+' ' r. 
 
 '& 
 
FRE1). SfiHOTTLV. 
 
 <'': A' Huron St. 
 BUFFALO, N. Y 
 
 
 
 UNIVERSITY OF CALIFORNIA. 
 
 GIFT OF" 
 
 Mrs. SARAH P. WALS WORTH. 
 
 Received October, 
 Accessions No. ZQ Class No. 
 

^ 
 
 THE 
 
 SYSTEM OK DOCTRINES, 
 
 " 
 
 CONTAINED IN 
 
 DIVINE REVELATION, 
 
 EXPLAINED AND DEFENDED. 
 Showing their CONSISTENCE and CONNECTION with each other. 
 
 TO WHICH IS ADDED, 
 
 A TREATISE ON 'THE MILLENNIUM. 
 By SAMUEL HOPKINS, D. D. 
 
 PASTOR of the FIRST CONGREGATIONAL CHURCH in Newport. 
 
 IN TWO VOLUMES. 
 
 VOL. II. 
 
 PRINTED AT BOSTON, 
 By I S A I A H THOMAS and EBENEZ ER T. A N D R E W S, 
 
 [PROPRIETORS OF THE WORK.] 
 At FAUST'S STATUE, No. 45, Ne*wbury Street. 
 
 SOLD at their BOOKSTORE, and by faid T H O M AS, at his BOOKSTORE in Warccfter. 
 
 MDCCXCIII. 
 
' 
 
P A R T^ II. 
 
 CHAPTER IV. 
 
 SECT. VI. ON Saving Faith i 
 
 SECT. VII. On Juftification by Faith 53 
 
 SECT. VIII. On the Covenant of Grace 95 
 
 SECT. JX. On the Manner of the Difpenfa- 
 tion of the Covenant of Gfttfepf afhct the Preach 
 ing of the Gofpel 108 
 SECT. X. On the Perfeverance of Believers 130 
 SECT. XL Concerning Affurance of Salvation 142 
 SECT. XII. On Eleftion 163 
 SECT. XIII. Believers not perfetly holy in 
 this Life 193 
 
 SECT. XIV. On Death A Separate State 
 The General Refurreftion Judgment The 
 Eternal State of Happinefs and Mifery 213 
 
 CHAP. V. 
 
 Concerning the Church of Chrift 160 
 
 SECT. I. General Obfervations concerning 
 the Church of Chrift ibid. 
 
 SECT. II. The Officers of the Vifible Church 268 
 SECT. III. On the Publick Inftitutions, Ordi 
 nances and Worfhip of the Church Publick 
 Worfhip The Chriftian Sabbath Bap tifm. 
 The Lord's Supper 280 
 
 SECT. IV. Concerning the Di/cipline of the 
 Church 407 
 
 CHAP. 
 
CHAP. VI. 
 
 On Chriftian Praftice 424 
 
 Conclufion 465 
 
 TREATISE on the MILLENNIUM. 
 DEDICATION 3 
 
 INTRODUCTION, $ 
 
 SECT. I. In which it is fhewn from the 
 Scripture that the Church is to enjoy a profper- 
 ous and happy State in this World during a 
 thoufand Years 9 
 
 SECT. II. What is .implied in the Millen 
 nium The peculiar Happinefs and Glory of 
 that Day. 42 
 
 SECT. III. When the Millennium will begin 83 
 
 SECT. IV. What will take place before the 
 Millennium, to prepare the Way for the Intro 
 duction of it 98 
 
 THE 
 
 ERRATA. 
 
 Pagez, line 6 from hot. for ptjjtjjes read/ro- 
 
 feffes 
 3t 18, 19, 20, for/W/ r.jhalt. line 
 
 24, foipofjejjedr.jjrofefled 
 jo, 23, tor beret, there 
 53, 17, for loving r. Jiving. ]. Z2, for 
 
 lite r. life 
 
 2,7, 2 from b. forferipture r.fentence 
 32, 1 6, for reafwable r. remarkable 
 
 Page4o,line 3 from b for myferies r. myfterlout 
 57, 7 from b. for ivben r. suborn 
 77, 8 from b. dele if 
 105, I4> after and r. Salvation is 
 314, 19, for rejetfedr.neg/efted 
 321, 18, for if is r. is it 
 
 434, 
 
 , after diftinguiflied r.fo 
 
THE 
 
 SYSTEM of DOCTRINES 
 
 CONTAINED IN. 
 
 DIVINE REVELATION. 
 
 . . 
 
 * r *M 
 
 
 SECTION VI. 
 
 Concerning Saving Faith. 
 
 T 
 
 HERE have been, and flill are, various and op- 
 pofite opinions in' the chriilian world, and among Pro- 
 teftants, refpe&ing faving faith; and very different d'ir 
 finitions have been- given of it. Inftead of particularly 
 defcribing thefe, and attempting to refute any of them 
 now, it is propofed to examine the fcriptures, and en 
 deavour from them to find what is the nature, and what 
 are the properties of this faith. Andif in this way, which 
 is doubtlefs the moft proper to be taken, a clear and fatis- 
 fa&ory idea of this fubje6l may be obtained, all erro 
 neous 
 VOL; II. B 
 
Concerning Saving Faith. PART IL 
 
 neous opinions refpedlingit^ which have been imbibed and 
 propagated, will of courfe be dete&ed.- In this view, 
 the following things may be obferved. 
 
 I. SAVING faith is reprefented in many paffages of 
 fcripture as confifling in a belief and aflTu ranee of the truth 
 and reality of thofe things which are revealed and afTert- 
 ed by God in the divine oracles. Or a conviction and 
 allured knowledge, that the gofpel is true ; that Jefus 
 Chrifl is the Son of God, and the Saviour of the world ; 
 and they who have this belief, aiTurance or knowledge, 
 are confidered and declared to be in a ftate of falvation. 
 
 This is the account given of faith in the moft exprefs 
 definition of it in the Bible. " Now faith is the fubflance 
 of things hoped for, and the evidence of things not feen*. " 
 Here faith is defcribed in the general nature of it ; and 
 is faid to be that by which invifible and future things are 
 feen as evident realities. Hence it appears, that he who 
 realizes and is allured of the truths contained in divine 
 revelation, has true faith, by which men believe to the 
 faving of their fouls, which is the faith here defined, as 
 appears from the words immediately preceding thefe, in 
 the lad verfe of the foregoing chapter. " We are of them 
 that believe to the faving of the foul. Novy faith, &c." 
 
 When Peter faid to Jefus, " Thou art the Chrifr, 
 the Son of the living God/* Jefus anfwercd and faid 
 unto him, <f Bleffed art thou, Simon Barjona; for flefh 
 and blood hath not revealed it unto thee ; but my Father 
 which is in heaven." Upon this we may obferve, 
 
 1. That the faith which Peter pofTefTes, is a belief and 
 aflurance that Jefus of Nazareth was indeed the Son of 
 God, the Meffiah who was to come into the world. 
 
 2. That Chrift declares this to be faving faith, in 
 pronouncing Peter blefled upon this, and aflerting that 
 this faith was the effect of divine, fupernatural influences. 
 
 Very 
 Heb. xi. i. 
 
CHAP. IV. Concerning Saving Faith. $ 
 
 Very parallel to this is what St. John aflerts concern 
 ing faith. " Whofoever fhall confefs that Jefus, is the 
 Son of God, God dwelleth in him, and he in God."* 
 This is the fame confeffion which Peter made ; and this 
 is here declared to be peculiar to a good man, a true 
 chriftian who fhall be faved. By confefling that Jefus is 
 the Son of God, is meant a fincere and true declaration, 
 of a belief and affurance of this truth. Such a belief and 
 afTurance of this truth, is the only proper ground of this 
 confeflion, and is faving faith. Both thefe paffages are 
 explained and illuflrated by the following words of this 
 fame Apoftle. " Whofoever believeth that Jefus is the 
 Chrift, is born of God.*' t Here a belief of this (ingle 
 propofition, Jefus is the Chrift, is aflferted to be juflifying, 
 faving faith, which is peculiar to thofe who are born of 
 Qod. 
 
 The fame defcription of faving faith is found in the 
 words of St. Paul, " If thou fiiall confefs with thy mouth 
 the Lord Jefus ; and mall believe in thine heart that 
 God raifed him from the dead, thou fhall be faved. "J 
 To believe that Jefus was raifed from the dead, is the 
 fame with believing that Jefus is the Chrift : And this is 
 here afferted .to be faving faith. This fame faith the 
 Eunuch poffeffed, upon which he was baptized by 
 Philip, and admitted among the number of true believers 
 in Chrift. " And he anfwered and faid, I believe that 
 Jefus Chrift is the Son of God." Agreeably to this 
 Chrift fays, " This is life eternal,that they might know thee, 
 the only true God, and Jefus Chrift whom thou haft 
 fent."|] Here eternal life is connected with having a 
 true idea or knowledge of God and the Saviour ; or fee 
 ing their true character and believing them to be fuch 
 as they are. This therefore muft be the fame with that 
 faith to which our Saviour fo often promifes falvation ; 
 
 and 
 
 * i Johniv, 15. f Chap. v. r. J Rom, X. 9. A&s viii, 37, 
 
 !i John xvii. 3. 
 
 B z 
 
4 Concerning Saving Faith. PART II, 
 
 and without which he repeatedly faid, men cannot be 
 faved. 
 
 In all thefe paffages faith is reprefented as that by 
 which the truth is feen, fo that the truths of the gofpel 
 become prefent and realto the mind, attended with an 
 affurance of their truth and reality : And that this belief 
 of the truth, with what it neceffarily includes, is the 
 whole of faving faith : And is the fame thing which is elfe- 
 where called- Coming to the light* Being in the light.^ 
 Knowing the truth.^ Coming to the knowledge of the 
 truth .^ A belief of the -truth. \\ A being illuminated.^ 
 The light of the knowledge of the glory of God, in the face 
 of Jefus Chrijl, Jliining in the heart.** Beholding as -in 
 a glafs, the glory of the 
 
 II. SAVING faith, in a number of places, is reprefent 
 ed in a light, which to fome, efpecially at firft view, 
 may appear different from the defcription of it in the 
 forernentioned paffages, if not contrary to it. It is con- 
 lidered and reprefented, as confifting in the exercife of 
 the heart, and choice of the will ; this being effential to 
 it, and including the whole. 
 
 Believing on the name of Chrijl, and receiving him, is 
 mentioned as being one and the fame thing, " But to as 
 many as received him, to them gave he power to become 
 the fens of Godj even to them that believe an his name."^ 
 Here receiving Chrift, and believing on him, are fynon- 
 imous expreffions, and muft mean the fame thing. But 
 receiving Chrifl is an exercife of will or choice, and is 
 the fame thing with voluntarily embracing him, as he 
 is offered in the gofpel. Faith in ChriO;, or be- 
 Having on him, is termed coming to him, as being one 
 and the fame. " He that cometh to me, fliall never 
 
 hunger ; 
 
 * John iii. 31. f i John ii. 9. J John vlii. 3T, ^ i Tim. ii. 4. 
 ii z ThefT ii. 13. [ Heb. x. 31* ** 2 Cor. i'v. 6. -f f Chap. iii. iS. 
 
 uhn i. 12, 
 
CHAP. IV. Concerning Saving Faith. g 
 
 hunger ; and he that believeth on me, (hall never third."* 
 As hungering and thirfling are the fame mental exercife, 
 Ib are believing on Chrift, and coming to him. This is 
 farther evident from the words following. c< But I faid 
 unto you, that ye alfo have feen me, and believe not. 
 All that the Father give thme, (hall come to me ; and he 
 that cometh to me y I will in no wife caft out."t Here 
 Chrift fpeaks of .coming to him, as the condition of faU 
 vation by him, and as directly the reverfe to not believing 
 en him, with which he charges the Jews ; and therefore 
 by coming to him he can mean nothing but faving faith, 
 even the fame which he, in this difcourfe, repeatedly calls 
 believing on him.% It may be alfo obferved, that what 
 Chrift here calls not believing, he in anotherplace denotes 
 by not, coming to him. " Ye will not come unto me, that 
 ye might have life." The charge of not 'coming to him, 
 and not believing on him y is evidently the fame. And 
 that coming to Chrift, is the fame with believing on him, 
 is confirmed from the evident fyrionimous ufe of thofe 
 phrafejs in the words which follow thofe which have 
 been mentioned. " And this is the will oFthe Father, 
 that every one. that feeth the Son and believeth on him, 
 may have everlafting life. No man can come unto me t 
 except the Father which hath fent me, draw him. Every 
 man therefore that hath heard, 'and hath learned of the 
 Father, cometh unto me. Verily, verily, I fay unto you, 
 he that, believeth on me, hath everlafting live."H And we 
 find him fpeaking again after the fame manner. <f If 
 any man thirft, let him come unto me and drink. He 
 that believeth on me, as the fcripture hath faid, out of his 
 belly fhall flow rivers of living waters."** 
 
 Faith in Chrift is denoted by eating his Jlejh, and 
 drinking his Wood.tf <c Whofoever eateth my flefh, 
 
 and 
 
 John vi. 35. f v. 36, 37. j v. 35, 40, 47. $ Chap. v. 40. 
 <I v. -40, 44, 45,47. #*Johavii.37,3. ft John vi. 50, 
 5', 53,54,56, 57,58. 
 
6 Concerning Saving Faith. P ART IL 
 
 and drinketh my blood, hath eternal life, and I willraife 
 him up at the laft day." It is not only evident from 
 the words themfelves, that by eating his flefh, and drink 
 ing his blood, that uniting aft of the foul to Chrift is 
 exprefled, which is neceffary in order to enjoy what he 
 has obtained for men, which muft be faving faith : But 
 this is yet more evident by comparing them with 
 the foregoing words, of which thefe are evidently de- 
 figned as an explanation. " Verily, verily, I fay unto 
 you, he that believeth on me hath everlafling life."* 
 And again, " This is the will of him that fen t me, 
 that every one that feeth the Son, and believtth on him> 
 may have everlafting life ; and I will raife him up at the 
 laft day." t Here eternal life, and to be raifed up by 
 Chrift at the laft day, is promifed in one place to be 
 lieving on Chrift, and in the other to eating hisflefh y and 
 drinking his blood : therefore it is certain that thefe are 
 not two different things, but one and the fame, which 
 is connected with eternal life, and the condition of en 
 joying it. But eating the flefh of Chrift, and drinking 
 his blood, can mean nothing lefs than voluntary exer- 
 cife, by which, from a tafte and relifti for the character 
 of Chrift, and his excellence, the heart receives and 
 embraces him as a fuitable and all fufficient Saviour. 
 
 Calling on the name of Chrift, is fpoken of as an exer- 
 cife of faith, or a proper expreffion of faith in him. 
 For the fcripture faith, " Whofoever believeth on him 
 fhall not be amamed. For there is no difference be 
 tween the Jew and the Greek ; for the fame Lord over 
 all is rich unto all that call upon him. For whofoever 
 fhall call upon the name of the Lord> fhall be faved."J 
 JMo one. who attends to thefe words can fuppofe that 
 believing on Chrift, and calling on his name, are two 
 diftincT: things, or doubt whether they are one and the 
 fame exercife. 
 
 To 
 * * 1-7- f r. 4. J Rom. x. ir, 12, 13* 
 
CHAP. IV. Concerning Saving Faith. f 
 
 To the famepurpofe are thofe fcriptures which repre- 
 fent faith in Chrift by looking unto him, and trujling in 
 him. " Look unto me, all the ends of the earth, and be 
 ye faved."* Here looking to Chrifl, and falvation, are 
 connected. And this is reprefented as neceffary to fal 
 vation, and the only condition of it. But this is the fame 
 thing with feeking him, coming to him, and accepting 
 of him. In this paffage there is doubtlefs a reference to 
 the direftion which God gave to the Ifraelites to fet a 
 brazen ferpent upon a pole, in the wildernefs, with a 
 promife that every one who being bitten of a fiery ferpent, 
 looked upon it, fhould live : for this was a defigned 
 type of Chrift, which our Saviour therefore applies to 
 himfelf : and at the fame time declares that looking upon 
 the exalted ferpent, denoted faith in him. " And as 
 Mofes lifted up the ferpent in the wildernefs, even fo 
 mufl the Son of Man be lifted up, that whofoever be- 
 lieveth in him, fhould not perifh, but have everlafting 
 life."t 
 
 Trujling in God, is often mentioned in the book of 
 Pfalms, and in other partsrof the Old Teftament, as 
 neceflary in order to enjoy his favour, to which prom- 
 ifes of all good are made ; in the fame manner as faith in 
 Chrift is in the New Teftament : from whence it may 
 be fafely inferred that they are the fame. And agree 
 able to this, believing in Chrift is called trujling in him, 
 by St.. Paul. " That we mould be to the praife of his 
 glory, jvho firft trvjltjl in Chrijl."^ " Ifaiah faith, there 
 lhall be a root of Jefle, and he that (hall rife to reign 
 over the Gentiles, in him (hall the Gentiles trujl."\ 
 Trujl in Chrift, implies the exercife of the difpofition or 
 will, even the receiving and embracing of the heart : 
 For men do not truft in any perfon or objec~l for any 
 thing but that which to them is a GOOD, what is agree 
 able to them, what they defire and choofe. Yea, trujl- 
 
 B 4 ins 
 
 Ifaiah x!v. 22. f John Hi; 14, 15. J Eph. i. 12, Rom, xv. fa. 
 
&' Concerning Saving Faith. PART II, 
 
 ing is commonly ufed with refpel to fome great good 
 upon which men fet their hearts, and depend upon it 
 for fupport, fatisfaclion and happinefs. And that truft- 
 ing in Chrift is the fame with looking and coming to 
 hiii], and feeking him, will be evident from the laft men 
 tioned paflage, by turning to the words of Ifaiah, from 
 which it is taken : For what the Apoftle renders, " In 
 liirn fhall the Gentiles trujl/' is in the following words in 
 the p'ace quoted, <c To it (that is to Chrift) fhall the Gen- 
 til esfe'ek." 
 
 From thefe pafTages of fcripturej and many others of 
 the like tenor, it may be determined with certainty, 
 that faving faith implies the confent of the will, accept 
 ing of Chrift ; chcofing and embracing him, as he is 
 revealed in the go'fpel ; and that this is effential to it ; 
 fothat where this exercife and confent of heart is not, 
 there is no faith, and no real and proper conviction, 
 knowledge or belief of the truth. 
 
 And if wliat has been faid in the foregoing feclion, on 
 divine illumination, be underftood, and kept in mind, 
 the account we have had of faving faith from the fcrip- 
 ture, under the two preceding obfervations, will ap 
 pear to be confident and intelligible. It has been there 
 proved from fcripture, that a right difpofition of mind 
 is necefiapy in order to have that true difcerning ih 
 things of a moral and fpiritual nature which is implied in 
 faving faith; and that feeing and tfnderftanding the 
 truths of the gofpel, implies exercife of heart, "and the 
 former cannot be diftinguifhed and feparated from the 
 latter, even in idea and conception. Therefore a faving 
 belief of the truth of the gofpel, fuppofes and implies 
 right exercifes of heart, in tailing and relifhing moral 
 beauty, and embracing it as good and excellent: and 
 thus embracing Chrift and the gofpel implies all that 
 light, convi&ion and affurance of the truth, which is 
 
 effential 
 
CHAP. IV. Concerning Saving Faitn. g 
 
 effential to faving faith ; and both thefe, or rather all 
 this y is really but one and the fame whole. 
 
 The gofpel is all of amoral nature ; by it is exhibited 
 the plan of the moral government of God, or his moral,, 
 fpirituai kingdom, to the be ft advantage, in the cleared 
 and mo ft ftnking light. In this, is the greateft and 
 mod clear rnanifeftation of the Deity ;'and it comprifes 
 the fum of all tne moral beauty arid excellence that is to 
 be feen by created intelligences, in the whole univerfe. 
 In Jeius Chrifr, the glory of God, his moral beauty and 
 perfection, flunes with the brighteft effulgence, and to 
 the greateft advantage. The .glory of God, the bright 
 emanation of the divine fullnefs, beauty and perfeclion, 
 is to be feen in the face of Jefus Chrift.*- He is the 
 image of God. In him, as in a mirrour, the rays of the 
 divine glory center, and by him are to the great eft ad 
 vantage reflected on all 'finite intelligences. He there 
 fore, who fees fefus Chrift iq his true character, as a 
 beautiful, fuitabfe and all fufficierit Saviour, or under-. 
 Hands the gofpel, fees and underftands what is the fum 
 of all moral beauty and perfection ; which is the glory 
 of the gofpel, and infinitely diftinguifhes it from every 
 thing which is merely human, or is not divine; and 
 without which the gofpsl would be- infinitely unworthy of 
 God, and want the evidence which the believer has that 
 it is from God. Therefore he who difcerns not this 
 moral beauty and excellence, which is the fame with 
 having no tafte of heart for ir, the gofpel is hid from 
 him. He does not underftand it ; has no true idea of 
 Jefus Chrift; and confequently difcerns not the proper 
 and all convincing evidence that he is the Son of God, 
 and a fuitable'and all fufEcient Saviour: Therefore 
 does not, and cannot believe it, with that faith which it 
 demands. 
 
 But 
 
 * 2 Gor. iv. 6 4 
 
IQ Concerning Saving Faith, PART IL 
 
 But fucb a true idea of fefus Chrift, fuch a knowledge 
 of him in his true character, fuch a fight of his moral 
 beauty and excellence, fuppofes, and takes place in the 
 exercife of a right tafte and difpofition of heart, without 
 which it cannot poffibly be perceived. For, as has been 
 proved, a difcernining and fight of beauty, especially 
 of moral beauty and excellence, depends upon the tafie 
 and difpofition of the heart, and it cannot be difcerned 
 by the fpeculative underftanding, as diftincl from the 
 will, and independent of it. But fuch tafte and difpo- 
 iition of heart, which difcerns the moral beauty and ex 
 cellence of Chriil and the gofpel, and opens to the mind 
 the ail convincing evidence of their reality, neceflarily 
 implies, and carries in it, approbation of the gofpel, and 
 a cordial embracing it as excellent and divine, which is 
 the fame with receiving Jefus Chrift, andtrufting in him 
 as a worthy and all fufiicient Saviour. 
 
 All this, it is prefumed, has been made fo evident in 
 the forgoing feclion, from fcripture and the reafon and 
 nature of things, that it is neediefs to enlarge on the fub- 
 jetl here, or repeat what has been faid there. However, 
 it may be proper to mention feveral paffages of fcripture, 
 in addition to thofe here cited, which reprefent that light, 
 knowledge and belief refpe&ing the truths of the gofpe}, 
 in which faving faith confifts, to imply a right temper of 
 mind, which is the fame with a benevolent heart, without 
 which there can be no true light and difcerning with re- 
 fpe& to thofe things ; and therefore no faving faith. 
 And confequently that an evil heart, that is, a rebellious 
 difobedient heart, under the power of felfiihnefs, pride 
 and luft, does not, and cannot believe on Jefus Chriil, 
 with that faith which is reafonable, and which the gofpel 
 requires. 
 
 Chrift fays to the unbelieving Jews, " How can ye be 
 lieve which receive hojiour one of another, and feek not 
 
 the 
 
CHAP. IV. Concerning Saving -FdHk. li 
 
 the honour that Cometh from God only ?"* Here a fel- 
 fifh, proud, worldly fpirit, which alienated them from 
 God, and rendered them fo unfriendly to him, as not to 
 defire the honour*which he gives, is reprefented as incon- 
 fiftent with believing on Chrift, or a fight of that evi- 
 denceof the truth of the gofpel which is implied in faving 
 faith. Therefore a contrary temper of mind to this is 
 necefTary in order to believe in Chrift, and is implied 
 in faving faith ; which mud be a benevolent, humble, 
 fpiritual, difpofition, which is friendly to the divine 
 character, and fincerely defires the fpiritual bleffings 
 which he gives, the honour which cometh from God. 
 According to this, all the mere fpeculative knowledge, 
 all the light and convi&ion, relating to the truths of the 
 gofpel, of which unrenewed men are capable, falls effen- 
 tially fliort of true faith in Chrift ; fo that they are wholly 
 deft itute of any thing of the kind. Therefore men mull 
 have an'obedient, holy difpofition of heart, in order to 
 exercife faving faith. It is with fuch a renewed heart 
 that men believe- unto righteoufnefs.t With fuch an 
 heart the Eunuch believed on Chrift. + St. John aiTerts 
 this in the ftrongeft terms, in the following words, " Who- 
 foever believeth that Jefusis the Chiift, is born of God. 1 ' 
 Thus faith in Chiift implies renovation of heart, aright 
 difpofition of mind. Where this is not, there can be 
 no faith. 
 
 We find the fame thing implied and inculcated in our 
 Saviour's parable of the fower, as he explains it.H Ke 
 that received feed into good ground, is he who with an 
 honejl and good heart> heareth the word, underftandeth, 
 receiveth and keepeth it, and bringeth forth fruit with 
 patience. Upon this it may be obferved, that what is 
 cdlcdunderftanding the word, by Matthew, is exprefTedby 
 receiving it, by Mark. From hence it is certain, that 
 
 underftanding 
 
 * John v. 44. f Rom. x. 10. J Afts viii. 37, i. John v. i, 
 5 Matth. xiii. 23. Mark iv. 20, Luke viii. 15, 
 
l Concerning Saving Faith. PAR.T IL 
 
 tmderftanding the word is the fame with receiving it ; 
 or, at leafl, that one implies the other. But receiving 
 the word is an exercife of heart, which appears with great 
 certainty from the words which Luke ufes, " Which in 
 an honeft and good heart, havi?ig heard the word, keep it." 
 It is the honeft and good heart which underiiands, re- 
 reives and keeps the word ; and he who has not iuch an 
 heart,' that is, an upright and benevolent heart, does 
 neither receive, nor underftand it. It is neediefs perhaps 
 to obferve, that faving faith confifls in underlianding or 
 receiving the word, the truth of the gofpel, which, ac 
 cording to this reprefefitation, is found in an honeft and 
 good heart, and in no other, and implies the upright, dif- 
 interefted, benevolent excrcifes of fuch:. a heart. Before 
 we leave this paffage, it may be ufeful to obferve, that 
 according to this reprefentation of our Saviour, the word 
 of truth doer, not make the evil, hard, felfifh heart, good ; 
 but where it finds fuch an heart, it produces no faving 
 good, but leaves it as bad as it finds it. The heart muft 
 firft be made honeft and good ; for fuch an heart only 
 underiiands, receives, loves and keeps the truth, and, 
 brings forth good fruit ; as the feed takes root fo as to 
 bring forth fruit, only in good ground. 
 
 The following words of Chrift are to the fame purpofe, 
 " If any man will do his will,hefhall know of the doctrine, 
 whether it be of God, or whether I fpeak of myfeif."* 
 To underftand the dodrine which Chrift tauKt, to fee 
 the divine ftamp which is updn it, and to know that it is 
 of God, is the defcription of faving faith, or the character 
 of a true believer. They vyho have a heart to do the will 
 of God, and none but fuch, have this difcerning of true 
 faith.. Such an heart therefore, or a difpofition and will, 
 to do the will of God, is cffential to faving faith. This 
 is a difcerning, wife and underftanding heart, which fees 
 the evidence of divine truth, and knows it to be of God. 
 
 Whereas 
 * John vii, 17. 
 
CHAP. IV. Concerning Saving Faith. . 13 
 
 Whereas he whofe heart oppofes the revealed will of God, 
 which requires LOVE, remains indarknefe and unbelief. 
 
 It mufl be farther obferved, 
 
 III. IT appears from the fcriptures" that LOVE is im 
 plied in faving faith, and is eflfentia! to it -, fothat where 
 there is no holy love, there is no true faith. This is aiTert- 
 ed by St. Paul ; by which he difiinguifhes true faith from 
 all counterfeits, in the following words. " In Jefus Chrift, 
 neither circumcifion availeth any thing, .nor uncircum- 
 cifion, but : faith which worketh by love.'"* The Apof- 
 tle does not here fay, that faith workclh love or produces 
 it, as if faith preceded, as the caufe of love ; and that love 
 is connected with faith, and follows it, as the certain con- 
 fequence and effect of it. But he fays, faith worketh 
 BY love, as fome machines move by wind or water, fprings 
 or weights. He aflerts that love is the life and aQive 
 nature of faying faith. By this it 15 a loving a&ive faith ; 
 love being the life and foul of it ; fo that where there is 
 no love, there can be no more than an inactive, dead 
 faith. The Apoftle James fays, " As the body without 
 the fpirit is dead, fo faith without works is dead alfo."i 
 The operative nature of any thing, is the live of it. 
 Things are faid to be alive, from the a6tive nature which 
 is obferved to be in them. The aHve nature of man is 
 the fpirit which is in him : Therefore, as the body v 
 out the fpirit is dead, fo faith without a working nature 
 is dead alfo. What this working nature, or alive fruit 
 ful fpirit is, \vhich is in true faith, St. Paul tells us in 
 the words before us : It is LOVE. Love is the fpirit and 
 life of faith by which it a6ls, and produces all its oper 
 ations, and is diflingnifhed from a fpurious, dead faith* 
 Thefe two -Apo files perfectly agree in this point. Ac 
 cording to them, that which diilinguiilies true faving 
 
 faith, 
 
 ?^rs^: 
 
 Gal. v. 6 
 
*4 Concerning Saving Faith. PART IL 
 
 Caith, from every kind of faith which is not fo, is the 
 life and operative nature of it, which confifts in true 
 love. 
 
 And that St. Paul is to be underftood as has been now- 
 explained, when he faid, " Faith worketh by love/' is 
 confirmed by .his following words. " Though I have all 
 faith, fo that I could remove mountains, and have not 
 love,* I am nothing. "t Here he afTerts, there can be no 
 faith that is of any worth, where there is not love. It 
 follows, that faving faith implies love, in the nature of it, 
 No faith -availeth any thing, but that living, a&ive faith, 
 to which love is eflential, and of which it is the life and 
 a clive nature. And when he goes on to fay, " Love 
 beareth all things, believeth all things, hopeth all things, 
 cndureth all things,";*; the moft eafy, natural and con 
 fident meaning of thefe words is thought to be, that love 
 is the active nature and life of chriflian fortitude, faith, 
 hope and patience, that thefe chriftian graces are exercifed 
 and maintained by love, which is the foundation and foul 
 of the whole, fo that where there is no love, there is nothing 
 born, believed, hoped for, or endured, as chriflians do. 
 Love Believeth all things, that is, every exercife of true 
 faith, is an exercife of love ; and he who has love, believ 
 eth all things which are the proper objects o faith, and 
 ought to be believed. In this view we fee the force and 
 propriety of his concluding words, " And now abideth 
 faith, hope, love, thefe three ; but the greateft of thefe is 
 love. 1 * Love is the greateft, as faith and hope are 
 comprehended in love, as the aclive nature, life and 
 
 eflence of them. 
 
 That 
 
 *Thewordin the original is to<vc\ cx,ytx.7rv\ y with its derivatives ay 
 and uyocvrjofy is ufed above three hundred times in the New-Tefiament, 
 and tranflated Jove, to love, and beloved, except in about twenty places, 
 befides the inftances in this chapter, where it is tranflated chanty j but 
 ought to have been always tranflated h<ve. 
 
 f i Cor. xiii. 2* J verfe 7, 
 
CHAP. IV. Concerning Saying Faith. "15 
 
 That love comes into theeflenceof faving faith, wilt be 
 evident by attending to a quotation of St. Paul from the 
 Prophet Ifaiah.* The words of the Prophet are, " Men 
 have not heard, nor perceived by the ear what he hath 
 prepared for him that waitethfor him."!' For which the 
 Apoflle ufes thefe words, '* For them that love him." 
 Waiting on God, or waiting for him, in the Old Telia- 
 ment, is the fame with faith and truft in God ; and 
 therefore is the fame with what is called faith or believing, 
 in the New Teftament. But for this, St. Paul ufes the 
 word love, which he would not have done, had not k>v.s 
 been fo effential to faith, and fo far implied in it, that to 
 truft or believe in God, and to love him, exprefs near th-e 
 fame idea, and are in a meafure fynonimous. 
 
 The words of Chrift to Nicodemus reprefent love as 
 implied in faving faith, and eflential to it. " He that be- 
 lieveth on him, is not condemned : But he that belie v eta 
 not, is condemned already, becaufe he hath not believed 
 in the name of the only begotton Son of God. And 
 this is the condemnation, that light is come into the 
 world, and men loved darknefs rather than light, becaufe 
 their deeds were evil. For every one that doeth evil, 
 hateth the light, neither cometh to the light, led his deeds 
 Ihould be reproved. "+ On thefe words may be obferved 
 the following things. 
 
 1. That our Saviour here represents men as condemn 
 ed, or not, according as they believe on him, or not. H-e 
 that believeth is not condemned : But he that believetli 
 not is condemned. 
 
 2. That the ground of this condemnation is their 
 loving darknefs, and hating the light or truth. It follows 
 from this, that loving darknefs is the reafon and ground 
 of unbelief; and therefore that the love of the truth is 
 neceffary in order to believing on the Soa of God, and 
 
 is 
 
 * J. Gar, u. 9, f Ifaiah Ixiv, 4. J John ili. 4S, 19,70, 
 
iS Concerning Saving Faith. PART II, 
 
 is implied in it. Yea, it appears from this reprefenta- 
 tion, that lovingdarkneh rather than light, and fo refilling 
 to come to the light, is unbelief itfelf. And therefore, 
 coming to the truth in the love of it, or in the exercife 
 of love, is faving faith. 
 
 This is very parallel with St. Paul's account of this 
 matter. He fays, <c Becaufe they received not the love 
 of th,c truth) that they might be faved. And for this caufe 
 God fhall fend them flrong'delufion, that they fhould 
 believe a lie : That they all might be damned, who It- 
 lieve not the truth, but had pleafure in unrighteoufnefs."* 
 It appears from thefe words, that not receiving the love 
 ~cf the truthy or not loving the truth, and not believing the 
 truth) are one and the fame thing : And that having 
 pleafure in unrig htcoufnefs t and believing the truth, are 
 oppofite to each other ; therefore, receiving the love of 
 the trulhy or loving it, and believing the truth, are not 
 difl-incl: exercifes, but one and the fame. 
 
 What our Saviour fays to the Jews, implies, that love 
 to God is affential tojaving faith. " I know you, that 
 ye have not the love of God in you. I am corne in my 
 Father's name, and ye receive me not : If another (hall' 
 come in his own name, him ye will receive. How can 
 ye believe, which receive honour orie of another, and feek 
 not the honour that corne th from God only ?"t Here 
 Chrift afcribes their unbelief, and rejecting him, to their 
 want of love to God ; and fpeaks of their unbelief ^nn. 
 evidence that they had no love. Therefore, love is here 
 reprefented as fo eflentialto faith, that where there is no 
 love,' there can be na faith. And faith is fuch a con 
 comitant of love, that where there is no faith, it is certain 
 there is no love. And the la ft words do plainly aflert, 
 that it is impoflible any one fhould believe on Chrift, who 
 
 has no fuitable refpeftorloye to God. 
 
 Other . 
 
 * a Their ii, to, IT, it. f John v. 4*/43 44* 
 
CHAP. IV. Concerning Saving Faith. {>} 
 
 Other paffages of fcripture hold forth the fame truth * 
 
 but it is needlefs to mention them particularly, fince thole 
 
 which have been mentioned are fo clear and exprefs on 
 
 the point before us. And if this were not ib, and there 
 
 were no fuch fcriptures to be produced ; the truth. 
 
 alTerted maybe demonflrated from what has been before 
 
 proved from fcripture refpe&ing divine illumination, and 
 
 faving faith, viz. That true faith implies a right tafte and 
 
 exercifeof heart, which can be nothing but love : And 
 
 the light and difcerning which is effential to faith, implies 
 
 difinterefled benevolence, or love. And who can help 
 
 feeing that approbation of the character of Chrift, and 
 
 receiving and trufting in him as the Saviour of finners, 
 
 which has been fhown is the fcripture account of faith, 
 
 does neceffarily imply, and really is, love to him ? From 
 
 all this the perfect confiftency of the fcripture on this 
 
 head is apparent ; and that it is agreeable to the reafon 
 
 and nature of things. 
 
 IV. IT appears from the fcripture that true repent 
 ance is included in faving faith : That repentance comes 
 into the nature and elTence of faith, fo that where there 
 is no repentance, there is not, nor can be, any faving 
 faith. 
 
 This will be evident to any one, who will well obferve 
 the following things : 
 
 i. The fcripture reprefents repentance as neceffary in 
 order to pardon. We are told that John did " preach 
 the baptifm of repentance for the remiffion of fins."* 
 That is, he preached repentance, as neceffary in order to 
 their obtaining forgivenefs. Jefus Chrift taught his 
 difciples, " that repentance and remiffion of fins mould 
 be preached in his name among all nations. "+ That i.% 
 that forgivenefs of fins fhould be proclaimed and offered 
 
 to 
 * Mark i. 4. f Luke xxiv. 47, 
 
 VOL. II, C - 
 
1$ Concerning Saving FahL PART II, 
 
 to all that fhould repent, and to none but fuch ; to which 
 all fhould be invited and called. Accordingly, we find 
 the Apoftles preached agreeable to this diredion. cc Re- 
 fcnt and be baptized, every one of you, in the name of 
 Jefus Chrift:, for the remiflion of iins."* " Repent ye 
 therefore, and be converted, that your fins may be 
 blotted out."i 
 
 2. As repentance is neceflary in order to forgivenefs ; 
 fo forgivenefs of fins is promifed to repentance. The 
 paflages mentioned under the foregoing particular are fo 
 full and exprefs in this, that it is necdlefs to repeat them, 
 or to turn to others which affeit the fame thing. As 
 repentance is required, in oixler to forgivenefs, fo forgive 
 nefs is connected with repentance. 
 
 3. Faith is reprefented in fcripture as the only condi 
 tion of pardon and falvation by Chrift : As that without 
 which no man mail be forgiven and faved ; and to which 
 thefe are promifed. " He that believeth and is baptized, 
 fhall be faved ; but he that believeth not, fhall be damn- 
 ed." " He that believeth on the Son, hath everlafting 
 life : And he that believeth not the Son, (hall not fee 
 life ; but the wrath of God abideth on him." " To him 
 give all the Prophets witnefs, that through his name, 
 whofoever believeth in him, fhall receive remiflion of 
 fins." 1 !! A great number of pafTages to the fame purpofe 
 might be cited. 
 
 From thefe premifes it follows, that faving faith and 
 repentance are not two diflin6l exercifes, but imply and 
 include each other, fo that repentance comes into the na 
 ture and efTence of faith. There is no other poflible fuppo- 
 fition by which the fcriptxire account of this mattercan be 
 reconciled. If he who believes is forgiven, and fhall be 
 faved, and he who believeth not, is condemned ; and yet 
 no one is forgiven, or fhall be faved, unlefs he repent j 
 
 and 
 
 * Adlii. 38. f Aft iii. 19. Mark xvi, 16. ^ John viii. 36. 
 
 f Afts x. 43. 
 
CHAP. IV. Concerning Saving Faith. l v g 
 
 and pardon and falvation are promifed to repentance ; 
 then he who believes, does alfo repent, and he who does 
 not repent, does not believe : Which could not be true > 
 unlefs repentance and faith imply each other, fo that 
 there is faith in evangelical repentance, and repentance 
 comes into the nature of faving faith, and is effential to it. 
 Faith and repentance are not two diftinct parallel condi 
 tions of pardon and falvation. They cannot be fo, con 
 fident with the reprefentation of fcripture refpe&ingthis 
 matter, which has been produced. But they are fo im 
 plied in each other, and fo far connected, that one is not 
 without the other. 
 
 It is abundantly evident that the Evangelifts and Apof- 
 ties viewed and treated the matter in this light. This 
 appears not only from what has been already obferved ; 
 but it will be farther evident by attending to the account 
 which the Evangelifts, Mark and Luke, give of the gofpel, 
 which Jefus Chrift directed his Apoflles to preach to all 
 nations. In Mark, we have it in the following words 
 4< And hefaid unto them, go ye into all the world, and 
 preach the gofpel to every creatures. He that believeth 
 and is baptized, {hall be faved ; but he that believeth not, 
 (hall be damned. "* The good news to be proclaimed 
 is fummed up in thefe words, holding forth the condition 
 on which eternal life is to be offered, and obtained, which 
 is here called believing. Luke fays that Chrift directed, 
 " that repentance and rcmiflion of fins fhould be preached 
 in his name among all nations."! Thefe words contain 
 the fum of what Chrili ordered to be preached, and ex* 
 prefs the condition on which pardon and falvation were 
 to be offered to all nations ; and therefore is parallel with 
 the paffage juft cited from Mark, and does exprefs the 
 very fame thing, though in different words. But what 
 Mark calls believing, Luke calls repentance. Therefore, 
 faving faith and repentance, are not eifentially different ; 
 
 C 2 but 
 
 * Mark xvi. i6. f Luke xxiv. 47, 
 
'0.e, Concerning Saving Faith. PART II, 
 
 but repentance implies what is eflential to faith, and faith 
 takes into the nature of it what is effential to true repent 
 ance, fo that one may be put for the other confident with 
 propriety and truth. 
 
 The account we have of the Apoflles preaching this 
 famegofpel, in the execution of their Lord's inftructions, 
 ferves to prove that the above cited words of the Evan- 
 gelifls are intended to exprefs one and the fame thing, 
 and point out the only condition on which they were to 
 offer pardon and falvation, and that the Apoftles under- 
 llood it thus. When the hearers of Peter's firft fermon 
 were brought folicitoufly to afk, " What (hall we do !" 
 He faid unto them, " Repent,, and be baptized, every one 
 of you, in the name of Jefus Chrift, for the remiflion of 
 fins."* Here he exprefsly preached <c repentance and 
 remiflion of fins/* exactly agreeable to the direction of 
 Chrift, as it is exprefied by Luke. But when this fame 
 Ap.oftle is called to preach the gofpel to Cornelius, and 
 tell him, " what he ought to do," we find him expreffing 
 himfelf in the followng words. " To him give all the 
 Prophets witnefs, that through his name, whofoever It- 
 lievelhin him, ihall receive the remiflion of fins." Here, 
 inftead of repent, St. Peter ufes the word believe^ which 
 is the only difference between this, and the above cited 
 direction to his hearers. And in this he comes nearer the 
 words in which Mark exprefles the direction of our Lord, 
 which was to be regarded as their rule in this cafe. " He 
 that BELIE VETH (hall be faved." This Apoftle can 
 not be reconciled to hirnfelf in any other way but that in 
 which the Evangelids may be reconciled to each other, viz. 
 that by repentance he means the fame thing which at ano 
 ther time he expreiTes by faith or believing. And we 
 cannot account for his expreffing himielf thus, but by 
 fuppofing that faith implies repentance, fo that he who 
 believes, does in the very acl of believing, repent. 
 
 But 
 
 Afts ii. 38, 
 
CHAP. IV. Concerning Saving Faith. 21 
 
 But afide from the exprefs teftimony of fcripture, it is 
 demonftrattvely certain, that repentance comes into the na 
 ture of faving faith, from what has been proved concern 
 ing it, under the preceding particulars, viz. that faving 
 faith implies a right difpofition of heart ; and that this 
 right tafte and difpofition confifls in love to God. For 
 there can be no degree of right difpofition, and love to 
 God, or friendly difpofition towards him, in an impeni 
 tent heart. Every degree of right exercife, and of love 
 to God, by a (inner, implies repentance, as eflential to 
 fuch exercifes. Therefore the impenitent man is always 
 an unbeliever ; and every believer is a true penitent. 
 Where there is no repentance, there is no faith. 
 
 That repentance is implied in faving faith, and the rea- 
 fon of it, will be ilill more evident, by confidering the 
 nature of true repentance, and in what it confifts, accord 
 ing to fcripture. The definition given of repentance 
 by the Affembly of Divines, in the fhorter catechifrn, ap 
 pears to be agreeable to the fcripture, which is in the fol 
 lowing words, " Repentance unto life is a faving grace, 
 whereby a finner, out of a true fenfe of his fin, and ap- 
 prehenfion of the mercy of God in Chrift, doth with grief 
 and hatred of his fin, turn from it, unto God with full 
 purpofe of, and endeavour after new obedience." Here 
 repentance is defined as including the whole of a faving 
 converfion : And he who attends to his Bible, mud be 
 fenfible that repentance is commonly ufed there in this 
 fenfe, and always, unlets it be evidently ufed in a limited 
 fenfe. Repentance has a full and more immediate re- 
 fpecl: to fin, difcerning, realizing, and confeffing the malig 
 nant nature, odioufnefs and ill defert of it, as committed 
 againfl God, and a violation of his law. It therefore 
 fuppofes and implies the true knowledge of God, dif- 
 cerning and realizing his being, greatncfs, excellence^ 
 worthinefs and authority : And confcquently a convic- 
 
 C 3 &* 
 
2 Concerning Saving Faith. PART IL 
 
 tion and fenfe of heart, of the righteoufnefs, excellence 
 and perfection of the law of God, both in the precepts 
 and finQions of it ; or an underftanding, cordial appro 
 bation of it ; for it is in the light of thofe objects that 
 fin, which is the tranfgreffion of this laiv, which derives 
 its foundation and reafon from the Divine character and 
 perfection, appears in its true colours and extent, and as 
 infinitely odious, and defer vin-g infinite evil, even endlefs 
 punifhment. Repentance includes right views and exer 
 cifes of heart reflecting thefe objects, GOD, LAW, SIN, 
 which right exercifes of heart are iuppofed and implied 
 in right views and fentiments concerning them. There 
 fore, repentance implies, and confifts in a hearty regard 
 to God, as infinitely excellent and glorious ; or, which is 
 the fame, in love to the Deity ; and in a cordial appro 
 bation of the law of God, in which the divine character 
 appears, and is effectually aflerted ; and in a true love to 
 this Ja-v\r, rightly underftood ; and in hatred of fin, as 
 committed againfl this law, and this God, and an hearty 
 acknowledgment of his, own guilt and vilenefs, and 
 defert of the punifhment, which the law of God threatens 
 to fin. All this will be acknowledged to be implied in 
 true repentance, and efTential to it, by all who have pro 
 perly attended to this fubject. 
 
 But thefe fentiments and exercifes are fuppofed and 
 implied in laving faith, or faith in Jefus Chrift. If we 
 flipper? this faith to confifl in, right fpeculative views of 
 the gofpcl, in a conviction of the truth and excellence of 
 :r, excluiive of any exercife of heart, if this could be, yet 
 even this fuppofes and includes right fentiments of God a 
 law, and fin ; for without a right view of thefe, the gofpel, 
 or way of falvation by Jefus Chrift, cannot be underftood. 
 For the gofpel implies thefe truths respecting God, lav/, 
 and fin, and is founded upon them ; and the exiftence^ 
 wifdom and glory of it arc derived from the nature and 
 
 perfection, 
 
CHAP. IV. Concerning Saving Faith. 2 
 
 perfection of God and his law, and the confequent nature 
 and ill defert of fin. If thefe be left out of view, there 
 cannot be any true idea or conception of the go (pel, in 
 the mind. The ideas and fentiments therefore, which 
 are eiTential to repentance, are equally effential to faith 
 in Chrift. 
 
 But if faving faith includes a right difpofition and ex- 
 ercifes of heart, in receiving Jefus Chrift, as he is offered 
 in the gofpel, as effential to the nature of it, which has 
 been o roved : Then it neceffarily fuppofes and implies 
 thofe exercifes in which true repentance confifts. Em- 
 braci: .s Chrift as a Saviour, or looking to him and 
 
 truftin )r falvation from fin and mifery, implies 
 
 a true view and cordial approbation of the character of 
 Gocl, and of his law, an acknowledgment of the defert 
 of fin, and of his defert of endlefsdeftruction ; and a hatred 
 of fin, and hearty renouncing it, and defire of deliverance 
 from it. It is eafy to fee that a perfon cannot heartily 
 approve of Chrift as a vSaviour from fin and mifery, to 
 which he is juftly expofed by iin, and look to him, and 
 accept of him, in this character, unlcfs he fees and ac 
 knowledges himfelf to be a finner, deferving eternal de 
 finition ; and in his heart hates fin andforfakes it, as no 
 impenitent perfon does, or can do : For the heart, in 
 turning or cleaving to Chrift, turns from, and renounces 
 fin, in this very act, And applying to Chrift for deliver- 
 ance from the curfe of the law, carries in it an Acknow 
 ledgment of the -defert of fin, and the rightcoufnefs oL 
 the divine law. It is therefore certain that repentance is 
 implied in faving faith, and comes into the nature of it, 
 and has a coexiftence with it ; and is not properly a fruit 
 or effeft of faith in Chrift. Therefore, as faving faith 
 and true repentance are thus implied in each other, fo 
 that the -exercife of faith is alfo an exercife of repentance, 
 we may hence clearly fee the reafon. and propriety of the 
 C 4 ApofHes 
 
Concerning Saving Faith. PART II* 
 
 Apoflles fpeaking fometimes of repentance as the condi.* 
 tion of falvation, and at other times reprefenting faith in 
 Chrifl as the only condition ; and that they are perfe&ly 
 confident in this. 
 
 Sometimes, indeed, repentance and faith feem to be 
 ufed in a more limited fenfe ; and, in this view, diflin- 
 guifhed from each other. Thus we find St. Paul fpeak- 
 iog, " Teflifying both to the Jews, and alfo to the Greeks, 
 repentance toward God, and faith toward our Lord Jefus 
 Chrifl."* Here the Apoflle limits the meaning of the 
 words repentance and faith, and fo makes a diftinclion 
 between them. And by repentance toward God t he ap 
 pears to mean right views and exercifes with refpeft to 
 God, as lawgiver and judge, affertingand maintaining the 
 rights of the Deity ; and fo right notions and exercifes 
 lefpecling the law of God, and fin, the tranfgreflion of 
 this law ; fuch fentiments and exercifes as ought to take* 
 place in the mind of a firmer, and mufl take place, when 
 ever he comes to a right tafle and temper of heart, whether 
 lie have any diftinel: views of Chrifl, and the way of 
 falvation by him, or not ; and which are necefTary in order 
 to underfland and embrace the gofpel, as has been fliown. 
 ~>y faith toward our Lord Jefus Chrift^ he intends thofe 
 views and exercifes of heart toward Jefus Chrifl, as a fuita- 
 ble and all fufficient Saviour from fin, an d the curfe of the 
 law, which are agreeable to the gofpel, 2nd to which firi- 
 ners are invited. According to this diflin&ion, as re 
 pentance toward God is put firfl, fo it takes place in the 
 inind firfl, in the order of nature, and precedes faith in 
 Jefus Chrifl. Repentance toward God, in this fenfe of 
 it, refpects the term from which the finner turns in con- 
 verfion, and confifls in a cordial approbation of the law 
 of God, and felf condemnation for his fin, and hating 
 and renouncing it in his heart. Faith in Jefus Ghrift 
 
 refpeels 
 Afts xx, 21. 
 
CHAP. IV. Concerning Saving Faith. 25 
 
 refpe&s the term to which the finner turns, viz. God in 
 Jefus Chrift, or God manifeft in the flefh ; and confifts 
 in believing the gofpel with all his heart, which implies 
 receiving and trufting in Chrift, as a fufficient and fuita- 
 ble Saviour for fuch a finner. 
 
 The fame diftinSion fcems to be made between repent 
 ance, and faith in Ghrift, in the following paflages. - 
 " Repent ye, and believe the gofpel."* " And ye, when 
 ye had fecn it, repented not afterward, that ye might be 
 lieve him/'t " But fhewed unto them that they fhould 
 repent, and turn unto God."+ But all this is confiflent 
 with repentance being implied in faith, fo that where 
 there is no repentance, there is no faith in Chrift ; and 
 repentance, taken in the full fenfe of it, implying faving 
 faith : And the whole may be confidered as'one and the 
 fame complex acl: of the mind, viewed and diflinguifhed 
 according to the different and oppofite objects to which 
 it has refpecl;, viz. fin and the curfe ; and God in Jefus 
 Ghrifl, which is a turning from fin to God, revealed in 
 the gofpel. And therefore, when faith or repentance is 
 mentioned without any limitation, each comprehends the 
 whole, even active converfion, or turning from fin to 
 God, by Jefus Chrift. 
 
 To prevent miftakes, and farther to elucidate this 
 point, it muft be obferved, that repentance toward God, 
 which, in the order of nature, at leaft, is antecedent to 
 faith in Jefus Chrift, implies faith in God, or a real be 
 lief of his being and glorious perfection. For as has 
 been obferved, God muft be feen in fome meafure in 
 his true character, in order to fee the reafon and found 
 ation of his law, and confequently the evil nature of fin, 
 which can be known only by underftanding the divine 
 
 law. 
 
 Mark i. 15. -f- Matth. xxi. 32. J Afts xxvi. 20. 
 
 $ vSee Mr. EdwarcU's Difcourfeon Juftification by Faith alone, page 103, 
 114, published in the year 1738. And Mr. Bellamy's Eflay on the Nature 
 ?nd Giory of the Gofpel of Jefus Chrift- Seftion viii f 
 
2? Concerning Saving F<tilh. PART I.L 
 
 law. This difcerning and belief of the exiflence and 
 perfection of God ; of the reafon, reality, exiflence and 
 extent of the divine law, and of the finfulnefs and il! 
 defcrt of man, is faith : It is the faith of a mind divinely 
 illuminated, and implies right tafte and exercife of heart : 
 Grit is a belief peculiar to a renewed heart. And even 
 this faith implies repentance ; for an impenitent heart 
 is not capable of it, and does not difcern and believe the 
 exiflence and character of God, as the renewed penitent 
 heart does. This faith now defcribccl is, in the order of 
 nature, antecedent to faith in Jefus Chrift; asthofe ob- 
 jecls mud be feen as they are, and believed with a faith 
 which implies exercifes of heart in fome rneafure anfwer- 
 able to them, before the gofpel can be under flood, or 
 there cart be any difcerning or faith refpecling Jefus 
 Chrift and the way of falvation by him. That the dif 
 cerning and belief of thefe objects, God, law, fin, is 
 true faith, and of the fame nature with -that by which 
 men believe in Jefus Chrill, is evident from fcripture. 
 c< Faith is the evidence of things not feen. Through 
 faith we underflarid that the worlds were framed by the 
 word of God, fo that things which are feen, were not 
 made of things which do appear. He that cometh to 
 God, rnufl believe that he is/'* Here the Apoflle is 
 fpeaking of the faith which is peculiar to good men, 
 true faints : It is a belief that God is. It is true indeed 
 that this faith is not complete, without believing that he 
 is a rcwardcr of them that diligently feek him, which is 
 the fame with believing the gofpel, or believing in Jefus 
 Chrift ; but the belief of the former is firft in the order 
 of nature, and is neceiTarily implied in the latter. And 
 the latter implies a true view and belief of the exiftence of 
 the divine law, and the character of the (inner, as has 
 been (hewn. Our Saviour makes this fame diflin&ioti 
 between believing in God and believing in him, and 
 
 freaks 
 * Heb, 3ti^r, ?,. 
 
CHAP. IV. .Concerning Saving Failh. %j 
 
 fpeaks of the former as prior to the Latter, and th<c found 
 ation of it, in his exhortation to his difciples, " Believe 
 in God, believe alfo in me."t 
 
 It muft be alfo obferved, that what is properly called 
 evangelical repentance, is not prior to faith in Chrift. 
 The repentance which precedes faith in Jefus Chrift,re~ 
 fpecls the objects and truths, which are dilcerned prior 
 to any true regard to Jefus Chi ill, or the knowledge of 
 his character as the Saviour of finners, the former being 
 necefiary in order to the latter, as has been fheivn. Re 
 pentance, con fide red as it refped~ls fin's againfl Jefus 
 Chrift, and the gofpel, and the great fin of unbelief, does 
 not precede a belief of the truths of the gofpel, or faith 
 in Jefus Chriil ; for this is impoflible. But repentance 
 towards God, as it has been defcribed above, is of the 
 Jame nature with evangelical repentance; and implies 
 a difpofuionto repent of the fin of not believing on Chriil, 
 when, his character comes into view, and does always 
 accompany, and is implied in, faith in Jefus Chrift. 
 
 But though thefe diftinQions may be inade in theory, 
 and are founded in the nature of things, and the con 
 nexion of revealed truth, and dependence of one reveal 
 ed object upon another ; and fuch diftinclions may be 
 proper and ncceflary in order more clearly to underftand 
 the fubjeft to which we are attending : Yet a perfon 
 may. doubtlefs be a true believer in Jefus Chilli, and 
 not diftinguifh his views and exercifes, fo as to perceive 
 experimentally which is prior to the other, and in what 
 particular order they have taken' place in his mind ; and 
 may entertain notions in theory on this poinr, which are 
 really contrary to the truth of things, which may have 
 been imbibed by education and wrong inflruclion, or 
 
 fome 
 
 i John xiv. I,- The words in the original, in both parrs of the 
 
 fcripfu.re, tranflated beiitrc, are exaflly the fame, without any variation, 
 and flioiild have been ;j t-r.ifiafsd. not jc do b:evc In Crf, but ':/. i- 
 
2$ Concerning Saving Faith. PART II* 
 
 fome other way. But whatever contrary opinions have 
 been advanced in theory, on this head, it is prefumed, 
 that it has been now proved from (capture, and the reafon 
 and nature of things, that repentance is implied in faving 
 faith, and comes into the nature and efTence of it ; fo that 
 where there is no repentance, there is no faving faith ; 
 and that it is impoffible that any perfon fhould believe 
 on Jefus Chrift in a faving manner, with an impenitent 
 heart, which was the truth advanced, and to be fupporU 
 cd under this head. 
 
 V. It is evident from the holy fcriptures that the whole 
 of evangelical obedience is included in faving faith. Or 
 that faving faith implies all the holy exercifes and works 
 of achriftian, and is the fum of all ; fo that where there 
 is no faith, there is no true obedience, and where there 
 is faith, .there is obedience, and in this obedience, faving 
 faith does ellcntially confift. Saving faith does not pro 
 duce obedience, or the latter flow from the former, as the 
 effecl; from the caufe ; but faith itfelf is evangelical obe 
 dience, and cannot be diftinguiftied from it.* 
 
 When the Jews afked Jefus, " What {hall we do, 
 that we might work the works of God?" He anfwered, 
 ''This is the work of God, that ye believe en him whom 
 he hathfent."^ The plain meaning of thequeftion put 
 by the Jews is this ; What are thefe exercifes, duties and 
 works which God requires under the difpenfation, and 
 in the kingdom which the Median is to fet up, in order 
 to obtain that everlaiting life which he will give ? And 
 Jefus comprized it all in believing on the Mefliah. It is 
 
 obfervable, 
 
 * When Peter fays, the hearts of the uncircumcifed Gentiles were pu-. 
 r\f.ed by faith, A6b xv. 9. the meaning is not, that faith was the caufe, 
 and purity of heart, the efteft ; but that faith, was the purity of heart it- 
 felf. This is illuftrated by one expreflion of this fame Apoftle. " See 
 ing ye have purified your fouls in (or by) obeying the truth, through the 
 fpirit." Peter i. 22. None will fuppofethat purity of heart, and obeying 
 the truth, can be diftinguifhed here, as if the former were the effeft of the 
 latter. f John vi. 28, 29. 
 
CHAP. IV. Concerning Saving Faith. $$ 
 
 obfervable, that our Lord does not fay, that in order to 
 work the works of God, they muft believe, fo that their 
 faith fhould become the foundation and principle of 
 good works : But he fays, This is the work itfelf. It 
 will doubtlefs appear, that the natural and plain im 
 port of the words is, that faith in the Mefliah, or be 
 lieving in Jefus Chiift, comprehends the whole of what 
 the gofpel requires, or is that in which conformity to the 
 gofpel in heart and life confifts ; and is therefore the 
 fum of gofpel holinefs, or evangelical obedience. 
 
 Agreeable to this are the words of St. Paul, <c The 
 life which I now live in the flefh, I live by the faith of 
 the Son of God."* The Apoflle is here fpeaking of his 
 life as a chriflian, a life of chrifiian holinefs or evangelical 
 obedience, and fays, he lived this life by the faith of the 
 Son of God ; that is, by faith in Jefus Chrift. For the 
 faith of Chrift, is the faith by which men believe in 
 Chrift, for righteoufnefs, and juftification. Hence it 
 appears, that the fpiritual life of a chriftian is his faith, 
 or it is a life of faith. Therefore, that conformity to the 
 gofpel in which chriftian obedience confifts, is called, 
 The obedience of Faith. " According to the revelation 
 of the myftery which was kept fecret iince the world be 
 gan, but now is made manifeft, and by the fcriptures of 
 the Prophets, according to the commandment of the ever- 
 lafting God, made known to all nations for the OBEDI 
 ENCE OF FAITH. "t St. Paul ufes the fame expreflion in 
 the beginning of this epiftle, though it is a little varied 
 in our tranflation. " By whom we have received grace 
 and apoftleihip, for obedience to the faith among all na 
 tions."^ He is evidently fpeaking here of the fame 
 thing as in the above cited words ; and the words which 
 are there tranflated,/0r obedience of faith, are exadly the 
 fame here as in the original, and mould have been fo 
 tranilated, as fuch a tranflation is moft exaft and literal. 
 
 And 
 * Gal. ii. 29. f Rom. xvi, 15, j. Chap. i. 5. 
 
36 : Concerning Saving Faith. PART If, 
 
 And that the obedience ofjaith intends conformity in heart 
 and life to the gofpel revelation, or evangelical holinefr 
 or obedience, not only appears from the words them- 
 felves, in the connexion in which they (land ; but alfo 
 from a parallel expreffion in this fame epiftle. <c I have 
 therefore, whereof I may glory through Jefus (Thrift, in 
 tJiefe things which pertain to God to make the Gentiles 
 obedient in word and deed."* The Apoftle is evidently 
 f peaking here of the fame thing, as in the above cited 
 paflfages : He is fpeaking of the fame perfons, the Gen 
 tiles ; of the fame caufes, means, and operation, the gof 
 pel preached and attended with the power of God j and 
 therefore he is doubtlefs fpeaking of the fame effeft. 
 This he here exprefies by their being made obedient in 
 word and deed. Hence it follows, that the obedience of 
 faith, is the fame with obedience to the gofpel, or evan 
 gelical holinefs. Agreeable to this, faith is called, obey" 
 ing the gofpel, in this epiftle. " But they have riot all 
 obeyed the gofpel ; for Ifaiah faith, Who hath believed our 
 report ?"t Faith then is gofpel obedience; that is, 
 evangelical obedience. Therefore, obeying Chnfi: is 
 mentioned as the fame thing with believing in him. 
 cf And being made perfeft, he became the author of 
 eternal falvation, unto all them that obey him."^ The 
 chriftian life of holy obedience is expreffed by " Fight 
 ing the fight of faith. " 
 
 What the Apoftle James fays of faith, ferves farther to 
 cftablifh the point under confideration. He, fpeaking 
 of faving faith, (ays, " Faith without works is dead.'* 
 And again, " As the body without the fpirit is dead, fo 
 feith without works is dead alfo.'* 1 ! According to this, 
 works, or holy exercifes and obedience, arc eflential 
 to true faith. They are the life of faith, by which 
 faith lives and acts ; and therefore, are faith liv 
 ing 
 'Rotn. xv. 17, 1 8. f Chap, x, 16, Heb. v. 9. | i Tim. vi. ia. 
 
 $ James ii. 20, 26. 
 
CHAP, IV. Concerning Saving Faith. 31 
 
 ing and acling. As the body without the fpirit, is 
 not a true living man, but the fpirit or life is an effential 
 part of a man ; fo nothing can be called true faith, which 
 is, or can exift without works ; and works, or evangeli 
 cal obedience, are included in faith and efTential to it, 
 and as really, and as much faith itfelf, as the fpirit or 
 life of a man is effential to the man, and is indeed the 
 man himfelf. 
 
 The Apoftle does not fay, that faith produces works, 
 which may be diftinguifhed from faving faith, and are 
 the effecl and confequence of it : Nor is there any 
 thing in the Bible to warrant fuch a reprefentation of the 
 matter : Nor does he mean any thing like this ; for then 
 the fimilitude by which he illuflrates the fubjecl would 
 be ill chofen, and nothing to the purpofe : For the body 
 does not produce the fpirit and life of a man, but this co- 
 exifis with the body, without which it would not be a 
 man ; and does itfelf produce every thing done by the 
 man externally. 
 
 But it mud be carefully noted, that the Apoftle does 
 not mean external adlions merely ; but thofe exercifes of 
 heart, that difpofition of will, of which external actions 
 are the proper and genuine expreflion ; and in which 
 all true evangelical obedience efTentially and fumma- 
 rily confifls. He does not mean mere external mo 
 tions and aclions, for there is no life in them, any farther 
 than they are the fruit and expreflion of internal life and 
 motion ; which internal life and motion is the life of 
 faith, or faith living and a cling ; and not any effecl pro 
 duced by faith, any more than the life and motion of 
 the fpirit of a man is the fpirit and effecl; of a dead body. 
 
 It will farther appear that St. James includes the 
 works of which he fpeaks, by which he means evangelical 
 obedience, in faving faith, as effential to it, by attending 
 to what he fays of the faith of Abraham, the father and 
 
 pattern 
 
$2 Concerning Saving Faith. PART IL 
 
 pattern of all believers. " Seeft thou, how faith wrought 
 with his works ; and by works was faith made perfect/'* 
 If faith operates in, or together with works ; then works 
 are the operation of faith, or faith exerting and exercifing 
 itfelf. And if faith be not perfect without works, then 
 works are a part of faith, and belong to it, being included 
 in the nature of it. If faith does not include evangelical 
 obedience, which the Apoftie means by works, then faith 
 may be perfect without it, and cannot be perfected by it a 
 But James fays, faith is not perfect without this ; there 
 fore it is implied and included in faith. Evangelical 
 obedience is faving faith, in fuch a fenfe and manner, 
 that the one cannot be diftinguifhed from the other \ it 
 is the obedience of faith ; and where there is no fuch 
 obedience, there is no faith. 
 
 If we compare three reafonable fentences of the 
 Apoftie Paul, it will appear, that according to him, fav 
 ing faith and gofpel holinefs, or evangelical obedience, 
 are not two diftinct things ; but really one and the fame. 
 They are the following : " For in Jefus Chrift, neither 
 circumciiion, availeth any thing, nor uncircumcifion, 
 
 BUT FAITH WHICH WORKETH BY LOVE."t " For in 
 
 Jefus Chrift, neither circumcifion availeth any thing, 
 nor uncircumcifion, BUT A NEW CREATURE. " " Cir 
 cumciiion is nothing, and uncircumcifion is nothing^ 
 
 BUT THE KEEPING OF THE COMMANDMENTS OF 
 
 GOD." The two flrftof thefe fentences are the fame in 
 words, except the laft claufe in them. Yor faith which 
 worketh by love, in the fiift, he puts, a new creature, 
 in the fecond. There appears no way to make the 
 Apoftie confident, but taking faith that worketh by love, 
 and the new creature, to mean one and the fame thing. 
 But by the new creature is meant that holinefs which 
 takes place in men under the gofpel, by their being " cre 
 ated in Chrift Jefus unto good woris."^ Faith then, 
 
 which 
 # v. 12. fGal. v. 6. J Chap. vi. i^ ^ i Cor. 7. 19. Cf Kph.ii. 10. 
 
CHAP. IV. Concerning Saving Faith. 33 
 
 which worketh by love, is the new creature exercifijng 
 iifelf in a&s of evangelical holinefs. And it can be no 
 thing elfe, according to the natural and neceflary mean* 
 ing of the phrafe, " Faith which worketh by love," as 
 it has been explained. For if the life and operative na 
 ture of faith be love ; then gofpel hoiinefs is the effence 
 of faith, and this is the new creature. And it hence ap 
 pears, that the laft fentence is perfectly agreeable to the 
 former, and afTerts the fame thing; for faith which 
 worketh by love, and the new creature, are gofpel holi 
 nefs, or evangelical obedience, and this confifts in keep 
 ing the commandments of God our Saviour, and can 
 mean nothing, more or lefs. 
 
 Thus it appears evident from the reprefentation of 
 this fubjecl in the fcripture, that faving faith, and evan 
 gelical obedience, are not two diftincl things, or different 
 kinds of exercifes ; but are fo far one and the fame, that 
 believing on Jefus Chrift intends and implies the whole. 
 Not only is faith an a6l of evangelical obedience ; but 
 every act of gofpel holinefs is an exercife of faving faith, 
 which implies the whole. And the reafon and confid 
 ence of this will appear, if the whole that has been ob- 
 ferved from fcripture concerning faith, be kept in view, 
 and properly confidered. 
 
 It has been fhewn, that faving faith does not confifl 
 in mere fpeculation, but right and holy difpofition and 
 exercife of heart is implied in it, and efTential to it ; and 
 that this exercife of heart is love, which is the life and 
 operative nature of faving faith. It is love, difcerning, 
 tailing and approving of the divine perfections and truths 
 revealed in the gofpe! ; and. particularly, difcerning and 
 delighting in the character of Jefus Chrift, and heartily 
 receiving, adhering to him, and trufting in him, in the 
 character and offices which he fiiltains, as the Saviour of 
 Tinners. And in thefe exercifes all- gofpel holinefs, or 
 VOL, II. D evangelical 
 
Concerning Saving FaM. PART II, 
 
 evangelical obedience, confifts. It all confifts in lovs / 
 for there is no obedience which does not conftft in love, 
 love to God rnanifeft in the fleih, and the love to our 
 neighbour, which is implied in this. This love is exer- 
 cifed in viewing Jefus Chrift in the light in which the 
 gofpel fets him, in receiving and trufting in him, and pay 
 ing proper acknowledgments to him ; or, which is the 
 fame, in conforming to him, his character, example, doc 
 trines and precepts, in heart and life. In one word, it is 
 all comprehended and confifts in RECEIVING Jefus 
 Chrift and all external obedience or holinefs, expreffed 
 in words and actions, is but a proper outward expreffion 
 of an inward, hearty receiving Jefus Chrift, in a cordial 
 compliance with the gofpel. 
 
 This may be illuftrated farther, by attending to afevr 
 particulars. Hearkening to Chrift, or yielding and fub~ 
 miting to his teaching and inftructions, is the fame with 
 receiving him as a prophet and teacher. Every act of 
 true fubmiflion to Chrift, and obeying him, is receiving 
 him in his kingly office. AH felf denial for his fake, and 
 every inftance of voluntary fufFering in his caufe, is an 
 exercife and expreffion of faith in him, and relying on 
 his promifes, or trujling in him. Following Chrift as 
 his difciple, and cleaving to him, in hope of falvation by 
 him, is the fame with actually receiving him and truft- 
 ing in him, as a Saviour, The exereife of true humility, 
 in felf condemnation, and renouncing all felf dependence, 
 is implied in receiving Chrift as cur righteoufnefs and 
 flrength. Actually forfaking fin in heart and life, is an 
 actual acceptance of deliverance and freedom from fin ; 
 and therefore an actual acceptance of Chrift as a Saviour 
 from fin. And the praftice of chriftian holinefs, in every 
 branch of it, is an actual acceptance of Chrift, as our 
 fanctificatton. Heartily engagingin the caufe of Chrift 3 
 fotfaking all things for his fake, feeking the intereft of his 
 
 kingdom > 
 
CHAP. IV. Concerning Saving Faith. 35 
 
 kingdom, as the firft and moft important object, is an 
 exercife and expreflion of love and union of heart to him, 
 and a cordial receiving him as the Son of God, and Sav 
 iour of men. 
 
 Therefore, if receiving Chrift, is the fame with believ 
 ing on him, or comes into the effence of faving faith ; 
 then all gofpel holinefs, as it has refpecl; to Chrift, and 
 is a practical receiving him in his true character, is really 
 the exercife of faving faith, and is all included in it. 
 This is that by which faith operates, in the proper exer 
 tions of it, and is made perfect. And we are hence led to 
 fee the meaning and propriety of the following words, 
 as a concife defcription of evangelical faith and holinefs. 
 " As ye have therefore received Chrift jefus the Lord, /a 
 walk ye IN HIM. And whatfoevev ye do, in word or 
 deed, do all in the name of the Lord jfefas."* 
 
 But a queflionmay be fuggefted in the minds of fome,, 
 from the foregoing account of faving faith, which it will 
 be proper to anfwer, as this may ferve to render the fub- 
 jefc more clear and intelligible. It is as follows : 
 
 QUESTION. If hope, love and repentance are faving 
 faith ; and if every chriftian grace, and all the branches 
 of gofpel holinefs, are implied in faith, and really are 
 faith, why are thefe difiinguifhed, and called by thefe 
 different names, in the fcriptures ? We find faith, hope, 
 and love, mentioned and diftinguifhed as different graces. 
 And we often find a particular enumeration of the feveral 
 ehriftian graces, fuch as, faith, love, hope, joy, humility, 
 
 repentance, 
 
 *Col.ii., iii. 17.- "The obedience of a chriftian, fo far as it istruly 
 
 evangelical, and performed with the fpirit of the Son font forth into the 
 heart, has all relation to Chrift the Mediator ; andisbiaanexprefflonoftk^ 
 foul's believing unitlon to Cbr'tji. All evangelical works, are works of that 
 faith that worketh by love ; and .every fuch aft of obedience, wherein it 
 is inward, and theac"t of the foul, is only a new, effective adt of receptioti 
 of Chnft, and adherence to the glorious Saviour."~l > reu"deut Edwards 's 
 I>:fcoufe on T unification by Faith alone, page 87. 
 
 D 2 
 
$6 -Concerning Saving -Faith. PART IL 
 
 repentance, righteoufnefs, goodnefs, godlinefs, meekneft, 
 patience, temperance, &c. If all thefe are faith, or in 
 cluded in it, why are they diftinguiftied from it, as they 
 feern to be ? 
 
 ANSWER, i. It rnufl be evident to every one who 
 will attend, that the various chriftian exercifes, which 
 are denoted by different names in fcripture, and com 
 monly called chrijlian graces, are not in themfelves fo 
 diftin6l and different as not to imply each other. To 
 fuppofe them to be diftinft, feparate and independent 
 one of another, is manifeftly contrary to truth, and tends 
 to confufe and miflead the mind in attending to fubje&s 
 of this nature. 
 
 True grace, or chriftian holinefs, is, in the nature of it, 
 one and the fame thing, though as it is exerted, and ap 
 pears in various exercifes, on different occafions, in dif 
 ferent circumftanccs, and towards different objects, there 
 is a diverfity, or it puts on different forms, from which it 
 is called by different names ; while yet, in fubftance and 
 effence, it is the fame thing. 
 
 It is abundantly evident from fcripture, that love is the 
 whole of all chriftian grace. This is all that is required 
 of men. In this the law is fulfilled and obeyed. There 
 fore, all chriftian holinefs confifts in this. It follows, 
 that all chriftian graces are love in the various branches 
 of it, exercifed and cxprefled on various occafions, in dif 
 ferent circum fiances, and towards different ohjecls. 
 
 The Apoftle Paul fays, " All the law (meaning the 
 fecond table of it) is fulfilled in one word, even in this, 
 " Thou .fhalt love thy neighbour as thyfelf."* Yet he 
 denominates the various exercifes, in which men do by 
 this love and ferve one another, by different names, fuch 
 es goodnefs, mercy, gentlenefs, patience, mecknefs, long- 
 fuffering, Sec. In the fame manner love to God, which 
 
 is 
 
 Gal. r. 14. 
 
CHAP. IV. Concerning Saving Faitk. $?> 
 
 is the whole that is required in the fjrlt table of the law, 
 is called love, faith, truft in God, fear, hope, joy, repent 
 ance, humility, &c. according to the different views and 
 circum fiances in which this fame love is exerciied : All 
 which, therefore, are the exercifes of one and the fame 
 affection, and do involve and imply each other, and are 
 in fubflance and efTence the fame. 
 
 The new creature, produced by the fpirit of God in 
 regeneration, by which men are created in Chrifl Jefus 
 unto good works, is that in which all chriftian holmefs 
 con fids. This is the moral image of God; the divine 
 nature communicated and implanted ; or Chrift formed 
 in the foul. And this confifts in a principle of true love. 
 And all the exercifes and obedience of a chriftian, through 
 the courfe of a holy life, are the exertions and exercifes 
 of this love, this new creature. It is the fame life and 
 active- nature, by which the chriflian lives, and atls in 
 a holy manner, on alioccafions ; the new creature living 
 and acling : As much fo, as the various exercifes of an 
 animal are the fame life, exerting itfelf and acling. 
 
 Unlefs we have this view of the grace or holinefs of a 
 chriflian, as it is exereifed on all proper occafions, and 
 towards different objects, and in manifold various circum- 
 fiances, called love, faith, hope, repentance, Sec. our 
 thoughts on this fubjett will be attended with a degree 
 of darknefs and confufion. 
 
 ANSWER, 2. Notwithstanding chriflian holinefs is one 
 and the fame thing in the nature and effence of it, and 
 every branch of evangelical obedience is the exercife of 
 the fame principle and life ; yet this fame love or holi- 
 r.efs, as it is exereifed in different modes and forms, on 
 various occafions, in peculiar circumflances, and with 
 refpecl: to different and oppodte objecls, may properly 
 be dillinguifhed by different names : Yea, this is conve 
 nient and neceffary, in order to the moll axaft and clear 
 D 3 communication 
 
38 Concerning Saving Faith. PART IL 
 
 communication of the ideas which are effential to the 
 right understanding of this fubjecl;. In the courfe of a 
 chi iftian life, the fame holy principle, the fame in kind, 
 nature and fubftance, exerts itfelf on various occafions, 
 and puts on different modes, and appears in different 
 forms, as it refpe&s the different circumftanccs of the 
 fubjecl: exercifing himfelf, and the different and oppofite 
 objefts, which are particularly regarded by the mind : 
 And it is proper and neceffary, in order to reprefent and 
 cxprefs, in the befl manner, this exercife in the different 
 modes and forms of it, to call it by different names. 
 And none can talk or write intelligibly on the fubjecl; any 
 other way, without a perpetual, tedious circumlocution. 
 
 Right views and exercifes of heart, refpe&ing God, 
 confidered as being what he is in himfelf, is LOVE, con- 
 fidered in the general nature of it, as confiding primarily 
 in difmterefled benevolence, and comprehending all holy 
 love. This is generally meant perhaps by love, when 
 fpoken of in fcripture, in diftinftion from other graces, 
 fuch as faith and hope, Sec. and is the root and effence of 
 all right exercifes of heart. 
 
 The love of a (inner towards God, whom he has offend 
 ed, fo far as it regards thofe objects which relate to his 
 effence, exercifes itfelf in juftifying God in all his decla 
 rations and proceedings againft the finner ; in conferring 
 his fin with felf condemnation and abhorrence ; in hat 
 ing fin, and turning from it. And this is true repent 
 ance. 
 
 This fame love, as it confifts in believing in, realizing 
 and reliihing the true character of the invifible God and 
 Saviour, as exhibited in divine revelation, is exercifed in 
 receiving and tru fling in him as a wonderful, allfufficienr, 
 excellent and glorious Saviour of finners. And this 
 is faving faith, as diftinguiflied from repentance; hope 
 and love, 
 
 Love 4 
 
 
CHAP. IV. Concerning Saving Faitk. 39 
 
 Lov.e, confidered as realizing and defiring the future 
 good things, brought to light in thegofpel, as the portion 
 of the redeemed, and relying upon the divine declara 
 tions and promifes, is hope, as diftinguifhed from faith 
 and love. 
 
 But it rnuft be obferved and remembered, that as faith, 
 hope, repentance, &c. partake of the nature of love, and 
 are really love diverufied, with refpecl; to the objects and 
 operations of it ; fo they are included in each other, and 
 where one is, there the others are, as comprehended in 
 that. Yea, repentance, faith, hope and every chriflian 
 grace, may all be comprized in the famecxercife of heart. 
 Thus, faith and repentance cannot be feparated, but im 
 ply each other, and come into the very fame acl; of the 
 mind, as a true fight and fenfe of the divine characler, 
 and of the nature of fin, are implied in both, and effen- 
 tiai to each : And a turning from fin to Chrift, is both 
 repentance and faving faith. 
 
 Hence it is that, though there is this variety and dif- 
 tinlionin the exercifes of the new creature, which is the. 
 proper ground of their being called by diftincl; names ; 
 yet as what is called by thefe different names, is really 
 involved in the fame aft of the mind, and one is implied 
 in the other, they are often ufed to denote the whole, or 
 the whole is often intended to be comprehended by one 
 of thefe names. Thus love is often mentioned in the 
 fcriptures as intending the whole of chriftian holinefs. 
 And repentance is frequently put for the whole of aftive 
 converfion : And the fame is often denoted by faith, as 
 has been obferved and mown. And hope is ufed to ex- 
 prefs the whole of faving faith. 
 
 The whole of the foregoing, concerning the nature of 
 faving faith, will lead to the following definition of it. 
 
 Saving faith is an under/I an ding y cordial receiving the 
 divine ttjtimoriy concerning jfefus Chrijl y and the way cf 
 falvation by him ; in 'which the heart accords and con 
 forms to. the gofpel. The 
 
40 Concerning Saving Faith. PART II. 
 
 The following obfervations may ferve to illuftrate this 
 definition ; and farther explain and confirm what has 
 been offered on this important fubject : 
 
 I. TH E things which the gofpel contains, as peculiar to 
 if, which relate to Jefus Chrifl, and redemption by him, 
 and which are the objects about which chriflian holinefs 
 is chiefly exercifed, are matters of pure revelation. The 
 exhibition of them to us is by revelation only. And it is 
 a revelation of fpiritual, fupernatural, myflerious and 
 wonderful things, which without fuch revelation are 
 wholly out of light, altogether above our fenfes and rea- 
 Ton, and out of the reach of any created faculties, as they 
 depend entirely on the mere good pleafure of God. In 
 this revelation alone, are exhibited the perfon and cha 
 racter of Jefus Chrifl, an invifible, wonderful and myfle 
 rious perfon. And here we have our (late revealed as it 
 refpects him, and his character and works, our need of 
 him, and concern with him, as offering himfelf to us as 
 2n allfufficient Saviour. And the benefits offered by 
 Chrifl, are deliverance from invifible eternal evil, and 
 the beflowment of good things, which are invifible, won 
 derful, incotnprehenfible and future, belonging to the 
 unfeen world. 
 
 II. THE gofpclisnot of the nature of a law exhibiting 
 the fovereign authority and will of God, demanding of 
 man what is his duty, which he is to perform and offer 
 to him, being what he expects to receive of man, as the 
 price of his favour : But it is of the nature of a tejlimony ; 
 a revelation not of works to be done by us, in order to a 
 reward, and the price of it ; but of what God has done 
 for us ; and an offer made to us, to be received by us. 
 It is a revelation teflifyingto us God's my fieri es, wonder 
 ful mercy, wifdom and power, exercifed in our behalf, 
 making ample provifion for the redemption of man, and 
 
 offered 
 
CHAP. IV. Concerning Saving FaM. 4t 
 
 offered to us, in order to a reception by us, anfwerable to 
 fuch a revelation. It is a record and teftimony which 
 God has given of invifible, fpiritual, fupernatural good 
 things, which are provided and fluted to our circum- 
 ftances and neceflities, and freely offered to all who are 
 willing to receive, as a free bounty, without money and 
 without price. This leads to obferve again, 
 
 III. THIS revelation represents man as altogether, 
 universally and remarkably dependent on God for fal- 
 vation and happinefs : Nothing could let this in a more 
 vifible, fenfible, ftriking light, than the gofpel does. 
 This reprefents man as infinitely guilty and miferable, as 
 wholly undone, helplefs and loft, and altogether depend 
 ent on the Redeemer for that help and grace, of which 
 he is, and ever will be, infinitely unworthy. 
 
 Now, in the view of thefe observations, it appears, that 
 the leading and principal exercife and manifeftation of 
 a right tafte, or of the new creature, which confifts in the 
 concord or agreement of the heart with the divine truths 
 exhibited in the gofpel, is, in believing them, and ac- 
 quiefcingin them as true, and as really being juft as they 
 are reported by the word and teftimony of God. And 
 this, as has beenfhewri, is not an act of intellect merely ; 
 but of the whole foul, in the exercife of a right tafte and 
 temper of mind, which is holinefs, or the new creature. 
 
 And as this divine revelation, in which the things of 
 the gofpel are exhibited, is a tefumony of good things 
 provided by God, and freely offered to man, in order 
 to his reception, that exercife of the heart, which is an 
 fwerable to this teftimony, and by which theheart accords 
 with this revelation, and embraces it as true and good, 
 confifts in a proper and cordial reception of the good 
 things therein offered, which is the fame with receiving 
 Chrift, in which, as has been fhewn, chriftiaii virtue or 
 holinefs confifts. And this alfo has been fhewn to be 
 faving faith. And 
 
42 Concerning Saving Faith. PART II. 
 
 And as the gofpel reprefents man as {landing in in 
 finite need of the good things therein brought to view, 
 and offered, he being in hirnfelf altogether undone and 
 helplefs, in an infinitely wretched and dangerous (late, 
 that exercife or ioui which is anfwerable to this view of 
 the cafe, by which it confents to this revelation and tefti- 
 mony, is a renouncing all felf dependence, and looking to 
 and trading in Chrift alone for righteoufnefs and ftrength, 
 and complete redemption. And this alfo is faving 
 faith. 
 
 Saving faith is the proper, alive union of the foul to 
 jefus Chrift, a$ he is revealed in the gofpel. But fuch 
 union with Chrift, confifts in the aclual agreement of the 
 heart with Chrift, and fuiting and adopting itfelf to him 
 and redemption by him, or actively receiving and embrac 
 ing the teftimony given concerning him, in exercifes 
 conformable to this revelation, as a revelation of invifible 
 things, which are fupernatural and wonderful, altogether 
 beyond the notice of our fenfes, and above our reafon 
 and comprehenfion ; a revelation of an invifible, won 
 derful, divine Saviour, and his fupernatural, miraculous 
 works of power and grace, and as one who was dead, 
 and yet is alive, and lives forever; a revelation not of a 
 law or command, as an expreflion of the authority of 
 God, demanding fomething of us which we fhould ren 
 der to him, as the price of his favour; but a revelation 
 of his furEciency for us ; his wonderful grace and mercy 
 to us, needy, helplefs creatures, infinitely unworthy and 
 guilty: A revelation of a way of falvation confifting in 
 deliverance from infinite invifible evil, and the poffeftion 
 of good things which are unfeen, fpiritual, incomprehen- 
 fible, future and eternal ; which are all freely offered to 
 him who will receive them, however unworthy and ill 
 deferving he be. When the foul actively conforms in 
 its views and exercifes to fuch a revelation and teftimony 
 
 as 
 
CHAP. IV. Concerning Saving Faith. 43 
 
 as this, and acquiefces in the truths and objecls revealed, 
 as certain realities, excellent and divine, it does actively 
 unite itfelf to JefusChrift ; and in this aclive union to him 
 confifts. And that act, and that courfe of exercifes of 
 the heart, which are proper and fuitable to fuch an ex 
 hibition as this, to a revelation by God of fuch things, 
 may moft properly be called believing, receiving, feeking, 
 looking, trufting,. or in one word, FAITH. It may be 
 prefumed that no word can be found which fo properly 
 and fully expreffes thofe views and exercifes of the 
 mind, by which it actively unites itfelf to Chrift, as he is 
 revealed in the go.fpel, as the word Faith, according to 
 the proper meaning of the word in the original, as it was 
 u fed when the New Teftament was written ; or accord 
 ing to the meaning and general ufe of the word Faith. 
 
 The revelation which Cod flrft made to innocent 
 man, was a law, or covenant of works, exprefling his will 
 and authority in requiring of them fupreme and perfect 
 refpect and love, which they mud render to him, as the 
 price of his favour, and which he would reward with 
 eternal life ; and the lea ft neglect of duty required, he 
 threatned with his awful difpleafure. This is properly cal 
 led a la w,or covenant of w o R K s ; and compliance with fuch 
 a revelation and command confifts in works, working in 
 order to a reward. Thefe are " The works of the law.'* 
 
 The revelation made in the gofpel, which is the ex 
 hibition of a covenant of grace to guilty man, is exceed 
 ingly divers, in many refpe&s, from the other. This is 
 not a manif citation of the authority of God as lawgiver, 
 demanding obedience as a worthinefs to recommend to 
 his favour and rewards ; but the revelation of a Saviour 
 for loft man ; the unfpeakable free gift of God, as a rem 
 edy fuited to his neceffities; the offer of free undeferved 
 mercy and glorious grace, through a worthy Mediator ; 
 and every one is invited to partake in this wonderful 
 
 glorious 
 
44 Concerning Saving Faith. PART II. 
 
 glorious provifion, however unworthy and guilty. Here 
 then no virtue or moral goodnefs is, or can be given, as 
 a price of the falvation exhibited and offered ; but all 
 the virtue and holinefs that can be exercifed in this cafe, 
 confiftsin believing and receiving the things exhibited and 
 offered, or acquiefcing in them as real and excellent. 
 And this, as it is oppofed to obedience or works, as a 
 worthinefs to recommend to favour and a reward^ is more 
 properly called FAITH. 
 
 The ApofUe Paul makes this diftin&ion, as a very im 
 portant one. He calls the gofpel *ht law of Faith, by 
 which he diftinguifhes it from the firft covenant, and 
 fets it in oppofition to it, which he calls The law of works . 
 :i Where is boafting then ? It is excluded. By what 
 Jaw? of works? Nay, but by the law of faith."* The 
 gofpel, or covenant of grace, is the law of faith. It is a 
 revelation and tefUmony, a proper conformity to which, 
 puts on that peculiar form, which is beft denominated by 
 calling it FAITH, in diftin&ion from the obedience re- 
 quired by the law of works. He fets this in the fame 
 light in the following words. " Received ye the fpirit 
 by the works of the law, or by the hearing of faith ?"f 
 Here he fets the covenantor law of works, in oppofition 
 to the hearing of faith, or the report or revelation of the 
 gofpel or covenant of grace. The former requires works, 
 perfect works, as the price of a reward : The latter brings 
 and offers all good to him who will receive it, or which 
 is the fame, to him who believeth. In this fame view 
 he puts faith in oppofition to the works of the law, or 
 obedience to a covenant of works, in the following words, 
 " Becaufe they fought it not by faith, but as it were by 
 the works of the law."* To feek righteoufnefs, as it 
 were by the works of the law, is to do works, or attempt 
 ath of obedience to law, with a view to offer this as their 
 
 righteoufnefs, 
 Rom. Hi, 27. -f Gal. iii, 2. J Rom. ix. 32. 
 
CHAP. IV. Concerning Saving Faith. 45 
 
 righteoufnefs, and worthinefs, to recommend themfelve3 
 hereby to acceptance and favour with God. To feek 
 righteoufnefs by faith, is to receive and truft in the atone 
 ment and righteoufnefs of the Mediator, or cordially to 
 embrace the gofpel, which is evangelical obedience, and 
 as much a work, and exercife of gofpel holinefs, as any 
 obedience to the gofpel whatever, and is the obedience of 
 faith, as has been proved. 
 
 From the foregoing, the following queftion may arife 
 in the minds of fome. 
 
 QUESTION. The Apoflle Paul, feys men are not 
 juflified by works : But if faving faith implies works, and 
 cannot be diftinguifhed from evangelical obedience, and 
 rrien are juftified by faith; they are really juftified by 
 works, or evangelical obedience. Is there not an incon- 
 fiftency in this ? And why is not evangelical holinefs, 
 a righteoufnefs which recommends him who has it to the 
 favour of God, as a moral worthinefs, and a ground of 
 boa (ting ? 
 
 ANSWER. What has been already faid, is a full anfwer 
 to the fiift part of this qrfeftion ; and it is prefumed 
 every one who has underftood it, will fee the queftion to 
 be wholly without ground. By the works and deeds of 
 the law, is meant obedience to law as a covenant of works, 
 in order to obtain the righteoufnefs of the law, to be 
 thereby recommended to the favour of God, as has been 
 obferved and (hewn. This the Apoflle oppofes to faith, 
 but does not oppofe evangelical holinefs to faith, but con- 
 fiders thefe as implying each other ; which gofpel obedi 
 ence, is not offered as a righteoufnefs to recommend.; 
 but confifts in renouncing all worthinefs or claim to any 
 favour, and receiving pardon and falvation as a free gift, 
 to an infinitely unworthy and ill deferving finner. This. 
 
 paint, 
 
Concerning Saving Faith. PART II. 
 
 point, and the latter part of the queftion, will be more 
 particularly confidered in the next fe&ion.. 
 
 I M P R O V E M E N T. 
 
 I. FROM the above defcription of faving faith, taken 
 from the holy fcripture, we learn that what has been 
 called faving faith by fome, is not fo. 
 
 i. Saving faith does not confift inaperfon's believing 
 that his (ins are forgiven, that Jefus Chrift died for him, 
 and he mall be faved, and the like. A perfon may have 
 a ftrong and mod confident perfuafion of this, without 
 any good reafon for it, and all may be grofs delufion. 
 No one can have any ground for fuch a belief, until he 
 Las exercifed faving faith, and has evidence that he does 
 believe in Chrift, repent, c. for hone but fuch are 
 pardoned, or can have any evidence that they fhall be 
 faved. Men muft Jirjl repent and believe in Chrift, in 
 order to pardon, and a title to falvation, and therefore 
 they cannot know or have any evidence that they are for-, 
 given and fhall be faved, until they have exercifed faving 
 faith. To believe they fhall be faved, from any other 
 fuppofed evidence, is mere delufion, and contrary to the 
 exprefs declaration of fcripture. Indeed, a perfon's faith, 
 which confifts in true tafte and difcerning, and a cordial 
 embracing the gofpel, may be fo ftrong and fenfible, as 
 to be attended with a corifcioufnefs and affurance that 
 he does believe with a faving faith ; and confequently 
 that he is pardoned, and mail be faved. But faving 
 faith does not coniift in this belief and aflfurance ; but 
 muft firft exift in the mind, as the proper ground of fuch 
 confcioufnefs and afliirance. Therefore, the former, 
 may, and often, if not commonly, does take place, with 
 out the latter. 
 
 2. A 
 
CHAP. IV. Concerning Saving Faith. 4% 
 
 2. A mere fpeculative belief of the truth, not including 
 any exercife of heart, is not faving faith. This, it is pre- 
 fumed, has been abundantly proved from fcripture. 
 
 3. Saving faith does not conuft in that belief, which 
 includes works of the law, done in order to recommend 
 perfons to the divine favour, on account of their moral 
 worth and excellence. This is the faith for which Ar- 
 minians have plead. They fay, true faith implies good 
 works : But by good works they evidently mean, what: 
 the Apoftle Paul means by the works of the law, done as 
 the price of the favour of God ; and not evangelical obe 
 dience, which ftandsoppofed to the former, as it has been 
 defcribed above. Their faith and their works are whol 
 ly antichriftian ; and therefore oppofed to true evangeli 
 cal faving faith. 
 
 4. That is not faving faith which can be feparated, 
 even in theory, from good works, and evangelical obe 
 dience. This has been abundantly proved from fcrip 
 ture in this fe&ion. It has been too common for thofe 
 who defcribe faith as implying exercife of heart, even a 
 cordial reception of Chrift, yet to fpeak of good w.orks 
 and gofpel holinefs and obedience, as the fruit and ef- 
 fe6l, of which faving faith is the caufe, and as if they 
 were two diftincfc things. It is not agreeable to fcripture 
 to make fuch a diftinftion. It is inconfiftent with their 
 own definition of faith, and contrary to the truth ; and 
 therefore of a bad tendency. 
 
 5. That is not faving faith which precedes regenera 
 tion, and the new heart. Some have fuppofed that the 
 impenitent, unrenewed perfon believes, and by this faith, 
 his heart is renewed, and becomes penitent and obedient. 
 This is contrary to fcripture and all reafon, which has 
 been made evident. Faith implies aright difpolkion of 
 heart, and therefore does not precede it, and produce it. 
 No perfon, but a regenerate one, has faving faith. 
 
 II. 
 
4$ Concerning Saving faitji. PART II. 
 
 II. THE view we have had of faving faith ferves to 
 (how why it is reprefented in fcripture as a duty ; and 
 men are commanded to believe on Jefus Chrift : And 
 why unbelief is reprefented as wholly inexcufable, and 
 a great tin. 
 
 If faving faith didconfift in mere fpeculation, and the 
 heart had no concern in it, and no degree of difpofition 
 and exercife of that were implied in believing, it could 
 not be required as a duty, or unbelief condemned and 
 forbidden as a (in. For that in which the heart has no 
 concern, and which does not imply any exercife of dif 
 pofition or will, is neither virtue nor vice, fin nor holi- 
 nefs : It has no moral good or evil in it ; and cannot be 
 the fubjecl; of command or prohibition, of blame or com 
 mendation. But whatfoever implies exercife of the heart, 
 and depends upon the difpofition of that, and in any 
 meafure confifls in this, is morally right, or wrong, holi- 
 nefs or fin, and mud be commanded or forbidden. As 
 therefore faving faith implies the whole of chriflian obe 
 dience and holinefs, it mud be confidered not only as a 
 duty, but as comprifing the whole of it : And unbelief 
 mud imply the contrary, and therefore be wholly 
 criminal. 
 
 Agreeable to this, we find men are comrnanded in 
 fcripture to believe on Jefus Chrifl ; and this faith is 
 every where reprefented as a duty. It is needlefs to 
 mention all the particular paffages of fcripture which 
 prove this, to the attentive reader of the Bible ; the fol 
 lowing are fufficicnt to eftablifh this point. cc Jefus came 
 into Galilee, preaching the gofpel of the kingdom of God, 
 and faying, " Repent ye, and believe thegofpd."* "Jefus 
 anfwered and laid unto them, this is the work of God, 
 that ye believe on him "whom he hathfent."^ " Ye believe 
 in God, believe alfo in we."J " And this is his command 
 ment, that ye fhould believe on the name of his Son Jefus 
 Chritt." On 
 
 * Mark i, 14, 15. f John vi, 29. J John xiv. i. i Johiyiii. 23. 
 
CHAP. IV. Concerning Saving Faith. 49 
 
 On the contrary, unbelief is confidered as a great fin* 
 Our Saviour blames and condemns the Jews for not be- 
 lieving on him, and afcribes it to the corrupt and wicked! 
 difpolition of their hearts. Anrl unbelief is a (bribed 
 wholly to an evil heart, and forbidden in the epiftie to? 
 the Hebrews. " Take heed, brethren, left there be irt 
 any of you an evil heart of unbelief, in departing Front 
 the living God."* Oar divine teacher not only repre- 
 fents unbelief as a fin of the fir ft magnitude, but as com- 
 
 o * 
 
 prehending all the (in of which men are guilty under the 
 gofpel. <c And when he (the Holy Spirit) is come, hs 
 will remove the world of fin, becaufe they believe not OTZ 
 *."t " Not to believe the record God has given of his 
 Son, is to make him a liar."* To flight and rejeft Jefus 
 Chrift, which is unbelief, as it is oppofed to faith, is the 
 greateft fin of which man can be guilty ; and every fin 
 which men commit under the gofpel, is unbelief, or a fin 
 of unbelief, as it carries in it oppofition to Chrift, and a 
 rejection of him. Therefore, as faving faith, taken irt 
 its full latitude, comprehends all gofpel duty or evangeli 
 cal hoiinefs, fo unbelief involves all the fin which men 
 commit under the gofpel. 
 
 III. FR o M the above account of faving faith, we learn, 
 that the intereft of hoiinefs is fecured and promoted ia 
 the falvation of Tinners by faith in Jefus Chrift. 
 
 The doctrine of juftification by faith alone, hns tteers 
 objected to and oppofed by many, as a dodrine tending; 
 to licentioufnefs, and encouraging men to neglect goodt 
 works and an holy life, depending on their faith to fave 
 them. But this objection has been formed wholly front 
 ignorance of the doctrine, and mifunderftandin.y it, not 
 knowing what is implied in faving faith. 
 
 It is true, that many have abufcdthis doctrine, and ex 
 pected to be faved by a ipurious, dead faith, without 
 
 works 
 
 Chap.-iii. 12. f John xvi. 2, 9. t J' in v - I0 
 
 VOL. II. E 
 
 f - o: 
 
go Concerning Saving Faith* FAP.T !? 
 
 works and holinefs of life ; but this affords no argument 
 againfl the do6trine, rightly underflood ; for there is no 
 truth of the gofpel which is not liable to be mifunderftood, 
 and abufed to bad purpofes, and which has not been fo 
 abufed. Such there were in the days of the Apoftles, 
 whofe dangerous miftake and wicked abufe of this doc 
 trine, the Apoftle [ames expofes- and confutes, by (hew 
 ing what fa-ving-fakh is, viz. That true holinefs, and all 
 the virtue and life contained in good works, is implied 
 in faving faith and comes into the nature of it ;, and that 
 faith which does not imply, and is not all this, will not 
 fave ; but is a vain dead faith. This is the faith which- 
 has been defcribed in this feftion, as has been (hewn, by 
 explaining what this Apoftle fays upon it. 
 
 If faith implies the whole of evangelical holinefs, then 
 men cannot be juftified and laved by faith without holi 
 nefs ; and holinefs of heart and life is as neceifary,. as ife 
 could be, were they jufiifkd by the works of the law. 
 
 There is as real holinefs exercifed in approving of the 
 holy character of Chrift, and the way of faivation by him, 
 and in receiving him, fubmiting to him, and trufling in- 
 him, as there can be in obedience to law, as a covenant 
 of works. There is as real love to the law of God, and 
 conformity of heart to it, in approving and trufling in 
 the righteoafnefs of Chrift, for pardon and faivation, 
 which confifts in his honouring the law, by fuffering the 
 penalty of it, and obeying it, as there would be in obey 
 ing the law p;erfetly, as our own lighieoufnefs, were this 
 poilible. 
 
 IV. IT appears from what has been faid, on this fubjec~ 
 of laving faith, that the Apofties, Paul and James, are per 
 fectly confident, wherein they have been, by fome, 
 thought to differ. Their confidence and agreement will 
 appear, only by obferving, that the Apoftle Paul means 
 
 the 
 
CHAP. IV. Concerning Saving Faith. gi 
 
 the fame thing by " faith which worketh by love," 
 which the Apoftle James does, by faith which operates 
 by works, and by works is made perfect, as the working 
 life of faith. By this living, aftive, holy faith, implying 
 all the good works and gofpel obedience of a chriftian,, 
 James fays, a man is juftified, and cannot be juftified by 
 any other kind of faith, which does not include all this. 
 Paul fays, a man is juftified by faith, and that this faith 
 operates by love, as the life and aclive nature of it, in 
 which all the holinefs and good works of a chriftian are 
 implied and confift. In this they perfectly agree, and 
 affert the fame thing in different words. The Apoftle 
 Paul oppofes this faith to the works of the law, to obedi 
 ence to law as a covenant of works, as the price of the 
 favour of God j and it has been {hewn above, wherein 
 the difference and oppofition, between thefe, confift r 
 Therefore, it is needlefs to repeat it here. The Apoftle 
 James fays nothing relating to the works of the law ; and 
 ipeaks only of thofe works which are implied in faith, 
 and chriftian obedience, or the obedience of faith. 
 
 V. FROM the view we have had of faving faith, we 
 may learn why pardon of fin and falvation are in the 
 Bible prornifed to the leaft degree of true holinefs and 
 chriftian obedience, in whatever way it be exerctfed -- 
 fuch as love to God, or to our neighbour ; and to our 
 fellow chriftians ; to hungering and thirfting after righ- 
 teoufnefs, humility, meeknefs, a forgiving fpirit, &c. 
 The reafon is, not becaufe evangelical holirrefs- in the 
 leaft degree of it, is only afign of faith, as ibmething dif- 
 tincl: from it ; but becaufe it is faving faith itfelf, and is 
 that in the exercife of which the foul does unite itfelf to 
 Chrift : For every holy exercife of the chriftian has the 
 nature of faving faith in it, as has been fhown. Everv 
 
 u ' J 
 
 ai of gofpel holinefs is connected with pardon and falva* 
 2 tkm, 
 
52 Concerning Saving Faiths PAR* II. 
 
 don, as if is an aft of faith, and implies in it a believiir* 
 in Chrift, and acceptance of pardon and falvation, as a 
 free, undeferved gift. 
 
 Therefore, any perfon may know that he has facing 
 faith, if he have evidence that he does exercife any degree 
 of real holinefs, in any branch of it. 
 
 VI, WE may hence fee why faving. faith is the gift of 
 God and in what refpeft it is fo. The Apoflle Paul 
 fays, "By grace are ye laved, through faith ; and that 
 not of yourfelves ; it is the gift of God."* Cf For unto 
 you it is given, in the behalf of Chrift, not only to believe 
 on him, but alfo to fufFer for his fake."t The difciples 
 of Chrift prayed him to mcreafc their faith.^ 
 
 Chrift fays, " No man can come to me, except the 
 Father which hath fent me, draw him. It is written in 
 the Prophets, And they fliall all be taught of God. - 
 Every man therefore, that hath heard, and hath learned 
 of the Father, cometh unto me." And he faid to Peter, 
 when he p rote/Ted his faith in him, as the Son of God, 
 " BlefTed art them, Simon Bar-jona, for flefh and blood 
 Lath not revealed it unto thee, but my Father which is 
 in heaven. "j| 
 
 Faith is the gift of God, as holinefs is his gifr, becaufe 
 they involve each other, and are really the fame. If 
 laving faith did not imply holinefs, and were not holinefs 
 itfelf, it would be no more the gift of God, than any of 
 the natural exercifes of unrenewed men, and in no other 
 fenfe : For there would be no more oppofition to it iti 
 their hearts, than to any thing elfe whatfoever. It is the 
 holinefs of faving faith which puts it out of fhe reach of 
 the unrenewed rmn, and all the difficulty of believing on 
 Chriftlies in this, ami this is the only ground of t'he op 
 pofition of the carnal mind to faving faith. This diffi 
 culty 
 
 * Kph.. ii. 8. f Phil. i. 29. J Luke xvii. 5. 
 
 ^ John vi. 44, 45. I} Matth. xvi. 17. 
 
CM AP. IV. On the Sinner's J ajl if i cation, &c. 53 
 
 culty and oppofition to believing, therefore, cannot be 
 removed in any pofiible way, but by " Taking away the 
 limy heart, and giving a new heart, by which men are 
 created in Chi ill Jefus, unto good works, being faved by 
 the warning of regeneration, and renewing of the Holy 
 Ghoft." This point is illufirated by what has been ob- 
 ierved in the preceding fection, on divine illumination. 
 
 SECTION VII. 
 
 On the Sinner's Justification ly Faith in Chrijl. 
 
 nn 
 
 JL H I S doctrine has been confidered by calviniftic 
 divines, even in the fenie in which they underhand it, of 
 great importance, and eiTential to the fyftem of truth re 
 vealed in the fcriptures, fo that if it be fecluded, or not 
 underftood, the whole fyftem of chriftian doctrine falls 
 with it, and comes to nothing. And if we attend to the 
 writings of the Apoille Paul, cfpecially his letters to the 
 churches at Rome and Galatia, we fhall find that he con- 
 fiders the do&rine of juflification by faith in Chrift, for 
 which he earneflly contends, as effential to the chriftian 
 i'cheme ; fothat Chrift and chriftianity can be of no ad. 
 vantage to them, who oppofe and reject it. What is 
 propofed in this feUon, is, to attempt to explain this 
 do&rine, according to the fcripture ; and to evince the 
 truth and importance of it. 
 
 What has been already faid, in the foregoing part of 
 this fyftem, concerning the law of God ; the apoftacy of 
 man, and the guilty loft ftate in which he is ; the nature 
 and dement of fin ; the character, defign and work of 
 the Redeemer ; and the nature of favirig faith, prepare? 
 E 3 the 
 
54 On the Sinner's Juftijication PART II. 
 
 the way to underftand the doftrine we are now to confi- 
 der, as it is involved in thefe particular truths, as the 
 foundation of it ; and the proper application of them to 
 this fubje&, will fhow what is meant by being juftified 
 by faith in Jefus Chrift, according to the fcripture, and 
 that it is an important and efTential article of the chuftian 
 doclrine. 
 
 The juftification of a finner, now under confideration, 
 coniifls in forgiving his fins, or acquiting him from the 
 curie and condemnation of the law ; and receiving him 
 to favour, and a title to all the bleffings contained in 
 eternal life ; which is treating him as well, at leaft, as if he 
 never had finned, and had been always perfectly obedi 
 ent. Though thefe may be confidered diftin&ly, as in 
 fome refpefts two, yet they are never feparaled, but are 
 both always implied in the juftification of a finner. Both 
 thefe are mentioned by St. Paul, as included in juftifi 
 cation by faith. ' Therefore, being juftified by faith, 
 tue have peace with God t through our Lord Jeftis Chrift. 
 By whom alfo we have accefs by faith into this grace 
 wherein we Hand, and rejoice in hops of the glory of God."* 
 By faith men are juftified, in which they receive the for- 
 givenefs of their fins, and are made heirs of an eternal 
 inheritance, heirs of God and joint heirs with Jelus 
 Chrift, agreeable to the following words of Chrift. 
 ff That they may receive forgivenefs of fins, and inherit 
 ance among them which are fanclified, by faith that 
 is in me/'t 
 
 For the illuftration of this point, the following things 
 rnuft be obferved. 
 
 I. THE finner has nothing in himfelf, nor is it poflibl 
 lie ever fhould have any thing, that could render it pro. 
 per and reafonable that he ftiould, out of refpccl to that, 
 be pardoned and received to favour. He is under the 
 
 curfe 
 * Rom. y. T, 2. f A6h xxvL 18, 
 
C-HAP. IV. by faith in Chrijl. 5-5 
 
 curfe of the law, which curfe s every one who once tranf- 
 grefles it. Therefore, every (inner is under this curfe, 
 who is not delivered from it by Jefus ChrifL Thus St. 
 Paul dates the cafe, " For as many as are of the works of 
 the law, are under the curfe : For it is written, Curfed 
 is every on-e that continued! not in all things which are 
 written in the book of the law, to do them. Chrift hath 
 redeemed us from the curfe of the law, being made a 
 curfe for us."* The law curfes the finner, and leaves 
 him under the curfe ; and that is all the law can do. 
 The curfe dooms him to eternal deilruQion, as the jufl 
 punifhment of his crime ; uniefs by fome means it can 
 be taken off, and yet the law be maintained and honour 
 ed as juft and good, Nothing that can be done by the 
 (inner to make atonement for his fin or recommend him- 
 felf to favour, will do any thing towards removing the 
 curfe. The reafon of this is plain, and eafy to be feen. 
 The fin of which he has been guilty, is an infinite evil, 
 and has therefore rendered him infinitely ill deferving. 
 It is as a weight infinitely heavy lying upon him ; and 
 he muft eternally fink under it. Though he had all 
 podible finite power, it could not remove it, or lighten 
 it in the leafl degree ; for finite power is nothing before 
 an infinite weight, and can do nothing to remore, or make 
 it lefs. Suppofing the finner comes to repentance, re 
 nounces his fin, returns to his duty, and becomes perfectly 
 holy and obedient ; he does no more than his prefent 
 duty, by the fuppofition. This cannot make up, or 
 atone for his pad faults, or do any thing towards it ; and 
 therefore can do nothing towards removing the curfe. 
 Befides, if he could do more than his prefent duty, and 
 continued in his obedience a thoufand years, or ever fo 
 long, this would do nothing towards removing the curfe, 
 or counterbalancing his crime ; for his crime is infinite^ 
 
 E 4 and 
 
 * Gal. Hi. IP, ij, 
 
56 On the Sinner's Jujlijication PART II. 
 
 and all that he offers, or can offer, by his obedience, is 
 but finite at moll ; and therefore asjuft nothing towards 
 counterbalancing his guilt ; as what is finite finks into 
 nothing, in comparifon with that which is infinite. 
 When that which is infinite is put into one fcaie, and 
 fome thing finite in the other, the latter does nothing to 
 wards weighing down or lightening the former, and is 
 jufl as if there were nothing put into the fcale againil 
 that which is infinite. For the fame reafon, no pall 
 obedience of a creature will in the lead extenuate a crime 
 committed, after a courfe of obedience, however long, 
 but he is as guilty, and deferves punifhment as much, as 
 if he had performed no antecedent obedience, according 
 to the divine law. It cannot be remembered in his fav 
 our, when he has once tranfgreffed. It cannot prevent, 
 remove, or lighten the curfe in the leaft degree. No 
 preceding or confequent obedience, can atone for the 
 tranfgreffion, or remove or mitigate the curfe. Sin being 
 r,n infinite evil, and cleferving an infinite punifhment, it 
 f wallows up, cancels and reduces to nothing, all the poflible 
 holinefs of the creature, whether it take place before or 
 after the fin ; fo that it cannot be reckoned in his favour, 
 any more than if he had no holinefs ; for the law fays, 
 " Curfed is every one that continueth not in all things, 
 written in the book of the law, to do them." 
 
 II. GOD will not fhow favour to the {inner, by pardon 
 ing and faviug him, fo as in the leaft degree to counter 
 act and disregard his boly law : And therefore, will not, 
 cannot, confidently forgive him, or treat him any other- 
 wife than as an accurfe.d creature, on account of any 
 thing amiable or worthy in him, while no righteoufnefs 
 and worthinefs, anfwerable to the demands of his law, can 
 oe reckoned and properly improved in his favour. The 
 law of God is perfedly reafonable and right : It is found 
 ed 
 
CHAP. IV. ly Faith in Chrijl. 57 
 
 ed in the divine character and perfections. It is the 
 voice of God. He looks upon the (inner juft as the law 
 reprefents him, as infinitely odious and iildeferving ; 
 and he cannot be rendered acceptable to God, and ob 
 tain his pardon, on the account of any thing which is 
 not agreeable to this law, and confident with paying a 
 proper regard to it in ail refpecls. Hence it is impoili- 
 ble that the firmer fhould be pardoned and reftored to 
 favour, on account of his own vvorthmefs and righteouf 
 nefs. 
 
 III. IN Jefus Chrift the Redeemer, there is righteouf 
 nefs and worthiness enough to anfwer the law, and to de 
 liver the finner from the curfe of it, arid recommend him 
 to all the favour he wants, when it may be with propri 
 ety reckoned in his favour ; or when he is interefted in 
 it, fo that he may, confidently with realbn and truth, 
 have the benefit of it.* " He is the end of the law for 
 lighteoufnefs, to every one that believeth."t He has 
 been made a curfe, that he might deliver all who believe 
 in him from the curfe of the law.J And God can be 
 juft, can a<5t confident with his righteoufnefs, and make 
 a diiplay of it, and do no injury to himfelf, his law and 
 government, or to his creatures, but maintain the rights 
 of all ; and yet juflify the finner who believes in Jefus. 
 " Being juflified freely, through the redemption that is 
 in Jefus Chrift: When God hath fet forth a propitia 
 tion, through faith in his blood, to declare his rightecuf- 
 nefs ; that he might be juft, and the juftifier of him who 
 believeth in Jefus. " The fcripture reprefents all fa 
 vour, pardon of fin, redemption and eternal life, as given 
 to men, not out of regard to any righteoufnefs or wor- 
 thinefs of theirs ; but purely for the fake of Chrift, out 
 
 of 
 
 * Tliis lias been before confidered, in ftatingthechara&er, defign and 
 work of the Redeemer. Part II. Chap. II, III. 
 
 f Rom. x. 4. j Gal. iii. 13. $ Rom. iii. 24, 26. 
 
58 On the Sinner's Jujlificaiion PART II* 
 
 of regard for the atonement he has made by his own 
 blood, and his righteoufnefs and worthinefs. The whole 
 that is comprized in redemption, pardon of (in, peace 
 with God, and eternal life, are given through Chrift, 
 that is, on his account, and for his fake. " Therefore, 
 being jullified by faith, we have peace with God, through 
 cur Lord Jcfus Chrijl."* " Being juftified freely by 
 his grace, through the. redemption that is in jfefus C/ir?JL"T 
 Righteoufnefs recommends to favour; this the jailified 
 finncr has not in himfelf, but in Chrift. His righteouf 
 nefs is unto all, and upon all them that believe. He is 
 the end of the law for righteoufnefs. J On this St. Paul 
 placed his whole dependence. He fays, " I count all things 
 but lofs for the excellency of the knowledge of Chrift 
 ]efii5, my Lord : For whom I have fuffered the lofs of 
 all things, and do count them but dung, that 1 may win 
 Chrift, and be found in him ; not having mine own 
 lighteoufnefs, which is of the law; but that which is 
 through the faith of Chrift, the righteoufnefs which is of 
 God by faith. " Believers are accepted in the beloved^ 
 that is, purely out of refpecl to the worthinefs of Chi in. ^ 
 Therefore, they are directed to aik foi all the favour 
 they want, in his name, that is, for his fake. 
 
 IV. IN order to be intercfled in the righteoufnefs of 
 Chrift, fo as to have the benefit of it, and be recom 
 mended to favour, and juftified on his account, and for 
 his fake, it is neceffary, that men fhould be united to him 
 by a peculiar union, fo as to be the members of the body 
 of which he is the head. 
 
 This union, or relation, which actually takes place be* 
 tween Chrift and the juftified, by which they obtain this 
 privilege, it has been before obferved, is reprefented by 
 various fimiiitudes ; by the union of the branches with 
 
 the 
 
 * Rom. v. r. f Chap. iii. 24. J Rom. Hi. 22. x. 4. 
 
 $ Phil, iii, 8, 9. f Eph. i. 6. 
 
CHAP. IV. ly faith in Chrift. 59 
 
 the vine, by which they are one tree, and have the fame 
 life and lap running through the whole : By the head 
 and members, which make one body : By the union of 
 hufband and wife, by which they become one flefh, and 
 the wife (hares in the riches, worthinefs arid honours of 
 the hufband, however poor, mean and unworthy me was, 
 antecedent to her union to him. This union of the juf- 
 tified with Chrift, is often expreffed in fcripture by be 
 ing IN Chrift. <c That I may win Chrift, and be found 
 IN him."* And, " we are in him that is true, even in 
 his Son Jefus Chrift. "t " Abide in me, and I in you." 
 
 The children of the fii ft Adam, were to partake of the 
 benefit of his righteoufnefs, had he, by his obedience, 
 obtained the righteoufnefs of the law; and they do ac 
 tually fhare with him in the evil confequences of his fin, 
 by virtue of their union with him. He and they are 
 naturally united, as he is their common progenitor, and 
 they his pofterity. And by divine conftitution he was 
 appointed in fuch a fenfe, their common, public head, 
 that the effects of his righteoufnefs, fhould he obtain it, 
 or his fin, fhould he tranfgrefs, fliould be tranfmitted to 
 them. Yet they could not be juftified by his obedience 
 or righteoufnefs^ or condemned for his fin, without an 
 exprefs, or implicit, moral, voluntary union to him, which 
 was indeed fuppofed and fecured by the conftitution. 
 If Adam had obeyed the law perfectly, and obtained 
 righteoufnefs and life, his children could not have the 
 benefit of it when they came to exift, in any other way, 
 but by a moral, voluntary union of heart to him, by ap 
 proving of his character and conduct, and of that ccnfti- 
 tution, which in this way, would bring them to (hare in 
 the benefit of his obedience, fo that they fhould have the 
 benefit of his righteoufnefs, and be made heirs of eternal 
 life, without being in a ftate of trial themfelves. And 
 were it poffible, in that cafe, and mould any of his pof 
 terity 
 
 * Phil. iii. 8, Q. f 7 John v. jo. 1 John xv. 4. 
 
6o On iKc Sinner's Jujlificatlon PART II. 
 
 terity a6lually withhold their confent to what their father 
 had done, and reiufe to be thus united to him, and to be 
 juftified in this way, they mud be excluded from all in- 
 terefl in his righttoufnefs, and benefit by it. And fince 
 Adam did fin, guilt and condemnation came upon his 
 poflerily by their moral union to him, by either an im 
 plicit or exprefs con lent to his finning, and approbation 
 of him in this character. Therefore, if there be any one 
 of the human race, who has lived heretofore, is now on 
 the ftage, or fliall exiit from this time to the end of the 
 world, who never confentsin any degree, either explicit 
 ly, or by implication, to the firfl traiifgrefTion ; but per 
 fectly and conftantly; through life, refufes to unite him- 
 feif to him as a fmner ; that is, does not commit one fin, 
 but continues perfectly holy, he will not partake of any 
 of the guilt of the fin of Adam, nor be condemned by any 
 law or conftitution whatever. 
 
 The fecond Man, the lad Adam, of whom the flrft was 
 a figure and type, is as really a public head and fubflitute 
 for others, as the firft, but not in every refpect and cir- 
 cumilance like him ; yea, infinitely different in feme re- 
 fpects. He has fo far united himfelf to man, as to be 
 come a real man, and take the place of man, under the 
 law ; and has made full atonement for fin, by taking the 
 curfe on himfelf, and fuffering it in man's (lead, the juR 
 for the unjufl ; and has obtained the righteoufnefs of the 
 law by perfect obedience to it ; by which he has brought 
 in everlafling righteoufnefs, a righteoufnefs unfpeakably 
 xnore excellent, and meritorious, and worthy of refpect 
 and reward, than all podible obedience of men or angels. 
 And having thus obtained all that fmful loft man wants, 
 in order to complete his redemption and happinefs, he 
 freely offers himfelf, with all his fulnefs, for man, to 
 every one who comes within hearing of the gofpel, and 
 is willing to be united to him, and receive him, with the 
 
CA*. IV. ly Faith in Chrift. 61 
 
 biddings he has to give, without money or price, without 
 requiring or expecting any returns to be made by the 
 fmrier, as any degree of compenfation. 
 
 Ifotall this does not put the iinner in poffefTion of the 
 pardon of his fins, and a title to life. But he will as 
 certainly perifhin his fins, as if there had been no fuch 
 Redeemer, unlefs a moral union take place between him 
 and the Saviour, by his hearty approbation of his char 
 acter, of his defign, and of whit he has done and fufFer- 
 ed for the falvation of men ; and he, cordially unite him- 
 felf to him, in the character he fuftains, as the Redeemer 
 offinners. It is not proper, it is not right and fit, it is 
 incongruous, and therefore impoffible, that he mould 
 have any intereft in the atonement and righteoufnefs of 
 Chrift, fo as to be pardoned and received to favour, oufc 
 of refpeft to that, while with his whole heart he'oppofes 
 and rejects him, and is difpofed not to come to him, 
 that he might have life ; becaufe by this there is a moral 
 difcord between him and the Redeemer, and oppofition 
 to him, and refufal to be in any union or relation to him. 
 
 If a rich and honourable prince, offer himfelf to a mean 
 woman, who is poor and greatly in debt, to be her huf- 
 band, and make her honourable, rich and happy, this 
 will not put her in pofTeffion of thefe benefits, or give her 
 the leaft intereft in them, or title to them, unlefs me con- 
 fents to take him as her hufband, and cordially receive 
 him as he offers himfelf. It is by accepting the offer 
 that the relation of hufband and wife takes place, and 
 they are fo united as to become one flefh, in confequence 
 of which me becomes rich and honourable, by the inter- 
 eft (he has in her hufband's riches and honours. 
 
 So, no (inner can obtain an intereft in the atonement 
 and righteoufnefs of Chrift, unlefs there be a real confent 
 of heart, either explicit or implied, to receive him as he 
 offers himfelf, by which a moral union, or union of heart, 
 
 exifts 
 
62 On the Sinner's Jujlijication PART IL 
 
 exifts between him and the Saviour, by which they are, 
 in fuch a fenfe and degree o N E, that it is proper to reckon 
 or impute the righteoufnefs of the Redeemer to the fin- 
 ner, fo that he fhall have as much benefit by it, as if it 
 were perlonally his righteoufnefs. 
 
 It has been thought by Tome, that if the fin of Adam be 
 not imputed to his pofterity, and they confidered as guilty 
 and condemned, antecedent to their union to him, by con- 
 fenting to his fin, there is no parallel between the impu 
 tation of the (in of Adam to his children, and of the righ 
 teoufnefs of Chrifl to them who believe in him, which 
 the Apoflle Paul fuppofes there is, and afferts in the fifth 
 chapter of his letter to the Romans. But the above re- 
 prefentation of this point, may ferve to (how, that this ob- 
 jeclion is groundlefs. As the poflerity of Adarn become 
 guilty, and fall under condemnation, by confenting to 
 his fin, and a union of heart to him, as a tranfgrefTor ; 
 that is, by finning themfelves : fo the righteoufnefs of the 
 Mediator comes upon men, or is imputed to them, for 
 their jnftification, by their uniting themfeives to him in 
 a cordial approbation of his righteoufnefs, and his holy 
 character. It is true there is a neceiTary difference in 
 many refpe&s, but in this there is a parallel. 
 
 One great and remarkable difference, befides thofe 
 mentioned in that chapter by St. Paul, is, that the 
 firft Adam, was conflicted the public head and repre- 
 fentative of all the human race, of whom he was the 
 natural head and father, fo that they (hould be holy or 
 finful, and confequently juflified or condemned, accord 
 ing to his conduct in a flate of trial, as he fhould perfe- 
 vere in obedience, or fall by tranfgredion. The con'fli- 
 tution or covenant with the firft Adam, fccured the obe 
 dience and holinefs of all his children, that they fhould 
 be united in their hearts to him, by a cordial, voluntary 
 approbation of his character and righteoufnefs, if he 
 
 fhould 
 
CHAP. IV. by Fdhh in Chrijl. 63 
 
 fhould perfevere in obedience through the time of his 
 trial, and confequently have eternal life. And > on the 
 contrary, if he Ihould be guilty of difobedience, all his 
 children fhould join with him in his rebellion, as foon as 
 theyexifled capable of moral agency, and have that in 
 their hearts, which, at lead, would imply a full confent 
 to his tranfgreflion, and in their hearts unite with him in 
 it, and confequently fall under condemnation with hirru 
 Thus, by one man fin entered into the world, and has 
 fpread, and taken hold of all tta children of Adam ; and 
 by (in they are involved in condemnation and the 
 curfe.* 
 
 The laft Adam, the Redeemer of men, has no fuch 
 particular relation and union to all the human race, ei 
 ther by nature,, or divine conftitution, as the firft Adam 
 had. He has indeed become a man, and united himfelf 
 to the human nature, and irLeanfequence of what he has 
 done and fuffered, he has obtained a righteoufnefs as 
 fufficient for the falvation of one as of another, of all as 
 well as of one,, or of any part : He is able to fave to the 
 uUermoft, all them who believe in him, and come to 
 God by him.t And. confequently invites all to come 
 unto him, and be faved ; and has ordered his^ gofpel to 
 be preached to all nations, to every fon and daughter ofJ 
 Adam. But there is no provifion or fecurity in any di 
 vine confutation, or the convenant of redemption be 
 tween the Father and the Mediator,, that all fhall believe 
 on him and unite themfelves to him, by a cordial appro 
 bation of his character and righteoufnefs ; fo as to render 
 it fit and proper that they fliould be juflified and. faved 
 by him. But in this confutation, or covenant between 
 the Father and the Son, only a certain number,- a part o 
 mankind, are given to the Redeemer,, and the voluntary 
 union of thefe to him by faith, by which the church, the 
 body, of which he is the conflituted head, fhall be formed, 
 
 is 
 * Rom. v. i2 ; 19.. f Heb. vii. 25. 
 
64 On tie Sinner's Jujiificaiion PART II, 
 
 is fecured and made certain. This is declared by Chrifi 
 iu the mofl exprefs, unequivocal words, " Ail that the 
 Father giveth me, (hall come to me, and him that cometh 
 to me, I will in no wife caft out And this is the Father's 
 will who hath fent rne, that of all which he hath given me, 
 I fhould lofe' nothing, but mould raife it up again at the 
 laft day. Father, I will that they alfo whom thou haft 
 given me, be with me, where I am, that they may behold 
 my glory, which thou haft given me."* 
 
 That Chrift means by thofe who were given to him, 
 not only his prefent difciples, but all that mould be final 
 ly faved by him ; and that thefe are not all mankind, 
 but a part, who are taken out of the reft of tbe ivorid, 
 and to be united to him, and made one with him, as 
 others are not, is evident from the following words of his. 
 " I pray not for the world, but for them which thou haft 
 given me, for they are thm'e 1 And all mine are thine, 
 and thine are mine. Neither pray I for thofe alone (my 
 prefent difciples, whom I have been particularly mention 
 ing) but for them alfo which (hall believe on me, through 
 their word : That they all may be one ; as thou, Father, 
 art in me, and I in thee, that they may be one in us."f 
 
 To the firft Adam, all the human race were given, to 
 be juftified or ruined by him, in the manner explained 
 above. To the laft Adam, only a part of mankind are 
 given, to be redeemed and faved by him ; and their 
 aclual and everlafting union with him is made fure, with 
 out which union they could not be juftified and faved 
 by him. They (hall come unto him, and fhali never be 
 caft out, or feparated from him. 
 
 Thefe who are given to Chrift, the elect, are his feed. 
 
 " When thou (halt make his foul an offering for fin, he 
 
 JJiallfec his feed, and fhall prolong his days, and the plea- 
 
 fure of the Lord {hall pro (per in his hands. A feed fhali 
 
 ferve 
 * John vi. 37, 39. xvii. 24. f Joha xvii. 9, 10, 10, 21. 
 
CHAP. IV. ly Faith in Chrift. 65 
 
 ferve him, it (hall be accounted to the Lord for a genera 
 tion,"* They are his adopted children. "Behold, I, 
 and the children which God hath given me. According 
 as he hath chofen us in him, before the foundation of the 
 world, that we fhould be holy, and without blame before 
 him in love ; having predeftinated us unto the adoption 
 of children, by Jefus Chrift, to himfelf, according to the 
 good pleafure of his will."t All mankind were the firft 
 Adam's feed, his children. The elecl: only, who were 
 chofen and given to Chrift; before the foundation of the 
 world, are his feed, his children. 
 
 V. Si N M E RS are thus united to Chrift by faith, or be 
 lieving in him. 
 
 It has been fhewn, in the preceding fe&ion, that faving 
 faith con fills in a cordial approbation of Chrift, and re 
 ceiving him in the character he fuftains, as the Redeemer 
 of finners, by which the finner unites himfelf to Chrift, 
 and becomes one heart, and one foul with him. It is 
 by this faith, according to fcripture, that the heart is fo 
 united to Chrift, that he dwells in the heart; and by 
 faith they come into the relation of children of God, 
 and put on Chrift. " Ye are the children of God, by 
 
 Jaith 
 
 * Pfalms xxii. 30. Ifaia.h liii. 10. -f- Eph. i. 4, 5. Heb. ii. 13. 
 
 J From this fcriptural view of the matter, we fee how contrary to the 
 fcripture, how unreafonable, as well as whimfical their notion is, who ad 
 vance, that Chrift is originally fo united to all mankind, that he and they 
 are fo one, that whatever one is and does, the other is and does alfo : ir> 
 hat the (ins of men are the fins of Chrift, and mankind did and differed 
 what WAS done and differed by Chrift. This they imagine is implied in 
 the reprefentation ot'the union of Chrift with his people; by the union of 
 the head and members, ef the human body ; of the hufband and xvife j 
 the vine and the branches, &c. And that, on this fuppofition only,, 
 there can be any jufticeor propriety, in the fuffering of Chrift for the fins 
 of men, or in the juftification or falvation of men by the righteoufnefs of 
 Chrift. And they henc<; infer, as a certain confequence, that all mankind 
 ftull be faved. This confequence is contrary to numerous cxprefs dec 
 larations in divine revelation, and is built on a prccar;3us fa::dy founda 
 tion indeed. See Kelly's Doftrine of Union. 
 
 VOL. II. F 
 
66 On the Sinner's Jujlification PART II. 
 
 faith in Chrift Jefus : For as many of you as have been 
 baptized into Chrift, have put on Chrift. That Chrift 
 may dwell in your hearts by faith."* " As many as re 
 ceived him, to them gave he power to become the Tons 
 of God, even to them who believe on his name."f 
 ~" He that hath the Son, hath life."! Faith f unites the 
 believer to Chrift, that it is fit and proper that he ihould 
 be confidered and treated as fo far one with him, as to 
 pardon and juftify him for the fake of Chrift, out of re- 
 fpect to his fufFerings and obedience, by which he has 
 merited fuch favour for all his ; for all who are thus 
 united to him. 
 
 Therefore, it is abundantly declared in fcripture, that 
 men are juftified by faith, or through faith : that faith is 
 counted for righteoufnefs, and imputed to the believer 
 for righteoufnefs ; and the righteoufnefs by which they 
 are juftified, is called, " The righteoufnefs of faith," 
 not becaufe there is any righteoufnefs in faith J;o juftify 
 the (inner, or do any thing towards it ; but becaufe faith 
 receives the righteoufnefs of Chrift, and fo unites the be 
 liever to the Redeemer, that by divine conftitution and 
 promife, the righteoufnefs of Chrift is reckoned in his fa 
 vour, and avails for his juftification. Faith is not con 
 nected with justification, becaufe of any moral excellency 
 or worthinefs, which is, or can be fuppofed to be in it ; 
 for the believing finner cannot have any fuch worthinefs 
 in himfelf, or in any of his exercifes, as in the leaft de 
 gree to recommend him to favour on that account, 
 which is to be more particularly confidered before this 
 feftion is concluded; but men are juftified by faith, 
 becaufe it is connected with the righteoufnefs of Chrift, 
 and the believer is fo united to him that it is proper and 
 fit that his righteoufnefs fliould be improved in the fin- 
 - tter's favour, and he be juftified on that accdunt. There 
 fore, 
 *Gal. iii. 26, 27. Eph. iii. 17, f John i. 12, j'l John v. 12. 
 
CHAP. IV. ty Faith in Chrift. 67 
 
 fore, juflification by faith, is always oppofed to juflifica- 
 tion by works; the works of the law, efpecially, in the 
 writings of the Apoflle Paul, as has been particularly ob- 
 ferved in the foregoing fe&ion, and the reafon of it given. 
 It will be fufficient to mention the following paffages of 
 his, omitting a great number of others to the fame pur- 
 pofe. " But now the righteoufnefs of God, without the 
 ]aw is manifefted, being witnefled by the law and the 
 Prophets ; even the righteoufnefs of God, which is by 
 faith of Jefus Chrift, unto all, and upon all them that 
 believe. Therefore, we conclude that a man is juftified 
 by faith, without the deeds of the law."* Knowing that 
 a man is not juftified by the works of the law, but by the 
 faith of Jefus Chrift ; even we have believed in Jefus 
 Chrift, that we might be juftified by the faith of Chrift, 
 and not by the works of the law : For by the works of 
 the law (hall no flefh be juftified.t " That I may be 
 found in him, not having mine own righteoufnefs, 
 which is of the law, but that which is through the faith 
 of Chrift, the righteoufnefs which is of God, through 
 faith. +" 
 
 SOME 
 
 * Rom. iii. 22, 28. "f Gal. ii. 16. 
 
 $ Phil. iii. 9. Some have fuppofed that by the fahh of Chrifl, men 
 tioned feveral rimes in the paflages quoted, and in one or two other places, 
 is meant Cbrijl's Jaith^ which intends the whole of the righteoufnefs of 
 Chrift. But there does not appear any reafon for fuch a construction. 
 This is, at beft, a very obfcureand unufual way to exprefs the obedience 
 and righteoufnefs of Chrift. This the Apoflle often mentions, and con- 
 ftantly holds up to view in his writings, in clear and intelligible expref- 
 fions ; fuch as, his righteoufnefs ; his dying for finners, and giving himfelf 
 for them ; the atonement ; his obedience ; obedience unto death, &e. 
 And fince he always means the faith of the believer, when he fays men are 
 juftified by faith, except in thefe few places, it feems to be doing violence 
 to thofe, to understand them in a quite different fenfe ; efpecially, fince 
 the exprefilon, though a little varied, may moft naturally be understood 
 to mean faith in Chrift, or the faith by which men believe in him, and of 
 which he is the objecl: ; and more eipecially, fince this phrafe muft be 
 underftood fo, in a number of other places. The following are inftance.*. 
 f it. Markxi, 32. "Have faithin God." "Evtff trtgw is Have faith 
 F 2 f 
 
68 On the Sinner's Jiijtification PART II. 
 
 SOME have fuppofed that it was neceflfary to exclude 
 all moral goodnefs, and confequently all exercife of heart, 
 from the faith by which men are juftified, in order to 
 their being juflified by free grace, inoppofition tojufti- 
 fication by works ; and have thought, that if there be any 
 moral goodnefs in juftifying faith, efpecially all that 
 moral goodnefs which is comprized in gofpel holinefs, 
 as has been reprefented in the preceding fe&ion ; they 
 have a righteoufnefs of their own, which will recommend 
 them to favour ; and therefore do not ftand in need, or, 
 at molt, in fo much need of the righteoufnefs of Chrift, 
 and of free grace, as if they had no moral goodnefs ; but 
 have forne ground of boafting ; and that this therefore, 
 tends to flatter the pride of man : Whereas the fcripture 
 fays, that the way of juftification by faith excludes all 
 boafting ; and that the ungodly who have no works, are 
 jufliiied by faith. 
 
 What has been already faid in the preceding feclion, 
 and in this, it is thought, is fufficient to fhow, that fuch an 
 opinion is wholly without foundation, and contrary to 
 the truth. But as this is a point of no fmall importance, 
 it is propofed to attend to it more particularly, by bring 
 ing into view, and applying fome things which have been 
 before obferved ; and introducing fome other confidera- 
 tions, which may ferve to remove mi (lakes, and elucidate 
 and confirm the truth on this head. To this end the 
 following things may be obferved. 
 
 i. It is impoffible, according tothereafon and nature 
 of things, and the law of Gocl, which is founded on this, 
 that he who has once finned, fhould, by any moral quali 
 fication, 
 
 cfGsd. As 3. i6. " Through faith in his name." In the original it 
 is, Through the faith of his name. Rom. 3. 26. " The jultifier of him 
 that believetli in Jefus." in the original it is, TGV tv. ZJif? 'Iff&^ H ' IY1 
 who is of the faith of Jefus. Jam. ii. i. " My brethren, have not the 
 fuith of our Lord Jefus Cfrtf, with refpecl ot perfons." Rev. xiv. 12. 
 * Here are they that keep the commandments of God, and tbefa'ab 
 
CHAP. IV. ly Faith in Chrift. 69 
 
 fication, or holinefs, render himfclf acceptable to God, 
 or fo as to be looked upon, or treated any otherwife, 
 than an accurfed, infinitely odious creature. The reafon. 
 of this has been given : It is becaufe the law of God, 
 which is mod reafonable, juft and good, does cuffe the 
 tranfgreflbr ; let his character be otherwife what it may, 
 either before or after his fin, this cannot, in the lead de 
 gree, remove the curfe. " For it is written, Curfed is 
 every one that continueth not in all things, written in the 
 book of the law, to do them." As this is the law of God, 
 and perfectly agreeable to unalterable reafon and truth, 
 he will look upon the finner in the light in which the 
 law fets him, and treat him accordingly j and therefore 
 will not pardon him, out of refpecl: to any thing he does, 
 or can do, as recommending him, in the lead degree, to 
 any favour. All moral qualifications of his, however 
 great and good, mud (land for jud nothing, and be of 
 no avail to recommend the finner to pardon, &c. Whea- 
 ever fuch an one is judified, it mud be altogether on the 
 account of the atonement and worthinefs of Chrid, who 
 was made under the law ; and fo made a curfe, that he 
 might deliver the believer in him from the cuife. And 
 whatever moral goodnefs there is in faith, he is not judi- 
 fied on this account, any more than if there were no 
 moral goodnefs in it. The believer obtains judification 
 by his faith, not out of refpect to any moral goodnefs in 
 it, how much foever it may contain ; but, becaufe by it 
 he is united to Chrid, fo as that it is proper he fliould 
 have an intered in his righteoufnefs, and be judified out 
 of refpecl: to that, and confident with the law of God. 
 " For Chrid is the end of the law for righteoufnefs, to 
 everyone that believeth." 
 
 It is indeed impofiible that he who has once finned, 
 if he have any degree of virtue and true love to God, in 
 the exercife of that, to feek or define to recommend him- 
 F 3 felf 
 
 a 
 
70 On the Sinner's Justification PART II. 
 
 felf to God by it, fo as to obtain pardon and his favour, 
 merely out of refpeft to that ; for this would be to oppofe 
 God, and all goodnefs ; to rife in rebellion againft his 
 law, and holy government ; and therefore, contrary to 
 love to God, and all true virtue, or moral goodnefs. 
 The reafon of this has been given, viz. That it is con 
 trary to the law of God, which curfes the (inner, that he 
 fhould be confidered and treated any otherwife than as 
 being accurfed. out of regard to any thing he has, or can 
 do, and while he is not united to Chrift, fo as to have the 
 benefit to his righteoufnefs, by receiving juftification 
 purely out of refpecl: to that. Hence it is certain, that 
 if a man feek righteoufnefs and juftification by the works 
 of the law, or by any fuppofed virtue or goodnefs of his 
 own, he does in that, at as an enemy to God, and to his 
 law ; and his fuppofed moral goodnefs, is nothing but 
 fin and rebellion. But if it were not fo, and he were 
 really and perfectly holy, this could not recommend him 
 to pardon ; and would be no reafon why he mould 
 be pardoned, and delivered from the curfe of the law, 
 rather than another, who is wholly deftitute of all moral 
 goodnefs. The reafon of this has been given. There 
 fore, whenever he who has finned, is brought to love 
 God, and exercife any degree of moral goodnefs, he will 
 not defire to be juflified by it, and will be fo far from 
 offering it as a righteoufnefs to recommend him to fa 
 vour, that he will approve of the law of God which 
 curfes him, and condemns himfelf, as that does, as infi 
 nitely guilty and illdeferving ; and confequently places 
 all his hope of pardon in the atonement of Chrift ; and 
 with Paul, not defire to be found in his own righteouf 
 nefs, which is of the law ; but that which is through the 
 faith of Chrift, the righteoufnefs which is of God, by 
 faith. But of this, more hereafter. 
 
 2. Though 
 
CHAP. IV. h Faith in Chrrjl. 71 
 
 2. Though a firmer, upon his becoming perfectly 
 obedient, after he had finned, might be juftifled by his 
 own'righteoufnefs, which has been proved to beimpoffi- 
 ble ; yet man is cut off from a-11 hope of acceptance in 
 this way, becaufe every believer is, in this life, very im 
 perfect, and finful. In every act of his, there is much 
 fin ; fin enough to condemn him, had he never finned 
 before. He has a great degree of oppofition in his heart 
 to- God, and his law ; and all his exercifes, in which 
 there is a degree of moral goodnefs, are fo defective, that 
 'he has reafon to be afhamed of himfelf, and of them ; for 
 every degree of defect is iinful. He does not love God 
 half fo much as he ought, and his heart is exceeding cor 
 rupt and abominable, viewed in all the exercifes and defects 
 of it. On this account the believer is unworthy of any 
 favour, his goodnefs is infinitely far from rendering him 
 worthy of the lead favour ; and every act of his is attend 
 ed with fin enough to condemn him forever, if viewed and 
 treated as he is in himfelf, and according to his prefenL 
 character. In this view the Pfalmiit fays, " If thou, Lord, 
 fhouldeft mark iniquities, O Loni, who (hall (land ! 
 Enter not into judgment with thy fervant : For in thy 
 fight, iliall no man living be juftifiecl."* And Job fays, 
 c< I have heard of thee by the hearing of the ear : But 
 now mine eye feeth thee : Wherefore I abhor myfelf, 
 and repent in dufl and afhes."t 
 
 When it is confidered, how much fin attends the be 
 liever in all his exercifes ; how far he falls below his duty 
 in every thing ; how much moral evil is conftantly in 
 his heart ; and how greatly every thing wrong and de 
 fective in him is aggravated, and more criminal than i: 
 was before he believed, by the greater light and convic 
 tion he now has, and the great, peculiar and diflinguifh- 
 ing favours he has received from God ; and the advan- 
 
 F 4 tages 
 
 * PUlms cxxx, 3, cxliii. 2. } Job xlii. 5, 6. 
 
72 On the Sinner's, purification PART II. 
 
 tages and motives he now has to be holy as God is holy, 
 by which his obligations are unfpeakably increafed : 
 When all this is confidered ; there will doubtlefs appear 
 reafon to conclude that he is now more criminal in the 
 fight of God, and in this fenfe a greater finner, and more 
 hateful and abominable, than he was before he believed, 
 or than any unbeliever whatfoever, notwithftanding his 
 faith, virtue, and holinefs. Surely then he has nothing 
 in himfelf fuited to flatter and raife his pride, by becom 
 ing a believer, and uniting himfelf to Chrifh ; but every 
 thing is fuited to lead him to humble himfelf in the fight 
 of the Lord, and walk humbly with God, and conftantly 
 cry, " God be merciful to me a (inner/* 
 
 This leads to another particular. 
 
 3. AH the virtue or holinefs ; all the right tafte and 
 exercifes which are implied in faving faith, as defcribed 
 in the foregoing fe&ion, as was there obferved, imply 
 and confift chiefly in difclaiming and renouncing all pre 
 tences to any worthinefs that the believer has, or can 
 poflibly be in man, that fhould recommend him to any 
 favour, and in coming to Chrifl, as in himfelf, infinitely, 
 gurlty and illdeferving, and trufting in his atonement and 
 merit for jullification. How then can this poflibly lead 
 men to trull in themfelves that they are righteous, or 
 flatter and encourage their pride ? It is the only thing 
 that deflroys fuch a fpirit, and tends to pluck it up by the 
 roots, and by which a believer humbles himfelf in the 
 light of the Lord, and walks humbly before him all his 
 days. The more of this faith he has, the farther he is 
 from pride, and the more humble. And he who has not 
 this faith, and does not live by it, his foul is lifted up in 
 pride, and is not upright in him.* 
 
 Faith, which worketh by love, difcerns the excellence 
 of the divine character and law, and the infinite evil of 
 fin | approves of the former and condemns the latter. 
 
 In 
 
 Hab. ii. 
 
CHAP. IV. h Faith in Cfirijt. 73 
 
 In the exercife of this faith the law comes, fin revives, 
 and the (inner dies; feels himfelf undone and loll for 
 ever, notwithftanding any help or righteoufnefs in him 
 felf, if treated according to the righteous law of God. 
 By this faith the fmner flies to the Redeemer for righ 
 teoufnefs, juftification and redemption, as a free gift to 
 an infinitely unworthy creature, who has no righteoufnefs 
 of his own to recommend him to the lead favour, and 
 never can have any. And the more the finner has of 
 this faith, which implies love and repentance, and the 
 longer he lives by it, the more he fees and feels the evil 
 nature and ill defert of fin, and a view and fenfe of his 
 own finfulnefs increafes; and ihe more he prizes and 
 trufls in Chrift for pardon, righteoufnefs, fanclification, 
 and redemption . And if he be not really a greater crim 
 inal than he was before, he now fees much more of his 
 fin and guilt, and a view and fenfe of this increafes, as 
 he grows in faith and grace. Thus all boafling is mo ft 
 effectually excluded by the law of faith, as faith itfelf 
 difcards and oppofes all that which could be the ground 
 of boaRing. 
 
 Hence is appears, that they who exclude repentance 
 and love from faith, take an effe&ual way to fupport 
 boafting and the pride of man : For that uth in which 
 there is no repentance, does not oppofe the pride of the 
 human heart, but leaves man as proud as before, and 
 with the fame difpofition to exalt himfelf, and truft in 
 himfelf that he is righteous. No one who has net a 
 heart, that is truly penitent, ana friendly to God, will 
 humble himfelf before God, and be willing to be wholly 
 indebted to free, fovereign grace for juftification and 
 redemption.* 
 
 4 . if 
 
 * " There is that in the nature of repentance, winch peculiarly tends 
 to efrablifh tin? contrary of juftification by works, for nothing fo much 
 renounces our own worthinefsand excellency, as repentance. The very 
 pature of it is to acknowledge our own utter finfulnefs and unwoithi-nefs, 
 
 and 
 
74 On the Sinner's Jujlification PART II. 
 
 4. If faith did not imply a right tafte and difpofition, 
 and true love to Chrift, it would not in any manner or 
 degree, unite the finner to Chrift fo as to render it fit and 
 proper that his righteou fuels fhould be reckoned in his 
 favour, or L>e any reafon why fuch a believer fhould be 
 juftified, rather than another, who does not believe. It 
 has been (hewn, that in the fcripture the believer is faid 
 to be in a particular relation to Chrift, to be in Chrift, 
 and to put him on ; to be united to him as the wife is to 
 the hufband, and the members of the body to the head ; 
 and that this union is by faith. This gives him an intereft 
 in Chrift, as, on account of this union, he may with reafon 
 and propriety be confidered and treated as belonging to 
 Chrift, fo as to have the benefit of his worthinefs and 
 righteoufnefs, for his juftification ; and in this fenfe he 
 is jollified by faith. That faith therefore, which does 
 not unite to Chrift, cannot be juftifying, faving faith. 
 No faith can do this but that which implies love, for in 
 this all true moral union confifts. That faith which is 
 confiftent with the finner's being at heart an enemy to 
 Chrift, does in no true fenfe unite to him, but is confift 
 ent with the greateft, with total alienation from him, 
 and opposition to him. Therefore, there is no more 
 reafon or fitnefs that the man who has fuch a faith mould 
 be jafti-fied by the righteoufnefs of Chrift, than he who 
 has it not, but is in every fenfe an unbeliever. 
 
 It muft be ftill kept in mind, that faith does not bring 
 into a juilified ftate, becaufe it is a good work, or out of 
 refpeft to the moral goodnefs there is in it ; but becaufe 
 of the natural fitnefs there is, that he whofe heart is u- 
 nited to Chrift, as it is by believing, mould be recom 
 mended to favour, and juftified by his worthinefs and 
 
 righteoufnefs, 
 
 and to renounce our own goodnefs, and all confidence in felf ; and to 
 trufl in the propitiation of the Mediator, and afcribe all the glory of for- 
 givenefs to him." Prefident Edwards's Difcourfe on Juftification by 
 Faith alone, p. 114. 
 
CHAP. IV. ly Faith in Chrijl. 75 
 
 righteoufhefs, to whom he is thus united, and in whom 
 he trufts. The believing finner is confidered, when 
 viewed in and by himfelf, as deflituteof any thing to re 
 commend him to favour, and as unworthy and illdeferv- 
 ing, as if he had no faith, and no kind or degree of moral 
 goodnefs : And mufl be viewed fo, according to the 
 reafon of things, and the law of God ; fo that when he is 
 juflified, he is juflified, as being ungodly, becaufe he real 
 ly is fo ; that is, has no moral goodnefs, to recommend 
 him, as the reafon why he mould be juftified, rather than 
 another, who has no moral goodnefs. In this refpect all 
 are alike, and upon equal grounds. This leads us to the 
 true fenfe of the following words of the Apoftle Paul, 
 " To him that -worketh not, but believeth on him that 
 juftifieth the ungodly > his faith is counted for righ- 
 teoufnefs."* 
 
 . By him that -. worketh not, is evidently meant one who 
 does not attempt to work, in order to recommend him 
 felf to the favour of God by his moral goodnefs; is not 
 of thofe who are of the works of the law, and confequent- 
 ly under the curfe of it, notwithstanding any thing they 
 can do ; but renounces all pretence and defire to be juf 
 tified in this way, by his works ; but dire&ly contrary 
 to this, beiieveth on him, and receives from him, as a 
 free, undeferved favour, juftification, who gives it to all 
 fuch, though they have no righteoufnefs or works to re 
 commend them ; but are in this refpecl: ungodly. This 
 is evidently the Apoftle's meaning; for he puts not 
 working, and believing, in oppofition to working in or 
 der to recommend themfelves and render themfelves 
 worthy of a reward, fo as, in this fenfe, to bring God in 
 to debt to them. This appears by the foregoing words, 
 with which thofe are connefted. " Now to him that 
 worketh y is the reward not reckoned of grace, but of 
 debt. But to him that worketh not, but believeth on him 
 
 that 
 Romans ir. 5, 
 
76 On the Sinner's Juftification PART II. 
 
 that juftifieth the ungodly, &c." By working he means 
 the deeds, the works of the law, of which he fpeaks, and 
 fets them in oppofition to faith, as he does here. What 
 is meant by working to merit a reward, has been often 
 explained in the preceding fe&ion, and in this. Faith i3 
 oppofed to this, and looks to Chrift, and receives juftifi- 
 cation, pardon and righteoufnefs, as a free, undeferved 
 gift to the ungodly, that is, to one who has no good works, 
 no worthinefs to recommend him to the lead favour, but 
 is infinitely unworthy, guilty and illdeferving. All this 
 is confident with faith, implying and confining in all that 
 moral goodnefs, gofpel holinefs, and obedience, which, 
 according to fcripture it does, as has been (hewn in the 
 fe&ion on faving faith. 
 
 5. If moral goodnefs in juflifying faith, would recom 
 mend the believer to favour, on account of the worth in 
 it, and render a (inner more worthy and deferving, or 
 lefs unworthy and illdeferving in the fight of God, and 
 therefore is inconfiftent with juflification* by free grace ; 
 and consequently all moral goodnefs mufl be excluded 
 from it; then it is equally neceffary that the believer 
 Ihould never have any moral goodnefs, in order to his 
 being faved by grace. They who would exclude all 
 moral goodnefs from faith, and fuppofe, if it involves re 
 pentance, and love, and is really a holy exercife, this 
 moral goodnefs, would render the finner more deferving, 
 or lefs illdeferving; and fo would be inconfiftent with 
 his being juflified wholly by the righteoufnefs of Chrift, 
 and faved by free grace ; do fuppofe, at the fame time, 
 that gofpei holinefs and obedience is fome how connect 
 ed with faving faith, and does take place, fooner or later, 
 in the heart of every believer. But if moral goodnefs 
 in thofe who have finned, in itfelf confidered, recom 
 mend to favour, and render them worthy of it ; then 
 when they attain to this they will have no more need of 
 
 the 
 
CHAP. IV. ly Faith in Chrift. 77 
 
 the righteoufnefs of Chrift, nor of free grace ; but may 
 and muft truft in their own righteoufnefs. And when they 
 come to be perfectly holy, they may juftly confider 
 themfelves as worthy of eternal life, and claim it as a debt, 
 and not receive it as a free gift. Do not they who care 
 fully exclude all moral goodnefs from faving faith, for 
 the reafon above mentioned, appear inconfiftent with 
 themfelves, in this refpedl: ? It is not yet feen how thofe 
 things can be reconciled. 
 
 But if what has been proved concerning the law of 
 God, and the true (late of the finner, viz. that no poflible 
 degree of holinefs and obedience, continued any length 
 of time by the (inner, can atone for one fin ; but if he 
 once tranfgrefs the law, he falls under the curfe of it, 
 from which no moral goodnefs afterwards attained can 
 deliver him, but he will forever deferve to be the fubjecl: 
 of the difpleafure of God, and condemned to eternal 
 mifery : If this be kept in view it will appear, that what 
 ever moral goodnefs he attains, it does not render him 
 the lefs unworthy ; and if he be pardoned and faved, it 
 muft be as much through the righteoufnefs of Chrift, 
 and as really a free gift to him, and he as much the fub 
 jecl; of free grace, as if he had no moral good ; and the 
 believer muft receive all favours, and continue in a jufti- 
 fied ftate, through life, however obedient he be; and 
 forever, though perfectly holy, out of refpecl: to the 
 righteoufnefs of Chrift, and as a gift of free grace, as 
 much as if he received juftification at firft. And there does 
 not appear any inconfiftence or difficulty in the matter, 
 when viewed in this fcripture light. 
 
 The redeemed, when perfectly holy in heaven, will, 
 confidered in and by themfelves, be as deferving of the 
 divine difpleafure and everlafting punifhment, as they 
 ever were, and will be fo forever. They continue in a 
 juftified ftate, and in the enjoyment of the favour of God, 
 
 by 
 
78 On the Sinner's Jujlification PART II. 
 
 by continuing united to Chrift ; and were it poffible that 
 this union between the Redeemer and them fhouid ceafe, 
 they would, they mu ft fall under condemnation, and fink 
 into hell. It is true, that the obedience and holinefs of 
 believers is acceptable to God, and may be rewarded, as 
 a teftimony of this, in confequence of their union to 
 Chrift, and out of refpecl: to his atonement and worthi- 
 nefs, becaufe they are united to him, and love him, who 
 is fo infinitely worthy in the fight of God. Their perfons 
 and their obedience, and offerings to God, are pleafing 
 and acceptable to him for the fake of Chrift, and becaufe 
 they belong to him, and are in him, and do all in his 
 name. This is the account the fcripture gives of the mat 
 ter. cc To the praife of the glory of his grace, wherein 
 he hath made us accepted in the beloved."* " And what- 
 foever ye do in word or deed, do all in the name of the 
 Lord Jefus Chrift, giving thanks to God and the Father 
 by him."t " To whom coming, as unto a living ftone, 
 difallowed indeed of men, but chofen of God and pre 
 cious ; ye alfo, as lively ftones, are built up a fpiritual 
 houfe, an holy priefthood, to offer up fpiritual facrifices, 
 acceptable to G*od y by Jefus Chrift.'"^ " Now the God 
 of peace make you perfect in every good work, to do 
 his will, working in you that which is well pleafing in his 
 Jight, through Jefus Chrifl."^ The reafon of this is, that 
 by the atonement which Chrift has made for fin, and out 
 of refpecl: to that, their fins are all forgiven ; they are 
 blotted out, fo as not to be remembered againft them. 
 In this refpeft, their guilt is cancelled and done away, 
 which otherwife would counterbalance, fw allow up, and 
 deftroy, all their moral goodnefs. In this fenfe, God is 
 reconciled to them in Chrift, not imputing their trefpaffes 
 unto them. |] And by reafon of their relation to Chrift, 
 their moral goodnefs, in the exercife of which they cleave 
 
 to 
 
 * Eph. i. 6. f Col. iii. 17. J i Peter ii. 4> 5- 
 
 Heh. xiii. 2*-, |j z Cor. v. 1. 
 
CHAP. IV. On the Sinner's Juftifaalion 79 
 
 to Chrift, and love and honour him, is more acceptable, 
 precious and worthy in the fight of God, than it could be 
 in any creature not fo united to the infinitely worthy 
 Redeemer. Their relation to him gives them a dignity 
 and worthinefs, which they have not in themfelves, con- 
 fidered as feparate from Chrift, and renders all their ho- 
 linefs more acceptable and rewardable than otherwife it 
 could be. This is expreffed by Chrift in the following 
 words. " He that loveth me, lhall be loved of my Father. 
 The Father himfelf loveth you, becaufe ye have loved me> 
 and have believed that I came out from God."* 
 
 But farther to explain the doctrine of juftification 
 by faith in Chrift, now under confideration, it muft be 
 obferved, 
 
 VI. MEN are brought into a juftified ftate by one, 
 the firft aft of faving faith. The promife of falvation 
 is made to him who believeth. " He that believeth, (hall 
 be faved ; he hath eternal life, and (hall never come into 
 condemnation." He therefore who believes, and exer- 
 cifes one aft of true faith, however imperfeft and weak, 
 comes within the reach of this promife, is juftified^nd ihall 
 be faved. The reafon of it is, becaufe the fir ft aft of faith 
 as really unites the finner to Chrift, as many, or a courfe 
 of aft s, do ; and therefore is fufficient to render it fit and 
 fui table that he (hould have an intereft in his merit and 
 righteoufnefs. 
 
 It is true indeed, that in order to a perfon's continuing 
 in a juftified ftate, he muft continue united to Chrift, 
 and therefore muft perfevere in his faith, in which tfee 
 union, on his part confifts, and by which it is maintained : 
 And in this refpeft the faith by which a man is juftified, 
 and obtains the promifes of life, is a per 'fevering faith. 
 Though a man is pardoned and has a promife of eternal 
 
 life, 
 
 * John xiv. 21. xvi. 27 See Prdident Edwards, on Juftification 
 
 by Faith alone, p. 92, 93, 
 
8t> ly Faith in Chrift. PART If, 
 
 life, upon the firft a6l of faith ; yet this firft al is not 
 regarded by God, in his juftifying him, as the only aft ; 
 but it is viewed as conne&ed with a continued feries of 
 the a&s of the fame faith to the end : And the firft a6fc 
 intitles to life, as the firft, or beginning of a continued 
 courfe of exercifes of the fame kind, or as a perfever- 
 ing faith. 
 
 The firft aft of faith, intitles to perfeverance in faith, 
 by virtue of a divine conftitution and promife. God 
 has promifed that he who once believes, {hall continue to 
 believe, fo that his faith ftiali not fail : That they fhall 
 be " kept by the power of God, through faith unto fal 
 vation."* If this were not the cafe, it would not be fit 
 or congruous, that he who once believes, fhould have 
 the promife of falvation ; and juftification to eternal life 
 would be fufpended until the believer had perfevered in 
 faith. 
 
 In the firft acl of faving faith, the believer does vir 
 tually and implicitly, if not exprefsly, look to Chrift and 
 truft in him for perfeverance, together with other blefs- 
 ings ; and fo it gives a title to this benefit, among others. 
 In' this view, perfeverance in faith is implied in the firft 
 aft, and asfuch, it is juftifying faith, and has the prom 
 ife of falvation. The fcripture fets this point in the fame 
 light. "Now the juft fhall live by faith : But if any 
 man draw back, my foul fhall have no pleafure in him. 
 But \ve are not of them who draw back unto perdition ; 
 but of them that believe to the faving of the foul/'t 
 Here, faving faith is reprefentedas perfevering faith; and 
 perfeverance, as being that in faith, by which it becomes 
 faving; for believing to the faving of the foul, is put in 
 oppofition to drawing back unto perdition ; and there 
 fore muft mean a perfevering faith. 
 
 In this view it may be feen why believers are daily to 
 pray for the forgivcnefs of the fins, which they commit 
 
 after 
 
 * i Peter i. 5. f I-Leb. x, 38, 39. 
 
