and sanctification, difference between, 124. 
 
 an act of free and unmerited grace, 125 ; righteousness of 
 
 Christ imputed in, 126 ; believers' sins pardoned in, 127 ; grounds of 
 acceptance in, ib. 
 
INDEX. 389 
 
 Law of God, want of conformity to, 64 ; transgression of, ib. 
 
 Laws of God, natural and positive, 156. 
 
 Lord's Prayer, preface to, teaches how to draw near to God, 351 ; that 
 we should pray with and for others, 3i3. 
 
 First petition in, teaches to pray that all may glorify God, 354 5 ; 
 
 that God would dispose all things to his own glory, 356. 
 
 Second petition in, teaches to pray that God would more and 
 
 more demonstrate his power, \c, 3~i8 ; that Satan's kingdom may 
 by destroyed, ib. ; that the kingdom of grace may be advanced, 
 359< that the kingdom of glory may be hastened, 360. 
 
 Third petition in, teaches to pray that God would enable us to 
 
 know and obey his will, 362; to submit to his providential will, 
 363 ; as the angels do in heaven, 36 1. 
 
 Fourth petition m, teaches to pray for a competent portion of the 
 
 good things of this life, 365-6; that we may enjoy God's blessing 
 with them, 367. 
 
 Fifth petition in, teaches to pray that God, for Christ's sake, 
 
 would freely pardon all our sins, 368-71 ; that our being enabled 
 to forgive otheis, is an encouragement to ask forgiveness for our- 
 selves, 371. 
 
 Sixth petition in, teaches to pray that God would keep us from 
 
 being tempted to sin, 374-8; that he would support and deliver 
 us when tempted, 378-9. 
 
 Conclusion of, teaches us to take our encouragement in prayer 
 
 from God alone, 389-2 ; that we should ascribe kingdom, power, 
 and glory to Him, 883-4 ; that we should add " Amen," 384-5. 
 
 Lord's Supper, various names of, 321 ; elements in celebration of» 
 322-3; sacramental actions in, 324; design of, 325; worthy re- 
 ceivers of, and what they partake in, 316 ; consequences of 
 worthily partaking, 328 ; ordinance of, not a sacrifice for sin, 
 329 : self-examination required before partaking, 33M-31 ; self- 
 examination respecting knowledge, 332; faith, 333; repentance, 
 334; love, 335; new obedience, 336 ?» danger of neglecting self- 
 examination, 337 ; how communicants should be engaged while 
 partaking of, 338 ; self-examination necessary after partaking of, 
 339. 
 
 Lying forbidden, 244. 
 
 Magistrate and subject, duties of, 219, 224. 
 
 Man, creation of, end of, in reference to God, 20 ; to himself, 21 ; mare 
 
 and female, 55 ; after the image of God, 55 ; with dominion over 
 
 the creatures, 55. 
 
 Fall of, 65 ; by eating the forbidden fruit, 66 ; occasion of, ib. ; 
 
 what it involves, ib. ; aggravation of, 67 ; consequences of, 70-4. 
 
 Master and servants, duties of, 217, *23. 
 
 Means of grace, outward and ordinary, 287 ; special, 288 ; to whom made 
 
 effectual, 289. 
 Ministers and people, duties of, 218. 
 Moral law, the first given to man, 156 ; nature of, 157 ; what cannot be 
 
 obtained by it, ib. ; viewed in three forms, 158 ; to whom of use, 
 
 160 ; what laws besides given of old, 161. 
 Murder forbidden, 230. 
 
 Oaths, lawfulness of, 189-90. 
 
 Obedience required of God by man, 153 : rule of, 154 ; nature of; U>. 
 
 Parents and children, duties of. 215, 223. 
 
 First, left to freedom of will, 62 ; fall of, 63. 
 
 Perseverance of saints, 145. 
 
390 INDEX. 
 
 Prayer, nature of, 340-1 ; for what to be made, 442 ; in whose name, 
 ib. ; offered up with confession of sin, 343 ; with thankful ac- 
 knowledgment of God's mercies, 344 ; into what commonly dis- 
 tinguished, 345 . rule of direction in, needed, 347 ; whole word of 
 God of use to direct us, 318 ; Lord's Prayer special rule, 349. ( 
 
 Prayers, possible to know ours are accepted, 345. 
 
 Profanity forbidden, 192. 
 
 Providence. 56 ; what consists in, 57 ; objects of, ib. ; character of, ib. ; 
 what distinguished into, 58. 
 
 Redemption, purchased by Christ, 113; must be applied to believers, 
 ib. ; is effectually applied by the Holy Spirit, ib. ; applied to sin- 
 ners by the Spirit working faith in them, 115 ; benefits of in this 
 life, 122; additional benefits of, 140-5; benefits of at death, 147; 
 after death, 148; at the resurrection, 150-2; benefits of, how 
 communicated, 2G4, 289. 
 
 Repentance, what distinguished into, 283; how wrought when true 
 284 ; springs of, ib. ; what it consists of, 285-6. 
 
 Sabbath, institution of, 202; change of, 202-4 ; how to be sanctified, 
 20 r > ; how spent, 206. 
 
 Sacraments, nature of, 301; what consist of, 302; end or design of, ib.; 
 what means of, 298; virtue of, ib.; how rendered effectual, 299; 
 of the Old Testament, 303-5; of the New, 306 ; none but two 
 appointed by Christ, ib. 
 
 Salvation through Christ, tendency of doctrine, 13'. 
 
 ■ purchased, how conveyed, 262 ; offer and promise of, 272. 
 
 Sanctification, a work of free grace, 136 ; effect of, 136-8. 
 
 Scriptures the Word of God, 23; only rule, 24; perfect rule, 25; 
 written in Hebrew and Greek, ib.; principally teach what to be- 
 lieve of God, 27 ; what duty God requires of man, ib. 
 
 " Sincere obedience" not substituted for " perfect obedience," 129. 
 
 Sin, original, 71 ; consists in, 72 ; nature of, ib. ; what every sin de- 
 serves, 259-61. 
 
 Sins, some more heinous in themselves than others, 257 ; some on ac- 
 count of aggravations, ib. 
 
 Son, the, is God, 45. 
 
 Stations and relations, various, 213. 
 
 Superiors, inferiors, and equals, duties of, 213, 221. 
 
 Theft forbidden, 239. 
 
 Trinity, belief in, necessary to salvation, 46. 
 
 Union of Christ and believers real, &c, 116. 
 
 Word of God, reading and preaching of the, 291-4; how becomes 
 effectual to salvation, 295-7 ; of use to direct in prayer, 348. 
 
 Works, Covenant of, 59 ; parties of, ib. ; condition of, 60 ; reward pro- 
 mised in, ib. ; penalty of, 61 ; made with Adam and his posterity, 
 68. 
 
 World, Creation of the, from nothing, 52 ; by the word of God's power, 
 53 ; in six days, ib. ; very good, 54 ; for God's own glory, ib. 
 
 Worship of God, 185-6. 
 
 THE END. 
 
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