CHAP. IV. by faith in Chrifi. 81 
 
 after they are in a juftified (late ; and why God is repre- 
 fented as aclually forgiving them ; and that this forgive- 
 nefs is fufpended upon their renewed a&s" of repentance 
 and faith. The believer, upon his firft believing, has 
 the forgivenefs of all his pad fins, and the promife that 
 all his future fins fhall be forgiven ; fo that he fhali never 
 corne into condemnation, but is pafled from death to 
 life : But this juftification is, the whole of it, in fome 
 fenfe, conditional ; it is granted upon the fuppofition 
 that he will perfevere in a courfe of repeated ads of faith, 
 and that his prefent union to Chrift will never ceafe, but 
 be an everlafting union : If this fliould ceafe to exift, 
 and this were poflible, all his pa ft fins, would be remem 
 bered againft him, and he fall into condemnation, and 
 under the curfe of the law ; nor could any of his fins, 
 which he fhould commit in future, be forgiven. He has 
 the promife of the forgivenefs of all the fins which he 
 fhall commit, upon condition he does perfevere in re 
 pentance and faith ; therefore upon his renewed finning, 
 he renews ads of repentance and faith, and in the exer- 
 cife of thefe, arks for pardon, and upon this he is actually 
 forgiven, and not before, agreeable to the divine promife. 
 But as his perfeverance in faith is made fure by the pro 
 mife of God, in the covenant of grace, pardon of all his 
 fins and eternal life, are made fure to him, upon his firft 
 aft of faith, and his juftification. 
 
 VII. IN the juflification of the believer by the righ- 
 fceoufnefs of Chrift, it does not become his righteoulnefs, 
 fo as that he is confidered as having actually done arid 
 fufFered, in his own perfon,what Chrift did and fuffered ; 
 for this is in no fenfe true, and cannot be made true. 
 But he being in Chrift, united to him by faith, the righ- 
 teoufnefs of Chrift, what he has done and fuffered for 
 finners, and in their place and ftead, avails for the belie v- 
 VOL. II. G er's 
 
82 On the Sinner's Jujllficalion PART IL 
 
 er's juftification, and he has as much advantage by it, in 
 this refpecl, as if it were his own perfonal righteoufnefs. 
 It would be needlefs to mention this particular, if fome 
 had not entertained this notion of the imputation of the 
 righteoufnefsof Chrift, andreprefented it in this very ab- 
 furd light ; and drawn confequences from it, mod con 
 trary to the truth, and many exprefs declarations of 
 fcripture. 
 
 VIII. IN pardoning and juRifying the believer, his 
 fins are not fo blotted out, or covered, as not to be any 
 more feen or remembered. When fins are once com 
 mitted, they never can become no fins ; it will be for 
 ever true, that they were committed. Thefe fatls, or 
 the nature of them, cannot be annihilated or altered. 
 And it is impoffible that they fhould be forgotten by 
 God, or out of his fight, while he exifls the OMN i SCLENT. 
 And the believer's knowledge that he is juftified, has no 
 tendency to make him forget his fins ; but the contrary, 
 viz, to fix them on his memory, to think much of them, 
 confefs them, and humble bimfelf for them, and admire 
 the grace of God in his forgivenefs, for the fake of Chrift. 
 If he could forget his fins, he would forget that he was 
 pardoned ; for the latter fuppofes the former, and is 
 fourrded upon it. Paul, remembered and repeatedly 
 mentioned his fins, and ranks himfelf among the chief 
 of finners, after he knew he was pardoned, and had ob 
 tained mercy. And if he could lofe the idea of his fin 
 and guilt, he would have no idea of the mercy of God 
 to him, as long as he cxifts. His fin, in perfecuting the 
 faints, and the fins of other juflified perfons, on fcripture 
 record, are fo far from being forgotten, covered or hid, 
 that they are publifhed to the world, and will be eternally 
 known and remembered. The fcripture fpeaks of for 
 giving fin, by fuch phrafes as thefe, Not remembering 
 
 them 
 
CHAP. IV. ty Faith in Chrift. 83 
 
 ihem any more -covering them calling them into the 
 depths of the fea^ &c. Thefe are flrong metaphorical ex- 
 preflions, to denote that God does not, and never will 
 fuffer them to rife and be brought againfl the believer, 
 to condemn him, or do him any hurt. In this fenfe 
 they are annihilated,- blotted out, and never fhall be re 
 membered any more. That thefe expreffions cannot be 
 underflood in any other fenfe, or be literally true, ap 
 pears from the obfervations which have been made un 
 der this head. 
 
 IX. THE juftification of the believer by the righteouf- 
 nefs of Chrift, does in no meafure free him from obli 
 gation to be perfectly holy in his own perfon ; but in- 
 creafes it, and his criminality in not being fo.. He is 
 freed from the curfe of the law, for not being prefectly 
 and perfeveringly holy, and from obligation to perfect 
 obedience, in order to be jufliried ; for he is already 
 juftified, without this. In this refpect, he is not under 
 the law, but under grace. But flili he is under obliga 
 tion to love God with all his heart, and his neighbour as 
 himfelf. His faith is a conformity to thefe commands, 
 as including repentance and love, and he cannot be per 
 fectly holy, to which he is under indifpenfible obligation, 
 till he comes to a perfect conformity to this law : For 
 by this only, he can be holy, as God is holy. It is im- 
 poflible he fhould not be under obligation to obey this 
 law perfectly ; for it is founded in reafon, and cannot 
 be altered or abated ; and mud therefore, forever be the 
 rule of the duty of creatures ; and every thing in them 
 which is contrary to this law, or a difregard of it, is fin. 
 Chrift did not come to deftroy, or make void the law, in 
 this refpect ; but to fulfil it : And his fulfiling or 
 obeying it, and fuffering the penalty of it, does 
 not releafe the believer from obligation to obe- 
 G 2 dience 
 
84 On the Sinner's Juftification PART II. 
 
 dience to it ; for this is impoflible, becaufc it would be 
 infinitely wrong. Yet fome have been fo wild in their 
 notions, and fo abfurd and infatuated, as to fuppofe he 
 has done it ! 
 
 Jt has been obferved, that gofpel holinefs, or the holi- 
 nefs of faith, differs from legal holinefs, or the holinefs 
 of man before he fell into fin, and that of the angels ; and- 
 the difference has been particularly flated in the forego 
 ing fe&ion. Neverthelefs the holinefs neceffary to jufti- 
 fication by law, or the covenant of works, and that of the 
 believer under the covenant of grace, are of the fame 
 nature and kind, and confift in obedience and conformity 
 to the fame law, in love to God, and to our neighbour : 
 Though the latter may require exercifes in fome refpels 
 different, and towards new and different objects and 
 truths, which could have no place or exiflence, under the 
 former, fuch as finful man, Redemption, the character 
 of Jefus Chrift, his fufferings and works, &c. 
 
 And it is worthy of obfervation here, that the holinefs 
 of faith, and of the redeemed, fo far as, for the reafon 
 above mentioned, it differs from legal holinefs, or that 
 under a covenant of works, has a peculiar beauty and 
 excellence, and renders him who poffeffes it, more happy 
 than he could be under a covenant of works, though 
 perfectly holy. 
 
 The redeemed are raifed from the dark regions of 
 infinite guilt and wo ; delivered from fin, in which they 
 were totally involved ; and tranflated from the power 
 nnd kingdom of fatan, into the eternal kingdom of Chrift, 
 to fit down and reign with him on his throne. And 
 this deliverance, happinefs and honour, is not from them- 
 ielves, in the lead degree; but from the free fovereign 
 grace, and wonderful love of God ; and by the incarna 
 tion of the Son of God, and his taking the place of fin- 
 ners, and dying for their redemption. All this makes 
 
 an 
 
CHAP. IV. fy Faith vn Chrift. 85 
 
 an amiable and glorious difplay of the love and wifdom 
 of God, which could not have been made, had not re 
 demption taken place. And all this new and wonderful 
 fcene lays a foundation for anfwerable exercifes by the 
 redeemed, in the deepeft humility, in a fenfe and acknow 
 ledgment of their un worthiness, and abfolute dependence 
 on free fovereign grace for all the good, both negative 
 and poflitive, comprifed in redemption ; and in the 
 fweet love of benevolence, delight and gratitude, anfwer 
 able to the divine love and holinefs manifefted in the 
 redemption of finners, and his unfpeakable love and 
 grace to them,- by which they are laid under peculiarly 
 great, and the mod agreeable, everlafling obligations to 
 gratitude and praife. 
 
 In thefe refpe&s, and by their everlafting, and pecu 
 liarly near and dear relation to Chrift, and union with 
 him, by which they are the bride, the Lamb's wife, the 
 redeemed church will mine in a peculiarly beautiful ho 
 linefs, and glory, and enjoy greater happinefs and honour, 
 than any of thofe creatures who have not been redeemed, 
 though perfectly holy. In this refpeft, as well as others, 
 redemption is the new creation^ the new heaven and new 
 f&rth, far exceeding the firft and old creation. In this 
 there is a new difplay of the divine glory ; a new mode 
 of the exercife of holinefs by a new kind of creatures, 
 by putting on a form in which there is a new beauty and 
 excellence ; and a new degree of happinefs ; a new and 
 glorious character in the Redeemer, the center of union, 
 love and holinefs, of the redeemed church ; and, in one 
 word, a new moral world, which could not have taken 
 place, were it not for the apoftacy of man, and redemp 
 tion by Chrift. In this fenfe, " Old things are palled 
 away, Behold, all things are become new !" 
 
 G 3 X. ON 
 
86" On the Shiner 9 s Jujlification PART II. 
 
 X. O N the whole, the doftrine of the juftification of fin- 
 ners by faith in Jefus Chrift, appears to be not only agreea 
 ble to thefcripture^but rational, when examined and un- 
 derflood ; there being nothing abfurd or inconfiflent in it. 
 The law of God admits of a fubflitute to obey or to fuffer 
 for others in their room and ftead. The firft man was 
 conftituted fuch, and he was made a type and figure of 
 the fecond man, who was to come, the Lord from hea 
 ven. He was able to do what the firft man could not, 
 even to redeem finners from the curfe of the lawj by tak 
 ing the curfe on himfelf, and fuffering it for them, as well 
 as obeying it perfe&ly ; being made under the law, and 
 putting himfelf in their place. Thus he has a righteouf. 
 nefs which anfwers the law j and therefore fufficient for 
 the juftification of all thofe in whofe favour it can be 
 properly applied, fo as confiftently to have the benefit of 
 it, as much as if it were their own perfonal righteoufnefs. 
 This can be done only by the finner's being cordially 
 united to him, approving of his character, and receiving 
 and trading in him for righteoufnefs, and redemption, 
 which is done by believing in him. Therefore, " Chrift 
 is the end of the law for righteoufnefs to every one that 
 believe th. Even the righteoufnefs of God, which is 
 by faith of Jefus Chrift,. unto all, and upon all them 
 that believe. " And this righteoufnefs avails to their 
 complete jnftification ; their fins are pardoned for the 
 fake of Chrift, who is the propitiation for their fins ; he 
 fuffering for them, the juftfor the unjuft, has made full 
 atonement ; and they are made heirs of eternal life, be 
 ing recommended by the merit and worthinefs of Chrift, 
 they being in him, and one with him, as the members and 
 head are one body. 
 
 It is agreeable to reafon, and common fenfe, that 
 one pterfon fhould have favour (hewn to him, out of re- 
 fpe61 to> the merit and worthinefs of another, purely on 
 
 the 
 
CHAP. IV. fy Faith in Chrifl. 
 
 the account of the relation the former bears to the latter, 
 who has no worthinefs of fuch favour in himfelf, and to 
 whom it would be improper to (hew fuch favour, were it 
 not for his relation to fuch a worthy perfon, by which he 
 is in fome fenfe united to him* This is really imputing 
 the merit of one perfon to another, to recommend him to 
 favour, who has no worthinefs in himfelf. Thus, if we 
 have a friend who is very dear to us, and has great merit 
 arfd worthinefs with us> and we fee a child in wretched cir- 
 cumflances, flarving and naked ; when we are informed 
 that he is the fon of our friend, we fliall be difpofed to 
 fhew him kindnefs and give him relief, feed and clothe him, 
 for the fake of his father, out of regard to his merit in 
 our eyes. Or, if fuch a worthy perfon, who has great 
 merit, have a friend who loves him, though he may have 
 no worthinefs in himfelf, and has offended us ; yet if he 
 come recommended by this worthy friend of ourSj defir- 
 ing that we would forgive him, and fhew him all the 
 kindnefs he wants, we fhall readily do it, wholly for the 
 fake of the worthinefs of our friend, though otherwife it 
 would be proper, and we fhould be difpofed to treat him 
 with neglect and contempt ; and this appears congruous 
 and rational. 
 
 Much more is it fo in the cafe before us. The Sort 
 of God, who is infinitely dear and worthy in his fight> 
 has exprefTed his love to the Father, and zeal for his 
 honour, and the honour of his law and government, and 
 hatred of all fin againft him^ by putting himfelf in the 
 place of flnners under the law ; and has borne the curfe 
 of it himfelf in the fmner's Read, and by obeying it per-* 
 fedly, hereby manifefling his love to fmful man, and de- 
 fire of their falvation, if confident with the honour of 
 God, and his law ; and that he might make it fo, for all 
 thofe who believe in him, has done and fuffered ail this, 
 and in this way has exerted himfelf to the utmoft, that 
 G 4 they 
 
88 On the Sinner* s Jujlification PART II. 
 
 they may be pardoned and faved, and God honoured 
 thereby : That God may be juft, and thejuftifier of him 
 that believeth in him. And in all this, in which he has 
 exercifed and exprefTed his love of righteoufnefs, and 
 hatred of iniquity, in the beft manner, and to the higheft 
 degree poflible, he has merited infinitely with the Father ; 
 he is well pleafed for his righteoufnefs fake, and is ready 
 to give him whatever he afks - f efpecially that, for the 
 fake of which, he has gone through all this labour and 
 fuffering. He afics that he would pardon and fave every 
 guilty (inner, who unites himfelf to him by believing on 
 him, w.ho mall love, receive, and truft in liim, that his 
 righteoufnefs may be imputed to him, and that for his 
 fake he will juftify and fave all fuch, whom he loves, and 
 for whom he has done and fuffered fo much.* The 
 Father is fo well pleafed with his righteoufnefs, and he is 
 fo infinitely dear, honourable and meritorious in his fight, 
 that he is ready to fhew all needed favour to thofe who 
 love his Son, and believe on him, for his fake, and purely 
 out of refpecl to his fuffering and merit, to juftify them, 
 and give them eternal life, though they be in themfelves 
 infinitely unworthy and illdeferving. Thus the rigb- 
 teoufnefs of Chrift is imputed to all them who believe for 
 their juftification. And who can fhew that there is any 
 thing unreafonable or contrary to the truth in this pro 
 cedure ? Who will fay it is not perfectly reafonable and 
 proper? 
 
 * See John xvir. 
 
 IMPROVEMENT, 
 
CHAP. IV. by Faith in Chrift. 89 
 
 IMPROVEMENT. 
 
 THE fubjeft of this feftion leads us to fee, and reflet 
 upon the wonderful difplay of infinite wifdom in the fal- 
 vation of man, by Jefus Chrift. 
 
 It has beenobferved, that wifdom is a moral excellence ; 
 it is a moral perfection of God. It is included in benev 
 olence or goodnefs, and cannot be feparated from it. 
 Where there is no benevolence there is no wifdom, and 
 where there is no wifdom, there is no benevolence. And 
 there is always, and in all inflances, as much wifdom as 
 there is goodnefs, and vice verfa. Yet it is proper and 
 neceflary to diftinguifh between thefe, in order to think 
 and fpeak moft clearly of the perfection of God. And 
 this is done in the fcripture. The goodnefs of God is a 
 wife goodnefs, is exercifed in the wifeft and beft manner, 
 to anfwer the beft ends. God is as wife as he is good. 
 
 There is a mod bright and glorious difplay of the wif 
 dom of God in the redemption of man. Therefore, the 
 gofpel of the grace of God is called wifdom, the wifdom 
 of God i And Chrift is called fo : And the Apoflle Paul, 
 fpeaking of the redemption of man, has the following re 
 markable expreflion. " According to the RICHES OF 
 ins GRACE, wherein he hath abounded towards us, in 
 ALL WISDOM AND PRUDENCE."*' And he fay s, the 
 angels learn the manifold wifdom of God, in the redemp 
 tion of his church by Jefus Chrift. " To the intent 
 that now unto the principalities and powers in heavenly 
 places, might be known by the church the manifold wif 
 dom of God, according to the eternal purpofe which he 
 purpofed in Chrift Jefus our Lord."i 
 
 In order to lay the beft and moft ample foundation, 
 and give opportunity and occafion for the gieateft and 
 
 moft 
 *Eph. i. t, f Chap, iii. 10. n. 
 
go On the Sinner's Jujlification PART II. 
 
 / 
 
 moft glorious exercife and manifeftation of the love and 
 grace of God, it has been wifely ordered that there 
 ihould be creatures in aftate of infinite guilt and wretch- 
 cdnefs, from which they could not be delivered confid 
 ent with the honour of the divine law, and the moral 
 character and government of God, unlefs a divine per- 
 fon, the Son of God, became a man, and took upon 
 him the form of a fervant, putting himfelf under the 
 law, and taking the finner's place, fo as to bear the curfe 
 in his ftead > and die an ignominious, cruel and accurfed 
 death for him : And having thus fuffered, and obeyed 
 the law of God in the moft trying circumftances, he is 
 become the author of eternal falvation to all them who obey 
 him. And in this way of falvation by Chrift, there is 
 no room for mere human righteoufnefs and worthineis 
 to come into the account. The righteoufnefs by which 
 man is accepted and juftified, is a divine righteoufnefs, 
 the righteoufnefs of God : A righteoufnefs of which not 
 a mere creature is the author ; and the worth of it arifes 
 from the dignity of the divine nature, and not from any 
 worthinefs of a mere creature. In this way man is emp 
 tied of all worthinefs in himfelf, and greatly humbled., 
 and brought into a (late of exceeding, peculiar depend 
 ence on God ; and divine grace is exalted and honoured, 
 while the believer receives from him " Abundance of 
 grace, and of the gift of righteoufnefs.'" 
 
 And the redeemed are interefted in this divine righ 
 teoufnefs, not out of regard to any worthinefs of their 
 own; but when they are juftified, they are confidered in 
 thernfelves, infinitely unworthy ; and that by which they 
 are united to this divine perfon, fo as to have the advant 
 age of his merit, the bond of union on their part, confifts 
 in an exercife of foul in which they difcern and acknow 
 ledge that they are infinitely guilty, illdeferving, hateful 
 creatures; that were there not an infinitely meritorious 
 
 righteoufnefs 
 
CHAP. IV. ly faith in Chrift. $1 
 
 righteoufnefs in Chrift, it would not be proper or con- 
 fiftent with the law and the perfe&ion of God, that they 
 fhould b& pardoned and faved ; and that the righteouL 
 by which they are juftified, is that of a divine perfon, the 
 righteoufnefs of God. They therefore, afcribe every 
 good they receive, every thing better than endlefs de^ 
 iiruftion, to the free, fovereign grace of God, and give 
 him all the glory of it. This is " to be juftified freely 
 by his grace, through the redemption that is in Jefus 
 Chrift : And it is of faith, that it might be by grace."* 
 " By grace are ye faved, through faith/' And the 
 Apoftle adds, " And that not of yourfelves, it is the 
 gift of God."t This leads to obferve, that the faith by 
 which men are united to Chrift, is the free, fovereign 
 gift of God, in renewing their hearts, and forming them 
 to fuch an exercife ; in which he ah as an abfolute fov- 
 reign, and has mercy on whom he will have mercy. 
 
 Every thing is fo ordered in the work of redemption, 
 
 as to give the greateft occafion, and advantage, and the 
 
 beft opportunity for the exercife of the infinite goodnefs 
 
 and grace of God ; and in fuch a manner as to make it mod 
 
 vifible to creatures : And the redeemed are put under the 
 
 beft advantage to fee it in the extent and glory of it, and 
 
 be properly affected with it. The emptinefs and no- 
 
 thingnefs of the creature, his infinite dependence on 
 
 God, the fountain of being and all good ; the infinite 
 
 fufficiency for the creature, even for infinitely guilty and 
 
 wretched creatures, and his free, fovereign, unbounded 
 
 love and grace, are here fet in the moft advantageous and 
 
 ftriking light, efpecially to the redeemed ; fo that in the 
 
 final iffue of things, when redemption i* perfected, God 
 
 will appear in the cleareft light poffible, to be ALL IN 
 
 ALL.J And they will receive unfpeakably greater 
 
 good, than they could'have wanted, or were capable of, 
 
 had they not finned, and had there been no divine Me- 
 
 diator 
 * Rom. iii, 24. iv. id, f Eph, ii, 8. J i Cor. sv. 28. 
 
gs On the Sinner's Jujlification PART II. 
 
 diator and righteoufnefs. And all " To the praife of 
 the glory of his grace."* 
 
 Now the wifdom of God has contrived and laid the 
 plan for all this. Therefore it is manifefled, and glorified 
 in this exercife and difplay of divine grace, in which God 
 hath abounded in all wifdom and prudence. Here the 
 wifdom of God is fet in the mod confpicuous, pleafing 
 light, which draws the attention, raifes the admiration, 
 influences the love, and exalts the praife of Angels. And 
 all who underftand the gofpel will cordially join with 
 them, and with St. Paul, in his rapture and doxology. 
 " O the depth of the riches, both of the wifdom and 
 the knowledge of God ! Now unto the King eternal, 
 immortal, invifible, THE ONLY WISE GOD, be honour 
 and glory forever and ever, Amen."t 
 
 II. IN the view of this fubjeft, we fee how, and in 
 what refpects, the law is eflablifhed in the juftification 
 of Tinners by faith in Chrift. 
 
 The Apoftle Paul fays, the law is eftabliftied in this 
 way. " Do we then make void the law through faith ? 
 Yea, we eftablifli the law."* And when we confider' 
 what faving faith is, and how the (inner is juftified by 
 faith, we may fee on what ground this is aflerted. 
 
 The whole work of the Redeemer in his incarnation, 
 obedience and fufferings, had reference to the law, in 
 order to eftablifh that, and magnify it, and make it hon 
 ourable, confiftent with the pardon and falvation of the 
 firmer who believeth in Jefus. He was made under the 
 law with this view, in order to fuffer the curfe of it, and 
 obey it in the room of finners, as their fubflitute and fure- 
 ty, and in this way obtain the righteoufnefs of the law, 
 for them, that he might be " the end of the law for righ 
 teoufnefs to every one that believeth. " 
 
 That 
 
 Eph, i. 6. 4 Rom. xi, 33, i Tim, i, 17, | Rosa* &~ &* 
 
CHAP. IV. fy faith in Chrijl. 93 
 
 That the law might be maintained and eftablifhed by 
 vicarious obedience or differing, or by a fubftitute, was 
 made known when man was firfl created, as has been 
 fhewn. The firft fubftitute or public head, failed of obe 
 dience, and introduced fin and condemnation, which by 
 divine conflitution extended to all his pofterity. All 
 mankind are by the difobedience of the firfl man, con- 
 ftituted finners, and by finning are under the curfe of the 
 law ; from which they cannot be delivered, without a- 
 Lolifhing the law, unlefs it be fuffered by them, or a fub 
 ftitute. They could not fuffer this curfe and furvive it; 
 for the evil implied in it, and which they deferved, is in- 
 finite. And for the fame reafon, no mere creature, in 
 heaven or earth, could be a fubftitute, to fuffer it in their 
 room. But the laft Adam, the fecond man, who is the 
 Lord from heaven, is able to take the curfe on himfelf 
 and fuffer it, and yet furvive ; and having by this made 
 full atonement for fin> and fatkfied the threitning of 
 the law ; and by his obedience done all that is required 
 of man, in order to his juftification, he has introduced a 
 complete and everlafting righteoufnefs ; fo that he to 
 whom it may be properly imputed, and he have the ad 
 vantage of it, as much as if it were his own perfonal 
 righteoufnefs, and he flood perfectly right in the fight of 
 the law, may be juftified, perfeaiy confident with the 
 law; and the law be more eftablifhed, refpefted and 
 honoured, by the divine righteoufnefs of the Mediator, 
 than it would have been by the eternal fufferings of every 
 trangreflbr, and the obedience of all creatures. 
 
 But no man can be juftified by the righteoufnefs of 
 Chnft, unlefs he unite himfelf to him by faith in him ; 
 in which he is brought to fee and heart'ily acknowledge 
 the law which curfes every tranfgreilbr cf ir, to be holy, 
 juft and good, and that he may be juftly deftroyed for 
 ever for his fin, and if he be pardoned and faved,it muft 
 be wholly by free, undeferved fovereign grace to him, 
 
 while 
 
94 On the Sinner's Juftificatidn, &c. PA&T If. 
 
 while he receives this favour purely on the account of 
 the righteoufnefs of ChrifL And he highly approves of 
 it, and is greatly pleafed that the Mediator has done and 
 fuffered fo much to eftablifh and honour the lav/, fo as 
 to become the end of the law for righteoufnefs, to him who 
 believeth, and trufts in him, in the charader of " The 
 Lord our righteoufnefs."* Thus the believer is a friend 
 to the law of God, and does not wifh to be faved in any 
 way inconfiftent with it. And by faith he is conformed 
 to it, in the requirement of it, in a meafure, and it is 
 written on his heart. And he feels himfelf under in- 
 difpenfible obligation to perfect obedience to the law, 
 as an unerring, excellent and perfedt rule, and acknow 
 ledges that every thing in him, contrary to this law, and 
 that does not come up to all that it requires, is inexcufa- 
 fcle wickednefs. And he looks to Chrift and trufts in 
 him, to bring him to a perfect conformity to the law of 
 God, as without that he cannot be completely happy, 
 and in which, in a great meafure, his falvation confifts. 
 At the fame time he is watching and fighting againft fin 
 and fatan, and prefling forward after perfect holinefs, 
 working out his own falvation with fear and tremblingr 
 
 Thus the law, both in the precepts andthreatnings of 
 it, is every way regarded, maintained and eftablifhed, in 
 the juftification of finners by faith in Chrift, and is much 
 more honoured than it could have been, had there been 
 no Redeemer, and all tranfgreflbrs of the law had per- 
 
 ilhed, or had it never been trangreffcd. 
 
 ,. 
 
 * jer. xxiii. , 
 
 SECTION 
 
CHAP. IV. On the Covenant of Grace, '95 
 
 SECTION VIII. 
 
 On the Covenant cf Grace. 
 
 1 HE Covenant of Grace, when underftood in the 
 mod extenfive fenfe, comprehends all the defigns and 
 tranfaclions refpe&ing the redemption of man by Jefus 
 Chrift, in oppofition to the covenant of works, or law of 
 works, under which, man was firft made ; and is the fame 
 with the gofpel, confidered in its original, and the form 
 in which it is adminiflered, and the effects of it. 
 In this view, it comprehends the eternal purpofe of God 
 the Father, Son and Holy Ghoft, to redeem man, fixing 
 the manner of it, and every thing that relates to it, 
 and entering into a mutual agreement or covenant ; in 
 which the part which each Perfon fhould perform, 
 as diftinguifhed from the other, was fixed, and vol 
 untarily undertaken. The Father is reprefented in 
 fcripture, as firft in this great affair, as giving and fend 
 ing the Son, to redeem man ; and determining the num 
 ber and the individuals of the human race to be redeem 
 ed, and giving them to the Son, to redeem them, and 
 promifmg that he fhould be upheld in this work, and 
 carried through it, and be fatisfied in his reward, and the 
 falvation of thofe who were given to him. The Son 
 agreed to all this, and undertook the part he was to aft, 
 faying, <( Lo I come : I delight to do thy will, O my 
 God." The Holy Spirit undertakes to do the great part 
 affigned to him in this work, particularly as the agent by 
 whom the application of redemption is made to the eleft, 
 by fandifying them, and effeaing a union between the 
 Redeemer and them ; and by dwelling in them, forever, 
 
 as 
 
S$ Qn the Covenant of Grace, PART li 
 
 as the fpirit of love and holinefs. But this covenant 
 tranfa&ion is more particularly and often mentioned, as 
 taking place between the Father and the Son ; though 
 -not excluding the Holy Spirit. 
 
 It is needlefs to recite the numerous pafTages of fcrip- 
 ture which reprefent the matter in this light, and refer to 
 this covenant, to him who is acquainted with his Bible. 
 That fuch a covenant muft take place between the Per- 
 fons of the adorable Trinity, is certain from the divine 
 decrees ; and neceflarily implied in this one fentence of 
 the Apoftle James, "Known unto God are all his work?, 
 from the beginning of the world."* This covenant may 
 beconfidered as including the whole of redemption of 
 man, as every thing relating to it is hereby fixed, and 
 they who are to be redeemed, have redemption fecured 
 to them ; and the Mediator covenanted as the public 
 head of his people, and their falvation was made fure j 
 and in this refpecr, they are all included in this covenant, 
 And this may be called a covenant of grace, as it is the 
 effect and expreflion of fovereign love and grace, and is 
 the foundation of all the favour and free grace which is to 
 be given to the redeemed church to eternity, and com 
 prehends it all. 
 
 But there is a covenant tranfa&ion, which takes place 
 between God in Chrift, and every believer, when the 
 gofpel is cordially embraced. This is often mentioned 
 in fcripture, and God is faid to enter into covenant with 
 men, and believers are faid to be in covenant ; and to 
 make a covenant with him, and enter into covenant ; and 
 lay hold of God's covenant, &c. This is a covenant 
 diftind and different from that which has been mentioned 
 between the Perfons in the Trinity, or more exprefsly, 
 between the Father and the Son ; though this eternal 
 covenant comprehends that made in time with believers, 
 iu the manner which has been mentioned. This dif- 
 
 tin&ion 
 * Afts xv. if. 
 
CHAP. IY* On tk$ Gww&t of Graffy 
 
 tinclion therefore, mud be made, and kept in view, would 
 we think and fpeak clearly and intelligibly on this fubjeft. 
 They who have been fenfible of this> have diftinguiiheJ 
 them by different names, calling the firft, the covenant 
 of redemption, and the laft, the covenant of grace> without 
 defigning hereby, to exclude grace from the former, or 
 to conficier it as not comprehending the latter, in the 
 fenfe above explained. But the difference confifts part 
 ly in the different parties covenanting ; the former is 
 between the divine perfons of the Godhead, or the Fa 
 ther and the Son ; the latter between thefe divine per 
 fons, or God in Chrift, and finful man : Partly, in the 
 different pcomifes and mutual engagements between the 
 parties covenanting. 
 
 This may be illuftrated in fome meafure^ perhaps, by 
 the following inftance. The fon of a great king, and 
 the king himfelf, had companion on a poor wretched 
 woman, who had been guilty of a capital crime, and was 
 condemned to be put to death ; and devifed means to 
 fave her, and bring her to the honour and happinefs of 
 being the wife of the fon. In order to this, and to make 
 it confident withjtheiawsof the kingdom, and the honour 
 of the father and fon, the latter muft go through a fcene 
 offuffering and difgrace. The fon willingly undertook 
 this ; and the father engaged to give him ail the necef- 
 fary affiftance and fupport through the whole : And in 
 confequence of his doing this, and as a proper reward for 
 his virtue, to give him a place on his throne, and tocaufe 
 the woman to con fen t to be his wife, though fhe was 
 now a great enemy to him ; and to grant to her a free 
 pardon, and that the fon Ihould make her as rich, hon 
 ourable and happy as he defired; taking her into the 
 neareft relation and union to himfelf. This agreement 
 and covenant being made between the father and the 
 fon, the latter went through all the fuffering and difgrace, 
 VOL, II, II which 
 
98 On' the Covenant of Grace. PART II. 
 
 which he had' proofed to do, and was received to the 
 power and honour which the father had promiled. 
 
 The Ton being invefted with authority and power to 
 reclaim the "woman, and bring her to confent to marry 
 him, applied to her, and let her know all that had been 
 done by him, in order to her being pardoned, and re- 
 ceived to the g'reateft honour and happinefs, upon her 
 conferring to be his wife ; and offered himtelf to her to 
 be her friend and hufband^and d'o all for her, which (he 
 could want or defire, if'jht' would' confent to be his wife ; 
 and give herfelf up to him ro be thus related and united 
 to him. The woman freely confented to the propofal of 
 the prince, and accepted of his kind offer; and relying 
 on his faithfulnefs and goqdnefs, engaged to do the duty 
 of a wife to him.' Thus a particular covenant was made 
 and took place between them; by their mutual promifes 
 to each other. ' 
 
 When Chriit, the Mediator, had finiflied the part af- 
 figne^ to him, and which he had engaged in the covenant 
 of redemption/in taking upon him the form of a fervant, 
 and becoming obedient unto death, he was raifed from 
 the dead, and exalted to the throne of the univerfe, and 
 made head over all things to the church, as a reward for 
 the 'great work which he had finifhed by his obedience 
 and fttfFerings, by which he was openly approved' and 
 jnflified, as Mediator between God and man ; and power 
 was" given unto him over all fiefh, that he mould give 
 eternal life to as many as were given to him by the 
 Father.'* 
 
 And he has' ordered the gofpel to be preached to men, 
 declaring his- character, works and 'defigns, and publifhing 
 the way of falvation by him, and freely offering rt to all 
 who will accept o'F it, and promiling that all who believe 
 on him, giving themfelves to him to be his difciples and 
 j'ervaht?, fhall beTaved. This is the furn of thecovenant 
 
 of 
 
 * John xvii. a 
 
CHAP. IV. On the Covenant cf Gract. 09 
 
 of grace, as it is published and preached in the gofpel of 
 the grace of God : And every one who embraces it> en 
 ters into this covenant ; for this is the only condition 
 on man's part; and by this, tnen are intitled to all" the 
 promifes of the covenant, and falvation is made fare to 
 them. 
 
 The following things may be obferved, concerning 
 this covenant : 
 
 i. All the pr-ormfed- bleffings and good things con 
 tained in this covenant, are made fure to the believer on. 
 his firfl believing, and entering into covenant ; bccaufe 
 one of the promifes of this covenant, as propofed to men 
 by God, is, that he who once believes and accepts of the 
 offer made, fhail perfcvere in .his adherence to it, and 
 never fall from it, fo as to fail of the blefflngs of it. It is 
 in this .refpetfc an evcriafMg covenant, as it infurcs ever- 
 kfting life, and can never fail, or be broken, by either 
 party in covenant. This is the covenant defcribed in 
 the following words, " And I will make an everlajling 
 covenant with them, that I will not turn away from 
 ? hem, to do them good ; but I will put my fear in their 
 hearts, that they Jhall not depart from me"* This is the 
 covenant of which David fpeaks, as comprifmg the whole 
 of his falvation, and all his defire.t The tenor of the 
 covenant of grace is ftated as follows: "This is the co 
 venant that 1 will make with the houfe of Ifra'el after 
 thofCjdays, faith the Lord; I will put my laws into 
 vheit mind, and write them in their hearts : And. I will 
 be to them a God, and they fna.ll be to me a people. 
 And they fhall not teach every man his neighbour, and 
 -man liis brother, faying, Know the Lord ; for nil 
 ill all .know me, from theleafl to thegreateft. For I v/ill 
 be merciful to their unrighteoufaefs, and their fins and 
 their iniquities will I remember no more."* 
 
 II 2 . 2. This 
 
 * jer. xxxii. 40. f 2 Sam. xxiii. 5. % Heb. viii. 10, n, 12. 
 
On the Covenant of Grace. PART II. 
 
 - a; This covenant is called in fcripture, a new and fc- 
 cOrid covenant/ in <diftiritlon from another and forego 
 ing covenant. 
 
 The covenant between God the Father, and the feeond 
 perfon of the Trinity, is a new and feeond covenant. 
 The firft covenant was between God, and the firft Adan% 
 as reprefenting all mankind, as their public head. That 
 between God, and the laft Adam, the Redeemer of men, 
 the feeond public head, 13 a feeond covenant and a new 
 one. Arid this lays the foundation of the co\enant be 
 tween God and man, of which we are now fpeaking, and 
 really implies it, as has been obferved. 
 
 But this covenant, between God the Redeemer, and 
 thofe who believe in him, is exprefsly called a new cov 
 enant, as it is a covenant of grace, and herein diftinguifli- 
 ed from the covenant of works, under which all mankind 
 were, antecedent to redemption by Chrift : And which 
 was brought into view, and kept moft in fight under the 
 Mofaic difpenfation. The covenant made with the 
 children of Ifrael was in the form of a covenant of work?. 
 The law of works was exhibited Brd, and brought mofl 
 clearly into fight, that it might be known to be what it 
 really is : And the covenant of grace,, or the gofpel, 
 though revealed, and contained in that covenant, was not 
 fet in open light, but covered,, and in a meafnre hid under 
 the types and Shadows or that covenant ; and under the 
 form of a covenant of works, as the nucleus or kernel is 
 covered and hid' with the hulk or ffiell that furrou-nds it : 
 So that they Who wer'e not fpirituat, difeernfng and at 
 tentive, faw only the outfide,and conirdered it as wholly 
 a covenant of works ; and hoped for jufiification by it, 
 m that view. Is is certain- this was the cafe with the-na- 
 ; tion of the Jews in general, in the Apoftles days. They 
 fo&ght iigllteou(lie(s and jwftification, as it were, by the 
 of the law. They were ignobnt of God's righ. 
 
 
CHAP. IV. Qn the Covenant of Graft* 
 
 teoufnefs, and attempted to eftablifh their ptv:n rigriteouf- 
 jiqfs, the righteoufnefs of the b\v.* This form of a cov 
 enant of works, is reprefented by the vail which Mofes put 
 over his face, when fpeaking to the people. " So that 
 the, children of Ifrael could not ftedfaftly look to the end 
 of that which was to be abolifbed : But their minds were 
 blinded: For even to the days of the Apoflles, the fame 
 vail remained in the reading of the Old Teftament (or the 
 old covenant) but even to that day, when Mofes was 
 read, the vail was upon their heart." t In this view of 
 it, and confidered as exhibiting the covenant of works, 
 St.. Paul calls, the giving the law from Mount Sinai, and 
 that difpenfation, " The miniftration of death and con 
 demnation, written and engraven on flones/'J It is 
 therefore faid, " The law was given by Mofes ; but 
 grace and truth came by Jefus Chrift, fl . The difpen- 
 iation under Mofes was a legal difpenfation, exhibiting 
 law, in the form of a covenant of works : One particular, 
 and perhaps the principal defign of it, was to reveal the 
 divine law, in the ftri6tnefs, extent and glory of it ; as 
 neceflary to prepare for the clear and open manifestation 
 of the covenant of grace ; which was then in a great 
 meafure hid, and more obfcurely revealed under ihadows 
 and types, and in other ways ; fo that the whole was but 
 ViJJiadow of the good things of the covenant of grace, || 
 
 Therefore, the revelation made by Mofes, is called 
 the law : And the covenant into which the children of 
 Ifrael entered, is reprefented as a legal covenant, a cov 
 enant of works, to which the covenant of grace is oppofed, 
 as another, and a new covenant. A few quotations from 
 fcripture, out of many that might be mentioned, will af- 
 certain this. <f But now he ( jefus) hath obtained a more 
 excellent miniftry (than the high Priefis under the law 
 of. Mofes) by how much alfo he is the Mediator of a bet- 
 HS tor 
 
 * Rom. ix. 3. x, 3, f j Cor. ni. 13, 4 ij 
 
 | ^ Cor. iii. 7, 9. ^ John i. 17, jt Hcb. x, z. 
 
102 On the Covenant of Grace. PART II, 
 
 ttr covenant^ which was eftablifhed upon better promifes. 
 For 'if'tn'at flrft covenant had been faultlefs, then fhdulct' 
 no place have been fought for thefecond;'" For 'finding' 
 fault with them, he faith, Behold the days come, faith 
 the Lord, when I will make a new covenant with the 
 
 houfe of Ifrael, 'and with the houfe of Tudah : Not ac- 
 
 j 
 
 cording to the covenant which I made with their fathers, 
 in the day when I took them by the hand to lead them 
 out of the land of Egypt ; oecaufe they continued not in 
 my covenant, and I regarded them not, faith the Lord."* 
 Therefore the gofpel is called the New Teflament, and the 
 Mofaic difpenfation is called the Old Teflament.'V " Who 
 hath made usable Minifters of the New Tejldment. for 
 until this day, remaineth the fame vail Untaken away, in 
 reading the Old Tefiament, which vail is done away in 
 ChriuV'J 
 
 3. The covenant of grace has been revealed to man, 
 arid has been adminiftere'd in different forms, and by va 
 rious 1 methods, ever fin'ce the firft intimation of mercy to 
 iinners, made foon after the firft apoflac^ ; lf and by it all 
 true believers have been faved from that time to this *, 
 and none have been faved in any other way ; nor will 
 any be faved in any'other way but this, to the end of the 
 world. 'And in this refpecl; it is an everlafting covenant. 
 This covenant was made known to Adam, and was ad- 
 miniflered, to the falvation of all the truly pious from Adam 
 to Noah, and from Noah to Abraham, and from him to 
 Mofes. And nothing but the wickednefs of man, and his 
 oppofition to the things contained and implied in this cov 
 enant, has prevented the publication of it to every one of 
 the human race, and their falvation by it. And from 
 Mofes to the coming of Chrift, the covenant of grace 
 was made known and adminiftered ; and the gofpel was 
 preached to the children of Ifrael, through all that time. 
 
 and 
 
 * Heb. vlii. 6, 7, 8,9. 
 
 f The fame word, in the original, is tranflated tejlament and covenant* 
 ^ 2 Cor. iii. 6, 14, 
 
1 CHAP, IV. On th\ Cownaiit of Grate. 
 
 and all the piou.s were : &Medrby it, though if.; was covered 
 under the. form of a covenant of works, as.hai been ob- 
 ferved and explained. T i>( ^ 
 
 The law, as a covenant of works, was not exhibited in 
 the. revelation made to the children of lirael b- 
 as it has been now explained, under the notion that any. 
 man could obtain the favour of God, and be faved by 
 this law or covenant ; for tins was iinpoiiible.^ But tjiyj 
 law was thus, revealed and added, that it might be known 
 what the law was,. and that, men might be hereby con^ 
 vinced, that no man.can.be j.ufhned by the works of the 
 law, as by his' fiji? he is under the curfe of it ; and thaA 
 under this- couvidion, and delpairing of ialva.uori by the 
 covenant of works, they might be led to underhand and 
 embrace the covenant of grace, the way of laivation by 
 faith in. the Redeemer.. This is the light in. which this 
 point is., fet by the Apoflle Paul. " Is the law then a- 
 gainft the promifes of God ? God foibid. For if there 
 had been a law. which could have given life, verily righ- 
 teoufnefs ftiould have been by the law. 4 Bu^ t the (crip,. 
 ture hath co;ncluded all under [fin, that the prpmife by 
 faith of Jefus.Ch rift might be -given to them' that be- 
 liev^e."* This was the end which the -revelation of thi^ 
 law anfwered, to thofe who- were fave.d under that dif- 
 penfation; and it is fuited and -defigned to anfwer this 
 lame end to thofe who (ball be faved, to the end of 
 the world ; For by the law, thus revealed, ( is the kno\v r - 
 ledge of fin, and the curfe of God, under which all 
 men are, who do not believe in Chrift. Thus St. Paul 
 flates the matter, with regard to himfelf. <f I had not 
 known fin but by the law -, for I had not known iufl, 
 exceptthe law^ad (aid, Thou (halt not covet r Forwiih T 
 out the law fin was dead. I w-as alive without the law 
 once; but when the commandment came, n revived, 
 .and I died."t 
 
 H 4 Though 
 
 * Gal, in. 21, ^^. . f Rqra, vii, 7, 8 ; 9. 
 
i.6'4 On the 'Covenant'- of Grace. PART II. 
 
 ' Though the Redeemer had not a&ually performed 
 and gone through what he had undertaken to do and 
 fuffer ; yet it being engaged and made certain, all be- 
 Jievets who lived before his incarnation, were faved by 
 virtue of his fufferings and obedience, which were certain 
 to take place, in due time,, 
 
 4. The difference and oppofition between the cove 
 nant of works and the new covenant, the covenant of 
 grace, has been particularly ftated in the two preceding 
 le&ions. The former requires perfect: obedience, asthe 
 condition of life, as the price to recommend to the favour 
 of God, which is the right edufnefs of the law of works. 
 The latter confifts in a teftimony and : pr6mife on God's 
 part, requiring nothing of man, but that belief of this 
 teftimony andpromife, which implies a cordial reception 
 of the good things, exhibited and offered in this cove 
 nant, without offering any thing as the price of them ; 
 but receiving them as a free gift to a (inner, infinitely guilty 
 and wretched. The condition of the firft is out of the 
 reach of man. It is impoflible he ftiould obtain righ- 
 teoufnefs by it, becauie he is a finner. The lad is poL 
 fible to all, and faves every one who belicveth. 
 
 The Apoflle Paul ftates the difference and oppofition 
 between thefe two covenants, from the writings of Mofesj 
 which proves that both thefe covenants were revealed in 
 that difpenfation. His words are thefe : r< Mofes'de- 
 fcribeth the righteoufnefs which is of the law, that the 
 man which doth thofe things, mall live by them.* But 
 the righteoufnefs which is of faith, -fpeaketh on this wife : 
 Say not in thine heart, Who {hall afcend into heaven ? 
 (that is, to bring Chrift down) or who fhall defcend into 
 the deep ? (that is, to bring Chrift again from the dead) 
 But what faith it ? The word is nigh, thee, even in thy 
 mouth, and in thy heart. f That is, the word of faith 
 which v, r e preach, that if thou Ihalt confefs with thy 
 
 mouth, 
 it, xviii; 5. ' ' f "% Dcut/xx?, u, 12, 13, 14. 
 
CHAP. IV. On tht 'Covenant of Grace. 
 
 mouth, the Lord Jefus, and llialt believe in thine heart 
 that God raifed him from the dead, thou flialt be faved.Vf 
 5. In the preaching of the gofpel, the covenant of 
 grace is propofed, and the ble flings it contains are offer 
 ed to all to whom it comes, upon their believing and 
 heartily approving the way of falvation therein propofed. 
 For all who thus comply, come up to the condition of 
 the covenant, on their part, and confequently are inter- 
 efled in all the promifes of it. 
 
 . The atonement and righteoufnefs of Chrift, is fuiiicient 
 for the juftification and falvationof all them who believe, 
 t>e they ever fo many, even all the human race. There 
 fore, the offer of falvation is made to all, without excep 
 tion, and promifed to all who believe, or willingly em 
 brace the offer, to which they are invited and command 
 ed. The direction and command is to preach the gof 
 pel to all nations, to every creature. But this cannot be 
 done if the bleflings of the covenant of grace be not of 
 fered to all, even pardon, j unification and falvation, who 
 are willing to receive them. For it is no gofpel, no good 
 news, to thofe to whom this oifer and invitation cannot 
 be made. The gofpel cannot be preached to the devils, 
 becaufe the offer of falvation cannot be made to them, 
 on any condition whatfoever : And if there be any of 
 mankind to whom this offer may not be made, the gofpel 
 can no more be preached to them, than to the fallen 
 angels. 
 
 The gofpel may be preached, and all the bleffings of 
 the covenant of grace be offered to thofe who are not 
 willing to accept of the offer, and never will believe the 
 report, and be faved. It is contrary to all reafon and 
 common fenfe, to fay, that no good thing can be offered 
 to him who is not, and never can be perfuaded to be 
 willing to accept it; that his rejecting the thing of 
 fered, renders it no offer to him, and annihilates the 
 
On, tTit Covenant of Grace. PART II. 
 
 good will. arid kindnefs of him .who rrjade. tl>e offer : 
 Therefore, 1 that 'there 1 can be no goodnefs manifefted or 
 cxercifed, in making an offer of thegreatelt good, to him 
 who does not receive it j.iand; there is really nothing, of 
 fered. But all this is implied in faying, that falvation by 
 .Ghrift cannot be offered to thofe'wjio by .rejecting him, 
 lhall not.be fav'ed, but perifh forever. 
 
 It is known to God, that forae to whom -the gofpel is 
 preached, and falvation by.. (Thrift offered, will reject it, 
 and who they are who will do fp, arid confequently fail 
 of falvation. But if their refufing the offer, be. confident 
 with their having it really made to them ; then the know 
 ledge that they will refufe tp.accept it, cannot render the 
 offer lefs real and fi>ncere. 
 
 But that the bleffings of the covenant. of grace are 
 offered to. al]> without exception ; and all to whom the 
 gofpei comes, are'inyited and commanded to repent and 
 believe, is as evident and certain a truth, as*. any contained 
 in the Bible. t . When, Chrift fent his difciples to preach, 
 he directed them to fay. to all,,/' Repent y .for the kingdom 
 of heaven is at hand." " And they went out and preach 
 ed, that men ihould repent."* And they offered peace 
 and falvation to. every perfon in the houies, into which 
 they entered. t And Chrift. himfelf " preached the gof 
 pel of the kingdom of God, faying, The time is fulfilled, 
 and the'kiugdom of God is at hand. Repent ,ye y arid be 
 lieve thegofpd.^ And " Now God commandeth all men, 
 every where to;repent.'^ That is, to comply with the 
 condition. of the covenant qf grace, and be laved : For, 
 as has been fhovvn, repentance is put for the whole of 
 converfion, and implies faith, and is connected with par 
 don and falvation. Chriit fays, " He that rejefteth me, 
 andreceivethnotmy wordsyhathonethatjudgeth him.' > H 
 None can rejctt him, to whom he is not offered. There* 
 
 fore 
 
 * Mark vi. 12. f Luke x. 5. 
 
 % Mark i. 14, 15. ^ Acts xvii. 30. q John xii, 48. 
 
lV. On the Covenant of Grace. 
 
 fore he, with a]l his benefits, is offered to all who' hear 
 the gofpel. The Apoftle Paul, offered falvation to all: 
 who were prefent and heard him preach in a fynagogu'e 
 of the Jews, " Men and brethren, children of the {lock 
 of Abraham, and whofoever among you feareth God, 
 (that is, all who are not of the flock of -Abraham, but 
 profelytes from other nations) to you is' the word of this 
 Talvation Tent."* And when the jews contradicted him, 
 and blafphemed, He and Barnabas (aid to them, " It was 
 neccfTary that the word of God fhould nrft have beeri 
 fpo'ken to you : But feeing ye put it from you, and judge 
 yourfelves unworthy of everlafling life, lo, we turn to the 
 Gentiles. "f But to quote any more of this kind, is 
 needlcfs : And not fo much would have been offered on 
 this head, were it not that there are fome who think that 
 falvation by Chnfl cannot be offered to any but to thofe 
 who are elected, and (hall believe, and be faved. And 
 as no man can know who they are, fo as certainly to dif- 
 tinguifh them from others, falvation cannot be offered to 
 any, on any condition or terms whatever. How contrary 
 this notion is both to the fcripture, and to reafbn, and how 
 inconfifterit with preaching the gofper to any, will appear 
 from the obfervatiqns which have been now made. 
 
 IMPROVE M E N T. 
 
 HOW great is the privilege, which all enjoy, who live 
 under the gofpel ! Salvation is fent unto them, and laid 
 at their feet, and Chrift is waiting for their acceptance, 
 (landing at the door, arid knocking for admittance. 
 Plow amazing, how inconceivably great is their folly, 
 madnefs and guilt, who reject this, mofl benevolent coun- 
 Tcl of God.againfl themfelves, and perifh by flighting this 
 offer, and defpiiing the Redeemer ! 
 
 How 
 
 - * Afts xiii. 26. f verfe 46. 
 
to8 flit Difpcnfation of the P.ART II. 
 
 How fafe and happy are they who lay hold of this 
 covenant of grace ! By infinite wifdorn it is formed and 
 Juited to the (late and circumftances of man, and con 
 tains every thing he can want to eternity. They niay e(- 
 poufe the language of St. Paul, " God hath faved us, and 
 called us with an holy calling, not according to our 
 works, but according to his own purpofe and grace, which 
 was given us in Chrift Jefus, before the world began."* 
 " Who fhall feparate us from the love of Chrift ? Neither 
 death nor life, nor angels, nor principalities, nor powers, 
 nor things prefent, nor things to come, nor height, nor 
 .depth, nor any other creature, fhall be able to feparate 
 us from the love of God, which. is in Chrift Jefus our 
 Lord/'f 
 
 * a Tim. i. 9. f Romans viii. 35, 38* 3^. 
 
 SEC T I O N IX. 
 
 The Manner of the Difpenfation cf the Covenant of 
 Grace y and the Preaching of the GofpeL 
 
 IN the conclufion of the preceding fe6tion, it has 
 been obferved and fhown, that the covenant of grace, is 
 to be exhibited and propofed to all men ; and that the 
 bleffings contained in it, to thofe who comply with it, are 
 to be freely offered to all to whom the gofpel is preach 
 ed ; which Jefus Chrift has commanded to be preached 
 to all nations, to every creature, that is, to all mankind. 
 Jt is now more particularly to be confidered, how this 
 is to be done , and what is implied in preaching the 
 gofpel. 
 
IV. Covenant of Grace, &?c. 109 
 
 This fttbjeft may be ftated and illuftrated under the 
 following, particulars. 
 
 I. PREACHING the gofpel, implies a declaration of 
 the whole fyftem of truth and duty, contained in divine 
 revelation ; as all thefe are implied in the gofpel, and 
 have relation to the covenant of grace. Though fome 
 truths are more effential and important than others, and 
 the gofpel may be faid to be preached, while fome are 
 overlooked ; yet it cannot be fully preached, unlefs the 
 whole are brought into view ; and mufl be in a degree 
 defective, by oppofing and rejecting any revealed truth. 
 Therefore, to preach the gofpel, is to declare all the coun~ 
 felof God, as the Apoftle Paul did.* Every doctrine re 
 vealed in the Bible, and every duty prefcribed, has a con 
 nection with the whole ; and all make but one confid 
 ent fyflem. The whole may be fummed up and epitom 
 ized, in a more general and comprehensive way, by ex- 
 prefsly mentioning only the leading and moft effential 
 truths contained in the gofpel, while others, though not 
 mentioned, are implied ; and every particular truth, and 
 branch of duty, may be more particularly brought into 
 view, and explained, as there is occafiori, and opportunity 
 offers ; in which the lo-ngefi life may be fpent in teaching, 
 and making advances in learning, and the knowledge of 
 the truth. 
 
 Some of the mod effential truths implied in the cove 
 nant of grace, or the gofpel, have been brought into view- 
 in the foregoing part of this work, and others are yet 
 to be corifidered, in their order and connection, together 
 with the duties which are included and enjoined. It ap 
 pears from what has been faid in the preceding chapters, 
 efpecially in that on the nature of faving faith, that there 
 is fuch order and connection in revealed truth, and fuch 
 dependence of one on another, that fome things mufl firft 
 be taught, underftood and believed, before others can be 
 
 brought 
 xx, *7, 
 
no The . Difpcnj r ation of the PART II. 
 
 "brought into view, fo as to appear in their true light.' 
 
 This may be iliuftrated by the following inftances, fome 
 of which have been already mentioned. 
 
 .The being of God, his attributes arid perfections;- in 
 which the divine character confifts, muft firft be undrf- 
 ftood and believed ; as this is the foundation of all re 
 ligious truth, fo that every other revealed doctrine de 1 - 
 petids wholly upon it. Confequently, a grofs miftake 
 refpccting the character of the Deity, will lead to error 
 through the whole fyllem of theology, and pervert th'e 
 gofpel. This knowledge of God is neceffary, in order 
 to know what is the nature of his moral government, and 
 the reafon and extent of his law, and the obligation un 
 der which men are to obey it. And a right conception 
 of the moral government and law of God, is neceffary, in 
 order to know what is the moral character and flate of 
 man, viz. wholly depraved and fmful, under the cu'rfe 
 and difpleafure of God, infinitely guilty and wretched, 
 according to the fentence of a moft righteous and good 
 law. All this muft be exhibited, underftood and be 
 lieved, before redemption by Chrift can be understood, 
 or come into view. Thofe truths are therefore implied 
 in the gofpel, and the covenant of grace ; and the gofpel 
 cannot be preached without exhibiting them in a true 
 and proper light. In the light of thefe truths, the way 
 is prepared to difcover, and fet before men, the defign 
 n-nd work of redemption ; the perfon, character, defign 
 and work of the Redeemer, and the grace and lalvation 
 opened in the gofpel ; -and to mow what is necelTary, ** 
 order to be faved by .Chrift, and in .what- this falvatioa , 
 rpnfifls ; and what are the duties, . and promifes, and 
 
 threatnings, which are revealed in the Bible. 
 
 . 
 
 II. THE publishing of ihc covenant of grace, and 
 preaching the gofpel, does not difannul the law of Gocj, 
 
 or discharge men from duty and obedience ; but re- 
 
 enures 
 
CHAP. IV. Covenant of -Grace ,.&c. 
 
 quires and demands obedience of all to -whom it ; is 
 preached. 
 
 The law is not in the leaft abated in the extent and 
 ftriftnefs of the precepts of it, by the 'gofpel. The obe 
 dience of Chrift does not difcharge any man, even thofe 
 who believe in him, from perfed obedience to the law of 
 God ; or free them in the leaft degree, from their obli 
 gations to be perfectly holy. " Chrift is the end of the 
 law for righteoufnefs to every one that believeth :" So 
 that he may be delivered from the curfe of the law, be 
 pardoned and juftified, cOnfiftent with the law, though 
 he has no perfonal righteoufnefs and obedience, which 
 anfwers the demands of it. But this does not remove 
 his ill defert in any degree, or take away, or leffen, his 
 obligation to obey the Jaw perfectly : And it remains as 
 much the meafure and rule of duty to him,, as ever it was. 
 And he is no farther holy, -or does any duty, than he con 
 forms to the law of God, and db.eys it, requiring him to 
 love God with all his heart, foul and ftrength, and his 
 neighbour as himfelf. Thus the preaching of the gofpel 
 does not make void the law; but eftablifties it.* 
 
 In this view, the law muft be exhibited in preaching 
 the gofpel, not only as neceifary to fliow the Tinner his 
 flate and character, and to lead him to underftartd the 
 gofpel, and to fee his need of Chrift, that he may be faved 
 by free grace ; but to fet before him what is, and ever will 
 be his duty, and the rule and meafure of his obedience ; 
 and that it may be known that the gofpel does not abate 
 his obligation to perfect obedience : But when underftood 
 in the full extent of it, carries this demand in it, and in- 
 creafes the obligation of believers to be perfectly holy ; 
 and cannot propofe any other or lower rule of duty. 
 
 The gofpel does indeed introduce hew obj efts,' : and 
 propofes and enjoins duties, which could have no exift- 
 ence, had there been no redemption for man. But thefe 
 
 duties, 
 * Rom. iii. 31, 
 
The Diffcnfation of the PART II. 
 
 duties, which arife'from a difpenfation of the covenant of 
 grace, cannot be neglected without difobedience to the 
 original law of God ; which muft be confidered as inde 
 pendent of the gofpel, and antecedent to the apoftacy of 
 man. For the law which requires man to love God with 
 all his heart, binds him to comply with every inftitution, 
 propofal or offer, which God (hall make to him ; and to 
 obey every command, which he iliall reveal, be it what it 
 may: And not to comply with fuch inftitution, or not 
 to accept of any propofal or offer he (hall make ; and to 
 difobey any command of God, is difobedience to that 
 law. Confequently, fuch inftitutions, commands, or 
 offers of pardon and falvatiorr, do not difannul or abate 
 the law, but the contrary. 
 
 Though the gofpel confifts mod effentially in the free of 
 fer of mercy, on condition of a cordial acceptance ; yet 
 it neceflarily implies ami carries in this offer, an obliga- 
 and command to accept, the offer ; which acceptance, 
 taken in its full extent, implies and confifts in a perfect 
 conformity to the law of God; and every degree of com 
 pliance with the gofpel, is an equal degree of real holi- 
 nefs,or obedience to the divine law, as has been mown in 
 the ie&ion on the nature of faving faith. Though obe- 
 ence to the gofpel, or compliance with it, and acceptance 
 of the falvation which it offers, be a different form and 
 manner of the exercife of holinefs, which is, fo far, more 
 beautiful and excellent, than obedience to mere law, un 
 connected with the gofpel ; yet the former is of the fame 
 nature and kind with the latter, and confifts in loving 
 God with all the heart, and his neighbour as himfelf. 
 This ha$ been obferved, and explained in the above 
 mentioned feclion. 
 
 In the preaching of the gofpel, there is an offer of a 
 free pa*don, and complete redemption, to all who are 
 willing to comply with it ; but men are not at liberty to 
 rejel it, without being accountable and held guilty for 
 
 fuch 
 
CHAP. IV. Covenant of Grace, fi?c. 
 
 fuch conduct. They are required and commanded to 
 accept of the offer, and conform to the gofpel ; and that 
 upon the mod dreadful penalty for refufing to obey^ 
 Chriil himfelf required of all to whom he preached to 
 "Repent and believe the goipel ;" and he, and John, 
 who came before him, declared that he who believeth not 
 on the Son of God, is condemned ; that the wrath of 
 God abideth on him, and he lhall be damned.* The 
 Apoftle Paul lays, <c Now God commandeth all men, 
 every where, to repent :" And that in preaching the 
 gofpel, he " Taught publicly, and from hou-fe to houfe, 
 teflifying, (that is, urging and requiring) both to the 
 Jews, and alfo to the Greeks, repentance toward God, 
 and faith toward our Lord Jefus ChriuV't He who 
 truly repents and believes the gofpel, and fo really em 
 braces it, and complies with the covenant of grace, though 
 in an imperfect and low, even the lowed degree, is inter- 
 efted in the promifes of the covenant, and (hall be faved, 
 though he do not come up to all that is required, at 
 iirft, and to a perfect compliance with the gofpel ; and he 
 will not come to a full and perfect compliance, and con** 
 formity to the covenant, until he is perfectly holy : For 
 every degree of moral depravity, or all fin, is opposition, 
 to the goipel. 
 
 Believers are not under the law, but under grace, 
 By grace they are pardoned, and delivered from the curfe 
 of the law : And it is not by the righteoufnefs of the lau^ 
 or obedience to it, that they obtain pardon and the favour of 
 God, and are made heirs of eternal life ; but by the atone 
 ment and righteoufnefs of Chrift ; and all this comes to 
 them, as a free gift by fovereign grace. Neverthelefs, 
 they are not without law to God, but under the Jaw to 
 Chrift j and their obligations toperfrft. obedience do not 
 ceafe, but are greatly increafed ; and all their chridiari 
 
 exercifes 
 
 * Mark xvi. 16. John iii. 18, 36. f Afts xvii. 30, xx, w. 
 
 VOL. II. I 
 
114 2'/K Difpcnfation of iht PART II. 
 
 exercifes and life, and the whole of their duty, confift in 
 "keeping the commandments of God ;'* even thole two 
 commandments, on which hang all the law and the pro- 
 phets > " Thou lhalt love the Lord thy God with all thy 
 heart, and with all thy foal, and with all thy mind. Thou 
 ihalt love thy neighbour as thyfelf."* And they do 
 not arrive to the full and moft perfect character of chrif- 
 tians, of the redeemed by Chrift, nor are in the higheft 
 and moft complete fenfe united to Chrift, until they are 
 perfeclly conformed to this law ; which never takes place 
 in any inflance while in the body, in this life. 
 
 III. IN preaching the gofpel to Tinners, nothing is 
 required or propofed, to be done by them, which is fhort 
 of repentance and faith in Chrift, or which does not im 
 ply this, in order to their obtaining falvation. 
 
 This is implied in the preceding obfervations ; and the 
 contrary is really inconftftent with them. In preaching 
 the gofpel, falvation is freely offered to all who will ac 
 cept of it-- and men are in-vited and commanded to do 
 this, and inevitable deftruclion is denounced againft 
 them who refute, and negleft the offered falvation. But 
 a cordial acceptance of falvation, implies repentance and 
 faith in Chrift, which is a conformity and obedience to 
 the law of God, fo far as it takes place, and the exercife 
 of real holinefs. If in the difpenfation of the gofpel, it 
 were propo-ftd to Gnners to do fomething, and they were 
 Tequired to do it, which does not imply obedience to the 
 law of God, nor acceptance of falvation, and which they 
 may do, confiftent with their continuing enemies to God ? 
 and to rejeft. the offered falvation with their whole heart, 
 it would be really to drop and lay afide all which the law 
 requires, and fo make it void, and to fubftitute fomething 
 in place of it, which ftands in direcl; contradiction to it j 
 even as contrary as fin is ta holinefs. The command to 
 
 lova 
 * Matth. xxii. 37, 39. i Cor. vii. 19. ix. zn 
 
CHAP. IV. Covenant of Grace> &c. 115] 
 
 love God, cannot make that a duty in which there is no 
 love to God ; but the exercife of enmity againft him. And 
 to require this, or any thing like it, as a duty, is to make 
 void, and even oppofe this command. 
 
 But as the contrary to this has been pra&ifed by many 
 in preaching the gofpel, by exhorting and urging finners 
 to do that which does not imply repentance and faith, or 
 a cordial acceptance of the gofpel offer ; but is confident 
 with their continuing impenitent, and rejecting and haU 
 ing Chrift and the gofpel, and living in total difobedience 
 to the law of God, requiring them to love him with all 
 their hearts ; and doing that which is confident with all 
 this, has been urged as their duty ; and a fet of duties,, 
 and acourfe of obedience, have been prefcribed for fuch 
 impenitent finners, to be done by them, while they conti 
 nue impenitent enemies to Chrift and the gofpel : And 
 fince there have been a difference of opinion, and not a 
 little difpute on this point, of late years, efpecially in 
 New-England ; it is thought proper to attend to this 
 fubje61: more particularly in this feftion ; hoping that 
 fomething may be faid which may ferve to give light, 
 and eftablifh the truth. A careful attention to the fol- , 
 lowing particulars, confidered together, and brought into 
 one collected view, with their natural and juft confe- 
 quences, may help to decide this point. 
 
 FIRST. MAN is naturally, and while unrenewed, in 
 a flate of total moral depravity. His mind, his heart, is 
 enmity againft God, and his law : This is the nature and 
 tenour of all his moral exercifes, while he continues an 
 impenitent (inner, and rejects the gofpeL 
 
 This will now be taken for granted, as the evidence of 
 it has been already given, and it is fo abundantly aiTerted 
 in fcripture.* The confequencc from this is, that im- 
 
 1 2 penitent, 
 
 * Part I. Chap. VIII, 
 
2i6? TXtf Difpenfation of the PART IL 
 
 penitent, unrenewed finners, do no good thing, no, not 
 one of them, but are in all their moral conduct, wholly 
 difobedient : Therefore, they cannot be exhorted and 
 commanded to do, what they actually do, while impeni 
 tent, without being exhorted and commanded to do that 
 which is unreafonable, wrong, and forbidden in the divine 
 Jaw ; and fuch a command would be very abfurd, unrea 
 fonable, and wrong. Therefore, it is certain, no fuch 
 command can be found in the Bible ; and no man has a 
 light to form and give fuch commands ; or to imagine 
 that impendent Cnners, while they continue fuch, ever 
 do any duty, or any thing, as God requires it. God 
 commands all men every where, to repent and believe the 
 gofpeL If at the fame time, he fhould direct and com* 
 rnand them to do any thing, while they continue impen 
 itent, and in unbelief,, and which implies difobedience to 
 his command to repent ; would not one command (land 
 in direct contradiction to the other ; and the latter be at 
 lealt an implicit annulling or fufpending the former, and 
 an allowance to- live for a time, at leaft, in impenitence 
 and unbelief ? 
 
 SECOND. THE moral depravity of men, and their ob- 
 flinacy in impenitence and rebellion, however great and 
 fhong, does not in the lead remove, or abate their obli 
 gations to repent, believe, and obey the divine commands ;. 
 or afford any excufe for their difobedience, or extenuate 
 the criminality of it. This has alfo been corifidered in 
 the former part of this work* and is indeed a felfevident 
 proportion, as the contrary is a plain contradiction. It 
 follows, from this propofition, that the moral depravity 
 of man, and the oppofition of his heart to repentance,, 
 however total and flrong, is no reafon why any thing 
 Ihort of true repentance, mould be recommended to him., 
 
 and 
 * PAH I. Chap. VItt, 
 
CHAP. IV. Covenant of Grace, &c. 
 
 and required of him, as his duty ; but is rather a reafon 
 againfl it, as fuch propofal and requirement, would im 
 ply an excufe for continuing impenitent, becaufe they 
 have fuch a ftrong averfion from it and that repentance 
 is not their immediate duty ; as fomething elfe which is 
 confiflent with fuch averfion, and with total impenitence^ 
 is fubflituted in the room of repentance. And it is p re 
 lume d no one would have thought of prefcribing impeni 
 tent, unbelieving duty, to finful men, which is confident 
 with their total oppoution of heart, to God, and his law, 
 to Chriil and the gofpei, had he believed the above pro. 
 political, and kept k properly in view : And that it will 
 appear to thofe who properly attend to this fubje6r., and 
 the manner in which it has been treated, that they who 
 plead for a fet of dudes to be done by men, while impeni 
 tent unbelievers, and without conformity of heart to the 
 law of God, or the gofpei, do really fuppofe that the 
 moral depravity of man is attended with an inability to 
 repent and embrace the gofpei, which does, in fome de 
 gree at leaft, excufe him for not repenting immediately : 
 And if their minds were wholly freed from this notion, 
 they would no longer contend for fuch duties, or imagine 
 they could have any exiflence. 
 
 It may be proper to obferve here, that from the par 
 ticulars now mentioned, with the arguments from them, 
 if they be juft, it appears that it would be inconfiftent 
 with what has been already advanced in this fyftem, to 
 admit that the gofpei enjoins or propofcs any duty that 
 does not imply repentance, as it has been afferted, as im 
 portant, fundamental truths, that man is totally deprav 
 ed ; and yet this does not diminiih his obligation to repent 
 and embrace the gofpei, and even to be perfectly holy ; 
 or afford the leaft excufe for one (in : And that there is 
 no duty which does not imply conformity of heart to the 
 law of God. 
 
 13 
 
Ti8 The Dtfpenfation of the PART II. 
 
 THIRD. ALL the law, and commands of God, refpe6l 
 the heart or will ; and there is no obedience to any com 
 mand, or any moral agency, in which the will is not con 
 cerned and aftive : And no obedience or duty is done 
 by any man, if his heart be not obedient, and comformed 
 to the command. There is no virtue or vice, or any 
 morality, in external actions, any farther than they are 
 connected with the will, as the production and fruit of 
 that. And whatever is the production and fruit of a 
 vicious heart, or will, acting from tmreafonable and bad 
 motives, and fora wrong and forbidden end, is not duty, 
 but fin, whether it be in words or actions, or whatever it 
 rnay be ; and whatever be the appearance of it in the 
 fight of men, who cannot fee the heart. This is fo plain 
 a cafe, and the irrefiftible dictate of the feelings and 
 common fenfe of mankind in general, that it is needlefs to 
 try to prove it, or fay any thing more to illuftrate it. 
 
 From this it follows, that whatever is faid, or done, in 
 external aclions, by a perfon who is wholly impenitent, 
 and with a wicked, difobedient heart, is not duty, but fin. 
 Therefore, it is certain, that God never commands any 
 siian to do any thing fo ; and with a difobedient, impeni 
 tent heart. And when only an external aHon, is men 
 tioned, and commanded, the command has refpecl to the 
 heart, and requires the aclion to be done in obedience to 
 him ; and not in impenitence and difobedience. There 
 fore, no man has a right to direct finners to any thing as 
 duty, and as commanded by God, with an impenitent, 
 difobedient heart ; or to flatter him that he may do 
 fome duty, while he continues wholly impenitent, and 
 wicked. 
 
 FOURTH. THE fcripture does not afford any fuppoit 
 to the opinion that finners are required to do dpty, which 
 they may do while they continue impenitent, as nothing 
 
 is 
 
CHAI>. IV. Covenant 'of Grace, &c. 
 
 is there required as duty,, which does not : imply 'repent 
 ance ; but the contrary. Whenever Tinners are there* 
 addreMed, and called upon, to do, they -are commanded 
 to repent and believe the gofpel, or to do that which im-*- 
 plies this, and a real conformity of heart to the moral 
 law of God. 
 
 If finners were to be directed and commanded, in 
 preaching the gofpel, to do fbme duty, in order to be iav-*- 
 ed, which is not repentance, nor implies any love to God, 
 or acceptance of Chrift, mod certainly Jefus and his 
 Apofil.es, would have done this, and fome inftances of 
 K, at leaft, would have been recorded. But as there is 
 not one .inftance of this, nor the lead hint of it ; but 
 many in fiances of the contrary, is not fuch a notion and 
 praclice wholly without any warrant ? When the ApoC* 
 ties were applied to, with the ferious, important queftion, 
 What (hall we do ? They anfwer, " Repent, and believe 
 on the Lord Jefus Chrift."* And this was agreeable to 
 the example and command of Chrift : In preaching the 
 gofpel of the kingdom of God, faying, " Repent ye, and 
 believe the gofpel. "t He commanded his difciples to 
 go forth, and call on men to repent. And when he gave 
 commiflion to the Apoftles to preach the gofpel, he di 
 rected them to preach repentance and remiffion of fin, 
 in his name. J 
 
 When the young ruler came to Chrift, and alked him 
 what he fhould do, that he might inherit eternal life ? 
 Jefus did not direct him to do any thing lower than keep 
 ing the commandments, and that which implied love to 
 him ; even to fell all that he had, and give it to the poor, 
 and come and follow him. This was mod contrary to 
 the reigning difpofition of his heart, and Chrift knew he 
 was not willing to comply with it; and he went away 
 forrowful. Why did not Chrift dire 61 him to fomething 
 
 I 4 lower, 
 
 * Ab ii. 38. xvi, 31. f Mark i. 14, 15. $ Luke xiv. 47. 
 
The Difpcnfation of the PART 11, 
 
 lower, which h might do confident with his reigning 
 luft, and his continuing an impenitent (inner ? If it were 
 proper to give fuch direction to any (inner on earth, was 
 it not fo in this in fiance ? Why was he not told, that 
 though he could not now find in his heart to forfake all 
 for Chrift,and heaven ; yet he might do fome, yea, much 
 duty, which would bring him nearer to heaven, and might 
 ifTue in that happy event ; even that which is confiRent 
 with an impenitent, worldly mind, which it was poffibie 
 with God only to remove ? 
 
 Therefore, fince there is no in (la nee tp.be found in 
 icripture, of directing and requiring . finners to do that as 
 their duty, which is confident with continuing impeni 
 tent ; but whenever they are addreHed, they are exhort 
 ed and commanded to repent, or to do that which implies 
 repentance, and love, and fubmiflion to God ; this ferves 
 to confirm the reafons which have been given under 
 the preceding particulars, to prove that impenitent fin- 
 xiers do no duty ; and that nothing which does not imply 
 repentance, can reafonably be propofed or required of 
 them as their duty, in preaching the gofpel to them. - 
 Jr> not the invariable cofidu6l of Chrift and his Apoftles 
 iufficient to decide this mat,ter ? May not their example 
 be fafely followed ? Is is it not wrong, and even prefump- 
 tuous to deviate from it, and prefcribe to men, as their 
 duty, that which they never mentioned in their addrefs 
 to finners,* 
 
 FIFTH. 
 
 * Some have mentioned the following paflages, and fome others, as 
 clireftions and calls to finners to do what is there commanded, while they 
 continue impenitent, and in a ftate of fin. " Strive to enter in at the 
 fb"ait gate. Labour not for the meat which perifheth, but lor that which 
 endnreth unto everlafting life, &c." But it has been obferved, by thofe 
 who have attended to thefe paflages, and others, which have been adduced 
 to the fame purpofe, that when properly confidered w-ith the context, 
 and other parts of fcripture, they do not appear to direct to duties, to be 
 by finners, while they continue impenitent j but imply tho(e obedi 
 ent 
 
CTIAF. IV. Covenant of 'Grace, G'cl 
 
 FIFTH. TEACHING finners, that while they continue 
 impenitent, they do no duty, nothing that God requires 
 of them, and that he commands them to repent and em 
 brace the gofpel ; and that they can have no excufe for 
 not doing it immediately, has no tendency to remove or 
 difcourage their attention to the things of the gofpel, 
 which relate to their falvation, and to make them care- 
 lefs and fecure in their fins ; but it has a contrary ten 
 dency, viz. to awaken their attention, and to promote 
 their convidion, concern and engagednefs of mind, to 
 obtain the falvation of their fouls. 
 
 In preaching the gofpel to them, they are to be told 
 what is their flate and character, how guilty they are, 
 and wholly inexcufable in their fins ; how infinitely 
 dreadful and dangerous their fituation is. The gofpel 
 is to be opened and explained to them, and what is ne- 
 ceffary in order to their obtaining the falvation, which is 
 therein offered to finners : And they are to be called 
 upon to repent and embrace the gofpel as their fir ft and 
 immediate duty ; far the neglect and refufal of whicb^ 
 they can have no poflible excufe ; but it is a moft ag 
 gravated and dungerous fin. The motives and encour 
 agement to embrace the gofpel, are to be fet before them ; 
 and the promifes to all who comply are to be urged ; 
 and the awful-threatnings to all who refufe, and continue 
 in their impenitence, denounced. " He that believeth, 
 lhall be faved; but he that believeth not, fhall be damned." 
 
 Surely nothing can be thought of or devifed, that 
 would be better fuited than this, to arreft and awaken the 
 
 attention 
 
 ent exercifes of b*art, which are connected with falvation. No com 
 mand or direction which is to be found in fcripture, can reafonably be 
 underflood as prefcribing only that which finners are to do, and may do, 
 while impenitent and difobedient ; unlefs it be exprefsiy (aid that they 
 are to do it, and may do what is commanded, wliHc fuch.. It may be pre- 
 fumed, no fuch paflage of fcripture will ever be produced, as it would 
 appear to com ra<JTcl the .reft of the Bi'farlr, and to be even a contradiaioa 
 
The Difpenjation of the 
 
 attention of finners ; and give them the grcatcd uneafi- 
 nefs and concern, in a view of the wretched, dangerous 
 iituation in xvhich they are, while they continue impen 
 itent reje&ers of the great falvation. And it is impof- 
 fible that any perfon (hould go on, carelefs and eafy in 
 fin, who Co believes and realizes thefe truths, as to make 
 the deep impredion on his mind, which they are fuited to 
 produce. This has been proved by fa6l and experiment 
 in thoufands of inflances. By fuch preaching, a great 
 and general awakening and concern was fpread through 
 the nation of the Jews, under the miniftry of John the 
 Baptift ; and many prelTed into the kingdom of heaven. 
 He laid before them their fin and danger, and called up 
 on them to repent and fly from the wrath to come ; and 
 prefcribed no duty or doings fhort of this, of which we 
 have the leaft intimation. The Apoftles preached after 
 the fame tenor, and were fucceeded in being the inftru- 
 mehts"of awakening and converting many thousands. 
 Three thoufand were awakened and converted in ctae 
 day, and nnder one fermon, preached by the A jibRle 
 Peter, in which he propofed nothing to them as duty, to 
 be done by them, fhort of repentance and believing on 
 Chrifl. This he inculcated as their next and immediate 
 duty. 
 
 The doctrine, that impenitent finners do no duty, and 
 confequently nothing is required of them as duty, to be 
 done by them, while they continue impenitent, is liable 
 to be abufed by men ; and no doubt has been preverted 
 and abufed to bad purpofes ; as the gofpel itfelf, and 
 every truth contained in it, has been, by men of cor 
 rupt minds. But this is not the leaft evidence, that it is 
 not an important, revealed truth. It has been faid, that 
 according to this, nothing is required of impenitent Tin 
 ners, 1 and they have nothing to do. Since they have no 
 heart to repent, they have nothing to do ; they will 
 
 therefore 
 
CHAP. IV. Covenant of Grace y &e. 123. 
 
 therefore not concern themfelves about religion or falva- 
 tion, nor pay any attention to thefe things. And fome, 
 perhaps many, are profefling to pra&ice upon this, and 
 to neglect all attention to religion, and concern about it ; 
 and to indulge themfelves in a courfe of vice, under the 
 notion that nothing is required of them, which they have 
 a heart to do ; and therefore there is no encouragement 
 to attend to the gofpel, or any advantage in it. 
 
 What has been juft now obferved, is a fuHicient con 
 futation of fuch a fentiment and praclice. It appears 
 that there is enough to be faid to finners ; and how 
 much is required of them, even more than they are dif- 
 pofed to do. And are they to be wholly exctifcd j and 
 is nothing to be required of them, becaufe they are not 
 willing to do it ? They are to be warned, and called up 
 on to repent, whether they will hear, or whether they 
 will forbear. Thus the prophets were ordered to do ; 
 and thus did John the Baptift, Child and his Apoftles, 
 And by attending on them, many were convinced end per- 
 fuaded, and found a heart difpofed to repent and obey. 
 And there is no encouragement to hope for falvation in 
 any other way. 
 
 It is contrary to the plain dictates of reafon and fcrip- 
 ture, to fuppofe, that men may not be required and com 
 manded by God, to do that which they are not willing to 
 do, and when it is certain they will not comply with the 
 command, unlefs God fhall give them a heart to obey, 
 make them willing by his power, and work in them to 
 will and to do it. He has a right to fpeak and com 
 mand, whether they have a heart to obey or not. If he 
 have not, there can be no law, moral government, or fin. 
 
 There are the following reafons for pointing out to 
 men their duty, and requiring them to repent and em 
 brace the gofpel, in order to be faved, though they be 
 now impenitent, and have no heart to comply ; and it 
 
 is 
 
124 The Difpenfatlon of the PART II. 
 
 is certain they never will have, till God gives them a 
 new heart. 
 
 1. Becaufe this is their duty, and it is proper and 
 important that they fhouldbe told, and be made to know 
 v/hat is their duty : For, 
 
 2. If they know not what is their duty, and what is 
 neceflury for them to be and do, in order to be faved, 
 they cannot know what their ftate and chara&er is, whe 
 ther they be willing to comply with it or not ; and con- 
 fequently, will not know what obftinate, wicked hearts 
 they have, and what need they ftand in of fovereign 
 grace, to give them new hearts ; which is of the greatelt 
 importance to be known. 
 
 3. Becaufe they mufl fo far actually comply, 'as to 
 repent and obey the gofpel, or perifh. Therefore, as 
 they mud really do this, and it mufl be their own volun 
 tary a&, in order to be faved, it is proper and neceflary, 
 that they mould be made to know it, by requiring it of 
 them. And the gofpel cannot be preached in any other 
 way. 
 
 4. Becaufe in this way, finners are brought to repent 
 ance, and have a heart given them to embrace the gofpel. 
 As they could not be under advantages to do this, unlefs 
 the gofpel were preached to them, and they were called 
 upon to repent and believe ; fo men are brought to this in 
 no other way, and by no other mesns, but the preaching 
 of the gofpel : And under this, and when men enjoy the 
 gofpel, God opens the hearts of whom he pleafes, tore- 
 ceive the truths which are published, and to obey them, 
 as he opened the heart of Lydia to receive the gofpel 
 preached by Paul. When men are required to repent 
 and embrace the gofpel, it is not known to any man that 
 they will not have a heart, and be willing to comply, till 
 the experiment is made, and it appears that they con 
 tinue impenitent: And if they appear to remain impen 
 itent 
 
CHAP. IV. Covenant of Grace, &c. 125 
 
 itent for a time, it is not known that they will not foon 
 come to repentance. God is under obligation to none, 
 and he gives a heart to repent, to thofe who live under 
 the gofpel, to whom he pleafes, and when and where he 
 fees fit. But it appears that all have not fuch an heart 
 given them. The gofpel is preached to many, who per- 
 fevere in rejecting it, and perifh more dreadfully, than if 
 they had never heard of it. It is made a favour of death 
 
 unto.death to them.* Therefore^ 
 
 . ' 
 
 5. Many important ends are anfwered by preaching 
 the gofpel to them who never have a heart to repent and 
 embrace it ; by which they have falvation freely offer 
 ed to them, and they are required to hear and obey. 
 
 This is necefTary, in order to preach the gofpel to any ; 
 for none knows but God, who will repent and accept o 
 the falvation which is offered, till the trial is made, and 
 the offer is made to all who hear it ; and no diflinclioti 
 can be made, till men diflinguifh themfelves, by believ 
 ing, or rejecting the gofpel. This is alfo neceffary in 
 order fully to exprefs and ihow the free grace exhibited 
 in the gofpel. By this are difcpvered the exceeding 
 obflinacy and wickednefs of man, in his rejecting fuch a 
 kind offer of pardon and falvation, and his great ill defert ; 
 and it will greatly illuftrate the juftice and propriety of 
 his eternal punifhment. And the diflinguifh ing, fover- 
 eign grace of God, to thofe who embrace the gofpel, and 
 are faved, will hereby be fet in a more clear and affecting 
 light, than otherwife it could be. And many other im 
 portant ends will be doubtlefs anfwered, which are not 
 now thought of by man. 
 
 SIXTH. TEACHING men that they may do that 
 which is their duty, and what God requires them to do, 
 while they continue impenitent, and in an unconverted 
 
 ftate, 
 * 2 Cor. ii. i$ 1 6. 
 
The Difpenfation of the PART IL 
 
 flate, appears to have a bad influence many ways, and 
 tenda to delude them, and prevent their embracing the 
 gofpel. 
 
 This tends to deceive them, with refpeft to their own 
 true charafte r, and make them to think much better of 
 themfelves, than they ought to think ; and to overlook 
 the exceeding obftinacy and wickednefs of their own 
 hearts ; and that there is no good thing in them, and 
 they are wholly undone and loft in themfelves : And 
 therefore tends to prevent their underftSnding the gofpel, 
 and coming to Chrift, who came to feek and to fave thofe 
 only who are loft. 
 
 Men, through the natural pride of their hearts, are 
 difpofed to Ihut their eyes againft that light which 
 difcovers their evil deeds, and lays open the total depravi 
 ty and wickednefs of their hearts ; and are therefore 
 ready to lay hold on any thing which oppofes, and tends 
 to {hut out this light. And fo long as they are told, and 
 believe they are doing forne duty, they will think they 
 have fome good thing in their hearts, and do that which 
 is pleafing to God ; and will naturally, and even necef- 
 fanly rely upon it, as in fome degree, at leaft, recom 
 mending them to the favour of God, which will effectual 
 ly prevent their coming to Chrift, as poor and wretched, 
 blind and naked. 
 
 And this way of teaching finners, has a natural and 
 urong tendency to lead them to think and feel, that they 
 have fome excufe for not repenting and believing on 
 Chrift ; and that they are not blameable for this, nor can 
 it reafonably be required of them. Tor while they are 
 directed to do forne things as duty, which are confident 
 with impenitence, and are exprefsly told they are to be 
 done by unrenewed finners, antecedent to their repent 
 ance, and embracing the gofpel, they are naturally led to 
 think, there is fuch difficulty in the latter, to which they 
 
 find 
 
CHAP. IV. Covenant of Gract> &c. 127 
 
 find no heart or inclination, that they are not obliged to 
 repent immediately ; and that their duty confifts chiefly^ 
 if not wholly, in waiting on God, for a heart to repent 
 and embrace the gofpel : And in this way, they continue 
 blind to their greateft fin, and which is the chief aggra 
 vation of all their fins, viz. unbelief / and imagine they 
 are doing their duty, and waiting on God for his blefling, 
 with an impenitent, rebellious heart, and while they are 
 " abominable difobedient, and unto every good work 
 reprobate !" 
 
 It has been obferved, that it is probable, duties -to be 
 done by impenitent, unconverted finners, while they con 
 tinue fuch, would never have been thought of and urged> 
 had not an opinion been entertained, that they are under 
 an inability to repent and believe on Chrift, which does 
 excufe them, in fome meafure, at lead, for continuing 
 impenitent, and unconverted. From this apprehenfion 
 and fentiment, ftnners have not been called upon to re 
 pent and embrace the gofpel immediately ; but to do 
 fome lower duties, which do not imply repentance, or 
 renovation of heart ; which are required as the inftru- 
 mental duties^ in order to obtain faving mercies ; and 
 which they may and can do, while unconverted ; and 
 therefore can have no excufe for negledling them. And 
 this appears to be confirmed by facl. Moft, if not all of 
 thofe, who have pled for fuch duties, and rnve prefcrib- 
 ed them to finners, to be done by them, as unconverted 
 and impenitent, have, at the fame time, either exprefsly 
 or implicitly reprefented them as under fuch an inability 
 to perform duties in a holy manner, which does, at leaft, 
 in fome meafure excufe, and does not wholly confift in 
 their having no defire or inclination to repent, and op- 
 pofition of hean, to it ; but that there is, in their cafe, a 
 cannot^ independent of a will not ; and that the latter is 
 therefore diftfoft from the former ; and that the former 
 
 kind 
 
128 The Difpcnfation of the PART II. 
 
 kind of inability does excufe, as it certainly muft, fo far 
 as it does not confift wholly in the evil inclination of the 
 will, and is independent of it. And from this opinion, 
 many public teachers, and authors, have not called on 
 finners and required of them, to repent immediately ; 
 but have direded them to do many duties, while they 
 continue unconverted ; or at leaft have infilled chiefly 
 on the latter, as they confider them able to do the latter, 
 though they cannot do the former. 
 
 This appears to be one great and chief mean of pro 
 moting, confirming and fpreading far and wide the doc 
 trine, that (inners are under an inability to repent and 
 believe on Chrift, which is a good excufe for neglecting 
 it, and living in an unconverted Hate. Hence, when 
 they are, in fcripture language, called upon to repent, 
 and accept of offered mercy, it is common for them to 
 fay, they cannot do this, and offer it as an excufe for their 
 not turning to God, and embracing the gofpel. And as 
 this is a fentiment fo agreeable to the hearts of finners, 
 as it excufes their impenitence, and helps to (hield them 
 againft a true conviction of their criminality in continu 
 ing in an unconverted flate ; and leads them to think 
 they have fmcere and ftrong defires to be chriflians ; but 
 cannot, through fome infuperable difficulty, independent 
 of their will, which cannot be removed by their inclina* 
 tion and endeavours to do it ; they greedily imbibe it, 
 and are difpofed to hold it faft. So long as this fenti 
 ment is cordially embraced, it will prevent a true and 
 thorough conviction of their own character and Hate ; 
 and therefore, has a bad and dangerous tendency. 
 It is an implicit denial of the total depravity of man ; and 
 mifreprefents the nature of the (inner* s moral depravity^ 
 and inability to do that which is holy and good ; as if it 
 rendered him innocent and blamelef?, while he continues 
 
 unholy and difohedient, 
 
 Jefus 
 
CHAP. IV. Covenant of Grace, &c. 129 
 
 Jefus Chrift, indeed, fays, " No man can come to me, 
 except the Father, who hath fent me, draw him."* And 
 it is abundantly declared in the fcripture, that no man 
 will repent, and do what is required of him, unlefs his 
 heart be renewed by divine influence. But, at the fame 
 time, their negleft and refufal to hear and obeyj is repre- 
 fented as wholly their own fault ; and that their inability 
 is their crime^ confiding wholly in the inexcufable wick- 
 ednefs of their own hearts. And the requirement is not 
 laid afide or lowered, becaufe they are unwilling to obey ; 
 and fomething fhort of a compliance fubflituted in the 
 room of it. When Chrift fpake the words that have 
 been mentioned, the context fhows that he did not men 
 tion their inability as any excufe for their not coming to 
 him ; but considered ic as very criminal in them, and as 
 rather an evidence and aggravation of their wickednefs. 
 And he conftantly invited and required all to come to 
 him ; and told them their inability confided in the flrong 
 and fixed oppofition of their hearts to it. He faid, " Ye 
 will not come to me, that ye might have life." We do 
 not find him faying, Since ye are not able to come tome, 
 I will prefcribe to you fome other duty, which you may 
 and mufl do, while you refufe to come to me, and have 
 fuch a Itrong oppofition of heart to me, that you cannot 
 come. Nor has any. one yet been able to difcover any 
 duty enjoined by him, which men may do with a heart 
 which is wholly in oppofition to him. 
 
 It is now left to the reader to judge, whether the par 
 ticulars which have been here mentioned, confidered in 
 their connexion and confequences, do not prove the 
 truth of the proportion to which they relate ; and make 
 it evident, that in preaching the gofpel, nothing is pro*, 
 pofed and enjoined as duty, to be done by men, which 
 is confident with their rejecting the offers of it, and con 
 tinuing iii'penitent. 
 
 SECTION 
 
 * John vi. 44. If 
 VOL. II. K 
 
P erf ever anct of PART I L 
 
 SECTION X. 
 
 all true Believers y do perfevere in Faith and 
 Holinefs, to the End of Life, and cannot fail of 
 Eternal Salvation. 
 
 J. H E doctrine of the perfeverance, and final fal- 
 vation of all who believe in Chrift, and are once inter- 
 efted in the covenant of grace, has been repeatedly 
 brought into view, efpecially in the three preceding fec- 
 tions. It has been afierted, or often fuppofed, in what 
 has been faid on faith, juftification, and the covenant of 
 grace ; and fome fcriptures have been mentioned, which 
 do fuppofe and aflert it. But it is proper that this point 
 fhould be more particularly confidered and explained, 
 and the evidence of the truth of it, be fet in as clear, and 
 convincing light as may be. 
 
 Indeed, this doctrine is fo connected with the other 
 doctrines which have been advanced in the foregoing 
 parts of this fyftem, and fo implied in them, or follows 
 from them, as a natural and undeniable confequence, 
 that they who underhand and believe them, will not he- 
 fitate about the truth of this. They only are difpofed 
 to deny, or doubt of the truth of this doctrine, and do 
 not fee the evidence of it in divine revelation, who do 
 not believe man, to be naturally fo totally corrupt, and 
 fo abfolutety dependent on God, for a new heart, and 
 every degree of holmefe, and for falvation ; and that all 
 this fo wholly depends on the decree and will of God, as 
 has been reprefented above : But imagine that the fal-. 
 
 v: 'ion 
 
CHAP. IV. nil True Believers. 131 
 
 vation of men, depends on their free will and conduct, 
 independent of God, in fuch a manner and meafure, 
 that they turn the fcale in favour of their falvation, and 
 not God, by any powerful influence of his, which mall 
 determine whether they mall be faved or not. And 
 therefore, if they do now believe, and are .in favour with 
 God, it wholly depends on themfelves, and not on any 
 particular, determining influence of heaven, whether 
 they fhall perfevere or not, in faith and holinefs, to the 
 end of life ; confequently there is no fecurity againfl 
 their falling away, and perifliing. Therefore, if the doc-, 
 trines which have been advanced in this fyftem, have 
 been proved to be contained in the holy fcriptures ; and 
 confequently, that the fcheme juft mentioned, is erron 
 eous and unfcriptural, the doctrine now under confidera- 
 tion, will be admitted of courfe, without any difpute. 
 In order to explain this doctrine, and remove or obvi 
 ate miftakes and mifreprefentations refpeling it, and 
 flate the evidence of the truth of it, the following ob- 
 fervations muft be made. 
 
 1. That believers never will totally and finally fall 
 away, fo as to perifh, is not owing to the nature of true 
 grace, or any power or fufficiency in themfelves to per 
 fevere unto the end ; but this depends wholly on the 
 will, and conftant influence and energy of God, working 
 in them to will and to do. They are kept by the power 
 of God, through faith unto falvation. It is God, who 
 having begun a good work in them, will carry it on un 
 til the day of Jefus Chrift.* If the holy fpirit were 
 taken from the believer, and he left to hirnfelf to (land 
 or fall, he would immediately ceafe to be a believer, and 
 fall totally from a (late of grace. 
 
 2. The perfeverance of believers is confident with 
 their being fan&ified but in part ; and guilty of much 
 
 K 2 fin; 
 
 * Phil. i. 6, 
 
132 The Perfeverance of PART II. 
 
 fin ; and even by furprife, and great temptations, of 
 particular grofs outward acts of fin. 'But they never 
 become totally corrupt and finful, as they were before, 
 and as all the unregenerate are ; and they do not fin 
 with their whole heart : They being born of God, do 
 not commit fin, in this fenfe, and as others do ; " for his 
 feed remaineth in them : And they cannot thus fin, be- 
 caufe they are born of God.*'* By falling into fin, they 
 may bring themfelves into great darknefs, and lofe all 
 ienfible evidence that they are born of God ; But their 
 faith and grace never wholly fails ; fo that they do not 
 fall from it totally; but this fpiritual life continues in 
 fome degree of it, at leafl, and it will fooner or later, and 
 will doubtlefs in ordinary cafes, very foon, kindle up in 
 renewed fenfible acts of repentance, faith and love. 
 Peter was an inftance of this ; by which this obfervation 
 is illuflrated. 
 
 3. The certain perfeverance of true faints in faith and 
 bolinefs, unto falvation, does not imply or fuppofe, that 
 they (hall be faved whether they thus perfevere or not; 
 or that they fliall perfevere without per fevering. It 
 would be quite needlefs to obferve, that fucfi a palpable 
 contradiction is not implied in this doctrine, were il not 
 that forne have feemed to underftand it fo. They ob 
 ject to the doctrine; the tendency of it, to make thofe 
 who believe it, carelefs about a holy life, and to lead 
 them to indulge their lulls, and live in fin. There can 
 be no tendency in this doctrine to this, unlefs the certain.* 
 ty of the perfevcrance of believers in faith and holinefs,, 
 genders it needle fs to perfevere in faith and holinefs, 
 which is impoflible, as it is a contradiction in terms. If 
 true believers (hall perfevere in faith and holinefs ; then 
 fuch perfererance is absolutely neceffary to falvation, 
 and there is no other way to b$ laved ; and he is not a 
 
 true 
 * j John iii\9. 
 
CHAP. IV. all True Believers. 
 
 true believer who does not thus pcrfevere. No doctrine 
 therefore, can more affert and eftablifh the importance 
 and neceflity of a careful and refolute perfeverance in 
 holy living, than this. And it affords the greateft en 
 couragement to the believer, to work out his own falva- 
 tion with fear ami trembling, while he relies upon the 
 promife and grace of God, to work in him, both to will 
 and to do.* 
 
 This leads to another obfervation. 
 4. The certain perfeverance of the faints, in faith and 
 holinefs, does not render their activity, conftant care and 
 exertions, ncedlefs, or fuppofe this unneceffary ; but the 
 contrary. It is their own perfeverance in faith and ho 
 linefs which is made certain ; they themfelves, therefore, 
 rnuft live by faith and in the practice of holinefs ; for they 
 cannot perlevere in any other way, but by a conftant at 
 tention to this matter, watching and praying, and work 
 ing out their own falvation with fear and trembling. 
 To neglect this, and to take a contrary courfe, is to draw 
 back unto perdition, and not to believe to the faving of 
 the fbul.f^ How abfurd is it then, fora perfon to fay, or 
 think, that fince his care and activity, in living a holy 
 life, "are "made certain, as neceflary in order to his fal 
 vation : therefore he will exercife no care and concern 
 about it, nor do any thing towards it, but the contrary ! 
 It is very certain, that he who has a prevailing difpofi- 
 tion to think and feel thus, is not only guilty of grofs 
 contradiction, but is a flranger to true faith, and has 
 neither part nor lot in this matter. Therefore, 
 
 5. The doctrine of the certain perfeverance of be 
 lievers unto the end of life, is fo far from rendering the 
 ufe of means, and fetting motives before them, in order 
 to promote and effect, their living a life of faith ?,nd ho 
 linefs, unreasonable or needlefs, that all this is as irnpor- 
 
 K 3 taut 
 
 * Phil, ii, 12, 13. f Heb. x. 39. 
 
J34 The Ptrfatrancs of PART II. 
 
 tant and neceflary, as if this doctrine were not true, and 
 their perfeverance were not made certain. 
 
 If God have promifed that all who are interefted in 
 the covenant of grace, ftali perfevere in a holy life, and 
 in this way be faved ; this fuppofes that they fhall be 
 tinder advantages, and have proper means ufed with 
 them, in order for this, and that they fhall have motives 
 conftantly fet before them, to induce and perfuade them 
 to obedience, and live a holy life ; and tp guard them a. 
 gainft the contrary. Hence the propriety and neceffity 
 ofalltheinftitutionsof thegofpel, directions, inflructions, 
 exhortations and commands, and the various and numer 
 ous motives, to furnim believers with proper means, and 
 to induce them to perfevere in their faith ; without 
 which, the intention and promife of God, that they fhall 
 perfevere, could not be effected in a proper, rational 
 way, confiftent with the nature of man. 
 
 How greatly miflaken are they then, who fuppofe, if 
 the perfeverance of believers be made certain in the cov 
 enant of grace, this would render all fuch means, mo 
 tives, exhortations, promifes and threatnings ufelefs and 
 unreafonable ! And becaufe thefe do take place, accord 
 ing to the word of God, they infer, that this doctrine 
 cannot be true ! 
 
 6. This doctrine fuppofes perfeverance to the end of 
 life, in faith and holinefs, neceflary in order to falvation ; 
 that fuch only fhall be faved : Therefore, that they who 
 do not perfevere, will not be faved, but perifh ; whatever 
 good attainments, faith and holinefs they may appear to 
 have for a while ; and however confident they may be 
 that they fhall be faved. 
 
 If believers might be faved, without perfevering in 
 faith, to the end of life, there would be no need that 
 their perfeverance fhould be made fure ; and there 
 would be no propriety in promifing this, as fuch a great 
 
 privilege^ 
 
CHAP. IV. oil Trut Belitvcrt. 135 
 
 privilege, and as if it were, neceffary to falvation. It is 
 abundantly declared in fcripture, that they only who 
 overcome and keep the words of Chrift to the end, fhali 
 be laved. " He that continueth to the end fhall befaved. 
 If ye continue in rny word, then are ye my difciples in 
 deed. If a man abide not in me, he is cafl forth as a 
 branch, and is withered."* Thefe and many other dec 
 larations in the fcripture of the fame kind, are fo far from 
 being inconliftent with the do6lrine of the certain per- 
 feverance of all true believers, that the truth contained 
 in fuch palfages, is fuppofed, and implicitly afferted in 
 this doclrine. 
 
 It has been afked, why fuch declarations are made in 
 the fcripture, if no true believer does ever fail away ; but 
 certainly will continue to the end ? 
 
 The anfwer is at hand. They are made, becaufe it is 
 true that none can be faved, unlefs they perfevere ; and 
 it is proper and important, that this truth Ihould be 
 known, and kept in view, to prevent perfons flattering 
 themfelves, that they have been, and are true believers, 
 though they (it ftiil and do little or nothing, neglecling 
 the work of faith, and labour of love ; and though they 
 have fallen into a fettled courfe of apoftacy. And fuch 
 declarations, are fuited, and even neceflary, to diflin- 
 guifh true believers from others ; and to excite them to 
 care and watchfulnefs, left they fhould apoftatize ; and 
 to zeal and activity in obedience, and engagednefs to 
 perfevere in faith and holinefs, by a patient continuance 
 in well doing, feeking for glory, honour and immortality. 
 
 If any fay, that thefe declarations fuppofe that true 
 believers may fall away, and perim. ; and therefore arc 
 mconfiftent with the certain perfeverance of all fuch : 
 
 Anfwer. This is certainly a miftake. They neither 
 aiTert, nor fuppofe, any fuch thing. Every true believer 
 
 K 4 may 
 
 *Mat. x, 26. John viii. 31, xv. f, 
 
13.6 The Perfeverance of PART II. 
 
 iriay perfevere to the end, conliflent with thefe declara 
 tions, and they may be the means of their perfevering. 
 It is true, that he who does not perfevere, but draws back 
 and apoflatizes, fhall not be faved ; but it is equally true, 
 that all fuch never were true believers ; but their faith 
 was effentially different from true faith, and therefore* 
 only a temporary faith ; and this is difcovered by their 
 falling away. Therefore, the Apoftle John fays, of fuch 
 apoftates, <c They went out from us, but they were not 
 of us : For if they had been of us, they would no doubt 
 Jiave continued with us : But they went out, that they 
 might be made rnanife;!, that they were not all of us."* 
 Thefe declarations do indeed fuppofe, that perfons may 
 fet out and run well to appearance, for a time ; but after 
 that, when temptation comes, fall away, becaufe they had 
 #0 root in thernfelves, and never were true believers ; 
 and are fuited to dete6t fuch, and to warn and guard all 
 again ft apoftacy. 
 
 7. That the perfeverance of believers in holinefs to fal- 
 vation,isfecured to tbem in the covenant of grace, is abun 
 dantly afierted in divine revelation. A number of paf- 
 fages which exprefs or imply this doclrine, have already 
 been occafionally mentioned, in the foregoing fe&ions, 
 and it would fwell this fe&ion into a volume, to tranf- 
 cribe all the paflages of fcripture, which either exprefsly 
 aiTert, or imply the certain perfeverance and falvation of 
 all who once become truly pious : Only a few therefore., 
 of the many, will be mentioned. Indeed, if there were 
 but one fentence in the Bible, which exprefsly, or even 
 implicitly aliened this dodrine, which is fo reafonable 
 and defirable, it would be a fuIEcient warrant to receive 
 ii y as an important truth. 
 
 The promifes fo often made to them who believe, that 
 they fliall be faved, do conneft falvation with the firft 
 
 aft 
 
 , 4 i John ii. 1. 
 
CHA-T. IV. all True Believers. 137 
 
 aft of faith, which fuppofes, as has been before obferved, 
 that true faith, is -always a perfevering faith ; which could 
 not be fo, were it not made fuch, by the promife of God 
 in the covenant of grace, by which he engages to the 
 believer, that his faith fliall never fail ; but that he fhall 
 perfevere in believing, fo that the end of his faith (hall be 
 the falvation of his foul. The Apoftle Peter gives this 
 account of the matter, and tells in what way, believers 
 perfevere unto falvation. Speaking to believers, he tells 
 them, That an inheritance, incorruptible, and undefikd, 
 and that fadeth not away, is referved in heaven for them, 
 who are kept by the power of God, through faith unto 
 falvation.* The certainty of the final falvation of every 
 one who believeth on him, is very particularly and ex- 
 prefsly afferted by Chrift, in the words following : " Ve 
 rily, verily, I fay unto you, he that heareth my word, 
 and believeth on him that fent me, hath everlafting life, 
 and fhall not come into condemnation ; but is palled 
 from death unto life."t The believer could not be faid 
 to have everlafling life, and to have already patted from 
 death unto life, fo as never again to fall into a ftate of 
 condemnation, unlefs falvation were made fure to him, 
 upon his flrft believing, and confequently perfeverance 
 in faith, unto falvation, in the covenant of grace, the 
 tenor of which is here expreiled by the Redeemer. Still 
 more exprefs and ftrong, if poffible, is the following dec 
 laration of his : " All that the Father giveth me, fhall 
 come to me; and him that cometh to me, / will in no 
 wife cfffl out. And this is the will of him that fent me, 
 that every one which feeth the Son, and believeth on 
 him, may have everlafting life ; and I will raife him up 
 at the laft day."+ And again he fays, cc My fheep hear 
 my voice, and I know them, and they follow me. And 
 J give unto them eternal life, and they fhall never perifh^ 
 
 neither 
 * j Peter i, 4, 5. f John v, 2*. J John vi. 37, 4< 
 
138 The Perfcverance of PART IL 
 
 neither fliall any pluck them out of my hand. My Fa 
 ther, which gave them me, is greater than ail ; and none 
 is able to pluck them out of my Father's hand."* Agree 
 able to this, he prays the Father, that all who did then 
 believe him, and all that fhould believe to the end of the 
 world, might be kept fecure from falling away, and 
 perfevere in holinefs to eternal life. " Holy Father, 
 keep through thine own name, thofe whom thou haft 
 given me, that they may be one, as we are. I pray not 
 that thou fhouldft take them out of the world, but that 
 thou fhouldfl keep them from the evil. Sanctify them 
 through thy truth. Thy word is truth. Father, I will 
 that they alfo whom thou hafl given me, be with me, 
 where I arn ; that they may behold my glory, which 
 thou haft given me. Neither pray I for thefe alone, but 
 for them alfo who (hall believe on me through their 
 word."t 
 
 The Apoftle Paul afferts, that falvation and eternal 
 glory is connected with converfion and juftification, in 
 the following remarkable pafTage, in his letter to the 
 church at Rome ; where he traces the falvation of tin 
 ners, from the foundation to the topftone. We know 
 that all things work tpgether for good, to them that love 
 God, to them who are the called according to his pur- 
 pofe. For whom he did foreknow, he alfo did predefti- 
 nate, to be conformed to the image of his Son. More- 
 over, whom he did predeftinate, them he alfo called ; 
 and whom he called, them he alfo juftified : And whom 
 he juftified, them he alfo glorfied."+ From this he 
 goes on to the end of the chapter, to fhow the impoflibil- 
 ity, that any true chriftian, fhould be feparated from the 
 love of God and Chrift, and foperifh. The Apoftle 
 John fays to believers, " The anointing which ye have 
 received of him, abidcih in you : As the fame anointing 
 
 teacheth 
 
 * John x. 2j] 28, 29. f John xvii. Rom. viii. 28, 
 
CHAP. IV. all True Believers. 1 3y% 
 
 ^^1 
 teacheth you of all things, and is truth, and is no lie ; and 
 
 even as it hath taught you, yejhall abide in him."* By 
 the anointing is meant the Spirit of Chrift, which he pro- 
 mifed his difciples fhould be in them and abide with them 
 forever. " I will pray the Father, and he fhall give you 
 another Comforter, that he may abide with you forever ; 
 even the fpirit of truth, whom the world cannot receive, 
 becaufe it feeth him not, neither knoweth him ; but ye 
 know him> for he dwelleth in you, andjhall be inyou."\ 
 Of the fame holy fpirit he fpeaks, in his difcourfe with 
 the woman of Samaria, when he fays, " Whofoever 
 drinketh of the water that I fhall give him fhall never 
 thirjl : But the water that I fhall give him, fliall be in 
 him a well of water, fpringing up into everlafting life."J 
 By this fpirit, believers are faid to be fealed to the day of 
 redemption. " Who hath alfo fealed us, and given the 
 earnejl of the fpirit in our hearts."^ To be fealed, is to 
 be fecured as the property of Chrift, and belonging to 
 him, and a certain token of complete redemption. The 
 earneji, is a part given, as a token and pledge that the 
 whole fhall be granted, even eternal life. 
 
 8 t That all true believers in Chrift, fhould perfeverein 
 faith, and none of them perifh, is confident with all other 
 truths contained in divine revelation, and is really con 
 tained in many of them ; and this appears every way 
 proper and reafonable. 
 
 That this doclrine is not inconfiftcnt with any thing 
 contained in the fcripture, has been made evident; it is 
 hoped, from what has been briefly faid, in fome of the 
 above particulars, to obviate the objections which fome 
 have made to it, from not underftanding it, or the fcrip- 
 tures, on which they have grounded their objections. 
 And if man be fo wholly dependent on God for falva- 
 
 tion ; 
 
 * i John ii. 27'. -f- John xiv. 16, 17. J Chap. iv. 14. 
 ^ 2 Cor. i. 3z. Eph. iv. 30, 
 
P erf ever ance of PART IT. 
 
 tion ; fo that this muft be determined by his fovereign 
 will, as it has been made evident the fcripture reprefents 
 him to be ; and he is brought into a ftate of falvation, by 
 the fovereign, almighty influence of the divine Spirit, 
 giving him a new heart, and making him a new creature, 
 'by which he is brought into a fpiritual, vital union to 
 Chrift, and made a living member in his body, the 
 Church ; and is pardoned and jaftified for Chrift's fake ; 
 being, by this union, interefted in his atonement and 
 rightcoufnefs ; and is conftantly dependent on God for 
 every holy aft and right thought : Then it is unreafon- 
 able to fuppofe, that after God has done all this, of his 
 own fovereign will, and made the believer fo far meet to 
 be a partaker of the inheritance of the faints in light, 
 having delivered him from the power of darknefs, and 
 tranflated him into the kingdom of his dear Son ;* he 
 ihould relinquifh this work, and give him up to the pow 
 er of fm and fatan, and leave him to periih forever : 
 But on the contrary, it is mofl reafonable to conclude, 
 with the Apoftle Paul, and with him, c < Be confident of 
 this very thing, That he who hath begun fuch a good 
 work in him, will perform it until the day of Jefus 
 Chrift."t 
 
 IMPROVEMENT. 
 
 I. SEE how exaftly the blefTmgs and promifes of the 
 covenant of grace are fuited to the circumflances, and to 
 the heart of the believer ; and to exhibit and difplay 
 fovereign grace. He is abfolutely dependent on God 
 for holinefs, and pevfeverance in it, unto falvation ; he 
 feels himfelf infinitely unworthy of any favour, and with* 
 out flrength in himfelf. to do any good thing ; he is fur- 
 rounded with temptations and dangers ; and fatan, that 
 flrong and fubtle enemy, is feeking to deflroy him. He 
 would fink into defpair immediately, were it not for the 
 
 promifed 
 Col. i. 12, 13. ) 
 
CHAP. IV. all True Believers. 141 
 
 promifed power and grace of Jefus Chrift, who has 
 promifed he will never leave nor forfake them who trull 
 in him : But this gives him fufficient and full fupport, 
 and he acknowledges and admires the wifdom and grace 
 of this covenant, as everlafting, and ordered in the bed 
 manner, in all things, andfure ; and fays with David, 
 " This is all my falvation, and all my defire." He 
 knows this is no contrivance of man, no fiction, but an 
 important, glorious reality, which has a divine (lamp up 
 on it. He believes, and rejoices, in hope of the glory of 
 God. 
 
 II. WE hence learn, what encouragement the poor, 
 loft, infinitely guilty, and miferable fmner, has to come 
 to Chrift, and truft in him for every thing he can want* 
 Chrift enfures falvation, and perfection in hoiinefs, to 
 every one who will come to him ; and promifes he will 
 in no wife caft them out, or forfake them. He will be 
 their righteoufnefs, wifdom and ftrength. He will furn- 
 ifh them with the whole armour of God, and teach their 
 hands to war, and their fingers to fight, fuccefsfully 
 againft fin and the devil, and lead them on to complete 
 victory. 
 
 III. THIS doclrine affords fufficient encouragement 
 to the trembling believer, who knows his own weaknefs, 
 to make a public profeflion, and efpoufe the caufe of 
 Chrift before the world, and engage, by his grace and af- 
 fiftance, to ferve him, devoting himfelf to his intereft and 
 honour. 
 
 Some, who thought they were friends to Chrift, have 
 been afraid to make a public, chriftiari profeffion, left 
 they fhould fail away and difhonour him, by their finful 
 conduct. This is owing to their not well attending to 
 the promifes-of the covenant of grace. If they have a 
 
 heart 
 
Concerning Believers PART II. 
 
 heart to devote themfelves to the fervice of Chrifl fin- 
 cerely, and choofe a holy life, in obedience to him, as 
 the greateft privilege and happinefs, they may fafely 
 truft in him for that afTiftance by which they may live a 
 holy life ; for he has promifed never to leave nor forfake 
 them, but that his grace fhall be fufficient for them. 
 
 SECTION XL 
 
 Concerning Believers AJJurance of Salvation. 
 
 JL HEY who deny the certain perfeverance of all 
 true believers, do of courfe, not believe it is poffible that 
 any man fhould be fare of his own falvation : And it is 
 certain, that the latter, would not be poffible, were the 
 former not true. But if the covenant of grace contain 
 a promife, that all who believe, (hall perfevere in faith 
 unto falvation ; fo that there is a certain connexion be 
 tween the firft aft of faith and falvation ; which has been 
 proved in the preceding fe6Hon ; then, if the believer 
 can know that he does now believe, he may infer, with 
 certainty, that he fliall be faved. He has jufi fo much 
 evidence, that he (hall be faved, as he has, that he is a 
 true believer, or is poffeiTed of any thing which implies 
 faving faith : And if he can be fure, that he has any 
 exercifes of this kind, he may be equally fure of final 
 falvation. 
 
 This fubjeft, may be explained, and the truth vindi 
 cated, by attending to the following particulars. 
 
 i. Affiirance of falvation, is not efifential to faving 
 faith ; or a pcrfon may believe in Jefus Chrift, and here 
 by be brought into a (late of falvation ; and yet not 
 
 know 
 
CHAP. IV. djfarance of Salvation. 143 
 
 know that he does believe in Chrift, as they do who (hall 
 be faved. 
 
 Many have thought, that faving faith confifts in be 
 lieving that they (hall be faved ; that God loves them,, 
 and defigns to fave them, and Chrift died for them, &c. 
 or that this is, at leaft, implied in faith ; that it is in this 
 fenfe, an appropriating aft t taking falvation as their own, 
 knowing that it belongs to them, and that they fhall be 
 faved. But it has been fhown, in the feftion on the na 
 ture of faving faith, that fuch a notion of faith is not 
 agreeable to fcripture. Saving faith is a direct aft, be 
 lieving the gofpel to be true, approving of it, and receiv 
 ing Chrift as he is there offered. This may take place, 
 and a man be a real believer in Chrift, without any know 
 ledge or confcioufnefs, or even the leaft thought, that he 
 does believe, or that his exercifes are faving faith ; for 
 the latter confifts in reflex acts of the mind, in a view or 
 confcioufnefs of what does, or has taken place in his heart, 
 or what are the direct acts of it towards Chrift, &c. The 
 knowledge or aflurance, that we do believe, is a refkx 
 net of the mind, upon what has taken place in our hearts, 
 by which we obtain a knowledge that we have believed, 
 or dp now believe : So that alTurance of falvation, or that 
 we have faving faith, is confequent on our believing ; 
 and faving faith muft exift in the mind, and every thing 
 cffential to it muft take place, before we can be confcious 
 that we do believe, or have any knowledge of it, which 
 confifis in reflecting on thole acts of our hearts, which are 
 faving faith, or do imply it. Thefe are, therefore, two 
 diftinct things in their nature, and are not neceffarily 
 connected. A pcrfcn may have faving faith, and yet 
 not reflect upon the acts of his own heart,, fo as to know 
 or believe that they are thofe in which faith confifts. 
 
 Saving faith is an appropriating act in this fenfe ; it is 
 receiving Chrift as our faviour, taking falvation, as it is 
 
 offered, 
 
144 Concerning Believers PARt II* 
 
 offered, arid laying hold of the covenant of grace y fo as 
 to infure all the bleflings of it, to ourfelves. But this 
 may be done without knowing that we do it, or thinking 
 that the exercifes of our minds, in which this confifts, are 
 of the nature of laving faith. This knowledge is ob 
 tained by reflecting upon our own exercifes, with difcern- 
 ing to fee of what kind they are ; and the latter is noc 
 neceffarily connected with the former, as has been now 
 obferved. 
 
 It is granted, that faving faith, even in the firft acls of 
 it, may be fo ftrong and clear, that it may be attended 
 with a confcioufnefs, and affurance, that the perfon does 
 believe, and fhall be faved ; fo that believing and affur 
 ance of falvation, may be both together, and connected, 
 in this refpeft j but (till they are two diftin6i things, and 
 confift in diflincl; a6ts of the mind ; and the latter is con- 
 fequent on the former ; though the believer may not 
 diflinguifh them, and not know that they are not one and 
 the fame ad. 
 
 2. Affurance of falvation, therefore, confifls in a per- 
 fon's confcioufnefs of the a6h of his own heart, that he 
 does believe in Chrift ; and knowing from intuition or , 
 reflection, that lie has attained to thofe things which im 
 ply faving faith, and do accompany falvation, being 
 infallibly connected with it, by the promife of God a in 
 the covenant of grace. 
 
 3. It is certain, from fact and experience, that perfons 
 may know what the exercifes of their own hearts are ; 
 and it is reafonable to fuppofe this may be the cafe in the 
 inftance before us. We do know what we love, and what 
 we hate, in many inftances at leaft ; and what kind of ex 
 ercifes we have, refpecting many objects with which we 
 are concerned, which are agreeable, and which are not fo. 
 We know we love fome perfons, and that others are Very 
 difagreeable to us. And no reafon can be given, why* 
 
 we 
 
CHAP. IV. AJfurancc of Salvation. 145 
 
 we may not believe and be fure, that the gofpel k true, and 
 that Chrift is the Son of God, and be fopleafed with his 
 character, and the way of falvation by him, and have 
 fuch ftrong and fervent love to him, as that we may be 
 confcious that we have thefe exercifes, and be fure we 
 do believe, and love the Lord Jefus Chrift, in fmcerity 
 and truth. Peter, was fo confcious and fure that he lov 
 ed his Lord, from an intuitive view, and reflection on 
 the feelings and exercifes of his own heart, that he could 
 fay, with confidence, and great afTurance, cc Lord, thou 
 knoweft all things, thou knoweft that I love thee." And 
 it is very unreasonable to fuppofe, that no perfon can 
 have fuch conftant, flrong love to Chrift, as to be fure 
 he does love him, and has all thofe exercifes which are 
 implied in faith and love. Nothing can prevent this, 
 but the low degree and weaknefs of thefe exercifes, and 
 the ftrength and appearance of contrary exercifes, or 
 miftakes with regard to the nature and operation of 
 true grace. 
 
 4. It appears from fcripture, that many good men, 
 were in fa 61 affured of their falvation. Job fays, " I 
 know that my K.edeemer liveth, and that he fhall fland 
 at the latter day upon the earth. And though after my 
 Ikin, worms deftroy this body, yet in my flefti fhall I 
 fee God : Whom I fhall fee for myfelf, and mine eyes 
 fhall behold, and not another."* The Pfalmifl fays, 
 '* Thou (halt guide me with thy counfel, and afterward 
 receive me to 'glory. My flefh and my heart faileth ; 
 but God is the firength of rny heart, and my portion 
 forever. "t And it appears from the New Teftament, 
 that the ApoPdes, and many, if not the rnoft of the primi 
 tive chriftians, were fure that they fhould be faved. - 
 The Apoftles fpeak in the language of affurance ; and 
 reprefent this to be common to believers of that day, 
 
 by 
 
 * Job xix. 25, 36, 27, f Pfal. hcxiii. *4> *, 
 
 VOL, II. L 
 
146 Concerning Believers PART II. 
 
 by ufmg fuch language in their name. The Apoflle 
 Paul fays, c< I know whom I have believed, and I am 
 perfuaded (or confident) that he is able to keep that 
 which I have committed unto him, againft that day. 
 I have fought a good fight, I have finilhed my courfe : 
 Henceforth, there is laid up for me, a crown of righteouf- 
 nefs, which the Lord, the righteous Judge, (hall give me, 
 at that day."* And he fpeaks of himfelf as fure of fal- 
 vation, in his letter to the church at Philippi. " I know 
 that this fhall turn to my falvation, through your prayer, 
 and the fupply of the Spirit of Jefus Chrift. To me to 
 live is Chrift, and to die is gain. I am in a flrait betwixt 
 two, having a defire to depart, and to be with Chrift, 
 which is far better."f And he ufes this language of 
 afTurance, when he fpeaks in the name of others, as well 
 as of himfelf. " We know, that if our earthly houfe of 
 this tabernacle were diflblved, we have a building of God, 
 a houfe, not made with hands, eternal in the heavens, 
 &c."J The Apoflle John, fpeaks the fame language, 
 ff We know, that we have patted from death to life, be- 
 caufe we love the brethren. We know, that we are of 
 God. And we know, that the Son of God, is come, 
 and hath given us an underflanding that we may know 
 him that is true : And we are in him that is true, even 
 in his Son Jefus Chrift. This is the true God, and 
 eternal life." 
 
 Thus it appears from fcripture, that believers have 
 been in fact allured of their falvation : And therefore, 
 that it is poflible, that others, and even all believers, may 
 attain to this, in the fame way in which they obtained if, 
 viz. by arriving to fuch a degree of faith and chriftian 
 exercifes, as to produce a confcioufnefs, and certain 
 knowledge, that they have faith, or chriftian holinefs, 
 which is connected with falvation. 
 
 This 
 
 * 2 Tim. i. 12. iv. 7, 8. f Chap. i. 19, 21, 13. 
 
 t 2 Cor. v. iS. ^ i John iii, 14. v. 19, 20, 
 
GHAP. IV. dffurance of Salvation. 147 
 
 This leads to another particular. 
 
 5. There is no other way of obtaining this affurancej 
 but by having fuch high degrees of chriftian holinefs, in 
 aftual exercife ; and accompanied with fuch fpirituai 
 difcerning, as that it is feen and known by the perfori 
 who has it, to be real gofpel holinefs, or true, faving faith. 
 True grace, or holinefs", is in the nature of it, clearly dif- 
 tinguifhable from every thing which is not fo : And if it 
 be not diftinguifhed, by the believe^ and feen and known 
 to be what it is, it muft be owing either to the frnall 
 degree of it, fo that it cannot be difcerned, or to the want 
 of fpirituai light and difcerning, or both of them. And 
 indeed, it is always owing to both thefe, if they may be 
 confidered as diftinft things, which they really are not; 
 for they both go together, and are infeparable.* Holinefs 
 is itfelf, light and difcerning ; and the more there is of 
 this in the heart, and the flronger and more conftant the 
 exercifes of it are, the more the mind is illuminated, and 
 fees fpirituai things, more clearly ; and with greater cer 
 tainty difcerns and diftinguiflies between true grace, and 
 that which is not of that kind. Therefore, an increafe 
 of holinefs, magnifies the object, and renders it more 
 vifible, and eafy to be feen by the fpirituai eye, fo as to 
 be diftinguifhed from every thing elfe ; and at the fame 
 time, is the fpirituai eye, and increafes the fpirituai fight 
 and ability of difcerning, fo as more clearly and with 
 greater certainty to fee and diftinguifti truth from falfe- 
 hood. Therefore, in proportion to the degree of holi 
 nefs exercifed, other things being equal, there will be 
 evidence to the mind, that fuch are the exercifes of it, and 
 confequently that they are connected with falvation ; 
 L 2 and 
 
 * Though the exercife of holinefs, and fpirituai difcerning, are feveral 
 times mentioned diftinfUy, in this feftion, it is not intended that they 
 (hould be underftood as two really diftinft things. Holinefs, is fpirituai 
 !ight and difcerning ; and fpirituai light, is holinefs. See the Section on 
 Divine Illumination. 
 
148 Concerning Believers PART II. 
 
 and they may rife to fuch a degree, and holinefsbe a6led 
 out in fuch ameafure and manner, as to be accompanied 
 with great and well grounded affurance, that it is real ho- 
 linefs, which is by the promifes of the covenant of grace 
 connected with falvation. Therefore, this is the way 
 which profeffing chriflians are exhorted to take, in order 
 to have and maintain, affurance of their falvation. 
 " And we defire, that every one of you do fhow the fame 
 diligence, to the full affurance of hope, unto the end. 
 That ye be not flothful, but followers of them, who, 
 through faith and patience, inherit the promifes."* 
 The " Affurance of Faith," is mentioned in this Epiftle,t 
 by which is meant, an affured belief of the truth of the 
 gofpel, which is expreffed in the following words, by 
 Peter. " We- believe, and arefure, that thou art the Chrift, 
 the Son of the living God."* The c.ffurancc of hope, is 
 an affured hope of falvation, which is the fame with affur 
 ance of their falvation. And the way to obtain this, 
 which is here propofed, is diligence and engagednefs in 
 the exercife and expreffion of love to Chrifl, and to his 
 people, in opposition to floth and negligence ; which is 
 the fame with the flrong and fruitful exercife of chrif- 
 tian grace. Therefore, 
 
 6. The believer is wholly dependent on God for af 
 furance of falvation. Believers are entirely dependent 
 on God for the lead degree of holincfs, as it is his fov- 
 ereign gift ; but they have a fpecial and peculiar favour 
 from him, xvho are brought to fuch a degree of holy ex- 
 erciie, and fpiritual difcerning, as to be affured that they 
 are born of God, are his children, and fhall inherit ever- 
 lading life. It is by the fpivit of God witneffing with 
 their fpirits, that they are brought to fee and know, they 
 are the children of God. This the fcripture declares. 
 cc The Spirit himfelf beareth witnefs with our fpirit, 
 that we are the children of God." This is done, not 
 
 by 
 
 * Heb. vi. II, 12. fChap. Xi22t J John vi, 69. ^ Rom. viii, 16, 
 
CHAP. IV. Afurance of Salvation. 149 
 
 by any immediate fuggeftion, revelation or teflimony to 
 the believer, that he is a child of God, as fomehave feem- 
 ed to imagine; but by forming the heart to that degree 
 of holy affeftion, and fpi ritual difcerning, that the be 
 liever is able to look on this work of the fpirit, and know* 
 that he is born of the fpirit. Thus the fpirit of God 
 produces this evidence and witnefs in the heart of the 
 believer, that he is born of God, and gives that difcern 
 ing to him, that it becomes a witnefs to his fpirit, that 
 the fpirit of God is in him, and has formed him to holi- 
 nefs, by which he is become a child of God, and has the 
 fpirit of a child, difpofing him to look to God, as his 
 Almighty Friend and Father. What the Apoflle John 
 fays, amounts to the fame thing, and may ferve to illuf- 
 trate thefe words of St. Paul. " Hereby we know that he 
 abideth in us, by the fpirit which he hath given us. 
 Hereby know we, that we dwell in him, and he in us, 
 becaufe he hath given us of his fpirit."* 
 
 7. The affurance of falvation is not common to all 
 chrifiians; many never attain to it, and few, or none of 
 thofe who do, have it conftantly, without interruption. 
 
 This is not promifed to all believers in the covenant of 
 grace, as perfeverance is ; but is given, or withheld, as is 
 mod agreeable to infinite wifdom and goodnefs, and fo 
 as to anfwer the beft ends, and be moil for the glory of 
 God, the beft good of his Church, and of the individual 
 members of it. Affurance is moft common among them 
 who are called to diftinguifhed and eminent fervice and 
 fufferings in the cawfe of Chrift, as they feem to (land in 
 mod need of it, to fupport and animate them, in the 
 inidft of the greateft trials, dangers, and worldly evils. 
 Thus, affurance of the love of God, and eternal falvation, 
 feems to have been enjoyed, not only by the A po files, 
 L 3 but 
 
 * i John .Hi. 24. iv. 13. See Prcfideut Echvsrds, on Religion: 
 
 AfFeftions, Firft Edition, p. 125 133, 
 
Concerning Believers PART IT, 
 
 but by chriftians in general, in their day, as they were 
 called to fuffering in a peculiar manner and degree, in 
 confequence of their becoming chriftians. And thofe 
 chriftians who have been called to the greateft labours 
 *and fuffe rings, in all ages fince, have appeared to have, 
 and exprefs, the greateft afTurance of their own falvation. 
 It has been common for martyrs, to go to the flake, or to 
 other moft cruel deaths, in the joyful affurance, that they 
 \vere going to heaven ; as ecclefiaftical hiftory abundantly 
 informs us. And in the times of the greateft fufferings 
 of the church of Chrift, chriftians have appeared to be 
 rnore generally allured of their intereft in the covenant 
 pf grace. 
 
 And this can be accounted for, from what has been 
 faid above ; for they who are called to extraordinary la 
 bour and fuffering in the caufe of Chrift, not only need 
 this fupport, more than others ; but their circumftances 
 are fuited to awaken their graces, and excite them to a 
 higher and ftronger degree of exercife, than common ; 
 by which they have clear evidence, that they have true 
 grace ; and God grants his fpirit to fuch, in uncommon 
 degrees, which is a witnefs within them, to their fpirit, 
 that they are the children of God. And often, when 
 chriftians are on a dying bed, and called to encounter 
 the king of terrors, and feel themfelves going into the 
 invifible world, they have a greater meafure of the holy 
 fpirit, and their faith, and every grace, are in a ftronger 
 and more fenfible exercife; and they are allured that 
 Chrift is their Saviour, and that they are paffing into a 
 ftate of perfe& holinefs, happinefs and glory. 
 
 There are different degrees of affurance, which differ 
 ent perfons may have, or the fame perfon, at different 
 times. In this imperfect ftate, none, perhaps, may be 
 properly faid to be perfeElly fure of their own falvation, 
 fo that there can be no addition to their affurance,, They 
 
 " are 
 
CHAP. IV. Afurance of Salvation. 131 
 
 are not fo fure of falvation, as they will be, when they ac 
 tually arrive to heaven, and find themfelves in poffeflion 
 of it ; or as they are, who are now in heaven. And one 
 chriftian may properly be faid to have a Jlronger af- 
 furance than another, and the fame believer may have a 
 higher or greater degree of affurance, at one time, than 
 at another, when he may be faid to be fure. The dif- 
 ciples of Chrifl, fay to him, upon a particular occafion, 
 " Now are we fure that thou knoweft all things, and 
 needed not that any one mould afk thee : By this we 
 believe that thou earned forth from God/'* They 
 believed this before, and were fure that he knew all 
 things ; but now their faith, and aflurance, were flronger 
 and increafed. 
 
 Chriftians who are not affured of their being in a (late 
 of grace, but entertain a hope of it, may, and actually do, 
 have a flronger hope, or more hope, at one time, than 
 at another, according to the different degrees in which 
 their graces are in exercife, and as different feelings and 
 exercifes, in different circumflances, and on different oc- 
 cafions, take place. Sometimes their hope is affaulted 
 with great and overbearing doubts and fears, and they 
 hardly know, whether they have any hope or not ; and 
 are ready to conclude againfl themfelves, that all is wrong, 
 with refpe6l to them, and they are really in a gracelefs 
 (late. At other times their hope revives, and is ftronger, 
 and their doubts, in a great meafure, fubfide. And one 
 chriftian differs very much, in this refpeft, from another. 
 The hope of one is more ftrong and conflant ; and he 
 has not fo many doubts and fears, refpe&ing his flate : 
 Another is generally full of doubts, and his hope is weak^ 
 and attended with great diffidence, and does not often 
 rife, fo as to expel his fears. This difference, is doubt- 
 lefs owing, in many inftances, to the flronger and more 
 
 L 4 conflant 
 
 * John xvi. 50. 
 
352 Concerning Believers PART IL 
 
 conflanbexercife of chriftian holinefs in the former; he 
 having more grace, and with greater fervency of fpirit, 
 lives a watchful, prayerful life, and with more engaged- 
 nefs and conftancy, attends on all the duties of chriftian- 
 ity, than the latter. 
 
 But it is not always owing to the different degrees of 
 holineis, that perfons thus differ, in their hopes and con- 
 Iidence,refpe6ting their own chriftian character : But two 
 perfons, who have an equal degree of holinefs, may great 
 ly differ, as to their hope and confidence, of their being 
 real chriftians. This may arife partly, from their natur 
 al ternperarid difpolition ; partly from other caufes, fuch 
 as the manner of their education, and the inflruclions 
 under which they have lived; the habitual way of thirik- 
 u idch they have been led, by thofe with whom 
 they afi'bciate ; or the miftakes into which, one or the 
 other has fallen, about the nature and operation of true 
 holinefs : The ftrong, habitual propenuty of one, to look 
 i dark fide, and view and attend moft to the cor 
 ruption and evil propensity of the heart, and lefs to any 
 contrary exercifes ; being inclined to conclude againft, 
 r than in favour of himfelf : The other is of a con 
 trary difpolition, and looks more on the favourable fide, 
 makes the bed of what he fees in himfelf, and is not 
 uch difpofed to give way to doubts and fears, and 
 iuggeftions againft himfelf. Thefe and other things, and 
 cir cum fiances, may take place and be the caufe of the 
 difference mentioned, in two perfons equally holy ; yea, 
 lie who doubts the. moil of his being a real chriftian, may 
 have more grace than the other, who doubts lefs, fup- 
 pofmg they are both chriftians, as this difference does 
 not arife always^ from their different degrees of holinefs, 
 but from other caufes, fome of which have been men 
 tioned. 
 
CHAP. IV. d/uranct of Sakuttion. 153 
 
 If he may be called an affured chridian, who rifes 
 above all doubts or fear, with refpect to his being a real 
 chndian, perhaps every believer has this afturance, at 
 fome ieafons in his life, either at his firft converfion, or 
 at other times. At lead, his mind is fo attentive to the 
 truths of the gofpel, and he is fo pieafed and delighted 
 with them, or with fome particular truths ; and he is fo 
 entertained with the divine character, and that of the 
 Redeemer, that he has no doubts or fears about his own 
 Rate ; and perhaps, for a while, thinks little or nothing 
 about himfelf ; and when he does, and reflects on his 
 own views and exercifes, he is raifed above all doubt, 
 whether he be in a (late of grace or not. But thefe views 
 and exercifes may foon vanifh, in a great meafure, out of 
 light, and ceafe to be fo ftrong and fenfible ; and his 
 doubts may arifeih as great flrength as ever, and greater; 
 and he call ail in quedion, and greatly fear he has been 
 deluded, and never known what true holinefs is. 
 
 And whatever be the degree of pofitive afiurance, to 
 which a chriftian may arife, above a being freed from all 
 doubts and fear?, refpecting his prefent date, and future 
 falvation ; yet it mud be imperfect, as has been obferved, 
 and he liable to change, and to lofe it, at any moment. 
 The mind of the bed chridian is not fo fixed, but it may 
 fluctuate like the waves of the fea. He is peculiarly fa 
 voured by God, indeed, who is enabled to maintain a 
 condant aflurance through a courfe of years, upon good 
 evidence. He mud be eminent in grace, and live in the 
 condant, drocg exercife of faith and love, and every 
 branch of chriftian holinefs. But we have abundant 
 reafon to conclude, this is not generally true of chridians. 
 Jn this imperfect date of temptation and trial, in which 
 the bed chridians, have fo much fin cleaving to them ; 
 if they rife at times above all doubts, and have great 
 afmrance^itdoesnot commonly continue, uninterrupted, 
 
 a 
 
 
154 Concerning Believers PART IL 
 
 a long time, but often fubfides foon, and gives place to 
 darknefs and doubts. It being built on the fight and 
 knowledge of their holy exercifes, it mufl change and 
 fail, as they alter, and become lefs vifible and fenfible, 
 and the fenfible and ftrong exercife of corruption takes 
 place. 
 
 It rnufl be obferved, however, that the chriflian, 
 through a long courfe of experience, in which, after many 
 doubts refpetting his ftate, he has had frequent revivals 
 of his hope, and his doubts have often entirely fubfided ; 
 and his exercifes of grace have been fo ftrong and evi 
 dent, that he has had a great degree of aflurance ; may 
 hence be led to maintain a more fteady hope, and not 
 admit doubts of his having true grace, when the exercifes 
 of it are not fo vifible and fenfible, and much of the 
 contrary, appears in his heart. By long experience, he 
 has found, that though his faith and love have, at times, 
 been out of fight, and contrary exercifes of heart, have 
 taken place, and appeared, to an awful degree ; yet he 
 has, after this, frequently been revived, and his exercifes 
 of chriftian grace, have been fo ftrong and fenfible, that 
 all his doubts have vanifhed. Hence he is more ac 
 quainted with the life of a chriftian, and the nature of 
 iaving grace ; and learns that he may have true grace, 
 though it be not always fenfibly difcerned, and little or 
 nothing but contrary exercifes, are perceived ; and fo 
 does not give way to overbearing doubts, even at fuch 
 times ; but maintains his hope in a more fteady manner, 
 grounded on his paft experience. But he cannot, at fuch 
 feafons, when gracious exercifes are not actually perceiv 
 ed, and in fight, be ajjured, that he is a chriftian, and 
 fhould he continue long in this fituation, great doubts 
 and fears, muft arife. 
 
 8. Every believer would always have affurance that 
 he is a chriilian, and (hall be faved, were it not for the 
 
 imperfection 
 
CHAP. IV. AJfurance of Salvation. 155 
 
 imperfe&ion and weaknefs of thofe exercifes in which 
 chriflianity confifts, and, which is really the fame, his 
 fmall degree of fpiritual difcerning ; and were there not 
 fo much fin, flupidity, and fpiritual blindnefs in his 
 heart. 
 
 The holinefs in which chriftianity confifts, is, in the 
 nature of it, diftinguifhable from every thing elfe, and 
 tends to difcover itfelf, in acting according to its own 
 nature. And nothing can prevent a fight of it, and 
 knowing that it is true holinefs, but want of attention 
 and difcerning, together with a fmall degree of it, and 
 that in a great meafure, hid and buried in the remaining 
 finful diforders of the heart, which render it, in a great 
 degree, flupid and blind to the things of the fpirit of 
 God. The rules and directions in the fcripture, are 
 plain and abundant, by which, true chriflian holinefs, is 
 defcribed in the exercifes of it, and diftinguifhed from 
 every thing, which is not holinefs : And the fpirit of 
 God, in producing, and maintaining grace in the heart of 
 a chriflian, bears witnefs, and produces evidence, that he is 
 a child of God ; and if it be not difcerned by his fpirit, 
 it mud be for the reafons juft mentioned. It therefore 
 follows, that were it not for thofe things mentioned, which 
 are in the way of it, every chriftian would have conftant 
 affurance, that he is a believer, and (hall be faved. Were 
 his graces in high and conftant exercife, and aled out 
 in all proper ways ; and were his moral corruptions con- 
 iequently in a great meafure fubdued, and mortified, he 
 could not have a doubt, he muft be fure that he is a 
 friend to Chrift, and does moft cordially embrace the 
 gofpel ; and is interefted in that everlafting covenant, 
 that is ordered in all things and fure. 
 
 9. It is the duty of every chriftian, to have and main 
 tain a conftant affurance that he is a chriftian, and fhall 
 be faved ; and it is, therefore, wholly his fault, for which 
 
 he 
 
156 Concerning Believers PART II. 
 
 he can have no excufe, if he be at a lofs, and doubts 
 whether he be a believer in Ch-rHt, or not. 
 
 This follows from what has been obferved under the 
 laft head. 
 
 For if it be the duty of chriflians to live in the conflanr, 
 vigorous exercife of every grace, and cleai difcerning of 
 fpiritual things, and mortify all their lufts ; with which 
 AiTu ranee is connected ; then it is their duty, conflantly 
 to have and maintain this affurance, and they cannot fail 
 of -it, unlefs they come vaftly fhort of their duty. It is 
 indeed their duty to be perfedily holy, and every thing 
 ihort of this, is fo far finful ; but the exercife of holinefs, 
 which is greatly fhort of perfection, is TuIBcient to allure 
 the chriiiian, that he is really holy, and fhali be faved. 
 
 It has been obferved above, that the believer is entirely 
 dependent on God, for every degree of holinefs, and 
 efpecially for that degree which is neceffary in order to 
 a well grounded affurance. But it cannot be inferred 
 from this, that it is not the duty of chriflians to be holy 
 to fuch a degree, as to render them fure they fhall be 
 faved ; unlefs fuch dependence on God, be inconfifient 
 with any poffible duty, or fin, which cannot be afferted, 
 confident with reafon, or the Bible. There is no truth 
 afferted more clearly and conflantly in the holy fcrip- 
 ture, than thefe two, viz. Man's entire dependence on 
 God for all moral good, or holinefs ; .and his obligation 
 to be holy, as God is holy ; that this is his duty, and all 
 negleci, and every thing in him, contrary to this, is his 
 crime. lie who denies either of thofe, does fo far re* 
 nounce the Bible. 
 
 I M P R O V E M E N T. 
 
 I. FROM what has been obferved, on this fubjec~r., 
 we learn, that they embrace a great and dangerous delu- 
 iion, who think they are affured of falvation, without the 
 
 lead 
 
CHAP. IV. Affiance of Salvation. 157 
 
 lea ft evidence, that they are fan&ified, in any degree, or 
 looking inwards to find any holy exercife ; and that to 
 build fuch affurance upon our gootl frames, and holy 
 exercifes of heart, is a low, kgal way of getting affurance a 
 and is not the proper a ffurance of a chriftian. That true 
 chriftian affurance, is built upon a more firm foundation, 
 upon Chrift, and the word and promife of God, and not 
 upon the uncertain and changeable feelings and impref- 
 fions of the heart. 
 
 If the affurance, for which they plead, and which they 
 think they have, be examined, it will appear to be built 
 on a fandy foundation, or rather upon nothing. To 
 whom is Chrift a Saviour, and to what are the promifes 
 of the gofpel made ? Chrift faves them who believe in 
 him, and them only ; and the promifes are made to a cer 
 tain character, to that faith in Chrift, which implies all 
 the branches of chriftian holinefs ; and to no perfon who 
 has not this character. And no man can have the leafb 
 evidence, or reafon to believe, that he has an intereft in 
 any of the promifes of the gofpel, or lhall be fayed by 
 Chrift; who has not that hoiinefs which is implied in 
 faving faith, andunlefs he has evidence of this, in his own, 
 mind, by feeing what paffes in his own heart, and what 
 are the exercifes of that. If affurance of falvation, be 
 not founded upon the knowledge of our own character, 
 it is built upon nothing, and is mere delufion. 
 
 II. WE learn that no perfon can have affurance of 
 falvation, from any thing, any circumftance or attain 
 ment, which is merely external. Real holinefs, or fane- 
 tification, is the only evidence that any one can have, 
 that he (hall be faved : But this confifts in the exercifes 
 of the heart, and not in any thing external, any farther 
 than it comes from the heart, and is an expreilion of what 
 takes place there. Men may make a profeffion of re 
 ligion ; 
 
158 Concerning Believers PART II. 
 
 liglon ; attend on all the ordinances and inflitutions of 
 Chrift;; and their whole external behaviour may be re 
 gular and blamelefs in the fight of man ; they may be 
 juft and beneficent in their conduct to others; yet if all 
 this do not proceed from a holy difpofition and exercifes 
 of heart, it is no evidence that a man fhall be faved ; 
 and confidered as leparate from the heart, there is no 
 real chriftianity in it. This is decided by the Apoftle 
 Paul : " Though I fpeak with the tongues of men and 
 angels ; and though I beftow all my goods to feed the 
 poor ; and though I give my body to be burned, and 
 have not charity, it profiteth me nothing, and I am no 
 thing."* Men mud be acquainted with their own 
 hearts, and know of what nature their internal exercifes 
 are, in order to know whether they be chriftians or not. 
 Indeed, if men think their hearts are right and holy, 
 when their external conduct is not good, regulated by 
 the commands of Chrift, they deceive themfelves ; for 
 though a regular, and good external behaviour, be not 
 any certain evidence of holinefs of heart, yet the want 
 of this, and an irregular external conduct, is a good evi 
 dence that the heart is not right. 
 
 Too many feem to take all the evidence, hope and 
 confidence they, have, that they (hall be faved, from 
 fomething merely external, and foreign from any thing 
 in their hearts ; either becaufe God fmiles upon them, 
 and profpers them in his providence, or from their at 
 tending upon the external duties of religion ; their regu 
 lar external conduct, and the practice of juflice and 
 beneficence towards their fellow men ; and not living in 
 thofe vices, which many others practice. Such are 
 ill-angers to true religion, and are wholly deceived in their 
 hopes and expectations of the favour of God. Their 
 character is given by Chrift, in the Pharifee, who went 
 up to the temple to pray, and faid, " God, I thank thee 5 
 
 that 
 * i Cor* xiii. i, a, 3. 
 
CHAP. IV. Affurance of Salvation. 159 
 
 that I am not as other men are, extortioners, unjuft, 
 adulterers, or even as this publican. I fall twice in a 
 week, I give tithes of ail that I poiTefs."* 
 
 A chriftian may, indeed, have his hope and affurance 
 that he does love Chrift, ftrengthened by adhering to 
 his duty, and fteadily obeying him in his external con 
 duct, when called to that which is difficult, and in which 
 he muft greatly deny himfelf. When his grace is thus 
 tried, and does not fail, it is a farther and confirming 
 evidence, that he is, indeed, a true friend to Chrift ; but 
 in this, the motives and exercifes of his heart, are not out 
 of the queflion, or out of view ; but are by fuch trials, 
 brought into view, and his holinefs of heart, fhines out 
 more bright, and becomes more evident and vifible, not 
 only to others, but to his own confcience ; as gold fhines 
 more, and proves itfelf to be true gold, by being tried in 
 the fire. Thus Abraham's ready obedience to the divine 
 command, to offer his fon Ifaac, for a burnt offering, 
 was a confirming evidence that his heart was truly pious. 
 " And the Angel of the Lord, called unto him, out of 
 heaven, and faid, Now I know that thou feareft God, 
 feeing thou haft not withheld thy fon, thine only fon, 
 from me."t 
 
 III. FROM what has been obferved on this fubjecl:, we 
 learn, that they have no true affurance of their falvation, 
 but are deluded, who fay they have great and conftant 
 affurance of this, while they live carelefsly, and in many 
 refpe&s unbecoming chriftians. There are fuch, who 
 do not appear to be confcientious, humble, meek, watch 
 ful and prayerful chriftians, but the contrary ; who of 
 ten exprefs, with the greateft confidence, their abfolute 
 affurance of their own falvation. This is an evidence a- 
 gainft them, in the view of the judicious, that they do 
 not know what true religion is ; and they may reafonably 
 
 be 
 
 * Luke xviii. u, 12, f Gen. xxii. u, la. 
 
t6o Concerning Believers PART IJ. 
 
 be confidered, as " Proud boafters, fpeaking great (wel 
 ling words of vanity/' And fome fpeak of their not 
 having a doubt of their being real chriflians, for a great 
 number of years; but have enjoyed full affurance of 
 their falvation all that time, in fuch a manner, and who 
 have appeared to live fuch lives, as to give reafon to con 
 clude they know not what true aflurance is. If a perfon 
 who has lived a life eminently devoted to God, and in 
 the conftant practice of all the duties of chriflianity, 
 fhiriing externally in good works, and all the graces of 
 our holy religion, mould, on proper occafions, humbly 
 and modeftly declare to his chriflian friends, that he 
 was raifed above all doubts about his flate, and had, for 
 a long time, enjoyed full affurance of his falvation, no 
 one would have reafon to call it in queilion. But when 
 they make high pretenfions to this, whole lives are in 
 no meafure aniwerable ; and make no proper appearance 
 of living in the conftant and lively exercife of true re 
 ligion, in a ftrift, confciencious, holy walk, they are to be 
 confidered as poor, miflaken, deluded creatures. 
 
 IV. WE learn that the believer's affurance of falva 
 tion, has no tendency to lead him to live a carelefs, un 
 godly life, but the contrary. It is not confident with 
 fuch a life. It necefTarily fuppofes, flrong, lively ex- 
 ercifes of holinefs, and zeal to live a holy life ; and 
 can continue no longer than thefe continue : When 
 ever his zeal for good works, abates, and is not perceived, 
 and careleffnefs and floth take place, the chriflian will 
 lofe his affurance, in a great degree at leafr, if he were be 
 fore allured that he was a chriflian ; and doubts will of 
 courfe arife. The affured chriflian, therefore, is the 
 moil lively, holy chriflian, and moil engaged to crucify 
 the flefh with the affeclions and lufls. And he fees 
 more clearly than others, or than he did before, the ne- 
 
 ccflity 
 
CHAP. IV. Afurdnce of Salvation. 
 
 ceflity of perfevering in this way, not only in order to 
 maintain his affurance, but in order to be faved ; and 
 feels the great and peculiar obligations he is under, to 
 this, and to love Chrift and keep his commandments, 
 who has loved him, and given himfelf for him ; " That 
 he mould not hence forward, live unto himfelf, but un 
 to him who died for him and rofe again."* Every af- 
 fured chriftian, can efpoufe the language of an eminent; 
 ancient chriftian, who, when he had full affurance of faU 
 vation, faid : " I run, not as uncertainly : So fight I, 
 not as one that beateth the air : But I keep under my 
 body, and bring it into iubje&ion ; left that by any 
 means, when I have preached to others, I myfelf fhould 
 be acaft away."t 
 
 V. TH E doctrine of affurance, as- it has beefi now ft ate 
 ed, and explained, may affift perfons to determine whe 
 ther they be believers, or not, and point out the way to 
 obtain affurance that they are fuch. 
 
 i. The true believer defires no affurance of his falva- 
 tion, but that which has its foundation in holy exercifes, 
 and confifts in them, fo that the former cannot be obtain^ 
 ed without the latter. Affurance of falvation would be 
 worth nothing to him, if he could have it, without holinefs, 
 or while he had no ftronger and more ferffible exercifes 
 of love to Chrift, &c. than he now has. He therefore 
 does not afk for fuch affurance, nor defire it. It pleafes 
 him, that affurance cannot be obtained in any other way, 
 than in the lively and fenfibleexercifeof holy affe6lion. 
 
 There are fome, who earneftly defire and long for af 
 furance that they fhall be faved, and feel, that if they 
 could obtain this, they fhould be happy, while holinefs 
 is not fo much the object of their defire and purfuit. 
 Thefe are not feeking the affurance which the chriftian 
 
 defires., 
 
 * Gal.ii. 20. s Cor. v. 15. f i Cor. ix, 26, 27. 
 
 VOL. II. M 
 
Concerning Believers A/urance, &c. PART If. 
 
 defires, nor can it be true affurance, or of any real worth, 
 were it obtained, without holinefs. Such affurance will 
 fatisfy a felfifhperton ; becaufe^ if he can be affured that 
 he (hall be happy, he cares for no more ; and in his idea 
 of happinefs, holinefs is not included. But not fo the 
 true believer. 
 
 2. From the preceding particular, it follows, that the 
 true believer, prizes holinefs more than affurance, and is 
 more concerned to obtain the former, th^-n the latter. 
 To be conformed to Chrift, and obedient to him in all 
 things, earneftly and conftantly devoted to his fervice 
 and honour, and filled with flrong, benevolent love to 
 God, and to man ; is a thoufand times more the objecl: 
 of his defire, and prayer, than to be affured, that he mall 
 be faved. Therefore, he defires no other affurance of 
 falvation, than that which is implied in fuch holinefs, as 
 has been obferved. Indeed, the true chriflian, in the 
 exercife of holy affection, or difinterefled benevolence 
 to God and man, is feeking more important objects, and 
 events, than his own falvation, and they have the firft 
 place in his heart. He feeks firft the kingdom of God, 
 and his righteoufnefs. 
 
 On the contrary, the felfifh perfon, defires and feeks 
 his own peifonal intereft, his own happinefs, as the moft 
 i important and fupreriie good ; and if he can be affured 
 of his own happinefs, he has all he wants. Therefore, 
 when perfons prize and defire affurance of their own fal 
 vation, more than holinefs, it is a fign that they are not 
 true believers. 
 
 3. The true chriflian, can have joy and peace in be 
 lieving, or the joy of faith, without affurance of falvation. 
 The reafon of this has juft now been given, viz. that he 
 defires and feeks, and confequently places his happinefs 
 in better, greater and more important objects, than his 
 Own faivation. He rejoices in the truth. In the truths 
 
 contained 
 
CHAP. IV. On the Doftrinc ofEU&ion. 163 
 
 contained in divine revelation, in the divine charafter, 
 in infinite wifdom, re&itude and goodnefs ; in the feli 
 city and glory of God ; in the chara&er of Chrift, and 
 the way of falvation for man, by him, &c. 
 
 The felfifh perfon, feeking nothing but his own inter- 
 eft and happinefs, can have no religious comfort and 
 joy, any farther than he thinks himfelf fure, or hopes 
 that he mall be faved. Therefore, his religious light and 
 darknefs, his trouble or comfort, arife wholly from, or 
 confift in his fears, that he is no chriftian, and fhall not 
 be faved ; and in his hope and confidence that God loves 
 him, and he fhall be faved. When this appears to be 
 true of any perfon, it is a fign he is no real chriftian. 
 
 4. The hope and confidence of the true believer, that 
 he is a chriflian, and fhall be faved, rifes and finks, accord 
 ing to the degree of holy exercife, in love to God, &c. 
 This has been illuflrated in this feclion. The hypocrite, 
 can enjoy his afTurance without any holinefs, or concern 
 about it. 
 
 Therefore, the only right way to obtain afiurance of 
 falvation, is to prefs forward in the exercife of holinefs, 
 in every branch of it, fo as to befenjibly a friend to Chrift, 
 and devoted to his honour and intereft. 
 
 SECTION XII. 
 
 On the DoStrine of "Election. 
 
 W HAT has been faid in the fourth chapter of the 
 
 fir ft part, on the decrees of God, includes and eftabliflies 
 
 the do6lrine of particular election and this do6lrine has 
 
 been fuppofed, and in a meafure brought into view, a 
 
 M 2 number 
 
a&4 On the DoSrine of Election. PART II. 
 
 number of times, in the foregoing fe&ions : But it is 
 thought expedient, and of importance, that it (hould be 
 more particularly confidered, explained, and vindicated. 
 And this will be moft properly done in the chapter on 
 the application of redemption, as this limits the applica 
 tion, and points out thefubjeh to whom it is effe&ually 
 applied, and who, in the iffue, receive the whole benefit 
 of redemption. 
 
 The doftrine of election imports, that God, in his eter 
 nal decree, by which he determined all his works, and 
 fixed every thing, and every event, that fhall take place 
 to eternity, has chofen a certain number of mankind, to 
 be redeemed, fixing on every particular perfon, whom 
 he will fave ; and giving up the reft to final impenitence, 
 and endlefs deftruflion. 
 
 This do6hinemay be explained, and the evidence of 
 the truth of it produced, by attending to the following 
 proportions. 
 
 I. MANKIND are entirely dependent on God, on his 
 determination, and fovereign mercy, for falvation. All 
 creatures depend on God for all the good they have. 
 Their exiftence, and all their enjoyments, are the fruit o 
 Jiis determination and appointment, which has made 
 the difference between one and another, in every refpeL 
 But man is, in a peculiar fenfe and degree, dependent 
 on the fovereign will and pleafure of God, for falvation. 
 He is utterly loft in fin ; not only infinitely guilty, and 
 deferving to be deflroyed forever ; but wholly inclined 
 to rebellion, and fixed in a difpofition to oppofe God, 
 :n every method he can take, to recover and fave him, 
 unlefs his heart be renewed by almighty power and 
 grace ; to which favour, none have the lead claim, or 
 can have, but are infinitely unworthy of it. And when 
 the way was opened for the pardon and falvation of finful 
 
 man.. 
 
CHAP. IV. On the Dottrint of Eletiion. 165 
 
 man, by what ihe Mediator had done and fuffered, con 
 fident with the divine law and righteoufnefs ; yet none 
 could be faved, unlefs they be renewed by the fpirit of 
 God, and made willing in the day of his power. This 
 therefore depends on the determination and purpofe of 
 God ; and he " has mercy on whom he will have mercy, 
 and whom he will, he hardeneth." God being under 
 no obligation to fave any one of mankind, it mufl depend 
 on his fovereign will, whether any fhould be faved : And 
 if any, whether all, or only a part of mankind : And if 
 cnly fomeof them, how many, and the particular perfons 
 that fhould be the fubjects of this favour. This mud be 
 determined by God ; for there is no other being that has 
 a right to determine it, or that can do it ; and it is impofli. 
 ble that God fhould not determine it. He is infinitely 
 poweiful and wife, he knew what was befl to be done, and 
 it wholly depended on him to determine and do, that which 
 is on the whole, wifeft and befl. It belonged to him to de- 
 cideand fix every thing refpe&ingthis matter, "whowork- 
 ethall things according to the counfel of his own will." 
 
 II. IT is infinitely beft, and moft defirable, that this 
 fhould be determined by God. He only is infinitely 
 wife and good ; therefore, whatever he determines fhall 
 be done, and take place, is perfectly right, moft wife and 
 beft. It is therefore, infinitely defirable, that he fhould 
 order ever thing that takes place, and all events ; but 
 more efpecially thofe things that relate to the eternal ex- 
 iftence and endlefs happinefs or mifery of man, whether 
 any fhall be faved, or all loft ; and if only a part of man 
 kind be faved, how many, and what particular perfons, 
 lhall be included in this nnmber. This is a matter of 
 great importance, and not of indifference, whether this 
 perfon fhall be faved, rather than another, and it requires 
 infinite wifdom to determine it right, fo as to anfwer the 
 befl ends. Were any creature to determine it, in any 
 M 3 one 
 
i66 On the Dottrine of Ehttion. PART II. 
 
 one inftance, efgecially, apoftate man, the event might 
 be undefirable, and of infinitely evil confequence. Were 
 man to decide it, independent of God, and were this 
 poffible, it would be mod undefirable and infinitely 
 dreadful to the wife and good ; and they rejoice that this 
 important affair, with all others, is in the hand of him 
 who is infinitely wife and good ; who has a right, and 
 to whom it belongs to decide the Hate of every man, 
 whether he fliall be faved, or not ; and that he has done 
 it, by an unalterable decree. 
 
 III. IT is certain from the fcripture, that God has 
 determined not to fave all mankind ; but only a part, 
 and a particular number of them. The Redeemer 
 himfelf has declared this exprefsly, and it is abundantly 
 alTerted in the Old Teftament, and in the New. A 
 number are to go away into everlafl ing punifhrhent, where 
 their worm dieth not, and the fire is unquenchable : 
 And the fmoke of their torment, fliall afcend up forever 
 and ever, &c. c.* Had not God revealed this, it could 
 yict have been known what would be the event of re 
 demption, whether all will be faved, or not : But God 
 has made it known. 
 
 We are not told in the fcripture, the precife number 
 that fliall be faved; nor what proportion of mankind 
 iv ill be of this number ; but from what is revealed, re- 
 fpecling this matter, it is reafonable to fuppofe, that 
 many more will be faved, than 3 oft, perhaps lome thou- 
 fands to one.t But, be this as it may, we are certain 
 that the number that ihall be faved, is fixed, by infinite 
 wifdom and goodnefs, and every one of thefe is known 
 
 unto 
 
 * This has been particularly confidered, and proved, by a number of 
 authors. See Dr. Edwards, againft Dr. Chauncy. And an Inquiry con. 
 cerning the Future State of thofe who Die in their Sins. 
 
 f See Dr. Bellamy, on the Millennium. And the foremen tioned 
 Inquiry. Page 167, #c, 
 
CHAP. IV. On the Dottrine of Ektfion. 167 
 
 unto Ggd, and their names are written in the book of 
 life, before the foundation of the world. We are alfp 
 certain, that it is not owing to the want of goodnefs in 
 God, or the infufEciency of the atonement and merit of 
 Chrift, that all mankind are not faved ; for the latter is 
 as fufficient to fave the whole human race, as part of 
 them, or one individual ; and the only reafon why all 
 are not faved, is, becaufe it is inconfident with infinite 
 wifdom and goodnefs ; .that is, it is not for the greatefl 
 general good. Infinite gqodnefs, in all cafes, and forever, 
 oppofes and forbids that to take place, which is not for 
 the greateft general good, be that what it may ; and ap 
 proves and effects that which will anfwer the bed ends, 
 and produce the greatefl good, in all cafes. We are as 
 certain of this, as we can be, that there is an infinitely 
 wife, good, and omnipotent Being. Therefore, fince 
 God has declared, that he has determined, not to fave all 
 mankind, we know that this is not confident with his 
 goodnefs ; that is, that it is not wife ft and befl, or, which 
 is the fame, it is not for the greateft good of the whole, 
 that all fhould be faved. God, does not delight in the 
 deftruclion of finners, in itfelf confidered, or for its 
 own fake ; and not one would be fufFered to perifh, if ifc 
 were confident with wifdom and goodnefs, to fave them 
 all ; or if this were confident with the glory of God, or 
 the greateft good of the univerfel Nothing can be more 
 certain, than that all will be faved, that can be faved by 
 omnipotence, clothed with infinite wifdom and good 
 nefs ; that is, that can be faved confident with thefe. 
 What is inconfiftent with infinite wifdom and goodnefs, 
 cannot be done by a Beinginfinitely wife and good, though 
 omnipotent. It is morally impojjible ; for he cannot deny 
 himfelf, and a6l contrary to wifdom and gocdnefs. Any 
 man may be abfolutely fure that he {hall be faved, if it be 
 not inconfiftent with the goodnefs ofGod, to fave him, and, 
 M 4 in 
 
168 On the DoSriniof Ehttion. PART II, 
 
 in this fenfe, impoflible ; or if it be confident with the 
 greateft glory of God, or the general good. And who, 
 in his fenfes ; that is, who that is wife and benevolent, 
 would defire to be faved, or could afk for the falvation 
 of any of his fellow men, unlefsthis might be confiftent 
 with the glory of God, and the greateft good of the 
 univerfe ? 
 
 As we know not what number of mankind can be 
 faved, confiftent with infinite wifdom and goodnefs, fo 
 we are utterly incapable of judging, what particular per- 
 Ibns can be faved, confiftent with thefe : But God has 
 determined this, without a poffibility of any miftake. 
 He knows what individuals of the human race can be 
 iaved, confiftent with his glory, and the greateft good of 
 his eternal kingdom ; and who cannot be faved confift 
 ent with this, and has determined, and does aft accord* 
 ingly. In this he a&s as a fovereign, as being under ob 
 ligation to none, or not to one, more than to another ; 
 but not arbitrarily, without any wifdom or reafon. 
 There is a good reafon, why one mould be faved rather 
 than another. There is a good reafon, why every one 
 of thole fhould be faved, who are, or fhall be faved ; and 
 why every one of the reft fhould not be faved ; from the 
 different natural formation, or capacity, or the different 
 circum fiances, to us unknown, and undefcribable, which 
 render it wifeft and beft, moft for the glory of God, and 
 the good of his kingdom, that the former fhould be 
 faved, and the latter loft. This difference in circurn- 
 ftances, &c. originates in the divine decree, and is order^ 
 cd by God, according to the infinitely wife counfel of 
 his own will ; but it is as real a difference, as if it had 
 not this origin. 
 
 JV. WE learn from the holy fcriptures, that a partic^ 
 plar number of individuals are chofen from among man 
 
 kind. 
 
CHAP. IV. On Ike Dottrint of Elettion. 169 
 
 kind, on whom the divine love and fovereign grace are 
 to be difplayed, in their falvation. 
 
 Reafon teaches us, that this muft be fo, as has been 
 obferved ; for it muft be determined by God, and he 
 makes the diftinlion between thofe who are faved, and 
 thofe who are loft, as it cannot be done by any one elfe ; 
 and if it were poflible, not to be determined by infinite 
 wifdom and goodnefs, it would be infinitely difagreeable 
 and dreadful to all the wife and good : And God deter 
 mines all his works, all he will do from eternity. Ac 
 cordingly the fcripture afierts this moft exprefsly and a- 
 bundantly, in the following paffages, and in many others, 
 which it will be needlefs to mention. The Redeemer 
 often fpeaks of thofe who were given to him by the Fa 
 ther, to be reedeemed and faved, as being a number fe- 
 le&ed from the reft of mankind ; and fays they (hall come 
 to him, and he will keep and fave them ; and his words 
 ftrongly imply, that they only (hall be faved ; and that 
 there never was a defign to fave any, but thofe who are 
 thus felecled and chofen, and given to him, to be faved 
 by him. Therefore he declares, that he does not pray 
 for the falvation of any, except thefe ele6l ones, who were 
 given to him. He fays, " Ail that the Father givcth me, 
 fhall come to me : And him that cometh to me, I will in 
 no wife caft out. And this is the Father's will which 
 hath fent me, that of all which he hath given me, I fhould 
 lofe nothing, but fhould raife it up again at the laft 
 day."* " I lay down my life for the fheep. And other 
 fheep I have which are not of this fold : Them alfo I 
 muft bring, and they fhall hear my voice ; and there 
 fhall be one fold, and one fhepherd. My fheep hear my 
 voice, and I know them, and they follow me : And I 
 give unto them eternal life ; and they fhall never perifli, 
 neither fhall any pluck them out of my hand, My Fa-* 
 
 then 
 * John vi. 37, 39, 
 
170 On theDoSrine of Election. PART II. 
 
 ther, which gave them to me, is greater than all ; and none 
 is able to pluck them out of my Father's hand."* *' Fa 
 ther, glorify thy Son, that thy Son alia may glorify jthee; 
 as thou haft given him power over all flefh, that he 
 fhould give eternal life to as many as thou haft given him. 
 ] pray not for the world ; but for them which thou haft 
 given me> for they are thine. And ail mine are thine, 
 and thine are mine, and I am glorified in them. Holy 
 Father, keep through thine own name, ihofe whom thou 
 hafl given me, that they may be one as we are. Father, 
 J will that they alfo whom thou haft given me, be with 
 me, where I am, that they may behold my glory, which 
 thou haft given me."t Could the doctrine of election 
 be exprefled more fully and in a ftronger manner, by 
 any words whatever ? That a particular number, of man 
 kind, with every individual of that number, are chofen 
 and felefted from the reft, and in the covenant of re 
 demption given to Chri'ft, to be redeemed and laved by 
 him ; and that, thefe alone are to be laved ? Agreeably 
 to this, Chrift repeatedly (peaks of the cleft, whofe falva, 
 tion is fecured ; and for whole fake, he orders the great 
 events in the world. " And except that the Lord had 
 fbortened thofe days, no flefh fhould be faved : But for 
 the eletTs fake, whom he hath chofen y he hath Ihortened the 
 days. For falfe Chrifts and falfc prophets (hall rife, and 
 lhall fhow figns and wonders, to fedace, if it were poffible, 
 even the very elect. And then he (hall fend his angels, 
 and fhall gather together his elel> from the four winds." J 
 
 The Apoftle Paul, reprefents the falvation of the re- 
 deemed, as originating in the eternal purpofe of God, by 
 which they are felefied from others ; and who, in con- 
 fequerice of this choice and appointment, are faved. 
 <c We know that all things work together for good, to - 
 them that love God, to them who are the called, accord* 
 
 ing 
 
 * John x, 15, 16. 27, 28, 29. -j- John xvii. i, 3. 9, 10, n. ix. 
 
 | Mark xiii. ao, 22, 27. 
 
CHAP. IV. On the Doftrine of Ekftlor:, 171 
 
 Ing to his purptfe. For whom he did foreknow, (that is, 
 whom he fixed upon, and chofe to falvation,) he alfo did 
 predeftinate, to be conformed to the image of his Son. 
 Moreover, whom he did predeftinate, them he alfo called : 
 And whom he called, them he alfo juftified : And whom 
 he juftified, them he alfo glorified. 'Who fhall lay any 
 thing to the charge of God's elect : It is God that juftifi- 
 eth*."* " For the children not being yet born, neither 
 having done any good or evil, that the purpofe of God, 
 according to election, might ftand, not of works, but of 
 him who calleth. For he faith to Mofes, I will have 
 mercy, on whom I will have mercy ; and I will have 
 compaflion on whom I will have compailion. There 
 fore, he hath mercy on whom he will have mercy, and 
 whom he will, he hardeneth."t 
 
 The doctrine of election, as flated above, is implied 
 in thefe laft words, and they are fufficient to prove it, 
 were there nothing more faid of it, in the Bible : For if 
 the will of God determines who (hall be the fubjects of 
 divine mercy, and^be faved, and who fhall not ; as is here 
 afierted ; then God determined from eternity, whom he 
 would fave, and whom he would not fave, and fixed 
 upon, and chofe a particular number of perfons, to be 
 the fubjects of his mercy, in their falvation, excluftve of 
 the reft of mankind - t for what God wills to do, he does 
 not begin to will to do it in time ; but his determinations 
 and will, refpecting all his works, are without beginning; 
 His will is unchangeable. " He is of one mind, and none 
 can turn him." 
 
 This Apoftle, brings the doctrine of election again into 
 view, and mod exprefsly aflerts it, in the following words, 
 cc God hath not call away his people which he foreknew. J 
 
 Even 
 * Rom. vi'ii. aS, 29, 30, 33. f Chap. ix. n, 15, 18. 
 
 $ The foreknowledge of God, is mentioned here, and in other places, 
 as implying his purpole and decree of election. See Afts ii. 23. xv. i. 
 Rom. viii. 29, j Peter i, ?, The rea&n why this word is ufe<i 
 
17-2 On the DcZrine of EhRion. PART II. 
 
 Even fo then, at this prefent time alfo, there is a remnant, 
 according to the election of grace. What then ? Ifraei 
 hath not obtained that which he feeketh for ; but the 
 eleflion hath obtained it, and the reft were blinded."* 
 And in his letter to the faints at Ephefus, he confiders 
 their election, or being chofen by God, before the foun 
 dation of the world ; that is, from eternity, by his eternal 
 purpofe and decree, as the fource and caufe of their be 
 coming chriflians, and of their falvation. " BiefTed be 
 I he God and Father of our Lord Jefus Chrift, who hath 
 Lletfed us with all fpiritual bleffings, in heavenly places, 
 in Chrift. According as he hath chef en us in him, before 
 the foundation of the world, that we fhould be holy and 
 without blame before him in love. Having predeftinat- 
 ed us unto the adoption of children by Jelus Chrift to 
 himfelf, according to the good pleafure of his wihV't 
 He fpeaks the lame language in his letter to Timothy. 
 r< Who hath laved us, and called us with an holy calling, 
 not according to our works, but according to his own 
 purpofe and grace, which was given to us in Chrift Jefus, 
 before the world began. "J He alfo fays, " Therefore 
 I endure all i\\\i\g^forthefakeoftheele^f t that they may 
 obtain the falvation which is in Chrift Jefus, with eternal 
 glory. " The Apoftle had no expectation or defire of 
 the falvation of any but the cleft, whom God hath cho 
 fen to falvation, from eternity. Therefore, when he had 
 evidence that any perfon was a true believer and made 
 
 holy, 
 
 the divine determination, is becanfe the foreknowledge of God, does 
 receflarily imply his purpofe or decree, with refpeft to the thing fore 
 known ; for God foreknows what will be, only by determining what 
 (hall be. Therefore, foreknowledge and decrees cannot be feparated ; 
 for they imply each other, if they be pot one and the fame. *' Grotius, 
 as well as Beza, obferves, that Trpoyvcoen? muft here fignify decree ; and 
 Flfner has fhown, it has that fignification in approved Greek writers." 
 Doddridge's Note on A6h ii. 23. 
 
 * Chap. xi. 2, 5; 7. <f Eph. i. 3, 4, 5. 
 
 % a Tim* i. 9. $ Chap* ii, 10, 
 
CHAP. IV. On the Doff fine of Eleffio*. 173 
 
 holy, he confidered it as the confequence and fruit of 
 ele&ion, of his being chofen by God, from the beginning, 
 that is, from eternity. This is his language to the chrif- 
 tians at Theffalonica. " We are bound to give thanks 
 alway to God for you, brethren, beloved of the Lord, 
 becaufe God hath from the beginning chofen you to falvation^ 
 through fan&ification of the fpirit, and belief of the 
 truth."* 
 
 The Apoftle Peter fets this matter in the fame light 
 with Paul, and confiders true chriftians, as ele&ed to this 
 privilege, and to eternal life, by the counfel and purpofe 
 of God, as the origin and foundation of all this good to 
 them. " Peter, an Apoftle of Jefus Chrift, to the 
 ftrangers fcattered throughout Pontus, Galatia, Cappa- 
 docia, Affia, and Bithynia, Elett according to the fore 
 knowledge of God the Father, through fan6hfication of 
 the fpirit, unto obedience, and fprinkling of the blood 
 of Jefus Chrift."t 
 
 Whoever well confiders thefe pajQTages of fcripture, 
 with others of the fame tenor, and obferves how confid 
 ent this doctrine is with the whole of the fcripture, which 
 reprefents man as loft in fin, and wholly dependent on 
 God for falvation ; and therefore, that their falvation 
 muft all originate in the fovereign purpofe and grace of 
 God ; and how confident this is with reafon, and that it 
 is indeed, impoffible, it mould be otherwife : Whoever 
 takes a proper view of all this, muft believe, and refl 
 fatisfied in the truth, that all the redeemed were chofen 
 to falvation, by the eternal purpofe of God, as the origin 
 and foundation of their falvation; and that they who 
 are not thus elected, do perifh in their fins. And he 
 who does not fee this doctrine plainly revealed in the 
 P J ible > muft be fuppofed to read it with ftrong prejudices 
 againft the truth, or with very wrong and falfe concep 
 tions 
 * aThcff. ii. 13. f jPet. i. r> a. 
 
174 n the -Doftrine of Elc&ion. PART IL 
 
 tions refpe&ing the fubje6l. To obviate and remove 
 thefe, is the defign of fome part of the following. 
 
 V. THE cleft are not chofen to falvation rather than 
 others, becaufe of any moral excellence in them, or out 
 of refpecl; to any forefeen faith and repentance ; or be 
 caufe their moral character is in any refpel better than 
 others. The difference between them and others, in 
 this refpecl, whenever it takes place, is the fruit and con- 
 fequence of their election, and not the ground and rea- 
 fon of it. All mankind are totally finful, wholly lofl 
 and undone, in themfelves, infinitely guilty and illde^ 
 ferving. And all muft periih forever, were it not for elect 
 ing grace ; were they not fele&ed from the reft, and 
 given to the Redeemer, to be faved by him, and fo made 
 vefTels of mercy, prepared unto glory. This is abund 
 antly declared in fcripture. This is ftrongly aflerted 
 in a paffage which has been mentioned. " For the chil 
 dren being not yet born, neither having done any good 
 or evil, that the purpofe of God, according to election, 
 might ftand, not^ of works, but of him that calleth." In 
 their election, they are predeftinated to be conformed to 
 Chrift, in true holinefs, and not becaufe it is forefeen 
 they will, of their own accord, be holy, and chofen to 
 falvation for the fake of this. They are elected, through 
 fan&ification of the fpirit unto obedience. Sanftification 
 and obedience, are the confequence of their election, 
 and the privilege to which they are chofen ; and not 
 that out of regard to which they are chofen to falvation. 
 The Apoftle tells the elect at Ephefus, that ekaing love 
 found them dead in trefpafies and fins, as fmful as others, 
 and as much the children of wrath. " But God, who is 
 rich in mercy, for the great love wherewith he loved us> 
 even when we were dead in fins, hath quickened us to 
 gether with Chrift. By grace are ye faved, through 
 
 faith ; 
 
CHAP. IV, On the Doftrin of Ekftwn. 175 
 
 faith ; and that not of yourfelies, it is the gift of God. 
 Not of works, left any man ftould boaft. For we are 
 his workmanfhip, created in Chrift Jefus, unto good 
 works, which God hath before ordained, that we fhould 
 walk in them."* Election is edo&rine of grace ; it is 
 therefore called " The eleclioi of grace." '* Even fo 
 then at this prefent time alfo, tiere is a remnant accord 
 ing to the e 7 ?ffion of grace. Aid if by grace, then it is 
 no more of works : Otherwife grace is no more grace. But 
 if it be of works, then it is no Tiore grace : Otherwife 
 work is no more work."t 
 
 VI. THE cleft are not chofen to falvation, without 
 holinefs and obedience, or whether they be holy, and 
 obey Chrift, or not. This is afferted in the paffages 
 which have been quoted. Thofe who are chofen to 
 falvation, are predeftinated, or ordained, to be conformed 
 to Chrift. They are elected to falvation, through fane- 
 tification of the fpirit, unto obedience. Holinefs, is part 
 of the falvation to which they are elected, and they can 
 not be faved without it, which confifts in activity and 
 obedience. Therefore, no perfon can have any evidence 
 that he is elected, in any other way, but by making it 
 evident that he is holy and obedient. 
 
 This therefore detects the great miftake and delufion, 
 in which they are, who fay, if they be elected, they fhali 
 be faved, let them do what they will, and live and die in 
 a courfe of allowed fin. No propofition can be more 
 falfe than this : It is as contrary to the truth, as it would 
 be for a man to fay, if it be appointed that I mould live 
 feven years, I ftiall live, though I die tomorrow. Or 
 if it be appointed that I fhall go to fuch a city, I fhali 
 go, though I do not go, and never move out of the place 
 in which I now am. 
 
 This 
 
 * Eph. ii. i lo. f Rom. xj 5^ 6, 
 
176 On the Dofrinc of EkSion. PART II. 
 
 This doctrine, therefo e, affords no encouragement to 
 fin, or to be indifferent ;nd carelefs about holinefs, obe 
 dience and favation : Fcr this is as certainly the road to 
 hell, if continued in, as if .there were none elected to 
 falvation ; and holinefl, and care, watchfulnefs, and 
 diligence, in active obedience, are as reasonable, import 
 ant, and neceffary, as if tlis doctrine were not true. 
 
 VII. THE ufe of proper means, is as neceffary, in order 
 to the falvation of the deft, as it would be, were none 
 elected to falvation. As none are elected to falvation, 
 without holinefs, or whether they be holy or not, becaufe 
 this is a contradiction, and impoffible ; fo none can ex- 
 ercife holinefs, and be obedient, without means ; for this is 
 as great a contradiction as the other ; for it is the fame, 
 as to fuppofe that a perfon may be holy and obedient, 
 without knowledge, attention, and activity ; or without 
 holinefs and obedience. Means are as neceffary, in or 
 der to convert and fave the cleft, and their perfevering 
 in holinefs, as they would be if they were not elected. 
 
 This is illuftrated in the ftory of the fhipwreck of 
 Paul, and thofe.with him. They were all elected to be 
 faved from being loft at fea, and to arrive fafe on fhore. 
 God had determined this in their favour, and revealed it 
 to Paul, and he had publifhed it to them who were with 
 him in the (hip. Yet when the feamen were about to 
 leave the fhip, who only had fkill to manage it, " Paul 
 faid to the Centurion, and to the foldiers, except thefe a- 
 bide in the fhip, ye cannot be faved.''* They were e- 
 lected to that falvation, and it was hereby made fure to 
 them ; but this did not render means, and their activity 
 ufelefs, for they were elected to be faved in this way, 
 and in no other ; and therefore, their falvation was not 
 polTible in any other way. And if the Centurion had 
 laid to Paul, " If we are elected to be faved, though the 
 
 feamen 
 * Ab xxvii. 1. 
 
CHAP. IV. On the Dotfrine of Eltftion. 
 
 feamen leave the (hip, or if we ufe no means to get to 
 the land, and take no care or thought about it, and 
 though every one of us do what he can, or what he 
 pleafe, to drown himfelf, and all the reft," he would have 
 fpoken contrary to reafon and truth. 
 
 And there is as much encouragement to ufe means for the 
 falvation of finners, as if there were none elected to falva- 
 tion,and much more : For there would indeed be no encou 
 ragement to ufe any means, or to do any thing, for the fal 
 vation of any one, if none were elected to be faved : For 
 if that were true, there would be no falvation for any. 
 St. Paul, therefore, took his encouragement to travel 
 round the world and preach, and go through great la 
 bours and fufferings, from the doclrine of election, that 
 he might be the means of faving fome of the elecl. He 
 fays, " Therefore, I endure all things for the fake of the: 
 deft, that they may obtain the falvation which is in 
 Chrift Jefus."* And the Lord Jefus Chrifl, encoui> 
 aged him to perfevere in preaching at Corinth, be- 
 caufe he had much people in that city ; that i.% there 
 were many elected to falvation in that city.t And there 
 would be no reafon or encouragement for any perfon to 
 ufe any means, or do any thing, in order to be faved^ 
 if none were elected to falvation. 
 
 VIII. THE doftrine of election, as it has been dated, 
 does not reprefent God as a refptclcr of pcrfons, as fome 
 have fuppofed. 
 
 To have refpecl to perfons, is to regard and treat them 
 differently, on the account of fome fuppofed or real dif-* 
 ference in them or their circumftances, which is no real 
 ground or good reafon of fuch different regard and treat-* 
 ment. As when a judge regards, juftifies and rewards, 
 one, rather than another, becaufe he is rich and the other 
 
 poor, 
 
 * a Tim. ii. 10, f A&s xviii. 9, to, 
 
 VOL. II. N 
 
i;S On the Dotfrine of Zltrftion. PART II. 
 
 poor, or has given him a bribe, or is a near relation of his, 
 or his particular friend ; when the other is as really wor 
 thy of regard, and his caufe more juft. This character, 
 ofarefpecter ofperfons, belongs rather to a judge, or 
 one who is to regard and reward others, according to 
 their different characters, .which are the real ground, 
 and a good reafon of making a difference. And is not 
 applicable to a benefactor, in his granting favours, and 
 free, undeferved gifts, to one, rather than another, where 
 there is no defert of fuch favour, in one more than another; 
 and the favour is not granted under any fuch notion or 
 pretence. The benefactor, in this cafe, has a right to do 
 what he will with his own, and bellow his gifts in fuch a 
 manner, and on fuch perfons, as will befl promote his own 
 benevolent purpofes, and the general good. And he 
 who is neglected, and does not receive any favour, as he 
 has no claim to any, has no reafon to complain. This 
 leads to obferve, 
 
 IX. No injury is done to thofe who are not elected, 
 by the election of others to ialvation. No one of man 
 kind has any defert of the lead favour ; but all the hu 
 man race might juftly have been left in a ftate of ruin, 
 to be loft and miferable forever, and no injury would 
 have been done to any. In this cafe, the ihowing fa 
 vour to one, and faving him, is no injury to the other, 
 who has no favour, and is left to perifh ; he deferves 
 this as much as if none were faved, and his cafe is not 
 rendered the worfe, in any refpect, merely becaufe others 
 do not fuffer with him, whadeferve it as much as he does. 
 And if the actually making this difference, and laving 
 Come, and leaving others to perifh, be no injury to the 
 latter, and they have no caufe to complain, any more 
 than if others perifhed with them ; then the determina 
 tion to do this, and electing fome to falvation from eterni 
 ty, 
 
CHAP. IV. On the Doflrinc of EUtfion. 179 
 
 ty, and not ele&ing all, is in no refpe& injurious to the 
 noneleft, and is no ground of complaint. If a king, par 
 don a certain number of thofe criminals who are juflly 
 condemned to be put to death, and give the reft up to 
 be executed, they all, equally deferving to die, he does 
 no injury to the latter; they deferve to die as much, and 
 their execution is as juft, as if all were put to death. 
 Mercy being fhowed to others, gives them no claim to it, 
 and they have no caufe of complaint, that the fame un- 
 deferved favour is not fhowed to them. And it alters 
 not the cafe, though the king had determined long be 
 fore it took place, to fave fome of the criminals alive, 
 and fixed on the individuals, on whom he would bellow 
 this favour, in diftin&ion from the reft. 
 
 X. SALVATION may be offered to all men, though 
 only a certain number of them are chofen to faivation, 
 and will be finally faved. 
 
 It is not neceffary that all mould certainly be faved, 
 and that this fhouid be known to be the event of making 
 the offer of faivation to men, in order to make the offer 
 of it to them, with propriety. Men may have the offer 
 of faivation, or of any other good thing, though they re- 
 fufe to accept of it, and fo never obtain it. This, it is 
 prefumed, none will deny. 
 
 Salvation may be offered to men, though it be certain, 
 and known to God who makes the offer, that they will 
 reject it, and fo never be faved. If faivation may be of 
 fered to men, though they .refufe to accept of it, and 
 their rejecting it be not inconfiftent with the offer being 
 made, or tbeir having the offer ; then fuch offer may be 
 made, though it be known, and certain, that they will 
 rejeci it, and perifh ; for this being known, does not 
 alter the cafe with refpecl: to the offer ; it is as really made, 
 and as really rejecled, as if it were not known, but it were 
 N 2 wholly 
 
i8<5 On the DoSrlne of EltSion. PART IT, 
 
 wholly uncertain what the event would be. A rjch 
 man may offer an eftate to a poor man, though he be 
 certain that he will reject the offer, and die in poverty, 
 as the confequence of his refufal to accept of the favour 
 which is offered. 
 
 And if the offer of falvation may be truly and proper 
 ly made, when it is known to him who makes the offer 
 that it will be rejected ; then it may be fo made and re 
 jected, though the knowledge of this imply the divine 
 purpofe and decree, refpecting the matter, or be founded 
 upon it. The (inner is clifpofed to reject the offer of 
 falvation, and will certainly reject it, unlefs his heart be 
 renewed by the fpiritofGod: But he being under no 
 obligation to the finner to do this, in any in (lance ; and 
 his making the offer of falvation does not lay him under 
 any fuch obligation, or infer it ; he may determine not 
 to doit, by which it is certain, the (inner will not accept 
 of it, and be faved. Notwithstanding this, the offer is 
 really made, and the finner really rejects it, and is as vo 
 luntary and criminal, as if nothing were determined and 
 foreknown, refpe cling the event. Though Gocl have pow 
 er to renew every (inner's heart to whom the gofpel is 
 preached, and bring them all to embrace the gofpei, and 
 "be faved ; yet he has determined not to do it : And his 
 making the offer of falvation, does not imply that he will 
 do it. 
 
 Though a rich man offer an eflate to one that fs poor, 
 ami it is in his power by forne extraordinary means and 
 exertions to purfuade him to accept it : Yet his making 
 tti.e oFcr lays him under no obligation to effect it, though 
 lie know the confequence will be his rejecting it, and 
 dying in poverty. He may have good reafon not to 
 make thofe extraordinary exertions, and yet be fmcere 
 in the offer, on condition he is willing to accept it ; .and 
 the poor man has the eftate really offered to him, and 
 
 he 
 
CHAP,. IV. On thiDofirint of Election.- 18* 
 
 he as really rejects it, and is as foolifli and criminal 
 in. doing it, and as juftly fuffers the evil confequence, as 
 if the rich man knew not what would be the conference 
 of making the offer, whether it would be rejected or not ; 
 and had no power by any means, to perfuade him, and 
 make him willing to accept of it. 
 
 It is wife and important, that falvation by Chrifl 
 fhould be offered indifcriminately to all, in the publim- 
 ing and preaching of the gofpel, whether they will hear, 
 or whether they will forbear. It has been obfervedyXhak 
 the gofpel cannot be preached to any, to whom the offer 
 of falvation is not made, upon their acceptance of it. 
 They who will comply with the offer, or the el eft, who 
 fhall come to Ch.rift, live promifcuoufly, intermixed with 
 others 5 and are not to be diftinguifhed by men from 
 others, until they have the gofpel preached to them, and 
 thereby falvation is offered to them, and they believe and 
 embrace the offer. Therefore, the gofpel cannot be 
 preached to them, unlefs it be preached to all. And, as 
 it may be" properly preached to all, and falvation be real 
 ly offered to every one, whether he will accept of it, or 
 not; and the-provifion made for the falvation of finners. 
 in the gofpel, is as fufficient for one as another, and it is 
 offered as a free gift, to every one who believeth, or will 
 receive it : And none can fail of falvation, and periiri un 
 der the gofpel, but by conftantly rejecting it to the end of 
 life. Therefore, it is important and neceifary, that this 
 gffer ihould be made to all, without any diftinclion, in 
 order to the falvation of any, even the elect. Befidcs, 
 this is neceffary in order to fet in the cleared light, and 
 even to difcover, the following important truths. 
 
 i. That mankind are fo fixed in their rebellion, and 
 
 fuch obftihate oppofers and enemies of God, and all 
 
 moral good, that they are difpofed conftantly, and with 
 
 all their hearts, to reject, mercy and falvation, though 
 
 N 3 freely 
 
182 On thtDoftrine of Elettion. PART II. 
 
 freely offered to them. Nothing is, or perhaps can be, 
 more fuited, effe&ually to bring out and difcover the ex 
 ceeding wickednefs and obftinacy of the heart of man, 
 than this. It is of great importance, that a clear and full 
 difcovery of this mould be made, in order to manifeft to 
 their confidences, and to all, the juftice and propriety of 
 the awful fentence which will be pronounced againft the 
 wicked at the laft day. 
 
 2. That every one who fails of falvation under the 
 gofpel, perifhes by his own fault and aggravated wicked 
 nefs, obftinately perfifted in through life : And muft af- 
 cribe his lofs of eternal life, and his falling into endlefs 
 deftruftion, wholly to his own folly, and conftant volun 
 tary rejecting falvalion, freely offered to him : That he 
 has dtjlroyed bimfclf, and nothing could have prevented 
 his falvation, and have brought endlefs deftru&ion upon 
 him ; no decree of heaven, nor fatan, nor any of his fel 
 low men ; nor his outward circumftances ; poverty or 
 riches ; honours and high ftations ; or a mean and low 
 condition in the world ; health or ficknefs ; or any 
 temptation and trying lituation in life whatfoever ; had 
 he not with all his heart rejected the gofpel, and con- 
 ftantly, through his whole life, refufed to accept of the 
 falvation which was offered to him ; for which folly and 
 fin he has not the leaft poffible excufe. 
 
 This coincides with the preceding particular, and 
 ferves to {how, how important and neceflary it is, that 
 they who perifh from under the gofpel, Ihould have fal 
 vation offered to them, as by this it will appear more 
 clearly, than otherwife it could, that finners perifh by 
 their own fault, and can lay the blame of it to none but 
 themfelves ; and that they are juftly caft into endlefs de- 
 flruclion, however infinitely awful and dreadful it be. 
 
 And this will ferve effectually to confute an affer- 
 tion which many now make,, and mow the falfehooel 
 
 of 
 
CHAP. IV. On the Doctrine of Election. 183 
 
 of it, viz. that if they be not defied, they mujl be damned, 
 whatever they may do. It will appear, when the real 
 truth comes to light, that they perifh by reje&ing the 
 falvation offered to them ; and that if they had believed, 
 and been willing to be faved by Chrift, they would not 
 have been loft. Their deftrudion is the confequence of 
 their great, inexcufable wickednefs, in flighting Chrift, 
 and negleding the great falvation ; by which they have 
 brought it on themfelves ; which could not have come 
 upon them, had they not done this ; but accepted of the 
 kind offer which they had. 
 
 3. The offer of falvation to all, ferves more clearly to 
 difplay and difcover to the redeemed, than otherwife 
 could have been, the riches of that fovereign grace, by 
 which they are faved. It is of great importance, that 
 this fhould be feen by the redeemed, in the cleared 
 light, and to the belt advantage, that God may have the 
 glory of it, and they the greateft benefit poflible. While 
 they fee others perifh under the fame advantages which 
 they have enjoyed; they fee what they fhould have 
 done, had they not been diftinguifhed by fovereign grace, 
 and made willing in the day of divine power. They 
 fee the human heart a6led out in the unbeliever, and the 
 awful confequence in his perifhing ; and know this would 
 have been their cafe, had not God created in them a new 
 heart, and given them to believe on Chrift, in confe 
 quence of his electing love. They fee this, and give all 
 the glory to fovereign grace, and in a greater degree, are 
 happy in the enjoyment of the love of God. St. Paul 
 was fenfible of the importance of chriftians feeing and 
 enjoying the great and difHnguifhing love of God to 
 them ; and of their giving all the glory to him and 
 therefore, labours to fet this in the ftrongeft light, in the 
 two firft chapters of his letter to the church at JEphefus, 
 V 4 -as- 
 
184 On the Doftrine of Elcfiion. PART II. 
 
 as he alfo does in moft of his other epiflles, w/hich the 
 attentive reader of the Bible mud have obferved. 
 
 That the offer of falvation is in fal made to all to 
 whom the gofpel is revealed, has been before proved.* 
 And it may be added here, to the evidence there pro 
 duced, that if there were no other proof of this, but the 
 parables of Chrift, recorded in Math. xxii. and Luke xiv. 
 thefe are fufficient to put it beyond difpute. There our 
 Saviour represents the gofpel, by a feaft which is made, 
 to which numbers are invited, who refufe to come, and 
 confequently never tafte of the (upper. The invitation 
 is, " Come to the feaft, come to the marriage, for all 
 things are ready." How can this reprefentthe gofpel, 
 if falvation be not offered to thofe who never accept of 
 the offer ? But to return ; faivation is in fa&, offered to 
 all, wherever the gofpel is publifhed. Some have fup- 
 pofed this to be inconfiflent with the doclrine of elec 
 tion, as it has been ftated ; but it is hoped, that what has 
 been offered, has fufSciently proved that they are both 
 confident with each other. 
 
 XL THE doclrine of election, is fo far from being a 
 difcouraging dodnne, that it aifords the only ground of 
 all true encouragement and hope. 
 
 Many have been fo grofsly miiiaken, as to think this a 
 gloomy, difcouraging do&rine, and that it tends to lead 
 perfons to defpair ; whereas, it is the only well grounded 
 iupport againfl defpair, and the fole foundation of all 
 reafonable hope of falvation. It does indeed, tend to 
 cut off all their hopes of falvation, who build them upon 
 themfelves, their own good difpofition, will and exertions, 
 independent of God ; fuppofing they ftiall determine it in 
 their own favour, and, in this fenfe, fave themfelves. 
 The docirine of election, dernolifhes this foundation, and 
 deltroys fuch a hope ; as it teaches, that man is abfolutely 
 
 dependent 
 _ Sse Part I!, Sett, VIII, Page 105, &c. 
 
CHAP. IV. On the Doffrine of Eltftion* 185 
 
 dependent on God for his falvation, and he muft 
 determine whether he {hall be faved or not. As this, 
 therefore, is a falfe hope, and dangerous delufion, it is 
 deurable it fhould be deftroyed ; and it affords an argu 
 ment in favour of this do&ine, that it tends to take 
 away all fuch hope from man. 
 
 When perfons are brought to know themfelves, in 
 fbme meafure, and fee how guilty and loft they are, how 
 finful and obflinate their hearts are, being wholly cor 
 rupt, and fo ftrongly indifpofed to any thing that 
 is right, and inclined to evil, that if left to themfeives, 
 they never fhail repent and embrace the gofpel, but hall 
 go on to certain deftru&ion : Therefore, if God, who 
 has mercy on whom he will have mercy', have not de 
 termined in their favour, that he will give them a new 
 heart, and fave them by the wafhing of regeneration, and 
 the renewing of the Holy Ghoft, they (hall not be faved $ 
 but be certainly loft forever. They defpair of diftinguifn- 
 ing themfeives, fo as to render thernfelves more deferving 
 of the favour of God, and of falvation, or lefs illdeferv- 
 ing, than others. They know of no greater fmners than 
 themfeives, or more deferving of endlefs definition, or 
 farther from embracing the gofpel, than they are, and aL 
 ways fhall be, if left to themfeives. Their only hope 
 therefore, is in the revealed purpofe of God to favefome 
 of mankind, without any regard to their defers of it, or 
 their diftinguifhing themfeives from others, not being fo 
 great finners, or being lefs uriworthy ; but has merry on 
 whom he will have mercy : And they have no reafon to 
 conclude, they are not of .this number ; but may hope 
 they are eleded to falvation, though utterly loft in them- 
 felves, and the mo ft guilty and vile of all others. 
 
 It is true, that fome have abufed this doctrine, and 
 improved it to bad purpofes to themfeives, through their 
 ignorance, the perverfenefs of their own hearts, and the 
 
 cunning 
 
i, 8$ On the Qoftrint of EleSlon. P A R T I L 
 
 cunning agency of fatan, the deceiver. They have not 
 been willing to be in the hand of God, and wholly de 
 pendent on him ; and the thought that they are fo, has 
 irritated and galled their fpirks ; they have been fuch 
 enemies to God, that they have concluded he will decide 
 againft them, if it be left to him to determine, whether 
 they (hall be favedornot ; and knowing they have great 
 ly offended him, they conclude they are not among the 
 jnimber of the elect, and fo fink into defpair. It is not 
 the doctrine of election, or the belief of it, which pro 
 duces this defpair, or has any tendency to it ; but the 
 oppofition of the heart to it, and drawing a wrong and 
 falfe conclufion from it : For this doctrine has a direct 
 contrary tendency and effect, when properly improved, 
 as has been fhown. 
 
 XII. THE do&rine of election, is perfectly confident 
 with the greateft poflible degree of human liberty. 
 
 This has been particularly coniidered, in the chapter 
 upon the Decrees of God, and need not be repeated here. 
 Many have entertained fuch wrong notions of this doc 
 trine, and of liberty, or the freedom of the will, as to fup- 
 pofe, if this were true, the nonelect are chained down to 
 deftru&ion ; and the elect fixed in a ftate of falvation, 
 inconfiftent with their exercifing any freedom of choice. 
 The divine purpofe of ele&ion, does not affect the liber 
 ty of any man, unlefs the certainty of events be inconuft- 
 ent with it. It is certain it is not, if liberty connfls in 
 acting voluntarily, or in volition ; which it is prefumed, 
 has been proved ; and that there can be no other or 
 higher liberty in nature. The elect are perfectly free, 
 in embracing the gofpel, and in all their exercifes, and 
 in every (lep they take, in order to obtain complete fal 
 vation. This is neceflarily fuppofed in their election to 
 eternal life ; for they can be faved in no other way, but 
 
 by 
 
CHAP. IV. On the Doftrine cf Election. 187 
 
 by their free choice, which is, therefore, fecured in their 
 ele&ion, that they fhall go to heaven by their own free 
 confent, in the full exercife of perfect liberty, in oppo- 
 fition to any compulfion. Whatever God decrees or 
 does, refpe&ing their falvation, does not interfere with 
 their freedom ; but infallibly fecures and eftablifhes ir. 
 He worketh in them, to will and to do : Therefore, doei 
 nothing inconfiftent with their willing and doing, but 
 promotes and effeh it; in which all their freedom and 
 moral agency confift. 
 
 The non cleft, go to dedru&ion by their own choice. 
 When falvation is offered to them, they rejedl it with 
 their whole heart, and mod freely choofe to have no part 
 in it. They will not come to Chrift, that they might be 
 faved. The election of others to falvation, does no affe 
 them, or alter their cafe, orcircumftances, in the lead. 
 They go to dedrudion jufl as freely, and as much by 
 their oxvn choice, as they would, or could do, were there 
 none ele&ed to be faved ; and their dedru6lion is not 
 made any more neceffary, or certain, by the election of 
 fome of mankind to falvation, than it would have been, 
 xvere there no eledion. 
 
 XIII. THOUGH it be known, that a certain number 
 of mankind are elected by God, to falvation, in didin6Hon 
 from others ; became it is revealed, and the reafon of 
 the thing teaches it mud it muft be fo ; yet it cannot be 
 known to men in this world, who they are that are elect 
 ed, and (hall be faved, any farther than there is evidence 
 that they embrace the gofpel, and are become true chrif- 
 tians. This is otherwife known to God alone. Ke 
 knows them by name, and they are given to Chrift, to be 
 faved. [< The foundation of God ftandeth fure, having 
 this feal, The Lord knoweth them that are his."* But 
 this cannot be known to men, nor can there be the lead 
 
 real 
 
 * 2 Tim. :i. 15, 
 
i88 On the Doflrine of Ekclion. PART II. 
 
 real evidence, till they come to Chrift, nor any ap 
 pearance of it, any farther than they appear to be real 
 chriftians. In this way, the Apoftle Paul judged of the 
 ekftion of perfons. " Knowing, brethren beloved, your 
 election of God. For our gofpel came not unto you in 
 word only, but alfo in power, and in the Holy Ghoft, and 
 in much ailurance. And ye became followers of me, and 
 of the Lord, having received the word in much affii&ion, 
 with joy in the Holy Ghoft/'* It is in this way alone 
 that believers can come to the knowledge of their eledlion, 
 or get the leaft evidence of it. This evidence will be 
 perfectly eftablifhed, when they are actually faved, and 
 iliall abide fo forever. Every one of the redeemed will 
 know his own eledton of God, and that of all others who 
 are faved ; and will look to this, as the fource and foun 
 dation of their redemption. 
 
 While the ele6l are in a flate of unbelief, none in this 
 world, neither they themfelves, nor any one elfe, can 
 know they are ele&ed, and (hall be faved : And the non 
 eleft cannot know that they are not elected, nor can any 
 one elfe know this of them, while they are in this world, 
 unlefs it be known that they have committed the unpar 
 donable fin. 
 
 IMPROVEMENT, 
 
 I. THE doQrine of election, as it has now been Hated 
 and explained, is fuited to (lain and humble the pride 
 of man-. 
 
 The pride of man, prompts him to lift himfelf above 
 his Maker ; and he would do it, were it poflible ; and 
 many fondly think themfelves, in a meafure, independ 
 ent of him j efpeciaily in matters of. the greated import-. 
 ance ; refpecling their moral character, and their eternal 
 istereii and happinefs; that their life is in their own 
 
 hands,, 
 TheT. i. 4, 5, $> 
 
CHAP. IV. On the Dottrine of Ele&ion. i9 
 
 hcinds, fo far that they can determine whether they {hall be 
 virtuous and holy, and be faved, or not, without any deter 
 mination of God, refpectingit, or his unprcrnifed, un.de- 
 ferved, fjpecial influence, or alii (lance, to turn the point iu 
 their favour. And nothing can be more crofling and 
 mortifying to this pride, than to be abfolutely dependent 
 on God for all moral good, as a free undeferved gift from 
 him ; and for falvation, fo that the whole rouil be deter 
 mined by God, and not by man, any farther than it is 
 the effect of the divine determination. Such afftblute 
 dependence on Gcd, for holinefs and falvation, is impli 
 ed, and held forth in the doctrine of election ; and no 
 man can underftandingly, and cordially receive it, fo as 
 to have the feelings of his heart conformable to it, with- 
 QUt. " Humbling himfeif in the fight of the Lord.*' 
 
 Every doctrine of the gofpel, and the whole fyftem of 
 revealed truth, is levelled directly at the pride of the hu 
 man heart, and fuited to humble man ; and when it has 
 its proper effect, and is cordially received, this pride is 
 Haiti and relinquished ; and what God, by Ifaiah fore 
 told, fhould be the effect of it, takes place in a very fen- 
 fible, confpicuous degree. " The lofty looks ol man 
 {hail be humbled, and the haughtinefs of men (hall be 
 bowed down, and the Lord alone (hall be exalted, in 
 that day."* Therefore, humility, in oppofmon to pride 
 and felf exaltation, was frequently mentioned by our 
 Divine Teacher, as eflential to a chriflian ; ?.nd he often 
 faid, " Every one that exalteth himfeif, (hall be abafed : 
 And he that humbleth himfeif, (hall be exalted. "T And 
 the Apoftle James fays to finners, " Humble yourfeives 
 in the fight of the Lord, and he fhall lift you up."J 
 
 This is an evidence, among others, that the doctrine of 
 election, is a doctrine of the gofpel, in that it coincides, 
 in this refpect, with all the peculiar doctrines of divine 
 
 revelation, 
 
 * Ifaiah ii.u, rz. f SceMatth.xviii. 4, xxiii.i*.-Luke,xiv, ir.xvm, 14, 
 
 James iv. 10. 
 
igo On the Do&rine of EleEiion. PABLT II. 
 
 revelation, in being fuited to humble the pride of man, 
 : and exalt the fovereign grace of God ; and therefore muft 
 be agreeable to the heait of every humble chriftian. 
 In this view, it is no wonder that it fhould be fo ftrongly 
 oppofed, and rejected with great abhorrence and confi 
 dence, by men, with all the other moft humbling- doc 
 trines of the gofpel ; and a fcheme of fentiments be in 
 troduced in their room, which are really fubverfive of the 
 gofpel, and fuited not to abafe, but to flatter and gratify 
 the pride of man ; according to which he has lomething^ 
 which he did not receive, even true virtue and holinefs, 
 the higheft excellence and glory of man ; and by this has 
 made himfelf to differ from others, without any fpeciai 
 diftinguiming influence of God ; and in this refpecl; is 
 independent of him ; which he therefore afcribes not to 
 the grace of God, but to himfelf, and glories in it. The 
 following fentence of St. Paul, is leveled at this pride 
 and haughtinefs of man, and if properly regarded, fuffi- 
 cient to demolifh it. tc Who maketh thee to differ from 
 another ? And what haft thou that thou didft not receive ? 
 Now if thou didft receive it, why doft thou glory as if 
 thou hadft not received it ?"* 
 
 The humbling doctrine of election, may be, indeed, 
 abufed, and fo improved as to gratify the pride of man, 
 while it is not really underftood, nor in truth cordially 
 received. A man may be led to conclude, even from 
 the pride of his heart, and without any reafon, that he is 
 elected to falvation, and herein diftinguifhed by God, 
 from moft others ; and this may be very pleafmg to 
 his pride, while he does not underftand, and in his heart 
 admit the only ground of this diftin&ion, when made by 
 God : And he, at bottom, feels as if he was diftinguifhed 
 from others, and had received this peculiar favour, out 
 of refpecl to fome good thing in him, by which he dif 
 fered from others. Or he attends only to the diJlinRion 
 
 x Gor. iv, 7. 
 
CHAP, IV. On the Doftrine of Elcffion. 
 
 itfelf, without considering the ground of it, and is pleafed 
 with this, and becomes a zealous, proud advocate for the 
 doftrine of election. Therefore, many of the oppofers 
 of this doctrine fuppofe, that all who are advocates for it, 
 are pleafed with it, only from felfiftmefs and pride, be- 
 caufe they confider themfelves as the cleft of God, and 
 hereby diflinguifhed and favoured above others. And 
 there is, peihaps, no other way for pride to account for it, 
 or to be reconciled to it. The true chriflian receives k, 
 as glorious to God, and exalting fovereign grace, and 
 humbling man, while he confiders himfelf as infinitely 
 guilty and vile, and wholly loft in his (ins, and if he be 
 faved, it muft be by the diftinguifhing, fovereign grace of 
 God, who has mercy on whom he will have mercy, ac 
 cording to his decree of ek&ion, which affords, the only- 
 ground of hope to man. 
 
 II. WHAT has been fa id in this fe&ion, on the doc 
 trine of particular election, may ferve to difcover and 
 'ilate the character of a true chriftian, fo far as his views 
 and exercifes relate to this do&rine, and thofe conneded 
 with it. 
 
 1. This is not a difcouraging doctrine to him, nor 
 difagreeable, though he do not know that he is a chrif 
 tian, or is elected to falvation ; but has great and pre 
 vailing doubts of this. He knows that if he were left to 
 himfelf, he iliould not determine the point in his own 
 favour ; but his impenitent, unbelieving heart, would 
 reject Chrift, and he go on to deftru&ion. That he is 
 wholly dependent on God for falvation, and if he do not 
 determine in his favour, and have not elected him to 
 faivation, and do not diftinguifh him from others, by 
 granting him thofe influences, and that renovation, 
 which they who perifh have not, he fhall not be faved, 
 but periih forever. Therefore, the do&rine of e!eHon 
 
 can 
 
On the Doftrine of Ekttion. PART II. 
 
 can be no matter of difcouragement to him, it cannot 
 render his cfefe worfe, than it would be if none were ele6fc- 
 ed : for then he could, have no hope of falvation ; and 
 the only hope he can have is grounded on this do&rine, 
 and that he may be one of the ele&. And his hope 
 rifes or links according to the evidence he has of this, 
 by perceiving himfelf to be the fubjecl: of the regenerat 
 ing, fanftifying influences of the Holy Spirit : Or the 
 contrary. 
 
 2. The true believer is pleafed, with being entirely 
 dependent on God for his falvation, and that he mould 
 determine whether he fhall be faved or not ; and does 
 not defire, that he himfelf or others, fhould be faved in 
 any other way, but according to the eternal purpofe of 
 God. It is moft difagreeable to him, that any creature 
 fhould determine this, in any one inflance. He knows 
 it belongs to God, to decide this important matter; that 
 he has a right to do it, and he only is able to determine 
 it perfectly right, agreeable to infinite wifdom and good- 
 nefs, fo as fhall be moll fpr his glory, and promote the 
 intereft of his kingdom. He is pleafed, that in this way, 
 God is exalted, in the exercifeof fovereign grace, and the 
 finner humbled, and the moft important intereft forever 
 fecured and promoted in the beft manner. He delires 
 no other falvation, for himfelf or others, but that which is 
 the free gift of God, and the fruit of his electing love ; 
 and which infinite wifdom fees will be moft for the glory of 
 God, and the general good ; and that without knowing 
 whether his falvation be confident with this, or not, and 
 ivhether he be one of the cleft, or not. 
 
 3. All the chriftian's prayers and devotions are upon 
 this plan, and agreeable to this doclrine. They contain 
 in them, cither an exprefs or implicit acknowledgment 
 of his entire dependence on God for falvation, and every 
 thing, for which he prays or gives thanks ; and that all 
 
 the 
 
CHAP. IV. No Man is without Sin, 6?c. 1(33 
 
 the good he defires, muft be the fruit of the determina 
 tion of him, who changes not in his purpofe and defign ; 
 and exprefs, or imply, an unconditional, implicit refig- 
 nation to his wife and holy will. 
 
 The oppofers of this doctrine, in heart and words, do 
 often really acknowledge it in words, in their prayers to 
 God for falvation, &c* But the real chriftian does it with 
 his heart. He may indeed, through the prejudices of 
 education, or otherwife, by not underftanding the doc 
 trine in theory, and entertaining wrong conceptions of 
 it, and of other points, which are connected with it, be 
 led to oppofe it, in fpeculation ; but fo far as his heart is 
 renewed, all his religious exercifes and devotions, are 
 agreeable to the do6trine of election, and an acknowledg 
 ment of it. And fo far as it appears, that any perfon is 
 at heart an enemy to that doctrine ; there is juft fo much 
 evidence that he is an enemy to him who worketh all 
 things after the counfel of his own wilL 
 
 SECTION XIII. 
 
 Whether any of the Redeemed arrive to Perfeft 
 Holinefs in this Life. 
 
 HAT no man, whatever his advantages and at 
 tainments may be, does arrive to finlefs perfection in this 
 life, feems to be clearly afferted in a number of paffages 
 of fcripture. Solomon fays^ " There is no man that 
 finneth not. There is not a juft man upon earth, that 
 doeth good, and finneth not. Who can fay, I have 
 made my heart clean, I am pure from my fin ?"* Thefe 
 are ftrong expreflions, afferting, that there is no man oii 
 
 earth 
 
 i Kings viii. 46. Eccl. vii. 20. ProVt xx. 9. 
 
 VOL. II. Q 
 
 are 
 
No Man is without Sin PAR.T If * 
 
 earth fo perfect, as to be wholly without (in. Job fays, 
 " If I fay I am perfect., it fhall alfo prove me perverfe."* 
 How could his laying, he was perfect, prove him to be 
 perverfe, unlefs it be on this ground, that no man is per 
 fect in this life ? This being certain, if a man fay he is 
 perfect, it proves that he is deceived, and knows not the 
 truth, and therefore, is not a good man. The Apoftle 
 Paul, who probably was the bolieft man that ever lived, 
 declares he was not perfect. " Not as though I had al 
 ready attained, or were already perfect ; but I follow 
 after, if that I may apprehend that for which alfo I am 
 apprehended of Chrifl^efus. Brethren, I count not 
 rnyfelf to have apprehended : But this one thing I do^ 
 forgetting thofe things which are behind, and reaching 
 forth unto thofe things which are before, I prefs toward 
 .the mark, for the prize of the high calling of God in 
 Chrift Jefus."t And he gives fuch a particular and fad 
 defcription of his own iinfulnefs, in his letter to the 
 church at Rome, that many who are Grangers to the 
 corruption of the human heart, and the great degree of 
 fin attending true chriftians, and their keen fenfibiiity of 
 it, cannot believe that he means there to defcribe his own 
 exercifes and character, or thofe of any chriftian.J And 
 this fame Apoflle reprefents all chriflians, as in a flate of 
 warfare, by reafon of evil inclinations and lufts in their 
 hearts, which oppofe that which is the fruit of the fpirir, 
 in them, and prevents their doing what they would. 
 *' The flefh lufteth againfl the fpirit, and the fpirit 
 again ft the fleih : And" thefe are contrary the one 
 to the other ; fo that ye cannot do the things that 
 ye would." To will was prefent. When they look 
 ed forward, they wished actually to do and be all 
 that which chriilianity dictates, and of which they could 
 have any idea ; but when they came to act, they always: 
 
 fell ' 
 
 * Job ix. 20. f Phil. iii. n, 13, 14- 
 
 J See Fora. vii. 1424. ^.Gal. v^ 17. 
 

 CHAP. IV. in this Life. 
 
 fell fhort, and finful inclinations prevented their doing 
 as they defired, and defiled their beft exercifes. 
 
 The Apoftle James teftifies to the fame truth. He 
 fays of himfelf, and of all chriftians, that in many 
 things, they all offended.* And the Apoftle John fays, 
 " If we fay, we have no fin, we deceive ourlelves, and 
 the truth is not in us."t Here it is not only aflerted, 
 that every chriftian is attended with fin, in all he does in 
 this life : But that it is fo evident to the real chriftian, 
 and fo much his fenfible burden and unhappinefs, that 
 it is certain, that he who -fays, or thinks, he has no fin, is 
 not only greatly deceived ; but is a ftranger to real chrif- 
 tianity, and knows not the faving truth. 
 
 Thefe paffages offcripture are decifive, and prove that 
 it is made certain by a divine conftitution, that no man 
 fhall be without fin in this life : For thefe are declara 
 tions from God, of this truth. Solomon could not fay, 
 " There is no man that finneth not There is not a juffc 
 man upon earth, that doth good and finneth not ;" if 
 there were not a divine conftitution, which rendered it 
 certain, that the moft righteous, and beft of men, are not 
 without fin, in this life : For this is affirmed of man, of 
 every man in this world, in every age of it, from the be 
 ginning to the end of it. How could the Apoftle Paul 
 fay to a chriftian church, " The flefti lufteth agairift the 
 fpirit, and the fpirit againft the flefh. And thefe are 
 contrary the one to the other ; fo that ye cannot do the 
 things that ye would :" And how could the Apoftles 
 John and James fay, " If we fay we have no fin, we de 
 ceive ourfelves, and the truth is not in us In many 
 things we all offend ;" if this were not true of all, and 
 common to all chriftians, at all times ? It is impoflible 
 they fhould fay this under infpiraticn, were there not a 
 known conftitution of heaven^ that no man Ihould be 
 
 O 25 free 
 
 * Jam, iii, a, i $ohn i, 8, 
 
A r o Man is without Sin PART IT. 
 
 free from fin, in this life. Therefore, thefe declarations 
 demonftate that there is fuch a conftitution : That God 
 has determined, and made it known, that no man fhall 
 live in the body, without finning. 
 
 Hence we may be certain, that when the Apoftle John 
 fays, " Whofoever abidethin him, finneth not : Whofo- 
 cver finneth, hath not feen him, neither known him. 
 Whofoever is born of God, doth not commit fin : For 
 his feed remarneth in him ; and he cannot fin, becaufe 
 he is born of God ;."* he does not mean to affert, that 
 every true chriftian, or any one of them, is free from fin 
 in this life : For then he would exprefsly contradict 
 himfelf in this fame letter. But his meaning in the laft 
 quoted paffages, muft be, That he who is born of God > 
 and united to Chrift by faith, does not fin as others do > 
 or as he did before he was born of God. He no longer 
 lives in fin, and makes it his trade and bufinefs, as the 
 unregenerate do ; but lives a holy life, devoted to Chrift y 
 though attended with much imperfection and Gn. If 
 this be not his meaning, which is a natural and eafy one, 
 he not only contradicts what he had faid in the words 
 quoted from the firft chapter, by aliening that chriftian* 
 may live without fin in this world : Butafierts that every 
 one that is born of God, does not, from that time, com 
 mit one fin, or have the leafl degree of fin in his heart 
 or cOnduft : Which few or none of thofe who have made 
 ufe of thefe paffages, to prove chriflians may be perfeclly 
 holy in this life, do believe is true ; fo that thefe words 
 prove too much, or nothing at all, for them. 
 
 Chriflians are frequently reprefented as being perfeff, 
 in diftinction from thofe who are not real chriflians, or 
 from other real chriftians, who are not p erf eft. This has 
 been improved as an argument, that fome chriftians do 
 obtain finlefs perfection, in this life, fuppofing that this 
 is intended by being perfect. But the careful reader of 
 
 the 
 * Chap. iii. 6, 9, 
 

 CHAP. IV. in this Life. 197 
 
 the Bible, will find, that to be ptrjett has a various and 
 different meaning, when ufed with refpect to different 
 fubjects and relations. When uied with refpect to God, 
 it means abfolute perfection, in which fenfe it is not appli 
 cable to any creature ; efpccially to man in this ftate. 
 When applied to chriflians, it fometimes means real 
 fincerity and uprightnefs of heart, or their being real 
 chriflians, or good men, in diflin&ion from thofe who 
 are fo only in appearance and pretence. In this fenfe 
 Hezekiah appears to ufe it, when he fays, " Remember 
 now, O Lord, how I have walked before thee in truth, 
 and with a perfect heart."* And in this fenfe God 
 fpeaks of Job as a perfect and upright rnan.t Job him- 
 felf ufes the word in a different fenfe, when he fays, " If 
 I fay I am perfect, it would prove me perverfe.J Other- 
 wife he would contradict his Maker, and himfelf too ; for 
 he held his integrity fail, and appealed to God that he 
 was upright.^ Sometimes it means, whole and entire 
 chriflians, acting out every chriflian grace, or every 
 branch of chriflianity, in diflin&ion from thofe who 
 were defective in fome chriflian attainments, while they 
 appeared to be chiefly attentive to others. And fome 
 times they are called perfect, who have made greater pro 
 ficiency in the chriflian life, and are ftronger and more 
 thorough chriflians, in diflin&ion from the weaker, and 
 thofe of lefs attainments. He who carefully fludies his 
 Bible, will find, that chriflians are not faid to be perfect 
 in any higher fenfe than thefe. The Apoflle Paul, in a 
 forecited place, fays, that he did not think himfelf perfect ; 
 yet in the very next words fpeaks of himfelf and others 
 as being perfect. " Let us therefore, as many as be per- 
 fett, be thus minded. "H He mufl ufe the word in two 
 different fenfes, otherwife he would contradict himfelf. 
 When he fays, he does not think or pretend that he is 
 O 3 perfect, 
 
 * Ifaiah xxxviii. 3. f Job i. 8. % Chap. ix. ao. 
 
 $ Chap. xxxL 6. jj Phil, jii. j;, 13, 14, 15. 
 
198 No Man is without Sin PART II. 
 
 perfect,- he means finlefs perfection. < When he fays, 
 " As many of us as be perfect." He means thofe who 
 had made confiderable improvement, and advances in 
 chriftianiry ; not being, in this refpaft, babes or children, 
 but grown men.* 
 
 It is certainly the duty of all chriftians to be perfectly 
 holy, in obedience to the law of God, requiring them 
 to love God with ail their heart and foul and mind and 
 ftrength ; and their neighbours as themfelves. And 
 every thing contrary to this, or fhort of it, which takes 
 place in their hearts or lives, is criminal. The law can 
 not be abated, nor their obligation to obey ic perfectly, 
 annulled in the lead degree. But it does not follow 
 from this, that any one does, or will, come up to the 
 rule, and do the whole of his duty, in this life. For 
 this the chriflian depends wholly upon God. He is 
 no farther holy, than he is made fo by the omnipotent 
 energy of the 'divine fpirit ; and though God requires 
 them to be perfectly holy ; yet he is under no obliga 
 tion, by promife, or any other way, to make them per 
 fectly holy, in this world. His requiring it of them, 
 does not imply any fuch obligation, and the covenant of 
 grace contains no promife of this. In that there is a 
 divine promife, that they mail perfevere in holinefs to 
 the end of life; and that they fliall be perfectly holy in 
 his kingdom forever ; for this is neceifarily implied in 
 perfect happinefs and eternal life. But it contains no 
 promife of any particular degree of holinefs, more than 
 is neceffary to prevent their falling totally and finally, 
 from a ftate of grace. As to the degree of holinefs and 
 the particular exercifes of it, in every chriflian, God or 
 ders it as he pleafes, toanfwer his own wife and infinitely 
 good purpoies. 
 
 The Redeemer is able to make every believer perfectly 
 holy, from his firft converfion, fo that he never fliould 
 
 be 
 * See Keb. v. 13, 14. 
 
OHAP. IV. in this Life. 
 
 be guilty of another fin. And iFthis had been wifeft and 
 bed, it. would have been fo ordered. Therefore, we are 
 certain, it is moil wife and heft, that none of the redeemed 
 mould be perfectly holy in this life, though we were 
 unable to fee any reafon why it is fo. But we may now 
 fee fome of the wife ends which are anfwered hereby, 
 and reafons why the redeemed are in fuch an imperfect 
 flate, and in fo great a degree finful, while in this world; 
 a few of which will be mentioned here. 
 
 1. If they were perfectly holy, they would not be fo. 
 fit to live in this difordered, finful world. There would 
 not be that analogy of one thing to another, which is 
 obferved in the works of God, and which is proper and 
 wife. This is not a world and ftate fuited to be the 
 dwelling place of perfedtly holy creatures. It is a proper 
 ftate of difcipline, fuited to form and train up the re 
 deemed from among men for a ftate of perfect holinefs 
 and happinefs, in another world. 
 
 2. If chriftians were perfectly holy in this life, it 
 would not be fo much a ftate of trial, as now it is. Their 
 temptations could not be fo many and ftrong, as now 
 they are ; and fatan could not have fo much power and 
 advantage to tempt, and try .todiftrefs and feduce them. 
 And their danger would not be fo great and vifible. 
 And they would not have that opportunity or occafion 
 of the exercife of fome particular graces, fuch as conftant 
 humiliation and repentance for their renewed fins, loath 
 ing and abhorring themfelves, fighting agatnft and morti 
 fying their own lufts, longing for deliverance, and faith 
 and patience, in thefe dark and difagreeable circum- 
 ftances, as now they have ; by which they honour Chrift, 
 and are preparing for greater happinefs and rewards in 
 his kingdom. 
 
 3. Such a ftate of imperfection and fin, is fuited and ne- 
 cefTary, more effectually to teach them, and make them 
 
 O 4. know, 
 
 
SCO No Man is without Sin PART II. 
 
 know, by abundant experience, their own total depravity 
 by nature ; the evil nature and odioufnefs of fin ; their 
 own ill defert ; the exceeding, inexprefiible, and incon 
 ceivable deceitfulnefs, obftinacy and wickednefs of their 
 own hearts ; and their abfolute dependence on fovereign 
 grace, to prevent their eternal deftruction, and to fave 
 them; their need of the atonement which Chrift has 
 made ; and the greatnefs of that power and grace which 
 faves fuch creatures. Thefe, and many other things, are 
 more thoroughly and effectually impreffed on their minds, 
 and they are inftructed, and learn them to better advan-*. 
 tage, in the fchool of Chrift, in this ftate of imperfection 
 and (in, than could be, in a flate of perfect holinefs. 
 
 King David, by falling into fin, was led to reflect up 
 on, and confefs his native depravity; the exceeding evil 
 of fin, as againft God ; his defert of deftruction, and the 
 juftice of God in puniQiing him ; his need of pardon, 
 and of an atonement, and of the renovation of his heart, 
 and his dependence on God for this. On that occafion, 
 the following is his language. " According to the mul 
 titude of thy tender mercies, blot out my tranfgreflions. 
 Wafh me thoroughly from mine iniquity, and cleanfe me 
 from my fin ; for I acknowledge my tranfgreffion, and 
 my fin is ever before me. Againft thee, thee only have 
 I finned, and done this evil in thy fight : That thou 
 mighteft be juftified when thou fpeakeft, and be clear 
 when thou judgeft. Behold ! I was fhapen in iniquity, 
 and in fin did my mother conceive me. Create in me 
 a clean heart, O God, and renew a right fpirit within 
 zne."* 
 
 4. Believers, by being fanctified but in part, and at 
 tended with fo much fin in this life, obtain a more clear 
 view, and greater fenfe of the evil of fin, and the miferable 
 ftate of the finner ; and are hereby prepared to know and 
 enjoy the happinefs of a perfectly holy ftate, to a greater 
 
 degree, 
 
 * Pfal. li. 1,2,3,4,5,10, 
 
CHAT-. IV. MI this Life. 201- 
 
 degree, than otherwife they could : The more fenfible 
 they are of the evil from which they are delivered, the 
 greater will the pofitive good, which they enjoy, appear 
 to them. And their gratitude and praife for the fover- 
 eign grace, of which they are the fubjects, will rifepro- 
 portionably higher; by which God will be more glori 
 fied, and they more happy forever ; fo that all this will 
 turn to their good in the end, and they will be much 
 more happy, than if they had been perfectly holy from 
 their converfion ; and had not, after that, gone through 
 a ftate of conflict with fin and fatan ; and through much 
 tribulation, entered into the kingdom of heaven. 
 
 5. By this, the power, wifdom, goodnefs, truth and 
 faithfulnefs of the Redeemer, are in a peculiar manner, 
 exercifed and difplayed, as they could not be, in any 
 other way. This gives occafion and opportunity, for 
 the rnoft apparent and glorious manifeftation of thefe ; 
 by which he glorifies himfelf, and the happinefs of the 
 redeemed is greatly advanced. Therefore it is, on the 
 whole, mod wife and bed, that the work of fanctification 
 mould be gradual, and not perfected at once ; and that 
 the faints mould be fanctified but in part, while in this 
 world, and attended with much imperfection and fin to 
 the end of life; 
 
 The exceeding greatnefs of the power of God, is ex* 
 erted and difplayed, in renewing the depraved heart of 
 man, and forming it to true holinefs.* It is a power 
 which fubdues the obftinacy, and ail poffible oppofition 
 of the human heart ; and which overcomes and cafls out 
 fatan, and all his hofl of combined enemies to God and 
 man. Therefore, this is a greater exertion of power> 
 than that by which the natural world was made ; for 
 that was formed out of nothing : Therefore, there could 
 be no oppofition and refiflance to creating power, in that 
 inftance. And the power difplayed in creating holinefs, 
 
 appears 
 * Eph. i. 19. 
 
202 No Man is without Sin PART II. 
 
 appears as much greater, and more excellent, than that 
 which is exerted in creating the natural world, as the . 
 former effect is greater, more important and excellent, 
 than the latter. 
 
 But this power, is made more confpicuous and fenfi- 
 ble, in prefei ving and maintaining a fmall degree of ho- 
 Jinefs in. the heart of achriftian, in the midftof theoppo- 
 lition, v/iih which he is furrounded and afTaulted, by the 
 ftrength of evil propenftties within him, by the world, 
 and by fatan, than it would be, in forming him to perfect 
 holinefs at once. In this way, the weak chriftian, in the 
 midft of firong temptations, and potent enemies, con- 
 ftan.tl)' fecking, and exerting all their power and cun 
 ning, to devour arid deftroy him, is .preferred and up 
 held, through a courfe of trial, by the mighty > omnipo 
 tent hand of the Redeemer and the liule fpark of holi 
 nefs, implanted in the believer's heart; js continued alive 
 and burning; while there is fo much, both within and 
 without, tending to extinguifli it ; which is really more 
 of a conflant miracle, and manifestation of the power of 
 Chrift, than it would be to preferve a little fpark of fire, 
 for a courfe of years, in the midfl of the fea, while the 
 mighty waves are fiercely dafhing againft it, and upon it, 
 attempting to overwhelm and extinguish it. The chrif 
 tian is, by this fituation, and his experience, made more 
 and more fen fi ble of this, and learns that he lives by tho 
 power of Chrift, and repairs to this, that he may be 
 * f Strong in the Lord, and in the power of his might,'* 
 or his mighty power, that he may be able to ftand, and 
 perfevere in the midfl; of enemies.* Out of weaknefs, 
 he is made ilrong, and becomes valiant in the fphitual 
 combat. t And Chrift, by thefe babes and fucklings, or. 
 dains and difplays ftrength, and perfects praife. To this 
 the Apoftle Paul attefts. " My ftrength is made perfect in 
 
 weaknefs. 
 
 * Eph. vi. io. f Heb. xi. 34. 
 
CHAP. IV. in this Life. 203 
 
 weaknefs. Mofl gladly therefore, will I rather glory in 
 tny infirmities, that the power oj Chnft may rtjl upon me. 3 "' 
 The wifdom of the Redeemer is alfo employed and 
 manifefted, in carrying all believers, and the church mili 
 tant in general, through this life, and to the end of the 
 world, fafe to a flate of perfection in glory. He con- 
 duels all things, exlernai and internal, with refpect to 
 every chndian; and fo orders the degree, manner and 
 time of his influence and abidance, as to keep them fjorn 
 failing totally and finally ; and carries on the work of 
 fan&ification in the wifeft manner, and fo as to defeat 
 fatan in all his wiles and cunning devices, by which he 
 attempts to feduce and -deflroy them. It requires infinite 
 ikili and wifdom, to fanctify a corrupt b^eart, and to or 
 der every thing fo, with refpecl; to each individual, at all 
 times, and every moment, as effectually to prevent his 
 falling away, though he walks upon the verge of ruin, 
 and has fuch (bong enemies within him, and without : 
 And fo adjufl every circuinftance, fhat even thofe things 
 and events, which feetn to be calculated for his ruin, fliail 
 promote his holinefs and falvation. Were there no 
 inch perfons, weak and very imperfect; and finful, to live 
 in a world full of enemies, and to be conducted on 
 .through all dangers, in the mid ft of cunning enemies, 
 having great {kill, and luccefs in deflroy irrg men, and car^ 
 ried fafe to heaven at lad, there would be no opportuni 
 ty f$r fuch exercife and difplay of infinite, unfearchablc 
 wifdom, as this gives. Were not the Redeemer as wife 
 as he is powerful, no chriilian could be faved ; but on 
 his wiidom they may and do rely with confidence, com 
 fort and joy. In his hands they, and the whole church, 
 are fafe, and all adverfe things {hall work for good, and 
 ifTue in their perfection in holinefs, and eternal falvation. 
 And well may they, with admiration, exclaim with the 
 Apoflle Paul : " O the depth of the riches, both of the 
 
 wifdom 
 
 * a Corvxii. 9. 
 
20 1 No Ma* is without Sin PART 1L 
 
 tvifdom and knowledge of God ! How unfearchable arc 
 Jiis judgments, and his ways paft finding out !"* And in 
 Leaven they will afcribe WISDOM to the Redeemer 
 forever, t 
 
 The goodnefs, tender love, and wonderful condefcen- 
 fion of the Saviour, are alfo manifeft, and a&ed out, in his 
 conftant and kind attendance on believers, though they 
 be fo imperfect and finful, and offend in fo many things ; 
 and are conftantly guilty of that, which would be fufficient 
 to provoke him to give them up to fin and ruin, were he 
 not infinitely good and kind : There is much more op 
 portunity to exercife and difcover this goodnefs and con- 
 defcending grace, forbearance and long fuffering, than if 
 they were perfectly innocent and holy, from the time of 
 their converfion. This remark is illuftrated by the charac 
 ter and conduct of the truedifciples of Chrift, when he was 
 on earth, in the human nature ; and his goodnefs, conde- 
 fcenfion and forbearance, towards them. They had, and 
 difcovered, much felfimnefs and pride, worldiinefs, ingrati 
 tude, ilupidity and unbelief. They were flow of heart to be 
 lieve, to learn and get underftanding, under the teaching 
 of Chrift, and in hisfchool, while he was fo abundant in his 
 labours with them. They were honeft, and true friends 
 to their mafter, but did not improve the advantages which 
 they had, as they ought to have done ; and in many in- 
 ftances grofsly abufed them : Yet Chrift did not leave 
 off his kindnefs to them ; but bore with them, in all 
 their dullnefs and wickednefs, and loved them unto the 
 end; and took effectual methods to cure all of them, of 
 their great moral diforders, and prepare them to enter 
 into a fiate of perfect holinefs at death ; except Judas the 
 traitor, who never was a true difciple. Had they been 
 perfectly holy, from the time they commenced his dif- 
 ciples, or at any time while he was with them, there would 
 pot have been fuch occaflon and opportunity, for Chrift 
 
 to 
 
 * Rom. xi. 33. f Rev. v* ia 
 
CHAP. IV. in this Life. 05 
 
 to exercife and difcover, fuch condefcending grace, and 
 long fufFering towards them. 
 
 Thus he treats all his true difciples, while in this 
 life. Their imperfections and (ins, and froward difpo- 
 fitions, by which they abufe him, in all his goodnefs to 
 them, call for infinite condefcenfion, grace and forbear 
 ance, in the continuance of his loving kindnefs to thenu 
 They are, in fome meafure, fenfible of this, while in this 
 world, and lament their finful defects, and great wicked- 
 nefs, and admire the goodnefs and patience of the Re 
 deemer, in bearing with them, and notcafting them into 
 hell ; but dill continue very far from what they know 
 they ought to be. But in heaven, they will fee this in 
 a more clear light, and forever remember, and with the 
 mod fenfible gratitude, admire and adore the condefcen- 
 lion, and wonderful grace, which the Saviour exercifed 
 towards them, while they were fo ftupid, perverfe and 
 abulive. This could not take place, were real chriftians 
 perfectly holy in this life. 
 
 The truth and faithfulnefs of the Redeemer, are alfo 
 by this, tried, and madeconfpicuous. He promifes, that- 
 he will never leave nor forfake, or cafl out them, who 
 come to him, and enter into covenant with him. And 
 he fulfils his word, and is faithful to them, though they 
 are in fuch an awful and provoking degree, perverfe and 
 abuQve. Though they fall, they fhall not be utterly call, 
 down ; for the Redeemer upholdeth them with his hand.* 
 When they tranfgrefs, be often vifits their (in with a rod s 
 and their iniquity with (tripes. He chaflifeth them, 
 for their profit, that they may be partakers of his holinefs^ 
 yet he will not utterly take away his loving kindnefs from 
 them, nor fuffer his faithfulnefs to fail.t 
 
 Thus the wifdom and goodnefs of God appear, in or 
 dering it fo, that no man, eve# the greateft faint, (hall be 
 
 "perfectly 
 * Pfal. *xxvii, *4 t Pfal. Isxxix. 
 
2 0$ No man is without Sin PART IL 
 
 perfectly holy in this life ; but all the redeemed, ftiall, in 
 this world, be very imperfect and finful, from the rea- 
 fons which have been mentioned, and the ends which 
 are anfwered hereby. More might be thought of and 
 mentioned ; and there is no reafon to think, that the one 
 half, are difcernedby us now. A clear and full view, of 
 the wifdom and goodnefs of God, in this, is referved to 
 the future Hate, when the redeemed will review all the 
 difpenfations of heaven, and the wife counfel and works 
 of him, who is " Wonderful in counfel, and excellent in 
 working,'* towards themfelves, and the church, with 
 wonder, gratitude, and everlafting joy, " Saying, with a 
 loud voice, Worthy is the Lamb that was flain, to re 
 ceive power, and riches, and wifdom, and ftrength, and 
 honour, and glory, and blefling. Eleffing, and honour, 
 and glory and power, be unto him that fitteth upon the 
 throne, and unto the Lamb, forever and ever."* 
 
 But though the wifdom and goodnefs of God appear, 
 in ordering it fo, that no man in this life mall attain to 
 fmlefs perfection ; and that the church on earth mould 
 by paffing through a ftate of difcipline, trial and tempta 
 tion, be trained up for a perfectly holy and happy ftate 
 in heaven ; and that this mall be the common lot of chrif- 
 tians : Yet for equally wife reafons, there are fome ex.. 
 ceptionSj with refpect to the latter : Some are taken out 
 of the world immediately, or foon after their conversion, 
 and are made perfectly holy, without paffing through a 
 Icene of trial, temptation, and Gnful imperfection. The 
 thief, who was converted on the crofs, is an inftance of 
 this : And how many are converted on their death bed, 
 and juft before they pafs into the invifible world, cannot 
 be certainly determined by us, while in this ftate. And 
 all the infants who ar^ faved, are inftances of this. 
 
 IT 
 
 * Rev. v. i* 1. 
 
CHAP. IV. in this Life. 207 
 
 IT has been a queftion with fome, Whether chriftians 
 ought to pray that they may be perfectly holy, in this 
 life ? Some have thought this queftion muft be anfwered 
 in the affirmative, and that believers may, and ought to 
 pray for perfect holinefs, while in this world ; fince it 
 is their duty to.be perfectly holy, and it is deferable ; and 
 therefore ought to be defired : And confequently, they 
 may and ought to pray for it. 
 
 ANSWER. It is, in itfelf confidered, deferable to be 
 perfectly holy ; and this muft appear defirable to all 
 chriftians, viewed in and by itfelf. . But as God has de 
 termined and declared this fhall not be, that no man fhall 
 be without fin, in this life ; and therefore it is known, 
 that it is not, on the whole, beft that any man fhould 
 be perfectly holy, in this world ; in this view of it, it is 
 not defirable ; nor ought any to pray for it. An event 
 which is contrary to the known will of God, that it fhould 
 take place, is not defirable, in this view of it, and no 
 one ought to pray that it may take place ; for fuch 
 a defne and prayer is oppofition to the declared will 
 of God, and carries in it real rebellion againft him. 
 No man ought to pray for any thing without an en 
 tire refignation to the will of. God ; therefore, he 
 ought not to pray for any tiling, biU on fuppofition 
 that it is agreeable to the will of God. But no fuch 
 fuppofition can be made, when God has already declared 
 it is not agreeable to his will to grant it. It has been 
 proved, that God has revealed that it is not his will, that 
 any man fhall be perfectly holy in this life ; therefore, 
 no man can, in this view of it, pray for perfect holinefs, 
 while in this life, with refignation to the will of God 5 and 
 therefore ought not to pray for it. This would be pray 
 ing for that, which is known not to be defirable, and not 
 wifeftand beft, that itfliould take place, and is oppofi 
 tion to the known will of God, whjch is oppofition to 
 God. Therefore, 
 
so8 ?V0 Man is without Sin PART IL 
 
 Therefore, it is not to be fuppofed, that a chriflian does 
 ever pray that he may be prefectly holy in this life, while 
 he has a full conviction in his mind, that it is contrary to 
 the revealed will of God, that this fhould ever take place, 
 in any inftance. But a chriflian may not have attended 
 to the evidence there is from the Bible, that no man is to 
 be perfectly holy in this life $ or through fome prejudice, 
 not be convinced that this is there revealed ; and confe- 
 quently, may pray that he may be perfectly holy, while 
 in this world, and not know or believe, that he afks for 
 that which is contrary to the will of God to grant. 
 In this cafe, his fin confifts in not properly attending to 
 what God has revealed concerning this, or in not believ 
 ing it, though the evidence be clearly fet before him. 
 
 And as the chriflian is not omnifcient, and fees not 
 every truth at once, or with equal clearnefs and conftan- 
 cy, of which he has been convinced in theory and {pecu 
 lation ; and one thing has a vaftly greater impreflidn on 
 his mind, than another ; and at different times, the fame 
 truth, may have much more of his attention, than at 
 smother, and make a more fenfible impreflion ; It is 
 therefore pofBble, that he mould have fuch a clear view, 
 and great and fenfible impreflion of his own finfulnefs ; 
 of the evil of fin, and the hatefulnefs of it ; and of the 
 defirablenefs of deliverance from it, and of being perfect 
 ly holy, and conformed to Chrifl, as earneflly to pray, 
 that, if it be confident with the will of God, he may be 
 freed from all fin, and live a perfectly holy life, for time 
 to come ; not at that time reflecting, that God has reveal 
 ed that no man fhall be fo, in this life, or thinking any 
 more of it, than if it were not true : And yet he cannot 
 be faid to dijbdieve it; for as foon as it comes into his 
 view, and he reflects upon it, he believes it, and with 
 draws his petition. This is doubtlefs poflible, and may 
 
 have 
 
CHAP. IV. in this Life. 209 
 
 have taken place in many inftances ; and perhaps is not 
 fmful.* 
 
 IMPROVEMENT. 
 
 * Perhaps the prayer of the Redeemer may well be accounted for in 
 this way, when he faidin the garden, " O my Father, if it be poflible, let 
 this cup pafs from me : Neverthelefs, not as I will, but as thou wilt." 
 Matth. xxvi. 39. The human mind of Chrift, had fuch a view and fenfe 
 of thefufferings which were before him, that it was in a degree overborne 
 and fwallowed up with the dreadfulnefs of them, and the impoflibility of 
 his going through them, without more divine affiftance than he then ex 
 perienced. And it was fo ordered by God, that the abfolute neceffuy of 
 his {uffering thus, mould not then be in view, his mind being wholly ar- 
 refted by the view and fenfe of his fufferings, and the dreadfulnefs of the 
 cup which was then fet before him j and the human nature did, in a 
 fenfe, fhrink back, at the view of it. And in this fituation o*' mind, he 
 prayed as above. It was wife and important, that the human nature of 
 the Redeemer, mould be placed in fuch a fituation at this time, for two 
 realons. Firft, That he might have the beft opportunity to difcover his 
 difpofition, and how he would act under this fevere trial, when his fuffer- 
 ings were fel before him, in all rhc greatnefs and dreadfulnefs of them. 
 The dreadful cup was fet before him, that he might have the cleared light" 
 of it ; and in this fituation, difcover what he chofe, and whether he was 
 willing to drink it, if necedary for the glory of God, and the falvation of 
 the elect ; and make the choice in the fight of all worlds, that he might be, 
 and appear to be, perfectly voluntary, and take this fuffering upan him. 
 felf, when he was in a fituation to have the cleareft vieiv, and greatest fenfe 
 polfible, of the evil to be ftuTered ; of the dreadful ingredients of the bit 
 ter cup. In this moft trying fituation, he voluntarily gave liimfelf up to 
 this dreadful fuffering, if this were neceirary, and the will of hfs Father : 
 The latter not being prefent, and fo impreffcd on his mind as the former, 
 as a certain reality : And fo was in a meafure out of view, and did not de 
 mand his particular attention ; in confequence of a particular divine in 
 fluence on his mind, at that time. Secondly, By this, the neceQity of the 
 Redeemer's fuffering as he did, in order to the pardon and falvation of 
 fmners, and the impoflibility of their being faved in any other way, but 
 by his making atonement tor their fin by his own blood, and being made 
 a curie in their (lead, was fet in a moft clear and ftriking light. Since the 
 infinitely worthy Redeemer, the only begotten, well beloved, Son of God, 
 did not confent to fuffer, on any other fuppofition ; and earneflly prayed 
 that he might not fuffer, if it were poffible for him to be rejeafed from ir, 
 cenfiftent with the glory of God, and the falvation offinners ; his petition 
 would have been granted, it it frere pofiible, that li fliould not fuffer, 
 and yet thefe ends be anfwcred. 
 
 VOL, II. F 
 
No Man is without Sin PART II. 
 
 IMPROVEMENT. 
 
 I. FROM the fubjecl: of this feftion, we may be cer-r 
 tain, that they are not real chriftians, who fay, or think 
 they are arrived, to fuch a perfeft Mate, as to live without 
 fin. A cbriftian may, through the prejudices of educa- 
 tic.j, ignorance, or otherwife, think that fome chriftian-s 
 may, and actually do attain to finlefs perfeclion, in this 
 life. But he can never think himfelf to be without fin. 
 His acquaintance with the law of God, in the fpivituality 
 and extent of it, and with his own heart, is fuch, that by 
 keeping thefe in view, and comparing them with each 
 other, his own finfulnefs flares him in the face ; and he 
 condemns himfelf before God, as very far from what he 
 ought to be, and exceeding guilty and vile. And the 
 higher he rifes in holy exercifes, and the more eircum- 
 fpecl: and watchful he is, the greater light and difcerning' 
 he has to fee the defe&s and corruptions of his own heart ; 
 and the more painful is the view of his own character, 
 and he is difpofed to exclaim with the Apoftle Pau* t 
 r< O wretched man that I am, who fliall deliver me from 
 the body of this death!*'* 
 
 The Apoflle John decides this point, in moil exprefs 
 terms. He fays, " If we fay that we have no fin, we 
 deceive ourfelves, and the truth is not in us."t He does 
 not mean,, " If we fay we never did fin," becaufe this is 
 contrary to his exprefs words, which are in the prefent 
 tirm>, If we fay, we have no fin, now, at this prefent time. 
 According to this, no man can with truth fay, at any 
 time of his life, " I have no fin, or I am without fin, 
 and perfectly holy/* Therefore, no real chriflian will 
 fay it, or can think this of himfelf ; none but thofe who 
 are deceived about fhemfelves, to fuch a degree, as is 
 
 inconuflent 
 
 ,* Rom. vii. 4 f i John i. 8. 
 
. IV. in this Life. 2ii 
 
 inconfiftent with their being the children of light and of 
 the day, can fay, or even think this of themfelves. This 
 Apoftle, in the next verfe but one, fpeaks of the time 
 pad, and fays, <c If we fay, that we have not Jinned, we 
 make him a liar, and his word is" not in us." This is a 
 different proportion from the foregoing ; it refpe&s what 
 they had been and done. If they had no fin how, and 
 this could be faid with truth, they could not fay they had 
 never finned, without contradicting the whole gofpel^ 
 which declares all men to be finners ; and fo making 
 God the Saviour, a liar. Bui the other propofition, re- 
 fpefts what they were, at that time, or mould be in any 
 future time, while in this world ; fo that none who is 
 not deceived, and has embraced the truth, can ever fay or 
 think, while in this life, that he now has no fin. There 
 have been, and now are, thofe who fay they have no fin. 
 By this they declare, they are deceived, and flrangers to? 
 real chriftianity, and give greater evidence that they ate 
 not true chriftians, than they could, by only faying iri 
 exprefs words, that they are not ; for perfons may really 
 think, and may fay, that they are not chriftians, when they 
 are really fuch. 
 
 II. FROM this fubjel we learn, that perfons have no 
 ireafon to conclude they are no chriftians, merely becaufs 
 they fee much fin m themfelves. This fight of fin, ofteri 
 arifes from their having that difcerning, which none but 
 true chriftians have ; who, by reafon of this dikeming* 
 fee more fin in themfelves than others do, and are more 
 affected with it. And their complaints of themfelves, of 
 the amazing corruption and wickednefo of their hearts, 
 which they now fee more clearly than ever before ; and 
 which they mention, as an evidence that they have no 
 grace, are often, in the view of the judicious chriftian, 
 to whom they are made, an evidence, that they are real 
 chriftians. 
 
 P 2 Great 
 
21 No Man is without 5/n, &c. PART II. 
 
 Great degrees of fin, are confident with fome degree 
 of true holinefs. Therefore, if any thing can be found, 
 that is of the nature of holinefs, a fight of great fin- 
 fulnefs is not an evidence againfl aperfon, that he is not 
 a chriftian, but the contrary. They who have made the 
 greateft proficiency in holinefs, fee rnofl of their own 
 iinfulnefs. 
 
 III. THIS fubjecl: teaches us, not to be forward to cen- 
 fure others, as no chriflians, becaufe of great imperfec 
 tions, and many things which are unbecoming and dif- 
 agreeable. For the befl of chriftians are very imperfefc 
 and finful in this ftate : And in many things all offend. 
 There too often appears in perfons, a cenforious fpirit 
 towards their fellow chriflians, which is a greater evidence 
 of the want of real religion, than thofe things for which 
 they cenfure others, as no chriflians. 
 
 IV. LET none improve this do&rine, as an encour 
 agement to floth and fin, and a difcouragement to watch- 
 fulnefs againfl fin, and exertions and flrivings after 
 greater degrees of holinefs. They who are difpofed to 
 make this improvement, of the imperfections and finful- 
 nefs of all chriflians, and indulge themfelves in it, have 
 no reafon to think themfelves to be chriftians ; for thb 
 rs direclly contrary to the fpirit of a chriftian. If it be 
 rightly improved, it will be a motive to prefs forward, 
 to grow in grace, and in the knowledge of our Lord and 
 Saviour Jefus Chrift ; and to cleanfe themfelves from all 
 filthinefs of flefh and fpirit, perfecting holinefs in. the 
 fear of God. 
 
 SECTION: 
 
CHAP. IV, Concerning Death. 
 
 SECTION XIV. 
 
 Concerning Death ; a Separate State ; the General 
 Refurretfion adjudgment > and the Eternal State 
 ofHappinefs or Mifery. 
 
 I. W HEN man had finned, and God had open 
 ed to him a new conftitution, for the redemption offomeof 
 the human race, by a Saviour, by faying to the ferpenr, 
 * c I will put enmity between thee and the woman, and 
 between thy feed and her feed: He fhall bruife thy 
 head, and thou fhalt bruife his heel ;"* He faid to 
 Adam, and in him to all mankind, that under this new 
 conftitmtion, and from this new ftate of probation, he 
 fhould pafs into another ftate, and go into the invifible 
 world, by a feparatien between foul and body ; and his 
 body fhould turn to duft, from whence it was taken. 
 " Duft thou art, and unto duft fhalt thou return." This 
 fentence muft refer to his body only; for this only was 
 duft, and taken out of the ground. His fpirit or foul, 
 was immaterial, and not duft, or taken out of the ground, 
 but a diftin6l exiftence from the body, by which he bore 
 the image of God. <c And God faid, let us make man in 
 our own image, after our Hkenefs. And the Lord God 
 formed man of the duft of the ground, and breathed in 
 to his noftrils the breath of life, and man became a living 
 foul."t Therefore, Solomon defcribes what is contain 
 ed in this fentence, in the following words, " Then fhall 
 P 3 the 
 
 * Gen, iii. 15. f Gen, i, iS, ii, 7. 
 
214 Concerning Death. PAXT II. 
 
 the dull return to the earth, as it was ; and the fpirit 
 ffeall return to God who gave it."* The death of the 
 body, does not imply the death of the foul, but the laU 
 ter exifts, when the former is turned to duft. This is 
 declared by our Saviour. " Fear not them who kill the 
 body, but are not able to kill the foul."t 
 
 This feparation between foul and body, by which the 
 latter is diffolved, and turned to duft, was not included 
 in the threatning, " In the day thou eateft thereof, thou 
 fhalt furely die ;" for had there been no redemption, 
 mankind mud have been miferable, in foul and body 
 forever ; which death, all they who are not redeemed 
 will fuffer, when the work of redemption is finiflied, 
 which is called the fccond death t with reference to the 
 body's turning to duft^ which is called death, and is the 
 jirjl death. Man is indeed, confidered as a fallen crea 
 ture, a firmer, when he is doomed to this firfl death ; 
 and alfo, as in a new ftate of probation ; and it is wifely 
 ordered, as fubferving the defign of redemption. It is 
 proper and important, that the future ftate fhould be in- 
 vifible to fenfe, which it would not be, if all men palled 
 into it with their bodies ; or without dying. But when 
 the body dies and turns to duft, all that is vifible and 
 difcerned by our fenfes, is left behind, and the invifible 
 part of man, departs into another ftate infevfibly ; and 
 thus the future ftate is kept invifible, as the object of 
 faith, not of fight. And this tends more fenfibly to keep 
 in view, the fallen, finful ftate of man, while all are 
 doomed to death, which could not take place, had man been 
 innocent ; and it tends to humble man in his own eyes, fince 
 his body is foon to turn to duft ; and to make him feel 
 his wretchednefs, if he have no fecurity of exiftence and 
 happinefs in a future ftate, and to excite an attention to 
 Chrift and the gofpel, which brings life and immortality 
 
 to 
 * ccU xii. 7, f Math. z. at. 
 
C H A p . I V* Concerting Death. 215 
 
 to light, and a future refurre&ion of the body, formed 
 every way perfeft, beautiful and glorious, never to die 
 again. 
 
 The only time of probation allotted to man, is that 
 of this life, to which the death of the body puts an end ; 
 fo that every one, will be happy or miferable in the fu 
 ture, endlefs (late, according to his character, which is 
 formed before the foul is feparated from the body. This 
 is plain and certain from the fcripture, where there is 
 not a word, or the leaft hint of another (late of trial, after 
 the death of the body : But much is there faid to the 
 contrary of this. This life is reprefented, as the fowing, 
 or feed time ; and that men fhall reap in a future ftate, 
 according to what they do in this life. " Be not de 
 ceived ; God is not mocked : For whatfoever a man 
 foweth, that (hall he alfo reap. For he that foweth to 
 his flefh, mail of the flefh reap corruption : But he that 
 foweth to the fpirit, (hall of the fpint reap life everlaft- 
 ing."* This life is reprefented, as the only time to lay 
 up a treafure in heaven ; to make to ourfelves friends, 
 fb as to be received into everlafting habitations, when 
 we fail here, when this life ends : To make our peace 
 with God, which Chrift reprefents and urges, by agree 
 ing with our adverfary, while we are in the way with 
 him, otherwife we fhall be caft into prifon, from whence 
 there is no deliverance. And he reprefents Lazarus and 
 the rich man, asjix6d> the former in a ftate of happinefs, 
 and the latter in a ftate of mifery, immediately upon 
 their going out of this world. And it is faid, " It is ap 
 pointed to men once to die, but after this the judg 
 ment, "t And if nothing were faid, relating to this point 
 but the following words, it is fixed in them, beyond a 
 doubt. " We muft all appear before the judgment feat 
 of Chrift ; that every one may receive the things done in 
 
 P 4 his 
 
 * Gal. vi, 7, 8. f Heb, ix. 27. 
 
Concerning Death. PART II. 
 
 his body, according to that he hath done, whether it be 
 good or bad.*'* If at the final judgment, when the end- 
 lefs flate of men will be fixed, they fhall be judged ac 
 cording to what they have done in the body : Then this 
 life is the only time of probation, and in the body they 
 fix their character and ftate for eternity. 
 
 5The time of man's death, and the way and means by 
 which the foul fhali be feparated from the body, are all 
 hidden from man. He is expofed to death as foon as he 
 begins to exiil in the body, and knows not how foon it 
 may come ; and no circumflances, nor any thing he can 
 do, or that others can do for him, can fecure him from 
 death a moment, This is wifely ordered fo, and an- 
 fwers many good ends, which it is needlefs particularly 
 to mention here. 
 
 Death is not a calamity, but a great benefit to the re 
 deemed. It has no fling for them, but comes to them 
 as a friend, by which they are delivered from all moral 
 and natural evil, and become perfectly holy, and enter 
 upon a life unfpeakably better than to live here in the 
 body. Therefore, the Apoflle Paul, had a defire to de 
 part, to die, and be with Chrifl:, which ivasjar better. 
 And he confidered the death of his body, as his great 
 gain.t <( Precious in the fight of the Lord, is the death 
 of his fcints."t Which denotes that it is an important, 
 
 *T 
 
 and defirable change, by which he is glorified, and their 
 good is promoted. Chrifl has taken away the fling of 
 death to them, and gives them the vi6lory over it, which 
 he will complete at the general refurre&ion. In the 
 profpet~l of this, chriflians may now fay, " O death, 
 where is thy fling ? O grave, where is thy victory ? The 
 fling of death is fin ; and the flrength of fin is the law. 
 But thanks be to God, which giveth us the victory, 
 
 through our Lord Jefus Chrift." 
 
 Death 
 
 * a Cor. v. ic. -\ Phil. i. 21, 28. 
 
 Pfal, cxyi. 15. < i Cor, xv, 55, 56, 57. 
 
CHAP. IV. A Separate State. 217 
 
 Death is juftly terrible, and a dreadful evil, to thofe 
 who are in their (ins. It deprives them of all good : It 
 puts an end to their probation Rate, and to all hope, and 
 fixes them in a flate of fin, defpair and endlefs mifery. 
 This is neceflarily implied in the words juft cited. 
 " The fling of death is fin ; and the (Irength of fin is the 
 law.'* Death could have no fling, by fin or the law, 
 more than any other change or event in life, if it did not 
 fix the curfe of the law upon the finner, when he dies, 
 and put an en,d to his probation and hope. The fling 
 of death, is the evil which fin deferves, and which the 
 law denounces, which is the fecond death. The death 
 of the body fixes this fling in the finner's heart, which 
 is endlefs definition. 
 
 
 A SEPARATE STATE. 
 
 II. THAT the foul does not die with the body, 
 but exifls in a feparate flate, till the general refurrec"lion 
 of all the bodies of men which have died, has been fup- 
 pofed in what has been faid on the death of the body ; 
 and isaffertedor implied, in feveral pafTagesof fcripture, 
 which have been mentioned under the foregoing head : 
 But this requires a diflinft, and more particular confider- 
 ation. And that the foul or fpirit of man does not die, 
 or go into a flate of infenfibility, when the body is turn 
 ed to duft, is made evident and certain, by many other 
 paffages offcripture, which have not been yet mentioned. 
 The promife of Chrifl, to the penitent, believing thief 
 on the crofs, proves that the death of his body did not 
 put an end to his exiftence or fenfibility. " And Jefus 
 faid unto him, Verily I fay unto thee, Today malt thou 
 be with me in paradife."* The word paradife, was 
 
 ufecj 
 * Luke xxviii. 43, 
 
A Separate State. PART II. 
 
 ufed by the Jews, at that day, for heaven, or a ftate of 
 happinefs. The foul of this man was not injured by the 
 death of his body ; but he exifted in a ftate of greater 
 fenfibility and enjoyment, than when united with the 
 body, and went dire&ly to heaven ; nor is there the 
 leaft evidence, that this is not equally true of every be 
 liever, when his body dies. Stephen, the firft martyr, 
 expeded and prayed for this, when his body was dying. 
 " And they (toned Stephen, calling upon God, and fay- 
 ing, Lord Jffits receive my fpirit."* And none can 
 doubt that the Redeemer was as ready to grant his pe~ 
 tition, as that of the thief. 
 
 The Apoflle Paul expected the fame, and fpeaks of it 
 as certain, that when his body died, and he fhould be no 
 longer in this world, he fhould be in heaven with Chrift. 
 *' For me to live is Chrift, and to die is gain. I am in a 
 ftrait betwixt two, having a defire to depart, and to be with 
 Chrift, which is far better. 1 't He did not conuder him- 
 f elf as dying with the body ; but when that died, and he 
 left this world, he expected to depart, and be with Chrift 
 in heaven. And he could not mean his being with Chrift, 
 after the refurreclion; for he puts his continuing in the 
 body, and abiding longer in this world, in oppofition to 
 his being with Chrift ; which could not be true on that 
 fuppofition : For he would be with Chrift as foon, 
 though he fhould live an hundred years longer in the 
 body, as if he died immediately. And he would gain 
 nothing, in this refpecl, by dying ; and therefore, it could 
 not be/ar better than to live longer in the body. And 
 Jie cxpreffes the fame fentiment, with regard toothers as 
 ivell as himfelf, in the following words. " We know- 
 that if jmr earthly houfe of this tabernacle were diffolved, 
 we ha^ a building of God, an houfe not made with 
 )iands, eternal in the heavens. Therefore, we are always 
 
 confident 
 
 * Aft* vii. 59. f Phil, i, ax. zj. 
 
CHAP. IV. A Separate State. 2ig 
 
 confident (or courageous) knowing that while we are at 
 home (or fojourn) in the body, we are abfent from the 
 Lord. We are confident (courageous) I fay, and wil 
 ling, rather to be abfent from the body, and to be prefent 
 -with the Lord."* Here he confiders, being prefent with 
 the Lord, or being with Chrifl, as taking place, in confe- 
 quence of death, or being abfent from the body ; fo that 
 when feparated from the body, they fhall be with Chrift, 
 in a fenfe and degree which cannot take place while in 
 the body : And thefe two dates areoppofed to each other. 
 And he fays, they knew that when they fhould die, or 
 their body be diflolved, they fhould be in heaven. 
 
 This fame Apoflle, fuppofes he could exift, perceive, 
 think and enjoy to a high degree, wheji out of his body, 
 or abfent from it, when he fpeaks of the vifions and re 
 velations which he had, when carried to heaven ; and 
 fays he could not tell whether he was in the body, or 
 out of it, and feparate from it : For if the foul could not 
 exift, perceive and enjoy, when feparate from the body, 
 he could have known that he was not out of the body, 
 but in it, when he had thofe revelations, perceptions and 
 exercifes.t And he fpeaks of " The fpirits of juft men, 
 made perfect," as being then in heaven, with the holy 
 angels, and with Jefus Chrift 5 by which he exprefsly 
 aflerts a feparate ftate, and that the fpirits of the julr, 
 when the body dies, are made perfeft in holinefs, and go 
 to heaven, to be with Chrift, and the happy inhabitants 
 of the invifible world. J The fouls of the martyrs, are 
 reprefented as exifting in a ftate of feniibility, happinefs 
 and honour, in a feparate ftate, after their bodies had 
 been flain. And the dead, who die in Chrift, are de 
 clared to be blefled, and to be received to a ftate of hapr 
 pinefs and rewards. || The Apoftle Peter, fpeakf of the 
 fpirits of thofe who perimed by the flood, as exifting when 
 
 he 
 
 * 2. Cor. y. i, 6, 8. t 2 Cor. xii. i, 2, 3. 
 
 |Hcb, xii, zj, 23, 24, $Rev, vi. ?, jo, u. {j Chap. xiv. ij r 
 
ft 20 A Separate State. PART II. 
 
 he wrote, and being in prifon.* And Chrift proves to 
 the Sadduces, that the patriarchs, Abraham, Ifaac, and 
 Jacob, had an exiftence, and were not dead, long after 
 they had left this world, and their bodies were turned 
 to duft.t 
 
 Thefe paffages of fcripture, it is prefumed, are fufficient 
 to convince every honed unprejudiced mind, that the 
 foul exifh feparate from the body, in the invifible world, 
 from the death of the body, till the general refurreclion ; 
 iiotwithftanding the attempts which have been made, by 
 thofe who deny a feparate flate, to put a meaning on 
 them, fo as to make them confident with fuch denial. 
 
 And the account which the fcripture gives of this mat 
 ter, is very agreeable to reafon, and all the appearances, 
 relating to it. It is very unreafonable to fuppofe that 
 the Redeemer, who by his power and grace, has made 
 them meet for the inheritance of the faints in light, or 
 the holy inhabitants in heaven, fhould fo order it, that 
 death fhould put an end to their exiftence, till their 
 bodies are raifed to life, fo as to have no perception, ex- 
 crcife, or enjoyment, during that interval of time ; and 
 deprive them of all that holinefs and happinefs which 
 they might enjoy, during that time, with him, in his 
 kingdom ; efpecially fince by becoming his friends, in 
 this world, they are formed to the gieateft averfion to 
 falling into fuch a ftate ; and have flrong and uncon 
 querable defires, to live, and be with Chrift ; and in the 
 company of his friends and fervants, in the invifible 
 world. For all true chriflians have the fame defires 
 which Stephen exprefied, when dying, c< Lord Jefus, 
 receive my Spirit." And which the Apoflle Paul faid, 
 he had : " For 1 have a defire to depart, and to be with 
 Chrift, which is far better." And this would not be 
 Agreeable to the tender love which he exprefled to his 
 
 difciples 
 
 a Peter iii. 19, ao r f Matth. xxli, 37, g*. 
 
CHAP. IV. A Separate Slate. S2i 
 
 difciples and friends, when on earth. He faid to them, 
 " In rny Father's houfe,are many manfionfr. If it were 
 not fo, I would have told you. I go to prepare a place 
 for you. And if I go and prepare a place for you, I 
 will come again, and receive you to myfelf, that where 
 I am, there ye may be alfo."* <c If any man ferve me, 
 let him follow me ; and where I am, there ihall my fer- 
 vant alfo be."t When he fays, " Let him follow me," 
 he has reference to the death of the body, which appears 
 from the context ; q. d. Let him follow me through 
 death, as I am to die ; and then he fliali be with me in 
 heaven. Agreeable to his prayer for his friends, " Fa 
 ther, I will that they alfo whom thou haft given me, be 
 with me, where I am, that they may behold my glory, 
 which thou haft given me'" How inconfiftent is this, 
 with his excluding them from heaven, thoufands of years, 
 from the death of their bodies, to the general refurre&ion, 
 when he is able to introduce them there, to be with him, 
 as foon as the body dies ! 
 
 While the foul is in the body, by virtue of a union, 
 xvhich God has conftituted, it is dependent on that, in a 
 xnea-fure, for its perceptions and fenfible exercifes ; and 
 is affected with the diforders of it, in fuch a manner, as 
 to be an argument with fomc, that the foul is not capable 
 of perception and reafon, except it be in union with a 
 proper org?4nized body ; and therefore muft die with the 
 body, and cannot exift in a feparate ftate. But this facl 
 and appearance, is not a fufficient ground for fuch a con- 
 fequence. It is proper and wife, that the body fhould 
 have fuch an influence and effe6fc on the mind, while m 
 this ftate, and one is fo clofely united with the other. 
 And God, who has ordered this, when the ends of this 
 conftitution are anfwered, can as eafily caufe the foul to 
 exift, perceive, reafon and aft, feparate from the body, 
 
 as 
 * John xiv. 2, j. f Chap, xii, 26, 
 
222 A Separate State. PART II, 
 
 as now he does in union with the body : And make it to 
 ad in a more perfect manner, and have more clear and 
 cxtenfive views, and higher enjoyments. There is 
 nothing contrary to reafon and experience in this. 
 
 When the fouls of the redeemed leave the body, they 
 are delivered from all finful imperfection, and made per 
 fectly holy ; and find themfelves with Jefus Chrift, and 
 in the company of the holy inhabitants of heaven. This 
 is a very great change indeed ; but not too great to be 
 effe&ed by him who has all power in heaven and earth, 
 and is therefore omnipotent, and is infinitely wife. We 
 are ignorant of the particular manner in which the fpirits 
 of the juft:, perceive and a& in a feparate ftate ; or how, 
 and by what means they have intercourfe with other 
 fpirits, by receiving and mutually communicating ideas 
 and fentiments : But this does not afford the lead argu 
 ment, that there can be no fuch thing ; and that it does 
 not take place in much higher perfection, and to greater 
 advantage, than any thing we know of the kind, in this 
 flate. The illiterate barbarian, has no conception of the 
 manner and convenience, or even the poffibility of perfons 
 exchanging ideas, and converting by letters. He may 
 as reafonably infer from this, that there can be no fuch 
 thing ; as we can, that feparate fpirits do not perceive, 
 converfe, act and enjoy, in a much more perfect manner 
 than we do, becaufe we cannot tell how, and in what way 
 this can be done. 
 
 When the fpirits of the juft, are feparated from the 
 body, the world which to us is invifible, opens to their 
 view. They find themfelves unconfined, furrounded 
 with the mod pleafing objects, and the bed company, 
 enjoying the ferene, bright light of heavenly da)', where 
 there is no darknefs, no fin, or forrow. They are fet at 
 liberty, to range without reftraint in the regions of blifs^ 
 while their views, exercifes and enjoyments are high, and 
 
 increafed 
 
CHAP. IV. A Separate State. 223 
 
 increafed to a degree, far beyond our conception. They 
 are, in this refpecl:, like a bird, liberated from a cage, in 
 which it has been long confined, and now flies, and fports 
 unconfined in the open light and air. Or like one who 
 has been long fhut up in a dark, uncomfortable prifon, 
 and is now fet at liberty ; enjoys the pleafmg light of 
 day, is furrounded by his friends, and has all the enjoy 
 ments and comforts of life. 
 
 And by going to heaven, they do not get out of the 
 light and knowledge of this world, and the important 
 affairs which Jefus Chrift is carrying on here. We are 
 told in divine revelation, that the angels of heaven are all 
 attention to the things which concern the work of redemp 
 tion ; and that they are all actively engaged in promoting 
 this defign among men, and miniftringto them who .{hall 
 be heirs of falvation. And that there is joy in heaven 
 over one {inner that repenteth. There muft therefore 
 be in heaven, where the fpirits of the juft are, with the 
 angels, a very particular knowledge of the events which 
 take place in this world ; and a much more clear and 
 certain knowledge of the ftate of the church of Chrirr, 
 and the converfion of {inners, than any have^while in 
 the body. The fpirits of departed faints, have the inter- 
 eft of Chrift, and his church in this world, as much at 
 heart, as they had when in the body, and much more ; 
 and therefore muft be greatly attentive to it, and know 
 all the events which are in favour of it. They do not go 
 into fome dark corner of the univerfe, out of fight of 
 heaven, of Chrift, his church, and this world; but when 
 they leave the body, they rife into light, and take a {Ra 
 tion, in which they are under advantages to fee all thefe 
 things, and all worlds, being all attention to them, and 
 having a perfeft difcerning, without the lead cloud or 
 darknefs; feeing and enjoying the glory of the Redeem 
 er, and the profperity and fuccefsof the work of redemp 
 tion: 
 
224 We General Refurreftion. PART II. 
 
 tion among men. And their happinefs muft increafe, 
 as the caufe of Chrifl advances on earth, and the power 
 and kingdom of fatan finks, and is deftroyed ; and as the 
 powers of their minds, and their knowledge are enlarged. 
 
 They are delivered from all fin and pain, upon paffing 
 into the invifible world, and are therefore, perfectly hap 
 py ; but at the day of judgment, when they fhall be re 
 united to their bodies, fitted for a heavenly ftate, their 
 happinefs will be increafed, which therefore they are ex- 
 peeling with defire and joy. 
 
 The fpirits of thofe who die in their fins, pafs into a 
 flate of darknefs, defpair, and tormenting wickednefs ; 
 and all hope, comfort, and enjoyment, being taken from 
 them, they muft be totally loft and overwhelmed in mif- 
 ery ; yet looking forward to a refurre6tion and judgment 
 to come, with averfion and dread, as involving a great 
 increafe of their fufferings, which can have no end. 
 Thefeare the fpirits in prifon y of which the Apoftle Peter 
 fpeaks, who are referved to the general judgment, when 
 each one fhall receive according to what he has done in 
 the body. 
 
 THE GENERAL RESURRECTION. 
 
 III. THE General Refurreftion will put an end to 
 (he feparate ftate. When the bodies of all who fhall 
 have died from the beginning of the world, to that time, 
 will be raifed, and come forth, in union with the fo Is 
 which had been feparated from them by death. This 
 will take place when Jefus Chrifl fhall come to judgment. 
 This is frequently fpoken of in the fcriptures, and ex- 
 prefsiy aflerted, in more places than it is needful to men- 
 lion here, for thofe who read the Bible. Our Saviour 
 fays, " The hour is coming, in the which, all that are in 
 
 the 
 
CHAP. IV. The General Refumfticn. 
 
 the graves, fhall hear his voice, and (hall come forth, they 
 that have done good, unto the refurre&ion of life ; and 
 they that have done evil, unto the refurre&ion of damna 
 tion.* When the Apoftle John, had a vifion of the gen 
 eral judgment, the general refurre&ion is connected witb 
 it. " And I faw the dead, fmall and great, {land before 
 God^ and the fea gave up the dead which were in it ; 
 and death and hell delivered up the dead which were in 
 them : And they were judged every man according to 
 their works. "f The Apoftle Paul treats particularly o 
 the refurre&ion of the bodies of the redeemed, as an im- 
 portant and eflential do&rine of chriftianity.J 
 
 We depend entirely upon divine revelation, for the 
 notice and knowledge of this doftrine of a future refur- 
 reftion ; as it could not be known by any other means. 
 But when we find it revealed, it does not appear con 
 trary to reafon ; but is agreeable to the dictates of it - 
 and in no refpeft incredible, if the account the fcripture 
 gives of it, be properly confidered, and underftood. 
 There were indeed, fome profeffing chriftiafis in the 
 Apoftle's days, as there have been fince, who denied 
 this dolrine. This was the occafion of St. Paul's 
 writing fo particularly and lengthy upon it, in the chapter 
 juft now quoted. This doctrine was thought incredible, 
 impoffible and ridiculous, by the heathen philo fop hers, 
 and others, in the days of Chrift and his Apoftles. And 
 this fame incredulity has been tranfmitted down to this 
 day, among thofe, who pay little or no regard to the Bible* 
 They fay, it is impofnble, that all the fame bodies which 
 have died, mould be ever recovered and raifed again. It 
 is not thought necefTary to flatty their obje&ions, and 
 anfwer them here, as this has been done over and over 
 again, by many able writers. It will be fufficient to ob* 
 ferve, that the remark which Chrift made upon the Sad- 
 
 ducees, 
 
 * John v. 28, 29, f ReV. xx. iz ; 13, $ i Cor, xv, 
 
 VOL. II. Q 
 
226 *The General Refurrtttion. PART IL 
 
 ducees, who denied this do&rine, as impoflible, is appli 
 cable to them, viz. That they do greatly err, becaufe 
 they do not believe, or underftand the fcriptures ; nor 
 the power of God. When they can tell, in what identity- 
 confifts, and what is neceffary in order to conflitute the 
 refurre&ion body the fame, with that to which the foul 
 was united in this life ; and what omnipotence, and in 
 finite knowledge and wifdom can do, and cannot do, with 
 refpect to this ; and can prove that the Bible is not a re 
 velation from God ; then let them undertake to prove, 
 that the doctrine of a general refurre&ion of the fame 
 bodies which have died, or fhall die, to the end of the 
 world, is impoflible or incredible. 
 
 The refurrection bodies of the redeemed, will be 
 beautiful and glorious, far beyond ourprefent conception : 
 They will he like the glorified body of the Redeemer r 
 every way fitted for a ftate of immortality, conftant 
 activity, and perfect happinefs^as the eternal monuments 
 of the power, wifdom and goodnefs of Chrift. They 
 will have no defect, but be perfectly fuited to accommo 
 date and furniih the holy foul, to all that activity, work 
 and enjoyment, which are implied in a ftate of perfect 
 happinefs. This is called in fcripture, a fpiritual body ; 
 which forne have thought to be a contradiction. It is 
 indeed beyond our comprehenfion. But where is the 
 inconfiftence or impropriety, in calling that a fpiritual 
 body, which is fo much unlike any body which we know, 
 or of which we can have any adequate idea ; that it is 
 perfectly fuited to promote the perceptions, activity and 
 enjoyment of a holy mind, and anfwer every deiirable 
 end, with refpect to all external objects ? 
 
 The bodies of thofe who died in their fins, will be an 
 awful contraft to thofe of the redeemed. <c They will 
 rife " To fharrie and everlafling contempt,''* They 
 
 will 
 * Dan. xii. i. 
 
CHAP. IV. The General Judgment. 227 
 
 will be every way fuited to the fouls which are wholly 
 finful, and enemies to God, prepared for condemnation, 
 defpair and endiefs deftruftion. 
 
 THE GENERAL JUDGMENT. 
 
 IV. THAT there will be a General Judgment, when 
 all moral agents, angels and men, good and bad, mail 
 give an account of themfelves, of their moral character 
 and conduct, to God their Judge, and receive of him, 
 and be treated by him, according to what they are, and 
 as their moral conduct has been, while in a ftate of trial, 
 is exprefsly and abundantly afferted in the fcriptures. 
 And this appears reafonable, defirable and important, 
 to all who have any proper conceptions of moral govern 
 ment, and are friends to it. 
 
 The precife time, when the day of judgment (hall 
 commence, is fixed, and jefus Chrift the Redeemer, is 
 appointed to be the Judge of all. This he command 
 ed the Apoftles to publifli, in preaching hisgofpel to the 
 world, as Peter declares. " And he commanded us to 
 preach unto the people, and tcflify, that it is He which 
 was ordained of God, to be the Judge of quick and dead."*" 
 The Apoflle Paul, therefore, kept this in view, in his 
 preaching and letters* In his difcourfe to the afTembly 
 at Athens, he introduces this, as an important article. 
 *' And the times of this ignorance God winked at : 
 But now commanded! all men, every where, to repent: 
 Becaufe he hath appointed a day, in the which he will 
 judge the world in righteoufnefs, by that man whom he 
 hath ordained ; whereof he hath given afTurance unto 
 all men, in that he hath raifed him from the dead."t 
 And when he fpoke before Felix, concerning the faith 
 
 Q 2 in 
 
 * Afts x. 42. f Afts xvii. ;jr, 39, 
 
228 The General Judgment. PART II. 
 
 in Chrift, " he reafoned of righteoufnefs, temperance, 
 and a judgment to come."* And he often brought this 
 into view in his letters. He fays, " We (hall all Hand 
 before the judgment feat of Chrift. So then, every one 
 of us fhall give account of himfelf to God."f " There 
 fore, judge nothing before the time, until the Lord come, 
 who both will bring to light the hidden things of dark- 
 nefs, and will make manifeft the counfels of the hearts : 
 and then (hall every man have praife of God. For we 
 muft all appear before the judgment feat of Chrift ; that 
 every one may receive the things done in his body, ac 
 cording to that he hath done, whether it be good or 
 bad."J " I charge thee, therefore, before God, and the 
 Lord Jefus Chrift, who {hall judge the quick and the 
 dead, at his appearing, and kingdom. " 
 
 Jefus Chrift is the appointed Judge. This appears 
 wife and deferable ; that he who is God manifeft in the 
 flefh, and by this medium, and in this fenfe, the vifible 
 God, mould take this high, and infinitely important and 
 honourable ftation, and decide the character and eternal 
 ftate of all moral agents, efpecially of man. This will 
 be a bright and glorious manifeftion of Deity in the hu 
 man nature, when he (hall come in the glory of the Fa 
 ther, with all the fignals of divinity, attended with all 
 the holy angels ; and fhall raife the bodies of all the dead, 
 and fummon all before him as their final judge, taking 
 tlpon him an office and bufinefs, infinitely too high and 
 great for a mere creature. This will ftrike conviction 
 into the mind of every intelligent creature, that he is re 
 ally God and man. And it is highly proper and im 
 portant, that he who (looped fo low, and took upon him 
 the form of a fervant, and fubmitted to reproach and 
 contempt, and to die an ignominious and cruel death, by 
 
 the 
 
 * A&s xxiv. 25. f Rom. xiv. 10, u, 12, 
 
 J i Cor. iv. 5. a Cor. v. 10. a Tim. iv. I. 
 
CHAP. IV. The General Judgment. 229 
 
 the hands of wicked men, for the falvation offinners, 
 fhould be thus rewarded and honoured; and every knee 
 be made to bow to him, as God, and their final Judge.* 
 Nothing could be more pleafing, and give greater joy 
 and happinefs to the redeemed, and the holy angels, 
 than to have the Redeemer thus exalted and honoured 
 as the Judge of all ; and nothing more difagreeable and 
 confounding to devils and wicked men. 
 
 The place in which the General Judgment will be at 
 tended, will be fuch as fhall be in the bed manner fuited 
 to fuch a tranfa6lion ; to accommodate the Judge, and 
 alt concerned in the bufinefs of that important folemn 
 day. It will be fo contrived and fituated, that every one 
 of the vaft affembly, which fhall then be collected, will 
 be under advantage to fee the Judge, and all that is 
 done, and hear every word that fhall be fpoken by the 
 judge, or by any one elfe, through the whole procefs. 
 The Apoftle Paul fays, " The Lord himfelf fhall de- 
 fcend from heaven, with a fhout, with the voice of the 
 Archangel, and with the trump of God : And the dead 
 in Chrift fhall rife firft : Then we which are alive, and 
 remain, fhall be caught up, together with them, in the 
 clouds, to meet the Lord in the air; and fo fhall we ever be 
 with the Lord."t It hence appears, that this fcene 
 will not be on this earth, but in fome more convenient 
 place, which fhall be fixed and formed for that purpofe; 
 which Chrift, by whom all worlds were made, can effecl; at 
 once, with infinite eafe. It is not certain, from the 
 Apoftle's mentioning clouds, and the air, that it will be 
 in the atmofphere of this earth ; for if this be meant by 
 the air here, which is not certain, though the redeemed 
 fhall meet Chrift in our atmofphere, this may be, that 
 they may accompany him to fome other more diftant 
 place, where the judgment fhall be, and to which all in 
 telligent creatures in the univerfe will be brought. 
 
 O 3 The 
 
 * Phil, ii, S-u. f i Thef, iv. 16, 17, 
 
The General Judgment. PART II. 
 
 The defign of the General judgment, is not to in 
 form the Judge, that he may know the character and 
 actions of all, fo as to be able to pronounce a proper and 
 righteous fcntence upon them ; for he is omnifcient. 
 But it is to make known to creatures, upon what grounds 
 he proceeds in giving rewards, and inflicting punifhment ; 
 that all may be under the bed advantage, to fee and ap 
 prove the righteoufnefs and propriety of the final fen- 
 tence. Therefore, in the fcripture it is called " The day 
 of the revelation of the righteous judgment of God."* In 
 order to this, the moral character of every one, will be 
 laid open, and fet in a true and clear light, fo that all the 
 fpectators fiiall be under the bed advantage to fee it. 
 Every fingle perfon muft be called forth, and take his 
 turn to be fcrutinized ; and all he has done, whether fe- 
 cretly or more openly, will be made manifefl to all crea 
 tures, while all attend to every particular ; for there will 
 not be one inattentive fpeftator there. All difguife and 
 hypocrify will be detected ; and every exercife of heart, 
 and outward action, with the motive and defign, will be 
 made to appear in a true light. In this the fcripture is 
 very exprefs. <f For God will bring every work into 
 judgment, with every fccret thing, whether it be good, or 
 whether it be evnV't " There is nothing covered that 
 fhall not be revealed, neither hid, that (hall not be known. 
 Therefore, whatfoever ye have fpoken in darknefs, fhall 
 be heard in the light : And that which ye have fpoken. 
 in the ear in clofets, fhall be proclaimed upon the houfe 
 tops. I fay unto you, that every idle word that men fhall 
 fpeak, they (hall give account thereof in the day of judg 
 ment.'^ " In the day when God fhall judge thefecrets of 
 men by Jefus Chrifl, according to my gofpel. There 
 fore, judge nothing before the time, until the Lord come, 
 who both will bring to light the hidden things of dark 
 nefs, 
 
 * Rcra. ii, 5. f Eccl, xii. 14, J Malth, xii. 36. Luke xii. z, 3. 
 
CHAP. IV. The Central Judgment. 231 , 
 
 nefs, and make manifeft the counfels of the hearts.*'* 
 <c So then every one of us fhall give account of himfelf to 
 God."t <c And they were judged every man according 
 to his works. "I 
 
 It hence app.ears, that the day of judgment, will not 
 be finiflied in the fpace of a natural day of twenty four 
 hours ; but the procefs may continue and go on during 
 the term of many thoufand years, much longer than 
 from the creation to the commencement of that day ; 
 though days and years, and time, as we now meafure it, 
 will then be at an end ; yet there will be a fucceffion of 
 events, and of ideas and perceptions, among creatures ; 
 and this muft continue without end. And it mufl take 
 time, as we now term it, and conceive of it, for creatures 
 to recollecl and take a particular view, of every character 
 that has exifted ; of all that has been done, fecretly or 
 openly, by every particular perfon, of angels, devils and 
 men, from the beginning of the world, to that time : 
 Even though the exhibition fhall be made in the bed 
 and mofl advantageous manner, and creatures mail be 
 able to think and receive ideas, with much greater celerity, 
 than men can in this date. Solomon feems to have 
 reference to this long duration of the day of judgment, 
 in the following words. " I faid in my heart, God mall 
 judge the righteous and the wicked : For there is a time 
 there, for every purpofe, and for every work." That 
 is, however long a term, it may take, to bring every pur 
 pofe, and every work of men into view, fo as to judge 
 them according to their works, yet time will not be want 
 ing ; and God will take time enough for it. 
 
 In this tranfaction, it may be fuppofed, the Redeemer 
 will give, or caufe to be exhibited, the bed, mod perfect, 
 and entertaining hidory of mankind, and of all intelli 
 gences, without the lead error, or mifreprefentation, in- 
 
 Q 4 eluding 
 
 *Rorn. ii. 16. i Cor. iv. 5. f Rom. xiv. 12. 
 
 JRev. xx. 13. $ Eccl. iii> n, 
 
The General Judgment. PART II. 
 
 eluding all the thoughts, exercifes and actions of moral 
 agents, all their motives and defigns in external conduct, 
 with refpeft to God, and creatures ; all their enjoyments 
 and fufferings, and every event which relates to them ; 
 including the defigns, agency and conduct of God, with 
 refpect to them ; and the ends anfwered thereby : By 
 which one connected, important fcene, will rife into 
 view, and be feen, from the beginning to the end, com 
 prehending all the fins, and all the virtue and holinefs, 
 that have taken place among creatures, together with the 
 fuperintending hand of God, in every thing ; his decrees 
 and defigns ; his univerfal energy, and governing provi 
 dence, wifely conducing every thing, and all events, to 
 bring them to their intended iflue : By which his power, 
 wifdom, righteoufnefs, goodnefs, truth and faithfulnefs, 
 fhall be fet in the cleareft light. And as the fcene pro 
 ceeds, in this divine exhibition, and hiftory, which the 
 Redeemer will give ; all his friends will be entertained 
 and gratified, in a very high degree, and their enjoyment 
 and happinefs will rife, and be on the increafe, from the 
 beginning to the end ,* however long it mall continue. 
 
 On the other hand, it will be a moft diftrefling and 
 dreadful fcene to the enemies of Chrift, both devils and 
 wicked men ; and their pain and torment will increafe 
 from the beginning, till the infinitely dreadful fentence 
 is pafled upon them, " Depart from me, ye accurfed, 
 into everlafting fire, prepared for the devil and his an 
 gels. " And while they hear the blefled fentence pro 
 nounced, inviting the righteous into the eternal kingdom 
 of God, and fee them received there ; this will increafe 
 their mifery and torment, to an unfpeakable degree, 
 which never can be abated. At the fame time, the en 
 joyment and happinefs of the blefled, will rife to an incon 
 ceivable height, which will continue and increafe with 
 out end. 
 
 The* 
 
CHAP. IV. "The General Judgment. 233 
 
 The redeemed will not be publicly juftified, and re 
 ceived to eternal life, becaufe of their obedience to the 
 law of God ; for if treated according to that, they woulcT 
 be found guilty, and muft be curfed. But Chrift is the 
 end of the law for righteoufnefs, to them ; and they will 
 be judged according to the gofpel, as friends to Chrift, 
 and believers in him ; fince God can be juft, and yet 
 publicly juftify every one who is publicly known to be a 
 believer in Chrift. And when it is faid, that every one 
 lhall be judged, and fhall receive according to his works> 
 which he has done in the body, in this life, the gofpel is 
 fuppofed, and kept in view ; and very one, who (hall, by 
 fetting the whole of his character and works in clear and 
 public fight, appear to be a friend to Chrift, and united 
 to him, fhall, on this account, and according to the gof 
 pel, be publicly juftified, and rewarded with eternal life, 
 which he could not be, if treated according to the law 
 of works. And they who fhall be found not to be 
 friends to Chrift, while in this world, fhall be condemn 
 ed, and fall under the curfe of the law. This is agree 
 able to the reprefentation which Chrift gives of the 
 general judgment.* And the Apoftle Paul, fets it in the 
 fame light, t 
 
 It has been a queftion, Whether the fins of the re 
 deemed would be brought into view, and laid open 
 before all intelligences, at the day of judgment ; or would 
 be covered and kept out of fight ? And different opin 
 ions have been entertained of this. But it is thought, if 
 the matter be properly confidered, it will be evident that 
 all their fins will be brought into view, and laid open 
 before all ; and that it will appear that there is not 
 any evidence from the fcripture, that their fins will be 
 concealed ; but the contrary. It is indeed faid in 
 fcripture, that the fins, of the people of God, fhall be 
 
 blotted 
 * Matlhi *XT. 31, &e. f a TheflT. i. 7, 8, *, to. 
 
234 The General Judgment. PART II, 
 
 Hotted outy covered, cajl into the depths of the fea y and 
 remembered no more.* But thefe are metaphorical ex- 
 prefBons, to denote the free and full pardon of all their 
 fins, fo that they fhould never be remembered againft 
 them, fo as to condemn them to fuffer the jufl confe- 
 quence of them ; but they fhall be treated as well as if 
 they never had been guilty of one fin. It cannot be 
 true, that God will remember their fins no more, in any 
 other fenfe ; for it' is impoffible he mould forget them, 
 or any thing elfe. This has been already obferved, in 
 the fe&ion on Juflifkation. 
 
 1 . That the fins of the redeemed, mould not be brought 
 into view, at the day of judgment, appears contrary to 
 the exprefs declaration of fcripture, which has been men 
 tioned. It is faid, "God will bring every work into 
 judgment, with every fecret thing, whether it be good, 
 or whether it be evil.'* Which cannot be confident 
 with paffing over and concealing all the fins of the 
 redeemed. 
 
 2. It appears impoffible, that their fins fhould be con 
 cealed, confident with the fins of the wicked, being fully 
 laid open ; for believers and unbelievers, are fo many 
 ways conne&ed, that the thoughts and conduct of the 
 latter, cannot be fully difcovered, without making known 
 the fins of the former, at leafl in many inftances ; of 
 which every one mufl be fenfible, who attends to the 
 matter. For inflance, is it not impoffible that all the 
 fins of an unbelieving hufband, fhould be clearly dif 
 covered in all their circumftances and aggravations, while 
 all the fins of his believing wife, are wholly concealed ; 
 which were the occafion of many of his fins, and to which 
 they have a particular reference ? 
 
 3. The holy exercifes and good works of the faved 
 cannot be fet in a true and juft light, without difcovering 
 
 their 
 * Ifaiah xliii, 25. Pfal, xxxii. i, Jer, xxxi, 34. Mich. vii. 19,, 
 
CHAP. IV. *The General Judgment. 235 
 
 their finful infirmities and defe6h, at leaft, with which 
 they have all been attended ; and their fins have been 
 the occafion, and reafon of their gracious exercifes, in 
 many inftances. How can their repentance of their fins 
 be difcovered, and clearly feen, while the fins of which 
 they repent, are wholly concealed ? How can their 
 humility, and their humbling themfelves in the fight of 
 the Lord, be difcovered, unlefs the fins for which they 
 humble themfelves, be known ? How {hall their love and 
 faithfulnefs, in reproving a believing brother for his fins, 
 and their labours and prayers for him, which have been 
 the means of his recovery, reformation, and falvation, 
 be made known, without difcovering the fins of that 
 brother ? And how can their truft in Chrift, for the 
 pardon of their fins, and their penitent confeffions of their 
 fins, be difcovered, without, at the fame time, difcovering 
 their fins, to which thefe exercifes have reference, and 
 without which they would not be virtuous or reasonable, 
 or even intelligible? In fhort, all the holy exercifes and 
 works of a chriflian, take their particular complexion, 
 and peculiar beauty, from their iins, of which they were 
 guilty, before converfion, and afterwards, which cannot 
 be feen any farther than their fins come into view. 
 
 4. Many fins of the redeemed, have been already pub- 
 lifhed to the world, in divine revelation ; and will be 
 known by all who read the Bible, to the end of the world ; 
 and at the day of judgment ; and will forever be known 
 and remembered by all the redeemed ; by all the angels 
 and devils, and by many, if not by all wicked men. The 
 reader will recollect many more inftances of this, than 
 Noah, Abraham, Sarah, Mofes, Aaron, David, Solomon, 
 peter, and the reft of the Apoftles : And the Apoftle 
 Paul, took pains to keep in view and publifh his great 
 wickednefs, before his converfion. God has ordered all 
 thefe to be publifhed ; And therefore we know it is wife 
 
 and 
 
236 The General Judgment. PART IL 
 
 and beft that they fhould not be concealed, but made 
 known ; and that this will anfwer forne important, good 
 end. And who can fay, that God will not publifh all 
 the fins of every one of the redeemed, at the day of judg 
 ment ; an(J that this will not be necefTary to anfwer iome 
 important ends ? This leads to another particular. 
 
 5. It feems necefTary, that the fins of the faved fhould 
 be known and pubiifhed, in order to difcover and fet in 
 the mod clear light, the goodnels and grace of God, in 
 pardoning and faving them ; and that their need of a 
 Redeemer, and the efficacy of his atonement and righ- 
 teotifnefs, fhould be feen to the greatefl advantage : And 
 the work of the Holy Spirit, in his effectually applying 
 redemption to them, and fubduing fuch rebels, cannot 
 be otherwife fully revealed, in every particular inftance. 
 Of this, every one mufl be fenfible, who will reflect on 
 the fubjecl:. There is doubtlefs, fomething peculiar, in 
 the character of each one of the redeemed, with refpect 
 to his guilt, the circumflances and aggravations of his 
 fins, arid the manner in which he is brought to repent, 
 ance, &c. which ferves to illuflrate the fovereign grace 
 of God, in his pardon and redemption ; and it is fo or 
 dered, that he fhould fin in jufl fuch a manner and de 
 gree, and in fuch particular circumflances, to anfwer 
 iome end ; and particularly this, that God might be more 
 glorified, in the exercife of his fovereign, wife, wonder 
 ful goodnefs and grace, in his pardon and falvation.-^ 
 But in order to this, the particular fins, the guilt, and 
 circumflances in which he finned, mufl be known ; and 
 mufl be known to all, in order to the greateft and moft 
 public difplay of fovereign grace, in his pardon and fal- 
 vation, that all may glorify God, and give thanks, and 
 praife him, on his behalf. This leads to another ob~ 
 fervation, 
 
 6. Every 
 
CHAP. IV. The General Judgment. 237 
 
 6. Every one of the redeemed, ardently defires, that 
 God may have all the praife and glory of his pardoning 
 mercy, and fovereign grace, exercifed towards him, in 
 his pardon and falvation ; and the more this is known, 
 and celebrated, the more pleafed he will be. But this 
 cannot be known, it cannot be feen what God has done 
 for him in particular, any farther than his fins, with their 
 circumflances and particular aggravations, are publifhed 
 and known. Therefore, it will be fo far from being un- 
 defirable to him, or giving him the leaft uneafinefs, to 
 have his fins, with all their aggravations, mod particu 
 larly, and clearly laid open before all ; that they may fee 
 his guilt, and the odioufnefs of his character, as he does; 
 that it will give him a peculiar fatisfa&ion, and high 
 degree of pleafure ; as it will promote the happinefs of 
 all his friends, and be matter of their gratitude and 
 praife to God, for his fovereign grace, exercifed and 
 inanifefted in his pardoning and faving fuch a finner ; 
 and God will have all the praife and glory. 
 
 Where is there a real chriftian now, who, when he 
 reflects on his amazing guilt and vilenefs, the multitude 
 and aggravations of his fins, his defert, and danger of 
 perifhing forever, which has been prevented purely by 
 the fovereign grace of God, exercifed in all wifdom and 
 prudence, towards him, in pardoning, refcuing, and fav 
 ing him, who does not fay, at leaft, in his heart, " Let 
 God have all the praife and glory of his rich and fover 
 eign grace, exercifed towards me, in pardoning fuch a 
 Jinner, fo infinitely guilty and vile, attended with fuch 
 particular aggravations. Let all heaven, the angels, and 
 all the redeemed, know what God has done for me, and 
 praife him forever." In this view, he defires and wifhes 
 that his cafe might be particularly and fully known to all, 
 that they all might join with him, in giving praife and 
 glory to God. And at .the day of judgment, this dif- 
 
 pofition 
 
238 The General Judgment. I* ART II. 
 
 pofition and defire, will be ftronger and perfect ; and he 
 will, by having all his fins fet in order, and in the cleareft 
 light before him, and all creatures, have a more clear and 
 enlarged view himfelf, of the multitude and greatnefs of 
 his fins, than he ever had before, and of the wonderful 
 mercy of God, in pardoning him, and of the boundlefs 
 fufficiency of the atonement of Chrift, and of his merit, 
 by which he has obtained forgivenefs of all his fins, and 
 complete falvation. This will prepare him to be highly 
 gratified, and exceedingly rejoice, that the* whole is now 
 brought out and made known to all the friends of God, 
 that they may all be under the beft advantage to join with 
 him, in giving all the praife and glory to God and the 
 Saviour, of his unbounded love, and fovereign grace, in 
 which he hath abounded towards him, in all wifdom and 
 prudence, In this view, he cannot defire to have one of 
 his fins concealed, for which Chrift has atoned, and 
 which is pardoned ; and would not have his fins in gen 
 eral fecreted, on any confideration. 
 
 In a word, Jefus Chrifl is the Redeemer of s i N N E R s ; 
 he came into the world to fave finners, even the chief of 
 finners. This is his work, and in this is his glory : That 
 the redeemed are finners, muft therefore be known at the 
 day of judgment, in order to his having the glory of their 
 falvation. And the more clearly their true character is 
 feen, and their fins, in their number and aggravations are 
 difcovered, the more will Chrift be glorified in their fal 
 vation. Therefore, the brighteft poffible difcovery will 
 be made of this by him, at the day of judgment. And 
 by this the redeemed will be gratified and pleafed, to a 
 high degree. It will appear, at that day, that the re 
 deemed are not faved, becaufe they deferve fuch favour^. 
 or are lefs unworthy, or lefs finners than others ; but be 
 caufe Chrift loved them, and gave himfelf for them, and 
 they are united to him, and have put their truft in him 
 
 for 
 

 CHAP. IV. fht General Judgment* 239 
 
 for pardon, righteoufnefs and complete redemption. 
 And though they may then appear to have been greater 
 finners, and more illdeferving, than thofe who perifh ; 
 as doubtlefs many, if not all of them will; and their 
 greateft crimes will appear to be thofe, which they com 
 mitted after their converfion ; yet this will not hinder 
 their juftification and falvation, or render it in the lead 
 degree improper, more than if they were lefs fmners ; 
 but the Redeemer will be hereby more glorified in the 
 falvation offuchjinners, and they will be the more hap 
 py. For they, to whom moft is forgiven, will love the 
 mod. 
 
 Though the Redeemer has not altered the nature of 
 fin, or rendered it lefs odious and criminal, either in the 
 redeemed, or in thofe who perifti ; but much more fo ; 
 yet he overrules it, and turns it to his own glory, and the 
 glory of his kingdom ; and makes the (ins of thofe who 
 are faved, the occafion of their greater hoiinefs and hap- 
 pinefs forever. 
 
 When every character of thofe who are to be judged, 
 mail be fet in the cleared light, and fixed; and all the 
 pad conduct and tranfa6tions in the moral world, both of 
 God and creatures, (hall be fet in a clear, connected view; 
 and all creatures (hall be under the bed advantage to fee 
 the righteoufnefs and propriety *of the final fentence, it 
 will be pronounced by the Judge, in the fight and audi 
 ence of all. This will be, in fome refpecis, the mod fo- 
 lemn, weighty, joyful and dreadful fcene and tranfaclion, 
 that had ever taken place : Which will fix the righteous 
 in a ftate of endlefs, inexpreflible happinefs and glory : 
 And fend the wicked away, into inconceivable, eternal 
 mifery. We have a fummary of this fentence, on each 
 of thefe, left on record, for our indiu6tion and warning, 
 ^ by the Judge himfelf, in his awful reprefentation of the 
 day of judgment, in the xxvth chapter of Matthew. 
 
 STATE 
 
240 State of Happinefs or Mifery. PART IL 
 
 STATE OF HAPPINESS OR MISERY. 
 
 V. THE General Judgment iffues in an endlefs State 
 of Happinefs or Mifery, as has been jufl obferved. Much 
 is faid of this endlefs ftate, both of the happinefs and 
 mifery of it, in the fcriptures, in the promifes and threat- 
 nings, and declarations there made : But thofe oppofite 
 fiates, both of happinefs and mifery, are more particular 
 ly defcribed in the Revelation of Jefus Chrift, made to 
 the Apoflle John, for the fupport and encouragement of 
 chriftians, and to excite them to faith, refolution, patience 
 and perfeverance in the fervice of Chrift, and a faithful, 
 conftant adherence to the truths of the gofpel, in the evil 
 times which were to take place, and the oppofition, and 
 fufFerings to which they are expofed in this world, and 
 the trials and temptations which await them here. 
 
 But with all the inftruclion we have on this fubjecl:, 
 and the utmoft attention to it, of which we are capable, 
 our conceptions are dark and low, and fall unfpeakably 
 fliort of a full, comprehenfive view of the truth. How 
 ever, the following thoughts will be fuggefted, as agree 
 able to the fcripture. 
 
 Firjl, The righteous will go from the judgment, into 
 the kingdom prepared for them from the foundation of 
 the world, where they fhall enjoy everlafting life, in a 
 ftate of unfpeakable happinefs and glory. 
 
 Their bodies will be beautiful and glorious, like the 
 body of the glorified Jefus, a6live and fprightly, without 
 the leail poffible wearinefs or decay, by the greateft, unin 
 terrupted adivity ; every way fuited to the employment 
 of fuch a place and ftate, which fhall in no degree con 
 fine or impede the mind in its exercifes and enjoyment ; 
 but fliall greatly affifl and promote thsfe r So that 
 
 foul 
 
CHAP. IV. The Eternal State of Happinefs. 241 
 
 foul will be invigorated by its union to fifch a body, and 
 be more happy forever, than it could be in any other 
 lituation and circumftances whatever. 
 
 There is an external place and city, or kingdom, form 
 ed in the greateft beauty, convenience, and glory, fuited 
 to be a dwelling for the incarnate SON OF GOD, and the 
 imbodied fpirits of the redeemed ; where every one will 
 be perfectly accommodated, and pleafed, every circum- 
 ftance being anfwerable to his defires, and fuited to his 
 employment, and to render him moft happy. Jefus 
 Chrifl faid to his difciples, " In my Father's boufe, are 
 many rnanfions. I go to prepare a place for you."* 
 Though this houfe and kingdom, were made, when the 
 world was created, yet it may be capable of alterations 
 and additions, to increafe the convenience, beauty and 
 glory of it. When Chrift afcended to heaven, in his 
 glorified body, it may be fuppofed, the place was, in a 
 degree, fitted up, and better fuited for the reception and 
 refidence of the Redeemer, in his glorified body* And 
 after the day of judgment, there will probably be a ftiil 
 farther addition to the beauty and glory of this place, 
 and new accommodations be formed, for the imbodied 
 church of the redeemed j fo that the place which was 
 always glorious, will then exceed in glory. 
 
 The redeemed, thus fituated, furn idled and furrotind- 
 ed, with every thing convenient and deferable, there being 
 nothing, nor any circumftance, which will not be fui:ed to 
 give them pleafure, and furnifh them in the beft manner 
 for their employment ; will be perfectly holy. Every 
 thought, and all their exercifes and conduct, will be per 
 fectly right, and with the greateft propriety. They will, 
 by their holy, ardent love, be united to God the Father, 
 Son, and Holy Ghoft, by a ftrong, moft happy, and 
 everlafting union. They will behold this God in a full 
 
 John xiv. i. blaze 
 
 VOL. II. R 
 
"1 The Eternal State of Happincfr. PART! 1. 
 
 blaze of light. In his light, they fhall fee light, and all" 
 moral darknefs fhall be excluded forever. God and the 
 Lamb, (hall be the eternal, undimimfhing light of that 
 holy city. They (hail fee his glory without a vail, and 
 enjoy all his beauty and perfe&ion, to the utmoft of their 
 capacity, with the greateft aflurance, that this God, is 
 their God, and will be their friend forever. " The 
 Lamb, who is in the midft of the throne, fhall feed thenv 
 and lead them unto living fountains of waters.*'* He 
 will be the great and eternal medium of communications 
 from the Deity, and difcoveries of his love, perfection 
 mid glory and of their accefs to God, and enjoyment 
 of him. Their peculiar and clofe union, and conformity 
 to him, will be the eternal fource of a high degree of 
 honour and happinefs, which no other creatures can 
 enjoy. They fhall fit down wkh him on his throne,, 
 and fhare with him in all hrs honour and happinefs, to 
 the utmoft of their capacity. And what happinefs muff 
 they enjoy, who love God, and the Redeemer, with ail 
 their hearts, with the moft flrong and fervent love of 
 benevolence and complacency, when they fee how great 
 ly he is glorified, and will be forever, by their redemption 
 and fa'lvation I And what joy will they have in pfaifing 
 and giving glory to him ! And their infinite obligations 
 to him, lor redeeming them from fin and hell, and giving 
 them eternal life, will be felt by them, and be the con- 
 ftant, eternal fource of the fweetef!, mofl happifying love 
 of gratitude ; and in expreffing it, they will have the 
 higheft plcafure and enjoyment. 
 
 They will be rnofl happy in the fociety which they 
 fbai! form, of which every individual will be a member. 
 They vviil be perfectly united by the flrongefti, mofl 
 fweet, and everlafting bond of love, and the happiefl 
 friendfhip, mutually enjoying and rejoicing in the happi 
 nefs of each other ; each one knowing that every one iri 
 
 this 
 * Rev. vii. 17. 
 
CH AP. IV. The Eternal State of Happinefi. 243 
 
 this great kingdom, is perfectly beautiful and amiable, 
 and a cordial friend to him. And there will doubtlefs 
 be ways ofexpreffing their love and friendfhip for each 
 other, in a better and more agreeable way and manner, 
 than we now know, and of which we can now have no 
 conception ; by which they will mingle fouls, with the 
 greateft freedom and intimacy, having no referve, or 
 fecret, which they cannot with pleafure impart to each 
 other. 
 
 And thofe who have been intimate friends in this 
 world, and mutual bleflings to each other, will know one 
 another in heaven ; and what has pafled between them 
 in this life, will be the occafion of peculiar pleafure and 
 joy in each other. This appears reafonable, and may be 
 with certainty inferred from what the Apoftle Paul fays 
 to thofej of whofe conversion he had been the inftrument c 
 He addreffes them thus, "As you have acknowledged us 
 in part, that we are your rejoicing, even as ye alfo are 
 ours, in the day of the Lord JefuS Chrift. For what is 
 our hope, or joy, or crown of rejoicing ? Are not even 
 ye, in the prefence of our Lord jefus Chiift, at his com 
 ing. For ye are our glory and joy."* 
 
 If there be fuch peculiar and high fatisfaclion and 
 pleafure, in chriftian love and friendfhip, in this imper- 
 feft ftate ; how unfpeakable mufl be the enjoyment and 
 happinefs, when thofe friends meet in heaven ; having 
 put off all their imperfeclion and fin, and become per- 
 feclly beautiful and excellent ; formed every way for the 
 higheft and everlafting friendfhip, without any thing to 
 keep them at a diftance, of bccauon any referve j but 
 every thing fuited to their enjoyment of each other, in 
 the moft exalted, refined friendfhip, in the greateft inti 
 macy and union of hearts, exprefling their fentirnents 
 and feelings, with the utmofl freedom and eafe, without 
 any danger, or poffibility of being rnifunderftood ! At 
 
 R 2 the 
 
 * * Cor. i. 14. i. ThefT. ii. 10, 20. 
 
244 The Eternal State cf Happinefs. PART II. 
 
 the fame time, their hearts glowing with love to Chrift, 
 in whofe prefence they are ; and who is the author and 
 center of all the love and friendfhip in heaven : And the 
 more they love him, the ftronger and more fenfible is 
 their union of hearts to each other, and the greater hap- 
 pinefs they have in their mutual friendfhip. 
 
 The church of the redeemed, is the body of Chrifl, of 
 which he is the head : The fulnefs of him who fillethall 
 in all. He is the former of this fociety and kingdom. 
 And when completed by his hand, it will be as perfect, 
 excellent and glorious, as infinite power, wifdom and 
 goodnefs, united together, and exerted, will make it. 
 There will be not one member too many, nor one want 
 ing, in order to make it mod complete and perfect. 
 Every one will be fixed in his proper place, and be 
 formed, in all refpe&s, fo as to render the whole the 
 moft perfect, beautiful, harmonious, and happy fociety 
 poflible. 
 
 The three Perfons in the Godhead, form an infinitely 
 high, holy, and happy fociety, the original and perfecl 
 pattern of all true love, friendfhip, and happinefs. And 
 the fociety of the redeemed, the church and kingdom of 
 Chrift, will be an eternal imitation and image, of the 
 infinitely high and perfect focietv of the THREE ONE, 
 the One in Three, and a moft beautiful, happy and 
 glorious emanation from him, who neceffarily exifts in 
 finitely the moft beautiful and happy fociety, without 
 beginning, change or end, being entirely incomprehenfi- 
 ble by creatures. This idea feems to be expreffed by 
 Chrift, in his prayer to the Father, which will be com 
 pletely anfwered in heaven. He prays for the elecl;, in the 
 following words. " That they all may be one, as thou, 
 Farher, art in me, and I in thee ; that they alfo may be 
 one in us. The glory which thou gaveft me, I have 
 given to them ; that they may be one, even as 
 we are one. I in them, and thou in me, that 
 
 they 
 
CHAP. IV. The Eternal State of Happinefs. 245 
 
 they may be made perfect in one. I have declared 
 unto them thy name, and will declare it ; that the love 
 wherewith thou hafte loved me, may be in them, and I 
 in them.*'* And the words of the Apoftle John, if 
 confidered in their full meaning, feem to exprefs the 
 fame thing. " If we love one another, God dwelleth in 
 us, and his love is perfected in us. God is love : And 
 he that dwelleth in love, dwelleth in God, and God in 
 him."t Jefus Chrift the Mediator, is the medium by 
 which the fociety of the redeemed in heaven, will be 
 united to the infinitely more excellent and perfect fociety, 
 the Eternal Trinity of Perfons, who dwell in the infinite* 
 ly high and holy place, far beyond the reach or com- 
 prehenfion of creatures ; from whom the fame benevo 
 lence and focial love, isfhed down through the Mediator, 
 on thefe redeemed ones, forming them into one mofl 
 happy fociety, in union with the blefTed Trinity, and (o 
 as to be a little image of the Deity, the Three in One, 
 and One in Three. 
 
 The holy angels belong to this fociety and kingdom : 
 But though their natural powers be great, and in this 
 refpedl they may be fuperior to man, they will not be 
 in fo honourable a flation as the redeemed, nor can they 
 enjoy that peculiar happhiefs which the latter will have, 
 in confequence of being redeemed, and fharing in redeem*, 
 ing love, and their near, honourable and happy union to 
 Jefus Chrift, by which they are the bride, the Lamb's wife. 
 The angels are unfpeakably more happy than they could 
 have been, had there been no Redeemer, and no redemp 
 tion of fmners. They are employed and happy in look 
 ing into thefe things, and knowing more of God by this 
 mean, and feeing his manifold wifdom, and wonderful 
 goodnefs.J They are happy in ferving Ckrifl> in carry 
 ing on the work of redeemption, and in miniftring to 
 the redeemed, and ferving them ; and will doubtlefs be fo 
 R 3 forever, 
 
 * John xvii. 21, 22, 23, 26. f i John iv. 12, 16, 
 
 t Eph. iii. 10. I Peter i, 12, 
 
Eternal Stale of Happincfs. PART II. 
 
 forever.' "Are they not ALL miniftring fpirits, fent 
 forth to minifter to them, who fhall be heirs of falva- 
 tion ?"* Hence it appears, that man is more of an ulti 
 mate end than the angels. The angels were made for 
 man, and not man for the angels. For we may know 
 the end of God in making any creature or thing, by the 
 ufe which he makes of it. However, they are a neceffary 
 part of this moft beautiful, happy and glorious fociety 
 and kingdom, and are in a very honourable Ration, in 
 ferving Chrift and his church. 
 
 The happinefs of the redeemed in heaven, will not 
 confift in reft and indolence, in oppofition to aclivity, 
 but the contrary ; in activity, and inceffant, unwearying 
 labour and fervice, from which they will not ceafe or reft. 
 They will join in worfhipping and praifing the UN 
 DIVIDED THREE, God, and the Lamb, and the Holy 
 Ghoft; and the Redeemer will find bufinefs and em 
 ployment for them continually; though we cannot now 
 tell particularly, what it will be. Perhaps there will be 
 public teachers, who will affift others in their fpeculations, 
 and in exciting their love and pious affections. Some 
 will have greater abilities than others, and more exigence 
 and holinefs, and will be able to affift and inftrucl them 
 who have lefs. The Apoftle Paul fays, there will be a 
 difference between them, as one ftar differs from another, t 
 They will converfe together with the greateft pleafure ; 
 iometimes in larger, and fometimesin fmaller companies; 
 and at other times only two together. And doubtlefs fome- 
 times they will have high enjoyment in converfing with 
 Deity, and with Chrift, by themfelves alone, in retire 
 ment, by meditation and devotion. But with refpecl: to 
 thefe particulars, we are in the dark, and unable to de 
 termine with certainty. It is enough for us to know, 
 at prefent, that every thing will be ordered, and take 
 place in the beft manner, for the brighteft difplay of the 
 
 divine 
 * Heb. i. 14. f i Cor. xy. 41, 4 2 
 
C'rf A P. IV. The Eternal State of Happintfs. 247 
 
 divine perfections, and the greateft happinefs of the 
 members of this kingdom ; and that each one will be 
 conftantly active, in that bufmefs which fhall be mod 
 proper for him ; in which he fhall take the greateft plea- 
 fare, and fhall be moft for the general good. " There 
 fore, are they before the throne of God, and ferve him 
 day and night, in his temple."* 
 
 There will be a perfect, uninterrupted harmony and 
 agreement, in this fociety and kingdom. They will be 
 united, not only in affection, but in fentiment. Taey 
 will be perfectly joined together in the fame rnind, and 
 in the fame judgment. Every one will be full of light, 
 according to his capacity and advantages to know ; and 
 not one will make any miftake, or judge wrong, concern 
 ing any matter or thing, throughout endiefs ages ; for 
 this would be morally wrong or finful. None of them 
 will be omnifcient, and fome may know more than others. 
 But they will pafs no judgment about things, of wnich 
 they have no evidence, and concerning whicn they h^ve 
 no knowledge, except it be, that they do not know, and 
 therefore, cannot determine. There will, therefore, be 
 no difpute and jar in heaven ; but every one will be all 
 attention, and all ear, to learn what he does not yet 
 know ; and fufpend his judgment in every matter, till 
 he has light to decide it perfectly right. 
 
 And there will be nothing to offend them, or give them 
 the leafl uneadnefs, or one difagreeabie painful idea, 
 thought or fenfation, to eternity ; but every object will 
 excite, or be theoccafion of, the moft pleafing fenfations, 
 and every thought will be attended with extatic delight. 
 All, through which they have paffed in this world, the 
 fcene of forrow, pain and fin, will not be forgotten ; but 
 their reflection upon it, while it is all in the cleared: 
 view, will be the occafion of their greateft enjoyment 
 snd happinefs. The wicked, in a ftate of fuffenng ant} 
 
 R 4 punifhment 
 
 'Rev, vii, i?. 
 
The Eternal Stale of Happinefs. PART II. 
 
 pun i foment, will not be out of their fight ; but will be 
 feen by all the inhabitants of heaven. " They fhall be 
 tormented with fire and brimftone, in the prefen-ce of 
 the holy angels, and in the prefence of the Lamb : And 
 the fmoke of their torment afcendeth up forever and 
 ever.''* But this will give them no pain, or one uneafy 
 thought or fenfation j but it will be the occanon of their 
 joy and praife. 
 
 Not that the rnifery of any, in itfelf confidered, and 
 for its own fake, will give them 'pleafure ; but they wilj 
 have fuch a conftant fenfe of the juftice, propriety, and 
 neceffity of their punifliment, to anfvver the bed end, for 
 the glory of God, and the general good : That they will, 
 in the full view ot this, fing and fay, " Thou art righteous, 
 O Lord, which art, and waft, and fhalt be, becaufe thou 
 haft judged thus ; for they are worthy. Even fo, Lord, 
 God Almighty, true and righteous are thy judgments. "t 
 And this will be the occafkm of exciting and maintain 
 ing, in a higher degree, than otherwife could be, a fenfe 
 of the happinefs of the redeemed j and of the fovereign, 
 diftinguilhing goodnefs of God in their faivation ; and 
 of their indebtednefs to fovereign divine grace; which 
 will raife their gratitude to the higheft key : And will 
 keep in conRant view, the excellence, worthinefs, power 
 and grace of the Redeemer. This is the reprelentatiori 
 the fcripture gives. The inhabitants of heaven, rejoice 
 and praife God, in full view of the punifhment of the 
 wicked. " After thefe things I heard a great voice of 
 much people in heaven, faying, Hallelujah, faivation, 
 and glory, and honour, and power, unto the Lord our 
 God : For true and righteous are his judgments ; for 
 he hath judged the great whore, which did corrupt the 
 earth with her fornication, and hath avenged the blood 
 of his fervants at her hand. And again they faid, Hal 
 lelujah : And her fmoke rofe up forever and ever. And 
 
 the 
 
 * Rev. xiy. 10, 11. f Rev. xvi. 5, 6, 7. 
 
CHAP. IV. The Eternal State of Happinefs. 2-49 
 
 the four and twenty elders, and the four beads, felldowa 
 and worfhipped God that fat on the throne, faying, Amen ; 
 Hallelujah."* 
 
 And reafon teaches, not only why the punifhment of 
 the wicked will be the occafion of the greater joy and 
 happinefs of the redeemed, agreeable to this reprefenta- 
 tion of fcripture ; but that it mujt be fo y in order to the 
 perfect happinefs of the inhabitants of heaven. For if 
 this were not, on the whole, all things confidered, agree 
 able to them, it muft be matter of uneafinefs, and the 
 occafion of conflant grief and pain ; which would render 
 heaven, in a great meafure, an unhappy place. It is 
 impoflible that the wicked (hould be punifhed, unlefs 
 God were pleafed with it : Therefore, fo far as the in-P 
 habitants of heaven will be like God, and be pleafedwith 
 that which is pleafing to him, this punifhment will be the 
 occafion of joy and happinefs to them. 
 
 And while they are in the full enjoyment of all this 
 happinefs in heaven, they will have the greater! affurance 
 that it (hall have no end, but continue forever. With- 
 Out this, their happinefs would not be complete at any 
 time. For whatever happy circumflances they were in at 
 prefent, and however happy they might be, the thought 
 that they were liable to lofe it, and having no affurance 
 that it mould never ceafe, would be a great alloy to their 
 prefent ejoyment, and be inconfiflent with then- complete 
 happinefs. Therefore, the certainty that they mall ex- 
 id without end in this (late, is a neceilary ingredient in 
 their felicity, in order to their having fulnefs of joy, at 
 prefent, as well as pleafures forevermore. 
 
 From the nature of the human mind, and the circum 
 flances in which the redeemed will be in heaven, it is 
 reafonable to fuppofe, that they will increafe, and make 
 continual progrefs, in knowledge, holinefs, and happi^ 
 nefs, without end ; and they will make advances in thefe^ 
 
 with 
 * Bcv, six, j, 2, 2> 4- 
 
250 The Eternal State of Happinefs. PART II. 
 
 with greater celerity, the longer they exift. The greatefl 
 and chief objects of knowledge are infinite : This there 
 fore, is a foundation for progrefs in knowledge, without 
 end ; and however fwift the advances be, the fubje&s to 
 which they attend, can never be exhaufled. However 
 much they may know, at any fuppofed time, they will be 
 fo far from knowing all that may be known; that the 
 advances in knowledge, which they have then made, will 
 belittle, compared with what may take place j and will 
 put them under advantages, to make yet fwifter advances 
 in knowledge, for time to come. The mind is capable 
 of enlarging its ideas and knowledge, by attention and 
 exercife, when objects prefent, and invite to new dif- 
 coveries ; and fo far as we can conceive, mud enlarge 
 and grow in flrength and capacity, in thefe circum- 
 fiances ; and every degree of increafe of knowledge, will 
 prepare the mind, to make yet greater and more fwift 
 advances in knowledge, to which no bounds can be fet, 
 fo as to put a flop to the progrefs. And in proportion 
 to the increafe of their knowledge, will their love and 
 holinefs increafe, and confequently their enjoyment and 
 happinefs. 
 
 The Deity, who is the infinite fountain and fource of 
 exiflence, is almighty, infinitely wife and good, can open 
 new fcenes fucceflively, by which the bleffed mail know 
 more and more of him, and grow in degrees of holinefs 
 and happinefs ; and however fad they increafe, in pro 
 grefs and advances in knowledge, holinefs, and happinefs, 
 they will forever be infinitely below the Deity, and fall 
 infinitely fliort of infinite exiftence, holinefs, and felicity. 
 This view may ferve, in forne meafure, to give us an idea 
 of the greatnefs of the felicity of the redeemed, arid of 
 the advancing grandeur and glory of the eternal king 
 dom of Chriil, which far exceeds the utmofl ftretch of 
 our thoughts and imagination. 
 
CHAP. IV. The Eternal State of Happinefi. 251 
 
 And this is agreeable to the fcripture, if it be not ex- 
 prefsly or implicitly afferted there. The following words 
 of the Redeemer, may be confidered as expreffing, or at 
 leafl implying this. " I am come, that they might have 
 life, and that they might have it more abundantly."* Thefe 
 words have been underftood to exprefs the greater hap- 
 pinefs which the redeemed ihall have by Chrid, than 
 that which they could have had by the firil Adam, had 
 he not finned. They may be underftood to exprefs more, 
 even the abounding, and endlefs increafe of eternal life. 
 They fliall have it multiplied arid abounding with in 
 creafe forever. It is faid of the redeemed in heaven, 
 " The Lamb, who is in the midft of the throne, fhali 
 feed them, andjhall lead them unto living fountains of wa 
 ters."^ Which may import not only the fulnefs ot hap- 
 pinefs, and the care of Chrift to fupply them coriftantly ; 
 tut the progrefs that fhali be made, in new difcoveries ot* 
 divine truth and grace, and in enjoyment and happinefs. 
 They (hall be led from one fountain of living water to 
 another, and new ones fhall be conflaritly opening, for 
 their greater refrefhment and pleafure. 
 
 In heaven they will contemplate and fearch out the 
 works of God, and marvellous things without number, 
 which to us, in this world, are unfearchable. J Thefe 
 great and marvellous works of God, who is wonderful in 
 counfel, and excellent in working, will be then explored 
 and fought out, with the greateft attention and pleafure.^ 
 They will fearch into, and fee the divine plan, compre 
 hending all things, and all events that have come to pafs, 
 formed by infinite wifdom and goodnefs, and executed by 
 the all pervading energy of omnipotence, they will behold 
 it with pleafing admiration and wonder, as it has been open^ 
 ed in divine providence; and be more and more pleafed 
 with the depth of the wifdom and knowledge of God. They 
 will learn his manifold wifdom, in planning and conducing 
 
 aii ; 
 
 * John x. io. f Rev. vii. 17. 
 
 J Job iv. 9. $ Pfal. cxi. z. Ifai. xxviii. 29. 
 
252 fhe Eternal Slate of Mifery. PART IL 
 
 all things to the moft happy ifTue, and underftancl, with 
 pleafing wonder and adoration, more of his judgments 
 and ways, which in this Mate, are unfearchable, and paft 
 finding out. They will fee more and more of their own 
 entire, abfolute, and univerfal dependence on God for 
 all things, and of all cieatures and things; that they arc 
 the clay, and he is -the fovereign Potter, and former of 
 all things ; and this will appear to them to be juft as they 
 would have it ; and the greater fenfe they have of this, the 
 more pleafure and happinefs will they have ; while they 
 rejoice, that the Lord God omnipotent reigneth, and 
 will reign forever.* For God will then be all in all; 
 " For of him, and through him, and to him, are all things : 
 To whom be glory forever. Amen/'t 
 
 Secondly, THE wicked will go from the judgment unfo 
 everlafting punifhment. The fcripture fets this punifh- 
 rnent in an awful and terrifying light ; not only as it will 
 be endlefs, but amazingly great and dreadful in degree. 
 It is reprefented by their being cafl into a lake of fire and 
 brimflone, where they have no reft, but (hall be torment 
 ed night and day : That is, without any celFation, for 
 ever and ever : Where they fhall drink of the wine of the 
 wrath of God, which is poured out without mixture, into 
 the cup of his indignation ; and the fmoke of their tor* 
 ment afcendeth up forever and ever. If thefe are to be 
 taken as in fome meafure metaphorical expreflions ; yet 
 wemuft not think that they are defigned to reprefent to 
 our view and imagination, the fufferings of the wicked, 
 as greater and more dreadful, than they really will be ; 
 for this is not confident with the dignity and truth of 
 God, to attempt to fright men, by threatening them with 
 a greater evil than he ever will inflict on any ; or by 
 representing them as fuffering more than the wicked will 
 fufFer. Befides, the wicked will be " veflels fitted to 
 
 deftruaion ;" 
 
 * Rev. xix. 6. f Rom. xi. 36. i Cor. xv. 28. 
 
 | Rev. xiv. 10, ii. xx, 10, 15. 
 
CHAP. IV. The Eternal State of Mifery. 253 
 
 deftru&ion ;" which implies that their whole capacity 
 fhall be devoted to differing ; but they are capable of 
 fuffering as great evil us they can conceive or imagine. 
 All the ufe which God will have for them, is to fuffcr ; 
 this is all the end they can anfwer ; therefore, all their 
 faculties, and their whole capacity will be employed, or 
 ufed for this end ; otherwife they would be ufelefs, and 
 anfwer no end. 
 
 As the wicked are to fuffer in the body, they will be 
 capable of fuffering by means of the body, or of fuffering 
 bodily pain, as well as that which is purely mental. 
 The body can, by omnipotence, be made capable of fuf 
 fering the greater! imaginable pain, without producing a 
 difiblution, or abating the leaft degree of life and fenfi- 
 bility. The bodies of the wicked will be raifed, and 
 united to their fouls, that they may be puniihed, and 
 fuffer mifery in body and mind, in union. And God 
 can render a future feparation impoffible, and fo form 
 the body, as that it (hall continue in full life, and with 
 quick fenfe, in union with the foul, in the hotted fire that 
 can be imagined, or exift, through- endlefs ages. And 
 fince the fcripture {peaks of them as tormented in a lake 
 of fire and brimftone, perhaps we have no reafon to con 
 clude there will be nothing of this kind ; or that the fuf 
 fering of this kind will not be fo great, as to equal this 
 repfcefentation. The fcripture fays, " What if God, 
 willing, (or determining) to fhow.his wrath, and make his 
 power known i endureth with much long fufTe ring the vef- 
 fels of wrath, fitted to definition ?"* And that they 
 "Shall be punifhed with everlafling dedruclion, from the 
 prefence of the Lord, and from the, glory of his pozver."i: 
 One way in which God will fhow his power in the pun- 
 ifhment of the wicked, will be in flrengthening, and up 
 holding their bodies and fouls, in fuffering torments, 
 which otherwife would be intolerable -, while at the fame 
 
 time, 
 * Rom. ix, 22, f j Theff, i. 9 , 
 
54 ** Eternal State of Mifery. PART II* 
 
 time, his power is glorioufly manifefted in the mannei 
 in which the pumfhment is to be infli&ed. 
 
 The Apoftle Peter, fpeaking of the day of judgment, 
 and the deftru&ion of the wicked, fays, " The heavens 
 and the earth, which are now, by the fame word are kept 
 in (lore, referved unto fire, againfl the day of judgment., 
 and perdition of ungodly men." By the heavens are 
 generally meant, in fcripture, the fun, moon, and ftars* 
 Thefe, with the earth, are referved againft the day of judg 
 ment, and for the deftruclion of ungodly men, by being 
 all fet on fire, with this earth. " When the heavens fhali 
 pafs away with a great noife, and the elements fhall melt 
 with fervent heat ; and the earth alfo, and the works that 
 are therein, lhali be burnt up."* If the heavens, the fun, 
 moon, and fixed flars, with all the planets that accompany 
 them, together with this earth, fhould be thrown together 
 with a tremendous crafti and noife, fo as to make one 
 common mafs of liquid fire, and the wicked be caft into 
 it, at the day of judgment, to remain there forever in this 
 unquenchable fire ; it would be agreeable to this defcrip- 
 tion of it by Peter, and other paflages of fcripture. And 
 perhaps this is the moft natural conftiuclion of the 
 words now cited. This would be a great and amazing 
 difplay of omnipotence and reprefents the punifh- 
 ment of the wicked, by their bodies, as very dreadful ; 
 but not greater than they will deferve,. or than God can 
 inflict, and make them ilrong to bear. 
 
 But be this as it may, and in whatever way or degree 
 the wicked will fuffer pain by the body, it is not to be 
 doubted, that their mental pain and ftiffe rings will be the 
 chief part of their punifhment. Indeed, luch a fituation 
 and torture of their bodies, as has been now mentioned, 
 is fuited to fill their minds with an amazing fenfe of the 
 awful power, and dreadful anger of God, which muft 
 occalion inexpreffible mental terror, anguifhand torture, 
 
 A 
 * 2 Peter iii. 7, 10. 
 
CriAp. IV. The Eternal Stats of Mifcry. 255- 
 
 A great part of the punifhment of the wicked, will con-* 
 fid in a ferife of the greatnefs, power and terrible majefty 
 of JEHOVAH, and his wrath, and difpleafure with them, 
 manifefted in their proper effe&s. This will fill their 
 minds with excruciating pain, and horror inexpreffible, 
 while the tokens of all thefe are exhibited in the mod 
 dreadful manner to them, in their punifhment. 
 
 But there are other circumflances and things, which 
 will be dreadful ingredients in the cup of their punifh 
 ment. Their own difpofition and exercifes of heart, 
 their felfifhnefs and pride, and enmity to God, which 
 will rage to a dreadful degree, will be a fource of conftant 
 mifery. Thefe will render the fliame and contempt 
 which they mail fuffer, mofl keenly painful, and, in a 
 fenfe, intolerable. They will never be in any degree 
 reconciled to the divine decrees and government, and 
 their dependence on God, and being abfolutely in his 
 hands ; but all this will be moft painful to them ; they 
 will be difpofed to juftify themfelves, and find fault with 
 the law of God, and his treatment of them. Their op- 
 pofition to all this, will be fo ftrong and conftant, and 
 their enmity will rage, fo that a conftant^ conviction in 
 their judgment and confcienee, that God deals juflly 
 with them, may not take place ; and they will fometimes, 
 if not continually, in the utrooft rage, blafpheme the 
 God of heaven. It will be, beyond our prefent concep 
 tion, painful and tormenting to them, to know that they 
 have not a friend in the univerfe, and never fhall have 
 one, who will mow them the leaft kindnefs, or have any 
 pity cm them ; That God is againft them and will caft 
 evil upon them, and not fpare ; and all the inhabitants 
 of heaven highly approve of his treatment of them, and 
 praife him for his righteous judgments, in punifhing 
 them as they fee he does. The conviction they will 
 have of the happinefs of the redeemed, fome of whom 
 
 they 
 
256 The Eternal State of Mifery. PART II. 
 
 they defpifed and hated, when in this world, will excite 
 their envy and malice to a high degree ; which are tor 
 menting paffions, in proportion to the flrength of their 
 exercife. 
 
 Their company will add to their mifery. They will 
 not find a friend among them ; but all will be full of 
 hatred, rage, and malice. The fight and prefence of the 
 devil and his angels, who have had a great hand in their ru 
 in, and who will continue their ill will, and torment them 
 in all the ways their cunning and malice can invent, will 
 be very dreadful. And whatever intercourfe they may 
 have with thofe of mankind, who are fuffering with them, 
 it will give them no relief, but add to their mifery. And 
 thofe who have had the greateft connexion with each 
 other in this life, will be mod unhappy together; who 
 have injured each other, or been the means of their eter 
 nal ruin. And thofe companions and fuppofed friends, 
 who have tempted and feduced each other into the prac 
 tice of vice, and way to ruin, will, by their mutual accu- 
 fations and curfes, be a vexation and torment to each 
 other. 
 
 And all their attempts to get relief, which may be 
 many and conftant, will be in vain, and only add to their 
 mifery. Every thought and idea which palles in their 
 mind, will be a painful one. Reflections on what the^ 
 palled through in this world, (and they mud think and 
 reflect) on the favours and comforts they had, and the 
 advantages they were under to obtain falvation, and the 
 happy opportunities which they abufed ; and the coun- 
 fels, warnings, and admonitions which they had, &c. 
 will but increafe their mifery. And when they look 
 forward, the affurance they will have, that nothing better 
 is to come ; but if there be any change, it will be againft 
 them ; and they mufl be miferable without end, and 
 without hope ; will fill their minds with the infup- 
 
 portable 
 
CHAP. IV. TKe Eternal Stats of Mifiry. 257 
 
 portable gloom, anguifh and horror, of abfolute defpair ; 
 and fink eternally without any poflible comfort or 
 fupport. 
 
 This is a fhort {ketch, and fome of the outlines of the 
 pUnifhment and fufferings of the wicked. But Oh ! How 
 little can be told ; how fhort are all our conceptions, and 
 imaginations, of the truth and real greatnefs of this infi 
 nite evil ! It will take an eternity to tell ! And none but 
 the Infinite Mind, does comprehend it. 
 
 It muft be obferved, however, that though the punifli- 
 ment of every one of thefe, will be endlefs, and great in 
 degree beyond all prefent conception, 2nd perhaps will 
 increafe without end ; yet fome will fufFer a much greater 
 degree of mifery, than others 5 and there will be a greaC 
 difference between them, in this refpecl, according to 
 their different advantages and capacities, while in this 
 world ; to the light and convilton they had ; according 
 to the number of their fins,, and the different degrees of 
 criminality of them, &c. The omnifcient, almighty, 
 and jufl Judge, will be able and difpofed to weigh and 
 adjuft the crimes and guik of every one in exacl; and jufl 
 balances, and proportion the degree of punifhment, ex 
 actly to the criminality or ill defeft of each one, by or 
 dering every circumftance perfectly agreeable to it. 
 From Chrifl the judge, " Every one fhall receive the 
 tilings done in bis body, according to that he hath done, 
 whether it be -good or bad."* Agreeable to this, Ghrift 
 fays, It fball be more tolerable, at the" day of jrtdgmenf^ 
 for Sodom and Gomorra, than for thofe who reject the 
 gofpel, preached by him, or his difciples. cr And that 
 fsrvant who knew his Lord's will,- and prepared not 
 hirnfdf, neither did according to his will, fhall be beaten- 
 with many ftripes. But he who knew not, and did com 
 mit things worthy of ftripes,- fliall be beaten with few 
 ftripes. For unto whomfoever much is given,, of him 
 fhall be much required."t 
 
 VOL. II. $ IMPROVEMENT. 
 
 * 2 Cor. v. 10. f Luke xii, 47, 48. 
 
Tht Eternal State of PART!!. 
 
 IMPROVEMENT. 
 
 I. FROM the brief and imperfeft view which has now 
 keen given of Death, a Separate State, Judgment, Hea 
 ven and Hell, we may reafonably be led to reflect, upoa 
 the infinitely grand, important, and interefting fcenes 
 that are before us, in which every one of the human race 
 will have a part. A realizing view of thefe, will make 
 all the things and concerns of time and fenfe, which are 
 temporal, and relate to this ftate only, appear in their 
 true littlenefs and vanity ; and to be of no worth and 
 importance, any farther than they relate to thefe future 
 fcenes, and may put us under advantage to be prepared 
 for them. How reafonable and important is it, that we 
 fliould, with the Apoftles, arid primitive chriftians, con- 
 ftantly look, aim at, and purfue the things which are not 
 feen, and aie eternal !* 
 
 II. How infinitely dreadful is the end of the wicked I 
 In what an unfpeakably dangerous ftate, is he in this 
 wqrld ? His feet (land on flippery places, expofed to 
 fall every moment into endlefs deftruclion, into which 
 he will foon plunge, if he continue impenitent while in 
 the body. "After his hard and impenitent heart, he 
 is treafuring up, unto himfelf, in this life, wrath, againft 
 the day of wrath, and revelation of the righteous judg,- 
 ment of God."t 
 
 How great is the deliverance, when any one finner is 
 plucked as a brand from this eternal, infinitely dreadful 
 fire ! This gives joy in heaven. How happy is he who 
 is the inftrument of turning any from fin, to righteouf- 
 nefs of faving immortal fouls from endlefs burnings I 
 What can be more defirable and pleafing, to a benevo 
 lent 
 * 2 Cor. iv. 1 8, f Rom. ii. 5. 
 
CHAP. IV. Happinefs and Mifer) t 259 
 
 lent mind ! He fhall have an unfpeakable reward, and 
 fhine as the ftars, forever and ever, 
 
 III. How great, how glorious and happy is the Re 
 deemer in being able to fave, and actually faving multi 
 tudes of finners, from fuch infinite mifery, and raifing 
 them to fuch high and eridlefs happinefs and glory I 
 How worthy is he to be trufted, loved and honoured. 
 The inhabitants of heaven, will be eternally fenlible of 
 this, and fay, " Worthy is the Lamb that was flain, to 
 receive power, and riches, and wifdom, and ftrength, 
 and honour, and glory, and bleffing ; for thou waft 
 flain, and haR redeemed us to God, by thy blood, out 
 of every kindred, and tongue, and people, and nation ; 
 and haft made us urito our God, kings and priefts."* 
 
 What infinite wickednefs and folly is that of which 
 they are guilty, who reject him, or caft the leaft flight 
 upon him, and do not fly to him, without delay, as <t 
 refuge from the wrath to come ; and for eternal happi 
 nefs ! Blefled are all they who truft in him. Surely he 
 is infinitely precious, to all them who believe* 
 
 * Rev. v. 9, 10, is. 
 
 CHAP. V. 
 
Central Olfervatim* TAUT II. 
 
 C H A P. V. 
 
 On the Church of Chrift. 
 
 SECTION i, 
 
 General Obfervations y concerning the Church of 
 
 Chrift. 
 
 l H E word in the original, IxjcxWa, generally 
 tranilated Church, is found above an hundred times in 
 the New Teftament ; and dignifies an afTembly of men, 
 called and collected together, for fome fpecial purpofe. 
 It is ufed in the fcripture, except in a few in fiances, m 
 an appropriated fenfe, for believers in Chrift,. or the 
 redeemed, as a collective body, or fociety, united in, or 
 under him as their head. 
 
 By the Church of Chrift, is fometimes meant the re 
 deemed ; all who have been, or mail be Caved by Chrift, 
 who mail at la ft be collected into one general aflembly, 
 fociety and kingdom. This is called the invifible church, 
 being at prefent hid, and out of our fight, as thofe in 
 heaven a-re not feen by us, while in this life, and true 
 believers, who are on earth, cannot be certainly diftin- 
 guifhed from others, who are not fech. 
 
 The church of Chrift cm earth, confifts of thofe who 
 are united together as profeiTed friends to Chrift, and 
 believers in him, and are un-der explicit engagements to 
 ferve him, and attend upon all his inftitutions and ordi 
 nances,. and to watch over, and aflift each other ^ includ 
 ing both parents and their children. This is called the 
 
 vifible 
 
Cm AP. V Concerning the Church of Chrijl.* 261 
 
 vijiblc church of Chrift, as it is a fociety ere&ed in the 
 view of man, and confifts of members, who are vifibly, or 
 in appearance, among the number of the faved, and real 
 friends to Chrift, though many of them, may not be 
 really fuch. 
 
 This church is confidered as one common catholic 
 fociety, conprehending all vifible chriflians in the world, 
 compofed of numerous particular focieties, or affemblies 
 of chriftians, in different places ; and which, by a fuccef- 
 fion of members, will continue the fame fociety or church, 
 to the end of the world. This is meant by the church, 
 when Chrift fays to Peter, " And I fay unto thee, that 
 thou art Peter, and upon this rock I will build my church, 
 and the gates of hell ihall not prevail againft it."* And 
 the word is ufed in this fenfe, in many other places. 
 But every diftinft fociety of vifible believers, agreeing 
 and united together to attend on the worfhip and ordi 
 nances of Chrift, is called a church,, As the church at 
 Antioch ; the church at Ephefus ; the churches in Judea ; 
 the churches of Galatia ; all the churches, &c. 
 
 Wherever a number of perfons voluntarily unite toge 
 ther, under the profefKon of believers in Chrift, and 
 friends to him, to attend upon his inftitutions and ordi 
 nances, according to his direction and commands, they 
 are a vifible church of Chrift, fo long, and fo far, as they 
 appear to embrace and maintain the great and effential 
 truths of chriftianity ; and to live in fome good meafure, 
 agreeable to them. 
 
 Concerning the cLurch of Chrift in general, his vifible 
 church in fhis world, and fuch a particular church, the 
 following things may be obferved, in order to give a 
 more clear idea of the fubjeft, and to fhow the reafon 
 and importance of it. 
 
 i. It is reafonable and important, that the friends of 
 the Redeemer, fhould be his profeffed friends ; and tfeafc 
 
 S 3 they 
 
 Matth, xvi. jg. 
 
General Olfcrvations PART 1 1/ 
 
 they fhould unite in a profeffion of faith in him, and pub 
 licly efpoufe his caufe and intereft in the world ; and in 
 aflifting each other, as his fervants, and in attending 
 upon his inftitutions, and obeying his commands ; hereby 
 diftinguifhing themfelves from the reft of mankind. 
 Accordingly, Chrift has enjoined upon his friends and 
 difciples, to confefs him before men, and to form them 
 felves into a public fociety, or particular focieties, by 
 which they {hall be as a city, that is fet on a hill, which 
 cannot be hid ; the light of the world, to fhine before 
 all men.* 
 
 2. The church of Chrift, is a free, voluntary fociety, 
 in opposition to any force or compuluon ufed to oblige 
 the members of it to join anc] come into it, contrary to 
 their confent and free choice. All are invited to be 
 members of it, and none are to be rejected, who appear 
 to be willing to come and to conform to the rules which 
 Chrift has given ; and none who have been received, are 
 to be rejected and cafl out, who choofe to continue mem 
 bers, unlefs they behave diforderly, and refufe to obey 
 the laws of Chrift. 
 
 3. Jefus Chrift is the fole legiflator and ruler in hi* 
 church. No particular church, or the church in general, 
 has any authority or right to make any laws or rules in 
 order to govern or regulate the church, or individual 
 members of it ; but are commanded to attend to thofe 
 which Chrift has given, and obey and execute them only. 
 
 The church is not a worldly fociety ; and is not to b.e 
 ruled or regulated by civil laws, or rulers of political, 
 worldly focieties ; fuch rulers have no more authority in 
 the church, than any other member of it. The vifibl.e 
 church is called in fcripture, "The kingdom of heaven ; 
 the kingdom of God, and of Chrift," who faid, "My 
 kingdom is not of this world/* It is a diftincl:, and en 
 tirely different fociety and kingdom, from civil, worldly 
 
 focieties 
 * Matth. x.. 32. v. 14, ij, 1$. 
 
CHAP. V. Concerning the Church ofChriJl. 263. 
 
 focieties or kingdoms, and cannot be connected with 
 them, fo as to be in any refpeft or degree, dependent on, 
 them, or have any alliance with them. The church 
 wants no fupport from civil authority, and ought not to 
 be governed or controled, in any refpecl:, by the civil 
 niagiftrate. When he attempts this, and to make laws 
 to govern or regulate the church of Chrift, he invades 
 the rights of Chrift, and ufurps the authority which be 
 longs only to the head of the church, who is the fole 
 ruler in it. 
 
 The church, when it is regulated by the laws of Chrift, 
 and obedient to him, is friendly to human, civil fociety ; 
 and Chrift commands his fubje6ls, the members of his 
 church, to obey magiftrates, and feek to promote the 
 peace and greateft good of fuch focieties ! And all they 
 expect or defire from the civil magiftrate, is to be pro 
 tected in the enjoyment of their civil rights, and their 
 religion, fo long as they are not injurious to their neigh 
 bours, and live quiet and peaceable lives. 
 
 4. Every member of the church, has a right to judge for 
 himfelf, what are the laws of Chrift, and what is his duty, 
 being accountable to none but Chrift, for his judgment 
 and conduct ; and none have a right, or authority, to 
 dictate to him, or control him, in thefe matters. In mat 
 ters wherein the church, as a body, are to decide, and aft, 
 they muft be determined by the voice of the major part, 
 or the greateft number of the members, as is done in 
 other focieties ; this being confidered as the voice and 
 determination of the church. And if they be not unani 
 mous in any thing, to be determined by the church, 
 they who diflent from the judgment of the majority, muft 
 fubmit, and conform to them ; unlefs the judgment and 
 conduct of the church, appear to them, fo inconfiftent 
 with the truth, and the laws of Chrift, that it is his com 
 mand, and their duty, to refufe to conform, and to leave 
 S 4 and 
 
264 General Obfervatioiu PART!!. 
 
 a$d renounce the church. In this cafe, no one has any 
 right to control them. 
 
 5. The vifible church, the kingdom of heaven, or the 
 kingdom of God, was fmall in the beginning of it ; but 
 is to increafe, and grow, till ;t lhall be great, and fill the 
 world, and all nations (hall come into it, and be members 
 of it ; and (hall continue forever, the only, mod happy 
 and glorious fociety and kingdom. God has had a 
 church in the world, ever fince the apoftacy of man. 
 Before the flood, there were the fons of God, didinguifh- 
 ed from the refl pf mankind, who called on the name of 
 the Lord. It continued in the family of Noah, and 
 fome of his dependents, till the days of Abraham, when 
 it was more particularly formed in his family ; and far., 
 ther eftablifhed and regulated among thofe who defend 
 ed from him, the people of Ifrael. When the chriftian 
 difpenf^tion took place, the church put on a new form, 
 in many refpels, though it was the fame church, as to 
 the effentials of it, and was dill the church of God, the 
 church of CbrifU 
 
 The chriftian church^ confiding of the profeiTed fol- 
 loivers of Chrift, was fmall in the beginning of it ; but 
 Chrift foretold that it (hould grow, and become great, 
 and promifed, that it fhould continue and live on earth, 
 to the end of the world. He faid, the gates of hell, 
 (Hades, death) mould not prevail againft it : That is, 
 that it fhould not die, or ceafe to be a vifible church on 
 earth. He reprefented the growth of it, till it {hould 
 cover the earth, and fill the world, by the following iirnili- 
 tudes. " The kingdom of heaven is like to a grain of 
 muftard feed, which a man took and fowed in his field ; 
 Which indeed is the lead of all feeds ; but when it is 
 grown, it is the greateft among herbs, and becometh a 
 tree ; fo that the birds of the air come and lodge in the 
 branches thereof. Another parable fpake he unto them. 
 
 The 
 
C AP. V. Con-ctrning the Church ofChriJl. 265 
 
 The kingdom of heaven is like unto leaven, \vhich a, 
 woman took and hid in three meafures of meal, till the 
 whole was leavened.*'* 
 
 6. The vifible church of Chrift, is and will be,in an im 
 perfect ftate, and in a greater or lefs degree, impure and 
 corrupt, while in this world. All the members of it are 
 in a great degree imperfect, corrupt and finful ; and 
 many, who are totally corrupt and enemies to Chrift, are 
 profeffed and vifible friends to him, and, as fuch, are ad 
 mitted into his church. Chrift has not made any pro- 
 vi lion, by which unworthy perfons, who are not his 
 friends at heart, can be excluded from his church in this 
 i\orld, fo long as there are fuch, who put on the outward 
 appearance, and profeflion of friendfhip and fubmiffion 
 to him, and offer themfelves to join this fociety. He has 
 not conftituted any infallible judges, to determine who 
 {hall be admitted into his vifible church, who are able 
 to detect every hypocrite, and rejeft all who are unwor 
 thy members. When the utmoft care is taken, and the 
 rules of Chrift, with refpecl; to this, are faithfully regard 
 ed and pra&ifed, ftill the heart cannot be certainly known ; 
 and chriflians muft aft according to the vifibility, or out 
 ward appearance, and profeffion of friendfhip to Chrift, 
 which hypocrites may put on, and fo be admitted into 
 the church, who have no right to a place there, in the 
 fight of God. And the members of particular churches 
 may be, and often are, fo injudicious and carelefs, as to 
 admit members, which are vifibly unqualified, and ought 
 not to be admitted ; by which the church becomes more 
 and more corrupt, and proper difcipline is not kept up ; 
 and thofe who ought to be caft out, are tolerated : And by 
 degrees, through the influence of erroneous teachers, 
 great errors may be imbibed and maintained, and corrupt 
 and evil practices take place ; and many cuftoms and 
 rites be introduced, which Chrift has not commanded ; 
 
 but 
 * Matth. xiii. 31, 32, 3;. 
 
266 General Olfervations PART II. 
 
 but are the inventions and commandments of men of 
 corrupt minds, by which the purity and beauty of the 
 church is greatly tarnifhed. 
 
 Particular churches, and the vifible church of Chrift 
 in general, may become in a great degree corrupt, in fome 
 or all thofe things ; and yet be, and continue the vifible 
 church of Chrift. And it is difficult to determine, how 
 far a particular church, or the church in general, may be 
 corrupted and deviate from the laws of Chrift, and yet be 
 vifibly a church of Chrift, fo as to have a right to be con- 
 fidered and acknowledged to be a true church, though 
 corrupt and wrong in many things. In this cafe, particu 
 lar chriftians muft judge for themfelves; and particular 
 churches muft judge of other churches ; and great cau 
 tion and prudence ought to be ufed : Every one ought 
 to judge and aft right, and according to the rules which 
 Chrift has given, in this cafe, and all are accountable to 
 him for their opinion and condudh 
 
 A church may doubtlefs become fo corrupt, and go 
 off fo far, from the faith and practice of true chriftians, 
 and fink fo far into grofs errors, and open conduct, 
 contrary to the gofpel, and the exprefs commands 
 of Jefus Chrift, as that it ought to be rejected, as not a 
 vifible church of Chrift ; and his commands to his faith 
 ful followers, may be, " Come out from among them, 
 and be ye feparate, and touch not the unclean thing, and 
 1 will receive you . ' '* The church of Rome, or the papal 
 church, has doubtlefs been vifibly, not a true church of 
 Chrift for many years : It has been fo, perhaps, ever 
 fince the time of the reformation from popery. Though 
 it was really a corrupt, falfe church before ; yet it was 
 not vifibly fo, till the marks of a falfe church were clear 
 ly difcerned, and it was known to the reformed vifible 
 church of Chrift, to be the beaft, and the great harlot, 
 defcribed in the Revelation. Then the voice of Chrift 
 
 was 
 * a Cor. 71.1. 
 
CHAP. V. Concerning the Church of Chrifl. 267 
 
 was heard, fpeaking to them, " Come out of her, my 
 people, that ye be not partakers of her fins, and that ye 
 receive not of her plagues.' * And then fhe was vifibly, 
 and publicly excommunicated by Chrift and his vifible 
 church ; and confequently, was no longer a viiible 
 church of Chrift ; but the contrary. 
 
 The reformed church, or the different churches which 
 have taken place in the proteftant world, upon the re 
 formation from popery, and lince, are far from being 
 wholly purified from a great mixture of error, and from 
 practices which are not according to revealed truth ; and 
 which would ceafe, were they to be conformed to the 
 pattern defcribed in the word of God : Some are nearer 
 the rule, and others farther from it ; and many are doubt- 
 lefs greatly degenerated from what they once were. 
 And it is probable, that the fpirit, maxims, and practices 
 of Antichrift, or that are really antichriftian, do take 
 place, in a greater or lefs degree, in all thefe churches, 
 .at this day ; and that they will, the moft of them at leaft, 
 grow more and more corrupt, in doclrine and practice, 
 till they become like the incurable leprous houfe in 
 Ifrael, which was ordered to be wholly demolifhed, that 
 another might be built in the room of it. So, when the 
 millennium comes on, thefe corrupt churches, which will 
 be too far funk in error and (inful practices, to be patch 
 ed up and healed, will be removed and vanifh away, 
 fharing with Antichrift in ruin, and giving way to a 
 church which fhall be built upon the gofpel plan. Then 
 the bride, the Lamb's wife, will put on her beautiful 
 garments, and arife and (hine in the light that fhall then 
 come, and the glory of the Lord which fhall rife upon 
 her.* But even then, the vifible church will not be per 
 fect in the beauty of holinefs ; though the uncircumcifed 
 and unclean, may no more enter into it;f yet not one 
 
 of 
 
 ? See the DiflTertation on the Millennium, fubjoined to this Syftem, 
 f Ifaiah Hi. i. 
 

 
 a68 Concerning the Officers PART II. 
 
 of the members will be perfectly holy. The mod per., 
 feet beauty and glory of the church, will not take place 
 till after the refurrection. 
 
 Thofe of different denominations and churches, in the 
 chriftian world, who believe and expect, there will be a 
 more perfect (late of the church in the millennium, are 
 difpofed to think, that the denomination and particular 
 church to which they belong, will be the pattern ; and 
 that all chriflians, will, in that day, conform to that, and 
 that thofe things in which others differ from them, both 
 with refpect to doctrine and practice, will then be re- 
 linquifhed and ceafe. But mod of them, if not all, will 
 be greatly difappointed in their views and expectations 
 With refpect to this. A church will then arife, which 
 will have all that is good, right and excellent, in the dif 
 ferent denominations and churches, that exift now, or 
 have been; and will renounce all the fuperflitions and 
 corruptions, in principle or practice, which have taken 
 place. Bleffed are all they, who are real members of the 
 invifible church of Chrift. 
 
 SECTION II, 
 
 Concerning the Officers of a Church. 
 
 V E R Y diftinct and particular church, in order 
 to be complete, and properly organized, muft have of 
 ficers, or perfons diftinguifhed from the members iri 
 general, by being chofen and appointed to particular 
 fervice and duties, who are to fuperintend the affairs of 
 the church, to prefideand act a particular part, in teach 
 ing and exhortation^ and administering the ordinances' 
 
 which 
 
CHAP. V. of the Church. 269 
 
 which Chrift has appointed ; and taking particular care 
 of the temporals of the church. 
 
 Of thefe, paftors, elders, prefbyters or bi(hops > are the 
 firft and mod important. By thefe names, not different 
 orders, higher and lower, or different offices, are meant; 
 but one and the fame perfon, in one and the fame office, 
 is called by all thefe names ; and therefore they denote 
 the fame office. This has been abundantly proved, by 
 many who have attended to the fubjecl j therefore, it is 
 needlefs particularly to attend to it here. 
 
 The Apoftles were a diftincl: and fuperior order of 
 men, and appointed by Chrift immediately, as extraor 
 dinary officers, to conftitute the fir ft churches, and to> 
 give infallible rules and laws to them, by which they were 
 to be regulated and governed : In which extraordinary 
 office they had no fucceffors. The Apoftles were elders, 
 Or prefbyters orbifhcps, and more j they were appointed 
 immediately by Chrift, as infallible judges and dictators 
 to the churches. They ordained prefbyters or bifhops, 
 as being fuch themfelves, in their ordinary capacity ; but 
 their extraordinary commiffion was not, nor could be, 
 tranfmitted to others ; but died with them ; And there 
 have been no Apoftles in the church fince their death p 
 nor will there be any fuch officers again in the church, 
 to the end of the world. 
 
 The Apoftles ordained elders or bifhops ii>the churches, 
 which they conftituted, who were firft chofen by the 
 members of thefe churches, or thy did it with thir con- 
 fent. " And when they had ordained them elders in 
 every church, and prayed with fafting, they commended 
 them to the Lord,, on whom they belreved."* The 
 word in the original, here tranflated, when they had or- 
 dained t oo7wi<ra*?e?, fignifres to point out perfons, by 
 lifting up of hands, or voting, and the fenfe ha? been 
 given in the following words ; u When they had, with 
 
 the 
 * A&s xiv. 2. 
 
270 Concerning tht Officers PART II. 
 
 the concurrent fuffrage of the people, conflituted pref- 
 byters for them in every church ;"* or, "They or-i 
 dained them elders, by the votes of the people. "t The 
 Old Englifh bible, tranflates it, " When they had or 
 dained them elders by elecTion."* This is effential to a 
 free fociety of any kind, that the members of it mould 
 choofe their own officers. There muft be one or more 
 elders in every church, in order to furnifh it to all the 
 duties and tranfa6lions of a church, and to have it com 
 plete. From the above quoted paffage it appears, that 
 one elder was ordained in every church, if not more. 
 It appears alfo, from the addrefles which Chrifl fent to 
 the feven churches in Afia, by his fervant John, that 
 there was but one elder in each of thefe churches, who 
 is called, the angel of the church. 
 
 The bufinefs of this office, is to prefide in all the tranf- 
 aftions of the church ; to adminifter the ordinances oft 
 Chrift ; to preach the gofpel, and lead in the public 
 worlhip of the church : " Giving themfelves conftantly 
 to prayer, and to the miniftry of the word." To teach, 
 exhort, warn, reprove and rebuke, publicly, and more 
 privately. The qualifications and character of thefe 
 elders or bifhops, are particularly given and flated by the 
 Apoflle Paul, in his letters to Timothy and Titus. 
 Thefe paflors or biQiops, being chofen by the church, 
 are conflituted officers, by being publicly ordained to 
 that office, by fome other elders or elder, by laying on of 
 hands.H Thus Timothy and Titus, were directed by the 
 Apoflle Paul, to ordain elders. || 
 
 It has been fuppofed by fome, that the right and pow 
 er to ordain their paflors or bifhops, is in the churches ; 
 at leaft, that it is not wholly lodged in the hands of the 
 
 elders, 
 
 * Doddridge on the place. f Mr. Harrington. 
 
 1 See Doddridge's note on this verfe. ^ Afts vi. 4. 
 ^fiTim. iv. 14. V. 22. a Tim. i. 6. 
 ft I Tim* v. ia. a Tim. ii, 2. Tit. i. 5. 
 
CHAP. V. of tht Church. 271 
 
 elders, and confined to them : And there have been fome 
 inftances, of the ordination of minifters by the brethren 
 of the church, without the affiftance, or even the pre- 
 fence, of any other elder or paftor of a church. But 
 there does not appear to be any example of this, or war 
 rant for it, in the fcripture. It is faid, if the church 
 have no authority or right, to conftitute and ordain their 
 own officers, then there mufl be an uninterrupted fuc- 
 cedion of minifters, from the Apoftlcs, to the end of the 
 world ; and if this chain of fucceflion be once broken or 
 interrupted, it cannot be renewed again ; but the fuccef- 
 fion muft neceflarily ceafe, and there can be no more 
 minifters and officers in the church, to the end of the 
 world. To this it may be anfwered, that if this be an 
 appointment of Jefus Chrift, a conftitution which he has 
 made, that his church (hall be furnifhed with minifters, 
 by fuch a fucceffion from one to another ; then he will 
 take care, that it fhali never be interrupted, but (hall 
 be continued, fo long as there is a church on earth. 
 
 But to this it has been faid, that we have no evidence, 
 that fuch fucceffion has not in fa& been interrupted 
 many times ; and not one minifter or elder at this day 
 can prove, or have any evidence himfelf, that he has 
 been ordained, by one or more,' who have received this 
 right and power, to ordain by an uninterrupted fucceffion 
 from the Apoftles ; which he ought to have, in order to 
 be fatisfied, that he has a right to aft in this office ; and 
 to be able to prove it to others, in order to their .receiv 
 ing and treating him as an elder. Befides, if this fuc 
 ceffion could be proved, it muft be brought down through 
 the hands of the pope, and thefalfe antichriftian church, 
 which is not the church of Chrift and neceffarily inter 
 rupts the fucceffion of the minifters of Chrift. 
 
 Upon this the following things are to be obferved. 
 
 i. If there be evidence from the fcriptures, that fuch 
 an order and fucceflion of men, as officers in the church., 
 
 has 
 
Concerning the Officers PART IL 
 
 has been inftituted by Chrifl ; and is implied in the com- 
 miffion which he gave to his difciples ; c< Go ye, and 
 teach all nations, baptizing them in the name of the Fa- 
 ther, and of the Son, and of the Holy Ghoft : Teaching 
 them to obferve all things, whatfoever I have co^mand- 
 ed you : And lo I am "with you alway> even unto the end of 
 the world.'''* This is fufficient, pofitive proof, that fuch 
 a fucceffion of minifters, does in facl: take place, in the 
 vifible church of Chrift ; and that this commiffion has 
 been tranfmitted down from one to another, from that 
 time to this day ; and this fucceffion has not been inter 
 rupted, and will not be, to the end of the world. This 
 therefore, may fafely, ancl with all defirable certainty, be 
 taken for granted, without any farther pofitive proof, 
 by every minifter of the gofpel ; unlefs there be ftrong, 
 pofitive evidence, that fuch fucceffion has been inter 
 rupted, with refpecl; to him ; and that he has been ir 
 regularly introduced to that office, by him or them, who 
 have not had their commiffion and authority to ordain,, 
 handed down by fueeeffion, from the Apoflles to them. 
 
 Therefore, fince the above recited commiffion implies,. 
 that there fhould be a fucceffion of officers in the church 
 to the end of the world, ta profelyte, baptize, and fTeach 
 men, to obferve the inftitutions and commands of Chrifl: v 
 to whom he has promifed his prefence and affiftanee : 
 And fince the Apoflles appear tounderftand their com 
 miffion in this light, and to practice upon it accordingly, 
 by ordaining elders in every church which they formed ; 
 And elders or prefbyters, ordained others by laying on 
 their hands ; and they who were fo ordained, were di- 
 reeled to commit the gofpel, that is, the preaching and 
 difpenfation of it, <e to faithful men, who mould be able 
 to teach others alfo ;" and to lay hands upon them, not 
 fuddenly, but after proper examination and acquaint 
 ance ;t which can be nothing lefs or more, than or 
 daining 
 * Matth xxvii'u rg, 20* f tTim. v. ^^. * Tim, ii. 2. 
 
CHAP.V: * of the Church. 273 
 
 daining them to the work of the miniftry : And Titus 
 is dire&ed to ordain elders in every city in the ifland of 
 Crete :* Since all this is evident, and certainly fo ; and 
 there can nothing be found in the fcripture to contradict 
 fuch a fucceflion appointed by Chrift, or in the leaft, 
 inconfiilent with it ; it may and ought to be confidered 
 as pofitive evidence that there is, in fad, fuch an unin 
 terrupted fucceflion, fufficient to fatisfy the judgment 
 and confcience of an honeft man, who is ordained to the 
 work of the evangelical miniflry, that he has derived his 
 ordination and commifFion from Chrift, by an uninter 
 rupted fucceflion ; unlefs there be pofitive proof to the 
 contrary, with refpecl: to his ordination. 
 
 2. Though the fucceffion of ordinations, in order, to 
 its being uninterrupted, muft come through the hands of 
 the pope, and the minifters of the church of Rome, 
 (which is not certain, as it has been fhown, how it might 
 be tranfmitted down by others, who were not members 
 of that church) yet ihis affords no pofitive proof, that 
 a proper, uninterrupted fucceffion has not taken place. 
 A vifible church may be very corrupt, and yet be a vifi- 
 ble church of Chrift, and the public adminiftrations and 
 a6ls of the officers of it, authentic and valid. And who 
 can prove, that the pope, and his adherents, were vifibly 
 antichrift, and that the church of Rome, was vifibly, noC 
 the church of Chrift, but a falfe church, and was really 
 and properly renounced and excommunicated, by the 
 true church of Chrifl:, before the time of the reformation 
 from popery ? During the preceding dark times, there 
 was not light enough, even among real ehriftians in gen 
 eral, to render that church vifibly, net the church of 
 Chrift ; and fo long as this was the cafe, the officers, the 
 imnifters in that church,, were vifible minifters of Chrift, 
 and their vifible afts, their ordinations, &c. were valid, 
 
 * Titus i. 5 . notwithstanding 
 
 VOL. II. T 
 
274 Concerning the Officers PART II, 
 
 notwithstanding they were very corrupt and wicked.* 
 When the reformation came on, light arofe and increaf- 
 ed, and the great corruptions and wickednefs of the 
 church of Rome, and of particular churches, included 
 in it ; and the irregularity and wickednefs of the officers 
 of it, and of their adminiftrations, were clearly feen and 
 expofed ; and they were admonifhed, and great pains 
 were taken to convince and reform the pope and his 
 clergy, and all orders and degrees of men in that church. 
 But they who ftill adhered to that church, were deaf and 
 obftinate, and refufed to repent and reform. Upon 
 which, thofe who were convinced of the errors and wick 
 ednefs of that church, came out, and feparated from it,, 
 and formed other churches, more agreeable to the word 
 of God ; among whom there were miniflers, or numbers 
 of the clergy, who had been ordained in the church of 
 Rome, while that was vifibly a church of Chrift. They, 
 by the confent of the reformed churches, took the over-. 
 fight of them, and adminiftered ordinances, and ordained 
 others to be elders in the churches ; and in this way> aa 
 uninterrupted fucceffion of ordinations, and minifters in 
 the proteftant churches in general, has taken place; and 
 may continue down to the end of the world ; and cer 
 tainly will, if this be the will and appointment of Chrift 
 
 though 
 
 * A minifter in the pureft church, maybe a very wicked man > and 
 praclife abominable vices : But fo long as this is not vifible and known, 
 fie is a vifible minifter of Chrift, and his public adminiftrations are as 
 authentic and valid, as thofe of any other minifter, until he is detected, 
 auid his wickednefs becomes vifible, and he isdepoied from his office in the 
 church, by thofe who have a right to do it, according to the laws of 
 Chrift. So the church of Rome was vifibly a church of Chrift, till there 
 was light to difcover, or eyes to fee the corruptions and wickednefs of it, 
 and the veil and covering was taken off, fo that the marks of the beaft, 
 and the great harlot, defcribed in the fcripture, were publicly feen to be 
 upon it ; and events took place, by which it was vifibly rejected by Chrift, 
 for the great apoftacy, of which the members of it, had been guilty, afid 
 who continued vifibly impenitent. 
 
CHAP. V. of the Church. 275 
 
 though the church of Rome fhould be confidered now i 
 not the vifible church of Chrift^ and properly excom 
 municated, agreeable to the laws of Chrift ; and though 
 there may have been fome inftances of irregular ordina 
 tions, and which have not taken place in this fucceffion, 
 in fome proteftant churches. 
 
 3. There is fatisfaftory and abundant evidence from 
 hiftory, and otherwife, that it has been the general, if not 
 the univerfal cuflom of the churches, to ordain minifters 
 by the laying on of the hands of others, who were before 
 fo oidained ; and that great care has been taken to keep 
 up a fucceffion in this way. And even thofe churches 
 who have believed, they had the power of ordination of 
 their minifters, within themfelves, have generally thought 
 it moft regular and prope^ to have them ordained by 
 other ordained minifters, when and where this was prac 
 ticable. And there have been very few inftances of 
 ordinations performed without the affiftance of one or 
 more, who had been before ordained in this way ; and if 
 there have been any fuch, they have had no influence to 
 interrupt a general and almoft univerfal fucceffion of 
 ordinations by the hands of prefby ters, from the Apoftles 
 down to this time. 
 
 When all this is well confidered, will it not be evident, 
 that every minifter of the gofpcl, who has been or 
 dained by the hands of preibyters, or bifhops, or at 
 leaft of one, by whatever name they or he may be 
 called, has good warrant to confider himfelf and ad as a 
 vifible minifter of Chrift, who has received hiscornmifiion 
 and authority for this, from Chrift, by an uninterrupted 
 fucceflion, unlefs there be good, pofitive evidence, that 
 this cannot be true, with refpe6l to himfelf ; he being a 
 known exception from what has generally, and almoft 
 univerfally taken place ? 
 
 It has been objected to the doftrrne of an uninter-* 
 rupted fucceflion, as neceflfary to continue this order of 
 T 2 officers 
 
2j6 Concerning the Officers PART II, 
 
 officers in the church, that this will, in many inftances, 
 put it beyond the power of chriflians to obtain minifters 
 or paftors, fo as to be a regular church, and have the 
 ordinances of baptifm and the Lord's fupper, adminif- 
 tered to them. A number of chriflians may be caft 
 away on a defolate ifland, and be obliged to live there, 
 where they cannot obtain a pa ft or, unlefs they can ordain 
 him themfelves, and give him authority to perform all 
 the bufmefs of this office. And a number of true chrif- 
 tlans may live in a country, and at a time, where no 
 minifters can be found, who will ordain any one to be 
 their mimfter, whom they (hall choofe, or think to be fit 
 for that office. Muft thofe be deprived of minifters 
 and the ordinances of the gofpel ? 
 
 A reply to fuch an objection, has been already fug- 
 gefted. It is really begging the queftion : For if Chrifl 
 has made fuch a conftitution, and ordained that thofe 
 officers in his church, fhall be continued by an uninter 
 rupted fu-cceflion, he will not only fee that it does take 
 place, and that it fhall not be interrupted but will al 
 ways put it in the power of his people to be fupplied with, 
 minifters irt this way ; and there never has been an in- 
 inftance to contradict this, a*nd never will be. The fup- 
 pofition therefore which is made in the objection, is a 
 groundlefs one, and impoflible. Chrift will not fufFcr fuch 
 an inftance to take place, unlefs it be for his glory, the 
 good of his church in general, and beft for the individual 
 chriftians, who are deprived in this way, of gafpel minif 
 ters and ordinances. And if there be any fuch inftances,, 
 they can be no objection to this inftitution of Chrift. 
 
 Thefe minifters and officers in the church, are to be 
 devoted to- the bufinefs of their ftation and office, and to 
 ^i-ve themfelvcs to this work, which they have undertak 
 en, in preaching the gofpel, and admmiftering the ordi 
 nances of Chrift ; in taking care of the church, and pre- 
 
 fiding 
 
CKAP. V. of the Church. 277 
 
 fiding in all the public tranfactions of it, acting with the 
 concurrence and confent of the church. For they have 
 no authority to dictate to the church, and control it in 
 any matter, contrary to their judgment and confent. 
 They are indeed faid to have the rule over the churches ;* 
 but this means only 'o take the -lead or prefide in the 
 churches, in their public devotions and t ran factions, as 
 the word in the original fignifies. The churches, and 
 every particular member of them, are obliged to fubmit 
 to them, and obey them, fo far as they preach the doc 
 trines of the gofpel, and urge the commands of Chrift ; 
 for fo far as they do this, they have all the authority of 
 Chrift ; and difobedience to them, when they declare 
 the will of Chrift, and urge obedience to his laws, is dif 
 obedience to Chrift, and rejecting him. But of this the 
 members of the church are to judge for themfelves, whe 
 ther, what they preach and dictate, be agreeable to the 
 revealed will of Chrift, and if they judge it to be contrary 
 to revealed truth, they will confider the minifter as hav 
 ing no authority, and themfelves under no obligation to 
 regard him in thofe things ; and he has no authority to 
 compel them to obedience to his dictates, or to inflict 
 any punifhment upon them, or fubject them to any 
 worldly inconvenience, on this account. They are in 
 deed, accountable to Chrift for their judgment and con 
 duct in fuch cafes, and to him alone, as he has command 
 ed them to judge and act right, and will condemn 
 every thing that is not fo ; and is the final judge, to 
 whom all appeals are to be made.f Thus the elders of 
 T 3 the 
 
 * Heb. xiii. 7, 17, 24. 
 
 j- This is faid with reference to the whole, or the majority of a church. 
 If particular members, or the minor part of a church, reject the dodtrines 
 and refufe to praclife the duties which, the pailor inculcates, as prefcribed 
 by Chrifl, and the majority of the church approve ui ti' *m ; the former 
 are fo far accountable to the church, as to be the pro^e. fubjects of dif- 
 cipline, and may be rejected by the church, as thofe who, in their judgment, 
 refufe to obey the truth, aad walk disorderly. 
 
Concerning the Officers PART II. 
 
 the churches, are not to be lords over them ; but to lead 
 them, and be examples to them, while they prelide 
 as overfeers, or bifhops, feeding them, by preaching the 
 truths of the gofpel to them, and declaring the whole 
 counfelof God.* 
 
 There are other officers in the church, called deacons, 
 who have the care of the temporal, worldly concerns of 
 the church. The church, when regulated according to 
 the laws of Chrift, makes provifion for the fupport of 
 public religion ; for a decent and convenient place in 
 which they may attend public worfhip ; the fupport of 
 the rninifters of the gofpel ; and furniihing the table of 
 the Lord. They are alfo to provide for the relief and 
 comfort of the poor members of the church. The care 
 and overfight of this provifion, is committed to the dea 
 cons. And they are more efpecially to diftribute to the 
 poor out of the common flock of the church, and take 
 care that no one may fuffer for want of theneceflariesand 
 comforts of life. We have a particular account of the 
 inflitution of thofe officers in the church, in the begin 
 ning of the fixth chapter of the A6ls. The church 
 pointed out, and chofe, thofe whom they thought bell 
 qualified for this office, and prefented them to the Apof- 
 tles, who ordained them to this office, by laying their 
 hands on them, and praying. 
 
 It does not appear from the fcripture, that there are 
 more diftinft orders of men, and officers, appointed in 
 the church, than thefe two, viz. elders or bifhops, and 
 deacons. Both of thefe are repeatedly mentioned toge 
 ther, as being the only officers in the church, as nothing 
 is faid of any otfcer. The Apoflle Paul, when he is 
 dire&ing Timothy, in his regulating the churches in 
 which he had a particular concern, and ordaining officers, 
 mentions only elders or bifhops, arid deacons, and par 
 ticularly 
 i Pet. v. s, 3. Afts xx. 28,. 
 
CHAP. V. of the Church. 
 
 ticularly defcribes the qualifications of thefe. And he 
 directs his letter to the church at Philippi, in the fol-. 
 lowing words, " To all the faints which are in Chrift 
 Jefus, at Philippi, with the bifhops and deacons." Had 
 there been any other order of officers in that church, 
 it may be prefumed, he would have mentioned them, 
 when he direcls fo particularly to thefe. This fame 
 Apoflle fays, that when Chrift afcended to heaven, " He 
 gave fome apoftles ; and fome prophets ; and fome 
 evangelifts ; and fome paftors, and teachers."* Some 
 have fuppofed, there are more than two orders of minif- 
 ters, mentioned here ; but there does not appear to be 
 any evidence of this. By Apoftles and Prophets, are 
 intended the extraordinary gifts and officers in the primi 
 tive church, who were not to continue ; but ceafed, when 
 thofe miraculous gifts, with which they were endowed, 
 ceafed ; the church having no farther need of them. 
 And if Evangelifts, were not alfo extraordinary officers ; 
 and accordingly ceafed with the others mentioned before ; 
 they were ordinary minifters of the gofpel, ordained to 
 travel, and preach at large, not being confined to a par 
 ticular church, city, or country. Paftors and teachers, 
 were the fame office, which every elder in particular 
 churches fuftained. So that by evangelifts, paftors, and 
 teachers, but one fort and degree of officers is meant, viz, 
 minifters of the gofpel. 
 
 * Eph. iv. ii. 
 
 T4 SECTION 
 

 Public Worjkip. PART II. 
 
 SECTION III. 
 
 On the Public Inftitutions, Ordinances andWorfoip 
 of the Church. 
 
 OOCIAL and public worfhip, confiding in 
 prayer, finging pfalms or hymns, and in preaching and 
 hearing the gofpel, appears to be an inltitution of Chrift, 
 from what is recorded in fcripture. The difciples of 
 Chrift, after his afcenfion, met together, and continued 
 with one accord in prayer and fupplication ; being about 
 an hundred and twenty.* And when converts were 
 multiplied, and a church was formed at Jerufalem, 
 * c they continued ftedfaftly in the Apoflles doctrine and 
 feJlowfhip, and in breaking of bread and prayers. And 
 continued daily with one accord in the temple, praifing 
 God."t At Antioch, Barnabas and Saul affembled 
 themfelves with the church a whole year, and taught 
 much people. J It appears, that the church at Corinth, of 
 ten came together into one place, to attend on the preach 
 ing of thegofpel, prayer, finging pfalms, and theadmin- 
 iflration of the Lord's fupper.^ Chrifiians had places 
 convenient for them to convene in public aifemblies,and 
 attend on public worfhip. || And they were commanded, 
 " Not to forfake the affembling themfelves together/* 
 for public exhortation, and mutual edification, &c.H 
 
 Public worfhip being an inftitution of Chrift, this ne- 
 ceifarily implies, a place where this maybe attended 
 decently, and with the greateft convenience to the mem 
 bers 
 
 * Acts i. 14, 75. f A6ls ii. 42, 46, 47. J A6ls xi. 26. 
 
 ^ i Cor. xi. 1 8. &c, and Chap. xiv. throughout. 
 
 H Jam, ii. iio. ^1 Heb< x. 24, 25. 
 
CHAP. V. Public Worjhip. 281 
 
 bers of the church ; which is to be agreed upon and 
 provided by the church, ufing all fuch help and affift- 
 ance, as the head of the church ihall, in his providence 
 afford them. They are to alfemble on the firft day of 
 the week, for public worfhip ; and at any other time, 
 which the church ihall judge is agreeable to the will of 
 Chrift, as bell fuited to promote his caufe, and their edi 
 fication. And there may be fpecial calls in divine pro 
 vidence, to public fading and prayer, or thankfgiving. 
 And particular circu en (lances may render it proper and 
 important to meet oftener, and to fpend more time in 
 public worfhip, at forne times, than at others. 
 
 It has been obferved, that the bifhops, or overfeers of 
 the church, are to preach the word, and to prelide and 
 lead in public prayers, to which they are to devote them- 
 felves : And they are, on this account, to be counted 
 worthy of double honour, and be decently fupported 
 with the neceifaries and comforts of life. ForChrifl has 
 ordained, that they who preach the gofpel, mould live 
 of the gofpel.* 
 
 The dated time for public worfhip, is the firft day of 
 the week, which the Apoftles, under the infpiration and 
 particular direction from Chrift, fixed upon, and appoint 
 ed, to be the chriftian fabbath. The Jewim feventh day 
 fabbath, which was a a type and fhadow of that redemp 
 tion which was, in a peculiar fenfe and degree, effected by 
 the fufferings and death of Chrift, from which he rofe on 
 the firft day of the week ; and of the reft, into which the 
 chriftian church entered, upon this ceafed and was abol- 
 ifhed ; when the fubftance, and the things typified by it 
 took place. With reference to this, the Apoftle Paul 
 fays to chriftians ; " Let no man therefore, judge you, 
 in meat or in drink, or in refpecl: of an holy day, or of 
 the new moon, or of the fabbalh days. Which are a 
 (hadow of things to come ; but the body is of Chrift." 
 
 The 
 
 *i Cor. ix. 14, Gal. vi, 6. iTim. v. 17,18. f Col. :i. i6- f 
 
282 Pullic Worjhip. PART II. 
 
 The Apoftle has refpecl to the Jewifh rites, refpeding 
 meat and drink - and to their feaft days, new moons, and 
 their weekly fabbaths, and declares, that chriftians, ef- 
 pecially thofe who were Gentiles, were not under any 
 obligation to obferve them. This has no refpeft to the 
 chriftian fabbath. This was obferved by the Apoflles 
 and chriftian churches in their day. Chrift having rifen 
 on the firft day of the week, he appeared repeatedly to 
 his difciples, while they were together on this firft day. 
 And on this firft day of the week, " when the day of 
 Pentecoft was fully come, and they were all with one 
 accord in one place," the holy fpirit was poured out on 
 them, and they fpake with tongues, as the fpirit gave 
 them utterance : And Peter preached to the multitude, 
 who were collected on that occafion, and great numbers 
 were converted.* The day of Pentecoft, was always on 
 the firft day of the week.t And this day of the week 
 was honoured by this remarkable event, and not the 
 feventh day of the week, which was the Jewim fabbath. 
 And no reafon can be given, why the church were together 
 in one place on that day, but that it was the day of the 
 week on which they were direded, and ufed to afTemble 
 for in ft ruction and worfliip. 
 
 Accordingly, we find, that on the firft day of the week, 
 chriftian churches ufed to affemble for public worfhip, 
 with the Apoftles approbation. When the Apoftle Paul, 
 and his companions in travelling came to Troas, they 
 continued there feven days, without meeting for public 
 worfhip. " And upon the firft day of the week, when 
 the difciples came together to break bread, Paul preach 
 ed unto them." J By this it appears, that the firft day of 
 the week was the day on which chriftians ufed to meet 
 for public worftiip. If the feventh day of the week had 
 been their fabbath, why did they not meet on that day 
 to hear Paul preach, and to break bread, that is, to par* 
 
 take 
 * Als ii. I. &c. f Levit. xxiii. 1521. J Afts xx. 7. 
 
. Public JVorJhlp. 283 
 
 take of the Lord's fupper ? That chriftian churches were 
 wont to meet on the firft day of the week for religious 
 purpofes, is evident from the following direction which 
 this Apoftle gives to the church at Corinth. " Now, 
 concerning the collection for the faints, as I have given 
 order to the churches of Galatia, even fo do ye, upon the 
 firft day of the week, let every one of you lay by him in 
 flore, as God hath profpered him, that there be no gather 
 ings when I come."* It appears from thi?, that chrif 
 tian churches in generator rather univerfally, afTembled 
 together on every firft day of the we-ek ; the reafon of 
 which cannot be given, unlefs this were their fabbath, 
 on which day they attended public worfhip : And this 
 was a proper time to make a collection for the poor faints, 
 which is to be confidered as an act of public worfhip. 
 Nor can it be fuppofed, that the churches would all a- 
 gree in fixing on this day, to meet together for public 
 worfhip, unlefs it were by the direction of the Apoftles, 
 which they gave to all the churches, as from Chrift, who 
 had inftructed them in this matter, before his afcenfion, 
 or had fince communicated it to them, by infpiratiom 
 In this view, there appears a confiftency, in all the 
 facts and aflertions concerning this, which have been 
 mentioned. 
 
 And the words of the Apoftle John, are a confirmation 
 of all this, when he fays, "I was in the (pint on the Lord's 
 day."^ By the Lord's day, he muft mean fome particu 
 lar day of the week, which was known by this name to 
 the churches of Chrift, as diftinguifhed from all other 
 days ; for otherwife, it would not be faying any thing, 
 which would be intelligible to chriftians, or of any figni- 
 fication. It fuppofes there was one day in the week, 
 confecrated to the honour and fervice of the Lord Jefus 
 Chrift, and that this was therefore called, the Lord's Say ; 
 as that repaft of bread and wine, which was inftituted by 
 
 Chrift, 
 * i Cor. xvi. r, a. -f Rev. i. 10. 
 
Puttie Worjkip. PART II. 
 
 Chrift, and obferved in the churches, in remembrance of 
 him, was called, the Lord's /upper, to diftinguifh it from 
 all other eating and drinking together, as peculiarly con- 
 fecrated to his ufe and honour. And that this day, 
 which for this icafon, the Apoftle John calls, the Lord's 
 day, is the firft day of the week, is evident, beyond a 
 doubt, in that this day, and no other day of the week, 
 has been diflinguilhed and known by this name, in the 
 church of Chrift, from that day to this, of which there 
 is inconteftible evidence. 
 
 And that the firft day of the week is appointed by 
 Chrift to be the chriftian fabbath, to be obferved by his 
 church as holy time, and diftinguifhed from other days, 
 by being devoted by them, in a peculiar manner, to hrs 
 fervice and honour, will be further evident perhaps, and 
 forne objections removed, by the following obfervations. 
 
 i. It is evident from divine revelation, that it is the 
 will of God, that one day in feven, fhould be obferved 
 as a fabbath by his people, to the end of the world, and 
 not under the Mofaic difpenfation only. 
 
 This may be argued, from the inftitution of a holy fab 
 bath, which God bleflfed and fancliried, when he firft 
 made man : Having himfelf wrought fix days, and fin- 
 iihed the work of creation, he re (led on the feventh. 
 And this is mentioned in the fourth commandment as a 
 reafon, why men, after they had attended to fecular bu- 
 finefs fix days, fhould reft from fuch labour, and obferve 
 the feventh day as a holy fabbath. 
 
 And the command, to remember the fabbath day, to 
 keep it holy, &c. being given from Mount Sinai, and 
 written on one of the tables of ftone, and put into the ark 
 with the reft of the commands, containing, the moral law, 
 which is perpetually binding on all men, and in this way 
 diflinguifhed from thofe particular precepts which were 
 temporary : This is a ftrong argument, that it is equally 
 
 perpetual 
 
CHAP. V. Public Worjhip. 285 
 
 perpetual with the other nine commands, and points out 
 the duty of all men, at all times, to whom this command 
 ftiall be made known. If this command refpe&ed that 
 nation only, and were to ceafe when the Mofaic difpen- 
 fation ended, it cannot be accounted for, that it fhould 
 be revealed in the fame peculiar manner, with that in 
 which the moral law was revealed, and incorporated with 
 the moral law, written with it, on tables of flone, and put 
 into the ark : It has ail the external marks of being per 
 petual and binding on all men, which attend the reft of 
 the commands of the moral law. 
 
 Moreover, there are forne things faid in the fcripture, 
 which indicate, that it is the will and defign of God, that 
 the command to keep holy the fabbath day, fhould take 
 place and be obferved under the gofpel. The fifty fixth 
 chapter of I faiah, is evidently a prophecy of gofpel times ; 
 and there, keeping the fabbath from polluting it, is re 
 peatedly mentioned, as an important duty, to which 
 promifes are made. And in the eleventh chapter are 
 thefe words, with reference to Chrift and the gofpel dif- 
 penfation. " And in that day, there (hall be a root of 
 Jefle, which fhall (land for an tmftgn of the people : To 
 it (hall the Gentiles feek, and his reft jhall bt glorious." 
 The word tranOated reft, is the fame, which in other 
 places is tranflatedy^^/A. His fabbath (hall be glorious. 
 And it is not improbable that the Pfalmift has reference 
 to the firfl day of the week, as diftinguiflhed and appoint 
 ed by Child, and made holy by him, as the day on which 
 he rofe from the dead. He foretells the refurre&ion of 
 Chrift in the following words. " The ftone which the 
 builders rejected, is become the head of the corner.*' 
 Thefe wor|Is are cited by the Apoftle Peter, and applied 
 to the refurreaion of Chrift.* The Pfalmift adds, " This 
 is the Lord's doing, it is marvellous in our eyes. This 
 is the day which the Lord hath made ; we will rejoice and 
 
 be 
 
 * Afts ir. ir* 
 
286 Public Worjhif. PART IL 
 
 be glad in it.*'* Thefe words, " This is the day which 
 the Lord hath made/' confidered in their connexion 
 with the foregoing, and referring to the refurre&ion of 
 Chrift, may naturally be underftood of the day on which 
 ' Chrift rofe, as a day of the week, which mould be a joy 
 ful day to the church, on which this great and happy 
 event mould be celebrated by believers in Chrift to the 
 end of the world ; it being made by him, and appointed 
 to be a holy fabbath of reft, and peculiar gladnefs and 
 praife. 
 
 2. The fourth command in the decalogue, does not 
 fpecify any particular day of the week, to be kept holy 
 as a fabbath ; but only commands men to obferve one 
 day in feven, as a holy fabbath. " Six days (halt thou 
 labour, and do all thy work, but the feventh day is the 
 fabbath of the Lord thy God." We muft look fome 
 where elfe in divine revelation, to find, what day of the 
 week is to be obferved as a fabbath, and when to begin 
 to reckon. The Ifraelites were told, which day of the 
 week they fhould keep holy as a fabbath ; but not in this 
 command. The day of the week on which their fabbatb 
 Ihould be, was made known to them, before this com 
 mand was given from Mount Sinai ; therefore, this com 
 mand obliged them to keep the feventh day of the week 
 as their fabbath. And when Chrift made it known to> 
 his church, that it was his will, that the firft day of the 
 week, on which he rofe from the dead, fhould be ob 
 ferved as a fabbath, he having abolifhed the Jewifh fab 
 bath ; this laid chriftians under as great obligations to 
 keep the firft day of the week, as their fabbath, as the 
 Jews were under to keep the feventh day ; And this did 
 not in the leaft degree, fet afide, or alter the fourth com 
 mand ; for chriftians remember the fabbath day to keep 
 it holy, when they, having attended to their feculiar bu- 
 fmefs fix days, keep the feventh day as a holy day of rePj 
 
 from 
 
 *Ffalra cxviii. 22, 23, 24. 
 
CHAP.V. Public Worjhip. 287 
 
 from all unnecefTary worldly employment : And the 
 fourth command, as much binds them, to keep their fab- 
 bath on the firft day of the week, as it did the children 
 of Ifrael to keep the feventh day. The evidence > that 
 Chrifl has revealed this to be his will, has been briefly 
 flated above. 
 
 3. The Jewifti fabbath was not to be perpetual ; but 
 did ceafe and vanifli away with other types and fhadows of 
 the Mofaic difpenfation, being equally a fhadow with 
 them, and in fome refpe&s the greateft and moft remarka 
 ble type, which will be more fully confidered under the 
 next particular. That the weekly Jewifti fabbath is abol- 
 iftied, feems to be exprefsly aflerted by the Apoftle Paul, 
 in the words which have been mentioned.* But fince 
 the fabbath of the fourth command is to be perpetual ; 
 and the Jewifti fabbath was not fo; it follows, that 
 another day of the week is appointed by Chrift, who is 
 Lord of the fabbath, to be obferved by his church, which 
 appears, from what has been obferved above, to be the 
 firft day of the week. 
 
 4. There is no evidence from fcripture, that the fab 
 bath, which God gave to the people of Ifrael, by Mofes, 
 was on the fame day of the week with that, which was 
 inftitufeed when the work of creation was inifhed ; but 
 it is very probable, if not certain, that it was not. 
 
 The day on which God refted from the work of crea 
 tion j and which he blefled and fan&iried, to be an holy 
 fabbath for man, was the feventh day from the beginning 
 of the creation : But it was really the firft day of Adam's 
 life. He was created on the latter part of the fixth day, 
 but foon fell into a deep fleep, and had no great enjoy 
 ment or thought, till the next day. It is certain, the 
 fabbath day was the firft whole day of his life, and he 
 would naturally begin to reckon time and weeks, from 
 
 that 
 
 * Col. ii. i Of tj. 
 
s88 Public' Worfhip. PART II. 
 
 that day, as the firft day in the relation of weeks.* This 
 day was obferved by the antideluvian church, and by 
 Noah, and his pofterity, as the firft day of their week ; 
 which has continued by an uninterrupted rotation of 
 weeks, to this day. When mankind, after the flood, 
 corrupted their religion, and apoftatized from the infti- 
 tuted worfhip of the only true God, to idolatry, and 
 deified, and worshipped the fun, moon and ftars, which 
 was the firft kind of idolatry praclifed by mankind, 
 they confecrated their fabbath, which was the Jirft 
 day of their week, and confidered as a high day, the 
 rnoft important and honourable of any of the days of the 
 week, to the fun, which is the firft and brighteft luminary 
 of the heavens, devoting this day to the worfhip of this 
 god. And hence it obtained the name of funday : That 
 is, the day of the fun, as it was devoted to the worfhip 
 of this heavenly luminary : As rnoft, or all the other 
 days of the week, have had names given them from the 
 particular planets, to the worfhip of which, they were 
 devoted. The original fabbath, or the firft day of the 
 week, being thus perverted, God faw fit, for this, and 
 other reafons, fome of which will be mentioned, to ap 
 point another day of the week to be a fabbath to the 
 children of Ifrael, when he brought them out of Egypt. 
 He ordered it fo that they fhould pafs through the red 
 fea, on the feventh day of the week, which completed 
 their redemption, and deliverance from Egypt ; and he 
 appointed that day of the week, to be their fabbath, in 
 commemoration of this remarkable deliverance ; on which 
 day, they praifed God, for this redemption, and fang the 
 
 fong 
 
 * See Bedford's Scripture Chronology, denionftrated by Ajlrommical Cal- 
 fufations ; and Kennedy's Complete Syft'em of Agronomical Chronology, 
 Unfolding the Scriptures. In which they have undertaken to demonftrate 
 by agronomical calculations, that the feventh day, from the beginning 
 of the creation,, has been reckoned the firft; day of the week, from tha?: 
 time to this. 
 
CHAP. V. Public Worjhij)* 
 
 fong recorded in the fifteenth chapter of Exodus. And 
 in trie next chapter this their fabbath is firft mentioned ; 
 and was probably the ftatute, and ordinance which God 
 made with that people, fpoken of, chapter xv. verfe 25. 
 And when fome of the people went out on the feventh 
 day to gather manna, and found none, the Lord faid, 
 ff See that the Lord hath given you on the fabbath, 
 therefore, he giveth you on the fixth day, the bread of 
 two days." The Lord hath given you the fabbath. This 
 2iaturaily expreiTes his having then appointed a day to 
 be their fabbath, as peculiar to that people j and not 
 that he had appointed a fabbath for all mankind, when 
 men were firft created. There were two reafons, if not 
 more, for appointing this feventh day of the week, to be 
 their fabbath. 
 
 Firft y This was fuited, with many other laws, which 
 were given to them, to keep them a diftincl; and feparate 
 people, from other nations, and prevent their joining 
 with others in their idolatrous improvement of the firft 
 day of the week. This was then obferved by the nations 
 round them, as a high day, and a feftival in honour of 
 the fun, and other gods, which they worfhipped, and it 
 was of great importance, that they mould be kept a dif- 
 tintl people, and not join with them. Their keeping 
 another day of the week for their fabbath, was fuited to 
 do this as much or more than any other law which was 
 given to them> for this end, excepting circumcifton.- 
 Accordingly, they were in after ages, mentioned with, 
 contempt, and ridiculed by the heathen for this pe 
 culiarity. 
 
 Secondly , As their deliverance ottt of Egypt was a great 
 and remarkable event, and a defigned type and pledge 
 of the redemption and falvation of the church by Chrift, 
 it was proper, and of great importance, that it mould 
 be kept in mind, and commemorated by a day appointed 
 VOL. II. U to 
 
Public Worjhif. PART II, 
 
 to be obferved out of a particular refpeft to that event. 
 Therefore, that day of the week was fixed upon by God, 
 to be their weekly fabbath, on which this deliverance 
 was completed. This appears to be the truth refpecling 
 this appointment, from the words of Mofes, when fpeak- 
 ing to them of the command of God, to keep their fab- 
 bath, he fays, God commanded them to keep it, out of 
 refpecl: to this deliverance. " Keep the fabbath day, to 
 fanftify it, as the Lord thy God hath commanded thee. 
 And remember that thou waft a fervant in the land of 
 Egypt, and that the Lord thy God brought thee out 
 thence, through a mighty hand, and by a flretehed out 
 arm : THERE FORE, the Lord thy God commanded thee to 
 keep the fabbath day.*'* This muft refpedl the feventh 
 day fabbath, which was peculiar to them, appointed out 
 of refpecl: to that deliverance, and more efpecially to 
 commemorate that, not only as a great event in itfelf, 
 but as a remarkable type of the fpiritu-al and eternal 
 redemption of the church of Church, which is mentioned 
 and referred to in fcripture, as fuch.t This is the rea 
 fon of God-s appointing the feventh day of the week for 
 their fabbath, and commanding them to keep it as a fab 
 bath day ; but is no reafon why other nations, and man 
 kind at all times, mould obferve a fabbath. Therefore, 
 in the fourth command, which was written on one of the 
 fables of ftone, and put into the ark, and is binding on all 
 men, in all ages, this is not mentioned as a reafon fot 
 obferving it ; nor is any particular day of the week 
 pointed out, as has been obferved. The feventh day 
 of the week had been before given to the Ifraelites fcyr 
 their fabbath ; and Mofes gives the reafon for this partic 
 ular appointment and command of God to them, in the 
 words above rehearfed. And the fourth command, in the 
 decalogue, was a command to them, to keep the feventh 
 day of the week as a fabbath, becaufe God had before 
 
 fixed 
 Deut.v.is.. fSeelfai. li. 9* xo,n. I. Cor. x. i u. Jude v. 
 
CHAP. V. Public Worjhip. 
 
 fixed on this day for them to obferve. But it prefcribes 
 no particular day to any other people ; unlefs it be the 
 firft day of the week, fan&ified by God, and handed 
 down from the firft fabbath ; and which has been eftab- 
 lifhed by Chrift, to be the holy fabbath for chriflians ; 
 which lays the chriftian church under as great obligations 
 from the fourth command, to obferve the firft day of the 
 week, as their fabbath, as thofe under which the Ifraelites 
 were, to obferve the feventh day of the week as their 
 fabbath. 
 
 The feventh day fabbath, being given to the Mofaic 
 church as a commemoration of their deliverance out of 
 Egypt, which was a diftinguifhed type in that typical 
 church, was itfelf therefore a typical inftitution, and a 
 fhadow of good things to come, as was the paflbver, and 
 other feftivals in that church. Therefore, with truth 
 and the greatefl propriety, the Apoftle Paul mentions 
 their weekly fabbaths, with other Mofaic inftitutions, as 
 fhadows of things to come, which of courfe ceafed and 
 were done away, when the things of which they were 
 types and fhadows, took place.* And then the fabbath 
 took place according to its original inftitution and courfe, 
 on the firft day of the week ; and perfectly agreeable to 
 the fourth command, and in a degree more fo than the 
 Jewifh fabbath. 
 
 5. Upon the whole, it tnuft be obferved, that fome 
 time fhould be fixed upon, and let apart, and diftinguim- 
 ed from other time, to be in a peculiar manner devoted 
 to the exercifes of piety, and public worfhip, in which 
 all pious men and chriftians fhould agree and unite, 
 appears reafonable, defirable, and important. If this 
 were left to men, they would not be competent judges 
 of the proportion of time, that it would be moft fuitable 
 and proper to be fet apart for thofe purpofes ; and could 
 never agree in the particular days, and the precife pro- 
 U 2 portion 
 
 * Col. ii. 16, 17. 
 
392 Public Worjhlp. PART II. 
 
 portion of time that fhould be thus diflinguifhed and 
 improved. And if they could do all this, they have no 
 power or authority, to make one part of time, or one day 
 more facred or relatively holy, than another. God 
 alone, who is the owner and Lord of time, and of all 
 things, can make this diflinction, and in this knkfanftify 
 any day or part of time, and fet it apart for particular 
 holy purpofes ; and he only has authority to command 
 men to obferve it accordingly, and keep it holy. And 
 he only knows what proportion of time is wifefi and befl 
 to be fhus fa-notified ; fo as to be befl fuited to anfwer 
 the purpofes of it, and circumftances of man, to promote 
 the good of his church. It is therefore defirable, and 
 to be expected, that God would determine this, in the 
 revelation which he gives ta the world. Accordingly, 
 we find he has done it, when he firfl made man, fpecify- 
 rng the day which he bleffcd and fanctified, and fetting 
 an example to man, that after fix days of labour, he 
 fhould reft from his worldly bufinefs on the feventhday, 
 and keep it holy. This he afterwards inferted among 
 thofe commands containing a perpetual moral law, com 
 manding men, all men, without diflinction, to obferve 
 the fabbath, and keep one day in feven holy, or the 
 feventh day, after fix days labour. In the mean-' time,, 
 for particular, wife, important reafons, he feparated a 
 people from all other nations-/ and formed them into a 
 church, giving them laws and ftatutes, fuited to keep 
 them feparate from the idolatrous nations, and to point 
 out by types and emblems, the Redeemer of man, and 
 the great falvation by him ; and to prepare the way for 
 his coming into the world, dying and rifing again, and 
 fetting up his kingdom on earth : And among the reft, 
 they received a command to keep the feventh day of the 
 week, as a holy fabbath, which was much infifted upon 
 during that difpenfation, as an important article, which 
 
 fhould 
 
CHAP. V. Public Worjhip. 293 
 
 fliould be to them a conftant vifible fign, that they were 
 a holy people, devoted to God. When the end of this 
 feventh day fabbath was fully anfwered, and the thing of 
 tvhich this, and the event it was to commemorate, were a 
 type and fhadow, took place, it was aboiifhed, and the 
 fabbath of the firfl day of the week, took place, by his 
 order and command, who is Lord of the fabbath, in com 
 memoration of his refurreclion from the dead, and the 
 eternal redemption of the church, which he had obtained 
 by his blood, and which he arofe to accomplifh. 
 
 And nothing could be more fuited by this inflitution 
 to gratify and pleafe the friends of Chrift, than to have 
 the firfl day of the week, on which their dear Lord arofe 
 from the dead, confecrated and fan&ified ; that they 
 may keep a holy fabbath, on this day, and honour and 
 prai fe him, and celebrate the work of redemption. This 
 has been to the people of God in general, in the chrifliart 
 church ever fince, a high day, a delight, holy of the 
 Lord, and honourable ; and is fo even now. And if 
 any of the true fervants of Chrift, be otherwife minded, 
 God will fhow it unto them.* 
 
 IT has been a queftion, upon which profefling chrif- 
 tians have been divided, When a chriflian fabbath be 
 gins ? At what time of the twenty four hours of the 
 day, it commences ? Whether at the fetting of the fun, 
 U 3 at 
 
 * That the firft day of the week, which is the chriftian fabbath, is the 
 fame day of the week, which was fanftified as a fabbath, when creation 
 was finifhcd, appears probable from what has been oblerved, and it is 
 thought, ferves in fome degree, to iliuftrate this point. But though thit 
 fuppofition be natural and probable, and there be nothing in fcripture 
 inconfiftent with it j yet it is not pretended to be demonftration, or necef- 
 fary, in order to prove the firfl day of the week, to be the chriftian fabbath. 
 For if what lias been fuppofed, and obferved, concerning this, be con- 
 fidered as meer conjecture, and without any foundation, the other argu 
 ments for the abolition of the Jewifh fabbath, and the divine appointment 
 of the firft day of the week, to be the chriftian fabbath, (land good, an< 
 edablifli the point. 
 
294 Public Worjhlp. PART IL 
 
 at midnight, or when the light comes on in the morning ? 
 Some have fuppofed that it cannot be certainly deter 
 mined ; and that it is of no importance, when it begins ; 
 that if perfons aft confcientioufly, and according to their 
 own judgment, though they differ, and one obferves the 
 night preceding the day ; and the other the night follow 
 ing the day ; they are equally right, and do equally well. 
 Others, being at a lofs about the time of beginning the 
 fabbath, will obferve both the evening before, and that 
 after the day, that they may be fure to keep the right. 
 
 Perhaps the following observations may give fome 
 light on this point. They are offered to the ferious, 
 attentive, and unprejudiced. 
 
 1. If God has fan&ified one day in feven, or the firft 
 day of the week, all the hours of that day, being twenty 
 four, are holy time $ and there is a time when they begin, 
 independent of us, or our opinion or practice. Man 
 Cannot make any time holy. If God have not done it, 
 there is no holy time ; and if it be made holy by him, 
 it is fo, independent of man 5 and the hours which are 
 Qm&ified, are fixed and dated, fo that when the firft hour 
 
 r that time comes, it is holy time, and continues fo, till 
 
 ^enty four hours be paffed, and then holy time ceafes, 
 
 another fabbath comes on, and commences at the 
 
 hour that the preceding fabbath did. And men 
 
 t change or commute it, by neglecting that time 
 
 God has fan&ified, and keeping fome other day, 
 
 > of another day, as holy time. Therefore, if the 
 
 / of the week be fan&ified, the precife hours of 
 
 ay from beginning to end, and when they begin, 
 
 ,xed, and all thofe hours are holy time, and not 
 
 e which precede or follow ; and it is a piece of 
 
 x jerftition to keep them as holy time. Therefore, 
 
 2. We have reafon to believe and be fure, that there 
 is light enough in the Bible to difcover to every chriftian^ 
 
 who 
 
CHAP. V. Public Worjhip. $95 
 
 who will faithfully ufe the advantages he has, to get light 
 on this head, when, or at what time the fabbath begins, 
 as well as what day of the week is fan&ified as a fabbath. 
 For if fuch light and information be not given, the com^ 
 mand to keep the day holy, cannot reach him, as he has 
 no capacity to obey it. There may be light enough in 
 the fcripture to determine this ; and yet not be feen by 
 chriftians, through fome blarneable defect in them. They 
 may be too inattentive, or prejudiced, or both, and fol 
 low the opinion of others, without properly examin 
 ing for themfelves, with that care and honefl impartiality, 
 which becomes a chriflian ; and be fatisfied with argu 
 ments, which really have no weight in them. If this be 
 not decided by any one exprefs declaration in fcripture, 
 telling when the fabbath is to begin, it may be as clearly 
 revealed othevwife, to an attentive, honeft difcerning 
 rnind. Whatever proportion or truth, clearly follows 
 from what God has faid in his word, from beginning to 
 end, is part of divine revelation, and is the light and 
 truth it contains, or is difcovered by it. 
 
 3. This cannot be determined by the hour, or time of 
 day, on which the Redeemer rofe out of the grave or 
 tomb : For this is not certainly known, which would 
 have been revealed, had the time of beginning the fab 
 bath depended on this : But if it were known, this would 
 not decide the matter ; for no reafon can be given, why 
 the day, which is fan&ified as a commemoration of that 
 event, mould begin precifely at the hour when he rofe 
 from the dead. But if any reference be had to the time 
 of the refurre&ion of Chrift, it is as probable, and per 
 haps more fo, that he rofe foon after the Jewifh fabbath 
 ended, which was at fun fetting, when the firft day of 
 the week did certainly begin, unlefs there were a chafm 
 of time between the feventh day of one week, and the 
 day of another, and which belonged to neither, 
 U Mattrje^r 
 
Public Worfhip. PART II. 
 
 Matthew fays, <c In the end of the fabbath, when it be 
 gan to dawn towards the firfl day of the week, Mary 
 Magdalene, and the other Mary came (or went) to fee 
 the fepuichre." The fame word in the original, here 
 rendered began to dawn, is ufed by Luke, and rendered, 
 drtw on: " The fabbath drew on ;*" and it muft have 
 that meaning there. And the words of Matthew may 
 be accordingly rendered : " In the end of the fabbath, 
 as the firft day of the week drew on, as foon as the jew- 
 ifli fabbath was over, which ended at fun down, thefc 
 ivomen went to the fepuichre ; that is, fat out to go : 
 J3ut that earthquake and ftorm, which Matthew goes on 
 to relate, took place then, and (lopped them on their way, 
 and prevented their getting there till next morning ; at 
 which time cf the earthquake, Sec. Chrift rofe from the 
 dead, the firfl day of the week having began.t So that 
 he rofe on the firfl day cf the week, as much as if he had 
 lain in the grave till midnight, or the next morning. 
 But be this as it may, the time of the firfl day of the 
 week, on which Chrift rofe from the dead, whether be 
 tween fun down and dark, or at midnight, or at the dawn 
 ing of the day, or at the rifing of the fun, were it certain 
 ly known, cannot determine when the fabbath begins. 
 
 4. The time in which men confider their civil day as 
 beginning, and ending, will not determine when the fab 
 bath, which God has fanclified, begins, or ends. In this, 
 men are arbitrary, and different nations begin their civil 
 day, at different times and hours. 
 
 5. Time did not begin with light, or in the morning ; 
 but darknefs, or night, preceded the light of the firfl day ; 
 and the evening and the morning were the firfl day, and 
 not the morning and the evening. And fo the fucceed- 
 ing days, in which the world was created, are reckoned 
 to begin with the evening, or night, and to end with the 
 
 light: 
 .*' Luke xxiii. 54. f Sec Mr. Knight's Harmony, on Matth. xsviii. i. 
 
CHAP. V. Public WorJIiip. 297 
 
 light : <c And the evening and the morning were the fe- 
 cond day," &c. Therefore, the feventh day, from the 
 beginning of creation, which was blefled and fanclified as 
 a fabbath, began ivith the evening, and ended with the 
 light, or with the fetting of the fun. By this we learn, 
 how time was reckoned by God ; and at what time he 
 fixed the beginning of the day. Not in the morning, or 
 at midnight, but the evening which preceded the morn 
 ing. And the firft fabbath which was fanftifted, began 
 at evening, and included the night preceding the light of 
 the day. And why is not this a fufficient guide to us, 
 in determining when the day is to begin, which God has 
 fet apart for himfelf, and made holy ? We are told by 
 him how he reckoned time and days, when they firfl be 
 gan, and that he connected the preceding night with the 
 following light, to make a whole day ; and that he fanc- 
 tified fuch a day, which began in the evening and ended 
 at the next evening, and bleffed it for the ufe of man ; 
 and may it not be fafely and with certainty inferred, that 
 all holy days, which God hath made fo, begin with the 
 evening, fmce there is no intimation in the Bible that he 
 has altered his way of reckoning days, fince the begin 
 ning of time? Nor has left it to men to determine as they 
 pleafe ? But the contrary ; for, 
 
 6. When God made known, and gave a weekly fab 
 bath to the children of Ifrael, and appointed other holy 
 days, he ordered them to begin all of them at the even 
 ing, or going down of the fun. This none will difputc, 
 who attends properly to his bible. 
 
 The Jews, when Chrift was on earth, began their fab 
 bath at the fetting of the fun, and ended it at the fame 
 time of the day. This is evident from what is related 
 by three of the Evangelifts.* When Chrift had attend 
 ed the public exercifes of the Synagogue on the fabbath. 
 and had cured a man found there, poffefled by an un 
 clean 
 * Matth. viii. 16. Mark i. 32, Luke iv. 40. 
 
98 Public Worjhip. PART II* 
 
 clean fpirit, he went into the houfe of Simon : " And at 
 even, when the fun did fet, they brought unto him all 
 that were difeafed, and them that were porTerled with 
 devils ; and all the city was gathered together at the 
 door.** The rulers and do6tors among the Jews, held 
 and taught, that it was not lawful to heal on the iabbath ; 
 and ftri&ly forbid all perfons coming to Chrift on that 
 day. When Jefus healed a woman whom he found in 
 the fynagogue on the labbath, <c The rulers of the fyn- 
 agogue anfwered with indignation, becaufe that Jefus 
 had healed on the fabbath day, and laid unto the people, 
 There are fix days in which men ought to work : In 
 them therefore, come and be healed, and not on the fab- 
 bath day."* Therefore, the people did not bring any 
 of the difeafed to Chrift, to be healed on the fabbath 
 day. But at evening, when the fun was fet, they came 
 in crouds to the houfe where Jefus was, bringing their 
 fick and poffefTed to Chrift, to be healed. This faft 
 renders it certain, that the Jews did then coniider the 
 fabbath as ended when the fun did fet ; confequently 
 they began at the fetting of the fun. And the Jews have 
 pra&ifed agreeable to this, from that time, down to this 
 day ; beginning their fabbaths, and all their other fefti- 
 vals, at the going down of the fun. 
 
 Jefus and his difciples, obferved the Jewifh fabbatb, 
 which began, and ended, at the fetting of the fun. Ar 
 Apoflles would of courfe, begin the chriftian fabb 
 the fame time, which fucceeded the Jewifti fabbath, on the 
 firft day of the week, and began when that ended ; and 
 ought to do fo, unlefs they had a particular command to 
 begin it at a different time, of which there is not the leaft 
 intimation. Though the Jewifh fabbath is abolifhed, 
 and the firft day of the week is appointed to be the chrif 
 tian fabbath, and thus the day is altered ; yet this is no 
 warrant to alter the time of beginning the day ; but ;t 
 
 muft 
 * Luke xiii' 14.. 
 
CHAP.V. Public Worjhlp. 299 
 
 muft remain the fame, unlefs God has manifefled it to 
 be his will that it mould be altered, and fixed another 
 time, on which to begin the day, which he -has not done. 
 Since the change is only of the day, and not of the time 
 of beginning it ; and the firft day began, when the fe~ 
 venth day ended, which was at fun down ; is not this 
 fufficient evidence, that it is the will of God, that the 
 chriftian fabbath fhall begin at the going down of the 
 fun, when the Jewifh fabbath ended ? And does not this, 
 in conjunction with what has been obferved in the pre 
 ceding particular, fufficiently difcover the will of God 
 refpe&ing the beginning of the holy days, which he 
 makes fo for the ufe of man ? And is it not prefumption, 
 and willworlhip, to begin the fabbath at any other time 
 of the day, without a divine warrant, fufficient to coun 
 teract what God has done and revealed, in the inftances 
 which have been mentioned ? 
 
 7. It is as proper and convenient to begin the fabbath 
 at fun down, as at any other time, and in fome refpe&s, 
 more fo. A care and exertion, to have all worldly af 
 fairs and buiinefs finifhed, fo as to be laid afide by that 
 particular time, is a proper expreffion of regard to a di 
 vine inftitution. And if the heads of a family, and their 
 houfehold be pious, and delight in the fabbath, they will 
 find no infuperable difficulty, in ordinary cafes, to be 
 prepared to meet and welcome the fabbath, when the 
 time comes on ; and come together, and begin it in join 
 ing in focial worfhip. The Jews find no infuperable 
 difficulty or inconvenience, in punctually beginning their 
 fabbath at fun down, when they commonly join in focial 
 worfhip. And chriftians may certainly, with equal con 
 venience and propriety, begin their fabbath at the fame 
 time. 
 
 CHRISTIAN 
 
Concerning Eaptifm. PART II. 
 
 CHRISTIAN BAPTISM. 
 
 BAPTISM is an ordinance, or facrament, which 
 Chrift has inftituted. This is to be performed by the 
 application of water, to the perfon baptized, in the name 
 of the Father, and the Son, and the Holy Ghoft. In 
 order to be a proper fubje6l of baptifm, a perfon, 
 if adult, muft profefs his faith in Chrift, and fubjeclion to 
 him, and engage to do all thofe things which he has com 
 manded ; and appear to be a true chriftian, or real be 
 liever in Chrift; and to underftand and believe, the 
 great and efTeniial doctrines, and precepts of the gofpel. 
 This ordinance is to be applied to every one, who ap 
 pears to be qualified, according to the rules w;:ich Chrift 
 has given, to be a member of the vifible church. And 
 no one is to be confidered and treated as a member of 
 the church and kingdom of Chrift, unlefs he be baptized 
 with water, as this is the only door, by which perfonscan 
 be introduced into the vifible kingdom of Chrift, accord 
 ing to his appointment. And all who are baptized ac 
 cording to his direction, are vifible members of his church. 
 Chrift, in his commiflion to his difciples, directed them 
 to baptize all whom they profelyted.* And we find, by 
 the hiftory we have of their preaching and conduct, that 
 they pra6tifed accordingly. The words of Chrift to 
 Nicodemus, exprefs the eflential qualifications, by which 
 a perfon becomes a true and real member of his vifible 
 church. " Verily, verily, I fay unto thee, except a man 
 be born of water, and of the fpirit, he cannot enter into 
 the kingdom of God."f By the kingdom of God, and 
 the kingdom of heaven, when mentioned by Chrift, he 
 commonly means, his vifible church arid kingdom in this 
 world. By being born of the fpirit, is meant that reno 
 vation 
 * ^atth. xxviii. 19. f John iii. jf. 
 
 
CHAP. V. Concerning Baptifm. 301 
 
 vation of heart, by which perfons become real chriftians, 
 and members of the invifible kingdom of Chrifl. To 
 be born of water is to be baptized with water, acording 
 to the indication and command of Chrift, by which per 
 fons enter into the vifible church, and become members 
 of the vifible kingdom of God ; without which they can-, 
 not enter into this kingdom ; as this is the only appoint 
 ed way, to enter into that covenant, of which baptifm is 
 the initiating feal, and fo to be made a vifible member of 
 this kingdom. The former, his being born of the fpirit, 
 does not make him a member of the vifible church pi* 
 kingdom of God. But in order to this, he muft profefs 
 his faith, and enter into covenant, and have this vifible 
 feal of the covenant put upon him. As a perfon may be 
 born of the fpirit, before he is a vifible member of the 
 kingdom of God, and muft be fo, in order to be a real 
 and true member, at any time ; and he is fuppofed and 
 appears to be fuch an one, when he is baptized, and by it 
 becomes a vifible member of this kingdom : So a perfon 
 may appear to be born of the fpirit, and profefs that 
 which implies it, and be baptized, and enter into the 
 vifible kingdom of God, and yet not be really born of the 
 fpirit. He is not a member of the invifible church,, but 
 may be a member of the vifible church, admitted accord^ 
 ing to the rules which Chrift has given to his church. 
 He is not in the kingdom of God, in the fight of God ;. 
 but is fo, in the fight of men. But he who is born o 
 the fpirit, and is baptized, has entered into the kingdom 
 of God, in the fight of God and man, and appears to be 
 what he really is, and mall be faved : Whereas the other, 
 who is born of water only, is a hypocrite, and is a mem 
 ber of the kingdom of God only in appearance, that is, 
 he is a mfillt member only, and not a complete one, 
 and has no title Jo falvatiou* 
 
 Baptifm 
 
Concerning Baptifm. PART If. 
 
 Baptifm is an appointed feal of the covenant of grace, 
 both on the part of Chrift, and of him who is baptized. 
 It is a feal of the truth of the promifes of this covenant, 
 to all who believe, and are the true friends of Chrift. 
 And he who is baptized, makes this a vifible feal and to 
 ken of the truth of his profeflion, of his believing in 
 Chrift, and of his friendfhip to him ; and his willingnefs 
 to obey and ferve him ; fo it it is a vifible, folemn cove 
 nant tranfa&ion, between Chrift and him who is bap 
 tized ; by which his fins are vifibly waftied away and 
 forgiven, and he is vifibly intitled to all the promifes of 
 the covenant of grace, and numbered among the faved ; 
 and is really fo, if his heart be anfwerable in any degree 
 to his profeflion, and this folemn tranfaclion ; as it is, if 
 he be born of the fpirit of God. 
 
 Chriftian baptifm, is not to be repeated, or adminifter- 
 ed, more than once to the fame perfon, becaufe we have 
 no precept or example for this in the fcripture. And 
 there does not appear any reafon for doing it ; for by 
 this, perfons are introduced into the vifible church of 
 Chrift, as appearing to be real members of his kingdom. 
 And if one, fo baptized and introduced, be afterwards 
 rejected and caft out, for his vifible bad conduct ; and 
 after this, profefs and appear to be a true penitent, there 
 can be no vifible evidence that he was not a real chriftian 
 when he was baptized, and firft introduced ; therefore, 
 there is no more reafon for rebaptizing him, than for re 
 peating the baptifm of any other vifible member of the 
 church ; and though he has been rejected, his relation to 
 the church does not ceafe, on fuppofition he fhali repent ; 
 therefore, when he appears to repent, he reftores himfelf 
 to the fame ftation in the vifible church, in which he was 
 before. 
 
 Baptifm is a public ordinance, and the church is to 
 know who are baptized, and who are not ; and it is 
 
 therefore, 
 
CHAP.V. Concerning Baptifm. 303 
 
 therefore, in ordinary cafes, to be adminiftered in public. 
 But there may be inftances in which it is proper and ne- 
 ceffary, to do it more privately ; of which we have ex 
 amples in the days of the Apoftles. 
 
 There have been, and (till are, different and oppoGte 
 fentiments, among profefTed believers, refpecting the 
 ordinance of baptifm ; efpecially with regard to the 
 mode of applying water in baptifm ; and the proper fub- 
 jefts of this ordinance : And many volumes have been 
 written, containing controverfy on thefe points. And 
 as no new light can perhaps be given now on thefe fub- 
 jefts in difpute, it is not thought needful to enter particu 
 larly into this controverfy here. A few things however, 
 will be obferved, re fpe&ing thefe points, of the propriety 
 And truth of which, every one will judge for himfelf. 
 
 I . The difference and oppofition in fentiment and prac 
 tice, refpeding this inftitution,and all other chriftian doc 
 trines, duties and ordinances, is not owing to any want of 
 light and inftruclionm the fcriptures,on thefe points. To 
 fuppofe this, is a reproach on divine revelation, and theau.* 
 thor of it, and an implicit denial that it comes from God. 
 All differences of this kind, are owing to fomething defec 
 tive and wrong in man, by which is he blind to that which 
 is clearly revealed in fcripture. This ought to encou-* 
 rage and excite every honeft man diligently to fearch the 
 fcriptures on this fubje6t, as well as others, praying that 
 he may not be blinded by prejudice or any wrong bias ; 
 but that his eyes may be opened to fee what God has 
 revealed. We are not to confine ourfelves to one part 
 of the Bible in neglect of others ; or to conclude nothing 
 to be revealed, which we do not find afferted in exprefs 
 words ; but all parts of fcripture are to be carefully ex 
 amined, and compared together, in order to learn what 
 is the whole revealed will of God : And whatever is the 
 juft and necefiary confequence from any one, or two, or 
 
 more 
 
304 Concerning Baptifm. PART II. 
 
 more proportions or fafts, which are exprefsly afferted, 
 is as really revealed, as thofe proportions and fals 
 themfelves. 
 
 However we may differ now in fentiment and pra&ice, 
 on the fubjecl; of baptifm, and oppofe and cenfure each 
 other ; when men (hall be more upright, difcerning, and 
 diligent, in attending to the Bible, ready to receive with 
 ineeknefs, what God has revealed, as they will be in the 
 days of the millennium, all thofe differences will ceafe, 
 and what is fo much difputed now, will then be feen to 
 be clearly decided in divine revelation : All former 
 errors will be rectified. And doubtlefs it will then be 
 feen, that we were all, more or lefs, in the wrong, on this 
 point. We muft therefore go to the law and the tefti- 
 mony ; and if we think and fpeak not according to this 
 word, it is becaufe there is no light in us, while it fhines 
 fufficiently clear in the Bible. 
 
 2. As to the mode of baptifm, and the form and man 
 ner of ufing and applying water in this ordinance, to the 
 perfon baptized, it does not appear to be decidedly fixed 
 in the fcripture ; whether it be by plunging, pouring on 
 water, afperfion or fprinkling. Each of thofe ways have 
 been embraced and pra&ifed by different churches, and 
 fome do infill that plunging the perfon wholly under 
 water, is the only fcriptural mode of baptifm, and that 
 none are really baptized, who are not thus plunged. 
 But when the fcripture is carefully examined, it will not 
 appear that this form of baptifm was infcituted by Chrift, 
 or pra&ifed by the Apoflles ; or that the word^in the 
 original, tranflated baptifm, or to baptize, invariably figni- 
 fies plunging the whole body in water. This has been 
 particularly confidered and proved over and over again, 
 by writers on tr.is fubject. Therefore, their opinion and 
 practice with regard to baptifm, feems to be mod agree 
 able to fcripture, who think no particular form of apply-< 
 
 ing 
 
C H AP. V. Concerning Baptifm. 305 
 
 ing water in baptifm is prefcribed there, by precept or 
 example, or by any thing that is there (aid on this point ; 
 therefore, every church is left to adopt that particular 
 mode which appears to them mofl decent and conveni 
 ent ; or that different perfons may be baptized in differ 
 ent ways of application of water, as (hall be moil agree 
 able to them, allowing all to be really baptized, to whom 
 water is religioufly applied by a proper perfon, in the 
 name of the facred Trinity, whether by plunging, pour 
 ing on water, or by afperfion and fprinkling : As the 
 chriftian baptifm does in no degree confift in the particu 
 lar manner of ufing and applying water ; and that it is 
 as real baptifm, according to the inftitution of Chrift, when, 
 performed in different modes. And they feem to be 
 rigid beyond any fcripture warrant, and in a degree 
 fuperftitious, who infill that all fhall be baptized by 
 plunging ; and reject all thofe to whom water has not 
 been applied in this particular mode, as not baptized. 
 This is doubtlefs making that effential to this ordinance, 
 which the fcripture has not made fo, and rejecting thofe 
 from chriftian communion, and the privileges of the 
 vifible church, whom Chrifl: receives. If they who have 
 adopted this mode of baptifm, by plunging, did not make 
 it a term of communion, and exclude all, as not baptized, 
 who have not had water applied to them in this particu- 
 Jar way, and not viable chriftians, the difpute and con 
 tention, would be at an end ; and they who think and 
 praclife differently, might hold communion with each 
 other, and be members of the fame churches ; though 
 baptized in different modes. 
 
 3. The proper fubjefts of baptifm, if adult, are thofe who 
 by profeflion, and in appearance, are believers in Chrift, 
 and true friends to him. None but they who are really 
 fuch, do in heart <c put on Chrift," arjd approve of the 
 covenant of grace, and the way of falvation by him, and 
 VOL. II. W devote 
 
306 Concerning Baptifm. PART II. 
 
 devote themfelves to his honour and fervice, which all 
 who corne to baptifm, profefs to do, and by this tranf- 
 adion, are admitted into the church, as the fervants of 
 Chrift, and are vifibly interefted in the bleflings of the 
 covenant of grace, and are confidered as among the num 
 ber of the faved, and are thus diftinguifhed from all 
 others, as faints, or holy perfons. They muft therefore 
 be really holy, in order to put on this vifibility and pro- 
 feflion of it, with propriety and truth, which they do in 
 baptifm : For if they be not really fuch, they are utterly 
 unqualified in the fight of God, to be admitted to bap 
 tifm, as it is, on their part, only a piece of hypocrify. 
 Therefore, none are to be admitted to this ordinance, but 
 thofe who in the view of the church, appear to be true 
 friends to Chrift, or believers in him, and really holy, 
 and are~juftly confidered by them as fuch, who can 
 judge only by outward appearance, and cannot certainly 
 know what is in the heart. 
 
 That none but fuch, who are thus vifibly, and in the 
 charitable judgment of the church, and of thofe who 
 adminifler this ordinance, believers in Chrift, and really 
 holy, are the proper fubje&s of this ordinance; and to be 
 admitted to baptifm, is abundantly evident from fcrip- 
 ture, as well as from the nature of the tranfaftion, and 
 the reafon of things. The Apoftles, when they firft 
 began to achrunifter chriftian baptifm, and form a church, 
 baptized none but fuch who " Gladly received the 
 word.'** When the Eunuch defired to be baptized, 
 Philip faid, " If thou believeft with all thine heart, thou 
 may ft. "t This implies that he was not qualified forbap- 
 tifrn, or a fit fubjecl: of that ordinance, unlefs he were a 
 true believer in Chrift ; and that he could not baptize 
 him, unlefs he prcfeiled and appeared to be fuch a be 
 liever, lience all who were baptized, and formed into 
 
 churches, 
 
 * Afts ii. 41. f Ah viii. 37. ' 
 
CHAP. V. Infant Baptifm. 307 
 
 churches, were confidered and addreffed by the Apoftles, 
 in their letters to them, as faints or holy perfons, believers 
 in Chrift, and friends to him ; as thofe who were faved, 
 and heirs of eternal life : Or, which is the fame, as real 
 chriftians : Of which every one muft be fenfible, who 
 reads the Acts of the Apoftles, and their epiftles. 
 
 INFANT BAPTISM. 
 
 WHETHER infants, the children of vifible be 
 lievers, and members of the vifible church, who have 
 been now defcribed, are the proper fubjects of baptifm, 
 is an important queftion, upon which profeffing chrif 
 tians are greatly divided ; and which has been the fubject 
 of much difpute in the three laft centuries. It is not 
 thought proper, or that it will anfwer any good end, to 
 enter here very particularly into this difpute, upon 
 which fo much has been written on both fides. It will 
 be Sufficient briefly to (late the chief arguments for the 
 baptifm of fuch children ; and the ground, and import 
 of this ordinance, when applied to them. 
 
 ARGUMENTS FOR INFANT BAPTISM. 
 
 I. T H E arguments may be exhibited under the 
 following particulars, 
 
 i. It is obferved from the fcripture, that God, in his 
 dealings with men, in his conftitutions and conduct, and 
 covenants with them, does connect children with their 
 parents, and confiders the former as included in the lat 
 ter ; fo that the children take their moral character, and 
 vifible relation to God, and derive good or evil, a blefT- 
 ing, or the contrary, from their parents, according to their 
 character and conduct. 
 
 W 2 When 
 
308 Concerning the Baptifm PART II. 
 
 When God firft made man, he confidered the children 
 of Adam as included in him, and they were included in 
 the covenant made with him ; To that they were to be 
 blefied, or not, according to the conduct of their parent ; 
 and his moral character and conduct, was to determine 
 and fix theirs. Though there were fome things peculiar 
 in this conftituticn ; efpecially as it was more general 
 and comprehensive, taking in all the natural defcendants 
 from Adam, to the end of the world : Yet thus much is 
 to be gathered from it, viz. That children may be includ 
 ed in the covenant which is made with their parents, fo 
 as to take their moral character from them, and derive 
 good or evil, acco-rding to the moral conduct of their 
 parents, and that God has actually done this, in a per- 
 fpicuous and moft linking inftance, in which he may be 
 confidered, perhaps, as fetting a pattern and example of 
 his conduct with mankind, in his public, covenant tranf- 
 a&ions with them ; and that in all fuch covenants, 
 children are to be confidered as included with their 
 parents. 
 
 When God made a covenant with Noah, after the 
 flood, his children and feed were included. And God's 
 covenant with Abraham was with him, and his feed after 
 him. And his children and pofterity, had favour and 
 bleffings in confequence of this covenant, and out of 
 refpecl: to it, "He remembered his holy promife, and 
 Abraham his fervatit. And he brought forth his people 
 with joy ; and his chofen with gladnefs. But thou, 
 Ifrael, art my iervant, Jacob, whom I have chofen, the 
 feed of Abraham, my friend."* And God faved the 
 children and pofterity of David from evil, and (hewed 
 them fpecial favours, for his Bike, and out of refpecl to 
 
 the covenant made with him.t 
 
 From 
 
 * Pfal. cv. 41, 43. Ifai. xli. 8. See alfo Gen. v. 4, 5 *4- Exod > vi - 5- 
 
 Levit. xxvi. 41. 
 f i Kings xi. 12, 13, 32, 34, 3*. 2 Chrsn. xxi. 7- !& xxxvii. 35. 
 
CHAP. V. of the Children of Believers. 309 
 
 From thefe inftances, it appears, that God has in fact, 
 entered into covenant with parents, in which their chil 
 dren or feed, were included in fuch a fenfe and degree, 
 that he has {hewed favour to them, out of refpect to fuch 
 covenants, and to the parents with whom the covenant 
 v/as made. When God entered into covenant with the 
 children of Ifrael, on the plains of Moab, their children, 
 even their little ones, or infants, are exprefsly included in 
 the covenant.* They are faid to enter into covenant 
 with their parents. Therefore, infants and children did 
 enter into covenant with their parents, as included with 
 them, in the folemn tranfaction. 
 
 Agreeable to this, God fays, " I, the Lord thy God, 
 am a jealous God, vifiting the iniquities of the fathers 
 upon the children, unto the third and fourth generation 
 of them that hate me : And fhewing mercy unto thou- 
 fands of them that love me, and keep rxy command 
 ments.'^ Here, on the one hand, God fays, he brings 
 evil on the children and pofterity of wicked parents, as 
 the confequence of their iniquity. It hence is evident, 
 that the moral character of the children of wicked parents 
 is, by divine conflitution, affected, formed, and fixed by, 
 or in confequence of the parents iniquity, who are ene 
 mies to him : For God has declared, that the child who 
 does not imitate his father in his iniquity, (hall not luffer 
 for his father's wickednefs. J r l he words cited from the 
 fecond commandment, are not repeated or contradicted, 
 by this paflage in Ezekiel, as fome have fuggefled, but 
 are explained; and hereby we learn, that vifi ting the 
 iniquity of the fathers upon their children, does not in 
 tend punifhing the children for the iniquity of their 
 fathers, whatever be the moral character and conduct of 
 the children, and though they abhor and renounce their 
 father's iniquity, and fear and love God. But their 
 moral character is fuppofed to belike that of their wicked 
 
 W 3 father ; 
 
 * Deut. xxix. 10, n, 12, f Exod, xx. 5,6. % Ezek. xviii. iao. 
 
310 Concerning the Baptifm PART II. 
 
 father ; and is neceflarily implied in the iniquity of their 
 father, being vifited upon them ; that they fhall not re 
 nounce, but approve of the fins of their father, andfuffer 
 natural evil or punifhment, for their own difpofition and 
 conduct, and becaufe their moral character and conduct 
 is like their father's. Hence it appears, that the moral 
 character of the children of wicked parents, is theconfe- 
 quence of the iniquity of their parents, and is formed by 
 it, as the foundation of the natural evil which they fuffer ; 
 and that this is meant by vifiting the iniquity of the 
 fathers, who hate God, upon their children. Thefe 
 fathers do hand down, and entail to their children, their 
 iniquity, or their own moral character ; as there is no 
 other poffible way, in which their iniquity can be vifited 
 upon their children. 
 
 On the contrary, God mews mercy unto a thoufand 
 generations fucceffively of them who love him, and keep 
 his commandments. This is God's covenant with fuch ; 
 which appears from the words of Mofes, in which he has 
 reference to the declaration and promife in the fecond 
 ^command. " Know, therefore, that the Lord thy God, 
 he is God, the faithful God, which keepeth covenant and 
 mercy with them that love him, and keep his command 
 ments, to a thoufand generations."* From thefe words, 
 we learn two things. 
 
 Firjl> That the mercy mentioned in the fecond com 
 mand, which God exercifes and mews, is covenanted 
 mercy, mercy which he has promifed to them who love 
 him, and keep his commandments, who have entered 
 into covenant with him. 
 
 Secondly, That thoufands in the fecond command, 
 means a thoufand generations ; and fo is a promife of 
 mercy not only to thofe individual perfons, now on the 
 ftage of life, who love God and keep his commandments; 
 but that thefe by fearing God, and keeping his com 
 mandments, 
 * Deut, vii, 
 
G H A p . V. of the Children of Belie vers. 3 1 ^ 
 
 mandments, fhall tranfmit and hand down mercy to the 
 next generation, or to their children ; and thole children, 
 by faithfully following their parents fteps, and keeping 
 covenant, fhall likewile procure mercy for their children 
 of the next generation. And in this way, unlefs the 
 covenant be broken by unfaithfulnefs and difobedience, 
 mercy will go down, from one, to another, even to a 
 thoufand generations ; that is, to all generations ; and 
 the courfe can never be interrupted ; and in this refpecT; 
 it is an everlafting covenant. 
 
 And that this is the meaning of the words in the fecond 
 commandment, is evident from the words themfelves, 
 taken together. For the promife is fet in oppofition to 
 the- threatning : The threatning refpecls poflerity or 
 children, or generations yet to come C Unto the third 
 and fourth generation.'* Generation is not in the orig 
 inal, but is neceflarily underflood, and therefore properly 
 fupplied by our tranflators. Therefore, the promife has 
 reipeft to the fame ; and " Shewing mercy unto thou- 
 fands," means a thoufand generations ; and might have 
 been thus tranflated, and fupplied, with as much rea- 
 fon and propriety as the foregoing claufe, and agree 
 able to the fenfe Mofes gives of the words, in the place 
 jufl cited. As evil defcends from father to children, to 
 the third and fourth generation : So, on the other hand, 
 mercy defcends from parents to children, to a thoufand 
 generations : That is, to all generations, without any 
 limitation, a certain number, or many, being mentioned, 
 for an unlimited one. The defcent of evil from father 
 to children, from generation to generation, is limited, 
 and has an end, either by the interpofition of mercy, to 
 put a flop to the fucceflion of evil, as it fometimes does, 
 and fo " mercy rejoices againil judgment ;" or by cut 
 ting off the poflerity, and putting an end to the fucceflion 
 of evil, which is often the cafe. But mercy defcends 
 W 4 from 
 
^12 Concerning the Baptifm PART If,. 
 
 from parents to children, from generation to generation^ 
 without limitation or end, unlefs the fucceffion be inter 
 rupted and cut off by difobedience, and breach of cove 
 nant, by the parents. 
 
 And as the difobedient parents tranfmit a bad moral 
 character to their children, by their iniquity, this being 
 implied in the threatning, as has been fhcwn ; and their 
 iniquity is in this way vifited upon their children : So 
 by the promife, which is oppofed to the threatning, the 
 love and obedience of the parents affects and forms the 
 moral character of their children ; fo that their piety 
 and obedience, docs by the promife, convey fpiritual 
 bleffings to their children, which is the mercy promifed 
 and fhown to the parents who love God and keep his 
 commandments, in oppoiition to the judgment and evil 
 threatened to difobedient parents. As their impiety and 
 difobedience is in judgment vifited on their children, in 
 the manner above explained : So, on the contrary, the 
 piety and obedience of them, who love God, and keep 
 his commandments, is in mercy vifited upon their chil 
 dren, tranfmitting a good moral character to them, and 
 all thofe bleffings which are implied in this ; and thus, 
 as the Pfalmifl declares, " The generation of the up 
 right ihall be bleffed : His feed fhall be mighty upon 
 the earth/'* 
 
 Ail that is to be inferred from this paflage, at prefent, 
 (though farther ufe may be made of it before this fubje& 
 is finifhed) and from thofe mentioned before, under this 
 particular, is, that God, in his tranfa&ions and covenant 
 ing with men, does include children with their parents, 
 and they are fo connected together, that children derive 
 their moral character, at lead in many inflances, from 
 their parents : And God, in entering into covenant with 
 parents, extends the promifes and bleffings of his cove 
 nant to their children ; which are fufpended on the char- 
 after 
 * Pfal. cxii, 3 9 
 
CHAP. V. of the Children of Believers. 31$ 
 
 after and condnci of their parents, on their ful filing the 
 covenant, on their part, or not. It is prefumed this is 
 undeniably certain, from the pafFages of fcripture which 
 have been here cited. 
 
 As this has in fact, been the way of God's dealing with 
 mankind, and this is declared to be his method of con^ 
 duel, and the tenor of his covenanting with his people, 
 in the lecond command ; not as a temporary, but a per 
 petual rule of his proceeding and covenanting with man ; 
 and this appears rational and natural ; no reafon can be 
 fuggefted, why it mould not take place under the gofpel, 
 to as great a degree, if not greater, in God's covenanting 
 with chriflians ; but this gives good reafon fo conclude, 
 with great certainty, that this is the way in which God 
 deals with chriftians, and chrifiian churches univcrfally ; 
 and that his covenant with them includes their children 
 alfo. 
 
 This is thought to be one good and ftrong argument, 
 for the baptifm of children, of parents who are vifible 
 believers, and are in covenant with God, and members of 
 a chriftian church. Since the covenant has refpecl: to 
 their children, as well as to them, and the children are 
 really included in it; this is a good reafon why the feal 
 of the covenant mould be applied to them, as well as to 
 their parents; therefore, they are proper fubjeds of 
 bap ti fin. 
 
 2. That the above reafoning is right and conclufivc, 
 from the fa6ls and declarations recorded in fcripture, 
 which have been mentioned ; that the children of thofe 
 who enter into covenant, are proper fubjefts of the feal 
 of th^covenant, and have an equal right to it with their 
 parents, is confirmed by the exprefs direction and com 
 mand of God, to adminifler and affix the feal of his cove* 
 nant to the children, as well as to their parents. Of 
 this there is indifputable evidence, both from precept, 
 and from faft. 
 
 When 
 
314 Concerning the Eaptifm. PART II. 
 
 When God entered into covenant with Abraham, the 
 father and pattern of all believers to the end of the world, 
 and formed a vifible church in his houfe and family ; 
 and appointed circumcifion to be a token and feai of the 
 covenant, his children, and all the children in his family, 
 were included in the covenant, and by an exprefs direc 
 tion and command, were to be circumcifed at eight days 
 old. And this was the feal of the covenant, between 
 God and the feed and poflerity of Abraham, and ail who 
 were profely ted, and joined with them, by which they 
 were vifibly in covenant, and diftingui fried from others ; 
 and was conflantly applied to children, from Abraham, 
 down to the chriflian difpenfation, and till the right of 
 circumcifion was exprefsly fet afide and abolifhed in the 
 church ; and another rite appointed in the place of it 
 by divine authority ; which is baptifm with water. And 
 the circumcifion of infants was fo ftri&ly enjoined, and 
 made fo important and neceffary, in order to continue 
 and maintain a vifible church, that when a parent reject 
 ed to circumcife his children, the covenant was broken 
 with refpecl to the children, and the parent, and they 
 were cut off from the church.* 
 
 The Abrahamic covenant, and that into which the 
 children of Ifrael entered, which is in fubflance the fame, 
 included the promife of fpiritual bleffings, even all the 
 good things which are contained in the covenant of grace, 
 which takes place between God and the vifible churches 
 of Chrift, and every individual believer ; and the latter 
 is the fame with the former, in the effence and fubflance 
 of it. Nothing greater or more is promifed to man in 
 the Bible, nor can more be promifed by God, than that 
 he will be a God unto them. This promife was cotitain- 
 ed in the covenant made with Abraham, and his feed.f 
 And this promife contains all the bleffings of the gofpel 
 
 covenant, 
 
 * Gen. xvii. 9, 10, 14. Exod, iv, 24, 25, 26. xii. 48. 
 
 f Gen. xvil. 
 
CHAP. V. of the Children of Believers. 315 
 
 covenant, or the new covenant, called fo, to diftinguifli it 
 from the covenant publiihed from Mount Sinai, in the 
 form of a covenant of works ; which did however, under 
 that form, more darkly contain the covenant of grace.* 
 And nothing more is to be pro mi led, on man's part, 
 than to keep this covenant, which was enjoined upon 
 Abraham and his feed. " And God faid unto Abraham, 
 Thou (halt keep my covenant therefore, thou and thy feed 
 after thee, in their generations."? To enter into cove 
 nant with God, and acknowledge and receive him as 
 
 * o 
 
 their God, is to engage to do all the duty enjoined in the 
 covenant, which is neceffary, in order to. partake of the 
 promifes ; to love God, and keep his commandments: 
 Which is exprefled to Abraham in the following words : 
 " The Lord appeared to Abraham, and faid unto him, 
 I am the Almighty God; -walk before me and be thou 
 
 This covenant did indeed, contain a promife of tem 
 poral bleffings, and of poffefling the land of Canaan ; 
 but this does not make it effentially different from the 
 covenant under the gofpel ; for this contains a prornife 
 of temporal good things; which mail be proper and 
 needed : It has the promife of the life that now is, and of 
 that which is to come." 
 
 Therefore, the token or feal of this covenant, on the 
 part of thofe to whom it was applied, fignified a new 
 heart, a heart to love God, a humble, penitent, obedient 
 heart. And an heart oppofite to all this, is called, an 
 uncircumcifed heart. " Circurncife therefore, the fore- 
 (kin of your heart, and be no more flifF-neeked. And 
 the Lord thy God will circumcife thine heart, and the 
 heart of thy feed, to love the Lord thy God, with all 
 thine heart, and with all thy foul, that thou mayfl live."jj 
 
 "If 
 
 * Jer. xxxi. 31, 32, 33, 34. Ezek. xxxvii. 27. Heb. viii. 10. Rev. xxi. 7. 
 f Gen xvii. 9. J verfc z. i Tim. iv. 8. \\ Deut. x. 16. xxx. C. 
 
316 Concerning the Baptifm PART II. 
 
 " If then their uncircumcifed hearts be humbled."* "Ye 
 flifF- necked, and uncircumcifed in heart and ears, ye do 
 always refift the holy Ghoft."f " He is not a Jew, 
 which is one outwardly, neither is that circumciGon 
 which is outward in the flefh : But he is a ]tw who is 
 
 *J 
 
 one inwardly, and circumcifion is that of the heart, in the 
 fpirit, and not in the letter.* 'J Circumcifion therefore^ 
 implied, and did fignify as much, and the fame tiling, as 
 baptifm does, when applied to the adult, or any other 
 perfon. 
 
 The argument from this facl, and divine conftitution, 
 is dated in the following manner : When God formed a 
 church in the family of Abraham, and in Ifrael his pof- 
 terity, upon the fame foundation and covenant, as to 
 fubftance, with that upon which the church under the 
 gofpel is founded; requiring the fame character in order 
 to be members of it, and containing the fame mutual 
 promifes and engagements ; and appointed a token or 
 leal of this covenant, by the application of which, perfons 
 were introduced as vifible members of this church, and 
 were diftinguiihed from all others, as a vifibly holy peo 
 ple : He did, at the fame time, order this diftinguiming 
 feal of the covenant to be applied and adminiflered to 
 their children, and they were taken into covenant with 
 their parents. The children of parents in the chriflian 
 church, are as capable of being included in the covenant 
 with their parents, arid of having the qualifications for 
 baptifm, and the things iignified by it, as the infants of 
 Abraham and his poflerity were, of being included in the 
 covenant made with them; and of having the qualifica 
 tions, and thofe things which were fignified by circum 
 cifion, thefe being in fubftance the fame ; there being no 
 other alteration or change, but that which is circum- 
 flantial ; and the ancient initiating rite and feal of the 
 
 covenant, 
 
 * Levit. xxvi. 41. f Afts vii. 51. % Rom. ii, 29. 
 
CHAP. V. of the Children of Believers. 317 
 
 covenant, changed from circumcilion to baptifm with 
 water, which is the chriftian circumcifion. Therefore, 
 the children of believers in the chriftian church, ate in 
 cluded in the covenant into which the parents enter, and 
 are to have the initiating feal of the covenant applied to 
 them, as being the proper fubje&s of baptifm. And the 
 divine command to Abraham, and his pofterity, to cir- 
 cumcife their children, is as binding on chriflians, who 
 are the children of Abraham, to baptize their children ; 
 unlefs this command and inftitution of God be exprefsly, 
 or clearly, by neceffary implication, repealed and fet 
 afide ; which is not to be found in the Bible, nor theleafl 
 intimation of any fuch thing, but the contrary ; as will 
 be (hewn under the next particular. It was a favour 
 and privilege, to both parents and children, in the 
 Abrahamic church, to have the latter admitted into cove 
 nant with their parents, and to have the feal of the cove 
 nant applied to them ; and no reafon can be given or 
 thought of, why it is not as great a favour and privilege 
 to both now, as it was then; no man therefore, can let 
 this divine inftitution afide, unlefs he have a warrant 
 from heaven to do it, without difobedience to God, and 
 injuring the church of Chrift, and offending thofe little 
 children, the children of believing parents. 
 
 God, by inftituting a church in the family of Abraham, 
 fet a pattern, and appointed a form of a church, in all 
 the efTentials of it, agreeable to his own wifdom and good- 
 nefs, in which he included both parents and their chil 
 dren, and ordered the initiating feal of the covenant to 
 be applied to infants ; hereby declaring them to be the 
 proper fubjecls of it. This was a great favour and priv 
 ilege to parents and children ; and was therefore, ftri&lv 
 enjoined, and much infifted upon, as an important duty, 
 the neglect of which, brought the parents under cenfure, 
 and excluded them from the privilege of the church, and 
 
 injured 
 
318 Concerning the Baptifm PART II. 
 
 injured the children. Therefore, this inflitution con 
 tinues, and is binding on the chriftian church, and will 
 continue to the end of the world; and there is no reafon 
 to expect or defire, that it fliould be fet afide, and be 
 made to ceafe ; or that it fhould be exprefsly enjoined 
 again, and the command renewed, under the gofpel ; 
 becaufe this is wholly needlefs ; it having been once ex 
 prefsly enjoined, and actually put into practice, a total 
 filence about it afterwards, is a tacit command to continue 
 the obfervation of it.* 
 
 3. It has*been juft now obferved, that if nothing be. 
 recorded in the New Teftament that was faid or done by 
 Chrift or his Apoflles, contrary to including the children 
 of believers, in the covenant with their parents, and bap 
 tizing them ; then the conflitution which God had al 
 ready made in his church, with refpefct to this, muft (land 
 txnrepealed ; and it may be fafely concluded, that it is the 
 will of Chrift, (hat this mould take place in his church, 
 and that it actually did take place, and was practifed, 
 though nothing be faid directly concerning it. But it 
 muft be now obferved, that there are things faid in the 
 New Teftament, which do imply this, and fhow that the 
 children of believers, were then confidered in the fame 
 light and character, and treated as the children were in 
 the Abrahamic church. 
 
 What Chrift faid of little children and infants, and 
 did to them which were brought to him for his blcffing, 
 
 is 
 
 * They who are expecting and demanding, that Chrift or his Apoftles, 
 /houid exprefsly renew and enjoin on chriftians, the appointment and com 
 mand of God, to apply to the infants of believers, the initiating feal of the 
 covenant, in order to warrant men to do it ; refufing to acquiefce in the 
 decifion of this point, which God had already made ; if the argument above be 
 condnfi've^ are imitating Balaam, who did not reft fatisfied with the decifion. 
 which God had once made, refpecYmg his going tocurfe Ifrael, but expe6l- 
 ed and required, that God mould fpeak again, if he did really forbid his 
 doing it. And are acling as the Scribes and Pharitees did, who demanded 
 a fign from heaven, to prove that Jefus was the Meffiah ; while they dif- 
 regarded allthefigns, and the abundant evidence, which had been given 
 to confirm this truth. 
 
CHAP. V. of the Children of Believers. 319 
 
 is remarkable. The difciples rebuked thofe whobrought 
 them, for doing it ; but Chrift was much difpleafed with 
 them for doing fo, and faid to them, " Suffer little chil 
 dren to come unto me, and forbid them not ; for of fuch 
 is the kingdom of heaven." And he took them in his 
 arms, and laid his hands on them, and prayed for them, 
 and bleffed them.* Upon this the following things are 
 to be obferved : 
 
 1. They who brought thofe children and infants to 
 Chrift, were believers in him, and friends to him ; for 
 none but fuch would, in thefe circumftances, bring their 
 children to him, to obtain his blefling. 
 
 2. They were not brought to Chrift to be cured of 
 any bodily difeafe : For if this had been the cafe, and 
 the children had need of healing in this fenfe, the dif 
 ciples would not have rebuked them for bringing them 
 to be healed ; befide, there is not a word faid, intimating 
 that they were cured of any bodily diforder, or that they 
 had any. 
 
 3. Chrift encouraged theirbringing their little children 
 and infants to him ; and difcovered his approbation, by 
 mewing his difpleafure with his difciples, for difcourag- 
 ing and forbidding them to do it ; and charging them not 
 to do fo again ; and by granting the requeft of thofe 
 who brought them. 
 
 4. Chrift, by taking them in his arms, and praying for 
 them, and blefiing them, declared that they were capable 
 of receiving fpiritual faving bleffings; of being the fub- 
 je&s of all the bleffings contained in the covenant of 
 grace, and of all that is lignified in the ordinance of bap- 
 tifm; and that he actually fixed this character upon 
 them, and conferred thefe bleffings, and numbered them 
 among the faved ; thofe who are redeemed by him. For 
 his praying for them, and bleffing them, muft imply all 
 
 this ; 
 * Matth. xix. 13, 14, 15. Mark x. 13, 14. Luke xviii. 15, 16; 
 
320 Concerning the Baptifn PART!!. 
 
 this ; as he was always heard, and they whom Chrift 
 blefles areblefled, and fhall be bleffed forever. 
 
 5. When Chrift fays, " For of fuch is the kingdom 
 of heaven ;" he, in thefe words gives the reafon, why 
 little children fhould be brought to him for hisbleffing. 
 By the kingdom of God, or the kingdom of heaven, 
 which is the fame, is meant the vifible kingdom of Chrift 
 in this world, or his church ; in which fenfe, this phrafe 
 is moft commonly ufed by Chrift. What he here de 
 clares therefore is, that fuch children as thefe, that is, the 
 children of his friends, who believe in him, belong to his 
 kingdom, and are to be members of his vifible church, 
 and to be with their parents, numbered among the re 
 deemed. 
 
 This declaration of our Saviour, fets the children of be 
 lieving parents, under the gofpel, in the fame fituation in 
 ivhich the children of the vifible members of the ancient 
 church, in the family and pofterity of Abraham, were 
 placed. Such were introduced with their parents, into 
 that church and kingdom, and were as real members of 
 ft as their parents. But they cannot enter into this king 
 dom of God, the vifible church of Chrift, in any way 
 but by being baptized with water : Therefore, this is as 
 proper, important and neceflary, as was the circumcifion 
 of children, under the covenant made with Abraham. 
 If children of vifible believers, are to be confidered as 
 having a right to be vifible members of the kingdom of 
 God, and to be treated as fuch ; in which light Chrift has 
 fet them in thole words; then they are to be introduced 
 to this vifible (landing in this church and kingdom, by 
 the only door which Chrift has fixed and opened for 
 this, which is, by being baptized with xvater, in the name 
 of the facred Trinity ; or being born of water. 
 
 In fum, what Chrift faid and did on this occafion, is 
 entirely conformable to the intlitution in the covenant 
 
 with 
 
CHAP. V. of the Children of Believers. 321 
 
 with Abraham, and the pra&ice of the church of Ifrael, 
 refpeding children | and is really an approbation of it, 
 and a manifeftation of his will, that the children of his 
 difciples, and members of his vifible church, fhould be 
 confidered and treated, as the children of Abraham, and 
 his pofterity were, as being in the fame covenant and 
 kingdom with their parents. 
 
 What the Apoftle Paul fays to the church of Chrift 
 at Corinth, and particular members of it, refpe&ing their 
 children, is an evidence that they had the fame flation 
 and character in the chriflian church, which they had in 
 the church before the incarnation of Chrift. "Elfe were 
 your children unclean ; but now are they holy.*" 
 
 Here it is afferted, that the children of believing pa 
 rents, even if one of them be a believer, are holy. The 
 meaning of the word holy, here, is doubtlefs plain and 
 determinate, and will appear fo, when properly confider 
 ed, and compared with other parts of the Bible. It fs 
 not certain that this word, efpecially in the New Tefta- 
 mant, when applied to a moral agent, denotes a moral 
 character, and means real holinefs, or the appearance of 
 real holinefs, in the view and judgment of thofe pei Tons 
 who are to form a judgment of their moral character, 
 and treat them accordingly ? This is the fame with vifibk 
 holinefs : That is, real holinefs in the light and judgment 
 of men, who are to judge and a6l upon it. To be vifibly 
 holy, is to be really holy in appearance to men, fo far as 
 they can, or have a right to judge ; and is a fufficient 
 warrant for them to confider and treat them who have 
 this vifibility of real holinefs, as if they were in fact really 
 holy, though this vifibility, or the figns and evidence by 
 which they are to judge, be not infallibly conne&ed with 
 real holinefs. 
 
 In this fenfe all the members of the Apoftolic churches 
 were holy. They were therefore called " Holy bre- 
 VOL. II. X thren/' 
 
 * i Cor. vii, 14, 
 
322 Concerning the Baptifm PART If. 
 
 thren," and SAINTS, which is the fame word in tl?e 
 original, by which the character of children of believers 
 is here expreffed ; and might be tranilated, " Elfe were 
 jour children unclean ; but now are they faints," This 
 is an epithet common to all who were baptized and re 
 ceived into the churches, profefling faith in Chri(r, and 
 .entering into covenant with him, and with each other, 
 to obey his laws, and to bring up their children in the 
 nurture and admonition of the Lord Jefus Chrift. They 
 were thus called faints or holy, and confidered and treated 
 as being really fuch, becaufe they had that appearance 
 in the fight of men, according to the rules by which they 
 were to judge and act in their treatment of them ; and 
 not becaufe they infallibly knew they were real faints. 
 They were vifibly real faints, according to the marks 
 and evidence, and the appearance they made in the fight 
 of men, by which Chrift had ordered them to judge and 
 act. Thus they were vi.fibh faints : All the members 
 of every church were fo. They were baptized and re 
 ceived as members of the church, as appearing to be real 
 faints, which is meant by a vifibh faint. All who weir 
 not real faints, or really holy in the fight of Chrift, which 
 was true of fome, were hypocrites, and not what they 
 profelfed and appeared to men to be. In this cafe the 
 fault was wholly in them, who made an appearance and 
 p-rofeffion-, not agreeable to the truth ; and not their' s 
 who acted according to the rules /which Chrift has pre- 
 fcribed, in forming a charitable judgment of them, and 
 receiving them, as being really holy, and friends to 
 Chrift. 
 
 In this fenfe, the children of the believer are holy or 
 faints. Chrift has put this character upon them,, and 
 dire&ed his people to confider and receive them as fuch ;. 
 which character is derived wholly from the believing 
 parent. If the parent of the children be a vifible faint, 
 
 or 
 
C'k AP. V. of the Children of Bclieveh. 
 
 dr holy per Ton ; that is, appears to men to be a real 
 faint ; the children are vifible faints, or holy alfo ; that is, 
 they have the appearance and character of real faints ; 
 as really as their parents, and are to be treated as fuch, 
 Until this appearance ceafes : How this appearance and 
 vifibility may ceafe, and on what ground it is derived td 
 children, from their parents, will be more particularly 
 confidered in the fequel. 
 
 It has been faid, that the unbelieving parent is fanfti- 
 fied, according to this text ; which is the fame with' 
 being made holy : Such parent is therefore here repre- 
 fented to be as holy as the children ; confequently the' 
 latter are no more, and in no other fenfe holy., thati the 
 former, according to thefe words. 
 
 Anfwtr. No One can fuppofe, that to be lanclified, and 
 to be holy, do here exprefs the fame chara.6ler ; or that 
 the unbelieving parent is afTerted to be holy^ in precifely 
 the fame fefife, in which the children of believers are ho- 
 fy. Therefore, the unbelieving parent being faid to be 
 fanclified by, in, or to the believing parent, whatever this 
 may mean, does not in the leaft determine what is the 
 character of the children, which is exprelfed by their be 
 ing called holy ; and is as confident with their being af- 
 ferted to be really boly, in the fenfe which has been now- 
 explained, as it is with their being holy in any other 
 fenfe. And it is to be confidered, whether the fenfe 
 here given, be not tire molt natural, confident fenfe : 
 And whether any other fenfe, which is confident and 
 Einforced, has ever yet been mentioned, or can be fug- 
 gefted. 
 
 When the unbelieving parent is faid t6 be fanftifled' 
 by, or to the believer, the meaning is plain and eafy, viz. 
 That the believer may live in fuch a connexion, confid 
 ent with maintaining a chriftian character ; and the un- 
 believer may, to fuch a degree^ anfwcr the ends of that 
 X 2? relation 
 
Concerning the Baplifm PART II. 
 
 relation to the believer, as to be improved by the latter to 
 the holy purpofes of true religion. Thus the unbe 
 liever is fan&ified to the believer, as every kind of food, 
 and every creature of God, is fanftified to fuch, by the 
 word of God, and prayer.* Therefore, the children of 
 fuch parents are holy : They derive their character from 
 the believing, holy parent, and not from the unbeliever : 
 Which could-not be the cafe, if the unbeliever were not 
 fan&ified by, or to, the believer, in the fenfe above ex 
 plained. Who does not fee the difference between the 
 unbeliever being fanctified by, in, or to, the believer ; 
 add the children of the believer being confequently ho 
 ly ? The latter, according to the ufe of the word in the 
 New Teftament, denotes a moral character, and fixes it 
 on the children : The former has no refpect to the moral 
 character of the unbeliever ; but of the believing parent, 
 from whom that of the children is derived. 
 
 According to this view of the words under confider- 
 ation, the children of believers and members of chriftian 
 churches, are to be confidered, and were corifidered by 
 Chrift and his Apoftles, and the primitive churches, as 
 having the fame character with their believing parents ; 
 juft as the children of parents in the Abrahamic church, 
 were confidered and treated, viz. as being in the fame 
 covenant, and having the fame character with their pa 
 rents. The children of Abraham, and of Jfrael, when 
 more particularly formed into a church, and they renew 
 ed and entered into covenant at Mount Sinai, after they 
 had greatly apoftatized, during their long fervitude in 
 Egypt, were denominated by God, fc A holy nation, and 
 a holy people." And all their children were included 
 in this covenant, as has been (hewn, and this epithet was 
 applied to them, as much as to their parents : The feal 
 of the covenant was therefore applied to them, by which 
 
 they 
 * l Tim, iv, 5% 
 
CHAP. V. of the Children of Believers. 325 
 
 they were vifibly feparated and diftinguifhed from all 
 other people, as a holy nation, both parents and children. 
 
 Is not this fufficient evidence, that it was the will of 
 Chrift that the churches erefted by the Apoftles fhould 
 make no alteration with refpecl: to children, from that 
 which took place in the church, formed in the family of 
 Abraham; but they are to have the fame character and 
 privileges with them ? How contrary is this, to afuppofed 
 repeal of the inftitution, by which children were received 
 into covenant with their parents, and had the feal of it 
 applied to them, in the family of Abraham ? 
 
 And if the children of believers be holy, in the fenfe 
 explained, and were fo in the Apoftolic churches ; are 
 they not the proper fubjecls of baptifm ? Who can for 
 bid water, that they fhould not be baptized? 
 
 It may be added, that confiftent with thefe words, thus 
 underftood, this Apoftle treated and addreffed the chil 
 dren of believing parents, as being numbered with the 
 faints, and fo as faints. He addrefles his epiflle to the 
 church at Ephefus, and to that at Colofle, To the faints 
 at Ephefus, and at Colofle, and to no other perfons; and 
 he fpeaks to fuch and no others, in thofe, and in all his 
 epiPtles. Yet here we find him particularly addrefling, 
 and exhorting children, as included in the church, and 
 among the faints. " Children, obey your parents in the 
 Lord ; for this is right. Children, obey your parents in 
 all things ; for this is well pleafing unto the Lord."* 
 
 Other paiTages in the New Teftament have been often 
 mentioned, by writers on this fubjecl:, in fupport of the 
 baptifm of the children of believers : But it is not thought 
 needful, particularly to confider them here : Since thefe 
 which have been brought into view, are fuppofed fuf 
 ficient to (hew, that it is the will of Chrift, that the infti 
 tution of a church in the family of Abraham, fo far as it 
 
 X 3 refpe&s 
 
 * Eph. vi, i. Col. iii. 10, 
 
g2|5 . Concerning the Baptlfi& PART II ? 
 
 fefpects children, including them with their parents, an$ 
 applying the feal of the covenant to them, fhould not be 
 Repealed under the gofpel. 
 
 4. That the Apoftolic churches and primitive chrif r 
 tians, did admit their children to baptifm, as proper fub- 
 jecls of it, is argued from the general, and almoft univeiv 
 fal practice of it in all ages fince, from that time. This 
 is a fa 61, which writers on this fubjecl; have abundantly 
 proved. From writings now extant, it appears, that in^ 
 fant baptifm was praftifed in the chriftian churches, in 
 the fecond, third, and fourtji centuries. And it was af- 
 fertecj by writers in the church in thofe ages, that it had 
 been the univerfal practice from the days of the Apoftles; 
 and not one perfon appears to have denied it, or to fug- 
 geft that it was not thus handed down, as an inftitution 
 of Chrift. And it appears to have been the common 
 practice in cfiriftjan churches for above a thoufand years, 
 at leaft; and it is to this day, the general practice 
 in the chriftian world. If this were not the prac 
 tice of the firft chriftian churches, formed by the Apof- 
 ties, it feems impofjible that it fhould be introduced 
 at fo early an age, as the univerfal practice, without op- 
 pofition by any one church or perfon, as an innovation, 
 and contrary to the practice of the primitive churches ; 
 and without any account, or notice given, when it was 
 done, and by whom, and by whom it was oppofec). 
 Various herefies took place in the churches foon after the 
 Apoftles days, by which chriftians were divided in their 
 fentiments and practice in many things, pf which we 
 |iave the hiftory handed down to us ; informed when, 
 and by whom they were introduced. And learned men, 
 who took pains to inform themfelves, and were under 
 advantages to do it, who lived in the early ages of the 
 church, have given a particular account of the here fies 
 among chriftians in different parts of the 
 
CAP. V. of the Children of Believer's. 327 
 
 world, and at different times ; but they never mention 
 infant baptifm, as one of them; nor the omiflion or de 
 nial of it, as a chriftian inftitution, by any church or fin- 
 gle perfon, who praclifed the baptifm of any with wa 
 ter. By thole herefies, profefling chriftians were di 
 vided into parties, and became fpies upon each other ; 
 and if they had not all been agreed in baptizing infants, 
 and it had not been the univerfal practice, before thofe 
 divilions rofe, but was introduced afterwards, it would 
 have been impoffible that they Ihould all agree in it; or 
 that they mould be lilent about it; and that none mould 
 difpute againllit, andoppofe it. If one party had adopt 
 ed it, the other would oppofe it, as an innovation, never 
 known to be pra&ifed before, Sec. But while they dif 
 fered about many things, in this practice they were all 
 agreed, as an inftitution handed down from the Apoftles. 
 Corruptions and practices have taken place in churches, 
 efpecially in the church of Rome, which are contrary to 
 the inftitutions of Chrift, and were not praftifed by the 
 primitive churches ; but we have an account when moft 
 of thofe were introduced, and of great oppolition made to 
 them by many ; and they have never been univerfally re 
 ceived by the churches. If the baptifm of children be 
 not a divine inftitution, it is a great error indeed ; a great 
 corruption and abufe of the ordinances of baptifm, and 
 an utter perverfion of it, to a purpofe for which it was 
 not inftituted. And it is perfectly unaccountable (and 
 jnay we not fay impoffible) that it mould fo univerfally 
 take place in the church of Chrift, and that fo foon after 
 the death of the Apoftles, without any oppofition by 
 any one perfon, for many centuries, and no account 
 be handed down, of the time when it was introduced, and 
 by whom, if it were not univerfally pra&ifed from the 
 days of the Apoftles, but is an innovation, contrary to 
 the original inftitution and practice of the churches. 
 
 X 4 But 
 
r 328 The Nature and Defign PART II. 
 
 But if the baptifm of the children of believers, be a 
 divine inftitution, and univerfally pra&ifed by the 
 churches in the Apoftles days, agreeable to the foregoing 
 arguments; and was handed down from them in the 
 chnftian churches : Then its taking place fo generally, 
 and even univerfally, from the earlieft times, for fo many 
 ages, can be well accounted for, and appears perfectly 
 confident. This faft therefore, increafes the evidence, 
 and ferves to (Irengthen and confirm other arguments, 
 which are thought to be in themfelves, fully conclufive, 
 that the baptifm of infants is a divine inflitution, and 
 was pra&ifed by the Apoflolic churches. 
 
 THE NATURE AND DESIGN OF INFANT 
 BAPTISM. 
 
 II. THE next thing propofed, on the fubjeft of in 
 fant baptifm, is, to confider the import and deiign of it, 
 and what good ends it may anfwer to the parents and 
 their children. 
 
 If it be evident and certain, that this is a divine infti- 
 tution, it ought to be punctually attended and practifed, 
 though the reafon, defign, and end of it were not to be 
 difcovered, and none could tell or fee of what benefit it 
 can be to the parents or children. But if this were in 
 faft the cafe, and it (hould appear to us, only an unmean 
 ing ufelefs ceremony, and really of a bad tendency ; this 
 would greatly tend to blind us to the evidence, that it is 
 indeed, an inflitution of Chrift ; and to prejudice our 
 minds, and Ihut our eyes, fo as not to fee it, however clear 
 it may be. It is therefore, no wonder that perfons, who 
 Jiave imbibed this notion of infant baptifm, and look into 
 
 the 
 
CHAP.V. of Infant Baptifm. 
 
 the Bible, and attend to the arguments which are brought 
 in favour of it, and what is faid againft it, with this pre 
 judice on their minds, fhould not be convinced that it is 
 a divine inftilution ; but rejeft it with a great degree of 
 confidence, and religious zeal. In this view, the enquiry 
 now before us, is very important and interesting. And 
 if a rational and confident account, can be given of this 
 inftitution, and the ground and defign of it be difcovered 
 by the help of the fcripture ; and it can be fhown in 
 what refpeft it is fuited to promote the good of parents, 
 and their children, and of the church ; it will tend to 
 remove prejudices, and to confirm the arguments which 
 have been offered from the fcripture, in favour of infant 
 baptifm. 
 
 This will be now attempted by offering the following 
 cbfervations and conclusions to the candid con federation, 
 and careful examination of thofe who are willing to at 
 tend to this fubjecl:, and defirous to form right concep 
 tions of it, and to know what is the reafon, defign and 
 advantage of this inftitution. 
 
 i. The baptHm of the children of believers, is a cove 
 nant tranfaftion, by which, in fome fenfe or other, and 
 in fome degree, at leaft, the children are vifibly taken 
 into covenant, fo as to be included in it ; and are to be 
 confidered as lharing in the bleffings of it, with their 
 parents. No lefs than this can be made of the tranfac- 
 tion with Abraham ; and the covenant made with him 
 and his feed, in which the feal of the covenant was ap 
 plied to them. And the fame conftitution takes place 
 in the chriftian church, with refpeft to children ; and 
 the appointed feal of the gofpel covenant, is therefore 
 applied to them. If this were not a covenant tranfac-. 
 tion, which has refpeft to the children, and they were in 
 no fenfe included in the covenant, the application of the 
 feal of the covenant to them, by baptizing them, would 
 
 be 
 
330 fhe Nature and Defign PART II. 
 
 be an unmeaning tranfa&ion indeed ; or rather would 
 be a fignification of that which is not true, and does not 
 really take place. Nor would it anfwer to what was 
 intended, and actually took place in the circumcifion of 
 children in the Abraharnic church, which was exprefsly 
 called the token of the covenant, and the covenant itfelf, 
 which God made, arid eflablifhed between himfelf, and 
 Abraham and his feed. " I will make a covenant be- 
 twen me and thee. And I will eftablifh my covenant 
 between me and thee ; and thy feed after thee ; to be a 
 God unto thee, and to thy feed after thee. This is my 
 covenant which ye mall keep between me and you, and 
 thy feed after thee : Every man child among you, fhali 
 be circumcifed : And it ihall be a token of the covenant 
 betwixt me and you. And the uncircumcifed man 
 child, whofe flefh of his forefkin is not circumcifed, that 
 foul mail be cut off from his people ; he hath broken 
 rny covenant.'** What can be more plain and certain, 
 than thofe words make it, that the children of Abraham 
 were as really included in the covenant made with him, 
 of which circumcifion was the appointed token and feal, 
 as he himfelf was ; arid confequently that all the parents 
 in Ifrael, and their circumcifed children, were equally 
 included in the fame covenant ? And who that believes 
 in infant baptifm, will deny that this is as much a cove 
 nant tranfaclion as was the circumcifion of the children 
 of Abraham ; and that the baptized children of believers 
 are as really and as much in covenant, as the circumcifed 
 children of Abraham ? Therefore, they who believe the 
 baptifm of infants to be a chriflian inflitution, have 
 generally, if not univerfally, confidered it as a covenant 
 tranfa&ion, importing the children of believers to be in, 
 eluded in the fame covenant with their believing parents ; 
 though they may have differed in their notion of this 
 
 covenant, as it refpe&s children. 
 
 3. This 
 
 * Gen. xvii. 
 
HAP.V cf Infant Baptijm. 331 
 
 2. This covenant tranfadion in baptizing the children 
 #f believers, is between God and the parents. It re- 
 fpefts the children indeed, which are baptized, but they 
 are incapable of afting in the affair, fo as to enter into 
 covenant, by any aft of theirs. If they be brought into 
 covenant, and the feal of it fet upon them, it mult be by 
 what is done for them, and determined and acled with 
 refpecl: to them, in which they are the fubje&s, and not 
 the agents ; and all this takes place previous to their 
 knowing any thing of the matter. In this, all are 
 agreed. 
 
 3. A covenant is commonly underftood to imply mu 
 tual engagements and promifes, on fome condition ex- 
 prefTed or miderftood, between two parties, fo covenant 
 ing. Thus, when God enters into covenant with men, 
 or a covenant takes place between them, he propofes 
 and promifes to grant fome good thing to them, on fome 
 condition to be performed on their part ; which they 
 engage and promife to perform, approving of the pro- 
 pofal, and complying with it. But the condition on. 
 which the divine promifes is made in the covenant which 
 he propofes, and into which he enters with man, is all 
 implied in a cordial approbation of the promife, and 
 acceptance of the thing promifed ; and perfeverance in 
 this, and exprefling it in a proper and anfwerable con- 
 duel: ; for this is to love God, and keep his command 
 ments. 
 
 The abfolute, unconditional promifes of God, are 
 indeed called a covenant, and he isfaid to make a covenant 
 with thole to whom he makes fuch promifes. Thus he 
 is faid to eflablifh his covenant with Noah and his feed, 
 in which all mankind, who were to exifl after that, are 
 comprehended; and ivith every living creature.* Which 
 covenant, confided in an abfolute unconditional promifc, 
 
 that 
 f7en, ix, 8, &c. 
 
33 2 The Nature and Defign PART II 
 
 that he would not deftroy the world again by a flood. 
 Of the fame kind are many of the promifes made to the 
 church ; that God will never forfake it ; but that it fhall 
 continue to the end of the world, and the gates of hell 
 ffiall never prevail againft it ; and that it fhail yet prof- 
 per and fiourilh and fill the world, &c. 
 
 The covenant of grace, which is called the new cove 
 nant, is in a fenfe unconditional. As it is eftablifhed 
 with the redeemed, the church as a body, it is called a 
 promife and teflament, in which are contained all the 
 good things which are implied in the complete, eternal 
 redemption of the redeemed church : And whatever is 
 neceffary on their part, is comprifed in the promife, in 
 which God engages that it fhall take place, and be 
 wrought in them, fo that they lhall will and do the things 
 neceffary to their being in covenant with God, and fhar- 
 ing in all the bleflings of it. This is evident from the 
 particular defcription which the Af>ofl!e Paul gives of 
 this covenant, in a quotation from the Prophet Jeremiah. 
 <c Behold the days come, faith the Lord, when I will 
 make a new covenant with the houfe of Ifrael, and with 
 the houfe of Judah. This is the covenant that I will 
 make with the houfe of Ifrael, after thofe days, faith the 
 Lord ; I will put my laws in their mind, and write them 
 in their hearts : And I will be to them a God, and they 
 fhall be to me a people. And they fhail not teach every 
 man his neighbour, and every man his brother, faying, 
 Know the Lord : For all (hall know me, from the leafl 
 to the greateft. For 1 will be merciful to their unrigh- 
 teoufnefs, and their fms and their iniquities will I re 
 member no more.'** Here God promifes to do all that 
 is to be done ; and if there be any condition neceffary 
 on the part of the church, it is included in the promife,, 
 and God engages that it fhall take place. c< I will put 
 
 my 
 * Heb. viii. 8, 10, u, 12. 
 
CHAP.V, of Infant Baptifm. 333 
 
 my laws into their mind, and write them in their hearts, 
 and they (hall be to me a people. J> This is to be con- 
 fidered as a condition which mud take place in all of the 
 redeemed church, and implies faving faith, or love to 
 God, and obedience to him, in keeping his command 
 ments. But in this covenant of grace, this condition of 
 falvation, and all that is implied in eternal redemption, is 
 promifed to the church. This is the legacy, the tefta- 
 ment, or promife which Chrifl has left to his church. 
 
 But this does not exclude, but neceffarily includes, a 
 condition, or fomething which muft take place in every 
 individual, in order to his being interefted in the bleffings 
 of this covenant, or being properly in covenant with God. 
 This may properly be called a condition, the condition 
 of the covenant, on man's part, as neceflary in order to 
 his being in covenant. 
 
 How the children of believers are vifibly included in 
 this covenant, and may really be fo, having the condition 
 of it wrought in them, will be (hown in what follows. 
 But the obfervation in this particular, under which fome 
 digreffion has been made, that it might not be mifunder- 
 flood, is, that in the covenant tranfaftion between God 
 and the parents in the baptifm of their children, there 
 are mutually promifes and engagements between them, 
 which do particularly refped the children. What they 
 are, will be confidered under the following particulars. 
 
 4. The parent who offers his child to baptifm, does 
 exprefsly or implicitly renew his covenant with God, 
 and dedicates himfeif to him, to love him and keep his 
 commandments ; and does renewedly lay hold of the 
 covenant, acling for himfeif and child. He brings his 
 child to Chrift, for his bleiling, and dedicates, and gives 
 it away to him ; and promifes to bring it up for him, 
 " In the nurture and admonition of the Lord," as one 
 of Chrift's children. All this is profefled, and promifed 
 
 in 
 
334 The Nature and Befign p ART j j a 
 
 in this vifible, external tranfa&ion : And if this be done 
 underltandingly and heartily ; or is a true expreffion of 
 the heart of the parent, it is really done in the fight of 
 God. This is true, in the view of the church, who look 
 only on the outward appearance, and cannot fee the 
 heart. The parent is confidered by them as ftncere and 
 hearty in making his profeflion and promifes ; that he 
 does really dedicate his child to Chrift, and will do all 
 that is implied in bringing it up for him, in the nurture 
 and admonition of the Lord. 
 
 What is implied in this engagement and promife, will 
 be more particularly confidered hereafter. Whatever 
 this may be, all who believe the baptifm of the children 
 of believing parents is a divine inftitution will grant, that 
 all which has been now expreffed, is implied in the pro 
 feffion and promife made by the parent in offering his 
 child in baptifm. 
 
 5. Jefus Chrift does, in this tranfa&iorr, receive the 
 child into the fame vifible (landing and character with 
 the parent, as a vifible faint, or holy perfon, and orders 
 the church to confider and look upon it in this light, as 
 being one in their view, and fo far as they are to judge,, 
 really holy, and among the number of the faved. Of 
 this holinefs, the child is as capable as the parent ; and 
 by the command of Chrift, who has put this character 
 upon all fuch children, and faid, they are holy ; they are' 
 to be confidered and received by the church as fuch : 
 That is, in appearance, to their view, really holy. He' 
 has commanded his church to receive all thofe adult per-- 
 fons who make a proper profeffion and appearance of 
 real holinefs, and- to look upon them as being really ho 
 ly ; that is, to confider and treat them as being really 
 what they appear to be, though they may not in raft, 
 be really what they appear to men to be ; though they 
 may not be really holy, and there be no reafon to be^ 
 
 Heve 
 
CKAP. V. of In/ant Baptifm. 335 
 
 lieve that they are all fuch ; and how great the number is 
 of thofe who are vifible faints, that is, who appear to the 
 church to be real faints, and whom they are commanded 
 to receive and treat as fuch, and yet are not really faints, 
 none can tell. In like manner, he has commanded his 
 people to receive their children, whom they bring to the 
 church, in the fame character with their parents, as real- 
 Jy holy ; that is, as appearing to them to be really holy, 
 which is the fame with being vifibly holy; becaufe he 
 has put this,characler upon them, Which lie has put up 
 on their parents, and ordered them to be called faints, 
 or holy, though they may not be really fo ; and there 
 may be as many, among fuch children, not really holy, 
 as there are among their parents, or the adult members 
 of the church, or more. Their connexion with their 
 parents, and having the fame character put upon them 
 by Chrift, by faying, " Suffer little children to come un 
 to me, and forbid them not ; for of fuch is the kingdom 
 of God, " and calling them faints or holy, is a good 
 warrant to the church to receive them, with their parents, 
 into the vifible, holy covenant, and apply the feal of the 
 covenant to them, as the children of the parents of the 
 ancient church were, and were called holy, and the holy 
 feed. 
 
 Two reafons may be given, why the redeemer has af 
 fixed the fame character to the children of believing, 
 vifibly covenanting parents, as he has to the parents 
 themfelves, and ordered them to be taken into the fame 
 covenant, and to have the feal of the covenant applied 
 to them, and to be numbered among the redeemed, both 
 in his ancient church, and in that under the gofpel. 
 
 i. Becaufe he has ordered that thofe who are made 
 really holy, and are faved, mould be chiefly taken from, 
 and found among vifible believers, and their children. 
 Therefore, he has direcled us to- look there, for really 
 
 holy 
 
336 The Nature and Defign PART II. 
 
 holy perfons, that fhail be faved, and no where elfe. 
 He has, for wife reafons determined, that real holinefs, 
 and ftlvation, (hall chiefly and ordinarily defcend in this 
 line, from believing parents to their children. There 
 fore, he has ordered them all to be looked upon by the 
 church to be holy, and to be numbered among the faved j 
 for the fame reafon that all adult profeffing believers, are 
 to be received by the church, as really holy, viz. be- 
 caufe they who are really holy and (hall be fsved, are to 
 be found among thofe who have this appearance, and are 
 to be looked for among them ; and one cannot be dif- 
 tinguifhed from another, fo as to be known to be really 
 holy, and the other not ; therefore, all fuch mud be 
 eonfidered as really holy, and have this character put 
 upon them. 
 
 That it is God's common way, to convey favingblef- 
 
 fings down from godly parents, to their children, and to 
 
 blefs the children for the fake of their parents, may be 
 
 argued from many paffages of fcripcare ; fome of which 
 
 have been mentioned heretofore. " The righteous is 
 
 ever merciful andlendeth : And his feed is bleffed. The 
 
 juft man walketh in his integrity ; his children are blef- 
 
 fe<J after him. Blefled is the man that feareth the Lord, 
 
 and delighteth greatly in his commandments. His feed 
 
 fhall be mighty upon the earth. The generation of the 
 
 upright (hall be bleffed/** God promifes his church, 
 
 which has a fpecial refpe& to the gofpel church, that,. 
 
 he will blefs them and their children with fpiritual blef- 
 
 fings, and the promife is made as much to their offspring 
 
 as to them. " 1 will pour water upon him that is thirf- 
 
 ty ; and floods upon the dry ground : I will pour my 
 
 fpirit upon thy feed, and my blefTmg upon thine off- 
 
 fpring ."t And dill fpeaking of the church, he fays, 
 
 <c As for me, this is my covenant with them, faith the 
 
 Lord, 
 
 * Pfalm. xxxvii, 26, cxii, i, *, Prov. xx, 7- t I ^ a ' 1 - x ' ljv - " 
 
CHAP. V. of Infant Baptifnt. 337 
 
 Lord, my fpirit that is upon thee, and my words which 
 1 have put in thy mouth, fhall not depart out of thy 
 mouth, nor out of the mouth of thy feed, nor out of the 
 mouth of thy feed's feed, faith the Lord; from henceforth 
 and forever. They mall not labour in vain, nor bring 
 forth for trouble : For they are the feed of the bleffed of 
 the Lord, and their offspring with them."* " And they 
 mall be my people, and I will be their God. And I will 
 give them one heart and one way, that they may fear me 
 forever, for the good of them, and of their children after 
 them."t Thus the children are connecled with their 
 parents, and the good, the blefling, is reprefented as de- 
 fcending from parents to children ; and the latter are 
 included in the piomifes of good to the former. To the 
 fame purpofe are the following words^ which have refer 
 ence to the gofpel day, " And the Lord thy God, will 
 circumcife thine heart, and the heart of thy feed, to love 
 the Lord thy God, with all thine heart, and with all thy 
 foul, that thou mayft live."J And the covenant which 
 God makes with his church and people, is reprefented as 
 conveying bleffings from parents to children, to a thoti- 
 fand generations. Thus piety and fpiritual bleffings 
 are reprefented as defcending down in a line from pa 
 rents to children, in the church ; and there we are to 
 look, and expecl to find holinefs, if any where : And the 
 children of vifibly pious, holy parents, are to be confider- 
 ed and looked upon as of the fame character with their 
 parents, and as the blefiTed of the Lord, and ho]y with 
 them, fo long as they do not difcover the contrary. - 
 Therefore, they are to be confidered and treated as in 
 the fame covenant with their parents, and heirs of the 
 fame blefiings with them, fo long as they are incapable 
 of ading for themfelves ; which cannot be done without 
 applying the feal of the covenant to them, by baptizing 
 them. Agreeable 
 
 * Ifai. lix. 21, Ixv. 23. -f Jer. xxxii. 38, 39. 
 
 % Deut. xxx, 6. ^ Exodr xx. 6. Deut. vii. 9, 
 
 VOL. II. Y 
 
338 The Nature and Dcfign PART II* 
 
 Agreeable to the reprefentation of fcripture, which has 
 now been brought into view, this appears to be true in 
 fact, from what has taken place in the vifible church, in 
 all ages* Ever fince there has been a vifible church in 
 the world, thofe who have been faved, have generally 
 been members of that, and this falvation has been hand 
 ed down from parents to children, until by apoftacy, and 
 open breach of covenant, they have been deflroyed, or 
 caft off by God, and ceafed to be a vifible church. 
 When the church was ere&ed in the family of Abraham, 
 and was enlarged, as his pofterity multiplied ; which 
 continued down to the crucifixion of Chrift, and even to 
 the deftru&ion of the temple and nation of the Jews by 
 the Romans, before it was wholly abandoned and def- 
 troyed true religion, real holinefs, and falvation, were 
 chiefly confined to that church, and handed down from 
 parents to children. The mofl of the truly pious and 
 holy people in the world, were to be found in that church, 
 during all that time, from generation to generation. 
 This church was therefore called the inheritance of the 
 Lord, and his heritage. And is reprefented by the 
 Apoflle Paul, by an olive tree, which had flourifhed 
 a long time, a holy tree ; but when the branches were 
 broken off by unbelief, and an open breach of covenant, 
 the Gentiles were inferted in their place, into the holy 
 root of this olive tree ; and then the Gentile arid chrif- 
 tian church, being in the foundation and effence of it, 
 the fame with the church which had fubfifted in the 
 family and pofterity of Abraham, was the vifible holy 
 fociety, including parents and children. And as Chrift 
 fays, falvation was of the Jews, while they continued 
 branches in the holy olive tree ; fo when they were 
 broken off, as a nation, and agreeable to the ancient pre 
 diction, the law went forth out of Zion, and the word 
 of the Lord from Jerufalem, unto the Gentile nations ; 
 
 and 
 
CHAP.V. of Infant Baptifm. 339 
 
 and many people heard, and faid, " Let us go up to the 
 mountain of the Lord, to the houfe of the God of Jacob, 
 and he will teach us of his ways, and we will walk in his 
 paths."* From that time, falvation was of the chriftian 
 church, and has been handed down from parents to 
 children, to this day. And though fome particular 
 churches, or branches of the chriftian vifible church, 
 and however many and great, have been broken off by 
 apoflacy ; yet dill the true vifible chriftian church fub- 
 fifts, and will continue, from parents to children, to the 
 end of the world. And the parents and children, of 
 which it confifts, are vifibly holy, and heirs of falvation ; 
 and no others are, or can be fo. 
 
 2. Another reafon why the fame chara&er is affixed 
 to the children of believers, which the latter fuftain ; 
 and why they are received into covenant with them, and 
 have the leal of the covenant applied to them, and which 
 may be confidered as the foundation of what is obferved 
 as a reafon of this, in the foregoing particular, is this, 
 That real holinefs, and falvation, arefecured to the children 
 of believers, by the covenant into -which the parents enter 
 -with God, as it refpefts their children, if the parents faith 
 fully keep covenant, and fulfil what they profefs andpromife, 
 ref petting their children, when they offer them in baptifm. 
 
 It has been obferved, that parents offering their chil 
 dren in baptifm, is a covenant tranfaclion, between God 
 and them, with regard to the children, to whom the feal 
 of the covenant is adminiftered ; and that there are mu 
 tual promifef and engagements, between the parties 
 covenanting, without which it would not be a covenant 
 tranfaclion : And it has been alfo obferved, that the 
 baptifm of children, has been generally confidered in 
 this light, by thofe who have believed it to be a divine 
 inftitution, and have vindicated it as fuch. The parent, 
 in. this tranfa&ion, profefTes to devote his child to Chrift, 
 
 Y2 and 
 
 * Hai. ii. 3. 
 
340 The Nature and Defign PART II. 
 
 and give it away to him, afkjng his blefling on it, as the 
 greateft and only portion he wifhes for his child ; and 
 proraifes, that if he and the child (hall live, to bring it 
 up for Chrift, as belonging to him, as one of his lambs 
 in his flock, and bearing his mark and name, to train it 
 up in the way in which he fliould go, in the nurture and 
 admonition of the Lord. 
 
 And Jefus Chrift, as the other party in this covenant 
 tran faction, vifibly receives the child as belonging to 
 him ; and on the condition which the parent profefifes 
 and promifes to perform, he promifes to blefs the child, 
 and beftow falvation upon it. Therefore, fuch children 
 are vifibly faints, and numbered among the faved : For 
 the profeffion and engagements of the parents, are to be 
 relied upon by the church ; and that they will fulfil their 
 promifes, refpe&ing their children ; upon which the 
 promife of Chrift will be made good to them. 
 
 That this is the tenor of the covenant between God 
 and believing parents, refpecling their children, feems 
 to be evident from the tranfa&ion itfelf in baptifm, as it 
 has been now flated and explained : And this will fully 
 account for the children of believers belonging to the 
 vifible kingdom of God, and their being called holy, or 
 faints. But this may be farther confirmed by thofe 
 pafTages of fcripture, which contain promifes of faving 
 grace, or of falvation, to the children of thofe parents 
 who are faithful in keeping covenant with God. 
 
 The covenant with Abraham, which has been men 
 tioned, by which a vifible church was formed in his 
 houfe and family, who is the father and pattern of all 
 believers : And which covenant and church was handed 
 down in his pofterity ; and is not effentially different, 
 but really the fame covenant and church, which flill ex- 
 ifts, fince the natural poflerity of Abraham have been 
 broken off or cafl out, by their unbelief and open breach 
 
 of 
 
CHAP. V. 'of Infant Baptifm. 341 
 
 of covenant, as has been fhown : This covenant with 
 Abraham, included his children ; and the promife it con 
 tained was made as much to his children as to him. The 
 words of the promife are, " To be a God unto thee, 
 and to thy feed after thee." The promife to be a God 
 unto Abraham, included the blefjings of the covenant of 
 grace, even faving mercies, and it muft imply the fame 
 when made to his feed. This promife was made on a 
 condition, on Abraham's part, which is implied, and is 
 expreffed in the context. " The Lord appeared unto 
 Abraham and faid, Walk before me, and be thou perfect : 
 And I will make my covenant between rne and thee."* 
 The condition of the covenant, which was required of 
 Abraham, is here expreffed in thefe words, " Walk before 
 rne, and be thou perfeft." And the condition of the 
 covenant or promife, is again expreffed in the following 
 words, " This is my covenant, which ye JJzall keep, be 
 tween me and you, and thy feed after thee : Every man 
 child among you fhall be circumcifed. And ye {hall 
 circumcife the rlefh of your forefkin, and it fhall be a 
 token of the covenant betwixt me and you."t The ex 
 ternal rite of circumcifion is not here intended, as the 
 only condition of the covenant ; but this implies the 
 things fignified by circumcifion, the fign being mention 
 ed, as including what was the import and fignification 
 of it. Therefore, it is here called the token of the cove 
 nant. When Abraham circumcifed his children, he de 
 voted them to God, and promifed to treat them as God's 
 children, and educate them for God, which implied 
 praying for them, and with them ; inftructing them in 
 the things of this covenant, and directing and watching 
 over them, and exercifing parental care and government 
 of them, and ufing all proper means, to lead them to 
 know and do their duty to God and man, as foon as they 
 Y 3 mould 
 
 * Gen. xvii. 1,2, f v. IP, 11. 
 
 I 
 
342 The Nature and Dejign PART II. 
 
 fhould be capable of a&ing for themfelves ; at the fame 
 time, fetting a good example before them in all his con 
 duct, both of true piety towards God, and righteoufnefs 
 and benevolence towards men. This was the covenant 
 between God and Abraham, on AbrahanVs part, with 
 refpect to his children, of which circumcifion was the 
 lign, token, and feal ; and though he circumcifed his 
 children, if he did not in heart dedicate them to God, 
 and faithfully perform the duties fignified and promifed 
 in this tranfa&ion, he did not keep the covenant of circum 
 cifion, but would break it, in the mod important and ef- 
 fential part of it. Upon this condition, implied, profeff- 
 ed and engaged, in Abraham's circumcifing his children, 
 God promifed to be their God, to blefs them with the 
 bleffings of the covenant, or that they (hould be holy and 
 happy forever. Thus God entered into covenant with 
 Abraham and with his feed ; and the promife was to him, 
 and his children, upon condition he would keep the 
 covenant of circumcifion, which was a token and feal of 
 the covenant, by both the parties covenanting. 
 
 This is here faid to be an everlafting covenant. < And 
 my covenant fhall be in your flefh for an everlafting cov 
 enant."* True religion and falvation, would be tranf- 
 mitted to a thoufand generations, even without end, or 
 to the end of the world, from parents to children, if pa^ 
 rents were faithful in the covenant, as it refpefts their 
 children. But this covenant may be broken, by the pa 
 rent's not keeping covenant, and not acting up to his ob 
 ligations, profeffion and promifes, with regard to his 
 children, and being guilty of great and perfevering neg 
 lect of his duty, and by his unfaithfulnefs. This is evi 
 dent from the words which follow, and is plainly exprefled 
 in them. " And the uncircumcifed man child, whofe 
 flefh of his forefldn is not circumcifed, that foul fhall be 
 cut off from his people : He hath broken my covenant."f 
 
 Upon 
 * v. 1.3. f v. 14.. 
 
CHAP.V. of Infant Baptifm. 343- 
 
 Upon thefe words the following obfervations may be 
 made. 
 
 Firft. In the cafe mentioned, the child does not prop 
 erly break the covenant ; for he is not in the lead active 
 or guilty in the affair. The covenant is broken by the pa 
 rent's neglect of his duty to the child. Therefore, when 
 it is faid, " He hath broken my covenant," the meaning 
 is, the covenant is broken, as it refpects the child, and 
 by this mean the child is out of covenant, and excluded 
 from the privileges of it ; but the parent is the covenant 
 breaker, as it is wholly by his neglect to circumcife his 
 child. 
 
 Secondly. As the covenant made with Abraham, was 
 vifibly broken by a parent's refufing or neglecting to cir 
 cumcife his children ; fo it was really broken by the pa 
 rent, if he refufed and neglected to do what is implied in 
 the circumcifion of children, and what he profeffed and 
 promifed in that tranfaction. Though he performed 
 the external rite, yet if his heart were not anfwerable to 
 it, and he were difpofed to neglect all the important duty 
 refpecting his children, which he profeffes and folemnly 
 engages, in performing the external rite of circumcifion, 
 he breaks the covenant as much, and more, in the fight 
 of God, than if he had not circumcifed his children ; 
 and forfeits all the promifed bleffingsof the covenant to 
 his children; which were promifed on condition of his 
 faithfulnefs in keeping this covenant. Circumcifion, 
 confidered as a mere external rite and ceremony, was 
 not the circumcifion which was commanded by God, 
 If the moral exercifes and duties implied in it, and fig- 
 nified by it, and which were profeffed and engaged, did 
 not take place, but were neglected. Thefe were of the 
 eflence of circumcifion ; the external rite was but a fign 
 or token of the other, in which the covenant confided * 
 and if the things fignified, profeffed and promifed, by 
 Y 4 this 
 
344 The Nature and Defign PART IL 
 
 this external fign and token, did not take place, the ex 
 ternal figri and tranfaclion was a mere nullity in the fight 
 of God, and in the fight of men too, fo far as this was 
 apparent, and known to them. This is exprefsly afferted 
 by the Apoftie Paul, when fpeaking of circumcifion, 
 * c Circumcifion verily profiteth, if thou keep the law ; 
 but if thou be a breaker of the law, thy circumcifion is 
 made uncircumcifion. Neither is that circumcifion which 
 is outward in the fiefh."* 
 
 Therefore, when a parent in Ifrael circumcifed his chiL 
 dren, and neglecled to do the duties enjoined, profeffed 
 and promifed, of which the circumcifion of his children 
 was a token and pledge, and fo did not keep the law of 
 circumcifion, but broke it ; his children were, in this re- 
 fpeft, as if they had not been circumcifed, and the cove 
 nant of circumcifion was as really, and as much broken, 
 as if he had neglected to circumcife his children ; and his 
 children were, by this neglect, cut off from the promifes 
 and bleffings of the covenant. Can any thing be more 
 plain and certain than this ? What moral exercifes and 
 duties, refpeding the children, the parent profeffed and 
 promifed, and what was the law of circumcifion, in this 
 refpecl, has been briefly dated above, and will be more 
 fully explained, before this fubjecl is clofed. 
 
 Thirdly. Hence it appears, that the covenant of cir 
 cumcifion, as it refpe&ed the feed or children of the pa 
 rents, who circumcifed them, did not extend, in the prom 
 ifes of it, any farther than to the children thus circum 
 cifed ; though the parents were faithful in keeping co 
 venant, and acled up to their profeffion and engagements. 
 They could tranfmit the bleffings of the covenant, ac 
 cording to the promifes of it, no farther than to their 
 children, which were circumcifed by them. If thefe chil 
 dren fhould negleft to circumcife their children; or if 
 
 they 
 * Rom. ii. -25, 28, 
 
CHAP. V. of Infant Baptifm. 345 
 
 they fhould circumcife them, and yet not keep the law 
 of circumcifion, but negleft the duties, with refped to 
 their children, which they had profeffed and engaged, 
 the covenant would be broken, and their children be cut 
 off from the promises and bleffings of it. And thus, this 
 everlajling covenant, which, if faithfully kept, would tranf- 
 mit fpiritual bleffings and falvation to all generations, to 
 the end of the world, may be, and has been broken ; by 
 which breach of this covenant, all the dreadful and pre 
 vailing evils and the curfe, which have fallen upon man 
 kind, have been introduced, and fpread over the world, 
 agreeable to the words of God by Ifaiah. " The earth 
 alfo is defiled under the inhabitants thereof ; becaufe they 
 have tranfgrefled the laws, changed the ordinance, broken 
 the everlafting covenant. Therefore, hath the curfe de 
 voured the earth, and they that dwell therein are defo- 
 late/'* 
 
 But the following queflion will be fuggefted here, 
 which requires an anfwer. 
 
 QUESTION. IF fpiritual bleffings and falvation, the 
 bleffings promifed in the covenant, be tranfmitted from 
 parents who keep covenant, to their children, thefe chil 
 dren will be holy and obedient, according to the promife 
 made to their parents ; consequently, their children will 
 be holy and obedient alfo, and fo on through every ge 
 neration, to the end of the world. How then can this 
 covenant be broken, fo that any children in this line of 
 fucceffion, fhould be unholy and difobedient ? Muftnot 
 holinefs and falvation, be infallibly tranfmitted from pa 
 rents to children, to thelaft generation, according to this 
 notion of the covenant, without a poffibility of a breach 
 of covenant. 
 
 ANSWER. THE covenant, as it refpe&s the parents, 
 in their own perfons, and the duties required of them, 
 
 in 
 * Ifaiah xxiv, $, 6. 
 
The Nature and Defign PART I L 
 
 in order to their own fiilvation, is different from the cove 
 nant, and the duties required, as they refpeft their chil 
 dren. What regards their children is a diftincl branch 
 of the covenan^ and differs from what refpecls their own 
 perfons only. 
 
 The covenant, as it refpecl: the individual perfon enter 
 ing into covenant, promifes falvation to hirn who believ- 
 eth, even to the leaft and loweft degree of true faith, by 
 which he lays hold of the covenant ; it promifes that all 
 fuch fliall be finally faved ; that they fhall be furnifhed 
 with every thing neceflary for this, and fliall be kept by 
 the power of God, through their faith, unto faivation. 
 The perfon entering into covenant, as it refpets his own 
 perfon, profefTes this faith, and to devote himfelf to God 
 in the exercife of it ; lays hold of the covenant, and 
 promifes by divine afliftance, relying upon the promifed 
 grace of God, to live a life of faith and holinefs. 
 
 The covenant, as it refpe&s the children of believing 
 parents, and includes them, promifes fpiritual bleffings 
 and falvation to them, on condition of the parents faith- 
 fulnefs in devoting them to God, and bringing them up 
 for him, perfevering in the exercifes and duties, which are 
 implied in this. And thefe exercifes and duties, refped- 
 ing their children, are profeffed and promifed by the pa 
 rents, when they devote them to God, in this covenant 
 traifadlion, and in applying the feal of the covenant to 
 them. But there is no promife in this covenant, that if 
 they do, with a degree of fincerity, give up their children 
 to God, and profefs all thofe exercifes, and promife to 
 perform all that duty towards them, which are implied 
 in bringing them up for God, that they fhall certainly 
 do all this ; but they may be very deficient and unfaith 
 ful in this covenant, as it refpe&s their children, and 
 bring a curfe upon them, rather than the bleffings prom 
 in the covenant. 
 
 Therefore, 
 
CHAP. V. of Infant Baptifm. 347 
 
 Therefore, though the parents may be true believers, 
 and iftterefted in all the bleffings of the covenant, fo far 
 as they refpeft themfelves, in their own perfons ; yet 
 they may be fo negligent of the exercifes and duties of 
 the covenant, as it refpe&s their children, and which they 
 have promifed ; and by this fo break the covenant, with 
 refpecl to them, as to cut them off from the promifed blefT- 
 ings of the covenant. Though the parents of children may, 
 in one inftance or more, be faithful in performing their 
 promifed duty to their children, and their children be 
 made partakers of fpiritual bleffings, in confequence of it ; 
 yet thefe children, though true believers, and interefled 
 in the bleflings of the covenant themfelves, may fo neg 
 lect their duty to their children, as not to keep covenant, 
 as it refpecls them ; and confequently their children be 
 deprived of the bleffings of the covenant; and fo the cov 
 enant, and the fucceffion of bleffings, from parents to 
 children, be broken and ceafe. 
 
 Though Abraham was faithful in this covenant, and 
 fulfilled the duties of it, asjit refpecled his children ; yet 
 Ifaac or Jacob, or both, though good men, and interefled 
 in the promifes of the covenant in their own perfons, 
 might be fo negligent and unfaithful, in their duty to 
 their children, or fome of them, at leaft, as to cut them 
 off from the promifes of the covenant, as it refpe&ed 
 them. Eli appears to have been a good man ; yet he 
 was fo negligent of his duty to his fons, that by this, evil 
 came upon them. And king David, who was in many 
 refpefts an eminently holy man, appears, from the hif- 
 tory we have of him, and his family, to be very unfaithful 
 in his duty to many of his children ; and indulged a 
 partiality in their favour, and a parental fondnefs, which 
 was inconfiftent with his treating them as he ought to 
 have done ; and led him far aflray from his duty to 
 them. Even his marrying fo many wives, was incon- 
 
 GRent 
 
348 The Nature and Dsfign PART II. 
 
 fiftent with the regard he ought to have had for his 
 poflerity, and tended to prevent his doing his duty to 
 his children. The Prophet Malachi, ipeaking againd 
 polygamy, refers to the original institution of marriage 
 By God, who made only one woman for one man, arid 
 fays, " And did he not make ONE ? Yet had he the 
 lefidue of the fpirit. And wherefore ONE? That he 
 might feek a GOI>LY feed.' 7 * It appears from thefe 
 words, that in the inftitution of marriage, God had regard 
 to the good of children and pofterity, that they might 
 be a holy feed : And that if the duties of this relation, 
 particularly as they refpeft their offspring, be proper! v 
 and faithfully attended to, and performed, their chilci 
 will be holy, inherit the bleffings of the covenant, 
 be faved. It alfo appears, that polygamy is contrary to 
 the good of pofterity, and has a ftrong tendency to pro 
 duce an ungodly feed ; as it is unfriendly to the duties 
 which parents owe to their children, and in many refpe6ts 
 inconfiftent with them. 
 
 It is to be obferved, and mufl be kept in mind, that 
 what has been faid on the Abrahamic covenant, and the 
 circurncifmg his children ; the profefhon, promife and 
 duties implied in this, and what depended upon thefe, 
 with regard to the children, is equally applicable to 
 parents, and their feed, and to the baptifm of their chil 
 dren, under the chriflian difpenfation. 
 
 All that has been obferved, concerning the covenant 
 made with Abraham and his feed, may be yet farther 
 illuftrated, and made more evident, by- attending to the 
 following words of God, concerning Abraham, and his 
 children and houfehold. " For 1 know him, that he 
 will command his children, and his houfehold after him, 
 and they mail keep the way of the Lord, to do juftice 
 and judgment ; that the Lord may bring upon Abraham 
 
 that ivhich he hath fpoken of him." t 
 
 Firjt, 
 
 * Mai. ii. ij. t Gen, xviii, 15. 
 
CHAP.V of Infant Baptifm. 349 
 
 Firft. We may obferve what is here faid of Abraham, 
 which God knew he would do. He knew he would do 
 it, becaufe he had determined to work in him to will and 
 to do it; for Abraham was wholly dependent on God 
 for this, as for every thing elfe. " I know him, that he 
 will command his children, and houfehold after him. 9 ' 
 This implies the whole of the duty which he engaged 
 towards his children, and houfehold, in the covenant of 
 circumcifion ; and when he circumcifed his children ; 
 and by doing this, he kept the covenant, as it refpeded 
 them. Commanding them after him t implies proper and 
 careful indrudion of them, in the way of the Lord, 
 teaching them the great doctrines of religion, what the 
 way of the Lord is, what true religion is ; and what are 
 the revealed commands of God, and what duties they 
 muft do ; for the exercife of authority and commands, 
 without fuch indrudion, would be improper, unreafon- 
 able, without a meaning, and ablurd. This branch of 
 duty cannot be done, without conftant ftudy, and great 
 care and pains, watching every opportunity for it, and 
 repeating it without cefTation, which cannot be done 
 without a good degree of religious knowledge, and great 
 alFiduity, concern and zeal. This part of the duty of 
 parents to their children, is particularly and repeatedly 
 inculcated by God, on the parents in Ifrael. " Thefe 
 words which I command thee this day, (hall be in thine 
 heart. And thou (halt teach them diligently unto thy 
 children, and fhalt talk of them when thou fitted in 
 thine houfe, and when thou walked by the way, and 
 when thou lied down, and when thou rifed up."* And 
 again, " Therefore, ye (hall lay up thefe my words in 
 your heart, and in your foul. And ye mall teach them 
 your children, fpeaking of them, when thou fitted in 
 thine houfe, and when thou walked by the way, and 
 when thou lied down, and when thou rifed up. That 
 
 your 
 
 * Deut. vi. 6., 
 
350 The Nature and Defign P ART IL 
 
 your days may be multiplied, and the days of your chil 
 dren, in the land which the Lord fware unto your fathers 
 to give them, as the days of heaven upon earth."* 
 
 Parental government, is alfo implied in thefe words. 
 Without a proper and wife government of children, they 
 cannot be properly and with fuccefs inftru6led. They 
 rnuft teach, in this fenfe, with, all authority. Children 
 who are difobedient to their parents, which is always 
 the cafe, where there is no proper government, cannot 
 be inftru&ed by them. Therefore, a proper, fteady, 
 wife government of children, in the exercife of parental 
 authority, is eflential to their good education ; and pa 
 rents mufl: command their children after them t if they 
 would bring them up in the nurture and admonition of 
 the Lord. The importance and neceffity of family gov 
 ernment, for the good of children, and of the church, 
 are exhibited in a flriking light, by the law which God 
 gave to Ifrael, which ordered that no ungoverned, dif 
 obedient child, fhould live there j but that every one of 
 this character, fibould be put to death j and the parents 
 were commanded to fee it executed, upon every child 
 who would not fubmit to their government, and obey 
 their commands. t 
 
 This branch of the education of children, which is fo 
 important and ellential, cannot be properly and faithfully 
 executed, without great and conftant care, circumfpec- 
 tion, prudence, and refolution ; continually watching 
 over their children, and treating and governing them, in 
 a manner beft fuited to anfwer the end of government, 
 and lead them both to fear and love their parents. 
 
 Thefe words alfo neceffarily imply, that Abraham did 
 pray conftantly and withearneftnefs and importunity for 
 his children, that God would indeed blefs them, and 
 render his endeavours fuccefsful, fo as to form them to 
 true piety, and fecure their falvation. And alfo that he 
 
 might 
 * Chap, xi, 18, 19, ai. f Deut. xxi, ig ai. 
 
CHAP. V. of Infant Baptifm. 351 
 
 might be faithful and wife in attending upon, and execut 
 ing the important charge, refpe&ing his children. A 
 pious believer, who feels towards his children in any 
 good meafure, as he ought to do, and acls up to his 
 characler and obligations, in the religious education of 
 his children, mud thus pray for himfelf, with regard to 
 his duty to them, and for them. He feels the infinite 
 importance of their having the blefling of God, and of 
 their falvation ; that all their intereft lies here ; and he 
 is a thoufand times more concerned about this, and 
 defirous of it, than of any temporal, worldly intereft, 
 whatfoever.* He knows his obligations, and the vows 
 he has folemnly taken upon himfelf ; and is fenfible of 
 his dependence on God, for wifdom and fidelity in the 
 performance of what is juftly expe&edof him ; and that 
 God only can blefs the means he ufes, and grant falva 
 tion to his children : A weighty fenfe of all this will 
 bring him on his knees, in humble, conftant, earnefl 
 application to God by prayer, for affiftance and fuccefs, 
 in this mod important and interefling matter. Toneg- 
 left fuch prayer, is grofsly to neglect his duty to his chil 
 dren ; and does imply a neglect of the other branches 
 of their religious education, implied in commanding 
 them after him. Therefore, when God faid he kneu- 
 Abraham, that he would command his children and his 
 houfehold after him, it is implied that he knew he would 
 pray for himfelf, that he might faithfully do this ; and 
 for his children, that they might have the blefling of God, 
 and be faved. 
 
 Thefe 
 
 * It is to be obferved, that thefe are the views, feelings, and conduct 
 of parpnts, who come up to what might be juftly expe^ed of them. 
 But this is not true of every pious parent. Such may be very unfteady 
 in their views and feelings with refpeel tp their children, and come vafily 
 fliort of their duty in their conduct ; and fay and do many things which 
 have a contrary and bad influence on theirchildren, and be very off?nfire 
 to God, and -a grofs violation of their obligations and vows.- 
 
35 2 The Nature and Defign PART IL 
 
 Thefe words alfo imply the good example that Abra 
 ham would fet before his children, and his houfehold, of 
 piety and righteoufnefs. He would command them 
 after him. He would fet them an example of that re 
 ligion, in which he educated them, and inftrucl; and com 
 mand them to follow him. This is eflential in the proper/ 
 and religious education of children. The parent who is 
 not exemplary in his conduft, and does not fet before his 
 children an example of piety, righteoufnefs, and benevo 
 lence, cannot give them a religious education. If he at 
 tempt to inftrucl;, direct, and command them in the ways 
 of religion, he will, in their fight, be guilty of grofs con 
 tradictions ; and will appear to them, not to be fincere 
 and in earneft; and his bad example, or want of a good 
 one, will counteract and defeat, all his attempts to in 
 ftrucl:, exhort, and govern them, and will have more in 
 fluence to corrupt them, than any thing he may fay, or 
 do, in favour of religion, can have to form them to piety 
 and righteoufnefs, if he fhould fay or do any thing of this 
 kind : But even this is not to be expected of fuch a pa 
 rent. They who do not love religion, and praclife it 
 themfelve^, will not take any proper methods, and ex 
 ert themfelves fuitably, to make their children truly 
 religious. 
 
 This branch of duty, requires great and conflant care, 
 watchfulnefs and circumfpeclion ; that the whole of 
 their converfation and conduct, may be as becometh 
 godlinefs, and recommend religion to all with whom 
 they live and converfe ; fetting a calm, fleady, difpaf- 
 fionate example of humility, uprightnefs, fmcerity, truth, 
 juflice, benevolence, and mercy. Expreffing their piety 
 in all proper ways, and on every fuitable occafion ; and 
 praftifing religion and devotion in their families, and irt 
 a conflant attendance on all divine infiitutions. 
 
 Abraham was under obligation to do all this. He 
 profeffed to have a heart to do it, and promifed to do 
 
 all 
 
CHAP. V. of Infant Baptifm. 353 
 
 all this duty to his children and houfehold, when he 
 circumcifed them. And God, who knew all things, and 
 on whom Abraham wholly depended for grace and affift- 
 ance, to perform this difficult and important branch of 
 duty, determined to work in him to will and to do it ; 
 and therefore knew that he would be faithful in keeping 
 covenant, and not neglect to do it. And chriftian parents, 
 who bring their children to baptifm, profefs, and engage 
 all this duty in their treatment of them. And their ob 
 ligations are increafed, and are much greater, and more 
 extenfive, than thole under which Abraham was; and 
 they are bound to greater attention, concern and zeal, 
 and to do much more in inftru&ing and educating their 
 children, than he v/as, as they have much greater light 
 and advantages, than he had. The future ftate being 
 much more clearly brought into view now, than it was 
 then ; and confequently, the importance that children 
 fhould be religious and be faved, ought to be more 
 ftrongly imprefled on the minds of parents, and animate 
 them to greater concern and zeal in this matter. And 
 as they enjoy fo much more light, they are under greater 
 advantages to underftand the great truths 6f religion, and 
 to teach them to their children, and conftantly inculcate 
 them, both by words and example, their duty is enlarg 
 ed, and their obligations to faithfulnefs, in the perform 
 ance of it, greatly increafed ; and every negle6l of duty 
 toward their children, is much more criminal, than fuch 
 neglect would have been, in the father of the faithful. 
 
 Secondly. In thefe words, is declared the confequence 
 of Abraham's faithfulnefs in his duty to his children, in 
 their education ; and the certain connection of the former 
 with the latter. " And they (hall teep the way of the 
 Lord, to do juftice and judgment. " This is to be truly 
 pious and holy, and to go in the way which leads to 
 eternal falvation. Here then is a declared and promif- 
 
 . VOL. II. Z ed 
 
354 Vh* Nature and Deftgn PAILT IT* 
 
 ed connexion between Abraham's being faithful and 
 thorough in the covenant of circumcifion, as it refpecled 
 his children, and their holinefs and falvation, the latter 
 following as a certain and promifed confequence of the 
 former. This explains the covenant mentioned in the 
 feventeenth chapter, which God made with Abraham 
 and his feed, in which he prornifes to be a God to him 
 and his feed after him ; and confirms what has been ob- 
 ferved above, concerning this covenant, as agreeable to 
 the truth, viz. That in this covenant, God promifed fpir- 
 itual bleflings, and falvation to the children of Abraham, 
 upon condition of his faithfully performing what he pro- 
 fefled and engaged to do, with refpecl: to them, when 
 they were circumcifed by him ; and that on this ground, 
 they were denominated a holy feed, and to be numbered 
 among the faved.* 
 
 And as this covenant with Abraham, including hi? 
 feed with him, was the covenant of grace, which, as to 
 fubflance, is the fame into which God enters with all be 
 lievers and their children, and is a pattern and example, 
 of God's entering into covenant with believers in all 
 ages, taking in their children with them, which all hold, 
 who believe in the baptifm of the children of believers ; 
 then why does not, why muft not, this fame covenant, 
 contain the fame promife to believers, of the holinefs and 
 falvation of their children, upon the fame condition to 
 be performed by them, through all ages, to the end of 
 the world ? If this covenant made with Abraham, in 
 cluding his feed with him, has been now rightly explained, 
 
 agreeable 
 
 * It has been fuppofed by forae, that Ifhmael, Abraham's fon r was not 
 a- good man; but none ought to think fo, unlefs there were clear pofitive 
 evidence of it, which it is believed there is not. This (uppofirion is in- 
 confiiient with the exprefs declaration of God, in the words which have 
 been confidered. viz. That the children of Abraham fliould keep the way 
 of the Lord', to do juftice and judgment. It is faid of him, w hen-lie died, 
 " He was gathered unto his people." This is faid f ihe good ;, but of 
 no wicked nua. 
 
CHAP.V. of Infant Baptifm. 355 
 
 agreeable to the plain meaning of it, the confequence 
 will certainly follow. And that the true fenfe and 
 meaning of the mutual promifes between God and Abra 
 ham, with refpeft to his feed, has been given ; and con- 
 fequently, that the feed of believers have the promife of 
 holinefs and falvation, upon the parents being faithful 
 in keeping covenant, as it relpe&s their children, will ap 
 pear yet more evident, from other paffages of fcripture, 
 which are now to be confidered. 
 
 Thofe words of God, which have been mentioned, 
 *' Shewing mercy unto thoufands of them that love me, 
 and keep my commandments," compared with the words 
 of Mofes, which have reference to thefe, u Know there* 
 fore, that the Lord thy God, he is God, the faithful God, 
 which keepeth covenant and mercy with them that love 
 him, and keep his commandments, to a thoufand genera 
 tions,"* ferve to explain the covenant made with Abra 
 ham, and his feed, and to confirm the fenfe which has 
 now been given of it. 
 
 It has been (hewn, that thefe words in the decalogue* 
 contain a promife to parents who love God and keep his 
 commandments, of mercy to their children ; and that 
 this mercy (hewn to their children, in confequence of 
 the parents keeping the commandments of God, refpec~h 
 their moral character, which implies true piety, and final 
 falvation : And that the courfeof this mercy, defcending 
 down to poflerity, cannot be interrupted, unlefs the pa 
 rents are unfaithful in keeping covenant. It has alfo 
 been fhewn, that keeping the commandments of God, 
 includes their duty to their children, in devoting them 
 to God and bringing them up for God. And what is 
 implied in this has been particularly explained, and 
 needs not to be repeated. It has been alfo Ihewn, that 
 godly parents, who have a degree of true love to Goc3, 
 
 Z 2 may 
 
 * Exod. xx. 6, Deut. vii. 9. 
 
356 The Nature and Dejlgn PART IL 
 
 may grofsly fail of keeping his commandments, as they 
 refpeft their children ; and fo break the covenant be 
 tween God and them, fo far as it regards their pollerity, 
 and fail of having any lhare in the promife of mercy to 
 them. But thofe who do not greatly fail of their duty, 
 in this refpecl:, but are faithful in the covenant, have the 
 promife of mercy to their children, and are the happy 
 inftruments of conveying holinefs and falvation to 
 them, and no farther ; but if their children be alfo 
 faithful, they hereby hand down fpiritual bleflings to 
 their children ; and fo on to a thoufand generations ; 
 and the fucceflion cannot be interrupted, but by breach 
 of covenant, by fome of the parents. Thefe words, 
 therefore, thus explained and underftood,* (and it is 
 believed that no other confident fenfe can be put upon 
 them) do confirm what has been faid of the covenant 
 made with Abraham, and his feed, and with all believers 
 and their children, to the end of the world ; and prove 
 that the convenant of grace and mercy contains a promife 
 of mercy and falvation to the children of parents who 
 faithfully keep the covenant and commands of God, as 
 they refpeft their children. 
 
 And in this view, the natural and eafy fenfe of thofe 
 words of the Apoftle Peter, which have been the fubjecl: 
 of fo much altercation, offers itfelf, as another proof of the 
 point under confideration. The words are, " Then 
 Peter faid unto them, Repent, and be baptized every 
 ne of you, in the name of Jefus Chrift, for the remif- 
 fion of fins, and ye mail receive the gift of the Holy 
 Ghoft. For the promj/e is unto you, and to your clul- 
 
 The covenant with Abraham, contained a promife to 
 him and his children, which is denoted by the promife. 
 And as the Apoftle is fpeaking to the Jews, they would 
 
 naturally 
 
 ' . Set page 309, &c. t Aft* ii. 3?, 3?- 
 
CHAP. V. of. Infant Baptifa. 357 
 
 naturally underftand this covenant by the promije, and 
 that thefe words of Peter imported, that this covenant 
 was ilill in force, and was not curtailed or altered in this 
 refpecl : And though now baptifm was the token and feal 
 of the covenant, inftead of circumcifion, yet (lill it con 
 tained the promife of faving mercy to every penitent 
 believer, and to his children ; as did the covenant of 
 circumcifion, made with Abraham their father. It was 
 natural, and of importance, when he fpoke to the Jews 
 of baptifm, and exhorted them to fubmit to it, to ex 
 plain to them the covenant and the promife, of which 
 baptifm was the feal, and to mention the nature and ex 
 tent of it ; and to fhow that it reached their children as 
 well as themfelves, and included them as much as their 
 parents, as did the covenant with Abraham and their 
 fathers, the covenant of circumcifion. 
 
 The Pedobaptifts have generally underflood thefe 
 words in the fenfe which has now been given, and con- 
 lidered them as a ftrong and conclufive argument for 
 the baptifm of the children of believers, as included in 
 the covenant of which baptifm is the feal, and interefled 
 in the promife ; though they have not agreed in the 
 meaning and extent of the promife made to the children 
 of believing parents ; nor in explaining the condition on 
 which the promife is made. It is for them now to con- 
 fider and judge, whether the true meaning of thefe words 
 has not been dated above, according to the fcripture ; 
 and whether any other confident meaning in favour of 
 infant baptifm, and agreeable to the paflages of fcripture 
 which have been confidered under this head, can be 
 thought of, and fupported. 
 
 The following words of Solomon, connecl: the wife, 
 faithful, and pious education of children, with their piety 
 and falvation ; and amount to a promife, that the latter 
 (hall be the confequence of the former. " Train up a 
 
 z' child 
 
The Nature and Dejlgn PART. II. 
 
 child in the way he fhould go ; and when he is old, he 
 will not depart from it."* Thefe words afiert the fame 
 thing which God fays of Abraham and his children, 
 which has been confidered, " He will command his chil 
 dren, and his houfehold after him ; and they mail keep 
 the way of the Lord, to do juftice and judgment." And 
 they coincide with all that has been faid on this point ; 
 and ferve to ftrengthen the evidence, that parents have a 
 promife in the covenant of grace, that upon their faith- 
 fulnefs in keeping covenant, as it refpeds their children, 
 they (hall go in the way to heaven* 
 
 Whst he fays elfewhere, concerning the education of 
 children, may be confidered in the fame light. " Fool- 
 ifhnefs is bound up in the heart of a child ; but the rod 
 of correction {hall drive it far from him. Withhold not 
 correction from the child : For if thou beateft him with 
 the rod, he (hall not die. Thou malt beat him with the 
 rod, and malt deliver his foul from hell. Correct thy 
 fon, and he {hall give thee reft : Yea, he {hall give de 
 light unto thy foul." f Correcting a child, the rod of 
 correction, and beating him with a rod, intends the whole 
 of a wife and faithful education of children, as a proper 
 government of them is an eflential part of fuch educa 
 tion, and cannot be properly and thoroughly, and with 
 fuccefs, maintained and practifed, where the other parts 
 of education are neglected. To fuch proper and wife 
 government, and the faithful, painful, religious educa 
 tion implied in it, are connefted the wifdorn, piety and 
 ialvation of the children, and repeatedly promifed in 
 thofe words. It will drive foolifhnefs far from them. 
 Confequently they will be wife, which implies true piety. 
 They {hall not die, but their fouls {hall be delivered 
 from hell ; Therefore {hall be faved. They mall give 
 reft and delight to the pious parent, which they cannot 
 do, unlefs they are wife and holy. There 
 
 * Prov, xxiL $, f Prov. xxii. i$. xxiii. 13, 14. xxix, r 
 
CKA?. V. of Infant Baptifm. 359 
 
 There are many other paflages of fcripture which coin 
 cide with the idea of the covenant of grace, which has 
 been now given ; and ferve to flrengthen the evidence 
 which has already been produced from the fcripture, that 
 it contains promifes of faving good to the children of 
 thofe who keep covenant, as it refpe&s their offspring. 
 Several of thefe have been mentioned, which contain 
 declarations and promifes of bleflings to the children of 
 thofe who love God, and keep his commandments ; and 
 that this fhall take place, efpecially in the millennium, 
 when parents mall in general be more faithful in keeping 
 covenant. There are others of the fame tenor, fuch as 
 the following, " I will direct their work in truth, and I 
 will make an everlafting covenant with them. And their 
 feed ihall be known among the Gentiles, and their ofT- 
 fpring among the people : All that fee them Ihall ac 
 knowledge them, that they are the feed which the Lord 
 hath blefled. They mail not labour in vain, nor bring 
 forth for trouble : For they are the feed of the blefled 
 of the Lord, and their offspring with them."* "He 
 eftablimed a teftimony in Jacob, and appointed a law in 
 Krael, which he commanded our fathers, that they fhould 
 make them known to their children : That the genera 
 tion to come might know them, even the children which 
 fhould be born ; who fhould arife and declare them to 
 their children ; that they might fet their hope in God, 
 and not forget the works of God ; but keep his com 
 mandments.'^ In thefe words, it is represented, that 
 according to the covenant and appointment of God, piety 
 was to be handed down from parents to children, by the 
 care and fidelity of the former, in educating and inftrucl- 
 ing the latter. The following paflage has reference to 
 the words in the decalogue, which have been confidered, 
 confirm the meaning which has ben given of them, 
 
 Z 4 Th 
 
 Jfaiah Ixi. 8, 9, hv, 23, f Plaf. Ixxfiii, 5, 6, 7, 
 
The Nature and Defign P&RT II. 
 
 ct The mercy of the Lord is from everlafling to everlaft, 
 ing, upon them that fear him ; and his righteoufnefs 
 unto childrens children, to fuch as keep his covenant, 
 and to thofe who remember his commandments, to do 
 them."* 
 
 When the prophet Malachi foretells the introdu&ion 
 of the go-fpel difpenfation, and of John the Baptift, the 
 meffenger who ihould prepare the way before Chrift, 
 and the eflFecl and confequence of all this, he compre 
 hends the whole in the following words, with which the 
 Old Teftament concludes. "And he fhali turn the 
 heart of the fathers to the children, and the heart of the 
 children to the fathers, left I come and fmite the earth 
 with a curfe."t Thefe words do not only exprefs the 
 effect of the preaching of John, while he was on the ftage 
 of life ; but the nature and efte6l of the chriftian difpen 
 fation which he fiiould introduce, fo far as it fhould take 
 place. This effect took place, in fome degree, ;n the 
 days of John, and his preaching tended to promote it : 
 And this is the natural tendency of chriftianity ; it had 
 this effiecl; in the days of the Apoftles to a greater degree 
 than in the days of John. And fo far as chriftianity has 
 been underftood,and the true fpiritof it has been imbibed, 
 in any age and nation fince that time to this day, it has 
 tended to turn the heart of the fathers to the children, 
 and the heart of the children to the fathers.. But when 
 - true religion fliallflourifh, and take place univerfally, to 
 a greater degree than ever it has yet done, this predic 
 tion will be accompliihed in a much higher degree, and 
 more apparently, than ever before ; to which the min- 
 iftry of John, and all that has taken place fince, may 
 properly be considered as an introdu&ion ; and to which 
 thofe words therefore, have a principal reference ; and 
 the chief accomplifhment of them, will be in that day, 
 which is yet to come. 
 
 By 
 
 Pfal. ciii. I7,.IS. f M*I. iv. . 
 
CHAP.V. of Infant Baplifm. 36*1 
 
 By the heart of the fathers being turned unto the chil 
 dren, is not meant the exercife and increafe of what is 
 called natural affe&ion ; for this is found in a fuf- 
 fkient degree, in al mo (I ail parents, at all times; and if 
 it were increafed, it would not alter their moral character, 
 or anfwer any good end. It muft therefore intend the 
 exercife of a religious, pious affection towards them, 
 leading them to a proper and great concern for their 
 falvation, and a zeal and engagednefs to do their duty 
 faithfully, and in all refpeb, as it concerns their chil 
 dren, and which has a tendency to promote their holi- 
 nefs and falvation, and to bring them up in the nurture 
 and admonition of the Lord : Senfible of their covenant 
 engagements to do this, and of the flrong motives and 
 great encouragement God has fet before them, to be 
 faithful and laborious in this, by the gracious promife 
 he has given them. 
 
 The heart of the children is turned to their parents, 
 when they are difpofed to obey them in the Lord, and 
 grow up in the exercife of piety and righteoufnefs, or 
 keep the way of the Lord, to do juftice and judgment; 
 following and imitating their parents in this, as the chil 
 dren of Abraham did. When they hearken to their 
 pious fathers, faying, " My fon, receive my words, and 
 hide my commandments with thee ; fo that thou in 
 cline thine ear unto wifdom, and apply thine heart to 
 underflanding. My Ion, give me thine heart, and let 
 thine eyes obferve my ways."* Then the heart of the 
 children will be turned to the fathers. 
 
 It is to be obferved here, that the turning of the heart 
 of the children to their parents, is in confequence of the 
 heart of the fathers being turned unto the children, as 
 being connected with it. This is agreeable to thofe 
 fcriptures which have been confidered, as they have been 
 
 explained ; 
 
 Prov. ii. i 2. xxiii. 16. 
 
The Nature and Defign PART II 
 
 explained; (hewing that there is a conflitutcd or prom- 
 ifed connection between parents keeping covenant, and 
 doing the duty towards their children, which they have 
 promifed, which is expreiTed by their heart being turned 
 towards them ; and the piety and falvation of the chil 
 dren, which is neceflarily implied in their heart being 
 turned toward their parents, hearkening to them, and 
 obeying them in the Lord, in all things. 
 
 It is here reprefented, that this fliall take place under 
 the gofpel difpenfation, which John the Baptift fhould 
 introduce, in a higher degree than it had done before ; 
 and chriftianity, and true religion,, (hould be propagated 
 in this way, and handed down from parents to children ; 
 and that this (hall take place, efpecially in the millenni 
 um, of which time the prophet fpeaks particularly, in 
 the preceding part of this chapter ; when chriftianity 
 (hall have its proper and genuine effect, to a much great 
 er degree, than ever before ; and which will, therefore, 
 be, in the higheft fenfe, the gofpel day, the day of falva 
 tion ; when the heart of fathers will be turned unto their 
 children, in the fenfe above explained, to a vaflly higher 
 degree than they ever were before, and confequently the 
 heart of children will be turned to their fathers, more 
 univerfally>in the high exercife of piety, from their youth. 
 And in this view, thefe words coincide with thofe fcrip- 
 tures which have been mentioned, where God promifes 
 that he will then circumcife the heart of parents and of 
 their children, to love the Lord, &c. That he will pour 
 his fpirit upon the feed of his people, and his blefling 
 upon their offspring. That his church (hall be eftab- 
 lifhed in righteoufnefs, and all her children (hall be 
 taught of the Lord, and great fliall be the peace of her 
 children. And they (hall fpring up as among the grafs, 
 as willows by the water courfes. " As for me, this is my 
 covenant with them, faith the Lord ; my fpirit which is 
 
 upon 
 
CHAP. V. cf Infant Baptifm. 363 
 
 upon thee, and my words which I have put in thy mouth, 
 ihall not depart out of thy mouth, nor out of the mouth 
 af thy feed, nor out of the mouth of thy feed's feed, faith 
 the -Lord, from henceforth, and forever. I will direct 
 their work in truth, and I will make an evcrlafting cove- 
 jiant with them. And their feed fhall be known among 
 the . Gentiles, and their offspring among the people: 
 All that fee them, fhall acknowledge them, that they are 
 the feed which the Lord hath bleffed. They fhall not 
 labour in vain, nor bring forth for trouble ; for they 
 are the feed cf the bleffed of the Lord, and their offspring 
 with them. And they fhall be my people, and 1 will be 
 their God. And I will give them one heart, and one 
 way, that they may fear me forever, for the good of them, 
 and of their children after them. And I will make au 
 everlafling covenant with them, that I will not turn away 
 from them, to do them good ; but I will put my fear in 
 their hearts, that they fhali not depart from me."* 
 " Left 1 come and fmite the earth with a curfe," By 
 thefe words, it is reprefented, that the only way, accord 
 ing to divine conflitution and appointment, to keep up 
 true religion in the world, and tranfmit it down to the 
 end of it, and fo to prevent mankind becoming totally 
 corrupt, fo as to be deflroyed by the curfe of God, as 
 they once were by a flood, is to turn the heart of the 
 fathers to their children, and the heart of the children 
 to the fathers. And that this will take place, in an emu 
 nent degree, in the millennium, by which the everlafling 
 covenant will be maintained, and appear in its full force 
 and operation ; by which means, the curfe of God on 
 mankind, by his terrible judgments, for their wickedness., 
 in breaking the everlafling covenant, renouncing it them,, 
 felves, and with refpeft to their children, not training 
 them up for God, in the ways of true piety, but for the 
 
 devil, 
 
 Prut. xxx. 6. Ifai. xliv. 3, 4. liv. 15, 14. lix. zi* Ixi. 8, 9, 
 Ixv. j. Jcr, xxxii, 38, 39 r 40. 
 
364 The Nature and Dejig n PART II. 
 
 devil, in the ways of fin, ihall have a flop put to it, and 
 proceed no farther, as it otherwife muft, and would, to 
 the total extripation of mankind. Thefe words may 
 perhaps receive fome illuftration by the following paf- 
 fage in Ifaiah, which has been mentioned. " The earth 
 alfo is defiled under the inhabitants thereof : Bccaufe 
 they have tranfgreflfed the laws, changed the ordinance, 
 broktn the everlafting covenant ; therefore hath the curfc 
 devoured the earth, and they that dwell therein are def- 
 iolate : Therefore, the inhabitants of the earth are burn 
 ed, and few men left/'* This chapter is a prophecy of 
 the introduction of the millennium, and of the awful 
 judgments on mankind, and efpecially on corrupt, nomi 
 nal chriftians, previous to that, by which a great part of 
 rntn fliall be deftroyed ; as a teflimony of the difpleafure 
 of God with them, for their great widcednefs, and not 
 fearing God themfelves, nor educating their children in 
 the nurture and admonition of the Lord, but the con 
 trary ; training them up in fin, and the fervice of fatan ; 
 and thus tranfgreffing the law, changing the ordinance 
 of God, and breaking the everlafting covenant, which 
 if kept, would convey true religion down from genera 
 tion to generation. But all mankind ihall not be de- 
 flroyed, becaufe the remaining few, compared with the 
 whole, fhall be truly pious, and their hearts fhall be 
 turned to their children, and the hearts of the children 
 to them, and fo a pious race fhall be propagated and 
 multiplied, and fill the world ; " for God will then pour 
 his fpirit on them, and on their feed, and his bleffing on 
 their offspring ; and they fhall fpring up as among grafs, 
 as willows by the water courfes." This is reprefented 
 in the following words, in this fame chapter. " When 
 thus it fhall be, in the midfl of the land, among the peo 
 ple, there fhall be as the fhaking of an olive tree, and as 
 the gleaning of grapes > when the vintage is done. They 
 
 {hall 
 * Ifai. xxiv. 5, 6, 
 
CHAP, V. of Infant Baptifm. 365 
 
 fliall lift up their voice, they lhall fing for the majefty <?f 
 the Lord, they (hall cry aloud from the fea."* 
 
 The reafonablenefs and importance of fuch a con- 
 ilitution and covenant between God and parents, with 
 refpect to their children ; and the good ends this is_ 
 fuited to anfwer, will farther appear by the following ob- 
 fervations ; which will, at the fame time ferve to ftrength- 
 en the evidence, that the covenant of grace does con 
 tain a promife of faving good to the children of parents, 
 who are faithful in keeping covenant, as it regards their 
 offspring. 
 
 i. It appears from reafon and the circumftances of 
 the cafe, and from fact and experience, that the good 
 education of children is of great importance, and necef- 
 fary for their good, and the good of fociety. 
 
 Children are very much formed in their difpolition and 
 manners by their education. If this be bad, or wholly, or 
 in a great meafure neglected ; and they be not governed 
 and inftructed, and have not good examples fet before 
 them, but the contrary ; the bad effects of this are gene 
 rally feen in them, and they become injurious to fociety, 
 rather than a benefit. God has fo conftituted things, 
 that if parents be wife and faithful in educating their 
 children, they will have more influence on them, than 
 any, others can, and this has a great tendeney, to form 
 them to a good moral character and conduct. And the 
 parents mud hnv'e the firft and chief hand in teaching 
 them, and forming their minds, and regulating their 
 conduct ; as they are under the bed advantages to do 
 this ; and if it be wholly neglected by them, other means 
 and advantages are never like to reach them, fp as to do 
 them any great good, according to th-e ordinary courfe 
 of things. It is certain, that no inftruction from any 
 other quarter, or any means that can be ufed with them, 
 can have an equal tendency to their benefit; and if 
 
 parents 
 
 v. 
 
366 The Nature and Defign PART I?* 
 
 parents negleft their duty to their children; other means 
 ufed for their inftrudlion and benefit, are commonly ufe- 
 lefs, and in vain to them. 
 
 It is known, from experience, that the character of 
 children is not only often, but commonly formed for 
 life, while they are in their minority, while they are un 
 der the care and education of their parents, or of others 
 who are fubftituted in their room. And a foundation 
 is generally laid then, if ever, for thek piety and moral 
 chriftian character, fo far as we can judge from appear 
 ance and fafts. 
 
 2. Therefore, this branch of duty, the wife and faith 
 ful education of children, is much infifted upon, and of 
 ten ftricHy enjoined in fcripture. This is frequently in 
 culcated on the members of the church of Ifrael, as a very 
 important part of their duty. <c Only take heed to thy 
 felf, and keep thy foul diligently, left thou forget the 
 things which thine eyes have feen, and left they depart 
 from thine heart all the days of thy life : But teach them 
 thyfons t and thy fons font. Gather the people together, and 
 I will make them hear my words, that they may learn to 
 fear me all the days that they fhall live upon the earth, 
 and that they may teach them their children. Thefe words, 
 which I command thee this day, fhall be in thine heart ; 
 And thou (halt teach them diligently unto thy children^ 
 and fhall talk of them, when thou fitted in thine houle, 
 and when thou walkeft by the way, and when thou Heft 
 down, and when thou rife ft up."* This is fo import 
 ant a command that it is repeated again. f " And ye 
 ihall teach them your children, fpeaking of them when 
 thou fitteft in thine houfe, and when thou walkeft by 
 the way, when thou Ueft down, and when thou rifeft 
 up." 
 
 It is again and again enjoined in the following words-: 
 w Gather the people together, men, and women, and 
 
 children. 
 * Deut* iv. 9, 10. TTH. 6. v:. 71 -f- Chap. xl. ly. 
 
CHAP<Y. of Infant Baptifm. 367 
 
 children, that they may hear, and that they may leai to 
 fear the Lord your God, and obferve to do ail the words 
 of this law. And that their children which have not 
 known them, may hear and learn to fear the Lord your 
 God.'** <c Set your hearts unto all the words which I 
 teflify among you this day ; which ye (hall command 
 your children to obferve, to do all the words of this law : 
 For it is not a vain thing for you ; becaufe it is your 
 jife."t It was repeatedly enjoined upon parents to 
 teach their children, the great works God had done for 
 them, and the deliverances he had wrought for his peo 
 ple ; and to explain to them the meaning of the religious 
 rites, which were inftituted by God, and the commands 
 and ordinances which he had given them.;* 
 
 God fpeaks of it as an excellent and important part 
 of the character and conduct of Abraham, That he would 
 command his children and his houfehold after him, to 
 keep the way of the Lord, to do juftice and judgment. 
 The Pfalmift mentions the command of God to inftru6l 
 and educate children, as an important article, and as 
 neceiFary to tranfmit true knowledge and piety to pofle- 
 rity. " He eftablifhed a teftimony in Jacob, and ap 
 pointed a law in Ifrael, which he commanded our fathers, 
 that they Jk&uld make them known to their children : That 
 the generation to come, might know them, even the 
 children which mould be born ; who fhould arife and 
 declare them to their children, that they might fet their 
 hope in God, &c."j| 
 
 Solomon often fpeaks of the importance and advant 
 age of the faithful and wife education of children, and 
 inculcates it as a duty. He fays, <c He that fpareth his 
 rod, hateth his fon : But he that loveth him, chafleneth 
 him betimes. Chaflen thy fon while there is hope, and 
 
 let 
 
 * Chap. xxxi. 12, 13. f Chap, xxxii. 46, 47. 
 
 I Exod. x. 2. xii. tj, *J, ;. xiii. 14, 15. Denf. vi. 20 z$.. 
 Gen. JcviiL 19. ft Pf a h l xx vifi. 5, 6, 7. 
 
368 The Nature and Defign PART He 
 
 let not thy foul fpare for his crying. Train up a child 
 in the way he fhould go : And when he is old, he will 
 not depart from it. Foolifhnefs is bound up in the 
 heart of a child ; but the rod of correction (hall drive it 
 far from him. Withhold not corre&ion from a child; 
 for if thoubeateft him with a rod, he (hall not die. Thou 
 fhalt beat him with the rod, and (halt deliver his foul 
 from hell. The rod and reproof give wifdom : But a 
 child left to himfelf, bringeth his mother to (harne. Cor- 
 re& thy fon, and he mall give thee reft : Yea, he (hall 
 give delight unto thy foul/'* And the nine firft chap 
 ters of the Proverbs of Solomon, are defignedto exprefs 
 the concern parents ought to have for the fpiritual good 
 of their children ; and their conftant attention to them 
 in this view, watching over them, inftru&ing, admon- 
 flhing and warning them : and through the whole ex 
 hibit the importance and neceffity of the childrens 
 hearkening and obeying their parents, in order to their 
 good ; and the happy confequence of this to them. 
 And the awful confequence of flighting and difobeying 
 parents is repeatedly mentioned in that book. 
 
 This is the firft comma'nd in the fecond table of the 
 decalogue, " Honour thy father and thy mother." To 
 which is annexed a promife of good : Which fuppofes 
 the duty of parents to govern and inftrudl their children, 
 and to exercife great and conftant care in their educa 
 tion ; and to conduct fo, as to be worthy of love, refpeft, 
 and honour from their children. And an awful curfe is 
 denounced upon thofe children who do not obey this 
 command, " Curfed is he that fetteth light by his father 
 ormother."f And God made a law, which if obferved, 
 did efFe&ually prevent any difobedient children living 
 in the congregation of Ifrael. For if parents had a dif 
 obedient child, they were commanded to bring him 
 
 forth 
 
 Prov. xiii. 24. xix. 18. xxii, 6, i$. xxiiL 13, 14. xxix, 15, 17* 
 J- Deut. xxvii. i5. 
 
CHAP. V. of In/ant JZdptifa. 
 
 forth to the elders of the city, and witnefs againft him, 
 and he was put to death.* This law was fuited to 
 awaken, and keep alive, the feelings of pious parents to 
 wards their children, and excite a great concern, and un 
 remitting care and exertion, early and conftantly to gov 
 ern them, and keep up their authority in the wifeft and 
 belt manner, fuited to form them to love and obedience; 
 and to inflru6t, admonifh, and warn them ; and educate 
 them in the bed manner which (hall tend to promote 
 their obedience, and true piety ; having the awful event 
 conflantly in view, which might be the confequence of 
 their neglect, and would certainly take place, if their 
 children fliould grow up ungoverned and difobedienr. 
 
 And this law had a mighty tendency to imprefs the 
 hearts of children with a fenfe of the evil confequcnceto 
 them, of difobedience to their parents; and to guard 
 them againft the leaft degree of a difpofuion to difregard 
 and flight them ; and to excite them to a conflant care, 
 and refolution to attend to the inftruclions, and admon 
 itions of their parents, and fh icily obey ail their exhort 
 ations and commands. In what an important and in~ 
 terefting light does this law, and the other directions 
 and precepts which have been mentioned under this 
 head, fet the wife and faithful education of children; 
 and their obedience to the inftru&ions and authority of 
 their parents ! It is fuited powerfully to turn the hears: 
 of the fathers to the children ; and the heart of children 
 to the fathers. 
 
 And under the gofpel difpenfation, the faithful and 
 pious education of children, and their obedience to pa~ 
 rents in ail things, are ftridly enjoined. The command 
 i.S " Children obey your parents in the Lord ; for this 
 is right. Children obey your parents in ail things ; 
 for this is well pleating unto the Lord. And ye fit hers, 
 
 provoke 
 
 * Dent. xxi. i?, 19, 20, 21, 
 
 VOL. II. A a 
 
370 The Nature, and Defign PART!!, 
 
 provoke not your children to wrath : But bring them 
 up in the nurture and admonition of the Lord."* And 
 no man who had a family could be an officer in the church 
 unlefs he was " One that ruled well his own houfe, hav 
 ing his children in fubje&ion with all gravity/' even 
 faithful or believing children. t 
 
 3. Since the faithful, prudent, and religious education 
 of children y is of fuch vaft importance, and fo neceffary 
 for their good, and the good of the church, according to 
 the natural courfe of things, which God has conftituted ; 
 and fince this is fo ftri6lly enjoined upon the people of 
 God, and fo much inculcated in divine revelation ; it 
 may hence be inferred, that God has fet before parents 
 the ftrongeft motives, and the greateft encouragements to 
 be faithful and laborious in their duty to their children, 
 and to bring them up in the nurture and admonition of 
 the Lord ; and which will have the greateft tendency to 
 animate them to engagednefs and perfeverance in this 
 difficult work, in which they will meet with much oppo^ 
 fition. and many difcouragements, from themfelves, the 
 world, fatan, and their children. This may be reafon- 
 ably expe&ed, efpecially in the covenant of grace, or that 
 gracious covenant which God makes with believers, as it 
 refpecls their children, and their duty to them : For the 
 greater the blcffings are, which are promifed to their 
 offspring ,- and the greater the motives and encourage. 
 ments are to do the duty enjoined, or perform the con 
 dition on which the bleflings are fufpended, the more 
 grace is contained and exhibited in the covenant. 
 
 4. A promife that the children (hall be bleffed with 
 fpirirual bleflings and falvation, on the parents faithful- 
 efs to them, and bringing them up for God, affords the 
 $rongeft motive, and gives the greateft encouragement to 
 pious parents, to be faithful and perform the condition 
 of the covenant, as it refpecls their children,, that can be. 
 
 thought 
 * Eph. vi. x, 4. Col. iii, 20. f j Tim. Ui. 4. Tit. 5. ft. 
 
CHAP. V. cj- Infant Baplifm. 
 
 thought of as poflible ; and renders the covenant, in this 
 refpeft, in thehigheft degree a covenant of grace. 
 
 If pious parents felt as they ought, and had exercifes 
 which might be reafonably expe&ed towards their chil 
 dren, their greater!; concern would be that they may be 
 fanftified and faved. This they would defire for them 
 unfpeakably above all other things. To have them 
 live and die in (in, is to fuch parents, infinitely dreadful. 
 They had much rather have no offspring^ than to bring 
 forth children for fuch a death, even eternal deftru6Hon. 
 If their children may not be holy and faved, they have 
 nothing to afk or defire for them ; their exillence, and 
 all they can have and enjoy, is, on the whole, worfe than 
 nothing ; infinitely worfe ! Therefore, that they may bo 
 holy and faved, is the great object of their defires and 
 prayers. And what can be more agreeable and pleafing 
 to fuch parents, than for God to take their children into 
 covenant with them, and to fay, "If you will be faithful 
 to your children, and treat them as becomes pious pa 
 rents, and bring them up for nae, I will be thetr God, 
 and they (hall be holy and happy forever : Therefore, 
 let all your concern for the good and falvation of your 
 children, excite and animate you to prcper exercifes and 
 faithfulnefs, with refpe6t to them ; for they are committed 
 to you, to bring them up for me ; and if you will do this 
 faithfully, they (hall be bleilcd, and faved r" Wht 
 chriftian parent is there, whole views and feelings are in 
 any good meafure anfwerable to his character,- who 
 would not admire the condcfcenfion and grace of fuch 
 a prornife ; and rejoice to enter into fuch a covenant, 
 and promife, through Chrift's ftrengthening him to per 
 form the condition of the covenant, and give up his chil 
 dren to Chrift, and have the feal of the covenant pat 
 upon them ? 
 
 And upon this ground, the children of believers are 
 holy, and numbered among the faints and the faved. 
 A a 2 Holinefs 
 
372 The Nature and Defign PART II. 
 
 Holinefs and falvation are fecured to them, by divine 
 promife, on condition, the parents are faithful in the 
 covenant, which they folemnly profefs and engage to be. 
 The church, relying on their profefiion and engagements, 
 that they will be faithful and keep the covenant, as it 
 refpects their children, confider them, receive and look 
 upon them, as holy, and thofe who fhall be faved ; fo 
 they are as vifibly holy, or as really holy in their view, as 
 their parents are. 
 
 BUT here feveral queftions, which may be fuggefted, 
 from what has been faid, on this point, mufl be an- 
 fwered. 
 
 QUESTION I. Is not this doctrine, that the cove 
 nant of grace contains a promife of the holinefs and 
 falvation of the children of parents, who are faithful in 
 their duty to them, and in educating them in the nurture 
 and admonition of the Lord, contrary to known fact and 
 Experience, in that fo many children of pious parents^ 
 appear as deftitute of holinefs as other children, and are 
 of a contrary character, when they are capable of difcov- 
 ering their difpofition by their conduct ; and many of 
 them appear to live and die fo : And there are many 
 known inflances of children, whofe parents appear to 
 be eminently pious, and careful to educate their children 
 well, who yet appear to have no piety, but are openly 
 and notorioufly vicious, and appear to live and die fo P 
 And how can all the children of profeflbrs of religion, 
 who enter into covenant with God, be confidered, as 
 really holy, or how can it be expected that they will 
 grow up pious children, and be faved, when this does, 
 not appear to be true in fact, in fo many inflances j but 
 the contrary ? 
 
 ANSV/ER ift. Tt does appear from fact, that the 
 .education of children, if in any good meafure practifed> 
 
 and 
 
CHAP.V. of Infant Baptifm. 373 
 
 and fa far as it has taken place, has a great influence on 
 children in general ; and many of them who have had 
 any degree of a pious education, do themfelves become 
 profefTors of religion, and appear to be holy. How- 
 much greater and more univerfal might be the good 
 effect of fuch education, if parents were more faithful and 
 thorough in this branch of their duty, than they generally 
 are, even as diligent and faithful, as might reafonably be 
 expected, confidering the importance of the cafq, and 
 the motives and encouragements they have ? 
 This leads to 
 
 ANSWER 2d. Parents who have been profeffors of 
 religion, and have entered into covenant with God, have 
 been, in general, grofsly negligent of their duty to their 
 children, and have lived in the conftant violation of the 
 covenant, as it refpecls their children. This will appear 
 to every one, who will confider what is implied in bring 
 ing them up in the nurture and admonition of the Lord, 
 as it has been briefly flated above ; and judge what 
 might reafonably be required and expected of parents, 
 in this important and interefling matter : And at the 
 fame time, will, in the light of this, obferve how the chil 
 dren, even of the profeiTors of religion, are in general 
 educated. He will be fenfible there is but little wife 
 and prudent government, fleadily and perfeveringly 
 maintained from the early days, in which children are 
 capable of difcipline and government, until they ceafe to 
 be minors : And that much of the contrary, generally 
 takes place, which is fuited to weaken all parental au 
 thority, and tends to ruin the children. He will find 
 few inftances, if any, of that careful, wife and conflant 
 in ft ruction, afliduoufly endeavouring to inftii into their 
 young minds, the principles of true knowledge and wif- 
 dom, and watching over them, to guard them from 
 wrong notions, errors and delufions, in things of religion.,, 
 A a 3 which 
 
374 The Nature and Dcftgn PART!!. 
 
 which are mofl reafonable and important, and which we 
 find fo ftri&ly enjoined in the Bible. And what bad 
 examples, of evil (peaking, and backbiting, of vain, trif 
 ling converfation ; of paflion ; of covetoufnefs, and 
 worldlinefs ; of great indifference, and negle6h reipecl- 
 ing the exercifes and practice of piety, in reading and 
 ftudying the Bible, and the worfhip of God, are to be 
 found among profefTors in general, which have a great 
 and deftru&ive influence on the minds of children ? 
 And how few are there who are not greatly deficient in 
 the example they fet before their children, which could 
 r<ot take place, were* hey notgrofsly negligent in their duty 
 to them, and had they a reafonable and proper concern for 
 their good ? How little is done or faid by parents, in 
 general, which is fuited to excite and maintain a proper 
 and faithful education of children, in all the parts of it ? 
 How little do they appear to regard or underftand their 
 covenant engagements, or the nature of the covenant into 
 which they have entered, and the encouragements and 
 promifes made to faithfulnefs in keeping covenant ; and 
 the infinite importance of this to their children? And 
 the churches take no care in this matter, to watch over 
 one another, with refpe6t to the education of their chil 
 dren ; and to warn and exhort, and affift each other to 
 do their duty in this refpecl ; which is certainly a great 
 neglect. 
 
 When thefe things are properly confidered, the general 
 want of piety, and the too common irreligion and vice, 
 which are found among the children of profefTors of re 
 ligion, may be accounted for, confident with their being 
 a promife in the covenant of grace, that the children of 
 parents who faithfully perform the duties of the cove 
 nant towards them, (hall be holy, and fhare in the great 
 falvation ; and does not afford the leaft fhadow of an 
 
 argument that there is no fuch promife. 
 
 True 
 
CHAP. V. of Infant Bapiifm. 375 
 
 True religion has generally been in fo low a degree 
 in the church, and ftill is, and there have been fo many 
 members of it wholly Grangers to a life of gcdiinefs, not 
 being true believers, that the life and power of chriftian- 
 ity has not had the proper influence and been aded out 
 by profeflbrs in general, as it ought to be, and might be 
 reafonably expected. 
 
 Mod real chriftians have been, and now are, fhameful- 
 ly deficient, as to the ftrength andconftancy of their re 
 ligious exercifes, and in every branch of duty ; and 
 their difcerning and knowledge in the dodirines and duties 
 of chriflianity, has been in fo fmall a degree, that- when, 
 confidering the time and advantages they have had, they 
 ought to be teachers, efpecially of their children, they 
 in general, need themfelves to be taught the firfl princi 
 ples of the oracles of God. And the nature and extent 
 of the covenant of grace, as it refpecls the children of be 
 lievers ; and the defign and meaning of the inftitution, 
 of baptifm of fuch children, and what is implied in it, 
 have not been generally underflood : And the duty which 
 parents engage to do towards their children, has been 
 greatly overlooked and difregarded, even in theory, as 
 well as practice : And the promife of the fuccefs of faith- 
 fulnefs in this duty, in the holinefs and falvation of their 
 children, has not been believed by the moft, and they 
 are now difpofed to oppofe this fentiment ; and fo can 
 not feel the motives arid great encouragement this 
 affords, and fets before parents, to care and faithfulnefs 
 in this branch of duty ; nor the vaft importance of it, 
 to them and their children. 
 
 It is therefore no matter of wonder, that the children 
 of profeffors in general, and of really pious parents, have 
 not received the bleffings of the covenant of grace, as the 
 duties of the covenant have been fo grofsly neglected by 
 almoft all j and they have not fo much as believed 
 A a 4 that 
 
$76 The Nature and Defign PART II. 
 
 that there is any fuch covenant between God and them- 
 felves, refpe&ing their children. This is what might be 
 reafonably expected, as things have gone, and iliii take 
 place, with regard to children, in the great negleft of 
 that duty, to which the promife of fuccefs is made. 
 Which branch of duty has doubtleCs been more neglected 
 by real chriflian parents, than other branches of chrif- 
 tianity ; not only becaufe it has been lefs underRood, 
 and inculcated, and the motives and encouragement to 
 faithfulnefs in it, have been kept out of fight, or at molt, 
 been lefs in view : But becaufe there are peculiar diffi 
 culties and temptations in the way of a wife and faith 
 ful difcharge of this duty ; and fatan, who knows how 
 much depends upon the parents faithfulnefs, and what 
 advantages he gains, againft children, and the church, 
 and the intereft of religion in general, by thegrofs neglel 
 of this branch of duty, exerts all his cunning and power, 
 and improves every advantage he has, to lay fnares and 
 Humbling blocks in the way of their duty ; and in mag 
 nifying the difficulties and difcouragements, to deter 
 them from it ; offering every temptation he can, to negle6fc 
 it, and to do that which has a contrary, and mod fatal 
 tendency, even to ruin their children. Nor is there any 
 certainty that this influence of the devil will ceafe, or 
 that the power of godlinefs will fo take place in general, 
 as to lead parents to be faithful in their duty to their 
 children ; and to keep covenant, fo that the bleffings of 
 it fhall defcencl from father to fon, through many genera 
 tions, until fatan fhall be bound, and cad into the bottom- 
 lefs pit, and {hut up there a thoufand years, that he may 
 deceive men no more, during all that time : And when 
 chriflianity fhall have its proper and full effect, by the 
 effufions of the Holy Spirit, in greater degrees than be 
 fore ; forming chriflians to eminent degrees of holinefs, 
 and true zeal and engagednefs to do their duty in all the 
 
 branches 
 
CHAP. V. of Infant Baptifn. 877 
 
 branches of it ; efpecially that which they owe to their 
 children, which is now To much and fo generally negle6U 
 ed. Then the heart of the fathers will be turned to the 
 children, and the heart of the children to the fathers, as 
 they never were before ; and the covenant of grace, which 
 contains promifes to parents arid their children, will take 
 place in the full extent of it, and the happy confequerices 
 of it be feen and enjoyed. 
 
 Such a time, is abundantly fpoken of and predicted in 
 the fcripture. And all that takes place previous to that 
 day, is preparatory to it. That is the time of falvation, 
 in the higheft fenfe, when the doctrines and infiitutions 
 of the gofpel will be better underRood, than ever before, 
 and have their proper and full effect; The Bible itfelf 
 has principal reference to that time, and will be then un- 
 derllood, prized and improved more and better, than 
 ever before. The inftitutions and ordinances of Chrift, 
 have been and now are, greatly mifunderflood, perverted 
 and abufed, by moft chriftian churches, and profeflbrs of 
 religion, and great irregularities take place in attendance 
 on them. The time preceding the millennium, may be 
 compared to the winter, when things appear in great dif- 
 order and confufion, and the influences of the fun are 
 weak and fmall, ind have little effect ; but all is pre 
 paratory to the fpring and fummer, when the fun and 
 rain will have their proper effecl, in producing the fruits 
 of the earth. 
 
 Thefe obfervations are made to fhow, that we cannot 
 judge of the good effect, of die proper, pious, and faith 
 ful education of children, and of the extent of the prom 
 ifes of the covenant of grace, and of the defign and mean 
 ing of the baptifm of the children of believers, by what 
 has already taken place in the chriftian church : But we 
 mull learn this from the Bible; and not expect that the 
 proper and happy effect of thisinftitution will take place 
 
 in 
 
3/8 he Nature and Lefign PART II. 
 
 in any great degree, until the fpirit and pov/er of chrif- 
 tianity (hall be more felt, and exerted in practice, which 
 will introduce the millennium. Then parents, with their 
 hearts full of love to Chrift, and in a fenfe of the infinite 
 importance of the falvation of their children, and ardent 
 ly defiring to be the happy inftruments of it, will give 
 them up to Chrift in baptifm, rejoicing in this feal of the 
 divine prornife to blefs them, on their acling a confid 
 ent and faithful part towards them ; and with a heart, 
 admiring the grace of God in this covenant, and ftrongly 
 defirous and difpofed to be faithful, they will lay hold 
 of the covenant ; and make it their great concern, and 
 an important branch of their duty, to bring up their 
 children for Chrift. Then the happy effecl; of this will 
 be feen in the enrly piety of the children, who will grow 
 up in the fear of God, and walk in his ways, to the un- 
 fpeakable fatisfaction and joy of the parents, and the 
 comfort and edification of the church. Then, when a 
 large congregation of chriftians (hall be afTembled for 
 public worfhip, all poffeffed with a realizing belief and 
 fenfe of the truth of the gofpel, and the great falvation, 
 and their hearts glowing with fervent love to Chrift, and 
 to each other, what pleafure and joy will it fpread over 
 fuch an aflembly, when children are brought by their 
 parents, and publicly dedicated to Ghrift in baptifm ; 
 iblernnly, and with all their hearts engaging to bring 
 them up for him, and laying hold of the gracious prom- 
 ife of the covenant to their children : AH will confider 
 ihefe children, as heirs of the bleflings of the covenant, 
 and numbered among the faved, confident that the pa 
 rents will faithfully keep covenant with God ; and having 
 feen the general happy efFecl: of this, they will join in all 
 the folemnities of this tranfa6lion, with great pleafure, 
 fervency, and joy, and every one be edified, and ani 
 mated to the duty of his flation, and go away with ^en^ 
 
 larged 
 
CHAP.V. of Infant Baptifm. 379 
 
 larged views of the grace of the gofpel, and the conde- 
 fceafion and love of Chrift. 
 
 ANSWER 3d. Though fome of the children of parents 
 who appear eminently pious, and to take much pains in 
 the education of their children, do, when they come to 
 adult age, renounce all religious duty, and live in open 
 vice; yet this affords no real evidence, that the doc 
 trine to which this facl is alleged as an obje&ion, is not 
 true ; for, 
 
 1. We cannot be certain that thofe who appear to be 
 chriRiatis, and to excel many others, are really fuch. They 
 may deceive others, and be themfelves deceived, and 
 never truly and with their heart, devote their children to 
 God. The firft, in appearance and profeflion, may be 
 laft, and wholly deflitute of true holinefs. No argu 
 ment can be juftly formed from fuch inftances, unlefs 
 there were a certainty that the parents are real chrillians, 
 and faithful in keeping covenant with God. 
 
 2. Parents who are real chriflians, and excel in fome 
 refpe6b in pious zeal, and in the practife of many of the 
 duties of chriflianity, may be very deficient and unfaithful 
 in their duty to their children. They may be guilty of ncg- 
 leclingthat which is important and efTential in the good 
 education of children, in fome inflances at lead, and of 
 doing or faying that, which tends to hurt and ruin their 
 children, in fome particular inftances, and on fome occa- 
 (ions, which may be the means of giving an evil bias to 
 their minds, and iffue in their abandoning themfelves to 
 vice. And this may be the cafe with regard to one par 
 ticular child, while they are more wife and faithful in 
 their treatment and education of their other children. 
 And fuch inftances of neglel or wrong conduct, toivard 
 fome or all of their children, may fo difpleafe God, as to 
 give up the children to fin and ruin. It has been ob- 
 
 ferved, 
 
380 The Nature and Defign PART I|. 
 
 ferved, that parents may keep covenant, as it refpe&s 
 their own perfons, and yet neglect the duties of it, as it 
 refpefts their children. This is fo difficult a part of du 
 ty, and fatan is fo watchful, and exerts all his policy arid 
 power to prevent parents doing it, and to promote that 
 which is contrary to it; and the proper education of 
 children is fo little underftood, and the importance of it 
 not much attended to and realized ; and the encourage 
 ment and promife God has given, to the faithful difcharge 
 of this duty, is fo generally not believed, or overlooked, 
 that it may be reafonably luppofed, that fome parents 
 who are eminently pious, and devoted to the duties of 
 religion in other refpe&s, may fo fail of their duty to 
 their children, in fome important part of their education, 
 as fliali tend to bring a curfe on them, rather than a 
 blefling.* 
 
 And it is left to the reader to confider, whether it be 
 not more reafonable, and for the honour of God and re 
 ligion, when fuch inftances of the impiety of the chil 
 dren of parents who appear eminently godly, take place, 
 to impute it to the unfaithfulnefs of the parents in this 
 branch of their duty, in fome very important and cap 
 ital inflance, rather than to curtail the covenant, of 
 grace, and doubt of the promife of faving bleflings to 
 the children of parents who are faithful in keeping cove- 
 fiant -, or of the faithfulnefs of God to fulfil his promife, 
 whenever the condition is in fome good meafure per 
 formed. 
 
 ANSWER 
 
 * When all this is well cpnfidered, it will not appear incredible, or unac 
 countable, that pious parents, and even thofewho may appear eminently 
 fo, in many refpecls, may be greatly deficient and unfaithful in their duty 
 to their children; and ranch more fo, than in any other branch of their 
 duty, notwithftanding the natural affeclion they have to them, and the 
 defire they muft be fuppofed to have of their falvation. And he who 
 contemplates and keeps in view, the nature and extent of this duty, and 
 carefully obferves the general conduct of thofe parents, whole piety is 
 not queflioned, as it refpecls their children, will find it confirmed by la 
 mentable and too notorious faft. On what ground then can it be doubted fc 
 
CHAP. V. of Infant Baptifm. 381 
 
 ANSWER 4th. Though parents who have given up 
 their children to Chrift in baptifm, and promifed to 
 bring them up for him, have in fo many inftances neg- 
 lefted their duty, and come fo far ftiort in the education 
 of their children, that they have generally grown up 
 without any appearance of piety ; this is not a fufficient 
 reafon to lay afide the inftitution of Chrift, and practice 
 it no more. We are to hope that profeflb'rs of religion, 
 will in future be more faithful. The church has no 
 right to reject thofe who offer their children in baptifm, 
 and profefs and promife to devote them to Chrift, and 
 bring them up in the nurture and admonition of the 
 Lord, and refufe to receive their children, as holy and 
 belonging to Chrift, becaufe fo many children of pro- 
 fefTors who have been thus devoted, and received, have 
 difcovered, when they became adult, that they were not 
 truly pious, and have refufed to obey Chrift. This 
 mould rather excite chriftians to watch over each other 5 
 and exhort one another daily, refpefting their duty to 
 their children ; and awaken the church to the practice of 
 a more ft rift and thorough difcipline ; and to take more 
 care of the children of the church, thofe lambs of the 
 flock, as foon as they are capable of public admonition 
 and difcipline. 
 
 There are too many inftances of perfons who are re 
 ceived into the church, in adult years, as holy and real> 
 chriftians, who afterwards fall from their chriftian char- 
 after and violate the laws of Chrift, and are rejected by 
 the church, or ought to be, as thofe who have difap- 
 pointed their hopes and expectations ; Yet fuch in- 
 fiances, however numerous, cannot be juftly alleged as 
 a reafon why they mould receive no more, upon their 
 profeflion and engagements to ferve the Lord Jefus 
 Chrift, becaufe they have been deceived in others, who 
 have fallen from their chriftian profeflion. This ought 
 
 to 
 
382 Tht Nature and Defign FART IL 
 
 to excite the church to greater care in receiving perfons 
 as real chriflians ; and to a more drift and conftant 
 watchfulnefs over thofe they do receive, and the ufe of 
 all proper means to prevent their apodafy, and all un- 
 chriftian conduct, and to induce them to obey Chrift in 
 all things. 
 
 QUESTION II. I F there were fuch a promife of faving 
 bleflings to children, on a condition to be performed by 
 the parents, and which they engage, is it not reafonable to 
 fuppofe this condition would be fpecified, and fo particu 
 larly ftated and defcribed, that parents might didin&ly 
 know what it is, and when they come up to it, or fall Ihort 
 of it ; and would not this be necefiary, in order to afford 
 any proper encouragement and fatisfa&ion to parents ? 
 The covenant of grace contains promifes of falvation to 
 faith, repentance, or love to God; and theieare defined, 
 and the nature and concomitants of them particularly 
 defcribed ; and the promife is made not only to thofe 
 who exercife thcfe graces in a particular high degree ; 
 but to the lowed poffible degree of thefe ; fo that if per 
 fons know they have any thing of this nature, they may 
 from that be certain of falvation. But in the cafe be 
 fore us, no fuch thing is fuppofed, or can be true; but 
 the matter is left fo vagus and uncertain, that none can 
 know, whether he has come up to the condition to which 
 the promife is made, or not, or how far he is from it. 
 Is not this a drong and unanfwerable objection to the 
 doctrine now advanced ? 
 
 ANSWER id. All will grant, t'hat there are certain 
 ^xercifes of heart, a condant courfe and degree of them, 
 and of external duties, which are the proper exprefnon 
 of thofe exercifes of heart, which parents owe to their 
 children, and which may reafonably be expected of pi- 
 parents and mud take place, in order to their a Cling. 
 
 a 
 
CHAP. V. of Infant JBaftifm. 383 
 
 a confident part, and anfwerable to the chriftian char~ 
 after, and to fuch a relation. And they who pra&ife 
 infant baptifm, confider parents as profefling a defire and 
 willingnefs to perform this duty ; and promifing to be 
 faithful in doing it : That they profefs to give up their 
 children to Chrift, defiring for them, above all othef 
 things, that they may be faved ; and promife to bring 
 them up for Chrift, and ad a faithful part to them, a~ 
 greeable to fuch dedication, and fuch defires. 
 
 Now, if any one will tell what is implied in this en 
 gagement and duty, which the parent muft perform, in 
 order to fulfil his promife, and perfeveringly conduct 
 agreeable to this tranfa&ion ; and ftate it with fuch ex- 
 aclnefs, that the parent may know when he has come 
 fully up to it, or how far he has been deficient ; then 
 it will be eafy to tell precifely what is the condition on 
 the parents part, to which the promife of faving bleflings 
 to his children is made, fo that the parent may know 
 whether he has performed it or not, and how far he has 
 fallen fhort of it ; for he has already done it, in fhewing 
 what is the duty promifed by the parent, and juftly ex 
 pected of him. 
 
 But if this cannot be done, it is as much of an objec 
 tion to there being any duty promifed or required of the 
 parent, in order to his a&ing a faithful and confident 
 part towards his child, as that which has been mention 
 ed in the queftion under confideration, to there being a 
 promife of faving bleffmgs to children, on a condition 
 which is required, and yet not precifely ftated. If duty 
 may be required of parents towards their children, which 
 they may and ought to promife to perform, without 
 pointing out the precife degree of duty, or the particular 
 manner and circumftances in which it is to be done; 
 then this fame duty, thus required and prcmifed, may 
 be made the condition of faving bleffings to the children. 
 
 Surely^ 
 
384 The Nature and Defign PART II. 
 
 Surely, if it may be required and promifed, it may be 
 required and promifed as a condition, to which God, who- 
 requires it, promifes bleffings to the children. 
 
 ANSWER 2d. The condition of the promife is ex- 
 preffed as particularly, and as plain as the nature of the 
 cafe will admit ; and fo as to be fufficiently intelligible 
 to an honeft, pious mind. The whole is contained 
 and expreffed in the following fentence and injunction, 
 " And ye fathers, provoke not your children to wrath ; 
 but bring them up in the nurture and admonition of the 
 Lord." The whole Bible is fuited to explain this fen 
 tence, and mow what is the meaning of it, and the duty 
 implied in it, fo that he who is willing to know and do 
 his duty, in this branch of it, and comply with this in- 
 junction, and will properly attend to the matter, will 
 fufficiently underfland the meaning of it, and be at no 
 undeiirable uncertainty concerning it. 
 
 It is certain, that in thefe words a duty is enjoined on 
 parents, or a courfe of exerciles, exertions and conduct, to 
 iuch a degree, and with fuch conflancy, care and faith- 
 fulnefs, as to educate their children in the nurture and 
 admonition of the Lord. And all will grant that this 
 command is fufficiently plain, and does clearly point out 
 the duty, fo that parents may know what it is, and com 
 ply with it ; and that it is ftated as precifely as the nature 
 of the cafe and kind of the duty will admit. And muft 
 it not then, for the fame reafon be granted, that it is as 
 fufliciently plain to be the condition of a promife ; and 
 that, as fuch, it is as fully and clearly expreifed, as the 
 nature of the cafe requires, or will admit ? 
 
 ANSWER 3d. The condition, or the kind and mea- 
 fure of the duty to which this promife is made, is as pre 
 cifely and fully ftated in the fcrioture, ?.s is deiiiable, and 
 fo as to be fuited to anfwer the end defigned by it, 
 
 It 
 
PART It. of in/ant Eaptifm. 385 
 
 It is enough for the parents to know, that it is a cove 
 nant of GRACE, into which God enters with them, and 
 that the condition of the promife of faving bledings to 
 their children^ is as low as can be, confident with anfwer- 
 ing the ends of it ; and that Chrid, who is infinitely- 
 gracious, and knows what is right, and has dated the 
 condition, will not be rigorous, but make all proper and 
 poffible allowances in their favour ; even all that they can 
 reafonably defire ; for grace will look on their exercifes 
 and conducl in the mod favourable light, They have 
 therefore all poflible encouragement, to exert themfelves 
 condantly, and drain every nerve in doing their duty 
 to their children, that they may be faithful, and come 
 Up to the condition ; knowing that no advantage will 
 be taken of them, for their many imperfections and de- 
 feels, which they condantly confefs and lament, if they 
 be laborious and faithful, in any good degree anfwerable 
 to the importance of the cafe, and the motives and en 
 couragements which are fet before them. And their 
 not knowing whether they have come up to that degree 
 of exercife, care and faithfulriefs, which is the condition 
 of the promife, and fear that they have not, will be a 
 cofidant fpur to them, to greater care, watchfulnefs and 
 diligence, that, if by any means, they may obtain the 
 prcrnifed blefling to their children. And the greater 
 and more conflant their care and exertions are, and the 
 more drongly they find their hearts turned unto their, 
 children, in the practice of parental duty toward them,.- 
 the more comfort they will have, in the hope, and con 
 fidence, that the heart of their children wilt be turned 
 to them, and that God will blefs, and fave them ; while 
 they are full condantly and with importunity looking to 
 him for grace and ailiflance to do their duty to their 
 children, and that they may be blelFed indeed. 
 
 VOL. II. B b QUESTION 
 
386 The Nature and Dejlgn PART IL 
 
 QUESTION IIL Is not this a legal Jcheme ? Salva 
 tion, according to this, is given to children for the good 
 works of the parents ; or the children are faved by the 
 obedience and good, and meritorious deeds of the pa 
 rents. Is not this directly contrary to falvation by 
 free grace ! 
 
 ANSWER ift. It is certain from fcripture,. that God 
 has given bleflings to children out of regard to the obe 
 dience and faithfulnefs of their parents and anceflors. 
 There are many inftances of this in fcripture, which the 
 attentive readers of it, muft have obferved. Abraham, 
 Caleb, and David, are inftances of it. Yet thefe bleflings 
 were as much of free grace, as if they had not been given 
 in this way. 
 
 ANSWER 2ct. Many and great bleflings both in this- 
 world, and in heaven, are promifed and given to men 
 as a reward of their obedience : And yet thefe bleflings 
 and rewards are as much the fruit of free grace, as they 
 could be, if given in any other way ; becaufe they arc 
 really no more defcrving of the bleflings and rewards 
 they receive, than if they had not obeyed. 
 
 ANSWER 3<L The obedience and faithfulnefs of the 
 parents in keeping covenant, does not render their chil 
 dren more deferving of bleffings, than if they had not 
 obeyed. Holinefs and falvation come to the children., 
 as much a free gift, and there is as much free grace in 
 this gift to them, as if it did not come to them in this 
 way, in connexion with the obedience of the parent?* 
 And the parents obedience has not the leaft merit ci 
 defert of fuch bleflings. Therefore, the promife made 
 to them, of faving bleflings to their children, on condition 
 of their obedience, is a gracious promife, wholly the fruit 
 and cxpreflion of free, undeferved. grace ; as much as i 
 
 theu 
 
CHAP. V. cf Infant Baplifvn* 387 
 
 their obedience were not the condition. And the pa 
 rents depend on free, fovereign grace, for a heart and 
 afliftance to perform the condition. So that it is all of 
 free grace, from beginning to end ; from the foundation^ 
 to the topftone. The covenant of grace is therefore 
 hereby enlarged, and contains more grace, by the prom- 
 ife of faving mercy to the children of thofe who keep the 
 covenant, than if it contained no fuch promife. The 
 parents, who have been in this way, the inftruments of 
 bringing falvation to their children, will forever admire 
 and adore that infinite free grace, which fo conftituted 
 the covenant of grace, as to include their children with 
 them, and given them grace to be faithful in the cove 
 nant, and perform the condition on which the promifc 
 of falvation to their children was made, and by which it 
 has been conveyed to them. The children who are 
 faved in this way, will forever celebrate and adore that 
 fovereign grace of God, exercifed towards them in con- 
 ftituting fuch a gracious covenant, and ordering that 
 they mould be born of fuch pious parents, by whom they 
 were brought into covenant, and dedicated to God ; and 
 in giving their parents a heart to bring them up in the 
 nurture and admonition of the Lord ; and in this way 
 giving them holinefs and falvation. This is therefore, 
 io far from being inconfiftent with falvation by free, 
 fovereign grace, that it ferves to drfplay it ; and inftead 
 of curtailing, it enlarges the covenant of grace, 
 
 QUESTION IV. How are the children who are thus 
 in covenant, and holy, in the fenfe explained, to be 
 treated by the church ? 
 
 ANSWER. Before they come to years of und"erftand~ 
 
 ing, fo as to be capable of ac~ling in matters of religion 
 
 for themfelves,. they are not to be admitted to receive 
 
 the Lord's fupper, becaufe they are incapable cf receiv- 
 
 B b 2 Jng 
 
3&8 The Nature and Defign PART II. 
 
 ing any benefit by it, or of attending upon it in the man 
 ner, and for the ends prefcribed by Chrift, viz. to do it 
 in remembrance of him. But when they fhali be able 
 to aft for themfelves, the church of which they are mem 
 bers, is to expeft and require that they conduct as pious 
 chriftians, andprofefs and appear to underftand the doc 
 trines and duties of chriftianity, and to be willing to obey 
 Chrift, in keeping all his commandments, and attending on 
 all his inftitutions, to which they are to be admitted, and 
 treated inallrefpefts as the difciples of Chrift. But if they, 
 be immoral, or neglect the duties of chriftianity, and 
 refufe or neglect to make a chriftian profeflion, and at 
 tend upon the Lord's fupper, the church is to ufe proper 
 means to reclaim them, and bring them to their duty ; 
 and if they fiill negleft and refufe to hear the church, 
 and comply with their duty, they are to be rejected and 
 eaft out of the church, and treated in all refpefts as any 
 adult perfons are to be treated, who have been members 
 of the church, and are rejefted for difobedience to the 
 laws of Chrift. 
 
 As foon as the children are capable of being taught, 
 they are to be inftrufted and told, what their (landing is, 
 what has been done for them ; what will be expected 
 and required of them, when they come to aft for therii- 
 ieives ; that if they do not then fay " I am the Lord's,"' 
 and fubfcribe with their hand to the Lord, and comply 
 with all the inftitutions of Chrift, they will fall under the 
 cenfure of the church, and be caft out, as unworthy of 
 the ftation into which they were brought by their parents. 
 And this is conftantly to be held up to their view, and 
 urged upon them. 
 
 It has been obferved, that if the laws given by MoFes 
 to the congregation of Ifrael, were ftriftiy obferved, no 
 child who was difobedient to his parents, and refufed to 
 ferve the Lord^ could be fullered to live among them ; 
 
 for 
 
CHAP.V* of Infant Baptifm. 389 
 
 for all fuch were to be put to death : And that this law- 
 was fuited to have a conftant and mighty influence on 
 parents, to awaken and excite them to the greatefl care, 
 prudence and faithfulnefs in educating their children ; 
 and on the minds of children, from their early days, to 
 lead them to hearken to their parents, and obey them, 
 and to make it their great concern to fear and ferve 
 the Lord. 
 
 The chriflian inflitution, now under coniideration, 
 is fuited to anfwer the fame end, and to have a falutary 
 effect on the minds, both of parents and their children. 
 Though under the milder difpenfation of the gofpel, no 
 one is to be put to death for rejecting Chrift and the 
 gofpel, even though he were before this, a vifible mem 
 ber of the chriflian church ; yet he is to be cut off, and 
 caft out of the vifible kingdom of Chrift. And every 
 child in the church, who grows up in difobedience to 
 Chrift, and in this moft important concern will not 
 obey his parents, is thus to be rejected and cut off, after 
 all proper means are ufed by his parents and the church 
 to reclaim him, and bring him to his duty. Such an 
 event will be viewed by chriftian parents as worfe than 
 death, or only to have a child taken out of the world 
 by death ; and is fuited to be a conftant, ftrong motive 
 to concern, prayer and fidelity reflecting their children, 
 and their education : And it tends to have an equally 
 defirable effect on the minds of children ; and mufl 
 greatly imprefs the hearts of thofe who are in any degree 
 coniiderate and ferious. 
 
 QUESTION V. ACCORDING to this plan, if children 
 grow up and continue in a ftate of fin, and a courfe of 
 difobedience to Chrift, it muft be owing to the parents 
 neglect, and breach of covenant ; muft they not there 
 fore becenfured and excommunicated by the church, as 
 well as their children, as covenant breakers ? 
 
 Bb3 ANSWER. 
 
390 The Nature and Dcfign PART II. 
 
 ANSWER. This queftion muft be anfvvered in the 
 negative, for the following reafons : 
 
 1. Though it be evident, that parents have not done 
 their duty to thofe of their children, who grow up and 
 continue in difobedience to Chrift, and refufe to walk 
 in the way in which they fhould go ; yet if no courfe of 
 actions, nor any particular overt at, contrary to their 
 duty ; nor any grofs, known and defigned neglect of 
 their duty to their children, can be proved, or alleged 
 againfl them, there can be no ground of public cenfure. 
 
 2. Though it could be proved, and were known, that 
 they had been guilty of many miftakes, much impru 
 dence, and great neglects, in the education of their chil 
 dren, and were far from doing their duty, and comply 
 ing with all that is implied in bringing them up in the 
 nurture and admonition of the Lord ; and fo had broken 
 the covenant between God and them, with refpect to 
 their duty to their children ; yet this may be confident 
 with their being true believers, or real chriflians ; and 
 therefore, cannot be a fufficient ground of cenfuring 
 them, and cafting them out of the church ; for nothing 
 can be the proper ground of fuch cenfure, but thofe 
 overt a6h, or that neglect of duty, which if perfifted in, 
 is inconfiflent with a perfon's being a real chriftian. It 
 has been obferved, that a perfon may be a true believer, 
 and be intitled to the bleffings of the covenant of grace, 
 as to his own perfon, and yet not perform the condition 
 of the covenant, as it refpects his children : Therefore, 
 though the latter may be proved, this is no evidence 
 againfl him, with refpeft to the former ; confequently 
 is not a ground of rejecting him as no chriftian. 
 
 QUESTION VI. IT is a known truth, and often 
 mentioned, that parents cannot give or convey grace to 
 their children, by any thing they can do. Is not 
 
CHAP. V. c/ Infant Baptifm. 391 
 
 do&rine now advanced, which teaches that the holinefs 
 and falvation of children, is the certain confequence of 
 their parents doing their duty to them, contrary to this 
 truth ? 
 
 ANSWER. It is true, that holinefs is wrought in the 
 heart, by the power and energy of the holy fpirit, and 
 cannot be communicated to children by any means or 
 endeavours ufed by parents ; but is wholly effected by 
 divine influences. In this view and fenfe, parents do 
 not convey grace to their children ; this is wholly out of 
 their power : It is the work of God. But it does not 
 follow from this, that God has not fo confiituted the 
 covenant of grace, that holinefs fhall be communicated 
 by him to the children, in confequence of the faithful, 
 commanded endeavours of their parents, fo that, in this 
 fenfe and by virtue of fuch a conftitution, they do, by 
 their faithful endeavours, convey faving bleffings to their 
 children. 
 
 In this way, they give exiftence to their children. 
 God produces their exiftence by his own almighty ener 
 gy ; but by the conftitution he has eftabliftied, they 
 receive their exiftence from their parents, or by their 
 means. By an eftabliftied conftitution, parents convey 
 moral depravity to their children. And if God has 
 been pleafed to make a conftitution, and appoint a way, 
 in his covenant of grace with man, by which pious pa 
 rents may convey, and communicate moral redlitude or 
 holinefs to their children, they by ufmg the appointed 
 means, do it as really and effectually, as they communi 
 cate exiftence to them. In this fenfe therefore, they 
 may convey and give holinefs and falvation to their 
 children. 
 
 This is a maxim often mentioned by parents, when the 
 faithful education of their children is brought into view, 
 B b 4 and 
 
The Nature and Defign PART II, 
 
 and urged, that parents cannot give grace to their children, 
 however faithful they are in their education. This is not 
 true, in the fenfe now mentioned, if the covenant of grace 
 contains a promife that their children (hall be holy, if they 
 will ufe all proper and commanded endeavours to this end, 
 by which there is a conftituted connection between fuch 
 means, and the end. And whether this has not been 
 proved from fcripture, the reader will judge, when he 
 has confidered what has now been offered on this point. 
 There is reafon to fear, and even to believe, that the 
 above maxim is too often mentioned by parents, in or 
 der to exculpate and excufe themfelves from fault, when 
 their children grow up ungoverned, ignorant and vi 
 cious. In this view, it is defirable it fhould be laid 
 afide. 
 
 QUESTION VII. IF this be a doctrine plainly taught 
 in fcripture, and explains and points out the meaning, 
 defign and importance of the baptifm of the children of 
 believers, why has it not been underftood and believed 
 in all ages in the chriftian church ; but remained in the 
 dark, and unknown till this time ? 
 
 ANSWER ift. It was taught by Chrift and his Apof. 
 ties, as they faid things which do neceffarily imply if, 
 as has been mown : And it was therefore doubtlefs un- 
 clerftood and believed in the churches conftituted by the 
 Apofiles ; which, with other doctrines and p radices 
 enjoined by them, was foon corrupted, mifunderftood 
 and in a great meafure loft in darknefs and error. And 
 that this was an apoftolic inflitution, may be argued from 
 the opinion which was handed down in the chriftian 
 church, that baptized infants, were regenerated ; and 
 hence their baptifm was called regeneration, which ap 
 pears by the writings of thofe who lived in the fecond 
 
 century 
 
CHAP. V. of Infant Baptifm. 393 
 
 century of the chriftian church, and fince. Though 
 the true reafon of baptized children being confidered 
 and called holy, viz. their being the children of parents 
 who dedicated them to God, and had engaged to bring 
 them up for God, on which condition they were to be 
 holy and faved, according to the divine promife, was, 
 foon after the days of the Apoflles, too generally over 
 looked and mifunderflood ; yet the do&rine, that fuch 
 children were to be conlidered to be regenerated and 
 holy, was dill taught and believed ; and has been em 
 braced by many, even to this day. But inftead of un- 
 derftanding the true ground of this, and giving a rational 
 and fcriptural account of it, the moil of them have either 
 given no reafon for it, or attributed it, not to what the 
 parents had done, or mould do for them, and the promife 
 made to them in the covenant of grace, upon their faith- 
 fulnefs ; but to the efficacy of the ordinance of baptifrn 
 itfelf ; and thought that the bare adminiRration of bap- 
 tifm would fanftify and fave them, without regard to 
 any condition to be performed by their parents, or 
 others. 
 
 ANSWER 2d. This doftrine has been exprefsly af- 
 ferted by writers of this and the laft centuries :* And 
 many divines, if not moft, who have written in favour of 
 
 infant 
 
 * " Baptifm feals our introduction and initiation into the vifihle church 
 r.nd body of Chrift, and our adoption to the hesv-snly inheritance." - 
 Calvin. Epift. 185. 
 
 Dr. Thomas Goodwin, in his difcourfe on i Cor. vii. 14. ~/ty ivcre 
 your children unclean, but now art they boly t fays, " The meaning is this, 
 that whereas unbelievers children are, in the account of the gofpei, and of 
 God himfelf, under the gofpcl, pronounced unclean (that is, as remaining in 
 the date in which they were born, viz. of fin and uncleannefs) On the 
 contrary (faith he) jour children (although born in fin, as others) are yet, by 
 God's true fentence of them, in his word and revealed will, proclaimed holy ; 
 and fo are to be judged of by us, as truly regenerate and born again. He 
 means therefore, evangelical holinefs : That though they be born in fin, as 
 
 others 
 
$94 The Nature and Dejign PART II 
 
 infant baptifm, have faid that which really implies thit, 
 doctrine, while they affert that the children of believers 
 are received into covenant with their parents, and have it 
 vifible title to the promifeof the covenant, which is, that 
 God will be a God to them, or their God ; and there 
 fore are federally holy. Which implies the whole that 
 has been now advanced on this point, if thefe words be 
 
 taken 
 
 others are, yet they are in part fanclified, or regenerate and made holy in ftate, 
 and fo are not in a ftate of fin, but of evangelical holinefs. 
 
 For the terminus, or objet of our thoughts, it is real bollnefs ; that is, 
 which we are to think real and true. Some divines have faid, that btcaufc 
 the church was to judge any fuch child holy, though all wer not lo, that 
 therefore it it> but a reputative holinefs, and an outward, facramental holinefs, 
 that we, in our judgments are to give them. But they are miftaken ; for 
 though in the event indeed, it proves in many of them, but a reputative holi 
 nefs, and only in efteem ; yet ftiil fo, as the terminus of the church's judg 
 ment, or that holinefs, which they are, in their judgments to attribute to 
 them, is true, real holinefs : But it is called reputative, only in refpeft to the 
 erent, in that we Ihould attribute true holinefs, to thofe who prove not fo : 
 Yet ftill the holinels we are to think in them, is no other than real to our 
 thoughts : Even as it is in our judging thofe of riper years to be faints, when 
 admitted into churches , it follows, not that it is a mere outward holinefs, 
 that is to be the terminus of our thoughts, or that which we are to content 
 ourfeives to find in their., or think of them : But that they are truly and 
 rally holy 5 though in the event it proves no other, in many, than an out 
 ward, titular holinefs ; yet the holinefs we pitch upon, and aim at, and judge 
 of, and embrace men for, is a holinefs, to our judgments real, though we be 
 often miftaken." -Dr. Goodwin's Works, fecond volume. Of Election, 
 page 406, 422. 
 
 The Aflembly of Divines, at Weftminfter, in the Shorter Catechifm, com- 
 pofed by them, fay, " Baptifm is a facrament, wherein the warning with 
 water, in the name of the Father, and of the Son, and of the Holy Ghoft, 
 dotkfignify andfeal our ingrafting into Chrift, and partaking of the bhjjings of 
 the covenant of grace, and our engagement to be the Lord's." And in the 
 next fentence fay, " The infants of fuch as are members of the vifible church, 
 are to be baptized." This catechifm is received by the church of Scotland, 
 and by all, or mod of the prefbyterian and congregational churches in Eng 
 land, Ireland, and America ; and taught to their children. If baptifm 
 fignifies and feals, what it is here faid to do ; then infants, when they are 
 baptized, are vifibly, or in tlw view of the church, ingrafted into Chrift, and 
 partakers of the bleflings of the covenant of grace 5 which is the fame with 
 being intitled to holinefs and falvation, on fome condition, which, if nae 
 exprefled, is fuppofcd and underftood. 
 
CHAP. V. of Infant Baptifm. 395 
 
 taken in any proper confiflent fenfe ; or if indeed they 
 have any real meaning. It cannot be denied indeed, 
 that many of ihefe fame authors have pafled over this 
 point, without an explanation, or have fo explained this 
 affertion, as to leave it without any confident fenfe, or 
 nothing but words without any meaning : And have de 
 nied that to be the meaning, which is the only natural 
 and confident one. 
 
 ANSWER 3d. If this doctrine were wholly neglected 
 and loft, ever fince the age in which the Apoftles lived, 
 and had not been revived or thought of, till this 
 time, or even till the millennium fhall commence, this 
 would be no argument again ft the truth of it, whenever, 
 upon inquiry, it be found to be contained in the Bible. 
 
 Thofe dodrines and duties of chriftianity, which are mofl 
 contrary to the felfifhnefs, pride, worldlinefs, and the va 
 rious natural corrupt inclinations of men, are rnoft ex- 
 pofed to be foon rejected and loft, or greatly corrupted ; 
 and though once taught and ellablifhed, and continue 
 to be contained in divine revelation, will be neglected 
 and difcarded, when the power and fpirit of true religion 
 declines. And they will not be long maintained and 
 practifed in their original purity and ftrictnefs, in chrif- 
 tian churches, unlefs divine influences be granted, to 
 form the hearts of fucceflive generations, to difcern and 
 love the truth and pra&ife it. This obfervation has 
 been verified by fact and experience. The chriftian 
 church, in general, foon became corrupt, and funk into 
 darknefs and error, in principles and practice, after the 
 days of the Apoftles. And this declenfion and apoftacy 
 from the truth once delivered to the faints, became 
 greater and more general, as the fpirit of true religion 
 vanifhed ; and error in doctrine, and fuperftition and 
 corruption in practice encreafed. There were, from 
 
 time 
 
The Nature and Defign PART IL 
 
 time to time, fome degree of partial revivals of truth and 
 religion; and particular men were raifed up to invefti- 
 gate and declare, fome of the moft important truths con 
 tained in the Bible, and cppofe the general corruption 
 in chriflian doctrine and duty : And this took place to 
 a remarkable degree and extent in the reformation from 
 popery. But who will prefume to fay or think, that 
 any of the different feds and denominations of chnftians 
 in the proteflant world, have come up to the purity ia 
 doctrine and practice, of the primitive church; or that 
 the Bible is yet underftood, in all the important branches 
 of truth and duty, as they are there revealed ? Chrif- 
 tians in general are flili in a great degree of darknefs, 
 and much of the light held up in the Bible is not re. 
 ceived, through the inattention, prejudices and blind- 
 nefs of men. The fcripture has not been fo well and 
 fo fully underflood, as it will be in the days of the mil 
 lennium, when the Spirit of God mail be poured out on 
 chriftians in general, in much greater degrees than it has 
 been, by which they ihall have more difcerning, and be 
 difpofed to fearch the Bible, with a fmcere and earned 
 defire to know the truth, and a ftrong difpofltion to -re 
 ceive it, and practife agreeable to it. The Bible will 
 then be improved to much better purpofe, than it had 
 ever been before ; and many important truths and duties 
 which had in ages before, not been underflood or feen, 
 will then appear plain and eafy to be und^rftood, 
 Then the Bible will anfwer the end for which it is 
 given to men, as it never had done before, as it was chief 
 ly defigned for that day, by the proper improvement of 
 which, the knowledge of God, and of all revealed truth t 
 will fill the earth, as the waters cover the fea. 
 
 The doctrine now under coniideration, may be then 
 well underftood by all, and the evidence of it appear 
 much more ftrong and clear, than it can be made to do 
 
CHAP. V. of Infant Baptifm. 397 
 
 now, and being reduced to practice, the good effect of 
 it will be feen, as has been obferved above. This doc 
 trine, taken in its full length and breadth, when reduced 
 to a practice agreeable to it, is directly contrary to the 
 natural difpofition of man, and peculiarly fo in many 
 refpects : And it is not expected, that however evident the 
 truth of it is from the Bible, that it will be generally be 
 lieved ; and that it will be received, and properly con 
 formed to, and practifed by many churches, if by any, 
 in the chriftian world, at this day. Religion, even the 
 true fptrit of chriftianity, mufl rife much higher than 
 it now does, in order to practife the duties implied in 
 the baptifm of infants, and many other duties which are 
 commanded, and ought to take place among chriftians, 
 and in chriftian churches. 
 
 QUESTION VIII. IF a right account of infant bap 
 tifm has now been given, then the baptifm of children of 
 believers is an inftitution of vaft importance, and an in- 
 difpenfible duty, as well as a great privilege; and they 
 who deny, that infant baptifm is a cbriftian inftitution, 
 and refufe to practife it, are very erroneous and wicked : 
 Ought they not therefore, to be rejected as no chrif- 
 tians ? 
 
 ANSWER, They who believe the baptifm of infants 
 is evidently a chriftian inftitution, and think it to be as 
 important and ufeful, and fuited, and defigned by Chrift, 
 to be of fuch advantage to parents and their children, 
 and to the church, as has been reprefented above, mud 
 look upon thofe who refufe to comply with this inftitu 
 tion, but oppofe it, as in a great error, and as offending 
 Chrift, and thpfe little ones, who- being the children of 
 believing parents, ought to be confidered and received 
 as believers in him.* But they are to be thought of, 
 
 and 
 
 * Sec Matth. xviii. 5, 6, Luke is. 48, 
 
The Nature, and Dtftgn PART I?* 
 
 and treated, with great candour, tendernefs, and chrif- 
 tian charity : Efpecially fince there is reafon to believe, 
 that moft, if not all, who believe in the baptifm of chil 
 dren, and pra&ife it, are more guilty and offenfive to 
 Chrift, in their treatment of this inftitution, than the an- 
 tipedobaptifts are. The pedobaptifts believe infant bap 
 tifm to be a divine inftitution, and baptize their children ; 
 but moft of them, if not all, refufe to comply with, and 
 pra&ife the moft important and eflential duties implied 
 in the inftitution, which they folemnly profefs and en 
 gage to do. They make ufe of the external rite r but 
 treat it as a mere ceremony, becaufe it is the cuftom of 
 their denomination, or to gratify their pride, or fuper- 
 ftitio.n : They generally ihew, that they do not heartily 
 devote their children to Chrift, by their neglect to edu 
 cate them for him. In this refpeft:, their children arc 
 not diftinguifhed from thofe who are not baptized ; 
 And let them behave as they will, they are not treated 
 as being under the care of the church, or fubjeh of dif- 
 cipline, and moft, if not all the parents who bring their 
 children to baptifm,, do not defire they fhould be cen~ 
 fured and caft out by the church, if when they are adult 
 they refufe to obey Chrift; but ftand ready to oppofe 
 it. It is a common pradice to baptize the children of 
 thofe who are not vifible believers, who do not obey 
 Chrift, in attending upon all his inftitutions, and, in ma 
 ny inftances are in other refpefcs immoral : And in 
 thofe churches, where no children are baptized, but of 
 parents who make a profefiion of religion, and are mem 
 bers of the church, the baptifm of children is gen-erally 
 treated as a mere ceremony : When that is performed, 
 no more is done far the children by the parents, or the 
 church, than is done far thofe who are not baptized. 
 How fhort do they come of the duty which is reafonable 
 and important, and folemnly engaged by the parents, 
 
 and 
 
CHAP.V. of Infant Baplijm. 
 
 and the church, if the above reprefentation of this- duty 
 be in any meafure juft ! How greatly is this inflitution 
 abufed and perverted even to bad purpofes, by moil of 
 the pedobaptifts ! The error and fin of the antipedo- 
 baptifts, confifls in their not believing infant baptifm to 
 be an inflitution of Chrift, and therefore rejecting it, as 
 a mere human invention. Theirs is a fin of ignorance. 
 Their ignorance and unbelief are criminal j but who 
 are the greateft criminals in their treatment of this in 
 flitution, it is eafy to determine. 
 
 The words of Chrifl to them, who brought to him a 
 woman guilty of adultery, and faid Mofes commanded 
 fuch to be floned, are applicable to this cafe. M He that 
 is without fin among you, let him cafl the firfi flone." 
 Too many of the pedobaptifts, have treated thofe who 
 deny infant baptifm,, with unreafonable cenforioufneis; 
 and feverity ; efpecially fince they themfelves have beea 
 fo faulty in this very matter ; and have denied or 
 negle6ted y in principle and practice, the mofl ufeful,, im~ 
 important, and eflential part of this iniikution. To 
 fuch, may be applied the words of the Prophet Obed, to- 
 the hoft of Ifraei, with a little variation. w Ye have 
 condemned and cenfured your brethren, with a feverity 
 and rage thatreacheth up to heaven. But are there not 
 with you, even with you> fins againft the Lord your 
 God ?"* 
 
 Tins fubj eel; will be concluded by obferving, that 
 what has been offered from the fcripture, to prove that 
 the baptifm of infants is a divine inflitution ; and what 
 ever other arguments from it have been mentioned by 
 others, or may be thought of, fland good, and ought to 
 be confidered in their full weight, independent of what 
 has been now faid, to fhow what is the defign and import 
 
 of 
 * Chros. xxvii, 9, 10, 
 
400 The De/ign of Infant Bapti/m. PART IL 
 
 of this inftitution ; and whether this can be fufficiently 
 fupported from fcripture, or not : Though it is thought 
 that the view which has been here given of it, if it be 
 admitted, will ferve to ftrengthen the evidence that it is 
 an inftitution of Chrift, and to fhow the propriety and 
 importance of it. Therefore, they who (hall not be con 
 vinced that there is any promifed connection between the 
 faithfulnefs of parents in the covenant, as itrefpe6ls their 
 children, and the conveyance of faving bleflings to the 
 latter, will not find the evidence on which they believe 
 and pra&ice infant baptifm, in any degree weakened : 
 While they who believe that fuch a connection is evident 
 from fcripture, will, by this view of the matter, be more 
 confirmed in the reality, ufefulnefs and importance of 
 this inftitution ; and excited to improve it accordingly,. 
 It is prefumed that this attempt has no tendency to pre 
 judice any one againft the praftice of infant baptifm, or 
 to lead him to doubt whether it be a chriftian inftitution : 
 And that no one can have any reafon to think, that the 
 belief of fuch a connection, and a practice agreeable to 
 it, can tend, in any refpecl:, to flur the inftkution, or to 
 render it lefs important and ufeful to the chriftian 
 church ; or be hurtful to any. 
 
 If what has been now offered on this fubjeft, (hall in 
 any degree awaken the attention of divines, and chriftians 
 in general, to this matter, and excite to a more careful 
 and ftrit examination of it, which, it is thought,, has 
 not yet been thoroughly explored; but has been gener 
 ally treated in too loofe and indeterminate a manner; 
 and if, in confequence of this, greater light on this point 
 fhall be obtained, and a more confident and fcriptural 
 account of it fhall be given, than is here exhibited, the 
 compofing and reading of thefe pages will not be in vain. 
 
 THE 
 
CHAP. V, Concerning the Lord's Supper. 401 
 
 THE LORD'S SUPPER. 
 
 THE Lord's Sapper is alfo an inflitution of Chrift, 
 \vhich he has commanded his followers to obferve, and 
 attend upon ; and has appointed it to be celebrated in 
 his church to the end of the world. 
 
 The elements of this ordinance, are bread and wine. 
 The bread confecrated and broken, reprefents the broken 
 body of Chrift, in his death on the crofs. The wine 
 poured out, reprefents his blood in his death, which was 
 ihed for the remifiion of fins,. The profefled followers 
 of Chrift, by eating the bread and drinking the wine, when 
 confecrated and blefTed, by prayer and thankfgiving, and 
 diftributed to them by the officers of the church, do, by 
 this tranfation,profefs cordially to receive Chrift by faith, 
 and to live upon hirn, loving him, and trufting in him 
 for pardon andconplete redempti9n, confecrating them- 
 felves to his feryice. And by the minifters of the gofpel, 
 confecrating thofe elements, and ordering them to be 
 diftributed to the communicants ; Chrift is exhibited as 
 an allfufficient Saviour, and the promife of falvation is 
 exprefied, and fealed to all his friends. This is therefore 
 a covenant tranfadion, in which thofe who partake of 
 the bread and wine, exprefs their faith in Chrift, that 
 they are his friends, and devoted to his fervice ; and their 
 cordial compliance with the covenant of grace ; and 
 folemnly feal this covenant by partaking of thefe ele 
 ments. And at the fame time, they are a token and 
 feal of the covenant of grace, on the part of Chrift. All 
 this is afTerted by the Apoftle Paul, when fpeaking of this 
 ordinance. " The cup of blefling, which we blefs, is it not 
 the communion of the blood of Chrift ? The bread which 
 we break, is it not the communion of the body of Chrift ?"* 
 
 * i Cor. x, 16. " For 
 
 VOL. II. Cc 
 
.402 Concerning the Lord's Supper. PART It 
 
 "For I have received of the Lord, that which I.alfo 
 delivered unto you, That the Lord Jefus, in the fame 
 night in which he was betrayed, took bread; and when 
 he had given thanks, he brake it, and faid, Take, eat - 
 this is my body, which is broken for you : This do in 
 remembrance of ME. After the fame manner alfo, he 
 took the cup, when he had fupped, faying, This cup is 
 the Neiu Tejlament in my blood. 9 '* And the church, by 
 coming together, and celebrating this holy fupper, not 
 only profefs their love to Chrift, and union of heart to 
 him ; but that peculiar love and union to each other, 
 which takes place between the true difciples of Chrift, 
 and is eifential to their character. This is expreffed in 
 the following words of the Apoflle Paul. " For we, be 
 ing many, are one bread t and one body : For we are all 
 partakers of that one bread."^ 
 
 The appointment, therefore, of this holy fupper, is ant 
 inflance of the wifdom and goodnefs of Chrift, as it rs 
 fuited to be a repeated and continual exhibition of a 
 crucified Saviour, and hereby to excite the faith and love 
 of chriftians, and to lead them to renew their covenant 
 with him, dedicating themfeives to his fervice and hon 
 our. And is alfo adapted to the communicants united 
 expreflion of their mutual love and union of heart to 
 each other, while they jointly partake of one common 
 good, even all the benefits of Chrift crucified. 
 
 That this is appointed by Chrift to be a (landing or 
 dinance, to be obferved by his church, and by every 
 profeffed baptized believer in him, to the end of the 
 world, is evident by the words and manner of the infti- 
 tution of it, recorded by the Evangelifts Matthew, Mark 
 and Luke ; and is farther evident by the hiftory we have 
 of the obfervation of it by the churches, in the days of 
 the Apoftles. We are told, that on the firft day of the 
 
 Chap, xi. 23,24,25. | i Cor, x, 17. 
 
. V* Concerning the Lord's Supper. 403 
 
 week, the difciples at Trpas, came together to break 
 bread ;* that is, to celebrate the Lord's flipper. The 
 church at Corinth, attended upon this ordinance from 
 time to time ; which appears from what the Apoflle 
 Paul fays to them refpecling it, when he undertakes to 
 correct their abufe of it.t And in order to reform theiri^ 
 he refers them to the original inflitution by Child, and 
 tells them particularly what it was, as he had received it 
 from the Lord jefus Chrift himfelf ; and adds the fol 
 lowing words. * c For as often as ye eat this bread, and 
 drink this cup, ye do fliow the Lord's death till he come.'* 
 Which words ftrongly aflert, that this ordinance was to 
 be obferved to the end of the world, when Chrift the 
 Lord fhall come the fecond time, without lin unto 
 lalvation. 
 
 This ordinance, according to the nature, fignification 
 and ex-tent of itj is to be repeated by the fame perfons 
 to the end of life, as it expretfes the believer's living upon 
 Chrift ; and the nourifb.rhent of his foul, by faith in 
 him, and is fuited to excite renewed ads of chriftian love 
 and holinefs. There is the fame reafon why a partici 
 pation of it fhould be repeated, as there is that it fhould 
 be once attended. " As often as ye eat this bread, and 
 drink this cup, yef do (how the Lord's death till he 
 come." There is a difference between this ordinance 
 and that of baptifm, in this refpe&. As the latter is the 
 initiating ordinance and feal by which perfons are vifibly 
 introduced into the church and kingdom of Chrift, And 
 this being once done, the end of it is anfwered, and there 
 can be no reafon or propriety in repeating it; by applv- 
 ing it more than once to the fame perfon. 
 
 The infant children of believers are as capable fubjeclsof 
 baptifm, and of all that is fignified by it, as adults are, as has 
 been fhown. But as they are not capable of that which is fig- 
 iiified by partaking of the Lord's fupper, till they arrive to 
 
 C c 2 years 
 
 f ASs xx. 7, f Cor. xi. J i Cor, xi. 26, 
 
Concerning the Lord's Supper. PA&T !L 
 
 years of underftanding, this is not tobe adminiftred to them 
 before that time, when they fhall be able to " difcern 
 the Lord's body, and examine thernfelves." There is 
 no evidence that the circumcifed children in Ifrael were 
 admitted to the paflbver, and to partake of the pafcal lamb, 
 until they were able to underftand the reafon and end 
 of that inflitution. The Jews fay, children did not par 
 take of the paflfover till they arrived to the age of twelve 
 years. This feems to be confirmed by the hiftory we 
 have of the parents of Jefus taking him with them to 
 the feaft of the pafTover at Jerufalem, when he was 
 twelve years old, which plainly implies that they did not 
 do it before. " Now his parents went to Jerufalem 
 every year at the feaft of the pafTover. And when he 
 was twelve years old, they went up to Jerufalem, after 
 the cuftom of the feaft.'** This may be considered as 
 a guide to chriftian churches, in admitting baptized chil 
 dren to the Lord's fupper. 
 
 This ordinance, according to the nature and defign of 
 it, is to be adminiftred and attended upon publicly, by 
 every particular church ; and is not defigncd to be ad 
 miniftred privately, to one fingle perfon. Of this we 
 have no example in fcripture : But the difciples, the 
 whole church, came together to break bread, and eat the 
 Lord's Tapper. " And upon the firft day of the week, 
 when the difciples came together to break* bread."^ 
 " When ye come together therefore into one place, this is 
 not toeat the Lord's fupper. Wherefore, my brethren, 
 when ye come together to eat, tarry one for another. And 
 if any man hunger, let him eat at home; that ye come 
 not together unto condemnation.'^ 
 
 As to the frequency of adminiftring this ordinance in 
 a church ; this does not appear to be fixed by any pre 
 cept or example in fcripture ; and therefore feems to be 
 left to the difcretion of the church to determine how of 
 ten 
 
 * Luke if. 4.1, 4-z. f Aft xx vii. t i Cor, xi. io, 33, 34-. 
 
CHAP. V. Concerning tht Lord's Supper. 405 
 
 ten they will attend upon it, and have it adminiftred to 
 them, according to their circumftances, and as they fhali 
 think it to be moft convenient to them, and mod for the 
 honour of Chrifl, and their edification. It has been of 
 ten faid, that chriftians in the firfl ages of the church, 
 celebrated the Lord's fupper, at leaft every Lord's day. 
 But it may be afked, by what authentic hiftory this can 
 be made evident ? What author has produced this evi 
 dence? And if it were certain, that fome churches did 
 attend upon it every Lord's day, and oftener, this would 
 not prove that this was commanded by Chrift, or his 
 Apofties. Some have thought it evident that this or 
 dinance was attended by the firft chriftian church, which 
 was formed by the Apofties at Jefufalem, at lead every 
 firfl day of the week, if not every time they met for pub 
 lic worfhip, which they mud have done by the direction 
 of the Apofties ; and is therefore as binding on all chrif- 
 tian churches to the end of the world, as if there were 
 an exprefs precept to attend upon it in the fame manner, 
 and fo often. But the words on which this conclufion 
 is grounded, do not appear fufficient to fupport it, when 
 carefully examined; They are thefe : " And they con 
 tinued ftedfaftly in the Apoflles dodrine, and fellowfhip, 
 and in breaking of bread, and in prayers. And they 
 continuing daily with one accord in the temple, and 
 breaking bread from houfe to houfe, did eat their 
 meat with gladnefs and finglenefs of heart."* " They' 
 continued ftedfaftly in the Apoflles doclrine." That 
 is, they attended conftantly on the inflruc~lions and 
 preaching of the Apoflles, and ftedfaftly adhered to the 
 truths delivered by them. " And in fellowfhip :" That 
 is, in communicating and making collections anddiftri- 
 bution, to fupply the bodily neceffities of thofe who 
 flood in need of affiftance and fupport. This is the 
 
 C c 3 meaning 
 
 ii, 43, 46, 
 
406 Concerning the Lord's Supper. PART II. 
 
 meaning of the word xoiuwta, which is here tranflatedy^/- 
 loivjhip. " And in breaking of bread." This probably 
 means their partaking of the Lord's fupper. " And in 
 prayers." That is, joining in public prayers, and in 
 iingingpfalms, which is included in prayer ; which were 
 eonftantly performed when they attended the other parts 
 of public worfhip. Here then every part of their pub 
 lic worQiip is mentioned, viz. public teaching ; diflri- 
 bution to the neceflities of the poor faints ; attendance 
 on the Lord's'fupper ; and prayer; including pfalmody, 
 which is devotion, and a particular manner of prayer. 
 But it does not follow, from this enumeration of the dif 
 ferent parts of their public worfhip, that every part was 
 attended upon, every time they met for prayer or preaoh- 
 ing ; or that they made a contribution for the poor, or 
 "broke bread, every time they met together for public 
 worfhip : But that thefe were performed, as often as was 
 convenient and proper. Breaking bread from houfe 
 to houfe, and eating their meat with gladnefsand fingle- 
 iiefs of heart,* does not appear to mean their eating the 
 Lord's fupper from houfe to houfe ; but their partaking 
 of their common food, and eating together ; exercifing 
 liberality and friendfliip one towards another, in eating 
 their common meals. But if breaking bread does here 
 mean the Lord's fupper, and it were certain that be 
 lievers at Jerufalem did, in their then peculiar and ex 
 traordinary circumftances, adminifter and partake of 
 this ordinance, whenever a number of them met in a par 
 ticular houfe, it would not hence follow, that the dif- 
 ciples of Cm-id are by this bound in all ages of the world 
 to attend the Lord's fupper in the fame manner, or thus 
 frequently. 
 
 When it is faid, " And upon the firftday of the week, 
 Tvhen the difciples came together to break bread :t" It 
 decs not import, that breaking bread was the only or, 
 
 chief 
 
 * Verfc 4-6, f Afls xx. 7. 
 
CHAP. V. Difcipline of a Chriflian Church. 407 
 
 chief thing for which they came together on that day ; for 
 this was not true, as appears by the relation. Nor does 
 it follow from thofe words, that they always came to 
 gether on the firft day of the week to break bread. It 
 is only faid, that on that firft day, they did fo. They 
 might, confident with this, come together on many other 
 firft days of the week, not to break bread ; but to attend 
 on other parts of public worlhip, without partaking of 
 the Lord's fupper. 
 
 SECTION IV. 
 
 Concerning the Difcipline of the Church. 
 
 JL HE Difcipline of a Church confifts in their ad 
 mitting or rejecting thofe who offer themfelves to join 
 with them ; in the members watching over each other ; 
 in reproving and admonifhing thofe who walk difordsrly, 
 and taking all proper methods to reform them ; and in 
 rejecting thofe who will not be reclaimed, but continue 
 obflinate and unreformed, when all proper means have 
 been previoufly ufed to bring them to repentance. 
 
 The proper exercife of difcipline, is important and 
 neceffaTy, in order to the comfort, edification, and prof- 
 perity of a church ; and where this is wholly neglefted in a 
 church, it will go to ruin ; and fuch a fociety is not wor 
 thy of the name of a chriftian church. Therefore this is 
 particularly enjoined by Chrift and his Apoftles. 
 
 The following particulars may ferve to illuflrate 
 this fubjeft. 
 
 I. IN the exercife of difcipline, the church is to be 
 wholly governed by the laws of Chrift. He is the only 
 C c 4 law 
 
408 The Stripturt Difdplinc PART II. 
 
 Jaw giver in his church j and in exercifing difcipline, 
 chriflians are to execute his laws, and have no authority, 
 or right to do any thing, unlefs it be agreeable to his 
 diredion and command, And whatfoever is done by 
 the church in his name, and according to his laws, is 
 done by authority derived from him, as they are autho 
 rized by him to execute his laws : But when, and fo far 
 as they deviate from this, they have no authority ; 
 and what they do is null and void, and difapprovec} 
 by him. 
 
 II. THE power to execute the laws of Chrift, is 
 not given by him to any one man, or to any particular 
 clafs or order of men in the church ; but to the church, 
 as a particular and diftincl; fociety ; though fome particu 
 lar members, or officers, in the church, may in many 
 inflances have a diftinguifhed influence, and lead in the 
 trarifadtions of the church, arid put into execution their 
 decifions. When the head of the church faid to Peter, 
 c I will give unto thee, the keys of the kingdom of hea 
 ven. And whatfoever thou (halt bind on earth, mall be 
 bound in heaven : And whatfoever thou (halt loofe on 
 earth, fhall be loofed in heaven ;"* we are not to fup- 
 pofe that this commiffion and authority was given to 
 Peter alone, or to the Apofdes only, or to any diftinl 
 fuccedion of men or officers in the church ; but to the 
 church, which Peter reprefented in the confeffion he had 
 then jail made ; and of which Chriil fpeaks in the pre 
 ceding words. "Thou art Peter, and upon this rock 
 I will build my church ; and the gates of hell fhall not 
 prevail again (I it." And what Chrift fays in the next 
 chapter, confirms the truth of this fuppofition ; for when 
 he is there fpeaking of the doing of the church, in cen- 
 furing and excommunicating an offender, he repeats 
 the words above mentioned, which he had fpoken to 
 
 Peter, 
 
 *Matth. xvi, is- 
 
CHAP. V. cf a Chriftian Church. 409 
 
 Peter, and gives this fame authority to the church, and 
 fanftion to their doings, according to his laws. " Verily, 
 J fay unto you, Whatfoever ye iliall bind on earth, fhall 
 be bound in heaven : And whatfoever ye fhall loofe on 
 earth, (hall be loofed in heaven/'* Two things appear 
 evident from hence. In the firft place, that Chrift did 
 not give this commiffion and authority to Peter only, in 
 diftinftion from the reft of his difciples ; but to them 
 all, as much as to Peter. And in the next place, that 
 this authority was given to them, nrot as a diftinft order 
 of men in his church, but as his difciples, and his church, 
 as they compofed the only church which Chnft then 
 had on earth, from whom all the profeffed difciples of 
 Chrift, and members of his vifible church, have defcend- 
 ed, as their fucceifors, being the follower^ of Chrift, and 
 members of his church, as his fijft difciples were. 
 Therefore, this power and authority is given to the 
 church, and is to continue in it, as long as there is a 
 church on earth, even to the end of the world. 
 
 III. THIS authority therefore, to maintain and exe 
 cute the laws of Chrift, is given to the church, as a body 
 or fociety ; each member of the church having an equal 
 concern and right to judge and ad in all decifions to be 
 made by the church, in the exercife of difcipline ; and 
 the aft of the majority is to be confidered as the aft of 
 the church, as rto fociety can decide andaft in any other 
 way. And that the whole church are in this way to 
 judge, decide and aft, is evident from fcripture. When 
 our Saviour is giving particular directions repefting 
 difcipline, he gives the authority to judge and aEl to the 
 church, as a fociety, and not to any particular member 
 of it. " Tell it to the church j but if he neglett to hear 
 the church, let him be unto thee as an heat hen man, 
 and a publican. "t According to this, every matter is 
 
 to 
 
 Chap, xviii. 18, f Matth. xviii. 17. 
 
4JO The Scripture Difcipline PART II. 
 
 to come before the church, and is to be decided by the 
 judgment and voice of the church, as a body ; which 
 cannot be done in any other way but by the judgment 
 and voice of all the members of it, or of the majority. 
 Agreeable to this, are the words of the Apoflle Paul to 
 the church at Corinth, when he gave them direction to 
 difcipline a particular member of the church, who had 
 been guilty of a fcandalous crime. " In the name of our 
 Lord Jefus Chrift, -when ye are gathered together , and my 
 fpirit, with the power of our Lord Jefus Chrift, to deliver 
 fuch an one unto fatan."* This was to be done by the 
 church, in order to which, they muft all come together, 
 that it might be the aft of the church. And in the whole 
 that he fays, on this fubjeft, he fpeaks to the whole church 
 As concerned, and adling in this matter. " Purge out 
 therefore the old leaven, that ye may be a new lump, as 
 ye are unleavened. I have written unto you, not to keep 
 company, if any man that is called a brother, beaforni- 
 cator, or covetous, &c. with fuch an one, no not to eat. 
 Do not ye judge them that are within ? But them that 
 are without God judgeth. Therefore put away from 
 yourfelves that wicked perfon." And when they had re 
 buked and excommunicated this perfon, the Apoflle 
 fpeaks of it as being done by them all, or the majority 
 of the church. " Sufficient to fuch a man is this pun- 
 ifhment, which was inflicted by many/* or by the moil:, 
 or major part, as the word may properly be rendered. t 
 And he fpeaks the fame language to other churches, when 
 treating of this fubject. " I befeech you, brethren, mark 
 them which caufe diviiions and offences, contrary to the 
 doctrine which ye have learned, and avoid them : For 
 they that are fuch ferve not our Lord Jefus Chrift, but 
 their own bellies. "J "Now we command you, bre 
 thren, in the name of our Lord Jefus Chrift, that ye 
 
 withdraw 
 
 * i Cor. v. 4, 5. f 2 Cor, ii. 6. J Rom, xvi. J7> * 8 ' 
 
CHAP.V. of a Chrijlian Church. 411 
 
 withdraw yourfelves from every brother that walketh 
 diforderly, and not after the tradition which ye have 
 received of us. And if any man ooey not our word by 
 this epiftle, note that man, and have no company with 
 him, that he may be afhamed."* Hence it appears, that 
 when this fame Apoflle, direfts Timothy and Titus, re- 
 fpecling the exercife of difcipline in the churches in 
 which they prefided, he does not mean that they had any 
 authority in the matter over the churches ; but that they 
 fhould excise and lead the churches to a proper care 
 and conduct in the ftricl: and faithful exercife of difci 
 pline : For in any other view and fenfe, he would be 
 inconfiflent with himfelf. 
 
 It has been obferved, that in every decifion and acl: of 
 the church, in the exercife of difcipline, there mufl be 
 the voice of the major part, or greater!: number of the 
 church, at leaft ; and every fuch a 61 is to be confidered 
 as the acl: of that particular fociety or church. But it is 
 defirable, that the church fhould be unanimous in all 
 their decifions and votes ; and therefore, all proper and 
 poffible care and pains ought to be taken to effecl; and 
 maintain this unanimity in all their proceedings. And 
 when this cannot be obtained, and there appears a dif 
 ference in judgment among the members of: the church, 
 and a number do not view the cafe before them, in the 
 fame light with the majority, they are to be treated with 
 love and tendernefs, and the latter ought to ufe all pro 
 per means to enlighten and convince their diflenring 
 brethren, that they may think and acl; with them, and 
 manifeft a reluctance to proceed and al without their 
 concurrence and confent ; and, if poffible, perfuade 
 them, at leaft, to fay, they are willing the majority mould 
 acl: as they think beft, and though they cannot fee with 
 them, at prefent, they will not be offended, nor are dif- 
 pofed to make any divifion or unealinefs in the church. 
 
 And 
 * * TheflT. iii. 6, 14* 
 
412 The Scripture Difciplinc PART!!. 
 
 And the minority, who cannot aft with their brethren 
 in any inflauce, when they have offered the reafons of 
 their diiFent in meeknefs and love, ought to acquiefce in 
 the decifion of the church, fo as to take nootFence or do 
 any thing to interrupt the peace of the church ; unlefs 
 they confider the cafe to be fo important, and the pro 
 ceedings of the majority fo contrary to the laws of Chrift, 
 that they ought to remonflrate, and think they cannot 
 be faithful to Chrift and their brethren unlefs they take 
 fome farther fleps. In fuch a cafe, it will be the duty of 
 the church to join with the diffatisfled in afking judg 
 ment and advice of other .churches. And in any in- 
 ilance, where the matter to be decided is intricate or dif 
 ficult, or when the perfon, concerning whom the de 
 cifion is to be made, defires it, it is proper and wife to 
 afk the advice of other churches, in order to get all the 
 light and help they can obtain refpefting the matter to 
 be determined. But every particular church, after afk- 
 ing counfel and advice, and making the beft improve 
 ment of it they can, rnufl adt according to their own judg- 
 , rnent, they not being bound implicitly to fubmit to the 
 dictates of any other churches or councils, or having au 
 thority to decide for them in any matter ; or any farther 
 than they receive light and conviclion. 
 
 IV. TH E females are included in the male members of 
 the church, and are to aft only by them, as thus included ; 
 or the males aft for them, and the women are not to dic 
 tate and vote in the church, in any matter which is to be 
 decided, as this would be ufurping and exercifing that 
 authority over the men, which is forbidden in fcripture, 
 and is inconfiflent with that flate of inferiority to men, 
 which God has for wife reafons conflituted, by which 
 they are not to rule, but to be in fubjeftion. But they 
 have a right to know all the concerns and proceedings of 
 
 the 
 
CHAP. V* of a Chriftian Chitrch. 413 
 
 the church, as they are equally interefled in them with 
 the male members ; and it is deferable that they (hould 
 be fatisfied with all the tranfa&ions of the church, and 
 know the reafons on which they proceed. They have 
 therefore a right to be prefent in all the meetings of the 
 church, and ought to attend with the males, and give all 
 the light and evidence they can in any cafe, in which ifc 
 is defired ; and may propofe any difficulty or uneafinefs 
 in their minds refpecling the proceedings of the church, 
 in order to get information and fatisfaftion. And they 
 have a right to be regarded and treated with refpeft and 
 kindnefs by the brethren, who ought to give the fillers 
 all the light and fatisfa&ion in their power, in every 
 cafe. 
 
 When a particular church is to be formed and con* 
 touted in any place, the propofed members of it, are to 
 fatisfy each other that they are fo far agreed in their 
 underftanding and judgment refpe&ing the Bible, as to 
 the doctrines and truths therein revealed, fo far as they 
 regard faith and pra&ice ; and that they have fuch a 
 practical acquaintance with the chriftian religion ; and 
 that their life and converfation is fo far agreeable to the 
 commands of Chrift, that they can receive each other as 
 real chriflians to a ftate of church fellowship, and agree 
 to walk in all the commands of Chrift, and in attend 
 ance on his worfhip and ordinances. By this they are 
 prepared to unite in a confeffion of their faith, or of their 
 underftanding and belief of the important and eiTentiai 
 doclrines contained in divine revelation, and of the in- 
 flitutions and duties which Chrift has appointed : And 
 to enter into mutual and folemn covenant, to walk in the 
 ways and ordinances of Chrift, blamelefs ; and to afiifl 
 and watch over each other in their chriftian pra&ice, 
 and in the exercife of that difcipline which Jefus Chrift 
 has inftituted, to prevent corruption and apoftacy in the 
 
 church, 
 
414 fh* Scripture Difcipline PART Ik 
 
 church, in doctrine or practice, and for their mutual edi-* 
 fication in love. And when the neceffary officers of a 
 church are chofen and ordained, they are prepared ta 
 attend upon all the inftitutions of Chrifl:, and to exercife 
 that difcipline which he has appointed. 
 
 In the exercife of this difcipline, they are to admit or 
 reject thofe who offer to join with them, as members of 
 their chriftian fociety ; which is to be done with care, 
 difcerning and judgment. After proper acquaintance 
 with fuch, and a careful examination into their know 
 ledge and belief of the moft important doctrines of reve 
 lation, and their experimental acquaintance with them, 
 and cordial approbation of them ; if they appear to the 
 church to underftand and approve of thofe doctrines 
 which they hold important and neceffary to be under- 
 flood and believed, in order to be real chriflians, and to 
 be willing to devote themfelves to Chrift, and obferve 
 all his commandments ; and to make public pr.ofeflion 
 of this, and enter into a folemn covenant to obey all the 
 commands of Chrifl:, as members of that church, they 
 are to receive them as real chriftians, fo far as they are 
 warranted to judge and determine. But if they appear 
 to them ignorant of the effential truths and doctrines of 
 the gofpd, or not to believe them ; or do not appear to 
 have embraced them cordially and experimentally ; or 
 if their temper and conduct have not been agreeable to 
 the gofpel, and they do not manifeft a difpofition to re 
 pent and reform, they are to be rejected, as not appear 
 ing to be real chriftians ; and therefore unworthy to be 
 vifible members of a chriftian church. 
 
 When any who are members of the church, fhall fall 
 from their profeflion and chriftian character, by em>- 
 bracing error, or any unchriftian practice, of which there 
 is fufficient evidence ; and after proper methods taken 
 with them to bring them to repentance and reclaim them, 
 
 without 
 
PART II. tfa> Chriftian Church. 415 
 
 without fuccefs ; they are to be rejected and caft out of 
 the church, as unworthy of a place in the vifible church 
 of Chrift : But may afterwards be received again, upon, 
 their giving proper evidence of true repentance. 
 
 There is to be fpecial care taken of the children of the 
 church, viz. the children of thofe parents who are or 
 have been members of the church, who have dedicated 
 them to Chrift, in the ordinance of baptifm, and have 
 been received by the church, as vifible members of 
 Chrift, the lambs in his flock, in the manner and on the 
 grounds which have been before explained. Every adult 
 member of the church ought to be concerned that thefe 
 fliould have a chriftian education, and watch over one 
 another, with refpecl; to this, and direcl, admonim. and 
 exhort, thofe who appear negligent and deficient in their 
 duty to their children. And every grofs and continued 
 neglect, ought to fubjecl the perfon guilty, to the cen- 
 fure of the church. And when the children arrive to an 
 age in which they are capable of acling for themfelves in 
 matters of religion, and making a profeffion of their ad 
 herence to the chriftian faith and practice, and coming 
 to the Lord's fupper : If they neglect and refufe to do 
 this, and aft contrary to the commands of Chrift in any 
 other refpecl:, all proper means are to be ufed, and me 
 thods taken to bring them to repentance, and to do 
 their duty as chriftians. And if they cannot be re 
 claimed, but continue impenitent and unreformed, they 
 are to be rejected and caft out of the church, as other 
 adult members are, who perfift in difobedience to 
 Chrift. 
 
 V. THE general rule of exercifing difcipline , towards 
 thofe members who give offence in words or conduct, 
 and which is applicable to every cafe, is given by Jefus 
 Chrift in the following words ; " If thy brother (hall 
 
 trefpafs 
 
The Scripture Diftiplint PART II. 
 
 trefpafs againft thee, go and tell him his fault between 
 thee and him alone : If he fhall hear thee, thou haft 
 gained thy brother. But if he will not hear thee, then 
 take with thee one or two more, that in the mouth of 
 two or three witnefles every word may be eftabliQied. 
 And if he fhall neglect to hear them, tell it unto the 
 church : But if he ncgleft to hear the church, let him 
 be unto thee as an heathen man and a publican."* 
 
 It has been fuppofed by fome, if not generally, that 
 this direction refpe&s private and perfonal offences only, 
 and that it is not applicable to general and public of 
 fences. But perhaps this will appear to be a miftake, 
 when the matter is properly confidered ; and that the 
 method and fteps here pointed out, are to be taken with 
 every offender, as moft agreeable to the dictates of chrif- 
 tian love, and beft fuited to reclaim fuch ; and the moft 
 proper regulation and guard to prevent unreafonable 
 and frivolous complaints being brought to the Church. 
 
 When a member of the church als contrary to his 
 chriftian profeffion, and tranfgreffes any of the laws of 
 Chrift;, and walks diforderly, he trefpaffesor fmsf againft 
 every brother in the church, and offends him as really, 
 and as much, as if he injured him in particular in his 
 perfon, character or eftate : And there is the fame rea- 
 fon and obligation to take fleps to reclaim him, as if his 
 trefpafs were againft one individual only. And if his 
 fin be not of a private, but of a public nature, and is 
 known to many, or to all, this is no reafoa why every 
 perfon mould not feel the trefpafs againft him, and be 
 
 ready 
 
 * Matth. xviii. 15, 16, 17. 
 
 -\ The word in the original xpagTytryi trarflated trefpafs t is the word 
 which is ufed forjinning. It is fo translated in the 2,1 ft verfe. " How often 
 (hall my brother fin againft me, and I forgive him J" And it is fo translated 
 in the following paifage : "But when yejtn fo againft the brethren, and 
 wound their weak confcience, ye fin againft Chrift." i Cor. viii. 12. And 
 it is to be obferved, that by finning againft the brethren, he does not mean, 
 any particular perfonal injury or offence. 
 
CHAP. V. of a Chriflian Church* 
 
 ready to take proper fteps to bring him to repentance, 
 and be the firft to apply to him to that end, unlefs par 
 ticular circumftances render it more proper and conve 
 nient for fome other perfon to do it. 
 
 And however public the offence may be, every indi 
 vidual ought to be difpofed to' make private application 
 to him firft, unlefs fome other perfon (hall do it, before 
 he fpeaks of it to others ; and to confider this as necef- 
 fary in order to obey the command of Chrift, and the 
 law of love, which ought to govern, in every ftep taken 
 in fuch a cafe. Perhaps the perfon offending, does not 
 view what he has done in a true light, or think himfelf 
 guilty of unchriftian conduct, or does riot know that 
 others are offended with him. And if he fhould have 
 his crime properly fet before him in a private way, he 
 might be made fenfible of what he had done, and that 
 he had given juft offence, and voluntarily make chriftian 
 fati&faclion by a public confeflion, without any public 
 accufation, or procefs before the church. If the bre 
 thren were all under the proper influence of chiiftian 
 Jove, and felt that concern and tendernefs towards an of 
 fending brother, which is the attendant of fuch love, 
 fuch a method would doubtlefs appear moft agreeable 
 to them, and they would be ready to take it, whenever 
 there is opportunity and a call to c3o it ; and it will be 
 peculiarly agreeable to them, to have a brother who has 
 Imned, reclaimed in fuch a private and eafy way. And 
 it is prefumed there is no chriflian who is a member of 
 a church, who would not wifh to be treated in this man 
 ner, if he mould in any inftance, give offence to any or 
 all of his brethren ; and who would not think it a privi 
 lege to be in union with brethren whq would deal thus- 
 privately and tenderly with him, whenever he (hould 
 give them any juft, or fuppofed ground of offence : 
 And therefore if he fhould neglect to take this method 
 VOL. II. Dd with 
 
4 i8 The Scripture Lifcipline P A R T 1 1.* 
 
 with any of his brethren who (liould give offence to him 
 he tvould not do to him, as he would defire others to do 
 to himfelf, and fo tranfgrefs the law of love, and this 
 wife law of Chrift, which commands chriftians to en 
 deavour to heal every offence, in the mofl private, eafy 
 and tender manner. It may be the fuppofed offender 
 will fatisfy his offended brother, that he is innocent, and 
 has really given no ground of offence. But if he be not 
 able to do this, and be not made fenfibte of his fault, 
 and fo do not hear his brother, he mufl take one or two 
 of his brethren, whom he thinks mod likely to convince 
 and gain the offender; as this is mod agreeable to chrif- 
 tian love, and bed fuited to anfwer the end. If they, 
 when they have heard and confidered the cafe, judge 
 there is jufl ground of offence, and do convince the 
 offender of it, and perfuade him to make chriftian fatis- 
 fadlion, the faulty brother is gained. If they judge 
 that there is no fufficient ground of offence, or no proper 
 evidence of the fa6l with which he is charged, the matter 
 cannot be carried any farther, and'laid before the church. 
 If they think there is jufl ground of offence and evidence 
 of the facl: of which he is accufed ; but cannot convince 
 the offender of it ; and therefore judge it ought to be 
 laid' before the church ; the way is prepared to bring a 
 complaint to the church, which ought to be received 
 when it comes to them by the approbation of two or 
 three, and not otherwife. And thus, " By the mouth 
 of two or three witneffes every wdfd is eftabliflied." 
 They are witneffes which ought to have great weight 
 with the perfon's conscience with whom they deal, and 
 which is fuited to convince him, and bring him to his 
 duty, if they condemn him. They are witneflts to the 
 church, that private methods have been taken to con 
 vince and reclaim him ; that he will not hear them, and 
 that he ought to bs called to an account by the church* 
 
 . And 
 
. V. of a Chrijlian Church. 419 
 
 And in this way, the church go on proper and fafe 
 ground in receiving a complaint againft any of the mem 
 bers, and proceeding to call the accufed perfon before 
 them, in order to hear and judge of the matter of which 
 he is accufed. And there is a proper guard placed 
 againft accufations being brought to the church by in 
 dividuals, which might be wholly without any founda 
 tion, which would give needlefs trouble to the church, 
 and might be very injurious to thofe againft whom the 
 complaints are made. 
 
 On the whole, it will dbubtlefs appear to all who well 
 confider the matter, that the rule our Saviour has given 
 in the words under confideration, extends to all inftances 
 of offences given by any profefling chriftians ; and that 
 no perfon can, according to this, be called before the 
 church to anfwer for any fault, whether private or pub 
 lic, uhlefs a complaint be brought againft him, in the 
 way here prefcribed : And that the wifdom and good- 
 nefs of Chrift appears in forming this fhort and plain rule 
 of proceeding in all fuch cafes, which is perfectly agree 
 able to the law of love, and is in the beft manner fuited 
 to promote the peace and edification of the church, and 
 the good of every individual member : And confequent- 
 ly every deviation from this rule, is contrary to the law 
 of chriftian benevolence, and tends to evil.* 
 
 D d 2 VI. 
 
 * It has been fuppofed by fome, that the direction in this paflage to go to 
 tin offending brother, " and tell him his fault, between thee and him alone," 
 is applicable to no cafe Uut fuch wherein none knows of the fault of which 
 the brother is guilty but the perfon who applies to him. But this cannot 
 l-e true : For in fuch a cafe he would not be able to prove t<j the church or 
 any one, that his brother has been guilty of any fault ; and therefore has co 
 right to take one or two more to deal with him, or to fpeak of it to any perfon 
 in the world. It muft remain a fecret between him and his brother - y and to 
 tell it to others, would be a violation of the law of love, and a real flander ; 
 and would expofe himfelf to fuffer as a flanderer f his brother, having fpread 
 an evil report of him, which he cannot prove. Therefore, in the cafe of a 
 ttefuafs mentioned by Chrift in this paflage, it is fuppofed that it can be proved 
 
 by 
 

 The Scripture Difciplinc PART II. 
 
 IV. WHEN the accufed perfon is thus regularly- 
 brought before the charch, if they judge he is cenfura- 
 ble, and he remains impenitent, and will not hear them j 
 orifherefufe to appear and anfwer to the complaint, 
 when defired,. he is to be rejected and caft out of the 
 church ; and cannot be reftorcd again, without a proper 
 manifeftation of repentance. This is expreiFed by Chrift 
 in the following words : " But if he neglect to hear the 
 church, let him be unto tliee as an heathen man and a 
 publican." That is, confider and treat him, as you are 
 accuftomed to view and treat heathens and publicans. > 
 The Apoftle Paul expreffesthe fame thing in the follow 
 ing words : " 1 have written unto you, not to keep com 
 pany, if any man that is called a brother be a fornicator, 
 or covetous, or an i delator, or a railer, or a drunkard, 
 o.r an extortioner, with fuch an one, no not to eat."* 
 And to the fame purpofe he fays again : " Now we 
 command you, breihren, in the name of our Lord Jefus 
 Chrift, that ye withdraw yourfelves from every brother 
 that walketh diforderly, and not after the tradition which 
 ye received of us. And if any man obey not our word 
 by this epiflle, note that man, and have no company 
 v/ith him, that he may be afhamed."f The Jews avoid 
 ed the company of heathens and publicans, and did not 
 eat their common meals with them. And in the above 
 pafTage, Chrifl commands the members of his churches 
 
 to 
 
 fcy other witnefTcs llran him who tells him his fault, or thofe whom he takes 
 with him in the fecond ftep ; otherwife he cannot take fuch a ftep ; ami it is< 
 fb fecret that though he knew the fact to be true, he may not Iptak of it to 
 any one i and cannot be a roattcr of pablie dilcipline. 
 
 If i: be afjccd, What an offended brother can do in fuch a cafe ? The anfwer 
 is plain amieafy. He ought lo deal with his faulty brother privately, and try 
 to convince and awaken his confcience, and bring hira to rspenrance. But if 
 he remain obftinate, he muft leave the matter in fecret till the day of judgment, 
 and continue to treat his brother before the world, and in the church, a* 
 vifibly in good (landing, and a vifible chriftSan, as he really is, whatever be. 
 the fecjet fins of which hs is guilty. 
 
 * i Cor.v. ii. f z Theft", iii. 6, 14* 
 
p. V. of a Chrijlian Church. 421 
 
 to treat thofe who will not hear the church, in the fame 
 manner. And the fame thing is enjoined by St. Paul, 
 when he commands the church at Corinth not to keep 
 company with fuch, no not to eat. He tells them he did 
 not forbid their keeping company with the wicked men of 
 the world ; for this would be inconfiftent with their living 
 in the world. But if he, who had the name of a chriftian 
 brother, tranfgrefled the rules of Chrift, and fell from 
 his profeffton, they fhould renounce him, and not only 
 exclude him from the privileges of a vifible chriftian in 
 the church; but treat him with peculiar neglect and 
 flight, and avoid his company at all times, and never 
 fo much as eat with him at a common table ; as fuited 
 to keep in his view his character and (ituation in the 
 fight of chriftians, and to excite thofe feelings, and that 
 fiiame, which tended to bring him to repentance. 
 
 Such a treatment of an excommunicated perfon, is 
 proper, and neceflary, in order to anfwer the ends of the 
 cenfures of the church, fo as to have their defired effect. 
 By this their authority is exercifed, maintained and kept: 
 in view, and their particular abhorrence of the character 
 and conduct of the cenfured perfon, is conftantly ex- 
 preffed to him, and to the world ; and the diftinctiom 
 between him and thofe who are in good Handing, and 
 his awful fituation, is made manifeft in all their conduct 
 towards him : And it is fuited conftantly to affeft and 
 imprefs his mind, to give him uneafmefs in his fituation, 
 to make him aftiamed, and bring him to repentance. 
 Thus the falutary ends of the cenfures of the church, arc 
 in this way anfwered, both with refpect to the church, 
 the excommunicated perfon, and the world. 
 
 VII. THE brother who commits a fault, by which 
 befalls under the cenfure of the church, may be reftored 
 D d 3 to." 
 
422 Tht Scripture Dlfcipline PART Ifc. 
 
 to good {landing again, by reformation, a public confef- 
 fion, and profeflion of repentance, and not without this. 
 Some have thought that a confeffion before the church 
 only, is fufficient in order to a perfpn's being reftored to 
 good {landing ; and that this is all that can be reasonably 
 required. But it ought to be confi dered, that the church 
 is a public fociety, a city fet on a hill, which cannot be 
 hid ; and thejr light is .to fliine before others. When 
 a chriilian falls from his profeflion in his conduft, he 
 puts out his light before others, as well as in the fight of 
 the church, and cannot recover it, and caufe it to fhine 
 again, but by a profeflipn of repentance, and condemna 
 tion of bimfelf, before thern, or in their fight. And a 
 true penitent will defire to do this before all to whom 
 the knowledge of his crime may have come, and with 
 all may know that he does repent. A contrary difpofi- 
 tion to this, is found only in the impenitent. 
 
 VII J. IT is to be obferved, that Jefus Chrift has 
 not given to his church any authority to inflict any 
 corporal punifjhment on men for difobedience to his 
 laws ; to imprifon or fine them, or fubjecl; them to any 
 worldly inconvenience, except what is implied in calling 
 them out of the church, and treating them in the man 
 ner mentioned above. 
 
 All that has been done, of this kind, in the chriftian 
 world, by the profefied followers of Chrift, has been an 
 abufe and violation of the laws of Chrift, and has pro 
 ceeded whelly from an antichriftian fpirit. The king 
 dom of Chrift is in this refpecl, as well as others, not of 
 this world. 
 
 IX. ON the whole, it is pbfervable, that the preva 
 lence of the fpirit of chriftian love, is neceflary in order 
 the proper and ufeful pra&ice of difcipline in the 
 
 churches 
 
FART II. cf a Chriftian Church* 423 
 
 churches of Chrift. Chrifl and his Apoftles haveinfift- 
 edmuch on this, as that without which the laws of Chrift 
 cannot be obeyed in any degree. It is this alone by 
 which the difciples and church of Chrift are to be diftin- 
 guiftied from the men and the focieties of the world. 
 " By this (hall all men know that ye are my difciples, if 
 ye riave love one to another."* Where a fpirit of true 
 chriftian love prevails, it will be natural and eafy to obey 
 the laws of Chrift rcTpefting the difcipline to be exercifed 
 in his church ; it will appear important and necefiary 
 that thefe laws fhould be obferved and executed with 
 great care and ftrictnefs : And the good effecl: will be 
 apparent. By this the church will edify itfelf in love, 
 and become "fair as the moon, clear as the fun, and 
 terrible as an army with banners." And when this fpirit 
 of chriftian love is not in exercife, the proper practice 
 of difcipline will not take place ; and all attempts to 
 pradice it will proceed from felfifhnefs, pride and a 
 worldly fpirit, and promote confufion, divifions and 
 contention, rather than peace and edification, which has 
 been verified in too many inftances. 
 
 * John xiii. 35. 
 
 CHAPTER 
 
On Chriflian Prattict. PART!!* 
 
 CHAPTER VI. 
 
 
 
 On Chriflian Prattice. 
 
 JLJ V E R Y doctrine which comes into the fyflem 
 of truth, exhibited in divine revelation, and which has 
 been brought into view, in the preceding work, is, in a 
 greater or leis degree practical ; and the whole, confider- 
 ,ed in a collective view, do lead to, and involve every 
 thing effential i,n the whole fyftem of chriftian exercife 
 and practice, which confifts wholly in practifing the 
 truth, or walking in the truth.* This will therefore 
 ferve as an help and guide in the brief delineation of 
 this, which is now propofed. 
 
 The temper and exercifes of a chriftian, which take 
 place in the view of revealed truth, have been in fome 
 ineafure brought into view and defcribed already. They 
 confift fummarily andmoft eflentially in love : In loving 
 God with all their heart; and loving their neighbour as 
 themfelves. Chriftian practice, confifts in exprefling, 
 and acting out this affection, on all occafions, in every 
 fuitable way, in obedience to all the holy laws of God. 
 The chriftian owes perfect obedience at all times, as he 
 always did before he was a chriftian, and which all men 
 do. I-Jis becoming a chriftian, and obtaining pardon 
 and the divine favour, is fo far from freeing him from ob 
 ligation to obey the laws of God perfectly, that his ob 
 ligation to this, are hereby greatly increafed. 
 
 There is no real obedience, or any thing morally good 
 or evil in mere w > ords and external actions, confidered 
 
 as 
 John iii. 21. 2 John 4. 3 John 3, 4. 
 
CHAP. VI. On Chriftian PraSficc. 425 
 
 as unconnected with the heart, and afide from the mo 
 tives and affections of which they are the fruit and ex- 
 preflion ; for all obedience and virtue confifts in the dif- 
 pofition and exercifes of the heart ; and in the expref- 
 lions and exertions of it, in words and external actions : 
 And when the latter are not the fruit and genuine ex- 
 preflions of the former, whatever they may be, there is 
 no holinefs or moral good in them. And when they 
 are the fruit and production of a wrong and (inful dif- 
 pofition, motives and exercifes of heart, they are bad 
 fruit, and confidered in this connection are finful. This 
 is exprefsly afTerted by Chrift : " Either make the tree 
 good, and his fruit good ; or elfe make the tree corrupt, 
 and his fruit corrupt. A good man, out of the good 
 treafure of his heart, bringeth forth good things : And 
 an evil man, out of the evil treafure, bringeth forth evil 
 things."* The external appearances and expreffions, in 
 words and conduct, of both of them, in fome, yea many 
 inflances, may be the fame, or fo much alike, in the view 
 of man, as not to be diflinguifhed. But thofe of the one 
 are good, as they proceed from a good heart, and are the 
 proper expreflion of his true benevolence and goodnefs. 
 Thofe of the other are evil, as they proceed from an 
 evil heart, and are the fruit and effect of felfifh motives, 
 or of felf love ; and all the appearance they have of the 
 contrary, is nothing but falfehood and hypocrify. 
 
 Mankind in their Mate of depravity and blindnefs, are 
 liable to make great miftakes, not only with refpect to 
 real holinefs of heart, in what it confifts ; but as to the 
 way and manner in which an honeft and good heart is to 
 be expreffed in words and actions ; and therefore ftand 
 in need of particular inftru6tion and direction with re 
 gard to this. God has been pleafed to furnifh man with 
 direction, in the revelation which he has given, and has 
 abundantly taught us how, and in what manner we arc 
 
 to 
 
 * Matth. xii. 33, 35* 
 
426 On Chriftian Praftkc. PART II. 
 
 to exprcfs that love, in which all holinefs confifts, and 
 what are the natural effects of it, in words and actions, 
 on different occafions, and towards different objects. 
 This is done more fummarily in the ten commandments 
 fpoken from Mount Sinai by God himfelf, in the au 
 dience of all the people of Ifrael, and afterwards written 
 by him on two tables of ftone. But this is more par 
 ticularly taught and explained, by numerous precepts 
 refpecting our conduct on various occafions, and to 
 wards different objects and perfons ; and by the hiftory 
 and example of good men ; and efpecially by the pre 
 cepts and example of Chrift. 
 
 By thefe, the conduct which is a proper expreffion of 
 love to God and to our neighbour, including ourfeives, 
 is fo particularly delineated, that they who are under the 
 influence of this lovg, are not expofed to make any great 
 xniftakes ; but will be directed and excited to all chriftian 
 practice, in each branch of it. 
 
 I. CHRISTIAN praclice, as it more immediately re- 
 fpects God, and the things of the invifible world, which 
 is the practice of piety, confifts chiefly in the following 
 things : 
 
 i. A public profeffion of a belief of the great, impor 
 tant truths and doctrines, contained in divine revelation, 
 and fincere approbation of them ; a profeffion of repent 
 ance and faith in Jefus Chrift ; and that we do dedicate 
 and devote ourfeives to his fervice, fubmitting to him as 
 our Lord and Saviour ; promifing to obey all his com 
 mands, and attend upon all his ordinances : At the fame 
 time, profeffing love to the vifible difciples of Chrift, 
 and a defire to join to a fociety of fuch, who are mutu 
 ally engaged to promote the caufe and kingdom of 
 Chrift in the world, and maintain his worfhip and ordi- 
 pa.nce.Sj jn a way which is agreeable to our judgment, 
 
 and 
 
CHAP. VI. On Chrijlian Practice.. 427 
 
 and confcicnce. Such a public profeflion is due to God, 
 and no man can properly honour Chrift without it ; and 
 is therefore the natural expreflion of love to God, and 
 the fpirit of true piety. This therefore has been required 
 and prac~tifed in all ages, under the Old Teftament and 
 the New, as the only way in which a vifible church ha$ 
 exifled in the world, or can exift. This is expreffed in 
 fcripture in the following words : " Ye (land this day 
 all of you, before the Lord your God ; that thou fhouldft 
 enter into covenant with the Lord thy God, and into 
 hit, oath, which the Lord thy God maketh with thee this 
 day."* " I will pour my fpirit upon thy feed, and my 
 blefling upon thine offspring. And they fhall fpring 
 up as among grafs, as willows by water courfes. One 
 lhall fay, I am the Lord's ; and another lhall call him- 
 felf by the name of Jacob : And another fhatl fubfcribe 
 with his hand unto the Lord, and firname himfelf by the 
 name of Ifrael."t " Then they that gladly received the 
 word, were baptized : And the fame day there were add 
 ed unto them, about three thoufand fouls. And the 
 Lord added to the church daily, fuch as fhould be faved. 
 And believers were the more added to the Lord, multi 
 tudes, both men and women. And much people was 
 added unto the Lord. And he anfwered and faid, I be 
 lieve that Jefus is the fon of God."+ " He that be- 
 lievethand is baptized, fhall be faved." Baptifm, ne- 
 ceflarily implies fuch a profeflion, and an exprefs engage 
 ment to obey and ferve Jefus Chrift. 
 
 2. If a perfon has not been baptized in his infancy, 
 a fubmiflion to this commanded right is required of him, 
 as a chriftian, without which no profeflion of faith and 
 obedience to Chrift, is to be confidered as credible, or 
 can conftitute him a viable chriftian. If he has been 
 baptized in his infancy, and fo made a vifible member of 
 
 the 
 
 Deut.xxix. 10, 12. f Ifaiah xliv. 3, 4, 5. 
 
 J AU ii, 41, 47. v. 14. viii. 37. xi. 24. Mark xvi. i$. 
 
428 On Chriftian Prdftice. PART II. 
 
 the church, in the fenfe explained above, his approba 
 tion of this, and of all that is implied in it; mud be ex- 
 prefsly or implicitly declared in the public profeffion 
 which he makes. And when fuch a profeffor who is 
 baptized, and a vifible member of a church, has children, 
 he is required to offer and dedicate them to Chrift in 
 baptifm, and promife to bring them up in the nurture 
 and admonition of the Lord. This, and his faithful per 
 formance of his engagements in this tranfaclion, is an 
 important part of the pradice of piety, and the duty 
 which he owes to Chrifl, which at the fame time is a duty 
 which he owes to his children, and to the church. 
 
 3. A ferious, devout, and conftant attendance on all 
 the religious inflitutions of Jefus Chrift, is an important 
 part of chriftian practice. Thefe are public worfhip ; 
 confiding in prayer, Tinging praife to God, and hearing 
 the word preached. Attending on the Lord's fupper, 
 whenever it is adminiflred in the church to which he be 
 longs. A careful and ftri6t obfervation of the chriftian 
 Sabbath, in abftaining from all fecular bufinefs, labour ot 
 recreation ; except that which is of real neceflity ; and 
 works of charity and mercy ; and devoting the whole 
 day to religious exercifes, in public and more privately. 
 This is an important part of the practice of chriftian pi, 
 cty ; and every branch of the chriftian's exetcife of piety, 
 will commonly keep pace with his obfervation of the 
 Sabbath. If a chriftian feels in any good meafure as he 
 ought to do, this will be a high day with him, as in a 
 peculiar manner confecrated to the honour and fervica 
 of Chrift. He is ready to welcome it, on every return 
 of it, with peculiar fatisfa&ion and joy ; and be concern 
 ed to order his worldly circumftances and bufinefs, fo 
 as to have the leaft pofTible interruption, in the duties of 
 the Sabbath. Thus he will turn away his foot from the 
 Sabbath,from doing his worldly pleafure on God's holy 
 
 day; 
 
CHAP. VI. On Chrijiian Practice. 42$ 
 
 day ; and will call the Sabbath a delight, the holy of the 
 Lord, and honourable ; and will conlcientioufly honour 
 him, not doing his own ways, nor finding his own plea-. 
 fare, nor fpeaking his own words.* 
 
 4. A free and cheerful contribution for the fupport 
 of the gofpel and public religion, according to his ability 
 and opportunity, is a neceflary part of the practice of a 
 chriftian. This cannot be maintained and fupported, 
 according to the inflitution of Chrift, without coil and 
 expenfe, and the Lord Jefus Chrift has ordained, that 
 they who preach the gofpel, mould live of the gofpel. f 
 Love to God, and divine inftitutions, and a regard for 
 the honour of Chrift, will open the heart of a chriftian ; 
 and he will be ready to contribute liberally for the fup 
 port of the gofpel, and will much rather retrench his 
 expenfes in other things, than fall fhort of his duty in 
 this, which he will confider as a privilege, rather than a 
 burden. And it is the duty of every chriftian, to make 
 all thofe exertions, and be at all the expenfe, which may 
 be necefTary to fpread and propagate the gofpel, to thofe 
 who have not enjoyed it, according to his opportunity fc 
 capacity and ability, to promote fuch an important de- 
 
 fign- 
 
 5. A ferious, pious manner of converfation, which is 
 
 the proper effeft and expreffion of a belief of -the great 
 truths of chriftianity, and a fenfe of their importance and 
 excellence ; being ready to fpeak and hear of the thing* 
 of religion on all proper occafions ; fpealdng of God, his 
 works, and ways, and inftitutions, and the things of the 
 inviGble, eternal world, as being realities, and with be 
 coming reverence and folemnity ; and carefully avoid 
 ing all vain, trifling converfation. " Let no corrupt 
 communication proceed out of your mouth, -but that, 
 which is good to the ufe of edifying, that it may minifter 
 grace unto the hearers."! 
 
 6. The 
 
 * Ifaiah Iriii. 13, f i Cor. he, 14, Eph. if. *fr 
 
430 On Chrijlian Practice. PART II. 
 
 6. The chriftian ought to give great and conftant at 
 tention to his Bible, reading and ftudying it daily, that 
 he may know what is the will of God there revealed, 
 and underftand the important truths it contains, and 
 that they may be more and more imprefled on his mind., 
 and be plain and familiar to him. tf His delight is in 
 the law of the Lord, and in his law doth he meditate 
 day a. d night."* And he will be difpofed to improve 
 all the advantages and helps which are in his reach to 
 undefftand the fcriptures, and make advances in divine 
 knowledge, both by reading the writings of thofe who 
 have explained the fcriptures, and inculcated the doc 
 trines and duties of chriftianity ; and by converfatkm 
 with thofe from whom he may hope to get inftru&ion. 
 In this, and in his devotions, he fperids all the time which 
 can be fpared from his particular worldly bufinefs and 
 calling, and for which the Sabbath gives him fpecial 
 advantages. 
 
 7. The pious education of children, and of all who 
 are under his care, is a duty comprehended in the prac 
 tice of piety. This confifts in family government, and 
 giving them religious inftru&ion, at all proper opportu 
 nities, and in advifmg, exhorting and admonifhing them, 
 refpefling their religious exercifes and conducl. This 
 was ftridlly enjoined on the children of Ifrael, as has 
 been particularly obferved in a former chapter ; and 
 is implied in St. Paul's direction to chriftian parents to 
 bring up their children in the nurture and admonition 
 of the Lord. 
 
 8. Prayer, or devotion, is a great and important branch 
 of chriftian exercife and practice, and is the conftant em 
 ploy of a pious heart, and eflential to true chriftianity. 
 This comprehends, adoration, confeilion, petition, 
 thankfgiving and praife ; of all which God the Father, 
 Son, and Holy Ghoft, is the immediate object. Adora 
 tion 
 
 PfaU 5. . 
 
CHAP. VI. On Chriftlan Prattle's. 431 
 
 tion confifts in thinking and fpeaking of the divine 
 perfe&ions, character and works, in devout addrefles to 
 Him. And as this is to be done with veneration, and a 
 fenfe and acknowledgment of the divine worthinefs, 
 exceflence, and glory, confiding and appearing in 
 thefe, which is praife : Therefore, adoration and praife 
 are not to be diftinguifhed, as to be confidered diftind 
 and feparate from each other. Confeflion confifts in an 
 acknowledgment made to God of our fins, unworthinefs, 
 guilt and mifery ; and of our abfolute dependance on 
 God for every good. And profeflion may be confidered 
 as implied in this, of repentance, and dependance on 
 God for pardon and all the good we want, in a belief and 
 approbation of the truths contained in divine revelation. 
 Petition, is making requeft to God, and afking for the 
 good things which we want and defire for ourfelves, or 
 others, or for any good which appears to us defirable, 
 and not contrary to the revealed will of God to grant or 
 do. Which petitions are always to be made with an 
 imreferved, abfolute refignation to the will of God. 
 Thankfgiving confifts in expreffing our gratitude to God, 
 for all the expreffions and exercifes of his benevolence, 
 which come within our view : For benevolence or good- 
 nefs exprefled, is the only object or ground of true gra 
 titude, wherever it appears, and whoever be the fubje&s 
 of it ; and however it mxy be abufed and perverted by 
 individuals, and turned into the greateft evil to them. 
 
 Prayer, taken in this large fenfe, as comprehending 
 all this, even the whole that is implied in addrefling God, 
 and holding intercourfe with him, in fecret, private or 
 public, is much fpoken of in fcripture, and recommend 
 ed by many precepts, and examples of pious men, and 
 of Jefus Chrift himfelf. He fpake a parable to fhow, 
 that men ought always to pray, and not to faint, and to 
 encourage them to do it.* And we are commanded, in 
 
 * Luke xviii. i, &c, 
 
432 On Chnjllan Prafiic^ PATRT IL 
 
 every thlng^y prayer and fupplication,withthankfgiving, 
 to let our requefts be made known to God. " To pray 
 without ceafing : To pray always, with all prayer and 
 fuppiication in the fpirit, watching thereunto with all 
 perfeverance." And the greatefl motives and encou 
 ragement to prayer that are poflible, are exhibited in di 
 vine revelation, both by precept, example and promifes ; 
 of which every one muft be fenfible, who is well ac 
 quainted with the Bible. It is therefore thought need- 
 lefs to go into particulars to prove or illuftrate this. 
 
 The chriflian is always near the throne of grace. God 
 reprefents his ear as always open to the cry of them who 
 look to him, and truft in him. The Mediator has 
 opened the way of accefs to God, for finners, and bid 
 them alk all good things in his name; and promifes 
 that they fhall be heard, and have their petitions granted. 
 Therefore, we may have free accefs to God, on all occa- 
 fions, and at all times, and we may pray always, with all 
 prayer ; and this is both the duty and interefl of a chrif- 
 tian. Where ever he is, whatever be his circumftances 
 and bufinefs, his heart may rife to God in any part of 
 devotion, petition, thankfgiving, praife, c. in deiultory 
 ejaculations, and he pour out his heart before God, in 
 groanings which cannot be uttered in words. AVith this 
 fort of prayer, every chriftian is acquainted; and the 
 higher he rifes in the exercife of chriftianity, the more 
 he pra&ifes it. 
 
 Set times of fecret prayer alfo, come into the practice 
 of a chriflian ; when he retires from the world, and out 
 of the fight of men, and fummonfes his heart to atten 
 tion to the worfhip of God in fecret. Of this particular 
 kind of prayer, Chrift fpeaks in the following words : 
 "But thou, whenthou prayed, enter into thy clofet, and 
 whenthou haft (hut thy door, pray to thy Father which 
 is in fecret, and thy Fatner who feeth in fccret, fhall 
 reward thee openly."* It is plain, that Chrift fpeaks 
 tih. vi, 6. here 
 
CHAP. VI. On Chrijllan Prattled 433 
 
 here of perfonal prayer, in diftin&ion from that which 
 is focial. No chriflian can live comfortably, or as he 
 ought, without the daily practice of this fort of prayer. 
 It is fuited to keep religion alive in his heart. He has 
 many wants and particular concerns between God and 
 his foul, which cannot be exprefied in focial worfhip, 
 which it is highly proper and greatly beneficial for him 
 to exprefs before God in fecret, where he may do it with 
 unreftrained freedom. 
 
 Social prayer is alfo a duty, iri which chriflians join* 
 with each other in worfhipping God, in a greater or lefs 
 number, more publicly or lefs, according to their par 
 ticular connections, and fpecial occaiions. It is highly 
 proper, and greatly beneficial, that each family mould 
 pra&ife focial worlhip together, and as a family daily, and 
 in a conftant, uninterrupted courfe. They have many 
 family wants, mercies and aftli&ions, which are changing, 
 and may be renewed from day today, and which call for 
 particular acknowledgment, confeffions and petitions, 
 which cannot be fo properly made in any other way, but 
 by the family uniting together, morning and evening, in 
 focial woifhip. And this, when properly pra&ifed, 
 tends to keep up a view and fenfe of the things of reli 
 gion, in the members of the family, and to folemnize 
 and quicKen all of them. And it cannot be conceived 
 how parents and heads of families can properly educate 
 their children, and thofe of whom they have the care, in 
 the nurture and admonition of the Lord, and treat^them 
 in the befi manner that tends to form them to piety and 
 religion, if they do not pray daily with them and for 
 them, in this focial way ; joining the ferious reading of 
 the fcriptures with their devotions.* 
 
 A 
 
 * Devout Tinging in families, feems to be a proper part of family worftifp. 
 It has been, and now is, pia&iied by many devout families. Chriftiarn are 
 direfted to (mg pfalmt and hymns ; and they doubtlefs did it in their families 
 as well as more publicly. They taught and admonifhed one another in 
 
 pfalms 
 
 You II. .Ee 
 
434 On Chriftian Practice. PART IF. 
 
 A number of inftances of our Saviour's praying with 
 his difciples, which were his family, are mentioned j and 
 there is no reafon to think thefe were the only inftances; 
 but they are fo related, that it is reafon able to conclude, 
 that this was his conflant practice.* The Apoflle Paul, 
 when he prefems falvation to chriftians, frequently men 
 tions and falutes the churches in their houfes, by which 
 foe means the members of chriftian families. They are 
 little churches, when they unite in daily worfhip, and 
 reading the holy fcriptures ;, and proper inilruclion, or 
 der ami discipline are maintained : And are little nurf- 
 eries, from whence more large and extenfive churches 
 are fupplied and fupported. But the families, in which 
 there is no religious worfhip pra6lifed, make a contrary 
 appearance, and have a contrary tendency, even to de- 
 molifh the church and root out religion ; and are too 
 commonly the places of irreligion and vice. 
 
 It is alfo agreeable to the nature and di elates of the 
 chriftian religion; that perfon-s of different ages and fexes, 
 fhould unite and form themfelves into different focieties, 
 and meet together at times and places upon which they 
 (hall agree, as mofl convenient for prayer and religious 
 converfation, or reading the word of God, or books fuiu 
 
 ed 
 
 pfalms and hymns, and fpiritual Tongs, tinging with grace in their hearts to 
 the Lord. Col. lit. 16. Paul and Silas prayed, and fang praifes unto God, 
 when only they two worfhipped together in prifon. Where this is wholly neg- 
 kcled in families, their woifhip appears to be defective. And doubtlefs, 
 when religion fhall appear in the true fpirit and luftre of it in families, Ting 
 ing in a fweet, harmonious manner, will be one part of their daily worfhip. 
 It \9 owing to a dcfe& in the education of children, that they are not all 
 taught to fing.when young. If proper attention were paid to this, there would 
 be but few, if any, unable to fing fo as to add to the mufic and harmony. 
 And children would be trained up in families, fo as to be able to join with 
 others in this part of public worfhip, and render it more univerfal, beautiful 
 and melodious, and more becoming a chriftian, worfbipping aflembly. In the 
 millennium, children will fing Hoiannas to the Son of David, not only in 
 public, but in families, when all will join with one heart, and one raouth, t 
 g praifes unto G-od. 
 * * Luke ix.. 18, aS. xi, s 
 
CHAP. VI. On Chrijliaii PrattiCe. 435 
 
 ed to inftruft and excite them to their duty. This tends 
 to promote religion, to keep up a fenfe of it on the mind, 
 and to unite the hearts of chriftians one to another, and 
 dire6l and quicken them in relative duties. Thus young 
 men may form themfelves into a fociety, to meet fre* 
 quently for thofe purpofes ; and young women, by them 
 felves. And elderly men by themfelves, and women apart 
 by themfelves. Or focieties of males in general, older and 
 younger, may meet by themfelves, and females of every 
 age apart in a di6tinci; fociety : Or both males and fe 
 males may meet together in different neighbourhoods, 
 when it can be done under proper regulations, and may 
 be found mod convenient. It is eafy to fee that fuch 
 focieties, under good regulations, tend to promote re 
 ligion, union and good order among chriftians. And it 
 has been found by experience, that revivals of religion 
 have actually produced this effee\ and led people to 
 form into praying focieties of this kind ; which, when 
 properly condu&ed; have proved faluUry and profitable. 
 The prayers and devotions of public worftrip, are to 
 be conftantly attended with a ferious and decent be 
 haviour, fo as not to difturb, but promote and affift 
 others, in this part of public, folemn devotion. The 
 conftant pra&ice of fecret, family, and other focial prayer, 
 which has now been mentioned, is fuited to prepare for 
 this more public and folernn worihip. " Keep thy foot 
 when thou goeft to the houfe of God, and be more ready 
 to hear, than to offer the facrifice of fools."* " Even 
 them will I bring to my holy mountain, and make them 
 joyful in my houfe of prayer ; For mine houfe mail be 
 called an houfe of prayer for all people. >r t " Now Peter 
 and John went up together into the temple, at the hour 
 of prayer, being the ninth hour.^J " And the inhabit., 
 ants of one city fhall go to another, faying, Let us go 
 fpecdily to pray before the Lord, and to feek the Lord of 
 E e 2 hofts : 
 
 * Eccl. T. x. f Ifai. hi, 7, J Afts m. . 
 
On Chriftlan Practice. PART II. 
 
 hofts : I will go alfo. Yea, many people and ftrong 
 nations fhall come to feek the Lord of hofts in Jerufa- 
 lem, and to pray before (he Lord."* 
 
 9. Fading is to be joined with prayer, at certain times,, 
 and on fpecial occafions. Religious fading conlids in 
 abdinence from common food and drink, for a certain 
 time, longer or fhorter, as fhall be found mod convenient, 
 and bed fuited to anfwer the ends of fading, which are 
 to promote and exprefs engagednefs of rhind in prayer 
 and devotion ; efpecially to exprefs humiliation, con 
 trition, and concern of mind, and a readtnefs to crucify 
 the fledi, with the affeftions and lull's, and mortify the 
 body. This is to be praclifed, efpecially when under 
 any particular and great calamity, fpiritualor temporal ^ 
 or when fuch calamity is threatened, and perfons fefc 
 themfelves to feek of God deliverance from ^he evil that 
 is upon them, or that the threatened evil may be averted.. 
 Alfo, when any great and fpecial mercy is to be fought^ 
 it is proper to do it with fading and prayer. This is a 
 commanded duty ; and-*fiere are many indances of it y 
 as pra&ifed by piouj^perfons, both in the Old and in 
 the'New Tedament. There are many indances of per- 
 fonal fading recorded in fcripti*re, which is to be per 
 formed by fingle perfons, and is to be done as fecretly as 
 eircumdances will permit. Of this perfonal fading 
 Chrid fpeaks, when he fays, <s; Rutthou, when thou fad 
 ed, anoint thine head,, and warn, thy face ; that thoiz 
 appear not unto men to fad, but unto thy Father which* 
 is in fecret : And thy Father, which feeth in fecret, mal 
 reward thee openly. "t Social falling and prayer, is alfo* 
 a duty, in the practice of which particular families have 
 fbmetimes a call* to join ; and more public focieties, or 
 whole churches^ as the duty may be pointed out in 
 divine providence. Our Saviour fuppofes it will fre 
 quently be the duty for chridians to fad, and implicitly., 
 
 at 
 
 * Zccb. viii. ^l t 2Z, f Matth. vi. Z7> i& 
 
CHAP. VI. On Chriftian Pratticc. 437 
 
 at lead, enjoins it, when he fays of them, " The days 
 ^will come, when the bridegroom ftiall be taken from 
 them, and then mail they faft."* 
 
 Before this account of the devotion which is eflendal 
 to the praftice of chriflians, is difmiffed ; it will be prop 
 er to confider the following queftion. 
 
 QUESTION. IT j$ granted, that the fcripture reveals 
 an omnifcient and unchangeable God : And at the 
 fame time, directs and commands men to pray. But 
 how thefe are confident, is not fo readily feen. What 
 encouragement or reafon can there be to pray to an 
 omnifcient and unchangeable God ? 
 
 ANSWER i. If there were no omnifcient, unchange 
 able God, there could be no juft ground, or reafon for 
 prayer. On this fuppofition, there would be no God ; 
 for none but an omnifcient and unchangeable Being can 
 be God. But if this were polTible, and God were change 
 able, there would be no reafon to trufl in him for any 
 thing ; becaufe what he would be difpofed to do, and 
 whether he would grant any petition made to him, or 
 fulfil any of his- promifes, would be utterly uncertain ; 
 and therefore, there would be no ground and encourage 
 ment for prayer. But if there could be any encou 
 ragement to pray to a changeable Being, and we knew 
 he was able to grant, and would give whatever we afked 
 of him, and do as we defired, it would be the greatefl 
 prefumption to afk him for any thing, unlefs we knew 
 it was for our own good, and for the general good, to 
 have it granted ; and fo might fet ourfeives up as judges, 
 dire&ors, and governours of the univerfe. Therefore, 
 the truly humble, pious perfon, would not dare to pray 
 for any thing, if God were not omnifcient and unchange 
 able. Hence it follows, that if there be any reafon and 
 
 E e 3 encouragement 
 
 * Matth. ix. 15. 
 
"438 On Chriftian Pr aft ice, PART II. 
 
 encouragement to pray at all, it muft be, becaufe God is 
 omnifcient and unchangeable. The truly pious do not 
 fet up their own will, or defire any petition which they 
 make fhould be granted, unlefs it be confident with the 
 infinitely wife, good and unchangeable will of God. 
 To this, they refer all, and in this they truft, with the 
 xnoft pleafing confidence,' and fay implicitly or exprefsly, 
 in all their petitions, " If it be cofUfrftent with thy un 
 changeable, wife and holy will : Not our will, but thine 
 be done, whatever it may be." Any petition which is 
 put up with a difpofition contrary to this, is an a6l of 
 impiety, and enmity againft GpcL 
 
 ANSWER 2. There is good reafon, and 3!! deferable 
 or poflible encouragement to pray to an omnifcient, 
 unchangeable QocJ. For, 
 
 i. It is reafonable and proper that the pious mould 
 cxprefs their wants and defires to God, and their depend 
 ence on him, and truft in him for the fupply of their 
 \vants. If they have fuch wants and fuch defires ; and 
 feel thejr dependence on God for a fupply, and truft in 
 him alone, and fuch feeling and defires be right and 
 proper, it muft be reafonable and proper that they 
 fhould be exprefled. And indeed, the very exiftence 
 and exercife of fuch feelings and defires, are a kind and 
 degree of expreffion of them before God, and therefore 
 the expreffion of them is effential to their exiftence : 
 And the more clear, ftrong and particular the expreffion 
 of them is, the more properly and the better do they 
 exift. But thefe are exprefled in the moft natural and 
 beft manner in prayer. It appears from what has been 
 now obferved, that fuch feelings and defires are them- 
 felves a fort of mental prayer ; and it is therefore too 
 Jate not to pray, when they exift. And the more par- 
 and diftinftly, and with the greater flrength 
 
 they 
 
CKAP. VI. On 'Chrijlian Prattlcc 435 
 
 they are a&ed out and exprefTed in thoughts and words, 
 in particular and folemn addrefles to God, the more rea- 
 fonable and proper are thefe exercifes of the mind. Be- 
 fides, this is the only way in which pious chriflians in 
 this world, can, not only exprefs their piety in the moft 
 proper manner ; but alfo pay proper acknowledgments 
 to God, and give him the honour due to his name. 
 
 2. Aflcing God for the favours they want, is fuited to 
 prepare them to receive them, and fit them for the mer 
 cy he defigns to beftow upon them, fo as to render it 
 the greater and better to them. Though God be un 
 changeable, the chriflian Hands in need of being changed; 
 the change is therefore to take place in him. And noth 
 ing can be more fuited to prepare the chriflian to re 
 ceive good things, than a proper afking for them, and 
 the views and exercifes implied in this. The expreffing 
 our wants and our defires to God, in a particular and 
 folemn application to him; and our dependence on him 
 for help, and truft in him, and our conviction and fenfe 
 of his fufficiency for us, tends greatly to ftrengthen thefe 
 views, feelings and exercifes of the heart, and to excite 
 and maintain the conflant exercife of them ; and to 
 form the mind more and more to a preparednefs to re 
 ceive them, as a free gift from God, and to render the 
 bleffings which are aiked, more fweet, and of greater 
 worth to the foul. In this view, the reafonablenefs of 
 prayer, and the great encouragement to pra&ife it, are 
 evident. 
 
 3. From the foregoing, it appears, that prayer is a 
 real, proper and neccflary mean of obtaining and receiv 
 ing bleffings from God ; and as much fo, as if he were 
 not omnifcient and unchangeable. Though God has 
 determined to beftow bleffings on men, this does not 
 exclude the means by which they are to be received, 
 but neceflarily fuppofes and includes them ; and prayer 
 
 E e 4 is 
 
44O On Chrijllan Practice. PART II. 
 
 is one of them. Therefore, when God had declared by 
 the Prophet Ezekiel, what bleffings he determined to 
 beftow on his church and people, he neverthelefs faid, 
 " I will yet for this be enquired of by the houfe of Ifrael, 
 to do it for them."* 
 
 4. Hence it appears, that God hears the prayers of 
 his people, and regards them as much, and as really an- 
 fwers them, and they receive bleflings as really and as 
 much by this mean, and in anfwer to them, as if he were 
 not unchangeable. Therefore, there is as much realori 
 2nd as great encouragement to pray, as if he were 
 changeable : Yea, and much more ; for it has been 
 fhown, that if he were not unchangeable, there could 
 be no fafety in trufling in him, ur encouragement to 
 pray to him. 
 
 5. The fatisfadion and pleafure that is to be enjoyed 
 by the chriflian in prayer and devotion, is a fufficient 
 reafon for it, and encouragement to praclife it, if there 
 were no other* This is not performed by the pious 
 chriflian as a talk and burdenfome duty ; but as a pri 
 vilege and high enjoyment. The benevolent friends of 
 God, have great fupport, enjoyment and happinefs in 
 calling all their care upon Him, and exprefling the de- 
 jires of their heart to him j and " by prayer and fuppli- 
 cation, with thankfgiving, making known their requefts 
 to him. They would pray, were it only for the enjoy 
 ment which they have in exercife, and fay in their hearts, 
 ** I will call upon God as long as I live : J> While others 
 reftrain prayer Before God, and fay, " What is the Al 
 mighty, that we mould ferve him ? And what profit fhould 
 we have, if we pray unto him ? They arc pleafed with 
 the way which is opened for finners accefs to God by 
 an infinitely worthy Mediator, and admire the divine 
 condefcenfion and grace in this. And though they be 
 Certain that God is unchangeable, this does not tend to 
 
 * Ezk. xxxvi. 37. prevent, 
 
CHAP. VI. On Chrijlian Practice. 44* 
 
 prevent, or in the lead abate the pleafure and enjoyment 
 they have in making known their rcquelis to God, or 
 their defire conflantly to pra&ife it ; but this truth gives 
 them fupport and confolation, and increafcs their de 
 light in calling upon God : And were not God un 
 changeable, they would ifi^ no reafon, nor teel any 
 encouragement to pray unto him, or even dare to aik 
 any thing of him, as has been obfer.y^ed. 
 
 II. CHRISTIAN practice confifts in part, in a proper 
 conduct towards our fellow men, or in that conduct of 
 which our neighbour is the more immediate object ; and 
 is employed in relative and focial duties. And this 
 confifls wholly in obeying the law of love ; in loving 
 our neighbour as ourfelves, and in exprefiing and acting 
 out this love, in the mofl natural and proper manner, in 
 words and actions, on all occaiions, and at all times. 
 All this is comprized in the two following particulars. 
 
 1. In doing jultice to all with whom we have any 
 concern and connection : In giving to every one what 
 is his due, what he has a right to from us ; which is 9p- 
 pofed to every inflance and the lead degree of difhonelty 
 and injufiice, whereby any perfon is injured by words or 
 actions, in any of his interefts, in his name, eftate or 
 perfon. The leaft violation of the rights of any perfon, 
 by taking, or withholding from him any thing which is 
 his due, and to which he has a right, is contrary to that 
 comprehenfive precept of Chrift, of which every rational 
 man cannot but approve in his confcience. " As ye 
 would that men ihould do to you, do ye alfo to them 
 likewife."* 
 
 2. Benevolence is exprefTed and acted out farther, in 
 doing good to all men, and promoting their trueintereft 
 and happinefs, as far as we have opportunity, or accord 
 ing to our capacity, and the advantages we have to do it. 
 
 This 
 * I-ukc vi. 31. 
 
44* On Chrijlian Practice. PART II; 
 
 This is neceffarily included in loving our neighbour at 
 ourfelves ; and in doing to others, as we would they 
 Should do unto us : And is exprefsly commanded in the 
 following words : " As we have opportunity, let us do 
 good unto all men."* 
 
 Thefe two generals comprehend a great number of 
 particulars, fome of which muft be mentioned. 
 
 1. Speaking the truth in all cafes, and at all times, in 
 oppofition to every inflance and degree of falfehood, 
 and deceiving our neighbour. This includes a punctual 
 fulfilment of all covenants and promifes we make with 
 men; and the careful and exacl: payment of all jufl 
 debts ; honefly and uprightnefs in all our dealings with 
 our neighbour ; taking no advantage of his weaknefs, 
 ignorance or neceflity, and dependence on us. And we 
 are not only to be concerned to conduct honeftly ; but 
 to take fpecial care and pains to appear in the view of 
 others to do fo, and guard to our utmoft againft all con 
 trary appearance. Our love to Chrift, to our neighbour, 
 and ourfelves, will lead to this ; and it is commanded 
 by the Apoftle Paul. He directs chriftians, " To pro 
 vide for things honeft in the fight of all men."1r And 
 this he fays he took care to do himfelf, " Providing for 
 honeft things, not only in the fight of the Lord, but 
 alfo in the fight of men. 9 '*, 
 
 2. Taking great care and pains, and doing their ut 
 moft to live in peace with all men ; and to preferve or 
 make peace between others with whom they have any in 
 fluence and connection as far as this is poffible, confid 
 ent with truth and duty. Chriftians live in peace with 
 all men as far as is poflible, and are peace makers, fo 
 far as is in their power, and are difpofed, when it is con 
 fident with truth and duty, to give up their own right 
 and intereft, for the fake of peace. They are concern* 
 
 ed, 
 * Gal. vi. 10, f Rom. xii. 17. % * Cor. viii. i. 
 
CHAP. VI. On Chrijlian Prattict. 443 
 
 ed, and fludy and endeavour to " Give no offence, 
 neither to Jews nor Gentiles, nor to the church of God. 
 But to pleafe all men, in all things, not feeking their 
 own profit, but the profit of many.*'* 
 
 3. Giving all the affiftance and relief in their power to 
 others who are fuffering under temporal bodily wants and 
 diftrefles ; being difpofed to do good, ready to diflribute, 
 willing to communicate, and minifter to the help and com 
 fort of others, as far as they have ability and opportu 
 nity, t " Whofo hath this world's good, and feeth his 
 brother have need, and fhutteth up his bowels of com- 
 paffion from him, how dwelleth the love of God in 
 him?";* 
 
 4. As chriflian benevolence feeks the greatefl good 
 and happinefs to all, fo far as is confident with the 
 greateft general good ; and confiders man as capable of 
 infinitely better and greater good, than any carnal or 
 worldly comfort and happinefs ; and views him as infi 
 nitely miferable, unlefs he be renewed, and faved by 
 Jefus Chrift ; the chriflian is difpofed to do all in his 
 power to prevent the eternal deftrucHon of men, and 
 promote their falvation, by their becoming real chrifti- 
 ans. In this view he attempts, according to his ability, 
 opportunity, and flation in life, and connection with 
 others, to inftrucl: the ignorant, convince and reclaim 
 the erroneous, reform the vicious, and awaken the 
 attention of all to the great truths and important duties 
 of chriftianity, " If by any means he may fave fome." 
 And he exercifes a conftant care and watchfulnefs with 
 refpe& to all his words and conduct before others, not 
 to fay or do any thing which would tend to prejudice 
 them againfl true religion, or be any way injurious to 
 their fouls ; but on the contrary, to fpeak and a6l fo, 
 on all occafions, as fliall tend to remove prejudices againft 
 the truths and ways of Chrift, and lead them cordially 
 
 to 
 * i Cor. x. 32, 3J. f i Tim. fi. iS, J i Joh. iii. 17, 
 
444 On Chrijlian Practice. PART II. 
 
 to embrace the gofpel ; and to caufe his light fo to fhine 
 before men, that they may fee his good works, and glo 
 rify his Father which is in heaven.* In this there is 
 the exercife both of piety and humanity. 
 
 5. As chriftianity forms the true chriftian to a tender 
 concern both for the temporal and eternal intereft of all, 
 and aims to conduct fo as not to hurt it in any refpeft, 
 but to promote it ; fo he is particularly tender of the 
 chara6ter of others, and careful not to injure it, by 
 backbiting, fpeaking evil of them, and flandering them. 
 And this requires the more care and refolution, as the 
 contrary is fo common among men, and even many pro- 
 feffing chrtftians ; and as the tongue cannot be properly 
 bridled with refpecl: to this, without conftant care and 
 watchfulnefs. Chriftianity forbids all flander, back 
 biting and fpeaking evil of others, as this is direclly 
 contrary to that charity or benevolence which is eflential 
 to a true chriftian. Therefore, he carefully avoids the 
 practice of flander and fpeaking evil of others, in the 
 following inftances : 
 
 lirft. He does not make or fpread an evil report of 
 others, which is not true ; or which magnifies the faults 
 of which they may be guilty, and reprefents them worfe 
 than they really are. This he avoids, as contrary to 
 truth, and the higheft kind of flander. He will not on- 
 ly y not make a falfe report, and fpread it ; but will not 
 take up an evil report concerning others, and fpread it; 
 merely becaufe he has heard it aiferted by others, while 
 he has no certain evidence of the truth of it. For this 
 is contrary to the law of love, and real flander, however 
 commonly it may be pra6lifed by men. 
 
 Secondly. He will not fpeak of the evil conduct of 
 any perfon, of which he knows him to be guilty, or di 
 vulge that to any one whomsoever, which is known to 
 no one but himfelf, and the perfon who is guilty, and 
 
 which 
 Matth. v. 16* 
 
CHAP. VI. On Chnjlian Practice. 445 
 
 which therefore he cannot prove to be true. For this 
 is contrary to loving our neighbour as ourfelves ; and is 
 real flander. If we ourfelves fhould be guilty of any 
 a6Hon which is very wrong and odious, we fhould not: 
 be difpofed to fpeak of it to others, or if we frrould do it, 
 it would be wrong, and an addition to our crime. And 
 though it fhould be done in the view of fome one per- 
 fon, he would have no right to difcover it to any one 
 elfe ; but is obliged to keep it an inviolable fecret in hifr 
 own breafl:, as he cannot fpeak of it to any other perfon, 
 confiftent with loving his neighbour as himfeif. And 
 if he do fpeak of it, and fpread this evil report of hb 
 neighbour, of the truth of which he is not able to give 
 any evidence, but his own affertion, which is no proof r 
 he is guilty of flandering his neighbour, and it is proper 
 that he (hould fuffer as a flanderer. At leaft, he ought 
 to be confidered as a flanderer, and is juflly expofed to 
 fuffer as fuch.* 
 
 Thirdly. 
 
 * Tf it fhoulJ he aflcecl, Whether the perfon who rs really guilty of thff 
 evil deed, though there can be no legal proof of it, ought not to confefs it, 
 feeing he knows it to be true : And how can he deny it>- confiftent with tiuth 1 
 Theanfwer is, The guilty perfon has no more call or right to confefs and 
 puhliflt his fault, than if the other had not reported it, and therefore he can 
 not it, confiftent with his duty. The other perfon has declared what he can 
 not prove j and therefore has done it in his own wrong ; and it really re 
 mains as much of a fecref,as if he had not afferted it. Nor is his filence and 
 refufing to fay whether he be guilty or not, in ?.ny degree, denying the fat, 
 or intimating that the report is not true j or that it is true, and he is guilty. 
 The perfon, who is in this manner accufed by a fingle evidence who reports 
 It, without any circumftanee fufficient to confirm what he afferts, ought not 
 to have thequeftion put to him, Whether the report be true, and he be really 
 guilty ? Becaufe he has no right to arifwer in the affirmative, if he be really 
 guilty, agreeable to the report; and he cannot anfwer in the negative confift 
 ent with the truth. But if any one, imprudently, and without any right, do 
 queftion him ; he has a right to refufe to give any anfwer, in the affirmatives 
 or the contrary. His proper anfwer will be to this effeft : " Since my 
 neighbour, or brother, has reported that I have been guilty of fuch a crime", 
 let him prove it. If he cannot, he ought not to be believed, but muft be 
 confidered as a flanderer, and is liable to fuffer as fuch. And he who be 
 lieves the report, and is difpofed to treat me as if I were guilty, and take* 
 wp thisr eport and fpreads it yet farther, injures me, and is guilty 
 
446 On Chriftian Prafticc. PA*T!|* 
 
 Thirdly. The chriftian is bound by his religion not to 
 fpread an evil report concerning his brother or neigh 
 bour, or make it more public than it already is, though 
 there be good evidence that it is true. IF he hear an ill 
 report of his neighbour, or is a witnefs of fome crime of 
 which his brother is guilty, among other witneffes, he 
 will be forry to fee, or hear fuch evil things ; but will 
 not go and fpread them farther, by telling others of them. 
 This would not be confident with his loving his neigh* 
 bour ashimfelf. For if a chriftian be guilty of a faulfc, 
 the more public it is, and the farther it is known, the 
 more difagreeable it is to him. And it is contrary to his 
 duty, as well as to his inclination, to pubiifh his own 
 faults, which otherwife might be kept more private. 
 And he who is difpofed to publifti his neighbour's faults, 
 and makes them more known than otherwife they would 
 be, is guilty of evil fpeaking, and real flander. But it 
 muft be here obferved, that there is an exception from 
 this rule, when it is necefTary for the public fafety and 
 good, or the fecurity of individuals, to have the more 
 private evil deeds, or bad general eharacler of our neigh 
 bour made public j or when perfons are called to give 
 evidence againft men, and be witneffes of their crimes 
 before civil authority, in order to their being brought 
 to proper punifhment, for the benefit of fociety, and the 
 fuppreffion of fuch evil deeds. Or when this is necef* 
 fary to bring an offending brother before the church, 
 that he may be brought to repentance, or rejected and 
 caft out. And in that cafe the molt private fteps are 
 firft to be taken, in order to bring him to repentance 
 more privately, as has been obferved in the feftion on 
 church difcipline. 
 
 Fourthly. While a chnftian is difpofed not to publiih 
 the faults of others, to make them known, or fpeak free 
 ly of them ; but to hide and cover them, as for as confid 
 ent 
 
. VI. On Chriftian Pr&fticc. 447 
 
 ent with the public good, and the fafety of his neighbour, 
 and his duty ; he will be ready to fay every thing, which 
 he can with truth, and confident with his duty, in the 
 favour of thofe in whom he fees fome, and perhaps many 
 faults. He will be more ready to fpeak of the good part 
 of their character, than of the bad, and of thofe things 
 which are commendable in them. And will appear in 
 their caufe, and vindicate them, when they appear to be 
 ioo feverely cenfured, and unjuflly condemned. 
 
 6. Chriftian practice includes the faithful and punctual 
 performance of all relative duties, founded in the differ 
 ent relations and ftations in which perfons (land in this 
 life. Thefe are various, and call for different and va 
 rious duties ; but may be all comprehended in the dif 
 ferent relations included in fuperiours, inferiours, ande- 
 quals. Love will form the chriftian to the duties re 
 quired in thofe different relations ; and they all confift 
 in exprefling this love in all proper ways in thofe differ 
 ent relations. 
 
 The fhft relations which are the foundation of ail o- 
 thers, are thofe which commonly take place in a family, 
 which require different duties. The heads of a family 
 are generally the parents, hufband and wife. It is the 
 duty of the fexes in general, to enter into the marriage 
 relation with each other, unlefs their circumftances be fo 
 ordered, in divine providence, as to be inconfiftent with 
 this. The (landing command to mankind, is to multi 
 ply and fill the earth, in this way, with inhabitants. 
 And the command is, " Let every man have his own 
 wife, and let every woman have her own hufband/* 
 And there is no marriage but this of one hufband with 
 one wife, confident with the divine inftitution, or the 
 good of mankind. This is a peculiar and near rela 
 tion, fuited to the comfort and happinefs of human life ; 
 and real ehriftianity exalts the enjoyment and happi 
 nefs 
 
 f; ^ 
 
 fairm 
 
On Chrljllan Praftice. PART II, 
 
 nefs of this relation unfpeakably, when it takes place in 
 a proper degree in each party. The union confifts in 
 Jove. The hufband is the fuperiour, and the wife is the 
 inferiour. They are by love to ferve each other, by mu 
 tually promoting each other's comfort and ufefulnefs, and 
 everlafting happinefs. The inferiority and fubmiffioa 
 of the wife, when expreffed properly in the acts of love, 
 will be in no refpect difagreeable, but pleafing, and greatly 
 contribute to the happinefs of the relation. The fupe- 
 riority of the hufband, expreffed in the moft tender love, 
 in fupporting, protecting, honouring, and nouriftiing his 
 wife, is fuited to render the relation as complete and 
 happy, as any can be in this tffe. 
 
 Their natural affections to their children, will give 
 them pleafure inminiftring to them, and providing for 
 them. But chriftian benevolence will operate ftrongly 
 to prompt them to give them a religious education, to* 
 govern, inftruct, exhort, andperfuade them to the exer-* 
 cife and practice of piety, training them up for Chrift. 
 
 The children, as foon as they become pious, and are 
 capable of expreiling a chriftian fpirit, will be all obedU 
 dence and fubmitfion to their parents, and will delight 
 to pleafe, comfort and honour them in all proper ways. 
 As brethren and fillers they will be united in the moil; 
 fwee't bonds of chriftian love, added to their natural 
 affection to each other, living in the mod happy peace 
 and harmony, and ftriving to ferve and pleafe each other 
 in conftant acts of kindnefs. And if there be any other 
 domeftics, they will quietly, and with fidelity, prudence 
 and cheerfulnefs, do the duty of their place, fo as to be 
 moft ufeful and comfortable to every 'member of the 
 family, taking care that nothing be wafted and loft; but 
 that the beft intereft of the family is fecured and pro 
 moted. Thus regulated and happy is every family, where 
 the true fpirit and practice of chriftianity take place, in 
 a proper manner and degree. Different 
 
CHAP. VI. On Chrljllan Praftict. 449 
 
 Different families, and the individual members of them, 
 are connected with others by natural relation, near 
 neighbourhood, &c. from whence a rife a number of 
 duties, which are to be practifed towards them, accord 
 ing to their character, circumftances and flations in life, 
 whether fuperiours, equals or inferiours ; whether vir 
 tuous or vicious, friends or enemies. Chriflianity re 
 quires fuch a conduct towards all, as mall exprefs up- 
 rightnefs, humility, meeknefs, and good will to all, how 
 ever different their relation to us, or their character may 
 be. A forgiving fpirit, and love of benevolence to ene 
 mies, is peculiar to a chriftian, and effential to his char 
 acter. However they may hate him, and injure and 
 abufe him, he will not be difpofed to revenge himfelf, 
 or do or wifh them the leafl hurt ; but will freely for 
 give them, and wiih they may enjoy the higheft good ; 
 and be as ready to do them good, and pray for them, as 
 if they did not hate him, and had not injured him. In 
 the practice of this, chriftian benevolence appears in the 
 true, difttnguifhing nature, beauty and excellence of it : 
 And is therefore particularly and repeatedly enjoined 
 by Chrift on his difciples. He fays, <c If ye forgive not 
 men their trefpaffes, neither will your Father forgive 
 your trefpaffes. But I fay unto you, love your enemies, 
 blefs them that curfe you, do good to them that hate 
 you, and pray for them which defpitefully ufe you and 
 perfecute you."* 
 
 Chriflianity lays the beft and only foundation for true 
 friend (hip ; by the influence, and in the exercife of this, 
 friends may be formed, and the mod endearing and 
 happy friendfhip take place, and be cultivated. There 
 is a peculiar friendfhip between chriflians. They love 
 one another with a peculiar love of benevolence and 
 complacency : And therefore are cufpofed, as they are 
 
 commanded, 
 * Matth, y. 44. vi. ^ 
 
 VQL. II. Ff 
 
450 On Chrijlian Pratticc. . PART IL 
 
 commanded, to acts of beneficence and kindnefs to fuch 
 efpecialiy and in the firft place.* But they who are 
 moft acquainted with each other, will exercife and enjoy 
 this friendfhip to a much higher degree. They take a 
 peculiar pleafure in converting with each other, in which 
 they are under no reflraint, opening to one another 
 their fentirnents, and their hearts, with great freedom.: 
 They put great confidence in each other, and are faithful 
 in keeping the fecrets which are between them, and in 
 doing good to each other, and praying for one another ; 
 and exprefiing their love and friendflbip in all proper 
 ways, while it is in a great meafure concealed from the 
 men of the world. 
 
 The chriftian, canddered as a citizen, and a member 
 of civil fociety, connected and fupported by civil gov 
 ernment, is a peaceable and ufeful member, lincerely 
 feeking the public good, and ready to promote it in all 
 proper ways, acting with fidelity and difcretion, accord 
 ing to his ability, circumftances and ftation, whether he 
 be a ruler or fubjecl:. As a fubjecl, he fubmits to civil 
 authority, and obeys, and does what he can to fupport 
 the laws of civil fociety, carefully performing every focial 
 duty, defiring to " lead a quiet and peaceable life, in all 
 godlinefs and honefty." And as a good and faithful 
 member of the community, he will be ready to join with 
 them in all neceflary and proper ways to defend them- 
 feives from the unreafonable and violent 'aflaults which 
 others rnay make upon them, to deftroy them. 
 
 Every chriftian is,, or ought to be, a member of fomc 
 particular church or fociety of chriftians, united in 
 folemn covenant, to ferve the Lord Jefus Chrift, fup 
 port and promote his caufe and kingdom ; maintain his 
 worfhip and ordinances ; and watch over, and aflift each 
 other, in chriftian love,, and mutual forbearance, tender-r 
 nefe, and faithfulnefs. The nature and defign of fuch 
 
 a 
 f Gal. vi. 10. 
 
CHAP. VI. On Chrift ian Prafticei 45V 
 
 a church, have been confidered above. This is a fociety 
 diflin6l from civil, or worldly communities, and inde 
 pendent of them, and there are relative duties peculiar 
 to the members of fuch churches. They are to pay a 
 particular refpe6t to the elders of the churches, to efteerrt 
 them very highly for the fake of their work ; and give 
 them double honour ; not only by attending upon their 
 miniftry, and fubmitting to them, when they declare the 
 truths and duties which Chrift, has revealed and com- 
 rrianded ; but alfo by giving them a fufficient and decent 
 fupport. They have much duty to do to one another, 
 in faithfully attending to that difcipline which Chrift 
 has inftituted, and practifing it with prudence, impar 
 tiality and refolution. They are alfo to provide liberally 
 for the poor of the church, and freely to contribute for 
 the fupply of their bodily wants, fo that none fhall fuffer 
 for the want of the neceffaries of life. And it is hot 
 only the duty of individuals to give relief to particular 
 perfons, when they fee them to ftand in need of their 
 help ; but they ought to contribute a fufficient fum, to 
 be lodged in the hands of the deacons, to enable them 
 to give full relief to all the needy of the church ; whofe 
 duty it is to acquaint themfelves with thofe who may 
 want, and with prudence and faithfulnefs to difiribute, 
 fo as in the befl and moft private manner to relieve and 
 comfort them. If the inftitution and command of Chrift 
 with refpeft to this, were in any good meafure obferved, 
 cverv member of his churches would be fo fupplied with 
 the neceffaries for the body, that they would have no 
 occafion to apply to the men of the world, or to any 
 worldly fociety for help and relief. 
 
 Thefe duties of chriflians, as members of churches, 
 
 are expreffions of piety, and have been mentioned as 
 
 fuch ; but they are alfo relative duties, of humanity 
 
 and mercy : While every one attends to the duties of 
 
 F f 2 his 
 
45* On Chrtfllan Prafficc. PART II. 
 
 his place and ftation, according to the grace which i 
 given unto him, fo as to promote the peace and comfort 
 of every individual, and the edification of the whol* 
 body. 
 
 III. T.H ERE are duties included in chrifttan practice, 
 which have a more immediate refpecl to himfelf, his owrv 
 perfon, while they have a more remote refpecl to God 
 and his neighbour. 
 
 Univerfal,difinterefted benevolence, which is oppofect 
 to felfifhnefs> defires and feeks the highed happinefs of 
 all, and therefore of the benevolent perfon himfelf, fo 
 far as- is confident with the good of others-, and the 
 greateft general good. And as his individual perfon is 
 more immediately under his care, and as he is under 
 greater advantage to take care of his ownperfonal inter- 
 eft, than others commonly are j and as there are certain 
 exercifes and duties which refpecl himfelf more imme 
 diately, which are neceiTary for his own perfonal com 
 fort and greater!: happinefs, as well as for the greater! 
 good of others ; thefe are effential to the ehriftian char 
 acter, and neceflarily implied, in loving our neighbour as 
 curfelvcs. Thefe duties may be ranked under the follow 
 ing heads. 
 
 i. Temperance and frugality in eating and drinking, 
 Tiie body requires conftant nourifhrncnt by food and 
 drink ; and what of thisis neceffary for health, and to 
 prefer ve a perfon in a date mod fit to anfwer the proper 
 ends of life, is commonly taken with pleafure. l>ut all 
 excefs and intemperance in eating or drinking, is hurt^ 
 ful to the intemperate perfon, and injurious to others 
 with whom he is connected. The chriftian therefore is 
 bound by the law of love to be temperate in all things ; 
 and to eat and drink for flrength and health, and fo that 
 he may be bed fitted for the duties of his dation,. and 
 promote his own Created enjoyment and happinefs, and 
 
 that 
 
CHAP. VI. On Chriflian Pratiitt. .453 
 
 that of others. In this he is obliged to confult his own. 
 conftitution, experience and circmnflances, that. he may 
 find what degree and kind of food and drink is beft 
 fuittrd for his health and ufefuinefs ; and not to gratify 
 and indulge his appetites any farther than is n.ecefTary to 
 anfwcr thefe ends ; but to keep his body under and 
 bring it into fubje&ion to thefe rules. And in this way 
 alone he can eat and drink, not unto him (elf, but to the 
 glory of God. 
 
 2. Frugality, decency and prudence in apparel. The 
 chriflian is to put on nothing fuperfluous, or to gratify 
 pride, or any lure ; but only that which is neceflary, 
 and bed fuite'd to anfwer the ends of clothing, in which 
 fome regard is to be had to a perfon's ftation, bufinefs 
 and ci ream (lances in life. The chriflian, whatever ap 
 parel he is obliged to wear, or thinks proper to put on, 
 ought to take care to be, and appear neat and clean, as 
 the contrary is indecent, and tends to injure the health 
 of the body. The fhort, but comprehenfive and impor 
 tant command of Chrift, being ftri6lly and judicioufly 
 obferved, would regulate and fix the chriflian's pra6lice> 
 both in eating and drinking, and in puting on apparel ^ 
 "LET NOTHING BE LOST." 
 
 3. Chaflity in thought, fpeech and behaviour, is an 
 important chriflian duty. This is flridly commanded, 
 and much infifled upon in the fcripture. Chriflians 
 are commanded to if put on the Lord Jefus Chrifl, and 
 make no provifion for the flefh, to fulfil the lu Ms thereof. 
 Now the works of the flefh are manifeft, which are thefe, 
 adultery, fornication, uncleanriefs, lafcivioufnefs."* 
 e< But fornication and all uncleannefs, let it not be once 
 named amongft you, as becometh faints. This is the 
 will of God, even your fa notification, that ye fhould 
 abftain from fornication : That every one of you mould 
 
 F f 3 know 
 
 * Rom, iciij. 14, Gal, v. 19% 
 
454 n Chrijlian Praftice. PART II. 
 
 know how to poffefs his veflfel in fan&ification and 
 honour."* The ftri&eft chaftity is moft for the comfort 
 and happinefs and honour of thofe who pra&ife it, and 
 for the benefit of all with whom they are connected ; 
 and every thing contrary to this, has the mod pernicious 
 and fatal tendency, and is injurious in a greater or lefs 
 degree to thofe who indulge it, and thofe with whom 
 they are concerned : Therefore, ftricl: chaftity is obedi 
 ence to the law of univerfal benevolence ; and the con 
 trary, and every thing which tends to it, is oppofed to 
 this. There is no virtue more recommended in fcrip- 
 ture, than inviolable chaftity and continence ; and no 
 vice more condemned, and the evil confequences more 
 expofed, both in the hiftorical and preceptive parts of 
 icripture, than incontinence and uncleannefs. This 
 is particularly done by Solomon in his addrefs to young 
 perfons in the firft chapters of his proverbs, which is 
 propofed as a proper example for all parents, in their 
 inftrufting and warning their children. Youth are 
 moft expofed to violate the rules of flricl: chaftity ; 
 therefore, have need of inftru&ion, warning and re- 
 llraint, on this head, and ought to keep at the greateft 
 diftance from the contrary vice, and carefully fhun every 
 temptation and fnare, by which they may be decoyed, 
 as thoufands have been, and never have recovered from 
 the evil confequences. Therefore., the young chriftian 
 is under the greateft obligations to " Flee youthful lufts." 
 4. A careful government and fuppreffion of all thofe 
 paflions, which difturb and ruffle the mind, and unfit 
 perfons for duty, and make them uncomfortable to them- 
 felves and to others. As chriftians ought to govern 
 their bodily inclinations and appetites ; and not to 
 gratify, but fupprefs and mortify all thofe, fo far as they 
 tend to hurt themfelves or others 5 fo they are under 
 
 obligation 
 Eph, r. 3. i TheO". ?i, -3, 4*. 
 
CHAP. VL On Chrijllan Pratiicc 455 
 
 obligation to regulate and govern their mental paflions ; 
 and fo to rule their own fpirits, as to fupprefs and lay 
 afide all the angry, unruly paffions, which are the pro 
 duction of felfiQmefs and pride ; and render themfelves 
 unhappy, fo far as they are indulged : And, on the con 
 trary, they are commanded to maintain and constantly 
 to exercife a calm, gentle, meek, peaceable, patient fpirit, 
 which are the natural attendants and genuine fruit of 
 benevolence, and necefFary in order to the chriflian's 
 proper pofTefiion and enjoyment of himfelf, and attend 
 ance on the duties of chriftianity. "He that is flow to 
 anger, is better than the mighty ; and he that ruleth his 
 fpirit, than he that taketh a city. He that hath no rule 
 over his own fpirit, is like a city that is broken down, 
 and without walls."* Agreeable to this are the apof- 
 tolic injunctions. " Let all bitternefs, and wrath, and 
 anger, and clamour, and evil fpeaking be put away from 
 you, with all malice. And be ye kind one to another, 
 tender hearted, forgiving one another, even as God for 
 Chrifl's fake hath forgiven you."t <l Let your modera 
 tion be known unto all men/'+ <c The wifdom that is 
 from above, is peaceable, gentle and eafy to v be intreat- 
 ed." w Charity fuffereth long, and is kind ; chanty 
 envietb not ; is not eafily provoked ; thinketh no 
 
 5. A conftant and careful cultivation and improve 
 ment of the mind, in feeking, purfuing and acquiring 
 ufeful knowledge, and wifdom. Solomon fays " It is 
 not good that the foul be without knowledge." This 
 is the life and enjoyment of the mind ; and is unfpeak- 
 ably the highefl and moft noble kind of enjoyment, of 
 which a rational creature is capable. All the know 
 ledge which a perfon of an honeft and good heart obtains, 
 is ufeful to him, and puts him under advantage to be 
 F f 4 more 
 
 * Prov. xvi. 32. xxv. 28. -j- Eph. iv. 31, 32. 
 
 J; Phil, vi, 5. Jam. iii. 17. ^[ i Cor. xiii. 4, 5. 
 
45$ On Chriflian Praffice. PART II. 
 
 more ufeful to others. This is not to be obtained, and 
 a conftant progrefs made in it, without labour, by dili 
 gent attention and inquiry, in the improvement of all 
 thofe helps and advantages with which we are furnifljed. 
 The objects of knowledge are various, and infinite ; and 
 the knowledge of any of them is not ufelefs to a mind 
 well difpofed, and every branch and degree of knoWedge 
 is fuited to improve fuch a mind ; it really adds to its 
 exiftence, and increafes true wifdom, in a wife and bene 
 volent heart. Some objects are more important, grand 
 and excellent than others, and men have more concern 
 and connection with fome, than with others ; and there 
 fore the knowledge of them is'propordonably more ex 
 cellent, important and ufefu!. And that knowledge 
 which is of the moral kind, and implies a good tafte and 
 right exercifes of heart ; and is therefore the knowledge 
 of the great objects and truths which refped the moral 
 world, and belong to that, is the moft important and 
 excellent kind of knowledge, and does moft enlarge the 
 foul, and gives the higheft degree of enjoyment. This 
 kind of knowledge is therefore to be fought in the firft 
 place, and with the greatefl third and engagednefs of 
 mind. 
 
 And as God is infinitely the greatefl part of exiftence, 
 and includes the fum of all the natural and moral world, 
 and the knowledge of his moral character includes the 
 knowledge of his laws, moral government, and kingdom, 
 and of all morality, and of every thing neceflary to be 
 known in the moral world ; the knowledge of God, is in 
 fcripture confidered, as comprehending the whole. - 
 " And this is life eternal, that they might know thce the 
 only true God, and Jefus Chrift, whom thou haft fent."* 
 " Yea doubtlefs, and I count all things but lofs, for the 
 excellency of the knowledge of Chrift Jcius my Lord."t 
 
 "If 
 
 * John xvii. 5, $ Phil, iii. 8, 
 
CHAP. Vf. On Chrifiian Praftkc. 457 
 
 " If tbou cried after knowledge, and lifteft up thy voice 
 for underftanding : It thou ietkeft her as filver, and 
 fearcheft for her, as for hid treafures 5 then (halt thou 
 underftand the iear of the Lord ; and find the knowledge 
 of God."* " Let him that glorieth, glory in this, that 
 he underftandeth and knoweth me, that I am the Lord, 
 which exercife loving ktndnefs, judgment, and righteouf- 
 nefs in the earth : For in thefe things I delight, faith 
 the Lord."t This is the. knowledge which includes 
 true underftanding and wifdom, of which Solomon 
 fpeaks io much in his writings. It is the duty and in- 
 tereil of every chriflian to make advances in this know 
 ledge, and in all kinds of knowledge and fpeculations 
 for which he has opportunity ; as fuofervient and ad van. 
 tageous to this. In this way he is to " Grow in grace, 
 and in the knowledge of his Lord and Saviour Jefus 
 Chrift." 
 
 And this is one end which the chriflian ought to have 
 in view, among others, in his devotions and prayers, and 
 in his daily reading and fludying the " Holy Scriptures, 
 which are able to make them wife unto falvation, through 
 faith which is in Chnft Jefus, being profitable for doc 
 trine, for reproof, for correction, for inflruclion in righ- 
 teoufnefs : That the man of God may be perfect, thor 
 oughly furnifhed unto all good works."+ This is one 
 end of his conftant attendance on public inftruftion, and 
 the preaching of the gofpel, that by hearing the word, he 
 may wider/land it, and bring forth fruit. For this end 
 he is to meditate, read and ftudy, as he has opportunity, 
 that he may improve and advance in ufeful knowledge : 
 c< Trying all things, and holding fad that which is good." 
 And this ought to be one end in his converfing with his 
 neighbours, and chriflian friends. He ought not only 
 to itudy to fpeak to their benefit and edification, but 
 to converfe in order to get inftru&ion himfelf, and im 
 prove 
 
 * Pro*, ii. 3, 4, 5. f Jer. ix. 24, I ^ Tite, ii. 15, *6> 17. 
 
458 -On Chrijllan Pratticc. TART IL 
 
 prove his own mind in knowledge and.underflanding ; 
 and will therefore "Be fwiffc to taar, and flow to fpeak." 
 And, in this view he will avoid, as much as may be, all 
 trifling and vain company, as well as that which is woi Te ;. 
 and he will be ready to obey the command given by 
 Solomon, " Go from the prefence of a foolifh man, when 
 thou perceived not in him the lips of knowledge."* 
 And, on the contrary, he will feek the company of the 
 ferious and wife, from whom he may hope to get inftruc- 
 tion. " For he that walketh with wife men, fhall be 
 wife : But a companion of fools (hall be deftroyed."t 
 
 6. The chriflian is diligent and faithful in attending 
 to, and profecuting the bufmefs of his particular calling, 
 in which he is fixed by divine providence, in oppofition 
 to floth, idlenefs, and mifpenfe of time. He attends to 
 his own proper calling and bufmefs, and purfues-that 
 with induftry, prudence, and diligence, and is not a bufy 
 body in other mens matters ; not an idle tattler, and 
 brawler, going from houfe to houfe, and fpending his 
 time in idle chat, which is of no advantage ta himfelf or 
 to any one elfe, but the contrary : But abides in his own 
 calling, fteadily profecuting his bufinefs, doing every thing 
 in the proper time and feafon. He does not fit up late, 
 when there is no particular and extraordinary call to it,, 
 which tends to injure his health, and unfit him for hi 
 proper bufinefs, or prevent his rifing early to attend in 
 the proper feafon on the duties of his calling. Thus, he 
 confcientioufly and with care obeys the command, "Not 
 to be flothful in his bufinefs ; fervent in fpirit, ferving 
 the Lord ; abiding with diligence in the fame calling, 
 therein he is called.";*; 
 
 REFLECTIONS. 
 
 f J?rov. xiv. 7. f Prov. xiii. 20. J Rom. xii, iz, i Cor. vii. if. 
 
CHAP. VI. On Chriftian Prafiicc. 459 
 
 R E F L E C T I O N* S. 
 
 I. FROM the above brief (ketch of chrifttan p>ac- 
 tice, and the character of a true chriftian, it appears that 
 chriftianity is in the bell manner fuited to make thofe 
 happy in this world, and forever, who cordially em 
 brace and praftife it ; and to render fociety, whether 
 public, or more private, beautiful and happy. 
 
 So far as the true fpirit, and proper practice of chrif 
 tianity takes place, it delivers each fubje6t of it from thofe 
 paflions and lufts, which war againft the foul and con 
 tain evil and unhappinefs, even in the indulgence of 
 them ; and it forms them to thofe views and exercifes, 
 refpeQing the moft grand and excellent objects, and that 
 practice, in which they enjoy peace of mind, and con- 
 fcience, and have the befl andhigheft kind of enjoyment 
 of which the human nature is capable, which never can 
 cloy or ceafe ; but is in the nature of it reasonable, pure 
 and permanent. And it forms the chriftian to the high- 
 eft and moft excellent kind of focial felicity. It confti- 
 tutes the beft, moft perfect and happy fociety that can 
 be imagined, or that is poflible. It fpreads the moft hap 
 py peace through the whole community, however large 
 it may be, fixes every one in his proper place, and makes 
 him ufeful to the whole ; and at the fame time gives each 
 individual the higheft fatisfa&ion and pleafure, in being 
 a member of fuch a fociety, compofed of the moft excel 
 lent friends to each other, and to him ; and he as a 
 friend to every member of the fociety, and to the whole, 
 enjoys the good and happinefs of the whole, to the ex 
 tent of his capacity. Chriftianity forms fociety to the 
 flrongeft, moft permanent and happy union, fo far as the 
 true fpirit of it is imbibed, and carried into practice. 
 It binds them together by the ftrong, everlafting and 
 izioft perfccl; bond, chanty, or chriftian LOVE. 
 
 And 
 
460 On Chriftian Practice. PART II. 
 
 And it muft appear to all who properly ufe their rea- 
 fon, that piety, and the pra&ice of it, is efferuial to the 
 beil good and greateft happinefs of fociety, and of indi 
 viduals in this world. It is that love which unites men 
 to God arid the Redeemer, and forms them to all the 
 acts of piety, and gives them the higheft enjoyment; 
 which at the fame time unites them to each other, and 
 forms them to all focial duties and enjoyments. The 
 latter cannot exift without the former. Where there is 
 no piety, there may be a fort of union in fociety, and a 
 degree of enjoyment, in imitation of chriftian focial vir 
 tues and duties ; but it muft be a low, mean thing, with 
 out any real benevolence, or proper, lafting foundation ; 
 and therefore not to be depended upon. 
 
 How greatly miftaken then are they, who do not con- 
 fider the exercife and practice of piety, as any part of fo 
 cial happinefs, or in the leaft advantageous to it, and 
 leave chriftianiry wholly out of their idea and fcheme of 
 public virtue, and focial happinefs ! It is impoffible there 
 fhould be any great degree of perfonal or public fociai 
 happinefs, without chriftian piety and morality, founded 
 on chriftian principles : And fo far only, as thefe take 
 place, perfonal and public happinefs is fecured and pro 
 moted. And they muft certainly have a low, debafed, 
 and corrupt tafte for enjoyment and happinefs, who 
 think they can be more happy, both perfonally, and in 
 fociety, without real chriftianity than with it ; and are 
 expe&ing and leaking it for themfelves and the public, 
 in oppofition to chriftian practice, and in difregard to 
 the laws of Chrift, and by an open violation of them. 
 Their enjoyment, confidered perfonally and by them 
 felves, or in fociety, muft be mean and low at beft, and 
 very unworthy of man, who is made capable of unfpeak- 
 ably higher and more noble happinefs in his own mind, 
 independent of others, or in fociety, in the exefcife and 
 
 practice 
 
CHAP. VI. On Chrijtian Prattle*. 
 
 pra&ice of chriftianity, and the focial virtues and con- 
 duel which it prefcribes. 
 
 It will be a,(ked by fome, Whether all this be not con 
 futed by fad and experience, fince chriftianity has not 
 rendered focieties and kingdoms happy, where it has 
 been generally received and profefled ; and has been the 
 means of the contrary, and produced contentions, cruel 
 perfecutions, and wars : And chriftians have contended 
 with chriflians, and perfecuted and deftroyed each other ? 
 
 ANSWER. That chriftianity has had no better and no 
 more happy effect, where it has been in a fenfe received 
 and profeffed, has not been owing to -the nature and 
 tendency of it ; but to the abufe of it, and oppofition to 
 it, and a refufal cordially to receive it, and pra&ife agree 
 able to the fpirir, and revealed laws of it. By this it has 
 been perverted to very bad purpofes, and made the oc- 
 cafion of great mifchief and unhappinefs among men. 
 Any one may be certain of this, by attending to the Bible, 
 and well obferving what are the principles, rules and 
 practice, there inculcated and prefcribed ; and what 
 would be the certain effect, if they were cordially received 
 and obeyed. We muft confult the Bible if we would 
 know what chriftianity is ; what are the truths there re 
 vealed, and what difpofition, exercifes and pra&ifes it 
 does recommend and enjoin. And in this way alone 
 can we learn, and be able to judge of the nature and ten 
 dency of it, and fee how far it has been abufed and per 
 verted by men. He who wilt attend to the Bible with 
 impartiality, candour and difcerning, will be fure, that 
 whenever the truths and religion there revealed fhali be 
 properly received, and reduced to practice by all the 
 people ; and chriftianity fhall have a genuine and com-* 
 plete effecT:, it will effectually banifh all the evils which 
 HOW take plac* in fociety among men, whether more 
 
 private 
 
462 On Chrijlian Prattice. PART I L 
 
 private or public, by puling an end to all unrighteouf- 
 nefsand oppreffion, unfaithfulnefs and fraud ; to all con 
 tention and war, pride, ambition andfelfiirinefs,andtothe 
 indulgence of every luft, in word or conduct, which tends to 
 evil, or to hurt any one. And on the contrary, it will intro 
 duce that uprightnefs, and univerfal righteoufnefsin prac 
 tice, that benevolence, and beneficence to all, every one 
 taking his proper place, and doing the duties of it, foas to 
 advance the good of the whole ; which will fpread uni^ 
 verfal peace, profperity and happinefs, through the 
 whole fociety, nation or kingdom :. And that nothing 
 can deflroy or diflurb, the peace; good order and hap 
 pinefs of fociety, but a deviation from the .truths and 
 duties inculcated in the holy fcriptures. 
 
 The fcripture foretels the evils of which the gofpel 
 would be the occafion, by the abufe of itj and the op- 
 pofition which would be made to it ; and the corruption 
 and apoftacy, both in do6lrine and practice, which mould 
 take place among the profeflbrs of chriftianity, which 
 would be the occafion of persecution, and innumerable 
 calamities. And thefe having actually taken place as 
 they were predicted, is fo far from being an objection to 
 the truth and excellency of chriftianity, that hereby is 
 exhibited a Handing evidence of its divine original ; and 
 may juflly be considered, as a pledge of the advantage 
 and happinefs which it fhall produce in this world, in 
 the lad days, when it (hall have its proper effect on the 
 hearts and lives of mankind, which is alfo foretold. 
 
 The falutary influence chriftianity has had already in 
 the world, forming men to be peaceable, harmlefs, and 
 ufeful members of fociety, in the practice of righteouf- 
 nefs and goodnefs, where the dictates of it have been in 
 any meafure properly regarded and obeyed, of which 
 there have been many inftances, is fuflicient to convince 
 every candid mind, that when it (hall be no longer abufed 
 
 and 
 
CHAP. VI. On Chnjlian Prattice. 463 
 
 and perverted to evil purpofes, by men of perverfe minds, 
 but univerfally underftood, embraced and praclifed ; 
 it will render mankind and fociety, unfpeakably more 
 happy than they have ever yet been, or can be, while 
 men are ignorant of it, or refufe to regard and obey its 
 dictates. That there is fuch a happy era coming, is a- 
 bundantly foretold in the divine oracles, when by the in 
 fluence and power of the gofpel, in the hand of the ex 
 alted Redeemer, he will reign univerfally in the hearts of 
 men, and they mall obey him ; and the happy effect of 
 chriftianity mail be feen in fact and experience, in extir 
 pating all unrighteoufnefs and violence from the earth, 
 and introducing univerfal peace, love and beneficence, 
 when men (hall learn war no more ; but practife all the 
 focial virtues, each one in his proper fphere ; honeftly 
 and wifely fceking and promoting the greateft public 
 good, and the happinefs of every individual, fo far as he 
 has ability and advantage. 
 
 But the mod complete and happy effect of chriftianity 
 will take place, and appear in the fulnefs, importance 
 and glory of it, when the kingdom of Chrifl ftiall be 
 brought to perfection in the future Rate ; when the moft 
 beautiful, harmonious and happy fociety will be formed 
 by it, in the exercife of love to God and to one another, 
 by which the moft perfect union, and the higheft poflible 
 happinefs mail exift forever. Here then we are to look, 
 to fee what is the nature and genuine tendency of chrif- 
 tianity ; and what will be the happy effect of it to indi 
 viduals, and to fociety, when it has overcome all oppo- 
 fition, and (hall reign in perfection, in the heart and 
 practice of every member of the kingdom of Chrift. 
 
 II. FROM this view of chriftian practice, and it be 
 ing thus N in all refpects fuited to promote the good of 
 mankind and the welfare and happinefs of fociety in 
 
 this 
 
464 On Chrijlian Practice. PART II. 
 
 this world, arifes a ftrong and forcible argument that the 
 Bible is from God, and chriftianity has a divine original. 
 
 They who rejecl the Bible as a revelation from God, 
 do generally confefs that the rules of moral conduct 
 contained in it are fuited to promote the good of focie- 
 ty, and the peace and happinefs of mankind in this 
 world : And that chriftian morality, and attendance on 
 the inflitutions of the .chriftian religion, public worfhip 
 and inftru&iori, tend to promote civility and good order 
 among men, and the political good of fociety. In this 
 they appear to be really inconfiftent with themfelves, 
 and confute their own creed. For this being granted 
 (and grant it they muft, or deny what is evident from 
 reafon and fad) the inference is clear and ftrong, that 
 the Bible is a revelation from heaven. 
 
 Were the Bible a contrivance of man, of one man, or 
 any number of men, who joined to form a plan to pro 
 mote the good of fociety, it cannot be reafonably fup- 
 pofed there would be no grofs miftakes in it ; or that it 
 would be fuited to promote the good of fociety in every 
 age, and different nations of the world, and in all the va 
 rious and different circumftances of mankind, under all 
 the different forms of civil government, as it really is. 
 Much lefs can this be fuppofed, when it is written by 
 different men, unknown to each other, in various ages 
 and nations, and widely differing in their education, 
 and particular taftes, habits and cuiloms. That a book 
 hould be written by thefe men, in fuch circumftances, 
 on fo many different occafions, which, when carefully 
 examined, contains one confident fyftem of rules for 
 moral life, fuited to the comfort and happinefs of every 
 individual, and the greateft good of all human focieties ; 
 and in this refpect far exceed the beft code of civil laws 
 that was ever invented, without any light and affiftance 
 from this book, is the moft incredible pofition that caa 
 be averted* 
 
 CONCLUSION. 
 
CHAP. VI. The Conclujion. 465 
 
 CONCLUSION. 
 
 HAVING diligently and with care examined the holy 
 fcriptuies to find what is that fyftem of dodlrines, truths 
 and duties revealed there ; and endeavoured to flate 
 them, and fet them in a proper and clear light; and 
 having at length rimmed what was propofed and under 
 taken, we may now look back, and upon a general re 
 view of the whole, it is pre fumed that the following con- 
 clufions may be deduced with clear and abundant evi 
 dence. 
 
 I. THAT there is a connexion, confidence and har 
 mony in the fyftem of truths, taken from the holy fcrip- 
 tures, dated and explained in the foregoing work. 
 
 Care and pains have been taken to fupport and prove 
 each by the facred oracles ; but it is hoped that all thefe 
 confidered collectively, and the whole put together, and 
 joined in one fyftem, will, " like an arch, add ftrength 
 and firmnefs to each part," and increafe the evidence 
 that every doctrine that has been advanced as important 
 truth, is indeed contained in the Bible, and (o efTential 
 to the whole, that; it cannot be excluded and rejected 
 without marring, and in a fenfe rejecting all the reft, 
 which are connected with ir, and really implied in it. 
 It is certain, that doctrines inconfiftent with each other 
 are not to be found in divine revelation. If any two or 
 more truths are plainly revealed, between which we can 
 not fee the confidence, we may be fare they are con 
 fident v/ith each other, and that it is owing to our igno 
 rance, and to fome miftake we are making, that we do 
 not fee them to agree perfectly. But when the agree 
 ment and confidence of every important doctrine reveal 
 ed in the Bible is difcerned, this gives fatisfaction to the 
 
 .VOL. II. Gg mind, 
 
46 The Conchjton. PART II. 
 
 niind, and cafls a luftre of light and beauty over the 
 whole* No pains therefore ought to be fpared in ex 
 amining the Bible, in this view, that we may learn what 
 are the doctrines there revealed -, and be able to fee their 
 connexion and confiftence. 
 
 There is one chain, or confiflent fcheme of truth, 
 which runs through the whole of the Bible. And every 
 doctrine contained in this divine plan, is not only con- 
 fiftent with the -reft, but as much a part of the whole, as 
 is each link of a chain, fo that not one can be broken 
 or taken out, without fpoiling, or at leaft injuring the 
 chain. In this view, the foregoing fyftem is offered to 
 the examination of all, who are willing to fearch the Bi 
 ble daily, and in the light of that> to try every doctrine 
 that has been advanced, that they may find, whether they 
 be agreeable to the fcripture, and confiflent with each 
 other, or not ; and accordingly receive or reject them. 
 It is not pretended, that every particular article which 
 has been mentioned, as matter of conjecture or probable, 
 of which there are fome inflances ; or that is confidered 
 as more evident from fcripture, than the oppofite, is ef- 
 fential to the fyftem. If it be confident with the whote, 
 it may be received, though it be not efTential ; and if rt 
 flrould be thought by any, not worthy to be received, or 
 riot fo evident from fcripture as the contrary, it may 
 be rejected, and the contrary believed, perhaps, as con- 
 fiftent with the fyftem of connected truth. Of this every 
 one will judge for himfelf. And though perfons may 
 differ in their judgment on fome fentirnents of this de- 
 fcriptix)n, which have been mentioned ; yet they may 
 agree in receiving every doctrine which is effential to a 
 fyftem of truth, which is harmonious in every part, and 
 forms one connected, confiftept plan of divine truth. 
 But if any doctrine be denied and rejected, which is a 
 neceflary part of the fyHern of truth revealed in the fcrip- 
 
 ture t 
 
CHAP. VI. The Condufion. 467 
 
 ture, or which is really implied in it, the connexion is 
 hereby broken, and the whole fyftem is deftroyed ; and 
 every truth contained in it, is implicitly given up and 
 denied : As a chain is broken and fpoiled, by taking 
 away one link of it ; and a well cemented and ftrong 
 arch is broken down and demolifhed, by removing a fmall, 
 but necefTary part of it. From this it follows, 
 
 II. THAT there is no other fcheme, or fyftem of fujv 
 pofed truth, which is connected and confident with it 
 felf, through the whole of it. 
 
 This follows as a neceflary conclufion from the fore 
 going. If that be true therefore, this muft be alfo true. 
 There is but one confident plan of religious truth, which 
 is revealed in the fcripture ; and another cannot be in 
 vented, or exift, which is confiftent with itfelf in every 
 part. Therefore, if we can find what is the fyftem of 
 doctrines revealed in the Bible (and this we may and 
 lhall do, if it be not wholly our own fault) we may be 
 fure no other, which is throughout confident, can be 
 found, or is poflible. As every divine revealed truth is 
 perfectly confiftent with the whole truth ; and every 
 doctrine comes in, to make and complete one whole, 
 and is fo connected as to make one uniform fyftem, 
 which is not capable of any alteration, without render 
 ing it imperfect : So error and falfe doctrine, is always 
 necerTarily inconfiftent with itfelf; and no fyftem of er 
 ror can be invented, which is not inconfiftent, and does 
 not imply a contradiction. Thus error is always crook 
 ed, and cannot be made ftraight. Falfe doctrines may 
 be, and often have been advanced, and formed into a 
 fort of a fyftem, and have a degree of connection and a- 
 greement with each other, and may be joined with fome 
 truths ; and be made to appear plaufible, and even con 
 fident with all truth, to a fupcrficial,- undifcerning eye ; 
 G g 2 and 
 
468 Tat Condujion. PART IL 
 
 and efpecially to a mind filled with prejudices againft 
 the truth, and real difguft of it. But when thefe doc 
 trines, or fyilem of errors, are critically examined by a 
 difcerning mind, they will be founc| to imply grofs in- 
 confiftencies and contradictions. And a mind thus pre 
 judiced, and difaffected with the great truths of divine 
 revelation, may view them as inconfiftent with reafon^ 
 and with each other, and- think he finds innumerable 
 contradictions in the Bible; and confequently reject it^ 
 and embrace what appears to him a more confident, or 
 at leaft a more pleafing fcheme. But nothing is obtain 
 ed by this, but a temporary pleafing dream, and delu- 
 fion ; which when properly examined will appear to 
 confift in confufion and felf contradiction, and if follow 
 ed in the natural and genuine tendency of it, will land 
 the infidel in total darknefs, and univerfal fcepticifm, the 
 greateft of all contradictions and abfurdities. This has 
 been verified by numerous facls in the chriflian world y. 
 and inflances of it are multiplying at this day. 
 
 Thofe doctrines, which are inconfiftent with the abfo~ 
 lute fupremacy and independence of God ; his omnif- 
 cience, unchangeablenefs, and infinite felicity ; his in 
 finite wifdom, rectitude and goodnefs, mufl be falfe doc 
 trines; and all that are connected with them, and fol 
 low from them, muft be alfo contrary to the truth, and 
 are an implicit denial of the being of the true God, and 
 inconfiftent with any proper acknowledgment of him. 
 The denial of the decrees of God, and that he hath fore 
 ordained wh-atfoever comes to pafs, and all thofe doc 
 trines which are implied in this, and follow from it, are 
 inconfiftent with this true character of God, and there 
 fore are falfe doctrines, and an implicit denial of the be 
 ing of the only true God, and inconfiftent with all true 
 piety,' and if followed in their true confequences, will 
 kad to univerfal fcepticifm, darknefs and delufion. 
 
 Thofe 
 
CH A P . V I. The Conchtfwn. 469 
 
 Thofe tenets relating to human liberty, and that mo 
 ral agency of man, neceffary in order to render him ca 
 pable of virtue or vice, praife or blame, which are in- 
 confiftent with the decrees of God fixing all events, and 
 all the actions of men, are inconfiftent with the divine 
 character, and even with the exiftence of God ; are in- 
 confiftent with the holy fcripture ; and are inconfiftent 
 with themfelves, implying felf contradiction, and the 
 greateft abfurdity ; which, it is fuppofed, has been in 
 fome meafure made manifeft in the foregoing work. And 
 \vithout mentioning more particulars, it is left to the 
 candid, confiderate reader to examine every doctrine 
 which has been propofed in this view ; and it is pre- 
 fumed that he will find the whole, and efpecially all the 
 leading fentiments, not only confident with each other, but 
 with the being, perfections and character of God, revealed 
 in the fcripture; and that no other fcheme of doctrine 
 can be confiftent with thefe, or with itfelf ; but tends to 
 infidelity, and to remove all important, religious truth : 
 And if fo, and he be difpofed to receive the truth in 
 the love of it, his mind will by this be more eltablifhed 
 in the truth, and know it, and that no lie is of the truth ; 
 but that this is the true God, and eternal life.* And the 
 farther he proceeds in the line of truth, and the more 
 clear and comprehenfive view he obtains of it, the greater 
 will be his confidence and affurance that this is the only 
 fyflem of doctrines, which is agreeable to the divine per 
 fections, the word of God, and with itfelf , and that thefe 
 are the doctrines which are according to godlinefs : And 
 the greater fatisfaction and joy will he have, in contem 
 plating, loving and obeying them. 
 
 III. IT appears from the whole of the foregoing, that 
 it is of great importance, that the doctrines and truths 
 contained in divine revelation, (hould be underflood, be- 
 G g 3 lieved 
 
 I John ii. 2i, r. 2, 
 
47C The Conclujzon. PART II. 
 
 lieved and loved ; that this is neceflarily implied in the 
 exercife and pra&ice of true religion, without which there 
 is no falvation. 
 
 If this were not important and neceflary, there would 
 be little or no need of a divine revelation. This is a re 
 velation of a fyftem of truth, and of duty ; the founda 
 tion and reafon of which is the revealed truth ; and all 
 obedience confifts in knowing, loving and obeying the 
 truth. Therefore, were there no doclrines, no truth and 
 articles of faith revealed, no duty or obedience could be 
 enjoined, or known. The Bible re veals a fyftem of truth : 
 It reveals the being and character of God ; his works and 
 defigns ; the Mate and character of man ; the perfon 
 and character of the Redeemer ; his work and defigns, 
 and the way of falvation by him ; what God does, and 
 what man mud be and do, in order to his falvation ; 
 The Bible opens the invjfible world to men, and fets be 
 fore them the great, important truths relating to the in- 
 vijfible eternal kingdom of Chrift : And there cannot be 
 one exercife, of piety or chanty, or any duty of either of 
 thefe performed by any man, unlefs it be in the view of 
 tKbfe revealed truths, or in conformity to them, 
 
 The holy fcripture therefore, reprefents the know 
 ledge and belief of the truth, as neceflary to falvation. 
 That faith, without which men cannot be faved, is " The 
 belief of the truth." " He that believeth fhall be 
 faved." This fuppofes fome truth to be believed ; and 
 what can this be but the truths of the gofpel ; the truth, 
 to which Chrift came to bear witnefs ? Were there no 
 revealed truths, there would be nothing to be believed ; 
 no objefts of faith ; for faith is a belief of the truth. 
 Surely none will fay, faving faith confifts in believing 
 nothing, or in believing a lie ! Chrift fpeaks of the know 
 ledge of the truth, as neceflary in order to falvation, and 
 peculiar to his followers. " If any man will do his will, 
 
 he 
 
CHAP. VI, The Conclufwn. 47 t 
 
 he fhall know of the do6hine, whether it be of God, or 
 whether 1 fpeak of myfelf."* <c And ye (hall know the 
 truth, and the truth fliall make you free."t " San&ify 
 them through thy truth, thy word is truth.' " When the 
 fpirit of truth is come, he will guide you into all truth. " 
 The Apoftle Paul reprefents the great defigri of the gof- 
 pel tobe, to bring chriftians to a union in knowledge and 
 faith, or a belief and pra6lice of truth. " Till we all 
 come in the unity of the faith, and of the knowledge of the 
 Son of God, unto a perfect man, unto the meafure of the 
 flature of the fulnefs of Chrift. That we henceforth be 
 no more children, tofled to and fro, and carried about 
 with every wind of doftrine, by the Height of men, and 
 cunning craftinefs, whereby they lie in wait to deceive. 
 But fpeaking the truth in love, may grow up unto him in 
 all things, which is the head, even Chrift. "|| He fpeaks 
 of the doftrine which is according togodlinefs, as necefTary 
 to be known and obeyed by every chriftian. H He di- 
 reels Timothy to " Hold faft the form of found words,*' 
 which he had heard of him.** By the form of found 
 words, nothing can be meant, but the fyflem of gofpel 
 doctrines, which the Apoftle taught, and in which he had 
 inftrucled Timothy. And he was to hold fafl thofe 
 found words, thofe wholefome, important, folid truths, 
 by meditating upon them, and maintaining and preach 
 ing them. Which is the fame with holding and preach- 
 ing found doctrines, and being. found in the faith, which 
 he repeatedly mentions. 
 
 And the knowledge and belief of the truth revealed in 
 the Bible, is fo important and effential to a chriftian, 
 that all chriftian practice is denoted by obeying the 
 truth, " Obeying from the heart the form of dodrine 
 -which has been delivered to them. "ft Doing the truth, 
 G g 4 and 
 
 * John vii. 17. f John viii. 31. J Johnxvii. 17. ^ John xvi. 13. 
 | Ej?h. iv, 14, 15. f xTim.?i,3, ** x Tim. i. 13. ff Rom. vi. 17. 
 
*tht Conclujion. PART II. 
 
 and walking in the truth.* And chriftians are exhorted 
 to " Contend earneftly for the faith, which was once 
 delivered unto the faints. "t The faith which had been 
 delivered to the church, can be nothing but the fyftem 
 of doclrines contained in divine revelation ; the truths 
 implied and exhibited in the gofpol, which were to be 
 believed and maintained by chriftians. The Apoftle 
 Paul, in all his epiilles, fhews how important the doc 
 trines and truths of the gofpel are, and the neceffity of 
 their being underftood and embraced, in order to be 
 faved : That the gofpel confifts effentially in thefe ; 
 which therefore is overthrown and deflroyed, by em 
 bracing and promoting the oppofue errors. Chriil fays 
 to Pilate, " 7" tms en ^ was I born, and for this caufe 
 came I into the world, that I Jlimld bear wilnefs unto 
 the truth."% By the truth here, is not meant one par 
 ticular truth, but all the truths and do6lrines of divine 
 revelation ; the fyftem of truth, in which the gofpel con- 
 fids. This fets the importance of the doclrines of the 
 gofpel, and the neceffity of underftanding, believing and 
 pra&ifmg them, in a finking light. For to oppofe, or 
 neglect and live in ignorance of thefe, is to oppofe or 
 flight that, which Chrifl came into the world to eftablifh 
 and promote. If the doclrines of the gofpel be rejected, 
 or overlooked and not underftood, the only foundation 
 of chriftian faith and pradice is removed, and there 
 remains nothing to be believed, and no duty to be 
 done. 
 
 Hence it'appears, how contrary to reafon and fcrip- 
 ture, and to common fenfe, that pofition is, which has 
 been efpoufed and maintained by many, either exprefsly 
 or by implication, viz. That it is of no importance what 
 men believe, or whether they believe the truths contained 
 in 'divine revelation, or not, if their external conduct be 
 regular and good. This pofition is of the moft danger. 
 
 ous 
 
 * John iii. zj. 3 John 4. f Jude 3, J John xviii. 37* 
 
CHAP. VI. The Condujion. 473, 
 
 ous and evil tendency : For it wholly fets the gofpel 
 afide, and excludes that as altogether needlefs, which 
 Chrift fays, he came into the world to eftablifh and 
 promote. According to this it is of no importance 
 whether chriftians acl; from principle, or not, or from 
 what principle they acl, if they acl from any ; or whe 
 ther they believe or underftand one truth contained in 
 the gofpei ; or difbelieve and reject all. This makes 
 all creeds and confcffions of faith, or bearing witnefs to 
 the truth, entirely ufelefs and vain : And according to 
 this, no candidate for admiffion into a church, or to the 
 work of the miriiftry, ought to be examined as to his 
 underftanding and knowledge, or belief of any doclrine 
 contained in divine revelation, as any qualification 
 neceflary in order to his being admitted : For however 
 ignorant, he may be of the principles of Chrift, or what 
 ever he believes, he may be as good a chriftian, and as 
 fit for an officer and teacher in the church, as any other 
 perfon whatever. 
 
 And the directions and commands which the Apoille 
 Paul gave to Timothy and Titus, refpecling the found 
 doclrines of the gofpel, were highly improper ; or, at 
 leaft, are out of date now. Such are the following : - 
 " I befought thee to abide flill at Ephefus, that thou 
 mighteft charge fome that they teach no other doctrine. 
 Take heed to thyfelf, and to thy doflrine. If any man 
 teach otherwife, and confent not to wholefome words, 
 even the words of our Lord Jefus Chrift, and to- the 
 dottrine which is according to godlinefs, he is proud, 
 knowing nothing. Hold Jaft the form of found words 9 
 which thou haft heard of me, in faith and love which 
 is in Chrift Jefus. The things which thou haft heard 
 of me among many witnefTes, the fame commit thou to 
 faithful men, who fhall be able to teach others alfo."* 
 " A bifhop muft be blamelefs, as the fteward of God, 
 
 holding 
 
 * i Tim. i, 3. jr. 16, vi. 3, 4.. 2 Tim, 5. 13. ii. 2, 
 
'474 Tht Conclufion. PART II. 
 
 holding faft the faithful word, as he hath been taught, 
 that he may be able by found doftrine, both to exhort 
 and to convince gainfayers, whofe mouths muft be 
 flopped. Wherefore rebuke them fharply, that they 
 may be found in the faith. But fpeak thou the things 
 which become found doftrine. In all things (hewing 
 thyfelf a pattern of good works : In dottnne fhewmg 
 uncorruptnefs, gravity, fincerity ; found fpeech that can 
 not be condemned."* 
 
 The confequence and evil tendency of the fentiment 
 now under confideration, appears from fact. That which 
 is now called liberality of fentiment, and catholicifm, 
 which is fpreading far and wide, and is celebrated by 
 multitudes, as a mod excellent, noble way of thinking, 
 has its foundation in this. This liberality and catholic 
 ifm, difcards all attachment to any particular fyftem of 
 truth, or belief of any diftinguiftiing doctrines of the 
 gofpcl, as ufelefs and hurtful ; and holds that it is no 
 matter what a man's religious creed or pra&ice is, or whe 
 ther he regards any, or not ; as he may be a good man, 
 and go to heaven without any thing of this kind. This 
 really renounces the Bible, and paves the way to infi 
 delity : And this leads on to the darknefs and horrors 
 of atheifm itfelf. 
 
 IV. FROM the foregoing fyflcm of truths and duties, 
 which is contained in the Bible, and taken wholly from 
 it, arifes the mod clear and fatisfying evidence that it is 
 a revelation from God, and no human invention : " But 
 holy men of God have fpoken and written it, as they 
 were moved by the Holy Ghoft." 
 
 The evidence that the Bible contains a divine revelation, 
 has been in fome meafure exhibited and confidered, in the 
 firft chapter of this fyftem ; efpecially what is called the 
 external evidence. And fome of the internal evidence 
 
 was 
 
 *Tit. i. 7,9, ij, 13. ii. x, 7.^8, 
 
CHAP. VI. The Conchfion. 475 
 
 was mentioned : And it was obferved, that this would 
 be made to appear in the cleared and moil advantageous 
 light, by profecuting the inquiry concerning the do6lrines 
 and duties revealed and inculcated in this book ; which 
 was then propofed. This is now finifhed. And upon 
 a careful review of the whole, mud it not be evident 
 to every attentive, honefl, candid mind, that in this book 
 only is to be found fuch a fyftem of truth, which could 
 not be contrived, or even thought of by man ; but mud 
 be from God : That it contains a fyftem of do6trines 
 and commands, which man's wifdom does not teach, 
 and never can ; but which the Holy Gaoft alone 
 teacheth. 
 
 Here the true God is represented in his glorious char 
 acter, fubfifting in a manner infinitely above crar com- 
 prehenfion ; yet fuited, fo far as we can conceive, nioft 
 perfectly to accompliih his revealed defigns, and to raife 
 creatures, the objects of his love, to the higheft hap- 
 pinefs. He is clothed with unlimited power, wifdom 
 and goodnefs, abfolutely independent, felf fufficient, and 
 allfuflicient ; and has fixed on a plan of operation, which 
 is wife and good, like himfelf -, including all his works 
 and every event that fhall ever take place, fuited in the 
 higheft degree to glorify himfelf, and effect the higheft 
 good and happinefs of the creation : And they muft be 
 bleffed who love and truft in him. His law is perfectly 
 right, wife and excellent, and exprefles the moral char 
 acter and perfections of God ; is infinitely important, and 
 muft ftand forever, as the only rule of moral rectitude : 
 And every one muft be happy fo far as he is conformed 
 to it. Here rebellion againft God, and violation of this 
 law, is reprefented in the infinitely evil and malignant 
 nature of it ; and all the dffpenfations and works of God, 
 and his conduct towards his creatures, are fuited and 
 defigned to make the cleareft and moft lading difplay 
 of this. Here is revealed the way in which mankind 
 
 are 
 
47 6 he Conclujlon. PART II. 
 
 are become univerfally finful, mortal and miferable ; and 
 the infinite guilt and mifery of their ftate is difcovered ; 
 and that they are totally ruined and loft, in themfelves. ' 
 This lays the only foundation for the difcovery of infinite 
 bepevolence and fovereign grace in the redemption of 
 man ; and is the ground of the exidence and revelation 
 of the perfon, character and works of the Redeemer, and 
 ialvation by him. And every thing relating to redemp 
 tion, is in the higheft degree luited to make the bright eft 
 and mod glorious manifeftation of the power, wifdom, 
 righteoufnefs, goodnefs, truth and faithfulnefs of God, 
 and his infinite difpleafure with the {inner, to humble 
 man, and fhew his absolute and entire dependence on 
 God, confident with the infinite vilencfs and criminality 
 of the lead deviation, even in heart, from perfect obedi 
 ence to his law ; to difcover the infinite evil of the juft 
 confequence of fin ; and fet before creatures the reafon- 
 ablenefs and importance of obedience, and the ftrongeft 
 motives that are poffible, to avoid every fin, and fear 
 and obey God. And every truth of divine revelation is 
 leveled againft the fin and rebellion of man ; and every 
 thing included in redemption, is perfectly fuited to form 
 the redeemed to the moft beautiful, fweet, perfect holi- 
 nefs, and to raife them to the higheft happinefs and glory. 
 And while eternal happinefs, on the one hand, and end- 
 lefs mifery on the other, are fet before men, and one or 
 Uie other muft be the certain portion of every one, ac 
 cording to his conduct in this life, in embracing thegof- 
 pel and obeying the Redeemer, or rejecting him, and 
 living in fin this tends to folemnize every mind and 
 fill every one with the greateft concern, and awaken 
 him to the utmoft exertions to 'efcape the one, and ob 
 tain the other ; and " work out his own falvation with 
 fear and trembling.'* 
 
 And the exercife and practice of piety, righteoufnefs 
 and benevolence in all the branches of religion and chrif- 
 
 tian 
 
CHAP. VI. The Conclufion. 477 
 
 tian morality, which confi ft in conformity of heart and 
 .life, to the dc&rines and precepts contained in the fcrip- 
 ture, is the only way to render every man happy in this life, 
 in their various connections, and proper bu fine fs, and in 
 the ufe and enjoyment of the things of this world. And 
 were this to take place univerfally, it would neceflarily 
 form men into the moft happy fociety that can take place 
 in this flate ; and at the fame time rectify and enlarge 
 their hearts, and raife their pleafing hope and profpeft 
 of glory and honour, and immortality, in the favour of 
 God, and the fociety of all his friends, in the everlafiing 
 kingdom of the Redemer, in confequence of their pa 
 tient continuance in well doing. 
 
 % When all this, and more, which might be mentioned, 
 and will naturally come into the view of him who pro 
 perly attends to the fubjecl;, is well confidered, together 
 with the^xternal evidence, tint the fcripture was form 
 ed by divine infpiration, mentioned in the firft chapter, 
 it muft produce a convi&ion and fixed perfuafion that 
 the Bible contains a divine revelation of a fyftem of im 
 portant faving truth, which is not to be found any where 
 elfe, and never could have been known, or invented by 
 the reafon of man, in his prefeat corrupt flate, had it not 
 been thus revealed from heaven ; unlefs the mind be 
 greatly biafFed and prejudiced againft the truth by the 
 falfe tafte and evil propenfities of the heart, by which the 
 reafon of man may be fo perverted and abufed, and the 
 mind fo greatly blinded, as to rejeft the plaineft, mofl 
 confident and important truth, as grofs error and abfurd- 
 ity ; and imbibe the moft inconfiftent and erroneous 
 fentiments, in oppofitiori to the truth. 
 
 It is true, indeed, that in order to difcern the internal 
 evidence of the truth of the holy fcriptures, and fee it in 
 its true, cleareft and moft convincing light, the mind 
 tnuft poflefs a right tafte, and be friendly to true wifdom ; 
 
 for 
 
478 The Conclujton. PART II. 
 
 for the great and leading truths of divine revelation, are 
 more objecls of tafte, than of mere fpeculative reafon, and 
 cannot be difcerned in a true light, in their true beauty, 
 excellence and importance, without the former, and by 
 the latter only. Wifdom is feen and juflified only by 
 the children of wifdom ; and not by the children of fol 
 ly and vice, who are under the power of a falfe tafle and 
 difpofition of mind, which neceiTarily blinds the mind to 
 the beauty, excellence and confidence of the things and 
 truths of the higheft concern in the moral world. But 
 he who has a true and proper moral tafte and difcern- 
 ing, whofe heart is difpofed to be friendly to heavenly 
 wifdom, is prepared to fee the divine original of the Bible, 
 from the fyflem of truths it contains, and the exercifes 
 and duties there required, conformable to the doctrines 
 revealed ; and to perceive, with a peculiar fatisfaction 
 and pleafure, the all convincing evidence, that what the 
 fcripture reveals is divine, and comes from God. He 
 believes, and has the witnefs within himfelf, that this is 
 the teftimony of God. He has an underftanding to 
 know him that is true ; and that this is the true God, 
 and eternal life.* This is exprefsly aflerted by Chrift, 
 " He that is of God, heareth God's words. Ye there 
 fore hear them not, becaufe ye are not of God. My 
 fheep hear my voice, and I know them, and they follow 
 me : As a fhepherd goeth before the fheep, and they 
 follow him ; for they know his voice, and a flranger they 
 will not follow."f And the Apoftle John fays, " We 
 are of God : He thatknoweth God, heareth us : He that 
 is not of God, heareth not us."+ The fame is aflerted 
 by the Apoftle Paul, in plain and ftrong language. 
 " The natural man receiveth not the things of the fpirit 
 of God : For they are fooliihnefs unto him ; neither 
 can he know them, becaufe they are fpii itually difcerned. 
 
 But 
 
 * x John Y. 9, IQ, 20. f John vlii. 47. x. 4> 5> 2 7 t * J ohn iv * 6 * 
 
CHAP. VI. Me Condufion. 479 
 
 But he that isfpiritual judgcth all things.' 1 * " If our 
 gofpel be hid, it is hid to them that are loft : In whom 
 the god of this world hath blinded the minds of them 
 which believe not, left the light of the glorious gofpel of 
 Chrift, who is the image of God, mould mine unto them, 
 For God who commanded the light to mine out of dark- 
 nefs, hatl? mined in our hearts, to give the light of the 
 knowledge of the glory of God, in the face of Jefus 
 Chrift."t 
 
 Neverthelefs, perfons who are deftitute of this right 
 tafte, and are at heart, and in practice unfriendly to the 
 dictates of true wifdom, and enemies to it, may be rational 
 ly convinced, and in this fenfe believe, that the Bible is 
 a revelation from God. They may be fo perfuaded of 
 the external evidence of this, and fee fo much of the in 
 ternal evidence, in a degree, as to aifent to it in their 
 reafon and judgment. They may attend to it fo much 
 as to be in a degree convinced of their moral blindnefs, 
 and their want of a new heart, and right tafte; and that it 
 is wholly owing to this, that they do not fee, and are not 
 pleafed and charmed with the glory of the gofpel ; and 
 that this is altogether their own fault ; and that they are, 
 on this account, in a very miferable condition : Yea, they 
 may be in their reafon and judgment, in a meafure con 
 vinced of all the truths contained in the Bible, while they 
 have no relifh for them ; and they are in their hearts 
 real enemies to them. 
 
 And where this conviction does not take place, it is 
 owing to ignorance or prejudices, which take place by a 
 bad education, or from the want of a good one, together 
 with the ftrong, evil and corrupt biafles of their hearts, 
 and the indulgence of various foolifli and hurtful lufts, 
 and to many other things of this kind, by which many 
 have been led to conclude, that the real and true doc 
 trines 
 
 i 
 
 * i Cw, H, 14, 15, fa Cor. iv, 3, 4 * 
 
The Conclvfion. PART II. 
 
 trines of divine revelation, are inconfiftent and abfurd, 
 and to embrace contrary doctrines, more agreeable to the 
 felfifhnefs, pride, and other lufts of men. While others 
 have, from the fame evil biaffes, been prejudiced againft 
 the fcriptures, and rejected the Bible, as fo fabalous, in- 
 confident and abfurd, as not to be worthy of the regard 
 of a rational man ; and have hereby plunged themfelves 
 into an abyfs of darknefs and uncertainty, while they have 
 boafled that they were following the infallible dictates of 
 their own reafon. 
 
 All thefe of every clafs, however diftinguifhed in fome 
 refpects, are wholly anfwerable and blameable for their 
 ignorance, incredulity and error, and that they do not 
 difcern, relifh, and love the truths of divine revelation, 
 in a view of their beauty, confidence and glory, and are 
 not pleafed and charmed with the divine character, and 
 that of the Redeemer, difplayed in the Bible. For this 
 is as really owing to a fhutting the mental eye againft the 
 light mining in the fcriptures, and a refuting to come 
 to it and fee it, as is a peifon's fhutting his bodily eyes, 
 and refufing to admit the light of the fun, when it fhines 
 in its meridian brightnefs ; and is as real a voluntary 
 exercife of the governing tafle and propenfity of the 
 heart, oppofing the light of the truth, as any other exer 
 cife of heart of which man is capable, though there may 
 be a difference in many refpe6ls. How criminal then is 
 all infidelity, and turning away from the truth revealed 
 in the fcriptures, in all thofe who live under the gofpel t 
 And how awful the confequence ! 
 
A 
 
 TREATISE 
 
 ON TH 
 
 MILLENNIUM. 
 
 SHOWING from SCRIPTURE 
 
 THAT IT IS YET TO COME 5 
 
 WHEN IT WILL COME ; 
 
 IN WHAT IT WILL CONSIST ; 
 
 AND THE 
 
 EVENTS WHICH ARE FIRST TO TAKE PLACE, 
 INTRODUCTORY TO IT. 
 
 BY SAMUEL HOPKINS, D. D. 
 
 Paftorqf the Firfl Congregational Church in NE \v p o &? t Rhode I/land* 
 
 THIS fliall be written for the generation to come : And the people, which dull 
 be created, ftiall praife the LORD. PSALM cil. 18. 
 
 PRINTED AT BOSTON, 
 
 *y ISAIAH THOMAS AND EBENEZER T. ANDREWS, 
 
 PROPRIETORS of the WORK, 
 FAUST'S STATVE, No. 45i NEW^VRY STRBET. 
 
D E D I C A T I O N. 
 
 To the P E O P L E who JhalUive in the DAYS of the 
 MILLENNIUM. 
 
 HAIL, YZ HAPPY PEOPLE, HIGHLY FAVOURED OF THE LORD 1 
 
 JL O you the following treatife on the Millen 
 nium is dedicated, as you will live in that happy 
 era, and enjoy the good of it in a much higher 
 degree, than it can be now enjoyed in the profpect 
 of it. And that you may know, if this book fhall 
 be conveyed down to your time, what is now 
 thought of you, and of the happy day, in which 
 you will come on the flage of life. You will be 
 able to fee the miftakes which are now made on 
 this head ; and how far what is advanced here, is 
 agreeable to that which is noted in the fcripture 
 of truth, and a true and proper defcription of the 
 events which are to take place ; and to reftify 
 every miftake. All is therefore humbly fubmitted 
 to your better judgment. 
 
 When you fhall learn what a variety of errors, 
 in doftrine and praftice, have been, and are now 
 imbibed and propagated -, and in what an imper- 
 fe6l and defective manner they are oppofed and 
 confuted ; and the truth explained and defended : 
 And obferve how many defefts and miftakes there 
 are in thofe writings which contain moft truth, 
 and come neareft to the ftandard of all religious 
 truth, the holy fcripture, you will be ready to 
 wonder how all this could be, where divine revela 
 tion is enjoyed. But your benevolence and can 
 dour, will make all proper allowances, for all the 
 A 2 prejudices 
 
iy DEDICATION. 
 
 prejudices and darknefs which take place in thefe 
 days, and pity us ; while your piety will lead you 
 to afcribe the greater light and advantages which 
 you will enjoy, and your better difcerning and 
 judgment, not unto yourfelves, but to the dif- 
 tinguifhing, fovereign grace of God. 
 
 Though you have yet no exiftence, neverthelefs, 
 the faith pf the chriftians in this and in former 
 ges, beholds you " at hand to come;" and real 
 izing your future exiftence and charater, you arc 
 greatly efeemed and loved $ and the pious have 
 great joy in yqu, whilp they are conftantly, and 
 with great earneftnef^ praying for you. They who 
 make mention of the Lord, will not keep filence, 
 nor give him any reft, till he eftablifh, and till he 
 make Jerufalem a praife in the e^rth. For you they 
 3re praying and labouring, and to you they are min- 
 Jftring ; and vvithout you they cannot be made per- 
 fe6l. And you will enter into their labours, and reap 
 the happy fruit of their prayers, toils and fufferings. 
 
 They will be in heaven, with the holy angels 
 and the fpririts of thejuft made perfeft, when you 
 will corns upon the ftage in this world ; and they 
 will rejoice in you, in your knowledge, benevo 
 lence, piety, nghteoufnefs and hatppinefs . And all 
 their paft prayers for you will be turned into joy 
 and praife. And you will, in due time, be gather 
 ed together with them unto the Lord Jefus Chrift, 
 5n his eternal kingdom, and join in feeing and 
 praifing him forever, afcribingbleffing, and honour, 
 glory, and power, unto the only true God, the 
 , Son, and Holy Ghoft. Amen. 
 
 A TREATISE 
 
A 
 
 TREATISE 
 
 O TM THE 
 
 MILLENNIUM. 
 
 A PARTICULAR hiftory of the church of Chrift, from 
 the days of the Apoftles, to this time ; of the various changes 
 through which it has paft ; of the doctrines .which have been 
 taught and maintained ; of the difcipljne, worship, and man 
 ners, which have taken place ; of the grand apoftacy xjn th 
 church of Rome, and of the reformation, &c. might be prop 
 erly fubjoined to the foregoing fyftem, were it pot that this has 
 been done by a number of writers already ; fo that all who arc 
 difpofed to acquaint themfelves with ecclefiaftical hiftory, may 
 obtain this information by books already extant : Which, at the 
 fame time, ferve to confirm the truth and divine original of chrif- 
 tianity, by difcovering, in how many inftances the fhteofthc 
 church, and the events which have had a particular refpecl to it, 
 have been foretold, and have taken place according to the pre-r 
 dictions. This fubjeft has been particularly illuftrated by Mr, 
 Lowman, in his u Paraphrafe and Notes on the Revelation of 
 t. John." And fince, more largely, by Bimop Newton, in his 
 " Differtation on the Prophecies, which have remarkably been 
 fulfilled, and at this time are fulfilling in the world." 
 
 A treatife on the Millennium, however, and of the futu reflate 
 of the church of Chrift, from this time to the end of the world, 
 as it is predicted and defcribed in divine revelation, is thought 
 
 proper 
 
6 Introduction* 
 
 proper and important, not only a* it has been more than once re 
 ferred to in the preceding work ; but as it appears not to be 
 believed by many ; and not to be well underftood by more ; or 
 attended- to by moft, as an important event ; full of inftruch'on ; 
 fuitcd to- fupport, comfort and encourage chriftians, in the prefent 
 dark appearance of tilings, refpecling the intereft of Chrift, and 
 his church ; and to animate them tofaithj patience and perfever- 
 ance in obedience to Chrift ; putting on the hope of falvation 
 for an helmet. And to excite them more earneftly to pray for 
 the advancement and coming of the kingdom of Chrift: Of 
 which kingdom, as it is to take place in this world, or of chrif- 
 tianijy itfelf, there cannot be fo clear, full and pleafing an idea, 
 if the fcripture doctrine of the Millennium be kept out of view. 
 
 In the firft three centuries after the Apoftles, the do6trine of 
 the jVIillenniurn was believed and taught ; but fo many unwor 
 thy and abfurd things were by fome advanced concerning it, that 
 it afterwards fell into discredit, and was oppofed, or paffed over 
 in filence, by moft, until the reformation from popery. And 
 then a number of enthufiafts advanced fo many unfcriptural and 
 ridiculous notions concerning it, and made fuch a bad improve 
 ment of it, that many, if not moft of the orthodox, in oppoiing 
 them, were led to. difbelieve and oppofe the doctrine in general ; 
 or to fay little or nothing in favour of the doctrine, in any fenfe 
 or view of it. 
 
 But few of the moft noted writers of the laft century in Britain, 
 or in other parts of the proteftant world, have faid anything to 
 eftablifh or explain this doctrine : And they who have mentioned 
 it, do appear, at leaft the moft of them, not to have well under- 
 ftood it. In the prefent century, there has been more attention 
 to it ; and the fcriptures which relate to it, have been more care 
 fully confidered, and explained by a number of writers ; and it 
 has been fet in a more rational, fcriptural and important light, 
 than before. Dr. Whitby, has written a treatife on the Millen 
 nium. And Mr. Robertfon, and Mr. Lowman, have afferted 
 and explained it in fome meafure, in their expofition of the book 
 of the revelation by the Apoftle John ; efpecially the beginning of 
 the twentieth chapter of that book. And the late Prefident 
 Edwards, attended much to this fubject, and wrote upon it more 
 than any other divine in this century. In the year 1747, he 
 jpublifhed a book, entitled "An humble attempt to promote ex 
 plicit 
 
Intrcduflton. ' * 7 
 
 plieit agreement, and vifible union of God's people, in extraor 
 dinary praver for the revival of religion, and the advancement of 
 Chrift's kingdom on earth, purfuant to fcripture promifes and 
 prophecies concerning the laft time." In which he produces 
 the evidence from fcripture, that Fuch a day is yet to come. And 
 In a pofthumous publication of his, intitled "A hiftory of the' 
 work of Redemption," this fubje& is brought into view,'artd par 
 ticularly confidered. There is alfo extant, a fermon on the Mil 
 lennium,' by the late Dr. Bellamy. And other writers have 
 occafionally mentioned it. And this fubjeft appears to be brought 
 more particularly into view in the public prayers and preaching, 
 and in converfation, in this age, than in former times'; and the 
 doctrine of the Millennium is more generally believed, and better 
 underftood. 
 
 This is rather an encouragement to attempt farther to explain 
 and illuftrate, this important, pleafing, ufeful fubjecl, in which eve 
 ry chrifh'an is fo much interefted, than a reafon why nothing more* 
 fnould be faid upon it. The fubjecl: is far from being exhaufted ; 
 and as the church advances nearer to the Millennium ftate, we have 
 reafon to think the predictions in divine revelation refpecting it, 
 will be better underflood ; and the minds of chriftians will be 
 more excited to great attention to this fubject, and ftrong defires 
 to look into thofe things, and to earned longings and prayers for 
 the coming of the kingdom of Chrift, as it will take place in that 
 day. And all this is to be effected, by means and proper at 
 tempts and exertions. " Many (hall run to and fro, and know 
 ledge (hall be increafed.' r 
 
 The prophecies of events which are yet to take place, cannot be 
 fo fully underflood before thefe events come to pafs, as they will 
 be when they are fulfilled ; and there is great danger of making 
 miftakes about them. And it is certain, that many have made 
 miftakes, (ince they have made very different and oppofite con- 
 firu^tions of the fame predictions j and therefore all cannot be 
 right. So far as the prophecies which refpect the Millennium, 
 of which there are many, can be underftood, and the real mean 
 ing of them be made plain, by a careful and diligent attention to 
 them, and comparing them with each other, men may go on fafe 
 ground, and be certain of their accomplifhment. And whatever 
 is a plain and undeniable confequence, from what is exprefsly pre 
 dicted, is equally revealed in the prediction, as an event, or cir- 
 
 cumftance 
 
& Introduction* 
 
 cumftance of an event, neceflarily included in it. But every 
 opinion refpe&ing future events, which is matter of conjecture on 
 ly, however probable it may be in the view of him who propofes 
 it, ought to be entertained with modefty and diffidence. 
 
 The following treatife on the Millennium, is not defigned fo 
 much to advance any new fentiments concerning it, which 
 have never before been offered to the public, as to revive 
 and repeat thole which have been already fuggefted by fome au 
 thors, which are thought to be very important, and ought to be 
 underftood, and kept conftantly in the view of all, in order to 
 their having a proper conception of the church of Chrift in this 
 world, and reading the fcriptures to their beft advantage, and 
 greateft comfort : Though perhaps fomething will be advanced, 
 refpefting the events which, according to fcripture, are to take place 
 between theprefent time, and the introduction of the happy ftate 
 of the church, which have not been before fo particularly con- 
 fidered. 
 
 SECTION 
 
L fropkefit* oftbt 
 
 
 SECTION 
 
 In which it is proved from Scripture^ that the church 
 of Chrift is to come to djlate of prosperity in this world, 
 -which it has never yet enjoyed ; in which it will con 
 tinue at leaft a thoufand yean* 
 
 J. H E firft revelation of a Redeemer, in the prediction, 
 fpoken to the ferpent, may be confidered as implying the deftruc- 
 tion of the kingdom of the devil in this world, by the wifdom and 
 energy of Chrift. " He ftiall bruife thy head, and thou (halt 
 bruife his heal."* Satan has bruifed the heat of Chrift, in th 
 fufFerings and difhonour he has been inftrumental of bringing 
 upon him, and in the oppofition he has made to the intereft and 
 church of Chrift, in this world. And it is natural to fuppofe, 
 that Chrift ihall bruife his head in this world, by deftroying his 
 intereft and kingdom among men, and gaining a conqueft over 
 him, in the ftruggle and war which has taken place between the 
 Redeemer and feducer of men. And by the Redeemer's brwfag 
 the bead of the ferpent, is fignified that he will not deftroy him 
 by the mere exertion of his power, but that by his fuperiour wif 
 dom, he will confound and defeat fatan, in all his fubtilty and 
 cunning, on which he depends fo much, and by which he aims 
 to difappoint Chrift, and defeat him in his defigns. And by this 
 lie will make a glorious difplay of his wifdom, as well as of his 
 power, while he difcovers thecraftinefs of fatan to be foolimnefs, 
 and difappoints him in his devices, carrying all the counfel of this 
 cunning froward enemy headlong. If all this could not be 
 gathered from this paffage, confidered by itfelf ; yet that this is 
 the real meaning, will perhaps appear, from what has already 
 taken place in accomplishing this prediction ; and from other 
 prophecies refpefling this, fome of which are to be brought into 
 view in the fequel : Without which the full meaning of this nrll 
 pro 01 if" could not be known. 
 
 B la 
 
20 . Prophecies ofibe Milknnium, . SECT. 
 
 In order to bruife the head of the ferpent, in this fenfe, mod 
 cffe&ually ; and turn his boafted wifdoin nnd cunning into fool- 
 jfhnefs, and entirely defeat him in this way, he muft have^oppor- 
 funity and advantage to try his (kill and power, and pra6life all" 
 his cunning, in oppofing Chrift, and the falvation of men. And 
 in this way bs overcome and wholly defeated, in the ruin of his 
 in-tereft and kingdom among men ; fo that all his attempts fhaU 
 turn againft himfelf, and be the occafion of making the victory 
 and triumph of the Redeemer greater, more perfpicuous and glori 
 ous, in the final prevalence of his kingdom on earth, by* drawing 
 all men to him ; and deftroying the works and kingdom of fatan 
 in this world, and fetting up his own on the ruins of it, and fo 
 as to turn all the attempts and works of the devil againft him, and 
 render the whole fubfervient to his own intereft and kingdom. 
 And thus the coming and kingdom of Chrift will be, " As the 
 light of the morning, when the fun rifeth, even a morning without 
 clouds ; as the tender grafs fpringing out of the earth by clear 
 Ihining after rain."" When the fun rifes in a clear morning, af 
 ter a dark night, attended with clouds, rain and ftorms, the 
 morning is more pleafaat, beautiful and glorious, and the grafs 
 fprings and grows more frefti and thrifty, than if it had riot been 
 preceded by fuch a ftormy night. So the profperity and glory of 
 the church, when the fun of righteoufnefs (hall rife upon it, with- 
 fiealing in his beams, will be enjoyed to a higher degree, and be 
 more pleafant and glorious, and Chrift will be more glorified, than 
 if it had not been preceded by a dreadful night of darknefs, con- 
 fufion and evil, by the wickednefs of men, and the power and 
 agency of fatan. 
 
 The words above cited, a?e the laft words of David the Proph 
 et, and fweet Pfalmift of Ifrael, and are a prophecy of the glorious, 
 event now under confideration. " The Spirit of the Lord fpake 
 ~6y me, and his word was in my tongue. The God of Ifrael' 
 faid, the Rock of Ifrael fpake by me. He that ruleth over men 
 inuft be juft, ruling in the fear of God. And he (hall be like the 
 morning, when: the fun rifeth, even a morning without clouds ^ 
 as the fender grafs fpringing out of the earth, by clear fhining, 
 after rain."* The firft words- may be rendered fo as to give the 
 true fenfe more clearly. " He who is to rule over men (i. e. the 
 rMefllah) is juft, ruling in the fear of God." The words muft '. 
 
 ia 
 . * a Sam. xxiii. 2, 3, 4.* 
 
S* c T . I. Not yet fulfilled. I f 
 
 m our tranflation, are not in the original, and the helping verb />, 
 which is commonly not expreffed, but underftood, in the Heb 
 rew, (hculd have been fupplied ; " He that ruleth, or is to rule over 
 men, is juft." This is evidently a prophecy concerning Chrift, his 
 church and kingdom, when he fhall take to himfelf his great power, 
 and reign in his kingdom, which (hail fucceed the reign of fatal* 
 during the four preceding monarchies, which were firft to take 
 place, which will be more particularly explained, as we proceed in 
 examining the prophecies of this great event, The latter day glory. 
 And that thefe words of David, arc a prediction of the reign of 
 Chrift on earth, after th long prevalence of fatan and wicked men, 
 is farther evident frm the words which follow, relative to the fame 
 thing. " But the fons of Belial lhall all of them as thorns be thurft 
 away, becaufe they cannot be taken with hands. But the man 
 that fhall touch them, muft be fenced with iron, and the ftarT 
 of a fpear, and they fhall be utterly burnt with fire in the fame 
 place." 
 
 Exactly parallel with this prophecy, is that of the Prophet Mali- 
 cbi. " Behold, the day cometh, that (hall burn as an oven, artd 
 all the proud, yea, all that do wickedly, fhall be (bubble, and the 
 day that cometh (hall burn them up, faith the Lord of hofts, that 
 it fhall leave them neither root nor branch. But unto you that 
 fear my name, mall the fun of righteoufnefs arife with healing in 
 his wings ; and ye (hall go forth and grow up as the calves in the 
 ftsll. And ye (hall tread down the wicked ; for they fhall be afhes 
 under the foles of your feet s in the day that I lhall do this, faith 
 theLordof hofts."* 
 
 But to return from this, which may feem to be fome digreflion, 
 or anticipation : The great and remarkable promife, fo often made 
 to Abraham, Ifaac and Jacob, and more than once mentioned by 
 the ApofHes, will next be confidered. This promife was made to 
 Abraham, and of him, three times. "In thee fhall all the families 
 of the earth be blefled."t "All the nations of the earth fhall be 
 blefFed in him-"J " And in thy feed (hall the nations of the earth 
 beble(Ted." And this fame promife is made to Ifaac. "I will 
 perform the oath which I fwareunto Abraham thy father and in 
 tbyfeed (hall all the nations of the earth be blefled."|| And to 
 Jacob. " In theeand in thy feed, (hall all the families of the earth 
 B 2 be 
 
 * Mai. iv. i, 2, 3. f Gen. xii. 5. J Chap, xviii. i$, 
 
 $ Chap, xxii. il. g Chap. xxvi. 4. 
 
Y2- Prophecies of &e Millennium^ SECT, I. 
 
 be bleffed."* The Apoftle Peter mentions this promife as refer 
 ring to the days of the gofpe-1. " Ye are the children of the 
 Prophets, and of the covenant which God made with our fathers, 
 faying unto Abraham, And in thy feed {hall all the kindreds of the 
 ^arth be blefled."t The Apoftle Paul fpeaks of this promife as 
 referring to Chrift, and all who believe in him, making him to 
 be the promifed feed, and believers in him to be thofe exclufively 
 who are blefled irr him, in \vhom the promifed good takes place. 
 C Know ye therefore, that they which are of faith, the fame arc 
 the children of Abraham, And the fcriptnre, forefeeing that God 
 would juftifv the heathen through faith, preached before the gofpel 
 unto Abraham, laying, In thee (hall all nations be bleffed. So 
 then they which be of faith, are blefied with faithful Abraham. 
 Now to Abraham and his feed were the promifes made. He faith 
 not, And to feeds, as of many ; but as of qne, And to thy feed, 
 which is Chrift/ '+ 
 
 This prediction and promife is very exprefs and extenfive, That 
 all the families, kindreds and nations of the earth, fhould be blefled 
 in Chrift, by their becoming believers in him. This has never 
 yet taken place, and cannot be fulfilled, unlefs chriftianity and the 
 kingdom of Chrift (hail take place and prevail in the world to a 
 vaftly higher degree, and more extenfively and univerfally, than 
 has yet come to pafs ; and ail nations, all the inhabitants of the 
 earth, fhall become believers in him, agreeable to a great number 
 of other prophecies, fome of which will be mentioned in this 
 fedlion. 
 
 The reign of Chrift on earth, with his church and people, and 
 thehappinefs and glory of that time, is a fubjecl often mentioned, 
 predicted and celebrated in the book of Pfalms. To mention all 
 that is there fpoken with reference to that happy time, would be 
 to tranfcribe great part of that book. Only the following paiTages 
 \vill now be mentioned, which are thought abundantly to prove 
 that the kingdom of Chrift is to prevail and fiourifh in this world, 
 as it has never yet done ; and the church is to be brought to a 
 ftate of purity, profperity and happinefs on earth, which has not 
 yet taken place, and fo as to include ail nations, and fill the world. 
 
 In the fecond Pfalm, it is predicled and promifed, that the Son 
 of God fhall inherit and pofTefs all nations, to the ends of the 
 earth ; which necefTarily implies 3 that his church and kingdom 
 
 fhall 
 
 * Chap, xxviit. 14. f A&s iil. 25. \ Gal, iii. 7, 8, 9> *6. 
 
SECT. I. Not yet fulfills^. 
 
 (hall be thus exter.Hvc, reaching to the ends of the earth, and in 
 cluding all the nations and men on earth. "I have fet my king; 
 upon my holy hill of Zion. I will declare the decree : The Lord 
 hath faid unto me, Thou art my Son, this day have I begotten 
 thee. A(k of me, and I (hall give thee the heathen for thine in 
 heritance, and the uttcrmoft parts of the earth for thy pofleflion." 
 By Zion here is meant, as in numerous other places in the prdph^ 
 ecies, the church ofChrift, of which Mount Zion was a type. 
 
 The twenty fecond Pfalm contains a prophecy of the furFerings 
 ofChrift; r.nd the glory that (hall follow ; and of the latter it is 
 laid ; tc The meek, mall eat and be fatisfied. They (hall praife 
 the Lord that feek him: Your heart (hull live forever. -All the 
 ends of the world fliall remember, ana turn unto the Lord : 
 And all the kindreds of the nations (lull worfljip before thee. 
 For the kingdom is the Lord's ; and he is the Governor among 
 the nations : For evil doers (hall -be cut off: But thole that wait 
 upon the Lord, they (hall inherit the earth. For \et a little while, 
 and the wicked .fliall not be ; \ea, thou /halt diligently coniider his 
 place, and it fhali not be. But the meek (hall inherit the earth, 
 and delight themfelves in the abundance of peace/'* This is a 
 prediction of an event which has never taken place yet. Evil 
 doers and the wicked, have in all ages hirhcrto poffeiled the earth*, 
 and fiourifhed and reigned in the world. When it is promifecl, 
 that they who wait upon the Lord, and the meek (hall inherit the 
 earth, and delight themfelves in the abundance of peace, the 
 meaning muft be, that perfons of this character will yet have the 
 poffeffion of the earth, and fill the world, when no place (hall be 
 found for the wicked, as they fhall be all deftroyed, and their 
 caufe wholly loft. And all of this character who have lived be 
 fore this time, and waited upon the Lord in the exercife of meek- 
 nefs, (hall flourifh and live in their fucceffors, and in the profpcrity 
 and triumph of the caufe and intereft, in which they lived and died. 
 This is agreeable to other prophecies of this kind, as will be (hewn 
 in the fequel. "All the ends of the earth (hall remember and 
 turn unto the Lord : And all the kindreds of the nations, dial! 
 -vvormip before thee-" Who can believe that this has ever yet 
 been ? But few of mankind, compared with the whole, have yet 
 turned unto the Lord. By far the greateft part of the nations of 
 the earth, even to the ends of the world, have worfliipped and da 
 
 now 
 * Pfal, xxxvii. 9, jo, 11, 
 
34 Prophecies of tie Millennium^ SECT. I. 
 
 now worfhip falfe gods, and idols. But when all the ends of the 
 vuotld fliail remember, and turn to the Lord ; and all the kindreds 
 of the nations fhall worfhip before him ; then the meek fhall in 
 herit the earth, and delight themfelves in the abundance of peace. 
 
 The whole of the fixty feventh Pfalm is a prediction of the fame 
 event, and of the fame time, which is yet to come. It is a prayer 
 of the church that fuch a time rrfay take place; at the fame time 
 cxprefTmg her afTurance that it was coming; and the whole is a 
 prophecy of it. " God be merciful unto us, and blefs us ; and 
 * aufe his face to (bine upon us. That thy way may be known 
 upon earth, thy faving health among all nations. Let the people 
 j)raife thee, O Gcd; let all the people praife thee. O let the na 
 tions be glad, and fing for joy; for thou (halt judge the people 
 lighteouily, and. govern the nations upon earth. Then fhail the 
 earth yield her increafe ; and God, even our God, dial I blefs us. 
 God (hall blefs us ; and all the ends of the earth Jhall fear him" 
 
 The feventy fecond Pfalm, the title of which is, " A Pfalm for 
 Solomon," contains a prophecy cf Chrift and his kingdom, of 
 whom Solomon was an eminent type. The Pfalmift looks beyond 
 the type to the antitype, and fays things which can be applied to 
 the latter only, and are not true of the former, confidered as dif- 
 lincl from the latter ; which is common in the fcripture, in fuch 
 cafes. Here it is faid, u He fhall come down like rain upon the 
 mown grafs ; as fhowers that water the earth. In his days fhall 
 the righteous flourilh ; and abundance of peace fo long as the 
 moon endureth. Fie fhall have dominion alfo from fea to fea, 
 and from the river unto the ends of the earth. All kings fhall 
 fall dowrt before him : All nations fhall ferve him. His name 
 fhall endure forever : His name fhall be continued as long as the 
 fun and moen fhall be bleffed in him : All nations fhall call him 
 bleiTed. BlefTed be the Lord God, the God of Ifrael, who only 
 doth wondrous things. And blefled be his glorious name for 
 ever, and let the whole earth be filled with his glory ; Amen, 
 and Amen." 
 
 cc Arife, O God, judge the earth ; for thou fhalt inherit all 
 nations.'" In this Pfalm, the rulers and judges among men are 
 accufed of unrighteoufnefs, and condemned ; and then thcPfalm- 
 *ft concludes with the words now quoted, which refer to fome 
 ftjture event, in which God fhould judge the earth, and inherit 
 
 fOI 
 
 * ffal, Ixxxii. %. 
 
SECT. L Not fit fflfiiud. 15 
 
 all nations, in a fenfe in which he had not yet dooe it. In the 
 fecond Pfalm, the keathen, i. e. the nations, all nations, are given 
 to Chrift for his inheritance ; and here the fame thing is ex- 
 prefled, " Thou (halt inherit all nations." And by Misjudging 
 the eart^ is meant his reigning and fubduing the inhabitants of 
 the earth, to a cordial fubje&ion to himfelf ; which will be more 
 evident by what follows, where we (hall rind the fame thing pre- 
 dicled. 
 
 The ninety fixth Pfalm, relates wholly to redemption by Chrift ; 
 to the happinefs and glory of his kingdom, and his reign on earth. 
 u O worship the Lord in the beauty of holinefs : Fear beforehhn^ 
 all the earth. Say among the heathen, that the Lord reigneth : 
 The world alfo (hall be eftablifhed, that it (hall not be moved, 
 he fhali judge the people righteoufly. Let the heavens re 
 joice, and let the earth be glad : Let the fea roar, and the 
 fulnefs thereof. Let the field be joyful, and all that is there 
 in : Then (hall all the trees of the wood rejoice before the 
 Lord ; for he cometh to judge the earth : He (hall judge the 
 world with righteoufnefs, arid the people with his truth." What 
 is here foretold, is to take place before the end of the world, and 
 the general judgment ; and it relates to the whole world, all the 
 earth and the nations in it; the kingdom and reign of Chrift is 
 to extend to all of them : And his coming to judge the earth, and 
 the world in righteoufnefs, intends his reigning in righteoufnefs, 
 and bringing all nations to (hare in the bleffings of his falvatioa 
 and kingdom. Agreeable to this, it is faid by Chrift, by Ifaiah, 
 and Jeremiah, u Behold a king lhall reign in rtghteoufnefs. Ir> 
 thofe days, and at that time, will I caufe the branch of righteouf- 
 nefs to grow up unto David, and he (hall execute judgment ani? 
 righteoujneft in the land," or in the earth.* 
 
 Great part of the prophecy of Ifaiah, relates to the flourishing 
 and happy ftate of the kingdom of Chrift, and the profperity cf 
 the church in the latter days. When he foretells the return of 
 the people of Ifrael from the Babylonifli captivity, which \vaV 
 type of the deliverance of the church of Chrift from fpiritual Ba 
 bylon, and from all her enemres in this world, vifible and invi'fi - 
 ble, he commonly looks forward to the latter, 2nd keeps that ia 
 view, and fays things of it, which are not true of the former, anct 
 cannot be applied to it. And as Zion, Jerufalem, and Judah, 
 
 Ifrad* 
 Ifai, xxxil, r, Jer. xxxiii. i. 
 
1*6 Prophecies of tht Millennium, SfcCT. L 
 
 Jfrael, were types of the church and kingdom of Chrift, as includ 
 ing ail nations, the former are commonly mentioned only as types, 
 being put for, and fygnifying the latter. And when the gofpel 
 day, the coining of Chrift, and his church and kingdom 3 are 
 brought into view, all that is included in thefe is comprehended > 
 and commonly chief reference is had to the Millennium, or the 
 day of the flourifhmg or' the kingdom of Chrift on earth, which is 
 in a peculiar manner, and eminently the day of falvation ; and 
 will iflue in the complete redemption of the church, at and after 
 the day of judgment. He who reads this prophecy with care and 
 difcerning, will be convinced of the truth of thefe obfervations 5 
 and in any other view, great part of it cannot be underftood. 
 
 Only part of the many prophecies of the glory and extent of 
 the kingdom of Chrift in- this jworid, which are contained in this 
 book, will be now mentioned, as thofe which are moft exprefs and 
 clear, with reference to the fubje6t in view. They who attentive 
 ly read this prophecy, will find many more which refer t;o thef 
 fame event. 
 
 " And it (hall come to pafs in the laft days, that the mountain 
 of the Lord's houfe (hall beeftablifhed in the top of the mountains, 
 and fiiali be exalted above the hills ; and all nations (hall flow 
 unto it. And many people (hall go and fay, Come ye, and let us 
 go up to the mountain of the Lord, to the houfe of the God of 
 Jacob, and he will teach us of his ways, and we will walk in his 
 paths ; for out of Zion (hall go forth the law, and the word of 
 the Lord from Jerufalem. And he lhall judge among the nations, 
 and (hall rebuke many people : And they (hail beat their fwords 
 into plowfhares, and their fpears into pruning hooks : Nation 
 (hall not lift up fword againft nation, neither (hall they learn war 
 any more."* It is certain, that this prophecy has not been yet 
 fulfilled, except in a very fmall degree, as the beginning, and nrii 
 fruits of it. 
 
 " And there fliall come forth a rod out of the ftem of Jefle, and 
 a branch (hall grow out of his roots. And the Spirit of the Lord 
 lhall reft upon him, the fpirit of wifdom and underftanding, the 
 fpjrit of knowledge, and of the fear of the Lord : And (hall make 
 him of quick underftanding in the fear of the Lord, and he (hal 
 not judge after the fight of his eyes, neither reprove after the hear 
 ing cf his ears. But with rightcoufnefs (hall he judge the poor ? 
 
 f and 
 Ifai. ii. t, 3> 4 
 
S c T . L Wot yet fulfilled. 
 
 reprpve with equity, for the meek of the earth : And he (hall 
 finite the earth with the rod of his mouth, and with the breath ot 
 his lips (hall he flay the wicked. And righteoufnefs (hall be the gir 
 dle of his lorns 1 , and faithftilnefs the girdle of his reins. The wolf 
 alfo mall dwell with the lamb, and the leopard (hall lie down with 
 the kid ; and the calf, and the young lion, and the fatling together, 
 and a little child (hall lead them. And the cow and the bear 
 fhall feed ; their young ones (hall lie down together : And the lion 
 /hall eat ftraw like the ox. The fucking child (hall play on the hote 
 of the afp, and the weaned child (hall put his hand on the cocka 
 trice' den. They (hall not hurt nor deftroy in ail my holy moun 
 tain : For the earth fhall be full of the knowledge of the Lord, as 
 the waters cover the fea."* 
 
 This is evidently a prophecy of Chrifr, and his kingdom on 
 earth. He (hall judge and reprove for the meek of the earth, and 
 flay all the wicked on arth, that the meek may inherit it; which 
 is exactly agreeable to the ferementioned prophecy in the thirty 
 feventh Pfalm. " Evil doers (hail be cut off, and yet a little while 
 and the wicked (hall not be ; but the meek (hall inherit the earth ; 
 and delight themfelves in the abundance of peace." And this 
 univeVfal peace and harmony among men, which (hall take place 
 at that time, is exprefled in the prophecy before us, in very ftrong, 
 figurative language ; by the wolf dwelling with the lamb, &c. 
 And the ground and reafon of this is given. " For the earth 
 fhall be full of the knowledge of the Lord, as the waters cover the 
 fea." By the knowledge of the Lord is meant true religion, or 
 real ehfiftianity, which confifts moft eflentially in benevolence and 
 goodnefs, as has been (frown. So far as this takes place, love, 
 peace, and the moft happy concert! and union, are promoted ; and 
 every thing contrary to this fupprefTed and banifhed. Therefore, 
 when this ihall take place univerfally among men, and fill the earth, 
 as the waters cover the fea, there will be nothing to deftroy or hurt, 
 but univerfal fafety, peace and love. No fuch time has ever been 
 yet known. The true knowledge of God has been fo far fro ni 
 filling the earth ; that grofs darknefs has covered much the greateft 
 part of it ; and real chriftianiry has been confined to narrow 
 bounds ; and but very few of mankind have attained to the char- 
 acler of true chriftians, even where the gofpel has been publiihed. 
 And a horrible fcene of oppre(Tion 3 cruelty,- war and murder, has 
 
 C fpread 
 
 * Chap. xi. i <N 
 
j$ Prophecies of tie Millennium^ SECT. L 
 
 fpread all over the earth ; and will continue to do fo, until Chrift 
 fhall arife and finite the earth with the rod of his mouth, and Hay 
 the wicked with the breath of his lips ; and caufe the earth to be 
 tilled with the knowledge of God^ Such a happy time is yet 
 future, and will certainly come. 
 
 The twenty fifth chapter contains a prophecy of the fame event, 
 fome of which is worthy to be tranfcribed. " And in this moun 
 tain, fhall the Lord of hods' make unto all people a feaft of fat things, 
 a feaft of wine on the lees, of fat things full of marrow, of wines 
 on the lees well refined. And he will deftroy in this mountain 
 the face of Uie covering caft over all people, and the vail that is 
 fpread over all nations. He will fwallow up dath in victory, and 
 the Lord God will wipe away tears from off all faces, and the re 
 buke of his people mall he take away from off all the earth ; for 
 the Lord hath fpokcn it. And it (hall be faid in that day, Lo, this 
 is our God, we have waited for him, and he will fave us : This is 
 the Lord, we have waked for him, we will be glad, and rejoice- 
 in his falvation." 
 
 The gofpel is here reprefen ted by a rich feaft ; and it is promifed 
 hat all people and nations (hall have their eyes opened to fee it ; 
 an 4- all reproach, and oppofidon to the church of Chrift, (hall be 
 taken away from -off all the earth ; and there (hall be univerfal 
 joy in the falvation, for which the church has long waited^and 
 which (hail come in the laft clay. 
 
 "Comfort ye, comfort ye my people, faith your God. Speak 
 comfortably to Jerufalem, and cry unto her, that her warfare is 
 accomplifhed, that her iniquity is pardoned : For (he hath receiv 
 ed of the Lord's hand double for all her fins. The voice of him 
 that crieth in the wildernefs, Prepare ye the way of the Lord, make 
 ftraight in the dcfert a high way for our God. Every valley (hall 
 be exalted, and every mountain and hill (hall be made low ; and 
 crooked (hall be rrrade ftraight, and the rough places plain. 
 And the glory of the Lord fhall be revealed, and allfajb /hall fee i& 
 tcgetber : For the mouth of the Lord hath fpoken it."* 
 
 This is a prophecy of the times of the gofpel, as it is thus ap 
 plied in the New Tcftnment. It does refer to the firft introduc 
 tion and the coming of Chrift into the world ; but is not confined 
 to this : It gives a cornprehenfive view of this great lalvation, and 
 t-h* favour and glory which is to come to the church of Chrift in. 
 
 this 
 * 
 
SECT. L Not yet fulfilled. 19 
 
 this world, and looks forward to the day, when the glory of the 
 Lord (hall be fo revealed that all flefh, that is, all nations, all man 
 kind, ihall fee it together. This has not yet been fulfilled ; but 
 is to be accomplished in a time yet to come, when " The earth 
 ihall be filled with trie knowledge of the glory of the Lord, as the 
 waters cover the fea."* All that precedes this day is preparatory 
 to it, as the oiiniitry of John thebaptift, was an introduction to it, 
 and more immediately prepared the way for Chrift. 
 
 From the beginning of the fortieth chapter of Ifaiah, to the end 
 of the fixty fixth chapter, with which his prophecy clofes, there is 
 almoft one continued feries of predictions and promifes of good, 
 falvation, happinefs and glory to the church of Chrift, which have 
 principal reference to the latter day when the Millennium fnall 
 take place ; and when they will have their chief accomplifliment. 
 It wiil be fufficient to anfwer the end now propofed, to mention 
 the following paflages. 
 
 Salvation by Chrift, is frequently reprefented as adlually extend 
 ed to the ends of the earth^ which has not yet been accomplifhed. 
 * ; Look unto me, and be ye faved, all the ends of the earth ; for I 
 am God, and there is none elfe. And he faid, It is a light thing 
 that thou fhouldeft be my fervant to raife up the tribes of Jacob, 
 snd to reflore the pr.eferved of Ifrael : I will alfu give thee for a 
 light to the Gentiles, that thou mayfl be my falvation unto tht 
 tndofthe earth. The Lord hath made bare his holy arm in tht 
 eyes of all nations^ and all the ends of thi earth (hall fee the falvatioa 
 of our God."f The fame phrafe is ufed by the prophet Micah. 
 " And he ihall ftand and feed in the ftrength of the Lord, in the 
 fnajefty of the name of the Lord his God, and they fhall abide : 
 For now (hall he be great unto the ends of the earth '."J 
 
 The fixtieth chapter of Ifaiah, is rilled with comfort and prom 
 ifes to the church, as alfo are the preceding chapters. The fol 
 lowing expreflions may be particularly noted. " Arife, fhine, for 
 thy light is come, and the glory of the Lord is rifen upon thee. 
 For behold the darknefs (hall cover the earth, and grofs darknefs 
 the people j but the Lord fhall arife upon thee, and his glory (hall 
 he feen upon thee. The Gentiles fhall come to thy light, and 
 kings to thy rifing. Therefore, thy gates fhall be open continual 
 ly, they fhall not be fhut day nor night, that-men may bring unto 
 the forces of the Gentiles, and that their kings may he 
 
 B 2 brought. 
 
 * Hah. ii. 14. f Ifai, xlr. 22. xlix, 6, lii. 10. J Chap. v,. 
 
2.6 Prophecies of the Millennium^ SECT. L 
 
 brought. For the nation and kingdom that will not ferve thee 
 {hall perifh : Yea, thofe nations fhali be utterly wafted." No 
 fuch event has been yet. When this (hall take place, arl nations, 
 all mankind, muft belong to the church ; for all others fhall be 
 -utterly wafted. The fame thing is foretold -by the Prophet 
 Zechariah.* 
 
 Thefixty firft chapter of Ifaiah, is on the fame fubjeft, and the 
 fixty fecond throughout. Upon fuch promifes made to the churchy 
 {he breaks forth into joy and praife, in the profpeft of the good 
 that is coming to h^r. u I will greatly rejoice in the Lord, my 
 foul fhall be joyful' in my God ; for he hath cio-.hed me with the 
 garments of falvation ; he hath covered me with the robe of righ- 
 teoufnefs, as a bridegroom decketh himfelf with ornaments, and 
 as a bride adorneth herfelf with jewels. For as the earth bringeth 
 forth her bud, and ns the garden caufeth the things that are fowu 
 in it to fpring forth ; fo the Lord God will caufe righ-teoufnefs and 
 praife to fpring forth before all nations" u For Zion's fake, I will 
 not hold my peace, and for Jerufalem's fake, I will not reft, -until 
 the righteoufnefs thereof go forth as brightneft, and the falvation 
 thereof as a lamp that burneth. And the Gentiles fhall fee thy 
 righteoufnefs, and all kings thy glory : Andthou fhalt be called by 
 a new name, which the mouth of the Lord fhalj name. I have fet 
 watchmen upon thy walls, O Jerufalein, which fhaH never hold 
 their peace day nor night. Ye that make mention of the Lord, 
 keep not filence, and give him no reft, till he eftablifh, and till Jie 
 make Jerufalern a praife in the earth. Go through, go through the 
 gates ; prepare you the way of the people ; caft up, caft up the 
 highway, gather out the ftones, lift up a ftandard for *he people. 
 Eehold, the Lord hath proclaimed unto the end of the world^ Say ye 
 to the daughter of Zion, Behold, thy falvation cometh ; behold, 
 his reward is with him, and his work before him. And they fhall 
 call them, The holy people, the redeemed of the Lord : And thou 
 {halt be called, Sought out, A city not forfaken."f " Who hath 
 heard fuch a thing ? Who hath feen fuch things ? Shall the earth 
 fee made to bring forth in one day, or fhall a nation be born at 
 once ? For as foOn as Zion travailed, fhe brought forth her chil 
 dren. Shall I bring to the birth, and not caufe to bring forth ? 
 faith the Lord. Shall I caufe to bring forth, and (hut the womb ? 
 faith thy God. Rejoice ye with Jerufalern, and be glad with her> 
 
 all 
 * Cba r \ iii, j^^jj. ^ Chsp. Uii. x, 2, t t 7, to, n, ia. 
 
SECT. I. Not yet fulfilled. 21 
 
 all ye that love her ; rejoice for joy with her, all ye that mourn 
 for her : That ye may fuck, and be fatislied with the breafls of her 
 confolations ; that ye may milk out, and be delighted with the 
 abundance of her glory. For thus faith the Lord, Behold, I will 
 extend peace to her like a river, and the glory of the Gentiles like 
 a flowing ftream."* 
 
 In the prophecy of Jeremiah, the following paflages are founcf, 
 which predict the utter abolition of idolatry on earth, and the 
 converfion of all nations to chriftianity, which events have not 
 yet come to pafs. " At that time they fhall call Jerufalem (i. e. 
 the church) the throne of the Lord (i. e. The Lord ihall reign in 
 and by it.) And all nations fhall be gathered unto it, to the 
 name of the Lord, to Jerufalem ; (i. e. fhall become members of 
 the church.) Neither ihall they walk" any more after the imagina 
 tion of their evil heart."f They (hall wholly renounce their 
 idolatry, and all their wickednefs. u Thus fhall ye fay unto 
 them, The gods that have not made the heavens and the earth, 
 cvcu they (hall perifh from the earth, and from under thofe hea 
 vens. They are vanity, and the work of errors. In the time of 
 their vifitation they fhall perifh.".J: According to this prophecy, 
 this will take, place while this earth and the heavens remain, and 
 therefore before the day of judgment, 
 
 This fubjecl is fet in a very clear light in the book of Daniel the 
 Prophet. It is there repeatedly declared that the church, or king 
 dom of Chrift, fhall be the laft kingdom on earth ; that it fhall 
 fucceed four preceding monarchies, become great, and fill the 
 world, and exift in a very happy and glorious ilate on earth. By 
 the dream of Nebuchadnezzar, and the interpretation of it in the 
 .fccond chapter of Daniel, the kingdom f Chrift is fet in this 
 light. The image which Nebuchadnezzar faw, reprefents four 
 kingdoms or monarchies, viz. i. The Babylonian. 2. The Medo 
 Perfian, or that of the Medes and Perfians. 3. The Macedonian 
 cr Grecian. 4, The Roman. Thefe are all to pafs away and be 
 deftroyed, to make way for a fifth kingdom, which fhall be great, 
 and fill the world ; which is defcribed in the dream, by the fol 
 lowing words : " Thou fawert till a ftone was cut out witheut 
 hands, which fmote the image upon his feet that were of iron and 
 clay, and break them in pieces. Then were the iron, the clay, 
 
 t the 
 
 . Ixvi. 3, 9, 10, u, T.2. f Clap. iii. 17, 4 hap v . x, u, 15. 
 
2 Prophecies of tlx Millennium^ SECT. I. 
 
 the brafs, the filver and gold, broken to pieces together, and be 
 came like the chaff of the fummer tiirefliing floors, and the wind 
 carried them away, that no place was found for them : And the 
 tf one that fmote the image became a great mountain, and filled the 
 whole earth. This is interpreted by Daniel in the following words : 
 41 And in the days of thefe kings (hall the God of heaven fet up a 
 kingdom, which (hall never be deftroyed : And the kingdom (hall 
 not be left to other people, but it (hall break in pieces, and con- 
 fume all thefe kingdoms, and it (hall (land forever. For as much 
 as thou fawed that the (lone was cut out of the mountain without 
 hands, and that it broke in pieces the iron, the brafs, the clay, the 
 filver and gold, the great God hath made known to the king what 
 (hall come to pafs hereafter." That this lad kingdom is the 
 kingdom of Chrid, there can be no doubt.* The fame is called 
 in the New Teftament, u The kingdom of God, or the kingdom 
 of heaven." This is to fucceed the kingdom of the Romans, ami 
 to fill the whole earth, in which all ntions, all mankind will be 
 included. The Roman empire or kingdom, is not yet wholly 
 fledroyed ; therefore what is here predicted of the kingdom of 
 Chrift is not yet accomplidied, but (hall take place in fome future 
 day. Nothing can be plainer and more certain than this. 
 
 In the feventh. chapter of this book there is a reprefentation of 
 the fame -thing in a vifion which Daniel had. He (aw the fame 
 four empires or kingdoms in their fuccefiion, reprefentcd by four 
 great, wild, fierce beads, coming up from the fea. The laft king- 
 xlom turned into a little horn which came up lad ; and Daniel 
 ** beheld till this fourth bead with the little horn was (lain, and his 
 -body dedroyed, and given to the burning dame." And then tha 
 vifion proceeds, " I faw in the night vifions, and beheld, one like 
 the Son of man, come with the clouds of heaven, and came to the 
 ancient of days, and tkey brought him near before him. And 
 there was given him dominion, and glory, and a kingdom, that 
 all people, nations, and languages fhould ferve him : His domin 
 ion is an everlading dominion, which diall not pafs away, and his 
 kingdom that which (hall not be dedroyed." This vifion is 
 briefly explained to Daniel in the following words : " Thefe 
 great beads, which are four, are four kings (i. e. kingdoms) which 
 lhall arife out of the earth. But the faints of the Mod High 
 Jjhall take the kingdom, and poffefs the kingdom forever, even for* 
 
 ersr 
 * See Newton en the Prophecies, vol. i. p. 4*6, 427, &c 
 
SECT. L Not yet fulfilled aj 
 
 ever and ever." Daniel requefted a more particular explanatioa 
 of the fourth beaft, and of the ten horns, and of the little horn, 
 " Even of that horn that had eyes, and a mouth that fpake very 
 great things, whofe look, was more (lout than his fellows. And 
 the fame horn made war with the faints and prevailed againft 
 them ; until the ancient of days came, and judgment was given 
 to the faints of the Moft High ; and the time came that the faints 
 poflefled the kingdom." And he is then told, " That the fourth 
 beaft (hall be the fourth kingdom upon earth. And the ten horns 
 out of this kingdom, are ten kings that ihall arifs : And another 
 fhall rife after them, and he fhall be diverfe from the firft, and he 
 fhall fubdue three kings. And he (hall fpeak great words againft 
 the Moft High, and (hall wear out the faints of the Moft High, 
 and think to change times and laws : And they (hall be given in 
 to his hand, until a time, and times, and the dividing of time. 
 But the judgment (hall fir, and they (hall take away his dominion 4 , 
 to confume and to deftroy it to the end. Andths kingdom and domin 
 ion, and thegreatnefs of the kingdom under the whole heaven^ fiall be 
 given to the peoplt of the jaints of the Mojl Higb^ whofe kingdom is an 
 cverlafting kingdom, and all dominions (hall ferve and obey him." 
 As in Nebuchadnezzar's dream, fo in this vifion, the fifth and 
 laft kingdom, is the kingdom of Chrift, confifting wholly of faints. 
 It is Jefus Chrift whom Daniel faw, " And behold, one like to the 
 Son of man, came with the clouds of heaven. And there was 
 given him dominion and glory, and a kingdom, that all people, 
 nations and languages (hould ferve him." His kingdom and do 
 minion is univerlal, including all the inhabitants of the earth. 
 And thefe (hall be all faints or holy perfons; as no others can be 
 the proper fubjech of this kingdom. " The faints of the Moft 
 High (hail take the kingdom, and pofTefs the kingdom forever. 
 And the kingdom, and dominion, and the greatnefs of the king 
 dom under the whole heaven, ihall be given tonhe people of the 
 faints oi the Moft High." Theftrongeftexprefiions areufcdand 
 repeated, to affert the univerfality of this kingdom, comprehend 
 ing ail mankind who (hall then live on earth. And it is repeat 
 edly declared, that this kingdom (hall ftand forever. It (hall not 
 be deftroyed by any fucceeding power or kingdom, as the former 
 kingdoms were, but (hall continue to the end of the world, and 
 then be removed to heaven, to a more perfect and glorious flare ; 
 and there exift aDd (kwrilh in the higheft perfeclisn forever and 
 ever. The 
 
$4 Prophecies oj the Millennium, SECT. L 
 
 The little horn which was on the beaft, and destroyed with the 
 beaft, whofe body was given to the burning flame, is the Pope of 
 Rome, with the kingdom and power, civil and ecclefiaftical, of 
 which he isjjie head.* This beaft with this horn, is not yet de- 
 flroyed. When this is done> the kingdom and power of fin and 
 fatan in the world will fall ; and then the kingdom of Chrift will 
 rife and fill the world, as is predicted here, and in the fecond chap 
 ter of this book. This is very evident by thefe prophecies, if there 
 were no other; but this truth is greatly illuftrated and eftablifh- 
 ed, by thofe predictions of the fame event which have been eon* 
 fidered ; and more fo, by thofe which are yet to be mentioned. 
 
 The Prophet Micah predicted the profperity of the church of 
 Chrift, and the prevalence of his intereft and kingdom In the loft 
 days.\ And there is a particular prophecy of the fame event by 
 Zephaniah.J This is alfo particularly foretold by Zeehariah : 
 " Sing and rejoice, O daughter of Zion, for lo, I come, and I will 
 dwell in the midft of thee, faith the Lord. And many nations 
 (hall be joined to the Lord in that day, and lhall be my people ; 
 and I will dwell in the midft of thee." Rejoice greatly, O daugh 
 ter of Zion ; (hour., O daughter of Jerufalem ! Behold thy king 
 cometh unto thee: Heisjuft, and having falvation* lowly, and 
 riding upon an afs, and upon a colt the fole of an afs. And I 
 will cut off the chariot from Ephraim, and the horfe from Jerufa- 
 Jem, and the battle bow (hall be cut off ; and he mall fpeak peace 
 unto the heathen : And bis .dominion Jb all be from fea even to fea, 
 and from the river even to the ends of the earth. " The whole of 
 the fourteenth chapter relates chiefly to this great event, and hap 
 py time j of which qnly the following words will be tranfcribed, 
 " And it (hall come to pafs in that day, that the light (hall not 
 be clear, and dark. But it (hall be one day, which (hall be known 
 to the Lord, not day and night : But it (hall come to pafs, that at 
 evening time it (hall be light. And it (hall be in that day, that 
 living waters (hall go out from Jerufalem : Half of them toward 
 the former fea, and half of them toward the hinder fea : In fum- 
 mer and in winter it (hall be. And the Lord (hall be king over 
 all the earth. In that day there (hall be one Lord, and his name 
 one." This 
 
 * This is abundantly proved in Newton's Diflffrtation on the 
 Vol. I. page 441 498. f Chap. iv. i 4. v. I 4. 
 
 | Chap. iii. 8, to the end of the chapter, $ Chap, ii, 10, n 
 jj Chapjix. 9, 10, 
 
SECT. L Not yet fulfilled aj 
 
 This is a prophecy of the Millennium rtate, irt figurative lan 
 guage. Then, in the moral world, the church, there (hall be n<* 
 night or darkrjefs ; no change of day and night, as there was be 
 fore, when the church was in a ftate of affliction, when her days of 
 profperity were (hort, and foon fucceeded by darknefs and night 
 of degeneracy and affliction : But at the time when night ufed td 
 come on, it (hall be day ; fo that it (hail be conftaritly light and 
 day, and the enjoyment of profperity, light and holinefs, without 
 interruption. And there (hall be a conftant flow of living waters* 
 without any interruption, into all parts of the earthj among all 
 nations ; that is fpiritual bleifings, cohfifting in fpiritual life, holy 
 joy and happinefs. And then all idolatry and falfe worfhip (hall 
 be wholly abolifhed ; and Chrift (hall reign in all the earth, and 
 all nations (hall truft in him, and obey him. This prediction 
 Agrees exactly with all thofe which have been mentioned, pointing 
 t>ut the fame important glorious event. 
 
 prophecies in the New Tefta" merit, foretold the univerfai 
 fpread of chriftianiry, until all nations (hall become the fervanta 
 of Chrift ; and that Chrift and his people (hall reign on earth a 
 thoufand years ; when fatan (hall be cad out of the earth, and his 
 fubjech and kingdom (hall be deftroyed ; agreeable to the nu 
 merous prophecies in the Old Teftament, which have been 
 mentioned. 
 
 Jefus Chrift has foretold this, by thfe following parables. * 
 " Another parable put he forth unto them, faying, The kingdom 
 Of heaven is like to a grain of muftard feed, which a man took 
 arid (owed in his field. Which indeed is the leaft of all feeds : 
 But when it is grown.; it is the greateft among herbs, and becometh 
 a tree j fo that the birds of the air come and lodge in the branches 
 thereof; Another parable fpake he unto them, The kingdom of 
 heaven is like unto leaven, which a woman took and hid in threa 
 meafures of meal, till the whole was leavened."* By the rtrft of 
 thofe parables Chrift tenches, that his church arid kingdom* 
 though finall in the beginning of it, (howld increase arid become 
 great in the world. In the next, he makes an advance, and more 
 fully predicts the univerfai extent of this kingdom ; that the gofpel 
 (hall not ceafe to fpread and influence the world,' till all mankind^ 
 living on earth, the whole world, (hall be formed by it, and J 
 
 D 
 * Mauh. xiii, 31, 31, jj, 
 
26 Prophecies -of the Millennium^ SECT. I - 
 
 the fpirit of it ; fo as to become the children of this kingdom. If 
 the kingdom of heaven ihall not finally prevail and extend to all 
 nations, and fill the whole world, how can this parable be a juft or 
 true reprefentaticn of it ? In this view of it, it agrees exactly with 
 many of the prophecies which- have been mentioned ; and with 
 others, which are yet to be confidered. 
 
 Agreeable to this, are the following words of Chrift, in which 
 indeed he arTerts the fame thing, "Now is the judgment of this 
 world : Now (hall the prince of this world be caft out. And I, 
 if I be lifted up from the earth, will draw all men unto me."* 
 What is here foretold by Chrift, is not yet accomplifhed, except 
 in a very fmall part, as the firft fruits and pledge of the whole. 
 A foundation for this was laid in the death of Chrift, when he was 
 lifted up on the crofs j but the prince of this world, the devil, is 
 not yet caft out of the world ; nor has Chrift yet drawn all men, 
 unto him. Chrift has drawn great numbers to him, who have 
 become his faithful fubjefh and fervants, and has made great in 
 roads upon the intereft and kingdom of the prince of this world ; 
 but very few of mankind, compared with the whole, have been 
 drawn to Chrift ; by far the greateft number even in the chrif- 
 tian world, have rejected and oppofed him \ and the kingdom of 
 fatan has been great and ftrong, including the moft of men who 
 have lived in the world, from the time in which thefe words were 
 fpokcn by Chrift, to this day. Both of thefe events are therefore 
 yet future, and the former is to make way for the latter ; or rather 
 one is included in the other. The fame things which are here 
 foretold, are predicted in different words, in the twentieth chapter 
 of the Revelation, which will be cenfidered. When Chrift fays, 
 He will draw all ?nen unto him, he does not mean that every one of 
 mankind fhall come unto him ; for this is contrary to known facl ; 
 and to many exprefs declarations of Chrift. But that in confe- 
 quence of his death, the kingdom of fatan fhall be utterly deftroyed 
 on earth, and then- all nations, even all men then in the world, 
 fhall become his voluntary fubje&s, and believe in him. 
 
 This was fuired tofupport and comfort his difciples and friends 
 at that time, when he had been fpeaking of his own death as at 
 hand, in the view of the glory that fhould follow his dying on the 
 crofs : and fcrved to explain what was fpoken by the voice from 
 
 heaven, 
 * jahi xii. 31, 3*. 
 
SECT. I. Not yet fulfilled. 2 7 
 
 heaven, in anfwer to his petition, " Father, glorify thy name." 
 *' I have both glorified it, and will glorify it again."* 
 
 What the Apoftle Paul fays in the eleventh chapter of his 
 epiftleto the Romans, of the Jews and Gentiles, which compre 
 hend all mankind, holds forth this fame truth. He there fpeaks of 
 the Jews who were then, the moft of them> broken off from the 
 church by unbelief, as yet to come into the kingdom of Chrift, even 
 all of them, which he terms their fulnefs. And he fays, that when 
 they fhall in their fulnefs be brought in, the fulnefs of the Gen 
 tiles (hall come in alfo. The fulnefs of the Jews, and the fulnefs 
 of the Gentiles, muft include the whole of all nations. And he 
 fpeaks of what had taken place in the days of the Apoftles, in the 
 converfion of Jews and Gentiles, as only the firft fruits, the root, 
 foundation and beginning, of the whole lump, and the tree which 
 were to follow in the coming in of the Jews and Gentiles, of the 
 \vhole world, in the fulnefs thereof. f 
 
 This leads to recollect the many prophecies by the ancient 
 Prophets, of the restoration of the Jews to a ftate of holinefs and 
 happinefs, in the la'ft days, which has not yet come to pafs, fome 
 of which it may be proper to mention here, as they ferve to con 
 firm the point under confideration. The thirty fourth, thirty 
 fixth, and thirty feventh chapters of Ezekiel, relate chiefly to this 
 event. Though the return of the Jews from their captivity in 
 Babylon, may be implied in this prophecy, and fome cxpreflions 
 may have particular reference to that ; yet it evidently looks far 
 ther, to a deliverance and falvation, of which their return from 
 Babylon was a type or pledge : And there are many things pre 
 dicted, which cannot be applied to the former, and were not true 
 of it. Particularly the following : " I will fet up one fhepherd 
 over them, and he fhall feed them, even my fervant David : And 
 he (hall feed them, and he ihall be their fhepherd. One king fhall 
 be king to them all. And I will cleanfe them, fo (hail they be my 
 people, and I will be their God. And David, my fervant, fn .,1 
 be king over them, and they all fhall have one fhepherd. They 
 fhall alfo walk in my judgments, and obferve my ftatutes, and do 
 them. And they fhall dwell in the land that I have given unto 
 Jacob my fervant, wherein your fathers have dwelt, and they lhall 
 dwell therein, even they and their children, and their chiidrens' 
 
 D 2 children 
 
 * Verfc 28. f Vcrfes is, 16, 25, 
 
2S Prophecies of the Alille^niutn^ SECT. J, 
 
 children forever, and my fervant David, fhall be their prince for 
 ever."* By David, Jefus Chrift the Son of David is meant, as the 
 former was an eminent type of the latter. Therefore this muft 
 refer to their reftoration and happy ftate under Chrift, which is 
 certainly not yet come ; but will take place, when there (hall be 
 one fold, and one fhepherd, and Jews and Gentiles fliall be united 
 in one church under the Redeemer, which, after the Millennium, 
 fhall be tranfplanted from earth to heaven > where the fpiritual 
 David will rrign over it torever. 
 
 The fame is foretold by the Prophet Hofea. ", The children 
 of Ifrael (hall abide many days without a king, and without a 
 prince, and without a facrifice, and without an image, and without 
 an ephod, and without teraphim. Afterward (hall the children of 
 Ifrael return, and feekthe Lord their God, and David their king, 
 and (hall fear the Lord, and his goodneis in the latter days."f 
 The children of Ifrael are now in the ftate here deferibed, without 
 a king, and without a prince ; without a facrifice ; for their tem 
 ple is deftroyed, and they cannot go to Jerufalem, and their law 
 forbids them to facrifice in any other place. They are without 
 an image, without an ephod and teraphim ; for they have a great 
 and obftinate averfion from all kinds of idolatry, to which they 
 were once fo much addicted. They have been a long time, many 
 days, in this ftate, and will continue fo, until they return, and feek 
 Jefus Chrift their king, and fubmit to him, which is yet to 
 come. 
 
 Thefe prophecies, and others of the fame kind, if they be con- 
 fidered as having reference to the Jewsexclufively, and not includ 
 ing the whole church of Chrift, in the latter clay, compofed of 
 Jews and Gentiles, do prove that there is yet to be a time, when 
 the church of Chrift mall be univerfal, and include all nations : 
 For it appears from what St. Paul fays, that when thqfe prophe 
 cies (hall be fulfilled to the Jews, the fulnefs of the Gentiles will 
 alfo come in, and all men in every nation will befubjeet to Chrift, 
 and his kingdom fnall be glorious, *and fill the world. And in 
 this fenfe " All Ifrael Ml befaved." 
 
 IN the revelation made by Jefus Chrift to the Apoftle John, the, 
 final victory and triumph of the church on earth, over all her ene- 
 xnies, and the happy ftate to which it will be brought, which fhall 
 
 continue 
 
 * Chap, xxxir. 33. xstxvii. 22, 23, $, 25. f Chap. iii 4., 5. 
 
S EC T . I . Not yet fulfilled. 2 9 
 
 continue a thoufand years, is, in fome refpects, more clearly fet 
 forth, than in the preceding prophecies ; by which they are illuf- 
 trated, and their meaning is more fully fixed and confirmed. 
 Here the general ftate' and circumftances of the church, from the 
 time when the revelation was given, to this time, and down to 
 the end of the world, are predicted. Here the afflictions and per- 
 fecutions, through which the church fhould pafs ; the refpite which 
 ftie mould have, and victory over the perfecuting power of hea 
 then Rome, in the days of Conftantine ; the grand apoftacy which 
 fhould take j^ace in the church by the rife of the Pope, and the 
 hierarchy of the falfe church of PvOme ; the grofs idolatry which 
 fnould be pradifed in that church ; and the violent oppofition of 
 this power to the true followers of Chrift ; their cruel perfections 
 of them, and (bedding their blood, for a thoufand two hundred 
 and fixty years ; the judgments that fhould be executed on that 
 corrupt church and her adherents, and on the whole world, for 
 their obftinacy in wickednefs ; and the final overthrow of the 
 Pope and all who fupport him, and of the kingdom of fatan in 
 the world, and the deliverance of the church of Chrift into a 
 ftate of reft and peace, when this kingdom of Chrift fhall increafe 
 and fpread, and rill the world j and continue in this happy ftate 
 on earth a thoufand years : All this is foretold ; much of which 
 is already come to pafs; but the moft happy and glorious events 
 are yet to come. The great and remarkable things which have 
 come to pafs, as they were foretold, are a ftanding, inconteftible 
 evidence and demonftration, that the prophecies in this book are 
 from heaven : For it is as certain, that none but the omnifcient 
 God can know and predict fuch events, which take place accord 
 ing to the prediction, as it is that this world was made by him. 
 And the events which are come to pafs, and are now taking place 
 in the world before our eyes, agreeable to the prophecies in this 
 book, at the fame time that they prove that thofe predictions are 
 from God, are alfo a pledge and aflurance, that the prophecies of 
 things not yet come, will be fulfilled in due feafon. 
 
 The fubjedt now in hand, will lead more particularly to con- 
 fider what are the prophecies in this book, which relate to the 
 future profperity of the church and kingdom of Chrift in this 
 world, in which all the darknefs and afflictions which do attend it, 
 being opprefTed and trodden down by enemies, while they prevail 
 
 and 
 
go Prophecies of the Millennium^ SECT. I. 
 
 and triumph, (hall ifiue; and to fhow that fucha day is certainly 
 coming, according to the predictions which are to be found here. 
 
 In the fifth chapter of the Revelation, the four and twenty 
 elders, who reprefent the church, appear rejoicing and praifmg 
 Chrift in the profpecl of their reigning OH the earth. " And they 
 funga new fong, faying, Thou art worthy to take the book, arid 
 to open the feals thereof: For thou waft (lain, and haft redeem al 
 us to God by thy blood, out of every kindred, and tongue, and 
 people, and nation ; and haft made us unto our God kings and 
 priefts : And we fiall reign on the earth. 9 ' This is fpoken of the 
 church, and is not literally true of every particular member of it, 
 that then actually exifted in heaven, or on earth. When the 
 church fhall reign on earth, confifting of the numerous members 
 who fhall then exift in this world ; all thole who are gone out of 
 the world, and are in heaven, will reign in and with the church 
 on earth, as members of the fame fociety and kingdom ; and will 
 partake in all the joy and glory of this event, in a much higher de 
 gree than if they were perfonally t>n earth : They will reign in 
 their fucceflbrs, who reprefent them, and in the prevalence, .victory 
 and triumph of that caufe, which is theirs, and in which they 
 Jived and died. But this will be more particularly confidered 
 hereafter. 
 
 " And the feventh angel founded, and there were great voices 
 in heaven, faying, The kingdoms of this world are become the 
 kingdom of our Lord, and of his Chrift, and he (hall reign forever 
 and ever."* Here it is afTerted, that under the feventh trumpet, 
 which contains all the events from the time of its founding, to 
 the end of the world, all the nations and kingdoms in this world 
 fhall become one kingdom, under Chrift, and fhall be wholly 
 fwallowed up in this kingdom, which fhall not be fucceeded or 
 give place to any other kingdom ; but fhall ftand forever. It 
 (hall continue the only kingdom on earth to the end of the world, 
 and exift forever in heaven. Which is perfectly agieeable to 
 many other prophecies which have been mentioned. The mean 
 ing is not, that this event mall follow im mediately upon the found 
 ing of the feventh trumpet ; but that this is comprehended in the 
 events of this trumpet, to which all the preceding have refpecl", 
 and in which they fhall ifTue, as the moft important and glorious 
 
 event, 
 * Chap. x. 15, 
 
SECT. I. Not yet fulfilled. 3* 
 
 event, to which all the inhabitants of heaven were attending, and 
 in the prcfpe<ft of which they had peculiar joy. 
 
 The fame event is celebrated in heaven, as having actually 
 taken place, in the former part of the nineteenth chapter. " And 
 I heard as it were the voice of a great multitude, and as the voice 
 of many waters, and as the voice of mighty thunderings, faying, 
 Hallelujah ! for the Lord God omnipotent reigneth : Let us be 
 glad and rejoice, and give honour to him ; for rhe marriage of 
 the Lamb is come, and his wife hath made herfelf ready. And 
 to her was granted, that the fhould be arrayed in fine linen, clean 
 and white: For the fine linen is the righteoufnefs of faints. And 
 he faid unto me, Write, Blefled are they who are called unto the 
 marriage fupper of the Lamb. And he faith unto me, Thefeare 
 the true fayings of God." Here the Lord Jefus Chrift is repre- 
 fented as reigning, as he never had done before ; which is the 
 fame event which is fo often predicted in the Pfalms, and by the 
 Prophets, efpecially by Daniel, by the Lord's reigning, that is 
 Chrift. And which is mentioned and celebrated in the tenth 
 chapter; and in the twentieth chapter; " And I faw thrones, 
 and they fat upon them, and judgment was given unto them, 
 and they lived and reigned with Chrift a thoufand years." By 
 the bride having made herfelf ready, and being arrayed in fine linen, 
 clean and white, is meant the eminent degree of holinefs and 
 moral beauty, to which the church will arrive at that day, in the 
 Millennium ftate. This is reprefented as taking place upon the 
 fall of antichrift, and the great whore, the falfe idolatrous church 
 of Rome. And it fucceeds the overthrow offatan's kingdom in 
 the world, and not only the deftruclion of the Roman empire un 
 der antichrift, but of all the nations of wicked men ; which is de- 
 fcribed in the fixteenth chapter, verfe feventeenth, &c. 
 
 And the fame event is again reprefented in the latter part of the 
 nineteenth chapter, ami in the beginning of the twentieth. " And 
 I faw heaven opened, and behold, a white horfe : And he that fat 
 upon him was called faithful and true, and in righteoufnefs he doth 
 judge and make war." From the following defcription it appears, 
 that this perfon is Jefus Chrift prepared, and going forth to de- 
 ftroy his enemies on earth. And an angel is feen (landing in the 
 fun, in the moft confpicuous place, calling with a loud voice upon 
 all the fowls of the air to come <c to the fupper of tfec great God," 
 
 to 
 
Prophecies of the Millennium^ SECT. L 
 
 to eat the flefh of kings and captains, &c. and the fiefh of all 
 both free and bond, both fmall and great. And he faw the bead 
 and the kings of the earth, and their armies gathered together^ to 
 make war again/I him that fat on the horfe, and againft his army." 
 And the beaft and falfe prophet were deftroyed by him ; and the 
 remnant of thofe who joined with the beaft and were enemies to 
 Chrift, were ilain by him. This battle, and the deftru&ion of the 
 enemies of Chrift, does not follow in time, and is not to take 
 place after the events mentioned in the firft part of this chapter, 
 viz. the joy and praife in heaven, upon the reigning of Chrift on 
 earth, and the bride, the Lamb's wife, making herfelf ready, &c. 
 but is a repeated and more particular reprefentation of what is to 
 precede that happy event, which had been before mentioned in 
 the (ixteenth chapter, from the thirteenth verfe to the end of it* 
 There the kings of the earth, and the whole world, are faid to be 
 gathered together to battle ; " The battle of the great day of God 
 Almighty." So here " The beaft and the kings of the earth, 
 and their armies, are gathered together to make war againft him that 
 fat on the horfe." And there the battle is defcribed as coming 
 on, upon the pouring out of the feventh vial, and great Babylon, 
 which is the fame with the beaft, and the falfe prophet, and all the 
 enemies of Chrift, are deftroyed in battle. Which is exaclly paral 
 lel with the war and battle of which there is a more particular de- 
 icription in the nineteenth chapter, and muft be one and the fame 
 event. This is confirmed, by what immediately follows this de- 
 ftruclionof the enemies of Chrift, in the beginning of the twentieth 
 chapter, which, as has been obferved, is the fame event with thai 
 defcribed in the nineteenth chapter by the marriage of the Lamb, 
 \vhofe bride, that is the church, was made ready, and arrayed ir* 
 fine linen, clean and white. A more particular and remarkable 
 defcription of this fame thing, in the twentieth chapter, is in the* 
 following words. 
 
 " And I faw an angel come down from heaven, having the key 
 of the bottomlefs pit, and a great chain in his hand. And he laid 
 hold on the dragon, that old ferpent, which is the devil and fa-tan, 
 and bound him a thoufand years, and caft him into the bottomlefs 
 pit, and (hut him up, and fet a feal upon him, that he fhould de 
 ceive the nations no more, till the thoufand years fhould be fulfill 
 ed : And after that, he muft be loofed a little feafon. And I faw 
 thrones, and they &t upon them, and judgment was given unto 
 
 them, 
 
SECT, I. Not yet fulfilled. 33 
 
 them. And I faw the fouls of them that were beheaded for the 
 witnefs of Jefus, and for the word of God, and which had not 
 worshipped thebeaft, neither his image, neither had received his 
 mark upon their foreheads, or in their hands : And they lived and 
 reigned with Chrift a thoufand years. But the reft of the dead 
 lived not again until the thoufand years were fmifhed. This is 
 the firft refurreclion. Bleffed and holy is he that hath part in the 
 farft refurreclion. On fuch the fecond death hath no power ; but 
 they fhall be priefts of God, and of Chrift, and fhall reign with 
 him a thoufand years." 
 
 A particular explanation of this paffage of fcripture will be at 
 tempted in the nextfeclion. That it does exprefs and confirm 
 the truth which is contained in the numerous prophecies which 
 have been mentioned, and which is fet up to be proved in this 
 feclion, the following obfervations will (how. 
 
 1. This event here predicted, is to take place after the overthrow 
 of the Roman antichriftian kingdom, and the deftruction of all 
 the enemies of Chrift and his church on earth. This is evident 
 from the account of the deftruclion of thefe in the prophecy im 
 mediately preceding thefe words, and upon which the glorious 
 fcene opened in this pafTage, is to take place. And the fame i$ 
 predicted in the laft part of the fixteenth chapter, as has been 
 fhown. This is. agreeable to the prophecies of the fame event, in 
 the Pfalms, and by Daniel, and others, viz. that the time of ,the 
 reign of Chrift, and of the faints on earth, (hall fucceed the deftruc- 
 tion of the wicked, and the total overthrow of all the preceding 
 kingdoms and powers in the world, which has been from time 
 to time obferved upon them, when they were tranfcribed. And 
 in this very pafTage, fatan himfelf is reprefented as bound, and 
 caft out of the earth, and mut up in the bottomlefs pit, antecedent 
 to the reign of Chrift, and his followers, in the world ; which 
 neceflarily implies the total ruin of his caufe and kingdom on earth* 
 and the extirpation of all the wicked, who are his children and 
 fervants. Therefore, the time here predicted, is not yet come. 
 
 2. All this is to take place before the end of the world, and the 
 day of judgment. This is very evident and certain, fince it is 
 faid, that when this happy time of a thoufand years is ended, fatan 
 fhall be loofed out of his prifon, and (hall go out to deceive the 
 nations which are in the four quarters cf the earth : And then, 
 after this, Chrift is reprefented as coming to judgment, of which 
 
 E there 
 
34 Propbecits of the Millennium^ SECT. I, 
 
 there is a particular account j and of the final and eternal deftruc- 
 tion of ail his enemies. 
 
 3. Chrift is here faid to reign, and his faints to reign with him, 
 which, without any dpubc, is the fame event, and the fame period, 
 which is foretold by Daniel and other Prophets, as a moft happy 
 and joyful time, when that nation and thofe men who will not 
 ferve Jefus Chrift, (hall be deftroyed ; and there (hall be given to 
 him dominion and glory, and a kingdom, that all people, nations, 
 and languages fhould ferve him, And the kingdom and domin 
 ion, and the greatnefs of the kingdom under the whole heaven, 
 fhail be given to the faints of the Moft High, and all dominions 
 fhall ferve him. And the extent and univerfality of the kingdom 
 of Chrift, and of thofe who reign with him, as including all na 
 tions and all men, is fuppofed and implied in his binding fatan 
 and calling him out, * c that he fhould deceive the nations no more 9 
 till the thoufand years fhould be fulfilled." Satan is faid to de 
 ceive the whale world.* And when he is caft out of the whole 
 world, Jefus Chrift and his people will take pofTeifion of it, and 
 reign in all the earth. 
 
 4. Chrift and his people are to reign on earth A THOUSAND 
 YEARs.f All have not been agreed in the length of time denoted 
 here by a thoufand years. Some have fuppofed that a thoufand 
 years, is ufed indefinitely, not to exprefs any precife number of 
 years, but a great number of years, or a long time. But this can 
 not reafonably be admitted as the fenfeof the exprefTion here, fince 
 this precife number of years, is mentioned fix times in this paffage, 
 which appears inconfiftent with its being ufed in fuch an indefinite^ 
 vague fenfe. And betides, there is nothing in the connection here, 
 or in the nature or circumftances of the cafe, to lead any one to 
 underftand this number, as pot indefinitely. 
 
 There are others who fuppofe, that thefe are to be underftood 
 to be a thoufind prophetical years, that is, as many years as there 
 are days in a thoufand literal years, a day being put for a year. 
 According to this way of reckoning, a thoufand years are put for 
 three hundred and fixty thoufaruji. years ; for in that age, a year 
 was reckoned to cowfift of three hundred and fixty days. It is 
 faid, that in this book of Revelation, ,a day is conftantly put for a 
 year. A thoufand, two hundred and fixty days, mean fo many 
 
 years, 
 
 * Chap. xii. 9. f Hence this time is called the MILLENNIUM, whkfe 
 Jignifiet thoufand yeirs. 
 
SEC T. L Not yet fulfilled. 3$ 
 
 years, and forty two months, mean as many years, as there are 
 days in fo many months, reckoning thirty days to each month, as 
 they then die! ; which therefore amount to the fame number of 
 years, i. e. one thoufand, two hundred and fixty years. And a 
 time and times, and half a time, i. e. three years and an half, 
 mean as many years as there are days in three years and an half ; 
 which arejuft as many as there are in forty two months ; that is, 
 one thoufand, two hundred and fixty years. It is therefore con 
 cluded, that thefe thoufand years, muft be underftood in the fame 
 way ; that is, that a day is put for a year ; which will amount to 
 three hundred and fixty thoufand years. 
 
 Jt is acknowledged that this fuppofition is fupported by fome 
 colour of argument, and plaufibility : But there are objedions 
 to it, fome of which will be mentioned. 
 
 1. It does by no means follow that thefe are prophetical years, 
 in (he fenfe mentioned, becaufe a day is put for a year, in other 
 places in this prophecy. There may be reafons for putting a day 
 for a year, in other inftances ; and yet there be no reafon for put 
 ting a thoufand years for as many years as there are days in a 
 thoufand years, in this inftance ; and therefore no reafon for un- 
 derftanding them fo. And a day is not put for a year in every 
 other inffonce in this book. The dead bodies of the two witnefles 
 are faid to lie in the ftreet of the city, three days and an half,* 
 which do not mean three years and an half, as no event reflecting 
 them can be made confident with fuch a meaning. 
 
 2. The number, a tboufand years^ being repeated fo many times 
 in one fhort paragraph, feems to be a reafon that it is to be under- 
 flood literally, for juft fo many years, and not fo many prophetical 
 years. Efpecially, as there is nothing in this cafe to lead us to 
 underftand it in the latter fenfe ; but it may, as confidently with, 
 every thing in this bock, and this prophecy in particular, and more 
 fo, as will be now obferved, 'be underftood literally. And it is 
 farther to be obferved, that there is no inftance in this book, or in 
 the whole Bible, where a precife number is fo often repeated ia. 
 the fame words, that is not to be underftood literally. 
 
 3. It feems to be out of all proper proportion, to fuppofe there 
 will be fo long a time as three hundred and fixty thoufand years 
 of profperity and happinefs, and of great and univerfal holinefs in 
 this world, the habitation of an apoftate, fmful race of men ; and 
 
 E 2 but 
 
 * Chap, xi. ii. 
 
36 Prophecies of the Millennium, SECT. I, 
 
 but fix thoufand years of evil times. And this does not appear 
 confident with this world being reprefented as an evil world^ as it 
 is in the fcripture : Or with its being curfed in confequence of 
 man's rebellion. One thoufand years may be an exception out 
 of ieven thoufand, in which the curfe may be mitigated, and in a 
 great meafure removed ; and yet, on the whole, or the whole 
 taken together, it may be confidered and called, an evil and accurfed 
 world, for man's fake. But if there were to be only fix thoufand 
 years of evil and the curfe, and three hundred and fixty thoufand 
 years of good and a blefling, it would not, on the whole, be an evil 
 or curfed, but a happy and blefled world. 
 
 4. It has been obferved, that the natural world is evidently a 
 defigned type or fhadow of the moral world, efpecially of the re 
 demption by Chrift. And that creating it in fix days, and then 
 refting on the feventh, is defigned to be a type of bringing the 
 moral world in the work of redemption, to a ftate of reft ; that 
 there are to be fix thoufand years in which every thing with re- 
 fpecl to redemption and the kingdom of Chrift, is to be done and 
 prepared, for a feventh thoufand years of peace and reft, and joy 
 in this glorious work. And it will be fhown in the fequel, that 
 there are inftitutions in the Mofaic ritual, which point out the fame 
 thing. The Apoftle Peter feems to allude to this, when fpeaking 
 of the coming of Chrift, and the end of the world. " But beloved, 
 be not ignorant of this one thing, that one day is with the Lord 
 as a thoufand years, and a thoufand years as one day. The Lord 
 is not flack concerning his promife ; but the day of the Lord will 
 come as a thief in the night," &c.* Hence the conftant revolu 
 tion of weeks, confirming of feven days, is an emblem of the revo- 
 ' lution of time, which will come to an end, when the world has 
 exifted feven thoufand years. And there has been a tradition 
 among both Jews and Chriftians, agreeable to this fentiment.f 
 
 Now, 
 
 * 2 Peter iii. 8, 9, 10. 
 
 f " There is an old tradition both among Jews and Chriftians, that at the 
 end of fix thoufand years, theMefliah fhall come, and the world (hall be renewed, 
 the reign of the wicked one (hall ceafe, and the reign of the faints upon earth 
 iliall begin."' Newton's Diflertations on the Prophecies. Vol. I. Page 490. 
 And again, Vol. III. Page 410. " According to tradition, thefe thoufand years 
 of the reign of Chrift and the faints, will be the feventh millennary of the 
 world j for as God created the world in fix days, and refted on the feventh, fa 
 the world, it is argued, will continue fix theufand years, and tht feventh thou- 
 
 fond 
 
SECT. I. Hot yet fulfilled. 3? 
 
 Now, this fentiment and tradition fuppofe, that the thoufand years 
 of the Millennium, is but one literal thoufand years, or thefeventh 
 part of the time in which the world is to ftand. And as far as 
 there is any weight in them, oppofe and overthrow the notion that 
 the world will not come to an end, till it hasexifted three hundred 
 and fixty thoufand years, after the Millennium fhall begin. 
 
 5. All the ends of fuch a day of peace and profperity, of vi&ory, 
 triumph and falvation to the church on earth, and of the fo much 
 celebrated reign of Chrift with his faints, in this world, will be fully 
 anfwered in a literal thoufand years, fo far as it can be learned what 
 they are, from fcripture ; or man can conceive them to be ; as 
 much and as fully anfwered, as they could be in hundreds of thou- 
 fands of years, or in any fuppofed length of time. 
 
 Satan will be as much defeated, and his kingdom and intereft 
 wholly deftroyed in the world -, the caufe of wickednefs, and evil 
 men, will be entirely ruined and loft, and they all baniuhed from 
 the earth. The wifdom, power, grace, truth and faithfulnefs of 
 Chrift will have a proper and glorious manifeftation, by intro 
 ducing fuch a ftate, and continuing it as long as is moft for his 
 glory, and the beft good of his church, though it fhall continue 
 but a thoufand years. The church may have all the reward and 
 enjoyment, in that time, that it is proper or defirable that it mould 
 have on earth ; and it may be wifeft and beft, then to take it to 
 a more perfect, happy and glorious ftate in heaven. A thoufand 
 years will be time enough for Chrift to fhow what he can do, in 
 bringing good out of evil, and vindicating his caufe and church, 
 and triumphing glorioufly over all oppofition from earth and hell, 
 and filling the world with his powerful prefence and kingdom, 
 with the knowledge of the glory of the Lord ; with holinefs and 
 happinefs. There will be full opportunity in this time, to fhow 
 and demonftrate, from facl: and abundant experience, what is the 
 nature, beauty and excellence of chriftianity ; that it is exaclly 
 fuited to form the world into a ftate of love, union and happinefs ; 
 and that all the preceding evils among mankind have been chiefly 
 owing to ignorance or negleft of Chrift, and the true fplrit of 
 chriftianity, and oppofition tothofe in life or heart, or both. And 
 this will be time enough to (how, that all means are ineffectual to 
 
 reclaim 
 
 fantj will be the gnrtfaUatzfm, or holy reft, to the people of God : One day 
 being with the Lord as a tboufand years> and a taoufandjcars as we day"* 
 * Peter iii, S. 
 
3$ Prcphe cm of t he Millennium^ SECT. I 4 
 
 reclaim man from fin ; and that this can be effeled by nothing 
 but the fpirit of God, poured down in plentiful effufions ; and to 
 give a fample and foretafte of the beauty, happinefs and glory of 
 th@ holy fociety and redeemed church in heaven. 
 
 And in this thoufand years the work of redemption, and falva- 
 tion, may be fully accomplimed, in the utmoft extent and glory of 
 it. In this time, in which the world will be foon filled with real 
 chriftians, and continue full, by conftant propagation, to fupply the 
 place of thofe who will leave the world ; there will be many thou- 
 fands born and live on earth, to each one that had been born and 
 Jived in the preceding fix thoufand years. So that if they who 
 Jhall be born in that thoufand years, fhall be all, or mft of them, 
 faved, as they will be, there will, on the whole, be many thousands 
 of mankind faved, to one that ihall be loft.* 
 
 The only end that can be imagined would be anfwered by pro- 
 tracTmg this time of the profperity of the church in this world, is, 
 that greater Numbers of mankind might exift, and be faved. But 
 that this is really defirable or beft, all things confidered, there is 
 nottheleaft evidence. A defire that more of mankind mould be 
 faved than will be faved, in a thoufand years of the prevalence of 
 holinefs and falvation, in all the families of the earth, never could 
 befatisfied : For though three hundred and fixty thoufand years 
 fhould be added, and all (hould be faved who lived in that time; 
 .ft ill, for the fame reafon that this is defired, it will be equally de- 
 iirabie, and more fo, that the time of falvation fhould be lengthen 
 ed out yet longer ; and fo on without end. This reafon for 
 making the time longer, that more may be faved, cannot ceafe; 
 and a defire of more time, on this ground, or for this reafon, is 
 like the four things which Solomon- mentions as never fatisfied, 
 and fay not it is enough. It is moft wife and beft, that a certain 
 number and proportion of mankind fhould be faved : And God 
 only knows what this number is, how great, and what proportion 
 it bears to the whole human race. And na man has any reafon 
 to think, that this number will not be compleated within a literal 
 thoufand years, after the Millennium commences. Nor can there 
 be the lead evidence from any quarter, that it will not, unlefs 
 there be evidence that the Millennium contains a longer time; 
 which is the queftion under confideration. And it is fuppofed 
 
 that 
 * Sec Bellamy's Sermon on the Millennium* 
 
SECT. I, Not yet fulfilled. 39. 
 
 that no evidence of this has yet been produced, or can be at pre- 
 fent : And it is certain, that the falvation of more of mankind, 
 were the time to be longer, is no reafon why it (hould be longer. 
 But this will be beft, and moft infallibly decided by the event which 
 will take place in due feafon : Which perhaps cannot be deter 
 mined with certainty now, or fo that all (hall be fatisfied and a- 
 greed in the matter. And it may not be wife to be very confi 
 dent on either fide of the queftion. 
 
 THE evidence has now been produced from fcripture, that 
 there is a time coming, in which the caufe of Chrift mail prevail 
 in this world ; and his kingdom fpread and fill the earth, as it has 
 never yet done ; in which time, the church and people of Chrift 
 ihall come to a ftate of peace and profperity ; when the kingdom 
 of fatan (hall be utterly deftroyed ; and all wicked men (hall be put 
 down, and caft out of the earth, and there (hall be none to deftroy, 
 hurt or oppofe the truth and ways of Chrift, or his people : And 
 this happy, glorious day (hall laft a thoufand years. 
 
 This is foretold, not by one fingle prophecy, but is repeatedly 
 and abundantly mentiond in the facred, prophetic writings, and 
 reprefented by a variety of ftrong exprefiions, and by different 
 fimilitudes, and in figurative language : And yet all perfectly a- 
 gree to point out the fame thing. And there are many prophe 
 cies of the fame event, by Ifaiah, and in other parts of the Bible, 
 which have not been particularly mentioned. 
 
 Nothing has yet taken place in favour of the church of Chrift, 
 and in oppofition to his enemies, which is in any meafure anfwer- 
 able to thefe predictions. By far the greater part of mankind 
 have been in a ftate of ignorance of chriftianity, or of oppofition 
 to it, ever fince the gofpel has been preached to men ; and fatari 
 has had a greater and ftronger kingdom on earth, than Chrift, 
 moft of the time fince his afcenfion. And fin, and real oppofition 
 to Chrift, in principle and practice, have abounded in every age, 
 even among nominal chriftians. The overthrow of the Jews by 
 the Romans, and the confequent fpread of chriftianity among the 
 Gentiles, were events favourable to the church of Chrift, and 
 were a pledge and type of what he will yet do, in overthrowing his 
 enemies and delivering his church, in the latter days. And fo 
 was the overthrow of heathen Rome, and the fpread and preva 
 lence of chriftianity through all the Roman empire, in the days 
 
 of 
 
4O Prophecies of tie Millennium^ SECT. L 
 
 of the Emperor Conftantine, in the fourth century. But this 
 was offhort continuance, and within twenty years the church fell 
 into a ftate of great calamity, by divifions, contentions, and he- 
 refies ; and the empire was involved in cenfufion and war. And 
 from that time to this, the church has been in a low, afflicted 
 ftate. The many promifes made to Ifrael by the prophets, of ref* 
 toration to a long abiding ftate of obedience, holinefs-and profperi- 
 ty, have ,not been in any meafure fulfilled to 'that nation, 
 nor to the church, including Jews and Gentiles, reprefented 
 and typified by Ifrael, Jerufalem, Mount Zion, &c. If fuch a day 
 of profperity of the church of Chrift, comprehending Jews and 
 Gentiles, and all nations, were not yet to come, great part of the 
 prophecies in the Bible could have but a very low and little mean 
 ing, and would be' in a great meafure, if not wholly, ufelefs : 
 Whereas, if theffe undevftood according to the moft natural, 
 plain import of them, they open a moft pleafing, wonderful fcene, 
 fuited to fupport and animate the chriftian, and fill him with gra 
 titude and joy, on the agreeable profpeft. 
 
 It appears reafonable and defirable, that Jems Chrift, who fuf- 
 fered fhame and reproach in this world, and was condemned and 
 put to death as a malefactor, by men, fhould have this reproach 
 wiped off in the fight of all men, and that the caufe in which he 
 fuffered and died, fhould prevail and be victorious in this fame 
 world, where he fuffered and died: That he fhould, agreeably to 
 ancient prophecies, be here on earth, " Exalted, and extolled, and 
 be very high. As many were aftonifhed at him (his vifage was 
 fo marred more than any man, and his form more than the fons 
 of men) fo fhall he fprinkle many nations, and kings fhall fhut 
 their mouths at him : For that which had not been told them 
 fhall they fee ; and that which they had not heard, fhall they con- 
 fider. He fhall fee of the travail of his foul, and (hall be fatisfied. 
 He fhall divide the fpoil with the ftrong ; becaufe he hath poured 
 cut his foul unto death j and was numbered with the tranfgref- 
 fors."* 
 
 And it appears very defirable, that the enemies of Chrift and 
 Ms church, mould meet with disappointment, be defeated and 
 confounded in this world, and that the reproach which has been 
 caft upon the church fhould be removed : That the church mould 
 put on her beautiful garments, and fhine in the true beauties of 
 
 chriftianity : 
 * Jfai, Hi. 13, 14, 13, liii, n ; 12, 
 
SfcCT. I. ' Not yet fulfilled. . 4.1 
 
 chriftianity: That it fhould be feen from experiment in this 
 world, what chriftianity is, when a&ed out, according to the true 
 nature and fpirit of it ; and that this, and this only, can render 
 men and fociety happy in thisftate. All this is therefore predict 
 ed, and promifed. " Behold, at that time I will undo all that 
 amid thee, and I will fave her that halteth, and gather her that 
 was driven out, and I will get them praife and fame in every land, 
 where they have been put to fhame : For I will make you a name 
 and a praife among all people of the earth."* 
 
 Onereafon why this day of falvation is delayed fo long after the 
 death and refurre^tion of Chrift, doubtlefs is, that there may be 
 proper and full opportunity to difcover the depravity and wicked- 
 Kefs of man, and the infufficiency of all means that can be ufed, 
 or methods taken, to bring men to repentance, and a cordial fub- 
 miflion to Chrift, unlefs accompanied by the fpecial, omnipotent 
 influences of the Holy Spirit, to renew their hearts : And clearly 
 to manifeft the natural enmity in the hearts of mankind againft 
 Chrift, and tire truths of the gofpel, and their ftrong difpofition, 
 and unconquerable by all poflible external means and advantages, 
 to oppofe, and pervert the gofpel, and abufe it to the worft pur- 
 pofes ; that it may appear in the moft clear and ftriking light, how 
 greatly and wholly depraved, and utterly loft, men are, unlefs they 
 be fared by the warning of regeneration, and the renewing of the 
 Holy Ghoft ; and that the whole praife and glory of the falvation 
 of every one, may be afcribed to the fovereign grace of Chrift, and 
 man be forever abafed. When God has fufficiently tried men, 
 and ufed a variety of the moft proper and powerful means to bring 
 the world to repentance, and all has proved in vain, he will then 
 pour out his fpirit upon all, and renew their hearts, and converts 
 will fpring up as grafs after ifaowers of rain ; and the obftinacy 
 of man, and the power and fovereign grace of Chrift, will be ac 
 knowledged by all ; and that men are faved, not by human might 
 cr power, but by the fpirit of the Lord.f 
 
 And it appears proper and wife, that this day of profperity- and 
 falvation, fhould be in the latter end of the world, in the laft times, 
 as this is fuited tq excite and fupport the faith and patience of 
 chriftians, who live in the preceding dark and evil times ; and to 
 encourage and animate them ito faithfulnefs and conftancy, in fol 
 lowing Chrift, and adherence to his caufe, in the midft of tempta* 
 F tions 
 
 '_* Zcph. iii. 19, z* f Zsch, if, 6, Rom. xi. 31, i Cor, i, ai. 
 
42 The Millennium State, SECT. II; 
 
 tions and trials; and this ufe is made of it in the fcripture, e- 
 pecially in the book of Revelation. And this is fuited to excite 
 the prayers of chriftians in all the preceding ages of darknefs, 
 affliction and fufferingi and the prevalence of fin, and fatan, for 
 the coming and kingdom of Chrift ; which he has prefcribed as 
 the firft and moft important petition in the pattern of prayer which 
 he has given. " Our Father, who art in heaven, hallowed be 
 thy name. Thy kingdom come. Thy will be done in earth as it 
 is in heaven." Daniel was excited and encouraged to faft and 
 pray for the deliverance of the people of God, from their affliction 
 and diftrefs in their captivity, by finding that this was foretold and 
 promifed by Jeremiah the Prophet.* And this has actually ex 
 cited, chriftians to pray for this event, in all ages of the church ; 
 and doubtlefs they will be awakened and ftirred up to pray more 
 generally, conftantly, and fervently for this important, glorious 
 event, as the approach of it is found by prophecy to be nearer : 
 And it will be introduced in anfwer to the prayers of thoufands 
 and millions, who have been, and who will yet be, crying to God 
 night and day ; refolving not to keep filence, or give him any reft, 
 till he eftablifh, and till he make Jerufalem a praife in the earth, f 
 For he will be enquired of for this by his church and people, to 
 do it for them.";(: 
 
 * Dan. ix. a, 3, 4* f Ifai. Ixii. 6, 7. J Ezek. xxxvi. 37. 
 
 SECTION II. 
 
 In which U is confidered, in what the Millennium will 
 confifly and what will be the peculiar happinefi and glory 
 of that day> according to Scripture. 
 
 JL HERE have been, and Mill are, very different opin 
 ions, refpe&ing the Millennium, and the events which will take 
 place in that day ; which are grounded chiefly on the fix firft verfes 
 in tKe-twentieth chapter of the Revelation, which pafibge has been 
 brought into view, in AUC preceding feclion j but is to be more 
 partlcicularly confidered in this, Som 
 
SlCT. II. Particularly Dtfcribtd. 43 
 
 Some have fuppofed, that this paffage is to be taken literally, 
 as importing that at that time, Jefus Chrift will come in his human 
 pature, from heaven to earth ; and fet his kingdom up here, and 
 reign vifibly, and perfonally, and with diftinguifhed glory on earth. 
 And that the bodies of the martyrs, and other eminent chriftians, 
 will then be raifed from the dead, in which they fhall live and 
 reign with Chrift here on earth, a thoufand years. And fome 
 fuppofe, that all the faints, the true friends to God and Chrift, 
 who hav^ lived before that time, will then be raifed from the dead, 
 and live on earth perfectly holy, during this thoufand years. And 
 this they fuppofe, is meant by the firft refurreclion. Thofe who 
 agree in general in this notion of the Millennium, differ with re- 
 fpecl: to many circumftances, which it is needlefs to mention here. 
 
 Others have underftood this paragraph of fcripture, in a figura 
 tive fenfe. That by this reign of Chrift on earth, is not meant 
 his coming from heaven to earth, in his human, vifible nature ; 
 but his taking to himfelf his power, and utterly overthrowing the 
 jdngdom of fatan, and fetting up his own kingdom in all the world, 
 which before this had been confined to very narrow bounds ; and 
 jubduing all hearts to a willing fubjecHon, and thus reigning over 
 all men, who (hall then be in the world, and live in that thou 
 fand years. And by " The fouls of them which were beheaded 
 for the witnefs of Jefus, and for the word of God, and which had 
 not worshipped the beaft, neither his image, neither had received 
 his mark upon their foreheads, or in their hands," living again 
 .and reigning with Chrift a thoufand years ; they fuppofe, is not 
 meant a literal refurre&ion, or the refurreelion of their bodies, 
 which is not afferted here, as there is nothing faid of their bodies, 
 or of their being raifed to life : But that they fhall live again and 
 reign with Chrift, in the revival, profperity, reign and triumph of 
 that caufe and intereft in which they lived, and for the promotion 
 of which they died ; and in whofe death, the caufe feemed in a 
 meafure, and for a time, to die and be loft. And they (hall live 
 again in their fucceflbrs, who (hall arife and ftand up with the 
 fame fpirir, and in the fame caufe, in which they lived and died, and 
 fill the world and reign with Chrift a thoufand years, agreeable to 
 ancient prophecies. " The meek (hall inherit the earth. And 
 the kingdom and dominion, and the greatnefs of the kingdom 
 under the whole heaven, fhall be given to the people of the faints 
 of ffce M oft High ; whofe kingdom is an everlafting kingdom, 
 P 2 and 
 
44. The Millennium State^ SECT. II. 
 
 and all dominions (hall ferve him." And they fuppofe, fhat this 
 revival of the truths and caufe of Chrift, by the numerous inhabi 
 tants of the earth, rifmg up to a new and holy life, and filling the 
 world with holinefs and happinefs, is that which is here called the 
 firft refurrettion^ in diftindion from the fecond, which will confift 
 in the refurreclion of the body ; whereas this is a fpiritual refurrec- 
 tion ; a refurre&ion of the truths and caufe of Chrift, which had 
 been in a great degree, dead and loft ; and a refurrecYion of the 
 fouls of men, by the renovation of the Holy Ghoft, 
 
 That this important paffage of fcripture, is to be underftood in 
 the figurative fenfe, laft mentioned, is very probable, if not certain. 
 And the following confederations are thought fufficient to fup- 
 port it. 
 
 1. Moft, if not all the prophecies in this book, are delivered in 
 figurative language, referring to types and events recorded in the 
 Old Teftament ; and in imitation of the language of the ancient 
 Prophets. And this was proper and even neceflary in the beft 
 manner to anfwer the ends of prophecy, as might eafily be fhown, 
 were it necefiary. The firft part of this paflage, all muft allow, is 
 figurative. Satan cannot be bound with a literal, material chain. 
 The key, the great chain, and the feal, cannot be underftood liter 
 ally. The whole is a figure, and can mean no more than that 
 \vhenthe time of the Millennium arrives, or rather previous to if, 
 Jefus Chrift will lay effectual reftraints on fatan, fo that his power 
 ful and prevailing influence by which he has before deceived and 
 deftroyed a great part of mankind, fhall be wholly taken from him, 
 for a thoufand years. And it is moft natural to underftand the 
 other part of the defcription of this remarkable event to be repre- 
 fented in the fame figurative language ; as the whole is a reprefen- 
 tation of one fcene ; efpecially, fince no reafon can be given why 
 it fhould not be underftood fo : And there are reafons againft tak 
 ing it in a literal fenfe, which will be mentioned in the following 
 particulars. 
 
 2. To fuppofe that Chrift fhall come in his human nature to 
 this earth, and live here in his whole perfon vifibly a thoufand years, 
 before the day of judgment, appears to be contrary to feveral 
 paflages of fcripture. 
 
 The coming of Chrift, and his appearing at the day of judg 
 ment in his human nature, is faid to be his Jecond appearance, 
 anfwering to his/r/2 appearance in his human nature on earth, 
 
 from 
 
SECT. II. Particularly Defcriltd. 45 
 
 from his birth to his afcenfion into heaven, which was "paft. 
 " And as it is appointed unto men once to die, but after this the 
 judgment : So Chrift was once offered to bear the fins of many ; 
 and unto them who look for him (hall he appear the fecond tlme^ 
 without fin, unto falvation."* The appearance here fpoken of, 
 is the appearance of Chrift at the day of judgment, to complete the 
 falvation of his church. This could not be his appearing the fe 
 cond time, were he thus to appear, and to be bodily prefent in his 
 human nature on earth, in the time of the Millennium, which is 
 to take place before the day of judgment. The coming of Chrift, 
 does not always intend his coming vifibly in his human nature ; 
 but he is faid to come, when he deftroyed the temple and nation 
 of the Jews, and appeared in favour of his church. So his de- 
 ftruclicn of heathen Rome, and delivering his church from that 
 perfecuting power, was an inftance of his coming. And he will, 
 in the fame way, come to deftroy antichrift, and the kingdom of 
 fatan in the world, and introduce the Millennium ; and in thefe 
 inftances, and others, he may be faid to appear. But his coming 
 to judgment, and appearing to complete the final deftruclion of 
 ail his enemies, and to perfect the falvation of his church, is his 
 laft coming and appearance. And though this will not be his fe 
 cond appearance and coming, in the fenfe now mentioned, and 
 with reference to thofe inftances of his coming ; yet, as he will 
 then come and appear vifibly in his human nature ; this will be 
 his fecond coming and appearance in this way and manner, having 
 never appeared on earth in his human nature more than once be 
 fore, or fince his firft afcenfion to heaven, after his incarnation. 
 Therefore, when the final judgment fhall take place, Chrift is re- 
 prefented as being revealed, and coming from heaven, and this is 
 often called, by way of eminence, his appearing ; meaning his ap 
 pearing and coming from heaven in viiible fplendor and glory, in 
 his whole perfon, in both natures, divine aud human. But if he 
 were here on earth, vifible in his human nature, and reigning in 
 his glorified body, during the Millennium ; he would be already 
 here to attend the laft judgment, and he could not be properly 
 faid to come from heaven, and to be revealed from heaven, be- 
 caufe this was done a thoufand years before. Therefore, that 
 Chrift fhould come from heaven, and appear and reign in his hu 
 man nature and prefence before the day of judgment, feems to be 
 contrary to the following fcriptures : " For the Lord himfeif 
 
 fhall 
 * Hcb. ix. 27, 18. 
 
46 STfo Millennium Staff , SECT. II. 
 
 fhall defend from heaven with a fhout, with the voice of the arch 
 angel, and with the trump of God : And the dead in Chrift: (hall 
 rife firft. When the Lord Jefus fhall be revealed from heaven, with 
 his mighty angels, in flaming fire, taking vengeance on them that 
 know not God, &c. When he Jball come to be glorified in his 
 faints/'* This is evidently his appearing the fecond time, for the 
 falvation of all them that look, for him ; and were he on earth be 
 fore this, in the human nature, during the time of the Millenni 
 um, how could he be faid to be revealed^ to defcend and come from 
 heaven to judge the world ? 
 
 3. As it feems to be contrary to the above mentioned fcrip- 
 tures to fuppofe, that Chrift will appear on earth, and reign a 
 thoufand years in his human nature ; fo it appears contrary to all 
 reafon. Jefus Chrift is now on the throne of theuniverfe, having 
 all power in heaven and earth given to him as God-man, and 
 Redeemer, being made head over all things to the church. He 
 is in the moft proper, agreeable, and convenient fituation to gov 
 ern the world, and take care of his church. It does not appear 
 agreeable to his ftation and office, as king and head over all things, 
 for him to defcend in the human nature, and erect a throne on 
 earth ; which, fo far as can be conceived, would be no advantage 
 to his perfon, defign and work ; but very much to the contrary. 
 He is gone to heaven in the human nature, that he might reign 
 there, till his enemies are made his footftool, aad all things (hall 
 be fubdued under him. And his church on earth will enjoy him 
 to as great a degree, and as much advantage, as if he were perfon - 
 ally on earth in the human nature, and more ; and will have as 
 great enjoyment of his prefence. He is now in the beft fituation 
 to be adored and worfhipp'ed by his church on earth. Though 
 they now do not fee him, yet believing and loving him, they re 
 joice with joy unfpeakable and full of glory. And it would not tend 
 to increafe this faith, love and joy, to have him come from heaven, 
 and live in fome place on earth, in his human nature ; but the 
 contrary : For but few, compared with the whole inhabitants of 
 the world, could have accefs to him, or fee him more than they 
 now do. And when the human nature is in heaven, all may 
 equally have accefs to him, love and worfhip him. His church 
 and kingdom on earth will be as happy, fplendid and glorious, as 
 jf he were on earth, as he is now in heaven, and much more foj 
 for thefe will confift in his fpiritual prefence and influence, which 
 
 may 
 * i Theff. iv. 16. a Theft i. 7, 8> 10. 
 
. If. Particularly Defer ibed. fi. 
 
 may be as great while his human nature is in heaven,, as if it were 
 dn earth ; and in their holy conformity to Chrift, which would 
 not be increafed by his being in that fenfe on earth. It hence ap 
 pears in rio refpet advantageous or defirable, but the contrary, 
 that Jefus Chrift fhould come perfonally in the human natdre 
 from heaven to earth, to reign here with his church, or that he 
 fhould thus appear, till he (hall come to judgment. It is there 
 fore unreafonable to expect or fuppofe he will thus come, unlefs it 
 were exprefsly afferted in feripture, which it certainly is not; but 
 there are fome, if not many paflages, which feem tp be inconfiftent 
 with it. 
 
 It may be proper to obferve here, that the queftion refpecTing 
 the manner in which Chrift will reign on earth in the Millennium, 
 has no concern with the queftion concerning the literal or figura 
 tive meaning of this paflage, as the former does not depend upon 
 the latter : For no man will fuppofe, that Chrift's reigning or* 
 earth, is to be underftood in a figurative fenfe^ If he (hall reign- 
 on earth in the hearts of men, by their voluntary fubjection to 
 him, he will reign as literally, as if he wereprefent on earth in his 
 humanity. The queftion, whether this paflage is to be underftood 
 literally or figuratively, refpe&s the fouls of them that were be 
 headed for the witnefs of Jefus, &c. -their living and reigning with 
 Chrift a thoufand years. This therefore leads to other obferva- 
 tions. 
 
 4. The Apoftle Paul in his writings, does not appear to expect 
 to have his body raifed from the dead to live here on earth again, 
 after he died ; or fay any thing to lead the chriftians of this day to 
 expect any fuch thing, but the contrary. 
 
 He fays, " It is appointed unto man once fo die, but after this 
 the judgment." And leads chriftians to look forward to the fe 
 cond coming of Chrift, when he will come to judgment, as the 
 next great event that will immediately refpedt them ; which feems 
 to be inconfiftent with the faints having their bodies raifed, and 
 living in this world again, a thoufand years before the day of judg 
 ment. He addrefles chriftians in the following words, " If yc 
 then be rifcn with Chrift, feek thofe things which are above, 
 where Chrift fitteth on the right hand of God. Set your affec 
 tion on things above, not on things on earth. For ye afe dead, 
 .and your life is hid with Chrift in God, When Chrift, who i$ 
 
 our 
 
48 The Millennium State, SECT. II. 
 
 our life, (hall appear, then (hall ye alfo appear with him in glory."* 
 He directs them to expert and feek enjoyment in heaven where 
 Chrift is ; and not to expect that he will leave his throne there, till 
 he fhall appear the fecond time, to receive his faints to glory in 
 heaven. For appearing with Chrift in glory, means, appearing 
 with him in heaven, as that is the place of glory, where the re 
 deemed are brought to be glorified, to be where Chrift is, to be 
 hold his glory. The Apoftle Peter, fpeaking of the diflblution of 
 the heavens and earth, fays, " Neverthelefs we, according to his 
 promife, look for new heavens and a new earth, wherein dwelleth 
 righteoufnefs."f Some have fuppofed, that this is the Millenni 
 um ftate, which (hall take place after the general conflagration, by 
 which the earth will be renewed ; in which a perfectly holy and 
 happy ftate (hall commence, to which all the faints who had died 
 fhali be raifed, &c. But fuch a notion cannot be reconciled to 
 other pafTages of fcripture, in which, as has been obferved, the 
 Millennium is reprefcnted as taking place before the general con 
 flagration and the day of judgment. And after thefe are over, 
 and the wicked are caft into endlefs puniftiment,{ the Apoftle 
 John fays, " And I fay a new heaven and a new earth : For the 
 firft heaven and the firft earth were pafTed away ; and there was 
 no more fea." By which the heavenly ftate is chiefly if not 
 wholly meant, where redemption and the church will be perfected. 
 By the new heaven and new earth, is meant the work of redemp 
 tion, or the church redeemed by Chrift. This is the new crea 
 tion, infinitely fuperiour to the old creation, the natural world, and 
 more important, excellent and durable ; of which the latter is a 
 faint type or (hadow. 
 
 The renovation of the hearts of men, by the Spirit of God, by 
 which they become true chriftians, is in fcripture called a new 
 creature, or as the original words xivi xT/tn? may as well be ren 
 dered, a new creation. "Therefore, if any man be in Chrift, he is 
 a new creature : Old things are paft away, behold, all things are 
 become new."|| " For in Chrift Jefus, neither circumcifion a- 
 vaileth any thing, nor uncircumcifion, but a new creature.^" 
 Therefore, every true member of the church belongs to the new 
 creation, and is part of it ; and this new creation of the new heaven, 
 and new earth, goes on and makes advances, as the church is en 
 larged 
 
 * Col. iii. i, a, 3, 4, fa Pet. iii. 13. J Rev. ao. 
 
 . xxi. i, |i a Cw, V, 17* fl Gal, ?i. 15. 
 
SCT. II. Particularly Dcfcriled. 49 
 
 larged and rifes to a ftate of greater profperity, and proceeds to 
 wards perfe&ion. 
 
 The new heavens, and new earth, the redeemed church of 
 Chrift) will be brought to a very happy and glorious ftate in ths, 
 Millennium, and greater advantages will be made then in this 
 new creation, than were ever made before. Therefore, to this 
 event, the following prophecy of Ifaiah, does chiefly refer, if not 
 wholly. " For behold, I create new heavens^ and a new earth. 
 And the former (hall not be remembered, nor come into mind. 
 But be you glad and rejoice forever, in that which I create : For 
 behold, I create Jerufalem a rejoicing, and her people a joy."** 
 It appears from the preceding and following context, that this 
 prophecy refers to the Millennium, in which the new creation, the 
 church of Chrift, will come to the moft perfect and happy (late 
 to which it will be brought in this world ; from which it will 
 pafs to a perfect ftate, and be completely hnifhed, after the general 
 refurreion and judgment. Then the old creation, the heaven? 
 and the earth (hall pafs away, and be burnt up, and the new crea 
 tion fhall be finiflied, and brought to a moft perfect, beautiful^ 
 happy and glorious ftate. To the new heaven and new earth, 
 thus completed,, wherein that righteoufnefs or true holineis, which 
 is the beauty, happinefs and glory of the new creation, will d&ell^ 
 j. e. continue and flourish forever, the Apoitles Peter and Johri 
 have chief reference in their words, which have been tranfcribed 
 above* 
 
 5. It docs not appear defirable, or to be any advantage to thft 
 departed faints, or to the church of Chrift on earth, to have the 
 bodies of all who have died before the Millennium, raited from, 
 their graves, and come to live a thoufand years in this world, 
 before the general refurretion. They are now perfectly holy and 
 happy 5 and fo far as can be conceived, it would be no addition, 
 but a diminuticn to their happinefs, to come and live in this world ? 
 in the body, to eat and drink, and partake of the enjoyments of 
 the world. This would be a degradation, which on no account 
 can be defirable to the fpirits of the juft, now made perfect ia 
 heaven. And it would be no advance in the work of redemption^ 
 which is then to be carried on in a greater degree, than ever before. 
 Nor would this be any advantage to the church, in that happy 
 (late, to which it will then be brought ; but the contrary, as they 
 would take up that room in the world, which will be than wanted 
 
 G for 
 
 f Chap, ixv, 17, xSU 
 
50 The Millennium State, SECT. II. 
 
 for thofe who will be born in that day. And the fpirits of the 
 juft could not know or enjoy fo much of the profperity and hap- 
 pinefs of the church, in the falvation of men, were they to live in 
 bodies on earth, in that time. The inhabitants of heaven have 
 a more particular and extenfive knowledge, of what takes place 
 in favour of the church on earth, than any in this world have, or 
 than they could have, were they to come and live here. They 
 know of every converfion that takes place in this world ; and they 
 muft have the knowledge of the ftate of the church on eanth, and 
 of every event which comes to pafs in favour of it, and fee the 
 whole of its profperity. And they have great joy in every thing 
 of this kind. " There is joy in heaven, in prefence of the angels 
 of God, over one firmer that repenteth." How greatly will the 
 happinefs and joy in heaven be increafed, when all the inhabitants 
 of the world (hall be converted to Chrift, and the church of Chrift 
 fhriil iiil the earth, and appear in the beauty of holinefs ! Agree 
 able to this, the inhabitants of heaven are reprefented as greatly 
 rejoicing in the profperity -of the church on earth, and the over 
 throw of aii her enemies. " Rejoice over her, thou heaven, and 
 ye holy A pottles and Prophets ; for God hath avenged you on her. 
 And I heard a great voice of much people in heaven, faying, Hal 
 lelujah ; falvation, and glory, and honour, and power unto the 
 Lord our God ; for he hath judged the great whore, &c. Let us 
 be glad and rejoice, and give honour to him ; for the marriage of 
 the Lamb is come, and his wife hath made herfelf ready."* 
 Surely none will defire to leave that place of knowledge, light and 
 joy, and come and be confined in the body in this. world, which 
 will be darknefs and folitary, compared with that : Such a change! 
 of place could be no privilege or reward ; but rather a calamity. 
 Therefore, it is not to be believed, unlefs it be plainly, and in ex- 
 prefs words revealed ; which, it is prefumed, it is not. This leads 
 fo another obfervation. 
 
 6. There is nothing exprefsly faid of the refurreclion of the body 
 in this paflage. The Apoftle John faw thefou/s of them which 
 were beheaded for the witnefs of Jefus, &c. and they lived and 
 reigned with Chrifl:. The refurre&ion of the body, is no where 
 exprerled in fcripture, by the foul's living. And as there is noth 
 ing faid of the body, and he only faw their fouls to live, this does 
 not appear to be a proper expreffion, to denote the refin retion of 
 the body, and their living in that. This therefore does not feem. 
 
 to 
 * Rev. xviij. so, xix, 37* 
 
SECT. II. Partiatlarty Defended* 51 
 
 to be the natural meaning of the words ; and certainly is not the 
 neceffhry meaning. We are therefore warranted to lock for ano 
 ther meaning, and to acquidce in it, if one can be found, which 
 is more eafy and natural, and more agreeable to the whole patfage, 
 and to the Scripture in general. Therefore, 
 
 7. The moft eafy and probable meaning is, that the fouls of 
 the martyrs, and all the faithful followers of Chriil, who have 
 lived in the world, and have died before the Millennium (hall 
 commence, fhall revive and live again, in their fuccefibrs, who 
 fhall rife tip in the fame fpirit, and in the fame character, in which 
 they lived and died j and in the revival and fiourifhing of that caufe 
 which they efpoufed, and fpent their lives in promoting it, which 
 caufe rhall appear to be almoft loft and dead, previous to the intro 
 duction of that glorious day. This is therefore a fpiritual refur 
 reclion, by which all the inhabitants of the world will be mcide 
 fpiritually alive, where fpiritual death before had reigned ; and they 
 (hall appear ia the fpirit and power of thofe martyrs and holy men, 
 who had before lived in the world, and who fhall live again, in 
 thefe their fuccefibrs, and in the revival of their caufe, and in the 
 refurreclion of the church, from the very low ftaie, in which it 
 had been before the Millennium, to a ftate of great profperity 
 and glory* 
 
 This is agreeable to the way of reprefenting things in fcripture, 
 in other inftances. John the baptift was Elijah, becaufe he rofe 
 in the fpirit of Elijah, and promoted the fame caufe in which 
 Elijah lived and died ; and Elijah revived and lived in John die 
 baptift, becaufe he went before Chrift, in the fpirit and powei of 
 Elijah.* Therefore Chrift fays of John, '-'This is Elijah who 
 was to came."! 
 
 It is alfo to be obferve-d, that the revival and reftorntion of the 
 church to aftate of profperity, from a dark, low ftace, it reprefent* 
 ed by a refurreclion to life, or as life from the dead, " Thy dead 
 men (hall live, together with my dead body /hall they arife ; a- 
 wake and fing, ye that dwell in the duft ; for thy dew ?s a? the clew 
 of herbs, and the earth fhall caft out the dead."f In the thirty 
 feventh chapter of Ezekiel, this is reprefented by bringing dry 
 bones to life; and from them, railing up a very great army.- 
 This is a metaphorical or figurative refurreclion. " Then he faid 
 unto me, fon of man, thefe bones are the whole hcufe of Ifrael : 
 
 G 2 Behold/ 
 
 * Luke i. 17. f Matth, xi. 14. J Hai. xxvi. 19% 
 
52 The Millennium State, SlCT. II. 
 
 Behold, they fay our bones are dried, and our hope is loft ; we are 
 cut off for our parts. Therefore, phephecy and fay unto them, 
 Thus faith the Lord God, Behold, O my people, I will open your 
 graves, and caufe you to come up out of your graves, and bring 
 you Into the land of Ifrael." The Apoftle Paul, fpeaking of the con- 
 verfion of the Jews to Chrift, at the Millennium, fay$ it (hall be 
 as "life from the dead.*'* 
 
 In the Millennium, there will be a fpiritiral refurre&ion, a re- 
 furreclicn of the fouls of the whole church on earth, and in heaven. 
 All nations will be converted, and the world will be rilled with 
 fpiritual life, as it never was before ; and this will be a general 
 refurre&ion of the fouls of men. This was reprefented in the re 
 turning prodigal. The father fays, " This my fon was dead, and 
 is alive." And the Apoftle Paul fpeaks of chriftians as raifed from 
 the dead to life. " But God, who is rich in mercy, for the great 
 love wherewith he loved us, even when we were dead in fins, hath 
 quickened us together with Chrift. "f "If ye then beri/en with 
 Chrift. "J And this will be a moft remarkable refurreclion of 
 the church on earth from a low, dark, afflicted ftate, to a ftate of 
 great life and joy. It will be multiplied to an exceeding great 
 army, which will cover the face of the earth. And heaven will 
 in a fenfe and degree, come down to earth ; the fpirit of the mar 
 tyrs, and of all the juft made perfect, will now revive and appear 
 on earth, in their numerous fuccejTors, and the jdy of thofe in 
 heaven will be greatly increafed. 
 
 This is the firft refurredYion, in which all they who have a part 
 are bleffed and holy/ " J31effed and holy is he who hath part in 
 the firft refurrecfcion : On fuch the fecond death hath oo power." 
 It is implied that they only are blefTed and holy, who fhare in this 
 refurre&ion ; and therefore that all the redeemed in heaven 
 and earth, who are bleffed and holy, are the fubjecls of it, or have 
 part in it. All who have been or fhall be raifed from death to 
 fpiritual life, have by this, a part in this firft refurreclion ; and they, 
 and they only, (hall efcape the fecqnd death. This is a farther 
 evidence that this firft refurredYion is a fpiritual refurretion, a re- 
 furre&ion of the foul ; for if it were a literal refurre&ion of the 
 body, no one would think it would include all the happy and ho- 
 ]y, all that fhall be faved. The fecond refurretion is to be the re- 
 furreftion of the body, in which all fhall have part, both the holy 
 
 and 
 * Rom. xi,ic, | Epb. ii. 4, 5, $ Cel. iii. i. 
 
SECT. IL Particularly Defcribed. 53 
 
 ad the unholy, the blefied and the miferable ; which is to take 
 place after the firft refurre&ioa is over, and the Millennium is 
 ended, and after the rife and deftruclion of Gog and Magog ; 
 when the day of judgment (hall come on, of which there is an ac 
 count in the latter part of this chapter. " And I faw the dead, 
 fmall and great, (land before God. And the feaf gave up the 
 dead which were in it : And death and hell delivered up the dead 
 which were in them : And they were judged every man accord 
 ing to their works." " But the reft of the dead lived not again 
 until the thoufand years were finifhed." The reft of the dead, are 
 all the dead which have no part in the firfl; refurreelion ; that is> 
 are not hely, and partakers of fpiritual life. This includes all the 
 wicked who (hall have lived, and (hall die before the Millennium, 
 the lad of which will be (lain, and fwept off the earth previous to 
 the Millennium, and in order to introduce it, of which there is a 
 reprefentation in the words immediately preceding the pafiage un 
 der confideration. " And the reft were flain with the fword of 
 him that fat upon the horfe, which fword proceeded out of his 
 mouth, and all the fowls were rilled with their fle(h." In our 
 tranflation, it is the remnant. It is the fame word in the original, 
 'Ot AoiTroJ, which is tranflated the reft, in the words tranfcribed a- 
 bpve ; and the latter feem to have reference to the former. The 
 reft of the dead, are the wicked dead, in oppofition to the righ 
 teous, who lived again in their fucceflbrs, who take pofleffion of the 
 earth and reign ; and in the revival and profperity of their caufe, 
 and the kingdom of which they are members. During this thou 
 fand years, the reft of the dead, all the antichriftian party, and the 
 wicked enemies of Chrift, who lived and died in the caufe of fatan, 
 do not live again : They will have no fuccedbrs on earth, who 
 (hall rife in their fpirit, and efpoufe and promote their caufe ; but 
 this will be wholly run down and loft, till the thoufand years fhall 
 be ended : And then they (hall live again a fhort time in their 
 fucceflbrs, Gog and Magog, who (hall arife in their fpirit and 
 caufe, and increafe and prevail, while fatan is loofed again for a 
 little feafon. This is implied in the words, " But the reft of the 
 dead lived not again, until the thoufand years were finifhed." It 
 is fuppofed that they will live again then, which muft be during the 
 time in which fatan (hall be loofed ; for the general refurre&ion of 
 the bodies will not be till this is ended. Thefe dead will live then s 
 
54 The Millennium State y SECT. II. 
 
 juft as the fouls of the martyrs, and all the faithful followers of 
 Chrift, who had died, will live in the Millennium.* 
 
 That this prophecy refpecls all nations, and the whole of man 
 kind who fhall live in the world in that thoufand years, is evident, 
 in that the binding of fatan refpefts them ali. " That he fhould 
 deceive the nations no more, till the thoufand years fhould be ful 
 filled." And this anfwers to a prophecy in Ifaiah. " And he 
 v/iH deftroy in this mountain, the face of the covering caft over all 
 people^ and the vail that is fpread over all nations "\ All nations, 
 the world of mankind therefore, who (hall then live on the earth, 
 will have part in the firft refurreclion. And this warrants the ap 
 plication of all the prophecies which have been mentioned in the 
 preceding fecHon, and others of the fame tenor, to this time. 
 And there is good reafon to believe, that this prophecy, in the firft 
 fix verfes of the twentieth chapter of the Revelation, is exprefled 
 in language beft fuited to anfwer the end of it, if it be underftood 
 as it has been now explained. The meaning is as obvious and 
 plain, as is defirable and proper that of prophecy fhould be, when, 
 compared with other prophecies. And it is in the beft manner 
 fuited to fupport and comfort the followers of Chrift, who liv-e 
 before that time; and to animate them to faithfulnefs, conftancy 
 and pa'tience, unrder all their fufferings in this caufe, while the 
 wicked profper and triumph, and fatan reigns in the world, which 
 is one fpecial end of this revelation. Here they are taught, that an 
 end is to come to the afflictions of the church, and to the triumph 
 of all her enemies. That fatan's kingdom on earth fhall come to 
 an, end, and the church fhall rife and fpread, and fill the world ; 
 that the caufe in which they labour and fuffer fhall be virtuous, 
 and that all who fuffer in this caufe, and who are faithful to 
 Chrift, fhall live to fee this happy, glorious day, and have a large 
 {hare in it, in proportion to the degree and length of their fuffer- 
 
 ings, 
 
 * " It is very agreeable to the defign and connexion of this prophecy, 
 to understand the red of the dead, who lived not again till the thoufand years 
 were finished, of the reft or remnant, viz. ofthofe who were flain with the 
 iwordot him that fat on the horfe. Thus the dead church raifed to life, 
 and liy-ing and reigning for a thoufand years, and the enemies of the church 
 renaming dead, and not living again till the thoufand years were finiflied, 
 will exactly agree in the fame figurative meaning. This will be a fenfe con 
 fident with the refurreftion of the antichriftian party again, for a little f<?a- 
 fon, after the thoufand years mall be finifhed.*'. Mr. I^ownun's Note on 
 Rev. xx. 5. f Ifaiah o;v. 7, 
 
SECT. II. Particularly Defer i\>ed* 55 
 
 ings, labours, and perfevering patience and fidelity, in the caufe of 
 
 Chrift and his church. 
 
 * 
 
 THE way is now prepared, to confider and (how more particu 
 larly, in what the happinefs and glory of the Millennium will con- 
 fift ; and what particular circumftances will attend the church at 
 that day : What is revealed concerning this by exprefs prophecies, 
 and what is implied in them, or may be deduced as confequences 
 from what is exprefsly declared. It will be no wonder if fomc 
 miftakes > fhould be made on this point ; but it is hoped if there 
 Should be any, they will not be very hurtful : And it is appre 
 hended that the greateft error will be in falling (hort, and not 
 coming up to the reality, in the defcription of the happinefs and 
 glory of that day ; for doubtlefs, our ideas of thefe, when raifed to 
 the higheft of which we are at preTent capable, fall vaftly fhorr of 
 the truth. There is good reafon to conclude, however, that the 
 church, and chriftians, will not be perfectly holy in that day ; but 
 that every one will be attended with a degree of finful imperfec 
 tion, while in the body, however great may be his attainments and 
 advantages in knowledge and holinefs. Doubtlefs the infpired 
 declarations, that u There is no man which finneth not There 
 is not a juft man upon earth, that doeth good and finneth not 
 That if any who profefles to be a chriftian, fay he hath no fin, 
 he deceiveth himfdf, and the truth is not in him," will remain 
 true to the end of the world, even in the Millennium ; and there 
 will be no perfection on this fide heaven. The apoftacy which 
 will take place at the end of the Millennium, can be better ac 
 counted for, on the fuppofition that the faints will not be perfect 
 in that time, and feems to fuppofe it. Though they may, and 
 doubtlefs will, have vaftly higher degrees of light and holinefs, 
 than any fhall have before that time \ yet they will be far from 
 being wholly without fin. 
 
 It is moft probable, that every individual perfon who (hall then 
 live will be a real chriftian ; and all will doubtlefs be members of 
 the church, in that day. That is the time when " all fhall know 
 the Lord, from theleaft to the greateft." God fays to his church, 
 fpeaking of that day, " Thy people alfo (hall be all righteous."/ 
 " Awake, awake, put on thy ftrength, O Zien, put on thy beauti 
 ful garments, O Jerufalem, the holy city : For henceforth there 
 (hall no more come unto thee the uncircurncifed and the unclean.": 
 
 The 
 
 IfaLlx, 21, f Ifai. Hi. t. 
 
5,6 The Millennium State y SECT. II. 
 
 The following things will take place in the Millennium in an 
 eminent degree, as they never did before ; which may be men* 
 tioned as generals, including many particulars, fome of which will 
 be afterwards fuggefted. 
 
 I. THAT will be a time of eminent holinefs, when it (hall be 
 acled out by all, in a high degree, in all the branches of it, fo as to 
 appear in its true beauty, and the happy effecls of it. This will 
 be the peculiar glory, and the fource of the happinefs of the 
 Millennium. The Prophet Zechariah, fpeaking of that day, fays, 
 " In that day, fhall there be upon the bells of the horfes, HOLI 
 NESS UNTO THE LORD ; and the pots of the Lord's houfe 
 lhall be like the bowls before the altar. Yea, every pot in Jerufa- 
 lem and in Judah, fhall be holinefs unto the Lord of hofts."* 
 In thefe metaphorical expreffions, is declared the eminent degree of 
 holinefs of that day, which will confecrate every thing, even all 
 the utenfils and the common bufinefsand enjoyments of life, unto 
 the Lord. 
 
 Holinefs confifts in love to God, and to man, with every affec 
 tion and exercife implied in this, which being exprefled and acled 
 out, appears in the exercife of piety towards God, in every branch of 
 it ; and of righteoufnefs and goodnefs, ordifinterefted benevolence 
 towards man, including ourfelves. This, fo far as it fhall take 
 place, will banifh all the evils which have exifted and prevailed in 
 the world ; and becoming univerfal, and rifing to a high and emi 
 nent degree, will introduce a ftate of enjoyment and happinefs, 
 which never was known before on earth; and render itarefem- 
 blance of heaven in a high degree. 
 
 This will be effeaed by the abundant influences of the Holy 
 Spirit, poured down on men more univerfally, and in more con- 
 ftant and plentiful effufions, than ever before ; for all holinefs in 
 man, is the effea of the Holy Spirit. That day will be, in a 
 peculiar fenfe, the difpenfation of the Holy Spirit, when he will appear 
 as the author of all holinefs, by whofe influence alone divine re 
 vealed truth, and all religious inftitutions and means, become 
 efficacious and falutary ; by which he will have peculiar honour, 
 in the holinefs and falvation which fhall then take place. The 
 prophecies of fcripture which refpeft the Millennium, reprefent it in 
 this light. God, fpeaking by Ifaiah of that time, fays, " I will pour 
 water upon him that is thirfty, and flood? upon the dry ground : 
 I will pour my fpirit upon thy feed, and my blelTing upon thine 
 
 offspring. 
 * Chap, xiy, ao, ai. 
 
$CT. It. Particularly Defcribed. $f 
 
 offspring. And they fhall fpring up as among the grafs, as Willows 
 by the water courfes." And the fame time and event is mention 
 ed as the effect of the Holy Spirit, poured out upon the church. 
 " Neither will I hide my face any more from them : For 1 have 
 poured out my Spirit upon tbehoufs of lfrael> faith the Lord God."* 
 The fame event is predicted by the Prophet Joel. " And it fhall 
 come to pafs afterward, that I will pour out my Spirit upon all 
 flefh. And alfo upon the fervants, and upon the handmaids in 
 thefe days, will I pour out my Spirit."f The Apoftle Peter, ap 
 plies this paflage in Joel, to the pouring cut of the Spirit, on the 
 Apcftles and others on the day of Penticoft4 But this prophecy 
 was fulfilled only in a fmall degree then. This was but the be 
 ginning, the firft fruits, which will iflue in that which is unfpeak- 
 ably greater, more extenfive and glorious in the days of the Mil 
 lennium, to which this prediction has chief refpeft, and when it 
 have the full and moft complete accomplishment. 
 
 It. THERE will be a great increafe of light and knowledge to a 
 decree vaftly beyond what has been before. This is indeed im 
 plied in the great degree of holinefs, which has been mentioned. 
 For knowledge, mental light, and holinefs, are infeparabiy con 
 nected ; and are, in feme refpecls, the fame. Holinefs is true 
 light and difcerning, fo far as it depends upon a right tafte, and 
 confifts in it ; and it is a thirft after every kind and degree of ufeful 
 knowledge ; and this defire and thirft for knowledge, will be 
 great and ftrong, in proportion to the degree of holinefs exercifed : 
 -And forms the mind to conftant attention, and to mr.ke fwift ad 
 vances in understanding and knowledge ; and becomes a ftron^ 
 guard againft miftakes, error and delufion. Therefore, a time of 
 eminent holinefs, muft be a time of proportionably great light and 
 knowledge. This is the reprefentation which the fcripture gives 
 of that time. The end of binding fatan, and cafting him into the 
 bottomlefs pit, is faid to be, "That he fhould deceive the nations 
 no more, till the thoufand years fhould be fulfilled." This will 
 put an end to the darknefs, and multiplicity of ftrong deluflons, 
 which do prevail, and will prevail, till that time, by which fatan 
 fupports and promotes his intereft and kingdom among men. 
 Then " The face of the covering caft over all people, and the vail 
 fpread over all nations, (hall be taken away and deftroyed :" 
 H And 
 
 * Ezek. xxxix. 29. f Joel ii. 28, 29, 
 
 $ Afts ii. 16, &c, Ifai. xxv. 7, 
 
5? The Millennium State, SECT. It. 
 
 " And the eyes of them that fee, (hall not be dim ; and the ears 
 of them that hear, (hall hearken. The heart alfo of the raffs* 
 (hall understand knowledge, and the tongue of the ftammerers 
 ihall be ready to fpeak plainly."* The fuperior light and know 
 ledge of that day, is metaphorically reprefented in the following 
 words : " Moreover, the light of the rnoon (hall be as the light 
 of the fun, and the light of the fun (hall be feven fold, as the light 
 of feven days, in the day that the Lord bindeth up the breach of 
 his people, and healeth the ftroke of their wound. "f In that day, 
 " The earth (hall be full of the knowledge of the Lord, as the 
 waters cover the fea."J 
 
 The holy fcriptures will then be attended to by all, afld ftudied 
 with care, meeknefs, humility and uprightnefs of heart, earneftly 
 defiring to underftand them, and know the truth ; and the truths 
 {hey contain will be received with a high reliili and delight ; And 
 the Bible will be much better underftood, than ever before. Many 
 things exprefledor implied in the fcripture, which are now over 
 looked and difregarded) will then be difcovered, and appear im 
 portant and excellent ; and thofe things which now appear intri 
 cate and unintelligible, will then appear plain and eafy. Then 
 public teachers will be eminently burning and fhining lights ; apt 
 to teach ; fcribes well inftru&ed into the things of the kingdom 
 of heaven, who will bring out of their treafures, things new and 
 old : And the hearers will be all attention, and receive the truth 
 in the love of it, into honeft and good hearts ; and light and 
 knowledge will conftantly intreafe. The converfation of friends 
 and neighbours, when they meet, will be full of inftruclion, and 
 they will affift each other in their inquiries after the truth, and in 
 purfuit of knowledge. Parents will be able and difpofed to inftruct 
 their children, as foon as they are capable of learning ; and they 
 will early underftand what are the great and leading truths which, 
 are revealtd in the Bible, and the duties and inftitutions there 
 prefcribed. And from their childhood they will know and under 
 ftand the hofy fcriptures, by which they will grow in underftand- 
 ing and wifdom ; and will foon know more than the greateft and 
 beft divines have known in ages before. And a happy foundation 
 will be laid for great advances in knowledge and ufefulnefs to the 
 end of life. Agreeable to this, the fcripture, fpeaking of that day 
 fays, " There (hall be no more thence (i. e. in the church) an in* 
 
 fant 
 
 * Ifei. xxxii. fc 4* t'-I&i* xxx. 16* Ma * 9 
 
ilCT. II. Particularly Defer ibed* 5$ 
 
 fant of days, nor an old man that hath not filled his days ; for the 
 child (hall die an hundred years old."* " An infant of days," is 
 an eld infant. That is, an old man who is an infant in knowledge, 
 underftanding and difcretion. Many fuch aged infants have been, 
 and ftill are to be found. In that day all (hall make advances in 
 true knowledge, difcretion and wifdom, in fome proportion to their 
 years. " Nor an old man that hath not filled his days." That is, 
 an uld man who has not improved in knowledge and ufefulnefs 
 and every good attainment, according to his age. "For a child 
 (hall die an hundred years old." That is, children in years (hall 
 then make fuch early progrefs in knowledge, and in religion, and 
 in all excellent and ufeful attainments, that they (hall equal, if not 
 furpafs, the higheft attainments in thefe things, of the oldeft men 
 who have lived in former ages. 
 
 They will then have every defirable advantage and opportunity 
 to get knowledge. They will all be engaged in the fame purfuit, 
 and give all the aid and afliftance to each other, in their power.- 
 They will all have fufficient ieifure to purfue and acquire learning 
 of every kind, that will be beneficial to themfelves and to fociety ; 
 efpecially knowledge of divinity. And great advances will be* 
 made in all arts and (ciences, and in every ufeful branch of know 
 ledge, which tends to promote the fpiritual and eternal good of 
 men, or their convenience and comfort in this life. 
 
 III. IT will be a time of univerfal peace, love and general and 
 cordial friendfhip. War and all firife and contention (hall then 
 ceafe, and be fucceeded by mutual love, friendfhip and benificence. 
 Thofe lufts of men, which originate in felf love > or felfi(hnefs, 
 which produce all the wars and ftrifes among men, (hall be fub- 
 dued and mortified, and yield to that difinterefted benevolence, 
 that heavenly wifdom, which is peaceable, gentle and eafy to be 
 intreated. This will effectually put an end to war, as the fcripture 
 teaches. "And he (hall judge among the nations, and (hall re 
 buke many people : And they (hall beat their fwords into plow- 
 fhares, and their fpears into pruning hooks : Nation (hall not lift 
 up fword againft nation, neither (hall they learn war any more. 
 ,And my people (hall dwell in a peaceable habitation, and in fure 
 dwellings, and in quiet refting places. "f The whole world of 
 tnankind will be united as one family, wifely feeking the good ot 
 H 2 each 
 
 * Ifai. Ixv. 29 f Ifai, ii, 4. yxxii, iS*. 
 
60 Me Millennium State, SECT. II. 
 
 each other, in the exercife of the moft fweet love and friendftiin, 
 founded upon the beft and everlafting principles. " The meek 
 fhall inherit the earth, and (hall delight themfelves in the abund 
 ance of peace," This change, which fhall then take place, in 
 which men, who were in ages before, like favage beafts, injurious, 
 cruel, revengeful and deftructive to each other, (hall lay afide all 
 this, and become harmlefs, humble and benevolent, is fet in a 
 flriking, beautiful light in prophecies, reprefenting it by the moft 
 fierce and cruel beafts of prey, changing their nature, and living 
 quietly with thofe creatures which they ufed to deftroy ; and fo 
 tame and pliable that a little child might lead them ; and by the 
 moft vcnemous creatures and infects becoming harmlefs, fo that 
 a child might play with them without any danger of being hurt. 
 Ifaiah, fpeaking of that day, fays, " The wolf mall dwell with the 
 lamb, and the leopard (hall lie down with the kid ; and the calf, 
 and the young lion, and the fatling together, and a little child fhall 
 lead them. And the cow and the bear (hall feed ; their young 
 ones (hall lie down together : And the lion (hall eat ftraw, like 
 the ox. And the fucking child (hall play on the hole of the afp, 
 and the weaned child fhall put his hand on the cockatrice den."* 
 Then " They (hall fit every man under his vine, and under his 
 fjg tree, and nope (hall make them afraid. "f 
 
 IV. IN that day, men will not only be united in peace and 
 love, as brethren ; but will agree in fentiments, refpecYmg the 
 doMnes and truth contained in the Bible, and the religious infti- 
 tutions and practice, which are there prefcribed. 
 
 Profefling chriftians have been from the beginning of chriftianity 
 to this day, greatly divided, and have oppofed each other in their 
 religious fentiments and practices ; and are now divided into vari 
 ous parties, feels and denominations, while all appeal to divine 
 revelation, and profefs to take their fentiments and practices 
 from that. 
 
 It has been often faid by fome profeffing chriftians, and is a 
 fentiment which appears to be fpreading at this day, That differ 
 ence in religious fentiments, and in attendance on the inftitutions 
 of the gofpel, and modes of wormip, is attended with no incon 
 venience, but is rather defirable, and advantageous j and by this 
 Variety, chriftianity is rendered more agreeable and beautiful, 
 
 That 
 * Ifal. xi. 6, 7, 8, - Mic. iv. 4. 
 
SECT. II. Particularly Defcrlbed. 61 
 
 That it is impofilble that all men, whofe capacities and genius are 
 fo different and various, and their minds, and way of thinking and 
 conception are naturally fo far from being alike, fhould ever be 
 brought to think alike, and embrace the fame religious fentiments. 
 That this difference in man's belief and fentiment cannot be 
 criminal ; for men are no more obliged to think alike, than they 
 are to look alike, and have the fame bodily features and ftature. 
 All the union that is required, or that can take place, is that of 
 kind affection, love and charity. 
 
 But fuch fentiments as thefe are not agreeable to reafon or 
 fcripture. Error in judgment and fentiment, efpecially in things 
 of a moral nature, is always wrong ; and does not conlift or 
 originate merely in any defect of the moral faculties of the mind ; 
 but is of a moral nature, in which the tafte, affeclion, or inclina 
 tion of the heart is concerned ; and therefore is always, in every 
 degree of it, morally wrong, and more or lefs criminal. Were 
 the moral faculties of the mind, were the heart, perfectly right, 
 man would not be capable of error, or of judging wrong, or mak 
 ing any miilake, efpecially in things of religion. The natural 
 faculties of the mind, of perception and understanding or reafon, 
 confidered as feparate from the inclination or will, do not lead, 
 and have no tendency in themfelves, to judge wrong, or contrary 
 to the truth of things. To do fo, is to judge without evidence, 
 and contrary to it, which the mind never would or could do, were 
 not the inclination or heart concerned in it, foas to have influence, 
 which muft be a wrong inclination, and contrary to the truth, and 
 to evidence ; and therefore is morally wrong, or criminal. 
 
 Therefore, all the miftakesand wrong opinions which men en 
 tertain, refpecling the doSrines, inftitutions and duties revealed in 
 the Bible, are criminal, and of a bad tendency. They muft be 
 fo, as they are contrary to man's obligation and duty to believe 
 all revealed truth; and are wholly owing to a wrong bias or in 
 clination, or the depravity and corruption of the heart. What 
 God has revealed in his word, he has declared to man, to be re 
 ceived by him, and believed to be the truth ; of which he has given 
 fufficient evidence. And the man who does not believe what God 
 has clearly revealed, and of which he has given fufficient evidence, 
 even all that can be reafonably defired, does abufe and pervert his 
 own underftanding, and muts his eyes againft the truth, and re- 
 fufes to receive the teftimony which God has given. And who 
 will fay there is no crime in this 1 Since 
 
62 The Millennium Statf^ SECT. II, 
 
 Since therefore, all miftakes and errors, contrary to the truths 
 made known in the Bible, are criminal, and owing to the corrup 
 tion of the heart of man, then perfect holinefs will exclude all er 
 ror, and there neither is, nor can be, any wrong judgment in hea 
 ven ; and in the Millennium, which will be a greater image of 
 heaven than ever was before on earth, holinefs, light and know 
 ledge, will rife fo high, that the former errors in principle and 
 practice will fubfide, and there will be a great and general union 
 in the belief and practice of the truth, contained in divine reve 
 lation. 
 
 As thfcre is but " one Lord, one faith, and one baptifm," fo 
 in that day men will be united in the belief and profeffion of this 
 one faith, in the fyftem of doctrines revealed in the Bible, which 
 then will appear plain, and with the cleared evidence to all. And 
 they will have one common Lord, will underftand, and obey all 
 the commands ofChrift; and they will know what are the in- 
 dilutions and ordinances which Chrift has appointed, which are 
 all implied in baptifm : They will understand what is the import 
 of this, and implied in it, and be united in fentiments and practice, 
 fo as to form a beautiful, happy union and harmony ; which will 
 put an end to the variety and oppofition of opinions, and practices* 
 which now divide profefling chriftians into fo many feels, parties 
 and denominations. The whole church, with all the members 
 of it, which will fill the earth, and include all mankind then living* 
 \vill in that day, come to that to which the gofpel tends, and is 
 <kiigned to bring it : It will " Come in the unity of thefaith^ and of 
 the knowledge of the Son of God, unto a perfect man, unto 
 the meafure of the ftatureof the fulnefs of Chrift : That they (hall 
 be no more children, tofTed to and fro, and carried about with 
 every wind of doctrine, by the ileight of men, and the cunning 
 craftinefs, whereby, they lie in wait to deceive : But fpeaking the 
 truth in love, (hall grow up into him in all things, which is the 
 head, even Chrift."* Then, agreeable to the wifh and injunc 
 tion of the Apoftle Paul, chriftians will " all fpeak the fame thing, 
 and there will be no divifions among them j but will be perfectly 
 joined together in the fame mind, and in the fame judgment."f 
 Then the inventions and prefcriptions of men, both in doctrines 
 and modes of worfhip, and in chriftian practice, will be abolimed 
 and ceafe. The Bible will be then underftood^ and be found a 
 
 fufficient 
 iv. 15, 14, 15. f i Corvi. z* 
 
$CT. If. Particularly Deferred. $3 
 
 fufficient and perfect rule of faith and practice, In which all will 
 agree, and will join " with one mind, and one mouth, to worfhip 
 and glorify God."* Then the weapons of the gofpel, the truths 
 of divine revelation, being preached, underftood and received, will 
 caft down the imaginations of men, and every high thing, intro 
 duced by the pride of man, which now exalts itfelf againft th 
 knowledge of God ; and will bring into captivity every thought, 
 to the obedience of Chrift."f " And the Lord fhall be king over 
 all the earth. In that day {hall there be one Lord, and his 
 name one."J All fhall agree in their view and acknowledgment 
 of the divine character, and confequently in all the revealed truths 
 and dictates contained in the Bible. Chrift will then come to his 
 temple, his church, " and he will be like a refiner's fire, and lik* 
 fuller's foap. And he fhall fit as a refiner and purifier of filver; 
 and he fhall purify the fons of Levi, and purge them as gold ancf 
 iilver, that they may offer unto the Lord an offering in righ-' 
 teoufnefs." The queftion will be afked now, as it was fhen^ 
 " But who may abide the day of his coming ? And who fhalt 
 ftand when he appeareth?" What feft or denomination of chrik 
 tians will abide the trial of that day, and be eftablifhed ? 
 
 Anfwer. Nothing but the truth, or that which is conformable 
 to it, will abide the trial of that day. " The lip of truth fhall be 
 eftablifhed forever. "|| "The righteous nation which keepeth the 
 truth fhall enter in," and be eftablifhed in that day,fl Thofe, of 
 every denomination will doubtlefs expeft, that the doctrines they 
 hold, and their mode of worfhip and difcipline, and praclice^vvitlt 
 refpe^t to the inftitutions and ordinances of Chrift, will be then 
 eftablifhed as agreeable to the truth ; and all others will be given 
 up; and all men will freely conform to them. But the moft, 
 and perhaps all, will be much difappointed in this expectation ; 
 efpecially with regard to the different modes of worfhip, and prac- 
 tifes relating to difcipline, and the ordinances of the gofpel. When, 
 the church comes to be built up in that day, and put on her beau 
 tiful garments, it will doubtlefs be different from any thing which 
 now takes place ; and whar church and particular denominatioa 
 is now neareft the truth, and the church which will exift at that 
 time, muft be left to be decided by the event. It is certain, that 
 all doclrines and practices which are not agreeable to the truth, 
 
 will 
 
 * Rom. xv. 6. fa Cor. x. 4, 5. \ Zesh. xiv. $. 
 
 \ Mai. iii, i, 2^3. | Pror. xl). i j r $ Ifai. xxvl. a^ 
 
64 5*/k Millennium State, SfiCT. II. 
 
 will at that day, as wood, hay, and ftubble, be burnt up. There 
 fore, it now highly concerns all, honeftly to feek and find, love and 
 praclife, truth and peace. 
 
 It is agreeable to human nature, and feems to beeuential to ra 
 tional creatures, to be moft pleafed with thofe who think as they 
 do, and are of the fame fentiments with themfelves, in thofe things 
 in which they feel themfelves chiefly interefted arui concerned. 
 And this agreement in fentiment, cements and increafes their union 
 and friendfhip. But this is true, in a peculiar ferife and degree, in 
 the cafe before us. There can be no proper, cordial, religious 
 union among profefling chriftians, who wholly differ and oppofe 
 each other in their opinion, refpe&ing the truths and do^rines of 
 the gofpel. And agreement in fentiment, and in the knowledge 
 and belief of the truth, is eiTential to the moft happy chriftiaa 
 union and friendfhip. To him who loves the truth, error in 
 others is difagreeable and hateful, and that in proportion to the 
 degree of his love of the truth, and pleafure in it. Therefore, 
 chriftians love one another in the trutb^ as the Apoftles and primi 
 tive chriftians did. " The Elder, unto the well beloved Gaius, 
 whom I love in the truth."* Where there is no agreement and 
 union in fentiment, and belief of the truth, there is no foundation 
 for chriftian love and friendfhip. Love,' without any regard to 
 truth, is not chriftian love. In this fenfe, the knowledge and 
 belief of the truth, and chriftian love, cannot be feparated : And 
 where there is no knowledge and belief of the truths of the gofpel, 
 and agreement in fentiment, there can be no union of heart> and, 
 true chriftian love and friendfliip-f 
 
 As 
 
 * 3 John, verfe i. 
 
 f They who talk of chriftian union, love and charity, where there is no 
 agreement in fentiment, refpe6ting the truths and doftrines of the gofpel, 
 but a great difference and bppofition : and think that do6trinal (entirnentg 
 are of no importance in chriftianity ; and that their having no belief of par 
 ticular do6trines, and no creed ; or differing in their religious fentitnents 
 ever fo much, is no impediment to the greateft union and chriftian friend 
 fhip, feem not to know, what real chriftian union, love and friendfhip is. 
 It is certain they do not love one another in the truth, and for the truth's fake, 
 which dwelleth in them, as chriftians did in the Apoftles days, 2 John i, 2. 
 Thecatholicifm and love for which they plead, appears to be a political lovs 
 and union, which may in fome meafure unite civil worldly focieties ; but 
 has nothing of the nature of real chriftianity, and that union and love by 
 which the followers of Chrift are ONE, 
 
SECT. II. Particularly Dejcriled. 65 
 
 As jight and knowledge will be greatly increafed in the Millen 
 nium, and the great truths and doctrines contained in divine reve 
 lation will then be more clearly difcerned, and appear in their true 
 connection, excellence and importance, they will be underflocd 
 and cordially embraced by all ; and they will be united together 
 in the fame mind, and the fame judgment ; and by this be formed 
 to a high degree of happy chriftian union, love and friendship, lov 
 ing one another in the truth, with a pure heart fervently. Thus 
 were the primitive chriftians united in knowing and obeying the 
 Itfuth, whom the Apoftle Peter thus addreffes : " Seeing ye have 
 purified your fouls in obeying the truth through the Spirit, unto un 
 feigned love of the brethren ; fee that ye love one another with 
 a pure heart fervently."* In that day the promife and prophecy 
 ipoken by Jeremiah, will be accomplished, to a greater extent and 
 degree than it ever was before. " And I will give them one 
 heart, and one way, that they may fear me forever, for. the good of 
 them, and of their children after them."f x 
 
 V. THE Millennium will be a time of gre*at enjoyment, hap* 
 pinefs and univerfal joy. 
 
 This is often mentioned in prophecy, as what will take place in 
 that day, in a peculiar manner and high degree. " For ye fhall go 
 out with joy, and be led forth with peace : The mountains and 
 the hills {hall break forth before you into fmging, and all the trees 
 of tfye field lhall clap their hands. Be you j?lad, and rejoice forever in 
 that which I create ; for I create Jerufalem a rejoicing, and her 
 people a joy. "{ The enjoyments of that day are reprefented by 
 a rich and plentiful feaft for all people, confifting in provifion of 
 the moft agreeable and delicious kind. " And in this mountain 
 (hall the Lord of holls make unto all people a feaft of fat things, 
 a feaft of wines on the lees, a feaft of fat things full of marrow, 
 of wines on the lees well refined. " The enjoyments and hap- 
 pinefs of the Millennium, are compared to a marriage fupper. 
 " Let us rejoice and give honour to him : For the marriage of 
 the Lamb is come, and his wife hath made her/elf ready? BleiTed 
 are they who are called unto the marriage fupper of the Lamb."|| 
 And there will be a great increafe of happinefs and joy in heaven, 
 at the introduction of that day, and during the continuance of it. "fl 
 I There 
 
 * i Pet. i. 22. f jer. xxxii. 59. J Ifai. Iv. 12. Ixv. 18. 
 
 Ifai. xxv. 6, |j Rev. xix, 7, 9. . <|> Rev. xviii. ae. xix. i 7. 
 
66 The Millennium Staie y SECT. II, 
 
 " There (hall be joy in heaven, and there is joy in the prefenee of 
 the angels of God, over one (inner that repenteth."* 
 
 And this great increafe of happinefs and joy on earth will be 
 the na'turat and even neceflary confequence, of the great degree 
 and univerfality of knowledge and holinefs, which all will then 
 profefs. The knowledge of God, and the Redeemer, and love to 
 him, will be the fource of unfpeakable pleafure and joy in his char- 
 after, government and kingdom. And the more the great truths 
 of divine revelation are opened and come into view, and the wif- 
 dom and grace of God in the work of redemption, are feen ; the 
 more they are contemplated and relifhed, the greater will be their 
 enjoyment and happinefs ; and great will be their evidence and 
 aflurance of the love and favour of God, and that they (hall enjoy 
 him, and all the bleflings and glory of his kingdom forever. 
 Then, as it is predicted of that time, " The work of righteoufnefs 
 fhall be peace, and the effect of righteoufnefs, quietnefs and aflur 
 ance forever."f Then the eminent degree of righteoufnefs or 
 holinefs, to which all (hall arrive, will be attended with great enjoy 
 ment and happinefs, which is often meant by peace in fcripture. 
 And the effecl and confequence of this high degree of holinefs, 
 and happinefs, in feeing and loving God and divine truth', mail 
 be, that they (hall have a rteady, quiet aflurance of the love of 
 God, and of his favour forever, which will greatly add to their 
 happinefs. J 
 
 They will have unfpeakable fatisfacYion and delight in wormip- 
 ping God in fecret, and in focial wor(hip, whether more private- 
 or public. And their meditations and ftudy on divine things will 
 be fweet. x The word of God will be to them fweeter than honey 
 or the honey comb ; and they will rejoice in the truths there 
 
 revealed, 
 
 * T.nke xv. 7, 10. f Ifai. -xxxii. 17. 
 
 t Note. Aflurance of the love of God> and of enjoying his favour 
 forever, is here faid to be tlieeffeff ot theexercife of holinefs, and that peace 
 of foul and enjoyment which attends it : So that perfons muft/r/Z be holy, 
 and love God, before they can have any afTurance or evidence that God loves 
 them, and that they (kail be faved ; the latter being the effecl, and not the 
 caufe of the former. They therefore turn things upfidedown, and contra 
 dict this paffage, and the whole of divine revelation, and even all reafoa 
 and common fenfe, who hold that perfons muft Jirft have aflurance, or at 
 leafl believe, that God loves them, with an everlafting love, before they can 
 Jove God, or exercife any degree e; tru holinefs : A,nd that ths latter is 
 the effft of the former 4 
 
SECT. II. Particularly Defcribed* 67 
 
 revealed, more than the men of the world ever did, or can do iit 
 all riches. In public afiemblies, while the heart and lips of the 
 preacher will glow with heavenly truth, and he pours light and 
 inftruction on a numerous congregation, they will all hang upon, 
 his lips, and drink, in the divine fentiments which are communi 
 cated, with a high relifh and delight. And in-fuch entertainments 
 there will be enjoyed unfpeakably more real plesfure and happinefs, 
 than all the men of the world ever found in the moft gay, brilliant 
 company, with the moft agreeable feftivity and mirth, mufic and 
 dancing, that is poffible. The latter is not worthy to be compared 
 with the former. 
 
 Then religious enjoyment, whether in company or alone, will 
 appear to be a reality, and of the higheft and moft noble kind ; and 
 every one will be a witnefs and inftance of it. There will then be 
 no briar and thorns to moleft enjoyment, or render company dif- 
 agreeable ; but all will be amiable, happy and full of love, and 
 render themfelves agreeable to every one. Every one will behave 
 with decency and propriety towards all, agreeable to his ftation 
 and connections. The law of kindnefs will be on the tongues of 
 all ; and true friendship, of which there is fo little among men 
 HOW, will then be common and univerfal, even chriftian love and 
 friend/hip, which is the moft excellent kind of friendship, and is 
 indeed the only real, happy, lading friendship. And this will lay 
 a foundation for a peculiar, happy intimacy and friendship, in the 
 neareft relations and connections : By which conjugal and domef- 
 tic duties will be faithfully performed ; and the happinefs of thofe 
 relations will be very great ; and the end of the inftitutions of 
 marriage, and families, be anfwered in a much greater degree, than 
 ever before, and they will have their proper effeft, in promoting 
 the enjoyment of individuals, and the good of fociety. 
 
 Then the happinefs and joy each one will have in the welfare 
 of others, and the blejlings beftowed on them, will be very great. 
 Now the few chriftians who exercife difmterefted benevolence, 
 have, as the Apoftle Paul had, great heavinefs, and continual for- 
 row in their hearts, while they behold fo many miferable objects : 
 And are furrounded with thofe who are unhappy in this world, and 
 appear to be going to everlafting deftruclion, by their folly and 
 obftinacy in fin. They have great comfort and joy, indeed, in 
 the few who appear to be chriftians, and heirs of eternal life. 
 When they /ee perfons who appear to underftarid and love tha 
 1 2, doctrines 
 
68 The Millennium Statr, SECT. If. 
 
 doctrines of the gofpel, and to have imbibed the amiable, excellent 
 fpirit of chriftianity, and to be the blefled favourites of heaven, 
 they greatly rejoice with them in their happinefs, and can fay, 
 as Paul did, u What thanks can we render to God for you, for 
 allthejoy wherewith we rejoice for your fakes before our God !"* 
 But in the Millennium, *the happinefs and joy of each one, will be 
 unfpeakably greater, in the character and happinefs of all. The 
 benevolence of every one will be gratified and pleafed to a very high 
 degree, by all whom he beholds, all with whom he converfes, and 
 of whom he thinks ; and in their amiable character, and great 
 happinefs, he will have pleafure and joy, in proportion to the de 
 gree of his benevolence, which will vaftly furpafs that degree of 
 it, which the bed chriftians now exercife. There will then be no 
 fuch infinitely miferable objects, which are now every where to* 
 be feen, to excite painful grief and forrow ; and the character of 
 chriftians will then be much more beautiful and excellent, than 
 that^ofreal chriftians is now, as they will abound fo much more 
 in all holy exercife and practice ; and their prefent enjoyment, and 
 future happinefs in heaven, will be more evident and realized by 
 each one, which will give pleafure and joy to every one, in the 
 amiable character and happinefs of others, even beyond all our 
 prefent conceptions, " There mall be no more a pricking briar 
 unto the church, or particular chriftians, nor any grieving thorn, 
 of all that are round about them."f But all wiHlive in pleafing 
 harmony and friendship; and every one will confider himfelf as 
 iurrounded with amiable friends, though he may have uo particu 
 lar connection or acquaintance with them, and all he will fee or 
 meet as he paffes in the public ftreet?, or eifewhere, will give him 
 a peculiar pleafure, as he will have good reafon to confider them 
 to be friends to Chrift, and to him, and as profefljng the peculiarly 
 amiable character of chriftians : And this pleafure will be mutual 
 fcetween thofe who have no particular knowledge of each orlier. 
 .But this enjoyment ana 1 pleafure will rife much higher between 
 /thofe who are particularly acquainted with each others character, 
 exercifes and circumftances j and efpecially thofe who are in a 
 more near connection with each other, and whofe circumftances 
 and opportunities, lead them to form and cultivate a peculiar in 
 timacy and friendfhip. 
 
 not to be fqppofed that we are now able to give a 
 ,r/J full defcription, or to form an adequate idea of the hap* 
 
 pinefs, 
 * i ThefT, iii. $, t E?ek, xxv';i, 24.. 
 
SECT. II. Particularly Defer ibed. 69 
 
 pinefs, joy and glory of that day ; but all that is attempted, and 
 our moft enlarged and pleafing conceptions, fall much fhort of the 
 truth, which cannot be fully known, till that happy time fhall 
 come. They who now have the beft and higheft tafte for divine 
 truth, and the greateft religious enjoyment, who abound moft in 
 chriftian love, and have the moft experience of the happinefs of 
 chriftian friendfhip, and attend moft to the Bible, and ftudy the 
 predictions of that day, will doubtlefs have the cleareft view of it, 
 and moft agreeable to the truth, and the higheft fatisfaclion and 
 pleafure, in the profpecl of it. 
 
 . 
 
 THERE are many other things and circumftances which will 
 take place in that day, which are implied in what has now been 
 obferved, or may be inferred from it, and from the fcripture, by 
 which the advantages, happinefs and glory of the Millennium 
 will be promoted ; fome of which will be mentioned in the fol 
 lowing particulars : 
 
 i. All outward worldly circumftances will then be agree 
 able and profperous, and there will be for all, a fufficiency and 
 fulnefs of every thing needed for the body, and for the comfort 
 and convenience of every one. 
 
 This may be inferred from many pafTages of fcripture, which 
 refer to that day ; among which are the following : " Then fhall 
 the earth yield her increafe ; and God, even our own God, (hall 
 blefs us."* " Then fhall he give the rain of thy feed ; that thou 
 ihalt fow the ground withal, and bread of the increafe of the 
 earth, and it fhall be fat and plenteous : In that day fhall thy cat 
 tle feed in large paftures. The oxen likewife, and the young 
 affes that ear the ground, fhall eat clear provender, which hath 
 been winnowed with the fnovel and with the fan. And the in 
 habitant fhall not fay, I am fick. And they fhall build houfes, and 
 inhabit them ; and they fhall plant vineyards, and eat the fruit of 
 them. They fhall not build, and another inhabit ; they fhall not 
 plant, and another eat : For as the days of a tree, are the days of 
 my people, and mine elecl: fhall long enjoy the work of their 
 hands. They fhall not labour in vain, nor bring forth for trouble : 
 For they are the feed of the bleffed of the Lord, and their off- 
 fpring with them."f " They fhall fit every man under his vine, 
 
 and 
 
 * Pfalrns Ixvii. 6. 
 
 f Ifai, xxx, 23, 24., xxxiii. 24-. Jxv* 21, 22, 23, Ezsk. xxxiv. 2327. 
 
70 The Mifitnnium State, SECT. H. 
 
 and under his Jig tree, and none fhall make him afraid."* " The 
 fed fhall be profperous, the vine fhall give her fruit, and the 
 ground fhall give her increafe, and the heavens fhall give their 
 dew; and I will caufe the remnant of this people to poflefs all 
 fhefe things, "f 
 
 This plenty, and fulnefs of the things of this life^ and worldly 
 profperity, by which all will be in eafy, comfortable circum- 
 ftances,as to outward conveniences, and temporal enjoyment, 
 Tvill be owing to the following things : 
 
 j. To the kindnefs and peculiar bleffing of God in his provi 
 dence. When all the inhabitants of the world fhall become emi 
 nently pious, and devote all they have or can enjoy in this world, 
 lo God, to the reigning Saviour, he will fmile upon men in his 
 providence, snd blefs them in the city, and in the field, in the fruit 
 of the ground, in the increafe of their herds, and of their flocks, 
 ip their bafket and in their ftore, as he promifed he would blefs 
 the children of Ifrael, if they would be obedient to him.J There 
 will be no more unfuitsrtRe feafons or calamitous events, to pre 
 vent or deflroy the fruits of the earth j but every circumftance 
 with regard to rains and the fhining of the fun, heat and cold, will 
 be fo ordered, as to render the earth fertile, and fucceed the labour 
 of man in cultivating it : And there will be nothing to devour 
 end deftroy the fruit of the field. 
 
 2. To the great degree of benevolence, virtue and wifdom, 
 Ttfhrch all will then have and exercife, with refpet to the affairs of 
 this world. There will then be no war to impoverifh, lay wafte 
 and deftroy. This has been a vaft expenfe and feourge to man 
 kind in all ages, by which poverty and diftrefs have been fpread 
 among all nations ; and the fruits of the earth, produced and 
 Aored by the hard labour of man, have been devoured, and worfe 
 than loft. Then there will be no unrighteous perfons, who 
 foall be difpofed to invade the rights and property of others, or 
 deprive them of what juftly belongs to them j but every one fhall 
 fecurely fit under his own vine, and fig tree ; and there mall be 
 none to make him afraid. Then there will be no law fuits, which 
 now, in civilized nations, are fo vexatious and very expenfive of 
 time and money. Then, by the temperance in all things, which 
 will be praclifed, and the prudent and wife care of the body, and 
 by the f miles of heaven, there will be no expenfive, diftrelfmg, de- 
 
 folating 
 
 * Mich. iv. 4, f Zecb. vim iz J DtfUt, xxvifi. i8 
 
SE.CT, II. Particularly Defer tied. 71 
 
 folating peftilence and ficknefs \ but general health will be enjoy.* 
 ed; by which much expenfe of time and money will be pre 
 vented. 
 
 The intemperance, excefs, extravagance and wafte, in food and 
 raiment, and theufeof the things of life, which were before prae- 
 tifed, will be difcarded and ceafe, in that day. By thefe, a great 
 part of the productions of the earth, which are for the comfort and 
 convenience of man, are now walled and worfe than loft, as they 
 are, in innumerable inftances, the caufe of debility of body, fick 
 nefs and death. But every thing of this kind will be ufed with 
 great prudence and economy ; and in that way, meafure and de 
 gree, which will beft anfwer the ends of food, drink and clothing, 
 and all other furniture, fo as to be moft comfortable, decent and 
 convenient, and in the beft manner furnifh perfons for their pro 
 per bufinefs and duty. Nothing will be fought or ufed to gratify 
 pride inordinate, fenfual appetite or luft : So that there will be no 
 wafte of the things of life ; Nothing will be loft. 
 
 And at that time, the art of hufbandry will be greatly advanced, 
 and men will have Ikill to cultivate and manure the earth, in a 
 much better and more eafy way, than ever before ; fo that the 
 fame land will then produce much more than it does now, twenty, 
 thirty, fixty, and perhaps an hundred fold more. And that which 
 is now efteemed barren, and not capable of producing any thing, by 
 cultivation, will then yield much more, for the fuftenance of mart 
 and beaft, than that which is moft productive now : So that a very 
 little fpot will then produce more of the neceflaries and comforts 
 of life, than large tracts of land do now. And in this way, the 
 curfe which has hitherto been upon the ground,, for the rebellion 
 of man, will be in a great meafure removed. 
 
 There will alfo doubtlefs, be great improvement and advances 
 made in all thofe mechanic arts, by which the earth will be fubdued 
 and cultivated, and all the neceiTary and convenient articles of 
 life, fuch as all utenfils, clothing, buUdings, &c. will be formed 
 and made, in a better manner, and with much lefs labour, than 
 they now are. There may be inventions and arts of this kind, 
 which are beyond our prefent conception. And if they could be 
 now known by any one, and he could tell what they wrll be, they 
 would be thought by moft, to be utterly incredible and impoffible ; 
 as thofe inventions and arts, which are now known and familiar 
 to us, would have appeared to thtffe who lived before they were 
 found out and took place? Ir 
 
f2* The Millennium State^ SECT. II. 
 
 It is not impoftible, but very probable, that ways will yet be 
 found out by men, to cut rocks and (tones into any ihape they 
 pleafe; and to remove them from place to place, with as little la 
 bour, as that with which they now cut and remove the fofteft and 
 lighted wood, in order to build houfes, fences, bridges, paving 
 roads, &c. And thofehuge rocks and ftones, which now appear 
 to be ufelefs, and even a nuifance, may then be found to be made, 
 and referved by him who is infinitely wife and good, for great ufe- 
 fulnefs, and important purpofes. Perhaps there is good reafon 
 not to doubt of this. And can he doubt of it, who confiders what 
 inventions and arts have taken place in latter ages, which are as 
 much an advance beyond what was known or thought of in ages 
 before, as fuch an art would be, beyond what is now known and 
 praclifed ? The art by which they removed great ftones, and 
 raifed them to a vaft height, by which they built the pyramids in 
 Egypt; and that by which huge ftones were cut and put into the 
 temple of Jerufalem, is now loft, and it cannot be conceived how 
 this was done. This art may be revived in the Millennium j 
 and there may be other inventions and arts, to us, inconceivably 
 greater and more ufeful than that. Then, in a literal fenfe, The 
 vallies (hall be filled, and the mountains and hills (hall be made 
 low, and the crooked (hall be made ftraight, and the rough ways 
 fhall be made fmooth, to render travelling more convenient and 
 eafy, and the earth more productive and fertile. 
 
 When all thefe things are confidered, which have now been 
 fuggefted, and others which will naturally occur to them who at 
 tend to this fubjecl:, it will appear evident, that in the days of the 
 Millennium, there will be a fulnefs and plenty of all the neceiTaries 
 and conveniences of life, to render all much more eafy and com 
 fortable, in their worldly circumftaacesand enjoyments, than ever 
 before, and with much lefs labour and toil : And that it will not 
 be then neceflary for any men or women to fpend all, or the great- 
 eft part of their time in labour, in order to procure a living, and 
 enjoy all the comforts and defirable conveniences of life. It will 
 not be neceflary for each one, to labour more than two or three 
 hours in a day, and not more than will conduce to the health and 
 vigour of the body. And the reft of their time they will be dif- 
 pofed to fpend in reading and converfation, and in all thofe ex- 
 ercifes which are neceffary and proper, in order to improve their 
 minds, and make-progrefs in knowledge j efpecially in the know 
 ledge 
 
. II. P-*rti(ularfy Dspribsd* 73 
 
 Jedge of divinity ; And in ftudying the fcriptiire.s, and in private 'and 
 focial and public worfhip, and attending on public inftru&ion, &c. 
 When the earth (hall bs all fubdued, and prepared in the beft man 
 ner for cultivation, and houfes and inclofures, and other necefTary 
 and convenient buildings fnall be ere&ed, and completely finished, 
 con filling of the moft durable materials, the labour will not be 
 hard, and will require but a ftnall portion of their time, in order to 
 fupply every one with ail the neceflaries and conveniences of live': 
 And the reft of their time wilinot be fpent in diffipation or idlenefs, 
 but in bufinefs, more entertaining and important, which has been 
 now mentioned. 
 
 And there will be then fuch benevolence and fervent charity in 
 every heart, that if any one (hall be reduced to a ftateof want by 
 /ome cafuajify, or by inability to provide for himfelf, he will have 
 all the- relief and afMance that he could defire ; and there will 
 fee fuch a mutual care and affiftance of each other, that all worldly 
 things will be in a great degree, and in the beft manner common ; 
 fo as not to be withheld from any who may want them; and 
 they will take great delight in miniftering to others and ferving 
 them, whenever, and in whatever ways, there (hall be opportunity 
 to do it. 
 
 2. In that day, mankind will greatly multiply and and increafe 
 in number, till the earth (hall be rilled with them. 
 
 When God firft made mankind, he faid to them, " Be fruitful, 
 and multiply, and replenifh, (or fill) the earth, and fubdue it."* 
 And he renewed this command to Noah and his fons, after the 
 flood, and in them to mankind in general. "-And God blefTed 
 Noah and his fons, and faid unto them, Be fruitful, ant multiply, 
 and replenifh the earth. "f This command' has never yet been 
 obeyed by mankind ; they have yet done but little, compared 
 with wh'at they ought to have done, in fubduing and filling' ths 
 earth. Jntfead of this, they have fpent great part of their time 
 and ftrength in fubduing and deftroying each other ; and in that 
 impiety, intemperance, folly and wickednefs, which have brought 
 the divine judgments upon them ; and they have been reduced and 
 deftroyed in all ages'by famine, peftilence and poverty, and innu 
 merable calamitifs and evil occurrents ; fo that by far the greateft 
 part of the earth remains yet unfubdued, and lies wafte without 
 inhabitants. Aod where it has been mod fubdued and cultivated 
 
 K and 
 
 * Gen, i, 2?-, -\ Gpn, jx. i. 
 
74 %bf Millennium- Stati,- SECT. II. 
 
 and populous, it Ins been, and ftill is,. far from being filled with 
 inhabitants, fo that it could fupport no more, except in a very few 
 inftances,. if inanyw An exa6t calculation cannot be made; .but 
 'it is prefumed that every man, who contlders the things which 
 have-been mentioned above, will be fenllble'that this earth may 
 be nrade capable of fuitaining thoufands to one of mankind who 
 now inhabit it ; f o that if each one were multiplied to many thou 
 fands, the earth would not be more than filled, and all might have 
 ample provifion for their fuftenance, convenience and comfort. 
 This will not take place, fo long as the world of mankind con 
 tinue toexercife fo much felfifhnefs, unrighteoufnefs and impiety 
 as they do now, and always have done : But there is reafon to 
 think they will be greatly diminimed, by their deftroying thetn- 
 felves, and one another, and by remarkable divine judgments, 
 which will be particularly confidered in a following fe&ion. 
 
 But when the Millennium lhalt begin, the inhabitants which 
 fhall.then be on the earth, will be difpofcd to obey the divine com 
 mand, to fubdue the earth, and multiply, until they have filled it ; 
 and they will have (kill, and be under all defirable advantages to do 
 it ; and the earth will be foon replenifhed with inhabitants, and be 
 brought to a ftate of high cultivation and improvement, in every 
 part of it, and will bring forth abundantly for the fuH fupply of 
 all ; nnd there will be many thoufand times more people than ever 
 exifted before at once in the world. Then the following proph 
 ecy, which relates to that day, (hall be fulfilled : " A little one fhali 
 become a thoufand, and a fmall one a ftrong nation. I the Lord 
 will haften it in his time."* And there is reafon to think the 
 earth will be then, in. fome degree, enlarged in more .ways than 
 can now be mentioned, or thought of. In many thoufands, 
 hundred of thoufands, yea, .millions of inftances, large tracls now 
 covered with water, coves and arms of the fea, may be drained, 
 or the water (hut out by banks and walls ; fo that hundreds of 
 millions of perfons may live on thofe places, and be fuftained by 
 the produce of them, which are now overflowed with water. 
 Who can doubt of this, who recollects how many millions -of 
 people now inhabit Holland and the Low Countries, the greatefl: 
 part of which wasonce covered with the fea, or thought not to be 
 capable of improvement ? Other inftances might be mentioned. 
 
 Though there will be fo many millions of millions of people 
 on the earth at the fame time, this will not be the leaft inconveni 
 ence 
 
 * if?;, ix. 2. 
 
SECT. II. Particularly Defer -/W. )T5 
 
 ence to any ; but the contrary ; for each one will be fully fupplied 
 with all he wants, and they will all be united in lov ? e, as brethren 
 of one family, and willbe mutual helps and bleffings to each other. 
 They will die, or rather fall afleep, and pafs into the invifible 
 world ; and others will come on the flagc in their room. But 
 death then will not be attended with the fame calamitous and 
 terrible circumfiances as it has been, and is pow ; and will not be 
 confidered as an evil. It will not be brought on with long and 
 paimuMkkneiSj or be accompanied with any great diitrefs of body 
 or mind. They will be in ail refpe&s ready for it, and welcome 
 it with the greateft comfort and joy. Every one will die at the 
 time, and in the manner which will be bed for him, and all with 
 whom he is connected : And death will not bring diftrefs on fur- 
 viving relatives and friends ; and they will rather rejoice than 
 mourn, while they 'have a lively ferife of the wifdom and goodnefs 
 of the will of God, and of the greater happinefs of the invifible 
 world, to which their beloved friends are gone ; and where they 
 expert foon to arrive. So that in that day, death will in a great 
 ineafure loofe his fting, and have the appearance of a friend, and be 
 welcomed by all as fuch. 
 
 3. In the Millennium, all will probably fpeak one language : So 
 that one language (hall he known and underftood all over the 
 world, when it fhall be filled with inhabitants innumerable. 
 
 The whole earth was once, and originally of one language, and 
 of onefpeech.* And the folly and rebellion of men was the oc- 
 cafion of their being confounded in fpeaking and underftanding 
 this one language, and the introduction of a variety of languages. 
 This was confidered as in itfelf a great calamity, and was ordered 
 as fuch : And it can be confidered in no other light. Had men 
 been difpofed to improve the advantages of all fpeaking and un- 
 derftanding one language, to wife and good purpofes, this diver- 
 fity never would have taken place. And when men (hall become 
 wniverfally pious, virtuous and benevolent, and be difpofed to ufe 
 fuch an advantage and blefling as having one fpeech and language 
 will be, for the glory of God and the general good, it will doubt- 
 lefs be reftored to them again. This may eafily and foon be done, 
 without a miracle, when mankind and the ftate of the world fhali 
 be ripe for it. When they (hall all become as one family in affec- 
 and difcerning and wifdom (hall prelide and govern in all 
 K 2 their 
 
 Can, xi. j, $, 
 
*y6 The Millennium Stat^ SECT. II. 
 
 their affairs, fhtfy will focn be fenfible of the great difadvantap'e of 
 being divided into fo many different tongues, which will greatly 
 impede that univerfal free intercourfe which, will be very defirabie ; 
 and of the advantage of all fpeakingand ufmg one language. And 
 God may fo order things in his providence that it will then be 
 eafy for the moft learned and wife to determine which is the bed 
 language to be adopted, to be univerfaljy taught and fpoken. 
 And when this (hall be once determined, and published, through 
 the world, by thofe who are acknowledged to be the wifeft men, and 
 beft able to fix upon a language that ihall be univerfal, and have 
 a right to do it, all will freely confent to the propofal. And that 
 language will be taught in all fchools, and ufed in public writings, 
 and books that fhall be printed ; and in a few years will become 
 the common language, underffood and fpoken by all ; and all or 
 rnoft of the different languages now in the world wiil be forgotten, 
 and loft. All the learning and knowledge of former ages, con 
 tained in books, in different languages, worth preferving, will be 
 introduced and published in the univerfal language, and commu 
 nicated to all. This will in a great meafure, fuperfede and render 
 ufelefs the great expenfe of time, toil and money, which is now 
 beflowed on teaching, and ftudying what are called the learmd lan 
 guages. Many thoufands if not millions of youths are now con- 
 fuming years in learning thefe languages, at great expenfe of 
 money ; And thoufands of teachers are fpending their lives in 
 attending to them. It is thought by many now, that this is a 
 ufelefs and imprudent wafteoftime and money, in moft inftances, 
 at lead : It will appear to be much more fo, when there ihall be 
 one univerfal language, which fhall be underftood and fpoken by 
 all ; and when the books written in that language fhall contain 
 all the ufeful learning and knowledge in the world ; and all far 
 ther improvements will be communicated to the world in that 
 language. 
 
 . And when this language fhall be eftablifhed, and become univer 
 fal, all the learning and wifdom in the world, will tend and ferve 
 to improve it, and render it more and more perfect. And there 
 can be no doubt thaT fuch improvements will be made that perfons 
 \vill be able to communicate their ideas with more eafe and pre- 
 cifion, and with lefs ambiguity and danger of being mifunderflood, 
 than could be done before* 
 
 And 
 
SECT. II. Particularly Dtfcrlbfd. 77 
 
 And ways will be invented to learn children to read this lan 
 guage with propriety, and to fpell and write it with corretftnefs, 
 with more eafe, and in much lefs time, than it is now done, and 
 with little labour and coil. And ways may be invented, perhaps 
 fomething like the fhcrt hands, which are ROW ufed by many, by 
 which they will be able to communicate their ideas, and hold in- 
 tercourfe and correspondence with each other, who live in differ 
 ent parts of the world, with much lefs expenfe of time and labour, 
 perhaps an hundred times lefs, than that with which men now 
 ccrrefpond. 
 
 This will alfo greatly facilitate the fpreading ufeful knowledge, 
 and all kinds of intelligence, which may be a benefit to mankind* 
 to all parts of the world ; and render books very cheap, and eafy 
 to be obtained by all. There will then be no need of tranfbtions 
 into other languages, and numerous new impreffions, in order to 
 have the moil ufeful books read by all. Many hundreds of thou- 
 fands of copies may be cad off by one impreflion, and fpread over 
 all the earth. And the Bible, one of which, at leaft, every perlbn 
 will have, by printing fuch a vail number of them at one impref- 
 fjcn, may be afforded much cheaper than it can be now ; even 
 though it fhould be fuppofed that no improvement will be made 
 in the art of printing, and making paper, which cannot be reafon- 
 ably fuppofed ; but the contrary is much more probable, viz. that 
 both thefe will then be performed, in a better manner, and with 
 much lefs labour and expenfe, than they are now executed. None 
 can doubt of this, who confider what improvements have been 
 made in thefe arts, fine e they were firft invented. 
 
 This univerfajity of language will tend 4 to cement the world of 
 mankind fo as to make them one, in a higher degree, and to great 
 er advantage, than otherwife could be. This will abforb the dif- 
 tin6tions that are now kept up between nations fpeaking different 
 languages, and promote a general, free communication. It is ob- 
 ferved, when there was but one language in the world, that the 
 people were one.* And this will greatly facilitate their united ex 
 ertions,, to effect whatever may be for the public good. 
 
 Therefore, fmce there will be fo many and great advantages, in 
 having one univerfal language, underftood and ufed by all man 
 kind, and it will anfwer fo many good purpofes, when men (hall 
 be difpofed to make a right improvement of it -, and fmce it may 
 be fo eafily effected, when men fliall be united in piety and benev 
 olence, 
 ?Csn. xi, 6, 
 
7$ The Millennium Stats, SECT. IT;. 
 
 olence, arid wifdom fliall reign among them ; there is reafon to 
 think that God will fo order things in his providence, and fo in 
 fluence and turn the hearts of mankind, as in the moil agreeable 
 manner to introduce the beft language, to be adopted and ufed by 
 all, in that day, in which great and peculiar favour and bleflifigs 
 will be granted to the world, far beyond thofe which had been 
 given in preceding ages. And this is agreeable to the fcripture, 
 which fpeaksof that day, as diftinguimed and remarkable for the 
 union and happinefs of mankind, when they (hall have one heart, 
 and one way. And this feems to be exprefsly predicted : When 
 fpeaking of that time it is faid, " Then will I turn to the people a 
 pure language, that they may all call upon the name of the Lord, 
 to ferve him with one confent."* Thefe words have been ua- 
 derftood in another fenfe ; but the moft natural and confiiicnt 
 meaning feems to be, That the people (hall not then have a mixed 
 language, fpeaking with different tongues, which would naturally 
 feparate them into different parties, and reader them barbarians to 
 each other in their worfhip : But God will fo order things at tha: 
 time, that one language (hall be introduced and fpoken by all ; 
 and which fhall be more perfect, elegant and pure, free from thofe 
 defects, inconfiftencies, and that jargon, which before attended ail, 
 or moft languages ; that they may all, even all mankind, call up 
 on the name of the Lord, with one voice, arid in one language, to 
 ferve him with one confent ; by which they fhall be united in 
 v.'ormip, and divine fervice, not on'y in heart, but in lip, as man 
 kind never were before. 
 
 4. The church of Chrift will then be formed and regulated, ac 
 cording 'to his laws and inftituiions, in the moil beautiful and 
 pleafing order. 
 
 This is implied in what has been faid ; but is worthy of a more 
 particular attention. There will then be but one univerfal, ca 
 tholic church, comprehending all the inhabitants of the world, 
 farmed into numerous particular focieties and congregations, as 
 {hall be moft convenient, to attend on public worlhip, and the in- 
 ftitutions of Chrift. There will be no fchifms in the church 
 then : Chriftians will not be divided into various fe6ls and de 
 nominations ; but there will be a beautiful and happy union in 
 fentiment, refpedttng the doclrines, worfhip and inftitutions of 
 Chrift ; and all will be of one heart, and one way, and ferve 
 Chrift with one confent. The ordinances of baptifm and tha 
 
 Lord's 
 
 * Zeph. in. $, 
 
SECT, II. Particularly Dcferibtd. fty 
 
 LcrdVfupper, and all the inftitutions of Chrift, \vill be attended 
 in due order, with folemnity and decency ; and being accom 
 panied with divine efEcacy, will have their proper and faving ef 
 fect. All the children will be members, of the church, having the 
 initiating feal applied to them, and being folemnly devoted to 
 Chrift in baptifm j and they will be faithfully brought up for him, 
 and early difcover their love to Cfarift, not only in words, but by 
 obeying him, and attending upon all. his inftitutions. The dif- 
 cipline which Chrift has inftituted, will be faithfully pralifed, fo 
 far as there mall be any occafion ; and chriftians, by watching 
 over each other in love, and exhorting and admonimirig one 
 another, vvill prevent, or immediately heal all offences. In thofe 
 refpets, and in others not here mentioned, and perhaps not thought 
 t>f, the church of Chrift will then be the beft regulated, mod 
 beautiful and happy fociety that ever exifted, or can be formed on 
 ^arth. " When the Lord (hall build up Zion, the. church, he fhall 
 appear in his glory." Then, what is predicted in the fixtieth 
 chapter of Ifaiah, and many other prophecies of the fame event, 
 fhall be fufilled. God fays to his church, " Arife, fhine, for thy 
 light is come, and the glory of the Lord is nfen upon thee : 
 Whereas thou haft been forfaken and hated, fo that no man went 
 through thee, I will make thee an eternal excellency, the joy of 
 many generations. I will make the place of my feet glorious. 
 Thou (halt alfo be a crown of glory in the hand of the Lord, and 
 a royal diadem in the hand of thy God. Glorious things ar 
 fpoken of thee, O.city of God."* 
 
 5. Then 
 
 * It has been a queftion, Whether in the Millerinium, when the churr?' 
 fhall be thus univerfal, and be brought to fuch a well regulated, holy and 
 happy ftate, there will beany need of civil rulers, to prefide and govern in 
 temporal matters ? It is (aid, that every thing which will be neceflary of 
 this kind, will be regulated and ordered by particular churches, and civil 
 officers will not be needed, and will have nothing to do. 
 
 But when it 5s confidered, that the church of Chrift is not a worldly fo 
 ciety, and has no concern with temporal matters, and the concerns of the 
 world, confidered merely as fuch, or any farther than they are included .in 
 obedience to the laws of Chrift : And that there will be need of regulations 
 and laws or orders, with refpeft to (he temporal concerns of mankind ; 
 it will appear proper and convenient, if not neceflary, that there fliouldbe 
 wife men chofen and appointed to fuperintend, and direft in worldly af 
 fair?, whofebufinefs it fhall be to confult the temporal intereft of men, and 
 dilate thoJe regulations from time fo time, which fliall promote the 
 good, and the temporal intereft 
 
JPp The .MiUmnlum State, SEGT. U 
 
 5. Theri chri Ala nity will appear in its true beauty and excel 
 lence, anti the nature and genuine effects of it will be more manU 
 feft than ever before, and the truth and amiablenefs of it be ex* 
 jiibited m a, clear and ftri.king light. 
 
 Chriftianify has hitherto been generally abufed and perverted 
 by thofe who have enjoyed 'the gofpel ; and but little of the genii* 
 i-ne4p'Hit and power of if his- appeared among thofe who have 
 been called ch-riftians. They have, the moft of them, difobeyed 
 the/lawsof Chrtft, and'mifreprefented and pervtdted the doct-rines 
 and -iriftitnt.ioivs of the gofpel, r.o. accommodate^ it to the gratifica 
 tion 0/thir felhlhnefs, ;pride and worldly fpirit ;. and have- hated 
 and p6rfecu-!ed one another unto .death. They have divided into 
 innumerlble lefts and parties, and have not been agreed in the 
 do&rines and inftitutiohs- 6i .-the gofpel ; bat 'have embraced- va* 
 rioiks^ndcoatrary .opinibhs- concerning them; and contended a- 
 bout the,m with .wrath, and bittern.efs. And the greatefl; p-ar-t 
 cf the chritfian world have been as openly vicious, as the hea 
 then nations, if not more fo. And as tiie .name of God was 
 bla-fpheraed among the .Gentiles by the wicked lives of the -Jews,* 
 fo the name of Clmft has-been blafphemed by infidels and others, 
 through the various kinds- of wickednefs of thofe who have been 
 called chriftians. By reafon of whom, the way of truth has been 
 evil fpoken -of.''*t Bu^: few in the chriftiau'v/orld, in comparifon 
 with the reft, have ho riou red Chritl, by entering into the true 
 meatiing-aird fpirit of the ; gofp.el, loving ir, arid living agreeable-to 
 it : And thofe few have been generally hidden and overlooked by 
 the multitude of merely nominal chriftians. And genuine chrif- 
 tianity is. not to. be- found in the faith and lives of thofe in^gerveral 
 who afflirtie the name of chriftians ; but in tl-ie. Bible only, (ince 
 the moft who pvofefs to know Chrift, by their doctrines and 
 wdrksdo deny him. 
 
 But iri'the Millennium the fcene will be changed, and ch'rlf- 
 tianity. vsull be underftood and acled .our, in the true fpirit and 
 power of ii, and have its genuine effect, in the lives and conduct 
 of all. And when it comes to be-thus reduced to practice by all, 
 it will appear from' fact and ; experience, to have a divine ftamp ; 
 a^d that the gofpel is Indeed the wifdonrof God, and the powe,f 
 cf God, forming all \\ho cordially embrace it to a truly amiable 
 and ex.celient charailcp, and ,is fuited to make men hap-py in this 
 
 world > 
 
 ? Rom. ii, 4 t ^ Pet. ii. a, 
 
SECT. II. Particularly Defer ibtd* Ifc 
 
 world, and that which is to come.' Then all the difgrace and 
 reproach, which has come upoa Chrift, his true followers, and 
 upon chriftianity, by the wickednefs and enmity of men, and the 
 abufe of the gofpel, ihall be wiped off. This is foretold in the 
 following words : " Behold, at that time I will undo all that afflict 
 thee, and I will fave her that halteth, and gather her that was 
 driven out, and i will get them praife and fame in every land, 
 where they have been put to marne. I will make you a name 
 and a praife among all people of the earth."* After the various 
 fchemes of falfe religion and infidelity have been tried by men, and 
 the evil nature and bad effects of them difcovered, real chriftianity > 
 as it is ftated in divine revelation, when it fhall be underftood by 
 all, and appear in univerfal practice, will ihine with peculiar luftre 
 and -glory ; and the beauty and excellence of it, and the happinefs 
 it produces, will be more apparent and affecting, and be more ad 
 mired, by the contraft, than if no fuch delufion and falfe religion 
 had taken place. This is reprefented in the laft words of David 
 -the Prophet. " And he lhall be as the light of the morning, when 
 the fun rifeth, even a morning without clouds ; as the tendef 
 grafs fpringing out of the earth by clear mining after rain."f < 
 When the fun rifes in a clear morning, after a dark, flormy night* 
 and the tender grafs fprings up frefh and lively, it is much more 
 pleafant and refrelhing, than if it had not been preceded by fuch 
 a night. 
 
 6. The time of the Millennium will be in a peculiar and emi 
 nent iVnfe an-J degree, The day of falvation, in which the Bible, and 
 all tac dcdtrines, commands and inftitutions contained in it, will 
 have their proper and defigned ifiue and effect ; and that which 
 precedes that day is preparatory to it, and failed in the beft man* 
 ner to introduce it, and render it eminently the gofpel day. 
 
 The Spirit of God will then be poured out in his glorious ful- 
 nefs, and rill the world with holinefs, and falvation, as floods 
 upon the ciry ground. All the preceding influences of the Holy 
 Spirit, in converting and faving men, are but the firft fruits, which 
 precede the harveft, which will take place in that latter day. This 
 was typified in the Mofaic inftitutions. The moft remarkable 
 feftivals were the Paflover, the feaft of the firft fruits, and the feaft 
 of Tabernacles, upon which all the males in Ifrael were COHN. 
 manded to attend at Teru&leoi, The Paflover typified the death 
 
 ^ L pf 
 
 * Zrph, six, 39, .*} Sam. xxiii. 4* 
 
$2 tte' Millennium Staff, &c. SEC?. 1L 
 
 of Chrift, and he was crucified at the time of that feaft. The 
 feaft of the firft fruits, or Pentecoft, as it is called in the New 
 Teftament, typified the firft fruits of the death of Chrift, in the 
 outpouring of the Holy Spirit, and the converfion of men, whea 
 the gofpel was firft preached, which took place at the time of this 
 feaft."* The feaft of Tabernacles, which was " the feaft of inga 
 thering, which was in the end of the year ;"f was a type of the 
 Millennium, which will be in the latter end of the world, when 
 the great and chief ingathering of fouls to Chrift and his church, 
 fhall take place. This is the time when Chrift will fee the fruit 
 of the travel of his foul, and fhall be fatisfied. To this day moft 
 of the prophecies of Chrift, and falvation, and of the good things 
 which were coming to the church, have their principal reference^ 
 and they will have their chief fulfilment then. This is the day 
 which our Lord faid Abraham faw with gladnefs and joy. " Your 
 father Abraham rejoiced (or leaped forward) to fee my day : And 
 he faw it, and was glad."J He faw the day of Chrift in the 
 promife made to him, That in his feed all nations fhould be blefif- 
 ed ; which will be accomplifhed in the Millennium, and not be 
 fore. This is the day of Chrift, the day of his great fuccefs arvd 
 glory. This is the gofpel day, in comparifon with which all that 
 precedes it, is night and darknefs. 
 
 Then the chief end of divine revelation will be anfwered. It 
 has been given with a chief reference to that time, and it will then 
 be the mean of producing unfpeakably greater good, than in all 
 ages before. It will then be no longer mifunderftood, and per 
 verted and abufed, to fupport error and wickednefs ; but be unr- 
 verfally prized more than all riches, and improved to the beft pur- 
 pofes, as the fountain of knowledge and wifdom. And all the 
 inftitutions and ordinances appointed by Chrift, will then have 
 their chief effect. They will then be underftood and take place 
 in due order, and be attended in a proper manner ; and the wif 
 dom and goodnefs of Chrift in ordaining them, will be feen and 
 experienced by all. Then the gofpel will be preached, as it never 
 was before, fince the days of inspiration ; in which the minif- 
 ters of the gofpel will be eminently burning and fhining lights, 
 exhibiting the important, affe&ing, glorious truths of the gofpel, 
 in a clear and ftriking light, and in a manner moft agreeable an-d 
 entertaining ; which will fall into honeft and good hearts, and 
 
 be 
 A&s ii I. -J; E#od, xxxiy. 23, J John viii. 5^* 
 
SECT. III. When the Millennium will take place. 83 
 
 be received with the higheft relifh and pleafure, and bring forth 
 fruit abundantly. The Sabbath will be a mod pleafant and pro 
 fitable day, and improved to the beft and moft noble purpofes. 
 And the adminiftration of baptifm and the Lord's fupper, according 
 to divine inftitution, will greatly conduce to the edification of the 
 church, and appear in their true importance and ufefulnefs, as 
 they never did before ; thefe and all other inftitutions of Chrift, 
 being appointed with fpecial reference to that day, when they will 
 have their chief ufe, and anfwer the end of their appointment. 
 
 As the winter in the natural world is preparatory to the fpring 
 and fummer, and the rain and mow, the mining of the fun, the 
 wind and froft, iflue in the order, beauty and fruitfulnefs of the 
 vegetable world ; and have their proper effecl: in thefe ; and the 
 end of winter is anfwered chiefly in what takes place in the fpring 
 and fummer, and the former is neeefTary to introduce the latter, 
 and in the beft manner to prepare for it : So in the moral world, 
 or the church of Chrift, what precedes the Millennium is as the 
 winter, while the way is preparing for the fummer, and all that 
 takes place has reference to that happy feafon, and is fuited to 
 introduce it in the beft manner and moft proper time, when the 
 gofpel, fo far as it refpecls the church in this world, and all the 
 inftitutions and ordinances of it, will have their genuine and 
 chief effecl, in the order, beauty, felicity and fruitfulnefs of the 
 Church. 
 
 SECTION III. 
 
 In which is conftdered which thoufand years of the world 
 will be the Millennium, and when it will begin. 
 
 JLJL L L who attend to the fubjecl: of the Millennium, will 
 naturally inquire, When this happy time will take place ; and 
 how long it will be before it fhall be introduced ? And fome who 
 have undertaken to find from fcripture, and to tell the precife 
 time and the year when it will begin, have been evidently mif- 
 L 2 taken, 
 
&4 IVhw de Millennium SECT. III. 
 
 taken, bscaufe the time on which they fixed for this, is palled, and 
 the event has not taken place, From this, fome have concluded, 
 that it is uncertain whether there will ever be fuch a time ; and 
 others have exploded all attempts to nd from fcripture when 
 this time will be. 
 
 Though there be good reafon to conclude that the exact time, 
 the particular day or year, of the beginning of the Milk I--::-! urn 
 cannot be known, and that it will be introduced gradujiiy. ; by 
 different fucceffive great and remarkable, events, the precife time 
 of which cannot be known before they take place ; and that the 
 prophecies refpecling it, are fo formed on detign, that no man 
 can certainly know when the event predicted (hall be accornpiifh- 
 cd, within "a year, or a number of years^ until it is manifeft by 
 the accomplifhment, as fuch knowledge would anfwer no good 
 end, but the contrary : Yet there is no reafon to fuppofe that this 
 is left wholly in the dark, and that it is impoflible to know, within 
 a thoufand, or hundreds of years, when this glorious day (hall 
 commence, which is fo much the fubject of prophecy, in which 
 the glory 'which Is to follow the fufferings of Chrift, and the afflic 
 tions of his church, will chiefly confift, fo far as it relates to the 
 tranfactions of time. 
 
 Though it may be evident from fcripture, that the feventh 
 thoufand years of the world, will be the time of the profpenty of 
 the church of Chrift, on earth ; yet this event may come on by 
 degrees, and be in a meafure introduced years before that time ; 
 and the- church may not be brought to the moft complete and 
 happy ftate of that day, but ftill have farther advances to make, 
 after this feventh thoufand years begin, and continue fome years 
 after they are ended : So that the particular^ ear of the beginning 
 or end of this time, cgnnpt be known, before it actually taker 
 place. 
 
 It is thought that there is reafon to conclude from divine reve 
 lation, that the feventh millenary of the world, will be the time 
 in which the church of Chrift will enjoy a fabbath of reft, and be 
 brought to its higheft and chief profperity in this world, which is 
 fo much the fubjedt of fcripture prophecy; and that the end of 
 Ihe world, and the day of general judgment, will take place foon 
 after this Millennium is over. The following obfervations are 
 defigned to point out fqme of the evidence of this, 
 
 It 
 
SECT. Ill* Will take place. 85 
 
 It has been already obferved, That the creation of the natural 
 \vorld in fix days, and the feventh being appointed to be a day of 
 reft, does afford an argument that the moral world, or the church 
 and kingdom of Chrift, of which the natural world is a defigned 
 type, in many refpecls, will be fix thoufand years in forming, in 
 order to be brought to fuch a ftate, as in the beft manner to enjoy 
 a thoufand years of reft, peace and profperity ; a day in the natural 
 world, in this inftanc.e, reprefenting a thoufand years in the moral 
 world : And that time being thus divided into /evens, to have a 
 perpetual rotation to the end of it, denotes that the world is to 
 fhnd but feven thoufand years,Jas " One day is with the Lord as 
 a thoufand years, and a thoufand years as one day." And that 
 this has been handed down as the opinion of many ancients, both 
 Jews and Chriftians.* It is acknowledged, that this argument is 
 not fufficient to eftablifh this point, confidered by itfelf alone ; 
 but it is thought to have fome weight, when joined with other 
 arguments from fcripture which coincide with this, and fcrve to 
 ftrengthen it. 
 
 It is obfervable, that the number feven is the tnoft noted num 
 ber mentioned in fcripture, in many refpecls, and is zjacred number 
 above all others. And in the Mofaic ritual, which contained 
 many typical inftitutions, the Ifraelites were commanded, not only 
 to obferve every feventh day, as a day of reft 5 but every feventh 
 year as a Sabbath, and year of reft. And the feventh month in 
 every year, was a feftival and facred month, above all other months 
 of the year. In this month was the feaft of Tabernacles, which 
 was to be obferved feven days with .great joy. On the firft day 
 of this month was the feaft of trumpets, when the trumpets were 
 to be blown through%H*the land, which was a type of the extraor 
 dinary preaching of the gofpel which will introduce the Millen 
 nium. And on the tenth day was their annual and moft folemn 
 faft, on which they were to confefs their fins and afflift their fouls, 
 and atonement was made for them. Which was a figure of the 
 repentance and extraordinary humiliation, to which the inhabit 
 ants of the world will be brought, by the preaching of the gofpel, 
 attended with the difpenfations of divine providence fuited to 
 promote thi*, previous to their being raifed up to the profperity 
 and joy of that day. And then the joyful feaft of ingathering, in 
 the end of the year, came on, on the fifteenth day of the fame 
 
 .month, 
 * See Seft. I. Page 36, 37, witj) the note there. 
 
S6 When the Millennium SECT. III. 
 
 month. This was a type of the happy, joyful Millennium in the 
 feventh and laft thoufand years of the world, in which vaft multi 
 tudes, even moft of the redeemed, will be gathered into the church 
 and kingdom of Chrift j in comparifon with whom, all who fhall 
 have been faved before this time, are but the firft fruits of the pur- 
 chafe of Chrift. 
 
 It is evident that this feaft of Tabernacles in the feventh month, 
 MVJS a defigned type of the Millennium, from what has been now 
 obferved, and what has been faid on the three moft remarkable 
 feafls appointed in the law of Mofes, in the preceding fe&ion ; 
 but this evidence is ftrengthened, and made certain, by what is 
 faid by the Prophet Zechariah. When he is fpeaking of the 
 Millennium, and predicting that happy day, he fays, " And it 
 fhall come to pafs, that every one that is left of all, the nations 
 which came againft Jerufalem, fhall even go up from year to year 
 to worfhip the King, the Lord of hofts, and to keep the feaft of 
 Tabernacles."* By the feaft of Tabernacles are meant the enjoy 
 ments and bleffings of the Millennium, of which all nations 'ihall 
 then partake, and which were typified by that feaft. 
 
 All thefe things feem to point out the feventh thoufand years of 
 the world to be the time of the Millennium. But there is yet 
 greater evidence of this, which will ferve to ftrengthen what has 
 been obferved, and fhew that it is not mere conjecture. 
 
 The prophecies in the book of Daniel, of the rife and continu 
 ance of the little horn, and of the time in which the church ihall 
 be in a ftate of affliction ; and thofe in the Revelation, of the con* 
 tinuance of the beaft, who is the fame with the horn ; and of the 
 duration of the afflicted ftate of the church during that time, when 
 examined, and compared, will lead to fix on the feventh thoufand 
 years of the world to be the time of the Millennium. 
 
 In the Revelation, the time of the continuance of the beaft, af 
 ter his deadly wound was healed, is faid to be forty and two 
 months. f And the time in which the church fhould be trodden 
 down, afBicled and opprefled, is faid to be forty and two months, 
 a thoufand two hundred and fixty days, and a time, and times, 
 and half a time. J The fame term of time is denoted by each of 
 thefe expreffions. A year was then reckoned to contain three 
 hundred and fixty days ; and a month confifted of thirty days. 
 Jn forty and two months were a thoufand two hundred and fixty 
 
 days. 
 
 * r Zech. xiv. i. f Chap. xiii. 5. J Chap. xi. 2, 3. xii. 6 t 14, 
 
. III. Witt take place. 87 
 
 days. And a time, and times, and half a time, are three years and 
 a half, which contain forty and two months, and a thoufand two 
 hundred and fixty days. So long the bead, the idolatrous per- 
 fecuting power, exercifed by the Bilhop of Rome, the Pope, is to 
 continue; during which time, the church of Chrift is to be op- 
 prefTed, afHifted and oppofed, reprefented by the holy city being 
 trodden under foot by the Gentiles ; the two witnerTes prophecy- 
 ing in fackcloth ; and a woman perfecuted and flying into the 
 wildernefs, to hide herfelf from her enemies, where fhe is fed and 
 protected during the reign of the beaft, which is to continue a 
 thoufand two hundred and fixty years, a prophetical day being a 
 year. At the end of thofe years, the Pope and the church of 
 Rome, of which he is the head, will be deftroyed. And accord 
 ing to the reprefentation in the Revelation, the kingdom of the 
 devil in the world, will fall at the fame time, and the kingdom of 
 Chrift be fet up on the ruins of it, and the Millennium will take 
 place. 
 
 If it were known when the Bifhop of Rome firft became what is 
 defigned to be denoted by the beaft, the time of his fall, and of the 
 end of the church of Rome, and of fatan's kingdom in the world, 
 when the Millennium will commence, could be ascertained to 
 a year. But as this beaft rofe gradually from ftep to ftep, till he 
 became a beaft, in the higheft and moft proper fenfe, this involves 
 the fubjecl in fome degree of uncertainty, and renders it more dif 
 ficult to determine, at which confiderable increafe and advance of 
 the Bifhop of Rome in power and influence, the thoufand two hun 
 dred and fixty years began. He had great influence, not only in 
 the church, in ecclefiaftical matters, but in the temporal affairs of 
 the Roman empire, and of the kingdoms which were creeled in it, 
 by the invafion of the northern nations, before he was publicly ac 
 knowledged and declared to be Univerfal Bilhep ; which was done 
 in the year of Chrift, 606. This greatly increafed his influence and 
 power in the chriftian world $ and the church was now become ex 
 ceeding corrupt. Jf the 1260 years be reckoned from this time, 
 they will end in the year 1 866, feventy four years from this timej 
 viz. 1792. But the Pope did net become a temporal prince, and 
 publicly aiTume civil jurifdi&ion, till the year 756, when Pepin, 
 the king of France, then the moft powerful prince in chriftendom, 
 jfcade him prince over a large dominion, and he aiTumed civil au 
 thority, and upon this h,5 fubdued three kings or kingdoms, and 
 
 they 
 
18$ men tie Millennium SECT. TIT. 
 
 they fell before him, according to the predi&ion of him in the 
 prophecy of Daniel.* And tie foon had fuch power over the na 
 tions, as to fet up an emperor in Germany, to be his tool, by 
 whom to raife himfelf to univerfal empire, refervingto himfelf and 
 claiming power over the emperor, and over all kings in the chrif- 
 tian world, to fet them up and crown them, or depofe them when 
 he pleafed. 
 
 This is the moft remarkable epoch ; when the Pope became a 
 beaft, in the moft proper fenfe, from whence his reign is to be 
 dated. Twelve hundred and fixty years from this date, 756, will 
 end near the beginning of the feventh thoufandth years of the 
 world. 'But as lie rofe to this height gradually, and was a beaft 
 in a lower fenfe long before this, it is reafonable to fu'ppofe that 
 he will fall by degrees, until his ufurped power is wholly taken 
 from him, and the falfe church of Rome, the great whore, utter 
 ly deftroyed ; and that he has been falling many years ; and that 
 as the time of his reign draws nearer to a dole, more remarkable 
 events, by which he and that church will come to total ruin, will 
 take place in a more rapid fucceflion. But this will be more par 
 ticularly confidered in the next feclion. 
 
 Therefore, thefe prophecies of the rife and fall of Antichrift, 
 or the beaft, and the time of his reign, and t>f the afflicted ftate of 
 the church of Chrift, fix the end of thefe, and of the reign of fatan 
 in the world of mankind, near the beginning of the feventh thou- 
 fand years of the world ; when the Millennium will be introduc 
 ed ; though many things will take place before that time, by 
 which the Pope and his intereft will gradually decline and fink, 
 and in favour of the church and kingdom of Chrift, to prepare the 
 way for the introduction of the Millennium. 
 
 In the book of Dainel, the fame idolatrous, perfecuting power, 
 and the time of the continuance of it, and of the opprefled ftate of 
 the church, are predicted : And the time is fixed, and expreilcd 
 by a time, and times, and an half, or the dividing of time ;f 
 which is the fame mentioned by St. John, in the Revelation, and 
 is 1260 prophetic days ; that is, fo many years, as has been 
 cbferved above. There it is faid by him who interpreted to Daniel 
 the vifion of the four beafts, " The fourth beaft fhall be the fourth 
 kingdom upon earth, which fhall be divers from all kingdoms, and 
 (hall devour the whole earth, and tread it down and break it in 
 pieces." This is the Roman empire. " And the ten horns out 
 
 of 
 * Chap. vii. S, ao, 24. f Dan. vii, z$, xii. 7 
 
SECT. III. Win take place. 
 
 ' 
 
 of this kingdom are ten kings that (hall arife. And another (hall 
 arife after them, and he (hall fubdue three kings. And he (hall 
 fpeak great words againft the Moft High, and (hall wear out the 
 faints of the Mod High, and think to change times and laws : 
 And they (hall be given into his hand, until a time, and time, 
 and the dividing of time."* This laft horn, king or ruling power, 
 "is evidently the fame with the little horn mentioned in the eighth 
 chapter ; and is the fame with the beaft when he was recovered 
 to life, after he had been wounded unto death, which St. John 
 faw, that is, the Pope of Rome, in whom the power and idolatry 
 of this empire is revived and continued. The character given 
 of each, is the fame in fubftance ; and the time of their continu 
 ance is the fame, which much end, according to every probable 
 calculation, at or a"bout the end of the fixth thoufand years of the 
 world, or about two thoufand years after the incarnation of Chrift.-t- 
 And at the end of this time, this power and kingdom is to be 
 deftroyed, and a total end put to the Roman empire, reprefented 
 by the beaft : And the kingdom of Chrift, in its fulnefs and glory, 
 (hall then take place, in the universal prevalence and reign of his 
 church and people, which is exprefled in the following words : 
 " But the judgment (hall fit, and they (hall take away his dominion, 
 to confume and deftroy it to the end. And the kingdom and the 
 dominion, and the greatnefs of the kingdom under the whole hea 
 ven, (hall be given to the people of the faints of the Moft. High, 
 whofe kingdom is an everlafting kingdom, and all dominions (hall 
 ferve and obey him. M J 
 
 In the eighth chapter of Daniel, we have a different reprcfenta- 
 tion of this fame kingdom, power or empire, by a little horn which 
 came forth out of one of the four horns, into which the Grecian 
 empire founded by Alexander the great, was divided, fome time 
 after his death. This is the Roman or fourth and hft empire, 
 upon the deftruclicn of which the kingdom of Chrift is to prevail, 
 and fill the world. Daniel defcribes this little horn, as it appeared 
 to hkn in the vifion, in the following words : " And out of one 
 of them came forth a little horn, which waxed exceeded great 
 toward the fouth? and toward the eaft, and toward the pJeafant 
 land. And it waxed great, even to the heft of heaven, and it caft 
 downfome of the hoft, and of the flars, to the ground, and ftamped 
 M upon 
 
 * Dan. vii. 13, 14, 15, f See Bifiiop Newton's DifierUtion on 
 the Prooheriei, Verfe 26^ 17, 
 
93 When the Millennium SfiCT. III. 
 
 upon them. Yea, he magnified himfelf even to the prince of the 
 hoft, and by him the daily facrifice was taken away, and the place 
 of his fan&uary was caft down. And an hoft was given him 
 againft the daily facrifice, by reafon of tranfgreffion, and it caft 
 down the truth to the ground, and it praclifed and profpered."* 
 And this vifion is explained by the angel interpreter in the follow 
 ing part of the chapter. f What is faid of this horn refpefts the 
 Roman kingdom and empire, from the beginning and end of it, the 
 ruin of which (hall open the way for the kingdom of Chrift to flour- 
 im in the world, and the reign of the faints on the earth. And 
 what is faid of this power or kingdom here, refpeSs the idolatry that 
 Ihould be fupported and praclifed by it, and the oppofition it 
 fhould make to God and his people, in which it (hould prevail, 
 and have power to opprefs and perfecute the faints ; and there is 
 fpecial reference to the Pope and thofe under his influence and 
 direction, when he mould be at the head of this empire, and rule 
 in it, who is particularly defigned in the feventh chapter, denoted 
 by the little horn, " which had eyes like the eyes of man, and a 
 mouth (peaking great things ; which ihould make war with the 
 faints, and prevail againft them ; and fpeak great words againft 
 the Moft High, and wear out the faints of the Moft High.";|: 
 This power, indeed, did oppofe and deftroy the mighty and holy 
 people, and ftand up againft the Prince of princes, before it exifted, 
 and was exercifed by antichrift, in the church of Rome. Jefus 
 Chrift the Prince of princes, was put to death by this power. 
 And this horn perfecuted the church, efpecially at times, for near 
 three hundred years after the death of Chrift ; all of which is 
 included in thedefcription of the horn or kingdom, which is the 
 chief fubjedt of this chapter; but there is particular and chief 
 reference to what this power would be and do, when in the hands 
 of antichrift, for he, above all others, has fpoken great things, and 
 opened his mouth to blafpheme God and the faints : He has in 
 troduced and promoted the grotTeft idolatry, and ftood up againft 
 the Prince of princes ; has magnified himfelf in his heart even to 
 the Prince of the hoft, the Lord Jefus Chrift ; and has been the 
 moft cruel and bloody perfecutor of the faints for many ages : 
 He has caft down the truth to the ground, and pra&ifed and prof- 
 pered, and has deftroyed vaft numbers of the holy people, or the faints. 
 Gabriel, who was ordered to make Daniel underftand the vifion, 
 faid to him, " Behold, I will make thee know what (hall be in tk? 
 
 loft 
 *Verfe 9, 10, r j, 12. f Verfe 2325. % Verfe S, at, 15. 
 
SECT. IIL II' ill take place. 9 1 
 
 loft end of the indignation : For at the time appointed the end (hall 
 be.'** His interpretation had chief refpecl: to the latter end of 
 this kingdom, under the reign of antichrift, in whofe end the 
 kingdom fhould be ruined, and exift no more. 
 
 The queftion is here alked, " How long (hall be the vifion con 
 cerning the daily facrifice, and the tranfgrefTion of defolation, to 
 give both the fan&uary and the hoft to be trodden under foot ?" 
 Bifhop Newton fays, "In the original there is no fuch word as 
 concerning ; and Mr. Lowth rightly obferves, that the words may 
 be rendered more agreeably to the Hebrew thus, For bow long a 
 time Jhall ibe vifion /#/?, the daily facrifice be taken aivay^ and the tranf- 
 grejjion of the deflation continue^ &c. After the fame manner the 
 queftion is tranflated by the feventy, and in the Arabic verfion, 
 and in the Vulgar Latin." 
 
 The anfwer is, " Unto two thoufand and three hundred days ; 
 then fhall the fancluary be cleanfed."f Thefe are no doubt 
 prophetical days, a day being put for a year. The time there 
 fore fpecified is two thoufand and three hundred years. All the 
 difficulty in fixing on the time of the end of thefe days, lies in de 
 termining at what time the reckoning begins. This is left in a 
 degree of uncertainty, as is the beginning of the reign of antichrift, 
 which is to continue twelve hundred and fixty years ; the reafon 
 of which doubtlefs is, that it fhould not be precifely known to a 
 day or year, when this time will end, till it fhall be actually accom- 
 plifhed, while it is made certain, the time of the end is fixed, and 
 they who are willing to attend to the fubjedt, and make ufe of all 
 the light that is offered, may have fufficient evidence to determine 
 within a few years when the time will be, and not be left in a total 
 uncertainty about it. 
 
 The little horn, which is the chief fubjecl: of this vifion, and 
 was to do fuch great things againft the holy people, the church, 
 came forth out of one of the four notable horns, toward the four 
 winds of heaven, which grew out of the goat, after the one great 
 horn was broken, which the goat had at firft { The goat is the 
 king of Grecia, or the Grecian empire, creeled by Alexander the 
 great, who was the firft king, or the great horn. After the death 
 of Alexander, and when his fuccefTors in his family were extinct, 
 four kings were fet up, and divided the great empire between 
 them into four kingdoms, which divifion was toward, or according 
 M2 to ' 
 
 * Verfc 19. j- Verles i$, 14, Verfe 8. $ Vcrfe 21. 
 
9 2 When the Millennium* SECT. TIL 
 
 to the four winds, Eaft, Weft, North and South* Caflander, one 
 of the four kings, took the weftern part of the empire, or the wef- 
 tern kingdom, containing Macedon, Greece, &c. Out ot this 
 horn came forth the little horn, which "waxed exceeding great, 
 toward the South, and toward the Eaft, and toward the pleafant 
 land."* This horn Gabriel explains to be " A king of fierce 
 countenance, and underftanding dark fentences, who (hall ftand 
 up."f The Romans are meant by this horn, who were weft of 
 Greece, and may be confidered as included in the wcftern part of 
 the empire, which was one of the four horns, out of which they 
 rofe, and foon were confpicuous ; and Prideaux fays, " Their 
 name began to grow of great note and fame among foreign na 
 tions," by their conquefts in a few, not above five or fix twenty 
 years, after the above mentioned partition of the empire of the 
 goat, into four horns or kingdoms. And they were a diftint 
 people, and cioubtlefs made fome figure, when the four horns firft 
 exifted. From this time, and this fmall beginning, the Romans 
 arofe by their policy, power and ccnquefts, until they arrived to a 
 vaft and univerfal empire. And as they exifted as a people when 
 the Grecian empire was divided into four kingdoms or horns, and 
 they were Really included in the weftern horn, and foon rofe out 
 of it, and went on and grew to univerfal empire, their beginning 
 may properly be reckoned from the time when the wefl;ern horn 
 or kingdom arofe, in which they were included, as they foon after 
 that, became a diftincl: power and kingdom, and were a little horn, 
 and proceeded to conquer and deftroy the horn, out of which they 
 came, and to fubdue all the other horns. 
 
 This partition of the Grecian empire into four kingdoms or 
 horns, vvas juft about three hundred years before the birth of Jefus 
 Chrift, or ihe beginning of the chriftian era. And as the incar 
 nation of Chrift was about the beginning of the fifth thousand 
 years of the world, two thoufand and three hundred years from 
 the rife of the four horns will end at or near the beginning 
 of the feventh thoufand years of the world. Or if the be 
 ginning of the little horn fhould not be reckoned from that time, 
 but from the time when the Roman power or horn began to be 
 confpicuous and acknowledged among the natiorte, two thoufand 
 three hundred years from that time, will carry them but a few years 
 beyond the beginning of the feventh thoufand years of the world j 
 
 fo 
 f Verfe 3. f Verfe 33, 
 
SECT. HI. Will take place. / 93 
 
 fo that this number ferves to confirm what has been obferved from 
 the other numbers in Daniel, and the Revelation, viz. That ths 
 reign of antichrift, who is the laft head of the Roman empire, will 
 end about the beginning of the feventh millenary of the world, 
 when the Millennium will begin, and the meek, the faints, (hall 
 inherit the earth, take the kingdom and reign with Chrift. 
 
 In the laft chapter of Daniel, " One faid to the man clothed 
 in linen, which was upon the waters of the river, How long (hall 
 it be to the end of thefe wonders ?" The anfwer is made in a 
 very folernn manner, in the following words : " It fhall be for a 
 time, times, and an half. And when he fhall have ag:ompli(hed 
 to icatter the power cf the holy people, all thefe things fhall be fin- 
 ifhed." He who (hall fcatter the power of the holy people or the 
 faints, is the fame with the horn,' mentioned in the fevcnth chap 
 ter, who (hotild " Wear out the faints of the Moft High ;" which 
 is the fame event which is here exprefTed in different words. And 
 the time of his doing this, is the fame which is mentioned here: 
 ** And they fhall be given into his hand, until a time, and times, 
 and the dividing of time."* That is, three prophetical years and 
 an half, in which are 1260 prophetical days, which are put for fo 
 many years. And this is the fame power which is called a bead 
 in the Revelation, who was to do the fame thing mentioned here, 
 viz. It was given unto him' to make war with the faints, and to 
 overcome them ! And the fame time is there fixed for his doing 
 tl. c u And power was given unto him to continue ( or praSife 
 and make war) forty and two months," after he was recovered to 
 life from being wounded unto death ;f which is juft three years 
 and an half, and twelve hundred and fixty days. 
 
 Daniel heard, but did not understand the anfwer, and therefore 
 put the following queftion, " Then faid I, O my Lord, what (hall 
 be the end of thefe things?" The anfwer is, "From the time 
 that the daily facrifice (hall be taken away, and the abomination 
 that maketh defolate fet up, there fhall be a thoufand two hun 
 dred and ninety days. ElefTed is he that waiteth, and comethr to 
 the thoufand three hundred and five and thirty days." Here are 
 two different numbers or times mentioned, and neither 'of them 
 agrees exaclly with the foregoing anfwer. In that, the time of 
 the continuance of the perfecting power, which fhall fcatter and 
 wear out the faints, is limited to 1260 years. In the anfwer to 
 
 Daniel's 
 * Chap..vii. 35. -j Rev. xiii. 3,5, 7. 
 
94 When the Millennium SECT. Ill, 
 
 Daniel's queftion, two different numbers of years are mentioned, 
 when thofe evil things ihall corrle to an end, and the prophana- 
 tion of the church, and the worihip and ordinances of Chrift, (hall 
 ceafe, and the church (hall be reftored to due order, and be blefled 
 and brought to a happy, glorious (late, viz. 1290, and 1335 years. 
 The firft is 30 years longer than the time mentioned above, and 
 in the Revelation, and the laft exceeds it 75 years. This feeming 
 difference may be reconciled by obferving, that thefe anfwers do 
 not refpect precifely the fam.e event. The former exprefies the time 
 of the continuance and reign of antichrift, in which he (hall opprefs 
 the church of Chrift : And when he (hall have accomplifhed to feat- 
 ter the power of the holy people, he ihall be deftroyed. The latter 
 looks forward to the recovery of the church of Chrift, from her low, 
 afBicled, broken ftate, to a ftate of peace and profperity,-in the 
 proper ufe and enjoyment of the worfnip, inftitutions and ordi 
 nances cf Chrift, which had been fo greatly corrupted by the falfe 
 church of Rome. It may take fome time to effect this, after the 
 Pope and the church of Rome are wholly deftroyed and extinct. 
 As the con uption and perverfion cf the church, vvorfhip and or 
 dinances of Chrift, was brought on by degrees, and confiderable 
 advances were made in this, after antichrift arofe, and the Pope 
 became a perfecuting beaft ; fo doubtlefs the church will not be 
 wholly purified when this beaft fhall be deftroyed j but it will be 
 forne time after this, before all Corruptions and errors in doclrine 
 and practice, will be wholly extirpated, and the church appear in 
 her true beauty, and come to a ftate of univerfal, eftablifhed peace 
 and profperity. Within thirty years after the beaft (hall be (lain, 
 and his body deftroyed and given to the burning flame, or at the 
 end of 1290 years, the church may become univerfal, and all na 
 tions be members of it ; and it may arrive to a ftate of great pu 
 rity and peace, and an end be put to all her troubles, and moft of 
 the wicked be fwept off from the face of the earth, by fome re 
 markable event, and fudden ftroke ; by which the kingdom of 
 fatan fhall be nearly extinft j and his influence among mankind 
 aimoft wholly ceafe. But the church of Chrift may not arrive to 
 the moft pure aiad happy ftate which it fhall enjoy, under forty or 
 fifty years after this. For this happy period chriftians muft wait ; 
 and they will be in a peculiar and high degree bleffed, who (hall 
 Come to this happy and glorious ftate of the church, when the firfv 
 refurreclion Jfhall be univerfal and complete, and the Millennium 
 
 ftate 
 
SECT. III. Will take place. . 9S 
 
 ftate eftablifhed, and brought to its full ftature, and proper height 
 in holinefs and happinefs, which took place in a confiderable de 
 gree, and might properly be faid to have began a number of years 
 before. But thefe events, and the precife time and manner of 
 their taking place, will be fully known, and the prophecies by 
 which they are foretold, will be better underftood, when they (hall 
 be actually accomplished; and all the miftakes which are now 
 made refpeting them, will be rectified ; until which time, they' 
 muft be in fome meafure fealed. Neverthelefs, it may be evident 
 from divine revelation, that the end -of the reign of antichrift 
 draws near, and the time of deliverance of the church, from the 
 dark and low ftate in which it has been near twelve hundred years, 
 and of the ruin of the kingdom of fatan in the world, is not far 
 off; and that thefe great events will come on within two hun 
 dred years, or about that time ; and that the feventh thoufand 
 years of the world, is the time fixed for the profperity of the 
 church of Chrift, and the reign of the faints on earth. And it is 
 hoped that what has been now obferved on this point, is fufficient 
 to convince every unprejudiced, attentive inquirer, that there is 
 faysfa&ory evidence from prophecy, and other things contained 
 in fcripture, that the predidled Millennium will take place at that 
 time. 
 
 It has been obferved, that as antichrift rofe gradually, from one 
 degree of influence and power to another, till he became a com 
 plete beaft, fo this perfecuting, idolatrous, antichriftian power will 
 fall by degrees, until it is wholly taken out of the way : And there 
 may, and probably will be, 1260 years between the moft remark 
 able fteps by which he rofe, and as great and remarkable fteps, by 
 which he is to fall, and go into perdition.* 
 
 The 
 
 * The time of the captivity of the Jews by the Babylonians, was fixed in 
 the prophecy of Jeremiah to feventy years. But this prediction had refer 
 ence to different beginnings and endings. It was juft feventy years from 
 the firft captivity, in the fourth year of Jchoiakim, when Daniel and many 
 other Jews were carried to Babylon, to the decree of Cyrus, giving leave to 
 the Jews to return, and ordering that the temple and Jerufalem fhould be 
 rebuilt. And it was feventy years from the deftruclion of Jerufalem and 
 the temple,- to the publifhing of the decree of Darius , by which the building 
 of the temple was completed, and the Jews reftored to their former ftate. 
 
 So, the 1260 years of the captivity of the church of Chrift, in fpiritual 
 Babylon, will doubtlefs have different beginnings, and confequently differ 
 ent endings. A& the power and tyranny of the Bifhop and church of Rome 
 
 |fc 
 
96 When the Millennium SECT. III. 
 
 f 
 
 The corruption and apoftacy of the church had early begin 
 nings, and the ufurped, tyrannical, and worldly power of the Bifh- 
 ops, efpecially of the Bifhop of Rome, foon began to take place. 
 The Apoftle Paul, fpeaking of the grand apoftacy which has 'ac 
 tually taken place in the church of Rome, under the influence and 
 power of the man of fin, that is, the Pope, fays, that^ the feeds of 
 all this were then fown, and this myftery of iniquity did then be 
 gin to work with power and energy, ^ yrou which was to be 
 kept under powerful reftraints for a while, but fhould openly ap 
 pear and be aled out when thefe reftraints fhould be taken off.* 
 In the third century, " The Bifhops aflumed, in many places, a 
 princely authority, particularly thofe who had the greateft number 
 of churches under their infpeclion, and who prefided over the mod 
 oppulent affemblies. They appropriated to their evangelical func-. 
 tion, the fplendid enfigns of temporal majefty : A throne fur- 
 rounded with minifters, exalted above his equals the fervants of 
 the meek and humble Jefus, and fumptuous garments dazzled 
 the eyes and the minds of the multitude, into an ignorant venera 
 tion for their arrogated authority. "f And about the middle of 
 that century, STEPHEN', the Bifhop of Rome, a haughty, ambi 
 tious man, afpired to a fuperiority and power over all the other 
 Bifhops and churches, and his preeminence in the church univer- 
 fal, was acknowledged. From this time, to the reformation 
 from popery in the fixteenth century, when the Pope began to 
 fall in a remarkable degree, and loft a great parr of his -power and 
 influence, which he is never like to regain, are r 260 years. Luther, 
 the nrft reformer, arofe in the year of Chrift, 1517. If we reckon 
 back from that time, 1260 years will carry us to the year 257, 
 which is the very time in which STEPHEN, Bifhop of Rome, 
 claimed and ufurped the power and preeminence abovementioned, 
 and which was, in fome meafure at leaft, granted to him. 
 
 And as this man of fin, rofe higher and higher, and became 
 more confpicuous by one remarkable ftep after another, in the 
 fourth, fifth, fixth and feventh centuries, until he was publicly in- 
 vefted with temporal dominion, about the middle of the eighth 
 
 century, 
 
 Tofe from lefs beginnings to their full height ; fo the fall is to be gradual, 
 till it is completed : And from each remarkable advance, there are 1260 
 years, to as remarkable, fuccefilve events, by which the kingdom and the 
 power of the bead fhall decline, and be utterly deftroyed. 
 
 * sTheflf. ii. 38. 
 . t Mofheim.'* Hcckfiaftical IMory : Third Century, Chap. IF. 
 
SECT. III. Witt take place. 97 
 
 century, viz. in the year 756, when Ue became a complete beaft, 
 and aflumed the greateft authority, both in civil and religious mat 
 ters, in the chriftian world, and in fact had more power and influ 
 ence over all perfons and things in the church and ftate, than any 
 other man j fo there is good reafon to conclude, he will gradually 
 fall, by one remarkable event after another, from the time of tha 
 reformation in the fixteenth century, when his power and influence 
 in the chriftian world were fo greatly eclipfed, until this fon of per 
 dition (hall be utterly destroyed, not far from the end of the twen 
 tieth century, or the beginning of the feventh thoufand years of 
 the world. And with the fall of this fon of fatan, the kingdom 
 of fatan, which has- been fo great and ftrong in this world for fo 
 long a time, will come to an end, and he will be caft out of the 
 earth, and chained down in the bottomlefs pit : Which event 
 will be fucceeded by the kingdom of heaven, which (hall compre 
 hend all the men then on earth, in which the faints (hall reign a 
 thoufand years. 
 
 The facls and events which have taken place fmce that time, 
 efpecially in the prefent century, coincide with fuch a conclufion, 
 and ferve to ftrengthen and confirm it. The Pope and the hier 
 archy of the church of Rome, are finking with a rapid defcent. > 
 The kings and nations who once wandered afte'r this beaft, and 
 joined to fupport and exalt this antichriftian power, now pay 
 little regard to him. They neither love nor fear him much, but 
 are rather difpofed to pull him down and drip him of his riches 
 and power. The difiblution of the fociety of the Jefuits, banifh- 
 ihg them, and confifcating their riches, who were a great fupport 
 of that church and the Pope j the kings taking from the Pope, 
 the power which he claimed, as his Tight, to nominate and ap 
 point all the bifhops to vacant fees, and aclually taking it upoa 
 themselves to do this, by which a vaft ftream of money which 
 \ifed to be poured into the coffers of the Pope, is taken from him, 
 and falls into the hands of thefe kings :-* The increafe and fpread 
 of light, by which the tyranny, fuperftition and idolatry of the 
 church of Rome and its hierarchy are more clearly difcerned, and 
 expofed to the abhorence and contempt of men ; and efpecially 
 the great increafe of the knowledge of the nature, reafonablenefs 
 and importance of religious and civil liberty, and the rapid fpread 
 of zeal among the nations to promote thefe : All thefe are re- 
 events, which, among others EQt mentioned, ferve to 
 N confirm 
 
9$ Wnat is .to tafa place SECT. IV. 
 
 confirm the above conclufion, that the Pope is falling with in- 
 creafing rapidity. And there is reafon to expect from what has 
 com to pafs, and is now taking place, and from fcripture prophe 
 cy, that yet greater and more remarkable events will foon take 
 place, and come on in a fwift and furprifing fuccefiion, which will 
 haftcn on the utter overthrow of the bread and all his adherents : 
 And that the time predicted will foon come, when the ten horns, 
 or kings, who have agreed in time paft, and given their kingdom 
 uftto the beaft, (hall -change- their minds, and hate the whore, and 
 make her dcfolate, and naked, and fhaH eat her flefhj and bum 
 her with fire.* 
 
 .* Rev. xvii. 16, 17. 
 
 SECTION IV. 
 
 In which is con/idered s what events are to take place, ac 
 cording to Scripture Prophecy^ before the beginning of 
 the Millennium^ and to prepare the way for it. 
 
 attending to the events predicted, which are to take 
 place before the Millennium, and which are to introduce it, 
 farther evidence will come into view, that it will not commence 
 long before the beginning of the feventh thoufand years of the 
 world ; nor 'much latter ; and therefore, that it will be in that 
 thoufand years, and begin about two hundred years from the end 
 of this prefent century. 
 
 The feven vials or cups, which contained the fevcn laft plagues, 
 or remarkable judgments, which are to be executed upon the 
 beaft and his adherents, and upon the world of mankind, 'are to 
 be poured out during the time of the reign of the beaft, and the 
 exiftence of the falfe church of Rome ; and which will iffue in 
 the deftruclion of the beaft, and of that church. This Is evident 
 from the fifteenth and fixteenth chapters of the Revelation. The 
 firft vial rcfpe&s the beaft and his followers, and brought fore 
 calamities upon them, cxpreflcd in the following words : "And 
 
 thcii 
 
SECT. iV. Re fort the Millennium* -99 
 
 there fell a iwiiarne and grievous fore upon the men which had 
 the mark of the bcafl:, and upon them who worshipped his image/'* 
 A number of thefe vials muft have been already poured out, as 
 the beaft has exifted above a thoufand years already ; and there 
 fore theeffcits of the laft vial, which include his utter deftruclion, 
 will not reach much more than two hundred years' from this time j 
 and confequently thcie effects will foon begin to take place, if they 
 have not already began in foine meafure. For as the pouring out 
 or running, of the feven vials, is limited to the 1260 years of die- 
 continuance of the bead, there arje not 200 years for each vial t 
 andfome may run longer, and others a fhorter time of this fpace. 
 Some acquaintance with the hiftory of the calamitous events 
 which have taken place, anfwering to the prophetic dcfcription un 
 der thole vials which have been poured out, is neceflary in order 
 to know how and when it has been fulfilled, and how many vials 
 -appear to have already run out, and which is now running. 
 Mr. Lowman has taken pains to (how from many credible hifto- 
 rians, that the remarkable calamitous events which have taken 
 place, and which have efpecially affected the beaft and his follow 
 ers, and brought great and diftrcJfing evils upon them, have an- 
 fwered to the evils and events defcribed in prophetic language, 
 under the fucceffive live firft vials of wrath : And there appears to 
 be fatisfactory evidence that the judgments predicted under thefe 
 vials, have already been executed on antichrift, and his fupporters 
 and followers : And that the reformation began by Luther, and 
 the remarkable events attending it, was the judgment predicted 
 by the pouring out of the fifth vial, to be inflicted on thebeaft and 
 4he church of Rome. This vial was* to be poured out on the 
 feat, or, us it is in the original, the throne of thebeaft " And his 
 kingdom was full of darknefs, and they gnawed their tongues for 
 pai."t When the proteftant reformation came on, proteftants 
 had light, had difcerning and wifdom, profperity and joy : But 
 the Pope and his followers fuffered great vexation and anguiih, 
 every event turned againft them, their light \vas turned into dark 
 nefs, their policy and counfels, by which they had profpered sn<: 
 obtained their ends before, were now turned into fooliihnefs ; and 
 they were baffled and confounded, and their attempts to fupprefo 
 the northern herefy, as they called it, and to crufh the proteftams> 
 proved* abortive, and turned againft themfcives, in a remarkable 
 
 N 2 maniier'. 
 
 * Rev. xvi, 2. f Rev. xvi. i. 
 
What is 'to take place SECT. IV. 
 
 manner. And thofe events proved like a lading, painful fore to 
 them, from which they have not recovered to this day. "And 
 they blafphemed the God of heaven, becaufe of their pains and 
 their fores, and repented not of their deeds." They blafphemed 
 God, by attributing what took place in favour of truth and the 
 caufeof Chrift, to the exertions and obftinacy'of wicked men, and 
 calling the truths of the gofpel and holinefs, efpoufed and propa 
 gated by the reformers, the delufions and works of fatan, and treat 
 ing the reformation, and the work of God, as if it were the work 
 of the devil. They alfo blafphemed the God of heaven, by per^ 
 fifting in their grofs idolatry, worfhipping faints and images, in the 
 face of the light exhibited by the reformers, which idolatry is called 
 blafphemy in the Bible. And the famous council of Trent, which 
 was called by the Pope at that time, and fat eighteen years, were 
 fo far from complying with the reformation, that they anathema 
 tized the perfons, doctrines and practices, by which it was intro 
 duced and fupported. And formed decrees in favour of the power 
 and tyranny of the Pope, and the fuperftition and idolatry of the 
 church of Rome, and in fome inftanc.es went beyond any thing 
 that had ever been decreed by any counfel before, in favour of 
 thefe abominations. Thus "they repented not of their evil 
 deeds." 
 
 This vial began to be poured out near the beginning of the- 
 fixteenth century, in the year 1517, when Luther began to oppofe 
 the wickednefs of the church of Rome, and the power and evil 
 practices of the Pope : And from that time, the influence and 
 power, or throne, of this man of fin, has been diminishing, and he 
 is in a great meafure depofed, and has fallen almoft to the ground 
 from that high throne, and unlimited power in church and ftate, 
 to which he had, before that, afpired and rifen. As it is near 
 three hundred years fince the fifth vial was poured out, there is 
 good reafon to conclude, that the fixth vial began to be poured 
 out, and has been running from the latter end of the laft century, 
 at leaft, i. e. for an hundred years or more; that it is near run 
 our, and the feventh and laft vial will begin to run early in the 
 next century. Whether this be fo or not, may be determined 
 with greater and more fatisfactory evidence, by attending to the 
 prophetic defcription of the events which are to take place under 
 thofe vials. And as the fixth vial is fuppofed to be now running, 
 there is reafon to pay a more particular and careful attention to 
 
 the 
 
SECT. IV. Before the Millennium. Id 
 
 the prophetic language, by which the events under this vial ar$ 
 expreffed, that the meaning may be underftood, and applied to 
 the events which are pointed cut, fo as to be clearly difcovered, 
 and the figns of thefe times, be difcerned by ail who will properly 
 attend to this interefting fubject. 
 
 " And the fixth angel poured out his vial upon the great river 
 Euphrates : And the water thereof was dried up, that the way of 
 the kings of the eaft might be prepared." Ancient Babylon was 
 a type of the antichriftian church of Rome. By that, the church 
 of Ifrael was afflicled and reduced to a ftate of captivity fcventy 
 years, until it was taken by Cyrus and Darius, vvhofe kingdoms 
 were eaft of Babylon. So the church of Chriil has fallen under 
 the power of this antichriftian church, and power is given to the 
 bead to make war with the faints, and to overcome them, and to 
 continue forty two months : Therefore, the church of Rome is 
 called Babylon in the Revelation. 
 
 The river Euphrates ran through Babylon, under the walls cf 
 the city, and a wide and deep moat, tilled with water from the 
 river, encompafled the city on the outilde of the wails ; fo that 
 the river was not only a defence to the city, but afforded a fupply 
 of water and fifh, and other provifions, brought into it by water 
 carnage. Cyrus, who came againft Babylon with an army of 
 Medes and PerHans, took the city, by turning the water of the 
 river from the ufual channel, in which it went under the walls of 
 the city, and ran through it, and dried up the water in that chan 
 nel, by which a way was opened for his army to pafs into the 
 city under the walls, in the dried channel, where the river ufed to 
 run. Accordingly the army marched in, and took the city in the 
 night, when the inhabitants were either afleep, or intoxicated with 
 drinking, as that was the time of a great feftival. Jn that night 
 the king of Babylon was ilain, and Cyrus took the kingdom for 
 his uncle Darius, the Mede.* 
 
 In this prophecy there is an allufion to this manner of taking 
 Babylon, by Darius and Cyrus, the kings of the eaft. The church 
 of Rome is the antitype of Babylon. By the kings of the eaft, are 
 meant thofe, whoever they may be, who are, or fhall be enemies to 
 the church of Rome, and wifh to reduce and deftroy it, an4.fhal! 
 .be made the inftruments of it ; as the eal'ern kings took Babylon, 
 by drying up the river Euphrates. The riches and power of the 
 
 Pope 
 
 *T>an, r. .See P/idcaux's Connexion, Part I. Book II, 
 
What is to take place SECT. IV. 
 
 Pope and the church of Rome, and whatever ferves as a defence 
 and iupport of that church, anfwer to the river Euphrates in old 
 Babylon ; and the removal of thofe is meant by drying up the 
 river ; which wiil prepare the way for the enemies and oppofers 
 of this church, to take poffeffion of it, and defttoy it. 
 
 The river, in this fenfe of if, has been drying up for a century 
 or more, while this fix^h vial has been running ; and there have 
 been more remarkable inrtances of it in this century, fomeof which 
 iiave been mentioned above, by which the riches of the church of 
 Rome are greatly diminimed, and flic is ftripped and becoming 
 poor : And the power and influence of the Pope is become very 
 Small and inconfiderable, and he is but little regarded by thofe who 
 once worfhipped him j and the way is fail preparing, for the 
 Pope and his church to be hated, made defolate, and burnt with 
 nre."* 
 
 John goes on to relate a farther vifion which he had, of events 
 which are to take place under this vial, in the following words : 
 And I faw three unclean fpirits like frogs come out of the mouth 
 of the dragon, and out of the mouth of the bead, and out of the 
 mouth of the -falfe prophet. For they are the fpirits of devils, 
 working miracles, which go forth unto the kings of the earth, and 
 of the whole world, to gather them to the battle of that great day 
 cf God Almighty. And he gathered them together into a place, 
 called in the Hebrew tongue, Armageddon. "f This is the firft 
 time that the falfe prophet is mentioned : And it appears from 
 what is faid of this falfe prophet, in the twentieth verfe of the 
 nineteenth chapter, that he is the fame with the fecond beaft, 
 which is defcribed in the thirteenth chapter, by which is meant 
 the hierarchy of the church of Rome, or the Pope and his clergy, 
 in their ecclefiaftical capacity, claiming to have the fole jurifdi&ion, 
 and to be infalible dictators in every thing that relates to chriftian 
 faith and practice. The beaft, as diftinguiftied from the falfe 
 prophet here, is the civil power of the Roman empire, with which 
 the Pope is inverted, which he has claimed and exercifed, by which 
 Jie became a beaft. 
 
 The dragon is the devil, who is reprefented as a powerful, in- 
 vifibJe agent, having a great hand in all the wickednefs in the 
 world, and has fet up and animates the beaft and falfe prophet, 
 
 making 
 
 * See Edward's Humble Attempt, &c. pa^e 153, 
 i Rev. xvi. 13, 14, 16. 
 
SECT. IVY Before the Millennium 103 
 
 making them inflruments to anfvver his ends, being the fpirit who 
 works with all his power and deceptive cunning, in thefe children 
 of difobedience ; and who are his children in a peculiar fenfe. 
 Thefe fpirits are therefore, the numerous fpirits of devils who 
 unite in one defign, working miracles, or wonders, as the word 
 in the original is fometimes rendered, which go forth unto the 
 kings of the earth, and of the whole world ; that is, to all men 
 who dwell on the earth, great and fmall, high and low. What is 
 the tendency and effect of thefe invifible, evil fpirits, what they 
 defign and do accomplish, when thus let loofe, and fuffered to go 
 forth into all the world, there can be no doubt. They will cor 
 rupt the world, and promote all kinds of wickednefs among men, 
 to the utmoft of their power and (kill, and excite mankind to rife 
 againft God and the Redeemer, and oppofe and defpife all divine 
 institutions and commands ; and, at the fame time, to hate and 
 deftroy each other, and attempt to gratify every hateful luft of the 
 flefh and of the mind', without reftraint. 
 
 If any diftin&ion is to be made between thofe evil fpirits which 
 are united in the fame defign, and like frogs pervade all places and 
 a/iault all men, as the frogs did the Egyptians, in their attempts 
 to feduce and corrupt them ; efpecially thofe who live in the 
 chriftian world ; that which comes out of the mouth cf the 
 dragon, promotes infidelity, and influences and perfuades men to 
 renounce all religion -, efpecially that which is inculcated in the 
 Bible. The fpirit which proceeds from the mouth of the bead* 
 infpires men with a worldly fpirit, by which they are ftrongly at 
 tached to the things and enjoyments of this world, and eagerly 
 purfue them ; either by gratifying their flefhly appetites and lufts, 
 in beatViy uncleannefs, and intemperance in eating and drinking, 
 frolick and wantonnefs ; or by indulging an avaricious fpirit, 
 which leads to ail kinds of unrighteoufnefs, and oppreffion of each 
 other, according to their power and opportunity : Or they eager 
 ly purfue the honours of the world, in the gratification of pride 
 and haughtinefs, driving to outlhine others in drefs and high liv 
 ing, or in diftinguifhed ports of honour. And though fome per- 
 fons under the influence of the fpirit of the beaft, are more in 
 clined to fome one of thefe, and others to another; yet the fams 
 perfon will often purfue them all, and feek to gratify the luft of 
 the flefh, the luft of the eyes, and the pride of life. And all thefe 
 prevail mere and more, under the influence of the fpirit of the 
 
 beaft 
 
-X04 What Is to lake place SECT. IV; 
 
 beaft ; and at the fame time promote infidelity, and are promoted 
 by that. The fpirit which comes out of the mouth of the falfe 
 prophet, is a fpirit of falfe religion and delufion, by which falfe 
 do&rines and grofs errors in principle and pra&ice, are imbibed 
 and propagated. 
 
 Thefe fpirits of devils unite and are agreed in one defign, to pro 
 mote all kind of vice and wickednefs among men, and to as great 
 a degree as they poflibly can, leading them to infidelity and impiety, 
 and an endlefs train of grofs errors and delufions, in matters of 
 religion ; and hurrying them on in a greedy purfuit of the enjoy 
 ments of this world, in the indulgence of their lufts, and the grati 
 fication of their love of their own felves, and their pride, in the 
 practice of injuftice and opprefiion, living in malice and envy, hat 
 ing and fpeaking evil of one another, and engaging in fierce con 
 tention, cruel and deftruclive war, and murder. By this the world 
 in general, will be in arms againft God, and his Son ; and they 
 will be gathered and knit together, as one man, in open war with 
 heaven, and ail the friends of Chrift on earth. This is doubtlefs 
 meant by thefe fpirits of devils, going out into the whole world, 
 to gather them to the battle of that great day of God Almighty. 
 It is not meant, that they (hall be gathered into one place on this 
 globe, or any where alfe ; but that they mall be united with one 
 heart in the fame caufe of fin and fatan, againft God, and his reveal 
 ed truth and ways, in whatever part of the earth they live ; and 
 thus take arms, and rife in open rebellion, provoking the Almigh 
 ty to battle, and, in a fenfe, challenging him to do his worih 
 Thus they will be as really gathered to the battle, as an army are 
 gathered together to engage in battle with another army, or to 
 be liege a city. 
 
 " And he gathered them together into a place called in tha 
 Hebrew tongue Armageddon." Armageddon is the mountain 
 of Megiddo, 3t the foot of which the memorable battle was 
 fought between the Canaanites, the enemies of Ifrael and Barak, 
 and the army under him, when Siferaand his hoft were defeated 
 and utterly deftroyed ; which was a complete overthrow of the 
 Canaanites, and ifiued in the final deliverance of Ifrael from theU 
 yoke and power. This was a type of the total defeat and over 
 throw of the enemies of Chrift and his church, which will iflbc 
 in. the peace and profperity of the church in the Millennium (late. 
 This U intimated in the excluding words of the fong of Deborah 
 
 and 
 
SECT. IV. "Before the Millennium* 105 
 
 and Barak, in which this vi&ory and deliverance is celebrated. 
 " So let all thine enemies perifh, O Lord : But let them who love 
 him, be as the fun when he goeth forth in his might."* There 
 is therefore an allufion to the type, in this prophecy of the event 
 which was typified by it, viz. the overthrow of all the combined 
 enemies of Chrift and his church, in the battle of that great day of 
 God Almighty. It cannot be reafonably inferred from this pre- 
 diclioh, that there will be a deciiive battle between Chrift and his 
 followers, and their enemies, in any particular place. All that is 
 fignified by thefe words is, that as Jabin king of Canaan gathered 
 together a great army under Sifera, to fight with the God of 
 Ifrael and his people, at the foot of the mountain of Megiddo ; 
 who were there overthrown and deftroyed in battle, when " they 
 fought from heaven, the ftars in their courfes fought againft Sife 
 ra :" So by the agency of the fpirits of devils, under the fuper- 
 intendence and direclion of divine providence, the world of man 
 kind in general, and efpecially thofe in Chriftendom, will be fo 
 corrupted and obftinately rebellious, in all kinds, and the greateft 
 degrees of wickednefs, as to be united, and, in this fenfe, gathered 
 together, all armed in a fpiritual war againft God, his caufe and 
 people. And their iniquity being full, and they ripe for the battle* 
 God will arifeas a man of War, and in his providence contend in 
 battle with them, till they be utterly deftroyed from the face of 
 the earth. Thus " The wicked (hall perifh, and the enemies of 
 the Lord (hall be as the fat of lambs, they fhall confume : Into 
 fmoke fliall they confume away," and by this, way (hall be made 
 for the meek to inherit the earth, and delight theinfelves in ths 
 abundance of peace. f 
 
 But this battle is to come on under the next vial, which is the 
 fevcnth and laft. When mankind fhall be prepared aad gathered 
 together, by the great degree of all kinds of wickednefs, while 
 God has been waiting upon them, even to long fufferine;, in th 
 ufe of very powerful, and all proper means to reclaim and reform 
 them, he will arife to battle, and by doing terrible things in right- 
 eoufnefs,' will manifeft and difplay his awful difpleafure with 
 them, for their great wickednefs, and obflinacy in rebellion againft 
 him ; and the events will then take place which are predicted un* 
 der the feventh vial. 
 
 "And the feventh angel poured out his vial into the air : And 
 there came a great voice out of the temple of heaven, from the 
 
 throne, 
 . Jt. Pfrl xxxvii. ii a. 
 
106 What is to take plac'e SECT. IV, 
 
 throne, faying, IT is DONE." This vial being poured out into 
 the air, denotes that it ihould affect and deftroy fatan's kingdom, 
 and his followers in the world in general, who is the prince of the 
 power of the AIR. And the voice from heaven, faying, // is done^ 
 Is a prediction that the events under this vial, by which the battle 
 before mentioned is to be carried on and completed, will utterly 
 deftroy the intereft and kingdom of the devil in the world, and 
 finifh the awful fcene of divine judgments, on the antichriftiari 
 church, and the wicked world in general. The prophecy then 
 goes on to give a general and fummary account of the battle of 
 that great day, from the feventh verfe to the end of the chapter, 
 and the great and marvellous effechit will have upon great Baby 
 lon, i. e. the church of Rome, and upon the nations of the world 
 in general. There will be the greateft convulfions and revolutions 
 in the political and moral world, that have ever been, attended 
 with awful judgments upon men ; which are predicted in prophet 
 ic language, u And there were voices, and thunders, and light 
 nings, and a great earthquake, fuch as was not fince men were 
 upon the earth, fo mighty an earthquake, and fo great. And 
 every ifland fled away, and the mountains were not found/'" 
 f( And the great city was divided into three parts, and the cities 
 of the nations fell : And great Babylon came into remembrance 
 before God, to give unto her the cup of the wine of the fiercenefs 
 of his wrath." The great city, and great Babylon, feem to be 
 one and the fame thing, the church of Rome. In the next chap 
 ter, this fame falfe church is called " Babylon the great," and 
 " The great city which reigneth over the kings of the earth."* 
 What is meant by this city being divided into three parts will be 
 better known, when the prediction fhall be accomplilhed. It 
 cloubtlefs intends, that which fhall break the antichriftian church 
 -into pieces, and will hTue in the ruin of it, the fatal blow being 
 flruck. Perhaps it intends a divifiori and opposition among thofer 
 who have been the members and fupportecs of that church, by 
 which this fpiritual Babylon (hall fall, or which (hall haflen on the 
 ruin of it ; as a kingdom divided again-ft itfelf, cannot (land, but 
 is brought to defolation. In the prophecy of this kingdom of 
 an-tichrift by Daniel, in the latter end of it, he fays," " The king* 
 dom fhall be divided ; and by this it (hall be partly broken. f 
 
 " And the cities of th nations fell." Divine judgments, and 
 a peculiar meafure of wrath fhall fall upon the chriftian world, in 
 
SECT. IV, Before the Millennium. 107 
 
 which the antichriftian kingdom has been fet up ; but the reft of 
 mankind fhall (hare in the calamity of that day, and be punifhed 
 for their wiekednefs, to which this expreffion feems to have refpect. 
 The cities of the nations of the world, are their nrength, defenct 
 and pride : Thefe (hall be demolished and wholly taken away, 
 that they fhall no more be able to tyrannize over one another. 
 The pride and power of Mahometans and heathen nations, fhall 
 be made to ceafe by a feries of divine judgments. " The day of 
 ihe Lord of hofts fhall be upon every one that is proud and lofty, 
 and upon every one that is lifted up, and he {hall be brought low. 
 And upon every hi&h tower, and upon every fenced wall. And 
 the loftinefs of man (hall be bowed down, and the haughtinefs of 
 men fhall be made low, in that day. And I will punifh the world 
 for their evil, and the wicked for their iniquity ; and I will caufe 
 the arrogancy of the proud to ceafe, and will lay low the haughti 
 nefs of the terrible."* The fame is predicted in the following 
 words : "I have cut off the nations, their towers are defolate ; I have 
 made their ftreets wafte, that none pafleth by : Their cities are 
 deftroyed, fo that there is no man, there is none inhabitant. There -^ 
 fore wait upon me, faith the Lord, until the day that I rife up to 
 the prey : For my determination is to gather the nations, that I 
 may affemble the kingdoms to pour upon them mine indignation, 
 even all my fierce anger 5 for the earth (hall be devoured with the 
 fire of rny jealoufy."f Thefe words doubtlefs have reference to 
 the events which were to take place under the fixth and feventh 
 vials, when the nations and kingdoms of the world are to be 
 gathered) and God will rife tip to battle, to the prey, and pour upon, 
 them his indignation, even all his fierce anger, for their obftinate 
 continuance in fin and rebellion againft him ; and all the earth 
 (hall -he devoured with the fire of his jealoufy ; and thus the cities 
 of the, nations fhall fall ; the nations fhall be cut off; their towers 
 made defolate, and their cities deftroyed. 
 
 The prophecy under the feverith vial goes on. " And there 
 fell upon, men a great hail out of heaven, every ftone about the 
 weight of a talent : And men blafphemed God, becaufe of the 
 plague of the hail ; for the plague thereof was exceeding great." 
 There is reference in thofe words to the deftruclion of the Cana- 
 snites, in the great and terrible battle, when the Lord caft down 
 great ftones from heaven upon them, and they died, and there 
 
 O 2 were 
 
 * Iii. ii. i2j 15, 17. *iii, j/ f Zeph* iii, C t f. 
 
What is to take place SECT, IV. 
 
 vere more that died with hailftones, than they whom the children 
 of Ifrael flew with the fword.* Aiad God fays to Job, " Haft thou 
 feen the treafures of hail, which I have referved againft the time 
 of trouble, againft the day of battle and war"\ Therefore, when 
 great judgments and awful deftrudion of men are predi&ed, they 
 are reprefented by ftorrns of great hail. " Behold, the Lord hath 
 a mighty and ftrongone, which as a tempeftofhail, and adeftroy- 
 ing ftorm, (hall caft down to the earth with the hand. Judgment 
 allb will I lay to the line, and righteoufnefs to the plummet, and 
 the hail (hall fweep away the refuge of lies. The Lord fhall 
 caufe his glorious voice to be heard, and (hall fhew the lighting' 
 down of his arm, with the indignation of his anger, and with the 
 flame of devouring fire, with icattering and temped and hail 
 ftones.'^ " Say unto them who daub with untempered mortar, 
 that it (hall fall : There (hall be an overflowing fhower, and ye, 
 O great hailftones, (hall fall, and a ftormy. wind (hall rent it. I 
 xviU'even rent it with a ftormy wind in my fury : And there fhall 
 be an overflowing flower in mine anger, and great halftones in 
 my fury to comfumeit. And I will plead againft him with pefti- 
 Jence, and with blood, and I will rain upon him, and his bands, and 
 upon many people that are with him, an overflowing rain, and 
 great hailftones, fire and brimftone."^ All thefe paffages|| vill 
 doubtlefs have their ultimate and moft complete fulfilment, under 
 the feventh vial, .and in the fame fore calamities and judgments 
 which are predated in the w r ords under confideration, by the great 
 fiail' which fell on men out of heaven. The hailftones are repre 
 fented as weighing an 'hundred pounds, which is the weight of a 
 it, to denote the greatnefs of the judgments and deftru6tion 
 ", the fore and awful diftrefles which (hall come on men : 
 tc For the plague thereof was exceeding great." Thefe judg 
 ments will not reform the obftinate enemies of God, on whom 
 
 they 
 
 * Jofii. x. ii. f Job xxxviii. 22, 2> 
 
 I ifai. xxviii.2, 17. xxx. 30. ^Ezek. xiii. u, 13. xxxviii. 22. 
 ;'; Unlefs. that in Ezckiei be an exception, which is a defcription of the 
 punifhmeht of Gog and Magog, by which name the multitude of wicked 
 men are ca5kd, who fliall rife .up when the Millennium is ended, and wiil 
 be deftroyed when Cfarift flial! come to judgment. -Thefe words may have 
 xheir ultimate accomplifhmcnt then. But as the Gog and Magog of Ezekiel 
 reprefent the wicked world which fhall be deftroyed before the Millennium 
 begins,, as well as thofe who fhall rife up when it will end ; this paflage has 
 4 primary, if not an ulti&atc reference to the definition of the former, 
 
SECT. IV". Before the Milknnium* 109 
 
 they (hall fall ; they will be exafperated and blafpheme God the 
 more, until they are utterly deftroyed, and fwept off from the 
 earth ; agreeably to the prophecy which may be confidered as 
 refering ultimately to this dreadful fcene. " And they (hall pafs 
 through it, hardly beftead and hungry : And it ("hall come to pafs, 
 that when they fhall be hungry, they fhall fret themfelves, and 
 curfe their king and their God, and look upward. And they (hall 
 look unto the earth ; and behold, trouble and darknefs, dimnefs 
 ofanguifh ; and they fhall be driven into darknefs."* 
 
 This brittle is mere particularly defer! bed in the nineteenth 
 chapter, from the beginning of the eleventh verfe, to the end of 
 the chapter. '" And I faw heaven opened, and beheld, a white 
 horfe; and he 1 who Tat upon him was called faithful and true, 
 and in righteoufnefs doth he judge and make war/' This perfon 
 is farther defcribed, by which he appears to be the Lord Jefus 
 Clirift. "And the armies which were in heaven, followed him 
 upon white horfes, clothed in fine linen, white and clean." This 
 dees not mean, that the inhabitants of heaven, or the faints ori 
 earth, will join in a vifible army, and perfonally fight with the 
 enemies of Chrift and his church, and deftroy them : But only 
 that thefe (hall join with Chrift and be on his fide, when he fliaJl 
 arife in his providence, and by his power deftroy his and their 
 enemies. In this fenfe, all heaven will be with him, when he 
 fhall come forth to battle in his providence, and execute his wrath 
 upon men, in awful fucceffive judgments, in which the angels may 
 be ufed as invifible inftruments of his vengeance : And he will do 
 all this, in anfwer to the prayers of- his church on earth, and in 
 their caufe, to vindicate and deliver them, and prepare the way 
 for the profperity of his church on earth. That he will be the 
 great invifible agent in this battle, appears from the following 
 words : And out of his mouth goeth a (harp fword, that with it 
 he fhould finite the nations : And he (hall rule them with a rod 
 of iron: And he treadeth the wine prefs of the fiercenefs and 
 wrath of Almighty God." This is the battle of that great day 
 of God Almighty. This awful fcene proceeds and is yet farther 
 defcribed : " And I faw an angel (landing in the fun 5 and he 
 cried with a loud voice, faying to all the fowls that fly in the midft 
 of heaven, Come and gather yourfelves together unto the iupper 
 of the great God ; that ye may eat the flefh of kings and the 
 
 flefh 
 * Ifaiah v:ii. si, 22. 
 
ri* TFkat is to take place SECT. IV* 
 
 fiefh of captains, and the flefh of mighty men, and the flefh' of 
 horfes, and of them that fit on them, and thefleih of all men, both 
 fmail and great." This is a ftrong, figurative, prophetic expref- 
 fion of the great (laughter and terrible deftruclion of mankind, 
 when God Almighty {hall come forth to battle, and manifeft his 
 hot difpleafure and terrible wrath, in the judgment he will inflict 
 on them. The reprefentation of this battle, and the iflue of it 
 goes on, and " I John law the bead, and the kings of the earth, and 
 their armies gathered together^ to make war againft him who fat on 
 the horfe, and againft his army," Thefe are the fame who are 
 mentioned, chap. xvi. 14, 16, as gathered together to the battle of 
 that great day of God Almighty, the meaning of which has been 
 explained. And in this war and battle, the beaft and the falfe pro 
 phet were taken and deftroyed, with their adherents. " And the 
 remnant were (lain with the fword of him w ho fat upon the horfe, 
 which fword proceedeth out of his mouth, and all the fowls were 
 tilled with their fieih." By.//;* remnant, are meant the reft of 
 mankind, who by their fins make war with Chrift, and are not in 
 cluded in the beaft and falfe prophet, and their followers, who be 
 long to the kingdom of antichrift. Their being fiain by the 
 fword which proceeded out of the mouth of Chrift, does not mean 
 their converfion, but their falling victims to his vengeance, which 
 isexprefled by the fowls being filled with their flefh. 
 
 The fame battle and {laughter of men, is reprefented and pre 
 dicted in figurative prophetic language, in the fourteenth chapter, 
 where John defcribes a vifion which he had of one like unto the 
 Son of man, who fat upon a white cloud, having on his head a 
 golden crown, and in his hand a fharp fickle. And it was faid un 
 to him, " Thruft in thy fickle and reap ; for the time is come for 
 thee to reap ; for the harveft of the earth is ripe. And he thruft 
 in his fickle on the earth, and the earth was reaped. And another 
 angel came out of the temple which is in heaven, he alfo having 
 a fharp fickle." And it was faid unto him, Thruft in thy fiiarp 
 fickle, and gather the clufters of the vine of the earth ; for her 
 grapes are fully ripe. And the angel thruft in his fickle into the 
 earth, and gathered the vine of the earth, and caft it into the great 
 \vine prefs of the wrath of God. And the wine prefs was trod 
 den without the city, and blood came out of the wine prefs, even 
 unto the horfe bridles, by the fpace of a thoufand and fix hundred 
 
 furlongs. 3 -* 
 
 Upon 
 
SECT. IV. Btfore the Millennium, 
 
 Upon this vifion it is to beobferved, that by the harveft of tha 
 'earth, and the clutters of the vine of the earth, are meant the in 
 habitants of the earth, or mankind in general. And reaping the 
 harveft, and gathering the cluftersof the vine of the earth, (ignifies 
 the flaughter and deftrudion of the inhabitants of the earth; not 
 every one of them indeed j for in the harveft and vintage, fome 
 ears of corn are commonly left (landing, which efcape the fickle, 
 and a few Scattering grapes are left on the vine when the clufteri 
 in general are gathered : And that this daughter and defolation, 
 which fhall be made of the inhabitants of the world, will takeplace 
 in confequence of their apoftacy, and obftinate continuance and 
 increafe in fin, until they are become ripe, fully ripe, for this dread 
 ful execution and deftru&ion, by divine vengeance : Therefore, 
 that this reaping, and the harveft, and gathering the clufters of the 
 vine of the earth, will not be a merciful difpenfation towards the 
 inhabitants then in the world ; but the execution of divine ven 
 geance, and an awful exercife and difplay of the difpleafure and 
 wrath of God, in the evils which mail fall on men, for their per- 
 feverance and increafe in wickednefs. This is reprefented and 
 exprefTed in a ftriking manner, by the figure ofcafting the vintage 
 into the great wine prefs of the wrath of God, and the large ancf 
 amazing quantity of blood which proceeded from thence ; figni- 
 fying the great and general flaughter, and terrible fufferings of 
 mankind, when this time of his wrath (hall come. 
 
 From this view of the events predicted under the fixth and fe* 
 venth vials, it appears, that while the fixth vial is running, the way 
 will be preparing for the overthrow of fpiritual Babylon. 
 
 One event will take place after another, which will greatly 
 weaken and remove the power and influence of the Pope, among 
 the nations in Chriftendom, by taking away his riches, by drying 
 \ip theftream of wealth, and the removal of other things, by which 
 the church of Rome has been made ftrong, and ftocd as impreg 
 nable for many ages. But this will not be attended by any general 
 reformation of profeffing chriftians, oy revival and great increafe 
 of the true church of Chrift ; nor will the moral ftateof the chrif- 
 tian world, or of mankind in general, be reformed and grow bet 
 ter, but the contrary. By the evil influence which the beaft and 
 the hierarchy of the church of Rome, has had in the world, and 
 by the power and agency of fatan, the unreftrained lufts of men will 
 hurry them on to- all kinds of wickednefs > fo that it will rife to a 
 
 greater 
 
Wlwt. h 19 'take place SECT. IV. 
 
 greater degree, and he more univerfal than ever before. Infidelity, 
 deifm, and atheifm, and the moft open and grofs impiety and prof-' 
 anation of every thing facred, will prevail and abound. And 
 falfe religion, and the grofieft errors and delufions of all kinds, will 
 take place and fpread among thofe who do not difcard all religion. 
 And a worldly fpirit will be very ftrong and prevalent, among old 
 and young, urging them on to the gratification of their fenfual in 
 clinations and iufts, in all kinds of intemperance and lewdnefs ; 
 and prompting them to acts of unrighteoufnefs, oppreffion and 
 cruelty ; which will promote mutual hatred, bitternefs and con 
 tention, and fpread confufion, and every evil work, in fierce and 
 cruel wars, and horrid murders. It is certain, that the unclean 
 fpirits, like frogs, thofe fpirits of devils, when they go forth to the 
 whole world, will promote all kinds of diforder and wickednefs to 
 thegreateft degree, and fet mankind againft God, and all his re 
 vealed truth, and againft each other, and every thing good and ex 
 cellent ; and make this world as much an .image of hell as they 
 pcflibly can ; by which the inhabitants on earth, in general, will 
 be united and gathered together in arms againft heaven, and be 
 come wholly ripe for deftruclion from the Almighty, for the bat 
 tle of that great day, which will come on under the feventh vial ? 
 and will be conducled, fought and finifhed by Chrift himfelf, a- 
 gainft an ungodly world. 
 
 The prevailing, unreftrained wickednefs of men, which has been 
 now mentioned, by which they fhall be gathered unto this battle, 
 is defcribed by the Apoftle Paul, in the following words : " This 
 know alfo, that in the laft days, perilous times (hall come. For 
 men. fhall be lovers of their ownfelves, covetous, boafters, proud, 
 blafphsmers, difobedient to parents, unthankful, unholy, without 
 natural afFefVion, covenant breakers, falfe accufers, incontinent, 
 fierce, defpifers of thofe who are good, traitors, heady, highmind- 
 ed, lovers of pleafures more than lovers of God ; having a form 
 of godlinefs, but denying the power thereof."* All thefe evil 
 characters have been in every age of the world ; but they will then, 
 in thefe loft days, take place to a greater degree, and more uni- 
 verfally, than ever before. 
 
 The true church of Chrift will fubfift and continue in this evil 
 time of the prevalence of the powers of darknefs ; but the number 
 of real chriftians will be fmall ; and many, even of them, if not 
 
 the 
 * z Tim. Hi, r ? z, 3, 4, 5, 
 
SECT. IV. Before tie Millennium. 113 
 
 the moft, will probably be weak and low in their chriftian exercifes, 
 by the influences and uncommon power of thofe evil fpirits, and 
 in too great a degree conformed to this world. They will be 
 hated, oppofed, and trodden down, by the wicked, and be in an 
 afflicted, fufFering date in this dark and evil day. They will be in 
 a great meafure hidden and unknown, and the caufe of Chrift and 
 of truth will be reproached, and appear to be almofl loft ; and the 
 true followers of Chrift, his fheep, will be fcattered into corners in 
 this cloudy and dark day.* Whether wicked men, and enemies 
 to the true fervants of Chrift, will perfecute them unto death, and 
 renew this horrid work, of which fo much has been done in 
 former ages, in this time when iniquity will abound to fuch a 
 great degree, cannot be now determined, by any thing faid int 
 fcripture refpeting it. It is thought by moft, that fince the Pope 
 is brought fo low, and his power .and influence is ftill finking fo 
 faft ; and fo much light is fpreading in favour of civil and religious; 
 Jiberty, mowing the reafonablenefs and importance of it, and the 
 unreafonablenefs and folly of a perfecuting fpirit ; and liberal 
 fentiments refpecling religion are propagated and increafing, per- 
 fecution on account of religious fentiments or practice, is near 
 come to an end, and never will be revived and practifed again. > 
 This may appear moft probable : But though the antichriftian 
 church fbould never perfecute the faithful followers of Chrift 
 again, and a perfecuting fpirit fhould wholly ceafe among pro* 
 felling chriftians of all denominations; yet infidels, who condemn 
 all religious perfecution, in every degree and form, in which it has 
 been praclifed, and boaft of their liberal fentiments and fpirit, with 
 refpecl to this ; and ufe it as a ftrong and conclufive argument 
 againft cl>riftianity itfelf, that profefied chriftians have, in fo many 
 inftances, perfecuted others ; even thefe infidels, or their fucceffors, 
 may find true chriftians, their doctrines and .-practices, to be fo 
 difagreeable and hateful to them, and, in their view, fo hurtful to 
 fociety, and fo contrary to all that, in which they place their own 
 happinefs, and that of mankind, that having all reftraints taken 
 off, and the power being put into their haads, they may thinlc 
 thefe men ought not to be fuffered to live ; and that it is for the 
 good of fociety to have them extirpated, and put to death, unlefs 
 they can be brought to renounce their fentiments and practices, 
 by perfuafion or punifhments j and fo become as determined,, 
 
 P cruel 
 
 * Ezek. xxxiv. nf 
 
ffbat is to take pkcr SECT. IV** 
 
 cruel perfecutors of chriftians, as any have been in pafl ages.- 
 If thisfhould take place, it will make a new, and perhaps greater 
 and more ftriking difcovery of the wickednefs of the human heart, 
 efpecially of the hearts and real chara&er of this fort of men, than 
 ever has been exhibited before. And they wha now know what 
 is in man, from the chara&er given of him in fcripture, and by 
 the difcovery mankind have made of their hearts, by words and 1 
 deeds, and from a true acquaintance with their own hearts, muft 
 be fenfible that nothing can prevent even men of this caft prefecut- 
 ing chriftians, but reftraints from heaven, But, however, perhaps 
 tliis difcovery of what is in man, is referved to be made after the 
 Millennium (hall be over, in the rife of Gog and Magog, when it 
 may be exhibited, in many refpecls, to greater advantage, and fo 
 as to anf'.ver more important ends. 
 
 Though the true church of Chrifl muft be in a low, dark ftateV 
 in many refpecls, under this vial, yet there will doubtlefs be re 
 vivals of religion, and an increafe of converts to real chriftianity, in 
 many different places, and truth may be getting advantage, and 
 more clearly diftinguifhed from error, by thofe who have eyes to 
 fee ; and chriftianity be more and more refined in dodlrines and 
 praftice, from the various errors and corruptions, which have been 
 introduced among the true followers of Chrift ; and every thing, 
 and all events, will ferve to bring on and introduce the Millennium, 
 ill the beft manner, and in the moft proper time. 
 
 The battle of that great day of God Almighty, is to come or* 
 under the feventh vial, as has been obferved, When the iniquity 
 of the world of mankind (hall be full, and they fhall be united in 
 open rebellion, and, in this fenfe, gathered together, and armed 
 againft heave.i : And after God has waited long upon them in 
 the ufe of all proper means to reclaim them, efpecially the chriftian 
 world ; and they are become fully ripe for deftruaion, he will 
 come forth to battle againft them, and execute mod fearful judg 
 ments upon them, and deftroy them in a manner and degree, 
 which (hall manifeft his awful difpleafure with them, for their 
 obftinacy in all kinds of wkkednel's. When thefe briars and 
 thorns are fet againft God in battle, he will go through them 
 and burn them together.* The deftruaion of the world of man 
 kind by a flood, when the wickednefs of man was become grer.r,, 
 and the earth was filled with violence i and they continued obftinate- 
 
 ia 
 * S Ifai. xxvii. $ 
 
SECT. I ^ Before the Millennium. 
 
 in difobedience, while the long fuffering of God waited upon 
 them in the days of Noah, was an emblem of this battle : As 
 alfo was the deftruffton of the inhabitants of Canaan, when their 
 iniquity was full, which prepared the way for the people of God 
 to take poffeflion of that land. So God punifhed the nation of 
 the Jews, by destroying them, and laying wafte Jerufalem, and 
 .the temple. When they had filled up the meafure of their fins, 
 wrath came upon them to the uttermoft. This was a figure or 
 type of this greater, more dreadful and general battle, under the 
 feventh vial, when " The Lord fhall come out of his place to 
 punilh the inhabitants of the earth for their iniquity, and the 
 parth fhall clifclofeher blood, and (hail no more cover her (lain."* 
 
 This battle, it has been obferved, will not confift in the church 
 ,or chriftians raifing armies, and fighting and carrying on war 
 with the antichriftian party, or with the wicked world ; or in a 
 conflifi between the former and the latter, refpefling the truths 
 and caufe of Chrift : But it will be commenced and carried on by 
 "Chrift, while invifible in heaven, inverted with all divine power in 
 .en and earih. in the exercife of his providence, bringing judg 
 ments upon his enemies, and a wicked world, in fuch remarkable 
 ways and manner, as to be a clear and remarkable manifeftatioa 
 of his prefence and power ; of his difpleafure with a wicked world, 
 for oppofmghim, his church and the gofpel ; and an ineonteftible 
 evidence of the truth of chriftianity, by fulfilling his predictions 
 and promifes, taking vengeance on the enemies of his people, and 
 effectually fupporting them, and their caufe. He will doubtlefs 
 make ufe of inftruments in this battle. 
 
 The holy angels may be made the inftruments of many events 
 \vhich (hall be full of evil to wicked men. And the true church 
 of Chrift, his witnefles in his caufe, and againft the delufions and 
 wickednefs of the antichriftian church, and of the world, are re- 
 prefented as having a hand in bringing upon their enemies all the 
 evils which will come upon them ; becaufe they will take place 
 in anfwer to their prayers, in their caufe, and in order effectually 
 to avenge his own elect of their adverftries.f Therefore, it is 
 faid of them, " Thefe have power to ihut heaven, that it rain not, 
 in the days of their prophecy : And have power over waters, to 
 turn them into blood, and to fmite the earth with all plagues, as 
 often as they will."J And the wicked themfelves will be inftru^ 
 
 P 2 ments 
 
 * IlaL xxvi. x, f Luke xviii, 7, % Rcv.xi. f. 
 
is to take place SECT. IV. 
 
 meats of afHiciing and deftroytng each other, m a very cruel and 
 dreadful manner, by oppofing and fighting with one another, 
 and carrying on deftrudive and bloody wars, killing men by thou- 
 fands, and laying wafte whole countries and nations ; by which 
 the earth wiil be in a great degree depopulated ; and rivers of 
 blood will be fhed by the unreftrained pride and cruel rage of man. 
 And many will probably put an end to their own lives, and in- 
 ftances of fuicide will be greatly multiplied. 
 
 But multitudes of mankind will be deftroyed by the more im 
 mediate hand of God, by famine and peftilenees, which will prevail 
 in many countries, at different times, in an extraordinary manner, 
 and to a degree never known before ; by which vaft multitude* 
 will perifh fuddenly, and in circumftances very furprifing and 
 awful. And there will be earthquakes, and terrible ftorms of 
 lightning and thunder^ and inundations of water, by which many 
 cities and places ihall fink and be overflowed, with ail the inhabi 
 tants ; and multitudes will perifh by thefe, and innumerable other 
 evil occurrents, which will take place in an unufual manner, and 
 in quick fucceflion ; fo that the hand of God will be vifibly 
 ftrerched out againft the inhabitants of the world, to punifh and 
 deftroy them for their wickcdnefs ; and the following prediction 
 will be fulfilled, in the full and awful extent of it. "Fear, and 
 the pit, and the fnare y are upon thee, O inhabitant of the earth. 
 And it fhail come to pafs, that he who fleeth from the noifeof the 
 fesr, fiiall fall into the pit ; and he that cometh up out of the 
 midit of the pit, fhall be taken in the fnare : For the windows 
 from on high are open, and the foundations of the earth do fhake. 
 The earth is utterly broken down, the earth is clean diflblved, 
 the earth is moved exceedingly. The earth fhall reel to and fro 
 like a drunkard, and fhall be removed like a cottage, and the tranf- 
 grefiion thereof fhall be heavy upon it, and it fhall fall, and not 
 rife again."* 
 
 This battle will not be fought at once, fo as to be foon rmifhed ; 
 but will be carried on through a courfe of years, probably for more 
 than a century and an half, in order to make a fui table and fuffi- 
 ciently clear difplay of the difpleafureof God with a wicked world ; 
 and to give opportunity to men to repent and reform, when they 
 are warned, called upon, and urged to it, by being made tofuffer fuch 
 a variety and long continued feries of calamities, for their fins ; 
 
 and 
 * Ifai. xxiv. 17, 1 8, 19, io 
 
SECT. IV. Before tie Millennium-, 717 
 
 and to difcover, and fet in the mcft clear and (biking light, the 
 hardnefs, obftinacy and \vickednefs of theheart of man, while they 
 continue difcbedient and inflexible, under all thefe terrible difpen- 
 fations of providence, fuited to awaken and reform them, to teach 
 them the evil of fin. and the awful difpleafure of God with them ; 
 and to warn them to fly from the wrath to come, and unto Chrift, 
 as the only refuge ; and go on to revolt yet more and more, and 
 biafpheme the hand which infiicls thefe evils. By all this will be 
 more clearly manifested, than ever before, how totally loft and in 
 finitely miferable mankind are, and their infinite need of a Re* 
 deemer ; that QO means that can be ufed, or methods taken to 
 reclaim and lave them, will be in the leaft degree effectual, unleft 
 the Spirit of God be given to change and renew their hearts, and 
 therefore, that the falvation of men depends wholly on the mere 
 fovereign grace of God, even all lhat good, holinefs and falvation, 
 which (hall take place in the Millennium ; and it will, in this re- 
 fpe&, prepare the way for that day of grace. 
 
 This battle and terrible (laughter and deftruclion of men in fo 
 many ways, and for fo long a courfe of years, will greatly leflen 
 the number of mankind in the world ; fo that in the ciofe of this 
 terrible fcene, comparatively few will be left alive. Thofe will 
 be the chriftians who (hall be then members of the churches, and 
 defcendents from good people who have lived in former ages, and 
 others who will then be true penitents, who will look back on the 
 terrible fcene which had taken place in the battle of the great day 
 of God Almighty, and fee, and have a clear and affecting convic 
 tion of his difpleafure with mankind, for their fins and the ter- 
 riblenefs of his wrath ; and will acknowledge the righteoufnefs of 
 it. They will confequently fee the guilty, miferable, and utterly 
 loft (late of man, and their need of a Redeemer, to make atone 
 ment for their fins, and the neceffity-of the Holy Spirit to renew 
 their hearts, and form them to right, and truly chriftian cxercifes : 
 And will be clearly convinced of the truth of all the great and im* 
 portant dodrines of the gofpel, and cordially embrace them. And 
 they will repent and humble themfelves in the fight of the Lord, 
 and earneftly, with united hearts, cry to heaven for the forgive- 
 nefs of their fins, and for mercy on themfelves, and on their chil 
 dren, acknowledging their infinite ill defert, and flying to Chrift, 
 and fovereign grace through him, as their only refuge and hope. 
 And then the fccnc will change. The battle will be over, divine 
 
 judgments 
 
TtS What is to take plats SECT. IV* 
 
 Judgments will ceafe, and there will be no more frowns on man, iri 
 the providence of God ; but all difpenfations and events will be 
 xprefiio.ns of kindnefs and mercy ; and the Holy Spirit will be 
 poured out on them and their offspring, and all ihali be holinefs 
 to the Lord ; and the Millennium will begin, and men will mul 
 tiply and foon fubdue the earth, and fill it with inhabitants. 
 
 As antichrift and the church of Rome, will have a large ihare 
 in the cup of indignation and wrath which will be poured oui; ; fo 
 all the chriftian world will have a diftinguifhed portion of it, as 
 *he inhabitants of it are much more guilty than others. There 
 is no reafon to confider the antichriftian fpirit and practices to be 
 confined to that which is now railed the church of Rome : The 
 pro-teftant churches have much of antichrift in them, and are far 
 from being wholly reformed from the corruptions and wickednefs, 
 in doclrine and practice, which are found in that which is called 
 BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND A- 
 BOMINATIONSOF THE EARTH. Her influence in promoting de- 
 lufion and wickednefs extends, in fome degree, to all the inhabit 
 ants of the world, and more efpecially the chriftian world. She is 
 the Mother of all the falfe doclrines, fuperftition, infidelity, and 
 abominable practices in the proteftant world. And where can the 
 church be found, which is thoroughly purged from all thefe abomi 
 nations f Some churches may be more pure, and may have pro 
 ceeded farther in a reformation than others ; but none are wholly 
 clear of an antichriftian fpirit, and the fruits of it. There may be, 
 and in many inftances doubtlefs there is, much of the exercife of 
 the fpirit of antichrift, in oppofing what is called antichrift, and 
 the church of Rome ; and by running into as great extremes ano 
 ther way. The Apoftle Paul faid, this myftery of iniquity, the 
 man of n, which is antichrift, began already to work in the 
 churches even in his day.* How much of this then, may it be 
 reafonably thought, is to be found in mod, if not all the churches 
 now ? In this view, the fpirit and operation of antichrift are very 
 extenfive. And how few churches, or individual chriftians, have 
 fo far come out from this mother of harlots, and abominations of 
 the earth, as not to be in any degree partakers of her fins, fo as not 
 to receive of her plagues ? And while the fixth vial continues to 
 run, it is not to be expected that the proteftant churches in general 
 will grow more pure > but the evil fpirits which are gone forth, 
 
 will 
 * ^ Their, ii. 7. 
 
SECT. IV* Before the Millennium. 
 
 promote and fpread ftill greater corruption in do&rine and 
 practice, by which they will be more ripe for divine judgment^ 
 and prepared to fuffer in the battle under the feventh vial. The 
 pureft churches, and real chriftians, will fufFer much in this battle, 
 and few will go wholly unpunifhed. By this the rebels, or falfe 
 hearted profeffing chriftians, will be purged out from among real 
 chriftians, and thefe fhall be purified and made white, and tried ; 
 but the wicked (hall do wickedly.* 
 
 The Jews have fuffered greatly for their peculiarly aggravated 
 wickednefs, in rejecting and crucifying the Son of God 3 and they 
 are now, and have been for near two thoufand years, in a ftate of 
 great affliction, and under the manifeft difpleafure of heaven, to a 
 great and diftinguiftied degree. They yet continue a people, dif- 
 tinguifhed from all other nations, though fcatterrd all over the 
 world, as outcafts and vagabonds ; and will continue thus a dif- 
 tinct people down to the Millennium. But though they have fuf 
 fered fo much, they yet continue as obftinate as ever in rejecting 
 Chrift, and in all their fins. And there is reafon to think they 
 will not efcape the battle of the great day of Almighty God ; but 
 great and new calamities will fall upon them, by which they may 
 be much diminifhed, fo as to be left few in number, compared with 
 what they have been, or are now. And the threatning denounced 
 againft that people by Mofes, will then be executed on them, in 
 the full meaning and extent of it : " And ye (hall be left few in 
 number, whereas ye were as the ffors of heaven for multitude : 
 Becaufe thou wouldeft not obey the voice of the Lord thy God."f 
 But God will not make a full end of them, which he probably 
 will do of fame, if not of many other nations. 
 
 The revolutions which will take place in this battle, will opea 
 the way for their return to the land given to their anceftors ; and 
 they which are left will repent and return to the Lord Jefus Chrift, 
 againft whom, they and their fathers have finned, and unto their 
 o\vn land, and will become an eminently excellent part of the 
 chriftian church, who (hall multiply, and fill all that vaft tract of 
 land given to Abraham and his pofterity, from the river of Egypt, 
 to the great river Euphrates^ which has never yet been fully pof- 
 feiled by them. And their being thus received into the church 
 of Chrift, will be as life from the dead to them, and to th 
 
 Gentiles. 
 
 But 
 
 * Dan. xii. i*. f Deut, xxriii. 6** J Gen, X7, i*- 
 
120 What is to take place SECT. IV, 
 
 But whether they will continue a diftin people from all other 
 chriftians, through the whole time of the Millennium, or be fo in 
 termixed with others, as not to be diftinguifhed from them, will 
 be determined by the event : But the latter is moil probable, as 
 the ends of their being preferved in fuch a Hate of cliftinflion, will 
 then be anfwered ; and thofe circurriftances and things, which 
 have been, and (till are, the means of their continuing a diftinft 
 and feparate people, will then ceafe ; fuch as circumeinon, and 
 their obfervance of other Mofaic rites. When they (hall become 
 chriftians, their name by which they are now diftinguifhed will 
 be loft, and they will be abforbed in the chriftian church, the true 
 Ifrael of God, where there is neither Jew nor Greek, but all are 
 one in Chriil : And then there will be one fold, and one (hepherd. 
 And then, by this event, the following prediction will be fully ac- 
 complifhed : " And ye (hill leave your name for a curfe unto my 
 cbofen ! For the Lord God (hail (lay thee, and call his fervants 
 by another name."* 
 
 THAT the above reprefentation of this battle, which will be 
 previous to the Millennium, and will introduce it, taken from the 
 pafiages in the Revelation which have been confidered, is juft, and 
 agreeable to the true fenfe of them, farther appears, and is confirm 
 ed by other parts of holy fcripture, efpecially by the prophecies of 
 this fame event, recorded in the Old Teftament. 
 
 The deftruclion of the world of mankind by a flood, and the 
 prefervation of Noah and his family, who were by this brought 
 into a new world, to be replenished by them, may be confidered 
 as a typical and prophetic reprefentation of the great battle with 
 the wicked world, previous to the Millennium ; by which the 
 wicked will be fwept off the earth, and the true church of Chrift 
 will be delivered and preferved, and the way opened for its prof- 
 perity, and filling the earth. 
 
 The feries of judgments brought upon Pharaoh and the Egyp 
 tians, for their difobedience to JEHOVAH, and oppreffions of his 
 people, and their dreadful overthrow in the Red Sea, to prepare the 
 way for the deliveranqe of Ifrae!, was alfo a prophetic type of this 
 great battle. So was the deftruclion of the inhabitants of Canaan, 
 in order to introduce the people of Ifrael, and put them in pof- 
 feffion of that land. Therefore, reference is had to this in tho 
 reprefentation of the battle of that great day, as has been obferved, 
 
 Davi4 
 " * IfaJ.- Ixv. 15; 
 
SECT. IV. Before the Millennium. 12 r 
 
 David was a man of blood, carried on great wars and deftroyed 
 much people, and many nations, who were enemies to him, and 
 the people of God ; and by his conquefts prepared the way for 
 the peaceable and glorious reign of Solomon, and the building of 
 the temple. In this, David was a type of Chrift, when he mall 
 go forth, clothed with a vefturedipt in blood, and in righteoumefs 
 make war, and deftroy the nations of mankind, his enemies, to> 
 prepare the way for the Millennium. Solomon was a type of 
 Chrift reigning in the Millennium, when the church (hall rife to a 
 fbte of beauty and glory, of which Solomon's temple was a type, 
 when the meek (hall inherit the earth, and delight themfelves in 
 the abundance of peace. 
 
 The coming of Chrift, in favour of his church and of there- 
 deemed, is fpoken of as a time of vengeance to his and their ene 
 mies, in which they ftiall be puniihed and deftroyed, and his peo 
 ple (hall be avenged on them. * c The Spirit of the Lord God is 
 upon me, becaufe he hath anointed me to preach good tidings un 
 to the meek ; to proclaim the acceptable year of the Lord, and the 
 day of vengeance of our God, to comfort all that mourn. " For the 
 day of vengeance is in mine heart, and the year of my redeemed 
 is come."* " And (hall not God avenge his own cleft, who cry 
 day and night unto him, though he bear long with them : I tell 
 you that he will avenge them fpeedily."f " Rejoice over her, thou 
 heaven, and ye holy Apoftles, and Prophets ; for God hath aveng 
 ed you on her. And I heard a great voice of much people in 
 heaven, faying, Hallelujah ! Salvation, and glory, and honour, and 
 power unto the Lord our God : For true and righteous are his 
 judgments ; for he hath judged the great whore, which did cor 
 rupt the earth with her fornication, and kath avenged the blood of 
 his fervants at her hand/'J 
 
 Balaam, in his remarkable prophecy of Chrift and his kingdom, 
 fpeaking of this latter day, when the Roman empire (hall come to 
 an end, and Chrift (hall have the dominion, reprefents this event 
 as attended with great deftruclion of men. " Out of Jacob (hall 
 come he that (hall have dominion, and (hall deftrey him that re- 
 maineth in the city. And he took up his parable, and faid, "Alas, 
 who (hall live when God doth this !" This expreffes a great and 
 general deftru&ion of men, fo that comparatively few of them will 
 be left alive. The fame is predicted in the fong which God di- 
 
 Q. reded 
 
 * Ifai. Ixi. i, a. Ixiii. 4. f Luke xviii. 7, 8. 
 
 J Rev. xviii. ao. xix. i, i. ^ Numb, xxiv. 1724. 
 
T22 What is U take place SJ-CT. IV* 
 
 reded Mofes to rehearfe to the children of Ifrael, to be preferved by 
 them.* "For I lift my hand to heaven, and fay, I live forever. If (OF 
 when) I whet my glittering fword, and mine hand take hold on judg 
 ment I will render vengeance to mine enemies, and will reward 
 them that hate me. I will make mine arrows drunk with their 
 blood (and my fword fhall devour flem) and that with the blood 
 of the flain, and of the captives, from the beginning of revenges 
 upon the enemy. Rejoice, O ye nations, with his people ; for 
 he will avenge the blood of his fervants, and will render vengeance 
 to his adverfaries, and will be merciful unto his land, and to his 
 people." This prophecy is very parallel with that which has been 
 mentioned, which relates to the great battle, f The fame events 
 are predicted in the following words of Mofes : " There is none, 
 like unto the God of Jefhurun, who rideth upon the heaven in> 
 thy help, and in his excellency on the ky. The eternal God is 
 thy refuge, and underneath are the everlaftipg arms : And he (hall 
 thruft out the enemy from before thee, and ihall fay, Deftroy them. 
 Ifrael then mall dwell in fafety alone. The fountain of Jacob 
 ihall be upon a land of corn and wine \ alfo his heavens ihall drop 
 down dew/';]; In thefe words, God is reprefented as riding forth- 
 to. thruft out snd deftroy the enemies of his people ; and upon this 
 the profperity of his church, the true Ifrael, is introduced. This 
 prophecy therefore coincides with the defcription of the battle in 
 the Revelation, as introductory to the Millennium. The fame 
 events are predicted in the prayer or fong of Hannah. " He will 
 keep the feet of his faints, and the wicked ihall be filent in dark- 
 nefs ; for by ftrength fhall no man prevail. The adverfaries of 
 the Lord (hall be broken to pieces : Out of heaven (hall he thun 
 der upon them. The_Lord (hail judge the ends of the earth, 
 and he fhall give flrength unto his king, and exalt the horn of his 
 anointed. " 
 
 This battle, by which the wicked will be deftroyed, and the 
 reign of Chrift and his- church on earth introduced, is frequently 
 brought into view and predicted in the book of Pfalms. The 
 following predictions of this kind, are worthy to be obferved : 
 41 Afkof me, and I will give thee the heathen for thine inheritance, 
 and the utmoft parts of the earth for thy pofTeilion. Thou (halt 
 break them with a rod of iron, thou fnalt dafh them in pieces 
 
 like 
 
 * Deut. xxx'u. 40, 41, 4?, 43. } Rev. xviii. 10. x ; .x 1,2. 
 
 % Deut. xxxiii* i6 ; 77, a. t i Sam* ii. 9), to* 
 
StCT. IV. Before the Millennium. 12J 
 
 like a potter's veflel."* There is reference to this prediction 
 and promife in the following words of Chrift : u And he that 
 overcometh, and keepeth my works unto the end, to him will I 
 give power over the nations ; and he fhall rule them with a rod 
 of iron ; as the vefiels of a potter fhall they be broken to pieces, 
 even as I received of my Father."f T ne followers of Chrift ar 
 faid to do what he does for them, and in their behalf in deftroying 
 their enemies, as they are engaged in the fame caufe, and are with 
 him in thefe works of vengeance, and they who have overcome, 
 and have arrived to heaven, will be with him in a peculiar man 
 ner, when he fhall come forth to fight this great battle, and dafh 
 the nations of the world into pieces, as a potter's veffel is broken. 
 Therefore, there is again reference to thofe words in the fecond. 
 Pfalm, when Chrift is reprefented as riding forth to the battle 
 there defcribed, followed by the armies in heaven, comprehending 
 all who fhall then have overcome. " And out of his mouth gocth 
 a (harp fword, that with it he fhould fmite the nations : And he 
 (hall rule them with a rod of iron : And he treadeth the wine prefs 
 of the fiercenefs and wrath of Almighty God.";}; This is cer 
 tainly the fame with the battle of that great day of Almighty God, 
 mentioned in the fixteenth chapter, as has been fhown j and is 
 predicted in the words now quoted from the fecond Pfalm. 
 There is a prediction of the fame battle defcribed in the nineteenth 
 chapter of the Revelation, in the following words : " Gird thy 
 fword upon thy thigh, O moft mighty ; with thy glory and thy 
 majefty. And in thy majefty ride profperoufly, becaufe of truth 
 and meeknefs, and righteoufnefs : And thy right hand fhall teach 
 thee teirible things. Thine arrows are fharp in the heart of the 
 king's enemies, whereby the people fall under thee." In the 
 next Pfalm, the profperity of the church is predicted, which will 
 take place in the Millennium ; and the battle by which it will be 
 introduced and effected is alfo defcribed. " There is a river, the 
 ftreams whereof fhall make glad the city of our God. God is in 
 the midft of her ; /lie fhall not be moved : God fhall help her, 
 and that right early. The heathen raged, the kingdoms were 
 moved : He uttered his voice, the earth melted. Come, behold 
 the works of the Lord, what defolations he hath made in the earth. 
 He maketh wars to ceafe unto the end of the earth, he breaketh 
 ihe bow, and cutteth the fpear in funder, he burneth the chariot 
 
 . Q,2 ' ii* 
 
 * Pfal. ii. S, 9. f Rev. ii. 26, 27. 
 
 J Rev. xix. 14, j^. $ Pfal. xlv. 3, 4, 5. 
 
1*4 at " * * a ke pkc* SECT. IV. 
 
 in the fire. Be ftill, and know that I am God : I will be exalted 
 among the heathen, I will be exalted in the earth." 
 
 The twenty firft Pfalm contains a prediction of Chrift, and 
 foretells the deftruUon of the wicked, as introducing his reign on 
 earth, and the profperity and joy of the church. "Thine hand 
 fhall find out all thine enemies, thy right hand fhall find out thofe 
 that hate thee. Thou malt make them as a fiery oven in the time 
 of thine anger : The Lord mail fwallow them up in his wrath, 
 .and the fire mall devour them. Their fruit (halt thou deftr>y 
 from the earth, and their feed from among the children of men : 
 For they intended evil againft thee; they imagined a mifchievous 
 device, which they are not able to perform. Therefore malt thou 
 make them turn their back, when thou (halt make ready thine 
 arrows upon thy firings, againft the face of them. Be thou exalt 
 ed, Lord, in thine own ftrength : So (hall we fing and praife thy 
 power."* 
 
 That the wicked mall be cut off and deftroyed from the earth, 
 that the faints may inherit it, is foretold throughout the thirty 
 feventh Pfalm. " Evil doers (hall be cut off : But thofe that wait 
 upon the Lord, they (hall inherit the earth. For yet a little while, 
 and the wicked (hall not be : Yea, thou malt diligently confider 
 his place, and it (hall not be. But the meek (hall inherit the 
 earth, and delight themfelves in the abundance of peace. Wait 
 on the Lord, and keep his way, and he (hall exalt thee to inherit 
 the earth : When the wicked are cut off, thou (halt fee it. The 
 tranfgreffors (hall be deftroyed together ; the end of the wicked 
 fhall be cut off. But the falvation of the righteous is of the 
 Lord," & c . 
 
 The fame thing is brought into view in the feventy fifth, feventy 
 fixth, and ninety feventh Pfalms. " God is the judge, he putteth 
 down one, and fetteth up another. For in the hand of the Lord 
 there is a cup, and the wine is red ; it is full of mixture, and he 
 poureth out of the fame ; but the dregs thereof, all the wicked of 
 the earth (hall wring them out, and drink them. All the horns 
 of the wicked alfo will I cut off; but the horns of the righteous 
 lhall be exalted. In Judah, is God known, his name is great in 
 Ifrael. In Salem alfo is his tabernacle, and his dwelling place in 
 Zion. There brake he the arrows of the bow, the fhield, and the 
 fword, and the battle. Thou art more glorious and excellent than 
 
 the 
 Verf. S-xs. 
 

 SECT*. IV. Before the Millennium, 
 
 the mountains of prey. The ftout hearted are fpoiled, they have 
 flept their fleep : And none of the men of might have found their 
 hands. At thy rebuke, O God of Jacob, both the chariot and 
 horfe are caft into a dead fleep. Thou didft caufe judgment to 
 be heard from heaven ; the earth feared and was ftill, when God 
 arofe to judgment, to fave all the meek of the earth. He (hall cut 
 offthefpirit of princes : He is terrible to the kings of the earth." 
 " The Lord reigneth, let the people rejoice ; let the ^multitude of 
 r'les be glad thereof. Clouds and darknefs are round about him, 
 righteoufnefs and judgment are the habitation of his throne. A 
 fire goeth before him, and burneth up his enemies round about. 
 His lightnings enlightned the world : The earth faw, and tremb 
 led. The hills melted like wax at the prefence of the Lord ; at 
 the prefence of the Lord of the whole earth. Confounded be all 
 they that ferve graven images, that boaft themfelves of idols. 
 Worfhip him all ye gods." This battle is brought into view, and 
 Ibretold in the j loth Pfalm. " The Lord faid unto my Lord, fit 
 thou at my right hand, until I make thine enemies thy footftool. 
 The Lord (hall fend the rod of thy ftrangth out of Zion ; rule 
 thou in the midft of thine enemies. The Lord at thy right hand 
 (hall ftrike through kings in the day of his wrath, (i. e. in the great 
 day of battle.) He (hall judge among the heathen, he (hall fill 
 the places with the dead bodies 3 he (lull wound the heads over 
 many countries." 
 
 In the prophecy of Ifaiah, this battle, as it has been explained, is 
 often brought into view, as connected with the profperity of the 
 church of Chrift on earth, and introductory to it : Some inftances of 
 this will be mentioned. In the five firft verfes of thefecond chapter, 
 there is a prophecy of the happy ftate of the church in the laft days, 
 that is, in the Millennium. In the four next verfes is a defcrip- 
 tion of the corruption, worldlhiefs and idolatry of the vifible 
 church, and confequently of the world in general, as the reafon of 
 the difpleafure with them, and his puni(hing them. And from 
 the tenth verfe to the end of the chapter, the manifeftation of his 
 cfifpleafure, in his fighting againft them, and puni(hing them, is 
 defcribed. " Enter into the rock, and hide thee in the duft, for 
 fear of tjie Lord, and for the glory of his majefty. The lofty 
 looks of man (hall be humbled, and the haughtinefs of men (hall 
 be bowed down, and the Lord alone (hall be exalted in that day. 
 For the day of the Lord of hofts (hall be upon every one that is 
 
 proud 
 
&hat is io take plat* 
 
 proud and lofty, and upon every one that is lifted up, and hefliall 
 be brought low. And the idols he (hall utterly abolifh. And 
 they (hall go into the holes of the rocks, and into the caves of the- 
 earth, for fear of the Lord, and for the glory of his majeftyy when 
 he arifeth to (hake terribly the earth'" 
 
 The eleventh chapter contains a prediction of the Millennium, 
 &nd of the (laughter of the wicked of the earth, whiclvfhall make 
 way for it. " With righteoufnefs fliall he judge the poor, and 
 reprove with equity, for the meek of the earth: And he (hall 
 fmite the earth with the rod of his mouth, and with the breath of 
 his lips fliall he flay the wicked."* Thefe laft words are parellel 
 \vith thofe in the Revelation, by which this battle, and the effect 
 of it are exprefled. " And out of his mouth goeth a (harp fword, 
 that with it he fhould fmite the nations, and he (hall rule them 
 with a rod of iron. And the remnant were flain with the fword 
 of him vdid fat on the horfe, which fword proceedeth out of his 
 mouth. '> 
 
 In the thirteenth chapter is a predifHon of the fame thing : : 
 t Howl ye, for the day of the Lord is at hand ; it fliall come as a 
 deduction from the Almighty. Behold, the day of the Lord 
 cometh, cruel both with wrath, and fierce anger, to lay the earth 
 defolate : And he fliall deftroy the finners frYereof outf it. And 
 will punifh the world for their evil, and the wicked Tor their iniqui 
 ty ; and I will caufe the arrqgancy of the proud to ceafe, and will 
 lay low the liaughtinefs' of the terrible. "J XVhat is faid in this 
 chapter, has reference to ancient Babylon, and the deftruction of 
 that, and. of other nations, in order to the deliverance and reftora- 
 tlon of Ifrael. But it evidently has chief reference to the deftruc- 
 tion of fpiritual Babylon, and all the wicked in the world, in order 
 to the deljverance and profperity of f he true, fpiritual Ifrael of 
 God, and will be mod:' completely fulfilled in the latter, of which 
 the former are types and fhadows. As thofe prophecies which 
 have a primary refpect to the type, do generally) if not always, 
 look forward to the antitype; and have their full and cMefac- 
 cqmpli'flim'e'nt in that, and the events which relate to it. 
 
 The twenty fourth chapter is wholly on this fubject, and de- 
 fcribes the battle of that great day of God Almighty, and the 
 {laughter of the wicked, in clear and ftriking language, in confe- 
 fjuence of which, the church and people of God fhall fpread and 
 
 profper. 
 
 * Veife 4, -f Rer. xix. 15, jr, |'Vtrfe 6-^u. 
 
SECT. IM> Before the Millennium^ 
 
 profpcr. u Behold, the Lord maketh the earth empty, and maketh 
 if wade, and turneth it upfide down, and fcattereth abroad the in 
 habitants thereof. The earth (hall be utterly emptied ; for the 
 Lord hath fpoken this word. The earth mourneth and fadeth 
 away : The world languidieth and fadeth away : The haughty 
 people of the earth do languifh. The earth is alfo defiled under 
 the inhabitants thereof, becaufe they have tranfgrefled the laws, 
 changed the ordinance, broken the everlafting covenant. There 
 fore. hath the curie devoured the earth, and they who dwell therein 
 are defolate : Therefore the inhabitants of the earth are burned, 
 and few men left. The city of confufion is broken down : Every 
 houfe is (hut up, that no man may remain. In the city is left de- 
 folation, and the gate is fmitten with deftrudtion. When thus it 
 ihall be, in the midft of the earth, among the people, there (hall 
 be as the fhaking of an olive tree, and as the gleaning of grapes, 
 when the vintage is done. They fliall.lift up the voice, they (hall 
 fing for the majefty of the .Lord," &c. 
 
 Upon this prophecy it may be obferved, that it is a prediction 
 of great calamities on the inhabitants of the world in general, as a 
 puniihment for their fins, by which the earth is defiled ; they hav 
 ing tra^fgrefled the laws of God, changed his ordinance, and 
 broken the everlafting covenant. They have broken the covenant 
 of grace and peace, made with Noah and his children, which, if 
 it had been ftri&ly obferved, would have transmitted bleflings, 
 both holinefs and happinefs, to all mankind, to the end of the 
 world. By violating this covenant, corruption and iniquity, and 
 all the idolatry and abominations which have taken place, or ever 
 will be praclifed among men, have been introduced. And by 
 breaking the everlafiing covenant made with Abraham, and franf- 
 grefling the laws, and changing the ordinances, which have been 
 given and publifhed by Mofes, and the Prophets, by Jefus Ckrift, 
 and his Apoftles, which, had they been obferved, would havepre- 
 ferved the church uncorrupt, and fpread true religion and holineft 
 over the whoFe earth ; by difregarding and violating all thefe, the 
 world is filled with wickednefs, which will continue and increafc, 
 until mankind in general fhall be ripe for that punifhment,.v.hich 
 God will inflic"! in thofe calamities- and judgments, which will de- 
 firoy, and fweep from the earth, the greateft part of the inhabit 
 ants ; fo that there will be but comparatively/ktf men left) like th 
 few olives \^hich remain on the tree, after it is lhaken, and the fcat- 
 
 icring 
 
I2&* What is to take place StCT. IV. 
 
 tering grapes, which hang on the vine, after the vintage is over. 
 Thofe who fhall be left when the battle is over, will lift up their 
 voice, and fing for the majefty of the Lord. They will behold the 
 terrible works of God, in which they will fee his terrible raajefty, 
 and tremble, fubmit, approve, and adore, and praife and pray. And 
 then the Millennium will begin. 
 
 The prophecy goes on, and the fame events, as to fubftance, 
 and this battle, 'and the confequence of it, are defcribed in other 
 words : " Fear and the pit, and the fnare are upon thee, O in 
 habitant of the earth. The earth is utterly broken down, the 
 earth is clean diflblved, the earth is moved exceedingly. The 
 earth fhall reel to and fro like a drunkard, and (hall be moved like 
 a cottage, and the tranfgreflion thereof (hall be heavy upon it, and 
 it (hall fall, and not rife again." This battle is defcribed in the 
 Revelation, in the fame figurative language : " And there was a 
 great earthquake, fuch as was not (ince men were upon the earth, 
 fo mighty an earthquake and fo great. And every ifland fled a- 
 way, and the mountains were not found."* " And it (hall come 
 come to pafs in that day, that the Lord (hall punifh the hoft of the 
 high ones that are on high, and the kings of the earth upon the 
 earth. And they (hall be gathered together as prifoners are gather 
 ed in the pit, and (hall be (hut up in the prifon ; and after many 
 days (hall they be vifited.f Then the moon (hall be confounded, 
 and the fun a(hamed, when the Lord of hofts (hall reign in Mount 
 Zion, and in Jerufalem, and before his ancients glorioufly." This 
 prediction refpecls the great men and kings of the earth, who ex 
 alt 
 * Rev. xvi. 18, 20. 
 
 f- What is meant by the hoft of the high ones, and the kings of the earth 
 being vifited after many days, is not fo clear, at firft view, and perhaps it is 
 not now underftood. God is often laid in fcripture to *vlfit thofe wbom 
 he punifhes, and the word here in the original is frequently tranflated, to 
 punifh. They who are fhut up in prifon, are often confined there, to be 
 taken out after (ome days, and receive their punifliment. When it is here 
 faid, " And after many days fhall they be vifited ;'* may not the meaning 
 be, that thofe high ones, and kings of the earth fhall no more appear in this 
 world ; but (hall be fhut up in prifon until the day of judgment, when they 
 fhall be brought forth and punifhed ? As the fallen angels are bound in 
 chains of darknefs to be referved unto jndgment, fo thefe unjuft men will 
 be referved unto the day of judgment, to be punifhed. When it is faid of 
 Zedekiah, that he fhould be carried a captive to Babylon, it is added, " And 
 there fhall he be, until I vifit him, faith the Lord." Jer. xxxii. 5. That is, 
 until God fhould take him out of the world by death, and 10 judgment ; 
 fo that he fhould never reign as k ; ng anv ~ 
 
S E c T . 4Jf . Before the Millennium", 
 
 alt themfelves in pride and wickednefs, and tyrannize oveY men, 
 and defcribes their overthrow in this battle. They (hall be taken 
 as prifoners, be punifhed for their pride and tyranny, and (hut up 
 that they may do no more mifchief. Thus God " will cut offthe 
 fpirit of princes, and be terrible to the kings of the earth."* And 
 it is here faid, that the Millennium (hall follow upon this, in the 
 reign of Chrift and his church, "When the Lord of hofts (hall 
 reign in Mount Zion, and in Jerufalem, and before his ancients 
 glorioufly." " Then the moon (hall be confounded, and the fun 
 afhamed." That is, then there (hall be fuch fpiritual light and 
 glory in the flourifhing of the kingdom of Chrift on earth, and 
 fo fuperiour to all the light and glory of the natural world, as that 
 the latter (hall be utterly eclipfed, and appear to be worthy of no 
 regard, compared with the former. 
 
 The three next chapters are a continuation of prophecy of the 
 fame event, viz. the judgments which are to be inflicted on the 
 falfe and degenerate profelTors of religion, and the world of man 
 kind in general, previous to the profperity of the church and king 
 dom of Chrift in the world, which will be evident to the careful 
 judicious reader ; and that the predictions contained in them, 
 coincide with thofe which have been mentioned. It is needlefs 
 to tianfcribe any particular paflage here, except the following : - 
 " Come, my people, enter thou into thy chambers, and (hut thy 
 doors about thee ; hide thyfejf as it were for a little moment, un 
 til the indignation be overpafled. P'or behold, the Lord cometli 
 oat of his place to puni(h the inhabitants of the earth for their 
 iniquity : The earth alfo {hall difclofe her blood, and (hall no more 
 cover her fiain."f This muft be a great and dreadful day of bat- 
 tie, punifhment and vengeance, which (hall fall on the inhabitants 
 of the earth in general, when all the blood which has been, and 
 fhall be (lied, from the beginning of the world to that day, (hall 
 be required at their hands. There is no reafon to think, that 
 this punifliment has yet been inflicled ; but it will doubtlefs be 
 executed by the battle of that great day of God Almighty, men 
 tioned in the fixtecnth chapter of the Revelation ; and more partic 
 ularly defcribed, in the fourteenth and nineteenth chapters, which 
 have been confidered ; and in the foregoing prophecies of Ifaiah, 
 which have been now mentioned. The words which follow 
 thofe tranfcribed above, are, " In that day, the Lord with his 
 
 R fore 
 
 * Pfal. Ixxvj, is. f Ifaj, xxvi, *o> ai. 
 
SECT. IV. 
 
 fore great and ftrong fword, fhall punifh leviathan the piercirrg 
 ferpent,even leviathan that crooked ferpent, and he fhall flay the 
 dragon that is in the Tea." The fame event is here predicted, of 
 which there is a prophecy in the twentieth chapter of the Revela 
 tion, viz. of the dragon that old ferpent, which is the devil and 
 fatan, being laid hold of, and bound and caft into the bottomlefs 
 pit. And the fame confequence of this with refpecT: to the church 
 is here foretold, as is defcribed there, viz. the profperity of it, by 
 the fpecial favour and prefence of God. "In that day (ing ye 
 unto her, A vineyard of red wine. I the Lord do keep it, I will 
 -water it every moment : Left any hurt it, I will keep it night 
 and day." While the battle is going on, and God is punifhing 
 the inhabitants of the earth for their iniquity, his people wi|l be 
 hid as in a fecret chamber ; but when it is over, they will become 
 as a flourifhing, fruitful vineyard, producing abundance of red 
 wine, in confequence of the peculiar favour and care of Jefus 
 Chrift, and the abundance of heavenly divine influences. 
 
 The thirty fourth, and thirty fifth chapters of Ifaiah, contain 
 a prophecy of the Millennium, and of the day of battle which wi>l 
 precede it, which will confift in the punifhment of the world for 
 their iniquity. " Come near, ye nations, to hear, and hearken, 
 ye people : Let the earth hear, and all that is therein ; the world, 
 and all things that come forth of it. For the indignation of the 
 Lord is upon all nations, and his fury upon all their armies. He 
 hath utterly deflroyed them, he hath delivered them to the flaugh- 
 ter. For it is the day of the Lord's vengeance, and the year of 
 recompences for the controverfy of Zion. Strengthen ye the 
 weak hands, confirm the feeble knees. Say to them that are of 
 a fearful heart, Be ftrong, fear not : Behold, your God will come 
 with vengeance, even God with a recompence ; he will come 
 and fave you. Then the eyes of the blind fhall be opened, and 
 the ears of the deaf mail be unftopped. Then fhall the lame 
 man leap as an hart, and the tongue of the dumb fhall fing ; for 
 in the wildernefs fhall waters break out, and dreams in the de- 
 fert," c " And the ranfomed of the Lord (hall return and come 
 to Zion with fongs, and everlafting joy upon their heads ; they 
 fhall obtain joy and g'adnefs, and forrow and fighing (hall flee 
 away." 
 
 In the forty firft chapter cf Ifaiah, God, fpeaking to the church, 
 and promifing the good things and profperity which were in ftorc 
 
 for 
 
SlT. IV. "Before the Millennium. 13 1 
 
 for it in the days of the Millennium, fays, " Behold, all they that 
 are incenfed againft thee, (hail be afhamed and confounded : 
 They (hall be as nothing, ?.nd they that ftrive with thee, fhall 
 perifh. Thou fhalt feek them, and (hall not find them that con 
 tended with thee : They that war againft thee, fhall be as nothing, 
 and as a thing cf nought. Behold, 1 will make thee a new, 
 iharp threfhing inftrument, having teeth ; thou fhall threfh the 
 mountains, and beat them frnall, and make the hills as chaff. 
 Thou (halt fan them, and the wind fhall carry them away, and 
 the whirlwind fhall fcatter them : And thou fhalt rejoice in the 
 Lord, and {halt glory in the Holy One of Ifrael." 
 
 In the forty fecond chapter, God makes promifes to his church, 
 which are to be aecomplilhed in their fulnefs, in the days of the 
 Millennium, and fpeaks cf the war and battle in which he will 
 deftroy his enemies, to open the way for the good thing which 
 was to be done for the church. " The Lord (hall go forth as a 
 mighty man, he (hall ftir up jealoufy like a man of war : He (hall 
 cry, yea, roar ; he fhall prevail againft his enemies. I have long 
 timejiolden my peace, 1 have been ftill, and refrained myfelf : Now 
 will I cry like a travailing woman, I will deftroy and devour at 
 once. I will make wafte mountains and hills, and dry up all their 
 herbs ; and I will make the rivers iflands, and I will dry up the 
 pools. And I will bring the blind by a way that they knew not, 
 I will lead them in paths that they have not known : I will make 
 darknefs light before them, and crooked things ftraight. Thefe 
 things will I do unto them, and not forfake them.'* 
 
 The fifty ninth and fixtieth chapters, are wholly on this fubjecl: 
 of the Millennium. In the fourteen firft verfes of the fifty ninth 
 chapter, the great degree of wickednefs of the world of mankind 
 is defcribed. And then God is reprefented as greatly difpleafed, 
 and rifing to battle, to punifh men for their evil deeds. " And 
 the Lord faw it, and it difpleafed him that there was no judgment. 
 And he faw that there was no man, and he wondered that there 
 was no interceflbr : Therefore, kis arm brought falvation unto 
 him, and his righteoufnefs, it fuftained him. For he put on righ- 
 teoufnefs as a breaflplate, and an helmit of falvation upon his 
 head ; and he put on the garments of vengeance for clothing, 
 and was clad with zeal as a cloke. According to their deeds, 
 accordingly he will repay, fury to his adverfaries, recompence to 
 I);s enemies ; to the iilands he will repay recompence, So (hall 
 R 2 they 
 
132 t-Fhat is to take place SECT. IV. 
 
 they fear the name of the Lord from the weft, and his glory from 
 the rifing of the fun. When the enemy (hall come in like a flood, 
 the Spirit of the Lord fhall lift up a ftandard againft him." And 
 to this battle, this work of judgment and vengeance, fucceeds the 
 day of light and falvation to the church : Thole who are left, (hall 
 repent and humble themfelves, and "fear the name of the Lord 
 from the weft, and his glory from the rifing of the fun. And the 
 Redeemer lhall come to Zion, and to them that turn from tranf- 
 greffion in Jacob." It will be then faid to the church, " Arife, 
 fhine, for thy light is come, and the glory of the Lord is rifen 
 upon thee." - The prophecy of the Millennium goes on through 
 the fixtieth, fixty n>ft, and fixty fecond chapters. 
 
 There is a parallel reprefcntation of this battle in the fixty third 
 chapter, as executed by the fame pcrfon who is exhibited in the 
 nineteenth chapter of the Revelation, riding forth to make war in 
 righteoufnefs, and fighting this fame battle, in which the wicked 
 then on earth will be flain. " Who is this that cometh from 
 Edom, with died garments from Bozrah ?* This who is glorious 
 in his apparel, travelling in the greatnefs of his ftrength ? I who 
 fpeak in righteoufnefs, mighty to fave. Wherefore art thou red 
 in thine apparel, and thy garments like him who treadeth in the 
 wine fat ? I have trodden the wineprefs alone, and of the people 
 there was none with me ; For I will tread them in mine anger-, 
 and trample them in my fury, and the blood lhall be fprinked 
 upon my garments, and 1 will (lain all my raiment. For the day 
 of vengeance is in my heart, and the year of my redeemed is come. 
 And I looked, and there was none to help, and I wondered that there 
 was none to uphold ; Therefore, mine own arm brought falvatiori 
 unto me, and my fury it upheld me, And I will tread down the 
 people in mine anger, and make them drunk in my fury, and I 
 will bring down their ftrength to the earth." 
 
 The fame thing is predicted in the fixty fixth chapter : " A 
 voice of noife, from, the city, a voice from the temple, a voice of 
 the Lord who rendereth recompence to his enemies. , And the 
 hand of the Lord Hull be known towards his fervants, and his in 
 dignation 
 
 * Bozrah was in the land of Edom* The Edomltes, were implacable 
 tenemies to the people of God, and are in the prophecies of Ifaiah, and elfe- 
 where, put for the enemies of God and his church in general, who ftall be 
 dcftroyed, as the Edomites were, of whom the Edomites, and their deftruc- 
 tion were a type, 
 
SECT. IV. Before the Millennium. 133 
 
 tiignation towards his enemies. For behold, the Lord will come 
 with fire, and with his chariots like a whirlwind, to render his an 
 ger with fury, and his rebuke with flames of fire. For by fire* 
 and by his fword, will the Lord plead with all flefh ; and the flain 
 of the Lord fhall be many." Thefe predictions of the {laughter 
 and deftruftion of the wicked, are here intermixed with promifes 
 of falvation and profperity to the church : " Rejoice ye with Jem- 
 falem, and be glad with her, ail ye who love her : Rejoice for joy 
 with her, all ye that mourn for her : That ye may fuck and be 
 fatisfted with the breafts of her confolaticns : That ye may milk 
 out, and be delighted with the abundance of her glory. For thus 
 faith the Lord, Behold, I will extend peace t her like a river, and 
 the glory of the Gentiles like a flowing frream. And \vhen-ye fee 
 this, your heart ftiail rejoice, and your bones fhall flourish like an 
 herb." 
 
 A paflage in the tenth chapter of Jeremiah, feems to refer to 
 the fame event. The folly, idolatry, and great wickednefs of the 
 people and nations of the earth, is mentioned and defcribed in the 
 firft part of the chapter, upon which the following prediclicn is 
 uttered : But JEHOVAH is the true God, he is the living God, 
 and an everlafting King : At his wrath the earth fhall tremble, 
 and the nations fhall not be able to abide his indignation. Thus 
 fhall ye fay unto them, The gods that have not made the heavens, 
 and the earth, even they fhall perim from the earth, and from un 
 der thofe heavens." 
 
 In the firft part of the twenty fifth chapter, there is a prophecy 
 of the captivity of the Jews, and of other adjacent nations, by Ne 
 buchadnezzar ; and when their captivity during feventy years 
 fhould be ended, Jeremiah foretells the ruin of Babylon, and the 
 land of the Chaldeans. And the evil that was coming on the 
 nations of the earth, which fhould attend the deftruftion of Ba 
 bylon, is reprefented by ordering Jeremiah to take the wine cup of 
 wrath, and caufe all the nations of the earth to drink of it. And 
 as the definition of ancient Babylon, and the judgments which 
 came on many other nations, was an eminent type of yet greater 
 and more remarkable deftruaion of fpiritual Babylon, and of all the 
 nations of the earth, which will attend that, the prophecy is car 
 ried on beyond the type, and looks forward to the antitype, which 
 is common in fcripture prophecy ; and expreffions are ufed which 
 -cannot be applied to the former ; to the type, in their full extent 
 
 and 
 
134- What is to take place SfiC'T. IV. 
 
 and meaning, but to the latter, the antitype, and therefore the 
 prophecy is accomplished hut in part, and in a lower degree in the 
 former ; but fully and moft completely in the latter : Therefore, 
 the Prophet goes on, and ufes exprefllons toward the clofe of the 
 prophecy, which refer chiefly to the battle in which antichrift, 
 and the nations of the earth will fall. Such are the following: 
 44 Therefoie, prophefy thou againft them all thofe words, arid 
 fay unto them, The Lord (hall roar from on high, and utter his 
 voice from his holy habitation ; he (hall mightily roar upon his 
 habitation, he (hall give a (bout, as they that tread the grapes, a- 
 ^ainft all the inhabitants of the earth. A noife (hall come even 
 to the ends of the earth : For the Lord hath a controverfy with 
 the nations : He will plead with all flefli, he will give them that 
 are wicked to the fword, faith the Lord. Thus faith the Lord of 
 ho(ts> Behold, evil fhall go forth from nation to nation, and a great 
 whirlwind fhall be raifed up from the coafts of the earth. And 
 the flain of the Lord fhall be at that day, from one end of the 
 earth, even unto the other end of the earth : They (hall not be 
 lamented, neither gathered, nor buried ; they (hall be dung upon 
 the ground."* The Prophet goes on to predict the evil that 
 {hould come on the fhepherds, and the principal of the flock, by 
 whom are meant the kings and great men among the nations, 
 who are to be brought down and destroyed in the battle, f which 
 is agreeable to the forementioned prophecy in Ifaiah,J and to the 
 reprefentation of the fame battle in the Revelation. 
 
 There is another prophecy of this in the thirtieth chapter of 
 Jeremiah. Here the deliverance of the church from her oppreflbrs, 
 and from all her fufferings and trouble, is promifed ; which (hall 
 be attended with the utter overthrow and deftruclion of the wick 
 ed, and all her enemies. That this prophecy looks beyond the 
 deliverance of the Jews from the Babylonifti captivity, and the 
 evil that came on their enemies then, to the greater deliverance of 
 the church from fpiritual Babylon, and the general deftruclion of 
 the wicked which (hall attend it, of which the former was a type, 
 is evident, not only from a number of expreflions and promifes 
 which were not fully accomplifhed in the former, and have re- 
 fpect to the latter ; but from the exprefs promife, that God will 
 raife up David their king to reign over them, by whom muft be 
 
 meant 
 
 * Verfe 3033. t Verfe 3438. 
 
 % Chap, xxiv. ai, ** Rev. xix. 18, 
 
SECT. IV. Before tie Millennium* 13$ 
 
 meant Jefus Chrift, the Son of David, and of whom David was 
 an eminent type. This will appear, by attending to the following 
 paflages : " Alas ! For that day is great, fo that none is like it : 
 It is even the time of Jacob's trouble; but he (hall be delivered 
 out of it. For it (hall come to pafs in that day, faith the Lord of 
 hofts, that I will break his yoke from off thy neck, and will burft 
 thy bonds, and ftrangers fhall no more ferve themfelves of him. 
 But they fhall ferve the Lord their God, and David their king, 
 whom I will raife up unto them. Fr I am with thee, faith the 
 Lord, to fave thee. Though I make a full end of all nations 
 whither I have fcattered thee, yet I will not make a full end of thee. 
 Behold, a whirlwind of the Lord goeth forth with fury, a con 
 tinuing whirlwind, it (hall fall with pain upon the head of the 
 wicked. The fierce anger of the Lord (hall not return, until he 
 have done it, and until he have performed the intents of his heart : 
 In the latter days ye (hall confider it."* 
 
 In the book of Daniel, there is prophecy of the fame event. 
 "And at that time," (i.e. when antichrift is to be deftroyed, 
 which is predicted in the paragraph immediately preceding thefe 
 words) *' (hall Michael ftand up, the great Prince who ftandeth 
 for the children of thy people" (that is, Jefus Chrift, who will fup- 
 port and deliver his church) " And there (hall be a time of trou 
 ble, fuch as never was fince there was a nation, even to that fame 
 time," (this is the time of the battle of that great day of God 
 Almighty) " And at that time, thy people (hall be delivered, 
 every one that (hall be found written in the book." This is the 
 time of the deliverance of the church from the power of antichrift, 
 and from all wicked men, her enemies, and of her entering upon 
 the profperous, happy (late, in which the faints will reign on earth 
 a thoufand years. 
 
 The Prophet Joel fpeaks of the fame events. From the twenty 
 eighth verfe of the fecond chapter of his prophecy, is a prediction 
 of the Millennium, and the preceding evils that (hall be inflicted 
 on mankind : " And it (hall come to pafs afterwards, that I will 
 pour out my Spirit upon all fle(h," &c. " This prophecy began to 
 be fulfilled, when the Holy Spirit was firft poured out after the af- 
 cention of Chrift ; but this, as has been before obferved, was but the 
 firft fruits, and the prophecy will be fulfilled only in a very fmall 
 ?art, before the harveft (hall come in the days of the. Millennium, 
 
 At 
 * Verfes 7, 8, 9, ir, 33, 44, 
 
13& 'Wb*t is to take place SECT. IV 
 
 At the fame time he fpeaks of the great evils, and terrible events 
 which fhall take place : " The fun (hall be turned into darknefs, 
 and the moon into blood, before the great and terrible day of the 
 Lord come. And it {hall come to pafs, that whofoever fhall call 
 on the name of the Lord, fhall be delivered." The Prophet goes 
 on in the next chapter to fpeak more particularly on this fubjecl : 
 " For behold, in thofe days and in that time, when I fhall bring a- 
 gain the captivity of Judah, and Jerufalem, i will alfo gather all 
 nations, and will bring them down into the valley of Jehofhaphat, 
 and will plead with them there for my people, and for my heritage 
 Ifrael, whom they have fcattered among the nations, and parted 
 my land.'' 
 
 Judah and Jerufalem are put for the church of Chrift, being a 
 type of that, as has been obferved. The captivity of the Jews in 
 Babylon, and their return from it, is typical of the afflicted, fuffer- 
 ing ftate of the church during the reign of antichrift, and the de 
 liverance of it from this ftate on the fall of antichrift, and in the 
 Millennium. This is therefore meant, when it is faid, " In thofe 
 days, and in that time, when I fhall bring again the captivity of 
 Judah and Jerufalem." When the children of Moab, Ammon, 
 and Edom, came with a great army, combined together to deftroy 
 Judah, Jehofhaphat was directed to go forth with the inhabitants 
 of Judah and Jerufalem and meet them ; and had a promife that 
 hefhould have no occafion to fight with them ; but fhould ftand 
 (till and fee the falvation of the Lord, becaufe the tattle was not 
 their's, but God's. Accordingly they went out, and flood dill, 
 and faw their enemies fall upon, and deftroy each other, until they 
 were all wafted away. Jehofhaphat and his people went out to 
 their camp, and found great riches, filver and gold, and much fpoil ; 
 and they fpent three days in gathering it ; and on the fourth day 
 they aflembled in the valley toblefs and praife the Lord, which was 
 from that called, " The valley of Berachah." This is the valley 
 of Jehofhaphat. And to this ftory, thefe words of the Prophet 
 Joel refer.*- Moab, Ammon, and Edom, the enemies of Ifrael, 
 were a type of the enemies of the church and people of God, under 
 the gofpel difpenfation, among all nations. This battle and their 
 destruction of the enemies of Judah and Jerufalem in the valley 
 of Jehofhaphat, was a type of the overthrow of all the enemies of 
 Chrift and his church, when they fhall be gathered to the battle of 
 
 i that 
 
 * See a Chron, ^oth Chapter. 
 
SECT. IV. Before the Millennium. 137 
 
 that great day of God Almighty. This prophecy therefore, is a 
 prediction of the fame event which is defcribed in the fixteenih 
 chapter of the Revelation. Here it is faid, u I will gather all na 
 tions, and will bring them down into the valley of Jehofhaphat, 
 and will plead with them there for my people." That is, will 
 punifh and deftroy them for their oppofition to me and my Church. 
 There it is faid, " The kings of the earth and of the whole world, 
 were gathered to the battle of that great day. And he gathered 
 them together to a place called in the Hebrew tongue, Armaged* 
 don." Which pafTage has been before explained. 
 
 The Prophet farther enlarges on this fubjecl in the following 
 part of this chapter :* Proclaim ye this among the Gentiles : 
 Prepare war, wake up the mighty men, let all the men of war 
 draw near, let them come up. Beat your plowftiares into fwords, 
 and your pruning hooks into fpears ; let the weak fay, I am 
 ftrong. Afiemble yourfelves, and come, all ye heathen, and 
 gather yourfelves together round about : Thither caufe thy migh 
 ty ones to come down, O Lord. Let the heathen be wakened and 
 come up to the valley of Jehofhaphat ; for there will I fit to judge 
 all the heathen round about. Put ye in the fickle, for the harveft 
 is ripe ; come, get you down, for the prefs is full, the fats over 
 flow, for their wickednefs is great. Multitudes, multitudes, in the 
 valley of d^cifion ; for the day of the Lord is near in the valley 
 ofdecifion. The fun and moon (hall be darkened, and the Oars 
 fhall withdraw their (hining. The Lord (hall alfo roar out of 
 Zion, and utter his voice from Jerufalem, and the heavens and the 
 earth (hall fhake ; but the Lord will be the hope of his people, 
 and the ftrength of the children of Ifrael." Every one who at 
 tends to this paffage, will obferve what a finking fimilitude there 
 is between this defcriplion of a battle, and that in the Revelation, 
 which has been confidered. God is here reprefented as fighting 
 the battle againft all the heathen, and ddtroying multitudes on 
 multitudes. AH the heathen, even all nations are gathered toge 
 ther, all armed for war, and come up to the valley of Jehofhaphar, 
 and there are cut off in this valley of decifion. In the Revelation 
 all the nations of the earth are gathered together to battle at Megiddo, 
 typifying the fame thing with the valley of Jehofhaphat, and there 
 they are flain. God caufes his mighty ones to come down. And 
 John fays, '* I faw heaven opened, and behold, a white hoFfe ; 
 
 S And 
 
 * Verf<* 9, &c. 
 
138 JPlat is td take place SECT. IV. 
 
 And he that fat upon him was called faithful and true, and in 
 righteoufnefs doth he judge, and make war. And his name is 
 cajled, The word of God. And the armies in heaven followed 
 him upon white horfes." Here there is a command to " put in 
 the fickle, for the harveft is ripe : Come, get you down, for the 
 prefs is full, the fats overflow, for the wickednefs is great." Much 
 the fame reprefentation is made of this battle in the Revelation,* 
 which has been particularly mentioned already. The Prophet 
 Joel goes on to the end of his prophecy defcribing the happy ftate 
 of the church, which fhall fucceed this battle, which has never yet 
 taken place, and is like other defcriptions of the Millennium ftate, 
 by the Prophets. " Then mail Jerufalem be holy, and there 
 fhall no ftranger pafs through her any more. And it fhall come 
 to pafs in that da^ that .the mountains fhall drop down new wine, 
 and the hills fhall flow with milk. Egypt fhall be a defolation, 
 and Edom fhall be a defolate wildernefs, for the violence againfl 
 the children of Judah, becaufe they have fhed innocent blood in 
 their land. But Judah fhall dwell forever, and Jerufalem from 
 generation to generation." 
 
 The Prophet Micah, prophefied of Chrift and his kingdom, in 
 the extent and glory of it in the latter day ; and of the definition 
 of the wicked men, and the nations of the world, in favour of the 
 church of Chi ill, and in order to the profperity of his people. 
 All this is contained in the fifth chapter of his prophecy. " And 
 He (i. e. Chrift) fhall Hand and feed in the ftrength of the Lord, 
 in the m3Jefty of the name of the Lord his God : And they fhall 
 abide j for now (hall he be great unto the ends of the earth. 
 And the remnant of Jacob fhall be among the Gentiles, in the 
 midlt of many people, as a lion among the beafts of the foreft, 
 as a young lion among the flocks of fheep ; who if he go through, 
 both treadeth down, and teareth in pieces, and none can deliver. 
 Thine hand fhall be life up upon thine adverfaries, and all thine 
 enemies mall be cut off. And I will execute vengeance in anger 
 and fury upon the heathen, fuch as they have not heard. "f 
 
 The prophecy of Zephaniah has refpeft to the battle of that 
 great day of God Almighty, and the fucceeding happy and. prof- 
 perous (bite of the church in the Millennium. It has indeed a 
 primary refpecl: to the evils and punifhment brought upon Jeru 
 falem and the Jews by the Chaldeans, for their apoftacy and idol 
 atry -> 
 * Chap. xir. nj, &c, t Vcrfes 4, S, 9, 15, 
 
SECT. IV. Before the Millennium. 
 
 atry ; and to the calamities and deftruSion which came upon the 
 nations at that time, and previous to the reftoration of the Jews ; 
 and to their reftoration from their captivity, and return to their 
 own land ; which were types of the much greater and more im 
 portant events, in the laft days, in which all nations will be more 
 immediately concerned ; and to which the prophecy has an ulti 
 mate and chief refpeft. It was fulfilled but in part, and in a fmall 
 decree, in the former events ; and will have the chief and com 
 plete accomplifhmcnt in the latter ; as has been before obferved 
 concerning other prophecies of the fame kind. Jerufalem in her 
 moft pure ftate, when theftatutes and ordinances which God had 
 prefcribed, were in fome good degree obferved, was a type of the 
 true church of Chrift. Therefore, under this name, and that of 
 Mount Zion, and Ifrael, the Prophets fpeakofthe true church in 
 all future ages. But Jerufalem, confidered in her moft corrupt 
 ftate of apoftacy, was a type of the falfe church of Rome, and of 
 all chriftian churches when they apoftatize from the holy doctrines 
 and precepts of the gofpel. Therefore, Chrift is faid to be cruci 
 fied in the great city, by which is meant the apoftate church of 
 Rome, and ail who partake of her corruptions ; becaufe he was 
 crucified at Jerufalem, which was then a type of that great city, 
 in her apoftacy, and enmity againft Chrift, and his true church.* 
 The nations round about the land of Ifrael and Judea, and all 
 thofe who at times afHicled and opprefied the vifible people of 
 God, and were enemies to them ; were types of the enemies of 
 the church of Chrift, in the time of her affliction ; efpecially of 
 all the idolatrous nations and wicked men, who oppofe the prof- 
 perity of the church, and are to be deftroyed, in order to her deliv 
 erance and falvation. With thefe obfervations in view, this proph 
 ecy may be read, and the whole of it applied to the battle and 
 events which will take place previous to the introduction of the 
 Millennium, predicted in the Revelation, under the feventh vial ; 
 and to the profperity of the church which will then commence. 
 Then it will have its full accomplifhment ; and many of the 
 expreffions in it, confidered in their rnoft natural and extenfive 
 meaning, cannot be accommodated to any events which have 
 taken place, and are not yet fulfilled. Some of thefe will be now 
 mentioned. The prophecy begins with the following words : 
 
 82 " I will 
 
 * Rev. xi. 8, 
 
140 What is to take place SECT. IV. 
 
 "I will utterly comfume all things from off the land,* faith the 
 Lord. I will confume man and beaft : I willconfume the fowls 
 of the heaven, and the fifties of the fea, and the (tumbling blocks 
 with the wicked, and I will cut off man from off the land (the 
 earth) faith the Lord. Hold thy peace at the prefence of the 
 Lord God : For the day of the Lord is at hand : For the Lord 
 hath prepared a facrifice, he hath bid his guefts. The great day 
 of the Lord is near ; it is near, and hafteth greatly, even the voice 
 of the day of the Lord. The mighty men (hall cry there bitterly. 
 That day is a day of wrath, a day of trouble and diftrefs, a day 
 of waftenefs and defolation, a day of darknefs and gloominefs, a 
 day of clouds and thick darknefs, a day of the trumpet and alarm 
 3gainft the fenced cities, andagainft the high towers. And I will 
 bring diftrefs upon men, that they (hall walk like blind men, be- 
 caufe they have finned againft the Lord : And their blood (hall 
 t>e poured out as duft, and their fleih as dung. Neither their fil- 
 ver, nor their gold, toll be able to deliver them in the day of the 
 Lord's wrath ; but the whole land (earth) (hall be devoured by 
 the fire of his jealoufy : For he (hall make even a fpeedy riddance 
 of all them that dwell in the land (earth.) Seek ye the Lord, all 
 ye meek of the earth, which have wrought his judgment j feck 
 righteoufnefs ; feek meeknefs ; It may be ye (hall be hid in the 
 day of the Lord's anger. Therefore, wait upon me, faith the 
 Lord, until the day tli^t I rife up to the prey j for my determina 
 tion is to gather the nations, that \ may affemble the kingdoms, 
 to pour upon them mine indignation, and all my fierce anger : 
 For all the earth (hall be devoured with the fire of my jealoufy." 
 The parallel and likenefs between this prophecy, and that of the 
 battle, in the Revelation, is worthy of particular notice. This is 
 called " The great day of the Lord : The day of the Lord's 
 wrath : A day of diftrefs and defolation : The day that God will 
 rife up to the prey, to gather the nations, an4 aiTemble the king 
 doms, to pour upon them his indignation, and fierce anger." * 
 In the Revelation, the Whole world were gathered to the battle of 
 that great day of God Almighty. The words, THAT great 
 day of battle, feem to have reference to fome day which had al 
 ready 
 
 * The word in the original tranflated land, is the fame which in other 
 places in this prophecy, and in many other places in fcripture, is tranflated 
 sarth, and doubtlcfe fhould have been fo tranflated here, and in (brae other 
 wjiich will be transcribed, 
 
SECT. IV. Before tie Millennium. 141 
 
 ready been made known, and undoubtedly refer tg the great dary 
 of God's wrath, which is mentioned in the prophecy before us, 
 and by the other Prophets. " And he gathered them together 
 into a place, called in the Hebrew tongue, Armageddon. And 
 the feventh angel poured out his vial (of wrath) into the air. 
 And there were voices, and thunders, and lightnings ; and there 
 was a great earthquake, fuch as was not lince men were upon the 
 earth, fo mighty an earthquake and fo great. And the cities of 
 the nations fell. And great Babylon came in remembrance before 
 God, to give unto her the cup of the wine of the fiercenefs of his 
 wrath. And the remnant were flain with the fword of him who 
 fat on the horfe ; and the fowls were filled with their flefh." In 
 this prophecy it is faid, u The Lord hath prepared a facrifice, he 
 hath bid his guefts." In the Revelation the fowls of heaven are 
 invited to come to the fupper of the great God, to eat the fiefli 
 of kings, &c. 
 
 According to this Prophet, when the nations and kingdoms of 
 tlie world have been gathered, and God has poured upon them his 
 indignation, even all his fierce anger ; and all the earth (hall be 
 devoured with the fire of his jealoufy, the fceneis changed, and the 
 remnant which are left in the earth, the few afflicted and poor 
 people, (hall repent and pray, and humble themfelves before God, 
 and return and put their truft in him alone : And God will re 
 turn to them in a way of mercy, and build them up, and they 
 fhall be comforted, rejoice and profper. This is reprefented in 
 the laft chapter, from verfe ninth to the end of the prophecy : 
 w For then will I turn to the people a pure language, that they 
 may all call upon the name of the Lord, to ferve him with onecon- 
 fent. From beyond the rivers of Ethiopia, my fuppliants, even the 
 daughters of my difperfed, mail bring mine offering. I will alfo 
 leave in thee an afflided and poor people, and they fhall truft in 
 the name of the Lord. The remnant of Ifrael fhall not do ini 
 quity, nor fpeak lies ; neither fhall a deceitful tongue be found in 
 their mouth : For they fhall feed and lie down, and none fhall 
 make them afraid. Sing, O daughter of Zion, fhout, O Ifrael, be 
 glad and rejoice with all the heart, O daughter of Jerufalem. The 
 Lord hath taken away thy judgments, he hath caft out thine 
 enemy : The King of Ifrael, even the Lord, is in the midft of thee. 
 Thou (halt not fee evil any more/' &c. to the end of the prophecy, 
 
 This 
 
142 What is to take place SECT. IV. 
 
 This is fct in much the fame light in the Revelation.* When th* 
 battle there defcribed is over, the Millennium is introduced. 
 
 There is a prophecy by the Prophet Haggai to the fame pur- 
 pofe with the foregoing : " Again the word of the Lord came un 
 to Haggai, faying, Speak to Zerubbabel, governour of Judah, fay 
 ing, I will fhake the heavens and the earth ; and I will overthrow 
 the throne of kingdoms, and I will deftrcy the ftrength of the 
 kingdoms of the heathen, and I will overthrow the chariots, and 
 thofe who ride in them ; and the horfes and their riders (hall come 
 down, every one by the fword of his brother. In that day, faith 
 the Lord of hofts, I will take thee, O Zerubbabel my fervant, and 
 will make thee as a fignet ; for I have chofen thee."f Zerub 
 babel was a type of Chrift, and what is here faid of the type was 
 not fulfilled in him ; but is to be fulfilled in Jefus Chrift the anti 
 type, when he mall. reign on the earth, and his church fill the 
 world, and " he (hall be exalted and extolled, and be very high."J 
 In order to this, the great changes are to take place, reprefcnted 
 here by fluking the heavens and the earth, and by overthrowing 
 the throne and ftrength of all the kingdoms and nations, and their 
 being deftroyed by the fword : Which is -the battle reprefented in 
 the Revelation, by thunders and lightnings, and a great earth- 
 quake > and the falling of the cities of the nations, &c. 
 
 The Prophet Zechariah alfo fpeaks of thefe things. He pro- 
 phefies of the Millennium, and of the deflru&ion of all the people 
 and nations who oppofe the intereft of the church, as preceding 
 the days of her profperity, and introductory to it. " And in that 
 day will I make Jerufalem (the true church of Chrift) a burden- 
 fome (lone for all people : All that burden themfelves with it, 
 fhall be cut in pieces, though all the people of the earth be gather 
 ed together againft it. In that day, faith the Lord, I will fmite 
 every horfe with aftonifhment, and his rider with madnefs ; and 
 I will open mine eyes upon the houfe of Judah, and will fmite 
 every horfe of the people with blindnefs. In that day mall the Lord 
 defend the inhabitants of Jerufalem, and he that is feeble among 
 them at that day, (hall be as David ; and the houfe of David fhali 
 be as God, as the angel of the Lord before them. And it (hall 
 come to pafs in that day, that I will feek to deftroy all the nations 
 that come againft Jerufalem. " "Behold, the day of the Lord 
 
 cometh, 
 
 * Chapters xix, and xx. f Hagg. ii. 20, 21, 22, 23. 
 
 % Ifai. Ul. 13. ^ Zech. xii, 3, 4, 8, 9, 
 
SECT. IV. Before the Millennirtn. 143 
 
 cometh, and thy fpoil fhall be divided in the midft of thee. For 
 I will gather all nations againft Jerufalem to battle ; and the city 
 ihall be taken, and the houfes rifled, and the women ravifhed, and 
 half of the city fhall go forth into captivity, and the refidue of the 
 people fhall not be cut off from the city." This is the gathering 
 of the kingdoms and nations of the whole world, unto the battle, 
 by the unclean fpirits which go forth to corrupt the wond, and 
 1 arm them againft God, and his people, by the practice of all kinds 
 of wickednefs, by which the beft part of the church will be greatly 
 corrupted ; and the faints will fuffer very much, being befieged 
 on all fides by very wicked men, mentioned in the Revelation,* 
 which has been explained. 
 
 The Prophet goes on to defcribe the battle of that great day of 
 God Almighty, which is mentioned in the Revelation : "Then 
 fhall the Lord go forth, and fight againft thofe nations, as when he 
 fought in the day of battle. And this fhall be the plague where 
 with the Lord will fmite all the people that have fought againft 
 Jerufalem : Their flefh fhall confume away, while they ftand up 
 on their feet, and their eyes fhall confume away in their holes, 
 and their tongue fhall confume away in their mouth. "f 
 
 Malachi prophefied of the Millennium, and the preceding 
 flaughter of the wicked, in the battle of that great day of God Al 
 mighty, in the following concife and ftriking language : " Behold 
 the day cometh that fhall burn as an oven, and all the proud, yea, 
 and all that do wickedly, fhall be ftubble, and the day that cometh 
 fhall burn them up, faith the Lord of hofts, that it (hall leave them 
 neither root nor branch. But unto you that fear my name, fhall 
 the fun of righteoufnefs arife with healing in his wings ; and ye 
 fhall go forth and grow up as calves in the ftall. And ye fhall 
 tread down the wicked ; for they fhall be afhes under the foles of 
 your feet, in the day that I fhall do this, faith the Lord of hofts. "J 
 
 FROM the above detail it appears, that the prophecy in the Re 
 velation of the Millennium, and of the manner in which it will be 
 introduced, is agreeable to the ancient prophecies of thefe fame e- 
 vents : That previous to this, the chriftian world, and mankind 
 in general, will become more corrupt in the practice of all kinds of 
 wickednefs : That God will rife out of his place, and come forth 
 to do his work, his ftrange work, to punifh the world for their 
 
 wickednefs, 
 * R?v, xvi. ij, 14. f VrffS3,. jMal.iv. x, a, 3. 
 
144 What tf to tok pfau SECT. IV. 
 
 wickednefs, and manifefthis high difpleafure and angef with man 
 kind, for their perverfenefs and obftinacy in rebellion againft him, 
 and in oppofnion to his church : That this is the battle of that 
 great day of God Almighty, in which he will, by acourfe of va 
 rious and multiplied calamities and fore judgments, greater and 
 more general, and continued longer than any which have taken 
 place before, reduce and deftroy mankind, fo that comparatively 
 few will be left ; an afflicled and poor people, who will repent an4 
 humble themfelves before God, and truft in the mighty Saviour ; 
 for whom he will appear in great mercy, and pour down the Holy 
 Spirit on them and their offspring ; and they will multiply and 
 fill the world. And thus the kingdom and dominion, and the 
 greatnefs of the kingdom under the whole heaven, (hall be given 
 to the people of the faints of the Moft High, and the church will 
 reign on earth a thoufand years. 
 
 It appears reafonable and proper, that God fhould manifeft his 
 difpleafure with the inhabitants of Chriftendotn, and of the world, 
 for their long continued abufeof his goodncfs, and of all the means 
 ufed with them to reclaim them ; and their perfeverance in their 
 oppofition to Chrift and his people, and increafmg in all kinds of 
 wickednefs, while he has been waiting upon them, even to long 
 fuffering; by inflicting on them fevere and awful judgments, and 
 remarkably fearful punifhments, to vindicate the honour of his 
 own name ; and avenge his church and people, who have been fo 
 greatly injured, defpifed and trampled upon ; and that it may be 
 made known by this, as well .as in other ways, that the God of 
 chriftians, the God and Saviour revealed in the Bible, is the true 
 God. And this will give great inftrucYion to thofe who fhall be 
 left, who will have a heart to perceive and underftand. They will 
 have before their eyes a leiTon, fuited moft effectually to teach them 
 the exceeding depravity and wickednefs of man ; and how real 
 and dreadful is the divine difpleafure and anger with fmners : 
 How undone and utterly loft forever, all men are, without a 
 .Redeemer and San&ifier ; by whom they may be recovered from 
 the power of fin and fatan, and obtain the forgivenefs of their fins, 
 and the favour of God: How dependent they are on fovereign 
 grace for all good, for every thing better than complete deftruclion ; 
 by which alone they arediftinguifhed from thofe who perfevere in 
 their fins, and perifh. And all this will tend to guard them againfl 
 fin, to promote their repentance and humiliation, and to lead 
 
 thera 
 
V. Before the Millennium* 145 
 
 them to more earneft, conftant and united prayer to God for mer 
 cy, than was ever exercifed before by men : And to afcribc all the 
 favours they (hall receive, which will then be much more abun 
 dant than ever before, to the free, fovereign grace of God ; and 
 to give him the praife of all. 
 
 In the beginning of this feciion it was fuggefted, that by attend 
 ing to the events which are to take place, according to fcripture 
 prophecy, before the commencement of the Millennium, farther 
 evidence would come into view, that this will not be much fooner 
 or later, than the beginning of the feventh millenary of the 
 world. This evidence has been now produced. The fixth vial 
 is now running, and probably began to be poured out before the 
 end of the laft century, and will continue to run a confidcrable 
 part of the next century ; under which the power of antichrift 
 is to be greatly weakened, and the way prepared for his utter 
 overthrow : And at the fame time, the chriftian world, and man 
 kind in general, will befo far from reforming, that they will grow 
 more and more corrupt in doctrine and practice, and greedily run 
 into all manner of vic^and wickednefs, until they are prepared 
 for the battle of that gruat day, and ripe to be cut down and de- 
 ftroyed, by a feries of divine judgments, which will be inflicted 
 under the feventh vial, and will iilue in the introduction of the 
 Millennium. 
 
 The river Euphrates has been drying up, and the way has been 
 preparing, for near a century paft, for the utter ruin of the Pope 
 and the hierarchy of the church cf Rome, and the time of the 
 utter overthrow of antichrift appears to be haftening on. But 
 this is not accompanied with any reformation in that church, or 
 in the Greek church, or in the proteftant churches in general : 
 But very much to the contrary appears. Ignorance, error and 
 delufion, and open vice and wickednefs abound, and are increafinc: j, 
 and infidelity is rapidly fpreading in the ch'riftian world. The 
 unclean fpirits, like frogs, appear to have gone forth to all the 
 kings' courts, and the great men in Chriftendom ; and the greared 
 corruption and abominable vices are fpread among them, and 
 real chriftianity is neglected, run down and oppofed. And tha 
 multitude in general, both learned and unlearned, are going the 
 fame way. Deifm, and a multitude of errors which lead to ir, 
 and even to atheifm, are increafmg. A fpirit of irreligion, felfifh- 
 nefs, pride and worldlinefs, is exceeding ftrong and prevalent, prs* 
 T ducing 
 
146 JFhat is to take face SECT. IV. 
 
 ducing all kinds of wickednefs, and a ftrong and general oppofi- 
 tion to true religion, and the great truths and doctrines of the gof- 
 pel. And the heathen world are no more difpoied to become 
 chriftians, than they ever were : And the way to their converfion 
 t chriftianity appears to be more obftructed ; and the few at 
 tempts that are made to chriftianize any of them, are generally 
 unfuccefsful. And Mahometans and Jews hate and oopofe. 
 chriftianity as much as ever they did, if not more, and are finking 
 farther down in ftupidity, ignorance, infidelity, worldlinefs, and 
 all kinds of vice. 
 
 It is certain, t.hat moft of the evil things now mentioned, have 
 been found among the body of mankind, in a greater orlefs degree^ 
 in all ages ; and the pious friends of God, and true religion, have 
 complained of, and lamented them. And it is probable, that the 
 reprefentation now made, will be confideredby many, only as the 
 revival of the old complaint, by thofe who are of an illiberal, 
 gloomy caft of mind, and wholly without foundation, in truth 
 and fact. But this opinion, though it fhould be generally im 
 bibed, and aflerted with great confidence,' will not be any evidence 
 that the reprefentation is not true and juft ; but will rather ferve 
 to confirm it. For it is commonly, if not always, the cafe, that 
 in times cf great degeneracy, and the prevalence of ignorance, 
 error and vice, they who are the greateft inftances of it, and moft 
 funk into darknefs' and delufion, ai.e deluded in this alfo, and 
 entertain a good opinion of therhielv.es, and of others who join 
 \viih them, being ignorant of their true character. They put 
 darknefs for fight, and light for darknefs, and call evil good, and 
 good evil. And while real chriftianity and true virtue, founded 
 upon principles of truth and genuine piety, are abandoned, oppofed 
 and forfaken, they perceive it not, but think all is well, and much 
 better than before. And they may undertake to reform 'chriftlanlty^ 
 and think it is greatly reformed, when every do&rine and duty 
 is excluded from it, which is contrary to the felfimnefs, pride, and 
 worldly fpirit of man, and little or nothing is left of it, but the 
 mere name, to diftinguifh it from the religion of infidels or hea 
 then ; and nothing to render it preferable to thefe. 
 
 An appeal muft be made, in this cafe, from the judgment of 
 thofe of this character, to thofe who are born of the Spirit of God ; 
 are created in Chrift Jefus unto good works ; by which they are 
 become new creatures, and turned from the daiknefs of this world, 
 
 to 
 
SECT. IV. Before the Mulmmam* 
 
 to marvellous light : Who are not con-formed to this world, but 
 have overcome it, and are transformed by the renewing of their 
 minds, fo as to know and diilinguifh what is that good and ac 
 ceptable and pei feel will of God, which is revealed in the fcrip- 
 tures. They who are thus fpiritual, judge of all things refpecling 
 the doclrines and duties of chriftianity, in fome good meafure, 
 according to the truth. To fuch, efpecially thofe of them who 
 have a general knowledge of the flate of religion in the chriflian 
 world, and of the deluge of ignorance, error and vice with which 
 it is overflowed, it is prefumed, the above defcription will not ap 
 pear exaggerated, and that there are greater flrides, and fwifter 
 progrefs made in infidelity, and irreligion, error and faife religon, 
 in vice and ail kinds of wickednefs, than have been ever known 
 before -, and that all thefe are more common, have a wider fpread, 
 and are carried to a higher degree at this time, than in former 
 ages ; and threaten to bear down all truth, and real chriftianity 
 before them : And that the appearance of things, in this refper, 
 isjuft fuch as might be reafonably expected when the unclean 
 fpirits like frogs, the fpirits of devils, are gone forth with a licenfe 
 and defign to fpread their influence among men, and deceive and 
 corrupt the whole world. 
 
 There is reafon to conclude, from what has already taken place 
 of this kind^and from the prophecy of thefe unclean fpirits, that 
 they have not yet nnifhed their work ; but that the world, efpe 
 cially that part of it called chriflian and proteftant, will yet make 
 greater and more rapid advances, in all kinds of moral corruption, 
 and open wickednefs, till it will come to. that flate in which it will 
 be fully ripe, and prepared to be cut down by the fickle of divine 
 juftice and wrath : And it may take near half a century from this 
 time for thefe evil fpirits to complete their work, and gather the 
 world to this battle. But during this time, whether it be longer 
 or fhorter, and before the battle (hall come on, there will probably 
 be great and remaikable judgments, and fore, unufual and fur- 
 prifing calamities, in one place and another, fuited to awaken ' 
 and warn mankind, and lead them to fear God, repent and re 
 form ; which being by rnoft difregarded and abufed, will become 
 the occafion of greater hardnefs of heart and obftinacy, which will 
 be a prelude and provocation to the battle of that great day, in 
 which mankind will be deftroyed in the manner, and to the degree, 
 svhich has been defcribed above. This battle, as has been before 
 T 2 obfcrved, 
 
14$ #%' & & w& pfa* SECT. IV. 
 
 obferved, will not be fought and fmiuSed at once ; but by a feries 
 of different artd increafing calamities and fore punifhments, man 
 kind will be reduced and brought down, and every high thing 
 levelled to the ground, in which the hand of God will be remark 
 ably vifible, and his arm of power and vengeance made bare. 
 And it may take more than a century to effect all this, in the 
 \vifeft and beft manner ; fothat it will not be finifhed till near the 
 beginning of thefeventh millenary of the world. 
 
 It has been obferved, that while antichrifl is coming down, and 
 the way preparing for the utter extinction of the church of Rome, 
 and all her appendages, the world in general, and efpecially the 
 chriftian world, will make fwift advances in delufion and all kinds 
 of wickednefs ; and infidelity will make great progrefs, under the 
 influence of the fpirits of devils, which are gone forth to the whole 
 world. And it may be here obferved, that the increafe and fpread- 
 Ing of this wickednefs, and fpirit of infidelity, will doubtlefs be the 
 means of weakening and preparing the way for the overthrow of 
 that church. The ten horns, or kings, which (hall hate the whore, 
 and make her defolate and naked, and eat her fiefh, and burn 
 her with fire, will do this from a felfifh, worldly fpirit, and under 
 the influence of infidelity, and oppofition td all kinds of religion. 
 And the prevalence of deifm and atheifm in popifh countries and 
 nations, which are the natural fruit and offspring of the abomina 
 ble practices and tyranny of the antichriftian church, has been the 
 means of expofing the fuperftition and wickednefs of that church, 
 and weakening the papal hierarchy. And deifts, and other wicked 
 men, may be made the inftruments of pulling down that anti- 
 chriftun fabrick yet farther $ as the heathen Romans were of 
 ceftroying the corrupt church of ifrael. If fo, the fall of the Pope 
 will be fo far from implying a revival of true religion ; that it may 
 be attended with the contrary, viz. infidelity, immorality, and all 
 kinds of wickednefs, as the means of it, fo far as it will be effeded 
 by the inftrumemality of men. 
 
 WHEN John is defcribing the vifion under the fixth vial, of the 
 unclean fpirits like frogs, going forth to the whole world to gather 
 them to the battle, he flops before he has finifhed the relation, 
 and Jefus Chrift himfelf fpeaks the following words : " Behold, I 
 come as a thief. Bleffed is he that watcheth and keepeth his gar 
 ments, left he walk naked, and they fee his ihame."* By which 
 
 he 
 * Rev. svh 15. 
 
Si^CT. IV. Before the Millennium. 
 
 he warns thofe in particular, who mall live when this vial is pour 
 ed out, of their danger of being feduced by thofe evil fpirirs, and 
 thofe who are corrupted by them, and behaving unworthy of their 
 chriftian chara&er ; and fets before them the ftrongeft motives to 
 deter them from apoftacy, and induce them to be faithful to him, 
 to watch and keep their garments : To continue fpiritualiy awake, 
 and properly attentive to all thofe things which concern them as 
 chriftians ; to their fituation and ftate, their own exercifes and 
 conduct, to the caufe ofChrift, and the enemies with whom they 
 are furrounded ; to maintain their chriftian profeffion, and acl a- 
 greeable to it, in the exercife of all chriftian graces ; trufting in 
 the great Captain and General, who only can fave them, and his 
 church ; and waiting for him w r ith a patient continuance in well 
 doing. He comes as a thief. The thief does not make his pre- 
 fence and defigns known to any but thofe who are joined \viih 
 him, being his friends, and engaged in the fame defign with him. 
 So, though Chrift be orefent with his church and people, and is in 
 the midft of his enemies, having all men and devils in his hands; 
 and ordering and conducing every thing that is done by them, in 
 this time of the greateft degeneracy, and high handed wickednefs ; 
 and knows how to anfwer his own ends by it and them, and to 
 protect his people, and bring the wheel over his enemies ; yet, in 
 this his coming and prefence, he is not feen or thought of by the 
 corrupt, wicked world : They think nothing of his prefence > and 
 fee not his hand : He is feen only by his friends, who are engaged 
 iathe fame caufe with him, who watch and keep their garments. 
 They fee his hand in all thofe things, behold him prefent, and 
 doing his own work ; and are protected from all evi! by him, 
 while the wicked fall into mifchief, and are deftroying themfelves. 
 And when he comes forth to the battle, and rifes up to the prey, and 
 to punifh the world for their wickednefs, the wicked will not fee 
 him, they will not know their danger, or believe he is come, or 
 will come, till evil falls upon them, and it is too late to efcape. 
 " For when they mail fay, Peace and fafety j then fudden de- 
 ftruclion cometh upon them ; and they (hall not efcape."* And 
 they only are fafe, who watch and keep their garments, and Tec 
 and adore his hand and prefence, in all his works of terror and 
 wrath. " Be wife now therefore, O ye kings ; be inftrucled, ye 
 judges of the earth. Serve the Lord with fear, and rejoice with 
 
 trembling. 
 * i Theff. v. 3. 
 
^ take place SECT. IV. 
 
 trembling.' Kifs the Son, left he be angry, and ye perifh from the 
 way, when his wrath is kindled but a little. BlefTed are all they 
 that put their tf uft in Him."* 
 
 It is of the greateft importance to chriftians, who live at this 
 clay, and thofe who fnall live in the time when the battle (hall come 
 on, that they fhould attend, and difcern the figns of the times, 
 and watch and keep their garments ; as this is the only way to 
 be fafe and happy. Our Lord gave the fame direction and com 
 mand, as to fubftance, when he was on earth, with reference to 
 fchefe fame events : " Take heed to yourfelves, left at any time 
 your hearts be overcharged with furfeiting and drunkennefs, and 
 eares of this life, and that day come upon you unawares. For 
 as a fnare (hall it come on all them who dwell on the face of the 
 whole earth. Watch ye therefore, and pray always, that ye may 
 be accounted worthy to efcape all thofe things that fhall come to 
 pafs, and to ftand before the Son of man."f 
 
 IT will probably be fuggefted, that the reprefentation of fuch a 
 dark fcene, and evil time, to take place before the Millennium will 
 come, is matter of great difcouragement, and tends to damp the 
 fpi fits and hopes of chriftians, and to difcourage them from at 
 tempting to promote it, or praying for it ; efpecially as it is fet fo 
 far off from our day : So that none in this or the next generation 
 are like to fee it. 
 
 To fuch fuggeftions it is eafy to reply, 
 
 1. If it be true, and charly and abundantly foretold, that fuch 
 evils are to take place, before the profperous ftate of the church 
 comes on, it is proper and defirable that all fhould know it, and at 
 tend to it, and it cannot be of any difadvantage to any, to know 
 the truth in this cafe, but the contrary. This is revealed to the 
 church for the inftruclion and benefit of chriftians, that they may 
 be informed and warned of what is coming, and be prepared for it, 
 and not be difappointed in their expectations, and furprifed when 
 it (hall take place ; but when they fee thefe things coming to pafs, 
 their faith may be ftrengthened, and they lift up their heads and 
 rtjoice, knowing that the redemption, the deliverance and prof- 
 perityof the church draweth near. 
 
 2. Thefe evils, both natural and moral, however undefirable 
 and dreadful, in themfelves, are neceilary for the greateft good of 
 
 the 
 * Pfahnii, 10,11,1*. f Luke xxi. 34, 35,56. 
 
SECT. IV. Befirt the Millennium, I J t 
 
 the church of Chrrft, and to introduce the Millennium in the bell: 
 manner, and there will be then, and forever, more holinefs,-joy 
 and happinefs, than if thefe eviis had never taken place. In this 
 view, they are kind and merciful difpenfatiohs to the church. 
 The Apoftles and Prophets, and all the inhabitants of heaven, are 
 reprefented as rejoicing in the evils, the punifhment and deftruc- 
 tion of the enemies of Chrift and his church.* The affliction an-d 
 fervitude of the children of Ifrael in Egypt, and the wickednefs, 
 oppreflion and cruelty exercifed towards them by Pharaoh an-d the 
 Egyptians ; and the fuccefTive calamities and punifhmen-ts 'brought 
 on them by the hand of God, and their final overthrow and de- 
 ftruclion in the Red Sea, were an unfpeakable advantage to the 
 former, and afforded matter of joy and praife. Therefore, chrif- 
 tians may now not only acquiefce, but even rejoice in -thefe events, 
 as ordered by God for wife ends, and neceffary, in order to the 
 greateft difplay of his righteoufnefs and goodnefs, and to promote 
 the heft good and greateft happinefs of his church. 
 
 3. God revealed to Abraham the evils which were coming on 
 his pofterity in Egypt, previous to their deliverance and profperity, 
 and the wickednefs and punimment of the Egyptians ; not to dif- 
 courage him, and fink his fpirit, but to fupport and animate him, 
 and ftrengthen his faith j and this did not damp his joy ; but in 
 the view of the whole, he rejoiced. And Jefus Chrift foretold to 
 his difciples the great evils which were coming on them, upon the 
 Jews, the church and the world, not to difcourage and deject them, 
 but that they might be forewarned, and expel them, fo as not to 
 be difappointed when they came, but have their fa,ith confirmed^ 
 and pofTefs their fouls in patience when the dark fcene fhould come 
 on ; and that they might be encouraged and rejoice, confider- 
 ing thefe events as tokens that their deliverance was at hand. H, 
 therefore faid unto them, " And when thefe things begin to eome 
 to pafs, then look up, and lift up your heads ; for your redemp 
 tion draweth nigh."f This may be applied to chri/lians now/ 
 While you fee the world gathering to the battle of the great day 
 of God Almighty, and view this battle near at hand, lift up your 
 heads and rejoice, that the church has got fo near the end of dark- 
 nefs and afiiidion ; and that the happy day of her deliverance and 
 profperity is fo near at hand. 
 
 4. As 
 
 * Rev. xviii, . xix, i *, f Luke xxi, 2*. 
 
IPbat is to take place SECT. IV. 
 
 4. As to the diftance of that happy day of falvation from this 
 time ; two hundred years, or near fo many, will pafs off before it 
 will arrive, according to the calculation which has been made from 
 fcriptare j fo that none, now on the ftage of life, will live to fee 
 and enjoy it on earth. But much may be done by chriftians who 
 live in this age, to promote its coming on in the proper time, by 
 prayer, and promoting the intereft of religion, and the converfion 
 of tinners : For that good day would not come, unlefs the caufe 
 of Chrift be maintained to that time, and finners be converted to 
 keep up the church, and prevent the total extinction of it. In 
 order to this, thoufands muft be converted, and there muft be a 
 fucceffion of profefling and real chriftians down to that day. The 
 doctrines, inftitutions, and duties of chriftianity, muft be main 
 tained ; and there will doubtlefs be remarkable revivals of religion 
 in many places, and knowledge will increafe among true chriftians, 
 and there will be advances made in the purity of doctrines and 
 worfhip, and all holy practice, by bringing all thefe nearer to the 
 ftandard of the holy fcriptures : And the churches will be formed 
 into a greater union with each other ; being more arid more con 
 formed to the divine pattern, contained in the Bible. Here then 
 is work enough to do, by thofe who defire and are looking for 
 fuch a day, to prepare the way for it, and it may be introduced in 
 the proper time ; and there is no want of encouragement to do it, 
 even in this view, to be ftedfaft and unmoveable, always abounding 
 in the work of the Lord, for as much as they may know, that their 
 labour will not be in vain in the Lord.* 
 
 And chriftians may now have a great degree of enjoyment of 
 that day, and joy in it, though they do not expecl to live on earth 
 till it (hall come. True ehriftians are difmterefted and benevo 
 lent to fuch a degree, that they can enjoy and rejoice in the good 
 of others, even thofe who may live many ages hence, and in the 
 good and profperity of the church, and the advancement of the 
 caufe and kingdom of Chrift in this world, though they fhould not 
 live to fee it. The ftronger their faith is, that this good day is 
 coming, and the clearer and more conftant view they have of it, 
 and the more defirable it appears to them, that there fhould be fuch 
 a time ; the higher enjoyment, and greater joy they will have in 
 it, and in the profpecl of it. Thus Abraham looked forward by 
 his faith, and faw this day of Chrift, when all the nations of the 
 
 earth 
 * i Cor. xv. 58. 
 
. 
 
 SECT. IV, ^Before the Millennium. 153 
 
 earth fhould bs bleflbd in him, and derived great comfort and joy 
 ;n this profpecl. " Your father Abraham rejoiced to fee my day j 
 and he faw it, and was glad."* Chridians know that it will come 
 on in the beft ti.ue, as loon as it can be introduced by infinite wifdom 
 and goodnsfs : That there is no delay, but u God will haften it 
 in his time." In 'his fenfe, Chrift will come quickly to fet up his 
 kingdom in the whole world. He is on his way, coming as fa ft 
 and as foon as he can, confident with infinite wifdom. He is 
 preparing {he way, and ordering every thing in the beft manner, 
 fo as in the mod proper time, to reign with his church on earth ; 
 and no time is 1 oil. And what chriftian can defire that it Jhould 
 be fooncr, or before this time ? Is it not enough that Jefus Chrift 
 has undertaken it, and will bring it on in the beft manner, and 
 the fitted time ? And muft not this give joy .to every real 
 chriftian ? 
 
 It is farther to be obferved, that though the chriftians who live 
 at this day, will not fee the Millennium come while they are in 
 the body on earth ; yet they will fee and enjoy it, when it fhall 
 come, in a much higher degree than they could do, were they 
 living on earth 5 or than thofe who will live on earth at that day. 
 The powers, knowledge and views of the fpirits of the juft made 
 perfect, are greatly enlarged in heaven, and they have a more clear 
 and comprehenfive view of the works of God, and a more particu 
 lar knowledge of what is done in this world, especially of what 
 relates to the work of redemption, the falvation of finners, and 
 the profperity of the church and caufe of Chrift. There is joy in 
 the prefence of the angels ever one finner that repenteth. The 
 fpirits of the j uft made perfect are with the angels, and muft know 
 all that paffes in their prefence ; and muft rejoice, in fuch an event, 
 as much or more than they. How great muft be their joy then, 
 when whole nations, yea, all the world, become true penitents, 
 and they fee and know this, and what is implied in it, unfpeaka- 
 biy to better advantage, and more clcariy, than any can do who 
 fhall be then On earth ! 
 
 The more chriftians labour and fuffer on earth, in the caufe of 
 Chrift ; and the more they defire, pray for, and promote his com 
 ing and kingdom in this world, the more they will enjoy it in 
 heaven, when it fhall take place, and the greater will be their joy 
 
 U - and 
 
 * John viii. $6. 
 
154 IMat is to take placs SECT. IV k 
 
 and happinefs. And it will be unfpeakably more and greater in 
 heaven, than if they were in bodies on earth. Who then can 
 reafonably defire to live in this World, merely to fee and enjoy the 
 happy day of the Millennium. 
 
 ON the whole, it is hoped that it does appear from what has 
 been faid in this diflertation, that there will be a thoufand years of 
 profperity of the church of Chrift, in this world ; that this is 
 abundantly foretold and held up to view in the Bible ; that this 
 will be about the feventh millenary of the world ; that it will be 
 a moft happy and glorious day, in which the chriftian difpenfation 
 fhall have its proper and full effect on earth, in the falvation of 
 men ; to which all the preceding times and events are preparatory : 
 That the degeneracy and increafmg prevalence of ignorance, error 
 and wickednefs now in the world, efpecially in Ckriftendom, is 
 preparing for, and haftening on the battle of that great day of 
 God Almighty, in which mankind will be punifhed, and the great- 
 eft part then on earth deftroyed ; and then the Millennium will 
 be introduced : That this is an important and pleafing fubje&j 
 fuited to fupport and comfort chriftians in all the dark and evil 
 days which precede it, and to excite them to earned, conftant, 
 united prayer for this coming of Chrift, and patient waiting for 
 him, and to conftant exertions in all proper ways, to promote his 
 intereft and kingdom in the world. 
 
 AFTER the thoufand years of the reign of Chrift and his church 
 on earth, " Satan (hall be loofed out of his prifon, and (hall go 
 out to deceive the nations which are in the four quarters of the 
 earth, Gog and Magog, to gather them together to battle : The 
 number of whom is as the fand of the fea. And they went up 
 on the breadth of the earth, and compafled the camp of the faints 
 about, and the beloved city : And fire came down from God out 
 of heaven, and devoured them."* In thefe words there is refer 
 ence to what is faid of Gog and Magog, in the thirty eighth and 
 thirty ninth chapters of Ezekiel : Which prophecy, there is reafon 
 to think, is not to be tmderftood literally, but in a figurative fenfe ; 
 as no events have ever taken place anfwerable to this reprefenta- 
 tion, if taken in a literal fenfe. The prophecy of Gog and Magog, 
 
 may 
 * Rev. xx. 7, 5, 9. 
 

 
 SECT. IV. Before the Millennium, 155 
 
 may be confidered as having reference to two events, which are 
 to take place at different times, and are fimilar in fome refpeds, 
 and differ in others, viz. The great and general corruption and 
 wickednefs of mankind, and their punifhment and deftru&ion 
 \vhich will precede the Millennium, which has been defcribed in 
 this feKon ; and the apoftacy and wickednefs of mankind at ths 
 end of the Millennium, and the remarkable overthrow and deftruc- 
 tion of them, when Chrift fhall come to judgment j predicted in 
 the words which have been now tranfcribed. Some things laid 
 of Gog and Magog, of their defigns, doings, and their puniflv- 
 ment, and a number of expreffipns in that prophecy, are more 
 applicable to the former of thefe events than to the latter, and 
 fome more applicable to the latter than to the former, and the 
 whole cannot be well applied to one, exclufive of the other ; but 
 in both, the prophecy is completely fulfilled. Both thefe event? 
 refpet wicked men, who have arrived to a great degree of obftina- 
 cy and wickednefs ; and they are both gathered together by the 
 agency and deception of fa tan, let loofe for that end. And they 
 are both gathered together to battle againft Chrift and his church $ 
 arid are deftroyed in the battle. 
 
 This prophecy is figurative. It is not to be fuppofed that all 
 this great multitude will be gathered together into one place ; or 
 that the church will be encamped together in one fpot on earth, 
 or collected in one city : But the gathering of the wicked, means 
 their being abandoned to infidelity, and a very great degree 
 of wickednefs, in oppofitioq to the chwrch of Chrift, and true 
 religion, and being difpofed to extirpate thefe from the face of 
 the earth. In this fenfe, the wicked will be gathered together to 
 battle, before the Millennium, by the fpirits of devils, or fatan, 
 who will go forth to the whole world for that end, as has been 
 explained. The church will become fmall, and furrounded and 
 arlauited by the wicked on every fide, and ready to be fwallowe4 
 up, and totally deftroyed by them.. 
 
 It has been a queftion, from whence this multitude of people, 
 here called Gog and Magog, fhould come, after the church of 
 Chrift and true religion had prevailed in the world a thoufand 
 years ? Some have fuppcfed, that a number of people, and pcr- 
 Jiaps whole nations, would live in fome corner of the. earth, during 
 U 2 the ' 
 
156 What is to take p/ac? SECT. IV 
 
 the time of the Millennium, without partaking of any of the bleff- 
 ings of it ; but will continue in a ftate of heathenifm and wicked- 
 nefs all that time, till at length they will multiply fo much, as to 
 be able to rife in oppofition to the church, and deftroy it, were 
 they not prevented by the miraculous interpofition of heaveru 
 And many have fuppofed, that this fail is inconfiftent with all the 
 inhabitants of the world being real chriilians, and eminently holy 
 in the time of the Millennium. But this fuppofed difficulty may 
 be eafily folved ; and the general and great apoftacy accounted for, 
 confiftent with the fuppofition, that in the Millennium all man 
 kind will be real chriftians. Near the end of the thoufand years, 
 the divine influences, which produced and continued the univerfal 
 and eminent holinefs in the Millennium, may be in fuch a meaf- 
 ure withheld, as that real chriftians will, in their exercifes ani 
 conduct:, fink much below what had taken place before, and in 
 dulge a carelefs and worldly fpirit to a great and finful degree, and 
 become more and more negligent of their duty, efpecially with re- 
 fpeclto their children ; and be really guilty of breaking covenant 
 with God, in this important point. In confequence of this, their 
 children will not be regenerated and converted ; but grow up in 
 a ftate of fin, real enemies to God and to the truth. And as the 
 world will be then full of people, it will in this way foon become 
 full of wicked men, and the church will be very fmall. And thofe 
 who will grow up under the power of fin and fatan, in the face of all 
 that light, truth and holinefs, which had taken place through the M il- 
 lennium, and in oppofition to it, will naturally arrive to a great and 
 amazing degree of hardnefs and obftinacy in fin, and become 
 a far more guilty and perverfe generation of men, than ever exifted 
 before ; and will be greater enemies to truth and righteoufnefs, 
 and the church of Chrift. And confequently will be united and 
 engaged to banifh all thefe from the earth. The world will have 
 more wicked perfons in it than ever before ; and all thefe much 
 more finful, and engaged in all kinds and ways of oppofition to 
 Chrift and his caufe and people. The church will be on the 
 brink of ruin, juft ready to fink and be fwallowed up; and the 
 appearance and coming of Chrift will be lefs believed, expected 
 or thought of, than at any other time. Then Chrift will be re 
 vealed from heaven in flaming fire, taking vengeance on them who 
 
 know not God, and obey not the gofpel. 
 
 This 
 
i.IV, Before ile Millennium. 157 
 
 This apoftacy and great wickednefs of fo many millions of 
 mankind, the number of whom will be as the fand of the fea, and 
 jheir confequent mifery, is an awful dlfpenfation indeed, and is, in 
 itfelf, an evil infinitely beyond the cornprehenfion of man. But 
 there is the cleareft evidence, and the greateft certainty, that this 
 inftahce of evil, as well as ail other evil which precedes it, and 
 will fucceed it, though it will be endiefs, will, by the overruling 
 hand of God, be productive of overbalancing good ; and is necef- 
 fary, in order to effecT: the greateft poffible good to the univerfe. 
 " Surely the wrath of man (hall praife thee : The remainder of 
 wrath (halt thou reftrain."* This event will ferve to fet the total 
 depravity, and the ftrong propenfity of man to the greateft degree 
 of wickednefs, in a more clear and ftriking light than it had been, or 
 perhaps could be before. That man fhould apoftatize, and fo foon- 
 arrive to fuch a high degree of wickednefs, after all the light and 
 holinefs, and the wonderful goodnefs of God to man, difplayed in 
 the Millennium ; and, in oppofition to all this light and grace, 
 and in the greateft abufe of it, join in rebellion againft God, and 
 trample on his authority, truth and goodnefs, contrary to the ad 
 monitions and warnings from the word of God, and all faithful 
 minifters and chriftians ; will make a new difcovery, and greater 
 than was ever made before, of fallen human nature, and of the 
 great and defperate evil that is in the heart of man ; and that it is 
 utterly incurable by any means that can poflibly be ufed, fhort of 
 the almighty energy of the Spirit of God, by which the heart is 
 renewed; and confequently of the guilt and infinite ill defert of 
 man ; which difcovery will be of great advantage to the church 
 and kingdom of Chrift forever, and necefFary for the greateft hap- 
 pinefs and glory of it, and the higheft honour of the Redeemer. 
 
 And this will make, from' fadV a new and greater difcovery of 
 the abfolute dependence of man on the grace and Spirit of God, 
 to prevent his greatefi: wickednefs and endiefs deftruclion, and to 
 form him to holinefs and happinefs ; and of the great and fover- 
 eign grace of God, in converting and faving loft man, and in 
 bringing on fuch a wonderful degree of holinefs and happinefs, 
 and continuing it a thoufand years ; and that this is all to be af- 
 cribed to the fovereign power and grace of God, who has mercy 
 on whom he will have mercy, and whom he will he Jiardeneth. 
 
 When 
 * Pfalm Ixxvi, 10. 
 
What is to take place before the Millennium.- S E c T . I V. 
 
 When all men (hall be righteous and holy from generation to 
 generation for a thoufand years, and all the children which (hall 
 be born in that time, fhall appear to be pious and holy as foon as 
 they begin to a&, and perfevere in this to the end of life, the ap 
 pearance will be, that mankind are now grown better, and that 
 the evil nature of man is not fo great ; but he is naturally in 
 clined to obedience and holinefs : The fudden and great apoftacy 
 which will take place, will take off this appearance ; and (how, 
 that the heart of man is naturally as full of evil as ever it was 5 
 and that all the good and holinefs of the Millennium ftate, was the 
 eflfeft of the power of the Spirit of God, and to be wholly afcribed 
 to the infinite, fovereign grace of God. And this difcovery will 
 be remembered by the redeemed forever, and improved to the 
 glory of G.od, to the praife of rich, fovereign grace, and 
 juently to their own eternal advantage, 
 
 EVEN fo, come LORD JESUS. 
 
 AMEN. 
 
 E R R A 
 
 Page Mi Tine ic, for awn read men 
 
 i 5 74 from hoc. for by r. o/Chfift 
 2<i I7> t or f oreto -d r. foretell 
 
 from hot. for virtuout r. 
 
 , line 1", for worat read 
 66, 6, for^f^r. 
 
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